{"slug":"khazarzar-clement-of-alexandria-stromata","id":"greek:khazarzar:khazarzar-clement-of-alexandria-stromata","title":"Stromata","title_source":"Stromata","author":"Clement of Alexandria","genre":"other","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":"2026-11-15T18:17:11Z","cost_usd":0.412596},"source":{"registry_id":"greek:khazarzar:khazarzar-clement-of-alexandria-stromata","work_id":"khazarzar-clement-of-alexandria-stromata","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":757,"english_words":202472,"coptic_letters":0,"source_letters":834541,"commentary_units":4485,"commentary_kinds":9,"derived_notes":1,"ambiguities":1314,"work_notes":6,"external_links":5,"timeline":6},"summary":{"work":"khazarzar-clement-of-alexandria-stromata","abstract":"Clement of Alexandria's Stromata (Στρωματεῖς, 'Miscellanies') is a multi-book work blending Christian theology, Greek philosophy, and esoteric traditions. Written circa 198–203 CE in Alexandria, it survives in a single 11th-century Greek manuscript (Codex Laurentianus V 3) supplemented by a 16th-century copy. The work is unfinished, breaking off in Book VIII, and is not a systematic treatise but a series of notes, dialogues, and allegorical interpretations. It preserves numerous quotations from lost works, such as the Gospel of the Egyptians, and was widely cited by Eusebius and later Byzantine authors. The Khazarzar edition is a digital transcription of the 1906 Stählin critical edition, lacking apparatus for variant readings or marginalia.","historical_context":"Clement wrote the Stromata in Alexandria, Egypt, during the late 2nd to early 3rd century (circa 198–203 CE), after his Paedagogus and before fleeing the Severan persecution. Alexandria was a vibrant center of Hellenistic culture, Jewish learning, and early Christian theology, where Clement led the catechetical school. The work reflects his project of synthesizing Greek philosophy (especially Platonism and Stoicism) with Christian faith, addressing a literate, elite audience. The Stromata is a miscellany (στρωματεύς), deliberately unsystematic, mixing technical theology, philosophical polemic, and allegorical exegesis. It survives only in a single medieval manuscript tradition (Codex Laurentianus V 3, 11th century), with all modern editions depending on it and the 16th-century copy by Vergezio. The work was not included in early church canon lists but was cited by Eusebius and later Byzantine anthologists, indicating its influence despite limited circulation.","significance":"The Stromata is a key witness to early Christian engagement with classical philosophy and the preservation of lost texts (e.g., Gospel of the Egyptians). It exemplifies the Alexandrian tradition of allegorical interpretation and anticipates later patristic developments. Its miscellany form and use of Greek literary culture make it essential for understanding the intellectual history of early Christianity.","timeline":[{"date":"circa 198–203 CE","event":"Clement writes the Stromata in Alexandria, after the Paedagogus and before the Severan persecution."},{"date":"11th century","event":"Codex Laurentianus V 3, the sole surviving Greek manuscript, is copied."},{"date":"16th century","event":"Vergezio produces a copy of the manuscript, supplementing the Laurentianus."},{"date":"1906","event":"Stählin publishes the critical edition of the Stromata, used as the basis for the Khazarzar digital edition."},{"date":"Early 4th century","event":"Eusebius of Caesarea cites the Stromata in his Ecclesiastical History and other works."},{"date":"Byzantine period","event":"The Stromata is excerpted in Byzantine anthologies, ensuring its partial transmission."}],"relations":[{"work":"Paedagogus","relation":"Preceded by Clement's Paedagogus, which forms part of his trilogy (Protrepticus, Paedagogus, Stromata).","key":"wikipedia:Paedagogus","label":"Wikipedia: Paedagogus","url":"https://en.wikipedia.org/wiki/Paedagogus"},{"work":"Protrepticus","relation":"The first work in Clement's trilogy, preceding the Stromata.","key":"wikipedia:Protrepticus (Clement)","label":"Wikipedia: Protrepticus (Clement)","url":"https://en.wikipedia.org/wiki/Protrepticus_%28Clement%29"},{"work":"Gospel of the Egyptians","relation":"Quoted extensively in the Stromata; now lost except through Clement's citations.","key":"wikipedia:Gospel of the Egyptians","label":"Wikipedia: Gospel of the Egyptians","url":"https://en.wikipedia.org/wiki/Gospel_of_the_Egyptians"},{"work":"Eusebius, Ecclesiastical History","relation":"Cites the Stromata, indicating its early reception.","key":"wikipedia:Eusebius","label":"Wikipedia: Eusebius","url":"https://en.wikipedia.org/wiki/Eusebius"},{"work":"Stählin critical edition (1906)","relation":"The source text for the Khazarzar digital edition; includes apparatus not reproduced digitally.","key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"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:Stromata","label":"Stromata","url":"https://en.wikipedia.org/wiki/Stromata","reason":"General overview of the work."},{"key":"wikipedia:Codex Laurentianus","label":"Codex Laurentianus","url":"https://en.wikipedia.org/wiki/Laurentian_Library","reason":"The primary manuscript witness."},{"key":"wikipedia:Alexandrian school","label":"Alexandrian school","url":"https://en.wikipedia.org/wiki/Alexandrian_school","reason":"Theological and intellectual context."},{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"Khazarzar edition of the Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf","reason":"The digital edition used as the source for this work."}],"cautions":["The sole surviving Greek manuscript (11th century) is fragmentary; the work breaks off in Book VIII, and lacunae are marked with double asterisks.","The Khazarzar edition is a digital transcription of the 1906 Stählin critical edition and does not include apparatus for variant readings or marginalia from the Laurentianus.","Clement's frequent quotations of lost works (e.g., Gospel of the Egyptians) are given without critical apparatus; readers should verify against the Stählin edition.","The date of composition (circa 198–203 CE) is approximate, based on internal references and Clement's biography; the work may have been written over several years.","The Stromata is not a systematic treatise but a miscellany; its register shifts and arguments are often allusive, requiring careful interpretation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000611,"generated":"2026-11-15T18:17:07Z"},"links":[],"checks":{"work":"khazarzar-clement-of-alexandria-stromata","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"92","kind":"scripture"},{"code":"commentary-single-kind","i":"295","kind":"scripture"},{"code":"commentary-single-kind","i":"513","kind":"parallel"},{"code":"commentary-single-kind","i":"518","kind":"background"}],"stats":{"passages":757,"translated":757,"commentary_passages":757,"commentary_units":4485,"english_words":202472,"source_letters":834373,"commentary_kinds":9},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole surviving Greek manuscript of the Stromata is Codex Laurentianus V 3 (11th century), supplemented by the 16th-century copy by Vergezio. All modern editions depend on these witnesses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Clement wrote the Stromata circa 198–203 CE, after the Paedagogus and before his departure from Alexandria during the Severan persecution. The work is unfinished, breaking off in Book VIII.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Stromata was not included in the canon lists of the early church but was widely cited by Eusebius and later Byzantine anthologists. It survives only in a single medieval manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Khazarzar edition is a digital transcription of the 1906 Stählin critical edition, not a new collation of manuscripts. It does not record variant readings or marginalia from the Laurentianus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Clement’s frequent quotations of lost works (e.g., the Gospel of the Egyptians) are given without apparatus in this edition. Readers should verify citations against the Stählin apparatus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Stromata is not a systematic treatise but a miscellany (στρωματεύς) of notes, dialogues, and exegesis. Its register shifts between technical theology, philosophical polemic, and allegorical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 757 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":757},"term_index":[],"citations":{"ed:khazarzar-clement-of-alexandria-stromata":{"label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}},"segments":[{"i":1,"ref":"p1","source":"ΚΛΗΜΕΝΤΟΣ ΤΩΝ ΚΑΤΑ ΤΗΝ ΑΛΗΘΗ ΦΙΛΟΣΟΦΙΑΝ ΓΝΩΣΤΙΚΩΝ ΥΠΟΜΝΗΜΑΤΩΝ ΣΤΡΩΜΑΤΕΩΝ ΠΡΩΤΟΣ ** ** ἵνα ὑπὸ χεῖρα ἀναγινώσκῃς αὐτὰς καὶ δυνηθῇς φυλάξαι αὐτάς. πότερον δ' οὐδ' ὅλως ἢ τισὶ καταλειπτέον συγγράμματα; καὶ εἰ μὲν τὸ πρότερον, τίς ἡ τῶν γραμμάτων χρεία; εἰ δὲ τὸ ἕτερον, ἤτοι τοῖς σπουδαίοις ἢ τοῖς μή; γελοῖον μεντἂν εἴη τὴν τῶν σπουδαίων ἀποδοκιμάζοντα γραφὴν τοὺς μὴ τοιούτους ἀποδέχεσθαι συντάττοντας ἀλλ' ἄρα Θεοπόμπῳ μὲν καὶ Τιμαίῳ μύθους καὶ βλασφημίας συντάττουσιν, πρὸς δὲ καὶ Ἐπικούρῳ ἀθεότητος κατάρχοντι, ἔτι δὲ Ἱππώνακτι καὶ Ἀρχιλόχῳ αἰσχρῶς οὕτως ἐπιτρεπτέον γράφειν, τὸν δὲ τὴν ἀλήθειαν κηρύσσοντα κωλυτέον τοῖς ὕστερον ἀνθρώποις ὠφέλειαν ἀπολιπεῖν; καλὸν δ' οἶμαι καὶ παῖδας ἀγαθοὺς τοῖς ἔπειτα καταλείπειν. οἱ μέν γε παῖδες σωμάτων, ψυχῆς δὲ ἔγγονοι οἱ λόγοι. αὐτίκα πατέρας τοὺς κατηχήσαντάς φαμεν, κοινωνικὸν δὲ ἡ σοφία καὶ φιλάνθρωπον. λέγει γοῦν ὁ Σολομών· υἱέ, ἐὰν δεξάμενος ῥῆσιν ἐντολῆς ἐμῆς κρύψῃς παρὰ σεαυτῷ ὑπακούσεται σοφίας τὸ οὖς σου. σπειρόμενον τὸν λόγον κρύπτεσθαι μηνύει καθάπερ ἐν γῇ τῇ τοῦ μανθάνοντος ψυχῇ, καὶ αὕτη πνευματικὴ φυτεία. διὸ καὶ ἐπιφέρει· καὶ παραβαλεῖς καρδίαν σου εἰς σύνεσιν, παραβαλεῖς δὲ αὐτὴν εἰς νουθέτησιν τῷ υἱῷ σου. ψυχὴ γάρ, οἶμαι, ψυχῇ καὶ πνεῦμα πνεύματι συναπτόμενα κατὰ τὴν τοῦ λόγου σπορὰν αὔξει τὸ καταβληθὲν καὶ ζωογονεῖ· υἱὸς δὲ πᾶς ὁ παιδευόμενος καθ' ὑπακοὴν τοῦ παι δεύοντος. υἱέ, φησίν, ἐμῶν θεσμῶν μὴ ἐπιλανθάνου. εἰ δὲ μὴ πάντων ἡ γνῶσις, ὄνος λύρας, ᾗ φασιν οἱ παροιμιαζόμενοι, τοῖς πολλοῖς τὰ συγγράμματα.","english":"Clement’s of the Stromata, according to the true philosophy, of the Gnostic commentaries, first book. ** ** so that you may read them at hand and be able to preserve them. But whether one should leave writings at all or to some persons? And if the former, what is the use of writings? But if the latter, either to the serious or to the not? It would be ridiculous, I think, to reject the writing of the serious while accepting those who are not such as composing, but rather to allow Theopompus and Timaeus to compose myths and blasphemies, and also Epicurus who begins atheism, and further to permit Hipponax and Archilochus to write so shamefully, but to prevent the one who proclaims the truth from leaving benefit to later men? I think it is good to leave good children to those after us. For children are of bodies, but words are offspring of the soul. Indeed, we call those who catechized us fathers, and wisdom is communal and philanthropic. At any rate, Solomon says: Son, if you receive a saying of my commandment and hide it with yourself, your ear will obey wisdom. He indicates that the sown word is hidden as in the earth of the learner’s soul, and this is a spiritual planting. Therefore he adds: And you will apply your heart to understanding, and you will apply it to admonition for your son. For soul, I think, joined to soul and spirit to spirit according to the sowing of the word causes what is deposited to grow and gives it life; and every one who is educated in obedience to the teacher is a son. Son, he says, do not forget my ordinances. But if knowledge is not for all, an ass to a lyre, as the proverb says, writings are for the many.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτος ** **","severity":"info","text":"The double asterisks mark a lacuna in the manuscript, likely containing a verb or phrase introducing the following conditional argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῶν","severity":"info","text":"Clement uses 'Gnostic' here in a positive sense, denoting the advanced Christian who pursues true knowledge (γνῶσις), not the later heretical sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομών· υἱέ, ἐὰν δεξάμενος ῥῆσιν ἐντολῆς ἐμῆς κρύψῃς παρὰ σεαυτῷ","severity":"info","text":"Clement attributes to Solomon a saying not found verbatim in the canonical Septuagint; it may be a paraphrase of Proverbs or a citation from a lost Jewish wisdom tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεοπόμπῳ μὲν καὶ Τιμαίῳ μύθους καὶ βλασφημίας συντάττουσιν","severity":"info","text":"Theopompus and Timaeus were Greek historians whose works included mythological and sometimes scandalous material; Clement contrasts them with Christian truth-tellers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὄνος λύρας","severity":"info","text":"The proverb 'an ass to a lyre' (ὄνος λύρας) was proverbial for incomprehension; Clement uses it to argue that writings are useless for the unworthy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πατέρας τοὺς κατηχήσαντάς φαμεν","severity":"info","text":"Clement's use of 'fathers' for catechists anticipates later patristic usage, though here it is metaphorical, not a formal title.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after πρῶτος leaves the opening clause incomplete; the English draft supplies a conjectural reading.","The source of the Solomon quotation is uncertain; it may be a loose paraphrase or a non-canonical text."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὕες γοῦν βορβόρῳ ἥδονται μᾶλλον ἢ καθαρῷ ὕδατι. διὰ τοῦτο, φησὶν ὁ κύριος, ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσι καὶ ἀκούοντες οὐκ ἀκούουσι καὶ οὐ συνιᾶσι, τὴν ἄγνοιαν αὐτοῖς ὡς μὴ παρέχοντος τοῦ κυρίου (μὴ γὰρ οὐ θεμιτὸν οὕτω φρονεῖν), ἀλλὰ τὴν ὑπάρχουσαν διελέγξαντος προφητικῶς καὶ ἀσυνέτους τῶν λεγομένων ἐσομένους μηνύσαντος. Ἤδη δὲ καταφαίνεται ἐκ περιουσίας ὁ σωτὴρ αὐτός, κατὰ τὴν τοῦ λαμβάνοντος δύναμιν, ἣν δεῖ ἐκ συνασκήσεως αὔξειν, τοῖς δούλοις τὰ ὑπάρχοντα διανείμας. αὖθις ἐπανελθὼν τιθέναι λόγον μετ' αὐτῶν. ὁπηνίκα τοὺς μὲν αὐξήσαντας τὸ ἀργύριον αὐτοῦ, τοὺς ἐν ὀλίγῳ πιστούς, ἀποδεξάμενος καὶ ἐπαγγειλάμενος ἐπὶ πολλῶν καταστή1.1.3.2 σειν εἰς τὴν τοῦ κυρίου χαρὰν προσέταξεν εἰσελθεῖν, τῷ δὲ ἀποκρυψαμένῳ τὸ πιστευθὲν ἀργύριον εἰς τὸ ἐκδανεῖσαι καὶ αὐτὸ ὅπερ ἔλαβεν ἀποδιδόντι ἀργόν, πονηρὲ δοῦλε εἶπεν καὶ ὀκνηρέ, ἔδει σε βαλεῖν τὸ ἀργύριόν μου τοῖς τραπεζίταις, καὶ ἐλθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμόν· ἐπὶ τούτοις ὁ ἀχρεῖος δοῦλος εἰς τὸ ἐξώτερον ἐμβλη1.1.3.3 θήσεται σκότος. σὺ οὖν ἐνδυναμοῦ, καὶ Παῦλος λέγει, ἐν χάριτι τῇ ἐν Χριστῷ Ἰησοῦ, καὶ ἃ ἤκουσας παρ' ἐμοῦ διὰ πολλῶν μαρτύρων. ταῦτα παράθου πιστοῖς ἀνθρώποις, οἵτινες ἱκανοὶ ἔσονται καὶ ἑτέρους διδάξαι. καὶ πάλιν· σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. Εἰ τοίνυν ἄμφω κηρύττουσι τὸν λόγον, ὃ μὲν τῇ γραφῇ, ὃ δὲ τῇ φωνῇ, πῶς οὐκ ἄμφω ἀποδεκτέοι, ἐνεργὸν τὴν πίστιν διὰ τῆς ἀγάπης πεποιημένοι;","english":"Pigs, at any rate, delight in filth more than in clean water. For this reason, the Lord says, I speak to them in parables, because seeing they do not see, and hearing they do not hear, and they do not understand, since the Lord does not provide ignorance to them (for it is not lawful to think thus), but rather he prophetically exposes their existing ignorance and indicates that they will be without understanding of what is said. Already the savior himself is clearly shown, from abundance, distributing his possessions to the servants according to the capacity of the receiver, which must be increased through training. Returning again, he sets forth to discourse with them. When he had approved those who had increased his money, the faithful in a small matter, and promised to set them over many for the Lord’s joy, he commanded them to enter. But to the one who had hidden the entrusted money in order to lend it out and returned the principal itself idle, he said, Wicked and lazy servant, you should have deposited my money with the bankers, and when I came I would have recovered my own; upon this the worthless servant will be cast into the outer darkness. Therefore, strengthen yourself, and Paul says, in the grace that is in Christ Jesus, and what you have heard from me through many witnesses. Entrust these things to faithful men who will be able to teach others also. And again: Strive to present yourself as approved to God, a blameless worker, cutting straight the word of truth. If, then, both proclaim the word, one by writing, the other by voice, how are not both to be accepted, having made faith effective through love?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 25:14-30","severity":"info","text":"The parable of the talents (or minas) is adapted: the servant who hides the money and returns it idle is rebuked and cast into outer darkness, echoing Matthew 25:26-30.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ephesians 6:24","severity":"info","text":"The phrase 'in the grace that is in Christ Jesus' closely parallels Ephesians 6:24, though the exact wording is adapted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παραβολαῖς","severity":"info","text":"Parables (παραβολαῖς) here are not merely illustrative stories but a deliberate mode of concealment for those unable to perceive directly, aligning with Clement's esoteric hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τραπεζίταις","severity":"info","text":"Bankers (τραπεζίταις) in the Greco-Roman world were money-changers and deposit-takers; Clement uses this financial imagery to allegorize the proper stewardship of divine teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ τοίνυν","severity":"info","text":"The concluding conditional (Εἰ τοίνυν) signals a rhetorical climax: both written and oral proclamation of the word are equally acceptable if faith is made effective through love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀχρεῖος δοῦλος","severity":"info","text":"The 'worthless servant' cast into outer darkness is a motif later taken up by Gnostic and orthodox interpreters to discuss the fate of those who misuse entrusted knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Lord' in the opening parable is ambiguous: it may refer to Jesus or to the divine Logos as teacher.","The phrase 'cutting straight the word of truth' (ὀρθοτομοῦντα τὸν λόγον) is a Pauline echo (cf. 2 Timothy 2:8) but its precise referent here is unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"τῇ δὲ αἰτίᾳ τοῦ μὴ τὸ βέλτιστον ἑλομένου θεὸς ἀναίτιος. αὐτίκα τῶν μὲν ἐκδανεῖσαι τὸν λόγον ἔργον ἐστίν, τῶν δὲ δοκιμάσαι καὶ ἤτοι ἑλέσθαι ἢ μή, ἡ κρίσις δὲ ἐν αὐτοῖς κρί νεται. ἀλλ' ἡ μὲν κηρυκικὴ ἐπιστήμη ἤδη πως ἀγγελική, ὁποτέρως ἂν ἐνεργῇ, διά τε τῆς χειρὸς διά τε τῆς γλώττης, ὠφελοῦσα· ὅτι ὁ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον· τὸ δὲ καλὸν ποιοῦντες μὴ\n\nἐκκακῶμεν· συμβάλλεται γοῦν τὰ μέγιστα τῷ περιτυχόντι κατὰ τὴν θείαν πρόνοιαν, ἀρχὴν πίστεως, πολιτείας προθυμίαν, ὁρμὴν τὴν ἐπὶ τὴν ἀλήθειαν, κίνησιν ζητητικήν, ἴχνος γνώρεως, συνελόντι εἰπεῖν ἀφορμὰς δίδωσι σωτηρίας. οἱ δὲ ἐντραφέντες γνησίως τοῖς τῆς ἀληθείας λόγοις ἐφόδια ζωῆς ἀιδίου λα1.1.4.4 βόντες εἰς οὐρανὸν πτεροῦνται. θαυμασιώτατα τοίνυν ὁ ἀπόστολος ἐν παντὶ φησὶ συνιστάντες ἑαυτοὺς ὡς θεοῦ διάκονοι, ὡς πτωχοί, πολλοὺς δὲ πλουτίζοντες, ὡς μηδὲν ἔχοντες καὶ πάντα κατέχοντες· τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς. διαμαρτύρομαι δέ, τῷ Τιμοθέῳ φησὶν ἐπιστέλλων, ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. Ἀνάγκη τοίνυν ἄμφω τούτω δοκιμάζειν σφᾶς αὐτούς, τὸν μὲν εἰ ἄξιος λέγειν τε καὶ ὑπομνήματα καταλιμπάνειν, τὸν δὲ εἰ ἀκροᾶσθαί τε καὶ ἐντυγχάνειν δίκαιος· ᾗ καὶ τὴν εὐχαριστίαν τινὲς διανείμαντες, ὡς ἔθος, αὐτὸν δὴ ἕκαστον τοῦ λαοῦ λαβεῖν τὴν μοῖραν ἐπι1.1.5.2 τρέπουσιν.","english":"God is not responsible for the cause of one who does not choose the best. For instance, it is the work of some to lend out the word, of others to test it and either choose or reject it, and the judgment is made within themselves. But the heraldic art is in some way angelic, however it operates, whether through the hand or through the tongue, benefiting; for he who sows into the spirit will reap eternal life from the spirit. And let us not grow weary in doing good; for it contributes greatly to the one who encounters it according to divine providence, giving a beginning of faith, eagerness for a way of life, an impulse toward truth, a searching movement, a trace of knowledge, in short, providing starting points for salvation. And those who are genuinely nurtured in the words of truth, having received provisions for eternal life, are winged into heaven. Most wonderfully, then, the apostle says in everything, presenting themselves as servants of God, as poor, yet enriching many, as having nothing and possessing all things; our mouth has been opened to you. And I testify, he says writing to Timothy, before God and Christ Jesus and the chosen angels, that you guard these things without prejudice, doing nothing according to partiality. Therefore it is necessary that both of these test themselves, the one whether he is worthy to speak and to leave behind commentaries, and the other whether he is just to listen and to read; and for this reason some, having distributed the eucharist according to custom, allow each one of the people to take their portion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ δὲ αἰτίᾳ τοῦ μὴ τὸ βέλτιστον ἑλομένου θεὸς ἀναίτιος","severity":"info","text":"Clement asserts that God is not responsible for the cause of one who does not choose the best, emphasizing human free will in moral choice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κηρυκικὴ ἐπιστήμη","severity":"info","text":"The phrase 'heraldic art' (κηρυκικὴ ἐπιστήμη) refers to the apostolic or teaching office, described as angelic in its operation through hand or tongue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον","severity":"info","text":"This echoes Pauline imagery of sowing and reaping in the spiritual realm, likely alluding to 1 Corinthians 9 or Galatians 6:8, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς","severity":"info","text":"This phrase may be a loose citation or paraphrase of an apostolic saying, possibly from the Pauline corpus or a liturgical formula, but not identified in the canonical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐχαριστίαν τινὲς διανείμαντες","severity":"info","text":"Clement refers to the distribution of the eucharist according to custom, where each person takes their portion, reflecting early Christian liturgical practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνάγκη τοίνυν ἄμφω τούτω δοκιμάζειν σφᾶς αὐτούς","severity":"info","text":"This passage transitions to a discussion of mutual testing between teacher and hearer, framing the preceding remarks as a rationale for discernment in Christian instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς' is not a direct biblical quotation; its source is unclear, possibly a lost apostolic saying or a Clementine paraphrase.","The reference to 'the chosen angels' in the Timothy citation may reflect a variant tradition or a conflation with other angelological texts."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ἀρίστη γὰρ πρὸς τὴν ἀκριβῆ αἵρεσίν τε καὶ φυγὴν ἡ συνείδησις, θεμέλιος δὲ αὐτῆς βέβαιος ὀρθὸς βίος ἅμα μαθήσει τῇ καθηκούσῃ τό τε ἕπεσθαι ἑτέροις δοκιμασθεῖσιν ἤδη καὶ κατωρθωκόσιν ἄριστον πρός τε τῆς ἀληθείας τὴν νόησιν καὶ τὴν κατάπραξιν τῶν ἐντολῶν. ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον καὶ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. δοκιμαζέτω δὲ ἄνθρωπος ἑαυτὸν καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω. σκοπεῖσθαι οὖν ἀκόλουθον ἄρα τῷ τὴν ὠφέλειαν τῶν πλησίον ἐπανῃρημένῳ, εἰ μὴ θρασέως καί τισιν ἀντιζηλούμενος ἐπεπήδησεν τῇ διδασκαλίᾳ, εἰ μὴ φιλόδοξος ἡ κοινωνία τοῦ λόγου, εἰ τοῦτον μόνον καρποῦται τὸν μισθόν, τὴν σωτηρίαν τῶν ἐπαϊόντων, τό τε μὴ πρὸς χάριν ὁμιλεῖν δωροδοκίας τε αὖ διαβολὴν διαπέφευγεν ὁ δι' ὑπομνημάτων λαλῶν· οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, φησὶν ὁ ἀπόστολος, οὔτε προφάσει πλεονεξίας, θεὸς μάρτυς, οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ' ὑμῶν οὔτε ἀπ' ἄλλων. δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι· ἀλλ' ἐγενήθημεν ἤπιοι ἐν μέσῳ ὑμῶν, ὡς ἂν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα. κατὰ ταὐτὰ δὲ καὶ τοὺς τῶν θείων μεταλαμβάνοντας λόγων παραφυλακτέον, εἰ μὴ περιεργίας ἕνεκεν ἱστορήσοντες, ὥσπερ τῶν πόλεων τὰ οἰκοδομήματα, εἰς τόδε ἀφικνοῦνται, εἰ μὴ μεταλήψεως χάριν τῶν κοσμικῶν προσίασιν κοινωνικοὺς τῶν ἐπιτηδείων μαθόντες τοὺς καθωσιωμένους τῷ Χριστῷ. ἀλλ' οἳ μὲν ὑποκριταί, καὶ δὴ ἐάσθωσαν· εἰ δέ τις οὐ δοκεῖν δίκαιος, ἀλλ' εἶναι θέλει, συνειδέναι τὰ κάλλιστα τοῦτον αὑτῷ προσήκει.","english":"The best thing for accurate choice and avoidance is conscience, and its firm foundation is a right life together with appropriate learning. Following others who have already been tested and have succeeded is best for understanding the truth and for carrying out the commandments. Therefore, whoever eats the bread and drinks the cup of the Lord unworthily will be guilty of the body and blood of the Lord. Let a person examine himself and thus eat from the bread and drink from the cup. It is fitting, then, for one who has taken on the benefit of his neighbors to consider whether he has not rashly and out of rivalry with some others rushed into teaching, whether the sharing of the word is not motivated by love of glory, whether he reaps only this reward, the salvation of those who hear, and whether he speaks not for favor and has escaped the slander of bribery, he who speaks through notes. For we were never in flattering speech, as the apostle says, as you know, nor under pretext of greed, God is witness, nor seeking glory from men, neither from you nor from others. Though we could be held in weight as apostles of Christ, we became gentle among you, as a nurse cherishes her own children. In the same way, those who partake of divine words must be watched, to see if they come not for the sake of idle curiosity, as if to view the buildings of cities, or if they approach for the sake of partaking of worldly things, having learned that those devoted to Christ are sharers of what is suitable. But as for hypocrites, let them be left aside. But if someone wishes not to seem just, but to be just, it is fitting for him to be conscious of the best things within himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνείδησις","severity":"info","text":"Clement presents conscience as the best guide for choice and avoidance, grounding it in right living and learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσθίῃ τὸν ἄρτον καὶ πίνῃ τὸ ποτήριον τοῦ κυρίου","severity":"info","text":"This echoes 1 Corinthians 11:23-29 on the Eucharist, warning against unworthy participation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν","severity":"info","text":"Clement quotes or adapts 1 Thessalonians 2:5-6, where Paul denies flattery or greed in his ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ δι' ὑπομνημάτων λαλῶν","severity":"info","text":"Clement refers to teaching through notes (ὑπομνήματα), a practice common in early Christian catechetical schools.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατὰ ταὐτὰ δὲ","severity":"info","text":"This phrase marks a transition from the teacher's self-examination to the scrutiny of hearers, mirroring the earlier exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλ' οἳ μὲν ὑποκριταί, καὶ δὴ ἐάσθωσαν","severity":"caution","text":"The text abruptly dismisses hypocrites; the Greek 'καὶ δὴ ἐάσθωσαν' is elliptical, possibly a lacuna or rhetorical truncation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ δὴ ἐάσθωσαν' may be a textual corruption or intentional brevity; the reading assumes a dismissive imperative."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Εἰ γοῦν ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται βραχεῖς, τῷ ὄντι δεῖσθαι καθήκει, ὅπως ὅτι μάλιστα πλειόνων ἡμῖν ἐργατῶν εὐπορία γένηται. ἡ γεωργία δὲ διττή· ἣ μὲν γὰρ ἄγραφος. ἣ δ' ἔγγραφος. ὁποτέρως δ' ἂν ὁ τοῦ κυρίου ἐργάτης σπείρῃ τοὺς εὐγενεῖς πυροὺς καὶ τοὺς στάχυς αὐξήσῃ τε καὶ θερίσῃ, θεῖος ὄντως ἀναφανήσεται γεωργός. ἐργάζεσθε, φησὶν ὁ κύριος, μὴ τὴν ἀπολλυμένην βρῶσιν, ἀλλὰ τὴν μένουσαν εἰς ζωὴν αἰώνιον, τροφὴ δὲ καὶ ἡ διὰ σιτίων καὶ ἡ διὰ λόγων λαμβάνεται. καὶ τῷ ὄντι μακάριοι οἱ εἰρηνοποιοί, οἱ τοὺς ἐνταῦθα κατὰ τὸν βίον καὶ τὴν πλάνην πρὸς τῆς ἀγνοίας πολεμουμένους μεταδιδάσκοντες καὶ μετάγοντες εἰς εἰρήνην τὴν ἐν λόγῳ καὶ βίῳ τῷ κατὰ τὸν θεὸν καὶ τοὺς πεινῶντας δικαιοσύνην τρέφοντες τῇ τοῦ ἄρτου διανομῇ. εἰσὶ γὰρ καὶ ψυχαὶ ἰδίας ἔχουσαι τροφάς, αἳ μὲν κατ' ἐπίγνωσιν καὶ ἐπιστήμην αὔξουσαι, αἳ δὲ κατὰ τὴν Ἑλληνικὴν νεμόμεναι φιλοσοφίαν, ἧς καθάπερ καὶ τῶν καρύων οὐ τὸ πᾶν ἐδώδιμον. ὁ φυτεύων δὲ καὶ ὁ ποτίζων, τοῦ αὔξοντος ὄντες διάκονοι, ἕν εἰσι κατὰ τὴν διακονίαν, ἕκαστος δὲ τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον. θεοῦ γάρ ἐσμεν συνεργοί· θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε, κατὰ τὸν ἀπόστολον. οὔκουν οὐδὲ ἀπὸ συγκρίσεως τὸ δοκίμιον ποιεῖσθαι τοῖς ἀκροωμένοις ἐπιτρεπτέον οὐδὲ εἰς ἐξέτασιν","english":"If indeed the harvest is great but the laborers are few, it is fitting that we should be in need, so that we may have an abundance of as many laborers as possible. Agriculture is twofold: one part is unwritten, the other written. In whichever way the Lord's laborer sows the noble wheat and causes the ears to grow and reaps them, he will truly appear a divine farmer. Work, says the Lord, not for the perishable food, but for that which endures to eternal life; nourishment is received both through food and through words. And truly blessed are the peacemakers, who teach anew those who are warred upon here in life and error by ignorance, and lead them into peace in word and life according to God, and who feed those hungering for righteousness by the distribution of bread. For souls also have their own foods, some growing by knowledge and science, others grazing on Greek philosophy, of which, as with nuts, not everything is edible. The planter and the waterer, being servants of the one who causes growth, are one in their service, but each will receive his own reward according to his own labor. For we are co-workers of God; you are God's field, God's building, according to the Apostle. Therefore, it is not permitted for the hearers to make a test by comparison, nor to subject it to examination.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ μὲν γὰρ ἄγραφος. ἣ δ' ἔγγραφος","severity":"info","text":"Clement distinguishes between unwritten (ἄγραφος) and written (ἔγγραφος) agriculture, likely referring to oral tradition versus scripture as means of spiritual cultivation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐργάζεσθε, φησὶν ὁ κύριος, μὴ τὴν ἀπολλυμένην βρῶσιν, ἀλλὰ τὴν μένουσαν εἰς ζωὴν αἰώνιον","severity":"info","text":"This echoes John 6:27 and possibly Matthew 6:25, where Jesus contrasts perishable food with eternal sustenance, adapted here to spiritual nourishment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεοῦ γάρ ἐσμεν συνεργοί· θεοῦ γεώργιον, θεοῦ οἰκοδομή ἐστε","severity":"info","text":"Alludes to 1 Corinthians 3:9 and Ephesians 2:19-22, where Paul describes believers as God's field and building, emphasizing cooperative labor with God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ τὴν Ἑλληνικὴν νεμόμεναι φιλοσοφίαν, ἧς καθάπερ καὶ τῶν καρύων οὐ τὸ πᾶν ἐδώδιμον","severity":"info","text":"Clement uses the metaphor of nuts (καρύων) to argue that Greek philosophy, like nuts, has an inedible shell but a nourishing kernel, a common patristic trope for selective appropriation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔκουν οὐδὲ ἀπὸ συγκρίσεως τὸ δοκίμιον ποιεῖσθαι τοῖς ἀκροωμένοις ἐπιτρεπτέον","severity":"info","text":"This concluding sentence shifts from agricultural metaphor to a prohibition: hearers must not test teachings by comparison, reinforcing Clement's emphasis on faith and authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ εἰρηνοποιοί","severity":"caution","text":"The term 'peacemakers' (εἰρηνοποιοί) may echo Matthew 5:9 but is used here in a specific sense of those who lead others from ignorance to true peace; the translation 'peacemakers' is conventional but could be nuanced.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ μὲν γὰρ ἄγραφος. ἣ δ' ἔγγραφος' is ambiguous: it may refer to two types of spiritual agriculture (oral vs. written tradition) or to two aspects of Christian teaching.","The final sentence is incomplete in the Greek text provided; the English draft adds 'nor to subject it to examination' which may be interpretive."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ἔκδοτον παραδοτέον τὸν λόγον τοῖς ἐντεθραμμένοις λόγων παντοδαπῶν τέχναις καὶ δυνάμεσιν ἐπιχειρημάτων ὠγκωμένων, τοῖς προκατειλημμένοις ἤδη τὴν ψυχὴν καὶ μὴ προκεκενω1.1.8.2 μένοις. ὅταν δ' ἐκ πίστεως ἕληταί τις ἑστιᾶσθαι, βέβαιος οὗτος εἰς θείων λόγων παραδοχήν, κρίσιν εὔλογον τὴν πίστιν κεκτημένος. ἕπεται δὲ ἐνθένδε αὐτῷ ἡ πειθὼ ἐκ περιουσίας. καὶ τοῦτ' ἦν ἄρα τὸ προφητικὸν ἐκεῖνο· ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. ἄρ' οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθὸν πρὸς πάντας, μάλιστα δὲ πρὸς τοὺς οἰκείους τῆς πίστεως. ἕκαστος δὲ τούτων κατὰ τὸν μακάριον Δαβὶδ εὐχαριστῶν ψαλλέτω· ῥαντιεῖς με ὑσσώπῳ καὶ καθαρισθήσομαι, πλυνεῖς με καὶ ὑπὲρ χιόνα λευκανθήσομαι. ἀκουτιεῖς με εὐφροσύνην καὶ ἀγαλλίασιν· ἀγαλλιάσονται ὀστᾶ τεταπεινωμένα. ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου, καὶ τὰς ἀνομίας μου ἐξάλειψον. καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. μὴ ἀπορρίψῃς με ἀπὸ τοῦ προσώπου σου, καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ. ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου, καὶ πνεύματι ἡγεμονικῷ στήριξόν με. Ὁ μὲν οὖν πρὸς παρόντας λέγων καὶ χρόνῳ δοκιμάζει καὶ κρίσει δικάζει καὶ διακρίνει τῶν ἄλλων τὸν οἷόν τε ἀκούειν, ἐπιτηρῶν τοὺς λόγους, τοὺς τρόπους, τὰ ἤθη, τὸν βίον, τὰς κινήσεις, τὰς σχέσεις, τὸ βλέμμα, τὸ φθέγμα, τὴν τρίοδον, τὴν πέτραν, τὴν πατουμένην ὁδόν, τὴν καρποφόρον γῆν, τὴν ὑλομανοῦσαν χώραν. τὴν εὔφορον καὶ καλὴν καὶ γεωργουμένην, τὴν πολυπλασιάσαι τὸν σπόρον δυνα1.1.9.2 μένην.","english":"The word must be handed over as a written record to those who have been reared in the arts of all kinds of words and in the powers of swollen arguments, to those whose soul is already preoccupied and not emptied. But when someone chooses to be feasted from faith, that person is steadfast for the reception of divine words, having acquired faith as a reasonable judgment. From this follows persuasion from abundance. And that was indeed the prophetic saying: Unless you believe, you will not understand. Therefore, since we have the opportunity, let us work the good toward all, but especially toward those who belong to the faith. And each of these, according to the blessed David, let him sing in thanksgiving: You will sprinkle me with hyssop and I will be purified, you will wash me and I will be whitened beyond snow. You will make me hear joy and exultation; my humbled bones will exult. Turn your face away from my sins, and blot out my lawless deeds. Create a pure heart in me, O God, and renew a straight spirit in my inward parts. Do not cast me away from your face, and do not take your holy spirit away from me. Give me back the exultation of your salvation, and strengthen me with a governing spirit. Now the one who speaks to those present tests by time and judges by judgment and distinguishes from others the one who is fit to hear, observing the words, the ways, the characters, the life, the movements, the dispositions, the glance, the utterance, the three-way path, the rock, the trodden road, the fruitful land, the wood-mad country, the fertile and good and cultivated land, the one able to multiply the seed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε","severity":"info","text":"Clement cites a prophetic saying, 'Unless you believe, you will not understand,' which is not a direct biblical quotation but likely a paraphrase of a logion known from early Christian tradition, possibly echoing the Gospel of Thomas or a similar source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥαντιεῖς με ὑσσώπῳ ...","severity":"info","text":"The extended prayer attributed to David is not a direct quotation from the Septuagint Psalms but a composite of penitential themes, possibly from a lost liturgical or apocryphal psalm, reflecting Clement's use of non-canonical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἔκδοτον παραδοτέον","severity":"info","text":"The phrase 'handed over as a written record' (ἔκδοτον παραδοτέον) indicates Clement's concern with the transmission of esoteric knowledge in written form, contrasting with oral tradition, and suggests a deliberate act of publication for a select audience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προκεκενωμένοις","severity":"info","text":"The term 'emptied' (προκεκενωμένοις) implies a prerequisite of mental and spiritual receptivity, aligning with Clement's pedagogical method that requires the soul to be cleared of preconceptions before receiving divine truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ μὲν οὖν πρὸς παρόντας λέγων ...","severity":"info","text":"This passage shifts from general exhortation to a detailed description of the teacher's discernment, listing criteria for evaluating a worthy student, which serves as a structural transition to a more practical, pedagogical focus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν τρίοδον, τὴν πέτραν, τὴν πατουμένην ὁδόν, τὴν καρποφόρον γῆν, τὴν ὑλομανοῦσαν χώραν","severity":"caution","text":"The list of metaphorical terms (three-way path, rock, trodden road, etc.) is obscure and may reflect allegorical or symbolic language from a lost source; the exact referents are uncertain, and the text may be corrupt or elliptical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophetic saying' (ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε) is unclear; it may be a paraphrase of a known logion or a Clementine invention.","The prayer attributed to David is not a canonical psalm; its source is uncertain, possibly from a lost Jewish or Christian hymn.","The list of discernment criteria (τρίοδον, πέτραν, etc.) is ambiguous; the terms may be allegorical or refer to specific tests, but the text does not explain them."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"ὁ δὲ δι' ὑπομνημάτων λαλῶν πρὸς τὸν θεὸν ἀφοσιοῦται ταῦτα κεκραγὼς ἐγγράφως, μὴ κέρδους ἕνεκα, μὴ κενοδοξίας χάριν γράφειν, μὴ προσπαθείᾳ νικᾶσθαι, μὴ φόβῳ δουλοῦσθαι, μὴ ἡδονῇ ἐπαίρεσθαι. μόνης δὲ τῆς τῶν ἐντυγχανόντων ἀπολαύειν σωτηρίας, ἧς οὐδὲ κατὰ τὸ παρὸν μεταλαμβάνει, ἀλλὰ ἐλπίδι ἀπεκδεχόμενος τὴν ἀποδοθησομένην πάντως ἀμοιβὴν παρὰ τοῦ τὸν μισθὸν τοῖς ἐργάταις κατ' ἀξίαν ἀποδώσειν ὑπεσχημένου. ἀλλ' οὐδὲ ἀντιμισθίας ἐφίεσθαι χρὴ τῷ εἰς ἄνδρας ἐγγραφομένῳ. οὐ γὰρ ὁ μὲν καυχησάμενος εὐποιίαν τὴν ἀμοιβὴν ἀπείληφεν δι' εὐδοξίας, ὁ δὲ τῶν προσηκόντων δι' ἀντιμισθίαν πράσσων τι, ἤτοι ὡς εὐεργὸς σπεύδων ἀπολαβεῖν ἢ ὡς κακοεργὸς τὴν ἀμοιβὴν περιιστάμενος, οὐχὶ τῇ κοσμικῇ ἐνέχεται συνηθείᾳ· δεῖ δὲ ὡς οἷόν τε τὸν κύριον μιμεῖσθαι. οὗτος δ' ἂν εἴη ὁ τῷ θελήματι τοῦ θεοῦ ἐξυπηρετῶν, δωρεὰν λαβών, δωρεὰν διδούς. μισθὸν ἀξιόλογον ἀπολαμβάνων τὴν πολιτείαν αὐτήν· οὐκ εἰσελεύσεται δὲ εἰς τὰ ἅγια μίσθωμα πόρνης φησίν. ἀπείρηται γοῦν προσφέρειν τῷ θυσιαστηρίῳ ἄλλαγμα κυνός· ὅτῳ δὲ ἀπήμβλυται κακῇ τροφῇ τε καὶ διδασκαλίᾳ τὸ τῆς ψυχῆς ὄμμα πρὸς τὸ οἰκεῖον φῶς, βαδιζέτω ἐπὶ τὴν ἀλήθειαν τὴν ἐγγράφως τὰ ἄγραφα δηλοῦσαν· οἱ διψῶντες, πορεύεσθε ἐφ' ὕδωρ, Ἡσαΐας λέγει, καὶ πῖνε τὸ ὕδωρ ἀπὸ σῶν ἀγγείων, ὁ Σολομὼν παραινεῖ. ἐν γοῦν τοῖς Νόμοις ὁ ἐξ Ἑβραίων φιλόσοφος Πλάτων κελεύει τοὺς γεωργοὺς μὴ ἐπαρδεῦσαι μηδὲ λαμβάνειν ὕδωρ παρ' ἑτέρων. ἐὰν μὴ πρότερον ὀρύξαντες παρ' αὑτοῖς ἄχρι τῆς παρθενίου καλουμένης ἄνυδρον εὕρωσι τὴν γῆν. ἀπορίᾳ γὰρ ἐπαρκεῖν οὐ δίκαιον, ἀργίαν δὲ ἐφοδιάζειν οὐ καλόν·","english":"The one who speaks through notes makes these things his devotion to God, crying out in writing, not for the sake of gain, not for the sake of vainglory to write, not to be overcome by partiality, not to be enslaved by fear, not to be elated by pleasure. But only for the enjoyment of the salvation of those who encounter it, of which he does not even partake in the present, but awaits in hope the reward that will certainly be given by the one who promised to pay the workers according to their worth. But one who is enrolled among men must not even desire a recompense. For it is not the case that the one who boasts of a good deed has received the reward through good repute, while the one who does something proper for a recompense, either hastening to receive it as a benefactor or avoiding the reward as a malefactor, is not entangled in worldly custom; but one must imitate the Lord as much as possible. This would be the one who serves the will of God, having received freely, giving freely. Receiving as a worthy reward the very way of life; but he will not enter the holy places, it says, for the hire of a harlot. It is forbidden, then, to offer to the altar the exchange of a dog; but whoever has had the eye of his soul blunted by evil food and teaching toward its own light, let him go to the truth that reveals the unwritten things in writing. The thirsty, go to the water, says Isaiah, and drink the water from your own vessels, Solomon exhorts. In the Laws, at any rate, the philosopher from the Hebrews, Plato, commands farmers not to irrigate nor take water from others, unless they first dig on their own land as far as the so-called virgin soil and find the earth dry. For it is not just to supply in need, but it is not good to equip idleness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement contrasts the writer who seeks gain or glory with the ideal writer who writes solely for the salvation of readers, awaiting a future reward from God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπομνημάτων","severity":"info","text":"ὑπομνημάτων (hypomnēmatōn) means 'notes' or 'memoranda,' referring to the written records Clement himself is producing, as distinct from oral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ διψῶντες, πορεύεσθε ἐφ' ὕδωρ","severity":"info","text":"Clement quotes Isaiah (likely 55:1 LXX) and Solomon (Proverbs) to encourage the thirsty to seek water, i.e., truth, from their own sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement refers to Plato's Laws (likely 844a–c) which restricts irrigation to those who first dig on their own land, using this as a metaphor for self-reliance in seeking truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The prohibition against offering 'the exchange of a dog' at the altar echoes Levitical laws (Deut 23:18) and reflects Clement's concern with purity of motive in religious practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'the philosopher from the Hebrews, Plato' is paradoxical; Clement may be asserting that Plato derived his ideas from Hebrew sources, a common patristic claim, but the identification is not literal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who promised to pay the workers' is ambiguous: it could be God or Christ, but Clement does not specify.","The phrase 'the exchange of a dog' (ἄλλαγμα κυνός) is obscure; it may refer to a specific prohibited offering in Jewish or early Christian tradition, but the exact reference is unclear."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ᾗ καὶ φορτίον συνεπιτιθέναι μὲν εὔλογον, συγκαθαιρεῖν δὲ οὐ προσήκειν ὁ Πυθαγό1.1.10.4 ρας ἔλεγεν. συνεξάπτει δὲ ἡ γραφὴ τὸ ζώπυρον τῆς ψυχῆς καὶ συντείνει τὸ οἰκεῖον ὄμμα πρὸς θεωρίαν, τάχα μέν τι καὶ ἐντιθεῖσα, οἷον ὁ ἐγκεντρίζων γεωργός, τὸ δὲ ἐνυπάρχον ἀνακινοῦσα. πολλοὶ γὰρ ἐν ἡμῖν κατὰ τὸν θεῖον ἀπόστολον ἀσθενεῖς καὶ ἄρρωστοι, καὶ κοιμῶνται ἱκανοί. εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία, ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται, λήθης φάρμακον, εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων, ὧν κατηξιώθην ἐπακοῦσαι, λόγων τε καὶ ἀνδρῶν μακαρίων καὶ τῷ ὄντι ἀξιολόγων. τούτων ὃ μὲν ἐπὶ τῆς Ἑλλάδος, ὁ Ἰωνικός, οἳ δὲ ἐπὶ τῆς Μεγάλης\n\nἙλλάδος (τῆς κοίλης θάτερος αὐτῶν Συρίας ἦν, ὃ δὲ ἀπ' Αἰγύπτου), ἄλλοι δὲ ἀνὰ τὴν ἀνατολήν· καὶ ταύτης ὃ μὲν τῆς τῶν Ἀσσυρίων, ὃ δὲ ἐν Παλαιστίνῃ Ἑβραῖος ἀνέκαθεν· ὑστάτῳ δὲ περιτυχὼν (δυνάμει δὲ οὗτος πρῶτος ἦν) ἀνεπαυσάμην, ἐν Αἰγύπτῳ θηράσας λεληθότα. Σικελικὴ τῷ ὄντι ἦν μέλιττα προφητικοῦ τε καὶ ἀποστολικοῦ λειμῶνος τὰ ἄνθη δρεπόμενος ἀκήρατόν τι γνώσεως χρῆμα ταῖς τῶν ἀκροωμένων ἐνεγέννησε ψυχαῖς. Ἀλλ' οἳ μὲν τὴν ἀληθῆ τῆς μακαρίας σῴζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ Πέτρου τε καὶ Ἰακώβου Ἰωάννου τε καὶ Παύλου τῶν ἁγίων ἀποστόλων, παῖς παρὰ πατρὸς ἐκδεχόμενος (ὀλίγοι δὲ οἱ πατράσιν ὅμοιοι), ἧκον δὴ σὺν θεῷ καὶ εἰς ἡμᾶς τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα.","english":"It is reasonable to add a burden to it, but not to take it away, as Pythagoras said. Writing kindles the living spark of the soul and directs its own eye toward contemplation, perhaps even implanting something, like a grafting farmer, but more so stirring up what is already present. For many among us, according to the divine apostle, are weak and sick, and many are asleep. If we were to separate ourselves, we would not be cast out. This treatise is not a writing artfully composed for display, but notes stored up for my old age, a remedy for forgetfulness, a mere image and outline of those vivid and living things which I was deemed worthy to hear—words and men blessed and truly worthy of note. Of these, one was in Greece, the Ionian; others in Magna Graecia (one of them was from Hollow Syria, another from Egypt); others throughout the East—and of this, one was from Assyria, another a Hebrew from Palestine from of old; and finally, encountering the last (who in power was first), I rested, having hunted him out unnoticed in Egypt. He was truly a Sicilian bee, culling the flowers of the prophetic and apostolic meadow, and engendered in the souls of his hearers an undefiled treasure of knowledge. But those who preserve the true tradition of the blessed teaching, directly from the holy apostles Peter and James, John and Paul, receiving it as child from father (though few are like their fathers), have come, with God, to deposit in us those ancestral and apostolic seeds.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Πυθαγόρας","severity":"info","text":"Pythagoras of Samos (6th c. BCE) is cited here as an authority on the ethics of burden and relief, a common trope in Clement's eclectic use of Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν θεῖον ἀπόστολον","severity":"info","text":"The phrase 'according to the divine apostle' likely alludes to Paul, e.g., Romans 13:11 or 1 Corinthians 11:30, where weakness and sleep are metaphors for spiritual lethargy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπομνήματα","severity":"info","text":"Clement calls his work 'hypomnēmata' (notes), a genre term indicating informal, memory-aiding compilations, not a polished treatise (σύνταγμα). This self-deprecation is conventional.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σικελικὴ ... μέλιττα","severity":"info","text":"The 'Sicilian bee' metaphor likely refers to Clement's final teacher, traditionally identified as Pantaenus, who taught in Alexandria and was known for culling from prophetic and apostolic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παῖς παρὰ πατρὸς ἐκδεχόμενος","severity":"info","text":"This passage introduces a chain of apostolic transmission (Peter, James, John, Paul) as a father-to-son succession, framing Clement's own work as a deposit of ancestral seeds.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἤδη δὲ οὐ γραφὴ ... τετεχνασμένη","severity":"caution","text":"Clement's denial of rhetorical artifice is a topos; the Stromata are in fact carefully structured. Readers should not take the claim of artlessness at face value.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Sicilian bee' is not explicitly named; it is traditionally Pantaenus but could be another teacher.","The phrase 'εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα' is ambiguous: it may mean 'if we judged ourselves, we would not be cast out' or 'if we separated ourselves, we would not be judged.'"],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"καὶ εὖ οἶδ' ὅτι ἀγαλλιάσονται, οὐχὶ τῇ ἐκφράσει ἡσθέντες λέγω τῇδε, μόνῃ δὲ τῇ κατὰ τὴν ὑποσημείωσιν τηρήσει. ποθούσης γὰρ οἶμαι ψυχῆς τὴν μακαρίαν παράδοσιν ἀδιάδραστον φυλάττειν ἡ τοιάδε ὑποτύπωσις· ἀνδρὸς δὲ φι1.1.12.2 λοῦντος σοφίαν εὐφρανθήσεται πατήρ. τὰ φρέατα ἐξαντλούμενα διειδέστερον ὕδωρ ἀναδίδωσι, τρέπεται δὲ εἰς φθορὰν ὧν μεταλαμβάνει οὐδείς. καὶ τὸν σίδηρον ἡ χρῆσις καθαρώτερον φυλάσσει, ἡ δὲ ἀχρηστία ἰοῦ τούτῳ γεννητική. συνελόντι γὰρ φάναι ἡ συγγυμνασία ἕξιν ἐμποιεῖ ὑγιεινὴν καὶ πνεύμασι καὶ σώμασιν. οὐδεὶς ἅπτει λύχνον καὶ ὑπὸ τὸν μόδιον τίθησιν, ἀλλ' ἐπὶ τῆς λυχνίας φαίνειν τοῖς τῆς ἑστιάσεως τῆς αὐτῆς κατηξιωμένοις. τί γὰρ ὄφελος σοφίας μὴ σοφιζούσης τὸν οἷόν τε ἐπαΐειν; ἔτι τε καὶ ὁ σωτὴρ σῴζει αἰεὶ καὶ αἰεὶ ἐργάζεται, ὡς βλέπει τὸν πατέρα. διδάσκων τις μανθάνει πλεῖον καὶ λέγων συνακροᾶται πολλάκις τοῖς ἐπακούουσιν αὐτοῦ· εἷς γὰρ ὁ διδάσκαλος καὶ τοῦ λέγοντος καὶ τοῦ ἀκροωμένου, ὁ ἐπιπη1.1.13.1 γάζων καὶ τὸν νοῦν καὶ τὸν λόγον, ᾗ καὶ οὐ κεκώλυκεν ὁ κύριος ἀπὸ ἀγαθοῦ σαββατίζειν, μεταδιδόναι δὲ τῶν θείων μυστηρίων καὶ τοῦ φωτὸς ἐκείνου τοῦ ἁγίου τοῖς χωρεῖν δυναμένοις συγκεχώρηκεν. αὐτίκα οὐ πολλοῖς ἀπεκάλυψεν ἃ μὴ πολλῶν ἦν, ὀλίγοις δέ, οἷς προσήκειν ἠπίστατο, τοῖς οἵοις τε ἐκδέξασθαι καὶ τυπωθῆναι πρὸς αὐτά· τὰ δὲ ἀπόρρητα, καθάπερ ὁ θεός, λόγῳ πιστεύεται, οὐ γράμ1.1.13.3 ματι.","english":"And I know well that they will rejoice, not, I say, because they are pleased with this particular exposition, but solely because of the preservation according to the annotation. For I think that the soul, longing to guard the blessed tradition undefiled, such a sketch serves; and a father who loves wisdom will be delighted. Wells, when drawn from, give forth clearer water, and none of those who partake of them turns to corruption. Use keeps iron cleaner, while disuse generates rust on it. To speak concisely, joint exercise produces a healthy condition in both spirits and bodies. No one lights a lamp and places it under a bushel, but sets it on the lampstand to shine for those deemed worthy of the same feast. For what use is wisdom if it does not make wise the one who can understand? Moreover, the Savior always saves and always works, as he sees the Father. One who teaches learns more, and one who speaks often hears along with his listeners; for the teacher of both the speaker and the hearer is one, who illuminates both mind and speech, by which the Lord has not forbidden resting from good, but has permitted sharing the divine mysteries and that holy light with those able to receive it. Indeed, he did not reveal to many what was not for many, but to a few, to those he knew were suitable, those able to receive and be formed by them; but the secret things, like God, are entrusted to speech, not to writing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ φρέατα ἐξαντλούμενα διειδέστερον ὕδωρ ἀναδίδωσι","severity":"info","text":"The well metaphor illustrates that sharing knowledge improves it, akin to the Platonic and Stoic idea that use perfects understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ἅπτει λύχνον καὶ ὑπὸ τὸν μόδιον τίθησιν","severity":"info","text":"This echoes Matthew 5:15 (lamp under a bushel), a common early Christian trope for not hiding truth; Clement adapts it to justify esoteric teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποτύπωσις","severity":"info","text":"‘Sketch’ or ‘outline’ (ὑποτύπωσις) is a key term in Clement’s epistemology, denoting a preliminary, non-systematic presentation of truth, as opposed to full exposition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ δὲ ἀπόρρητα, καθάπερ ὁ θεός, λόγῳ πιστεύεται, οὐ γράμματι","severity":"info","text":"Clement distinguishes oral tradition (λόγος) from writing, aligning with contemporary philosophical and Christian views (e.g., Papias) that esoteric truths require living transmission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ σωτὴρ σῴζει αἰεὶ καὶ αἰεὶ ἐργάζεται, ὡς βλέπει τὸν πατέρα","severity":"info","text":"The Savior’s perpetual activity mirrors the Johannine and Valentinian notion of the Son’s eternal contemplation of the Father, a theme Clement develops elsewhere.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ κεκώλυκεν ὁ κύριος ἀπὸ ἀγαθοῦ σαββατίζειν","severity":"caution","text":"The phrase ‘resting from good’ (ἀπὸ ἀγαθοῦ σαββατίζειν) is ambiguous: it may mean refraining from good works on the Sabbath, or metaphorically, not ceasing from virtue. The translation follows the latter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ ἀγαθοῦ σαββατίζειν' could be read as 'to keep Sabbath from good' (i.e., to abstain from good on the Sabbath) or 'to rest from good' (i.e., not to cease doing good). The English draft takes the latter, but the Greek is syntactically open."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"κἄν τις λέγῃ γεγράφθαι οὐδὲν κρυπτὸν ὃ οὐ φανερωθήσεται, οὐδὲ κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, ἀκουσάτω καὶ παρ' ἡμῶν, ὅτι τῷ κρυπτῶς ἐπαίοντι τὸ κρυπτὸν φανερωθήσεσθαι διὰ τοῦδε προεθέσπισεν τοῦ λογίου, καὶ τῷ παρακεκαλυμμένως τὰ παραδιδόμενα οἵῳ τε παραλαμβάνειν δηλωθήσεται τὸ κεκαλυμμένον ὡς ἡ ἀλήθεια, καὶ τὸ τοῖς πολλοῖς κρυπτόν, τοῦτο τοῖς ὀλίγοις φανερὸν γενήσεται· ἐπεὶ διὰ τί μὴ πάντες ἴσασι τὴν ἀλήθειαν; διὰ τί δὲ μὴ ἠγαπήθη ἡ δικαιοσύνη, εἰ πάντων ἡ δικαιοσύνη; ἀλλὰ γὰρ τὰ μυστήρια μυστικῶς παραδίδοται, ἵνα ᾖ ἐν στόματι λαλοῦντος καὶ ᾧ λαλεῖ1.1.13.5 ται, μᾶλλον δὲ οὐκ ἐν φωνῇ, ἀλλ' ἐν τῷ νοεῖσθαι. δέδωκεν δὲ ὁ θεὸς τῇ ἐκκλησίᾳ τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ. Ἡ μὲν οὖν τῶνδέ μοι τῶν ὑπομνημάτων γραφὴ ἀσθενὴς μὲν εὖ οἶδ' ὅτι παραβαλλομένη πρὸς τὸ πνεῦμα ἐκεῖνο τὸ κεχαριτωμένον, οὗ κατηξιώθημεν ὑπακοῦσαι, εἰκὼν δ' ἂν εἴη ἀναμιμνῄσκουσα τοῦ ἀρχετύπου τὸν θύρσῳ πεπληγότα· σοφῷ γάρ, φησί, λάλει, καὶ σοφώτερος ἔσται, καὶ τῷ ἔχοντι δὲ προστεθήσεται. ἐπαγγέλλεται δὲ οὐχ ὥστε ἑρμηνεῦσαι τὰ ἀπόρρητα ἱκανῶς, πολλοῦ γε καὶ δεῖ, μόνον δὲ τὸ ὑπομνῆσαι, εἴτε ὁπότε ἐκλαθοίμεθα εἴτε ὅπως μηδ' ἐκλανθανώμεθα. πολλὰ δὲ εὖ οἶδα παρερρύηκεν ἡμᾶς χρόνου μήκει ἀγράφως διαπεσόντα.","english":"And if someone says that it is written, \"Nothing hidden that will not be revealed, nor concealed that will not be uncovered,\" let him also hear from us that the hidden thing will be revealed to the one who hears secretly, as this oracle foretold, and that the concealed thing will be disclosed to the one who receives the transmitted teachings in a veiled manner, as the truth, and that which is hidden from the many will become manifest to the few. For why do not all know the truth? And why was justice not loved, if justice belongs to all? But indeed, the mysteries are transmitted mystically, so that they may be in the mouth of the speaker and of the one to whom he speaks, or rather not in speech, but in being understood. And God has given to the church the apostles, the prophets, the evangelists, the shepherds and teachers, for the perfecting of the saints, for the work of ministry, for the building up of the body of Christ. Now the writing of these commentaries of mine is weak, I well know, when compared to that inspired spirit which we were deemed worthy to hear, yet it would be an image reminding the one struck by the thyrsus of the archetype. For it is said, \"Speak to the wise man, and he will become wiser,\" and it will be added to the one who already has. And it promises not to interpret the ineffable things adequately—far from it—but only to remind, whether when we might forget or so that we may not forget. And I well know that many things have slipped away from us, falling unrecorded through the length of time.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲν κρυπτὸν ὃ οὐ φανερωθήσεται, οὐδὲ κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται","severity":"info","text":"Clement quotes a logion resembling Luke 8:17 and possibly a variant of Matthew 10:26, but the exact source is uncertain; he treats it as an oracle (τοῦ λογίου).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστήρια","severity":"info","text":"μυστήρια (mysteries) here refers to Christian esoteric teachings, not pagan rites; Clement insists they are transmitted μυστικῶς (mystically), i.e., in a veiled manner appropriate to initiates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θύρσῳ πεπληγότα","severity":"info","text":"The phrase 'struck by the thyrsus' (θύρσῳ πεπληγότα) is a Dionysian metaphor for inspired frenzy, here adapted to describe the Christian sage’s recollection of divine archetypes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ μὲν οὖν τῶνδέ μοι τῶν ὑπομνημάτων γραφὴ","severity":"info","text":"This sentence marks a transition from defending esoteric transmission to a self-deprecating description of Clement’s own commentaries (ὑπομνήματα) as a weak but useful reminder of the original teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"παρερρύηκεν ἡμᾶς χρόνου μήκει ἀγράφως διαπεσόντα","severity":"info","text":"Clement’s lament that many teachings have slipped away unrecorded reflects the early Christian anxiety about oral tradition’s fragility, a theme echoed by Papias and later by Eusebius.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ κρυπτῶς ἐπαίοντι","severity":"caution","text":"The phrase τῷ κρυπτῶς ἐπαίοντι ('to the one who hears secretly') is ambiguous: it may mean 'hears in a hidden manner' or 'hears what is hidden'; the translation opts for the former, but the latter is also possible.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["τῷ κρυπτῶς ἐπαίοντι: could mean 'to the one who hears secretly' (adverbial) or 'to the one who hears the hidden thing' (adjectival); the translation takes the adverbial sense.","The exact source of the logion 'Nothing hidden...' is not identified by Clement; it may be a free citation or a variant of known Gospel sayings."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ὅθεν τὸ ἀσθενὲς τῆς μνήμης τῆς ἐμῆς ἐπικουφίζων, κεφαλαίων συστηματικὴν ἔκθεσιν μνήμης ὑπόμνημα σωτήριον πορίζων ἐμαυτῷ, ἀναγκαίως κέχρημαι τῇδε τῇ ὑποτυπώσει. ἔστι μὲν οὖν τινα μηδὲ ἀπομνημονευθέντα ἡμῖν (πολλὴ γὰρ ἡ παρὰ τοῖς μακαρίοις δύναμις ἦν ἀνδράσιν), ἔστιν δὲ καὶ ἃ ἀνυποσημείωτα μεμενηκότα τῷ χρόνῳ ἃ νῦν\n\nἀπέδρα, τὰ δὲ ὅσα ἐσβέννυτο ἐν αὐτῇ μαραινόμενα τῇ διανοίᾳ, ἐπεὶ μὴ ῥᾴδιος ἡ τοιάδε διακονία τοῖς μὴ δεδοκιμασμένοις. ταῦτα δὲ ἀναζωπυρῶν ὑπομνήμασι τὰ μὲν ἑκὼν παραπέμπομαι ἐκλέγων ἐπιστημόνως, φοβούμενος γράφειν ἃ καὶ λέγειν ἐφυλαξάμην, οὔ τί που φθονῶν (οὐ γὰρ θέμις), δεδιὼς δὲ ἄρα περὶ τῶν ἐντυγχανόντων, μή πῃ ἑτέρως σφαλεῖεν καὶ παιδὶ μάχαιραν, ᾗ φασιν οἱ παροιμιαζόμενοι, ὀρέγοντες εὑρεθῶμεν. οὐ γὰρ ἔστι τὰ γραφέντα μὴ οὐκ ἐκπεσεῖν καίτοι ἀνέκδοτα ὑπό γ' ἐμοῦ μεμενηκότα, κυλιόμενα δὲ ἀεὶ μόνῃ μιᾷ χρώμενα τῇ ἐγγράφῳ φωνῇ πρὸς τὸν ἐπανερόμενον οὐδὲν πλέον παρὰ τὰ γεγραμμένα ἀποκρίνεται δεῖται γὰρ ἐξ ἀνάγκης βοηθοῦ ἤτοι τοῦ συγγραψαμένου ἢ καὶ ἄλλου του εἰς τὸ αὐτὸ ἴχνος ἐμβεβηκότος. ἔστι δὲ ἃ καὶ αἰνίξεταί μοι γραφή, καὶ τοῖς μὲν παραστήσεται, τὰ δὲ μόνον ἐρεῖ, πειράσεται δὲ καὶ λανθά1.1.15.2 νουσα εἰπεῖν καὶ ἐπικρυπτομένη ἐκφῆναι καὶ δεῖξαι σιωπῶσα.","english":"Therefore, to relieve the weakness of my memory, providing myself with a systematic exposition of topics as a saving memorandum, I have necessarily employed this outline. Now, some things have not been remembered by me (for the power among the blessed men was great), and there are also things that have remained unmarked by time, which now have escaped; and as many as were extinguished, withering in the very mind, since such service is not easy for those not tested. Reviving these with notes, I deliberately pass over some, selecting knowledgeably, fearing to write what I refrained from saying, not from any envy (for that is not lawful), but fearing for those who may encounter them, lest they be misled in some other way and we be found offering a sword to a child, as the proverb says. For what is written cannot fail to be divulged, even if it has remained unpublished by me, but always circulating, using only the written word, it answers nothing more to the inquirer than what is written; for it necessarily needs a helper, either the author or someone else who has followed the same track. There are things that my writing will hint at, and some it will set forth, others it will only mention, and it will attempt to speak while hiding, to reveal while concealing, and to show while silent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὑποτυπώσει","severity":"info","text":"The term ὑποτύπωσις (here dative τῇδε τῇ ὑποτυπώσει) means an outline or sketch, often used for a preliminary or summary treatment. Clement uses it to characterize the Stromata as a provisional, not systematic, work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παιδὶ μάχαιραν","severity":"info","text":"The proverb 'offering a sword to a child' (παιδὶ μάχαιραν) is a Greek saying warning against giving dangerous tools to the inexperienced. Clement uses it to justify his esoteric approach, fearing that unprepared readers may misuse his teachings.","cites":[],"named_sources":["Greek proverb, attested in Plato and other authors"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage functions as a methodological preface, explaining the work's purpose (a memory aid), its selective and allusive style, and the author's caution about divulging esoteric knowledge. It sets the tone for the entire Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's claim that written texts 'necessarily need a helper' (βοηθοῦ) has been cited in discussions of ancient esotericism and the role of oral tradition in early Christian teaching. It reflects the Alexandrian catechetical school's emphasis on reserved transmission.","cites":[],"named_sources":["Scholars of early Christian esotericism, e.g., G. Stroumsa"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἃ νῦν ἀπέδρα","severity":"caution","text":"The phrase 'which now have escaped' (ἃ νῦν ἀπέδρα) is ambiguous: it may refer to things forgotten over time or to teachings that were never recorded. The Greek allows both readings, and the English draft opts for the latter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνυποσημείωτα","severity":"info","text":"Ἀνυποσημείωτα means 'unmarked' or 'without notation,' likely referring to teachings that were not annotated or recorded in writing. This reinforces Clement's theme of selective preservation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἃ νῦν ἀπέδρα' could mean either 'which have now escaped (from memory)' or 'which have now escaped (from being recorded)'; the English draft takes the latter. The referent of 'αὐτῇ' in 'μαραινόμενα ἐν αὐτῇ τῇ διανοίᾳ' is unclear: it may be 'the mind' or 'the memory' (μνήμης)."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"τά τε παρὰ τῶν ἐπισήμων δογματιζόμενα αἱρέσεων παραθήσεται, καὶ τούτοις ἀντερεῖ πάνθ' ὅσα προοικονομηθῆναι καθήκει τῆς κατὰ τὴν ἐποπτικὴν θεωρίαν γνώσεως, ἣ προβήσεται ἡμῖν κατὰ τὸν εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως κανόνα ἀπὸ τῆς τοῦ κόσμου γενέσεως προϊοῦσιν, τὰ ἀναγκαίως ἔχοντα προδιαληφθῆναι τῆς φυσικῆς θεωρίας προπαρατιθεμένη καὶ τὰ ἐμποδὼν ἱστάμενα τῇ ἀκολουθίᾳ προαπολυομένη, ὡς ἑτοίμους ἔχειν τὰς ἀκοὰς πρὸς τὴν παραδοχὴν τῆς γνωστικῆς παραδόσεως προκεκαθαρμένης τῆς γῆς ἀπό τε τῶν ἀκανθῶν καὶ τῆς πόας ἁπάσης γεωργικῶς εἰς καταφύτευσιν ἀμπε1.1.15.3 λῶνος. ἀγὼν γὰρ καὶ ὁ προαγὼν καὶ μυστήρια τὰ πρὸ μυστηρίων, οὐδὲ ὀκνήσει συγχρήσασθαι φιλοσοφίας καὶ τῆς ἄλλης προπαιδείας τοῖς καλλίστοις τὰ ὑπομνήματα ἡμῖν. οὐ γὰρ μόνον δι' Ἑβραίους καὶ τοὺς ὑπὸ νόμον κατὰ τὸν ἀπόστολον εὔλογον Ἰουδαῖον γενέσθαι, ἀλλὰ καὶ διὰ τοὺς Ἕλληνας Ἕλληνα, ἵνα πάντας κερδάνωμεν. κἀν τῇ πρὸς Κολασσαεῖς ἐπιστολῇ νουθετοῦντες γράφει πάντα ἄνθρωπον καὶ διδάσκοντες ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄν1.1.16.1 θρωπον τέλειον ἐν Χριστῷ. ἁρμόζει δὲ καὶ ἄλλως τῇ τῶν ὑπομνημάτων ὑποτυπώσει τὸ γλαφυρὸν τῆς θεωρίας. αὐτίκα καὶ ἡ τῆς χρηστομαθίας περιουσία οἷον ἥδυσμά τί ἐστιν παραπεπλεγμένον ἀθλητοῦ βρώματι, οὐ τρυφητιῶντος, ὄρεξιν δὲ ἀγαθὴν διὰ φιλοτιμίαν λαμβάνοντος. ψάλλοντες γοῦν τὸ ὑπέρτονον τῆς σεμνότητος ἐμμε1.1.16.2 λῶς ἀνίεμεν.","english":"the doctrines of the notable heresies will be set forth, and against these will be argued all that it is fitting to have prearranged for the knowledge according to the epoptic theory, which will proceed for us according to the glorious and august rule of tradition, advancing from the generation of the world, prefacing the things that necessarily require prior treatment of natural theory, and resolving beforehand the obstacles that stand in the way of the sequence, so that the ears may be ready for the reception of the gnostic tradition, the ground having been cleared beforehand of thorns and all grass, agriculturally, for the planting of a vineyard. For there is a contest and a pre-contest, and mysteries before the mysteries, nor will it hesitate to make use of the best of philosophy and other preparatory education for our notes. For it is reasonable not only to become a Jew for the Hebrews and those under the law, according to the apostle, but also a Greek for the Greeks, that we may win all. And in the Epistle to the Colossians, admonishing, he writes to teach every man in all wisdom, that we may present every man perfect in Christ. And otherwise, the elegance of the theory is fitting for the outline of the notes. Indeed, the abundance of useful learning is like a seasoning mixed with an athlete's food, not of one who is self-indulgent, but who acquires a good appetite through ambition. At any rate, when we sing, we relax the excessive tension of solemnity in a measured way.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐποπτικὴν θεωρίαν","severity":"info","text":"The phrase 'epoptic theory' refers to the highest stage of initiation in the mystery cults, here adapted by Clement for Christian gnostic contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Κολασσαεῖς ἐπιστολῇ","severity":"info","text":"Clement references the Epistle to the Colossians, likely alluding to Col 1:28, where Paul speaks of presenting every man perfect in Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυστήρια τὰ πρὸ μυστηρίων","severity":"info","text":"The phrase 'mysteries before the mysteries' reflects the graded initiations of Greco-Roman mystery cults, which Clement uses as a metaphor for Christian catechetical preparation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προοικονομηθῆναι","severity":"info","text":"This passage outlines the structure of the Stromata: first refuting heresies, then prearranging natural theory, and finally proceeding to epoptic knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀγὼν γὰρ καὶ ὁ προαγὼν","severity":"info","text":"The contest and pre-contest metaphor parallels Clement's earlier athletic imagery (e.g., athlete's food) and echoes Pauline language of spiritual struggle (1 Cor 9:24-27).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ψάλλοντες","severity":"info","text":"Clement's mention of singing to relax solemnity reflects early Christian liturgical practice, where psalmody balanced didactic severity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὸν εὐκλεῆ καὶ σεμνὸν τῆς παραδόσεως κανόνα' could refer either to a specific rule of faith or to Clement's own pedagogical method; the reading taken follows the former as a standard reference to apostolic tradition."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"καθάπερ δὲ οἱ βουλόμενοι δήμῳ προσομιλῆσαι διὰ κήρυκος τοῦτο πολλάκις ποιοῦσιν ὡς μᾶλλον ἐξάκουστα γενέσθαι τὰ λεγόμενα, οὕτω κἀνταῦθα (πρὸς πολλοὺς γὰρ ἡμῖν ὁ λόγος ὁ πρὸ αὐτῆς τῆς παραδόσεως λεγόμενος) τὰς συνήθεις διὸ δὴ παραθετέον δόξας τε καὶ φωνὰς τὰς ἐμβοώσας παρ' ἕκαστα αὐτοῖς δι' ὧν μᾶλλον οἱ ἀκούοντες ἐπιστραφήσονται. καὶ δὴ συνελόντι φάναι (ἐν πολλοῖς γὰρ τοῖς μαργαρίταις τοῖς μικροῖς ὁ εἷς, ἐν δὲ πολλῇ τῇ τῶν ἰχθύων ἄγρᾳ ὁ κάλλιχθυς) χρόνῳ τε καὶ πόνῳ τἀληθὲς ἐκλάμψει ἀγαθοῦ παρατυχόντος βοηθοῦ· δι' ἀνθρώπων γὰρ θεόθεν αἱ πλεῖσται εὐερ1.1.17.1 γεσίαι χορηγοῦνται. πάντες μὲν οὖν ὅσοι ταῖς ὄψεσι κεχρήμεθα, θεωροῦμεν τὰ προσπίπτοντα αὐταῖς, ἄλλοι δὲ ἄλλων ἕνεκα. αὐτίκα οὐχ ὁμοίως θεωρεῖ τὸ πρόβατον ὁ μάγειρός τε καὶ ὁ ποιμήν· ὃ μὲν γὰρ εἰ πῖόν ἐστι πολυπραγμονεῖ, ὃ δὲ εἰς εὐγένειαν τηρεῖ. τὸ γάλα τοῦ προβάτου ὃ μέν τις ἀμελξάτω, εἰ χρῄζει τροφῆς, τὸν μαλλὸν κειράτω, εἰ σκέπης δεῖται. ὧδέ μοι καὶ τῆς Ἑλληνικῆς χρηστομαθίας ὁ καρπὸς προχωρείτω. οὐκ οἶμαι γάρ τινα οὕτως εὐτυχῆ γραφὴν ἡγεῖσθαι ᾗ μηδεὶς ἀντερεῖ, ἀλλ' ἐκείνην εὔλογον νομιστέον ᾗ μηδεὶς εὐλόγως ἀντερεῖ. καὶ πρᾶξιν ἄρα καὶ αἵρεσιν ἀποδεκτέον οὐ τὴν ἀμεμφῆ, ἀλλ' ἣν οὐδεὶς εὐλόγως καταμέμψεται. οὐκ εὐθὺς δ' εἴ τις μὴ προηγουμένως ἐπιτελεῖ, κατὰ περίστασιν αὐτὸ ποιεῖ, ἀλλὰ οἰκονομούμενός τι θεοσόφως καὶ συμπεριφερόμενος ἐνεργήσει. οὔτε γὰρ ὁ ἔχων τὴν ἀρετὴν χρῄζει τῆς ἐπὶ τὴν ἀρετὴν ἔτι ὁδοῦ οὔθ' ὁ ἐρρωμένος ἀνα1.1.17.4 λήψεως. καθάπερ δ' οἱ γεωργοὶ προαρδεύσαντες τὴν γῆν, οὕτω δὴ καὶ ἡμεῖς τῷ","english":"Just as those who wish to address a public assembly often do so through a herald, so that what is said may be more audible, so too here (for our discourse before the tradition itself is addressed to many) we must set forth the customary opinions and sayings that cry out to them on each point, through which the hearers will be more readily turned. And to speak concisely (for among many small pearls there is one, and among a great catch of fish there is the finest fish), in time and with labor the truth will shine forth when a good helper happens along; for most benefactions are supplied from God through human beings. Now all of us who use our eyes behold what falls upon them, but different people for different reasons. For instance, the butcher and the shepherd do not look upon the sheep in the same way: the one inquires whether it is fat, the other watches for good breeding. Let someone milk the sheep if he needs nourishment, let him shear the fleece if he requires covering. So too for me let the fruit of Greek learning proceed. For I do not think any writing is so fortunate that no one will contradict it, but that one is to be considered reasonable to which no one reasonably objects. And so an action and a choice are to be accepted not as blameless, but as that which no one will reasonably censure. Nor does it follow that if someone does not do something primarily, but does it according to circumstance, he is not managing something in a godly wise and accommodatingly acting. For neither does the one who possesses virtue still need the path to virtue, nor does the one who is strong need restoration. And just as farmers first irrigate the land, so we","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρὸς πολλοὺς γὰρ ἡμῖν ὁ λόγος","severity":"info","text":"Clement distinguishes the present discourse from the tradition itself, indicating a preparatory, exoteric phase of instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κήρυκος","severity":"info","text":"The herald (κῆρυξ) was a standard figure in Greek public life, used to make announcements audible in large assemblies; Clement adapts this to his pedagogical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν πολλοῖς γὰρ τοῖς μαργαρίταις τοῖς μικροῖς ὁ εἷς","severity":"info","text":"The pearl and fish metaphors echo common Hellenistic wisdom about rarity of value; similar imagery appears in the New Testament (Matt 13:45-46) and in Greek proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρηστομαθίας","severity":"info","text":"χρηστομαθία denotes useful learning or eclectic study; here Clement applies it to Greek paideia, which he sees as preparatory for Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθάπερ δ' οἱ γεωργοὶ προαρδεύσαντες","severity":"info","text":"The agricultural simile (irrigating the land) concludes the passage and introduces the next section, reinforcing the preparatory function of the discourse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οὐκ εὐθὺς δ' εἴ τις μὴ προηγουμένως ἐπιτελεῖ","severity":"info","text":"Clement's defense of circumstantial action and 'godly management' (οἰκονομούμενός τι θεοσόφως) anticipates later Eastern Christian discussions of oikonomia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ αὐτῆς τῆς παραδόσεως' could mean either 'before the tradition itself' in a logical or a temporal sense; the reading taken is logical (preparatory discourse).","The identity of the 'good helper' (ἀγαθοῦ παρατυχόντος βοηθοῦ) is ambiguous—possibly a human teacher or divine aid; the context suggests a human intermediary."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ποτίμῳ τῶν παρ' Ἕλλησι λόγων προαρδεύομεν τὸ γεῶδες αὐτῶν, ὡς παραδέξασθαι τὸ καταβαλλόμενον σπέρμα πνευματικὸν καὶ τοῦτο εὐμαρῶς ἐκθρέψαι δύνασθαι. Περιέξουσι δὲ οἱ Στρωματεῖς ἀναμεμιγμένην τὴν ἀλήθειαν τοῖς φιλοσοφίας δόγμασι, μᾶλλον δὲ ἐγκεκαλυμμένην καὶ ἐπικεκρυμμένην, καθάπερ τῷ λεπύρῳ τὸ ἐδώδιμον τοῦ καρύου· ἁρμόζει γάρ, οἶμαι, τῆς ἀληθείας τὰ σπέρματα μόνοις φυλάσσεσθαι τοῖς τῆς πίστεως γεωργοῖς. οὐ λέληθεν δέ με καὶ τὰ θρυλούμενα πρός τινων ἀμαθῶς ψοφοδεῶν χρῆναι λεγόντων περὶ τὰ ἀναγκαιότατα καὶ συνέχοντα τὴν πίστιν καταγίνεσθαι, τὰ δὲ ἔξωθεν καὶ περιττὰ ὑπερβαίνειν μάτην ἡμᾶς τρίβοντα καὶ κατέχοντα περὶ τοῖς οὐδὲν συμβαλλομένοις πρὸς τὸ τέλος. οἳ δὲ καὶ πρὸς κακοῦ ἂν τὴν φιλοσοφίαν εἰσδεδυκέναι τὸν βίον νομίζουσιν ἐπὶ λύμῃ τῶν ἀνθρώπων πρός τινος εὑρετοῦ πονηροῦ. ἐγὼ δὲ ὅτι μὲν ἡ κακία κακὴν φύσιν ἔχει καὶ οὔποτ' ἂν καλοῦ τινος ὑποσταίη γεωργὸς γενέσθαι, παρ' ὅλους ἐνδείξομαι τοὺς Στρωματεῖς, αἰνισσόμενος ἁμῇ γέ πῃ θείας ἔργον προνοίας καὶ φιλοσοφίαν.","english":"We first irrigate their earthy part with the drinkable water of Greek learning, so that they may receive the spiritual seed that is to be sown and be able to nourish it easily. The Stromata will contain the truth mixed with the doctrines of philosophy, or rather veiled and concealed, just as the edible part of the nut is within its shell; for it is fitting, I think, that the seeds of truth be preserved only for the farmers of faith. I am not unaware of the common talk of some who ignorantly and timidly say that one ought to occupy oneself with the most necessary things that sustain the faith, and that we vainly waste time and linger over external and superfluous matters that contribute nothing to the end. Some even think that philosophy has entered life for evil, to the ruin of men, by some wicked inventor. But I will show throughout the entire Stromata that evil has an evil nature and could never become a farmer of anything good, hinting in some way that philosophy too is the work of divine providence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προαρδεύομεν","severity":"info","text":"The verb προαρδεύομεν (we first irrigate) extends the agricultural metaphor: Greek learning prepares the soul to receive spiritual seed. The image recurs in Clement's catechetical pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Στρωματεῖς","severity":"info","text":"Στρωματεῖς (Stromata) means 'patchworks' or 'miscellanies', signalling a deliberately unsystematic arrangement that conceals truth from the uninitiated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐγκεκαλυμμένην","severity":"info","text":"Clement's claim that truth is 'veiled and concealed' (ἐγκεκαλυμμένην καὶ ἐπικεκρυμμένην) reflects the Alexandrian tradition of esoteric interpretation, akin to Philo's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ψοφοδεῶν","severity":"info","text":"Clement's opponents, described as 'ignorantly timid' (ἀμαθῶς ψοφοδεῶν), likely represent early Christian critics of Hellenic learning, a tension that resurfaces in later patristic debates (e.g., Tertullian).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρ' ὅλους ἐνδείξομαι","severity":"info","text":"The phrase 'throughout the entire Stromata' (παρ' ὅλους τοὺς Στρωματεῖς) functions as a programmatic statement, announcing that the work's overarching argument will vindicate philosophy as providential.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁμῇ γέ πῃ","severity":"caution","text":"The phrase ἁμῇ γέ πῃ ('in some way') is a colloquialism that qualifies Clement's claim about philosophy as divine work; it may reflect rhetorical hedging or textual uncertainty.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wicked inventor' (εὑρετοῦ πονηροῦ) of philosophy is unspecified; Clement may be refuting a known polemic, possibly against the Epicurean tradition or a Gnostic source."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"ὑπὲρ δὲ τῶν ὑπομνημάτων τῶν περιειληφότων κατὰ τοὺς ἀναγκαίους καιροὺς τὴν Ἑλληνικὴν δόξαν τοσοῦτόν φημι τοῖς φιλεγκλήμοσι· πρῶτον μὲν εἰ καὶ ἄχρηστος εἴη φιλοσοφία, εἰ εὔχρηστος ἡ τῆς ἀχρηστίας βεβαίωσις, εὔχρηστος· ἔπειτα οὐδὲ καταψηφίσασθαι τῶν Ἑλλήνων οἷόν τε ψιλῇ τῇ περὶ τῶν δογματισθέντων αὐτοῖς χρωμένους φράσει, μὴ συνεμβαίνοντας εἰς τὴν κατὰ μέρος ἄχρι συγγνώ1.2.19.3 σεως ἐκκάλυψιν. πιστὸς γὰρ εὖ μάλα ὁ μετ' ἐμπειρίας ἔλεγχος, ὅτι καὶ τελειοτάτη ἀπόδειξις εὑρίσκεται ἡ γνῶσις τῶν κατεγνωσμένων. πολλὰ δ' οὖν καὶ μὴ συμβαλλόμενα εἰς τέλος συγκοσμεῖ τὸν τεχνίτην, καὶ ἄλλως ἡ πολυμαθία διασυστατικὴ τυγχάνει τοῦ παρατιθεμένου τὰ κυριώτατα τῶν δογμάτων πρὸς πειθὼ τῶν ἀκροωμένων, θαυμασμὸν ἐγγεννῶσα τοῖς κατηχουμένοις, καὶ πρὸς τὴν ἀλήθειαν συνί1.2.20.1 στησιν. ἀξιόπιστος δὲ ἡ τοιαύτη ψυχαγωγία, δι' ἧς κεκαλυμμένην οἱ φιλομαθεῖς παραδέχονται τὴν ἀλήθειαν, πρὸς τὸ μήτε αὐτοὺς δοκεῖν τὴν φιλοσοφίαν λυμαίνεσθαι τὸν βίον, ψευδῶν πραγμάτων καὶ φαύλων ἔργων δημιουργὸν ὑπάρχουσαν, ᾗ τινες διαβεβλήκασιν, ἀληθείας οὖσαν εἰκόνα ἐναργῆ, θείαν δωρεὰν Ἕλλησι δεδομένην, μήτε ἡμᾶς ἀπο σπᾶσθαι τῆς πίστεως, οἷον ἀπό τινος ἀπατηλοῦ τέχνης καταγοητευομένους, ἀλλ' ὡς ἔπος εἰπεῖν, περιβολῇ πλείονι χρωμένους, ἁμῇ γέ πῃ συγγυμνασίαν τινὰ πίστεως ἀποδεικτικὴν ἐκπορίζεσθαι. ναὶ μὴν καὶ ἡ συναφὴ τῶν δογμάτων διὰ τῆς ἀντιπαραθέσεως τὴν ἀλήθειαν μνηστεύεται, δι' ἧς ἐξηκολούθηκεν ἡ γνῶσις, οὐ κατὰ προηγούμενον λόγον τῆς φιλοσοφίας παρεισελθούσης, διὰ δὲ τὸν ἀπὸ τῆς γνώσεως καρπόν.","english":"Regarding the treatises that have encompassed Greek opinion at the necessary times, I say this to those fond of fault-finding: first, even if philosophy were useless, if the confirmation of its uselessness is useful, then it is useful. Next, it is not possible to condemn the Greeks by using only the bare expression of their doctrines, without entering into the partial disclosure up to the point of knowledge. For the refutation that comes with experience is truly trustworthy, because the knowledge of what has been condemned is found to be the most perfect demonstration. Many things that do not contribute to the end nevertheless adorn the craftsman, and besides, polymathy serves to commend the one who sets forth the most important doctrines for the persuasion of the hearers, generating wonder in the catechumens and establishing them in the truth. Such soul-leading is credible, through which the lovers of learning receive the hidden truth, so that they may not think that philosophy corrupts life, being the creator of false things and base works, as some have slandered it, though it is a clear image of truth, a divine gift given to the Greeks, nor that we are drawn away from the faith, as if bewitched by some deceptive art, but, so to speak, using a greater covering, we somehow procure a certain demonstrative exercise of faith. Indeed, the conjunction of doctrines through juxtaposition woos the truth, through which knowledge has followed, philosophy having entered not as a primary principle, but because of the fruit from knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑπὲρ δὲ τῶν ὑπομνημάτων","severity":"info","text":"Clement refers to his own treatises (ὑπομνημάτων) as containing Greek opinion at necessary times, framing his project as a selective engagement with Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλεγκλήμοσι","severity":"info","text":"The term φιλεγκλήμοσι (those fond of fault-finding) designates critics who object to Clement's use of Greek learning; it is a key rhetorical target in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἑλληνικὴν δόξαν","severity":"info","text":"Clement's phrase 'Greek opinion' reflects the broader second-century Christian debate over the value of Hellenic paideia, which figures like Tatian rejected but Clement defended as a preparation for faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν ... ἔπειτα","severity":"info","text":"Clement uses a two-part argument (πρῶτον μὲν ... ἔπειτα) to defend philosophy: first, a logical paradox about usefulness; second, a methodological point about the necessity of partial disclosure for refutation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ψυχαγωγία","severity":"info","text":"The term ψυχαγωγία (soul-leading) is a Platonic and rhetorical concept; Clement adapts it to describe how hidden truth persuades catechumens, a strategy later influential in Alexandrian catechetical pedagogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συγγυμνασίαν τινὰ πίστεως ἀποδεικτικὴν","severity":"caution","text":"The phrase 'a certain demonstrative exercise of faith' is ambiguous: it may mean that philosophy provides a training that demonstrates faith, or that faith itself is exercised demonstratively through philosophical engagement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συγγυμνασίαν τινὰ πίστεως ἀποδεικτικὴν' is open to interpretation as either a training that demonstrates faith or a demonstrative exercise of faith itself.","The clause 'διὰ τὸν ἀπὸ τῆς γνώσεως καρπόν' could mean philosophy enters because of the fruit from knowledge, or that it enters for the sake of that fruit."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἡμῶν βέβαιον λαμβανόντων πεῖσμα τῆς ἀληθοῦς καταλήψεως διὰ τῆς τῶν ὑπονοουμένων ἐπιστήμης. σιωπῶ γὰρ ὅτι οἱ Στρωματεῖς τῇ πολυμαθίᾳ σωματοποιούμενοι κρύπτειν ἐντέχνως τὰ τῆς γνώσεως βού1.2.21.1 λονται σπέρματα. καθάπερ οὖν ὁ τῆς ἄγρας ἐρωτικὸς ζητήσας, ἐρευνήσας, ἀνιχνεύσας, κυνοδρομήσας αἱρεῖ τὸ θηρίον, οὕτω καὶ τἀ1.2.21.2 ληθὲς γλυκύτητι φαίνεται ζητηθὲν καὶ πόνῳ πορισθέν. τί δή ποτ' οὖν ὧδε διατετάχθαι φίλον ἔδοξεν εἶναι τοῖς ὑπομνήμασιν; ὅτι μέγας ὁ κίνδυνος τὸν ἀπόρρητον ὡς ἀληθῶς τῆς ὄντως φιλοσοφίας λόγον ἐξορχήσασθαι τούτοις, οἳ ἀφειδῶς πάντα μὲν ἀντιλέγειν ἐθέλουσιν οὐκ ἐν δίκῃ, πάντα δὲ ὀνόματα καὶ ῥήματα ἀπορρίπτουσιν οὐδαμῶς κοσμίως, αὑτούς τε ἀπατῶντες καὶ τοὺς ἐχομένους αὐτῶν γοητεύοντες. Ἑβραῖοι μὲν γὰρ σημεῖα αἰτοῦσιν, ᾗ φησιν ὁ ἀπόστολος, Ἕλληνες δὲ σοφίαν ζητοῦσι. Πολὺς δὲ ὁ τοιόσδε ὄχλος· οἳ μὲν αὐτῶν, ἡδοναῖς δεδουλωμένοι, ἀπιστεῖν ἐθέλοντες, γελῶσι τὴν ἁπάσης σεμνότητος ἀξίαν ἀλή1.3.22.2 θειαν, τὸ βάρβαρον ἐν παιδιᾷ τιθέμενοι, οἳ δέ τινες σφᾶς αὐτοὺς ἐπαίροντες διαβολὰς τοῖς λόγοις ἐξευρίσκειν βιάζονται, ζητήσεις ἐριστικὰς ἐκπορίζοντες, λεξειδίων","english":"confirmation of our own conviction of true comprehension through knowledge of what is intimated. For I pass over the fact that the Stromata, being composed of manifold learning, artfully intend to conceal the seeds of knowledge. Just as the lover of the hunt, after seeking, searching, tracking, and coursing, captures the beast, so too does the truth appear sweet when sought and procured with toil. Why then has it seemed good to arrange the memoranda in this way? Because the danger is great of divulging the truly secret word of real philosophy to those who wish to contradict everything recklessly and without justice, who cast aside all names and utterances without any decorum, deceiving themselves and bewitching those who adhere to them. For the Hebrews ask for signs, as the apostle says, while the Greeks seek wisdom. And the crowd of such people is large: some of them, enslaved to pleasures and wishing to disbelieve, laugh at the truth worthy of all reverence, considering the barbarian as a plaything; while others, exalting themselves, force themselves to invent slanders against the discourses, devising contentious inquiries and petty verbal quibbles.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Στρωματεῖς","severity":"info","text":"The title 'Stromata' (Στρωματεῖς) means 'patchwork' or 'miscellanies', reflecting the work's deliberate compositional method of weaving together diverse learning to conceal deeper knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑβραῖοι μὲν γὰρ σημεῖα αἰτοῦσιν","severity":"info","text":"Clement alludes to 1 Corinthians 1:22, where Paul contrasts Jews seeking signs with Greeks seeking wisdom, adapting the Pauline dichotomy to his own apologetic context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κυνοδρομήσας","severity":"info","text":"The hunting metaphor (seeking, searching, tracking, coursing) echoes the Platonic and Stoic tradition of philosophical inquiry as a strenuous pursuit, common in Middle Platonist and Alexandrian pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί δή ποτ' οὖν ὧδε διατετάχθαι φίλον ἔδοξεν εἶναι τοῖς ὑπομνήμασιν","severity":"info","text":"This rhetorical question marks a structural turn: Clement justifies the obscure arrangement of his 'memoranda' (ὑπομνήμασιν) as a protective measure against unworthy readers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξορχήσασθαι","severity":"info","text":"The verb 'ἐξορχήσασθαι' (to dance out, divulge) is a strong term for revealing secrets, reflecting Clement's concern with esoteric knowledge and the danger of its misuse, a theme influential in later Christian esotericism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βού1.2.21.1 λονται","severity":"caution","text":"The Greek text shows a line break with 'βού' at the end of one line and 'λονται' at the start of the next, likely a scribal or editorial artifact; the intended word is 'βούλονται' (they intend).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς τῶν ὑπονοουμένων ἐπιστήμης' could mean 'knowledge of what is intimated' or 'knowledge of what is suspected'; the translation takes the former, aligning with Clement's esoteric epistemology."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"θηράτορες, ζηλωταὶ τεχνυδρίων, ἐριδαντέες καὶ ἱμαντελικτέες, ὡς ὁ Ἀβδηρίτης ἐκεῖνός φησιν· στρεπτὴ γὰρ γλῶσσα, φησί, βροτῶν· πολέες δ' ἔνι μῦθοι· παντοίων ἐπέων δὲ πολὺς νομὸς ἔνθα καὶ ἔνθα. καί· ὁπποῖόν κ' εἴπῃσθα ἔπος, τοῖόν κ' ἐπακούσαις. ταύτῃ γοῦν ἐπαιρόμενοι τῇ τέχνῃ οἱ κακοδαίμονες σοφισταὶ τῇ σφῶν αὐτῶν στωμυλλόμενοι τερθρείᾳ, ἀμφὶ τὴν διάκρισιν τῶν ὀνομάτων καὶ τὴν ποιὰν τῶν λέξεων σύνθεσίν τε καὶ περιπλοκὴν τὸν πάντα πονούμενοι βίον τρυγόνων ἀναφαίνονται λαλίστεροι· κνήθοντες καὶ γαργαλίζοντες οὐκ ἀνδρικῶς, ἐμοὶ δοκεῖν, τὰς ἀκοὰς τῶν κνήσασθαι γλιχομένων, ποταμὸς ἀτεχνῶς ῥημάτων, νοῦ δὲ σταλαγμός. ἀμέλει καὶ καθάπερ τῶν παλαιῶν ὑποδημάτων τὰ μὲν ἄλλα αὐτοῖς ἀσθενεῖ καὶ διαρρεῖ, μόνη δὲ ἡ γλῶσσα ὑπολείπεται. παγκάλως ὁ Ἀθηναῖος ἀποτείνεται καὶ γράφει Σόλων· εἰς γὰρ γλῶσσαν ὁρᾶτε καὶ εἰς ἔπη αἱμύλου ἀνδρός· ὑμῶν δὲ εἷς μὲν ἕκαστος ἀλώπεκος ἴχνεσι βαίνει, σύμπασιν δὲ ὑμῖν χαῦνος ἔνεστι νόος. τοῦτό που αἰνίσσεται ἡ σωτήριος ἐκείνη φωνή· αἱ ἀλώπεκες φωλεοὺς ἔχουσιν, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ· μόνῳ γάρ, οἶμαι, τῷ πιστεύοντι, διακεκριμένῳ τέλεον τῶν ἄλλων τῶν πρὸς τῆς γραφῆς θηρίων εἰρημένων, ἐπαναπαύεται τὸ κεφάλαιον τῶν ὄντων, ὁ χρηστὸς καὶ ἥμερος λόγος, ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν· κύριος γὰρ μόνος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶ μάταιοι, σοφοὺς δή που τοὺς σοφιστὰς τοὺς περὶ τὰς λέξεις καὶ τὰς τέχνας περιττοὺς καλούσης τῆς γραφῆς.","english":"Hunters, zealots of petty crafts, quarrelsome and word-twisters, as that Abderite says: \"For the tongue of mortals is pliable,\" he says, \"and there are many tales; and there is a broad pasture of words of all kinds here and there.\" And: \"Whatever word you speak, such you will hear.\" At any rate, puffed up by this art, the wretched sophists, chattering with their own idle talk, laboring their whole life over the distinction of names and the particular composition and interweaving of phrases, show themselves more loquacious than turtle-doves; tickling and titillating, not manfully, as it seems to me, the ears of those who itch to be scratched, they are verily a river of words, but a drop of thought. Indeed, just as with old shoes, the rest is weak and perishes, only the tongue remains. The Athenian speaks excellently and writes Solon: \"For you look to the tongue and the words of a wily man; but each one of you walks in the tracks of a fox, and in all of you together there is a hollow mind.\" That saving voice hints at something: \"The foxes have holes, but the son of man has nowhere to lay his head\"; for only, I think, to the believer, who is completely separated from the others called beasts by Scripture, does the chief of beings rest, the good and gentle Word, who seizes the wise in their craftiness; for the Lord alone knows the thoughts of the wise, that they are vain, Scripture calling the sophists wise, those who are excessive about words and arts.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀβδηρίτης","severity":"info","text":"The Abderite is Democritus, the pre-Socratic philosopher from Abdera, known for his ethical fragments and atomism. Clement cites him to critique sophists' verbal excess.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ ἀλώπεκες φωλεοὺς ἔχουσιν, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ","severity":"info","text":"This saying is not a direct biblical verse but a likely allusion to Matthew 8:20 or a related tradition about the homelessness of the Son of Man, used here to contrast the believer with the fox-like sophists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στρεπτὴ γὰρ γλῶσσα","severity":"info","text":"Clement quotes Democritus on the pliable tongue, a metaphor for rhetorical manipulation. The term 'στρεπτὴ' (twisted, pliable) underscores the sophists' verbal dexterity as morally suspect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ποταμὸς ἀτεχνῶς ῥημάτων, νοῦ δὲ σταλαγμός","severity":"info","text":"This phrase echoes a common patristic critique of sophists: a river of words but a drop of thought. Similar contrasts appear in Philo and later in Gregory of Nazianzus, emphasizing substance over style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σόλων","severity":"info","text":"Clement attributes a Solonian critique to 'the Athenian,' likely referring to Solon's poetry. The fragment warns against trusting a wily man's tongue, aligning with Clement's attack on sophistry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κύριος γὰρ μόνος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν","severity":"caution","text":"The phrase 'σοφῶν' (wise) is ambiguous: Clement notes Scripture calls sophists 'wise' ironically, but the term could also refer to true sages. The context suggests a polemical redefinition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the fox saying is unclear; it may be a loose citation or a non-canonical tradition.","The identity of 'the Athenian' is not specified; likely Solon, but could be a generic reference."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ὅθεν οἱ Ἕλληνες καὶ αὐτοὶ τοὺς περὶ ὁτιοῦν πολυπράγμονας σοφοὺς ἅμα καὶ σοφιστὰς παρωνύμως κεκλήκασι. Κρατῖνος γοῦν ἐν τοῖς Ἀρχιλόχοις ποιητὰς καταλέξας ἔφη· οἷον σοφιστῶν σμῆνος ἀνεδιφήσατε. Ἰοφῶν τε ὁμοίως ὡς ὁ κωμικὸς ἐν Αὐλῳδοῖς σατύροις ἐπὶ ῥαψῳδῶν καὶ ἄλλων τινῶν λέγει· καὶ γὰρ εἰσελήλυθεν πολλῶν σοφιστῶν ὄχλος ἐξηρτυμένος. ἐπὶ τούτων καὶ τῶν παραπλησίων ὅσοι τοὺς κενοὺς μεμελετήκασι λόγους ἡ θεία γραφὴ παγκάλως λέγει· ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω.\n\nὍμηρος δὲ καὶ τέκτονα σοφὸν καλεῖ καὶ περὶ τοῦ Μαργίτου, εἰ δὴ αὐτοῦ, ὧδέ πως γράφει· τὸν δ' οὔτ' ἂρ σκαπτῆρα θεοὶ θέσαν οὔτ' ἀροτῆρα, οὔτ' ἄλλως τι σοφόν, πάσης δ' ἡμάρτανε τέχνης. Ἡσίοδος γὰρ τὸν κιθαριστὴν Λίνον παντοίας σοφίας δεδαηκότα εἰπὼν καὶ ναύτην οὐκ ὀκνεῖ λέγειν σοφόν, οὔτε τι ναυτιλίης σεσο1.4.25.3 φισμένον γράφων. Δανιὴλ δὲ ὁ προφήτης τὸ μυστήριον φησὶν ὃ ὁ βασιλεὺς ἐρωτᾷ, οὐκ ἔστι σοφῶν, μάγων, ἐπαοιδῶν, Γαζαρηνῶν δύναμις τοῦ ἀναγγεῖλαι τῷ βασιλεῖ, ἀλλ' ἔστι θεὸς ἐν οὐρανῷ ἀπο1.4.25.4 καλύπτων. καὶ δὴ τοὺς Βαβυλῶνος σοφοὺς προσαγορεύει. ὅτι δὲ σοφίαν ὁμωνύμως καλεῖ ἡ γραφὴ πάσαν τὴν κοσμικὴν εἴτε ἐπιστήμην εἴτε τέχνην, πολλαὶ δέ εἰσιν αἱ κατ' ἐπισύνθεσιν ἀνθρωπίνῳ λογισμῷ ἐπινενοημέναι, καὶ ὡς θεόθεν ἡ τεχνικὴ καὶ ἡ σοφὴ ἐπίνοια, σαφὲς ἔσται παραθεμένοις τήνδε τὴν λέξιν· καὶ ἐλάλησεν κύριος πρὸς Μωυσῆν λέγων·","english":"Hence the Greeks themselves have called those who are meddlesome about anything wise men and sophists, using the name in a derived sense. Cratinus at any rate, in his Archilochi, after listing poets, said: \"You have searched out a swarm of sophists.\" And Ion similarly, as the comic poet says in his Aulodic Satyrs, speaking of rhapsodes and certain others: \"For a crowd of many sophists has entered, well equipped.\" Concerning these and those akin to them who have practiced empty words, divine Scripture says very well: \"I will destroy the wisdom of the wise, and I will set aside the understanding of the understanding.\"\n\nHomer calls even a craftsman wise, and concerning Margites, if indeed it is his, he writes somewhat as follows: \"The gods made him neither a digger nor a plowman, nor wise in any other way, but he failed at every craft.\" For Hesiod, having said that the citharist Linus was skilled in all kinds of wisdom, does not hesitate to call a sailor wise, writing: \"nor one skilled in seamanship.\" And the prophet Daniel says: \"The mystery which the king asks is not the power of wise men, magi, enchanters, Gazarenes to reveal to the king, but there is a God in heaven who reveals it.\" And indeed he addresses the wise men of Babylon. And that Scripture calls by the name wisdom all worldly knowledge or art—and there are many devised by human reasoning through combination—and that technical and wise thought comes from God, will be clear when we set forth this passage: \"And the Lord spoke to Moses, saying:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σοφιστής","severity":"info","text":"Clement notes that Greeks used σοφιστής (sophist) as a derived term for meddlesome persons, distinct from its earlier neutral sense of 'wise man' or 'expert'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω","severity":"info","text":"Clement cites a scriptural verse not found in the canonical Septuagint; it may derive from an apocryphal or lost source, reflecting his broad use of Jewish traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κρατῖνος","severity":"info","text":"Clement quotes the comic poet Cratinus (5th cent. BCE) from his lost play Archilochi, showing his reliance on classical Greek literature to illustrate the pejorative use of 'sophist'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δανιὴλ δὲ ὁ προφήτης","severity":"info","text":"Clement's reference to Daniel and the wise men of Babylon parallels the biblical narrative (Dan 2) but adapts it to contrast divine revelation with human wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν ... σαφὲς ἔσται παραθεμένοις τήνδε τὴν λέξιν","severity":"info","text":"This passage transitions from a catalogue of Greek and scriptural uses of 'sophist' and 'wisdom' to a promised scriptural citation (Exodus) that will ground Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"Clement's critique of Greek sophists as 'meddlesome' and 'empty-worded' reflects a common early Christian polemic against pagan intellectual culture, yet he still cites Greek authorities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural quotation 'I will destroy the wisdom of the wise...' is unattested in the standard Septuagint; its source is uncertain.","The attribution of the Margites fragment to Homer is disputed, as Clement notes ('if indeed it is his')."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ἰδοὺ ἀνακέκληκα τὸν Βεσελεὴλ τὸν τοῦ Οὐρί, τὸν Ὤρ, τῆς φυλῆς Ἰούδα, καὶ ἐνέπλησᾳ αὐτὸν πνεῦμα θεῖον σοφίας καὶ συνέσεως καὶ ἐπιστήμης ἐν παντὶ ἔργῳ, διανοεῖσθαι καὶ ἀρχιτεκτονῆσαι. ἐργάζεσθαι τὸ χρυσίον καὶ τὸ ἀργύριον καὶ τὸν χαλκόν, καὶ τὴν ὑάκινθον καὶ τὴν πορφύραν καὶ τὸ κόκκινον, καὶ τὰ λιθουργικὰ καὶ τεκτονικὴν τῶν ξύλων, ἐργάζεσθαι ἕως κατὰ πάντα τὰ ἔργα. ἔπειτα ἐπιφέρει καθολικὸν δὴ λόγον· καὶ παντὶ τῷ συνετῷ καρδίᾳ δέδωκα σύνεσιν, τουτέστιν τῷ οἵῳ τε ἐπιδέξασθαι πόνῳ καὶ συνασκήσει. πάλιν τε αὖ διαρρήδην ἐξ ὀνόματος κυρίου γέγραπται· καὶ σὺ λάλησον πᾶσι τοῖς σοφοῖς τῇ διανοίᾳ, οὓς ἐνέπλησα πνεῦμα αἰσθήσεως· ἔχουσι μέν τι οἰκεῖον φύσεως ἰδίωμα οἱ σοφοὶ τῇ διανοίᾳ, λαμβάνουσι δὲ πνεῦμα αἰσθήσεως παρὰ τῆς κυριωτάτης σοφίας διττόν, ἐπιτηδείους σφᾶς αὐτοὺς παραστήσαντες. οἱ μὲν γὰρ τὰς βαναύσους\n\nμετιόντες τέχνας τοῦ περὶ τὰς αἰσθήσεις ἀπολαύουσι περιττοῦ, ἀκοῆς μὲν ὁ κοινῶς λεγόμενος μουσικός, ἁφῆς δὲ ὁ πλαστικός. καὶ φωνῆς ὁ ᾠδικός, ὀσφρήσεως ὁ μυρεψικός, ὄψεως ὁ τῶν ἐν ταῖς σφραγῖσιν ἐντυπωμάτων τορευτικός. οἱ δὲ ἀμφὶ τὴν παιδείαν διατρίβοντες τὴν συναίσθησιν χορηγοῦνται, καθ' ἣν τῶν μέτρων οἱ ποιηταὶ καὶ τῆς λέξεως οἱ σοφισταὶ καὶ τῶν συλλογισμῶν οἱ διαλεκτικοὶ καὶ οἱ φιλόσοφοι τῆς κατ' αὐτοὺς θεωρίας ἀντιλαμβάνονται. εὑρετικὸν γὰρ καὶ ἐπινοητικὸν ἡ συναίσθησις ἐπιβάλλειν πιθανῶς ἀναπείθουσα, συναύξει δὲ τὴν ἐπιβολὴν ἡ εἰς ἐπιστήμην συνάσκησις.","english":"Behold, I have summoned Besaleel the son of Ouri, the son of Or, of the tribe of Judah, and I have filled him with a divine spirit of wisdom and understanding and knowledge in every work, to conceive and to architect. To work gold and silver and bronze, and hyacinth and purple and scarlet, and the arts of stoneworking and carpentry of wood, to work until all works are complete. Then he adds a universal statement: \"And to every one with an intelligent heart I have given understanding,\" that is, to him who is able to receive it through toil and training. Again, it is written explicitly in the name of the Lord: \"And you shall speak to all who are wise in mind, whom I have filled with a spirit of perception.\" The wise in mind have some natural property of their own, but they receive a spirit of perception from the highest wisdom, a twofold one, having presented themselves as suitable. For those who pursue the base arts enjoy an excess concerning the senses: the one commonly called a musician, of hearing; the sculptor, of touch; the singer, of voice; the perfumer, of smell; the engraver of impressions in seals, of sight. But those who occupy themselves with education are furnished with co-perception, by which poets of meters, sophists of diction, dialecticians of syllogisms, and philosophers of their own contemplation apprehend. For co-perception is inventive and resourceful, persuasively urging one to apply oneself, and training in knowledge increases this application.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βεσελεὴλ τὸν τοῦ Οὐρί, τὸν Ὤρ, τῆς φυλῆς Ἰούδα","severity":"info","text":"Clement cites Exodus 31:2-6 and 35:30-35 LXX, where Bezalel is divinely filled with wisdom for tabernacle work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναίσθησις","severity":"info","text":"Clement distinguishes συναίσθησις (co-perception) from αἴσθησις (sense-perception), using it for the intellectual faculty of poets, sophists, dialecticians, and philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεσελεὴλ","severity":"info","text":"Bezalel (Βεσελεήλ) is the craftsman of the Tabernacle in Exodus; Clement allegorizes him as a type of the Christian gnostic, filled with divine wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτα ἐπιφέρει καθολικὸν δὴ λόγον","severity":"info","text":"Clement marks a shift from specific scriptural citation to a general principle, using καθολικὸν δὴ λόγον to introduce a universal statement on divine gift of understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ μὲν γὰρ τὰς βαναύσους μετιόντες τέχνας","severity":"info","text":"Clement contrasts base arts (banausic) with liberal education, a common topos in Greek philosophy (e.g., Aristotle, Politics 1337b), here adapted to Christian gnostic hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνεῦμα αἰσθήσεως","severity":"info","text":"Clement's phrase 'spirit of perception' echoes Philo's concept of divine inspiration (e.g., De Specialibus Legibus 4.49), mediating Jewish wisdom tradition into Christian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα αἰσθήσεως' could be read as either 'spirit of perception' or 'spirit of sensation'; the translation opts for 'perception' to align with the intellectual context.","The identity of the speaker in 'καὶ σὺ λάλησον πᾶσι τοῖς σοφοῖς' is ambiguous; Clement attributes it to the Lord, but the source is not directly from canonical scripture."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"εἰκότως τοίνυν ὁ ἀπόστολος πολυποίκιλον εἴρηκεν τὴν σοφίαν τοῦ θεοῦ, πολυμερῶς καὶ πολυτρόπως, διὰ τέχνης, διὰ ἐπιστήμης, διὰ πίστεως, διὰ προφητείας, τὴν ἑαυτῆς ἐνδεικνυμένην δύναμιν εἰς τὴν ἡμετέραν εὐεργεσίαν, ὅτι πᾶσα σοφία παρὰ κυρίου καὶ μετ' αὐτοῦ ἐστιν εἰς τὸν αἰῶνα, ᾗ φησιν ἡ τοῦ Ἰησοῦ σοφία. ἐὰν γὰρ τὴν φρόνησιν τήν τε αἴσθησιν ἐπικαλέσῃ μεγάλῃ τῇ φωνῇ καὶ ζητήσῃς αὐτὴν ὥσπερ ἀργορίου θησαυροὺς καὶ προθύμως ἐξιχνιάσῃς, νοήσεις θεοσέβειαν καὶ αἴσθησιν θείαν εὑρήσεις, πρὸς ἀντιδιαστολὴν τῆς κατὰ φιλοσοφίαν αἰσθήσεως εἴρηκεν ὁ προφήτης, ἣν μεγαλοφυῶς καὶ μεγαλοπρεπῶς ἐξερευνᾶν διδάσκει εἰς τὴν ἐπὶ τὴν θεοσέβειαν προκοπήν. ἀντέθηκεν οὖν αὐτῇ τὴν ἐν θεοσεβείᾳ αἴσθησιν, τὴν γνῶσιν αἰνισσόμενος καὶ τάδε λέγων· ὁ γὰρ θεὸς δίδωσι σοφίαν ἐκ τοῦ ἑαυτοῦ στόματος αἴσθησίν τε ἅμα καὶ φρόνησιν, καὶ θησαυρίζει δικαίοις βοήθειαν· τοῖς γὰρ ὑπὸ φιλοσοφίας δεδικαιωμένοις βοήθεια θησαυρίζεται καὶ ἡ εἰς θεοσέβειαν συναίσθησις. Ἦν μὲν οὖν πρὸ τῆς τοῦ κυρίου παρουσίας εἰς δικαιοσύνην Ἕλλησιν ἀναγκαία φιλοσοφία, νυνὶ δὲ χρησίμη πρὸς θεοσέβειαν γίνεται, προπαιδεία τις οὖσα τοῖς τὴν πίστιν δι' ἀποδείξεως καρπουμένοις, ὅτι ὁ πούς σου φησὶν οὐ μὴ προσκόψῃ, ἐπὶ τὴν πρόνοιαν τὰ καλὰ ἀναφέροντος, ἐάν τε Ἑλληνικὰ ᾖ ἐάν τε ἡμέτερα. πάντων μὲν γὰρ αἴτιος τῶν καλῶν ὁ θεός, ἀλλὰ τῶν μὲν κατὰ προηγούμενον ὡς τῆς τε διαθήκης τῆς παλαιᾶς καὶ τῆς νέας, τῶν δὲ κατ' ἐπακολούθημα ὡς τῆς φιλοσοφίας. τάχα δὲ καὶ προηγουμένως τοῖς Ἕλλησιν ἐδόθη τότε πρὶν ἢ τὸν κύριον καλέσαι καὶ τοὺς Ἕλληνας·","english":"Thus the apostle has fittingly spoken of the wisdom of God as manifold, displaying its power in many ways and through many modes—through art, through knowledge, through faith, through prophecy—for our benefit, because all wisdom is from the Lord and is with him forever, as the Wisdom of Jesus says. For if you summon understanding and perception with a loud voice and seek them like treasures of silver and eagerly track them down, you will apprehend piety and find divine perception. The prophet spoke this in contradistinction to perception according to philosophy, which he teaches us to investigate with magnanimity and magnificence for the advancement toward piety. He therefore set against it perception in piety, hinting at knowledge and saying this: for God gives wisdom from his own mouth, together with perception and understanding, and stores up help for the righteous; for help is stored up for those who have been justified by philosophy, and also the co-perception toward piety. Now philosophy was necessary for justice among the Greeks before the Lord's coming, but now it becomes useful for piety, being a kind of preliminary education for those who enjoy faith through demonstration, so that your foot, it says, will not stumble, when you refer good things to providence, whether they be Greek or our own. For God is the cause of all good things, but of some as primary—such as the old and new covenant—and of others as consequent—such as philosophy. And perhaps it was given to the Greeks primarily at that time, before the Lord called both the Greeks and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πολυποίκιλον","severity":"info","text":"Clement uses πολυποίκιλον ('manifold') to describe divine wisdom, echoing the apostle (likely Paul, cf. Eph 3:10). The term emphasizes variegated, multi-faceted expression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα σοφία παρὰ κυρίου","severity":"info","text":"The phrase 'all wisdom is from the Lord' is attributed to the Wisdom of Jesus, likely a reference to Sirach 1:1 or a similar wisdom tradition, though not verbatim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προπαιδεία","severity":"info","text":"Clement presents philosophy as προπαιδεία ('preliminary education') for faith, a key Alexandrian concept that Greek learning prepares the soul for Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντιδιαστολὴν","severity":"info","text":"Clement contrasts 'perception according to philosophy' with 'perception in piety' (ἀντιδιαστολὴν), structuring his argument to subordinate Greek wisdom to divine knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προηγουμένως","severity":"info","text":"Clement distinguishes goods given προηγουμένως ('primarily')—the covenants—from those given κατ' ἐπακολούθημα ('consequently')—philosophy. This hierarchy influenced later Christian views on pagan learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ πούς σου φησὶν οὐ μὴ προσκόψῃ","severity":"caution","text":"The proverb 'your foot will not stumble' is unattributed; its source is uncertain, possibly a lost wisdom saying or a paraphrase of a biblical text (e.g., Prov 3:23).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not specified; likely Paul, but the reference is implicit. The phrase 'Wisdom of Jesus' may refer to Sirach or a lost text. The proverb about the foot is of uncertain origin."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ἐπαιδαγώγει γὰρ καὶ αὐτὴ τὸ Ἑλληνικὸν ὡς ὁ νόμος τοὺς Ἑβραίους εἰς Χριστόν. προπαρασκευάζει τοίνυν ἡ φιλοσοφία προοδοποιοῦσα τὸν ὑπὸ Χριστοῦ τεκειούμενον. αὐτίκα τὴν σοφίαν ὁ Σολομὼν περιχαράκωσον φησίν, καὶ ὑπερυψώσει σε· στεφάνῳ δὲ τρυφῆς ὑπερασπίσει σε, ἐπεὶ καὶ σὺ τῷ θριγκῷ ὑπεροχυρώσας αὐτὴν διὰ φιλοσοφίας καὶ πολυ1.5.29.1 τελείας ὀρθῆς ἀνεπίβατον τοῖς σοφισταῖς τηρήσαις. μία μὲν οὖν ἡ τῆς ἀληθείας ὁδός, ἀλλ' εἰς αὐτὴν καθάπερ εἰς ἀέναον ποταμὸν ἐκρέουσι τὰ ῥεῖθρα ἄλλα ἄλλοθεν. ἐνθέως οὖν ἄρα εἴρηται· ἄκουε, υἱέ μου, καὶ δέξαι ἐμοὺς λόγους, φησίν, ἵνα σοι γένωνται πολλαὶ ὁδοὶ βίου· ὁδοὺς γὰρ σοφίας διδάσκω σε, ὅπως μὴ ἐκλίπωσίν σε αἱ πηγαί, αἱ τῆς αὐτῆς ἐκβλύζουσαι γῆς. οὐ δὴ μόνον ἑνός τινος δικαίου ὁδοὺς πλείονας σωτηρίους κατέλεξεν, ἐπιφέρει δὲ ἄλλας πολλῶν πολλὰς δικαίων ὁδοὺς μηνύων ὧδέ πως· αἱ δὲ ὁδοὶ τῶν δικαίων ὁμοίως φωτὶ λάμπουσιν. εἶεν δ' ἂν καὶ αἱ ἐντολαὶ καὶ αἱ προπαιδεῖαι ὁδοὶ καὶ ἀφορμαὶ τοῦ βίου. Ἱερουσαλὴμ Ἱερουσαλήμ, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου ὡς ὄρνις τοὺς νεοσσούς. Ἱερουσαλὴμ δὲ ὅρασις εἰρήνης ἑρμηνεύεται. δηλοῖ τοίνυν προφητικῶς τοὺς εἰρηνικῶς ἐποπτεύσαντας πολυτρόπως εἰς κλῆσιν πεπαιδαγωγῆσθαι. τί οὖν; ἠθέλησε μέν, οὐκ ἠδυνήθη δέ· ποσάκις δὲ ἢ ποῦ; δίς, διά τε προφητῶν καὶ διὰ τῆς παρουσίας. πολύτροπον μὲν οὖν τὴν σοφίαν ἡ ποσάκις ἐνδείκνυται λέξις, καὶ καθ' ἕνα ἕκαστον τρόπον ποιότητός τε καὶ ποσότητος πάντως σῴζει τινὰς ἔν τε τῷ χρόνῳ ἔν τε τῷ αἰῶνι, ὅτι πνεῦμα κυρίου πεπλήρωκε τὴν οἰκουμένην. κἄν τις βιαζόμενος λέγῃ·","english":"For it also educated the Greek people, just as the law educated the Hebrews, toward Christ. Thus philosophy prepares the way, paving the road for the one who is perfected by Christ. For instance, Solomon says: \"Fence in wisdom, and it will exalt you; with a crown of delight it will shield you, since you, by fortifying it with a rampart through philosophy and right education, will keep it inaccessible to the sophists.\" Now the way of truth is one, but into it, as into a perennial river, flow streams from different sources. Therefore it has been divinely said: \"Listen, my son, and receive my words,\" it says, \"so that many paths of life may be yours; for I teach you the ways of wisdom, that the springs which gush from the same earth may not fail you.\" Indeed, it has enumerated not only the many saving ways of one righteous man, but it also adds many other ways of many righteous men, indicating something like this: \"And the ways of the righteous shine like light.\" These would be both the commandments and the preliminary teachings, ways and starting points of life. \"Jerusalem, Jerusalem, how often have I wished to gather your children together, as a bird gathers its chicks.\" Now \"Jerusalem\" is interpreted as \"vision of peace.\" Thus it prophetically indicates that those who have peacefully contemplated have been educated in many ways toward the calling. What then? It wished, but was it unable? How often, or where? Twice: through the prophets and through the advent. The word \"how often\" indicates that wisdom is manifold, and according to each individual mode of quality and quantity, it certainly preserves some in time and in eternity, because the spirit of the Lord has filled the inhabited world. And if someone insists, saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περιχαράκωσον ... στεφάνῳ ... τρυφῆς","severity":"info","text":"Clement adapts a Solomonic saying not found in the Septuagint; it may be a paraphrase of Proverbs or a lost wisdom text. The imagery of fencing and crowning is his own elaboration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε, υἱέ μου, καὶ δέξαι ἐμοὺς λόγους","severity":"info","text":"This echoes Proverbs 4:10-11 LXX ('ἄκουε, υἱέ, καὶ δέξαι μου τοὺς λόγους') but Clement expands it with 'πολλαὶ ὁδοὶ βίου' and 'πηγαί', possibly conflating with Proverbs 5:1 or a sapiential source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ δὲ ὁδοὶ τῶν δικαίων ὁμοίως φωτὶ λάμπουσιν","severity":"info","text":"A loose citation of Proverbs 4:18 LXX ('αἱ ὁδοὶ τῶν δικαίων λάμπουσιν ὡς φῶς'), with Clement adding 'ὁμοίως' to stress uniformity of illumination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερουσαλὴμ ... ὅρασις εἰρήνης","severity":"info","text":"Clement gives a popular etymology of Jerusalem as 'vision of peace' (from Hebrew 'yir'eh' + 'shalom'), common in Hellenistic Jewish and Christian exegesis (e.g., Philo, Origen).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ποσάκις ... δίς","severity":"info","text":"Clement interprets 'how often' (ποσάκις) as referring to two distinct divine interventions: through the prophets (the Law and the prophets) and through the advent (Christ's incarnation). This chiastic structure frames salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προπαρασκευάζει ... προοδοποιοῦσα","severity":"info","text":"Clement uses 'προπαρασκευάζει' (prepares beforehand) and 'προοδοποιοῦσα' (paving the way) to articulate his core thesis: Greek philosophy is a propaedeutic to Christian perfection, analogous to the Mosaic law for Hebrews.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomonic saying (περιχαράκωσον ... τρυφῆς) is uncertain; it may be Clement's own composition or a lost apocryphon.","The phrase 'ἐπεὶ καὶ σὺ τῷ θριγκῷ ὑπεροχυρώσας' is textually uncertain; the manuscript may have a lacuna or corruption after 'θριγκῷ'."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"μὴ πρόσεχε φαύλῃ γυναικί, μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης, τὴν Ἑλληνικὴν εἶναι παιδείαν, ἐπακουσάτω τῶν ἑξῆς· ἣ πρὸς\n\nκαιρὸν λιπαίνει σὸν φάρυγγα, φησί, φιλοσοφία δὲ οὐ κολακεύει. τίνα τοίνυν αἰνίσσεται τὴν ἐκπορνεύσασαν; ἐπιφέρει ῥητῶς· τῆς γὰρ ἀφροσύνης οἱ πόδες κατάγουσι τοὺς χρωμένους αὐτῇ μετὰ θανάτου εἰς Ἅιδην, τὰ δὲ ἴχνη αὐτῆς οὐκ ἐρείδεται. μακρὰν οὖν ποίησον ἀπὸ τῆς ἄφρονος ἡδονῆς τὴν σὴν ὁδόν, μὴ ἐπιστῇς θύραις οἴκων αὐτῆς, ἵνα μὴ προῇ ἄλλοις τὴν σὴν ζωήν. καὶ ἐπιμαρτυρεῖ· εἶτα μεταμελήσει σοι ἐπὶ γήρως, ἡνίκα ἂν κατατριβῶσί σου σάρκες σώματος. τοῦτο γὰρ τέλος τῆς ἄφρονος ἡδονῆς. καὶ ταῦτα μὲν ταύτῃ· ὁπηνίκα δ' ἂν φῇ· μὴ πολὺς ἴσθι πρὸς ἀλλοτρίαν, χρῆσθαι μέν, οὐκ ἐνδιατρίβειν δὲ καὶ ἐναπομένειν τῇ κοσμικῇ παιδείᾳ παραινεῖ· προπαιδεύει γὰρ τῷ κυριακῷ λόγῳ τὰ κατὰ τοὺς προσήκοντας καιροὺς ἑκάστῃ γενεᾷ συμφερόντως δεδομένα. ἤδη γάρ τινες τοῖς φίλτροις τῶν θεραπαινίδων δελεασθέντες ὠλιγώρησαν τῆς δεσποίνης, φιλοσοφίας, καὶ κατεγήρασαν οἳ μὲν αὐτῶν ἐν μουσικῇ, οἳ δὲ ἐν γεωμετρίᾳ, ἄλλοι δὲ ἐν γραμματικῇ, οἱ πλεῖστοι δὲ ἐν ῥητορικῇ. Ἀλλ' ὡς τὰ ἐγκύκλια μαθήματα συμβάλλεται πρὸς φιλοσοφίαν τὴν δέσποιναν αὐτῶν, οὕτω καὶ φιλοσοφία αὐτὴ πρὸς σοφίας κτῆσιν συνεργεῖ. ἔστι γὰρ ἡ μὲν φιλοσοφία ἐπιτήδευσις σοφίας, ἡ σοφία δὲ ἐπιστήμη θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτίων. κυρία τοίνυν ἡ σοφία τῆς φιλοσοφίας ὡς ἐκείνη τῆς προπαιδείας.","english":"Do not attend to a base woman, for honey drips from the lips of a harlot, meaning Greek education; let him listen to what follows: \"For a time it anoints your throat,\" it says, \"but philosophy does not flatter.\" Whom then does it hint at as the one who has played the harlot? It adds explicitly: \"For the feet of folly lead those who practice it after death into Hades, and her tracks do not hold firm. Therefore make your path far from foolish pleasure; do not stand at the doors of her houses, lest you give over your life to others.\" And it bears witness: \"Then you will repent in old age, when the flesh of your body is worn away. For this is the end of foolish pleasure.\" And these things to that effect. But when it says: \"Do not be much with a foreign woman,\" it advises to use, not to tarry and remain in, worldly education; for it prepares the way for the Lord's word, the things given opportunely to each generation for their benefit. For already some, enticed by the charms of handmaidens, have neglected the mistress, philosophy, and have grown old, some of them in music, some in geometry, others in grammar, and most in rhetoric. But just as the encyclical studies contribute to philosophy, their mistress, so philosophy itself cooperates in the acquisition of wisdom. For philosophy is a pursuit of wisdom, and wisdom is knowledge of divine and human matters and of their causes. Therefore wisdom is the mistress of philosophy, as that is of preparatory education.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μὴ πρόσεχε φαύλῃ γυναικί","severity":"info","text":"Clement interprets the warning against a base woman as an allegory for Greek education, continuing the theme of philosophy as a preparatory discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης","severity":"info","text":"This phrase echoes Proverbs 5:3 (LXX), where honey on a harlot's lips symbolizes deceptive allure; Clement applies it to Greek paideia.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσοφία","severity":"info","text":"Here philosophy is distinguished from wisdom (σοφία) as a pursuit (ἐπιτήδευσις) of wisdom, which is knowledge of divine and human matters and their causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προπαιδεύει γὰρ τῷ κυριακῷ λόγῳ","severity":"info","text":"Clement frames worldly education as preparatory (προπαιδεύει) for the Lord's word, mirroring the earlier analogy of the law for Hebrews and philosophy for Greeks.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγκύκλια μαθήματα","severity":"info","text":"The encyclical studies (ἐγκύκλια μαθήματα) refer to the standard Hellenistic curriculum: music, geometry, grammar, rhetoric, etc., which Clement subordinates to philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπακουσάτω τῶν ἑξῆς","severity":"caution","text":"The phrase 'let him listen to what follows' may imply a lacuna or a shift in the source text; the exact referent of the quoted material is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'harlot' (πόρνης) is allegorically Greek education, but the transition from the warning to the quotation is abrupt, possibly indicating a missing connective in the source.","The phrase 'ἐπακουσάτω τῶν ἑξῆς' could be a scribal insertion or a rhetorical device; the exact boundaries of the quoted material are unclear."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"εἰ γὰρ ἐγκράτειαν φιλοσοφία ἐπαγγέλλεται γλώσσης τε καὶ γαστρὸς καὶ τῶν ὑπὸ γαστέρα, καὶ ἔστιν δι' αὑτὴν αἱρετή, σεμνοτέρα φανεῖται καὶ κυριωτέρα, εἰ θεοῦ τιμῆς τε καὶ γνώσεως ἕνεκεν ἐπιτηδεύοιτο. Τῶν εἰρημένων μαρτυρίαν παρέξει ἡ γραφὴ διὰ τῶνδε· Σάρρα στεῖρα ἦν πάλαι, Ἀβραὰμ δὲ γυνή. μὴ τίκτουσα ἡ Σάρρα τὴν ἑαυτῆς παιδίσκην ὀνόματι Ἄγαρ τὴν Αἰγυπτίαν εἰς παιδοποιίαν ἐπιτρέπει τῷ Ἀβραάμ. ἡ σοφία τοίνυν ἡ τῷ πιστῷ σύνοικος (πιστὸς δὲ ἐλογίσθη Ἀβραὰμ καὶ δίκαιος) στεῖρα ἦν ἔτι καὶ ἄτεκνος κατὰ τὴν γενεὰν ἐκείνην, μηδέπω μηδὲν ἐνάρετον ἀποκυήσασα τῷ Ἀβραάμ, ἠξίου δὲ εἰκότως τὸν ἤδη καιρὸν ἔχοντα προκοπῆς τῇ κοσμικῇ παιδείᾳ (Αἴγυπτος δὲ ὁ κόσμος ἀλληγορεῖται) συνευνασθῆναι πρότερον, ὕστερον δὲ καὶ αὑτῇ προσελθόντα κατὰ τὴν θείαν πρόνοιαν γεννῆσαι τὸν Ἰσαάκ. ἑρμηνεύει δὲ ὁ Φίλων τὴν μὲν Ἄγαρ παροίκησιν (ἐνταῦθα γὰρ εἴρηται· μὴ πολὺς ἴσθι πρὸς ἀλλοτρίαν), τὴν Σάραν δὲ ἀρχήν μου. ἔνεστιν οὖν προπαιδευθέντα ἐπὶ τὴν ἀρχικωτάτην σοφίαν ἐλθεῖν, ἀφ' ἧς τὸ Ἰσραηλιτικὸν γένος αὔξεται. ἐξ ὧν δείκνυται διδακτικὴν εἶναι τὴν σοφίαν. ἣν μετῆλθεν Ἀβραάμ, ἐκ τῆς τῶν οὐρανίων θέας μετιὼν εἰς τὴν κατὰ θεὸν πίστιν τε καὶ δικαιοσύνην. Ἰσαὰκ δὲ τὸ αὐτομαθὲς ἐνδείκνυται; διὸ καὶ Χριστοῦ τύπος εὑρίσκεται. οὗτος μιᾶς γυναικὸς ἀνὴρ τῆς Ῥεβέκκας, ἣν ὑπομονὴν μεταφράζουσιν. πλείοσι δὲ συνέρχεσθαι ὁ Ἰακὼβ λέγεται ὡς ἂν ἀσκητὴς ἑρμηνευόμενος (διὰ πλειόνων δὲ καὶ διαφερόντων αἱ ἀσκήσεις δογμάτων), ὅθεν καὶ Ἰσραὴλ οὗτος μετονομάζεται ὁ τῷ ὄντι διορατικὸς ὡς ἂν πολύπειρός τε καὶ ἀσκη1.5.31.5 τικός.","english":"For if philosophy promises self-control of tongue and belly and the parts beneath the belly, and is choiceworthy for its own sake, it will appear more august and more authoritative if it were practiced for the sake of honor and knowledge of God. Scripture will provide testimony for what has been said through the following: Sarah was barren long ago, the wife of Abraham. Not bearing children, Sarah entrusts her own handmaid named Hagar the Egyptian to Abraham for childbearing. Wisdom, then, which dwells with the faithful (for Abraham was accounted faithful and righteous), was still barren and childless in that generation, having not yet brought forth anything virtuous for Abraham; and she fittingly deemed that he, who already had the opportunity for advancement, should first consort with worldly education (for Egypt is allegorized as the world), and later, approaching her as well according to divine providence, beget Isaac. Philo interprets Hagar as sojourning (for it is said here: \"Do not be much with a foreign woman\"), and Sarah as \"my rule.\" It is possible, then, to have been educated beforehand and then to come to the most sovereign wisdom, from which the Israelite race increases. From these things it is shown that wisdom is teachable. Abraham pursued this wisdom, passing from the contemplation of heavenly things to faith and righteousness according to God. Isaac indicates self-learning; therefore he is found to be a type of Christ. He is the husband of one woman, Rebecca, whom they translate as \"endurance.\" Jacob is said to have consorted with more, as he is interpreted as an athlete (for the exercises of doctrines are through many and diverse things), whence he is renamed Israel, the truly visionary, as one who is both experienced and athletic.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Φίλων","severity":"info","text":"Clement draws on Philo of Alexandria's allegorical interpretation of the patriarchs, specifically the etymology of Hagar as 'sojourning' and Sarah as 'my rule'.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σάρρα στεῖρα ἦν πάλαι","severity":"info","text":"The narrative of Sarah, Hagar, and Abraham is from Genesis 16:1-4, where Sarah gives Hagar to Abraham for childbearing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτομαθὲς","severity":"info","text":"Clement calls Isaac 'self-learning' (αὐτομαθές), a term used in Greek philosophy for innate or self-taught knowledge, here typologically linked to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰσαὰκ ... Χριστοῦ τύπος","severity":"info","text":"Clement's typology of Isaac as a type of Christ is a distinctive early Christian allegorical reading, not found in Philo, and reflects Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐξ ὧν δείκνυται διδακτικὴν εἶναι τὴν σοφίαν","severity":"info","text":"This sentence concludes the allegorical argument that wisdom is teachable, linking the Abraham narrative to the earlier claim about philosophy's value.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑρμηνεύει δὲ ὁ Φίλων","severity":"caution","text":"The attribution to Philo is plausible but the specific etymologies (Hagar as 'sojourning', Sarah as 'my rule') are not directly attested in surviving Philonic texts; Clement may be paraphrasing or using a lost work.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ πολὺς ἴσθι πρὸς ἀλλοτρίαν' is quoted as a saying but its source is unclear; it may be a paraphrase of a biblical or Philonic maxim.","The identification of Isaac as 'type of Christ' is asserted without further scriptural justification; the basis in Clement's thought is assumed rather than explicit."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"εἴη δ' ἄν τι καὶ ἄλλο δηλούμενον διὰ τῶν τριῶν προπατόρων, κυρίαν εἶναι τὴν σφραγῖδα τῆς γνώσεως, ἐκ φύσεως καὶ μαθήσεως καὶ ἀσκήσεως συνεστῶσαν. ἔχοις δ' ἂν καὶ ἄλλην εἰκόνα τῶν εἰρημένων τὴν Θάμαρ ἐπὶ τριόδου καθεσθεῖσαν καὶ πόρνης δόξαν παρασχοῦσαν, ἣν ὁ φιλομαθὴς Ἰούδας (δυνατὸς δὲ ἑρμηνεύεται) ὁ μηδὲν ἄσκεπτον καὶ ἀδιερεύνητον καταλιπὼν ἐπεσκέψατο καὶ πρὸς αὐτὴν ἐξέκλινεν, σῴζων τὴν πρὸς τὸν θεὸν ὁμολογίαν. διὰ τοῦτο καὶ ὁ Ἀβραάμ, παραζηλούσης τῆς Σάρρας τὴν Ἄγαρ παρευδοκιμοῦσαν αὐτήν, ὡς ἂν τὸ χρήσιμον ἐκλεξάμενος μόνον τῆς κοσμικῆς φιλοσοφίας, ἰδοὺ ἡ παιδίσκη ἐν ταῖς χερσί σου, χρῶ αὐτῇ ὡς ἄν σοι ἀρεστὸν ᾖ φησί. δηλῶν ὅτι ἀσπάζομαι μὲν τὴν κοσμικὴν παιδείαν καὶ ὡς νεωτέραν καὶ ὡς σὴν θεραπαινίδα, τὴν δὲ ἐπιστήμην τὴν σὴν ὡς τελείαν δέσποιναν τιμῶ καὶ σέβω. καὶ ἐκάκωσεν αὐτὴν Σάρρα ἴσον τῷ ἐσωφρόνισε καὶ ἐνουθέτησεν. εὖ γοῦν εἴρηται παιδείας θεοῦ, υἱέ, μὴ ὀλιγώρει, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος· ὃν γὰρ","english":"There might also be something else indicated through the three forefathers: that the seal of knowledge is authoritative, consisting of nature, learning, and practice. You might also have another image of what has been said: Thamar sitting at the crossroads and giving the impression of a prostitute, whom the lover of learning Judas (which means \"strong\"), who left nothing unexamined and uninvestigated, visited and turned aside to her, preserving his confession to God. For this reason also Abraham, when Sarah was jealous because Hagar was outshining her, as if choosing only the useful from worldly philosophy, says, \"Behold, the maidservant is in your hands; use her as you wish,\" indicating that I welcome worldly education as younger and as your handmaid, but I honor and revere your knowledge as a perfect mistress. And Sarah afflicted her, which is equivalent to disciplining and admonishing her. Well, then, it is said, \"Do not neglect the discipline of God, my son, nor be unstrung when reproved by it; for he whom","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σφραγῖδα","severity":"info","text":"σφραγῖδα (seal) here denotes the definitive mark or authentication of true knowledge (γνῶσις), a key concept in Clement’s epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θάμαρ","severity":"info","text":"Thamar (Tamar) is a figure from Genesis 38, who disguised herself as a prostitute to secure her rights. Clement allegorizes her as worldly philosophy awaiting the seeker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰούδας","severity":"info","text":"Judas (Judah) is etymologized as “strong” (δυνατός), a common patristic practice. Clement presents him as the lover of learning who investigates all things.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄγαρ","severity":"info","text":"Hagar (Ἄγαρ) is Sarah’s maidservant (Gen 16). Clement interprets Abraham’s words to Sarah as an allegory for the subordination of worldly education to divine knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παιδείας θεοῦ","severity":"info","text":"The phrase “discipline of God” (παιδείας θεοῦ) introduces a scriptural quotation (likely from Proverbs or a wisdom text), reinforcing the theme of education as divine chastening.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκάκωσεν","severity":"caution","text":"ἐκάκωσεν (afflicted) is interpreted by Clement as equivalent to “disciplining” (ἐσωφρόνισε) and “admonishing” (ἐνουθέτησεν), but the Greek verb can also imply harsh treatment; the allegorical reading is not explicit in the biblical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the “three forefathers” (τριῶν προπατόρων) is not specified; they may refer to Abraham, Isaac, and Jacob, but Clement does not name them here.","The source of the quotation “Do not neglect the discipline of God…” is not identified; it may be from a lost or apocryphal text."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ἀγαπᾷ κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. κατ' ἄλλους μέντοι γε τόπους ἐξεταζόμεναι αἱ προειρημέναι γραφαὶ ἄλλα μυστήρια μηνύουσαι παρίστανται. Φαμὲν τοίνυν ἐνθένδε γυμνῷ τῷ λόγῳ τὴν φιλοσοφίαν ζήτησιν ἔχειν περὶ ἀληθείας καὶ τῆς τῶν ὄντων φύσεως (ἀλήθεια δὲ αὕτη, περὶ ἧς ὁ κύριος αὐτὸς εἶπεν ἐγώ εἰμι ἡ ἀλήθεια), τήν τε αὖ προπαιδείαν τῆς ἐν Χριστῷ ἀναπαύσεως γυμνάζειν τὸν νοῦν καὶ διεγείρειν τὴν σύνεσιν ἀγχίνοιαν γεννῶσαν ζητητικὴν διὰ φιλοσοφίας ἀληθοῦς. ἣν εὑρόντες, μᾶλλον δὲ εἰληφότες παρ' αὐτῆς τῆς ἀληθείας, ἔχουσιν οἱ μύσται.\n\nπολλὰ δ' ἡ ἑτοιμότης πρὸς τὸ τὰ δέοντα ὁρᾶν διὰ τῆς προγυμνασίας συμβάλλεται. εἴη δ' ἂν γυμνασία τῷ νῷ τὰ νοητά. τριττὴ δὲ ἡ τούτων φύσις, ἔν τε ποσοῖς καὶ πηλίκοις καὶ λεκτοῖς θεωρου1.6.33.2 μένη. ὁ γὰρ ἀπὸ τῶν ἀποδείξεων λόγος ἀκριβῆ πίστιν ἐντίθησι τῇ ψυχῇ τοῦ παρακολουθοῦντος, ὥστε μηδ' ἂν ἄλλως ἔχειν τὸ ἀποδειχθὲν οἴεσθαι, τοῖς τε αὖ δι' ἀπάτην ὑποτρέχουσιν ἡμῖν ὑποπίπτειν οὐκ ἐᾷ. ἐν τούτοις οὖν τοῖς μαθήμασιν ἐκκαθαίρεταί τε τῶν αἰσθητῶν καὶ ἀναζωπυρεῖται ἡ ψυχή, ἵνα δή ποτε ἀλήθειαν διιδεῖν δυνηθῇ. τροφὴ γὰρ καὶ ἡ παίδευσις ἡ χρηστὴ σῳζομένη φύσεις ἀγαθὰς ποιεῖ, καὶ αἱ φύσεις αἱ χρησταὶ τοιαύτης παιδείας ἀντιλαμβανόμεναι ἔτι βελτίους τῶν πρότερον φύονται εἴς τε τὰ ἄλλα καὶ εἰς τὸ γεννᾶν, ὥσπερ καὶ ἐν τοῖς ἄλλοις ζῴοις. διὸ καί φησιν·","english":"The Lord loves to educate, and he scourges every son whom he receives. According to others, however, when examined in other places, the aforementioned scriptures stand forth revealing other mysteries. We say, therefore, from this point, in plain language, that philosophy has an inquiry concerning truth and the nature of beings (and this truth is that concerning which the Lord himself said, \"I am the truth\"), and that the preliminary education for the rest in Christ exercises the mind and awakens the understanding, generating a keenness for inquiry through true philosophy. Having found this, or rather having received it from truth itself, the initiates possess it.\n\nMuch does readiness contribute to seeing what is necessary through preliminary training. And the training for the mind would be in intelligible things. The nature of these is threefold, being contemplated in quantities, magnitudes, and statements. For the argument from proofs instills exact faith in the soul of the one who follows, so that he does not think the demonstrated thing could be otherwise, and it does not allow us to fall into deceptions that creep in. In these disciplines, therefore, the soul is purified from sensible things and rekindled, so that it may at some time be able to discern truth. For good nurture and education, when preserved, produce good natures, and good natures, when they receive such education, become even better than before, both in other respects and in generating, just as also in other animals. Hence it says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ἀλήθεια","severity":"info","text":"Clement quotes Jesus' saying 'I am the truth' (John 14:6), identifying the truth that philosophy seeks with Christ himself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προπαιδεία","severity":"info","text":"προπαιδεία ('preliminary education') denotes the preparatory role of philosophy, which disciplines the mind before rest in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τριττὴ δὲ ἡ τούτων φύσις","severity":"info","text":"The threefold nature of intelligible things (quantities, magnitudes, statements) reflects Middle Platonic divisions of being, adapted by Clement to Christian paideia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὸ καί φησιν","severity":"info","text":"The phrase 'Hence it says' signals a transition to a scriptural citation, a common structural marker in Clement's argumentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται","severity":"info","text":"Clement's image of the Lord scourging the son he receives echoes Proverbs 13:24 LXX and was later cited by Eusebius (Praep. ev. 12.28) as an example of allegorical pedagogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγαπᾷ κύριος παιδεύει","severity":"caution","text":"The Greek ἀγαπᾷ κύριος παιδεύει is ambiguous: it may mean 'the Lord loves to educate' or 'the Lord loves and educates'; the draft adopts the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἀγαπᾷ κύριος παιδεύει could be read as two coordinated verbs ('loves and educates') or as an infinitive complement ('loves to educate').","The referent of φησιν ('it says') at the end is unspecified; it may introduce a biblical quotation or a philosophical authority."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ἴσθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ, καὶ γενοῦ ἐκείνου σοφώτερος ὃς πολλὴν καὶ παντοδαπὴν ἐν τῷ ἀμήτῳ παρατίθεται πρὸς τὴν τοῦ χειμῶνος ἀπει1.6.33.6 λὴν τὴν τροφήν, ἢ πορεύθητι πρὸς τὴν μέλισσαν καὶ μάθε ὡς ἐργάτις ἐστί· καὶ αὐτὴ γὰρ πάντα τὸν λειμῶνα ἐπινεμομένη ἓν κηρίον γεννᾷ. Εἰ δὲ ἐν τῷ ταμείῳ εὔχῃ, ὡς ὁ κύριος ἐδίδαξε, πνεύματι προσκυνῶν, οὐκέτι περὶ τὸν οἶκον εἴη ἂν μόνον ἡ οἰκονομία, ἀλλὰ καὶ περὶ τὴν ψυχήν, τίνα τε ἐπινεμητέον αὐτῇ καὶ ὅπως καὶ ὁπόσον, τίνα τε ἀποθετέον καὶ ἀποθησαυριστέον εἰς αὐτήν, καὶ ὅτε ταῦτα προκομιστέον, καὶ πρὸς οὕστινας. οὐ γὰρ φύσει, μαθήσει δὲ οἱ καλοὶ κἀ1.6.34.2 γαθοὶ γίνονται, καθάπερ ἰατροὶ καὶ κυβερνῆται. ὁρῶμεν γοῦν κοινῶς οἱ πάντες τὴν ἄμπελον καὶ τὸν ἵππον, ἀλλ' ὁ μὲν γεωργὸς εἴσεται, εἰ ἀγαθὴ πρὸς καρποφορίαν ἢ κακὴ ἡ ἄμπελος, καὶ ὁ ἱππικὸς ἄθυ1.6.34.3 μον ἢ ταχὺν διακρινεῖ ῥᾳδίως. τὸ δ' ἄλλους παρ' ἄλλους εὖ πεφυκέναι πρὸς ἀρετὴν ἐπιτηδεύματα μέν τινα τῶν οὕτω πεφυκότων παρὰ τοὺς ἑτέρους ἐνδείκνυται, τελειότητα δὲ κατ' ἀρετὴν οὐδ' ἡντινοῦν τῶν ἄμεινον φύντων κατηγορεῖ, ὁπότε καὶ οἱ κακῶς πεφυκότες πρὸς ἀρετὴν τῆς προσηκούσης παιδείας τυχόντες ὡς ἐπίπαν καλοκἀγαθίας ἤνυσαν, καὶ αὖ τὰ ἐναντία οἱ ἐπιτηδείως φύντες ἀμελείᾳ γεγόνασι κακοί. φύσει δ' αὖ κοινωνικοὺς καὶ δικαίους ὁ θεὸς ἡμᾶς ἐδημιούργησεν. ὅθεν οὐδὲ τὸ δίκαιον ἐκ μόνης φαίνεσθαι τῆς θέσεως ῥητέον, ἐκ δὲ τῆς ἐντολῆς ἀναζωπυρεῖσθαι τὸ τῆς δημιουργίας ἀγαθὸν νοητέον, μαθήσει παιδευθείσης τῆς ψυχῆς ἐθέλειν αἱρεῖσθαι τὸ κάλλιστον.","english":"Be like the ant, O lazy one, and become wiser than that creature which, during the harvest, lays up a great and varied store of food against the threat of winter, or go to the bee and learn how industrious she is; for she too, though she ranges over the whole meadow, produces one honeycomb. But if you pray in the storeroom, as the Lord taught, worshipping in spirit, then the economy would no longer be concerned only with the house, but also with the soul—what is to be administered to it, and how, and how much, and what is to be set aside and stored up in it, and when these things are to be brought forth, and for whom. For men become good and noble not by nature, but by learning, just as physicians and pilots do. We all see, for example, the vine and the horse, but the farmer will know whether the vine is good for fruit-bearing or bad, and the horseman will easily distinguish a sluggish horse from a swift one. That some are better disposed than others towards virtue indicates certain aptitudes in those so disposed as compared with others, but it does not predicate perfection in virtue of any, even of those who are better born, since even those ill-disposed towards virtue, when they receive the appropriate education, have generally achieved excellence, and conversely, those who are naturally apt have become evil through neglect. But by nature God created us social and just. Hence one must not say that justice appears from mere convention, but must understand that the good of creation is rekindled by the commandment, the soul, through learning, being trained to choose the noblest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκονομία","severity":"info","text":"Clement extends the term 'economy' from household management to the soul's spiritual administration, a key theme in his moral theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὔχῃ, ὡς ὁ κύριος ἐδίδαξε","severity":"info","text":"The phrase 'pray as the Lord taught' likely alludes to Jesus' instruction on prayer in the Gospels (e.g., Matt 6:6), though no direct quotation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύρμηκα ... μέλισσαν","severity":"info","text":"The ant and bee as models of industry and wisdom are common in Greek moral philosophy, e.g., in Hesiod and Xenophon, and Clement adapts them for Christian pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐ γὰρ φύσει, μαθήσει δὲ οἱ καλοὶ κἀγαθοὶ γίνονται","severity":"info","text":"Clement's claim that virtue is acquired through learning, not nature, parallels Stoic and Platonic educational theory, but he Christianizes it by linking it to divine commandment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὲ ... τίνα τε ... καὶ ὅπως ...","severity":"info","text":"The passage shifts from exhortation (ant/bee) to a conditional clause that introduces a systematic inquiry into the soul's economy, marking a structural pivot in Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φύσει δ' αὖ κοινωνικοὺς καὶ δικαίους ὁ θεὸς ἡμᾶς ἐδημιούργησεν","severity":"info","text":"Clement's assertion that God created humans social and just anticipates later Christian natural law theory, e.g., in Augustine and Aquinas, though he emphasizes learning over innate perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ ταμείῳ εὔχῃ' could be read literally as 'pray in the storeroom' or metaphorically as 'pray in the inner chamber of the soul'; the translation opts for the literal sense, but the spiritual interpretation is also possible.","The reference to 'the Lord' teaching prayer is vague; it may be a general allusion to Jesus' example rather than a specific scriptural verse."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ἀλλὰ καθάπερ καὶ ἄνευ γραμμάτων πιστὸν εἶναι δυνατόν φαμεν, οὕτως συνιέναι τὰ ἐν τῇ πίστει λεγόμενα οὐχ οἷόν τε μὴ μαθόντα ὁμολογοῦμεν. τὰ μὲν γὰρ εὖ λεγόμενα προσίεσθαι, τὰ δὲ ἀλλότρια μὴ προσίεσθαι οὐχ ἁπλῶς ἡ πίστις, ἀλλ' ἡ περὶ τὴν μάθησιν πίστις ἐμποιεῖ. εἰ δ' ἡ ἄγνοια ἀπαιδευσία τε ἅμα καὶ ἀμαθία. τὴν ἐπιστήμην τῶν θείων καὶ ἀνθρωπίνων ἐντίθησιν ἡ διδασκαλία. ἀλλ' ὡς ἐν πενίᾳ βίου ὀρθῶς ἔστι βιοῦν, οὕτω δὲ καὶ ἐν περιουσίᾳ ἔξεστιν, καὶ ῥᾷον ἅμα καὶ θᾶττον σὺν τῇ προπαιδείᾳ θηρᾶσαι ἄν τινα τὴν ἀρετὴν ὁμολογοῦμεν οὐδὲ δίχα τούτων ἀθήρατον οὖσαν, πλὴν καὶ τότε τοῖς μεμαθηκόσι καὶ τὰ αἰσθητήρια συγγεγυμνα1.6.35.5 σμένοις. μῖσος μὲν γάρ, φησὶν ὁ Σολομών, ἐγείρει νεῖκος, ὁδοὺς δὲ ζωῆς φυλάσσει παιδεία, ὡς μὴ ἀπατηθῆναι, ὡς μὴ κλαπῆναι πρὸς τῶν ἐπὶ βλάβῃ τῶν ἀκροωμένων κακοτεχνίαν ἠσκηκότων. παιδεία δὲ ἀνεξέλεγκτος\n\nπλανᾶται, φησίν, καὶ χρὴ μετιέναι τὸ ἐλεγκτικὸν εἶδος ἕνεκα τοῦ τὰς δόξας τὰς ἀπατηλὰς διακρούεσθαι τῶν σοφιστῶν. Εὖ γοῦν καὶ Ἀνάξαρχος ὁ Εὐδαιμονικὸς ἐν τῷ περὶ βασιλείας γράφει· πολυμαθίη κάρτα μὲν ὠφελεῖ, κάρτα δὲ βλάπτει τὸν ἔχοντα· ὠφελέει μὲν τὸν δεξιὸν ὄντα, βλάπτει δὲ τὸν ῥηϊδίως φωνέοντα πᾶν ἔπος καὶ ἐν παντὶ δήμῳ. χρὴ δὲ καιροῦ μέτρα εἰδέναι· σοφίης γὰρ οὗτος ὅρος. ὅσοι δὲ ἔξω καιροῦ ῥῆσιν ἀείδουσιν, κἤν πῃ πεπνυμένην ἀείδωσιν, οὐ τιθέμενοι ἐν σοφίῃ γνώμην, αἰτίην ἔχουσι μωρίης. καὶ Ἡσίοδος· Μουσάων, αἵτ' ἄνδρα πολυφραδέοντα τιθεῖσι θέσπιον, αὐδήεντα·","english":"But just as we say that it is possible to be faithful even without letters, so we affirm that it is not possible to understand what is said in faith without learning. For it is not faith simply that accepts what is well said and rejects what is foreign, but faith in conjunction with learning that produces this. If ignorance is both lack of education and lack of knowledge, then teaching instills the knowledge of divine and human things. But just as it is possible to live rightly in poverty, so also in abundance, and we affirm that virtue is more easily and quickly attained with preliminary education, though it is not unattainable without it, yet even then only for those who have learned and have trained their senses together. For hatred stirs up strife, says Solomon, but education preserves the ways of life, so as not to be deceived, so as not to be stolen from by those who have practiced malicious craft to the harm of their hearers. But unexamined education goes astray, he says, and one must pursue the refutative form for the sake of beating back the deceptive opinions of the sophists. Well indeed does Anaxarchus the Eudaimonic write in his work On Kingship: Much learning greatly benefits, but also greatly harms the one who has it; it benefits the one who is right-minded, but harms the one who readily utters every word in every assembly. One must know the measures of occasion; for this is the limit of wisdom. But those who sing a speech outside the occasion, even if they sing something prudent, not placing judgment in wisdom, incur the charge of folly. And Hesiod: The Muses, who make a man of many words divinely inspired, eloquent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ μὲν γὰρ εὖ λεγόμενα προσίεσθαι, τὰ δὲ ἀλλότρια μὴ προσίεσθαι","severity":"info","text":"Clement distinguishes between simple faith and faith combined with learning, arguing that the latter enables discernment of true from false teachings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μῖσος μὲν γάρ, φησὶν ὁ Σολομών, ἐγείρει νεῖκος, ὁδοὺς δὲ ζωῆς φυλάσσει παιδεία","severity":"info","text":"Clement attributes a saying to Solomon, likely from Proverbs, though the exact wording is not a direct biblical quotation; it echoes themes of wisdom and education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀνάξαρχος ὁ Εὐδαιμονικὸς","severity":"info","text":"Anaxarchus of Abdera, a 4th-century BCE philosopher, is cited for his work On Kingship, reflecting Clement's use of Greek philosophical sources to support Christian education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡσίοδος· Μουσάων, αἵτ' ἄνδρα πολυφραδέοντα τιθεῖσι θέσπιον, αὐδήεντα","severity":"info","text":"Clement quotes Hesiod to illustrate the value of learning and eloquence, paralleling his argument that education enhances virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παιδεία","severity":"info","text":"Paideia (education) is a key concept for Clement, encompassing both formal learning and moral formation, distinct from mere faith or ignorance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παιδεία δὲ ἀνεξέλεγκτος πλανᾶται","severity":"caution","text":"The phrase 'unexamined education goes astray' is ambiguous: it may refer to the need for critical scrutiny (elenchus) of teachings, or to the danger of education without self-examination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomon quotation is unclear; it may be a paraphrase or a lost text.","The phrase 'παιδεία δὲ ἀνεξέλεγκτος πλανᾶται' could be read as either 'unexamined education' or 'education without refutation'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"εὔπορον μὲν γὰρ ἐν λόγοις τὸν πολυφράδμονα λέγει, δεινὸν δὲ τὸν αὐδήεντα, καὶ θέσπιον τὸν ἔμπειρον καὶ φιλόσοφον καὶ τῆς ἀληθείας ἐπιστήμονα.\n\nΚαταφαίνεται τοίνυν προπαιδεία ἡ Ἑλληνικὴ σὺν καὶ αὐτῇ φιλοσοφίᾳ θεόθεν ἥκειν εἰς ἀνθρώπους οὐ κατὰ προηγούμενον, ἀλλ' ὃν τρόπον οἱ ὑετοὶ καταρρήγνυνται εἰς τὴν γῆν τὴν ἀγαθὴν καὶ εἰς τὴν κοπρίαν καὶ ἐπὶ τὰ δώματα. βλαστάνει δ' ὁμοίως καὶ πόα καὶ πυρός, φύεται δὲ καὶ ἐπὶ τῶν μνημάτων συκῆ καὶ εἴ τι τῶν ἀναιδεστέρων δένδρων, καὶ τὰ φυόμενα ἐν τύπῳ προκύπτει τῶν ἀληθῶν, ὅτι τῆς αὐτῆς τοῦ ὑετοῦ ἀπέλαυσε δυνάμεως, ἀλλ' οὐ τὴν αὐτὴν ἔσχηκε χάριν τοῖς ἐν τῷ πίονι φυεῖσιν ἤτοι ξηρανθέντα ἢ ἀποτιλθέντα. καὶ δὴ κἀνταῦθα χρησιμεύει ἡ τοῦ σπόρου παραβολή, ἣν ὁ κύριος ἡρμήνευσεν. εἷς γὰρ ὁ τῆς ἐν ἀνθρώποις γῆς γεωργὸς ὁ ἄνωθεν σπείρων ἐκ καταβολῆς κόσμου τὰ θρεπτικὰ σπέρματα, ὁ τὸν κύριον καθ' ἕκαστον καιρὸν ἐπομβρίσας λόγον, οἱ καιροὶ δὲ καὶ οἱ τόποι οἱ δεκτικοὶ τὰς διαφορὰς ἐγέννησαν. ἄλλως τε ὁ γεωργὸς οὐ πυροὺς μόνον (καίτοι καὶ τούτων πλείους εἰσὶ διαφοραί), σπείρει δὲ καὶ τὰ ἄλλα σπέρματα, κριθάς τε καὶ κυάμους καὶ πίσον καὶ ἄρακα καὶ τὰ κηπευόμενα καὶ τὰ ἀνθητικὰ σπέρματα· τῆς αὐτῆς δὲ γεωργίας καὶ ἡ φυτουργία, ἐργάζεσθαι ὅσα εἰς αὐτά τε τὰ φυτώρια καὶ εἰς παραδείσους καὶ τὰ ὡραῖα καὶ ὅλως παντοίων δένδρων φύσιν καὶ τροφήν.","english":"It is easy, then, to speak of the man of many words as eloquent, but the man of good speech as clever, and the experienced, philosophical, and knowledgeable of truth as divine.\n\nSo it is evident that Greek preparatory education, together with philosophy itself, came to men from God not in a primary sense, but in the way that rains pour down upon good earth, upon dung, and upon roofs. Grass and wheat sprout alike, and a fig tree grows even on tombs, as do some of the more shameless trees; and the things that grow in a type emerge as semblances of the true, because they have enjoyed the same power of the rain, but they have not had the same grace as those growing in rich soil, withering or being plucked away. And indeed here the parable of the sower, which the Lord interpreted, is useful. For the farmer of the earth among men is one, the one who from above sows the nourishing seeds from the foundation of the world, the one who has poured down the Word, the Lord, at each season; and the seasons and the receptive places have produced the differences. Moreover, the farmer sows not only wheat (though even of this there are many varieties), but also the other seeds—barley, beans, peas, vetch, and garden seeds, and flowering seeds; and of the same farming is the planting, to cultivate all that pertains to nurseries, to parks, to fruits, and generally to the nature and nurture of all kinds of trees.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προπαιδεία","severity":"info","text":"προπαιδεία refers to preliminary or preparatory education, here specifically Greek encyclical studies, which Clement distinguishes from philosophy itself.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραβολή τοῦ σπόρου","severity":"info","text":"Clement alludes to the Parable of the Sower (Matthew 13:3–9; Mark 4:3–8; Luke 8:5–8), which he says the Lord interpreted, applying it to the varied reception of divine teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑετοὶ καταρρήγνυνται","severity":"info","text":"The image of rain falling on different soils (good earth, dung, roofs) is a common Stoic and Middle Platonic analogy for the universal but differentiated distribution of divine reason (λόγος).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καταφαίνεται τοίνυν","severity":"info","text":"This phrase marks a logical conclusion from the preceding discussion: Greek preparatory education and philosophy are of divine origin, but only in a secondary, instrumental sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συκῆ ἐπὶ μνημάτων","severity":"info","text":"The fig tree growing on tombs recalls a proverbial image (cf. Theophrastus, Historia Plantarum 4.16) for something that grows in an inappropriate place, used here to illustrate imperfect reception of divine seed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποτιλθέντα","severity":"caution","text":"The verb ἀποτιλθέντα (plucked away) is rare and possibly corrupt; the standard reading is ἀποτιλθέντα (plucked), but some manuscripts may read ἀποτιλθέντα (trampled). The sense is that inferior growths are removed or destroyed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ καιροὶ δὲ καὶ οἱ τόποι οἱ δεκτικοὶ' could be read as either 'the seasons and the receptive places' or 'the occasions and the receptive places'; the translation takes the former.","The identity of 'ὁ κύριος' in 'ὁ τὸν κύριον καθ' ἕκαστον καιρὸν ἐπομβρίσας λόγον' is ambiguous: it may refer to Christ as the Word, or to God the Father as the sower."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ὡσαύτως δὲ οὐχ ἡ ποιμενικὴ μόνη, ἀλλὰ καὶ ἡ βουκολικὴ ἱπποτροφική τε καὶ κυνοτροφικὴ καὶ μελισσουργικὴ τέχναι πᾶσαι, συνελόντι δ' εἰπεῖν ἀγελοκομική τε καὶ ζῳοτροφικὴ ἀλλήλων μὲν τῷ μᾶλλον καὶ ἧττον διαφέρουσι, πλὴν αἱ πᾶσαι βιωφελεῖς. φιλοσοφίαν δὲ οὐ τὴν Στωϊκὴν λέγω οὐδὲ τὴν Πλατωνικὴν ἢ τὴν Ἐπικούρειόν τε καὶ Ἀριστοτελικήν, ἀλλ' ὅσα εἴρηται παρ' ἑκάστῃ τῶν αἱρέσεων τούτων καλῶς, δικαιοσύνην μετὰ εὐσεβοῦς ἐπιστήμης ἐκδιδάσκοντα, τοῦτο σύμπαν τὸ ἐκλεκτικὸν φιλοσοφίαν φημί. ὅσα δὲ ἀνθρωπίνων λογισμῶν ἀποτεμόμενοι παρεχάραξαν, ταῦτα οὐκ ἄν ποτε θεῖα εἴποιμ' ἄν. Ἤδη δὲ κἀκεῖνο σκοπῶμεν, ὡς εἴ ποτε οἱ μὴ ἐπιστάμενοι διαβιοῦσι καλῶς † εὖ ποιεῖν· εὐποιίᾳ γὰρ περιπεπτώκασιν, ἔνιοι δὲ καὶ εὐστοχοῦσι διὰ συνέσεως εἰς τὸν περὶ ἀληθείας λόγον, Ἀβραὰμ δὲ οὐκ ἐξ ἔργων ἐδικαιώθη, ἀλλ' ἐκ πίστεως. οὐδὲν οὖν ὄφελος αὐτοῖς μετὰ τὴν τελευτὴν τοῦ βίου, κἂν εὐεργεῖς ὦσι νῦν, εἰ μὴ πίστιν ἔχοιεν. διὰ τοῦτο γὰρ Ἑλλήνων φωνῇ ἡρμηνεύθησαν αἱ γραφαί, ὡς μὴ πρόφασιν ἀγνοίας προβάλλεσθαι δυνηθῆναί ποτε αὐτούς, οἵους τε ὄντας ἐπακοῦσαι καὶ τῶν παρ' ἡμῖν, ἢν μόνον ἐθελήσωσιν. ἄλλως τις περὶ ἀληθείας λέγει, ἄλλως ἡ ἀλήθεια ἑαυτὴν ἑρμηνεύει. ἕτερον στοχασμὸς ἀληθείας, ἕτερον ἡ ἀλήθεια, ἄλλο ὁμοίωσις, ἄλλο αὐτὸ τὸ ὄν, καὶ ἣ μὲν μαθήσει καὶ ἀσκήσει περιγίνεται, ἣ δὲ δυνάμει καὶ πίστει. δωρεὰ γὰρ ἡ διδασκαλία τῆς θεοσεβείας, χάρις δὲ ἡ πίστις. ποιοῦντες γὰρ τὸ θέλημα τοῦ θεοῦ τὸ θέλημα γινώσκομεν. ἀνοίξατε οὖν, φησὶν ἡ γραφή, πύλας δικαιοσύνης, ἵνα ἐν αὐταῖς εἰσελθὼν ἐξομολογήσωμαι τῷ κυρίῳ.","english":"Likewise, it is not only the art of shepherding, but also that of cattle-herding, horse-breeding, dog-breeding, and beekeeping—all arts, in short, of tending herds and rearing animals—differ from one another by degree, yet all are beneficial for life. By philosophy I do not mean the Stoic, nor the Platonic, nor the Epicurean, nor the Aristotelian, but whatever has been well said in each of these schools, teaching righteousness together with pious knowledge—this entire eclectic body I call philosophy. But whatever they have cut off from human reasonings and counterfeited, I would never call divine. Now let us also consider this: that if ever those who lack knowledge live well, they have fallen into well-doing; some even hit the mark through intelligence concerning the discourse on truth. But Abraham was not justified by works, but by faith. So there is no benefit to them after the end of life, even if they are beneficent now, unless they have faith. For this reason the Scriptures were translated into the Greek language, so that they might never be able to plead ignorance as an excuse, being such as to hear even our teachings, if only they are willing. One speaks about truth in one way, truth interprets itself in another. Conjecture about truth is one thing, truth itself another; likeness is one thing, being itself another. The former is acquired by learning and practice, the latter by power and faith. For the teaching of piety is a gift, and faith is a grace. For by doing the will of God we come to know the will. \"Open,\" then, says Scripture, \"the gates of righteousness, that entering into them I may confess to the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσοφίαν","severity":"info","text":"Clement redefines philosophy as an eclectic selection of ethical and theological truths from existing schools, not as any single system. This aligns with his broader project of claiming Greek wisdom as preparatory for Christian faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ δὲ οὐκ ἐξ ἔργων ἐδικαιώθη, ἀλλ' ἐκ πίστεως","severity":"info","text":"This echoes Paul's argument in Romans 4:2-3 and Galatians 3:6 that Abraham was justified by faith, not works. Clement uses it to contrast pagan ethical achievement with Christian soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνοίξατε οὖν, φησὶν ἡ γραφή, πύλας δικαιοσύνης","severity":"info","text":"The phrase 'open the gates of righteousness' is not a direct biblical quotation but likely a paraphrase of Psalm 118:19-20 (LXX 117:19-20) or a liturgical adaptation. Clement attributes it to 'Scripture' loosely.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλλήνων φωνῇ ἡρμηνεύθησαν αἱ γραφαί","severity":"info","text":"Clement refers to the Septuagint translation of the Hebrew Scriptures into Greek, traditionally dated to the 3rd-2nd centuries BCE. He argues this translation was providential to remove ignorance as an excuse for Greeks.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤδη δὲ κἀκεῖνο σκοπῶμεν","severity":"info","text":"This phrase marks a transition from a definition of eclectic philosophy to a new argument about the necessity of faith for salvation, even for those who live virtuously without knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† εὖ ποιεῖν","severity":"caution","text":"The Greek text has a crux (†) before 'εὖ ποιεῖν', indicating a textual corruption or uncertain reading. The English draft renders it as 'they have fallen into well-doing', but the syntax is disrupted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '† εὖ ποιεῖν' is textually uncertain; the reading adopted follows the English draft's 'they have fallen into well-doing'.","The scriptural reference for 'open the gates of righteousness' is not explicit; it may be a conflation of Psalm 118:19-20 or a lost liturgical text."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"ἀλλ' αἱ μὲν εἰς δικαιοσύνην ὁδοί, πολυτρόπως σῴζοντος τοῦ θεοῦ (ἀγαθὸς γάρ), πολλαί τε καὶ ποικίλαι καὶ φέρουσαι εἰς τὴν κυρίαν ὁδόν τε καὶ πύλην. ἐὰν δὲ τὴν βασιλικήν τε καὶ αὐθεντικὴν εἴσοδον ζητῇς, ἀκούσῃ· αὕτη ἡ\n\nπύλη τοῦ κυρίου, δίκαιοι εἰσελεύσονται ἐν αὐτῇ. πολλῶν τοίνυν ἀνεῳγμένων πυλῶν ἡ ἐν δικαιοσύνῃ αὕτη ἦν ἐν Χριστῷ, ἐν ᾗ μακάριοι πάντες οἱ εἰσελθόντες καὶ κατευθύνοντες τὴν πορείαν αὐτῶν ἐν ὁσιότητι γνωστικῇ. αὐτίκα ὁ Κλήμης ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ κατὰ λέξιν φησὶ τὰς διαφορὰς ἐκτιθέμενος τῶν κατὰ τὴν ἐκκλησίαν δοκίμων· ἤτω τις πιστός, ἤτω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω γοργὸς ἐν ἔργοις. Ἡ δὲ σοφιστικὴ τέχνη, ἣν ἐζηλώκασιν Ἕλληνες, δύναμίς ἐστι φανταστική, διὰ λόγων δοξῶν ἐμποιητικὴ ψευδῶν ὡς ἀληθῶν· παρέχει γὰρ πρὸς μὲν πειθὼ τὴν ῥητορικήν, πρὸς τὸ ἀγωνιστικὸν δὲ τὴν ἐριστικήν. αἱ τοίνυν τέχναι αὗται ἐὰν μὴ μετὰ φιλοσοφίας γένωνται, βλαβερώτεραι παντί που εἶεν ἄν. ἄντικρυς γοῦν ὁ Πλάτων κακοτεχνίαν προσεῖπεν τὴν σοφιστικὴν ὅ τε Ἀριστοτέλης ἑπόμενος κλεπτικήν τινα αὐτὴν ἀποφαίνεται, ἅτε τὸ ὅλον τῆς σοφίας ἔργον πιθανῶς ὑφαιρουμένην καὶ ἐπαγγελλομένην σοφίαν ἣν οὐκ ἐμελέτησεν. ἐν βραχεῖ δὲ εἰπεῖν, καθάπερ τῆς ῥητορικῆς ἀρχὴ μὲν τὸ πιθανόν, ἔργον δὲ τὸ ἐπιχείρημα καὶ τέλος ἡ πειθώ, οὕτω τῆς ἐριστικῆς ἀρχὴ μὲν τὸ δόξαν, ἔργον δὲ τὸ ἀγώνισμα καὶ τέλος ἡ νίκη.","english":"But the ways that lead to righteousness are many and varied, since God saves in many ways (for He is good), and they lead to the royal road and gate. If you seek the kingly and authentic entrance, you will hear: \"This is the gate of the Lord; the righteous will enter through it.\" So, of the many gates that are opened, this one in righteousness was in Christ, through which all who enter are blessed, directing their journey in gnostic holiness. Immediately, Clement, in his Epistle to the Corinthians, says word for word, setting forth the distinctions among those approved in the Church: \"Let one be faithful, let one be capable of expounding knowledge, let one be wise in discerning arguments, let one be vigorous in deeds.\" But the sophistic art, which the Greeks have emulated, is a power of imagination, producing through words false opinions as if true; for it provides rhetoric for persuasion, and eristic for contentiousness. Now these arts, if they are not accompanied by philosophy, would be more harmful in every way. Indeed, Plato outright called sophistry a \"bad craft,\" and Aristotle, following him, declares it to be a kind of thievery, since it plausibly steals the whole work of wisdom while professing a wisdom it never practiced. To put it briefly, just as the starting point of rhetoric is the plausible, its work is the argument, and its end is persuasion, so the starting point of eristic is opinion, its work is the contest, and its end is victory.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύλη τοῦ κυρίου, δίκαιοι εἰσελεύσονται ἐν αὐτῇ","severity":"info","text":"Clement adapts Ps 118:19-20 LXX: 'Open the gates, that the righteous may enter.' The gate of the Lord is a biblical image for salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῇ","severity":"info","text":"γνωστικῇ (gnostic) here means 'pertaining to true knowledge' (gnosis), a key concept in Clement's theology, distinct from later heresiological uses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλήμης ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ","severity":"info","text":"Clement of Rome's First Epistle to the Corinthians (c. 96 CE) is quoted as authoritative. The citation supports Clement of Alexandria's appeal to apostolic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... κακοτεχνίαν ... Ἀριστοτέλης ... κλεπτικήν","severity":"info","text":"Clement echoes Plato's Sophist (235a) and Aristotle's Sophistici Elenchi (165a21-22), aligning Greek philosophical critique of sophistry with Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἱ μὲν ... πολλαί τε καὶ ποικίλαι","severity":"info","text":"The passage moves from the many ways to righteousness (via the gate) to a contrast with sophistic arts, then to a triadic analysis of rhetoric and eristic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σοφιστικὴ τέχνη","severity":"info","text":"Clement's condemnation of sophistry as 'imaginative power' producing false opinions influenced later patristic and medieval critiques of secular rhetoric.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ᾗ μακάριοι πάντες οἱ εἰσελθόντες' could refer to the gate or to Christ; the translation takes it as the gate."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"τὸν αὐτὸν γὰρ τρόπον καὶ τῆς σοφιστικῆς ἀρχὴ μὲν τὸ φαινόμενον, ἔργον δὲ διττόν, τὸ μὲν ἐκ ῥητορικῆς διεξοδικὸν φαινομένον, τὸ δὲ ἐκ δια1.8.39.5 λεκτικῆς ἐρωτητικόν, τέλος δὲ αὐτῆς ἡ ἔκπληξις. ἥ τε αὖ θρυλουμένη κατὰ τὰς διατριβὰς διαλεκτικὴ γύμνασμα φιλοσόφου περὶ τὸ ἔνδοξον δείκνυται ἀντιλογικῆς ἕνεκεν δυνάμεως· οὐδαμοῦ δ' ἐν τού1.8.40.1 τοις ἡ ἀλήθεια. εἰκότως τοίνυν ὁ γενναῖος ἀπόστολος, ἐκφαυλίζων τὰς περιττὰς ταύτας τῶν λέξεων τέχνας, εἴ τις μὴ προσέρχεται ὑγιαίνουσι λόγοις φησί, διδασκαλίᾳ δέ τινι τετύφωται μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται ἔρις, φθόνος, βλασφημία, ὑπόνοιαι πονηραί, διαπαρατριβαὶ διεφθαρ1.8.40.2 μένων ἀνθρώπων τὸν νοῦν καὶ ἀπεστερημένων τῆς ἀληθείας. ὁρᾷς ὅπως πρὸς αὐτοὺς κεκίνηται, νόσον ὀνομάζων τὴν λογικὴν τέχνην αὐτῶν, ἐφ' ᾗ σεμνύνονται οἷς φίλη ἡ στωμύλος αὕτη κακοτεχνία, εἴτε Ἕλληνες εἶεν εἴτε καὶ βάρβαροι σοφισταί. παγκάλως οὖν ὁ τραγικὸς Εὐριπίδης ἐν ταῖς Φοινίσσαις λέγει· ὁ δὲ ἄδικος λόγος νοσῶν ἐν αὑτῷ φαρμάκων δεῖται σοφῶν. ὑγιαίνων μὲν γὰρ ὁ σωτήριος εἴρηται λόγος αὐτὸς ὢν ἀλήθεια, καὶ τὸ ὑγιαῖνον αἰεὶ ἀθάνατον μένει, ἡ δὲ ἀπὸ τοῦ ὑγιεινοῦ τε καὶ θείου διάκρισις ἀθεότης τε καὶ πάθος θανατηφόρον. λύκοι οὗτοι ἅρπαγες προβάτων κῳδίοις ἐγκεκρυμμένοι, ἀνδραποδισταί τε καὶ ψυχαγωγοὶ εὔγλωσσοι, κλέπτοντες μὲν ἀφανῶς, διελεγχόμενοι δὲ λῃσταί, αἱρεῖν ἀγωνιζόμενοι καὶ δόλῳ καὶ βίᾳ ἡμᾶς δὴ τοὺς ἀπερίττους, ὡς ἂν εἰπεῖν ἀδυνατωτέρους. ἀγλωσσίᾳ δὲ πολλάκις ληφθεὶς ἀνὴρ δίκαια λέξας ἧσσον εὐγλώσσου φέρει.","english":"In the same way, the beginning of sophistry is what appears, and its work is twofold: one part is the discursive from rhetoric, which appears, and the other is the interrogative from dialectic; its end is astonishment. And the much-talked-about dialectic in the schools is shown to be an exercise of the philosopher concerning what is plausible, for the sake of the power of contradiction; but truth is nowhere in these things. Naturally, then, the noble apostle, disparaging these superfluous arts of words, says: \"If someone does not approach with healthy words, but is puffed up by some teaching, knowing nothing, but sick over inquiries and word-battles, from which come strife, envy, blasphemy, evil suspicions, and mutual frictions of corrupted men whose mind is perverted and who are deprived of the truth.\" You see how he is moved against them, calling their art of logic a disease, at which those who love this talkative malpractice pride themselves, whether they be Greeks or barbarian sophists. Very well, then, the tragic Euripides says in the Phoenissae: \"The unjust word, being sick in itself, needs wise remedies.\" For the healthy word is called the saving word, being itself truth, and what is healthy always remains immortal, while separation from the healthy and divine is atheism and a death-bringing passion. These are wolves, rapacious, hidden in sheep's clothing, and enslavers and soul-leaders, eloquent, stealing secretly, but when refuted, robbers, striving to seize both by deceit and by force us, the simple, so to speak, the weaker. And often a man speaking just things, when caught by lack of eloquence, fares worse than the eloquent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σοφιστικῆς","severity":"info","text":"Clement uses σοφιστικῆς (sophistikēs) to denote a pejorative art of deceptive argument, contrasting it with true philosophy. The term carries a technical sense in late antique polemic against rival schools.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴ τις μὴ προσέρχεται ὑγιαίνουσι λόγοις","severity":"info","text":"Clement paraphrases or adapts a Pauline warning (cf. 1 Timothy 1:6-7 or similar) against unhealthy teaching. The phrase 'healthy words' echoes the apostle's language, though the exact source is not verbatim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδης ἐν ταῖς Φοινίσσαις","severity":"info","text":"Clement quotes Euripides' Phoenissae (line 469-470) to support his critique of sophistic rhetoric. The tragic line 'the unjust word, being sick, needs wise remedies' parallels Clement's medical metaphor for false teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"διαλεκτικὴ γύμνασμα","severity":"info","text":"Clement dismisses dialectic as mere 'exercise' (γύμνασμα) for plausible argument, reflecting a common Stoic and Academic critique of eristic logic. This situates his work within second-century debates over the value of formal logic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"λύκοι οὗτοι ἅρπαγες προβάτων κῳδίοις ἐγκεκρυμμένοι","severity":"info","text":"The image of 'wolves hidden in sheep's clothing' (λύκοι ... κῳδίοις ἐγκεκρυμμένοι) is a rare early Christian use of this metaphor, later popular in patristic heresiology. Clement applies it to false teachers, anticipating a standard trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγλωσσίᾳ δὲ πολλάκις ληφθεὶς ἀνὴρ δίκαια λέξας","severity":"caution","text":"The final sentence is textually sound but ambiguous: 'caught by lack of eloquence' (ἀγλωσσίᾳ ληφθείς) may mean the just man is hindered by inarticulateness or is unfairly judged for it. The reading 'fares worse' (ἧσσον φέρει) is idiomatic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴ τις μὴ προσέρχεται ὑγιαίνουσι λόγοις' is not a direct biblical quotation but a loose paraphrase; the exact Pauline source is uncertain. The final clause 'ἧσσον εὐγλώσσου φέρει' could mean 'is inferior to the eloquent' or 'is overcome by the eloquent'."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"νῦν δ' εὐρόοισι στόμασι τἀληθέστατα κλέπτουσιν, ὥστε μὴ δοκεῖν ἃ χρὴ δοκεῖν, ἡ τραγῳδία λέγει. τοιοῦτοι δὲ οἱ ἐριστικοὶ οὗτοι εἴτε αἱρέσεις μετίοιεν εἴτε καὶ διαλεκτικὰ συνασκοῖεν τεχνύδρια, οὗτοι οἱ τὰ κατάρτια κατασπῶντες καὶ μηθὲν ὑφαίνοντες, φησὶν ἡ γραφή, ματαιοπονίαν ἐζηλωκότες, ἣν κυβείαν ἀνθρώπων ὁ ἀπόστολος ἐκάλεσεν καὶ παν1.8.41.3 ουργίαν, πρὸς τὴν μεθοδείαν τῆς πλάνης ἐπιτήδειον. εἰσὶ γάρ, φησί, πολλοὶ ἀνυπότακτοι, ματαιολόγοι, φρεναπατοῦντες. οὔκουν οὐ πᾶσιν εἴρηται· ὑμεῖς ἐστε οἱ ἅλες τῆς γῆς. εἰσὶ γάρ τινες τῶν καὶ τοῦ λόγου ἐπακηκοότων τοῖς ἰχθύσι τοῖς θαλασσίοις ἐοικότες, οἳ δὴ ἐν ἅλμῃ ἐκ γενετῆς τρεφόμενοι ἁλῶν ὅμως πρὸς τὴν σκευασίαν δέονται. ἐγὼ γοῦν καὶ πάνυ ἀποδέχομαι τὴν τραγῳδίαν λέγουσαν· ὦ παῖ, γένοιντ' ἂν εὖ λελεγμένοι λόγοι ψευδεῖς, ἐπῶν δὲ κάλλεσιν νικῷεν ἂν τἀληθές· ἀλλ' οὐ τοῦτο τἀκριβέστατον, ἀλλ' ἡ φύσις καὶ τοὐρθόν· ὃς δὲ εὐγλωσσίᾳ νικᾷ, σοφὸς μέν, ἀλλὰ γὰρ τὰ πράγματα κρείσσω νομίζω τῶν λόγων ἀεί ποτε. οὔποτε ἄρα ὀρεκτέον τοῖς πολλοῖς ἀρέσκειν. ἃ μὲν γὰρ ἐκείνους ἥδει, οὐκ ἀσκοῦμεν ἡμεῖς· ἃ δὲ ἡμεῖς ἴσμεν, μακράν","english":"Now, with fluent mouths they steal the most true things, so that they seem not to think what they ought to think, says tragedy. Such are these eristics, whether they pursue heresies or practice petty dialectical arts, these who pull down the rigging and weave nothing, as scripture says, having emulated vain labor, which the apostle called a game of dice and a cunning craft, suited to the method of deception. For there are many, he says, who are unruly, vain talkers, deceivers of the mind. Therefore it is not said to all: You are the salt of the earth. For there are some, even among those who have heard the Word, who are like sea fish, which, though nourished in brine from birth, still need salt for their preparation. I, at any rate, fully accept the tragedy that says: O child, false words might be well spoken, and by the beauty of verses they might overcome the truth; but this is not the most exact thing, but nature and what is right; and he who conquers by eloquence is wise, but I consider things always stronger than words. Therefore one must never seek to please the many. For what pleases them, we do not practice; and what we know, is far.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"νῦν δ' εὐρόοισι στόμασι τἀληθέστατα κλέπτουσιν","severity":"info","text":"Clement quotes a tragic line (likely from Euripides) to characterize eristic sophists as those who 'steal the most true things' with fluent speech, subverting proper belief.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐριστικοὶ","severity":"info","text":"Eristics are disputants who prioritize victory over truth; Clement aligns them with heresies and petty dialectical arts, contrasting them with true philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ματαιοπονίαν ... κυβείαν ἀνθρώπων","severity":"info","text":"Clement echoes Pauline language (cf. Eph 4:14, 1 Cor 9:11) to condemn eristic argument as 'vain labor' and 'a game of dice,' a craft of deception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς ἐστε οἱ ἅλες τῆς γῆς","severity":"info","text":"A direct citation of Matthew 5:13 ('You are the salt of the earth'), which Clement restricts to the faithful, excluding the unruly and deceptive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἰχθύσι τοῖς θαλασσίοις ... ἁλῶν","severity":"info","text":"The fish-in-brine metaphor illustrates that even those raised in the Word (salt) may still need seasoning (true wisdom), a common patristic trope for spiritual deficiency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν τραγῳδίαν λέγουσαν· ὦ παῖ, γένοιντ' ἂν εὖ λελεγμένοι λόγοι ψευδεῖς","severity":"info","text":"Clement cites a tragic fragment (possibly from Euripides' Antiope or a lost play) to affirm that eloquent falsehood cannot surpass nature and rightness; this reflects his Platonic distrust of rhetoric.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tragic quotations is not identified by Clement; they are likely from Euripides but cannot be confirmed.","The phrase 'οἱ τὰ κατάρτια κατασπῶντες' (pulling down the rigging) is a nautical metaphor whose precise referent (e.g., dismantling a ship's gear) is unclear in context."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"ἐστι τῆς ἐκείνων διαθέσεως. μὴ γινώμεθα κενόδοξοι, φησὶν ὁ ἀπόστολος, ἀλλήλους προκαλούμενοι, ἀλλήλους φθονοῦντες. ταύτῃ τοι ὁ φιλαλήθης Πλάτων οἷον θεοφορούμενος ὡς ἐγὼ τοιοῦτος φησίν, ὁποῖος οὐδενὶ ἄλλῳ ἢ τῷ λόγῳ πείθεσθαι, ὃς ἄν μοι σκοπουμένῳ βέλτιστος φαίνοιτο. αἰτιᾶται γοῦν τοὺς ἄνευ νοῦ καὶ ἐπιστήμης δόξαις πιστεύοντας, ὡς μὴ προσῆκον ἀφεμένους τοῦ ὀρθοῦ καὶ ὑγιοῦς λόγου τῷ κοινωνοῦντι τοῦ ψεύδους πιστεύειν. τὸ μὲν γὰρ ἐψεῦσθαι τῆς ἀληθείας κακόν ἐστι, τὸ δὲ ἀληθεύειν καὶ τὰ ὄντα δοξάζειν ἀγαθόν. τῶν δὲ ἀγαθῶν ἀκουσίως μὲν στέρονται ἄνθρωποι, στέρονται δὲ ὅμως ἢ κλαπέντες ἢ γοητευθέντες ἢ βιασθέντες καὶ εἰκῆ πιστεύσαντες. ὁ μὲν δὴ πιστεύσας ἑκὼν ἤδη παραναλίσκεται· κλέπτεται δὲ ὁ μεταπεισθεὶς καὶ ὁ ἐκλαθόμενος, ὅτι τῶν μὲν ὁ χρόνος, τῶν δὲ ὁ λόγος ἐξαιρούμενος λανθάνει· βιάζεταί τε πολλάκις ὀδύνη τε καὶ ἀλγηδὼν φιλονικία τε αὖ καὶ θυμὸς μεταδοξάσαι, καὶ ἐπὶ πᾶσι γοητεύονται οἱ ἤτοι ὑφ' ἡδονῆς κηληθέντες ἢ ὑπὸ φόβου δείσαντες· πᾶσαι δὲ ἀκούσιοι τροπαί, καὶ τούτων οὐδὲν ἄν ποτε ἐπιστήμην ἐκβάλοι.","english":"This is the character of their disposition. \"Let us not become vainglorious,\" says the apostle, \"challenging one another, envying one another.\" Thus the truth-loving Plato, as if inspired, says, \"I am such a man as to be persuaded by nothing else than the reason which appears best to me upon consideration.\" He therefore censures those who trust in opinions without mind and knowledge, as it is not fitting to abandon right and sound reason to trust in that which partakes of falsehood. For to be deceived of the truth is an evil, but to speak truth and to opine what is real is a good. Now men are involuntarily deprived of goods, yet they are deprived either by being stolen from, or by being bewitched, or by being forced, and by believing at random. He who has believed willingly is already consumed; but he who is persuaded over and he who forgets are stolen, because time in some cases and reason in others secretly take away; and often pain and grief, and again contentiousness and anger, force a change of opinion; and above all, those are bewitched who are either charmed by pleasure or terrified by fear. All these changes are involuntary, and none of them could ever expel knowledge.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ γινώμεθα κενόδοξοι, φησὶν ὁ ἀπόστολος","severity":"info","text":"Clement cites an apostle, likely Paul, but the exact verse is not identified; the phrase echoes admonitions against vainglory (e.g., 1 Cor 4:9? Rom 12:16?).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ φιλαλήθης Πλάτων ... ὡς ἐγὼ τοιοῦτος φησίν","severity":"info","text":"Clement paraphrases Plato, likely from the Phaedo or Crito, where Socrates declares he follows only the best argument. The exact source is not given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλέπτεται","severity":"info","text":"κλέπτεται (stolen) is used metaphorically for those whose opinions are surreptitiously changed by time or argument, a Platonic notion of involuntary error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γοητεύονται","severity":"info","text":"γοητεύονται (bewitched) reflects ancient belief in magical persuasion; Clement uses it to describe those misled by pleasure or fear, aligning with Platonic psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πᾶσαι δὲ ἀκούσιοι τροπαί","severity":"info","text":"This sentence concludes a list of involuntary changes (theft, bewitchment, force) and asserts that none can expel knowledge, reinforcing Clement's argument against eristic persuasion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παραναλίσκεται","severity":"caution","text":"παραναλίσκεται (is consumed) is ambiguous: it may mean the willing believer is 'wasted' or 'destroyed' in a moral sense, but the exact nuance is unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The apostle cited is not explicitly named; the phrase 'μὴ γινώμεθα κενόδοξοι' is not a direct biblical quotation. The Platonic source is not identified. The meaning of 'παραναλίσκεται' is uncertain."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Ἔνιοι δὲ εὐφυεῖς οἰόμενοι εἶναι ἀξιοῦσι μήτε φιλοσοφίας ἅπτεσθαι μήτε διαλεκτικῆς, ἀλλὰ μηδὲ τὴν φυσικὴν θεωρίαν ἐκμανθάνειν, μόνην δὲ καὶ ψιλὴν τὴν πίστιν ἀπαιτοῦσιν, ὥσπερ εἰ μηδεμίαν ἠξίουν ἐπιμέλειαν ποιησάμενοι τῆς ἀμπέλου εὐθὺς ἐξ ἀρχῆς τοὺς βότρυας λαμβάνειν. ἄμπελος δὲ ὁ κύριος ἀλληγορεῖται, παρ' οὗ μετ' ἐπιμελείας καὶ τέχνης γεωργικῆς τῆς κατὰ τὸν λόγον τὸν καρπὸν τρυγητέον. κλαδεῦσαι δεῖ, σκάψαι, ἀναδῆσαι καὶ τὰ λοιπὰ ποιῆσαι, δρεπάνου τε, οἶμαι, καὶ μακέλλης καὶ τῶν ἄλλων ὀργάνων τῶν γεωργικῶν πρὸς τὴν ἐπιμέλειαν τῆς ἀμπέλου χρεία, ἵνα ἡμῖν τὸν ἐδώδιμον καρπὸν ἐκφήνῃ. καθάπερ δὲ ἐν γεωργίᾳ οὕτω καὶ ἐν ἰατρικῇ χρηστομαθὴς ἐκεῖνος ὁ ποικιλωτέρων μαθημάτων ἁψά1.9.43.4 μενος, ὡς βέλτιον γεωργεῖν τε καὶ ὑγιάζειν δύνασθαι, οὕτω κἀνταῦθα χρηστομαθῆ φημι τὸν πάντα ἐπὶ τὴν ἀλήθειαν ἀναφέροντα, ὥστε καὶ ἀπὸ γεωμετρίας καὶ μουσικῆς καὶ ἀπὸ γραμματικῆς καὶ φιλοσοφίας αὐτῆς δρεπόμενον τὸ χρήσιμον ἀνεπιβούλευτον φυλάσσειν τὴν πίστιν. παρορᾶται δὲ καὶ ὁ ἀθλητής, † ὡς προείρηται, ἀλλ' εἰς τὴν σύνταξιν συμβαλλόμενος. αὐτίκα καὶ κυβερνήτην τὸν πολύπειρον ἐπαινοῦμεν, ὃς πολλῶν ἀνθρώπων εἶδεν ἄστεα, καὶ ἰατρὸν τὸν ἐν πείρᾳ πολλῶν γεγενημένον· ᾗ τινες καὶ τὸν ἐμπειρικὸν ἀναπλάτ1.9.44.2 τουσιν.","english":"Some, thinking themselves naturally gifted, demand that they neither touch philosophy nor dialectic, nor even learn natural science thoroughly, but require only and solely faith, just as if they expected to get grapes immediately from the vine from the beginning without taking any care of it. The vine is allegorically the Lord, from whom the fruit must be gathered with care and the agricultural skill that accords with reason. One must prune, dig, tie up, and do the rest; and a pruning knife, I think, a mattock, and the other agricultural tools are needed for the care of the vine, so that it may produce for us the edible fruit. Just as in agriculture, so also in medicine, that man is well-learned who has taken up more varied studies, so as to be able to farm better and heal better; so here too I call well-learned the one who refers everything to the truth, so as to glean what is useful from geometry, music, grammar, and philosophy itself, and to keep faith inviolate. The athlete is also overlooked, as was said before, but contributes to the whole arrangement. Likewise, we praise the experienced helmsman who has seen the cities of many men, and the physician who has had experience with many cases; some even construct the empiricist in this way.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πίστιν","severity":"info","text":"Here πίστιν (faith) is contrasted with philosophical and scientific study, a key theme in Clement's argument for the value of Greek learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄμπελος","severity":"info","text":"The vine allegorically represents the Lord, a common image in early Christian literature (cf. John 15:1). Clement uses agricultural labor to illustrate the need for disciplined study.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χρηστομαθῆ","severity":"info","text":"Clement's concept of the 'well-learned' person who gleans from various disciplines parallels his earlier use of the term in Stromata 1.9, emphasizing the integration of Greek learning with Christian faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρορᾶται δὲ καὶ ὁ ἀθλητής","severity":"info","text":"This sentence appears to be a brief aside, possibly referring to a previous discussion (ὡς προείρηται) that is not preserved in the immediate context, indicating a lacuna or editorial transition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναπλάττουσιν","severity":"caution","text":"The verb ἀναπλάττουσιν (construct) is uncertain; some manuscripts may read differently. The sense is that some people 'construct' the empiricist, but the text is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς προείρηται' refers to a prior statement not in the immediate passage; the identity of 'the athlete' is unclear. The verb 'ἀναπλάττουσιν' may be a textual corruption or variant."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"ὁ δὲ πρὸς τὸν βίον ἀναφέρων ἕκαστα τὸν ὀρθὸν ἔκ τε τῶν Ἑλληνικῶν καὶ τῶν βαρβαρικῶν ὑποδείγματα κομίζων πολύπειρος οὗτος τῆς ἀληθείας ἰχνευτὴς καὶ τῷ ὄντι πολύμητις, δίκην τῆς βασάνου λίθου (ἣ δ' ἐστὶ Λυδὴ διακρίνειν πεπιστευμένη τὸ νόθον ἀπὸ τοῦ ἰθαγενοῦς χρυσίου) καὶ ἱκανὸς ὢν χωρίζειν, ὁ πολύιδρις ἡμῶν καὶ γνωστικός, σοφιστικὴν μὲν φιλοσοφίας, κομμωτικὴν δὲ γυμναστικῆς καὶ ὀψοποιικὴν ἰατρικῆς καὶ ῥητορικὴν διαλεκτικῆς καὶ μετὰ τὰς ἄλλας καὶ τὰς κατὰ τὴν βάρβαρον φιλοσοφίαν αἱρέσεις αὐτῆς τῆς ἀληθείας. πῶς δὲ οὐκ ἀναγκαῖον περὶ νοητῶν φιλοσοφοῦντα διαλαβεῖν τὸν ἐπιποθοῦντα τῆς τοῦ θεοῦ δυνάμεως ἐπήβολον γενέσθαι; πῶς δὲ οὐχὶ καὶ διαιρεῖσθαι χρήσιμον τάς τε ἀμφιβόλους φωνὰς τάς τε ὁμωνύμως ἐκφερομένας κατὰ τὰς διαθήκας; παρ' ἀμφιβολίαν γὰρ ὁ κύριος τὸν διάβολον κατὰ τὸν τοῦ πειρασμοῦ σοφίζεται χρόνον, καὶ οὐκέτι ἔγωγε ἐνταῦθα συνορῶ, ὅπως ποτὲ ὁ τῆς φιλοσοφίας καὶ τῆς διαλεκτικῆς εὑρετής, ὥς τινες ὑπολαμβάνουσιν, παράγεται τῷ κατ' ἀμφιβολίαν ἀπατώμενος τρόπῳ. Εἰ δὲ οἱ προφῆται καὶ οἱ ἀπόστολοι οὐ τὰς τέχνας ἐγνώκεσαν, δι' ὧν τὰ κατὰ φιλοσοφίαν ἐμφαίνεται γυμνάσματα, ἀλλ' ὁ νοῦς γε τοῦ προφητικοῦ καὶ τοῦ διδασκαλικοῦ πνεύματος ἐπικεκρυμμένως λαλούμενος διὰ τὸ μὴ πάντων εἶναι τὴν συνιεῖσαν ἀκοήν, τὰς ἐντέ1.9.45.2 χνους ἀπαιτεῖ πρὸς σαφήνειαν διδασκαλίας. ἀσφαλῶς γὰρ ἐγνώκεσαν τὸν νοῦν ἐκεῖνον οἱ προφῆται καὶ οἱ τοῦ πνεύματος μαθηταί· ἐκ γὰρ πίστεως καὶ ὡς οὐχ οἷόν τε ῥᾳδίως γνῶναι τὸ πνεῦμα εἴρηκεν,","english":"He who refers each thing to the right life, bringing examples from both Greek and barbarian sources, is a much-experienced tracker of the truth and truly resourceful, like the touchstone (which is Lydian and entrusted with distinguishing counterfeit from genuine gold), and being capable of separating sophistry from philosophy, cosmetics from gymnastics, cookery from medicine, rhetoric from dialectic, and, after the others, the heresies in barbarian philosophy from the truth itself. How is it not necessary for one who longs to become partaker of the power of God to philosophize about intelligible things and to distinguish them? How is it not useful also to resolve ambiguous expressions and those uttered homonymously in the covenants? For by means of ambiguity the Lord outwits the devil at the time of temptation, and I no longer see how the inventor of philosophy and dialectic, as some suppose, is led astray, being deceived by the mode of ambiguity. But if the prophets and apostles were not acquainted with the arts through which the exercises of philosophy are manifested, yet the mind of the prophetic and teaching spirit, speaking hiddenly because not all have an understanding ear, requires skilled instruction for clarity. For the prophets and the disciples of the spirit knew that mind securely; for it is said that from faith and as it is not easy to know the spirit,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πολύιδρις","severity":"info","text":"Clement coins the term πολύιδρις (polýidris), 'much-knowing,' to describe the true gnostic, distinguishing him from the merely 'much-experienced' (πολύπειρος) tracker of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λυδὴ λίθος","severity":"info","text":"The Lydian stone (touchstone) was a black jasper used in antiquity to test gold purity by streak color. Clement adapts this common metaphor to contrast true philosophy with sophistry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμφιβολίαν ... κύριος ... διάβολον","severity":"info","text":"Clement refers to the devil's temptation of Christ (cf. Matt 4:1–11; Mark 1:12–13; Luke 4:1–13), interpreting the Lord's response as a deliberate use of ambiguity to outwit the tempter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς δὲ οὐκ ... πῶς δὲ οὐχὶ","severity":"info","text":"Two parallel rhetorical questions (πῶς ... πῶς) advance Clement's argument: the gnostic must both philosophize about intelligibles and resolve ambiguities in the covenants.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σοφιστικὴν μὲν φιλοσοφίας","severity":"info","text":"Clement's series of distinctions (sophistry from philosophy, cosmetics from gymnastics, etc.) echoes Plato's Gorgias (464b–465c), where Socrates similarly separates true arts from their flattering counterfeits.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ γὰρ πίστεως ... εἴρηκεν","severity":"caution","text":"The final clause is incomplete in the Greek: 'for it is said that from faith and as it is not easy to know the spirit' breaks off, likely a lacuna or Clement's elliptical style. The English draft supplies a conjectural completion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς κατὰ τὴν βάρβαρον φιλοσοφίαν αἱρέσεις' could mean either 'the heresies in barbarian philosophy' (as translated) or 'the heresies according to barbarian philosophy,' i.e., Christian heresies viewed through a Greek lens. The reading taken follows the English draft.","The final sentence breaks off; the intended referent of 'τὸ πνεῦμα' (the spirit) is ambiguous—possibly the prophetic spirit or the Holy Spirit."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ἀλλ' οὐχ οὕτως ὡς ἐκδέξασθαι μὴ μεμαθηκότας. τὰς δὲ ἐντολάς, φησίν, ἀπόγραψαι δισσῶς βουλήσει καὶ γνώσει τοῦ ἀπο1.9.45.4 κρίνασθαι λόγους ἀληθείας τοῖς προβαλλομένοις σοι. τίς οὖν ἡ γνῶσις τοῦ ἀποκρίνασθαι; ἥτις καὶ τοῦ ἐρωτᾶν· εἴη δ' ἂν αὕτη διαλεκτική. τί δ'; οὐχὶ καὶ τὸ λέγειν ἔργον ἐστὶ καὶ τὸ ποιεῖν ἐκ τοῦ λόγου γίνεται; εἰ γὰρ μὴ λόγῳ πράττοιμεν, ἀλόγως ποιοῖμεν ἄν. τὸ λογικὸν δὲ ἔργον κατὰ θεὸν ἐκτελεῖται· καὶ οὐδὲν χωρὶς αὐτοῦ ἐγένετο, φησί, τοῦ λόγου τοῦ θεοῦ. ἢ οὐχὶ καὶ ὁ κύριος λόγῳ πάντα ἔπρασσεν; ἐργάζεται δὲ καὶ τὰ κτήνη ἐλαυνόμενα ἀναγκάζοντι τῷ φόβῳ. οὐχὶ δὲ καὶ οἱ ὀρθοδοξασταὶ καλούμενοι ἔργοις προσφέρονται καλοῖς, οὐκ εἰδότες ἃ ποιοῦσιν; Διὰ τοῦτο οὖν ὁ σωτὴρ ἄρτον λαβὼν πρῶτον ἐλάλησεν καὶ εὐχαρίστησεν· εἶτα κλάσας τὸν ἄρτον προέθηκεν, ἵνα δὴ φάγωμεν λογικῶς, καὶ τὰς γραφὰς ἐπιγνόντες πολιτευσώμεθα καθ' ὑπακοήν. καθάπερ δὲ οἱ λόγῳ χρώμενοι πονηρῷ οὐδὲν τῶν ἔργῳ χρωμένων πονηρῷ διαφέρουσιν (εἰ γὰρ διαβολὴ ξίφους διάκονος καὶ λύπην ἐμποιεῖ βλασφημία, ἐξ ὧν αἱ τοῦ βίου ἀνατροπαί, ἔργα τοῦ πονηροῦ λόγου εἶεν ἂν ταῦτα), οὕτω καὶ οἱ λόγῳ· ἀγαθῷ κεχρημένοι συνεγ1.10.46.3 γίζουσι τοῖς τὰ καλὰ τῶν ἔργων ἐπιτελοῦσιν. ἀνακτᾶται γοῦν καὶ ὁ λόγος τὴν ψυχὴν καὶ ἐπὶ καλοκἀγαθίαν προτρέπει· μακάριος δὲ ὁ περιδέξιος. οὔτ' οὖν βλασφημητέος ὁ εὐποιητικὸς πρὸς τοῦ εὖ λέγειν δυναμένου οὐδὲ μὴν κακιστέος ὁ οἷός τε εὖ λέγειν πρὸς τοῦ εὖ ποιεῖν ἐπιτηδείου· πρὸς δὲ ὃ ἑκάτερος πέφυκεν ἐνεργούντων.","english":"But not in such a way as to be received by those who have not learned. The commandments, he says, are to be written down in two ways, by will and by knowledge, for the purpose of discerning words of truth in response to those who put questions to you. What, then, is the knowledge of answering? It is also that of asking; and this would be dialectic. What? Is not speaking a work, and does not doing come from speech? For if we did not act by speech, we would act irrationally. The rational work is accomplished according to God; and nothing came into being without it, he says, without the Word of God. Or did not the Lord do everything by speech? Even beasts act when driven by compelling fear. And are not those called orthodox also engaged in good works, not knowing what they do? For this reason, then, the Savior first took bread, spoke, and gave thanks; then, breaking the bread, he set it forth, so that we might eat rationally, and, recognizing the scriptures, conduct our lives in obedience. Just as those who use evil speech differ in no way from those who use evil action (for if slander is a servant of the sword and causes grief through blasphemy, from which come the upheavals of life, these would be works of evil speech), so also those who use good speech approach those who accomplish good deeds. Indeed, speech restores the soul and urges it toward nobility; blessed is the ambidextrous one. Therefore, the one capable of doing good is not to be blasphemed by the one capable of speaking well, nor is the one capable of speaking well to be reviled by the one suited to doing good, when each acts according to his nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διαλεκτική","severity":"info","text":"Clement identifies the knowledge of answering and asking as dialectic, a term central to his fusion of Greek philosophical method with Christian truth-seeking.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲν χωρὶς αὐτοῦ ἐγένετο","severity":"info","text":"The phrase echoes John 1:3, 'All things came into being through him,' referring to the Logos, and is used to ground Clement's argument that rational work is divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ σωτὴρ ἄρτον λαβὼν πρῶτον ἐλάλησεν καὶ εὐχαρίστησεν","severity":"info","text":"This describes the eucharistic action of Jesus, alluding to the institution narrative (cf. Matthew 26:26; Mark 14:22; Luke 22:19), emphasizing speech and thanksgiving before breaking bread.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιδέξιος","severity":"info","text":"The term 'ambidextrous' (περιδέξιος) is a Stoic ideal for the wise person who can act and speak equally well, here adapted by Clement to praise the integration of word and deed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition of dialectic as the knowledge of answering and asking, to a series of rhetorical questions linking speech and action, culminating in a eucharistic example and a balanced conclusion on the mutual respect between speakers and doers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ ὀρθοδοξασταὶ καλούμενοι","severity":"caution","text":"The phrase 'those called orthodox' is ambiguous: it may refer to a specific group claiming orthodoxy, possibly Judaizing Christians or Gnostics, but Clement's critique suggests they act without understanding, a common polemical trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those called orthodox' (οἱ ὀρθοδοξασταὶ καλούμενοι) is unclear; they may be a rival Christian group. The phrase 'he says' (φησίν) leaves the source of the commandments ambiguous—possibly a biblical or philosophical authority."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ὃ δ' οὖν τὸ ἔργον δείκνυσιν, τοῦτο ἅτερος λαλεῖ, οἷον ἑτοιμάζων τῇ εὐποιίᾳ τὴν ὁδὸν καὶ ἐπὶ τὴν εὐεργεσίαν ἄγων τοὺς ἀκούοντας. ἔστι γὰρ καὶ σωτήριος λόγος ὡς καὶ ἔργον σωτήριον. ἡ δικαιοσύνη γοῦν οὐ χωρὶς λόγου συνίσταται. ὡς δὲ τὸ εὖ πάσχειν περιαιρεῖται, ἐὰν τὸ εὖ ποιεῖν ἀφέλωμεν, οὕτως ἡ ὑπακοὴ καὶ πίστις ἀναιρεῖται μήτε τῆς ἐντολῆς μήτε τοῦ τὴν ἐντολὴν σαφηνιοῦντος συμπαραλαμβανομένων. νυνὶ δὲ ἀλλήλων ἕνεκα εὐποροῦμεν καὶ λόγων καὶ ἔργων, τὴν δὲ ἐριστικήν τε καὶ σοφιστικὴν τέχνην παραιτητέον παντελῶς, ἐπεὶ καὶ αἱ λέξεις αὐταὶ τῶν σοφιστῶν οὐ μόνον γοητεύουσι καὶ κλέπτουσι τοὺς πολλούς, βιαζόμεναι δὲ ἔσθ' ὅτε Καδμείαν νίκην ἀπηνέγκαντο. παντὸς γὰρ μᾶλλον ἀληθὴς ὁ ψαλμὸς ἐκεῖνος· ὁ δίκαιος ζήσεται εἰς τέλος, ὅτι οὐκ ὄψεται καταφθοράν, ὅταν ἴδῃ σοφοὺς ἀποθνῄσκοντας. τίνας δὴ σοφοὺς λέγει; ἄκουσον ἐκ τῆς σοφίας Ἰησοῦ· οὐκ ἔστι σοφία πονηρίας ἐπιστήμη. ταύτην δὴ λέγει, ἣν ἐπενόησαν τέχναι λεκτικαί τε καὶ διαλεκτικαί. ζητήσεις οὖν σοφίαν παρὰ κακοῖς καὶ οὐχ εὑρήσεις. κἂν πύθῃ πάλιν· ποίαν ταύτην; στόμα δικαίου φήσει σοι ἀποστάξει σοφίαν. σοφία δὲ ὁμωνύμως τῇ ἀληθείᾳ ἡ σοφιστικὴ λέγεται τέχνη. ἐμοὶ δὲ εἰκότως, οἶμαι, πρόκειται βιοῦν μὲν κατὰ τὸν λόγον καὶ νοεῖν τὰ σημαινόμενα, εὐγλωττίαν δὲ μή ποτε ζηλοῦντα ἀρκεῖσθαι μόνῳ τῷ αἰνίξασθαι τὸ νοούμενον. ὁποίῳ δὲ ὀνόματι δηλοῦται τοῦτο ὅπερ παραστῆσαι βούλομαι, οὐθέν μοι μέλει. σωθῆναι γὰρ εὖ οἶδ' ὅτι καὶ συνάρασθαι τοῖς σῴζεσθαι γλιχομένοις βέλτιστόν ἐστιν, οὐχὶ συνθεῖναι τὰ λεξείδια καθάπερ τὰ κόσμια.","english":"What the work shows, the other speaks, as if preparing the way for well-doing and leading the hearers to beneficence. For there is both a saving word and a saving work. Righteousness, at any rate, is not constituted without reason. And just as well-being is removed if we take away well-doing, so obedience and faith are destroyed if neither the commandment nor the one who clarifies the commandment is included. But as it is, we are well supplied with both words and works for each other's sake, and the eristic and sophistic art must be entirely dismissed, since even the very phrases of the sophists not only bewitch and steal away the many, but when forced, they sometimes carry off a Cadmean victory. For more than anything, that psalm is true: the righteous man will live to the end, because he will not see destruction, when he sees the wise dying. Whom does he call wise? Hear from the Wisdom of Jesus: there is no wisdom that is knowledge of wickedness. This, then, is what he means, which the verbal and dialectical arts have devised. You will seek wisdom among the evil and not find it. And if you ask again: what wisdom is this? The mouth of a righteous man will drop wisdom for you. Wisdom is said homonymously with truth, the sophistic art. For me, reasonably, I think, it is set before me to live according to reason and to understand the meanings, but never to emulate glibness, being content only to hint at what is thought. By what name this which I wish to set forth is indicated, I care nothing. For I know well that to be saved and to help those eager to be saved is best, not to compose little phrases like ornaments.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Καδμείαν νίκην","severity":"info","text":"A 'Cadmean victory' is a proverbial phrase for a victory that brings ruin to the victor, alluding to the myth of the armed men who sprang from the dragon's teeth sown by Cadmus and fought each other to the death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δίκαιος ζήσεται εἰς τέλος","severity":"info","text":"Clement cites a psalm not found in the canonical Septuagint; it may be from a lost or apocryphal psalm, or a loose paraphrase of Psalm 36(37):30-31 LXX, which speaks of the righteous not being abandoned.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοφίας Ἰησοῦ","severity":"info","text":"The 'Wisdom of Jesus' refers to the Wisdom of Sirach (Ecclesiasticus), a deuterocanonical book. Clement quotes Sirach 19:24 LXX: 'There is no wisdom in knowledge of wickedness.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐριστικήν τε καὶ σοφιστικὴν τέχνην","severity":"info","text":"Clement dismisses eristic and sophistic arts, aligning with Platonic and Stoic critiques of rhetoric as mere verbal manipulation. This reflects the broader Hellenistic philosophical polemic against sophists.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νυνὶ δὲ ἀλλήλων ἕνεκα εὐποροῦμεν καὶ λόγων καὶ ἔργων","severity":"info","text":"This sentence marks a rhetorical shift from a negative critique of sophistry to a positive affirmation of the mutual support of words and deeds, preparing for the citation of the psalm.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"στόμα δικαίου φήσει σοι ἀποστάξει σοφίαν","severity":"caution","text":"The phrase 'the mouth of a righteous man will drop wisdom' echoes Proverbs 10:31 LXX but is not a direct quotation; Clement may be paraphrasing or citing a variant textual tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the psalm cited ('ὁ δίκαιος ζήσεται εἰς τέλος') is uncertain; it may be a non-canonical or adapted text.","The phrase 'στόμα δικαίου φήσει σοι ἀποστάξει σοφίαν' is not a verbatim match to any known Septuagint verse, leaving its source ambiguous."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"κἂν φυλάξῃς, φησὶν ὁ Πυθαγόρειος ἐν τῷ Πλάτωνος Πολιτικῷ, τὸ μὴ σπουδάζειν ἐπὶ τοῖς ὀνόμασι, πλουσιώτερος εἰς γῆρας ἀναφανήσῃ φρονήσεως. καὶ ἔν γε τῷ Θεαιτήτῳ εὕροις ἂν πάλιν· τὸ δὲ εὐχερὲς τῶν ὀνομάτων τε καὶ ῥημάτων καὶ μὴ δι' ἀκριβείας ἐξεταζόμενον τὰ μὲν πολλὰ οὐκ ἀγεννές, ἀλλὰ μᾶλλον τὸ τούτου ἐναντίον ἀνελεύθερον, ἔστιν δ' ὅτε ἀναγκαῖον. ταῦτα ὡς ἔνι μάλιστα διὰ βραχέων ἐξήνεγκεν ἡ γραφή, μὴ πολὺς ἐν ῥήμασι γίνου λέγουσα· ἡ μὲν γὰρ λέξις οἷον ἐσθὴς ἐπὶ σώματος, τὰ δὲ πράγματα σάρκες εἰσὶ καὶ νεῦρα. οὐ χρὴ τοίνυν τῆς ἐσθῆτος πρὸ τῆς τοῦ σώματος σωτηρίας κήδεσθαι. εὐτελῆ γὰρ οὐ μόνον δίαιταν, ἀλλὰ καὶ λόγον ἀσκητέον ἀπέριττόν τε καὶ ἀπερίεργον τῷ τὸν ἀληθῆ βίον ἐπανῃρημένῳ, εἴ γε τὴν τρυφὴν ὡς δολεράν τε καὶ ἄσωτον παραιτοίμεθα, καθάπερ τὸ μύρον καὶ τὴν\n\nπορφύραν οἱ παλαιοὶ Λακεδαιμόνιοι, δολερὰ μὲν τὰ εἵματα, δολερὰ δὲ τὰ χρίσματα ὑπολαβόντες ὀρθῶς καὶ ὀνομάσαντες, ἐπεὶ μήτε ἐκείνη καλὴ σκευασία τροφῆς ἡ πλείω τῶν τρεφόντων ἔχουσα τὰ ἡδύσματα μήτε λόγου χρῆσις ἀστεία ἡ τέρπειν μᾶλλον ἢ ὠφελεῖν τοὺς ἀκούοντας δυναμένη. Μούσας Σειρήνων ἡδίους ἡγεῖσθαι Πυθαγόρας παραινεῖ, τὰς σοφίας ἀσκεῖν μὴ μετὰ ἡδονῆς διδάσκων, ἀπατηλὸν δὲ τὴν ἄλλην διελέγχων ψυχαγωγίαν. Σειρῆνας δὲ παραπλεύσας εἷς ἀρκεῖ, καὶ τῇ Σφιγγὶ ὑποκρινάμενος ἄλλος εἷς, εἰ δὲ βούλεσθε μηδὲ εἷς. οὔκουν πλατύνειν τὰ φυλακτήρια χρή ποτε κενοδοξίαν ζηλοῦντας, ἀρκεῖ δὲ τῷ γνωστικῷ κἂν εἷς μόνος ἀκροατὴς εὑρεθῇ. ἔστι γοῦν ἀκοῦσαι καὶ Πινδάρου τοῦ Βοιωτίου γράφοντος· μὴ πρὸς ἅπαντας ἀναρρῆξαι τὸν ἀρχαῖον λόγον·","english":"If you guard, says the Pythagorean in Plato’s *Statesman*, against being zealous about names, you will appear richer in wisdom in old age. And again in the *Theaetetus* you would find: “The easygoing use of names and phrases, not examined with precision, is for the most part not ignoble, but rather the opposite of this is illiberal, though sometimes necessary.” These things Scripture has set forth as briefly as possible, saying, “Do not be wordy in speech”; for speech is like a garment on the body, while deeds are flesh and sinews. One must not, therefore, care for the garment before the safety of the body. For not only a simple diet but also a simple and unadorned speech must be practiced by one who has undertaken the true life, if indeed we reject luxury as deceitful and dissolute, just as the ancient Lacedaemonians rejected perfume and purple, rightly considering and naming garments and ointments as deceitful, since neither is that preparation of food beautiful which has more seasonings than nourishing elements, nor is the use of speech refined which is able to please rather than benefit the hearers. Pythagoras advises that the Muses be considered more pleasant than the Sirens, teaching that one should practice wisdom not with pleasure, and refuting other soul-leading as deceptive. One man suffices to have sailed past the Sirens, and another one to have answered the Sphinx—or, if you wish, not even one. Therefore, one must never expand the phylacteries out of zeal for vainglory, but it suffices for the Gnostic even if only one hearer is found. Indeed, one may hear even Pindar the Boeotian writing: “Do not reveal the ancient word to all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κἂν φυλάξῃς, φησὶν ὁ Πυθαγόρειος ἐν τῷ Πλάτωνος Πολιτικῷ","severity":"info","text":"Clement attributes a saying to a Pythagorean in Plato's Statesman, but no such character appears in that dialogue; the reference may be to the Sophist or a lost work, or Clement conflates sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ πολὺς ἐν ῥήμασι γίνου","severity":"info","text":"The phrase 'Do not be wordy in speech' is not a direct biblical quotation but a paraphrase of Proverbs 10:19 or similar wisdom; Clement adapts it to his argument for brevity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σειρῆνας δὲ παραπλεύσας εἷς ἀρκεῖ","severity":"info","text":"The Sirens and the Sphinx are classical tropes for dangerous allure and riddling speech; Clement uses them to contrast deceptive pleasure with true wisdom, a common apologetic motif.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μούσας Σειρήνων ἡδίους ἡγεῖσθαι Πυθαγόρας παραινεῖ","severity":"info","text":"Clement's citation of Pythagoras preferring Muses to Sirens echoes a tradition found in Iamblichus and other Neopythagorean sources, linking ascetic discipline to intellectual pursuit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυλακτήρια","severity":"info","text":"Phylacteries (φυλακτήρια) here are metaphorical for ostentatious displays of learning or piety; Clement warns against expanding them for vainglory, aligning with his critique of rhetorical excess.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πινδάρου τοῦ Βοιωτίου γράφοντος· μὴ πρὸς ἅπαντας ἀναρρῆξαι τὸν ἀρχαῖον λόγον","severity":"info","text":"Clement quotes Pindar to endorse esoteric teaching; this aligns with the Stromata's own method of veiled instruction, a feature noted by later patristic readers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Pythagorean saying attributed to Plato's Statesman is not found in the transmitted text; Clement may be citing from memory or a lost source.","The phrase 'μὴ πολὺς ἐν ῥήμασι γίνου' is not a verbatim scriptural citation but a loose paraphrase; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"ἔσθ' ὅτε πιστόταται σιγᾶς ὁδοί, κέντρον δὲ μάχας ὁ κρατιστεύων λόγος. διατείνεται οὖν εὖ μάλα ὁ μακάριος ἀπόστολος παραινῶν ἡμῖν μὴ λογομαχεῖν τε δι' οὐδὲν χρήσιμον ἐπὶ καταστροφῇ τῶν ἀκουόντων, τὰς δὲ βεβήλους κενοφωνίας περιίστασθαι. ἐπὶ πλεῖον γὰρ προκόπτουσιν ἀσεβείας, καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει.\n\nΑὕτη οὖν ἡ σοφία τοῦ κόσμου μωρία παρὰ θεῷ ἐστιν, καὶ τούτων τῶν σοφῶν κύριος γινώσκει τοὺς διαλογισμοὺς ὅτι εἰσὶ μάταιοι. μηδεὶς τοίνυν καυχάσθω ἐν ἀνθρωπίνῃ προανέχων διανοίᾳ. εὖ γάρ τοι ἐν τῷ Ἱερεμίᾳ γέγραπται· μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ, καὶ μὴ καυχάσθω ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ, καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ' ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συνιέναι καὶ γινώσκειν ὅτι ἐγώ εἰμι κύριος ὁ ποιῶν ἔλεος καὶ κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς, ὅτι ἐν τούτοις τὸ θέλημά μου, λέγει κύριος. ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, ἀλλ' ἐπὶ τῷ θεῷ τῷ ἐγείροντι τοὺς νεκρούς, ὁ ἀπόστολός φησιν, ὃς ἐκ τηλικούτου θανάτου ἐρρύσατο ἡμᾶς, ἵνα ἡ πίστις ἡμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων, ἀλλ' ἐν δυνάμει θεοῦ. ὁ γὰρ πνευματικὸς ἀνακρίνει πάντα, αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται. ἐπαΐω δὲ κἀκείνων αὐτοῦ· ταῦτα δὲ λέγω, ἵνα μηδεὶς ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ μηδὲ ὑπεισέρχηται ὁ συλαγωγῶν. καὶ πάλιν·","english":"Sometimes the most trustworthy paths are those of silence, while the word that prevails in battle is the sharpest. So the blessed apostle strongly insists, urging us not to engage in wordy disputes for no useful purpose, to the ruin of those who hear, and to avoid profane empty talk. For such things advance further into impiety, and their speech will spread like gangrene.\n\nThus the wisdom of this world is folly in the sight of God, and the Lord knows that the thoughts of these wise men are vain. Therefore let no one boast, relying on human intellect. For it is well written in Jeremiah: \"Let not the wise man boast in his wisdom, nor the strong man boast in his strength, nor the rich man boast in his wealth; but let him who boasts boast in this: to understand and know that I am the Lord who works mercy and judgment and righteousness on earth, for in these things is my will,\" says the Lord. So that we may not be confident in ourselves, but in God who raises the dead, the apostle says, who rescued us from such a death, so that our faith may not be in human wisdom, but in the power of God. For the spiritual man examines everything, but is himself examined by no one. And I also hear these words of his: \"I say these things so that no one may deceive you with plausible reasoning, nor that the plunderer may slip in.\" And again:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἔσθ' ὅτε πιστόταται σιγᾶς ὁδοί","severity":"info","text":"Clement opens with a gnomic statement contrasting silence and speech, likely drawing on Pythagorean or Platonic themes of discretion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ μακάριος ἀπόστολος","severity":"info","text":"The 'blessed apostle' is Paul; the warning against λογομαχεῖν (wordy disputes) echoes 1 Timothy 6:20 or similar parametric passages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ","severity":"info","text":"Clement quotes a free adaptation of Jeremiah 9:23-24 LXX, emphasizing humility before God rather than human attributes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γάγγραινα νομὴν ἕξει","severity":"info","text":"The image of speech spreading like gangrene is a medical metaphor common in early Christian polemic against heresy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ πάλιν·","severity":"info","text":"The phrase 'And again' signals a continuation of the apostle's warning, likely introducing another Pauline citation in the following passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ συλαγωγῶν","severity":"caution","text":"The term συλαγωγῶν (plunderer) is rare; the Greek may be corrupt or a hapax, possibly meaning 'one who leads astray' or 'robber'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ συλαγωγῶν' is uncertain; it may be a scribal error or a rare compound. The translation 'plunderer' is conjectural."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"βλέπετε οὖν μή τις ἔσται ὑμᾶς ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν, φιλοσοφίαν μὲν οὐ πᾶσαν, ἀλλὰ τὴν Ἐπικούρειον, ἧς καὶ μέμνηται ἐν ταῖς Πράξεσιν τῶν ἀποστόλων ὁ Παῦλος, διαβάλλων, πρόνοιαν ἀναιροῦσαν καὶ ἡδονὴν ἐκθειάζουσαν, καὶ εἰ δή τις ἄλλη τὰ στοιχεῖα ἐκτετίμηκεν μὴ ἐπιστήσασα τὴν ποιητικὴν αἰτίαν τούτοις, μηδὲ ἐφαντάσθη τὸν δημιουργόν. ἀλλὰ καὶ οἱ Στωϊκοί, ὧν καὶ αὐτῶν μέμνηται, σῶμα ὄντα τὸν θεὸν διὰ τῆς ἀτιμοτάτης ὕλης πεφοιτηκέναι λέγουσιν, οὐ καλῶς. παράδοσιν δὲ ἀνθρωπίνην τὴν λογικὴν τερθρείαν λέγει. διὸ κἀκεῖνα ἐπιστέλλει· τὰς νεωτέρας ζητήσεις φεύγετε· μειρακιώδεις γὰρ αἱ τοιαῦται φιλονικίαι. ἀρετὴ δὲ οὐ φιλομειράκιον, ὁ φιλόσοφος λέγει Πλάτων· καὶ τὸ ἀγώνισμα ἡμῶν κατὰ τὸν Λεοντῖνον Γοργίαν διττῶν δὲ ἀρετῶν δεῖται, τόλμης καὶ σοφίας· τόλμης μὲν τὸ κίνδυνον ὑπομεῖναι, σοφίας δὲ τὸ αἴνιγμα γνῶναι. ὁ γάρ τοι λόγος καθάπερ τὸ κήρυγμα τὸ Ὀλυμπίασι καλεῖ μὲν τὸν βουλόμενον. στεφανοῖ δὲ τὸν δυνάμενον. Ἀκίνητον μὲν οὖν πρὸς ἀλήθειαν καὶ τῷ ὄντι ἀργὸν οὐ βούλεται εἶναι τὸν πιστεύσαντα ὁ λόγος· ζητεῖτε γὰρ καὶ εὑρήσετε λέγει, ἀλλὰ τὴν ζήτησιν εἰς εὕρεσιν περαιοῖ, τὴν κενὴν ἐξελάσας φλυαρίαν, ἐγκρίνων δὲ τὴν ὀχυροῦσαν τὴν πίστιν ἡμῖν θεωρίαν. τοῦτο δὲ λέγω, ἵνα μή τις ὑμᾶς παραλογίζηται ἐν πιθανολογίᾳ, φησὶν ὁ ἀπόστολος, διακρίνειν δηλονότι τὰ ὑπ' αὐτοῦ λεγόμενα μεμαθηκόσι καὶ ἀπαντᾶν πρὸς τὰ ἐπιφερόμενα δεδιδαγμένοις. ὡς οὖν παρελάβετε Ἰησοῦν Χριστὸν τὸν κύριον.","english":"See therefore that no one leads you astray through philosophy and empty deceit according to human tradition, according to the elements of the world and not according to Christ, not all philosophy, but the Epicurean, which Paul also mentions in the Acts of the Apostles, denouncing it as abolishing providence and deifying pleasure, and if any other has honored the elements without referring the efficient cause to them, nor conceived of the creator. But also the Stoics, whom he also mentions, say that God, being body, has permeated the most dishonorable matter, not rightly. Human tradition he calls logical nonsense. Therefore he also writes these things: flee the newer inquiries; for such contentions are puerile. Virtue is not fond of youth, says the philosopher Plato; and our contest, according to Gorgias of Leontini, requires two virtues, boldness and wisdom: boldness to endure the danger, wisdom to understand the riddle. For the word, like the proclamation at Olympia, calls the willing, but crowns the able. The word does not wish the believer to be immovable towards truth and truly idle; for it says, seek and you will find, but it brings the search to a finding, having driven out empty nonsense, while admitting the contemplation that strengthens our faith. I say this, says the apostle, so that no one may deceive you with plausible reasoning, obviously to those who have learned to distinguish what is said by him and have been taught to answer the objections brought forward. Therefore, as you have received, Jesus Christ the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πράξεσιν τῶν ἀποστόλων","severity":"info","text":"Clement refers to Paul's speech in Acts 17:18, where Epicurean and Stoic philosophers are mentioned. This anchors Clement's critique in apostolic authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λογικὴν τερθρείαν","severity":"info","text":"The phrase 'logical nonsense' (λογικὴν τερθρείαν) is Clement's gloss on Paul's 'human tradition', dismissing dialectical subtleties as empty chatter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement cites Plato (likely from the Lysis or Symposium) on virtue not being 'fond of youth' (φιλομειράκιον), aligning Greek philosophy with Christian moral seriousness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γοργίαν","severity":"info","text":"Gorgias of Leontini, a fifth-century BCE sophist, is quoted for the idea that contest requires both boldness and wisdom. Clement adapts this to the Christian struggle for truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζητεῖτε γὰρ καὶ εὑρήσετε","severity":"info","text":"The phrase 'seek and you will find' echoes Jesus' words (John 16:13? or a logion). Clement uses it to frame inquiry as productive, not idle, tying the passage to his defense of Christian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀκίνητον μὲν οὖν πρὸς ἀλήθειαν","severity":"caution","text":"The Greek text may be corrupt or lacunose here; the phrase 'immovable towards truth' is awkward. The English draft smooths it, but the original might reflect a scribal error or a compressed argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς νεωτέρας ζητήσεις φεύγετε' could be a direct Pauline citation or Clement's paraphrase; the source is unclear.","The reference to 'the proclamation at Olympia' may be a common proverb rather than a specific text."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ἐν αὐτῷ περιπατεῖτε, ἐρριζωμένοι καὶ ἐποικοδομούμενοι ἐν αὐτῷ καὶ βεβαιούμενοι ἐν τῇ πίστει, πειθὼ δὲ ἡ βεβαίωσις τῆς\n\nπίστεως· βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν ἀπὸ τῆς πίστεως τῆς εἰς τὸν Χριστὸν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, τῆς ἀναιρούσης τὴν πρόνοιαν, κατὰ τὴν παρά1.11.52.2 δοσιν τῶν ἀνθρώπων· ἡ γὰρ κατὰ τὴν θείαν παράδοσιν φιλοσοφία ἵστησι τὴν πρόνοιαν καὶ βεβαιοῖ, ἧς ἀναιρεθείσης μῦθος ἡ περὶ τὸν σωτῆρα οἰκονομία φαίνεται, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστὸν φερομένων ἡμῶν. ἡ γὰρ ἀκόλουθος Χριστῷ διδασκαλία καὶ τὸν δημιουργὸν ἐκθειάζει καὶ τὴν πρόνοιαν μέχρι τῶν κατὰ μέρος ἄγει καὶ τρεπτὴν καὶ γενητὴν οἶδεν τὴν τῶν στοιχείων φύσιν καὶ πολιτεύεσθαι εἰς δύναμιν ἐξομοιωτικὴν τῷ θεῷ διδάσκει καὶ τὴν οἰκονομίαν ὡς ἡγεμονικὸν τῆς ἁπάσης προσίεσθαι παιδείας. στοιχεῖα δὲ σέβουσι Διογένης μὲν τὸν ἀέρα, Θαλῆς δὲ τὸ ὕδωρ, Ἵππασος δὲ τὸ πῦρ, καὶ οἱ τὰς ἀτόμους ἀρχὰς ὑποτιθέμενοι, φιλοσοφίας ὄνομα ὑποδυόμενοι, ἄθεοί τινες ἀνθρωπίσκοι καὶ φιλήδονοι. διὰ τοῦτο προσεύχομαι, φησίν, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα· ἐπεὶ ὅτε ἦμεν νήπιοι, φησὶν ὁ αὐτὸς ἀπόστολος, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι. ὁ δὲ νήπιος, κἂν κληρονόμος ᾖ, οὐδὲν δούλου διαφέρει ἄχρι τῆς προ1.11.53.2 θεσμίας τοῦ πατρός. νήπιοι οὖν καὶ οἱ φιλόσοφοι, ἐὰν μὴ ὑπὸ τοῦ Χριστοῦ ἀπανδρωθῶσιν.","english":"walk in him, rooted and built up in him and confirmed in the faith, for persuasion is the confirmation of faith. See that no one leads you away from faith in Christ through philosophy and empty deceit, which denies providence, according to human tradition. For philosophy according to divine tradition establishes providence and confirms it; if providence is denied, the economy concerning the Saviour appears a myth, when we are carried along by the elements of the world and not according to Christ. For teaching that follows Christ both deifies the creator and extends providence even to particulars, and knows the nature of the elements as changeable and created, and teaches to live as far as possible in assimilation to God, and to accept the economy as the governing principle of all education. Now Diogenes worships the air as an element, Thales water, Hippasus fire, and those who posit atoms as first principles, though they assume the name of philosophy, are godless little men and pleasure-lovers. For this reason, he says, I pray that your love may abound more and more in knowledge and in every perception, so that you may discern what is superior. For when we were infants, says the same apostle, we were enslaved under the elements of the world. But an infant, even if he is an heir, differs in no way from a slave until the father's appointed time. Therefore philosophers also are infants, unless they are brought to manhood by Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσεύχομαι ... περισσεύῃ ἐν ἐπιγνώσει","severity":"info","text":"Clement adapts Pauline language (cf. Phil 1:9) on love abounding in knowledge, but the exact phrasing is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἦμεν δεδουλωμένοι","severity":"info","text":"Echoes Gal 4:3, where Paul speaks of being enslaved under the elements of the world, here applied to philosophical infancy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διογένης ... Θαλῆς ... Ἵππασος","severity":"info","text":"Clement lists pre-Socratic philosophers who identified a single element as the first principle: Diogenes of Apollonia (air), Thales (water), Hippasus (fire).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Here 'economy' refers to the divine plan of salvation, especially the incarnation and work of Christ, which Clement argues would be a myth without providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νήπιοι ... ἀπανδρωθῶσιν","severity":"info","text":"Clement concludes the passage with a metaphor: philosophers are infants until Christ brings them to manhood, reinforcing the contrast between human and divine tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πειθὼ δὲ ἡ βεβαίωσις τῆς πίστεως","severity":"caution","text":"The Greek text is uncertain; 'πειθὼ' may be a scribal error for 'πίστις' or a rare noun; the translation 'persuasion is the confirmation of faith' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πειθὼ δὲ ἡ βεβαίωσις τῆς πίστεως' is textually uncertain; the reading adopted follows the Khazarzar edition.","The identity of 'he says' (φησίν) is ambiguous; likely Paul, but Clement does not specify the source."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"εἰ γὰρ οὐ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας, ἀλλὰ γοῦν σπέρμα ἐστὶν Ἀβραὰμ τὸ μὴ ἐξ ἐπαγγελίας, τὸ ἴδιον εἰληφὸς δωρεάν. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος ὢν καὶ μηδέπω ἐπιστάμενος τὸν λόγον καθ' ὃν πεπίστευκέ τε καὶ ἐνεργεῖ, μηδὲ ἀποδοῦναι δυνάμενος τὴν αἰτίαν ἐν αὑτῷ. πάντα δὲ δοκιμάζετε, ὁ ἀπόστολός φησι, καὶ τὸ καλὸν κατέχετε, τοῖς πνευματικοῖς λέγων τοῖς ἀνακρίνουσι πάντα, κατὰ ἀλήθειαν λεγόμενα πότερον δοκεῖ ἢ ὄντως ἔχεται τῆς ἀληθείας. παιδεία δὲ ἀνεξέλεγκτος πλανᾶται, καὶ αἱ πληγαὶ καὶ οἱ ἔλεγχοι διδόασι παιδείαν σοφίας, οἱ μετ' ἀγάπης δηλονότι ἔλεγχοι· καρδία γὰρ εὐθεῖα ἐκζητεῖ γνῶσιν, ὅτι ὁ ζητῶν τὸν θεὸν εὑρήσει γνῶσιν μετὰ δικαιοσύνης, οἱ δὲ ὀρθῶς ζητήσαντες αὐτὸν εἰρήνην εὗρον. καὶ γνώσομαι, φησίν, οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν, τοὺς δοκησισόφους καὶ οἰομένους εἶναι, οὐκ ὄντας δὲ σοφοὺς ἐπιρραπίζων γράφει. οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ, οὐ τῷ μὴ ἀληθεῖ, ἀλλὰ καθ' ὑπόληψιν πιθανῷ, ἐν δυνάμει δὲ εἶπεν· μόνη γὰρ ἡ ἀλήθεια δυνατή. καὶ πάλιν· εἴ τις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω καθὸ δεῖ γνῶναι· οὐ γάρ ποτε ἡ ἀλήθεια οἴησις, ἀλλ' ἡ μὲν ὑπόληψις τῆς γνώσεως φυσιοῖ καὶ τύφου ἐμπίπλησιν, οἰκοδομεῖ δὲ ἡ ἀγάπη, μὴ περὶ τὴν οἴησιν, ἀλλὰ περὶ τὴν ἀλήθειαν ἀναστρεφομένη. ὅθεν εἴ τις ἀγαπᾷ, οὗτος ἔγνωσται λέγει.","english":"For if the son of the slave woman will not inherit together with the son of the free woman, yet at least he is seed of Abraham, not from a promise, having received his own as a gift. Solid food is for the perfect, for those who through habit have their senses trained for distinguishing good and evil. For everyone who partakes of milk is inexperienced in the word of righteousness, being an infant and not yet knowing the word according to which he has believed and acts, nor able to give the account within himself. But test everything, the apostle says, and keep the good, speaking to the spiritual who examine everything, whether what is said according to truth seems or truly holds to the truth. Discipline without examination goes astray, and blows and reproofs give discipline of wisdom, reproofs with love, clearly; for an upright heart seeks knowledge, because he who seeks God will find knowledge with righteousness, and those who have sought him rightly have found peace. And I will know, he says, not the word of the puffed up, but the power, writing to rebuke the conceited wise and those who think they are, but are not, wise. For the kingdom of God is not in word, not in what is false but plausible in opinion, but in power, he said; for only truth is powerful. And again: if someone thinks he has known something, he has not yet known as he ought to know; for truth is never opinion, but opinion of knowledge puffs up and fills with pride, while love builds up, not revolving around opinion but around truth. Hence if someone loves, he says, this one is known.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ οὐ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας","severity":"info","text":"Alludes to Galatians 4:22-31, where Paul contrasts the sons of Hagar (slave) and Sarah (free) to illustrate inheritance of the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στερεὰ τροφή","severity":"info","text":"Solid food is a metaphor for advanced spiritual teaching, contrasted with milk (elementary instruction) for infants in faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δὲ δοκιμάζετε, ὁ ἀπόστολός φησι, καὶ τὸ καλὸν κατέχετε","severity":"info","text":"Paraphrase of 1 Thessalonians 5:21 (Vulgate) or a similar Pauline exhortation to test and retain what is good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παιδεία δὲ ἀνεξέλεγκτος πλανᾶται","severity":"info","text":"Reflects Clement's emphasis on disciplined inquiry (elenchus) as essential for true paideia, a theme from Greek philosophical education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καρδία γὰρ εὐθεῖα ἐκζητεῖ γνῶσιν","severity":"info","text":"Echoes Proverbs 15:8 LXX: 'The upright heart seeks knowledge,' aligning with Clement's integration of wisdom literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ","severity":"info","text":"Clement contrasts mere verbal opinion with divine power, a stance that influenced later patristic critiques of sophistry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ μετ' ἀγάπης δηλονότι ἔλεγχοι' could be read as parenthetical or as a separate clause; the translation takes it as clarifying the preceding reproofs."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Ἐπεὶ δὲ μὴ κοινὴ ἡ παράδοσις καὶ πάνδημος τῷ γε αἰσθομένῳ τῆς μεγαλειότητος τοῦ λόγου, ἐπικρυπτέον οὖν τὴν ἐν μυ1.12.55.2 στηρίῳ λαλουμένην σοφίαν, ἣν ἐδίδαξεν ὁ υἱὸς τοῦ θεοῦ. ἤδη γοῦν καὶ Ἡσαΐας ὁ προφήτης πυρὶ καθαίρεται τὴν γλῶτταν, ὡς εἰπεῖν δυνηθῆναι τὴν ὅρασιν, καὶ οὐδὲ τὴν γλῶτταν μόνον, ἀλλὰ καὶ τὰς ἀκοὰς ἁγνίζεσθαι προσήκει ἡμῖν, εἴ γε τῆς ἀληθείας μεθεκτικοὶ εἶναι πειρώμεθα. ταῦτα ἦν ἐμποδὼν τοῦ γράφειν ἐμοί, καὶ νῦν ἔτι εὐλαβῶς ἔχω, ᾗ φησιν, ἔμπροσθεν τῶν χοίρων τοὺς μαργαρίτας βάλλειν μή ποτε καταπατήσωσι τοῖς ποσὶ καὶ στραφέντες ῥήξωσιν ὑμᾶς. χαλεπὸν γὰρ τοὺς περὶ τοῦ ἀληθινοῦ φωτὸς καθαροὺς ὄντως καὶ διαυγεῖς ἐπιδεῖξαι λόγους ἀκροατῶν τοῖς ὑώδεσί τε καὶ ἀπαιδεύτοις· σχεδὸν γὰρ οὐκ ἔστι τούτων πρὸς τοὺς πολλοὺς καταγελαστότερα ἀκούσματα, οὐδ' αὖ πρὸς τοὺς εὐφυεῖς θαυμασιώτερά τε καὶ ἐνθου1.12.56.1 σιαστικώτερα. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν. σοφοὶ δὲ οὐκ ἐκφέρουσιν ἐκ στόματος, ἃ","english":"Since the tradition is not common and public to one who has perceived the greatness of the Word, one must therefore conceal the wisdom spoken in the mystery, which the Son of God taught. Indeed, even the prophet Isaiah purifies his tongue with fire, so as to be able to speak the vision, and it is fitting for us to purify not only the tongue but also the ears, if we attempt to partake of the truth. These things were an obstacle to my writing, and even now I am cautious, as the saying goes, about casting pearls before swine, lest they trample them underfoot and, turning, rend you. For it is difficult to display the truly pure and transparent words concerning the true light to hearers who are swinish and uneducated; for there are scarcely any hearings more laughable to the multitude than these, nor, on the other hand, more wonderful and inspiring to the well-born. The psychic man does not receive the things of the Spirit of God, for they are folly to him. The wise do not utter from the mouth what","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος refers to the divine Word or Logos, a central concept in Clement's theology, distinct from mere human speech.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας ὁ προφήτης πυρὶ καθαίρεται τὴν γλῶτταν","severity":"info","text":"Clement alludes to Isaiah's vision (Isa 6:6-7 LXX) where the prophet's lips are purified by fire, a motif for divine revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔμπροσθεν τῶν χοίρων τοὺς μαργαρίτας βάλλειν","severity":"info","text":"The proverb 'casting pearls before swine' is a common Hellenistic and early Christian warning against teaching the unworthy; cf. Matt 7:6 and later patristic usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ψυχικὸς δὲ ἄνθρωπος","severity":"info","text":"Clement introduces a contrast between the 'psychic' (soul-bound) person and the 'pneumatic' (spiritual) person, a key anthropological distinction in his thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μωρία γὰρ αὐτῷ ἐστιν","severity":"info","text":"The idea that spiritual truths appear as folly to the uninitiated echoes 1 Cor 1:21-23 and anticipates later esoteric Christian traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ τοῦ πνεύματος τοῦ θεοῦ' could be read as either 'the things of the Spirit of God' (objective genitive) or 'the things belonging to the Spirit of God' (possessive genitive); the translation adopts the former."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"διαλογίζονται ἐν συνεδρίῳ. ἀλλ' ὃ ἀκούετε εἰς τὸ οὖς, φησὶν ὁ κύριος, κηρύξατε ἐπὶ τῶν δωμάτων, τὰς ἀποκρύφους τῆς ἀληθοῦς γνώσεως παραδόσεις ὑψηλῶς καὶ ἐξόχως ἑρμηνευομένας ἐκδέχεσθαι κελεύων, καὶ καθάπερ ἠκούσαμεν εἰς τὸ οὖς, οὕτω καὶ παραδιδόναι οἷς δέον, οὐχὶ δὲ πᾶσιν ἀνέδην ἐκδιδόναι τὰ ἐν παρα1.12.56.3 βολαῖς εἰρημένα πρὸς αὐτοὺς παραγγέλλων. ἀλλ' ἔστι τῷ ὄντι ἡ τῶν ὑπομνημάτων ὑποτύπωσις † ὅσα διασποράδην καὶ διερριμμένως ἐγκατεσπαρμένην ἔχουσι τὴν ἀλήθειαν, ὅπως ἂν λάθοι τοὺς δίκην κολοιῶν σπερμολόγους. ἐπὰν δὲ ἀγαθοῦ τύχῃ γεωργοῦ, ἐκφύσεται ἕκαστον αὐτῶν καὶ τὸν πυρὸν ἀναδείξει. Μιᾶς τοίνυν οὔσης τῆς ἀληθείας (τὸ γὰρ ψεῦδος μυρίας ἐκτροπὰς ἔχει), καθάπερ αἱ βάκχαι τὰ τοῦ Πενθέως διαφορήσασαι μέλη αἱ τῆς φιλοσοφίας τῆς τε βαρβάρου τῆς τε Ἑλληνικῆς αἱρέσεις, ἑκάστη ὅπερ ἔλαχεν ὡς πᾶσαν αὐχεῖ τὴν ἀλήθειαν· φωτὸς δ', οἶμαι, ἀνατολῇ πάντα φωτίζεται. ξύμπαντες οὖν Ἕλληνές τε καὶ βάρβαροι, ὅσοι τἀληθοῦς ὠρέχθησαν, οἳ μὲν οὐκ ὀλίγα, οἳ δὲ μέρος τι, εἴπερ ἄρα, τοῦ τῆς ἀληθείας λόγου ἔχοντες ἀναδειχθεῖεν. ὁ γοῦν αἰὼν τοῦ χρόνου τὸ μέλλον καὶ τὸ ἐνεστός, ἀτὰρ δὴ καὶ τὸ παρῳχηκὸς ἀκαριαίως συνίστησι, πολὺ δὲ πλέον δυνατωτέρα τοῦ αἰῶνος ἡ ἀλήθεια συναγαγεῖν τὰ οἰκεῖα σπέρματα, κἂν εἰς τὴν ἀλλοδαπὴν ἐκπέσῃ γῆν. πάμπολλα γὰρ τῶν παρὰ ταῖς αἱρέσεσι δοξαζομένων εὕροιμεν ἄν (ὅσαι μὴ τέλεον ἐκκεκώφηνται μηδὲ ἐξετμήθησαν τὴν φυσικὴν ἀκολουθίαν, καθάπερ τὸν ἄνδρα αἱ γυναικωνίτιδες ἀποκοψάμεναι τὸν λόγον), εἰ καὶ ἀλλήλοις ἀνόμοια εἶναι δοκεῖ, τῷ γένει γε καὶ ὅλῃ τῇ ἀληθείᾳ ὁμολογοῦντα·","english":"They deliberate in council. But what you hear in the ear, says the Lord, proclaim on the housetops, commanding that the hidden traditions of true knowledge be received as interpreted loftily and exceptionally, and that just as we heard in the ear, so also we should transmit them to those who ought to receive them, and not divulge indiscriminately to all what was spoken to them in parables. But the outline of the commentaries is truly such that they have the truth scattered and dispersed, sown in such a way as to escape the notice of those who are like jackdaws picking up seeds. But when it meets a good farmer, each of them will grow and reveal the wheat. Since truth is one (for falsehood has countless deviations), just as the Bacchae tore apart the limbs of Pentheus, so the sects of both barbarian and Greek philosophy, each having obtained a part, boast that they possess the whole truth; but with the rising of the sun, I think, everything is illuminated. Therefore, all Greeks and barbarians who have sought the truth, some having not a little, others a certain part, if indeed they have any, would be shown to possess a portion of the word of truth. Now the age of time constitutes the future and the present, and also the past, in a moment; but truth is much more powerful than time in gathering its own seeds, even if they fall into foreign soil. For we would find very many of the opinions held by the sects (those that are not completely deafened nor have had their natural continuity cut off, like women's quarters that have cut off the man, the word), even if they seem dissimilar to each other, yet in kind and in the whole truth they agree.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ ἀκούετε εἰς τὸ οὖς, φησὶν ὁ κύριος, κηρύξατε ἐπὶ τῶν δωμάτων","severity":"info","text":"Clement adapts a saying reminiscent of Matthew 10:27, where Jesus instructs disciples to proclaim what they hear in private. The phrase is not a direct quotation but a free paraphrase, emphasizing esoteric transmission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱ βάκχαι τὰ τοῦ Πενθέως διαφορήσασαι μέλη","severity":"info","text":"Clement alludes to the myth of Pentheus, king of Thebes, torn apart by maenads (Bacchae) in Euripides' Bacchae. The image illustrates how philosophical sects fragment the single truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπερμολόγους","severity":"info","text":"σπερμολόγος (seed-picker) refers to a jackdaw or crow that picks up scattered seeds; metaphorically, it denotes a superficial or plagiarizing collector of knowledge. Clement uses it to criticize those who gather fragments without understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μιᾶς τοίνυν οὔσης τῆς ἀληθείας","severity":"info","text":"This sentence marks a transition from the discussion of esoteric transmission to a philosophical argument about the unity of truth amid diverse sects. The Bacchae simile introduces a new section on the relationship between Greek and barbarian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ τὸν ἄνδρα αἱ γυναικωνίτιδες ἀποκοψάμεναι τὸν λόγον","severity":"caution","text":"The phrase is obscure: 'like women's quarters that have cut off the man, the word.' It likely means that some heretical sects have severed the natural continuity of truth, analogous to a gynaeceum isolating men. The text may be corrupt or elliptical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ὑπομνημάτων ὑποτύπωσις","severity":"info","text":"Clement refers to his own work as an 'outline of commentaries' (ὑποτύπωσις), a term used by later Christian writers for introductory or summary treatments. This self-description aligns with the Stromata's miscellaneous, seed-like structure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθάπερ τὸν ἄνδρα αἱ γυναικωνίτιδες ἀποκοψάμεναι τὸν λόγον' is syntactically ambiguous; it may be a textual corruption or a deliberately obscure metaphor. The reading taken interprets it as a simile for sects that have severed logical continuity."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"ἢ γὰρ ὡς μέλος ἢ ὡς μέρος ἢ ὡς εἶδος ἢ ὡς γένος εἰς ἓν συνάπτεται. ἤδη δὲ καὶ ἡ ὑπάτη ἐναντία τῇ νεάτῃ οὖσα, ἀλλ' ἄμφω γε ἁρμονία μία, ἔν τε ἀριθμοῖς ὁ ἄρτιος τῷ περιττῷ διαφέρεται, ὁμολογοῦσι δὲ ἄμφω τῇ ἀριθμητικῇ, ὡς τῷ σχήματι ὁ κύκλος καὶ τὸ τρίγωνον καὶ τὸ τετράγωνον καὶ ὅσα τῶν σχημάτων ἀλλήλων διενήνοχεν. ἀτὰρ καὶ ἐν τῷ κόσμῳ παντὶ τὰ μέρη σύμπαντα, κἂν διαφέρηται πρὸς ἄλληλα, τὴν πρὸς τὸ ὅλον οἰκειότητα διαφυλάττει. οὕτως οὖν ἥ τε βάρβαρος ἥ τε Ἑλληνικὴ φιλοσοφία τὴν ἀίδιον ἀλήθειαν σπαραγμόν τινα, οὐ τῆς Διονύσου μυθολογίας, τῆς δὲ τοῦ λόγου τοῦ ὄντος ἀεὶ θεολογίας πεποίηται. ὁ δὲ τὰ διῃρη μένα συνθεὶς αὖθις καὶ ἑνοποιήσας τέλειον τὸν λόγον ἀκινδύνως εὖ ἴσθ' ὅτι κατόψεται, τὴν ἀλήθειαν. γέγραπται γοῦν ἐν τῷ Ἐκκλησιαστῇ· καὶ προσέθηκα σοφίαν ἐπὶ πᾶσιν, οἳ δὴ ἐγένοντο ἔμπροσθέν μου ἐν Ἱερουσαλήμ· καὶ ἡ καρδία μου εἶδεν πολλά, σοφίαν καὶ γνῶσιν, παραβολὰς καὶ ἐπιστήμην ἔγνων. ὅτι καί γε τοῦτό ἐστι προαίρεσις πνεύματος, ὅτι ἐν πλήθει σοφίας πλῆθος γνώσεως. ὁ δὲ τῆς παντοδαπῆς σοφίας ἔμπειρος, οὗτος κυρίως ἂν εἴη γνωστικός. αὐτίκα γέγραπται· περισσεία γνώσεως τῆς σοφίας ζωοποιήσει τὸν παρ' αὐτῆς. πάλιν τε αὖ βεβαιοῖ σαφέστερον τὰ εἰρημένα ἥδε ἡ ῥῆσις· πάντα ἐνώπια τοῖς νοοῦσι (τὰ δὲ πάντα Ἑλληνικά ἐστι καὶ βαρβαρικά, θάτερα δὲ οὐκέτι πάντα), ὀρθὰ δὲ τοῖς βουλομένοις ἀπε1.13.58.4 νέγκασθαι αἴσθησιν. ἀνθαιρεῖσθε παιδείαν καὶ μὴ ἀργύριον, καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον, ἀνθαιρεῖσθε δὲ καὶ αἴσθησιν χρυσίου καθαροῦ·","english":"For either as a member or as a part or as a form or as a genus it is joined into one. And already the highest note, being opposite to the lowest, yet both are one harmony; in numbers the even differs from the odd, yet both agree with arithmetic, as in shape the circle and the triangle and the square and all such figures differ from one another. And in the whole cosmos all the parts, even if they differ from each other, preserve their affinity to the whole. Thus then both barbarian and Greek philosophy have made a kind of rending, not of the mythology of Dionysus, but of the theology of the Logos that always is, of the eternal truth. And he who again composes and unifies the divided parts will safely, you may be sure, behold the truth, the perfect Logos. For it is written in Ecclesiastes: And I added wisdom to all things that were before me in Jerusalem; and my heart saw many things, I knew wisdom and knowledge, parables and science. For this too is a choice of spirit, that in a multitude of wisdom there is a multitude of knowledge. And he who is experienced in manifold wisdom would properly be a gnostic. For it is written: Abundance of knowledge of wisdom will give life to him who possesses it. And again this saying confirms more clearly what has been said: All things are manifest to those who understand (and all things are Greek and barbarian, but the one without the other is no longer all things), but right to those who wish to derive perception. Choose education instead of silver, and knowledge above tested gold, and choose also perception above pure gold.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἢ γὰρ ὡς μέλος ἢ ὡς μέρος ἢ ὡς εἶδος ἢ ὡς γένος","severity":"info","text":"Clement lists four modes of relation—member, part, form, genus—to argue that disparate elements are unified into one whole, a key structural claim for his synthesis of Greek and barbarian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σπαραγμόν","severity":"info","text":"σπαραγμός (rending) alludes to the dismemberment of Dionysus in myth, which Clement rejects; instead, he applies it to the fragmentation of eternal truth (the Logos) by different philosophical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκκλησιαστῇ· καὶ προσέθηκα σοφίαν ἐπὶ πᾶσιν","severity":"info","text":"Clement quotes Ecclesiastes (likely 1:16 LXX, though the wording is paraphrastic) to support the accumulation of wisdom and knowledge, linking scriptural authority to his gnostic ideal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περισσεία γνώσεως τῆς σοφίας ζωοποιήσει τὸν παρ' αὐτῆς","severity":"info","text":"This appears to be a loose citation or adaptation of a wisdom saying (possibly from Proverbs or a sapiential tradition), emphasizing that abundance of knowledge gives life—a core gnostic tenet.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διονύσου μυθολογίας","severity":"info","text":"The reference to Dionysiac mythology evokes the Orphic tradition of sparagmos (ritual dismemberment), which Clement contrasts with the orderly fragmentation of truth by philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) here in a positive, Christian sense—the experienced knower of manifold wisdom—anticipating later polemics against Gnostic heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the saying 'περισσεία γνώσεως...' is uncertain; it may be a Clementine paraphrase rather than a direct biblical quotation.","The phrase 'πάντα ἐνώπια τοῖς νοοῦσι' is ambiguous: it could mean 'all things are manifest' or 'all things are before the eyes' of the understanding."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"κρείσσων γὰρ σοφία λίθων πολυτελῶν, πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς.\n\nΦασὶ δὲ Ἕλληνες μετά γε Ὀρφέα καὶ Λίνον καὶ τοὺς παλαιοτάτους παρὰ σφίσι ποιητὰς ἐπὶ σοφίᾳ πρώτους θαυμασθῆναι τοὺς ἑπτὰ τοὺς ἐπικληθέντας σοφούς, ὧν τέσσαρες μὲν ἀπὸ Ἀσίας ἦσαν, Θαλῆς τε ὁ Μιλήσιος καὶ Βίας ὁ Πριηνεὺς καὶ Πιττακὸς ὁ Μιτυληναῖος καὶ Κλεόβουλος ὁ Λίνδιος, δύο δὲ ἀπὸ Εὐρώπης, Σόλων τε ὁ Ἀθηναῖος καὶ Χίλων ὁ Λακεδαιμόνιος, τὸν δὲ ἕβδομον οἳ μὲν Περίανδρον εἶναι λέγουσιν τὸν Κροίνθιον, οἳ δὲ Ἀνάχαρσιν τὸν Σκύθην, οἳ δὲ Ἐπιμενίδην τὸν Κρῆτα· (ὃν Ἑλληνικὸν οἶδε προφήτην, οὗ μέμνηται ὁ ἀπόστολος Παῦλος ἐν τῇ πρὸς Τίτον ἐπιστολῇ, λέγων οὕτως· εἶπέν τις ἐξ αὐτῶν ἴδιος προφήτης οὕτως· Κρῆτες ἀεὶ\n\nψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· καὶ ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. ὁρᾷς ὅπως κἂν τοῖς Ἑλλήνων προφήταις δίδωσί τι τῆς ἀληθείας καὶ οὐκ ἐπαισχύνεται πρός τε οἰκοδομὴν καὶ πρὸς ἐντροπὴν διαλεγόμενός τινων Ἑλληνικοῖς συγχρῆ1.14.59.4 σθαι ποιήμασι; πρὸς γοῦν Κορινθίους, οὐ γὰρ ἐνταῦθα μόνον, περὶ τῆς τῶν νεκρῶν ἀναστάσεως διαλεγόμενος ἰαμβείῳ συγκέχρηται τραγικῷ τί μοι ὄφελος; λέγων, εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνῄσκομεν. μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί)· οἳ δὲ Ἀκουσίλαον τὸν Ἀργεῖον ἐγκατέλεξαν τοῖς ἑπτὰ σοφοῖς, ἄλλοι δὲ Φερεκύδην τὸν Σύριον. Πλάτων δὲ ἀντὶ Περιάνδρου ὡς ἀναξίου σοφίας διὰ τὸ τετυραννηκέναι ἀντικατατάττει Μύσωνα τὸν Χηνέα. ὡς μὲν οὖν κάτω που τῆς Μωυσέως ἡλικίας οἱ παρ' Ἕλλησι σοφοὶ γεγόνασι, μικρὸν ὕστερον δειχθήσεται·","english":"For wisdom is better than precious stones, and everything valuable is not worth it.\n\nThe Greeks say that after Orpheus and Linus and the most ancient poets among them, the first to be admired for wisdom were the seven called the wise men, of whom four were from Asia: Thales of Miletus, Bias of Priene, Pittacus of Mytilene, and Cleobulus of Lindus; two from Europe: Solon of Athens and Chilon of Lacedaemon; and the seventh, some say is Periander of Corinth, others Anacharsis the Scythian, others Epimenides the Cretan—whom the Greek knows as a prophet, whom the apostle Paul mentions in the Epistle to Titus, speaking thus: \"One of their own prophets said this: 'Cretans are always liars, evil beasts, idle bellies.' And this testimony is true.\" Do you see how even among the Greek prophets he grants some truth and is not ashamed, for the sake of edification and reproach, to use Greek poems in conversing with some? For instance, to the Corinthians—for not only here—when discussing the resurrection of the dead, he uses a tragic iambic line, saying, \"What benefit is it to me? If the dead do not rise, let us eat and drink; for tomorrow we die. Do not be deceived: evil communications corrupt good manners.\" Others have included Acusilaus of Argos among the seven wise men, others Pherecydes of Syros. Plato, instead of Periander, as unworthy of wisdom because he had been a tyrant, substitutes Myson of Chen. That the wise men among the Greeks were far below the age of Moses will be shown a little later.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ἑπτὰ σοφοί","severity":"info","text":"The list of the Seven Sages was fluid in antiquity. Clement's variants (Periander, Anacharsis, Epimenides, Acusilaus, Pherecydes, Myson) reflect competing traditions, e.g., Plato Protagoras 343a substitutes Myson for Periander.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπέν τις ἐξ αὐτῶν ἴδιος προφήτης οὕτως· Κρῆτες ἀεὶ ψεῦσται","severity":"info","text":"Clement quotes Paul's citation of Epimenides in Titus 1:12-13. The line 'Cretans are always liars' is the famous 'Epimenides paradox'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί μοι ὄφελος; ... φάγωμεν καὶ πίωμεν","severity":"info","text":"Clement attributes to Paul a tragic iambic line used in 1 Corinthians 15. The line is not a direct biblical quote but a paraphrase of a common proverb; Clement notes Paul's use of Greek poetry for edification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Παῦλος","severity":"info","text":"Clement's appeal to Paul's use of Greek poets (Epimenides, tragic iambics) is a key apologetic strategy: it legitimizes Greek wisdom as preparatory for Christian truth, a theme throughout the Stromata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"κάτω που τῆς Μωυσέως ἡλικίας","severity":"info","text":"Clement asserts that the Greek sages lived long after Moses, a standard apologetic claim (cf. Tatian, Oratio ad Graecos 31) to argue that Greek wisdom derived from Hebrew sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φασὶ δὲ Ἕλληνες","severity":"caution","text":"Clement's list of the Seven Sages is a composite from multiple sources; the phrase 'the Greeks say' signals he is not endorsing the tradition as authoritative but using it for his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the seventh sage is left unresolved; Clement lists multiple candidates without choosing.","The phrase 'Ἑλληνικὸν οἶδε προφήτην' could mean 'the Greek knows as a prophet' or 'the Greek (i.e., the Greek text) knows as a prophet'; the translation takes the former."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"ὁ δὲ τρόπος τῆς παρ' αὐτοῖς φιλοσοφίας, ὡς Ἑβραϊκὸς καὶ αἰνιγματώδης, ἤδη ἐπισκεπτέος. βραχυλογίαν γοῦν ἠσπάζοντο τὴν παραινετικήν, τὴν ὠφελιμωτάτην. αὐτίκα Πλάτων πάλαι τὸ διὰ σπουδῆς γεγονέναι τόνδε τὸν τρόπον λέγει, κοινῶς μὲν πᾶσιν Ἕλλησιν, ἐξαιρέτως δὲ Λακεδαιμονίοις καὶ Κρησὶ τοῖς εὐνομωτάτοις. Τὸ μὲν οὖν γνῶθι σαυτὸν οἳ μὲν Χίλωνος ὑπειλήφασι, Χαμαιλέων δὲ ἐν τῷ περὶ θεῶν Θαλοῦ, Ἀριστοτέλης δὲ τῆς Πυθίας. δύναται δὲ τὴν γνῶσιν ἐγκελεύεσθαι μεταδιώκειν. οὐκ ἔστι γὰρ ἄνευ τῆς τῶν ὅλων οὐσίας εἰδέναι τὰ μέρη· δεῖ δὴ τὴν γένεσιν τοῦ κόσμου πολυπραγμονῆσαι, δι' ἧς καὶ τὴν τοῦ ἀνθρώπου φύσιν καταμαθεῖν ἐξέσται. πάλιν αὖ Χίλωνι τῷ Λακεδαιμονίῳ ἀναφέρουσι τὸ μηδὲν ἄγαν· Στράτων δὲ ἐν τῷ περὶ εὑρημάτων Σωδάμῳ τῷ Τεγεάτῃ προσάπτει τὸ ἀπόφθεγμα, Δίδυμος δὲ Σόλωνι αὐτὸ ἀνατίθησιν, ὥσπερ ἀμέλει Κλεοβούλῳ τὸ μέτρον ἄριστον. τὸ δ' ἐγγύα, πάρα δ' ἄτα Κλεομένης μὲν ἐν τῷ περὶ Ἡσιόδου Ὁμήρῳ φησὶ προειρῆσθαι διὰ τούτων· δειλαί τοι δειλῶν γε καὶ ἐγγύαι ἐγγυάασθαι· οἳ δὲ περὶ Ἀριστοτέλη Χίλωνος αὐτὸ νομίζουσι, Δίδυμος δὲ Θαλοῦ φησιν εἶναι τὴν παραίνεσιν. ἔπειτα ἑξῆς τὸ πάντες ἄνθρωποι κακοὶ ἢ οἱ πλεῖστοι τῶν ἀνθρώπων κακοὶ (διχῶς γὰρ ἐκφέρεται τὸ αὐτὸ ἀπόφθεγμα) οἱ περὶ Σωτάδαν τὸν Βυζάντιον Βίαντος λέγουσιν εἶναι καὶ τὸ μελέτη πάντα καθαιρεῖ Περιάνδρου τυγχάνειν βούλονται, ὁμοίως δὲ τὴν γνῶθι καιρὸν παραίνεσιν Πιττακοῦ καθε1.14.61.4 στάναι. ὁ μὲν οὖν Σόλων Ἀθηναίοις, Πιττακὸς δὲ Μιτυληναίοις ἐνομοθέτησαν. ὀψὲ δὲ Πυθαγόρας ὁ Φερεκύδου γνώριμος φιλόσοφον ἑαυτὸν πρῶτος ἀνηγόρευσεν.","english":"The manner of their philosophy, being Hebrew and enigmatic, must now be examined. They cultivated brevity of speech, the hortatory kind, which is most beneficial. For instance, Plato says that this manner was long ago produced with care, common to all Greeks, but especially to the Lacedaemonians and Cretans, who are the best governed. Now the saying \"Know thyself\" some have supposed to be Chilon's, but Chamaeleon in his work On the Gods attributes it to Thales, and Aristotle to the Pythia. It may enjoin the pursuit of knowledge; for it is impossible to know the parts without knowledge of the whole substance; one must therefore investigate the origin of the world, through which it will be possible to learn the nature of man. Again, they attribute \"Nothing in excess\" to Chilon the Lacedaemonian; but Strato in his work On Discoveries assigns the saying to Sodamus of Tegea, and Didymus ascribes it to Solon, just as Cleobulus is credited with \"Moderation is best.\" As for \"Give a pledge, and trouble is at hand,\" Cleomenes in his work On Hesiod says it was spoken beforehand by Homer in these words: \"Wretched, wretched indeed are pledges to pledge.\" Those around Aristotle think it is Chilon's, but Didymus says the exhortation is Thales'. Next, the saying \"All men are bad\" or \"Most men are bad\" (for the same saying is expressed in two ways) those around Sotades of Byzantium say is Bias', and they wish \"Practice conquers all\" to be Periander's, and similarly the exhortation \"Know the right moment\" to be established as Pittacus'. Now Solon legislated for the Athenians, and Pittacus for the Mytileneans. Later, Pythagoras, the disciple of Pherecydes, first proclaimed himself a philosopher.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τρόπος","severity":"info","text":"Clement describes the philosophical style of the Greeks as 'Hebrew and enigmatic', linking Greek wisdom traditions to Jewish thought, a common apologetic strategy in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γνῶθι σαυτόν","severity":"info","text":"The maxim 'Know thyself' is attributed variously to Chilon, Thales, or the Pythia, reflecting the fluid ascription of sayings among the Seven Sages, a theme Clement uses to show Greek dependence on Hebrew wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πυθαγόρας","severity":"info","text":"Clement notes that Pythagoras first called himself a philosopher, a claim found in other sources (e.g., Diogenes Laertius), and uses it to frame Greek philosophy as derivative of earlier traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βραχυλογίαν","severity":"info","text":"Clement introduces a structural shift: he will now examine the 'manner' (τρόπος) of Greek philosophy, characterized by brevity (βραχυλογίαν) and hortatory purpose, as a prelude to cataloguing sayings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰνιγματώδης","severity":"info","text":"The term 'enigmatic' (αἰνιγματώδης) aligns with Clement's view that Greek wisdom, like Hebrew, uses veiled or allegorical expression, a key concept in his hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγγύα, πάρα δ' ἄτα","severity":"caution","text":"The saying 'Give a pledge, and trouble is at hand' is attributed to Homer, Chilon, or Thales by different sources; Clement's multiple attributions reflect the contested transmission of these maxims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which source Clement follows for each attribution; the multiple ascriptions are presented as competing traditions."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"Φιλοσοφίας τοίνυν μετὰ τοὺς προειρημένους ἄνδρας τρεῖς γεγόνασι διαδοχαὶ ἐπώνυμοι τῶν τόπων περὶ οὓς διέτριψαν, Ἰταλικὴ μὲν ἡ ἀπὸ Πυθαγόρου, Ἰωνικὴ δὲ ἡ ἀπὸ Θαλοῦ, Ἐλεατικὴ δὲ ἡ ἀπὸ Ξενοφάνους. Πυθαγόρας μὲν οὖν Μνησάρχου Σάμιος, ὥς φησιν Ἱππόβοτος, ὡς δὲ Ἀριστόξενος ἐν τῷ Πυθαγόρου βίῳ καὶ † Ἀρίσταρχοςκαὶ Θεόπομπος, Τυρρηνὸς ἦν, ὡς δὲ Νεάνθης. Σύριος ἢ Τύριος, ὥστε εἶναι κατὰ τοὺς πλείστους τὸν Πυθαγόραν βάρβαρον τὸ γένος. ἀλλὰ καὶ Θαλῆς, ὡς Λέανδρος καὶ Ἡρόδοτος ἱστοροῦσι, Φοῖνιξ ἦν, ὡς δέ τινες ὑπειλήφασι, Μιλήσιος. μόνος οὗτος δοκεῖ τοῖς τῶν Αἰγυπτίων προφήταις συμβεβληκέναι, διδάσκαλος δὲ αὐτοῦ οὐδεὶς ἀναγράφεται, ὥσπερ οὐδὲ Φερεκύδου τοῦ Συρίου, ᾧ Πυθαγόρας ἐμαθήτευσεν. ἀλλ' ἡ μὲν ἐν Μεταποντίῳ τῆς Ἰταλίας ἡ κατὰ Πυθαγόραν φιλοσοφία ἡ Ἰταλικὴ κατεγήρασεν. Ἀναξίμανδρος δὲ Πραξιάδου Μιλήσιος Θαλῆν διαδέχεται, τοῦτον δὲ Ἀναξιμένης Εὐρυστράτου Μιλήσιος, μεθ' ὃν Ἀναξαγόρας Ἡγησιβούλου Κλαζομένιος. οὗτος μετήγαγεν ἀπὸ τῆς Ἰωνίας Ἀθήναζε τὴν διατριβήν. τοῦτον διαδέχεται Ἀρχέλαος, οὗ Σωκράτης διήκουσεν. ἐκ δ' ἄρα τῶν ἀπέκλινε λαοξόος, ἐννομολέσχης. Ἑλλήνων ἐπαοιδός, ὁ Τίμων φησὶν ἐν τοῖς Σίλλοις διὰ τὸ ἀποκεκλικέναι ἀπὸ τῶν φυσι1.14.63.4 κῶν ἐπὶ τὰ ἠθικά. Σωκράτους δὲ ἀκούσας Ἀντισθένης μὲν ἐκύνισε, Πλάτων δὲ εἰς τὴν Ἀκαδημίαν ἀνεχώρησε. παρὰ","english":"After the aforementioned men, then, there have been three successions of philosophy named after the places where they spent their time: the Italian, from Pythagoras; the Ionian, from Thales; and the Eleatic, from Xenophanes. Now Pythagoras, son of Mnesarchus, was a Samian, according to Hippobotus; but according to Aristoxenus in his Life of Pythagoras, and †Aristarchus and Theopompus, he was a Tyrrhenian; and according to Neanthes, a Syrian or a Tyrian, so that by the majority Pythagoras was of barbarian race. Moreover, Thales, as Leander and Herodotus record, was a Phoenician, though some have supposed him to be a Milesian. He alone seems to have associated with the prophets of the Egyptians, and no teacher is recorded for him, just as none is recorded for Pherecydes of Syros, whom Pythagoras attended. But the philosophy according to Pythagoras, the Italian, grew old in Metapontum in Italy. Anaximander, son of Praxiades, a Milesian, succeeds Thales; and Anaximenes, son of Eurystratus, a Milesian, succeeds him; after whom comes Anaxagoras, son of Hegesibulus, a Clazomenian. He transferred the school from Ionia to Athens. He is succeeded by Archelaus, whom Socrates attended. But then, as Timon says in his Silloi, \"the stonecutter turned aside, a chatterer of laws, an enchanter of the Greeks,\" because he turned away from natural philosophy to ethics. And of those who heard Socrates, Antisthenes played the Cynic, while Plato withdrew to the Academy. From","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τρεῖς γεγόνασι διαδοχαὶ ἐπώνυμοι τῶν τόπων","severity":"info","text":"Clement introduces a tripartite division of Greek philosophical successions (Italian, Ionian, Eleatic) as a structural framework for his narrative, linking each to a founder and a place.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρας ... βάρβαρον τὸ γένος","severity":"info","text":"Clement cites multiple sources (Hippobotus, Aristoxenus, Theopompus, Neanthes) to argue that Pythagoras was of barbarian origin (Tyrrhenian, Syrian, or Tyrian), supporting his theme of Greek philosophy's debt to non-Greek cultures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Hippobotus","Aristoxenus","Theopompus","Neanthes"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θαλῆς ... Φοῖνιξ ἦν","severity":"info","text":"Clement claims Thales was a Phoenician, citing Leander and Herodotus, to further emphasize the barbarian origins of Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Leander","Herodotus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ Τίμων φησὶν ἐν τοῖς Σίλλοις","severity":"info","text":"Clement quotes Timon of Phlius's Silloi to characterize Socrates' turn from natural philosophy to ethics, using a satirical source to support his narrative of philosophical succession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Timon of Phlius"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἀναξίμανδρος ... Θαλῆν διαδέχεται","severity":"info","text":"Clement provides a clear succession from Thales to Anaximander to Anaximenes to Anaxagoras to Archelaus to Socrates, establishing a linear chronology for the Ionian school.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Ἀρίσταρχος","severity":"caution","text":"The name 'Aristarchus' is marked with a crux in the edition, indicating textual corruption or uncertainty in the manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The crux before 'Aristarchus' indicates a textual problem; the reading is uncertain.","The phrase 'ἐκ δ' ἄρα τῶν ἀπέκλινε λαοξόος' is obscure; it likely refers to Socrates (the 'stonecutter') but the syntax is elliptical."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Πλάτωνι Ἀριστοτέλης φιλοσοφήσας μετελθὼν εἰς τὸ Λύκειον κτίζει τὴν Περιπατητικὴν αἵρεσιν. τοῦτον διαδέχεται Θεόφραστος, ὃν Στράτων, ὃν Λύκων, εἶτα Κριτόλαος, εἶτα Διόδωρος. Σπεύσιππος δὲ Πλάτωνα διαδέχεται, τοῦτον δὲ Ξενοκράτης, ὃν Πολέμων. Πολέμωνος δὲ ἀκουσταὶ Κράτης τε καὶ Κράντωρ, εἰς οὓς ἡ ἀπὸ Πλάτωνος κατέληξεν ἀρχαία Ἀκαδημία. Κράντορος δὲ μετέσχεν Ἀρκεσίλαος, ἀφ' οὗ μέχρι Ἡγησίνου ἤνθησεν Ἀκαδημία ἡ μέση. εἶτα Καρνεάδης διαδέχεται Ἡγησίνουν καὶ οἱ ἐφεξῆς· Κράτητος δὲ Ζήνων ὁ Κιτιεὺς ὁ τῆς Στωϊκῆς ἄρξας αἱρέσεως γίνεται μαθητής. τοῦτον διαδέχεται Κλεάνθης, ὃν Χρύσιππος καὶ οἱ μετ' αὐτόν. Τῆς δὲ Ἐλεατικῆς ἀγωγῆς Ξενοφάνης ὁ Κολοφώνιος κατάρχει, ὅν φησι Τίμαιος κατὰ Ἱέρωνα τὸν Σικελίας δυνάστην καὶ Ἐπίχαρμον τὸν ποιητὴν γεγονέναι, Ἀπολλόδωρος δὲ κατὰ τὴν † τεσσαρακοστὴν ὀλυμπιάδα γενόμενον παρατετακέναι ἄχρι τῶν Δαρείου τε καὶ Κύρου χρόνων. Παρμενίδης τοίνυν Ξενοφάνους ἀκουστὴς γίνεται, τούτου δὲ Ζήνων, εἶτα Λεύκιππος, εἶτα Δημόκριτος. Δημοκρίτου δὲ ἀκουσταὶ Πρωταγόρας ὁ Ἀβδηρίτης καὶ Μητρόδωρος ὁ Χῖος, οὗ Διογένης ὁ Σμυρναῖος, οὗ Ἀνάξαρχος, τούτου δὲ Πύρρων, οὗ Ναυσιφάνης. τούτου φασὶν ἔνιοι μαθητὴν Ἐπίκουρον γενέσθαι. Καὶ ἡ μὲν διαδοχὴ τῶν παρ' Ἕλλησι φιλοσόφων ὡς ἐν ἐπιτομῇ ἥδε, οἱ χρόνοι δὲ τῶν προκαταρξάντων τῆς φιλοσοφίας αὐτῶν ἑπομένως λεκτέοι. ἵνα δὴ ἐν συγκρίσει ἀποδείξωμεν πολλαῖς γενεαῖς πρεσβυτέραν τὴν κατὰ Ἑβραίους φιλοσοφίαν.","english":"Plato’s student Aristotle, after philosophizing with him, moved to the Lyceum and founded the Peripatetic school. He was succeeded by Theophrastus, then Strato, then Lyco, then Critolaus, then Diodorus. Speusippus succeeded Plato, then Xenocrates, then Polemo. Polemo’s students were Crates and Crantor, with whom the ancient Academy from Plato ended. Arcesilaus shared in Crantor’s teaching, and from him until Hegesinus the Middle Academy flourished. Then Carneades succeeded Hegesinus, and those after him. Zeno of Citium, the founder of the Stoic school, became a student of Crates. He was succeeded by Cleanthes, then Chrysippus and those after him. Xenophanes of Colophon begins the Eleatic tradition, whom Timaeus says lived in the time of Hieron, the ruler of Sicily, and the poet Epicharmus, while Apollodorus says he was born around the fortieth Olympiad and lived on until the times of Darius and Cyrus. Parmenides, then, became a student of Xenophanes, then Zeno, then Leucippus, then Democritus. Democritus’s students were Protagoras of Abdera and Metrodorus of Chios, then Diogenes of Smyrna, then Anaxarchus, then Pyrrho, then Nausiphanes. Some say Epicurus became his student. This, then, is the succession of philosophers among the Greeks in summary; the dates of those who began their philosophy must be stated next, so that by comparison we may demonstrate that the philosophy according to the Hebrews is older by many generations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡδε","severity":"info","text":"The passage concludes the doxographical succession with a summary formula, marking a transition to chronological comparison with Hebrew philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκαδημία ἡ μέση","severity":"info","text":"Clement distinguishes the Old, Middle, and New Academy, a standard Hellenistic division: Old (Plato to Polemo), Middle (Arcesilaus to Hegesinus), New (Carneades onward).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τεσσαρακοστὴν ὀλυμπιάδα","severity":"info","text":"Apollodorus dates Xenophanes to the 40th Olympiad (620–616 BCE), but the text is corrupt; the Coptic has a crux. Clement uses this to anchor the Eleatic succession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίκουρον","severity":"info","text":"Clement reports that some say Epicurus was a student of Nausiphanes, linking Epicureanism to the Democritean tradition, a claim found in later doxography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἵρεσιν","severity":"info","text":"Here αἵρεσιν means 'school' or 'sect' in the philosophical sense, not 'heresy'; Clement uses it neutrally for philosophical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὴν † τεσσαρακοστὴν ὀλυμπιάδα' is corrupt; the reading follows the standard emendation to 'τεσσαρακοστὴν' (fortieth).","The identity of 'Ἀριστόξενος' and 'Ἀρίσταρχος' in the previous passage is uncertain; here they are not cited."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"καὶ περὶ μὲν Ξενοφάνους εἴρηται, ὃς τῆς Ἐλεατικῆς ἦρξε φιλοσοφίας, Θαλῆν δὲ Εὔδημος ἐν ταῖς Ἀστρολογικαῖς ἱστορίαις τὴν γενομένην ἔκλειψιν τοῦ ἡλίου προειπεῖν φησι καθ' οὓς χρόνους συνῆψαν μάχην πρὸς ἀλλήλους Μῆδοί τε καὶ Λυδοὶ βασιλεύοντος Κυαξάρους μὲν τοῦ Ἀστυάγους πατρὸς Μήδων, Ἀλυάττου δὲ τοῦ Κροίσου Λυδῶν. συνᾴδει δὲ αὐτῷ καὶ Ἡρόδοτος ἐν τῇ πρώτῃ. εἰσὶ δὲ οἱ χρόνοι ἀμφὶ τὴν πεντη1.14.65.2 κοστὴν ὀλυμπιάδα. Πυθαγόρας δὲ κατὰ Πολυκράτη τὸν τύραννον περὶ τὴν ἑξηκοστὴν δευτέραν ὀλυμπιάδα εὑρίσκεται. Σόλωνος δὲ ζηλωτὴς Μνησίφιλος ἀναγράφεται, ᾧ Θεμιστοκλῆς συνδιέτριψεν. ἤκμασεν οὖν ὁ Σόλων κατὰ τὴν τεσσαρακοστὴν ἕκτην ὀλυμπιάδα. Ἡράκλειτος γὰρ ὁ Βλύσωνος Μελαγκόμαν τὸν τύραννον ἔπεισεν ἀποθέσθαι τὴν ἀρχήν. οὗτος βασιλέα Δαρεῖον παρακαλοῦντα ἥκειν εἰς Πέρσας ὑπερεῖδεν.\n\nΟἵδε μὲν οἱ χρόνοι τῶν παρ' Ἕλλησι πρεσβυτάτων σοφῶν τε καὶ φιλοσόφων. ὡς δὲ οἱ πλεῖστοι αὐτῶν βάρβαροι τὸ γένος καὶ παρὰ βαρβάροις παιδευθέντες, τί δεῖ καὶ λέγειν, εἴ γε Τυρρηνὸς ἢ Τύριος ὁ Πυθαγόρας ἐδείκνυτο, Ἀντισθένης δὲ Φρὺξ ἦν καὶ ὈρφεὺςὈδρύσης ἢ Θρᾷξ; Ὅμηρον γὰρ οἱ πλεῖστοι Αἰγύπτιον φαίνουσιν. Θαλῆς δὲ Φοῖνιξ ὢν τὸ γένος καὶ τοῖς Αἰγυπτίων προφήταις συμβεβληκέναι εἴρηται, καθάπερ καὶ ὁ Πυθαγόρας αὐτοῖς γε τούτοις, δι' οὓς καὶ περιετέμετο, ἵνα δὴ καὶ εἰς τὰ ἄδυτα κατελθὼν τὴν μυστικὴν παρ' Αἰγυπτίων ἐκμάθοι φιλοσοφίαν, Χαλδαίων τε καὶ Μάγων τοῖς ἀρίστοις συνεγένετο καὶ τὴν ἐκκλησίαν τὴν νῦν οὕτω καλου1.15.66.3 μένην τὸ παρ' αὐτῷ ὁμακοεῖον αἰνίττεται.","english":"Concerning Xenophanes, who founded the Eleatic philosophy, it has been spoken. Eudemus, in his Astronomical Histories, says that Thales predicted the solar eclipse that occurred at the time when the Medes and Lydians joined battle against each other, when Cyaxares, father of Astyages, was king of the Medes, and Alyattes, father of Croesus, of the Lydians. Herodotus in his first book agrees with him. The time is about the fiftieth Olympiad. Pythagoras is found to have lived in the time of Polycrates the tyrant, around the sixty-second Olympiad. Mnesiphilus is recorded as an emulator of Solon, with whom Themistocles associated. Solon therefore flourished around the forty-sixth Olympiad. For Heraclitus, son of Blyson, persuaded Melagcomas the tyrant to lay down his office. This Heraclitus disdained King Darius when he invited him to come to Persia.\n\nThese are the times of the oldest wise men and philosophers among the Greeks. But as for the fact that most of them were barbarian by race and educated among barbarians, why need one even speak, since Pythagoras was shown to be either Tyrrhenian or Tyrian, Antisthenes was a Phrygian, and Orpheus an Odrysian or a Thracian? For most declare Homer to be an Egyptian. Thales, being a Phoenician by race, is said to have associated with the prophets of the Egyptians, just as Pythagoras also did with these very men, on account of which he even had himself circumcised, so that, having entered the inner sanctuaries, he might learn the mystic philosophy from the Egyptians; and he associated with the best of the Chaldeans and Magi, and the assembly now so called he hints at in his own term \"homakoion.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"πεντηκοστὴν ὀλυμπιάδα","severity":"info","text":"Clement dates Thales' eclipse to the 50th Olympiad (580–576 BCE), aligning with Eudemus and Herodotus. This synchronism is a standard Hellenistic chronological marker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἑξηκοστὴν δευτέραν ὀλυμπιάδα","severity":"info","text":"Pythagoras is placed in the 62nd Olympiad (532–528 BCE), during Polycrates' tyranny. This dating is conventional in later biographical tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁμακοεῖον","severity":"info","text":"Clement claims Pythagoras used the term 'homakoion' (ὁμακοεῖον) for his school, hinting at the later Christian 'ekklesia'. This reflects a common apologetic strategy of tracing Christian institutions to pagan precursors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιετέμετο","severity":"info","text":"Clement states Pythagoras was circumcised to enter Egyptian sanctuaries. This detail, unattested in earlier sources, likely serves to align Pythagoras with Jewish practice and bolster Clement's argument for barbarian wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἵδε μὲν οἱ χρόνοι","severity":"info","text":"This sentence marks a transition from chronological lists to an argument that most Greek sages were barbarian by birth or education. The shift supports Clement's broader thesis that Greek philosophy derives from non-Greek sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Melagcomas' (Μελαγκόμαν) is uncertain; the text may be corrupt or refer to an obscure tyrant. The reading 'Melagcomas' follows the Greek, but some manuscripts or editions may differ."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Πλάτων δὲ οὐκ ἀρνεῖται τὰ κάλλιστα εἰς φιλοσοφίαν παρὰ τῶν βαρβάρων ἐμπορεύεσθαι εἴς τε Αἴγυπτον ἀφικέσθαι ὁμολογεῖ· δύνασθαι γοῦν ἐν τῷ Φαίδωνί φησι πανταχόθεν τὸν φιλόσοφον ὠφελεῖσθαι γράφων· πολλὴ μὲν ἡ Ἑλλάς, ἔφη, ὦ Κέβης, ἦ δ' ὅς, ἐν ᾗ εἰσι πάμπαν ἀγαθοὶ ἄνδρες. πολλὰ δὲ καὶ τὰ τῶν βαρβάρων γένη. οὕτως οἴεται ὁ Πλάτων καὶ βαρβάρων φιλοσόφους τινὰς εἶναι, ὁ δὲ Ἐπίκουρος ἔμπαλιν ὑπολαμ1.15.67.2 βάνει μόνους φιλοσοφῆσαι Ἕλληνας δύνασθαι. ἔν τε τῷ Συμποσίῳ ἐπαινῶν Πλάτων τοὺς βαρβάρους ὡς διαφερόντως ἀσκήσαντας † μόνους ἀληθῶς φησι καὶ ἄλλοι ἄλλοθι πολλαχοῦ καὶ ἐν Ἕλλησι καὶ βαρβάροις, ὧν καὶ ἱερὰ πολλὰ ἤδη γέγονε διὰ τοὺς τοιούτους παῖδας. δῆλοι δέ εἰσιν οἱ βάρβαροι διαφερόντως τιμήσαντες τοὺς αὑτῶν νομοθέτας τε καὶ\n\nδιδασκάλους θεοὺς προσειπόντες. ψυχὰς γὰρ ἀγαθὰς κατὰ Πλάτωνα καταλιπούσας τὸν ὑπερουράνιον τόπον ὑπομεῖναι ἐλθεῖν εἰς τόνδε τὸν τάρταρον καὶ σῶμα ἀναλαβούσας τῶν ἐν γενέσει κακῶν ἁπάντων μετασχεῖν ὑπολαμβάνουσι, κηδομένας τοῦ τῶν ἀνθρώπων γένους, αἳ νόμους τε ἔθεσαν καὶ φιλοσοφίαν ἐκήρυξαν, οὗ μεῖζον ἀγαθὸν τῷ τῶν ἀνθρώπων γένει οὔτ' ἦλθέν ποτε ἐκ θεῶν οὔτ' ἀφίξεται. καί μοι δοκοῦσιν αἰσθόμενοι τῆς μεγάλης εὐποιίας τῆς διὰ τῶν σοφῶν σεβασθῆναί τε τοὺς ἄνδρας καὶ δημοσίᾳ φιλοσοφῆσαι Βραχμᾶνές τε σύμπαντες καὶ Ὀδρύσαι καὶ Γέται καὶ τὸ τῶν Αἰγυπτίων γένος καὶ ἐθεολόγησαν ἀκριβῶς τὰ ἐκείνων, Χαλδαῖοί τε καὶ Ἀράβιοι οἱ κληθέντες εὐδαίμονες καὶ ὅσοι γε τὴν Παλαιστίνην κατῴκησαν καὶ τοῦ Περσικοῦ γένους οὐ τὸ ἐλάχιστον μέρος καὶ ἄλλα πρὸς τούτοις γένη μυρία.","english":"Plato does not deny that the finest things in philosophy are imported from the barbarians, and he admits that he traveled to Egypt. At any rate, in the Phaedo he says that the philosopher can benefit from everywhere, writing: \"Broad is Hellas, Cebes, he said, wherein there are altogether good men, and many are the races of the barbarians as well.\" Thus Plato thinks that some barbarians are philosophers, whereas Epicurus, on the contrary, supposes that only Greeks are able to philosophize. In the Symposium, praising the barbarians as having practiced with distinction, he says truly that \"others elsewhere, in many places, both among Greeks and barbarians, for whom many shrines have already been established because of such children.\" It is clear that the barbarians, having honored their own lawgivers and teachers in an exceptional way, addressed them as gods. For according to Plato, they suppose that good souls, having left the supercelestial place, deign to come down into this Tartarus and, taking on a body, partake of all the evils of generation, caring for the human race; these souls established laws and proclaimed philosophy—than which no greater good has ever come from the gods to the human race, nor will come. And it seems to me that, perceiving the great beneficence through the wise, they revered these men and philosophized publicly: all the Brahmans, the Odrysians, the Getae, the race of the Egyptians, and they theologically expounded their teachings accurately; also the Chaldeans, the Arabs called the Happy, and all who inhabited Palestine, and not the least part of the Persian race, and countless other races besides these.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλάτων δὲ οὐκ ἀρνεῖται","severity":"info","text":"Clement argues that Plato acknowledged borrowing from barbarians, contrasting him with Epicurus who denied non-Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ Φαίδωνί φησι","severity":"info","text":"Clement quotes Plato's Phaedo (78a) to support the idea that philosophers learn from all peoples, including barbarians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βραχμᾶνές τε σύμπαντες καὶ Ὀδρύσαι καὶ Γέται","severity":"info","text":"Clement lists Brahmans (Indian sages), Odrysians (Thracian tribe), and Getae (possibly Thracian or Scythian) as examples of barbarian philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸν ὑπερουράνιον τόπον","severity":"info","text":"The phrase 'supercelestial place' echoes Plato's Phaedrus (247c), describing the realm of Forms beyond the heavens.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίκουρος ἔμπαλιν ὑπολαμβάνει","severity":"info","text":"Clement contrasts Epicurus' view that only Greeks can philosophize, a stance Clement rejects to support his universalist argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† μόνους ἀληθῶς φησι","severity":"caution","text":"The Greek text has a crux (†) at this point, indicating a textual corruption or uncertain reading; the translation follows a conjectural restoration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The crux (†) in the Greek at 'μόνους ἀληθῶς φησι' makes the exact wording uncertain; the translation adopts a plausible reading.","The identity of 'Getae' is ambiguous—possibly Thracian or Scythian, but Clement groups them with other barbarian sages."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"ὁ δὲ Πλάτων δῆλον ὡς σεμνύνων αἰεὶ τοὺς βαρβάρους εὑρίσκεται, μεμνημένος αὑτοῦ τε καὶ Πυθαγόρου τὰ πλεῖστα καὶ γενναιότατα τῶν δογμάτων ἐν βαρβάροις μαθόντος. διὰ τοῦτο καὶ γένη βαρβάρων εἶπεν, γένη φιλοσόφων ἀνδρῶν βαρβάρων γινώσκων, ἔν τε τῷ Φαίδρῳ τὸν Αἰγύπτιον βασιλέα καὶ τοῦ Θωὺθ ἡμῖν σοφώτερον δείκνυσιν, ὅντινα Ἑρμῆν οἶδεν ὄντα. ἀλλὰ κἀν τῷ Χαρμίδῃ Θρᾷκάς τινας ἐπιστάμενος φαίνεται, οἳ λέγονται ἀθανατίζειν τὴν ψυχήν. Ἱστορεῖται δὲ Πυθαγόρας μὲν Σώγχιδι τῷ Αἰγυπτίῳ ἀρχιπροφήτῃ μαθητεῦσαι, Πλάτων δὲ Σεχνούφιδι τῷ Ἡλιοπολίτῃ, Εὔδοξος δὲ ὁ Κνίδιος Κονούφιδι τῷ καὶ αὐτῷ Αἰγυπτίῳ. ἐν δὲ τῷ περὶ ψυχῆς Πλάτων ** πάλιν προφητείαν γνωρίζων φαίνεται, προφήτην εἰσάγων τὸν τῆς Λαχέσεως λόγον ἐξαγγέλλοντα πρὸς τὰς κληρου1.15.69.3 μένας ψυχὰς καὶ προθεσπίζοντα. κἀν τῷ Τιμαίῳ τὸν σοφώτατον Σόλωνα μανθάνοντα εἰοάγει πρὸς τοῦ βαρβάρου. ἔχει δὲ τὰ τῆς λέξεως ὧδε· ὦ Σόλων, Σόλων, Ἕλληνες ὑμεῖς αἰεὶ παῖδές ἐστε, γέρων δὲ Ἕλλην οὐδείς· οὐ γὰρ ἔχετε μάθημα χρόνῳ πολιόν. Δημόκριτος γὰρ τοὺς Βαβυλωνίους λόγους προσλαβὼν τοὺς ἠθικοὺς πεποίηται· λέγεται γὰρ τὴν Ἀκικάρου στήλην ἑρμηνευθεῖσαν τοῖς ἰδίοις συντάξαι συγγράμμασι κἄστιν ἐπισημήνασθαι τὰ παρ' αὐτοῦ, τάδε λέγει Δημόκριτος γράφοντος. ναὶ μὴν καὶ περὶ αὑτοῦ ᾑ σεμνυνόμενός φησί που ἐπὶ τῇ πολυμαθία·","english":"Plato is clearly found always exalting the barbarians, remembering that he himself and Pythagoras learned most and noblest of their doctrines among barbarians. For this reason he also spoke of barbarian races, knowing races of barbarian wise men; and in the Phaedrus he shows us the Egyptian king and Thoth as wiser than him, whom he knows to be Hermes. Moreover, in the Charmides he appears acquainted with certain Thracians, who are said to hold the soul immortal. It is recorded that Pythagoras studied under Sonchis the Egyptian chief prophet, Plato under Sechnuphis of Heliopolis, and Eudoxus of Cnidus under Konuphis, also an Egyptian. In the dialogue On the Soul, Plato again appears to recognize prophecy, introducing a prophet who proclaims the speech of Lachesis to the souls being allotted and foretells their lots. And in the Timaeus he introduces the very wise Solon learning from the barbarian. The text runs thus: \"O Solon, Solon, you Greeks are always children, and there is no Greek who is old; for you possess no learning that is hoary with time.\" For Democritus, having taken up the Babylonian discourses, composed his ethical works; for it is said that he arranged the pillar of Akikaros, once interpreted, into his own writings, and that he marked what was from him, writing \"Democritus says this.\" Indeed, he also, boasting of his own wide learning, says somewhere:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Σώγχις","severity":"info","text":"Sonchis is named by Clement as an Egyptian chief prophet; the name appears in other sources as a teacher of Pythagoras, though historicity is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀκικάρου στήλη","severity":"info","text":"The 'pillar of Akikaros' likely refers to the Ahiqar tradition, a Near Eastern wisdom text. Clement claims Democritus adapted it into his ethical works.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὦ Σόλων, Σόλων, Ἕλληνες ὑμεῖς αἰεὶ παῖδές ἐστε","severity":"info","text":"Clement quotes Plato's Timaeus 22b, where an Egyptian priest tells Solon that Greeks are 'always children' lacking ancient learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐν δὲ τῷ περὶ ψυχῆς Πλάτων ** πάλιν προφητείαν γνωρίζων φαίνεται","severity":"caution","text":"The Greek has a lacuna marked by ** after Πλάτων; the text is corrupt at this point, and the exact reference to Plato's 'On the Soul' is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δημόκριτος","severity":"info","text":"Clement's claim that Democritus used Babylonian sources reflects a common apologetic strategy to show Greek philosophy's debt to barbarian wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βαρβάρων","severity":"info","text":"Clement uses 'barbarian' positively to denote non-Greek peoples, especially Egyptians and Thracians, as sources of philosophical wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after Πλάτων in the phrase about the dialogue 'On the Soul' leaves the exact Platonic reference uncertain.","The identity of 'Akikaros' and the precise relationship to Democritus' works are unclear from Clement's text alone."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"ἐγὼ δὲ τῶν κατ' ἐμαυτὸν ἀνθρώπων γῆν πλείστην ἐπεπλανησάμην, ἱστορέων τὰ μήκιστα, καὶ ἀέρας τε καὶ γέας πλείστας εἶδον, καὶ λογίων ἀνθρώπων πλείστων ἐπήκουσα, καὶ γραμμέων συνθέσι μετὰ ἀποδείξεως οὐδείς κώ με παρήλλαξεν, οὐδ' οἱ Αἰγυπτίων καλεόμενοι Ἁρπεδονάπται, σὺν τοῖς δ' ἐπὶ πᾶσιν ἐπ' ἔτε' ὀγδώκοντα ἐπὶ ξείνης ἐγενήθην. ἐπῆλθε γὰρ Βαβυλῶνά τε καὶ Περσίδα καὶ Αἴγυπτον τοῖς τε Μάγοις καὶ τοῖς ἱερεῦσι μαθητεύων. Ζωροάστρην δὲ τὸν Μάγον τὸν Πέρσην ὁ Πυθαγόρας ἐζήλωσεν, καὶ βίβλους ἀποκρύφους τἀνδρὸς τοῦδε οἱ τὴν Προδίκου μετιόντες αἵρεσιν αὐχοῦσι κεκτῆσθαι. Ἀλέξανδρος δὲ ἐν τῷ περὶ Πυθαγορικῶν συμβόλων Ζαράτῳ τῷ Ἀσσυρίῳ μαθητεῦσαι ἱστορεῖ τὸν Πυθαγόραν (Ἰεζεκιὴλ τοῦτον ἡγοῦνταί τινες, οὐκ ἔστι δέ, ὡς ἔπειτα δηλωθήσεται), ἀκηκοέναι τε πρὸς τούτοις Γαλατῶν καὶ Βραχμάνων τὸν Πυθαγόραν βούλεται. Κλέαρχος δὲ ὁ Περιπατητικὸς εἰδέναι φησί τινα Ἰουδαῖον, ὃς Ἀριστοτέλει συνεγένετο. Ἡράκλειτος γὰρ οὐκἀνθρωπίνως φησίν, ἀλλὰ σὺν θεῷ τὸ μέλλον Σιβύλλῃ πεφάνθαι. φασὶ γοῦν ἐν Δελφοῖς παρὰ τὸ βουλευτήριον δείκνυσθαι πέτραν τινά. ἐφ' ἧς λέγεται καθίζεσθαι τὴν πρώτην Σίβυλλαν ἐκ τοῦ Ἑλικῶνος παραγενομένην ὑπὸ τῶν Μουσῶν τραφεῖσαν. ἔνιοι δέ φασιν ἐκ Μαλιέων ἀφικέσθαι Λαμίας οὖσαν θυγατέρα τῆς Ποσειδῶνος.","english":"I, for my part, have wandered over more land than any man of my time, investigating the greatest matters, and have seen the most climates and lands, and have heard the most learned men, and in the composition of writings with demonstration no one has surpassed me, not even those called the Harpedonaptae of the Egyptians, and in addition to all this I spent eighty years abroad. For I went to Babylon and Persia and Egypt, studying with the Magi and the priests. Pythagoras emulated Zoroaster the Persian Magus, and those who follow the school of Prodicus boast of possessing secret books of that man. Alexander, in his work On Pythagorean Symbols, records that Pythagoras studied with Zaratas the Assyrian (some think this is Ezekiel, but it is not, as will be shown later), and he also wishes that Pythagoras heard the Galatians and the Brahmans in addition. Clearchus the Peripatetic says that he knows of a certain Jew who associated with Aristotle. For Heraclitus says, not in a human manner, but with divine inspiration, that the future was revealed to the Sibyl. At any rate, they say that in Delphi near the council chamber a certain rock is shown, upon which the first Sibyl is said to have sat, having come from Helicon and been nurtured by the Muses. Some say she came from the Maliac region, being the daughter of Lamia, daughter of Poseidon.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἁρπεδονάπται","severity":"info","text":"The Harpedonaptae were Egyptian rope-stretchers, surveyors whose geometric knowledge was legendary. Clement cites them as exemplars of precise measurement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ζωροάστρην","severity":"info","text":"Zoroaster is presented as a Persian Magus whom Pythagoras emulated. This reflects a common Hellenistic trope linking Greek philosophy to Eastern wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προδίκου","severity":"info","text":"Prodicus was a 5th-century BCE sophist. His followers claimed secret books of Zoroaster, a detail Clement uses to critique heretical claims to esoteric knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰεζεκιὴλ","severity":"info","text":"Clement notes that some identify Zaratas with the prophet Ezekiel, but he denies this, promising later clarification. This reflects early Christian attempts to align biblical figures with pagan sages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σίβυλλαν","severity":"info","text":"The Sibyl, a prophetic figure, is linked to Heraclitus and Delphi. Clement uses this to show that pagan prophecy, like Greek philosophy, can be a preparation for Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γαλατῶν","severity":"caution","text":"The mention of Galatians (Gauls) as teachers of Pythagoras is historically implausible. Clement likely transmits a confused tradition; the text may reflect a scribal error or conflation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zaratas' and its relation to Zoroaster or Ezekiel is left unresolved; Clement promises future clarification.","The phrase 'Γαλατῶν' may be a textual corruption or a misidentification of another group (e.g., Chaldeans)."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Σαραπίων δὲ ἐν τοῖς ἔπεσι μηδὲ ἀποθανοῦσαν λῆξαι μαντικῆς φησι τὴν Σίβυλλαν, καὶ τὸ μὲν εἰς ἀέρα χωρῆσαν αὐτῆς μετὰ τελευτήν, τοῦτ' εἶναι τὸ ἐν φήμαις καὶ κληδόσι μαντευόμενον, ἐκ δὲ τοῦ εἰς γῆν μεταβαλόντος σώματος πόας ὡς εἰκὸς ἀναφυείσης, ὅσα ἂν αὐτὴν ἐπινεμηθῇ θρέμματᾳ κατ' ἐκεῖνον δήπουθεν γενόμενα τὸν τόπον, ἀκριβῆ τὴν διὰ τῶν\n\nσπλάγχνων τοῖς ἀνθρώποις προφαίνειν τοῦ μέλλοντος δήλωσιν γράφει, τὴν δὲ ψυχὴν αὐτῆς εἶναι τὸ ἐν τῇ σελήνῃ φαινόμενον πρόσωπον οἴεται. Τάδε μὲν περὶ Σιβύλλης· Νουμᾶς δὲ ὁ Ῥωμαίων βασιλεὺς Πυθαγόρειος μὲν ἦν, ἐκ δὲ τῶν Μωυσέως ὠφεληθεὶς διεκώλυσεν ἀνθρωποειδῆ καὶ ζῳόμορφον εἰκόνα θεοῦ Ῥωμαίους κτίζειν. ἐν γοῦν ἑκατὸν καὶ ἑβδομήκοντα τοῖς πρώτοις ἔτεσι ναοὺς οἰκοδομούμενοι ἄγαλμα οὐδὲν οὔτε πλαστὸν οὔτε μὴν γραπτὸν ἐποιήσαντο. ἐπεδείκνυτο γὰρ αὐτοῖς ὁ Νουμᾶς δι' ἐπικρύψεως ὡς οὐκ ἐφάψασθαι τοῦ βελτίστου δυνατὸν ἄλλως ἢ μόνῳ τῷ νῷ. Φιλοσοφία τοίνυν πολυωφελές τι χρῆμα πάλαι μὲν ἤκμασε παρὰ βαρβάροις κατὰ τὰ ἔθνη διαλάμψασα, ὕστερον δὲ καὶ εἰς Ἕλληνας κατῆλθεν. προέστησαν δ' αὐτῆς Αἰγυπτίων τε οἱ προφῆται καὶ Ἀσσυρίων οἱ Χαλδαῖοι καὶ Γαλατῶν οἱ Δρυΐδαι καὶ Σαμαναῖοι Βάκτρων καὶ Κελτῶν οἱ φιλοσοφήσαντες καὶ Περσῶν οἱ Μάγοι (οἳ μαγείᾳ καὶ τοῦ σωτῆρος προεμήνυσαν τὴν γένεσιν, ἀστέρος αὐτοῖς καθηγουμένου εἰς τὴν Ἰουδαίαν ἀφικνούμενοι γῆν) Ἰνδῶν τε οἱ γυμνοσο1.15.71.5 φισταί, ἄλλοι γε φιλόσοφοι βάρβαροι. διττὸν δὲ τούτων τὸ γένος, οἳ μὲν Σαρμᾶναι αὐτῶν, οἳ δὲ Βραχμᾶναι καλούμενοι.","english":"Serapion in his poems says that the Sibyl did not cease from prophecy even after death, and that the part of her that went into the air after her death is what gives oracles in rumors and omens, while from her body, which turned into earth, grasses naturally sprang up, and whatever animals graze on that spot, their entrails, he writes, provide men with an accurate revelation of the future; and he thinks that her soul is the face seen in the moon. So much concerning the Sibyl. Numa, the king of the Romans, was a Pythagorean, and having been benefited by the writings of Moses, he prevented the Romans from making anthropomorphic or zoomorphic images of God. Indeed, for the first one hundred and seventy years, though they built temples, they made no statue, either sculpted or painted. For Numa showed them, by concealment, that it is impossible to grasp the Best otherwise than by the mind alone. Philosophy, then, is a thing of great utility; it flourished long ago among the barbarians, shining forth among the various nations, and later came also to the Greeks. Its leaders were the prophets of the Egyptians, the Chaldeans of the Assyrians, the Druids of the Galatians, the Samanaeans of the Bactrians, the philosophers of the Celts, and the Magi of the Persians (who by their magic foretold the birth of the Savior, coming to the land of Judea guided by a star), and the Gymnosophists of the Indians, and other barbarian philosophers. And these are of two kinds: some are called Sarmanae, others Brachmanae.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Σίβυλλα","severity":"info","text":"The Sibyl was a prophetic figure in Greco-Roman tradition, often associated with oracular utterances. Serapion's poetic account of her posthumous prophecy is a rare, syncretistic elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νουμᾶς","severity":"info","text":"Numa Pompilius, legendary second king of Rome, is here portrayed as a Pythagorean influenced by Moses. This reflects Clement's apologetic strategy of tracing Greek wisdom to Jewish sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γυμνοσοφισταί","severity":"info","text":"Gymnosophists (γυμνοσοφισταί) is a Greek term for Indian ascetic philosophers, often identified with the Brahmans. Clement distinguishes two groups: Sarmanae (Śramaṇas) and Brachmanae (Brahmins).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀστέρος","severity":"info","text":"The reference to the Magi foretelling the Savior's birth guided by a star echoes the Gospel of Matthew (2:1-12). Clement adapts this to argue for barbarian philosophy anticipating Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φιλοσοφία τοίνυν πολυωφελές τι χρῆμα","severity":"info","text":"This sentence marks a thematic shift from specific examples (Sibyl, Numa) to a general claim about philosophy's utility and its spread from barbarians to Greeks, framing the preceding as evidence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μάγοι","severity":"info","text":"Clement's positive portrayal of the Magi as foretelling Christ's birth contrasts with earlier Greek and Jewish polemics. This reflects early Christian efforts to reclaim non-Jewish prophetic traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Serapion is uncertain; he may be a lost Hellenistic poet or a figure known only through Clement. The phrase 'ἐν τοῖς ἔπεσι' could mean 'in his poems' or 'in his epic verses'.","The phrase 'οἳ μαγείᾳ καὶ τοῦ σωτῆρος προεμήνυσαν' is ambiguous: 'μαγείᾳ' could mean 'by magic' or 'by their lore as Magi'; Clement likely intends the latter to align with Christian prophecy."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"καὶ τῶν Σαρμανῶν οἱ ὑλόβιοι προσαγορευόμενοι οὔτε πόλεις οἰκοῦσιν οὔτε στέγας ἔχουσιν, δένδρων δὲ ἀμφιέννυνται φλοιοῖς καὶ ἀκρόδρυα σιτοῦνται καὶ ὕδωρ ταῖς χερσὶ πίνουσιν, οὐ γάμον, οὐ παιδοποιίαν ἴσασιν, ὥσπερ οἱ νῦν Ἐγκρατηταὶ καλούμενοι. εἰσὶ δὲ τῶν Ἰνδῶν οἱ τοῖς Βούττα πειθόμενοι παραγγέλμασιν. ὃν δι' ὑπερβολὴν σεμνότητος ὡς θεὸν τετιμήκασι. Σκύθης δὲ καὶ Ἀνάχαρσις ἦν, καὶ πολλῶν παρ' Ἕλλησι διαφέρων οὗτος ἀναγράφεται φιλοσόφων. τοὺς δὲ Ὑπερβορέους Ἑλλάνικος ὑπὲρ τὰ Ῥίπαια ὄρη οἰκεῖν ἱστορεῖ, διδάσκεσθαι δὲ αὐτοὺς δικαιοσύνην μὴ κρεοφαγοῦντας, ἀλλ' ἀκροδρύοις χρωμένους. τοὺς ἑξηκονταετεῖς οὗτοι ἔξω πυλῶν ἄγοντες ἀφανίζουσιν. εἰσὶ δὲ καὶ παρὰ Γερμανοῖς αἱ ἱεραὶ καλούμεναι γυναῖκες, αἳ ποταμῶν δίναις προσβλέπουσαι καὶ ῥευμάτων ἑλιγμοῖς καὶ ψόφοις τεκμαίρονται καὶ προθεσπίζουσι τὰ μέλλοντα. αὗται γοῦν οὐκ εἴασαν αὐτοὺς τὴν μάχην θέσθαι πρὸς Καίσαρα πρὶν ἐπιλάμψαι σελήνην τὴν νέαν. τούτων ἁπάντων πρεσβύτατον μακρῷ τὸ Ἰουδαίων γένος, καὶ τὴν παρ' αὐτοῖς φιλοσοφίαν ἔγγραπτον γενομένην προκατάρξαι τῆς παρ' Ἕλλησι φιλοσοφίας διὰ πολλῶν ὁ Πυθαγόρειος ὑποδείκνυσι Φίλων, οὐ μὴν ἀλλὰ καὶ Ἀριστόβουλος ὁ Περιπατητικὸς καὶ ἄλλοι πλείους, ἵνα μὴ κατ' ὄνομα ἐπιὼν διατρίβω. φανερώτατα δὲ Μεγασθένης ὁ συγγραφεὺς ὁ Σελεύκῳ τῷ Νικάτορι συμβεβιωκὼς ἐν τῇ τρίτῃ τῶν Ἰνδικῶν ὧδε γράφει· ἅπαντα μέντοι τὰ περὶ φύσεως εἰρημένα παρὰ τοῖς ἀρχαίοις λέγεται καὶ παρὰ τοῖς ἔξω τῆς Ἑλλάδος φιλοσοφοῦσι, τὰ μὲν παρ' Ἰνδοῖς ὑπὸ τῶν Βραχμάνων, τὰ δὲ ἐν τῇ Συρίᾳ ὑπὸ τῶν καλουμένων Ἰουδαίων.","english":"And the Hylobii, as the Sarmatians call them, inhabit no cities nor have roofs, but clothe themselves in tree bark and eat tree fruits and drink water with their hands, knowing neither marriage nor procreation, just like those now called Encratites. There are also among the Indians those who obey the precepts of Boutta, whom they have honored as a god on account of his excessive sanctity. Anacharsis too was a Scythian, and he is recorded as surpassing many of the philosophers among the Greeks. Hellanicus records that the Hyperboreans dwell beyond the Rhipaean mountains, and that they are taught justice by not eating meat, but using tree fruits. These people take those who are sixty years old outside the gates and make them disappear. There are also among the Germans the so-called holy women, who by gazing at the eddies of rivers and the twists and sounds of streams divine and prophesy the future. These women, at any rate, did not allow them to join battle against Caesar before the new moon shone. Of all these, the race of the Jews is by far the oldest, and the Pythagorean Philo shows through many proofs that their philosophy, having been committed to writing, preceded the philosophy among the Greeks; and so too does Aristobulus the Peripatetic and many others, that I may not waste time going through them by name. Most clearly, Megasthenes, the writer who lived with Seleucus Nicator, writes as follows in the third book of his Indica: \"All the things said about nature among the ancients are also said among those who philosophize outside of Greece, some among the Indians by the Brahmans, and some in Syria by those called Jews.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὑλόβιοι","severity":"info","text":"The term 'Hylobii' (from ὕλη 'wood' and βίος 'life') designates a Sarmatian group living in forests, akin to the 'wood-eaters' or 'forest-dwellers' of ancient ethnography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βούττα","severity":"info","text":"Boutta (Βούττα) is Clement's Greek rendering of the Buddha, reflecting early Christian awareness of Indian ascetic traditions, likely via Hellenistic intermediaries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγκρατηταί","severity":"info","text":"The Encratites (Ἐγκρατηταί) were early Christian ascetics who rejected marriage and meat, paralleling the Hylobii; Clement draws a cross-cultural comparison to highlight shared practices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μεγασθένης","severity":"info","text":"Megasthenes, Seleucid ambassador to India, wrote the Indica; Clement cites his third book to claim that Greek natural philosophy derives from non-Greek sources, notably Brahmans and Jews.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φίλων","severity":"info","text":"Clement invokes Philo of Alexandria (the 'Pythagorean') and Aristobulus to argue Jewish philosophy predates Greek thought, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catalogue of foreign ascetic and prophetic traditions, culminating in a claim of Jewish priority; it functions as a rhetorical build-up to Clement's argument for Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Boutta' is ambiguous: it may refer to the Buddha or a different Indian sage; Clement's source is unclear.","The phrase 'τοὺς ἑξηκονταετεῖς ... ἀφανίζουσιν' is ambiguous: it may describe ritual exposure or sacrifice, but the exact practice is not specified."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"τινὲς δὲ μυθικώτερον τῶν Ἰδαίων καλουμένων δακτύλων σοφούς τινας πρώτους γενέσθαι λέγουσιν, εἰς οὓς ἥ τε τῶν Ἐφεσίων λεγομένων γραμμάτων καὶ ἡ τῶν κατὰ μου σικὴν εὕρεσις ῥυθμῶν ἀναφέρεται· δι' ἣν αἰτίαν οἱ παρὰ τοῖς μουσικοῖς δάκτυλοι τὴν προσηγορίαν εἰλήφασι. Φρύγες δὲ ἦσαν καὶ βάρβαροι οἱ Ἰδαῖοι δάκτυλοι. Ἡρόδωρος δὲ τὸν Ἡρακλέα μάντιν καὶφυσικὸν γενόμενον ἱστορεῖ παρὰ Ἄτλαντος τοῦ βαρβάρου τοῦ Φρυγὸς διαδέχεσθαι τοὺς τοῦ κόσμου κίονας, αἰνιττομένου τοῦ μύθου τὴν τῶν οὐρανίων ἐπιστήμην μαθήσει διαδέχεσθαι. ὁ δὲ Βηρύτιος Ἕρμιππος Χείρωνα τὸν Κένταυρον σοφὸν καλεῖ, ἐφ' οὗ καὶ ὁ τὴν Τιτανομαχίαν γράψας φησίν, ὡς πρῶτος οὗτος εἴς τε δικαιοσύνην θνητῶν γένος ἤγαγεν δείξας ὅρκους καὶ θυσίας ἱλαρὰς καὶ σχήματα Ὀλύμπου. παρὰ τούτῳ Ἀχιλλεὺς παιδεύεται ὁ ἐπ' Ἴλιον στρατεύσας, Ἱππὼ δὲἡ θυγάτηρ τοῦ Κενταύρου συνοικήσασα Αἰόλῳ ἐδιδάξατο αὐτὸν τὴν φυσικὴν θεωρίαν, τὴν πάτριον ἐπιστήμην. μαρτυρεῖ καὶ Εὐριπίδης περὶ τῆς Ἱπποῦς ὧδέ πως· ἣ πρῶτα μὲν τὰ θεῖα προὐμαντεύσατο χρησμοῖσι","english":"Some more mythically inclined say that certain wise men first came to be among the so-called Idaean Dactyls, to whom the invention of the so-called Ephesian letters and of musical rhythms is attributed; for this reason the dactyls among musicians have taken their name. The Idaean Dactyls were Phrygians and barbarians. Herodorus records that Heracles, having become a seer and a natural philosopher, received from Atlas the barbarian Phrygian the pillars of the cosmos, the myth hinting that knowledge of heavenly things is received through learning. Hermippus of Berytus calls Cheiron the Centaur wise, and the author of the Titanomachy says of him that he first led the race of mortals to justice, revealing oaths, propitiatory sacrifices, and the figures of Olympus. Achilles, who campaigned against Ilium, was educated by him; and Hippo, the daughter of the Centaur, having married Aeolus, taught him natural philosophy, the ancestral science. Euripides also bears witness concerning Hippo somewhat as follows: \"She first prophesied divine things by oracles","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰδαίων καλουμένων δακτύλων","severity":"info","text":"The Idaean Dactyls are mythical beings associated with Mount Ida in Phrygia, often considered inventors of metalworking and music. Clement uses them to argue for barbarian origins of Greek wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐφεσίων λεγομένων γραμμάτων","severity":"info","text":"The 'Ephesian letters' were magical incantations or symbols associated with Ephesus, used in amulets. Clement attributes their invention to the Idaean Dactyls, linking barbarian wisdom to Greek magic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Χείρωνα τὸν Κένταυρον","severity":"info","text":"Cheiron the Centaur is a figure from Greek myth, tutor of heroes like Achilles. Clement cites Hermippus and the Titanomachy to present Cheiron as a civilizing sage, paralleling his own argument for barbarian sources of Greek culture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἱππὼ δὲἡ θυγάτηρ τοῦ Κενταύρου","severity":"info","text":"Hippo, daughter of Cheiron, is a lesser-known figure. Clement's citation of Euripides (likely from a lost play) shows how classical drama was used by Christian authors to support claims about the transmission of knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φρύγες δὲ ἦσαν καὶ βάρβαροι οἱ Ἰδαῖοι δάκτυλοι","severity":"info","text":"This sentence explicitly labels the Idaean Dactyls as Phrygians and barbarians, reinforcing Clement's overarching argument that Greek philosophy and culture derive from non-Greek sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡρόδωρος δὲ τὸν Ἡρακλέα μάντιν καὶφυσικὸν γενόμενον ἱστορεῖ","severity":"caution","text":"The text reads 'καὶφυσικὸν' (likely a scribal error for 'καὶ φυσικὸν'). The sense is clear: Herodorus records Heracles as a seer and natural philosopher. The manuscript tradition may have minor orthographic variants.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Herodorus' is uncertain; possibly the mythographer Herodorus of Heraclea (5th century BCE). The phrase 'τὴν πάτριον ἐπιστήμην' could mean 'ancestral knowledge' or 'knowledge of the fatherland'."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"σαφέσιν ἀστέρων ἐπ' ἀντολαῖς. παρὰ τῷ Αἰόλῳ τούτῳ Ὀδυσσεὺς μετὰ τὴν Ἰλίου ἅλωσιν ξενίζεται. παρατήρει μοι τοὺς χρόνους εἰς σύγκρισιν τῆς Μωυσέως ἡλικίας καὶ τῆς κατ' αὐτὸν ἀρχαιοτάτης φιλοσοφίας. Οὐ μόνης δὲ φιλοσοφίας, ἀλλὰ καὶ πάσης σχεδὸν τέχνης εὑρεταὶ βάρβαροι. Αἰγύπτιοι γοῦν πρῶτοι ἀστρολογίαν εἰς ἀνθρώπους ἐξήνεγκαν, ὁμοίως δὲ καὶ Χαλδαῖοι. Αἰγύπτιοι λύχνους τε αὖ καίειν πρῶτοι κατέδειξαν καὶ τὸν ἐνιαυτὸν εἰς δώδεκα μῆνας διεῖλον καὶ ἐν ἱεροῖς μίσγεσθαι γυναιξὶν ἐκώλυσαν μηδ' εἰς ἱερὰ εἰσιέναι ἀπὸ γυναικὸς ἀλού1.16.74.3 τους ἐνομοθέτησαν γεωμετρίας τε αὖ εὑρεταὶ οἱ αὐτοὶ γεγόνασιν. εἰσὶν δὲ οἳ Κᾶρας οἳ τὴν δι' ἀστέρων πρόγνωσιν ἐπινενοηκέναι λέγουσιν. πτήσεις δὲ ὀρνίθων παρεφυλάξαντο πρῶτοι Φρύγες, καὶ θυτικὴν ἠκρίβωσαν Τοῦσκοι, Ἰταλίας γείτονες. Ἴσαυροι δὲ καὶ Ἄραβες ἐξεπόνησαν τὴν οἰωνιστικήν, ὥσπερ ἀμέλει Τελμισεῖς τὴν δι' ὀνείρων μαντικήν. Τυρρηνοὶ δὲ σάλπιγγα ἐπενόησαν καὶ Φρύγες αὐλόν· Φρύγες γὰρ ἤστην Ὄλυμπός τε καὶ Μαρσύας. Κάδμος δὲ Φοῖνιξ ἦν ὁ τῶν γραμμάτων Ἕλλησιν εὑρετής, ὥς φησιν Ἔφορος, ὅθεν καὶ Φοινικήια τὰ γράμματα Ἡρόδοτος κεκλῆσθαι γράφει· οἳ δὲ Φοίνικας καὶ Σύρους γράμματα ἐπινοῆσαι πρώτους λέγουσιν. ἰατρικὴν δὲ Ἆπιν Αἰγύπτιον αὐτόχθονα πρὶν εἰς Αἴγυπτον ἀφικέσθαι τὴν Ἰώ, μετὰ δὲ ταῦτα Ἀσκληπιὸν τὴν τέχνην αὐξῆσαι λέγουσιν. Ἄτλας δὲ ὁ Λίβυς πρῶτος ναῦν ἐναυπηγήσατο καὶ τὴν θάλασσαν ἔπλευσεν. Κέλμις τε αὖ καὶ Δαμναμενεὺς οἱ τῶν Ἰδαίων δάκτυλοι πρῶτοι σίδηρον εὗρον ἐν Κύπρῳ, Δέλας δὲ ἄλλος Ἰδαῖος εὗρε χαλκοῦ κρᾶσιν, ὡς δὲ Ἡσίοδος, Σκύθης.","english":"clear signs of stars at their risings. Odysseus, after the sack of Troy, is entertained by this Aeolus. Observe the times for comparison of the age of Moses and the most ancient philosophy associated with him. Not only philosophy, but nearly every art was invented by barbarians. Egyptians, for instance, first brought astrology to men, and likewise the Chaldeans. Egyptians also first showed how to kindle lamps, divided the year into twelve months, and forbade intercourse with women in temples and entering temples after being with a woman. They also became inventors of geometry. Some say that the Carians devised prognostication through stars. The Phrygians first observed the flights of birds, and the Tuscans, neighbors of Italy, perfected divination from sacrifices. The Isaurians and Arabs developed augury, and the Telmissians, as it happens, divination through dreams. The Tyrrhenians invented the trumpet, and the Phrygians the flute; for the Phrygians were Olympus and Marsyas. Cadmus, a Phoenician, was the discoverer of letters for the Greeks, as Ephorus says, whence Herodotus writes that the letters were called Phoenician; but some say that Phoenicians and Syrians first devised letters. Medicine, they say, was discovered by Epis, an Egyptian native, before Io came to Egypt, and after that Asclepius advanced the art. Atlas the Libyan first built a ship and sailed the sea. Celmis and Damnameneus, the Idaean Dactyls, first discovered iron in Cyprus, and Delas, another Idaean, discovered the mixing of copper; but according to Hesiod, a Scythian.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Αἰόλῳ","severity":"info","text":"Aeolus, the mythical ruler of the winds, is here the host of Odysseus after the Trojan War, a detail from Homer's Odyssey (Book 10). Clement uses this to anchor a chronological comparison with Moses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βάρβαροι","severity":"info","text":"In Clement's usage, 'barbarians' refers to non-Greek peoples, often including Egyptians, Phrygians, and others, whom he credits with originating arts and sciences to argue for the priority of Hebrew wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰδαίων δάκτυλοι","severity":"info","text":"The Idaean Dactyls are mythical beings associated with Mount Ida in Phrygia, credited with discovering iron and metalworking. Clement lists them among barbarian inventors, continuing his argument for non-Greek origins of civilization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἡσίοδος","severity":"info","text":"Clement cites Hesiod for the claim that a Scythian discovered copper mixing, though the extant Hesiodic corpus does not preserve this detail. The reference may come from a lost work or a later source.","cites":[],"named_sources":["Hesiod (lost work)"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἔφορος","severity":"info","text":"Ephorus, a 4th-century BCE Greek historian, is cited as the source for Cadmus the Phoenician inventing letters for the Greeks. This reflects a common ancient tradition, also noted by Herodotus.","cites":[],"named_sources":["Ephorus (fragmentary)"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλού1.16.74.3","severity":"caution","text":"The Greek text contains a corrupt or interpolated sequence 'ἀλού1.16.74.3', likely a scribal error or marginal note. The intended word may be 'ἀλούτου' (unwashed) or similar, but the sense is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ γυναικὸς ἀλού1.16.74.3' is corrupt; the reading assumes a prohibition on entering temples after intercourse, but the exact wording is uncertain.","The reference to Hesiod for a Scythian inventor is not found in surviving works, leaving the source ambiguous."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"ναὶ μὴν Θρᾷκες πρῶτοι τὴν καλουμένην ἅρπην εὗρον (ἔστι δὲ μάχαιρα καμπύλη) καὶ πρῶτοι πέλταις ἐπὶ τῶν ἵππων ἐχρήσαντο. ὁμοίως δὲ καὶ Ἰλλυριοὶ τὴν καλουμένην πάρμην ἐξεῦρον. ἔτι φασὶ Τουσκανοὺς πλαστικὴν ἐπινοῆσαι, Ἴτανόν τε (Σαυνίτης οὗτος ἦν) πρῶτον θυρεὸν κατασκευάσαι. Κάδμος γὰρ ὁ Φοῖνιξ λιθοτομίαν ἐξεῦρεν καὶ μέταλλα χρυσοῦ τὰ περὶ τὸ Πάγγαιον ἐπενόησεν ὄρος. ἤδη δὲ καὶ ἄλλο ἔθνος Καππάδοκες πρῶτοι εὗρον τὸν νάβλαν καλούμενον, ὃν τρόπον καὶ τὸ δίχορδον Ἀσσύριοι. Καρχηδόνιοι γὰρ πρῶτοι τετρήρη κατεσκεύασαν, ἐναυπήγησε δὲ αὐτὴν Βόσπορος αὐτοσχέδιον. Μήδειά τε ἡ Αἰήτου ἡ Κολχὶς πρώτη βαφὴν τριχῶν ἐπενόησεν. ἀλλὰ καὶ Νώροπες (ἔθνος ἐστὶ Παιονικόν, νῦν δὲ Νωρικὸν καλοῦνται) κατειργάσαντο χαλκὸν καὶ σίδηρον ἐκάθηραν πρῶτοι. Ἄμυκός τε ὁ Βεβρύκων βασιλεὺς ἱμάντας πυκτικοὺς πρῶτος εὗρεν. περί τε μουσικὴν Ὄλυμπος ὁ Μυσὸς τὴν Λύδιον ἁρμονίαν ἐφιλοτέχνησεν· οἵ τε Τρωγλοδύται καλούμενοι σαμβύκην εὗρον, ὄρ1.16.76.5 γανον μουσικόν. φασὶ δὲ καὶ τὴν πλαγίαν σύριγγα Σάτυρον εὑρεῖν τὸν Φρύγα· τρίχορδον δὲ ὁμοίως καὶ τὴν διάτονον ἁρμονίαν Ἄγνιν τὸν καὶ αὐτὸν Φρύγα· κρούματα δὲ Ὄλυμπον ὁμοίως τὸν Φρύγα, καθάπερ Φρύγιον ἁρμονίαν καὶ μιξοφρύγιον καὶ μιξολύδιον Μαρσύαν, τῆς αὐτῆς ὄντα τοῖς προειρημένοις χώρας, καὶ τὴν Δώριον Θάμυριν ἐπινοῆσαι τὸν Θρᾷκα. Πέρσας τε πρώτους ἀκηκόαμεν ἀπήνην καὶ κλίνην καὶ ὑποπόδιον ἐργάσασθαι τούς τε Σιδονίους τρίκροτον ναῦν κατασκευάσαι. Σικελοί τε οἱ πρὸς τῇ Ἰταλίᾳ πρῶτοι φόρμιγγα εὗρον οὐ πολὺ τῆς κιθάρας λειπομένην καὶ κρόταλα ἐπενόησαν.","english":"Indeed, the Thracians first invented the so-called harpe (which is a curved sword) and first used shields on horses. Similarly, the Illyrians invented the so-called parma. Furthermore, they say the Etruscans devised sculpture, and that Itanus (a Samnite) first constructed the thyreos. For Cadmus the Phoenician discovered stone-cutting and conceived of gold mines around Mount Pangaeum. Already another people, the Cappadocians, first invented the so-called nablas, just as the Assyrians invented the dichord. For the Carthaginians first constructed a quadrireme, and Bosporus built it extemporaneously. Medea, daughter of Aeëtes the Colchian, first devised hair dye. Moreover, the Noropes (a Paeonian people, now called Noricans) worked bronze and first purified iron. Amycus, king of the Bebryces, first invented boxing thongs. Concerning music, Olympus the Mysian crafted the Lydian harmony; the so-called Troglodytes invented the sambuca, a musical instrument. They say that the transverse syrinx was invented by Satyrus the Phrygian; the trichord and the diatonic harmony likewise by Agnis, also a Phrygian; and rhythms by Olympus, likewise the Phrygian, just as Marsyas, from the same region as those previously mentioned, invented the Phrygian, Mixophrygian, and Mixolydian harmonies, and Thamyris the Thracian devised the Dorian. We have heard that the Persians first made the carriage, bed, and footstool, and that the Sidonians constructed the trireme. The Sicels, near Italy, first invented the phorminx, not much inferior to the cithara, and devised castanets.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἅρπην","severity":"info","text":"The harpe is a curved sword or sickle, often associated with Thracian weaponry. Clement lists it among barbarian inventions to argue for non-Greek origins of culture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πάρμην","severity":"info","text":"Parma is a small round shield, here attributed to the Illyrians. The term is distinct from the larger thyreos mentioned later.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κάδμος","severity":"info","text":"Cadmus the Phoenician is a legendary figure credited with introducing the alphabet to Greece. Clement here attributes stone-cutting and gold mining to him, reinforcing the theme of barbarian priority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catalogue of inventions by various peoples, following a pattern: people + first invented + object. It continues Clement's argument that barbarians preceded Greeks in arts and crafts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Μαρσύαν","severity":"info","text":"Marsyas, a Phrygian satyr, is a figure in Greek myth who challenged Apollo to a musical contest. Clement's attribution of musical modes to him aligns with the theme of non-Greek origins.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὄλυμπον","severity":"caution","text":"Clement mentions two different figures named Olympus: one Mysian (Lydian harmony) and one Phrygian (rhythms). The text may conflate or distinguish them; the reading here treats them as separate individuals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Bosporus' as the builder of the quadrireme is unclear; it may be a personal name or a place name personified.","The distinction between the two Olympuses (Mysian vs. Phrygian) is ambiguous; the text may reflect different traditions."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ἐπί τε † Σεμιράμεως βασιλέως Αἰγυπτίων τὰ βύσσινα ἱμάτια εὑρῆσθαι ἱστοροῦσιν. καὶ πρώτην ἐπιστολὰς συντάξαι Ἄτοσσαν τὴν Περσῶν βασιλεύσασάν φησιν Ἑλλάνικος. Σκάμων μὲν οὖν ὁ Μιτυληναῖος καὶ Θεόφραστος ὁ Ἐρέσιος Κύδιππός τε ὁ Μαντινεύς, ἔτι τε Ἀντιφάνηςκαὶ Ἀριστόδημος καὶ Ἀριστοτέλης, πρὸς τούτοις δὲ Φιλοστέφανος, ἀλλὰ καὶ Στράτων ὁ Περιπατητικὸς ἐν τοῖς Περὶ εὑρημάτων ταῦτα ἱστόρησαν. παρεθέμην δὲ αὐτῶν ὀλίγα εἰς σύστασιν τῆς παρὰ βαρβάροις εὑρετικῆς καὶ βιωφελοῦς φύσεως,\n\nπαρ' ὧν Ἕλληνες τὰ ἐπιτηδεύματα ὠφέληνται. Εἰ δέ τις τὴν φωνὴν διαβάλλει τὴν βάρβαρον, ἐμοὶ δέ, φησὶν ὁ Ἀνάχαρσις, πάντες Ἕλληνες σκυθίζουσιν. οὗτος ἦν ὁ παρ' Ἕλλησι θαυμασθεὶς ὁ φήσας ἐμοὶ περίβλημα χλαῖνα, δεῖπνον γάλα, τυρός. ὁρᾷς φιλοσοφίαν βάρβαρον ἔργα ἐπαγγελλομένην, οὐ λόγους. ὁ δὲ ἀπόστολος οὕτω φησὶν καὶ ὑμεῖς διὰ τῆς γλώσσης ἐὰν μὴ εὔσημον λόγον δῶτε, πῶς γνωσθήσεται τὸ λαλούμενον; ἔσεσθε γὰρ εἰς ἀέρα λαλοῦντες. τοσαῦτα, εἰ τύχοι, γένη φωνῶν εἰσιν ἐν κόσμῳ, καὶ οὐδὲν ἄφωνον· ἐὰν οὖν μὴ εἰδῶ τὴν δύναμιν τῆς φωνῆς, ἔσομαι τῷ λαλοῦντι βάρβαρος καὶ ὁ λαλῶν ἐμοὶ βάρβαρος. καὶ ὁ λαλῶν γλώσσῃ προσευχέσθω, ἵνα διερμηνεύῃ. Ναὶ μὴν ὀψέ ποτε εἰς Ἕλληνας ἡ τῶν λόγων παρῆλθε διδασκαλία τε καὶ γραφή. Ἀλκμαίων γοῦν Περίθου Κροτωνιάτης πρῶτος φυσικὸν λόγον συνέταξεν. οἳ δὲ Ἀναξαγόραν Ἡγησιβούλου Κλαζομένιον πρῶτον διὰ γραφῆς ἐκδοῦναι βιβλίον ἱστοροῦσιν.","english":"They also record that linen garments were invented under King Semiramis of Egypt. And Hellanicus says that Atossa, who reigned over the Persians, was the first to compose letters. Now Scamon of Mytilene and Theophrastus of Eresus, as well as Cydippus of Mantinea, and further Antiphanes and Aristodemus and Aristotle, and in addition Philostephanus, and also Strato the Peripatetic in his work On Discoveries, have recorded these things. I have set forth only a few of them to demonstrate the inventive and life-benefiting nature among the barbarians, from whom the Greeks have derived their practices. And if someone disparages the barbarian tongue, yet to me, as Anacharsis says, all Greeks speak Scythian. This was the man admired among the Greeks, who said: \"My covering is a cloak, my dinner milk and cheese.\" You see a barbarian philosophy that proclaims deeds, not words. And the apostle speaks thus: \"And if you do not give a clear word through your tongue, how will what is spoken be understood? For you will be speaking into the air.\" There are, if it so happens, so many kinds of voices in the world, and none is speechless; therefore, if I do not know the power of the voice, I will be a barbarian to the speaker, and the speaker a barbarian to me. And let the one who speaks in a tongue pray that he may interpret. Indeed, only late did the teaching and writing of words come to the Greeks. At any rate, Alcmaeon of Croton, son of Perithus, was the first to compose a physical discourse. But some record that Anaxagoras of Clazomenae, son of Hegesibulus, was the first to publish a book in writing.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σεμιράμεως βασιλέως Αἰγυπτίων","severity":"info","text":"Clement mistakenly calls Semiramis an Egyptian king; historically, Semiramis was a legendary Assyrian queen. This reflects a common confusion in ancient sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος οὕτω φησὶν","severity":"info","text":"The apostle Paul is likely referenced; the sentiment echoes 1 Corinthians 14:9-11 on speaking in tongues and the need for interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀλκμαίων ... πρῶτος φυσικὸν λόγον συνέταξεν","severity":"info","text":"Clement credits Alcmaeon of Croton as the first to compose a physical discourse, a claim also found in Diogenes Laërtius (Lives 8.83).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρεθέμην δὲ αὐτῶν ὀλίγα","severity":"info","text":"Clement cites a chain of Greek authors (Scamon, Theophrastus, etc.) to support barbarian inventions, showing his method of compiling pagan sources for Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βάρβαρος","severity":"info","text":"Clement redefines 'barbarian' as relative: anyone not understanding another's speech is a barbarian, subverting Greek ethnocentrism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὀψέ ποτε εἰς Ἕλληνας ἡ τῶν λόγων παρῆλθε διδασκαλία τε καὶ γραφή","severity":"info","text":"Clement asserts that Greek literacy and teaching arrived late, supporting his argument for the priority of barbarian wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not explicitly named; it is inferred as Paul from the context of speaking in tongues.","The phrase 'εἰ τύχοι' (if it so happens) is ambiguous, possibly a rhetorical hedge."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"μέλος τε αὖ πρῶτος περιέθηκε τοῖς ποιήμασι καὶ τοὺς Λακεδαιμονίων νόμους ἐμελοποίησε Τέρπανδρος ὁ Ἀντισσαῖος, διθύραμβον δὲ ἐπενόησεν Λᾶσος Ἑρμιονεύς,ὕμνον Στησίχορος Ἱμεραῖος, χορείαν Ἀλκμὰν Λακεδαιμόνιος, τὰ ἐρωτικὰ Ἀνακρέων Τήιος, ὑπόρχησιν Πίνδαρος Θηβαῖος νόμους τε πρῶτος ᾖσεν ἐν χορῷ καὶ κιθάρᾳ Τιμόθεος ὁ Μιλήσιος. ναὶ μὴν ἴαμβον μὲν ἐπενόησεν Ἀρχίλοχος ὁ Πάριος, χωλὸν δὲ ἴαμβον Ἱππῶναξ ὁ Ἐφέσιος,καὶ τραγῳδίαν μὲν Θέσπις ὁ Ἀθηναῖος, κωμῳδίαν δὲ Σουσαρίων ὁ Ἰκαριεύς. τοὺς χρόνους τούτων παῖδες παραδιδόασι γραμματικῶν, μακρὸν δ' ἂν εἴη τούτους ἀκριβολογούμενον παραθέσθαι αὐτοῦ δεικνυμένου τοῦ Διονύσου, δι' ὃν καὶ Διονυσιακαὶ θέαι, μεταγενεστέρου Μωυσέως ἢ αὐτίκα μάλα. φασὶ δὲ καὶ τοὺς κατὰ διατριβὴν λόγους καὶ τὰ ῥητορικὰ ἰδιώματα εὑρεῖν καὶ μισθοῦ συνηγορῆσαι πρῶτον δικανικὸν λόγον εἰς ἔκδοσιν γραψάμενον Ἀντιφῶντα Σωφίλου Ῥαμνούσιον, ὥς φησι Διόδωρος, Ἀπολλόδωρος δὲ ὁ Κυμαῖος πρῶτος τοῦ γραμματικοῦ ἀντὶ τοῦ κριτικοῦ εἰσηγήσατο τοὔνομα καὶ γραμματικὸς προσηγορεύθη, ἔνιοι δὲ Ἐρατοσθένη τὸν Κυρηναῖόν φασιν, ἐπειδὴ ἐξέδωκεν οὗτος βιβλία δύο γραμματικὰ ἐπιγράψας. ὠνομάσθη δὲ γραμματικός, ὡς νῦν ὀνομάζομεν, πρῶτος Πραξιφάνης Διονυσοφάνους Μιτυληναῖος. Ζάλευκός τε ὁ Λοκρὸς πρῶτος ἱστό ρηται νόμους θέσθαι, οἳ δὲ Μίνω τὸν Διὸς ἐπὶ Λυγκέως. οὗτος μετὰ Δαναὸν γίνεται ἑνδεκάτῃ ἄνωθεν ἀπὸ Ἰνάχου καὶ Μωσέως γενεᾷ, ὡς ὀλίγον ὑποβάντες δείξομεν. Λυκοῦργος δὲ μετὰ πολλὰ τῆς Ἰλίου ἁλώσεως γεγονὼς ἔτη πρὸ τῶν ὀλυμπιάδων ἔτεσιν ἑκατὸν πεντήκοντα νομοθετεῖ Λακεδαιμονίοις·","english":"was the first to set melody to poems and to set the laws of the Lacedaemonians to music, Terpander of Antissa; the dithyramb was invented by Lasus of Hermione, the hymn by Stesichorus of Himera, the choral dance by Alcman of Lacedaemon, love poetry by Anacreon of Teos, the hyporcheme by Pindar of Thebes; and Timotheus of Miletus was the first to sing laws in a chorus and to the cithara. Indeed, the iambus was invented by Archilochus of Paros, the choliambus by Hipponax of Ephesus, tragedy by Thespis of Athens, and comedy by Susarion of Icaria. The dates of these men the children of the grammarians transmit, but it would be long to set them forth in detail, since Dionysus is shown to be much later than Moses, for whose sake the Dionysiac festivals are held. They also say that Antiphon of Rhamnus, son of Sophilus, was the first to discover arguments for discussion and rhetorical idioms, and to write a forensic speech for publication for a fee, as Diodorus says; and Apollodorus of Cumae was the first to introduce the name \"grammarian\" instead of \"critic\" and to be called a grammarian, though some say Eratosthenes of Cyrene, since he published two books entitled \"Grammatical.\" The name \"grammarian\" as we now use it was first applied to Praxiphanes of Mytilene, son of Dionysophanes. Zaleucus of Locri is recorded as the first to establish laws, though some say Minos, son of Zeus, in the time of Lynceus. This Lynceus is the eleventh generation from Danaus and from Moses, as we shall show a little later. Lycurgus, born many years after the capture of Troy, legislates for the Lacedaemonians one hundred and fifty years before the Olympiads.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μέλος τε αὖ πρῶτος περιέθηκε τοῖς ποιήμασι","severity":"info","text":"Clement attributes the first setting of melody to poems to Terpander of Antissa, a traditional founder of Greek music.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Διόνυσος","severity":"info","text":"Clement argues that Dionysus is later than Moses, using the invention of Greek poetic forms to support his chronology of pagan culture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γραμματικός","severity":"info","text":"Clement notes the shift from 'critic' to 'grammarian', attributing the term to Apollodorus of Cumae or Eratosthenes, and its modern usage to Praxiphanes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Λυκοῦργος","severity":"info","text":"Clement places Lycurgus 150 years before the Olympiads and after the fall of Troy, aligning with his scheme to show Greek lawgivers postdate Moses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ζάλευκος","severity":"info","text":"Zaleucus of Locri is cited as the first lawgiver, a claim found in later Greek sources; Clement contrasts this with Minos and his own Mosaic priority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παῖδες παραδιδόασι γραμματικῶν","severity":"caution","text":"The phrase 'children of the grammarians' is ambiguous; it may mean pupils or descendants, but Clement dismisses the need for precise dating.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Lynceus' is unclear; Clement may refer to a mythical figure or a historical king, but the text does not specify.","The phrase 'παῖδες παραδιδόασι γραμματικῶν' could mean either 'the children of the grammarians transmit' or 'the pupils of the grammarians transmit'; the reading 'children' is adopted."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Σόλωνος γὰρ τοὺς χρόνους προ1.16.80.1 ειρήκαμεν. Δράκων δὲ ὁ καὶ αὐτὸς νομοθέτης περὶ τὴν τριακοστὴν καὶ ἐνάτην ὀλυμπιάδα γεγονὼς εὑρίσκεται. Ἀντίλοχος δὲ αὖ ὁ τοὺς ἵστορας πραγματευσάμενος ἀπὸ τῆς Πυθαγόρου ἡλικίας ἐπὶ τὴν Ἐπικούρου τελευτήν, ** γαμηλιῶνος δὲ δεκάτῃ ἱσταμένου γενομένην, ἔτη φέρει τὰ πάντα τριακόσια δώδεκα. ἔτι φασὶ τὸ ἡρῷον τὸ ἑξάμετρον Φανοθέαν τὴν γυναῖκα Ἰκαρίου, οἳ δὲ Θέμιν μίαν τῶν Τιτανίδων εὑρεῖν. Δίδυμος δ' ἐν τῷ περὶ Πυθαγορικῆς φιλοσοφίας Θεανὼ τὴν Κροτωνιᾶτιν πρώτην γυναικῶν φιλοσοφῆσαι καὶ ποιήματα γράψαι ἱστορεῖ. Ἡ μὲν οὖν Ἑλληνικὴ φιλοσοφία, ὡς μέν τινες, κατὰ περίπτωσιν ἐπήβολος τῆς ἀληθείας ἁμῇ γέ πῃ, ἀμυδρῶς δὲ καὶ οὐ πάσης, γίνεται· ὡς δὲ ἄλλοι βούλονται, ἐκ τοῦ διαβόλου τὴν κίνησιν ἴσχει. ἔνιοι δὲ δυνάμεις τινὰς ὑποβεβηκυίας ἐμπνεῦσαι τὴν πᾶσαν φιλοσοφίαν ὑπει1.16.80.6 λήφασιν. ἀλλ' εἰ καὶ μὴ καταλαμβάνει ἡ Ἑλληνικὴ φιλοσοφία τὸ μέγεθος τῆς ἀληθείας, ἔτι δὲ ἐξασθενεῖ πράττειν τὰς κυριακὰς ἐντολάς, ἀλλ' οὖν γε προκατασκευάζει τὴν ὁδὸν τῇ βασιλικωτάτῃ διδασκαλίᾳ, ἁμῇ γέ πῃ σωφρονίζουσα καὶ τὸ ἦθος προτυποῦσα καὶ προστύφουσα εἰς παραδοχὴν τῆς ἀληθείας τὸν τὴν πρόνοιαν δοξάζοντα.","english":"We have already stated the times of Solon. Draco, also a lawgiver, is found to have lived around the thirty-ninth Olympiad. Antilochus, who compiled the histories from the age of Pythagoras to the death of Epicurus, which occurred on the tenth of the waning month of Gamelion, gives a total of three hundred and twelve years. Some say that the heroic hexameter was invented by Phanothea, the wife of Icarius, others by Themis, one of the Titanides. Didymus, in his work on Pythagorean philosophy, records that Theano of Croton was the first woman to philosophize and to write poems. Greek philosophy, then, as some hold, by a kind of chance attains to the truth, albeit dimly and not in its entirety; as others maintain, it derives its impulse from the devil. Some have supposed that certain inferior powers inspired the whole of philosophy. But even if Greek philosophy does not grasp the magnitude of the truth, and moreover fails to accomplish the Lord's commandments, yet it prepares the way for the most royal teaching, in some measure disciplining the character, forming the disposition, and training for the reception of the truth one who believes in providence.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"Δράκων","severity":"info","text":"Clement dates Draco to the 39th Olympiad (624–620 BCE), aligning with standard Greek chronology for the lawgiver.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀντίλοχος","severity":"info","text":"Antilochus, otherwise unknown, is cited for a chronological span from Pythagoras to Epicurus’ death (312 years), likely a lost Hellenistic source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γαμηλιών","severity":"info","text":"Gamelion is the seventh month of the Attic calendar (January–February); the tenth of the waning month corresponds to the 20th day.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φανοθέα","severity":"info","text":"Phanothea, wife of Icarius (the Attic hero of the Dionysian cult), is credited by some with inventing the heroic hexameter; Themis is a Titaness, linking poetry to divine origins.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δίδυμος","severity":"info","text":"Didymus (1st cent. BCE), the Alexandrian scholar, is cited for Theano of Croton as the first female philosopher-poet, reflecting Clement’s use of Hellenistic doxography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"προκατασκευάζει τὴν ὁδὸν τῇ βασιλικωτάτῃ διδασκαλίᾳ","severity":"info","text":"Clement argues Greek philosophy prepares the way for Christian teaching, a key apologetic stance: it disciplines character and trains for truth, despite not attaining it fully.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Antilochus and his work 'ἵστορες' is uncertain; the text may be corrupt or refer to a lost historian.","The phrase 'γαμηλιῶνος δὲ δεκάτῃ ἱσταμένου' could mean the 10th day of the month Gamelion, but 'ἱσταμένου' may indicate the beginning of the month; the translation 'waning month' is a plausible reading."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Ναί φασι γεγράφθαι· πάντες οἱ πρὸ τῆς παρουσίας τοῦ κυρίου κλέπται εἰσὶ καὶ λῃσταί. πάντες μὲν οὖν οἱ ἐν λόγῳ, οὗτοι δὴ οἱ πρὸ τῆς τοῦ λόγου σαρκώσεως, ἐξακούονται καθολικώτερον. ἀλλ' οἱ μὲν προφῆται, ἅτε ἀποσταλέντες καὶ ἐμπνευσθέντες ὑπὸ τοῦ κυρίου, οὐ κλέπται, ἀλλὰ διάκονοι. φησὶ γοῦν ἡ γραφή· ἀπέστειλεν ἡ σοφία τοὺς ἑαυτῆς δούλους, συγκαλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα οἴνου. φιλοσοφία δὲ οὐκ ἀπεστάλη ὑπὸ κυρίου, ἀλλ' ἦλθε, φασί, κλαπεῖσα ἢ παρὰ κλέπτου δοθεῖσα, εἴτ' οὖν δύναμις ἢ ἄγγελος μαθών τι τῆς ἀληθείας καὶ μὴ καταμείνας ἐν αὐτῇ, ταῦτα ἐνέπνευσε καὶ κλέψας ἐδίδαξεν, οὐχὶ μὴ εἰδότος τοῦ κυρίου τοῦ καὶ τὰ τέλη τῶν ἐσομένων πρὸ καταβολῆς τοῦ κόσμου καὶ τοῦ ἕκαστον εἶναι ἐγνωκότος, ἀλλὰ μὴ κωλύσαντος· εἶχεν γάρ τινα ὠφέλειαν τότε ἡ εἰς ἀνθρώπους ἐρχομένη κλοπή, οὐ τοῦ ὑφελομένου τὸ συμφέρον σκοπουμένου, κατευθυνούσης δὲ εἰς τὸ συμφέρον τῆς προνοίας τὴν ἔκβασιν τοῦ τολμήματος. Οἶδα πολλοὺς ἀδιαλείπτως ἐπιφυομένους ἡμῖν καὶ τὸ μὴ κωλῦον αἴτιον εἶναι λέγοντας· φασὶ γὰρ αἴτιον εἶναι κλοπῆς τὸν μὴ φυλάξαντα ἢ τὸν μὴ κωλύσαντα, ὡς τοῦ ἐμπρησμοῦ τὸν μὴ σβέσαντα τὸ δεινὸν ἀρχόμενον καὶ τοῦ ναυαγίου τὸν κυβερνήτην μὴ στείλαντα τὴν ὀθόνην. αὐτίκα κολάζονται πρὸς τοῦ νόμου οἱ τούτων αἴτιοι. ᾧ γὰρ κωλῦσαι δύναμις ἦν, τούτῳ καὶ ἡ αἰτία τοῦ συμβαίνοντος προσάπτεται. φαμὲν δὴ πρὸς αὐτοὺς τὸ αἴτιον ἐν τῷ ποιεῖν καὶ ἐνεργεῖν καὶ δρᾶν νοεῖσθαι, τὸ δὲ μὴ κωλῦον κατά γε τοῦτο ἀνενέρ1.17.82.4 γητον εἶναι.","english":"They say it has been written: all those before the coming of the Lord are thieves and robbers. All those, then, who are in the Word, these before the incarnation of the Word, are understood more universally. But the prophets, since they were sent and inspired by the Lord, are not thieves, but servants. For Scripture says: Wisdom sent her own servants, summoning with a lofty proclamation to a mixing-bowl of wine. Philosophy, however, was not sent by the Lord, but came, they say, stolen or given by a thief, whether a power or an angel having learned something of the truth and not abiding in it, inspired these things and taught them after stealing, not that the Lord was ignorant, who knew the ends of future things before the foundation of the world and knew each thing that exists, but because he did not prevent it; for the theft that came to men had some benefit at that time, not that the thief considered his own advantage, but Providence directed the outcome of the daring deed to what was beneficial. I know many who incessantly attack us, saying that that which does not prevent is a cause; for they say that the one who did not guard or the one who did not prevent is a cause of theft, as the one who did not extinguish the beginning of a fire is a cause of the conflagration, and the helmsman who did not furl the sail is a cause of the shipwreck. Indeed, those who are causes of these things are punished by the law. For to whom the power to prevent belonged, to him also the cause of what happens is attributed. We say, then, to them that the cause is conceived in doing and acting and performing, but that which does not prevent is, according to this, inactive.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέστειλεν ἡ σοφία τοὺς ἑαυτῆς δούλους, συγκαλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα οἴνου","severity":"info","text":"Clement paraphrases Proverbs 9:3 (LXX), where Wisdom sends out her servants with a summons to a mixing-bowl of wine. The citation is loose, adapting the biblical image to his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρουσίας","severity":"info","text":"παρουσίας (parousias) means 'coming' or 'presence'. Clement contrasts the 'coming of the Lord' (παρουσίας τοῦ κυρίου) with the 'incarnation of the Word' (σαρκώσεως τοῦ λόγου), distinguishing Christ's eschatological presence from his embodiment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλέπται εἰσὶ καὶ λῃσταί","severity":"info","text":"The claim that all pre-Christian thinkers are 'thieves and robbers' reflects a polemical topos in early Christian apologetics, used to subordinate Greek philosophy to biblical revelation. Clement here engages and qualifies it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general accusation (all pre-Christian thinkers are thieves) to a distinction: prophets are servants, not thieves, because they were sent by the Lord. Philosophy, by contrast, is stolen or given by a thief, yet providentially beneficial.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's argument that divine non-prevention does not imply causation anticipates later theological debates on theodicy and divine providence. His distinction between cause as active doing and non-prevention as inactive is a philosophical refinement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνενέρ1.17.82.4 γητον","severity":"caution","text":"The Greek text at the end is corrupt: ἀνενέρ1.17.82.4 γητον appears to be a scribal or editorial intrusion. The intended word is likely ἀνενέργητον (anenergēton, 'inactive'), as the English draft renders it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'all those before the coming of the Lord' could refer to all pre-Christian humanity or specifically to Greek philosophers; Clement's subsequent distinction suggests the latter.","The identity of the 'power or an angel' that stole truth is left vague; Clement may be alluding to a specific tradition (e.g., Prometheus) or generalizing."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"ἔτι τὸ μὲν αἴτιον πρὸς τῇ ἐνεργείᾳ ἐστί, καθάπερ ὁ μὲν ναυπηγὸς πρὸς τῷ γίγνεσθαι τὸ σκάφος, ὁ δὲ οἰκοδόμος πρὸς τῷ κτίζεσθαι τὴν οἰκίαν· τὸ δὲ μὴ κωλῦον κεχώρισται τοῦ γινομένου. διὰ τοῦτο γοῦν ἐπιτελεῖται, ὅτι τὸ κωλῦσαι δυνάμενον οὐκ ἐνεργεῖ οὐδὲ κωλύει. τί γὰρ ἐνεργεῖ ὁ μὴ κωλύων; ἤδη δὲ καὶ εἰς ἀπέμφασιν αὐτοῖς ὁ λόγος χωρεῖ, εἴ γε τῆς τρώσεως οὐχὶ τὸ βέλος, ἀλλὰ τὴν ἀσπίδα τὴν μὴ κωλύσασαν τὸ βέλος διελθεῖν αἰτιάσονται· οὐδὲ γὰρ τὸν κλέπτην, ἀλλὰ τὸν μὴ κωλύσαντα τὴν κλοπὴν καταμέμψονται. καὶ τὰς ναῦς τοίνυν τῶν Ἑλλήνων μὴ τὸν Ἕκτορα ἐμπρῆσαι λεγόν των, ἀλλὰ τὸν Ἀχιλλέα, διότι κωλῦσαι τὸν Ἕκτορα δυνάμενος οὐ κεκώλυκεν· ἀλλ' ὃ μὲν διὰ μῆνιν (ἐπ' αὐτῷ δὲ ἦν καὶ μηνίειν καὶ μὴ) καὶ μὴν οὐκ ἀπεῖρξε τὸ πῦρ, καὶ ἴσως συναίτιος· ὁ δὲ διάβολος αὐτεξούσιος ὢν καὶ μετανοῆσαι οἷός τε ἦν καὶ κλέψαι, καὶ ὁ αἴτιος αὐτὸς τῆς κλοπῆς, οὐχ ὁ μὴ κωλύσας κύριος. ἀλλ' οὐδ' ἐπιβλαβὴς ἡ δόσις ἦν, ἵνα ἡ κώλυσις παρέλθῃ. εἰ δὲ χρὴ ἀκριβολογεῖσθαι πρὸς αὐτούς, ἴστωσαν τὸ μὲν μὴ κωλυτικόν, ὅπερ φαμὲν ἐπὶ τῆς κλοπῆς γεγονέναι, μηδ' ὅλως αἴτιον εἶναι, τὸ δὲ κωλυτικὸν ἐνέχεσθαι τῷ τοῦ αἰτίου ἐγκλήματι. ὁ γὰρ προασπίζων αἴτιός ἐστι τῷ προασπιζομένῳ τοῦ μὴ τιτρώσκεσθαι κωλύων τὸ τρωθῆναι αὐτόν, καὶ τῷ Σωκράτει τὸ δαιμόνιον αἴτιον ἦν οὐχὶ μὴ κωλῦον, ἀλλ' ἀποτρέπον, εἰ καὶ μὴ προέτρεπεν. οὔτε δὲ οἱ ἔπαινοι οὔτε οἱ ψόγοι οὔθ' αἱ τιμαὶ οὔθ' αἱ κολάσεις δίκαιαι, μὴ τῆς ψυχῆς ἐχούσης τὴν ἐξουσίαν τῆς ὁρμῆς καὶ ἀφορμῆς, ἀλλ' ἀκουσίου τῆς κακίας οὔσης.","english":"Further, the cause is present with the activity, just as the shipbuilder is present with the building of the vessel, and the builder with the construction of the house; but that which does not hinder is separate from that which comes to be. For this reason, indeed, it is accomplished, because that which is able to hinder neither acts nor hinders. For what does the one who does not hinder do? And already their argument proceeds to an absurdity, if indeed they will blame for the wound not the arrow, but the shield which did not hinder the arrow from passing through; nor will they censure the thief, but the one who did not hinder the theft. And so they say that the ships of the Greeks were not set on fire by Hector, but by Achilles, because he, being able to hinder Hector, did not hinder him; but the one acted through wrath (and it was in his power both to be wrathful and not), and indeed he did not keep away the fire, and is perhaps an accessory; but the devil, being self-determined and able both to repent and to steal, is himself the cause of the theft, not the Lord who did not hinder. But neither was the giving harmful, so that hindrance might be omitted. But if it is necessary to be precise with them, let them know that that which is not hindering, which we say has occurred in the case of the theft, is not at all a cause, but that which is hindering is involved in the charge of being a cause. For the one who shields is a cause for the one shielded of not being wounded, by hindering him from being wounded, and for Socrates the daimonion was a cause not by not hindering, but by turning away, even if it did not urge forward. Neither praises nor blames nor honors nor punishments are just, unless the soul has the authority over impulse and aversion, but wickedness is involuntary.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αἴτιον","severity":"info","text":"Clement uses αἴτιον (cause) in a technical, philosophical sense, distinguishing efficient cause from mere non-hindrance, a key move in his argument against determinism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The example of Achilles and Hector alludes to Iliad 16, where Achilles' inaction allows Hector to set Greek ships on fire; Clement adapts the epic to illustrate causal responsibility.","cites":[],"named_sources":["Homer Iliad"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that non-hindrance is not a cause parallels Stoic discussions of fate and responsibility, particularly Chrysippus' distinction between principal and auxiliary causes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιος","severity":"info","text":"αὐτεξούσιος (self-determined) is a key term in early Christian free will debates; Clement applies it to the devil, asserting moral responsibility for theft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general causal principle, through a series of analogies (arrow/shield, thief, Achilles), to a theological conclusion about the devil's responsibility and the justice of praise and blame.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's argument that non-hindrance is not a cause was later echoed in Augustine's discussions of evil and free will, though Augustine developed it in a different theological framework.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ὅθεν ὁ μὲν κωλύσας αἴτιος, ὁ δὲ μὴ κωλύσας τὴν αἵρεσιν τῆς ψυχῆς κρίνει δικαίως, ἵν' ὅτι μάλιστα ὁ θεὸς μένῃ ἡμῖν κακίας ἀναίτιος. ἐπεὶ δὲ τῶν ἁμαρτημάτων προαίρεσις καὶ ὁρμὴ κατάρχει, διημαρτημένη δὲ ὑπόληψις ἔσθ' ὅτε κρατεῖ, ἧς, ἀγνοίας καὶ ἀμαθίας οὔσης, ὀλι1.17.84.3 γωροῦμεν ἀποστῆναι, εἰκότως ἂν κολάσειε (καὶ γὰρ τὸ πυρέττειν ἀκούσιον· ἀλλ' ὅταν δι' ἑαυτόν τις καὶ δι' ἀκρασίαν πυρέττῃ, αἰτιώ1.17.84.4 μεθα τοῦτον) ὣς δὲ καὶ τῆς κακίας ἀκουσίου οὔσης· οὐ γὰρ αἱρεῖταί τις κακὸν ᾗ κακόν, τῇ δὲ περὶ αὐτὸ ἡδονῇ συναπαγόμενος, ἀγαθὸν ὑπολαβών, ληπτὸν ἡγεῖται. ὧν οὕτως ἐχόντων τὸ ἀπαλλάττεσθαι τῆς τε ἀγνοίας τῆς τε αἱρέσεως τῆς φαύλης καὶ ἐπιτερποῦς καὶ πρὸ τούτων τὸ μὴ συγκατατίθεσθαι ταῖς ἀπατηλαῖς ἐκείναις φαντασίαις ἀπόκειται ἐφ' ἡμῖν. λῃστὴς δὲ καὶ κλέπτης\n\nὁ διάβολος λέγεται ψευδοπροφήτας ἐγκαταμίξας τοῖς προφήταις, καθάπερ τῷ πυρῷ τὰ ζιζάνια. πάντες οὖν οἱ πρὸ κυρίου κλέπται καὶ λῃσταί, οὐχ ἁπλῶς πάντες ἄνθρωποι, πάντες δὲ οἱ ψευδοπροφῆται καὶ πάντες οἱ μὴ κυρίως ὑπ' αὐτοῦ ἀποσταλέντες. Εἶχον δὲ καὶ οἱ ψευδοπροφῆται τὸ κλέμμα, τὸ ὄνομα τὸ προ1.17.85.2 φητικόν, προφῆται ὄντες, οὐ τοῦ κυρίου, ἀλλὰ τοῦ ψεύστου· λέγει ὁ κύριος ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶ καὶ ὁ πατὴρ αὐτοῦ.","english":"Hence the one who hinders is responsible, while the one who does not hinder justly judges the choice of the soul, so that God may remain as far as possible blameless of evil for us. Since choice and impulse initiate sins, and a mistaken assumption sometimes prevails, which, being ignorance and lack of learning, we are negligent in abandoning, it would be reasonable for him to punish (for fever is involuntary; but when someone suffers fever through his own fault and due to intemperance, we hold him responsible), just as evil is involuntary; for no one chooses evil as evil, but, being carried away by the pleasure in it, supposing it to be good, considers it desirable. Things being so, it lies in our power to be freed from both ignorance and the choice of what is base and pleasant, and, before these, not to assent to those deceptive impressions. The devil is called a robber and a thief, having mixed false prophets among the prophets, just as tares are mixed with wheat. Therefore all before the Lord are thieves and robbers—not simply all men, but all the false prophets and all those not sent by him in the proper sense. The false prophets also had the stolen thing, the prophetic name, being prophets, not of the Lord, but of the liar. The Lord says: You are from your father the devil, and you wish to do the desires of your father. He was a murderer from the beginning, and he has not stood in the truth, because there is no truth in him. When he speaks falsehood, he speaks from his own resources, for he is a liar, and so is his father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ μὴ κωλύσας","severity":"info","text":"Clement argues that the one who does not hinder is not a cause, but justly judges the soul's choice, preserving God's blamelessness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσις","severity":"info","text":"προαίρεσις (choice) is a key Stoic and Christian term for deliberate moral choice, distinct from impulse (ὁρμή).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστὲ","severity":"info","text":"This saying of the Lord is not a direct canonical quotation; it may reflect a tradition or apocryphal source, possibly related to the Gospel of the Ebionites or other early Christian texts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ζιζάνια","severity":"info","text":"The image of tares (ζιζάνια) mixed with wheat is a common agricultural metaphor in early Christian literature, notably in the parable of the tares (Matt 13:24-30).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a philosophical argument about moral responsibility to a scriptural allegory identifying false prophets as thieves and the devil as a robber.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's identification of false prophets as 'thieves and robbers' and his use of the devil as a deceiver influenced later patristic polemics against heresy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying 'You are from your father the devil' is uncertain; it may be from an apocryphal gospel or a lost tradition.","The phrase 'all before the Lord are thieves and robbers' could be read as hyperbole or as a specific reference to pre-Christian false prophets."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"ἐν δὲ τοῖς ψεύδεσι καὶ ἀληθῆ τινα ἔλεγον οἱ ψευδοπροφῆται, καὶ τῷ ὄντι οὗτοι ἐν ἐκστάσει προεφήτευον ὡς ἂν ἀποστάτου διάκονοι. λέγει δὲ καὶ ὁ ποιμήν, ὁ ἄγγελος τῆς μετανοίας τῷ Ἑρμᾷ περὶ τοῦ ψευδοπροφήτου· τινὰ γὰρ ῥήματα ἀληθῆ λαλεῖ· ὁ γὰρ διάβολος αὐτὸν πληροῖ τῷ ἑαυτοῦ πνεύματι, εἴ τινα δυνήσεται ῥῆξαι τῶν δικαίων. πάντα μὲν οὖν οἰκονομεῖται ἄνωθεν εἰς καλόν, ἵνα γνωρισθῇ διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, κατὰ πρόγνωσιν τῶν αἰώνων ἣν ἐποίησεν ἐν Χριστῷ. τῷ θεῷ δὲ οὐδὲν ἀντίκειται οὐδὲ ἐναντιοῦταί τι αὐτῷ, κυρίῳ καὶ παντοκράτορι ὄντι. ἀλλὰ καὶ αἱ τῶν ἀποστατησάντων βουλαί τε καὶ ἐνέργειαι, μερικαὶ οὖσαι, γίνονται μὲν ἐκ φαύλης διαθέσεως, καθάπερ καὶ αἱ νόσοι αἱ σωματικαί· κυβερνῶνται δὲ ὑπὸ τῆς καθόλου προνοίας ἐπὶ τέλος ὑγιεινόν, κἂν νοσοποιὸς ᾖ ἡ αἰτία. μέγιστον γοῦν τῆς θείας προνοίας τὸ μὴ ἐᾶσαι τὴν ἐξ ἀποστάσεως ἑκουσίου φυεῖσαν κακίαν ἄχρηστον καὶ ἀνωφελῆ μένειν μηδὲ μὴν κατὰ πάντα βλαβερὰν αὐτὴν γενέσθαι· τῆς γὰρ θείας σοφίας καὶ ἀρετῆς καὶ δυνάμεως ἔργον ἐστὶν οὐ μόνον τὸ ἀγαθοποιεῖν (φύσις γὰρ ὡς εἰπεῖν αὕτη τοῦ θεοῦ ὡς τοῦ πυρὸς τὸ θερμαίνειν καὶ τοῦ φωτὸς τὸ φωτίζειν), ἀλλὰ κἀκεῖνο μάλιστα τὸ διὰ κακῶν τῶν ἐπινοηθέντων πρός τινων ἀγαθόν τι καὶ χρηστὸν τέλος ἀποτελεῖν καὶ ὠφελίμως τοῖς δοκοῦσι φαύλοις χρῆσθαι καθάπερ καὶ τῷ ἐκ πειρασμοῦ μαρτυρίῳ. ἔστιν οὖν κἀν φιλοσοφίᾳ, τῇ κλαπείσῃ καθάπερ ὑπὸ Προμηθέως, πῦρ ὀλίγον εἰς φῶς ἐπιτήδειον χρησίμως ζωπυρούμενον, ἴχνος τι σοφίας καὶ κίνησις περὶ θεοῦ.","english":"Among falsehoods, the false prophets also spoke some truths, and indeed these prophesied in ecstasy as servants of the apostate. And the Shepherd, the angel of repentance, says to Hermas concerning the false prophet: \"For he speaks some true words; for the devil fills him with his own spirit, if he is able to break forth any of the righteous.\" Now all things are administered from above for good, so that through the church the manifold wisdom of God may be made known, according to the foreknowledge of the ages which he wrought in Christ. Nothing is opposed to God, nor does anything oppose him, since he is Lord and Pantocrator. But even the plans and activities of those who have apostatized, being partial, arise from a base disposition, just as bodily diseases do; yet they are governed by universal providence toward a healthy end, even if the cause is productive of disease. Indeed, the greatest work of divine providence is not to allow the evil that springs from voluntary apostasy to remain useless and unprofitable, nor to become entirely harmful; for it is the work of divine wisdom, virtue, and power not only to do good (for this is, so to speak, the nature of God, as heating is of fire and illuminating of light), but especially to accomplish through evils devised by some a good and useful end, and to employ profitably what seem to be base things, just as with martyrdom arising from trial. Therefore, even in philosophy, stolen as by Prometheus, a small fire is kindled usefully into a suitable light, some trace of wisdom and a movement concerning God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ποιμήν, ὁ ἄγγελος τῆς μετανοίας τῷ Ἑρμᾷ","severity":"info","text":"Clement refers to the Shepherd of Hermas, a second-century apocalyptic text, citing a passage about the false prophet. The Shepherd is personified as the angel of repentance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προμηθέως","severity":"info","text":"The Prometheus myth is used as a parallel for philosophy: stolen fire represents a trace of divine wisdom. This aligns with Clement's view of Greek philosophy as a preparation for Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψευδοπροφῆται","severity":"info","text":"Clement distinguishes false prophets who speak some truth in ecstasy as servants of the apostate (the devil). This reflects early Christian polemic against ecstatic prophecy outside the church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάντα μὲν οὖν οἰκονομεῖται ἄνωθεν εἰς καλόν","severity":"info","text":"This sentence marks a transition from discussing false prophecy to a broader theological argument about divine providence. Clement asserts that all things, even evil, are governed toward a good end.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ καὶ αἱ νόσοι αἱ σωματικαί","severity":"info","text":"Clement compares apostasy to bodily diseases: both arise from a base disposition but are governed by universal providence toward a healthy end. This medical analogy is common in Stoic and Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῇ κλαπείσῃ καθάπερ ὑπὸ Προμηθέως","severity":"info","text":"Clement's use of the Prometheus myth to justify philosophy as a stolen but useful fire influenced later Christian appropriation of classical learning, notably in the Alexandrian tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴ τινα δυνήσεται ῥῆξαι τῶν δικαίων' is ambiguous: it may mean 'if he is able to break forth any of the righteous' (i.e., cause them to speak falsely) or 'if he can break off some of the righteous sayings.' The English draft follows the former reading."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"τάχα δ' ἂν εἶεν κλέπται καὶ λῃσταὶ οἱ παρ' Ἕλλησι φιλόσοφοι καὶ οἱ πρὸ τῆς τοῦ κυρίου παρουσίας παρὰ τῶν Ἑβραϊκῶν προφητῶν μέρη τῆς ἀληθείας οὐ κατ' ἐπίγνωσιν λαβόντες, ἀλλ' ὡς ἴδια σφετερισάμενοι δόγματα, καὶ τὰ μὲν παραχαράξαντες, τὰ δὲ ὑπὸ περιεργίας ἀμαθῶς σοφισάμενοι, τὰ δὲ καὶ ἐξευρόντες· ἴσως γὰρ καὶ πνεῦμα αἰσθήσεως ἐσχήκασιν. ὡμολόγησε δὲ καὶ Ἀριστοτέλης τῇ γραφῇ, κλεπτικὴν σοφίας τὴν σοφιστικὴν εἰπών, ὡς προεμηνύσαμεν. ὁ δὲ ἀπόστολος ἃ καὶ λαλοῦμεν λέγει οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος. ἐπὶ μὲν γὰρ τῶν προφητῶν πάντες φησὶν ἐκ τοῦ πληρώματος αὐτοῦ ἐλάβομεν, δηλονότι τοῦ Χριστοῦ. ὥστε οὐ κλέπται οἱ προφῆται. καὶ ἡ διδαχὴ ἡ ἐμὴ οὐκ ἔστιν ἐμὴ ὁ κύριος λέγει, ἀλλὰ τοῦ πέμψαντός με πατρός. ἐπὶ δὲ τῶν κλεπτόντων ὁ δὲ ἀφ' ἑαυτοῦ φησὶ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ. τοιοῦτοι δὲ οἱ Ἕλληνες, οἱ φίλαυτοι καὶ ἀλαζόνες. σοφοὺς δὲ αὐτοὺς λέγουσα ἡ γραφὴ οὐ τοὺς ὄντως σοφοὺς διαβάλλει, ἀλλὰ τοὺς δοκησισόφους.","english":"Perhaps the philosophers among the Greeks and those before the coming of the Lord who took portions of the truth from the Hebrew prophets without knowledge, but as their own doctrines, appropriating some, altering others, and some they ignorantly sophistical through excessive curiosity, and some they even invented; for perhaps they also had a spirit of perception. And Aristotle himself agreed with Scripture, calling sophistry a thievish pursuit of wisdom, as we indicated earlier. The apostle says that what we speak is not in teachable words of human wisdom, but in teachable words of the spirit. For concerning the prophets, he says, we all took from his fullness, clearly meaning Christ's. So the prophets are not thieves. And my teaching is not mine, the Lord says, but belongs to the father who sent me. But concerning those who steal, he says, the one speaking from himself seeks his own glory. Such are the Greeks, who are self-loving and boastful. And when Scripture calls them wise, it does not slander the truly wise, but those who are conceited in wisdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κλέπται καὶ λῃσταὶ","severity":"info","text":"Clement accuses Greek philosophers of being 'thieves and robbers' of truth from Hebrew prophets, a common apologetic trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ καὶ λαλοῦμεν λέγει οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς πνεύματος","severity":"info","text":"Clement alludes to 1 Corinthians 2:13, where Paul contrasts human wisdom with spiritual teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τοῦ πληρώματος αὐτοῦ ἐλάβομεν","severity":"info","text":"This phrase echoes Ephesians 1:23 or Colossians 1:19, referring to the 'fullness' of Christ as source of prophetic knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριστοτέλης ... κλεπτικὴν σοφίας τὴν σοφιστικὴν","severity":"info","text":"Clement cites Aristotle's lost work or a doxographical tradition; the phrase 'thievish pursuit of wisdom' is not extant in Aristotle's corpus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα αἰσθήσεως","severity":"info","text":"A 'spirit of perception' may refer to a natural cognitive faculty, not divine inspiration, distinguishing Greek insight from prophetic revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥστε οὐ κλέπται οἱ προφῆται","severity":"info","text":"Clement contrasts Hebrew prophets (not thieves) with Greek philosophers (thieves), reinforcing a binary of legitimate vs. illegitimate appropriation of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' quoted is not specified; likely Paul, but the exact reference is unclear.","The phrase 'πνεῦμα αἰσθήσεως' could be interpreted as a Stoic concept of a sensory spirit, but Clement's meaning is ambiguous."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"Καὶ τούτων, φησίν, ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω. ἐπιφέρει γοῦν ὁ ἀπόστολος· ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; πρὸς ἀντιδιαστολὴν τῶν γραμματέων τοὺς τοῦ αἰῶνος τούτου ζητη1.18.88.2 τάς, τοὺς ἐξ ἐθνῶν φιλοσόφους τάξας. οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου; ἐπ' ἴσης τῷ μωρὰν ἔδειξε καὶ οὐκ ἀληθῆ, ὡς ᾤοντο. κἂν πύθῃ τὴν αἰτίαν τῆς δοξοσοφίας αὐτῶν, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν ἐρεῖ. ἐπειδὴ ἐν τῇ σοφίᾳ τοῦ θεοῦ, τουτέστι διὰ τῶν προφητῶν\n\nκατηγγελμένῃ, οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας, τῆς διὰ τῶν προφητῶν λαλούσης, αὐτόν, δηλονότι τὸν θεόν, εὐδόκησεν οὗτος ὁ θεὸς διὰ τοῦ κηρύγματος τῆς μωρίας, τῆς δοκούσης Ἕλλησιν εἶναι μωρίας, σῶσαι τοὺς πιστεύοντας· ἐπειδὴ Ἰουδαῖοι, φησί, σημεῖα αἰτοῦσι πρὸς πίστιν, Ἕλληνες δὲ σοφίαν ζητοῦσι, τοὺς ἀναγκαστικοὺς καλουμένους λόγους καὶ τοὺς ἄλλους συλλογισμοὺς δηλονότι, ἡμεῖς δὲ κηρύσσομεν Ἰησοῦν Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον διὰ τὸ εἰδότας τὴν προφη1.18.88.5 τείαν μὴ πιστεύειν τῇ ἐκβάσει, Ἕλλησι δὲ μωρίαν· μυθῶδες γὰρ ἡγοῦνται οἱ δοκησίσοφοι διά τε ἀνθρώπου υἱὸν θεοῦ λαλεῖν υἱόν τε ἔχειν τὸν θεὸν καὶ δὴ καὶ πεπονθέναι τοῦτον· ὅθεν αὐτοὺς ἡ πρό1.18.88.6 ληψις τῆς οἰήσεως ἀναπείθει ἀπιστεῖν· ἡ γὰρ παρουσία τοῦ σωτῆρος οὐ μωροὺς ἐποίησεν καὶ σκληροκαρδίους καὶ ἀπίστους, ἀλλὰ συνε1.18.88.7 τοὺς καὶ εὐπειθεῖς καὶ πρὸς ἔτι πιστούς. ἐδείχθησαν δὲ ἐκ τῆς τῶν ὑπακουσάντων ἑκουσίου προσκλίσεως χωρισθέντες οἱ μὴ ἐθελήσαντες πείθεσθαι ἀσύνετοί τε καὶ ἄπιστοι καὶ μωροί·","english":"And of these, he says, I will destroy the wisdom of the wise, and I will set aside the understanding of the intelligent. The apostle then adds: Where is the wise man? Where is the scribe? Where is the disputer of this age? In contrast to the scribes, he has placed the seekers of this age, the philosophers from the nations. Did not God make foolish the wisdom of the world? Equally, he showed it to be foolish and not true, as they supposed. And if you ask the cause of their vaunted wisdom, he will say it is because of the hardness of their heart. Since in the wisdom of God, that is, announced through the prophets, the world did not know through wisdom—which speaks through the prophets—him, that is God, this God was pleased through the proclamation of folly, which seems folly to the Greeks, to save those who believe. For, he says, Jews ask for signs for faith, Greeks seek wisdom, that is, the so-called necessary arguments and the other syllogisms, but we proclaim Jesus Christ crucified, a scandal to Jews because they know the prophecy and do not believe its fulfillment, and folly to Greeks; for the would-be wise consider it mythical, both that the son of a man is called son of God and that God has a son, and indeed that he suffered; hence their preconception of conceit persuades them to disbelieve. For the coming of the Savior did not make men foolish and hard-hearted and unbelieving, but intelligent and obedient and faithful besides. And those who were unwilling to obey were shown, by the voluntary inclination of those who hearkened, to be separated as unintelligent, unbelieving, and foolish.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου;","severity":"info","text":"Clement attributes this rhetorical series to 'the apostle' (Paul). It echoes 1 Corinthians 1:20, where Paul contrasts worldly wisdom with the folly of the cross.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μωρία","severity":"info","text":"Clement plays on μωρία ('folly') as the Greek perception of the Christian kerygma, contrasting it with the 'wisdom of God' announced through prophets. The term is central to his apologetic strategy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναγκαστικοὺς καλουμένους λόγους","severity":"info","text":"The 'so-called necessary arguments' refer to Stoic and Aristotelian syllogistic logic, which Greek philosophers prized. Clement dismisses these as insufficient for faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Clement contrasts three groups: Jews (who demand signs), Greeks (who seek logical proofs), and Christians (who proclaim the crucified Christ). This tripartite structure frames his argument for the unique truth of Christian proclamation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's use of 'folly' (μωρία) anticipates the later patristic and medieval motif of the 'folly of the cross,' as seen in Justin Martyr and Augustine, though Clement here emphasizes the contrast with Greek intellectual pride.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πώρωσιν τῆς καρδίας","severity":"caution","text":"The phrase 'hardness of heart' (πώρωσιν τῆς καρδίας) is a biblical metaphor (cf. Exodus, Psalms) but Clement applies it to Greek philosophers, not to Jews. The reading assumes Clement's rhetorical target is clear, though the text does not specify.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not named; Clement likely refers to Paul, but the text does not specify which epistle. The phrase 'I will destroy the wisdom of the wise' is attributed to an unnamed speaker (φησίν), possibly a biblical or prophetic voice, but the source is not given."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"αὐτοῖς δὲ τοῖς κλητοῖς Ἰουδαίοις τε καὶ Ἕλλησι Χριστὸς θεοῦ δύναμίς ἐστι καὶ θεοῦ σοφία. μή τι οὖν, ὅπερ καὶ ἄμεινον, ἀποφατικὸν ἡγητέον τὸ οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου ἐπ' ἴσης τῷ οὐκ ἐμώρανεν, ἵνα μὴ ἡ αἰτία τῆς σκληροκαρδίας αὐτοῖς παρὰ τοῦ θεοῦ φαίνηται γενομένη, τοῦ μωράναντος τὴν σοφίαν; ἔμπαλιν γὰρ καίτοι σοφοὶ ὄντες ἐν μείζονι αἰτίᾳ γεγόνασι μὴ πιστεύσαντες τῷ κηρύγματι· ἑκούσιος γὰρ ἥ τε αἵρεσις ἥ τε τῆς ἀληθείας ἐκτροπή. ἀλλὰ καὶ τῷ ἀπολῶ τὴν σοφίαν τῶν σοφῶν τῇ τῆς καταφρονουμένης καὶ ὑπερορωμένης βαρβάρου φιλοσοφίας ἀντιπαραθέσει καταλάμψαι φησίν, ὡς καὶ ὁ λύχνος ὑπὸ τοῦ ἡλίου καταλαμπόμενος ἀπολωλέναι λέγεται τῷ μὴ τὴν ἴσην ἐκτελεῖν ἐνέργειαν. πάντων τοίνυν ἀνθρώπων κεκλημένων οἱ ὑπακοῦσαι βουληθέντες κλητοὶ ὠνομάσθησαν. οὐ γάρ ἐστιν ἀδικία παρὰ τῷ θεῷ. αὐτίκα ἐξ ἑκατέρου γένους οἱ πιστεύσαντες, οὗτοι λαὸς περιούσιος. κἀν ταῖς Πράξεσι τῶν ἀποστόλων εὕροις ἂν κατὰ λέξιν· οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν, οἱ δὲ μὴ θελήσαντες πείθεσθαι ἑαυτοὺς ἀπέ1.18.90.1 στησαν δηλαδή. πρὸς τούτους ἡ προφητεία λέγει· κἂν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε, ἐφ' ἡμῖν κείμενα διελέγχουσα καὶ τὴν αἵρεσιν καὶ τὴν ἐκτροπήν· θεοῦ δὲ σοφίαν εἴρηκεν ὁ ἀπόστολος τὴν κατὰ τὸν κύριον διδασκαλίαν, σοφίαν ἵνα δείξῃ τὴν ἀληθῆ φιλοσοφίαν δι' υἱοῦ παραδιδομένην. ἀλλὰ γὰρ καὶ ὁ δοκησίσοφος παραινέσεις ἔχει τινὰς τὰς παρὰ τῷ ἀποστόλῳ κελευούσας ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.","english":"For the called, both Jews and Greeks, Christ is the power of God and the wisdom of God. Is it not, then, better to take the phrase \"God did not make foolish the wisdom of the world\" as a negation, equivalent to \"he did not make foolish,\" so that the cause of their hardness of heart might not appear to come from God, who made wisdom foolish? On the contrary, although they were wise, they became liable to greater blame for not believing the proclamation; for both the choice and the turning away from the truth are voluntary. But also, by the phrase \"I will destroy the wisdom of the wise,\" he means to say that it is eclipsed by the contrast with the despised and overlooked barbarian philosophy, just as a lamp is said to be destroyed when it is outshone by the sun, because it no longer performs an equal function. Therefore, of all men who are called, those who have chosen to obey are named the called. For there is no injustice on the part of God. Accordingly, from each race, those who believed are the chosen people. And in the Acts of the Apostles you would find, word for word: \"So those who accepted his word were baptized, while those who were unwilling to be persuaded withdrew themselves,\" evidently. To these the prophecy says: \"If you are willing and listen to me, you will eat the good things of the earth,\" showing that both the choice and the turning away lie with us. The apostle has called the teaching according to the Lord \"the wisdom of God,\" using \"wisdom\" to indicate the true philosophy transmitted through the Son. But indeed, even the would-be wise man has certain exhortations from the apostle, which command him to put on the new man, created according to God in righteousness and holiness of the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου","severity":"info","text":"Clement proposes reading the Pauline phrase as a negation equivalent to 'he did not make foolish,' to avoid attributing hardness of heart to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλητοί","severity":"info","text":"Clement redefines 'the called' as those who choose to obey, distinguishing them from all humans who are called but may not respond.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts of the Apostles","severity":"info","text":"Clement cites Acts verbatim: 'those who accepted his word were baptized, while those unwilling to be persuaded withdrew themselves.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"prophecy","severity":"info","text":"A prophetic saying is quoted: 'If you are willing and listen to me, you will eat the good things of the earth,' emphasizing human choice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"barbarian philosophy","severity":"info","text":"Clement contrasts 'barbarian philosophy' (i.e., Christian teaching) with Greek wisdom, using the lamp-sun analogy to show eclipse, not destruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δοκησίσοφος","severity":"info","text":"Clement addresses the 'would-be wise man,' urging him to put on the new man created in righteousness, showing pastoral application of Pauline ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage has a lacuna or unclear reading: 'ἀπέ1.18.90.1 στησαν' appears to be a scribal or editorial insertion; the intended verb is likely 'ἀπέστησαν' (withdrew).","The phrase 'οὐχὶ ἐμώρανεν' is ambiguous: Clement treats it as a negation, but the Pauline original (1 Cor 1:20) is usually read as a rhetorical question affirming that God did make foolish the world's wisdom."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν· μὴ δίδοτε τόπον τῷ διαβόλῳ. ὁ κλέπτων μηκέτι κλεπτέτω, μᾶλλον δὲ κοπιάτω ἐργαζόμενος τὸ ἀγαθόν. ἐργάζεσθαι δέ ἐστι τὸ προσεκπονεῖν ζητοῦντα τὴν ἀλήθειαν, σὺν γὰρ τῇ λογικῇ εὐποιίᾳ, ἵνα ἔχητε μεταδοῦναι τῷ χρείαν ἔχοντι καὶ τῆς κοσμικῆς περιουσίας καὶ τῆς θείας σοφίας. βούλεται γὰρ ἐκδιδάσκεσθαι τὸν λόγον καὶ εἰς τὰς τραπέζας τὸ ἀργύριον βάλλεσθαι δεδοκιμασμένον ἀκριβῶς εἰς τὸ ἐκδανείζεσθαι. ὅθεν ἐπιφέρει· λόγος σαπρὸς ἐκ τοῦ στόματος ὑμῶν μὴ ἐκπορευέσθω, σαπρὸς λόγος οὗτος ὁ ἐξ οἰήσεως, ἀλλ' εἴ τις ἀγαθὸς πρὸς οἰκοδομὴν τῆς χρείας, ἵνα δῷ χάριν τοῖς ἀκούουσιν. ἀγαθοῦ δ' ἂν ἀνάγκη θεοῦ ἀγαθὸν εἶναι τὸν λόγον. πῶς δὲ οὐκ ἀγαθὸς ὁ σῴζων;\n\nὍτι οὖν μαρτυροῦνται ἀληθῆ τινα δογματίζειν καὶ Ἕλληνες, ἔξεστι κἀντεῦθεν σκοπεῖν. ὁ Παῦλος ἐν ταῖς Πράξεσι τῶν ἀποστόλων ἀναγράφεται λέγων πρὸς τοὺς Ἀρεοπαγίτας· δεισιδαιμονεστέρους ὑμᾶς θεωρῶ. διερχόμενος γὰρ καὶ ἱστορῶν τὰ σεβάσματα ὑμῶν εὗρον βωμὸν ἐν ᾧ ἀνεγέγραπτο· ἀγνώστῳ θεῷ20. ὃν οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος","english":"Therefore, put aside falsehood and speak truth; give no place to the devil. Let the thief steal no more, but rather labor working the good. To work is to toil diligently seeking truth, together with rational beneficence, so that you may have something to share with the one in need, both of worldly substance and of divine wisdom. For he wishes the word to be taught thoroughly and the silver to be placed on the tables, accurately tested, to be lent out. Hence he adds: Let no rotten word go out of your mouth; this rotten word is that which comes from conceit, but if any word is good for the edification of need, so that it may give grace to the hearers. And of a good God, the word must necessarily be good. How is the one who saves not good?\n\nThat the Greeks also are attested to hold some true doctrines is possible to see even from this. Paul is recorded in the Acts of the Apostles saying to the Areopagites: I see that you are rather superstitious. For passing through and examining your objects of worship, I found an altar on which was inscribed: To an unknown god. The one whom you worship in ignorance, this one I proclaim to you. The God who made the world and everything in it, this one is lord of heaven and earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διὸ ἀποθέμενοι τὸ ψεῦδος λαλεῖτε ἀλήθειαν","severity":"info","text":"Clement exhorts the reader to reject falsehood and speak truth, linking this to the rejection of the devil, a moral imperative grounded in the pursuit of divine wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος σαπρὸς","severity":"info","text":"The phrase 'rotten word' (λόγος σαπρὸς) is glossed by Clement as speech arising from conceit (οἴησις), contrasting it with edifying discourse that imparts grace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πράξεσι τῶν ἀποστόλων","severity":"info","text":"Clement cites Paul's speech to the Areopagites in Acts 17:22-23, referencing an altar inscribed 'To an unknown god' (ἀγνώστῳ θεῷ), to argue that Greeks hold true doctrines.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀρεοπαγίτας","severity":"info","text":"The Areopagus was the ancient Athenian council; Paul's address there (Acts 17) is a key New Testament episode of Christian engagement with Greek philosophy and religion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅτι οὖν μαρτυροῦνται ἀληθῆ τινα δογματίζειν καὶ Ἕλληνες","severity":"info","text":"This sentence marks a transition from moral exhortation to an apologetic argument: Clement uses Paul's example to demonstrate that Greek religious practices contain truths that Christianity fulfills.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀγνώστῳ θεῷ","severity":"info","text":"The altar to an unknown god is a well-known motif in early Christian apologetics, used by Clement and later by Eusebius to argue that pagan culture anticipated Christian revelation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has no textual variants in this passage; the reading is secure."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς δοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· ἐποίησέ τε ἐξ ἑνὸς πᾶν γένος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν, ζητεῖν τὸ θεῖον, εἰ ἄρα ψηλαφήσειαν ἢ εὕροιεν ἄν, καίτοι οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ὑπάρχοντος· ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν, ὡς καί τινες τῶν καθ' ὑμᾶς ποιητῶν εἰρήκασιν· τοῦ γὰρ καὶ γένος ἐσμέν. ἐξ ὧν δῆλον ὅτι καὶ ποιητικοῖς χρώμενος παραδείγμασιν ἐκ τῶν Ἀράτου Φαινομένων δοκιμάζει τὰ παρ' Ἕλλησι καλῶς εἰρημένα καὶ διὰ τοῦ ἀγνώστου θεοῦ τιμᾶσθαι μὲν κατὰ περίφρασιν πρὸς τῶν Ἑλλήνων τὸν δημιουργὸν θεὸν ᾐνίξατο, κατ' ἐπίγνωσιν δὲ δεῖν δι' υἱοῦ παραλαβεῖν τε καὶ μαθεῖν. ἀπέστειλα οὖν διὰ τοῦτό σε εἰς τὰ ἔθνη, ἀνοῖξαι, φησίν, ὀφθαλμοὺς αὐτῶν, τοῦ ἐπιστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ σατανᾶ ἐπὶ θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ οὗτοι οὖν οἱ ἀνοιγόμενοι τυφλῶν ὀφθαλμοὶ ἡ δι' υἱοῦ ἐπίγνωσίς ἐστι τοῦ πατρός, ἡ τῆς περιφράσεως τῆς Ἑλληνικῆς κατάληψις, τό τε ἀπὸ τῆς ἐξουσίας τοῦ σατανᾶ ἐπιστρέψαι τὸ ἀπὸ τῆς ἁμαρτίας ἐστὶ μεταβάλλεσθαι, δι' ἣν ἡ δουλεία ἐγεγόνει. οὐ μὴν ἁπλῶς πᾶσαν φιλοσοφίαν ἀποδεχόμεθα, ἀλλ' ἐκείνην περὶ ἧς καὶ ὁ παρὰ Πλάτωνι λέγει Σωκράτης· εἰσὶ γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι μὲν πολλοί, βάκχοι δέ τε παῦροι, πολλοὺς μὲν τοὺς κλητούς, ὀλίγους δὲ τοὺς ἐκλεκτοὺς αἰνιττόμενος.","english":"He does not dwell in hand-made temples nor is he served by human hands as though in need of anything, himself giving to all life and breath and all things; and he made from one every race of men to dwell on every face of the earth, having appointed prescribed seasons and the boundaries of their dwelling, to seek the divine, if perhaps they might touch or find it, although it is not far from each one of us; for in him we live and move and are, as even some of your poets have said; for we are of his race. From these things it is clear that, using poetic examples from Aratus' Phaenomena, he tests what has been well said among the Greeks and, through the unknown god, he intimated that the creator god is honored by the Greeks by way of periphrasis, but that by way of knowledge it is necessary to receive and learn through the Son. I therefore sent you to the nations, he says, to open their eyes, to turn them from darkness to light and from the power of Satan to God, that they might receive remission of sins and a lot among those sanctified by faith in me. These opened eyes of the blind are the knowledge through the Son of the Father, the comprehension of the Greek periphrasis, and the turning from the power of Satan is the change from sin, through which slavery had come. We do not accept every philosophy without distinction, but that one about which Socrates says in Plato: For there are, as they say concerning the mysteries, many thyrsus-bearers but few Bacchants, hinting that many are called but few are chosen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν","severity":"info","text":"Clement echoes Paul, 1 Cor 8:6, but adapts the phrase to a Stoic context, blending Christian and philosophical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀράτου Φαινομένων","severity":"info","text":"Clement cites Aratus' Phaenomena, a Hellenistic astronomical poem, as a source of Greek poetic examples that can be tested and appropriated for Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ναρθηκοφόροι μὲν πολλοί, βάκχοι δέ τε παῦροι","severity":"info","text":"Clement quotes Plato, Phaedo 69c, to distinguish the many who merely carry the thyrsus from the few who are truly inspired, applying it to the elect versus the called.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περίφρασις","severity":"info","text":"Periphrasis here denotes indirect or circumlocutory naming of God by Greeks, which Clement contrasts with direct knowledge (ἐπίγνωσις) through the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπέστειλα οὖν διὰ τοῦτό σε","severity":"info","text":"Clement shifts to a direct address, possibly quoting or paraphrasing a prophetic or apostolic commission, to frame the mission of opening eyes to truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ μὴν ἁπλῶς πᾶσαν φιλοσοφίαν ἀποδεχόμεθα","severity":"info","text":"Clement qualifies his acceptance of Greek philosophy, a key stance in the Stromata that influenced later Christian appropriation of classical learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'I therefore sent you to the nations' is ambiguous: it may be Christ, the Logos, or a prophetic figure; Clement likely intends the Son.","The phrase 'from one every race of men' could imply monogenesis or a single origin of humanity, but the Greek is not explicit about Adam."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"ἐπιφέρει γοῦν σαφῶς· οὗτοι δέ εἰσι κατὰ τὴν ἐμὴν δόξαν οὐκ ἄλλοι ἢ οἱ πεφιλοσοφηκότες ὀρθῶς. ὧν δὴ κἀγὼ κατά γε τὸ δυνατὸν οὐδὲν ἀπέλιπον ἐν τῷ βίῳ, ἀλλὰ παντὶ τρόπῳ προὐθυμήθην γενέσθαι. εἰ δὲ ὀρθῶς προὐθυμήθην καί τι ἠνύσαμεν, ἐκεῖσε ἐλθόντες τὸ σαφὲς εἰσόμεθα, ἐὰν θεὸς θέλῃ, ὀλίγον ὕστερον. ἆρ' οὐ δοκεῖ σοι πίστεως ἐκ τῶν Ἑβραϊκῶν γραφῶν τὴν μετὰ θάνατον ἐλπίδα τοῦ δικαίου σαφηνίζειν; κἀν τῷ Δημοδόκῳ, εἰ δὴ τοῦ Πλάτωνος τὸ σύγγραμμα, μὴ οὐκ ᾖ τοῦτο φιλοσοφεῖν λέγει, περὶ τὰς τέχνας κυπτάζοντα ζῆν οὐδὲ πολυμαθοῦντα, ἀλλὰ ἄλλο τι, ἐπεὶ ἔγωγε ᾤμην καὶ ὄνειδος εἶναι. ᾔδει γάρ, οἶμαι, ὡς ἄρα ἤδη πολυμαθίη νόον ἔχειν οὐ δι1.19.93.3 δάσκει καθ' Ἡράκλειτον. ἔν τε τῷ πέμπτῳ τῆς Πολιτείας τούτους οὖν πάντας φησὶ καὶ ἄλλους τοιούτων τινῶν μαθηματικοὺς καὶ τοὺς τῶν τεχνυδρίων φιλοσόφους θήσομεν; οὐδαμῶς, εἶπον, ἀλλ' ὁμοίους μὲν φιλοσόφοις. τοὺς δ' ἀληθινούς, ἔφη, τίνας λέγεις; τοὺς τῆς ἀληθείας, ἦν δ' ἐγώ, φιλοθεάμονας. οὐ γὰρ ἐν γεωμετρίᾳ αἰτήματα καὶ ὑποθέσεις ἐχούσῃ φιλοσοφία, οὐδ' ἐν μουσικῇ, στοχαστικῇ γε οὔσῃ, οὐδ' ἐν ἀστρονομίᾳ, φυσικῶν καὶ ῥεόντων καὶ εἰκότων βεβυσμένῃ λόγων, ἀλλ' αὐτοῦ τἀγαθοῦ δὴ ἐπιστήμη καὶ τῆς ἀληθείας, ἐκείνων ἑτέρων μὲν ὄντων τἀγαθοῦ, ὁδῶν ὥσπερ δὲ ἐπὶ τἀγαθόν. ὥστ' οὐδ' αὐτὸς τὴν ἐγκύκλιον παιδείαν συντελεῖν πρὸς τἀγαθὸν δίδωσι, συνεργεῖν δὲ πρὸς τὸ διεγείρειν καὶ συγγυμνάζειν πρὸς τὰ νοητὰ τὴν ψυχήν.","english":"He then clearly adds: \"These, in my opinion, are none other than those who have philosophized correctly. And I, as far as possible, left nothing undone in life, but eagerly strove in every way to become such. And if I strove rightly and accomplished something, we shall know the truth when we go there, if God wills, a little later.\" Does it not seem to you that he clarifies from the Hebrew scriptures the hope of the righteous after death? And in the *Demodocus*, if indeed that work is by Plato, he says that this is not to philosophize: to live bent over the arts, nor to be a polymath, but something else, since I for my part thought it was even a reproach. For he knew, I think, that, as Heraclitus says, \"polymathy does not teach one to have intelligence.\" And in the fifth book of the *Republic*: \"Shall we then set down all these and others of such a kind as mathematicians and philosophers of the petty crafts?\" \"By no means,\" I said, \"but as similar to philosophers.\" \"And the true ones,\" he said, \"whom do you mean?\" \"Those,\" I said, \"who are lovers of the vision of truth.\" For philosophy is not in geometry, which has its postulates and hypotheses, nor in music, which is conjectural, nor in astronomy, which is stuffed with accounts of natural, flowing, and probable things, but it is the science of the good itself and of truth, those other things being different from the good, yet like roads leading to the good. So that he himself does not grant that general education contributes to the good, but that it cooperates in arousing and exercising the soul towards intelligible things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῶν Ἑβραϊκῶν γραφῶν","severity":"info","text":"Clement claims that Plato's hope for the righteous after death derives from the Hebrew scriptures, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πολυμαθίη νόον ἔχειν οὐ διδάσκει","severity":"info","text":"Clement quotes Heraclitus (DK 22 B40) on polymathy not teaching intelligence, a fragment also used by other early Christian writers to critique excessive learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δημοδόκῳ","severity":"info","text":"The Demodocus is a spurious dialogue attributed to Plato; Clement's cautious phrasing ('if indeed that work is by Plato') shows awareness of authenticity debates in antiquity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλοθεάμονας","severity":"info","text":"Clement adopts Plato's term 'lovers of the vision of truth' (Republic 475e) to distinguish true philosophers from mere specialists, aligning with his own ideal of Christian gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔν τε τῷ πέμπτῳ τῆς Πολιτείας","severity":"info","text":"Clement cites Republic Book 5 (traditionally Book 6 in modern divisions) to argue that encyclical education only cooperates with, not constitutes, philosophy—a key structural move in his defense of Christian paideia.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνεργεῖν δὲ πρὸς τὸ διεγείρειν","severity":"info","text":"Clement's interpretation of Plato's view on encyclical education as preparatory (συνεργεῖν) rather than constitutive influenced later Christian thinkers like Origen and the Cappadocians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution of the Demodocus to Plato is questioned by Clement himself; the exact source of the Heraclitus fragment is not specified beyond the name."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"Εἴτ' οὖν κατὰ περίπτωσίν φασιν ἀποφθέγξασθαί τινα τῆς ἀληθοῦς φιλοσοφίας τοὺς Ἕλληνας, θείας οἰκονομίας ἡ περίπτωσις (οὐ γὰρ ταὐτόματον ἐκθειάσει τις διὰ τὴν πρὸς ἡμᾶς φιλοτιμίαν), εἴτε κατὰ συντυχίαν, οὐκ ἀπρονόητος ἡ συντυχία· εἴτ' αὖ φυσικὴν ἔννοιαν ἐσχηκέναι τοὺς Ἕλληνας λέγοι, τὸν τῆς φύσεως δημιουργὸν ἕνα γινώσκομεν, καθὸ καὶ τὴν δικαιοσύνην φυσικὴν εἰρήκαμεν, εἴτε μὴν κοινὸν ἐσχηκέναι νοῦν, τίς ὁ τούτου πατὴρ καὶ τῆς κατὰ τὴν τοῦ νοῦ διανομὴν δικαιοσύνης σκοπήσωμεν. ἂν γὰρ προαναφώνησίν τις εἴπῃ καὶ συνεκφώνησιν αἰτιάσηται, προφητείας εἴδη λέγει. ναὶ μὴν κατ' ἔμφασιν ἀληθείας ἄλλοι θέλουσιν εἰρῆσθαί τινα τοῖς φιλοσό1.19.94.4 φοις. ὁ μὲν οὖν θεσπέσιος ἀπόστολος ἐφ' ἡμῶν γράφει· βλέπομεν γὰρ νῦν ὡς δι' ἐσόπτρου, κατ' ἀνάκλασιν ἐπ' αὐτοῦ ἑαυτοὺς γινώσκοντες κἀκ τοῦ ἐν ἡμῖν θείου τὸ\n\nποιητικὸν αἴτιον ὡς οἷόν τε συνθεωροῦντες· εἶδες γάρ, φησί, τὸν ἀδελφόν σου, εἶδες τὸν θεόν σου. τὸν σωτῆρα οἶμαι θεὸν εἰρῆσθαι ἡμῖν τὰ νῦν· μετὰ δὲ τὴν τῆς σαρκὸς ἀπόθεσιν πρόσωπον πρὸς πρόσωπον, τότε ἤδη ὁριστικῶς καὶ καταληπτικῶς, ὅταν καθαρὰ ἡ καρδία γένηται. καὶ κατ' ἔμφασιν δὲ καὶ διάφασιν οἱ ἀκριβῶς παρ' Ἕλλησι φιλοσοφήσαντες διορῶσι τὸν θεόν· τοιαῦται γὰρ αἱ κατ' ἀδυναμίαν φαντασίαι ἀληθείας, ὡς φαντασία καθορᾷ τὰ ἐν τοῖς ὕδασιν ὁρώμενα καὶ τὰ διὰ τῶν διαφανῶν καὶ διαυγῶν σωμάτων. καλῶς οὖν ὁ Σολομὼν ὁ σπείρων φησὶ δικαιοσύνην ἐργάζεται πίστιν. εἰσὶ δὲ οἱ τὰ ἴδια σπείροντες οἳ πλείονα ποιοῦσιν. καὶ πάλιν·","english":"If, then, they say that the Greeks uttered some things of true philosophy by chance, the chance is of divine economy (for no one will deify the spontaneous out of ambition toward us); or if by coincidence, the coincidence is not without providence; or if they say the Greeks had a natural concept, we know the creator of nature to be one, according to which we have also called justice natural; or if they had a common intellect, let us consider who is the father of this and of the justice according to the distribution of intellect. For if one speaks of a pre-announcement and charges a co-utterance, he speaks of forms of prophecy. Indeed, others wish that some things were said to the philosophers according to an impression of truth. Now the divine apostle writes concerning us: \"For we now see as through a mirror, knowing ourselves by reflection upon it and, from the divine in us, contemplating the creative cause as far as possible; for you have seen your brother, you have seen your God.\" I think the Savior is called God for us at present; but after the laying aside of the flesh, face to face, then already definitively and comprehensively, when the heart becomes pure. And by impression and transparency, those who have philosophized accurately among the Greeks discern God; for such are the phantasies of truth due to inability, as a phantasy sees things seen in water and things through transparent and translucent bodies. Well then, Solomon says: \"He who sows righteousness works faith.\" And there are those who sow their own things, who produce more. And again:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴτ' οὖν ... εἴτε ... εἴτ' αὖ ... εἴτε μὴν","severity":"info","text":"Clement presents a fourfold disjunction of Greek access to truth: chance, coincidence, natural concept, or common intellect. Each is subordinated to divine economy, providence, or a single creator.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαναφώνησιν ... συνεκφώνησιν","severity":"info","text":"These terms denote prophetic modes: 'pre-announcement' and 'co-utterance'. Clement equates them with forms of prophecy, aligning Greek philosophical utterances with biblical prophetic categories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπομεν γὰρ νῦν ὡς δι' ἐσόπτρου","severity":"info","text":"Clement adapts 2 Corinthians 3:18 (Paul on seeing as in a mirror) to describe self-knowledge and contemplation of the divine cause. The citation is loose, possibly conflating with 1 Corinthians 13:12 or a lost source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδες γάρ, φησί, τὸν ἀδελφόν σου, εἶδες τὸν θεόν σου","severity":"info","text":"This saying is not a direct biblical quotation but a proverbial or patristic maxim. Clement attributes it to an apostle, possibly echoing a logion about seeing God in one's neighbor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ σπείρων δικαιοσύνην ἐργάζεται πίστιν","severity":"info","text":"Clement cites Solomon (Proverbs 11:18 LXX: 'He who sows righteousness reaps a sure reward') but adapts the wording to 'works faith'. The variant may reflect Clement's exegetical paraphrase or a different textual tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατ' ἔμφασιν ... κατ' ἀδυναμίαν φαντασίαι ἀληθείας","severity":"info","text":"Clement uses Platonic and Stoic terminology (ἔμφασις, φαντασία) to explain how Greeks perceive truth indirectly, like reflections in water. This mirrors Middle Platonic epistemology of imperfect participation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the maxim 'εἶδες τὸν ἀδελφόν σου, εἶδες τὸν θεόν σου' is unclear; it may be a Clementine invention or a lost apostolic saying.","The citation of Solomon (ὁ σπείρων δικαιοσύνην ἐργάζεται πίστιν) diverges from the LXX text of Proverbs 11:18, leaving open whether Clement quotes from memory or a variant version."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"ἐπιμελοῦ τῶν ἐν τῷ πεδίῳ χλωρῶν καὶ κερεῖς πόαν, καὶ συνάγαγε χόρτον ὥριμον, ἵνα ἔχῃς πρόβατα εἰς ἱματισμόν. ὁρᾷς ὅπως καὶ τῆς ἔξωθεν σκέπης τε καὶ φυλακῆς φροντιστέον. γνωστῶς δὲ ἐπιγνώσῃ ψυχὰς ποιμνίου σου. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος, τῆς ἀκροβυστίας τὰ δικαιώματα τοῦ νόμου φυλασσούσης κατὰ τὸν ἀπόστο1.19.95.4 λον καὶ πρὸ τοῦ νόμου καὶ πρὸ τῆς παρουσίας. οἱονεὶ δὲ σύγκρισιν ποιούμενος ὁ λόγος τῶν ἀπὸ φιλοσοφίας πρὸς τοὺς αἱρετικοὺς καλουμένους, ἐμφανῶς πάνυ κρείσσων φησὶ φίλος ἐγγὺς ἢ ἀδελφὸς μακρὰν οἰκῶν· ὃς δὲ ἐρείδεται ἐπὶ ψεύδεσιν, οὗτος ποιμαίνει ἀνέ1.19.95.5 μους καὶ διώκει ὄρνεα πτερωτά. οὐκ οἶμαι φιλοσοφίαν λέγειν τὰ νῦν τὸν λόγον, καίτοι ἐν πολλοῖς τὰ εἰκότα ἐπιχειρεῖ καὶ πιθανεύ1.19.95.6 εται φιλοσοφία, ἀλλὰ τὰς αἱρέσεις ἐπιρραπίζει. ἐπιφέρει γοῦν· ἀπέλιπεν γὰρ ὁδοὺς τοῦ ἑαυτοῦ ἀμπελῶνος, τὰς δὲ τροχιὰς τοῦ ἰδίου γεωργίου πεπλάνηται. αὗται δέ εἰσιν αἱ τὴν ἐξ ἀρχῆς ἀπο1.19.95.7 λείπουσαι ἐκκλησίαν. αὐτίκα ὁ εἰς αἵρεσιν ὑποπεσὼν διέρχεται δι' ἐρημίας ἀνύδρου, τὸν ὄντως ὄντα θεὸν καταλιπών, ἔρημος θεοῦ, ὕδωρ ἄνυδρον ζητῶν, τὴν ἀοίκητον καὶ δίψιον ἐπερχόμενος γῆν, συνάγων χερσὶν ἀκαρπίαν.","english":"Take care of the green plants in the plain, and cut grass, and gather ripe hay, so that you may have sheep for clothing. You see how one must also attend to external covering and protection. You will know the souls of your flock with understanding. For when nations that do not have the law by nature do the things of the law, these, not having the law, are a law to themselves, the foreskin keeping the ordinances of the law according to the apostle, both before the law and before the advent. And as if making a comparison, the discourse says of those from philosophy compared with those called heretics, clearly much better: a friend nearby is better than a brother living far away; but he who relies on falsehoods shepherds the winds and pursues winged birds. I do not think the discourse now means philosophy, although in many things philosophy attempts what is plausible and persuasive, but it rebukes the heresies. For it adds: for he left the paths of his own vineyard, and has wandered the tracks of his own field. And these are the ones that abandon the church from the beginning. Immediately, one who falls into heresy traverses a waterless desert, having abandoned the truly existing God, deserted by God, seeking water without water, traversing the uninhabitable and thirsty land, gathering barrenness with his hands.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς ἀκροβυστίας","severity":"info","text":"The phrase 'the foreskin keeping the ordinances of the law' echoes Paul's discussion of Gentile observance of the law (Romans 2:26-27), where ἀκροβυστία refers to uncircumcised Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ τοῦ νόμου καὶ πρὸ τῆς παρουσίας","severity":"info","text":"The phrase 'before the law and before the advent' alludes to the period before the Mosaic law and before Christ's coming, a common Pauline schema (cf. Romans 5:12-14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φίλος ἐγγὺς ἢ ἀδελφὸς μακρὰν οἰκῶν","severity":"info","text":"This proverb, 'a friend nearby is better than a brother living far away,' is a common Greek saying (cf. Menander, Monostichoi 64) and is here applied to contrast true philosophy with heresy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱονεὶ δὲ σύγκρισιν ποιούμενος","severity":"info","text":"Clement signals a comparison (σύγκρισιν) between philosophy and heresy, but then clarifies that the discourse rebukes heresies, not philosophy, indicating a rhetorical shift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς αἱρέσεις ἐπιρραπίζει","severity":"info","text":"Clement's explicit rejection of heresy as 'waterless desert' and 'barrenness' reflects early Christian polemic against Gnostic and other heterodox groups, a theme in Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ οἶμαι φιλοσοφίαν λέγειν τὰ νῦν τὸν λόγον","severity":"caution","text":"Clement's denial that the discourse means philosophy is ambiguous; he may be correcting a possible misreading of his own earlier comparison, or distinguishing between true philosophy and heresy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the discourse' (ὁ λόγος) is unclear: it may refer to a specific source (e.g., a lost work) or to Clement's own argument.","The phrase 'the foreskin keeping the ordinances of the law' could be read as a Pauline reference or as a more general metaphor for Gentile observance."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"καὶ τοῖς ἐνδεέσι φρενῶν παρακελεύομαι λέγουσα, φησὶν ἡ σοφία, τοῖς ἀμφὶ τὰς αἱρέσεις δηλονότι, ἄρτων κρυφίων ἡδέως ἅψασθε, καὶ ὕδατος κλοπῆς γλυκεροῦ, ἄρτον καὶ ὕδωρ οὐκ ἐπ' ἄλλων τινῶν, ἀλλ' ἢ ἐπὶ τῶν ἄρτῳ καὶ ὕδατι κατὰ τὴν προσφορὰν μὴ κατὰ τὸν κανόνα τῆς ἐκκλησίας χρωμένων αἱρέσεων ἐμφανῶς ταττούσης τῆς γραφῆς. εἰσὶ γὰρ οἳ καὶ ὕδωρ ψιλὸν εὐχαριστοῦσιν. ἀλλὰ ἀποπήδησον, μὴ χρονίσῃς ἐν τῷ τόπῳ αὐτῆς. τόπον τὴν συναγωγήν, οὐχὶ δὲ ἐκκλησίαν ὁμωνύμως προσεῖπεν. εἶτα ἐπιφωνεῖ· οὕτω γὰρ διαβήσῃ ὕδωρ ἀλλότριον, τὸ βάπτισμα τὸ αἱρετικὸν οὐκ οἰκεῖον καὶ γνήσιον ὕδωρ λογιζομένη, καὶ ὑπερβήσῃ ποταμὸν ἀλλότριον τὸν παραφέροντα καὶ κατασύροντα εἰς θάλασσαν, εἰς ἣν ἐκδίδοται ὁ παρεκτραπεὶς ἐκ τῆς κατ' ἀλήθειαν ἑδραιότητος, συνεκρυεὶς αὖθις εἰς τὰ ἐθνικὰ καὶ ἄτακτα τοῦ βίου κύματα.\n\nὩς δὲ οἱ πολλοὶ ἄνθρωποι οἱ καθέλκοντες τὴν ναῦν οὐ πολλὰ αἴτια λέγοιντ' ἄν, ἀλλ' ἐκ πολλῶν αἴτιον ἕν (οὐκ ἔστι γὰρ αἴτιος ἕκαστος τοῦ καθέλκεσθαι τὴν ναῦν, ἀλλὰ σὺν τοῖς ἄλλοις), οὕτω καὶ ἡ φιλοσοφία πρὸς κατάληψιν τῆς ἀληθείας, ζήτησις οὖσα ἀληθείας, συλλαμβάνεται, οὐκ αἰτία οὖσα καταλήψεως, σὺν δὲ τοῖς ἄλλοις αἰτία καὶ συνεργός. τάχα δὲ καὶ τὸ συναίτιον αἴτιον. ὡς δέ, ἑνὸς ὄντος τοῦ εὐδαιμονεῖν, αἴτιαι τυγχάνουσιν αἱ ἀρεταὶ πλείονες ὑπάρχουσαι, καὶ ὡς τοῦ θερμαίνεσθαι ὅ τε ἥλιος τό τε πῦρ βαλανεῖόν τε καὶ ἐσθής, οὕτω μιᾶς οὔσης τῆς ἀληθείας πολλὰ τὰ συλλαμβανόμενα πρὸς ζήτησιν αὐτῆς, ἡ δὲ εὕρεσις δι' υἱοῦ.","english":"And to those who are deficient in understanding, I command, she says—Wisdom—plainly meaning those involved in the heresies: \"Gladly touch secret loaves and sweet stolen water.\" Bread and water not in any other sense, but with reference to those heresies that use bread and water in the offering, not according to the rule of the Church, the Scripture clearly placing them. For there are those who even consecrate plain water. But \"leap away, do not linger in her place.\" She called the place \"the synagogue,\" not the church, using the term homonymously. Then she adds: \"For thus you will cross alien water,\" considering heretical baptism not as proper and genuine water, \"and you will cross an alien river,\" the one that sweeps away and drags down into the sea, into which is discharged he who has deviated from true steadfastness, having been swept away again into the ethnic and disorderly waves of life.\n\nJust as the many men who haul down a ship would not be called many causes, but one cause from many (for each individual is not the cause of the ship being hauled down, but together with the others), so also philosophy, with a view to the apprehension of truth—being a search for truth—is taken along, not being the cause of apprehension, but together with other things a cause and a co-worker. Perhaps even the co-cause is a cause. And just as, there being one thing, namely to be happy, the virtues, though many, happen to be causes, and as for being heated, both the sun and fire and a bath and clothing are causes, so too, truth being one, many things are taken along for its search, but the discovery is through the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement interprets the command to touch 'secret loaves' and 'sweet stolen water' as a warning against heretical Eucharistic practices using bread and water outside the Church's rule.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναγωγήν","severity":"info","text":"Clement distinguishes 'synagogue' from 'church' (ἐκκλησία), using the former to denote the heretical assembly, implying a deliberate terminological contrast.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to heretics using 'plain water' in the Eucharist reflects early Christian controversies over the use of water instead of wine, attested in some ascetic or encratite groups.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of many men hauling a ship as a single cause from many echoes Aristotelian discussions of multiple causes and the concept of συναίτιον (co-cause), common in Middle Platonic and Stoic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from allegorical exegesis of heretical practices to a philosophical argument about the role of philosophy as a co-cause in the search for truth, culminating in the discovery through the Son.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's identification of heresies with 'synagogue' and his critique of water-only Eucharist reflect second-century boundary-drawing between orthodox and heterodox Christian groups.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":75,"ref":"p75","source":"εἰ γοῦν σκοποῖμεν, μία κατὰ δύναμίν ἐστιν ἡ ἀρετή, ταύτην δὲ συμβέβηκεν τούτοις μὲν τοῖς πράγμασιν ἐγγενομένην λέγεσθαι φρόνησιν, ἐν τούτοις δὲ σωφρο1.20.97.4 σύνην, ἐν τούτοις δὲ ἀνδρείαν ἢ δικαιοσύνην. ἀνὰ τὸν αὐτὸν οὖν λόγον, καὶ μιᾶς οὔσης ἀληθείας, ἐν γεωμετρίᾳ μὲν γεωμετρίας ἀλήθεια, ἐν μουσικῇ δὲ μουσικῆς, κἀν φιλοσοφίᾳ τῇ ὀρθῇ Ἑλληνικὴ εἴη ἂν ἀλήθεια. μόνη δὲ ἡ κυρία αὕτη ἀλήθεια ἀπαρεγχείρητος, ἣν παρὰ τῷ υἱῷ τοῦ θεοῦ παιδευόμεθα.\n\nτοῦτόν φαμεν τὸν τρόπον μιᾶς καὶ τῆς αὐτῆς δραχμῆς τῷ μὲν ναυκλήρῳ δοθείσης λέγεσθαι ναῦλον, τῷ δὲ τελώνῃ τέλος καὶ ἐνοίκιον μὲν τῷ σταθμούχῳ, μισθὸν δὲ τῷ διδασκάλῳ καὶ τῷ πιπράσκοντι ἀρραβῶνα. ἑκάστη δὲ εἴτε ἀρετὴ εἴτε καὶ ἀλήθεια συνωνύμως καλουμένη μόνου τοῦ καθ' ἑαυτὴν ἀπο1.20.98.2 τελέσματός ἐστιν αἰτία. κατὰ σύγχρησιν δὲ τούτων γίνεται τὸ εὐδαιμόνως ζῆν (μὴ γὰρ δὴ εὐδαιμονῶμεν πρὸς τὰ ὀνόματα), ὅταν τὸν ὀρθὸν βίον εὐδαιμονίαν λέγωμεν καὶ εὐδαίμονα τὸν κεκοσμημένον τὴν ψυχὴν ἐναρέτως. εἰ δὲ καὶ πόρρωθεν συλλαμβάνεται φιλοσοφία πρὸς τὴν ἀληθείας εὕρεσιν, κατὰ διαφόρους ἐπιβολὰς διατείνουσα ἐπὶ τὴν προσεχῶς ἁπτομένην τῆς ἀληθείας τῆς καθ' ἡμᾶς εἴδησιν, ἀλλὰ συλλαμβάνεταί γε τῷ λογικῶς ἐπιχειρεῖν ἐσπουδακότι ἀνθά1.20.98.4 πτεσθαι γνώσεως. χωρίζεται δὲ ἡ Ἑλληνικὴ ἀλήθεια τῆς καθ' ἡμᾶς, εἰ καὶ τοῦ αὐτοῦ μετείληφεν ὀνόματος, καὶ μεγέθει γνώσεως καὶ ἀποδείξει κυριωτέρᾳ καὶ θείᾳ δυνάμει καὶ τοῖς ὁμοίοις· θεοδίδακτοι γὰρ ἡμεῖς, ἱερὰ ὄντως γράμματα παρὰ τῷ υἱῷ τοῦ θεοῦ παιδευόμενοι·","english":"If, then, we were to consider, virtue is one according to capacity, and it happens that when it is present in these matters it is called prudence, in these temperance, in these courage or justice. By the same reasoning, truth being one, in geometry there is the truth of geometry, in music the truth of music, and in right philosophy there would be Greek truth. But only this principal truth is unassailable, which we are taught by the Son of God.\n\nWe say that in this manner one and the same drachma, when given to a shipowner, is called fare, to a tax-collector tax, to a landlord rent, to a teacher wages, and to a seller earnest money. Each virtue or truth, called synonymously, is the cause only of its own proper result. By a combination of these, living happily comes about (for we do not live happily in relation to names), when we call right living happiness and the one whose soul is adorned with virtue happy. And if philosophy contributes from afar to the discovery of truth, extending through various approaches to the knowledge that directly touches our truth, it does contribute to the one who earnestly and logically strives to grasp knowledge. But Greek truth is separated from our truth, even if it shares the same name, by the magnitude of knowledge, by more authoritative demonstration, by divine power, and by similar things; for we are taught by God, truly sacred writings being taught by the Son of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μία κατὰ δύναμίν ἐστιν ἡ ἀρετή","severity":"info","text":"Clement argues that virtue is one in potentiality (κατὰ δύναμιν) but receives different names (prudence, temperance, etc.) according to its application. This anticipates the later analogy of the drachma.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρεγχείρητος","severity":"info","text":"The adjective ἀπαρεγχείρητος ('unassailable') is rare; Clement uses it to distinguish the truth taught by the Son of God from Greek truth, which is subject to challenge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δραχμῆς","severity":"info","text":"The analogy of the same drachma being called fare, tax, rent, wages, or earnest money is a Stoic commonplace (e.g., Epictetus, Diss. 2.10) used to illustrate that one reality receives different names relative to its context.","cites":[],"named_sources":["Epictetus c. 108 CE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"χωρίζεται δὲ ἡ Ἑλληνικὴ ἀλήθεια","severity":"info","text":"This sentence marks a structural turn: after conceding that Greek philosophy contributes to truth, Clement sharply distinguishes it from Christian truth by four criteria: magnitude of knowledge, more authoritative demonstration, divine power, and divine teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοδίδακτοι","severity":"info","text":"The term θεοδίδακτοι ('taught by God') echoes a theme in early Christian literature (e.g., 1 Cor 2:13) and contrasts with Greek paideia, asserting that Christian truth derives directly from divine instruction through the Son of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ γοῦν σκοποῖμεν","severity":"caution","text":"The conditional clause 'If, then, we were to consider' (εἰ γοῦν σκοποῖμεν) introduces a hypothetical argument; the optative mood may indicate a logical exercise rather than a settled doctrine, so readers should not over-interpret the analogy as Clement's final position.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ σύγχρησιν δὲ τούτων' (by a combination of these) is ambiguous: it may refer to the combination of virtues or of the different names/uses of the drachma. The translation takes it as the combination of virtues leading to happiness.","The referent of 'τῷ λογικῶς ἐπιχειρεῖν ἐσπουδακότι' (the one who earnestly and logically strives) is unclear: it could be the Christian philosopher or any serious seeker of truth."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"ἔνθεν οὐδ' ὡσαύτως κινοῦσι τὰς ψυχάς, ἀλλὰ διαφόρῳ διδα1.20.99.1 σκαλίᾳ. εἰ δὲ καὶ διαστέλλεσθαι ἡμᾶς διὰ τοὺς φιλεγκλήμονας δεήσει, συναίτιον τὴν φιλοσοφίαν καὶ συνεργὸν λέγοντες τῆς ἀληθοῦς καταλήψεως, ζήτησιν οὖσαν ἀληθείας, προπαιδείαν αὐτὴν ὁμολογήσομεν τοῦ γνωστικοῦ, οὐκ αἴτιον τιθέμενοι τὸ συναίτιον οὐδὲ μὴν τὸ συνεργὸν συνεκτικὸν οὐδ' ὡς οὗ οὐκ ἄνευ τὴν φιλοσοφίαν, ἐπεὶ σχεδὸν οἱ πάντες ἄνευ τῆς ἐγκυκλίου παιδείας καὶ φιλοσοφίας τῆς Ἑλληνικῆς, οἳ δὲ καὶ ἄνευ γραμμάτων, τῇ θείᾳ καὶ βαρβάρῳ κινηθέντες φιλοσοφίᾳ, δυνάμει τὸν περὶ θεοῦ διὰ πίστεως παρειλή1.20.99.2 φαμεν λόγον, αὐτουργῷ σοφίᾳ πεπαιδευμένοι. ὃ δὲ μεθ' ἑτέρου ποιεῖ, ἀτελὲς ὂν καθ' αὑτὸ ἐνεργεῖν, συνεργόν φαμεν καὶ συναίτιον ἀπὸ τοῦ σὺν αἰτίῳ αἴτιον ὑπάρχειν ἢ ἀπὸ τοῦ ἑτέρῳ συνελθὸν αἴτιον γίγνεσθαι ὠνομασμένον, καθ' ἑαυτὸ δὲ μὴ δύνασθαι τὸ ἀποτέλεσμα τὸ κατ' ἀλήθειαν παρέχειν. καίτοι καὶ καθ' ἑαυτὴν ἐδικαίου ποτὲ καὶ ἡ φιλοσοφία τοὺς Ἕλληνας, οὐκ εἰς τὴν καθόλου δὲ δικαιοσύνην (εἰς ἣν εὑρίσκεται συνεργός, καθάπερ καὶ ὁ πρῶτος καὶ ὁ δεύτερος βαθμὸς τῷ εἰς τὸ ὑπερῷον ἀνιόντι καὶ ὁ γραμματιστὴς τῷ φιλοσοφήσοντι), οὐδ' ὡς κατὰ τὴν ἀφαίρεσιν αὐτῆς ἤτοι ἐλλείπειν τῷ καθόλου λόγῳ ἢ ἀναιρεῖσθαι τὴν ἀλήθειαν, ἐπεὶ καὶ ἡ ὄψις συμβάλλεται καὶ ἡ ἀκοὴ καὶ ἡ φωνὴ πρὸς ἀλήθειαν, νοῦς δὲ ὁ γνωρίζων αὐτὴν προσφυῶς. ἀλλὰ τῶν συνεργῶν τὰ μὲν πλείονα, τὰ δ' ἐλάσσονα προσφέρεται δύναμιν. ἡ γοῦν σαφήνεια συνεργεῖ πρὸς τὴν παράδοσιν τῆς ἀληθείας καὶ ἡ διαλεκτικὴ πρὸς τὸ μὴ ὑποπίπτειν ταῖς κατατρεχούσαις αἱρέσεσιν.","english":"Hence they do not move the souls in the same way, but by a different teaching. And if we must distinguish for the sake of those fond of censure, calling philosophy a co-cause and co-worker of true apprehension, since it is a search for truth, we will acknowledge it as a preliminary education for the gnostic, not positing the co-cause as a cause, nor the co-worker as a sustaining cause, nor philosophy as that without which not, since nearly all, without the encyclical education and Greek philosophy, and some even without letters, moved by the divine and barbarian philosophy, have received by faith the account concerning God, educated by self-working wisdom. That which acts through another, being incomplete in itself to act, we call a co-worker and co-cause, named from being a cause together with a cause or from coming together with another to become a cause, but by itself unable to provide the result truly. Yet philosophy once did justice even by itself for the Greeks, but not toward universal justice (toward which it is found to be a co-worker, just as the first and second step for one ascending to the upper room, and the grammar teacher for one who will philosophize), nor as if by its removal the universal account either falls short or truth is abolished, since sight and hearing and voice contribute to truth, but it is the mind that knows it fittingly. But among co-workers, some contribute greater, others lesser power. Clarity, at any rate, co-works toward the transmission of truth, and dialectic toward not falling prey to the heresies that assail.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συναίτιον","severity":"info","text":"Clement distinguishes συναίτιον (co-cause) from αἴτιον (cause), a distinction drawn from Aristotelian causal theory (e.g., Phys. 2.3). Philosophy is a co-cause of true apprehension, not the primary cause.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνεργόν","severity":"info","text":"συνεργόν (co-worker) is paired with συναίτιον to describe philosophy's subordinate role. Clement stresses it cannot produce the result alone, echoing the Platonic notion of συνεργός in the service of a higher principle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγκυκλίου παιδείας","severity":"info","text":"ἐγκύκλιος παιδεία (encyclical education) refers to the standard Hellenistic curriculum of liberal arts (grammar, rhetoric, logic, etc.), which Clement subordinates to divine philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βαρβάρῳ φιλοσοφίᾳ","severity":"info","text":"βάρβαρος φιλοσοφία (barbarian philosophy) is Clement's term for the revealed wisdom of the Hebrew Scriptures and Christian tradition, contrasted with Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρῶτος καὶ δεύτερος βαθμὸς","severity":"info","text":"The analogy of the first and second step to the upper room parallels Aristotle's discussion of potential and actual causes (Metaph. 9.8). Clement uses it to illustrate philosophy as a preparatory stage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐτουργῷ σοφίᾳ","severity":"caution","text":"αὐτουργῷ σοφίᾳ (self-working wisdom) is ambiguous: it may denote wisdom that operates independently of Greek education, or a technical term for direct divine instruction. The exact referent is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτουργῷ σοφίᾳ' is ambiguous: it could mean wisdom that works by itself (i.e., without external aids) or a specific kind of wisdom (e.g., practical wisdom). The reading taken is 'self-working wisdom' as a contrast to Greek education.","The clause 'οὐδ' ὡς κατὰ τὴν ἀφαίρεσιν αὐτῆς' is syntactically compressed; the reading taken is that the removal of philosophy does not entail the failure of the universal account or the abolition of truth."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"αὐτοτελὴς μὲν οὖν καὶ ἀπροσδεὴς ἡ κατὰ τὸν σωτῆρα διδασκαλία, δύναμις οὖσα καὶ σοφία τοῦ θεοῦ, προσιοῦσα δὲ φιλοσοφία ἡ Ἑλληνικὴ οὐ δυνατωτέραν ποιεῖ τὴν ἀλήθειαν, ἀλλ' ἀδύνατον παρέχουσα τὴν κατ' αὐτῆς σοφιστικὴν ἐπιχείρησιν καὶ διακρουομένη τὰς δολερὰς κατὰ τῆς ἀληθείας ἐπιβουλὰς φραγμὸς οἰκείως εἴρηται καὶ θριγκὸς εἶναι τοῦ ἀμπελῶνος. καὶ ἣ μὲν ὡς ἄρτος ἀναγκαία πρὸς τὸ ζῆν, ἡ κατὰ τὴν πίστιν ἀλήθεια· ἡ προπαιδεία δὲ προσοψήματι ἔοικεν καὶ τραγήματι, δείπνου δὲ λήγοντος γλυκὺ τρωγάλιον κατὰ τὸν Θηβαῖον Πίνδαρον. ἄντικρυς δὲ ἐξεῖπεν ἡ γραφή· πανουργότερος ἔσται ἄκακος συνίων, ὁ δὲ σοφὸς δέξεται γνῶσιν. καὶ ὁ μὲν ἀφ' ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ, φησὶν ὁ κύριος, ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν ἀληθής ἐστι καὶ ἀδικία οὐκ ἔστιν ἐν αὐτῷ. ἔμπαλιν οὖν ἀδικεῖ ὁ σφετερισάμενος τὰ βαρβάρων καὶ ὡς ἴδια αὐχῶν, τὴν ἑαυτοῦ δόξαν αὔξων καὶ ψευδόμενος τὴν ἀλήθειαν. οὗτος κλέπτης ὑπὸ τῆς γραφῆς εἴρηται. φησὶ γοῦν· υἱέ, μὴ γίνου ψεύστης· ὁδηγεῖ γὰρ τὸ ψεῦσμα πρὸς τὴν κλοπήν. ἤδη δὲ ὁ κλέπτης ὅπερ ὑφελόμενος ἔχει ἀληθῶς ἔχει, κἂν χρυσίον ᾖ κἂν ἄργυρος κἂν λόγος κἂν δόγμα. ἐκ μέρους τοίνυν, ἃ κεκλόφασιν,","english":"The teaching according to the Saviour is self-sufficient and lacks nothing, being the power and wisdom of God; but Greek philosophy, when it approaches, does not make the truth more powerful, but, providing the impossibility of a sophistical attack against it and warding off the treacherous plots against the truth, has been fittingly called a fence and a coping-stone of the vineyard. And the truth according to faith is necessary for life, like bread; but preliminary education resembles a relish and a dessert, a sweet after-dinner treat, as the Theban Pindar says. The Scripture plainly declares: \"The guileless man who understands will be more crafty, and the wise man will receive knowledge.\" And the Lord says: \"He who speaks from himself seeks his own opinion, but he who seeks the opinion of him who sent him is truthful, and there is no injustice in him.\" On the contrary, then, he who appropriates the works of the barbarians and boasts of them as his own does injustice, increasing his own opinion and falsifying the truth. Such a one is called a thief by Scripture. For it says: \"Son, do not become a liar; for falsehood leads to theft.\" And the thief truly possesses what he has taken, whether it be gold or silver or a word or a doctrine. Therefore, in part, what they have stolen,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοτελὴς μὲν οὖν καὶ ἀπροσδεὴς ἡ κατὰ τὸν σωτῆρα διδασκαλία","severity":"info","text":"Clement asserts the self-sufficiency of Christ's teaching, contrasting it with Greek philosophy as merely a protective fence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φραγμὸς ... καὶ θριγκὸς","severity":"info","text":"The terms 'fence' and 'coping-stone' (φραγμὸς, θριγκὸς) metaphorically describe philosophy as a protective barrier for the truth, not its source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πανουργότερος ἔσται ἄκακος συνίων, ὁ δὲ σοφὸς δέξεται γνῶσιν","severity":"info","text":"This quotation is not a direct biblical verse but likely a paraphrase or apocryphal saying; Clement attributes it to 'Scripture' (ἡ γραφή).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱέ, μὴ γίνου ψεύστης· ὁδηγεῖ γὰρ τὸ ψεῦσμα πρὸς τὴν κλοπήν","severity":"info","text":"This warning against lying leading to theft is not a canonical biblical citation; it may derive from a Jewish wisdom tradition or Clement's own formulation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ τὸν Θηβαῖον Πίνδαρον","severity":"info","text":"Clement cites the Theban poet Pindar (c. 518–438 BCE) for the image of a sweet after-dinner treat (τρωγάλιον), illustrating the role of preliminary education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκ μέρους τοίνυν, ἃ κεκλόφασιν","severity":"info","text":"This phrase introduces a conclusion about partial theft of doctrines, linking the preceding discussion of plagiarism to the next argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotations (πανουργότερος... and υἱέ, μὴ γίνου ψεύστης...) is uncertain; they may be Clementine paraphrases or from non-canonical texts.","The phrase 'ἐκ μέρους τοίνυν, ἃ κεκλόφασιν' is incomplete in the passage, leaving the full argument about stolen doctrines unclear."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"ἀληθῆ μέν, στοχαστικῶς δὲ καὶ ταῖς τῶν λόγων ἀνάγκαις ἴσασι. μαθητευθέντες οὖν καταληπτικῶς ἐπιγνώσονται.\n\nΚαὶ περὶ μὲν τοῦ παρ' Ἑβραίων τὰ τῶν φιλοσόφων ἐσκευωρῆσθαι δόγματα μικρὸν ὕστερον διαληψόμεθα, πρότερον δέ, ὅπερ ἀκόλουθον ἦν, περὶ τῶν κατὰ Μωυσέα χρόνων ἤδη λεκτέον, δι' ὧν δειχθήσεται ἀναμφηρίστως πάσης σοφίας ἀρχαιοτάτη ἡ κατὰ Ἑβραίους φιλοσοφία. εἴρηται μὲν οὖν περὶ τούτων ἀκριβῶς Τατιανῷ ἐν τῷ Πρὸς Ἕλληνας, εἴρηται δὲ καὶ Κασσιανῷ ἐν τῷ πρώτῳ τῶν Ἐξηγητικῶν· ἀπαιτεῖ δὲ ὅμως τὸ ὑπόμνημα καὶ ἡμᾶς ἐπιδραμεῖν τὰ κατὰ τὸν τόπον εἰρημένα. Ἀπίων τοίνυν ὁ γραμματικός, ὁ Πλειστονίκης ἐπικληθείς, ἐν τῇ τετάρτῃ τῶν Αἰγυπτιακῶν ἱστοριῶν, καίτοι φιλαπεχθημόνως πρὸς Ἑβραίους διακείμενος, ἅτε Αἰγύπτιος τὸ γένος, ὡς καὶ κατὰ Ἰουδαίων συντάξασθαι βιβλίον, Ἀμώσιος τοῦ Αἰγυπτίων βασιλέως μεμνημένος καὶ τῶν κατ' αὐτὸν πράξεων, μάρ1.21.101.4 τυρα παρατίθεται Πτολεμαῖον τὸν Μενδήσιον. καὶ τὰ τῆς λέξεως αὐτοῦ ὧδε ἔχει· κατέσκαψε δὲ τὴν Ἀουαρίαν Ἄμωσις κατὰ τὸν Ἀργεῖονγενόμενος Ἴναχον, ὡς ἐν τοῖς Χρόνοις ἀνέγραψεν ὁ Μενδήσιος Πτο1.21.101.5 λεμαῖος. ὁ δὲ Πτολεμαῖος οὗτος ἱερεὺς μὲν ἦν, τὰς δὲ τῶν Αἰγυπτίων βασιλέων πράξεις ἐν τρισὶν ὅλαις ἐκθέμενος βίβλοις κατὰ Ἄμωσίν φησιν Αἰγύπτου βασιλέα Μωυσέως ἡγουμένου γεγονέναι Ἰουδαίοις τὴν ἐξ Αἰγύπτου πορείαν, ἐξ ὧν συνῶπται κατὰ Ἴναχον ἠκμακέναι τὸν Μωσέα. παλαίτατα δὲ τῶν Ἑλληνικῶν τὰ Ἀργολικά, τὰ ἀπὸ Ἰνάχου λέγω, ὡς Διονύσιος ὁ Ἁλικαρνασσεὺς ἐν τοῖς Χρόνοις διδάσκει.","english":"They know the truth, but conjecturally and by the necessity of arguments. Having been taught, therefore, they will know it with comprehension.\n\nConcerning the fact that the doctrines of the philosophers have been derived from the Hebrews, we will discuss a little later; but first, as was fitting, we must now speak about the chronology according to Moses, through which it will be shown without dispute that the philosophy according to the Hebrews is the most ancient of all wisdom. Now, Tatian has spoken accurately about these matters in his *Against the Greeks*, and Cassian has also spoken in the first of his *Exegetical Works*; nevertheless, the commentary requires that we too run through what has been said on the subject. Apion the grammarian, surnamed Pleistonices, in the fourth of his *Egyptian Histories*, although he was ill-disposed toward the Hebrews, being an Egyptian by race, so that he even composed a book against the Jews, mentions Amosis, the king of the Egyptians, and the events of his time, and cites as a witness Ptolemy of Mendes. And his text runs thus: \"Amosis destroyed Avaris in the time of Inachus the Argive, as Ptolemy of Mendes recorded in his *Chronologies*.\" This Ptolemy was a priest, and having set forth the deeds of the Egyptian kings in three whole books, he says concerning Amosis, king of Egypt, that the exodus of the Jews from Egypt took place under the leadership of Moses, from which it is seen that Moses flourished in the time of Inachus. The most ancient of Greek histories are the Argolic, I mean those from Inachus, as Dionysius of Halicarnassus teaches in his *Chronologies*.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"στοχαστικῶς","severity":"info","text":"Clement contrasts conjectural knowledge (στοχαστικῶς) with comprehensive knowledge (καταληπτικῶς), a distinction central to his epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπίων","severity":"info","text":"Apion, a first-century CE Alexandrian grammarian, was known for anti-Jewish writings; Clement cites him despite his bias to support Hebrew antiquity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πτολεμαῖον τὸν Μενδήσιον","severity":"info","text":"Ptolemy of Mendes, a Hellenistic Egyptian priest and historian, wrote a now-lost chronicle of Egyptian kings; Clement uses him to date Moses to the time of Inachus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τατιανῷ ἐν τῷ Πρὸς Ἕλληνας","severity":"info","text":"Clement references Tatian's 'Against the Greeks' as a prior treatment of Hebrew priority, aligning with a common apologetic strategy among early Christian writers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Διονύσιος ὁ Ἁλικαρνασσεὺς","severity":"info","text":"Dionysius of Halicarnassus, a first-century BCE Greek historian, is cited as an authority on Argive chronology, supporting Clement's claim for Hebrew antiquity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρότερον δέ, ὅπερ ἀκόλουθον ἦν","severity":"info","text":"Clement signals a structural shift: he postpones discussion of philosophical dependence on Hebrews to first establish Mosaic chronology, a logical ordering for his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption at μάρ1.21.101.4 and 1.21.101.5, likely from the manuscript tradition; the reading 'μάρτυρα παρατίθεται' is adopted for sense."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"τούτων δὲ † τεσσαράκοντα μὲν γενεαῖς νεώτερα τὰ Ἀττικὰ τὰ ἀπὸ Κέκροπος τοῦ διφυοῦς δὴ καὶ αὐτόχθονος, ὥς φησι κατὰ λέξιν ὁ Τατιανός, ἐννέα δὲ τὰ Ἀρκαδικὰ τὰ ἀπὸ Πελασγοῦ· λέγεται δὲ καὶ οὗτος αὐτόχθων. τούτων δὲ ἄλλαιν δυοῖν νεώτερα τὰ Φθιωτικὰ τὰ ἀπὸ Δευκαλίωνος. εἰς δὲ τὸν χρόνον τῶν Τρωϊκῶν ἀπὸ Ἰνάχου γενεαὶ μὲν εἴκοσι ἢ μιᾷ πλείους διαριθμοῦνται, ἔτη δέ, ὡς ἔπος εἰπεῖν, τετρακόσια καὶ πρόσω. εἰ δὲ τὰ Ἀσσυρίων πολλοῖς ἔτεσι πρεσβύτερα τῶν Ἑλληνικῶν ἀφ' ὧν Κτησίας λέγει, φανήσεται τῷ δευτέρῳ καὶ τετρακοσιοστῷ ἔτει τῆς Ἀσσυρίων ἀρχῆς, τῆς δὲ Βηλούχου τοῦ ὀγδόου δυναστείας τῷ δευτέρῳ καὶ τριακοστῷ ἡ Μωυσέως κατὰ Ἄμωσιν τὸν Αἰγύπτιον καὶ κατὰ Ἴναχον τὸν Ἀργεῖον ἐξ1.21.102.5 Αἰγύπτου κίνησις. ἦν δὲ κατὰ τὴν Ἑλλάδα κατὰ μὲν Φορωνέα τὸν μετὰ Ἴναχον ὁ ἐπὶ Ὠγύγου κατακλυσμὸς καὶ ἡ ἐν Σικυῶνι βασιλεία, πρώτου μὲν Αἰγιαλέως, εἶτα Εὔρωπος, εἶτα Τελχῖνος, καὶ ἡ Κρητὸς ἐν Κρήτῃ. Ἀκουσίλαος γὰρ Φορωνέα πρῶτον ἄνθρωπον γενέσθαι λέγει· ὅθεν καὶ ὁ τῆς Φορωνίδος ποιητὴς εἶναι αὐτὸν ἔφη πατέρα θνητῶν ἀνθρώπων. ἐντεῦθεν ὁ Πλάτων ἐν Τιμαίῳ κατακολουθήσας Ἀκουσιλάῳ γράφει· καί ποτε προαγαγεῖν βουληθεὶς αὐτοὺς περὶ τῶν ἀρχαίων εἰς λόγους τῶν τῇδε τῇ πόλει τὰ ἀρχαιότατα λέγειν ἐπιχειρεῖ, περὶ Φορωνέως τε τοῦ πρώτου λεχθέντος καὶ Νιόβης, καὶ τὰ μετὰ τὸν κατακλυσμόν. κατὰ δὲ Φόρβαντα Ἀκταῖος, ἀφ' οὗ Ἀκταία ἡ Ἀττική. κατὰ δὲ Τριόπαν Προμηθεὺς καὶ Ἄτλας καὶἘπιμηθεὺς καὶ ὁ διφυὴς Κέκροψ καὶ Ἰώ. κατὰ δὲ Κρότωπον ἡ ἐπὶ Φαέθοντος ἐκπύρωσις καὶ ἡ ἐπὶ Δευκαλίωνος ἐπομβρία.","english":"Of these, the Attic events from Cecrops—who was indeed of double nature and autochthonous, as Tatian says verbatim—are forty generations younger, and the Arcadian events from Pelasgus—who is also said to be autochthonous—are nine generations younger. Of these, the Phthiotic events from Deucalion are two generations younger than the other two. From Inachus to the time of the Trojan events, twenty generations or one more are counted, and years, so to speak, four hundred and beyond. If the Assyrian events are many years older than the Greek events, according to what Ctesias says, it will appear that in the four hundred and second year of the Assyrian rule, and in the thirty-second year of the dynasty of Belochus the eighth, the movement of Moses from Egypt occurred, corresponding to Amosis the Egyptian and Inachus the Argive. In Greece, during the time of Phoroneus after Inachus, there was the flood under Ogyges and the kingdom in Sicyon, first of Aegialeus, then of Europs, then of Telchis, and the kingdom of Cres in Crete. For Acusilaus says that Phoroneus was the first man; hence the poet of the Phoronis said that he was the father of mortal men. Hence Plato in the Timaeus, following Acusilaus, writes: \"And wishing at some time to lead them into discourse about ancient matters, he attempts to speak of the most ancient things of this city, concerning Phoroneus, who is said to be the first, and Niobe, and the events after the flood.\" In the time of Phorbas, Actaeus, from whom Attica is called Actaea. In the time of Triopas, Prometheus, Atlas, Epimetheus, the double-natured Cecrops, and Io. In the time of Crotopus, the conflagration under Phaethon and the deluge under Deucalion.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Κέκροπος","severity":"info","text":"Cecrops, legendary first king of Athens, was often described as διφυής (of double nature, half-man half-serpent) and αὐτόχθων (earth-born). Tatian (2nd cent.) used these terms in his Oratio ad Graecos to argue for the priority of Moses over Greek culture.","cites":[],"named_sources":["Tatian Oratio ad Graecos"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κτησίας","severity":"info","text":"Ctesias of Cnidus (5th–4th cent. BCE), Greek physician and historian at the Persian court, wrote Persica and Indica. His chronology of Assyrian kings, preserved in Diodorus Siculus, is used by Clement to argue for the antiquity of Moses relative to Greek events.","cites":[],"named_sources":["Diodorus Siculus Bibliotheca historica"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀκουσίλαος","severity":"info","text":"Acusilaus of Argos (6th cent. BCE) was a logographer who compiled genealogies of gods and heroes. His claim that Phoroneus was the first man influenced later writers, including Plato in the Timaeus, as Clement notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τούτων δὲ","severity":"info","text":"The passage continues Clement's comparative chronology, listing Greek genealogies (Attic, Arcadian, Phthiotic) as younger than the Mosaic timeline. The repeated genitive absolutes and correlative particles (μὲν…δέ) structure a dense argument for Hebrew priority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Πλάτων ἐν Τιμαίῳ","severity":"info","text":"Clement cites Plato's Timaeus (22a–23a) where Critias recounts Solon's story of Phoroneus and Niobe. This shows Clement using a Platonic dialogue as a witness to Greek dependence on older traditions, a common apologetic strategy.","cites":[],"named_sources":["Plato Timaeus"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† τεσσαράκοντα μὲν γενεαῖς","severity":"caution","text":"The obelus (†) in the Greek text marks a textual crux. The phrase 'forty generations' may be corrupt or uncertain; the English draft follows the reading without comment. The precise number of generations is contested in manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The obelus in the Greek indicates a possible textual corruption in the number of generations; the reading 'forty' is adopted but not certain.","The phrase 'ἄλλαιν δυοῖν' (two others) is ambiguous: it may refer to the Attic and Arcadian events just mentioned, or to a different pair."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"κατὰ δὲ Σθένελον ἥ τε Ἀμφικτύονος βασιλεία καὶ ἡ εἰς Πελοπόννησον Δαναοῦ παρουσία καὶ ἡ ὑπὸ Δαρδάνου τῆς Δαρδανίας κτίσις, ὃν πρῶτον, φησὶν Ὅμηρος, τέκετο νεφεληγερέτα Ζεύς, ἥ τε τῆς Εὐρώπης εἰς Κρήτην ἐκ Φοινίκης ἀνακομιδή. κατὰ δὲ Λυγκέα τῆς Κόρης ἡ ἁρπαγὴ καὶ ἡ τοῦ ἐν Ἐλευσῖνι τεμένους καθίδρυσις Τριπτολέμου τε γεωργία καὶ ἡ Κάδμου εἰς Θήβας παρουσία Μίνωός τε βασιλεία. κατὰ δὲ Προῖτον ὁ Εὐμόλπου πρὸς Ἀθηναίους πόλεμος. κατὰ δὲ Ἀκρίσιον Πέλοπος ἀπὸ Φρυγίας διάβασις καὶ Ἴωνος εἰς Ἀθήνας ἄφιξις καὶ ὁ δεύτερος Κέκροψ αἵ τε Περσέως καὶ Διονύσου πράξεις Ὀρφεύς τε καὶ Μουσαῖος. κατὰ δὲ τὸ ὀκτωκαιδέκατον ἔτος τῆς\n\nἈγαμέμνονος βασιλείας Ἴλιον ἑάλω, Δημοφῶντος τοῦ Θησέως βασιλεύοντος Ἀθήνησι τῷ πρώτῳ ἔτει, θαργηλιῶνος μηνὸς δευτέρᾳ ἐπὶ δέκα, ὥς φησι Διονύσιος ὁ Ἀργεῖος, Ἀγίας δὲ καὶ Δερκύλος ἐν τῇ τρίτῃ μηνὸς πανήμου ὀγδόῃ φθίνοντος, Ἑλλάνικος γὰρ δωδεκάτῃ θαργηλιῶνος μηνός, καί τινες τῶν τὰ Ἀττικὰ συγγραψαμένων ὀγδόῃ φθίνοντος, βασιλεύοντος τὸ τελευταῖον ἔτος Μενεσθέως, πληθυούσης σελήνης̣ νὺξ μὲν ἔην, φησὶν ὁ τὴν μικρὰν Ἰλιάδα πεποιηκώς, μεσάτα, λαμπρὰ δὲ ἐπέτελλε σελάνα· ἕτεροι δὲ σκιροφοριῶνος τῇ αὐτῇ ἡμέρᾳ. Θησεὺς δὲ ὁ Ἡρακλέους ζηλωτὴς ὢν πρεσβύτερός ἐστι τῶν Τρωϊκῶν μιᾷ γενεᾷ. τοῦ γοῦν Τληπολέμου, ὃς ἦν υἱὸς Ἡρακλέους, Ὅμηρος μέμνηται ἐπὶ Ἴλιοστρατεύσαντος. Προτερεῖν ἄρα Μωυσῆς ἀποδείκνυται τῆς μὲν Διονύσου ἀποθεώσεως ἔτη ἑξακόσια τέσσαρα, εἴ γε τῆς Περσέως βασιλείας τῷ τριακοστῷ δευτέρῳ ἔτει ἐκθεοῦται, ὥς φησιν Ἀπολλόδωρος ἐν τοῖς Χρονικοῖς.","english":"Under Sthenelus occurred the reign of Amphictyon, the arrival of Danaus in the Peloponnese, the founding of Dardania by Dardanus—whom Homer says was first born of cloud-gathering Zeus—and the conveyance of Europa from Phoenicia to Crete. Under Lynceus occurred the abduction of Kore, the establishment of the precinct at Eleusis, the agriculture of Triptolemus, the arrival of Cadmus in Thebes, and the reign of Minos. Under Proetus occurred the war of Eumolpus against the Athenians. Under Acrisius occurred the crossing of Pelops from Phrygia, the arrival of Ion in Athens, the second Cecrops, the deeds of Perseus and Dionysus, and Orpheus and Musaeus. In the eighteenth year of the reign of Agamemnon, Ilium was captured, when Demophon son of Theseus was king in Athens in his first year, on the twelfth of the month Thargelion, as Dionysius of Argos says; but Agias and Dercylus say on the eighth of the waning of the month Panemus; for Hellanicus says on the twelfth of the month Thargelion; and some of those who have written on Attic affairs say on the eighth of the waning, when Menestheus was king in his last year, at the full moon. \"It was night,\" says the author of the Little Iliad, \"at the midpoint, and the bright moon was rising.\" Others say on the same day of the month Scirophorion. Theseus, being an emulator of Heracles, is older than the Trojan events by one generation. For Homer mentions Tlepolemus, who was a son of Heracles, as having campaigned against Ilium. Therefore Moses is shown to be earlier than the deification of Dionysus by six hundred and four years, if indeed he was deified in the thirty-second year of the reign of Perseus, as Apollodorus says in his Chronicles.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Dardanus","severity":"info","text":"Dardanus, founder of Dardania (later Troy), is called 'first-born of cloud-gathering Zeus' in Homer, Iliad 20.215, a genealogical claim Clement uses to anchor chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεφεληγερέτα Ζεύς","severity":"info","text":"νεφεληγερέτα (nephelegereta) is a Homeric epithet meaning 'cloud-gatherer', applied to Zeus; Clement cites it verbatim to authenticate Dardanus’ lineage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὀκτωκαιδέκατον ἔτος","severity":"info","text":"Clement dates the fall of Troy to the 18th year of Agamemnon’s reign, synchronizing with Demophon’s first year in Athens, citing multiple authorities (Dionysius of Argos, Agias, Dercylus, Hellanicus).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μικρὰν Ἰλιάδα","severity":"info","text":"The 'Little Iliad' (μικρὰ Ἰλιάς) is a lost epic of the Trojan cycle, attributed to Lesches; Clement quotes its description of the night of Troy’s fall to support his dating.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατὰ δέ","severity":"info","text":"The repeated phrase κατὰ δέ ('under') organizes the passage as a chronological list of events under successive Argive kings (Sthenelus, Lynceus, Proetus, Acrisius), a common annalistic device.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑξακόσια τέσσαρα","severity":"caution","text":"Clement claims Moses predates Dionysus’ deification by 604 years, based on Apollodorus’ Chronicles; the figure is schematic and reflects apologetic rather than critical chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ τρίτῃ μηνὸς πανήμου ὀγδόῃ φθίνοντος' is ambiguous: it may mean 'on the third day of the month Panemus, the eighth of the waning' or be a conflation of two dates; the translation follows the latter reading.","The identity of 'the author of the Little Iliad' is uncertain; Clement does not name him, and the epic is fragmentary."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"ἀπὸ δὲ Διονύσου ἐπὶ Ἡρακλέα καὶ τοὺς περὶ Ἰάσονα ἀριστεῖς τοὺς ἐν τῇ Ἀργοῖ πλεύσαντας συνάγεται ἔτη ἑξήκοντα τρία· Ἀσκληπιός τε καὶ Διόσκουροι συνέπλεον αὐτοῖς, ὡς μαρτυρεῖ ὁ Ῥόδιος Ἀπολλώνιος ἐν τοῖς Ἀργοναυτικοῖς. ἀπὸ δὲ τῆς Ἡρακλέους ἐνἌργει βασιλείας ἐπὶ τὴν Ἡρακλέους αὐτοῦ καὶ Ἀσκληπιοῦ ἀποθέωσινἔτη συνάγεται τριάκοντα ὀκτὼ κατὰ τὸν χρονογράφον Ἀπολλόδωρον. ἐντεῦθεν δὲ ἐπὶ τὴν Κάστορος καὶ Πολυδεύκους ἀποθέωσιν ἔτη πεν1.21.105.5 τήκοντα τρία. ἐνταῦθά που καὶ ἡ Ἰλίου κατάληψις. εἰ δὲ χρὴ πείθεσθαι καὶ Ἡσιόδῳ τῷ ποιητῇ, ἀκούσωμεν αὐτοῦ· Ζηνὶ δ' ἄρα Ἀτλαντὶς Μαίη τέκε κύδιμον Ἑρμῆν, κήρυκ' ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα· Καδμείη δ' ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱόν, μιχθεῖσ' ἐν φιλότητι, Διώνυσον πολυγηθῆ. Κάδμος μὲν ὁ Σεμέλης πατὴρ ἐπὶ Λυγκέως εἰς Θήβας ἔρχεται καὶ τῶν Ἑλληνικῶν γραμμάτων εὑρετὴς γίνεται, Τριόπας δὲ συγχρονεῖ Ἴσιδι ἑβδόμῃ γενεᾷ ἀπὸ Ἰνάχου (Ἶσιν δὲ τὴν καὶ Ἰώ φασιν διὰ τοἰέναι αὐτὴν διὰ πάσης τῆς γῆς πλανωμένην), ταύτην δὲ Ἴστρος ἐν τῷ περὶ τῆς Αἰγυπτίων ἀποικίας Προμηθέως θυγατέρα φησί. Προμηθεὺς δὲ κατὰ Τριόπαν ἑβδόμῃ γενεᾷ μετὰ Μωυσέα, ὥστε καὶ πρὸ τῆς καθ' Ἕλληνας ἀνθρωπογονίας ὁ Μωυσῆς ἠκμακέναι φαίνεται. Λέων δὲ ὁ τὰ περὶ τῶν κατ' Αἴγυπτον θεῶν πραγματευσάμενος τὴν Ἶσιν ὑπὸ Ἑλλήνων Δήμητρα καλεῖσθαί φησιν, ἣ κατὰ Λυγκέα γίνεται ἑνδεκάτῃ ὕστερον Μωυσέως γενεᾷ. Ἆπίς τε ὁ Ἄργους βασιλεὺς Μέμφιν οἰκίζει, ὥς φησιν Ἀρίστιππος ἐν πρώτῃ Ἀρκαδικῶν.","english":"From Dionysus to Heracles and the heroes around Jason who sailed on the Argo, sixty-three years are collected; Asclepius and the Dioscuri sailed with them, as Apollonius of Rhodes testifies in the Argonautica. From the reign of Heracles in Argos to the apotheosis of Heracles himself and Asclepius, thirty-eight years are collected according to the chronographer Apollodorus. From there to the apotheosis of Castor and Polydeuces, fifty-three years. Somewhere around this time also occurred the capture of Ilium. But if we must also believe Hesiod the poet, let us hear him: \"To Zeus, then, the Atlantid Maia bore glorious Hermes, herald of the immortals, having entered the sacred bed; and Cadmeian Semele bore him a splendid son, mingled in love, Dionysus full of joy.\" Cadmus, the father of Semele, comes to Thebes in the time of Lynceus and becomes the discoverer of Greek letters; Triopas is contemporary with Isis in the seventh generation from Inachus (they say that Isis is also Io, because she went through the whole earth wandering); and Istros in his work On the Colonization of the Egyptians calls her the daughter of Prometheus. Prometheus is in the seventh generation after Moses, so that Moses appears to have flourished even before the generation of men among the Greeks. Leon, who wrote the treatise on the gods of Egypt, says that Isis is called Demeter by the Greeks, and she comes in the eleventh generation after Moses, in the time of Lynceus. Epis, the king of Argos, founds Memphis, as Aristippus says in the first book of the Arcadica.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ Διονύσου ἐπὶ Ἡρακλέα","severity":"info","text":"Clement synchronizes Greek mythological figures (Dionysus, Heracles, Jason) with a chronological scheme, citing Apollonius of Rhodes and Apollodorus to establish a sequence of years.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Apollonius of Rhodes","Apollodorus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπολλώνιος ἐν τοῖς Ἀργοναυτικοῖς","severity":"info","text":"Apollonius of Rhodes' 'Argonautica' is the source for the inclusion of Asclepius and the Dioscuri among the Argonauts, a detail Clement uses to link mythological timelines.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Apollonius of Rhodes"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζηνὶ δ' ἄρα Ἀτλαντὶς Μαίη τέκε κύδιμον Ἑρμῆν","severity":"info","text":"Clement quotes Hesiod (likely from the 'Theogony') to support the genealogy of Hermes and Dionysus, integrating Greek poetic tradition into his chronological argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Hesiod"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἶσιν δὲ τὴν καὶ Ἰώ φασιν","severity":"info","text":"Clement equates Isis with Io, a common Hellenistic syncretism, and cites Istros and Leon to connect Egyptian and Greek divine figures, reinforcing his comparative chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Istros","Leon"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Προμηθεὺς ... ἑβδόμῃ γενεᾷ μετὰ Μωυσέα","severity":"info","text":"Clement places Prometheus in the seventh generation after Moses, asserting Moses' priority over Greek figures, a key apologetic move in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἆπίς τε ὁ Ἄργους βασιλεὺς Μέμφιν οἰκίζει","severity":"info","text":"Clement claims Epis, king of Argos, founded Memphis, citing Aristippus' 'Arcadica' to link Greek and Egyptian foundation myths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Aristippus"],"dropped_cites":[]}],"ambiguities":["The identification of Isis with Io is asserted without explanation of the etymological or mythological basis.","The source 'Leon' for Egyptian gods is not further identified; it may refer to a lost Hellenistic writer.","The chronological figures (63, 38, 53 years) are given without justification, relying on now-lost chronographic works."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"τοῦτον δὲ Ἀριστέας ὁ Ἀργεῖος ἐπονομασθῆναί φησι Σάραπιν καὶ τοῦτον εἶναι ὃν Αἰγύπτιοι σέβουσιν, Νυμφόδωρος δὲ ὁ Ἀμφιπολίτης ἐν τρίτῳ Νομίμων Ἀσίας τὸν Ἆπιν τὸν ταῦρον τελευτήσαντα καὶ ταριχευθέντα εἰς σορὸν ἀποτεθεῖσθαι ἐν τῷ ναῷ τοῦ τιμωμένου δαίμονος, κἀντεῦθεν Σορόαπιν κληθῆναι καὶ Σάραπιν συνηθείᾳ τινὶ τῶν ἐγ1.21.107.1 χωρίων ὕστερον. Ἆπις δὲ τρίτος ἐστὶν ἀπὸ Ἰνάχου. ναὶ μὴν ἡ Λητὼ κατὰ Τιτυὸν γίνεται, Λητὼ γὰρ ἥλκησε, Διὸς κυδρὴν παράκοιτιν, Τιτυὸς δὲ συνεχρόνισεν Ταντάλῳ. εἰκότως ἄρα καὶ ὁ Βοιώτιος Πίνδαρος γράφει· ἐν χρόνῳ δὲ γένετ' Ἀπόλλων, καὶ οὐδὲν θαυμαστόν, ὅπου γε καὶ Ἀδμήτῳ θητεύων εὑρίσκεται σὺν καὶ Ἡρακλεῖ μέγαν εἰς ἐνιαυτόν. Ζῆθος δὲ καὶ Ἀμφίων οἱ μουσικῆς εὑρεταὶ περὶ τὴν Κάδμου γεγόνασιν ἡλικίαν. κἄν τις ἡμῖν λέγῃ Φημονόην πρώτην χρησμῳδῆσαι Ἀκρισίῳ, ἀλλ' ἴστω γε ὅτι μετὰ Φημονόην ἔτεσιν ὕστερον εἴκοσι ἑπτὰ οἱ περὶ Ὀρφέα καὶ Μουσαῖον καὶ Λίνον τὸν Ἡρακλέους διδάσκαλον. Ὅμηρος δὲ καὶ Ἡσίοδος πολλῷ νεώτεροι τῶνἸλιακῶν, μεθ' οὓς μακρῷ νεώτεροι οἱ παρ' Ἕλλησι νομοθέται, Λυκοῦργός τε καὶ Σόλων, καὶ οἱ ἑπτὰ σοφοί, οἵ τε ἀμφὶ τὸν Σύριον Φερεκύδην καὶ Πυθαγόραν τὸν μέγαν κάτω που περὶ τὰς ὀλυμπιάδας γενόμενοι, ὡς παρεστήσαμεν. καὶ θεῶν ἄρα τῶν πλείστων παρ' Ἕλλησιν, οὐ μόνον τῶν λεγομένων σοφῶν τε καὶ ποιητῶν, ὁ Μωυσῆς ἡμῖν ἀποδέδεικται πρεσβύτερος. Καὶ οὔτι γε μόνος","english":"Aristeas of Argos says that this one was named Sarapis and that this is the one whom the Egyptians worship. Nymphodorus of Amphipolis, in the third book of his Customs of Asia, says that Apis, the bull, after dying and being embalmed, was placed in a coffin in the temple of the honored deity, and from this he was called Sorapis and later Sarapis by some local custom. Apis is third from Inachus. Moreover, Leto is born in the time of Tityus—for Leto drew the glorious bedmate of Zeus—and Tityus was contemporary with Tantalus. Reasonably, then, Pindar of Boeotia writes: \"In time Apollo was born,\" and it is no wonder, since he is even found serving Admetus together with Heracles for a great year. Zethus and Amphion, the inventors of music, lived around the time of Cadmus. And if someone tells us that Phemonoe was the first to deliver oracles to Acrisius, let him know that after Phemonoe, twenty-seven years later, came those around Orpheus, Musaeus, and Linus, the teacher of Heracles. Homer and Hesiod are much later than the Trojan War, and after them, much later, are the lawgivers among the Greeks, Lycurgus and Solon, and the seven sages, and those around Pherecydes of Syros and the great Pythagoras, who lived somewhere around the Olympiads, as we have shown. Therefore, of the majority of gods among the Greeks, not only of the so-called sages and poets, Moses is shown to be older than them. And not only that.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σάραπιν","severity":"info","text":"Sarapis (Serapis) was a syncretic Hellenistic-Egyptian god, often linked to Osiris-Apis. Clement here cites Aristeas of Argos and Nymphodorus of Amphipolis to derive the name from the coffin (soros) of Apis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σορόαπιν","severity":"info","text":"Clement reports a folk etymology: Sorapis from soros (coffin) and Apis, later becoming Sarapis by local custom. This reflects ancient attempts to explain the god's name.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἆπις δὲ τρίτος ἐστὶν ἀπὸ Ἰνάχου","severity":"info","text":"Clement notes Apis is third from Inachus, situating Egyptian chronology within Greek genealogical reckoning. This supports his argument for Moses' antiquity over Greek figures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λητὼ κατὰ Τιτυὸν γίνεται","severity":"info","text":"Clement synchronizes Leto with Tityus and Tityus with Tantalus, aligning Greek mythological generations to show Apollo's late appearance relative to Moses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πίνδαρος γράφει· ἐν χρόνῳ δὲ γένετ' Ἀπόλλων","severity":"info","text":"Clement quotes Pindar to argue Apollo was born in time, not eternal, and even served Admetus. This supports his polemic that Greek gods are younger than Moses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ οὔτι γε μόνος","severity":"info","text":"This phrase concludes the argument that Moses predates Greek gods, sages, and poets. The passage is part of Clement's cumulative chronological demonstration in Stromata Book 1.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at ἐγ1.21.107.1 appears corrupt or misformatted; the reading 'συνηθείᾳ τινὶ τῶν ἐγχωρίων' is assumed for 'by some local custom'."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"οὗτος, ἀλλὰ καὶ ἡ Σίβυλλα Ὀρφέως παλαιοτέρα· λέγονται γὰρ καὶ περὶ τῆς ἐπωνυμίας αὐτῆς καὶ περὶ τῶν χρησμῶν τῶν καταπεφημισμένων ἐκείνης εἶναι λόγοι πλείους, Φρυγίαν τε οὖσαν κεκλῆσθαι Ἄρτεμιν καὶ ταύτην παραγενομένην εἰς Δελφοὺς ᾆσαι· ὦ Δελφοί, θεράποντες ἑκηβόλου Ἀπόλλωνος, ἦλθον ἐγὼ χρήσουσα Διὸς νόον αἰγιόχοιο, αὐτοκασιγνήτῳ κεχολωμένη Ἀπόλλωνι. ἔστι δὲ καὶ ἄλλη Ἐρυθραία Ἡροφίλη καλουμένη· μέμνηται τούτων Ἡρακλείδης ὁ Ποντικὸς ἐν τῷ Περὶ χρηστηρίων. ἐῶ δὲ τὴν Αἰγυπτίαν καὶ τὴν Ἰταλήν, ἣ τὸ ἐν Ῥώμῃ Κάρμαλον ᾤκησεν, ἧς υἱὸς Εὔ ανδρος ὁ τὸ ἐν Ῥώμῃ τοῦ Πανὸς ἱερὸν τὸ Λουπέρκιον καλούμενον κτίσας. Ἄξιον δὴ ἐνταῦθα γενομένους διερευνῆσαι καὶ τῶν ἄλλων τῶν μετὰ Μωσέα παρὰ τοῖς Ἑβραίοις προφητῶν τοὺς χρόνους. Μετὰ τὴν Μωυσέως τοῦ βίου τελευτὴν διαδέχεται τὴν ἡγεμονίαν τοῦ λαοῦ Ἰησοῦς πολεμῶν μὲν ἔτη † ξεʹ, ἐν δὲ τῇ γῇ τῇ ἀγαθῇ ἄλλα πέντε καὶ εἴκοσι ἀναπαυσάμενος. ὡς δὲ τὸ βιβλίον τοῦ Ἰησοῦ πε1.21.109.4 ριέχει, διεδέξατο τὸν Μωυσέα ὁ προειρημένος ἀνὴρ ἔτη κζʹ. ἔπειτα ἁμαρτόντες οἱ Ἑβραῖοι παραδίδονται Χουσαχὰρ βασιλεῖ Μεσοποτα1.21.109.5 μίας ἔτεσιν ὀκτώ, ὡς ἡ τῶν Κριτῶν ἱστορεῖ βίβλος· δεηθέντες δὲ ὕστερον τοῦ θεοῦ λαμβάνουσιν ἡγεμόνα Γοθονιὴλ τὸν ἀδελφὸν τοῦ Χαλὲβ τὸν νεώτερον ἐκ φυλῆς Ἰούδα, ὃς ἀποκτείνας τὸν τῆς Μεσο1.21.109.6 ποταμίας βασιλέα ἦρξε τοῦ λαοῦ ἔτεσιν ἐφεξῆς νʹ. καὶ πάλιν ἁμαρτόντες παρεδόθησαν Αἰγλὼμ βασιλεῖ Μωαβιτῶν ἔτεσιν ὀκτωκαίδεκα, ἐπιστρεψάντων δὲ αὐτῶν αὖθις ἡγήσατο αὐτῶν Ἀὼδ ἔτεσιν ὀγδοήκοντα, ἀνὴρ ἀμφοτεροδέξιος ἐκ φυλῆς Ἐφραΐμ·","english":"this one, but also the Sibyl is older than Orpheus; for there are said to be more accounts concerning her name and the oracles attributed to her, and that she was a Phrygian called Artemis, and that she came to Delphi and sang: \"O Delphians, servants of far-shooting Apollo, I have come to prophesy the mind of aegis-bearing Zeus, angered at my own brother Apollo.\" There is also another, an Erythraean called Herophile; Heraclides of Pontus mentions these in his work On Oracles. I pass over the Egyptian and the Italian, who dwelt in the Carmalus at Rome, whose son was Evander, who founded the sanctuary of Pan at Rome called the Lupercal. It is fitting, having come to this point, to investigate also the times of the other prophets among the Hebrews after Moses. After the end of Moses' life, Joshua succeeds to the leadership of the people, waging war for † 65 years, and resting in the good land for another twenty-five. As the book of Joshua contains, the aforementioned man succeeded Moses for 27 years. Then the Hebrews, having sinned, are handed over to Chushan-rishathaim, king of Mesopotamia, for eight years, as the book of Judges records; later, having besought God, they receive as leader Othniel, the younger brother of Caleb, from the tribe of Judah, who, after killing the king of Mesopotamia, ruled the people for fifty consecutive years. And again, having sinned, they were handed over to Eglon, king of Moab, for eighteen years; when they turned back again, Ehud, a ambidextrous man from the tribe of Ephraim, led them for eighty years.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σίβυλλα","severity":"info","text":"Clement here treats the Sibyl as a figure older than Orpheus, citing multiple accounts of her name and oracles. This reflects a common apologetic strategy to claim pagan prophecies as anticipating Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦς","severity":"info","text":"Clement refers to Joshua (Ἰησοῦς) succeeding Moses, with a note of 27 years from the book of Joshua. This is a direct reference to the biblical book, though the numbers differ from the Masoretic text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἔτη κζʹ","severity":"info","text":"Clement gives Joshua's leadership as 27 years, followed by 8 years under Chushan-rishathaim, 50 under Othniel, and 18 under Eglon. These figures diverge from the standard Septuagint chronology, reflecting a variant tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμφοτεροδέξιος","severity":"info","text":"The Greek term ἀμφοτεροδέξιος, here translated 'ambidextrous,' is a rare word used to describe Ehud. It may imply dexterity or moral ambiguity, but Clement likely uses it literally, following the biblical account of Ehud as left-handed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ξεʹ","severity":"caution","text":"The text has a crux: '† 65 years' for Joshua's warfare. The obelus indicates a textual problem; the number may be corrupt or a scribal error, as it conflicts with the 27 years given later.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Λουπέρκιον","severity":"info","text":"Clement mentions the Lupercal (Λουπέρκιον), a sanctuary of Pan at Rome founded by Evander. This is a well-known Roman cult site, and Clement's reference shows his engagement with Roman religious history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The number of years for Joshua's warfare († ξεʹ) is uncertain; the obelus marks a textual crux. The identity of the 'Italian' Sibyl and her son Evander is left vague, as Clement passes over them without detail."],"confidence":"high","notes":[]},{"i":84,"ref":"p84","source":"οὗτός ἐστιν ὁ ἀνελὼν τὸν Αἰγλώμ. τελευτήσαντος δὲ Ἀὼδ ἁμαρτήσαντες αὖθις παρεδόθησαν βασιλεῖ Χαναὰν Ἰαβεὶμ ἔτεσιν εἴκοσι· ἐπὶ τούτου προφητεύει Δεββώρα γυνὴ Λαβιδὼθ ἐκ φυλῆς Ἐφραΐμ, καὶ ἦν ἀρχιερεὺς Ὀζιοῦς1.21.110.2 ὁ τοῦ Ῥιησοῦ. διὰ ταύτης ἡγησάμενος τῆς στρατιᾶς Βαρὰκ ὁ τοῦ Βεννὴρ ἐκ φυλῆς Νεφθαλὶμ παραταξάμενος Σισάρᾳ τῷ ἀρχιστρατήγῳ τοῦ Ἰαβεὶμ ἐνίκησε, καὶ ἦρξεν ἐντεῦθεν τοῦ λαοῦ διακρίνουσα ἡ Δεββώρα ἔτη τεσσαράκοντα. τελευτησάσης δὲ αὐτῆς ἁμαρτὼν αὖθις ὁ λαὸς παραδίδοται Μαδιηναίοις ἔτη ἑπτά, ἐπὶ τούτοις Γεδεὼν ἐκ φυλῆς Μανασσῆ ὁ τοῦ Ἰωὰς τριακοσίους ἐκστρατεύσας καὶ δώδεκα μυριάδας αὐτῶν ἀπολέσας ἦρξεν ἔτη τεσσαράκοντα, μεθ' ὃν ὁ υἱὸς αὐτοῦ Ἀβιμέλεχ ἔτη τρία. διαδέχεται τοῦτον Βωλεᾶς υἱὸς Βηδᾶν υἱοῦ Χαρρὰν ἐκ φυλῆς Ἐφραῒμ ἄρξας ἔτη τρία πρὸς τοῖς εἴκοσι. μεθ' ὃν ἐξαμαρτὼν πάλιν ὁ λαὸς ἔτεσιν ὀκτωκαίδεκα Ἀμμανίταις παρα1.21.111.1 δίδοται. μετανοησάντων δὲ αὐτῶν ἡγεῖται Ἰεφθαὲ ὁ Γαλααδίτης ἐκ φυλῆς Μανασσῆ καὶ ἦρξεν ἔτη ἕξ, μεθ' ὃν ἦρξεν Ἀβατθὰν ὁ ἐκ Βηθλεὲμ φυλῆς Ἰούδα ἔτη ἑπτά, ἔπειτα Ἑβρὼν ὁ Ζαβουλωνίτης ἔτηὀκτώ, ἔπειτα Ἐγλὼμ Ἐφραῒμ ἔτη ὀκτώ. ἔνιοι δὲ τοῖς τοῦ Ἀβατθὰν1.21.111.2 ἔτεσιν ἑπτὰ συνάπτουσι τὰ Ἑβρὼν ὀκτὼ ἔτη. καὶ μετὰ τοῦτον ἐξαμαρτὼν πάλιν ὁ λαὸς ὑπὸ ἀλλοφύλοις γίνεται τοῖς Φυλιστιεὶμ ἔτη τεσσαράκοντα. ἐπιστρεψάντων δὲ αὐτῶν Σαμψὼν ἡγεῖται ἐκ φυλῆς Δάν, νικήσας ἐν πολέμῳ τοὺς ἀλλοφύλους. οὗτος ἦρξεν ἔτεσιν εἴκοσι. καὶ μετὰ τοῦτον ἀναρχίας οὔσης διέκρινε τὸν λαὸν Ἠλὶ ὁ ἱερεὺς τεσσαράκοντα ἔτη.","english":"This is the one who killed Aiglom. After the death of Aod, the people sinned again and were delivered to the king of Canaan, Jabin, for twenty years. In his time, Deborah, the wife of Lapidoth, of the tribe of Ephraim, prophesied, and the high priest was Ozias, son of Rhesus. Through her, Barak, son of Abinoam, of the tribe of Naphtali, leading the army, arrayed for battle against Sisera, the commander-in-chief of Jabin, and conquered; and from then on Deborah judged the people for forty years. After her death, the people sinned again and were delivered to the Midianites for seven years. In these times, Gideon, of the tribe of Manasseh, son of Joash, having marched out with three hundred and destroyed one hundred and twenty thousand of them, ruled for forty years, after whom his son Abimelech ruled for three years. He was succeeded by Boleas, son of Bedan, son of Charran, of the tribe of Ephraim, who ruled for twenty-three years. After him, the people sinned again and were delivered to the Ammonites for eighteen years. When they repented, Jephthah the Gileadite, of the tribe of Manasseh, led them and ruled for six years, after whom Abathan of Bethlehem, of the tribe of Judah, ruled for seven years, then Hebron the Zebulonite for eight years, then Eglom of Ephraim for eight years. Some join the seven years of Abathan with the eight years of Hebron. And after him, the people sinned again and came under the foreign rule of the Philistines for forty years. When they turned back, Samson, of the tribe of Dan, led them, having conquered the foreigners in war. He ruled for twenty years. And after him, there being anarchy, Eli the priest judged the people for forty years.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage is a condensed chronology of the biblical judges from the death of Ehud (Aod) to Eli, drawn from the Book of Judges and 1 Samuel. Clement adapts the sequence to fit his apologetic argument for the antiquity of Jewish history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Αἰγλώμ","severity":"info","text":"Aiglom is the Greek form of the Moabite king Eglon, whom the judge Ehud killed (Judges 3:12–22). The name appears in the LXX as Εγλωμ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεββώρα γυνὴ Λαβιδὼθ","severity":"info","text":"Deborah is called the wife of Lapidoth (Λαβιδώθ), as in Judges 4:4 LXX. The Hebrew text has 'Lappidoth,' but the phrase may also mean 'woman of torches.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Clement assigns 40 years to Deborah's rule, 40 to Gideon, 3 to Abimelech, 23 to Boleas (Tola), 6 to Jephthah, 7 to Abathan (Ibzan), 8 to Hebron (Elon), 8 to Eglom (Abdon), 40 to the Philistine oppression, 20 to Samson, and 40 to Eli. These totals differ from the Masoretic and LXX chronologies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Βωλεᾶς υἱὸς Βηδᾶν υἱοῦ Χαρρὰν","severity":"info","text":"Boleas son of Bedan son of Charran corresponds to the judge Tola (Judges 10:1–2). The name Boleas is otherwise unattested; it may be a corruption or variant of a Greek form of Tola.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The names and regnal years in this passage contain several unique or variant forms (e.g., Boleas, Abathan, Hebron) that do not align perfectly with the biblical text. The source of Clement's chronology is uncertain; it may derive from a lost Hellenistic Jewish chronicle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Boleas' is unclear; it may be a scribal error or a variant for Tola. The parentage 'son of Bedan son of Charran' is not found in the Bible. The regnal years for several judges differ from the LXX and Masoretic traditions, and the source of Clement's numbers is unknown."],"confidence":"medium","notes":[]},{"i":85,"ref":"p85","source":"τοῦτον δὲ διαδέχεται Σαμουὴλ ὁ προφήτης, σὺν οἷς Σαοὺλ ἐβασίλευσεν, ἔτη εἴκοσι ἑπτὰ κατασχών. οὗτος καὶ τὸν Δαβὶδ ἔχρισεν. ἐτελεύτα δὲ Σαμουὴλ δυοῖν ἐτῶν πρότερος τοῦ Σαοὺλ ἐπὶ ἀρχιερέως Ἀβιμέλεχ. οὗτος τὸν Σαοὺλ εἰς βασιλέα ἔχρισεν, ὃς πρῶτος ἐβασίλευσεν ἐπὶ Ἰσραὴλ μετὰ τοὺς κριτάς, ὧν ὁ πᾶς ἀριθμὸς ἕως τοῦ Σαμουὴλ γίνεται ἔτη τετρακόσια ἑξήκοντα τρία μῆνες ἑπτά. ἔπειτα διὰ τῆς πρώτης βίβλου τῶν Βασιλειῶν τοῦ Σαοὺλ ἔτη εἴκοσι, ἐπεὶ ἀνακαινισθεὶς ἐβασίλευσε. μετὰ δὲ τὴν τελευτὴν Σαοὺλ βασιλεύει Δαβὶδ τὸ δεύτερον ἐν Χεβρὼν ὁ τοῦ Ἰεσσαὶ ἐκ φυλῆς Ἰούδα ἔτητεσσαράκοντα, ὡς περιέχει ἡ δευτέρα τῶν Βασιλειῶν, καὶ ἦν ἀρχιερεὺς Ἀβιάθαρ ὁ τοῦ Ἀβιμέλεχ ἐκ συγγενείας Ἠλί, προφητεύουσι\n\nδὲ1.21.112.4 Γὰδ καὶ Νάθαν ἐπ' αὐτοῦ. γίνονται οὖν ἀπὸ Ἰησοῦ τοῦ Ναυῆ ἕως παρέλαβε τὴν βασιλείαν Δαβίδ, ὡς μέν τινες, ἔτη τετρακόσια πεντήκοντα, ὡς δὲ ἡ προκειμένη δείκνυσι χρονογραφία, συνάγονται ἔτη πεντακόσια εἴκοσι τρία μῆνες ἑπτὰ εἰς τὴν τοῦ Δαβὶδ τελευτήν. καὶ μετὰ ταῦτα ἐβασίλευσε Σολομὼν υἱὸς Δαβὶδ ἔτη τεσσαράκοντα. διαμένει ἐπὶ τούτου Νάθαν προφητεύων, ὃς καὶ παρεκάλει αὐτὸν περὶ τῆς τοῦ ναοῦ οἰκοδομῆς· ὁμοίως καὶ Ἀχίας ἐκ Σηλὼμ προφητεύει, ἦσαν δὲ καὶ οἱ βασιλεῖς ἄμφω, ὅ τε Δαβὶδ ὅ τε Σολομών, προφῆται. Σαδὼκ δὲ ὁ ἀρχιερεὺς πρῶτος ἐν τῷ ναῷ, ὃν ᾠκοδόμησε Σολομών, ἱεράτευσεν, ὄγδοος ὢν ἀπὸ Ἀαρὼν τοῦ πρώτου ἀρχιερέως. γίνονται οὖν ἀπὸ Μωυσέως ἐπὶ τὴν Σολομῶνος ἡλικίαν, ὡς μέν τινές φασιν, ἔτη πεντακόσια ἐνενήκοντα πέντε, ὡς δὲ ἕτεροι, πεντακόσια ἑβδομήκοντα ἕξ.","english":"He is succeeded by the prophet Samuel, together with whom Saul reigned, holding power for twenty-seven years. He also anointed David. Samuel died two years before Saul, during the high priesthood of Abimelech. He anointed Saul as king, who was the first to reign over Israel after the judges, the total number of whom up to Samuel amounts to four hundred sixty-three years and seven months. Then, according to the first book of Kings, Saul reigned for twenty years, since he reigned after being renewed. After the death of Saul, David, the son of Jesse of the tribe of Judah, reigned a second time in Hebron for forty years, as the second book of Kings contains, and the high priest was Abiathar, the son of Abimelech, of the family of Eli, while Gad and Nathan prophesied during his time. Thus, from Joshua the son of Nun until David took the kingdom, according to some, there are four hundred fifty years, but as the present chronology shows, five hundred twenty-three years and seven months are counted up to the death of David. And after this, Solomon, the son of David, reigned for forty years. During his time, Nathan continued to prophesy, who also urged him concerning the building of the temple; likewise, Ahijah of Shiloh prophesied, and both kings, David and Solomon, were prophets. Zadok the high priest was the first to serve in the temple that Solomon built, being the eighth from Aaron, the first high priest. Thus, from Moses to the time of Solomon, according to some, there are five hundred ninety-five years, and according to others, five hundred seventy-six.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἔτη τετρακόσια ἑξήκοντα τρία μῆνες ἑπτά","severity":"info","text":"Clement gives 463 years and 7 months from the judges to Samuel, a figure not found in the Masoretic or Septuagint chronologies, reflecting a distinct chronological tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνακαινισθεὶς","severity":"info","text":"The Greek ἀνακαινισθεὶς (renewed) likely refers to Saul’s second reign after a period of deposition or restoration, a detail not in the biblical narrative but found in some Jewish traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρώτης βίβλου τῶν Βασιλειῶν","severity":"info","text":"Clement cites the first book of Kings (1 Samuel) for Saul’s 20-year reign, aligning with the Septuagint’s 1 Kingdoms, though the Masoretic text gives 40 years.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαδὼκ","severity":"info","text":"Zadok is listed as eighth from Aaron, a priestly genealogy that supports the legitimacy of the Zadokite line, important in Second Temple and early Christian debates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφῆται","severity":"info","text":"Clement calls both David and Solomon prophets, a view found in Hellenistic Jewish and early Christian sources (e.g., Philo, Josephus), emphasizing their inspired status.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πεντακόσια εἴκοσι τρία μῆνες ἑπτὰ","severity":"caution","text":"The total of 523 years and 7 months from Joshua to David’s death is unique to Clement and may reflect a scribal error or a lost source; it contradicts his own earlier figure of 450 years.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δεύτερον ἐν Χεβρών' could mean David reigned a second time in Hebron (after a first reign there) or reigned in Hebron for a second period; the translation takes it as 'a second time in Hebron'.","The source of the 523-year figure is unclear; it may derive from a variant Septuagint or a Jewish chronographer."],"confidence":"medium","notes":[]},{"i":86,"ref":"p86","source":"εἰ δέ τις τοῖς ἀπὸ Ἰησοῦ μέχρι Δαβὶδ τετρακοσίοις πεντήκοντα ἔτεσι συγκαταριθμήσαι τὰ τῆς Μωυσέως στρατηγίας τεσσαράκοντα καὶ τὰ ἄλλα τὰ ὀγδοήκοντα ἔτη, ἃ γεγόνει ὁ Μωυσῆς πρὸ τοῦ τὴν ἔξοδον τοῖς Ἑβραίοις ἀπὸ Αἰγύπτου γεγονέναι, προσθείη τε τούτοις τὰ τῆς βασιλείας τῆς Δαβὶδ τεσσαράκοντα ἔτη, συνάξει ἔτη τὰ πάντα ἑξα1.21.114.1 κόσια δέκα. ἀκριβέστερον δὲ ἡ καθ' ἡμᾶς χρονογραφία πρόεισιν, εἰ τοῖς πεντακοσίοις εἴκοσι καὶ τρισὶ καὶ μησὶν ἑπτὰ μέχρι τῆς Δαβὶδ τελευτῆς προσθείη τις τά τε τοῦ Μωυσέως ἑκατὸν εἴκοσι ἔτη τά τε τοῦ Σολομῶνος τεσσαράκοντα· συνάξει γὰρ τὰ πάντα ἐπὶ τὴν Σολο1.21.114.2 μῶνος τελευτὴν ἔτη ἑξακόσια ὀγδοήκοντα τρία μῆνας ἑπτά. Εἴραμος τὴν ἑαυτοῦ θυγατέρα Σολομῶνι δίδωσι καθ' οὓς χρόνους μετὰ τὴν Τροίας ἅλωσιν Μενελάῳ εἰς Φοινίκην ἄφιξις, ὥς φησι Μένανδρος ὁ Περγαμηνὸς καὶ Λαῖτος ἐν τοῖς Φοινικικοῖς. μετὰ δὲ Σολομῶνα βασιλεύει Ῥοβοὰμ υἱὸς αὐτοῦ ἔτη ἑπτακαίδεκα, καὶ ἦν ἀρχιερεὺς Ἀβιμέλεχ ὁ τοῦ Σαδώκ. ἐπὶ τούτου μερισθείσης τῆς βασιλείας ἐν Σαμαρείᾳ βασιλεύει Ἱεροβοὰμ ἐκ φυλῆς Ἐφραῒμ ὁ δοῦλος Σολομῶνος,προφητεύει δὲ ἔτι Ἀχίας ὁ Σηλωνίτης καὶ Σαμαίας υἱὸς Αἰλαμὶ καὶ ὁ ἐξ Ἰούδα ἀπελθὼν ἐπὶ Ἱεροβοὰμ καὶ προφητεύσας ἐπὶ τοῦ θυσια1.21.115.1 στηρίου. μετὰ τοῦτον βασιλεύει Ἀβιοὺμ υἱὸς αὐτοῦ ἔτη εἴκοσι τρία, καὶ ὁμοίως ὁ τούτου υἱὸς Ἄσα μαʹ· οὗτος ἐπὶ γήρως ἐποδάγρησε, προφητεύει δὲ ἐπ' αὐτοῦ Ἰοὺ υἱὸς Ἀνανίου. μετὰ τοῦτον βασιλεύει Ἰωσαφὰτ υἱὸς αὐτοῦ ἔτη κεʹ· ἐπὶ τούτου προφητεύουσιν Ἠλίας ὁ Θεσβίτης καὶ Μιχαίας υἱὸς Ἰεβλᾶ καὶ Ἀβδίας υἱὸς Ἀνανίου.","english":"If someone were to add together the four hundred fifty years from Joshua to David, the forty years of Moses’ generalship, and the other eighty years which Moses lived before the exodus of the Hebrews from Egypt, and then add to these the forty years of David’s reign, the total number of years would be six hundred ten. But our chronology proceeds more precisely if, to the five hundred twenty-three years and seven months up to David’s death, one adds the one hundred twenty years of Moses and the forty years of Solomon; for the total up to Solomon’s death will be six hundred eighty-three years and seven months. Hiram gives his daughter to Solomon at the time when, after the capture of Troy, Menelaus arrived in Phoenicia, as Menander of Pergamum and Laetus say in their Phoenician Histories. After Solomon, his son Rehoboam reigns for seventeen years, and Abimelech son of Zadok is high priest. Under him, the kingdom is divided, and Jeroboam of the tribe of Ephraim, Solomon’s servant, reigns in Samaria; Ahijah the Shilonite and Shemaiah son of Elam still prophesy, as does the man from Judah who went to Jeroboam and prophesied at the altar. After him, his son Abijam reigns for twenty-three years, and likewise his son Asa for forty years; he suffered from gout in old age, and under him Jehu son of Ananiah prophesies. After him, his son Jehoshaphat reigns for twenty-five years; under him, Elijah the Tishbite, Micaiah son of Imlah, and Obadiah son of Ananiah prophesy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δέ τις ... συνάξει","severity":"info","text":"Clement presents two alternative chronological calculations, the first yielding 610 years and the second 683 years and 7 months, showing his awareness of competing traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἴραμος ... δίδωσι","severity":"info","text":"Clement synchronizes biblical history with Greek mythology by linking Hiram's gift of his daughter to Solomon with Menelaus's arrival in Phoenicia after the fall of Troy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Menander of Pergamum","Laetus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μενελάῳ ... ἄφιξις","severity":"info","text":"The reference to Menelaus in Phoenicia after the Trojan War is a rare parallel between biblical and classical chronologies, cited from lost Phoenician histories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τετρακοσίοις πεντήκοντα ἔτεσι ... ἑξακόσια δέκα","severity":"info","text":"Clement's first calculation (450 years from Joshua to David, plus Moses' 40 and 80 years, plus David's 40) totals 610 years, reflecting a specific chronological tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πεντακοσίοις εἴκοσι καὶ τρισὶ ... ἑξακόσια ὀγδοήκοντα τρία","severity":"info","text":"The second, more precise calculation adds 120 years of Moses and 40 of Solomon to 523 years and 7 months up to David's death, yielding 683 years and 7 months to Solomon's death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφητεύει ... Ἀχίας ... Σαμαίας ... Ἰοὺ ... Ἠλίας ... Μιχαίας ... Ἀβδίας","severity":"info","text":"Clement lists prophets active during the reigns of Rehoboam, Abijam, Asa, and Jehoshaphat, drawing on biblical tradition to anchor his chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 523 years and 7 months up to David's death is not specified; it may derive from a different chronological system than the first calculation.","The identity of 'the man from Judah who went to Jeroboam and prophesied at the altar' is unclear; possibly a reference to an otherwise unknown prophet."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"ἐπὶ δὲ1.21.115.3 Μιχαίου καὶ ψευδοπροφήτης ἦν Σεδεκίας ὁ τοῦ Χαναάν. ἕπεται τούτοις ἡ βασιλεία Ἰωρὰμ τοῦ υἱοῦ Ἰωσαφὰτ ἐπὶ ἔτη ὀκτώ, ἐφ' οὗ προφητεύει Ἠλίας καὶ μετὰ Ἠλίαν Ἐλισσαῖος ὁ τοῦ Σαφάτ. ἐπὶ τούτουοἱ ἐν Σαμαρείᾳ κόπρον ἔφαγον περιστερῖ καὶ τὰ τέκνα τὰ ἑαυτῶν. ὁ δὲ χρόνος Ἰωσαφὰτ ἀπὸ τῶν ὑστάτων τῆς τρίτης τῶν Βασιλειῶν ἄχρι τῆς τετάρτης ἐπεκτείνει. ἐπὶ δὲ τοῦ Ἰωρὰμ ἀνελήφθη μὲν Ἠλίας, ἤρξατο δὲ προφητεύειν Ἐλισσαῖος υἱὸς Σαφὰτ ἔτη ἕξ, ὢν ἐτῶν τεσσαράκοντα. εἶτα Ὀχοζίας ἐβασίλευσεν ἔτος ἕν, ἐπὶ τούτου ἔτι προ1.21.116.1 φητεύει Ἐλισσαῖος καὶ σὺν αὐτῷ Ἀβδαδωναῖος. μετὰ τοῦτον ἡ μήτηρ Ὀζίου Γοθολία βασιλεύει ἔτη ὀκτώ, κατακτείνασα τὰ τέκνα τοῦ ἀδελφοῦ αὐτῆς· ἐκ γὰρ τοῦ γένους ἦν Ἀχαάβ. ἡ δὲ ἀδελφὴ Ὀζίου Ἰωσαβαία ἐξέκλεψε τὸν υἱὸν Ὀζίου Ἰωὰν καὶ τούτῳ περιέθηκε1.21.116.2 ὕστερον τὴν βασιλείαν. ἐπὶ τῆς Γοθολίας ταύτης ἔτι ὁ Ἐλισσαῖος προφητεύει, μεθ' ἣν βασιλεύει, ὡς προεῖπον, Ἰωὰς ὁ περισωθεὶς ὑπὸ Ἰωσαβαίας τῆς Ἰωδαὲ τοῦ ἀρχιερέως γυναικός, καὶ τὰ πάντα γίνεται ἔτη τεσσαράκοντα. συνάγεται οὖν ἀπὸ Σολομῶνος ἐπὶ Ἐλισσαίου τοῦ προφήτου τελευτὴν ἔτη, ὡς μέν τινές φασιν, ἑκατὸν εʹ, ὡς δὲ ἕτεροι, ἑκατὸν δύο, ὡς δὲ ἡ προκειμένη δηλοῖ χρονογραφία, ἀπὸ βασιλείας τῆς Σολομῶνος ἔτη ἑκατὸν ὀγδοήκοντα ἕν. Ἀπὸ δὲ τῶν Τρωϊκῶν ἐπὶ τὴν Ὁμήρου γένεσιν κατὰ μὲν Φιλόχορον ἑκατὸν ὀγδοήκοντα ἔτη γίνεται ὕστερον τῆς Ἰωνικῆς ἀποικίας· Ἀρίσταρχος δὲ ἐν τοῖς Ἀρχιλοχείοις ὑπομνήμασι κατὰ","english":"Under Micah, there was also a false prophet, Zedekiah son of Canaan. Following these, the reign of Joram son of Jehoshaphat lasted eight years, during which Elijah prophesied, and after Elijah, Elisha son of Shaphat. Under him, those in Samaria ate pigeon dung and their own children. The time of Jehoshaphat extends from the end of the third book of Kings to the fourth. Under Joram, Elijah was taken up, and Elisha son of Shaphat began to prophesy for six years, being forty years old. Then Ahaziah reigned for one year; under him, Elisha still prophesied, and with him Abdadonai. After him, the mother of Uzziah, Athaliah, reigned for eight years, having killed the children of her brother; for she was of the lineage of Ahab. The sister of Uzziah, Jehosheba, stole the son of Uzziah, Joash, and later placed the kingdom upon him. Under this Athaliah, Elisha still prophesied; after her, as I said, Joash, who was saved by Jehosheba, the wife of the high priest Jehoiada, reigned, and the whole amounts to forty years. Therefore, from Solomon to the death of the prophet Elisha, the years are, as some say, one hundred five, as others say, one hundred two, as the present chronology shows, from the reign of Solomon one hundred eighty-one years. From the Trojan War to the birth of Homer, according to Philochorus, one hundred eighty years occur after the Ionian colony; Aristarchus, in his commentaries on Archilochus, according to","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μιχαίου","severity":"info","text":"Micah (Μιχαίας) is a prophet of the 8th century BCE, not to be confused with Micaiah son of Imlah (1 Kings 22). Clement here likely refers to the latter, as the context involves the Omride dynasty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σεδεκίας ὁ τοῦ Χαναάν","severity":"info","text":"Zedekiah son of Canaan is a false prophet mentioned in 1 Kings 22:11-23, who opposes Micaiah. Clement's reference aligns with the biblical narrative of Ahab's reign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἑκατὸν ὀγδοήκοντα ἕν","severity":"info","text":"Clement gives 181 years from Solomon's reign to Elisha's death, contrasting with other estimates of 105 or 102 years. This reflects his effort to harmonize biblical and Greek chronologies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φιλόχορον","severity":"info","text":"Philochorus (4th-3rd cent. BCE) was an Athenian historian whose lost work Atthis provided chronologies. Clement cites him for the interval from the Trojan War to Homer's birth, showing reliance on Greek sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρίσταρχος","severity":"info","text":"Aristarchus of Samothrace (2nd cent. BCE) was a Homeric scholar. His lost commentary on Archilochus is cited by Clement for chronological data, indicating use of Hellenistic scholarship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰωρὰμ","severity":"caution","text":"Clement's 'Joram son of Jehoshaphat' conflates two kings: Jehoram of Israel (son of Ahab) and Jehoram of Judah (son of Jehoshaphat). The narrative here seems to follow the Judahite line, but the confusion is common in patristic sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Micah' (Μιχαίου) is ambiguous: it could be the 8th-century prophet or the 9th-century Micaiah son of Imlah. The context of the Omride dynasty favors the latter.","The name 'Abdadonai' (Ἀβδαδωναῖος) is obscure; it may be a variant of Obadiah or a scribal error for a known figure."],"confidence":"high","notes":[]},{"i":88,"ref":"p88","source":"τὴν Ἰωνικὴν ἀποικίαν φησὶ φέρεσθαι αὐτόν, ἣ ἐγένετο μετὰ ἑκατὸν τεσσαράκοντα ἔτη τῶν Τρωϊκῶν. Ἀπολλόδωρος δὲ μετὰ ἔτη ἑκατὸν τῆς Ἰωνικῆς ἀποικίας Ἀγησιλάου τοῦ Δορυσσαίου Λακεδαιμονίων βασιλεύοντος, ὥστε ἐπιβαλεῖν αὐτῷ Λυκοῦργον τὸν νομοθέτην ἔτι νέον ὄντα. Εὐθυμένης δὲ ἐν τοῖς Χρονικοῖς συνακμάσαντα Ἡσιόδῳ ἐπὶ Ἀκάστου ἐν Χίῳ γενέσθαι περὶ τὸ διακοσιοστὸν ἔτος ὕστερον τῆς Ἰλίου ἁλώ1.21.117.5 σεως. ταύτης δέ ἐστι τῆς δόξης καὶ Ἀρχέμαχος ἐν Εὐβοϊκῶν τρίτῳ· ὡς εἶναι αὐτόν τε καὶ τὸν Ἡσίοδον καὶ Ἐλισσαίου τοῦ προφήτου νεωτέρους. κἂν ἕπεσθαί τις βουληθῇ τῷ γραμματικῷ Κράτητι καὶ λέγῃ περὶ τὴν Ἡρακλειδῶν κάθοδον Ὅμηρον γεγονέναι μετὰ ἔτη ὀγδοήκοντα τῆς Ἰλίου ἁλώσεως, εὑρεθήσεται πάλιν Σολομῶνος μεταγενέστερος, ἐφ' οὗ ἡ Μενελάου εἰς Φοινίκην ἄφιξις, ὡς προεί1.21.117.7 ρηται. Ἐρατοσθένης δὲ μετὰ τὸ ἑκατοστὸν ἔτος τῆς Ἰλίου ἁλώσεως τὴν Ὁμήρου ἡλικίαν φέρει. ναὶ μὴν Θεόπομπος μὲν ἐν τῇ τεσσαρακοστῇ τρίτῃ τῶν Φιλιππικῶν μετὰ ἔτη πεντακόσια τῶν ἐπὶ Ἰλίῳ στρατευσάντων γεγονέναι τὸν Ὅμηρον ἱστορεῖ. Εὐφορίων δὲ ἐν τῷ περὶ Ἀλευαδῶν κατὰ Γύγην αὐτὸν τίθησι γεγονέναι, ὃς βασιλεύειν ἤρξατο ἀπὸ τῆς ὀκτωκαιδεκάτης ὀλυμπιάδος, ὃν καί φησι πρῶτον ὠνομάσθαι τύραννον. Σωσίβιος δὲ ὁ Λάκων ἐν χρόνων ἀναγραφῇ κατὰ τὸ ὄγδοον ἔτος τῆς Χαρίλλου τοῦ Πολυδέκτου βασιλείας Ὅμηρον φέρει. βασιλεύει μὲν οὖν Χάριλλος ἔτη ἑξήκοντα τέσσαρα, μεθ' ὃν υἱὸς Νίκανδρος ἔτη τριάκοντα ἐννέα· τούτου κατὰ τὸ τριακοστὸν τέταρτον ἔτος τεθῆναί φησι τὴν πρώτην ὀλυμπιάδα.","english":"He says that he was carried off in the Ionian migration, which occurred one hundred and forty years after the Trojan War. Apollodorus says that one hundred years after the Ionian migration, when Agesilaus son of Doryssaeus was king of the Lacedaemonians, Lycurgus the lawgiver, while still young, encountered him. Euthymenes in his Chronicles says that he flourished with Hesiod in the time of Acastus in Chios, about two hundred years after the fall of Ilium. Archemachus in the third book of his Euboica holds the same opinion, that he and Hesiod are younger than Elisha the prophet. And if one wishes to follow the grammarian Crates and say that Homer lived around the return of the Heracleidae, eighty years after the fall of Ilium, he will again be found to be later than Solomon, in whose time Menelaus' arrival in Phoenicia occurred, as has been stated earlier. Eratosthenes places Homer's age after the hundredth year from the fall of Ilium. Indeed, Theopompus in the forty-third book of his Philippica records that Homer lived five hundred years after those who campaigned against Ilium. Euphorion in his work On the Aleuadae places him in the time of Gyges, who began to reign from the eighteenth Olympiad, and whom he says was first called tyrant. Sosibius the Laconian in his chronological record places Homer in the eighth year of the reign of Charillus son of Polydeuces. Now Charillus reigned sixty-four years, and after him his son Nicander reigned thirty-nine years; in the thirty-fourth year of this latter, he says the first Olympiad was established.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἰωνικὴν ἀποικίαν","severity":"info","text":"The Ionian migration was a traditional event in Greek historiography, often dated to the 11th century BCE, when Ionian Greeks colonized the coast of Asia Minor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀπολλόδωρος","severity":"info","text":"Apollodorus of Athens (2nd century BCE) was a grammarian and historian known for his chronological works, often cited by later authors for dating figures like Homer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λυκοῦργον τὸν νομοθέτην","severity":"info","text":"Lycurgus was the legendary lawgiver of Sparta, traditionally dated to the 9th–8th centuries BCE, though his historicity is debated.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡρακλειδῶν κάθοδον","severity":"info","text":"The Return of the Heracleidae was a legendary event in Greek myth, marking the Dorian invasion of the Peloponnese, often dated to around 1100 BCE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σωσίβιος δὲ ὁ Λάκων","severity":"info","text":"Sosibius the Laconian (3rd–2nd century BCE) was a Spartan historian and chronographer, known for his work on Spartan chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐλισσαίου τοῦ προφήτου","severity":"caution","text":"The Greek text names Elisha the prophet, but the English draft renders 'Elisha the prophet' without noting that the Greek spelling is Ἐλισσαίου, which is a variant of the biblical name.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which 'he' is being carried off in the Ionian migration; the context from the previous passage suggests it is Homer, but the pronoun is ambiguous.","The phrase 'ἐπιβαλεῖν αὐτῷ Λυκοῦργον' could mean either that Lycurgus encountered Homer or that Lycurgus encountered someone else; the English draft takes it as Lycurgus encountering Homer."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"ὡς εἶναι ἐνενήκοντά που ἐτῶν πρὸ τῆς τῶν Ὀλυμπίων θέσεως Ὅμηρον. Μετὰ δὲ τὸν Ἰωὰν διαδέχεται τὴν βασιλείαν Ἀμασίας ὁ υἱὸς αὐτοῦ ἔτη τριάκοντα ἐννέα, τοῦτον Ὀζίας ὁμοίως ὁ υἱὸς αὐτοῦ ἐπὶ ἔτη πεντήκοντα δύο, καὶ λεπρῶν οὗτος ἐτελεύτα· προφητεύουσι δὲ ἐπ' αὐτοῦ Ἀμὼς καὶ Ἡσαΐας ὁ υἱὸς αὐτοῦ καὶ Ὠσηὲ ὁ τοῦ Βεηρὶκαὶ Ἰωνᾶς ὁ τοῦ Ἀμαθὶ ὁ ἐκ Γὲθ Χοβὲρ ὁ κηρύξας Νινευίταις, ὁ ἐκ τοῦ κήτους προελθών. ἔπειτα βασιλεύει Ἰωναθὰν ὁ υἱὸς Ὀζίου ἔτη ἑκκαίδεκα· ἐπὶ τούτου ἔτι Ἡσαΐας προφητεύει καὶ Ὠσηὲ καὶ Μιχαίας ὁ Μωρασθίτης καὶ Ἰωὴλ ὁ τοῦ Βαθουήλ. τοῦτον διαδέχεται ὁ υἱὸς αὐτοῦ Ἄχαζ ἐπὶ ἔτη ἑκκαίδεκα· ἐπὶ τούτου πεντεκαιδεκάτῳ ἔτει ὁ Ἰσραὴλ εἰς Βαβυλῶνα ἀπήχθη Σαλμανασάρ τε ὁ βασιλεὺς τῶν Ἀσ1.21.119.2 συρίων μετῴκισε τοὺς ἐν Σαμαρείᾳ εἰς Μήδους καὶ Βαβυλῶνα. πάλιν τὸν Ἄχαζ διαδέχεται Ὠσηὲ ἐπὶ ἔτη ὀκτώ, εἶτα Ἐζεκίας ἐπὶ ἔτηεἴκοσι ἐννέα. τούτῳ δι' ὁσιότητα πρὸς τῷ τέλει τοῦ βίου γενομένῳ διὰ Ἡσαΐου δωρεῖται ὁ θεὸς ἄλλα ἔτη βιῶσαι πεντεκαίδεκα δι' ἀνα1.21.119.3 ποδισμοῦ ἡλίου. μέχρι τούτου διατείνουσι προφητεύοντες Ἡσαΐας καὶ Ὠσηὲ καὶ Μιχαίας. λέγονται δὲ οὗτοι μετὰ τὴν Λυκούργου τοῦ νομοθέτου Λακεδαιμονίων ἡλικίαν γεγονέναι· Διευχίδας γὰρ ἐν τετάρτῳ Μεγαρικῶν περὶ τὸ διακοσιοστὸν ἐνενηκοστὸν ἔτος ὕστερον τῆς Ἰλίου ἁλώσεως τὴν ἀκμὴν Λυκούργου φέρει· Ἡσαΐας δὲ ἀπὸ τῆς Σολομῶντος βασιλείας, ἐφ' οὗ Μενέλεως εἰς Φοινίκην γενόμενος ἐδείχθη, τριακοσιοστῷ ἔτει προφητεύων ἔτι φαίνεται Μιχαίας τε σὺν αὐτῷ καὶ Ὠσηὲ καὶ Ἰωὴλ ὁ τοῦ Βαθουήλ.","english":"so that Homer is about ninety years before the establishment of the Olympic games. After Joash, his son Amaziah succeeds to the kingdom for thirty-nine years, and his son Uzziah likewise for fifty-two years, and he died a leper; under him prophesy Amos and Isaiah his son and Hosea son of Beeri and Jonah son of Amittai from Gath-hepher, who proclaimed to the Ninevites, who came forth from the whale. Then Jotham son of Uzziah reigns for sixteen years; under him still Isaiah prophesies, and Hosea, and Micah the Morasthite, and Joel son of Pethuel. His son Ahaz succeeds him for sixteen years; in the fifteenth year of this one, Israel was carried off to Babylon, and Shalmaneser the king of the Assyrians resettled those in Samaria among the Medes and Babylonians. Again, Ahaz is succeeded by Hoshea for eight years, then Hezekiah for twenty-nine years. To him, because of his piety near the end of his life, through Isaiah God grants another fifteen years to live by a backward movement of the sun. Up to this point Isaiah, Hosea, and Micah continue prophesying. These are said to have lived after the time of Lycurgus the Lacedaemonian lawgiver; for Dieuchidas in the fourth book of Megarica places the acme of Lycurgus about the two hundred and ninetieth year after the capture of Troy. And Isaiah, from the reign of Solomon, under whom Menelaus was shown to have been in Phoenicia, appears still prophesying in the three hundredth year, and Micah with him, and Hosea, and Joel son of Pethuel.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ τῆς τῶν Ὀλυμπίων θέσεως","severity":"info","text":"Clement dates Homer 'about ninety years before the establishment of the Olympic games', a traditional synchronism found in later chronographers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὼς καὶ Ἡσαΐας ... Ὠσηὲ ... Ἰωνᾶς","severity":"info","text":"Clement lists the prophets Amos, Isaiah, Hosea, and Jonah as active under Uzziah, aligning with biblical tradition (2 Kings 14–15; Hosea 1:1; Amos 1:1; Isaiah 1:1; Jonah 1:1).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Διευχίδας ... Μεγαρικῶν","severity":"info","text":"Clement cites Dieuchidas of Megara (4th c. BCE) for Lycurgus' acme in the 290th year after Troy, a lost work known only through fragments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Dieuchidas of Megara"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναποδισμοῦ ἡλίου","severity":"info","text":"The 'backward movement of the sun' refers to the sign given to Hezekiah (2 Kings 20:8–11; Isaiah 38:7–8), interpreted by Clement as a divine extension of life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ δὲ τὸν Ἰωὰν διαδέχεται ...","severity":"info","text":"This passage is a continuous king-list from Joash to Hezekiah, interwoven with prophetic activity, typical of chronographic summaries in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προφητεύουσι δὲ ἐπ' αὐτοῦ","severity":"caution","text":"Clement's synchronisms (e.g., Isaiah as son of Amos) are not always historically accurate; the text reflects a harmonizing tradition rather than critical chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προφητεύουσι δὲ ἐπ' αὐτοῦ' could mean 'they prophesy under him' or 'they prophesy about him'; the context supports the former.","The identity of 'Ὠσηὲ' as either the prophet Hosea or King Hoshea is ambiguous; Clement distinguishes them by context (Hosea son of Beeri vs. Hoshea the king)."],"confidence":"high","notes":[]},{"i":90,"ref":"p90","source":"μετὰ δὲ Ἐζεκίαν ὁ υἱὸςαὐτοῦ Μανασσῆς βασιλεύει ἔτη πεντήκοντα πέντε, ἔπειτα ὁ τούτου υἱὸς Ἀμὼς ἔτη δύο, μεθ' ὃν Ἰωσίας ὁ υἱὸς αὐτοῦ ὁ νομικώτατος ἔτη τριάκοντα καὶ ἕν. οὗτος ἐπέθηκε τὰ κῶλα τῶν ἀνθρώπων ἐπὶ τὰ κῶλα τῶν εἰδώλων, καθὼς ἐν τῷ Λευιτικῷ γέγραπται. ἐπὶ τούτου ὀκτωκαιδεκάτῳ ἔτει τὸ πάσχα ἤχθη, ἐξ οὗ † ἀπὸ Σαμουήλ, μήτε ἐν τῷ μεταξὺ χρόνῳ τελεσθέν. τότε καὶ Χελκίας ὁ ἱερεὺς ὁ τοῦ προφήτου Ἱερεμίου πατὴρ περιτυχὼν τῷ τοῦ νόμου βιβλίῳ ἐν τῷ ἱερῷ ἀποκειμένῳ ἀναγνοὺς ἐτελεύτησεν. ἐπὶ τούτου προφητεύει Ὀλδᾶ καὶ Σοφονίας καὶ Ἱερεμίας. ἐπὶ δὲ Ἱερεμίου ψευδοπροφήτηςγίνεται Ἀνανίας. ὁ Ἰωσίας οὗτος παρακούσας Ἱερεμίου τοῦ προφήτου ὑπὸ Νεχαὼ βασιλέως Αἰγύπτου ἀνῃρέθη κατὰ ποταμὸν\n\nΕὐφράτην, ὁρμῶντι αὐτῷ πρὸς Ἀσσυρίους ἀπαντήσας. Ἰωσίαν διαδέχεται Ἰεχωνίας, ὁ καὶ Ἰωάχας, ὁ υἱὸς αὐτοῦ μῆνας τρεῖς καὶ ἡμέρας δέκα. τοῦτον Νεχαὼ βασιλεὺς Αἰγύπτου δήσας ἀπήγαγεν εἰς Αἴγυπτον, καταστήσας ἀντ' αὐτοῦ βασιλέα τὸν ἀδελφὸν αὐτοῦ Ἰωα1.21.121.2 κεὶμ ἐπὶ φόρῳ τῆς γῆς ἔτη ἕνδεκα. μετὰ τοῦτον ὁ ὁμώνυμος αὐτοῦ Ἰωακεὶμ τρίμηνον βασιλεύει, εἶτα Σεδεκίας ἔτη ἕνδεκα. καὶ μέχρι τούτου προφητεύων διατείνει Ἱερεμίας, προφητεύουσι δὲ καὶ Βουζὶ καὶ Οὐρίας ὁ υἱὸς Σαμαίου καὶ Ἀμβακοὺμ σὺν αὐτῷ, καὶ τέλος ἔχει τὰ τῶν Ἑβραϊκῶν βασιλέων. γίνονται οὖν ἀπὸ μὲν τῆς Μωυσέως γενέσεως ἕως τῆς μετοικεσίας ταύτης ἔτη, ὡς μέν τινες, ἐννακόσια ἑβδομήκοντα δύο, κατὰ δὲ τὴν ἀκριβῆ χρονογραφίαν χίλια ὀγδοήκοντα πέντε μῆνες ἓξ ἡμέραι δέκα·","english":"After Hezekiah, his son Manasseh reigned fifty-five years, then his son Amos two years, after whom Josiah his son, the most lawful, reigned thirty-one years. This man placed the limbs of men upon the limbs of idols, as is written in Leviticus. In his eighteenth year the Passover was held, which had not been completed in the intervening time since Samuel. Then Chelkias the priest, the father of the prophet Jeremiah, having come upon the book of the law deposited in the temple, read it and died. In his time Olda and Sophonias and Jeremiah prophesied. In the time of Jeremiah, Ananias became a false prophet. This Josiah, having disobeyed the prophet Jeremiah, was slain by Nechao king of Egypt by the river Euphrates, when he met him advancing against the Assyrians. Jeconiah, also called Joachaz, his son, succeeded Josiah for three months and ten days. Nechao king of Egypt bound him and led him away to Egypt, setting up in his place his brother Joachim for a tribute of the land for eleven years. After him his namesake Joachim reigned three months, then Zedekiah eleven years. And up to this time Jeremiah continues prophesying, and Buzi and Urias the son of Samaias and Ambacum also prophesy with him, and the line of the Hebrew kings ends. So from the birth of Moses until this deportation there are, according to some, nine hundred seventy-two years, but according to accurate chronology, one thousand eighty-five years, six months, ten days.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ μὲν τῆς Μωυσέως γενέσεως ἕως τῆς μετοικεσίας ταύτης","severity":"info","text":"Clement gives two conflicting totals for the period from Moses' birth to the deportation: 972 years (according to some) and 1085 years, 6 months, 10 days (according to accurate chronology). This reflects competing Jewish chronographic traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπέθηκε τὰ κῶλα τῶν ἀνθρώπων ἐπὶ τὰ κῶλα τῶν εἰδώλων, καθὼς ἐν τῷ Λευιτικῷ γέγραπται","severity":"info","text":"Clement refers to Leviticus (likely 26:30 LXX) for Josiah's practice of placing human limbs on idols, a ritual desecration not explicitly described in the canonical Hebrew text but found in some traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χελκίας ὁ ἱερεὺς ὁ τοῦ προφήτου Ἱερεμίου πατὴρ","severity":"info","text":"Clement identifies Chelkias (Hilkiah) as the father of Jeremiah, a detail from 2 Chronicles 34:20. The discovery of the law book in the temple during Josiah's reign is a key event in the Deuteronomistic history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐπὶ τούτου ὀκτωκαιδεκάτῳ ἔτει τὸ πάσχα ἤχθη, ἐξ οὗ † ἀπὸ Σαμουήλ","severity":"caution","text":"The text is corrupt at the obelisk: 'ἐξ οὗ † ἀπὸ Σαμουήλ'. The sense is that the Passover had not been properly observed since Samuel's time, but the syntax is broken. The English draft omits the crux.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ψευδοπροφήτης γίνεται Ἀνανίας","severity":"info","text":"Clement labels Ananias a false prophet, referencing Jeremiah 28 (LXX 35), where Hananiah opposes Jeremiah's prophecy of Babylonian captivity. This reflects early Christian appropriation of Jewish prophetic conflict.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ οὗ † ἀπὸ Σαμουήλ' is corrupt; the intended meaning is likely 'since the time of Samuel', but the text is uncertain.","The identification of 'Ἰωακεὶμ' (Joachim) as a namesake of the previous king is ambiguous; Clement may conflate Jehoiakim and Jehoiachin."],"confidence":"medium","notes":[]},{"i":91,"ref":"p91","source":"ἀπὸ δὲ τῆς Δαβὶδ βασιλείας ἕως τῆς αἰχμαλωσίας τῆς ὑπὸ Χαλδαίων γενομένης ἔτη τετρακόσια πεντήκοντα δύο μῆνες ἕξ, ὡς δὲ ἡ καθ' ἡμᾶς τῶν χρόνων ἀκρίβεια συνάγει, ἔτη τετρακόσια ὀγδοήκοντα δύο μῆνες ἓξ ἡμέραι δέκα. Ἐν δὲ τῷ δωδεκάτῳ ἔτει τῆς Σεδεκίου βασιλείας Ναβουχοδονόσορ πρὸ τῆς Περσῶν ἡγεμονίας ἔτεσιν ἑβδομήκοντα ἐπὶ Φοίνικας καὶ Ἰουδαίους ἐστράτευσεν, ὥς φησι Βήρωσσος ἐν ταῖς Χαλδαϊκαῖς ἱστο ρίαις. Ἰόβας δὲ περὶ Ἀσσυρίων γράφων ὁμολογεῖ τὴν ἱστορίαν παρὰ Βηρώσσου εἰληφέναι, μαρτυρῶν τὴν ἀλήθειαν τἀνδρί. ὁ τοίνυν Ναβουχοδονόσορ τυφλώσας τὸν Σεδεκίαν εἰς Βαβυλῶνα ἀπάγει καὶ τὸν λαὸν πάντα μετοικίζει (καὶ γίνεται ἡ αἰχμαλωσία ἐπὶ ἔτη ἑβδο1.21.122.4 μήκοντα) πλὴν ὀλίγων, οἳ εἰς Αἴγυπτον κατέφυγον. προφητεύουσι δὲ καὶ ἐπὶ Σεδεκίου ἔτι Ἱερεμίας καὶ Ἀμβακούμ, ἐν δὲ τῷ πέμπτῳ ἔτει τῆς βασιλείας αὐτοῦ ἐν Βαβυλῶνι προφητεύει Ἰεζεκιήλ, μεθ' ὃν Ναοὺμ ὁ προφήτης, ἔπειτα Δανιήλ, πάλιν αὖ μετὰ τοῦτον προφητεύουσιν Ἀγγαῖος καὶ Ζαχαρίας ἐπὶ Δαρείου τοῦ πρώτου ἔτη δύο, μεθ' ὃν ὁ ἐν τοῖς δώδεκα Ἄγγελος. μετὰ δὲ Ἀγγαῖον καὶ Ζαχαρίαν Νεεμίας ὁ ἀρχιοινοχόος Ἀρταξέρξου, υἱὸς δὲ Ἀχηλὶ τοῦ Ἰσραηλίτου1.21.123.2 οἰκοδομεῖ τὴν πόλιν Ἱερουσαλὴμ καὶ τὸν νεὼν ἐπισκευάζει. ἐν τῇ αἰχμαλωσίᾳ ταύτῃ γίνεται Ἐσθὴρ καὶ Μαρδοχαῖος, οὗ φέρεται βιβλίον ὡς καὶ τὸ τῶν Μακκαβαϊκῶν. κατὰ τὴν αἰχμαλωσίαν ταύτην τῇ εἰκόνι λατρεῦσαι μὴ θελήσαντες Μισαὴλ Ἀνανίας τε καὶ Ἀζαρίας εἰς κάμινον ἐμβληθέντες πυρὸς δι' ἐπιφανείας ἀγγέλου σῴζονται.","english":"From the reign of David until the captivity that occurred under the Chaldeans, there are four hundred fifty-two years and six months, but as our precise reckoning of the times gathers, four hundred eighty-two years, six months, and ten days. In the twelfth year of the reign of Zedekiah, Nebuchadnezzar, seventy years before the hegemony of the Persians, campaigned against the Phoenicians and the Jews, as Berossus says in his Chaldean Histories. Juba, writing about the Assyrians, acknowledges that he took his history from Berossus, bearing witness to the truth of that man. So Nebuchadnezzar, having blinded Zedekiah, leads him away to Babylon and resettles the entire people (and the captivity lasts for seventy years), except for a few who fled to Egypt. Jeremiah and Habakkuk still prophesy during the reign of Zedekiah, and in the fifth year of his reign Ezekiel prophesies in Babylon, after him the prophet Nahum, then Daniel, and again after him Haggai and Zechariah prophesy under Darius the First for two years, after whom the Angel among the Twelve. After Haggai and Zechariah, Nehemiah the cupbearer of Artaxerxes, son of Achel the Israelite, builds the city of Jerusalem and repairs the temple. During this captivity occur Esther and Mordecai, whose book is preserved, as is that of the Maccabees. During this captivity, Mishael, Hananiah, and Azariah, not willing to worship the image, are thrown into a fiery furnace but are saved through the appearance of an angel.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ δὲ τῆς Δαβὶδ βασιλείας ἕως τῆς αἰχμαλωσίας","severity":"info","text":"Clement gives two conflicting figures for the period from David to the Babylonian captivity: 452 years 6 months, and his own 'precise reckoning' of 482 years 6 months 10 days. The discrepancy reflects differing chronographic traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βήρωσσος ἐν ταῖς Χαλδαϊκαῖς ἱστορίαις","severity":"info","text":"Berossus was a Babylonian priest-historian (3rd c. BCE) whose 'Babyloniaca' (here 'Chaldean Histories') was a key source for Hellenistic chronography. Clement cites him for Nebuchadnezzar's campaign in Zedekiah's 12th year.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰόβας","severity":"info","text":"Juba II of Mauretania (1st c. BCE–1st c. CE) wrote a work on Assyrian history, here said to depend on Berossus. Clement uses Juba to vouch for Berossus' credibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μισαὴλ Ἀνανίας τε καὶ Ἀζαρίας","severity":"info","text":"The three youths Mishael, Hananiah, and Azariah are from Daniel 1:6–7; 3:19–30. Clement recounts their refusal to worship an image and their deliverance from the furnace, a standard haggadic expansion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προφητεύουσι δὲ καὶ ἐπὶ Σεδεκίου","severity":"info","text":"Clement lists prophets active during and after Zedekiah's reign in a sequential catalogue: Jeremiah, Habakkuk, Ezekiel, Nahum, Daniel, Haggai, Zechariah, and 'the Angel among the Twelve' (Malachi). This structures his chronological argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"υἱὸς δὲ Ἀχηλὶ τοῦ Ἰσραηλίτου","severity":"caution","text":"Clement calls Nehemiah 'son of Achel the Israelite', a genealogy not found in the biblical book of Nehemiah or in Josephus. The source of this patronymic is unclear and may reflect a lost tradition or scribal error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The two conflicting chronologies for the period from David to the captivity are left unresolved; Clement does not explain which he prefers or why.","The phrase 'the Angel among the Twelve' (ὁ ἐν τοῖς δώδεκα Ἄγγελος) is an unusual designation for the prophet Malachi, whose name means 'my messenger' (angel).","Nehemiah's patronymic 'son of Achel the Israelite' is unattested elsewhere; its origin is uncertain."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"τότε διὰ δράκοντα Δανιὴλ εἰς λάκκον λεόντων βληθεὶς ὑπὸ Ἀμβακοὺμ προνοίᾳ θεοῦ τραφεὶς ἑβδομαῖος ἀνασῴζεται. ἐνταῦθα καὶ τὸ σημεῖον ἐγένετο Ἰωνᾶ, καὶ Τωβίας διὰ Ῥαφαὴλ τοῦ ἀγγέλου Σάρραν ἄγεται γυναῖκα, τοῦ δαίμονος αὐτῆς ἑπτὰ τοὺς πρώτους μνηστῆρας ἀνελόντος, καὶ μετὰ τὸν γάμον Τωβίου ὁ πατὴρ αὐτοῦ Τωβὶτ ἀναβλέπει. ἐνταῦθα Ζοροβάβελ σοφίᾳ νικήσας τοὺς ἀνταγωνιστὰς τυγχάνει παρὰ Δαρείου ὠνησάμενος ἀνανέωσιν Ἱερουσαλὴμ καὶ μετὰ Ἔσδρα εἰς τὴν1.21.124.2 πατρῴαν γῆν ἀναζεύγνυσι· δι' ὃν γίνεται ἡ ἀπολύτρωσις τοῦ λαοῦ καὶ ὁ τῶν θεοπνεύστων ἀναγνωρισμὸς καὶ ἀνακαινισμὸς λογίων καὶ τὸ σωτήριον ἄγεται πάσχα καὶ λύσις ὀθνείας ἐπιγαμβρείας. προκεκηρύχει δὲ καὶ Κῦρος τὴν Ἑβραίων ἀποκατάστασιν, τελεσθείσης δὲ ἐπὶ Δαρείου τῆς ὑποσχέσεως ἡ τῶν ἐγκαινίων ἄγεται ἑορτή, καθὼς καὶ ἐπὶ τῆς σκηνῆς. καὶ γίνεται τὰ πάντα ἔτη σὺν τοῖς τῆς αἰχμαλωσίας μέχρι τῆς ἀποκαταστάσεως τοῦ λαοῦ ἀπὸ μὲν τῆς Μωυσέως γενέσεως ἔτη χίλια ἑκατὸν νεʹ μῆνες ἓξ ἡμέραι δέκα, ἀπὸ δὲ τῆς Δαβὶδ βασιλείας ἔτη, ὡς μέν τινες, πεντακόσια πεντήκοντα δύο, ὡς δὲ ἀκριβέστερον, πεντακόσια ἑβδομήκοντα δύο μῆνες ἓξ ἡμέραι δέκα. Πεπλήρωται τοίνυν ἐκ τῆς αἰχμαλωσίας τῆς ἐπὶ Ἱερεμίου τοῦ προφήτου εἰς Βαβυλῶνα γενομένης τὰ ὑπὸ Δανιὴλ τοῦ προφήτου εἰρημένα οὕτως ἔχοντα· ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν τοῦ συντελεσθῆναι ἁμαρτίαν, καὶ τοῦ σφραγίσαι ἁμαρτίας καὶ τοῦ ἀπαλεῖψαι τὰς ἀδικίας, καὶ τοῦ ἐξιλάσασθαι καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον,","english":"Then Daniel, thrown into the lions' den because of the dragon, was fed by Habakkuk through the providence of God and was saved on the seventh day. Here also the sign of Jonah occurred, and Tobias took Sarah as wife through the angel Raphael, after the demon had slain her first seven suitors, and after the marriage of Tobias, his father Tobit regained his sight. Here Zerubbabel, having defeated his opponents by wisdom, obtained from Darius, by purchase, the renewal of Jerusalem, and with Ezra he returned to the ancestral land; through him came the redemption of the people, the recognition and renewal of the divinely inspired writings, the saving Passover was instituted, and the dissolution of foreign intermarriage. Cyrus had also previously proclaimed the restoration of the Hebrews, and when the promise was fulfilled under Darius, the feast of the Encenia was instituted, just as in the case of the Tabernacle. And the total years, including those of the captivity, until the restoration of the people, from the birth of Moses are one thousand one hundred fifty-five years, six months, and ten days; from the reign of David, as some reckon, five hundred fifty-two years, but more precisely, five hundred seventy-two years, six months, and ten days. Thus, from the captivity that occurred under the prophet Jeremiah in Babylon, the words spoken by the prophet Daniel have been fulfilled, which run as follows: \"Seventy weeks were shortened for your people and for the holy city, for the completion of sin, and for the sealing of sins and the blotting out of injustices, and for expiation and the bringing of eternal righteousness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ εἰς λάκκον λεόντων βληθεὶς","severity":"info","text":"Clement conflates the story of Daniel in the lions' den (Dan 6) with the apocryphal tale of Bel and the Dragon, where Daniel is thrown to the lions after killing the dragon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμβακοὺμ προνοίᾳ θεοῦ τραφεὶς","severity":"info","text":"The feeding of Daniel by Habakkuk is an addition found in the Greek version of Daniel (Bel and the Dragon 1:33-39), not in the Hebrew/Aramaic text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ σημεῖον ἐγένετο Ἰωνᾶ","severity":"info","text":"The 'sign of Jonah' likely refers to Jonah's deliverance from the whale (Jon 2), paralleling Daniel's rescue from the lions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τωβίας διὰ Ῥαφαὴλ τοῦ ἀγγέλου Σάρραν ἄγεται γυναῖκα","severity":"info","text":"Clement summarizes the plot of the Book of Tobit (Tob 3:7; 6-8), where Tobias marries Sarah with the angel Raphael's help.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζοροβάβελ σοφίᾳ νικήσας τοὺς ἀνταγωνιστὰς","severity":"info","text":"Zerubbabel's victory by wisdom alludes to 1 Esdras 3-4, where he wins a contest of wits before Darius and is granted the rebuilding of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑβδομήκοντα ἑβδομάδες συνετμήθησαν","severity":"info","text":"Clement quotes a variant of Daniel's seventy weeks prophecy (Dan 9:24-27), but the wording 'shortened' and the list of purposes are not in the standard Greek or Hebrew texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνετμήθησαν' (shortened) in the Daniel quotation is not attested in known manuscripts; Clement may be citing a variant or paraphrasing.","The chronological figures (e.g., 1155 years from Moses' birth) are Clement's own calculation and do not correspond to any standard biblical chronology."],"confidence":"high","notes":[]},{"i":93,"ref":"p93","source":"καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρῖσαι ἅγιον ἁγίων. καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκρίνασθαι καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ ἕως χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο, καὶ ἐπιστρέψει καὶ οἰκοδομηθήσεται πλατεία καὶ τεῖχος, καὶ κενωθήσονται οἱ καιροί. καὶ μετὰ τὰς ἑξήκοντα δύο ἑβδομάδας ἐξολοθρευθήσεται χρῖσμα, καὶ κρίμα οὐκ ἔστιν αὐτῷ. καὶ τὴν πόλιν καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ· ἐκκοπήσονται ἐν κατακλυσμῷ· καὶ ἕως τέλους πολέμου συντετμημένου ἀφανισμοῖς. καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία· καὶ ἡμίσει τῆς ἑβδομάδος ἀρθήσεταί μου θυσία καὶ σπονδή· καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων, καὶ ἕως συντελείας καιροῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν. καὶ ἥμισυ τῆς ἑβδομάδος καταπαύσει θυμίαμα θυσίας καὶ πτερυγίου ἀφανισμοῦ ἕως συντελείας καὶ σπουδῆς τάξιν ἀφανισμοῦ. Ὅτι μὲν οὖν ἐν ἑπτὰ ἑβδομάσιν ᾠκοδομήθη ὁ ναός, τοῦτο φανερόν ἐστι· καὶ γὰρ ἐν τῷ Ἔσδρᾳ γέγραπται, καὶ οὕτως ἐγένετο χριστὸς βασιλεὺς Ἰουδαίων ἡγούμενος πληρουμένων τῶν ἑπτὰ ἑβδομάδων ἐν Ἱερουσαλήμ, καὶ ἐν ταῖς ἑξήκοντα δύο ἑβδομάσιν ἡσύχασεν ἅπασα ἡ Ἰουδαία καὶ ἐγένετο ἄνευ πολέμων, καὶ ὁ κύριος ἡμῶν Χριστός, ἅγιος τῶν ἁγίων, ἐλθὼν καὶ πληρώσας τὴν ὅρασιν καὶ τὸν προφήτην ἐχρίσθη τὴν σάρκα τῷ τοῦ πατρὸς αὐτοῦ πνεύματι ἐν ταύ ταις ταῖς ἑξήκοντα δύο ἑβδομάσι, καθὼς εἶπεν ὁ προφήτης.","english":"and of sealing a vision and a prophet, and of anointing a holy one of holy ones. And you will know and understand from the departure of the word to answer and to build Jerusalem until the anointed leader, seven weeks and sixty-two weeks, and it will return and a square and a wall will be built, and the times will be emptied. And after the sixty-two weeks, an anointing will be destroyed, and there is no judgment for it. And it will destroy the city and the holy place together with the coming leader; they will be cut off in a flood; and until the end of a shortened war with desolations. And it will strengthen a covenant for many for one week; and half of the week my sacrifice and libation will be taken away; and upon the temple an abomination of desolations, and until the completion of time a completion will be given for the desolation. And half of the week will cease the incense of sacrifice and of the wing of desolation until the completion and the order of haste of desolation. That the temple was built in seven weeks is evident; for it is written in Ezra, and thus it happened that Christ was king of the Jews, leader, when the seven weeks were fulfilled in Jerusalem, and in the sixty-two weeks all Judea was at peace and without wars, and our Lord Christ, holy of holies, coming and fulfilling the vision and the prophet, was anointed in the flesh with the spirit of his father in these sixty-two weeks, as the prophet said.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"χριστὸς βασιλεὺς Ἰουδαίων","severity":"info","text":"Clement interprets the 'Christ king of the Jews' as a historical figure ruling at the end of seven weeks, likely referring to the high priest or a Hasmonean ruler, not Jesus, in a Jewish apocalyptic chronology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ Ἔσδρᾳ γέγραπται","severity":"info","text":"Clement cites the book of Ezra as the source for the temple being built in seven weeks, referencing the rebuilding of the Second Temple under Zerubbabel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρῖσμα","severity":"info","text":"The term 'chrisma' (anointing) here refers to the high priesthood or the anointed leadership, which Clement says will be destroyed after sixty-two weeks, distinct from the anointing of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο","severity":"info","text":"Clement divides the prophecy into two periods: seven weeks for the temple's construction and sixty-two weeks for peace, followed by destruction, mirroring the seventy weeks of Daniel 9.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὁ κύριος ἡμῶν Χριστός","severity":"info","text":"Clement identifies Jesus Christ as the 'holy of holies' who fulfills the vision and prophet, being anointed in the flesh with the spirit of his father during the sixty-two weeks, a Christian reinterpretation of Jewish apocalyptic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πτερυγίου ἀφανισμοῦ","severity":"caution","text":"The phrase 'wing of desolation' is obscure and may be corrupt or a misreading; it likely refers to a part of the temple or a ritual object, but the exact meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Christ king of the Jews' is ambiguous: Clement may refer to a historical Jewish leader or typologically to Jesus, but the context suggests a non-Christian figure.","The phrase 'πτερυγίου ἀφανισμοῦ' (wing of desolation) is unclear; it may be a textual corruption or a technical term for a temple feature."],"confidence":"medium","notes":[]},{"i":94,"ref":"p94","source":"καὶ ἐν τῇ μιᾷ ἑβδομάδι, ἧς ἑβδομάδος τὸ ἥμισυ κατέσχεν Νέρων βασιλεύων καὶ ἐν τῇ ἁγίᾳ πόλει Ἱερουσαλὴμ ἔστησεν τὸ βδέλυγμα, καὶ ἐν τῷ ἡμίσει τῆς ἑβδομάδος ἀνῃρέθη καὶ αὐτὸς καὶ Ὄθων καὶ Γάλβας καὶ Οὐιτέλλιος, Οὐεσπεσιανὸς δὲ ἐκράτησε καὶ καθεῖλεν τὴν Ἱερουσαλὴμ καὶ τὸ ἅγιον ἠρήμωσεν. καὶ ὡς ταῦθ' οὕτως ἔχει, τῷ γε συνιέναι δυναμένῳ δῆλον καθ' ἃ καὶ ὁ προφήτης εἴρηκεν. Τοῦ ἑνδεκάτου τοίνυν ἔτους πληρουμένου κατὰ τὴν ἀρχὴν τοῦ ἑπομένου βασιλεύοντος Ἰωακεὶμ ἡ αἰχμαλωσία εἰς Βαβυλῶνα γίνεται ὑπὸ βασιλέως Ναβουχοδονόσορ τῷ ἑβδόμῳ ἔτει βασιλεύοντος αὐτοῦ Ἀσσυρίων, Αἰγυπτίων δὲ Οὐαφρηοῦς βασιλεύοντος τῷ δευτέρῳ ἔτει, Φιλίππου δὲ Ἀθήνησιν ἄρχοντος τῷ πρώτῳ ἔτει τῆς ὀγδόης καὶ τεσσαρακοστῆς ὀλυμπιάδος, καὶ ἔμεινεν ἡ αἰχμαλωσία ἐπὶ ἔτη ἑβδομήκοντα καταλήξασα εἰς τὸ δεύτερον ἔτος τῆς Δαρείου τοῦ Ὑστάσπου τοῦ Περσῶν καὶ Ἀσσυρίων καὶ Αἰγυπτίων γεγενημένου βασιλέως, ἐφ' οὗ, ὡς προεῖπον, Ἀγγαῖος καὶ Ζαχαρίας καὶ ὁ ἐκ τῶν δώδεκα Ἄγγελος προφητεύουσι, καὶ ἦν ἀρχιερεὺς Ἰησοῦς ὁ τοῦ Ἰωσεδέκ. κἀντῷ δευτέρῳ ἔτει τῆς Δαρείου βασιλείας, ὅν φησιν Ἡρόδοτος καταλῦσαι τὴν τῶν Μάγων ἀρχήν, ἀποστέλλεται Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ ἐγεῖραι καὶ ἐπικοσμῆσαι τὸν νεὼν τὸν ἐν Ἱεροσολύμοις. Συνάγονται οὖν καὶ τῶν Περσῶν οἱ χρόνοι οὕτως· Κῦρος ἔτη τριάκοντα, Καμβύσης δεκαεννέα, Δαρεῖος ἓξ καὶ τεσσαράκοντα, Ξέρξης ἓξ καὶ εἴκοσι, Ἀρταξέρξης ἓν καὶ τεσσαράκοντα, Δαρεῖος ὀκτώ, Ἀρταξέρξης τεσσαράκοντα δύο, Ὦχος ηʹ, Ἀρσὴς τρία. *** συνάγεται ἐπὶ τὸ αὐτὸ τῶν Περσικῶν ἔτη διακόσια τριάκοντα πέντε.","english":"and in the one week, half of which Nero held while reigning, and in the holy city of Jerusalem he set up the abomination, and in the half of the week he himself was slain, as were Otho, Galba, and Vitellius, while Vespasian prevailed and destroyed Jerusalem and laid waste the holy place. And since these things are so, it is clear to one who can understand, according to what the prophet also said. When the eleventh year was being completed, at the beginning of the following year of the reign of Jehoiakim, the captivity to Babylon occurred under King Nebuchadnezzar in the seventh year of his reign over the Assyrians, in the second year of the reign of Uaphris over the Egyptians, in the first year of the archonship of Philip at Athens, in the first year of the forty-eighth Olympiad, and the captivity lasted seventy years, ending in the second year of Darius son of Hystaspes, who had become king of the Persians, Assyrians, and Egyptians, in whose time, as I said before, Haggai, Zechariah, and Angelus, one of the twelve, prophesied, and Joshua son of Josedek was high priest. And in the second year of the reign of Darius, whom Herodotus says overthrew the rule of the Magi, Zerubbabel son of Shealtiel was sent to raise and adorn the temple in Jerusalem. The times of the Persians are thus summed up: Cyrus thirty years, Cambyses nineteen, Darius forty-six, Xerxes twenty-six, Artaxerxes forty-one, Darius eight, Artaxerxes forty-two, Ochus eight, Arses three. The total of the Persian years comes to two hundred thirty-five.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Νέρων","severity":"info","text":"Nero (r. 54–68 CE) is here said to have set up the 'abomination' in Jerusalem, likely referring to his statue or a pagan symbol. The text dates his death to the half-week of the 70th week of Daniel's prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ βδέλυγμα","severity":"info","text":"The 'abomination' (βδέλυγμα) echoes Daniel 9:27 and 11:31, where an abomination desolates the temple. Clement applies this to Nero's actions in Jerusalem.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἑβδομάδος","severity":"info","text":"Clement interprets Daniel's seventy weeks (Dan 9:24–27) as a chronological scheme: one week (seven years) is split, with Nero reigning half and the other half covering the deaths of Otho, Galba, Vitellius, and Vespasian's destruction of Jerusalem.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δαρείου τοῦ Ὑστάσπου","severity":"info","text":"Darius I (r. 522–486 BCE) is identified as the Persian king in whose second year the captivity ended. Clement follows Herodotus (3.61–79) in crediting Darius with overthrowing the Magi.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀγγαῖος καὶ Ζαχαρίας καὶ ὁ ἐκ τῶν δώδεκα Ἄγγελος","severity":"info","text":"Clement lists Haggai, Zechariah, and 'Angelus' (Malachi) as prophets active under Darius I. 'Angelus' is a Greek rendering of Malachi (meaning 'my messenger'), and the phrase 'one of the twelve' identifies him as a minor prophet.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συνάγεται ἐπὶ τὸ αὐτὸ τῶν Περσικῶν ἔτη διακόσια τριάκοντα πέντε","severity":"info","text":"Clement totals Persian regnal years as 235, a figure that does not match modern chronology (c. 220 years from Cyrus to Arses). This reflects ancient chronographic traditions, possibly from Julius Africanus or earlier sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Uaphris' (Οὐαφρηοῦς) is uncertain; it may refer to Apries (pharaoh, 589–570 BCE) or a variant name.","The 'abomination' (βδέλυγμα) is not specified; it could be a statue, an altar, or a political act.","The total of 235 Persian years is internally inconsistent with the individual reigns listed (sum = 223)."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"καθελὼν δὲ τὸν Δαρεῖον τοῦτον Ἀλέξανδρος ὁ Μακεδὼν κατὰ τὰ προκείμενα ἔτη βασιλεύειν ἄρχεται. ὁμοίως οὖν καὶ τῶν Μακεδονικῶν βασιλέων οἱ χρόνοι οὕτω κατάγονται. Ἀλέξανδρος ἔτη δεκαοκτώ, Πτολεμαῖος ὁ Λάγου ἔτη τεσσαράκοντα, Πτολεμαῖος ὁ Φιλάδελφος ἔτη εἴκοσι ἑπτά, εἶτα ὁ Εὐεργέτης ἔτη πέντε καὶ εἴκοσι, εἶτα ὁ Φιλοπάτωρ ἔτη ἑπτακαίδεκα, μεθ' ὃν ὁ Ἐπιφανὴς ἔτη τέσσαρα καὶ εἴκοσι· τοῦτον διαδέχεται ὁ Φιλομήτωρ καὶ βασιλεύει ἔτη πέντε καὶ τριάκοντα, μεθ' ὃν ὁ Φύσκων ἔτη ἐννέα καὶ εἴκοσι, εἶτα ὁ Λάθουρος ἔτη ἓξ καὶ τριάκοντα, εἶτα ὁ ἐπικληθεὶς Διόνυσος ἔτη ἐννέα καὶ εἴκοσι. ἐπὶ πᾶσιν ἡ Κλεοπάτρα ἐβασίλευσεν ἔτη δύο καὶ εἴκοσι, μεθ' ἣν ἡ τῶν Κλεοπάτρας παίδων βασιλεία ἡμερῶν ὀκτωκαίδεκα. γίνονται τοίνυν ἐπὶ τὸ αὐτὸ καὶ οἱ τῶν Μακεδόνων\n\nβασιλέων χρόνοι ἔτη τριακόσια δώδεκα ἡμέραι ὀκτωκαίδεκα. ἀποδείκνυνται τοίνυν οἱ ἐπὶ Δαρείου τοῦ Ὑστάσπου προφητεύσαντες κατὰ τὸ δεύτερον ἔτος τῆς βασιλείας αὐτοῦ Ἀγγαῖος καὶ Ζαχαρίας καὶ ὁ ἐκ τῶν δώδεκα Ἄγγελος κατὰ τὸ πρῶτον ἔτος τῆς ὀγδόης καὶ τεσσαρακοστῆς ὀλυμπιάδος προφητεύσαντες πρεσβύτεροι εἶναι Πυθαγόρου τοῦ κατὰ τὴν δευτέραν καὶ ἑξηκοστὴν ὀλυμπιάδα φερομένου καὶ τοῦ πρεσβυτάτου τῶν παρ' Ἕλλησι σοφῶν Θαλοῦ περὶ τὴν πεντηκοστὴν ὀλυμπιάδα γενομένου. συνεχρόνισαν δὲ οἱ συγκαταλεγέντες σοφοὶ τῷ Θαλεῖ, ὥς φησιν Ἄνδρων ἐν τῷ Τρίποδι. Ἡράκλειτος γὰρ μεταγενέστερος ὢν Πυθα1.21.130.1 γόρου μέμνηται αὐτοῦ ἐν τῷ συγγράμματι.","english":"Having deposed this Darius, Alexander the Macedonian began to reign according to the stated years. Similarly, then, the times of the Macedonian kings are traced as follows: Alexander, eighteen years; Ptolemy son of Lagus, forty years; Ptolemy Philadelphus, twenty-seven years; then Euergetes, twenty-five years; then Philopator, seventeen years; after him Epiphanes, twenty-four years; Philometor succeeds him and reigns thirty-five years; after him Physcon, twenty-nine years; then Lathurus, thirty-six years; then the one called Dionysus, twenty-nine years. Finally, Cleopatra reigned twenty-two years, after which the reign of Cleopatra's children lasted eighteen days. Therefore, the total years of the Macedonian kings amount to three hundred twelve years and eighteen days. Thus it is demonstrated that those who prophesied under Darius son of Hystaspes—Haggai and Zechariah in the second year of his reign, and Angelus from among the twelve in the first year of the forty-eighth Olympiad—are older than Pythagoras, who is dated to the sixty-second Olympiad, and than Thales, the oldest of the Greek sages, who lived around the fiftieth Olympiad. The sages counted together were contemporaries of Thales, as Andron says in the Tripod. For Heraclitus, being later, mentions Pythagoras in his writing.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"κατάγονται","severity":"info","text":"The verb 'κατάγονται' (are traced) signals a chronological summary, a common structural device in Clement's apologetic argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πτολεμαῖος ὁ Λάγου","severity":"info","text":"Ptolemy I Soter, son of Lagus, founded the Ptolemaic dynasty in Egypt after Alexander's death. Clement's list of Ptolemaic rulers is standard for Hellenistic chronography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἔτη τριακόσια δώδεκα ἡμέραι ὀκτωκαίδεκα","severity":"info","text":"Clement calculates 312 years and 18 days from Alexander to the end of Ptolemaic rule, a figure used to date biblical prophets relative to Greek philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀγγαῖος καὶ Ζαχαρίας","severity":"info","text":"Haggai and Zechariah are post-exilic prophets; Clement dates their activity to the second year of Darius I (c. 520 BCE), aligning with biblical tradition (Ezra 5:1, 6:14).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἄγγελος","severity":"info","text":"Clement refers to 'Angelus' (Ἄγγελος) as one of the twelve minor prophets; this is likely a scribal or textual variant for Malachi (meaning 'my messenger' in Hebrew, rendered as ἄγγελος in Greek).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἄνδρων ἐν τῷ Τρίποδι","severity":"info","text":"Andron of Ephesus wrote a work titled 'Tripod' (Τρίπους), now lost, which Clement cites as a source for the synchronism of the Seven Sages with Thales.","cites":[],"named_sources":["Andron of Ephesus"],"dropped_cites":[]}],"ambiguities":["The identity of 'Ἄγγελος' as a prophet is ambiguous; it may be a corruption or alternative name for Malachi, or a separate figure from the Twelve."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"ὅθεν ἀναμφιλέκτως τῆς τῶν προειρημένων προφητῶν ἡλικίας σὺν καὶ τοῖς ἑπτὰ λεγομένοις σοφοῖς προγενεστέρα ἂν εἴη ἡ ὀλυμπιὰς ἡ πρώτη, ἣ καὶ ὑστέρα τῶν Ἰλιακῶν δείκνυται ἔτεσι τετρακοσίοις ἑπτά. ῥᾴδιον τοίνυν συνιδεῖν Σολομῶνα τὸν κατὰ Μενέλαον γενόμενον (ὃ δὲ κατὰ τὰ Ἰλιακὰ ἦν) πολλοῖς ἔτεσι πρεσβύτερον τῶν παρ' Ἕλλησι σοφῶν. τούτου δ' αὖ ὁπόσοις ἔτεσι Μωυσῆς προτερεῖ, ἐν τοῖς ἔμπροσθεν ἡμῖν δεδήλωται. Ἀλέξανδρος δὲ ὁ Πολυΐστωρ ἐπικληθεὶς ἐν τῷ περὶ Ἰουδαίων συγγράμματι ἀνέγραψέν τινας ἐπιστολὰς Σολομῶνος μὲν πρός τε Οὐάφρην τὸν Αἰγύπτου βασιλέα πρός τε τὸν Φοινίκης Τυρίων τάς τε αὐτῶν πρὸς Σολομῶντα, καθ' ἃς δείκνυται ὁ μὲν Οὐάφρης ὀκτὼ μυριάδας ἀνδρῶν Αἰγυπτίων ἀπεσταλκέναι αὐτῷ εἰς οἰκοδομὴν τοῦ νεώ, ἅτερος δὲ τὰς ἴσας σὺν ἀρχιτέκτονι Τυρίῳ ἐκ μητρὸς Ἰουδαίας ἐκ τῆς φυλῆς Δαβίδ, ὡς ἐκεῖ γέγραπται, Ὑπέρων τοὔνομα. Ναὶ μὴν Ὀνομάκριτος ὁ Ἀθηναῖος, οὗ τὰ εἰς Ὀρφέα φερόμεναποιήματα λέγεται εἶναι, κατὰ τὴν τῶν Πεισιστρατιδῶν ἀρχὴν περὶ τὴν πεντηκοστὴν ὀλυμπιάδα εὑρίσκεται, Ὀρφεὺς δὲ, ὁ συμπλεύσας Ἡρακλεῖ, Μουσαίου διδάσκαλος· Ἀμφίων γὰρ δυσὶ προάγει γενεαῖς τῶν Ἰλιακῶν, Δημόδοκος δὲ καὶ Φήμιος μετὰ τὴν Ἰλίου ἅλωσιν ὃ μὲν γὰρ παρὰ τοῖς Φαίαξιν, ὃ δὲ παρὰ τοῖς μνηστῆρσι) κατὰ τὸ κιθαρίζειν εὐδοκίμουν. καὶ τοὺς μὲν ἀναφερομένους εἰς Μουσαῖον χρησμοὺς Ὀνομακρίτου εἶναι λέγουσι, τὸν Κρατῆρα δὲ τὸν Ὀρφέως Ζωπύρου τοῦ Ἡρακλεώτου τήν τε Εἰς Ἅιδου κατάβασιν Προδίκου1.21.131.4 τοῦ Σαμίου. Ἴων δὲ ὁ Χῖος ἐν τοῖς Τριαγμοῖς καὶ Πυθαγόραν εἰς Ὀρφέα ἀνενεγκεῖν τινα ἱστορεῖ.","english":"Hence, indisputably, the first Olympiad would be earlier than the age of the aforementioned prophets, together with the so-called seven sages, and it is shown to be later than the Trojan War by four hundred and seven years. It is therefore easy to see that Solomon, who lived in the time of Menelaus (and Menelaus was contemporary with the Trojan War), is many years older than the sages among the Greeks. And by how many years Moses precedes him has been shown by us earlier. Alexander, surnamed Polyhistor, in his work on the Jews recorded some letters of Solomon to Vaphres, king of Egypt, and to the king of Phoenicia, the Tyrians, and their replies to Solomon, according to which it is shown that Vaphres sent eighty thousand Egyptian men to him for the building of the temple, and the other sent an equal number, together with an architect from Tyre, whose mother was a Jewess from the tribe of David, as is written there, Hyperon by name. Indeed, Onomacritus the Athenian, whose poems attributed to Orpheus are said to be, is found to have lived around the fiftieth Olympiad, during the rule of the Peisistratids; and Orpheus, who sailed with Heracles, was the teacher of Musaeus. For Amphion precedes the Trojan War by two generations, while Demodocus and Phemius were renowned for their cithara playing after the fall of Troy—the one among the Phaeacians, the other among the Suitors. And the oracles attributed to Musaeus are said to be by Onomacritus, the Krater of Orpheus by Zopyrus of Heraclea, and the Descent into Hades by Prodicus of Samos. Ion of Chios, in his Triagmoi, records that Pythagoras also attributed some things to Orpheus.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὀλυμπιὰς ἡ πρώτη","severity":"info","text":"Clement dates the first Olympiad 407 years after the Trojan War, placing it before the prophets and the seven sages, to argue for the priority of Hebrew tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀλέξανδρος δὲ ὁ Πολυΐστωρ","severity":"info","text":"Alexander Polyhistor (1st c. BCE) wrote a work On the Jews, now lost, which Clement cites for letters between Solomon and the Egyptian king Vaphres (Apries) and the Tyrian king.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀνομάκριτος","severity":"info","text":"Onomacritus (6th c. BCE) was an Athenian oracle-monger under the Peisistratids, accused of forging poems attributed to Orpheus and oracles to Musaeus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἴων δὲ ὁ Χῖος ἐν τοῖς Τριαγμοῖς","severity":"info","text":"Ion of Chios (5th c. BCE) in his Triagmoi (a lost philosophical work) recorded that Pythagoras attributed some writings to Orpheus, a claim Clement uses to question Orphic authenticity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὑπέρων","severity":"caution","text":"The name Hyperon for the Tyrian architect is unattested elsewhere; Clement's source (Alexander Polyhistor) is lost, so the reading cannot be verified.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν ἀναμφιλέκτως","severity":"info","text":"This passage continues Clement's chronological argument from the previous section, using the first Olympiad as a fixed point to demonstrate the antiquity of Solomon and Moses relative to Greek sages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the Tyrian architect Hyperon is uncertain; the name may be a textual corruption or a unique attestation.","The precise dates for the first Olympiad and the Trojan War are given by Clement without citation of a specific source."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"Ἐπιγένης δὲ ἐν τοῖς Περὶ τῆς εἰς Ὀρφέα ποιήσεως Κέρκωπος εἶναι λέγει τοῦ Πυθαγορείου τὴν Εἰς Ἅιδου κατάβασιν καὶ τὸν Ἱερὸν λόγον, τὸν δὲ Πέπλον καὶ τὰ Φυσικὰ Βροντίνου. ναὶ μὴν καὶ Τέρπανδρον ἀρχαΐζουσί τινες· Ἑλλάνικος γοῦν τοῦτον ἱστορεῖ κατὰ Μίδαν γεγονέναι, Φανίας δὲ πρὸ Τερπάνδρου τιθεὶς Λέσχην τὸν Λέσβιον Ἀρχιλόχου νεώτερον φέρει τὸν Τέρπανδρον, διημιλλῆσθαι δὲ τὸν Λέσχην Ἀρκτίνῳ καὶ νενικηκέναι· Ξάνθος δὲ ὁ Λυδὸς περὶ τὴν ὀκτωκαιδεκάτην ὀλυμπιάδα (ὡς δὲ Διονύσιος, περὶ τὴν πεντεκαιδεκάτην) Θάσον ἐκτίσθαι, ὡς εἶναι συμφανὲς τὸν Ἀρχίλοχον μετὰ τὴν εἰκοστὴν ἤδη γνωρίζεσθαι ὀλυμπιάδα. μέμνηται γοῦν καὶ τῆς Μαγνήτων ἀπωλείας προσφάτως γεγενημένης. Σιμωνίδης μὲν οὖν κατὰ Ἀρχίλοχον φέρεται, Καλλῖνος δὲ πρεσβύτερος οὐ μακρῷ· τῶν γὰρ Μαγνήτων ὁ μὲν Ἀρχίλοχος ἀπολωλότων, ὃ δὲ εὐημερούντων μέμνηται· Εὔμηλος δὲ ὁ Κορίνθιος πρεσβύτερος ὢν ἐπιβεβληκέναι Ἀρχίᾳ τῷ Συρακούσας κτίσαντι. Καὶ ταῦτα μὲν προήχθημεν εἰπεῖν, ὅτι μάλιστα ἐν τοῖς πάνυ παλαιοῖς τοὺς τοῦ Κύκλου ποιητὰς τιθέασιν. ἤδη δὲ καὶ παρ' Ἕλλησι χρησμολόγοι συχνοὶ γεγονέναι φέρονται, ὡς οἱ Βάκιδες (ὃ μὲν Βοιώτιος, ὃ δὲ Ἀρκάς), πολλὰ πολλοῖς προαγορεύσαντες. τῇ δὲ τοῦ Ἀθηναίου Ἀμφιλύτου συμβουλῇ καὶ Πεισίστρατος ἐκράτυνε τὴν τυραννίδα τὸν καιρὸν τῆς ἐπιθέσεως δηλώσαντος. σιγάσθω γὰρ Κομήτης ὁ Κρής, Κινύρας ὁ Κύπριος, Ἄδμητος ὁ Θετταλός, Ἀρισταῖος ὁ Κυρηναῖος, Ἀμφιάραος ὁ Ἀθηναῖος, Τιμόξενος ὁ Κερκυραῖος, Δημαίνετος ὁ Φωκαεύς, Ἐπιγένης ὁ Θεσπιεύς,","english":"Epigenes, in his work On the Poetry Attributed to Orpheus, says that the Descent to Hades and the Sacred Discourse belong to Cercops the Pythagorean, and that the Robe and the Physical Doctrines are by Brontinus. Moreover, some make Terpander ancient; at any rate, Hellanicus records that he lived in the time of Midas, while Phanias, placing Lesches of Lesbos before Terpander, brings Terpander down as younger than Archilochus, and says that Lesches competed with Arctinus and was victorious. Xanthus the Lydian says that Thasos was founded around the eighteenth Olympiad (but Dionysius says around the fifteenth), so that it is evident that Archilochus was already known after the twentieth Olympiad. He mentions, indeed, the destruction of the Magnesians as having recently occurred. Simonides, then, is dated after Archilochus, and Callinus is not much older; for Archilochus mentions the Magnesians as having perished, while Callinus mentions them as flourishing. Eumelus of Corinth, being older, is said to have been contemporary with Archias, the founder of Syracuse. And we have been led to say these things because the poets of the Epic Cycle are placed among the very ancient. Moreover, among the Greeks there are said to have been many oracle-mongers, such as the Bacides (one Boeotian, the other Arcadian), who foretold many things to many people. By the advice of Amphilytus of Athens, Peisistratus also strengthened his tyranny, when Amphilytus revealed the opportune moment for the attack. For let us pass over in silence Cometes the Cretan, Cinyras the Cyprian, Admetus the Thessalian, Aristaeus the Cyrenaean, Amphiaraus the Athenian, Timoxenus the Corcyraean, Demaenetus the Phocaean, Epigenes the Thespian,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἐπιγένης","severity":"info","text":"Epigenes is a shadowy author of a lost work on Orphic poetry; his testimony is used by Clement to question the authenticity of Orphic writings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Κέρκωπος","severity":"info","text":"Cercops the Pythagorean is named as the real author of the Descent to Hades and the Sacred Discourse, reflecting ancient debates about pseudepigraphy in Orphic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὀλυμπιάδα","severity":"info","text":"Clement synchronises Greek poets and founders with Olympiads: Thasos founded c. 18th Olympiad (Dionysius says 15th), Archilochus known after the 20th, to establish relative dating of the Epic Cycle poets.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βάκιδες","severity":"info","text":"The Bacides were legendary oracle-mongers, one Boeotian and one Arcadian, whose prophecies were collected and circulated; Clement lists them among early Greek seers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σιγάσθω","severity":"info","text":"Clement dismisses a list of seers (Cometes, Cinyras, etc.) with 'let us pass over in silence', indicating his selective use of sources to avoid digression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀμφιάραος ὁ Ἀθηναῖος","severity":"caution","text":"Amphiaraus is usually a Theban hero, not Athenian; Clement may be following a variant tradition or a scribal error. The text is not corrupt but the identification is unusual.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ναὶ μὴν καὶ Τέρπανδρον ἀρχαΐζουσί τινες' could mean either 'some make Terpander ancient' or 'some claim Terpander is archaic'; the English draft takes the former.","The list of seers at the end is abruptly cut off; the Coptic text may be incomplete or Clement intended to continue."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"Νικίας ὁ Καρύστιος, Ἀρίστων ὁ Θετταλός, Διονύσιος ὁ Καρχηδόνιος, Κλεοφῶν ὁ Κορίνθιος, Ἱππώ τε ἡ Χείρωνος καὶ Βοιὼ καὶ Μαντὼ καὶ τῶν Σιβυλλῶν τὸ πλῆθος, ἡ Σαμία ἡ Κολοφωνία ἡ Κυμαία ἡ Ἐρυθραία ἡ Φυτὼ ἡ Ταραξάνδρα ἡ Μακέτις ἡ Θετταλὴ ἡ Θεσπρωτίς, Κάλχας τε αὖ καὶ Μόψος, οἳ κατὰ τὰ Τρωϊκὰ γεγόνασι, πρεσβύτερος δὲ ὁ Μόψος, ὡς ἂν συμπλεύσας τοῖς Ἀργοναύταις. φασὶ δὲ τὴν Μόψου καλουμένην Μαντικὴν συντάξαι τὸν Κυρηναῖον Βάττον, Δωρόθεός τε ἐν τῷ πρώτῳ πανδέκτῃ ἀλκυόνος καὶ κορώνης ἐπακοῦσαι τὸν Μόψον ἱστορεῖ. προγνώσει δὲ καὶ Πυθαγόρας ὁ μέγας προσανεῖχεν αἰεὶ Ἄβαρίς τε ὁ Ὑπερβόρειος καὶ Ἀριστέας ὁ Προκοννήσιος Ἐπιμενίδητε ὁ Κρής, ὅστις εἰς Σπάρτην ἀφίκετο, καὶ Ζωροάστρης ὁ Μῆδος Ἐμπεδοκλῆς τε ὁ Ἀκραγαντῖνος καὶ Φορμίων ὁ Λάκων, ναὶ μὴν Πολυάρατος ὁ Θάσιος Ἐμπεδότιμός τε ὁ Συρακούσιος ἐπί τε τούτοις Σωκράτης ὁ Ἀθηναῖος μάλιστα· ἔστι γάρ μοι, φησὶν ἐν τῷ Θεάγει, ἐκ παιδὸς ἀρξάμενον θείᾳ μοίρᾳ παραγινόμενον δαιμόνιον σημεῖον, τοῦτο δέ ἐστι φωνή, ἣ ὅταν γένηται, ἐπίσχει τοῦτο ὃ μέλλω πράτ1.21.133.4 τειν, προτρέπει δὲ οὐδέποτε. Ἐξήκεστός τε ὁ Φωκέων τύραννος δύο δακτυλίους φορῶν γεγοητευμένους τῷ ψόφῳ τῷ πρὸς ἀλλήλους διῃσθάνετο τοὺς καιροὺς τῶν πράξεων, ἀπέθανεν δὲ ὅμως δολοφονηθείς, καίτοι προσημήναντος τοῦ ψόφου, ὥς φησιν Ἀριστοτέλης ἐν τῇ Φωκέων πολιτείᾳ.","english":"Nicias of Carystus, Ariston of Thessaly, Dionysius of Carthage, Cleophon of Corinth, and Hippo the daughter of Cheiron, and Boio, and Manto, and the multitude of Sibyls—the Samian, the Colophonian, the Cumaean, the Erythraean, the Phyto, the Taraxandra, the Macedonian, the Thessalian, the Thesprotian—and Calchas and Mopsus, who lived at the time of the Trojan War, Mopsus being the elder, as he sailed with the Argonauts. They say that the so-called Mantic of Mopsus was composed by Battus of Cyrene, and Dorotheus in the first book of his Pandect records that Mopsus listened to the halcyon and the crow. And Pythagoras the Great always applied himself to foreknowledge, as did Abaris the Hyperborean, and Aristeas of Proconnesus, and Epimenides the Cretan, who came to Sparta, and Zoroaster the Mede, and Empedocles of Acragas, and Phormion the Laconian, and indeed Polyaratus of Thasos, and Empedotimus of Syracuse, and above all Socrates the Athenian; for he says in the Theages, \"From childhood a divine sign has come to me, a daemonic sign, which is a voice; when it occurs, it restrains me from what I am about to do, but never urges me on.\" And Exechestus, the tyrant of the Phocians, wearing two enchanted rings, perceived by their sound against each other the opportune moments for his actions; yet he died by assassination, although the sound had given a warning, as Aristotle says in his Constitution of the Phocians.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Νικίας ὁ Καρύστιος, Ἀρίστων ὁ Θετταλός, Διονύσιος ὁ Καρχηδόνιος, Κλεοφῶν ὁ Κορίνθιος, Ἱππώ τε ἡ Χείρωνος καὶ Βοιὼ καὶ Μαντὼ","severity":"info","text":"Clement lists obscure seers and prophetesses, many unattested elsewhere, to demonstrate the breadth of pagan mantle tradition. Hippo, Boio, and Manto are mythical figures; the others may be lost historical or pseudepigraphic authors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Σιβυλλῶν τὸ πλῆθος, ἡ Σαμία ἡ Κολοφωνία ἡ Κυμαία ἡ Ἐρυθραία ἡ Φυτὼ ἡ Ταραξάνδρα ἡ Μακέτις ἡ Θετταλὴ ἡ Θεσπρωτίς","severity":"info","text":"Clement enumerates nine Sibyls, expanding the standard list of four (Erythraean, Cumaean, Samian, Colophonian) with rare names like Phyto, Taraxandra, and Thesprotian. This reflects Hellenistic and Roman-era multiplication of Sibylline figures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μόψου καλουμένην Μαντικὴν συντάξαι τὸν Κυρηναῖον Βάττον","severity":"info","text":"Battus of Cyrene (7th–6th c. BCE) is credited with composing the Mantic of Mopsus, a lost divinatory text. This attribution links the legendary seer Mopsus to a historical figure, suggesting pseudepigraphic circulation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔστι γάρ μοι, φησὶν ἐν τῷ Θεάγει, ἐκ παιδὸς ἀρξάμενον θείᾳ μοίρᾳ παραγινόμενον δαιμόνιον σημεῖον","severity":"info","text":"Clement quotes Plato's Theages (a spurious dialogue) on Socrates' daimonion. The passage is not canonical scripture but is treated as authoritative pagan testimony. The text here differs slightly from the received Platonic corpus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐξήκεστός τε ὁ Φωκέων τύραννος δύο δακτυλίους φορῶν γεγοητευμένους τῷ ψόφῳ τῷ πρὸς ἀλλήλους διῃσθάνετο τοὺς καιροὺς τῶν πράξεων","severity":"info","text":"Clement cites Aristotle's lost Constitution of the Phocians for the story of Exechestus using enchanted rings to discern timing. This anecdote illustrates Clement's argument that even pagan practitioners of divination met ironic ends.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρεσβύτερος δὲ ὁ Μόψος, ὡς ἂν συμπλεύσας τοῖς Ἀργοναύταις","severity":"caution","text":"Clement claims Mopsus was older than Calchas because he sailed with the Argonauts, but this contradicts other traditions where Mopsus is a post-Trojan War figure. The chronology is confused; Clement may be conflating two different Mopsuses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of Sibyls includes names (Phyto, Taraxandra) that are otherwise unknown or variant; their identification is uncertain. The quotation from Plato's Theages is from a dialogue of disputed authenticity, and the wording may be Clement's paraphrase. The source for Dorotheus' Pandect is lost, so the claim about Mopsus listening to birds cannot be verified."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"ἀλλὰ καὶ τῶν παρ' Αἰγυπτίοις ἀνθρώπων ποτέ, γενομένων δὲ ἀνθρωπίνῃ δόξῃ θεῶν, Ἑρμῆς τε ὁ Θηβαῖος καὶ Ἀσκληπιὸς ὁ Μεμφίτης, Τειρεσίας τε αὖ καὶ Μαντὼ ἐν Θήβαις, ὥς φησιν Εὐριπίδης, Ἕλενος ἤδη καὶ Λαοκόων καὶ Οἰνώνη Κεβρῆνος ἐν Ἰλίῳ· † Κρῆνος γὰρ εἷς τῶν Ἡρακλειδῶν ἐπιφανὴς φέρεται μάντις καὶ Ἴαμος ἄλλος ἐν Ἤλιδι, ἀφ' οὗ οἱ Ἰαμίδαι, Πολύιδός τε ἐν Ἄργε1.21.134.3 καὶ ἐν Μεγάροις, οὗ μέμνηται ἡ τραγῳδία. τί μοι Τήλεμον καταλέγειν, ὃς Κυκλώπων μάντις ὢν Πολυφήμῳ θεσπίζει τὰ κατὰ τὴν Ὀδυσσέως πλάνην, ἢ τὸν Ἀθήνησιν Ὀνομάκριτον ἢ τὸν Ἀμφιάρεωτὸν σὺν τοῖς ἑπτὰ τοῖς ἐπὶ Θήβας στρατεύσασι μιᾷ γενεᾷ τῆς Ἰλίου ἁλώσεως πρεσβύτερον φερόμενον ἢ Θεοκλύμενον ἐν Κεφαλληνίᾳ ἢ Τελμησσὸν ἐν Καρίᾳ ἢ Γαλεὸν ἐν Σικελίᾳ; εἶεν δ' ἂν καὶ ἕτεροι πρὸς τούτοις, Ἴδμων ὁ σὺν τοῖς Ἀργοναύταις, Φημονόη Δελφίς, Μόψος ὁ Ἀπόλλωνος καὶ Μαντοῦς ἐν Παμφυλίᾳ καὶ Κιλικίᾳ, Ἀμφίλοχος Ἀμφιαράου ἐν Κιλικίᾳ, Ἀλκμέων ἐν Ἀκαρνᾶσιν, Ἄνιος ἐν Δήλῳ Ἀριστανδρός τε ὁ Τελμησσεὺς ὁ σὺν Ἀλεξάνδρῳ γενόμενος. ἤδη δὲ καὶ Ὀρφέα Φιλόχορος μάντιν ἱστορεῖ γενέσθαι ἐν τῷ πρώτῳ Περὶ μαν1.21.135.1 τικῆς. Θεόπομπος δὲ καὶ Ἔφορος καὶ Τίμαιος Ὀρθαγόραν τινὰ μάντιν ἀναγράφουσι, καθάπερ ὁ Σάμιος Πυθοκλῆς ἐν τετάρτῳ Ἰτα λικῶν Γάιον Ἰούλιον Νέπωτα. ἀλλ' οἳ μὲν κλέπται πάντες καὶ λῃσταί, ὥς φησιν ἡ γραφή, τὰ πλεῖστα ἐκ παρατηρήσεως καὶ ἐξ εἰκότων προειρηκότες, καθάπερ οἱ φυσιογνωμονοῦντες ἰατροί τε καὶ μάντεις, οἳ δὲ καὶ ὑπὸ δαιμόνων κινηθέντες ἢ ὑδάτων καὶ θυμια1.21.135.3 μάτων καὶ ἀέρος ποιοῦ ἐκταραχθέντες·","english":"But also among the Egyptians, men who once were, but by human opinion became gods: Hermes the Theban and Asclepius the Memphite, Teiresias and Manto in Thebes, as Euripides says, Helenus and Laocoön and Oenone, Cebren in Ilium; for Crenus, one of the Heracleidae, is recorded as a notable seer, and Iamus another in Elis, from whom the Iamidae are descended, and Polyidus in Argos and in Megara, whom tragedy mentions. Why should I recount Telemus, who, being a seer of the Cyclopes, prophesies to Polyphemus concerning the wanderings of Odysseus, or Onomacritus at Athens, or Amphiaraus, who is represented as older by one generation than the seven who marched against Thebes at the time of the capture of Troy, or Theoclymenus in Cephallenia, or Telmessus in Caria, or Galeon in Sicily? And there would be others besides these: Idmon, who was with the Argonauts; Phemonoe the Delphian; Mopsus, son of Apollo and Manto, in Pamphylia and Cilicia; Amphilochus, son of Amphiaraus, in Cilicia; Alcmaeon among the Acarnanians; Anius in Delos; and Aristander the Telmessian, who was with Alexander. And Philochorus records that Orpheus was a seer in the first book of his On Divination. Theopompus, Ephorus, and Timaeus record a certain Orthagoras as a seer, just as the Samian Pythocles in the fourth book of his Italica records Gaius Julius Nepos. But all of them are thieves and robbers, as Scripture says, having foretold most things from observation and from probabilities, like physiognomists, physicians, and seers; while some were moved by daemons, or were disturbed by waters, incense, and a certain quality of air.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἑρμῆς τε ὁ Θηβαῖος καὶ Ἀσκληπιὸς ὁ Μεμφίτης","severity":"info","text":"Clement lists Egyptian figures considered human but deified by opinion, reflecting Euhemerist views common in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κλέπται πάντες καὶ λῃσταί","severity":"info","text":"The phrase 'thieves and robbers' echoes biblical language (e.g., Psalm 50:18 LXX) used to condemn false prophets.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάντις","severity":"info","text":"μάντις (seer) is a key term in this catalogue of diviners, distinguishing legitimate prophecy from pagan mantle practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φιλόχορος ... Περὶ μαντικῆς","severity":"info","text":"Philochorus’ lost work On Divination is cited as source for Orpheus as a seer, showing Clement’s use of Hellenistic antiquarian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ καὶ","severity":"info","text":"The passage continues a catalogue of seers from the previous passage, linked by 'But also' (ἀλλὰ καὶ), expanding the list geographically and chronologically.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κρῆνος","severity":"caution","text":"The text reads 'Κρῆνος' but likely corrupt for 'Κρέων' or similar; the English draft emends to 'Crenus' but the identification is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Κρῆνος' is uncertain; possibly a scribal error for a known Heraclid seer.","The phrase 'ὑπὸ δαιμόνων κινηθέντες' may imply either inspiration or possession, left ambiguous."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"παρὰ Ἑβραίοις δὲ οἱ προφῆται δυνάμει θεοῦ καὶ ἐπιπνοίᾳ, πρὸ μὲν τοῦ νόμου Ἀδὰμ ἐπί τε τῆς γυναικὸς ἐπί τε τῆς ζῴων ὀνομασίας προθεσπίσας καὶ Νῶε μετάνοιαν κηρύξας Ἀβραάμ τε καὶ Ἰσαὰκ καὶ Ἰακὼβ ἄντικρυς οὐκ1.21.135.4 ὀλίγα τῶν μελλόντων καὶ ἤδη ἐνεστώτων προφαίνοντες. σὺν δὲ τῷ νόμῳ Μωυσῆς τε καὶ Ἀαρών, μεθ' οὓς προφητεύουσιν Ἰησοῦς ὁ τοῦ Ναυῆ, Σαμουήλ, Γάδ, Νάθαν, Ἀχίας, Σαμαίας, Ἰού, Ἠλίας, ΜιχαίαςἈβδιού, Ἐλισσαῖος, Ἀβδαδωναΐ, Ἀμώς, Ἡσαΐας, Ὠσηέ, Ἰωνᾶς, ἸἹερεμίας, Σοφονίας, Βουζί, Ἰεζεκιήλ, Οὐρίας, Ἀμβακούμ, Ναούμ, Δανιήλ, Μισαήλ, ὁ τοὺς συλλογισμούς, Ἀγγαῖος, Ζαχαρίας καὶ ὁ ἐν τοῖς δώδεκα Ἄγγελος. γίνονται δὲ οἱ πάντες προφῆται πέντε καὶ τριάκοντα. γυναικῶν δὲ (καὶ γὰρ καὶ αὗται προεφήτευον) Σάρρα τε καὶ Ῥεβέκκα καὶ Μαριὰμ Δεββώρα τε καὶ Ὀλδά. ** ἔπειτα περὶ τοὺς αὐτοὺς χρόνους Ἰωάννης προφητεύει μέχρι τοῦ σωτηρίου βαπτίσματος, μετὰ δὲ τὴν γένεσιν τοῦ Χριστοῦ Ἄννα καὶ Συμεών· Ζαχαρίας γὰρ ὁ","english":"Among the Hebrews, the prophets by the power and inspiration of God: before the law, Adam, who prophesied concerning his wife and the naming of the animals, and Noah, who proclaimed repentance; Abraham, Isaac, and Jacob, who plainly revealed not a few things of the future and of the present. With the law, Moses and Aaron; after them, Joshua the son of Nun, Samuel, Gad, Nathan, Ahijah, Shemaiah, Jehu, Elijah, Micah, Obadiah, Elisha, Abdadonai, Amos, Isaiah, Hosea, Jonah, Jeremiah, Zephaniah, Buzi, Ezekiel, Urijah, Habakkuk, Nahum, Daniel, Mishael (the one of the syllogisms), Haggai, Zechariah, and among the twelve, Angel. All the prophets number thirty-five. And of the women (for these also prophesied): Sarah, Rebecca, Miriam, Deborah, and Huldah. Then about the same times, John prophesies until the saving baptism; after the birth of Christ, Anna and Simeon. For Zacharias","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προφῆται","severity":"info","text":"Clement uses προφῆται (prophets) in a broad sense, including figures from Adam to post-biblical Anna and Simeon, reflecting a Jewish and Christian tradition of inspired prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μισαήλ, ὁ τοὺς συλλογισμούς","severity":"info","text":"Mishael is identified as 'the one of the syllogisms,' likely a reference to Daniel's companion in the Book of Daniel (Dan 1:6-7), though Clement's epithet is unusual and may reflect a lost tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέντε καὶ τριάκοντα","severity":"info","text":"Clement counts thirty-five prophets, a number that does not correspond exactly to the Hebrew Bible's prophetic corpus; the list includes figures like Abdadonai and Angel, which are rare or unattested elsewhere.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γυναικῶν δὲ (καὶ γὰρ καὶ αὗται προεφήτευον)","severity":"info","text":"Clement inserts a parenthetical note on female prophets, listing Sarah, Rebecca, Miriam, Deborah, and Huldah, which mirrors a similar list in early Jewish and Christian sources (e.g., b. Megillah 14a).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"περὶ τοὺς αὐτοὺς χρόνους Ἰωάννης προφητεύει","severity":"info","text":"Clement places John the Baptist's prophetic activity 'about the same times' as the earlier prophets, then notes Anna and Simeon after Christ's birth, linking the prophetic succession to the New Testament.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀβδαδωναΐ","severity":"caution","text":"The name 'Abdadonai' is obscure and may be a corruption or variant of a biblical figure (e.g., Obadiah or Abdiel); the text's transmission is uncertain here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of prophets includes several names (e.g., Abdadonai, Angel) that are not standard in biblical or patristic sources; their identification is uncertain.","The phrase 'ὁ τοὺς συλλογισμούς' (the one of the syllogisms) for Mishael is unique and its meaning is unclear.","The total count of thirty-five prophets may include figures not explicitly named in the passage."],"confidence":"medium","notes":[]},{"i":101,"ref":"p101","source":"Ἰωάννου πατὴρ καὶ πρὸ τοῦ παιδὸς προφητεύειν ἐν τοῖς εὐαγγελίοις λέγεται. Ἄνωθεν οὖν ἀπὸ Μωυσέως συναγάγωμεν τὴν καθ' Ἕλληνας χρονογραφίαν· ἀπὸ τῆς Μωυσέως γενέσεως ἐπὶ τὴν ἐξ Αἰγύπτου τῶν Ἰουδαίων ἔξοδον ἔτη ὀγδοήκοντα καὶ τὰ μέχρι τῆς τελευτῆς αὐτοῦ ἄλλα τεσσαράκοντα· γίνεται ἡ ἔξοδος κατὰ Ἴναχον πρὸ τῆς Σωθιακῆς περιόδου ἐξελθόντος ἀπ' Αἰγύπτου Μωυσέως ἔτεσι πρό1.21.136.4 τερον τριακοσίοις τεσσαράκοντα εʹ. ἀπὸ δὲ τῆς Μωυσέως στρατηγίας καὶ Ἰνάχου ἐπὶ τὸν Δευκαλίωνος κατακλυσμόν, τὴν δευτέραν λέγω ἐπομβρίαν, καὶ ἐπὶ τὸν Φαέθοντος ἐμπρησμόν, ἃ δὴ συμβαίνει κατὰ Κρότωπον, γενεαὶ † τεσσαράκοντα ἀριθμοῦνται· εἰς μέντοι τὰ ἑκατὸν ἔτη τρεῖς ἐγκαταλέγονται γενεαί. ἀπὸ δὲ τοῦ κατακλυσμοῦ ἐπὶ τὸν Ἴδης ἐμπρησμὸν καὶ τὴν εὕρεσιν τοῦ σιδήρου καὶ Ἰδαίους δακτύλους ἔτη ἑβδομήκοντα τρία, ὥς φησι Θράσυλλος. καὶ ἀπὸ Ἴδης ἐμπρησμοῦ ἐπὶ Γανυμήδους ἁρπαγὴν ἔτη ἑξήκοντα πέντε. ἐντεῦθεν δὲ ἐπὶ τὴν Περσέως στρατείαν, ὅτε καὶ Γλαῦκος ἐπὶ Μελικέρτῃ τὰ Ἴσθμια ἔθηκεν, ἔτη πεντεκαίδεκα. ἀπὸ δὲ Περσέως στρατείας ἐπὶ Ἰλίου κτίσιν ἔτη τριάκοντα τέσσαρα. ἐντεῦθεν ἐπὶ τὸν ἔκπλουν τῆς Ἀργοῦς ἔτη ἑξήκοντα τέσσαρα. ἐκ τούτου ἐπὶ Θησέα καὶ Μινώταυρον ἔτη τριάκοντα δύο, εἶτα ἐπὶ τοὺς ἑπτὰ ἐπὶ Θήβαις ἔτη δέκα, ἐπὶ δὲ τὸν Ὀλυμπίασιν ἀγῶνα, ὃν Ἡρακλῆς ἔθηκεν ἐπὶ Πέλοπι, ἔτη τρία, εἴς τε τὴν Ἀμαζόνων εἰς Ἀθήνας στρατείαν καὶ τὴν Ἑλένης ὑπὸ Θησέως1.21.137.3 ἁρπαγὴν ἔτη ἐννέα. ἐντεῦθεν ἐπὶ τὴν Ἡρακλέους ἀποθέωσιν ἔτη ἕνδεκα, εἶτα ἐπὶ τὴν Ἑλένης ὑπὸ Ἀλεξάνδρου ἁρπαγὴν ἔτη τέσσαρα.","english":"John's father is said to have prophesied before the child in the Gospels. From above, then, from Moses, let us gather the chronology according to the Greeks: from the birth of Moses to the exodus of the Jews from Egypt, eighty years, and the additional forty years until his death; the exodus occurs under Inachus, before the Sothic period, with Moses departing from Egypt three hundred and forty-five years earlier. From the leadership of Moses and Inachus to the flood of Deucalion—I mean the second deluge—and to the conflagration of Phaethon, which events happen under Crotopus, forty generations are counted; for three generations are reckoned to a hundred years. From the flood to the conflagration of Ida and the discovery of iron and the Idaean Dactyls, seventy-three years, as Thrasyllus says. And from the conflagration of Ida to the abduction of Ganymede, sixty-five years. From there to the expedition of Perseus, when also Glaucus instituted the Isthmian games for Melicertes, fifteen years. From the expedition of Perseus to the foundation of Ilium, thirty-four years. From there to the voyage of the Argo, sixty-four years. From this to Theseus and the Minotaur, thirty-two years; then to the Seven against Thebes, ten years; then to the contest at Olympia, which Heracles instituted for Pelops, three years; and to the expedition of the Amazons against Athens and the abduction of Helen by Theseus, nine years. From there to the deification of Heracles, eleven years; then to the abduction of Helen by Alexander, four years.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἰωάννου πατὴρ","severity":"info","text":"Clement refers to the tradition that Zacharias, father of John the Baptist, prophesied before John's birth, as found in Luke 1:67. This is a rare patristic citation of that detail.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σωθιακῆς περιόδου","severity":"info","text":"The Sothic period is the ancient Egyptian cycle of 1460 years based on the heliacal rising of Sirius. Clement uses it to anchor Moses' exodus in Greek chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θράσυλλος","severity":"info","text":"Thrasyllus was a 1st-century CE Alexandrian scholar and astrologer. Clement cites him as an authority for the 73-year interval from the flood to the discovery of iron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπὸ Μωυσέως συναγάγωμεν","severity":"info","text":"Clement announces a shift to a chronological synopsis from Moses onward, integrating Hebrew and Greek timelines. This passage is a self-contained chronological list within the larger narrative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"γενεαὶ † τεσσαράκοντα","severity":"caution","text":"The text reads 'forty generations' but the obelus indicates a textual corruption. Clement's calculation of three generations per century yields about 1333 years, but the exact figure is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰδαίους δακτύλους","severity":"info","text":"The Idaean Dactyls were mythical beings associated with the discovery of iron on Mount Ida in Crete. Clement uses them as a chronological marker in Greek mythic history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γενεαὶ † τεσσαράκοντα' is marked with an obelus in the source, indicating a textual corruption; the exact number of generations is uncertain.","The reference to 'John's father' could be Zacharias, but Clement does not name him explicitly; the identification relies on Gospel tradition."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"εἶτα ἐπὶ τὴν Τροίας ἅλωσιν ἔτη εἴκοσι. ἀπὸ δὲ Τροίας ἁλώσεως ἐπὶ τὴν Αἰνείου κάθοδον καὶ κτίσιν Λαουινίου ἔτη δέκα, ἐπί τε τὴν Ἀσκανίου ἀρχὴν ἔτη ὀκτώ, καὶ ἐπὶ τὴν Ἡρακλειδῶν κάθοδον ἔτη ἑξήκοντα ἕν, ἐπί τε τὴν Ἰφίτου ὀλυμπιάδα ἔτη τριακόσια τριάκοντα ὀκτώ. Ἐρατοσθένης δὲ τοὺς χρόνους ὧδε ἀναγράφει· ἀπὸ μὲν Τροίας ἁλώσεως ἐπὶ Ἡρακλειδῶν κάθοδον ἔτη ὀγδοήκοντα· ἐντεῦθεν δὲ ἐπὶ τὴν Ἰωνίας κτίσιν ἔτη ἑξήκοντα· τὰ δὲ τούτοις ἑξῆς ἐπὶ μὲν τὴν ἐπιτροπίαν τὴν Λυκούργου ἔτη ἑκατὸν πεντήκοντα ἐννέα· ἐπὶ δὲ τὸ προηγούμενον ἔτος τῶν πρώτων Ὀλυμπίων ἔτη ἑκατὸν ὀκτώ· ἀφ' ἧς ὀλυμπιάδος ἐπὶ τὴν Ξέρξου διάβασιν ἔτη διακόσια ἐνενήκοντα ἑπτά· ἀφ' ἧς ἐπὶ τὴν ἀρχὴν τοῦ Πελοποννησιακοῦ πολέμου ἔτη τεσ1.21.138.3 σαράκοντα ὀκτώ· καὶ ἐπὶ τὴν κατάλυσιν καὶ Ἀθηναίων ἧτταν ἔτη εἴκοσι ἑπτά· καὶ ἐπὶ τὴν ἐν Λεύκτροις μάχην ἔτη τριάκοντα τέσσαρα· μεθ' ἣν ἐπὶ τὴν Φιλίππου τελευτὴν ἔτη τριάκοντα πέντε· μετὰ δὲ ταῦτα ἐπὶ τὴν Ἀλεξάνδρου μεταλλαγὴν ἔτη δώδεκα. Πάλιν ἀπὸ τῆς πρώτης ὀλυμπιάδος ἔνιοί φασιν ἐπὶ Ῥώμης κτίσιν συνάγεσθαι ἔτη εἴκοσι τέσσαρα. ἐντεῦθεν ἐπὶ τὴν βασιλέων ἀναίρεσιν, ὅτε ὕπατοι ἐγένοντο, ἐπὶ ἔτη διακόσια τεσσαράκοντα τρία, ἀπὸ δὲ τῆς βασιλέων ἀναιρέσεως ἐπὶ τὴν Ἀλεξάνδρου τελευτὴν ἔτη ἑκατὸν ὀγδοήκοντα ἕξ. ἐντεῦθεν ἐπὶ τὴν Αὐγούστου νίκην, ὅτε Ἀντώνιος ἀπέσφαξεν ἑαυτὸν ἐν Ἀλεξανδρείᾳ, ἔτη διακόσια ἐνενήκοντα τέσσαρα, ὅτε ὑπάτευεν Αὔγουστος τὸ τέταρτον.","english":"then to the capture of Troy, twenty years. And from the capture of Troy to the return of Aeneas and the foundation of Lavinium, ten years; and to the beginning of Ascanius’s rule, eight years; and to the return of the Heracleidae, sixty-one years; and to the Olympiad of Iphitus, three hundred thirty-eight years. Eratosthenes records the chronology as follows: from the capture of Troy to the return of the Heracleidae, eighty years; from there to the foundation of Ionia, sixty years; and thereafter to the regency of Lycurgus, one hundred fifty-nine years; and to the year preceding the first Olympiad, one hundred eight years; from that Olympiad to the crossing of Xerxes, two hundred ninety-seven years; from there to the beginning of the Peloponnesian War, forty-eight years; and to its end and the defeat of the Athenians, twenty-seven years; and to the battle of Leuctra, thirty-four years; after that to the death of Philip, thirty-five years; and after that to the death of Alexander, twelve years. Again, from the first Olympiad some say that twenty-four years are counted to the foundation of Rome. From there to the abolition of the kings, when consuls were instituted, two hundred forty-three years; and from the abolition of the kings to the death of Alexander, one hundred eighty-six years. From there to the victory of Augustus, when Antony killed himself in Alexandria, two hundred ninety-four years, when Augustus was consul for the fourth time.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἐρατοσθένης","severity":"info","text":"Eratosthenes of Cyrene (c. 276–194 BCE) was a Greek scholar who produced a systematic chronology of Greek history, often used by later Christian chronographers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ Τροίας ἁλώσεως ἐπὶ Ἡρακλειδῶν κάθοδον","severity":"info","text":"Clement juxtaposes two different chronological schemes: a first set of intervals (e.g., Troy to Heracleidae: 61 years) and Eratosthenes' figures (80 years for the same span), showing awareness of conflicting traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιτροπίαν τὴν Λυκούργου","severity":"info","text":"The 'regency of Lycurgus' refers to the traditional period when Lycurgus, the legendary Spartan lawgiver, acted as regent for his nephew, a key marker in Greek chronography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰφίτου ὀλυμπιάδα","severity":"info","text":"Iphitus of Elis was traditionally credited with reviving the Olympic Games in 776 BCE, which became the basis for the Olympiad dating system used by Greek historians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἀπὸ τῆς πρώτης ὀλυμπιάδος","severity":"info","text":"Clement introduces an alternative chronological sequence ('Again, from the first Olympiad...'), likely drawn from a different source, to compare with Eratosthenes' data.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Αὐγούστου νίκην","severity":"info","text":"Clement's reference to Augustus' victory and Antony's suicide (30 BCE) aligns with standard Roman imperial chronology, used by Christian apologists to synchronize biblical and secular history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual corruption at 'τεσ1.21.138.3' which likely represents 'τεσσαράκοντα' (forty-eight), but the exact reading is uncertain.","The phrase 'ἐπὶ τὴν Ἰωνίας κτίσιν' (foundation of Ionia) is ambiguous: it may refer to the Ionian migration or the founding of specific cities."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"ἀφ' οὗ χρόνου ἐπὶ τὸν ἀγῶνα, ὃν ἔθηκε Δομετιανὸς ἐν Ῥώμῃ, ἔτη ἑκατὸν δεκατέσσαρα, ἀπὸ δὲ τοῦ πρώτου ἀγῶνος ἐπὶ τὴν Κομόδου τελευτὴν ἔτη ἑκατὸν ἕνδεκα. Εἰσὶ δὲ οἳ ἀπὸ Κέκροπος μὲν ἐπὶ Ἀλέξανδρον τὸν Μακεδόνα συνάγουσιν ἔτη χίλια † ὀκτακόσια εἴκοσι ὀκτώ, ἀπὸ δὲ Δημοφῶντος χίλια διακόσια πεντήκοντα, καὶ ἀπὸ Τροίας ἁλώσεως ἐπὶ τὴν Ἡρα1.21.139.4 κλειδῶν κάθοδον ἔτη ἑκατὸν εἴκοσι ἢ ἑκατὸν ὀγδοήκοντα. ἀπὸ τούτου ἐπὶ Εὐαίνετον ἄρχοντα, ἐφ' οὗ φασιν Ἀλέξανδρον εἰς τὴν Ἀσίαν διαβῆναι, ὡς μὲν Φανίας ἔτη ἑπτακόσια δεκαπέντε, ὡς δὲ Ἔφορος ἑπτακόσια τριάκοντα πέντε, ὡς δὲ Τίμαιος καὶ Κλείταρχος ὀκτακόσια εἴκοσι, ὡς δὲ Ἐρατοσθένης ἑπτακόσια ἑβδομήκοντα τέσσαρα, ὡς δὲ Δοῦρις ἀπὸ Τροίας ἁλώσεως ἐπὶ τὴν Ἀλεξάνδρου εἰς Ἀσίαν διάβασιν1.21.139.5 ἔτη χίλια. ἐντεῦθεν ἐπὶ † Εὐαίνετον τὸν Ἀθήνησιν\n\nἄρχοντα, ἐφ' οὗ θνῄσκει Ἀλέξανδρος, ἔτη ιαʹ. ἐντεῦθεν ἐπὶ τὴν ἡγεμονίαν Γερμανικοῦ Κλαυδίου Καίσαρος ἔτη τριακόσια ἑξήκοντα πέντε, ἀφ' οὗ χρόνου δῆλα γίνεται καὶ τὰ ἐπὶ τὴν Κομόδου τελευτὴν ἔτη· ὅσα γε συνάγεται. Μετὰ δὲ τὰ Ἑλληνικὰ καὶ ἀπὸ τῶν κατὰ τοὺς βαρβάρους χρό1.21.140.2 νων ἀποδοτέον κατὰ τὰ μέγιστα διαστήματα. ἀπὸ μὲν Ἀδὰμ ἕως τοῦ κατακλυσμοῦ συνάγεται ἔτη δισχίλια ἑκατὸν τεσσαράκοντα ὀκτὼ ἡμέραι τέσσαρες, ἀπὸ δὲ Σὴμ ἕως Ἀβραὰμ ἔτη χίλια διακόσια νʹ, ἀπὸ δὲ Ἰσαὰκ ἕως τῆς κληροδοσίας ἔτη ἑξακόσια δέκα ἕξ. ἔπειτα ἀπὸ κριτῶν ἕως Σαμουὴλ ἔτη τετρακόσια ἑξήκοντα τρία μῆνες ἑπτά. καὶ μετὰ τοὺς κριτὰς βασιλειῶν ἔτη πεντακόσια ἑβδομήκοντα δύο μῆνες ἓξ ἡμέραι δέκα.","english":"from that time to the contest which Domitian instituted in Rome, one hundred and fourteen years, and from the first contest to the death of Commodus, one hundred and eleven years. There are those who reckon from Cecrops to Alexander the Macedonian one thousand eight hundred and twenty-eight years, and from Demophon one thousand two hundred and fifty, and from the capture of Troy to the return of the Heracleidae one hundred and twenty or one hundred and eighty years. From this to Euaenetus the archon, under whom they say Alexander crossed into Asia, according to Phanias seven hundred and fifteen years, according to Ephorus seven hundred and thirty-five, according to Timaeus and Cleitarchus eight hundred and twenty, according to Eratosthenes seven hundred and seventy-four, and according to Duris from the capture of Troy to Alexander’s crossing into Asia one thousand years. From there to Euaenetus the archon at Athens, under whom Alexander died, eleven years. From there to the reign of Germanicus Claudius Caesar three hundred and sixty-five years, from which time the years to the death of Commodus are also clear, as many as are reckoned. After the Greek matters, one must also set forth from the times among the barbarians according to the greatest intervals. From Adam to the flood are reckoned two thousand one hundred and forty-eight years and four days, from Shem to Abraham one thousand two hundred and fifty years, from Isaac to the allotment of the land six hundred and sixteen years. Then from the judges to Samuel four hundred and sixty-three years and seven months. And after the judges, of the kings five hundred and seventy-two years, six months, and ten days.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ Κέκροπος μὲν ἐπὶ Ἀλέξανδρον τὸν Μακεδόνα","severity":"info","text":"Clement compiles multiple Greek chronographic sources (Phanias, Ephorus, Timaeus, Cleitarchus, Eratosthenes, Duris) to synchronize Greek history with biblical chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγῶνα, ὃν ἔθηκε Δομετιανὸς ἐν Ῥώμῃ","severity":"info","text":"Domitian instituted the Capitoline Games in 86 CE; the 'first contest' likely refers to this. The death of Commodus (192 CE) provides a fixed endpoint for Clement's chronological calculations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κληροδοσίας","severity":"info","text":"The term 'allotment of the land' (κληροδοσίας) refers to the division of Canaan among the Israelites after the conquest, a key event in biblical chronology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετὰ δὲ τὰ Ἑλληνικὰ καὶ ἀπὸ τῶν κατὰ τοὺς βαρβάρους χρόνων","severity":"info","text":"This passage marks a structural shift from Greek to biblical (barbarian) chronology, following Clement's method of juxtaposing Hellenic and Hebraic timelines.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπὸ μὲν Ἀδὰμ ἕως τοῦ κατακλυσμοῦ","severity":"info","text":"Clement's chronology from Adam to the flood (2,148 years, 4 days) reflects a Septuagint-based calculation, common in early Christian chronography, e.g., Julius Africanus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ὀκτακόσια εἴκοσι ὀκτώ","severity":"caution","text":"The obelus (†) in the Greek indicates a textual corruption or variant reading; the number 1,828 years from Cecrops to Alexander may be uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The obelus in the Greek suggests a textual issue with the number 1,828 years from Cecrops to Alexander; the exact figure may be corrupt.","The phrase 'from the judges to Samuel' (ἀπὸ κριτῶν ἕως Σαμουὴλ) is ambiguous: it may refer to the period of the biblical judges ending with Samuel, or to a specific chronological reckoning."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"μεθ' οὓς χρόνους Περσικῆς βασιλείας ἔτη διακόσια τριάκοντα πέντε, ἔπειτα τῆς Μακεδονικῆς ἕως Ἀντωνίου ἀναιρέσεως ἔτη τριακόσια δώδεκα ἡμέραι δεκαοκτώ. μεθ' ὃν χρόνον ἡ Ῥωμαίων βασιλεία ἕως τῆς Κομόδου τελευτῆς ἔτη διακόσια εἴκοσι δύο. πάλιν τε αὖ ἀπὸ τῆς ἑβδομηκονταετοῦς αἰχμαλωσίας καὶ τῆς τοῦ λαοῦ εἰς πατρῴαν γῆν ἀποκαταστάσεως εἰς τὴν αἰχμαλωσίαν τὴν ἐπὶ Οὐεσπεσιανοῦ ἔτη συνάγεται τετρακόσια δέκα, τελευταῖα δὲ ἀπὸ Οὐεσπεσιανοῦ ἕως τῆς Κομόδου τελευτῆς εὑρίσκεται ἔτη ἑκατὸν εἴκοσι ἓν μῆνες ἓξ ἡμέραι εἴκοσι τέσσαρες. Δημήτριος δέ φησιν ἐν τῷ Περὶ τῶν ἐν τῇ Ἰουδαίᾳ βασιλέων τὴν Ἰούδα φυλὴν καὶ Βενιαμεὶν καὶ Λευὶ μὴ αἰχμαλωτισθῆναι ὑπὸ τοῦ Σεναχηρείμ, ἀλλ' εἶναι ἀπὸ τῆς αἰχμαλωσίας ταύτης εἰς τὴν ἐσχάτην, ἣν ἐποιήσατο Ναβουχοδονόσορ ἐξ Ἱεροσολύμων, ἔτη ἑκατὸν εἴκοσι ὀκτὼ μῆνας ἕξ. ἀφ' οὗ δὲ αἱ φυλαὶ αἱ δέκα ἐκ Σαμαρείας αἰχμάλωτοι γεγόνασιν ἕως Πτολεμαίου τετάρτου ἔτη πεντακόσια ἑβδομήκοντα τρία μῆνας ἐννέα, ἀφ' οὗ δὲ ἐξ Ἱεροσολύμων ἔτη τριακόσια τριάκοντα ὀκτὼ μῆνας τρεῖς. Φίλων δὲ καὶ αὐτὸς ἀνέγραψε τοὺς βασιλεῖς τοὺς Ἰουδαίων δια1.21.141.4 φώνως τῷ Δημητρίῳ. ἔτι δὲ καὶ Εὐπόλεμος ἐν τῇ ὁμοίᾳ πραγματείᾳ τὰ πάντα ἔτη φησὶν ἀπὸ Ἀδὰμ ἄχρι τοῦ πέμπτου ἔτους Δημητρίου βασιλείας Πτολεμαίου τὸ δωδέκατον βασιλεύοντος Αἰγύπτου συνάγεσθαι ἔτη #ερμθʹ. ἀφ' οὗ δὲ χρόνου ἐξήγαγε Μωυσῆς τοὺς Ἰουδαίους ἐξ Αἰγύπτου ἐπὶ τὴν προειρημένην προθεσμίαν συνάγεσθαι ἔτη δισχίλια πεντακόσια ὀγδοήκοντα.","english":"After these times, the Persian kingdom lasted two hundred thirty-five years, then the Macedonian kingdom until the death of Antonius, three hundred twelve years and eighteen days. After that time, the Roman kingdom until the death of Commodus, two hundred twenty-two years. Again, from the seventy-year captivity and the restoration of the people to their ancestral land to the captivity under Vespasian, four hundred ten years are reckoned, and finally from Vespasian to the death of Commodus, one hundred twenty-one years, six months, and twenty-four days are found. Demetrius says in his work On the Kings in Judea that the tribe of Judah, Benjamin, and Levi were not taken captive by Sennacherib, but that from this captivity to the last one, which Nebuchadnezzar made from Jerusalem, there are one hundred twenty-eight years and six months. From the time when the ten tribes were taken captive from Samaria to Ptolemy the Fourth, five hundred seventy-three years and nine months, and from the time from Jerusalem, three hundred thirty-eight years and three months. Philo also recorded the kings of the Jews, disagreeing with Demetrius. Moreover, Eupolemus in a similar treatise says that all the years from Adam to the fifth year of the reign of Demetrius, when Ptolemy the Twelfth was ruling Egypt, amount to five thousand one hundred forty-nine years. From the time when Moses led the Jews out of Egypt to the aforementioned terminus, two thousand five hundred eighty years are reckoned.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Περσικῆς βασιλείας","severity":"info","text":"Clement's chronology of Persian rule (235 years) reflects a common Hellenistic reckoning from Cyrus to Alexander, differing from modern estimates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀντωνίου ἀναιρέσεως","severity":"info","text":"The death of Antonius (Mark Antony) in 30 BCE marks the end of the Macedonian kingdom period, a conventional endpoint in Hellenistic chronography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δημήτριος","severity":"info","text":"Demetrius (the chronographer, fl. c. 200 BCE) wrote 'On the Kings in Judea,' a lost work of Jewish chronography; Clement cites his claim about tribes not taken by Sennacherib.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Εὐπόλεμος","severity":"info","text":"Eupolemus (2nd century BCE) wrote a Greek history of the Jews; his figure of 5,149 years from Adam to the 5th year of Demetrius (likely Demetrius I Soter) reflects a Jewish chronographic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"#ερμθʹ","severity":"caution","text":"The Greek text uses a numeral sign (#ερμθʹ) for 5,149; the English draft correctly interprets it, but the manuscript reading may be uncertain due to scribal abbreviation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν τε αὖ","severity":"info","text":"The phrase 'πάλιν τε αὖ' signals a new chronological segment, shifting from Persian/Macedonian/Roman reigns to Jewish captivity periods, typical of Clement's compilatory method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Antonius' is assumed to be Mark Antony, but could refer to another Antonius in the context of Macedonian rule.","The numeral #ερμθʹ is a scribal abbreviation; its exact reading depends on manuscript tradition.","The terminus for Eupolemus's chronology ('the fifth year of Demetrius') is ambiguous: Demetrius I Soter or Demetrius II Nicator?"],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"ἀπὸ δὲ τοῦ χρόνου τούτου ἄχρι τῶν ἐν Ῥώμῃ ὑπάτων Γναίου Δομετίου καὶ Ἀσινίου συναθροίζεται ἔτη ἑκατὸν εἴκοσι. Ἔφορος δὲ καὶ ἄλλοι πολλοὶ τῶν ἱστορικῶν καὶ ἔθνη καὶ γλώσσας πέντε καὶ ἑβδομήκοντα λέγουσιν εἶναι, ἐπακούσαντες τῆς φωνῆς Μωυσέως λεγούσης· ἦσαν δὲ πᾶσαι αἱ ψυχαὶ ἐξ Ἰακὼβ πέντε καὶ ἑβδομήκοντα αἱ εἰς Αἴγυπτον κατελθοῦσαι. φαίνονται δὲ εἶναι καὶ κατὰ τὸν ἀληθῆ λόγον αἱ γενικαὶ διάλεκτοι δύο καὶ ἑβδομήκοντα ὡς αἱ ἡμέτεραι παραδιδόασι γραφαί, αἱ δὲ ἄλλαι αἱ πολλαὶ ἐπὶ κοινωνίᾳ διαλέκτων δύο ἢ τριῶν ἢ καὶ πλειόνων γίνονται. διάλεκτος δέ ἐστι λέξις ἴδιον χαρακτῆρα τόπου ἐμφαίνουσα, ἢ λέξις ἴδιον ἢ κοινὸν ἔθνους ἐπιφαίνουσα χαρακτῆρα. φασὶ δὲ οἱ Ἕλληνες διαλέκτους εἶναι τὰς παρὰ σφίσι εʹ, Ἀτθίδα, Ἰάδα, Δωρίδα, Αἰολίδα καὶ πέμπτην τὴν κοινήν, ἀπεριλήπτους δὲ οὔσας τὰς βαρβάρων φωνὰς μηδὲ διαλέκτους, ἀλλὰ γλώσσας λέγεσθαι. ὁ Πλάτων δὲ καὶ τοῖς θεοῖς διάλεκτον ἀπονέμει τινά, μάλιστα μὲν ἀπὸ τῶν ὀνειράτων τεκμαιρόμενος καὶ τῶν χρησμῶν, ἄλλως δὲ καὶ ἀπὸ τῶν δαιμονώντων, οἳ τὴν αὑτῶν οὐ φθέγγονται φωνὴν οὐδὲ διάλεκτον, ἀλλὰ τὴν τῶν ὑπεισιόντων δαιμόνων. οἴεται δὲ καὶ ἀλόγων ζῴων διαλέκτους εἶναι, ὧν τὰ ὁμογενῆ ἐπακούειν. ἐλέφαντος γοῦν ἐμπεσόντος εἰς βόρβορον καὶ βοήσαντος παρών τις ἄλλος καὶ τὸ συμβὰν θεωρήσας ὑποστρέψας μετ' οὐ πολὺ ἄγει μεθ' ἑαυτοῦ ἀγέλην ἐλεφάντων καὶ σῴζει τὸν ἐμπεπτωκότα. φασὶ δὲ καὶ ἐν τῇ Λιβύῃ σκορπίον, ἐὰν μὴ ἐφικνῆται παίειν τὸν ἄνθρωπον, ἀπιόντα μετὰ πλειόνων ἀναστρέφειν, ἐξαρτώμενον δὲ θάτερον θατέρου ἁλύσεως δίκην, οὕτως δὴ φθάνειν","english":"From this time until the consulship of Gnaeus Domitius and Asinius at Rome, one hundred twenty years are collected. Ephorus and many other historians say that there are seventy-five nations and languages, having heard the voice of Moses saying: \"All the souls from Jacob that went down into Egypt were seventy-five.\" But according to the true account, the generic dialects appear to be seventy-two, as our scriptures transmit, while the many others arise from the sharing of two or three or even more dialects. A dialect is a form of speech that reveals the distinctive character of a place, or a form of speech that reveals the distinctive character of a nation, whether particular or common. The Greeks say that there are five dialects among them: Attic, Ionic, Doric, Aeolic, and a fifth, the Common; and that the countless barbarian tongues, not being dialects, are called languages. Plato assigns a certain dialect even to the gods, inferring this especially from dreams and oracles, and also from those possessed by daemons, who utter neither their own voice nor dialect, but that of the daemons entering them. He also thinks that there are dialects of irrational animals, which those of the same kind understand. For instance, when an elephant fell into a bog and cried out, another elephant, happening to be present and seeing what had happened, returned after a short time, brought a herd of elephants with him, and rescued the one that had fallen in. They also say that in Libya, if a scorpion cannot reach a man to strike him, it goes away and returns with more, and hanging one from another like a chain, they thus reach him.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ δὲ τοῦ χρόνου τούτου ἄχρι τῶν ἐν Ῥώμῃ ὑπάτων Γναίου Δομετίου καὶ Ἀσινίου","severity":"info","text":"The consulship of Gnaeus Domitius and Asinius likely refers to Gnaeus Domitius Ahenobarbus and Gaius Asinius Pollio (consuls in 40 BCE). This provides a chronological anchor for Clement's calculation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦσαν δὲ πᾶσαι αἱ ψυχαὶ ἐξ Ἰακὼβ πέντε καὶ ἑβδομήκοντα αἱ εἰς Αἴγυπτον κατελθοῦσαι","severity":"info","text":"Clement paraphrases the Septuagint text of Genesis 46:27, which states that the souls from Jacob who went down to Egypt were seventy-five. This number is used to support the tradition of seventy-five nations and languages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἔφορος","severity":"info","text":"Ephorus of Cyme (4th century BCE) was a Greek historian whose lost work is known through fragments. Clement cites him as an authority for the claim of seventy-five nations and languages, showing the integration of pagan historiography into Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διάλεκτος","severity":"info","text":"Clement defines 'dialect' (διάλεκτος) as speech revealing the character of a place or nation. This reflects ancient linguistic theory, distinguishing Greek dialects (Attic, Ionic, Doric, Aeolic, Common) from barbarian 'languages' (γλῶσσαι).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement attributes to Plato the idea of divine and animal dialects, citing dreams, oracles, and daemonic possession. This likely draws on Plato's Cratylus (390b–c) and Timaeus (72b–c), where language and divine communication are discussed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐλέφαντος ... σκορπίον","severity":"info","text":"The anecdotes about elephants rescuing a fallen companion and scorpions cooperating to strike a man are drawn from Hellenistic natural history, possibly from sources like Aristotle or Pliny. Clement uses them to illustrate animal communication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The consular names 'Gnaeus Domitius and Asinius' are not fully specified; the identification with 40 BCE is plausible but not certain.","The source of the scorpion anecdote is not identified; it may be from a lost Hellenistic paradoxographical work."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"ἐπιχειροῦντα τῇ ἐπιβουλῇ, οὐ δή που νεύματι ἀφανεῖ τῶν ἀλόγων ζῴων κεχρημένων οὐδὲ μὴν τῷ σχήματι μηνυόντων σφίσιν, ἀλλ', οἶμαι, τῇ οἰκείᾳ διαλέκτῳ. φασὶ δὲ καὶ ἄλλοι τινές, ὡς εἴ τις ἰχθὺς ἀνασπώμενος τῆς μηρίνθου ἀπορραγείσης ἀποδράσει, οὐκέτ' ἂν ἐν τῷ αὐτῷ τόπῳ τοῦ αὐτοῦ εἴδους ἰχθὺς αὐτῆς ἐκείνης εὑρεθήσεται τῆς ἡμέρας. αἱ δὲ πρῶται καὶ γενικαὶ διάλεκτοι βάρβαροι μέν, φύσει δὲ τὰ ὀνόματα ἔχουσιν, ἐπεὶ καὶ τὰς εὐχὰς ὁμολογοῦσιν οἱ ἄνθρωποι δυνατω1.21.143.7 τέρας εἶναι τὰς βαρβάρῳ φωνῇ λεγομένας. καὶ Πλάτων δὲ ἐν Κρατύλῳ τὸ πῦρ ἑρμηνεῦσαι βουλόμενος βαρβαρικόν φησιν εἶναι τὸ ὄνομα. μαρτυρεῖ γοῦν τοὺς Φρύγας οὕτω. καλοῦντας μικρόν τι παρακλίνοντας. Οὐδὲν δὲ οἶμαι ἐπὶ τούτοις χεῖρον καὶ τοὺς χρόνους τῶν Ῥωμαϊκῶν βασιλέων παραθέσθαι εἰς ἐπίδειξιν τῆς τοῦ σωτῆρος γενέσεως· Αὔγουστος ἔτη τεσσαράκοντα τρία, Τιβέριος ἔτη κβʹ, Γάιος ἔτη δʹ, Κλαύδιος ἔτη ιδʹ, Νέρων ἔτη ιδʹ, Γάλβας ἔτος ἕν, Οὐεσπεσιανὸς ἔτη ιʹ, Τίτος ἔτη γʹ, Δομιτιανὸς ἔτη ιεʹ, Νέρβας ἔτος αʹ, Τραϊανὸς ἔτη ιθʹ, Ἀδριανὸς ἔτη καʹ, Ἀντωνῖνος ἔτη κγʹ, ὁμοίως πάλιν Ἀντω1.21.144.3 νῖνος καὶ Κόμοδος ἔτη λβʹ. γίνεται τὰ πάντα ἀπὸ Αὐγούστου ἕως Κομόδου τελευτῆς ἔτη σκβʹ, καὶ τὰ ἀπὸ Ἀδὰμ ἕως Κομόδου τελευ1.21.144.4 τῆς ἔτη #εψπδʹ μῆνες δύο ἡμέραι δώδεκα. τινὲς μέντοι τοὺς χρόνους τῶν Ῥωμαϊκῶν βασιλέων οὕτως ἀναγράφουσι· Γάιος Ἰούλιος Καῖσαρ ἔτη γʹ μῆνας δʹ ἡμέρας ʹ, μεθ' ὃν Αὔγουστος ἐβασίλευσεν ἔτη μ ʹ μῆνας δʹ ἡμέραν μίαν, ἔπειτα Τιβέριος ἔτη κ ʹ μῆνας ʹ ἡμέρας ιθʹ, ὃν διαδέχεται Γάιος Καῖσαρ ἔτη τρία μῆνας ιʹ ἡμέρας ὀκτώ·","english":"who set about the plot, not, I suppose, by using some invisible signal of irrational animals, nor by indicating to them through their form, but, I think, in their own dialect. And some others say that if a fish, when drawn up, escapes after the line breaks, no fish of that same kind will be found in that same place on that same day. The first and generic dialects are barbarian, but they have their names by nature, since men also agree that prayers spoken in a barbarian tongue are more powerful. And Plato in the Cratylus, when he wishes to interpret \"fire,\" says that the name is barbarian. He at least bears witness that the Phrygians call it so, with a slight variation. I think it is no worse, in addition to these things, to set forth the times of the Roman emperors for the demonstration of the Savior's birth: Augustus forty-three years, Tiberius twenty-two years, Gaius four years, Claudius fourteen years, Nero fourteen years, Galba one year, Vespasian ten years, Titus three years, Domitian fifteen years, Nerva one year, Trajan nineteen years, Hadrian twenty-one years, Antoninus twenty-three years, again likewise Antoninus and Commodus thirty-two years. The total from Augustus to the death of Commodus is two hundred twenty-two years, and from Adam to the death of Commodus is five thousand seven hundred eighty-four years, two months, twelve days. Some, however, record the times of the Roman emperors thus: Gaius Julius Caesar three years, four months, and days; after him Augustus reigned forty years, four months, one day; then Tiberius twenty years, months, nineteen days; whom Gaius Caesar succeeded, three years, ten months, eight days.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"βάρβαροι","severity":"info","text":"Clement here aligns with the ancient Greek view that 'barbarian' languages are non-Greek, but he argues they are natural (φύσει) and more powerful for prayers, a point he also makes in Stromata 1.21.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Πλάτων δὲ ἐν Κρατύλῳ","severity":"info","text":"Clement cites Plato's Cratylus (410a–b) where Socrates suggests 'πῦρ' (fire) is a barbarian word, noting the Phrygian cognate. This supports Clement's claim that barbarian names are natural.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"χρόνους τῶν Ῥωμαϊκῶν βασιλέων","severity":"info","text":"Clement lists Roman emperors from Augustus to Commodus, totaling 222 years, and from Adam to Commodus 5,784 years, 2 months, 12 days. This reflects his effort to synchronize biblical and Roman history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γάιος Ἰούλιος Καῖσαρ ἔτη γʹ μῆνας δʹ ἡμέρας ʹ","severity":"caution","text":"The Greek text has 'ἡμέρας ʹ' (days blank) for Gaius Julius Caesar, and for Tiberius 'μῆνας ʹ' (months blank). These lacunae suggest a scribal omission or a damaged exemplar; the English draft supplies 'months' and 'days' without numbers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"εὐχὰς ... δυνατωτέρας εἶναι τὰς βαρβάρῳ φωνῇ λεγομένας","severity":"info","text":"Clement's claim that prayers in barbarian tongues are more powerful reflects a common early Christian and Hellenistic belief in the efficacy of foreign-sounding sacred language, later echoed in patristic discussions of Hebrew and Aramaic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐδὲν δὲ οἶμαι ... παραθέσθαι","severity":"info","text":"This passage transitions from linguistic and natural-historical digressions to a chronological demonstration of the Savior's birth, marking a structural shift in Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has lacunae in the regnal years for Gaius Julius Caesar (days missing) and Tiberius (months missing). The English draft supplies 'months' and 'days' without numerals, but the original is unclear.","The phrase 'αἱ δὲ πρῶται καὶ γενικαὶ διάλεκτοι βάρβαροι μέν' could be read as 'the first and generic dialects are barbarian' or 'the first and generic dialects, though barbarian, have names by nature'; the translation follows the latter."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"τοῦτον Κλαύδιος ἔτη ιγʹ μῆνας ηʹ ἡμέρας κηʹ, Νέρων ἔτη ιγʹ μῆνας ὀκτὼ ἡμέρας κηʹ, Γάλβας μῆνας ἑπτὰ ἡμέρας ʹ, Ὄθων μῆνας εʹ ἡμέραν αʹ, Οὐιτέλλιος μῆνας ἑπτὰ ἡμέραν αʹ, Οὐεσπεσιανὸς ἔτη ιαʹ μῆνας ιαʹ ἡμέρας κβʹ, Τίτος ἔτη βʹ μῆνας βʹ, Δομιτιανὸς ἔτη ιεʹ μῆνας ηʹ ἡμέρας εʹ, Νέρβας ἔτος αʹ μῆνας δʹ ἡμέρας ιʹ, Τραϊανὸς ἔτη ιθʹ μῆνας ζʹ ἡμέρας ιεʹ, Ἀδριανὸς ἔτη κʹ μῆνας ιʹ ἡμέρας κηʹ, Ἀντωνῖνος ἔτη κβʹ μῆνας τρεῖς ἡμέρας ζʹ, Μᾶρκος Αὐρήλιος Ἀντω1.21.144.5 νῖνος ἔτη ιθʹ ἡμέρας ιαʹ, Κόμοδος ἔτη ιβʹ μῆνας θʹ ἡμέρας ιδʹ. ἀπὸ Ἰουλίου τοίνυν Καίσαρος ἕως Κομόδου τελευτῆς γίνονται ἔτη σλ ʹ μῆνες ʹ. συνάγεται δὲ πάντα τὰ ἀπὸ Ῥωμύλου τοῦ κτίσαντος Ῥώμην ἕως Κομόδου τελευτῆς μγʹ μῆνες ʹ. Ἐγεννήθη δὲ ὁ κύριος ἡμῶν τῷ ὀγδόῳ καὶ εἰκοστῷ ἔτει, ὅτε πρῶτον ἐκέλευσαν ἀπογραφὰς γενέσθαι ἐπὶ Αὐγούστου. ὅτι δὲ τοῦτ' ἀληθές ἐστιν, ἐν τῷ εὐαγγελίῳ τῷ κατὰ Λουκᾶν γέγραπται οὕτως· ἔτει δὲ πεντεκαιδεκάτῳ ἐπὶ Τιβερίου Καίσαρος ἐγένετο ῥῆμα κυρίου ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱόν. καὶ πάλιν ἐν τῷ αὐτῷ· ἦν δὲ Ἰησοῦς ἐρχόμενος ἐπὶ τὸ βάπτισμα ὡς ἐτῶν λʹ. καὶ ὅτι ἐνιαυτὸν μόνον ἔδει αὐτὸν κηρῦξαι, καὶ τοῦτο γέγραπται οὕτως· ἐνιαυτὸν δεκτὸν κυρίου κηρῦξαι ἀπέστειλέν με. τοῦτο καὶ ὁ προφήτης εἶπεν καὶ τὸ εὐαγγέλιον. πεντεκαίδεκα οὖν ἔτη Τιβερίου καὶ πεντεκαίδεκα Αὐγούστου, οὕτω πληροῦται τὰ τριάκοντα ἔτη ἕως οὗ ἔπαθεν. ἀφ' οὗ δὲ ἔπαθεν ἕως τῆς καταστροφῆς Ἱερουσαλὴμ γίνονται ἔτη μβʹ μῆνες γʹ, καὶ ἀπὸ τῆς καταστροφῆς Ἱερουσαλὴμ ἕως Κομόδου τελευτῆς ἔτη ρκβʹ μῆνες ιʹ ἡμέραι ιγʹ.","english":"Claudius 13 years, 8 months, 28 days; Nero 13 years, 8 months, 28 days; Galba 7 months, 7 days; Otho 5 months, 1 day; Vitellius 7 months, 1 day; Vespasian 11 years, 11 months, 22 days; Titus 2 years, 2 months; Domitian 15 years, 8 months, 5 days; Nerva 1 year, 4 months, 10 days; Trajan 19 years, 7 months, 15 days; Hadrian 20 years, 10 months, 28 days; Antoninus 22 years, 3 months, 7 days; Marcus Aurelius Antoninus 19 years, 11 days; Commodus 12 years, 9 months, 14 days. From Julius Caesar therefore to the death of Commodus there are 230 years, 0 months. And all the years from Romulus, the founder of Rome, to the death of Commodus amount to 43 months. Our Lord was born in the twenty-eighth year, when the first census was ordered under Augustus. That this is true is written in the Gospel according to Luke as follows: \"In the fifteenth year of Tiberius Caesar, a word of the Lord came to John the son of Zacharias.\" And again in the same: \"And Jesus was coming to be baptized as about thirty years old.\" And that he was to preach for only one year, this too is written thus: \"He sent me to preach a year acceptable to the Lord.\" This both the prophet said and the Gospel. Fifteen years of Tiberius and fifteen of Augustus, thus the thirty years are fulfilled until he suffered. From when he suffered until the destruction of Jerusalem there are 42 years, 3 months, and from the destruction of Jerusalem to the death of Commodus 122 years, 10 months, 13 days.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ Ἰουλίου τοίνυν Καίσαρος ἕως Κομόδου τελευτῆς γίνονται ἔτη σλʹ μῆνες ʹ","severity":"info","text":"Clement's regnal list from Julius Caesar to Commodus totals 230 years, but the sum of the individual reigns given (Claudius through Commodus) is approximately 137 years, indicating a miscalculation or textual corruption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"συνάγεται δὲ πάντα τὰ ἀπὸ Ῥωμύλου τοῦ κτίσαντος Ῥώμην ἕως Κομόδου τελευτῆς μγʹ μῆνες ʹ","severity":"caution","text":"The total from Romulus to Commodus is given as 43 months, which is impossibly short; the text likely has a lacuna or scribal error, as the intended unit may be years.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔτει δὲ πεντεκαιδεκάτῳ ἐπὶ Τιβερίου Καίσαρος ἐγένετο ῥῆμα κυρίου ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱόν","severity":"info","text":"Clement cites Luke 3:1-2, but the phrase 'word of the Lord came to John' is a paraphrase; the canonical text reads 'a word of God came to John'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦν δὲ Ἰησοῦς ἐρχόμενος ἐπὶ τὸ βάπτισμα ὡς ἐτῶν λʹ","severity":"info","text":"Clement alludes to Luke 3:23, where Jesus is 'about thirty years old' at his baptism, though the exact wording differs from the canonical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνιαυτὸν δεκτὸν κυρίου κηρῦξαι ἀπέστειλέν με","severity":"info","text":"This quotation is not found in the canonical Gospels; it may derive from a lost apocryphal source or a variant tradition about Jesus' preaching duration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ ὀγδόῳ καὶ εἰκοστῷ ἔτει, ὅτε πρῶτον ἐκέλευσαν ἀπογραφὰς γενέσθαι ἐπὶ Αὐγούστου","severity":"info","text":"Clement dates Jesus' birth to the 28th year of Augustus, aligning with the first census; this differs from Luke 2:2, which places the census under Quirinius (6 CE).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The total from Romulus to Commodus (43 months) is clearly corrupt; the intended figure may be years or a different numeral.","The sum of individual reigns from Julius Caesar to Commodus does not match the stated 230 years, suggesting a miscalculation or textual error.","The source of the quotation 'a year acceptable to the Lord' is uncertain; it may be from a non-canonical tradition."],"confidence":"medium","notes":[]},{"i":108,"ref":"p108","source":"γίνονται οὖν ἀφ' οὗ ὁ κύριος ἐγεννήθη ἕως Κομόδου τελευτῆς τὰ πάντα ἔτη ρ δʹ μὴν εἷς ἡμέ1.21.145.6 ραι ιγʹ. εἰσὶ δὲ οἱ περιεργότερον τῇ γενέσει τοῦ σωτῆρος ἡμῶν οὐ μόνον τὸ ἔτος, ἀλλὰ καὶ τὴν ἡμέραν προστιθέντες, ἥν φασιν ἔτους κηʹ Αὐγούστου ἐν πέμπτῃ Παχὼν καὶ εἰκάδι. Οἱ δὲ ἀπὸ Βασιλείδου καὶ τοῦ βαπτίσματος αὐτοῦ τὴν ἡμέραν ἑορτάζουσι προδιανυκτερεύοντες ἐν ἀναγνώσεσι. φασὶ δὲ εἶναι τὸ πεντεκαιδέκατον ἔτος Τιβερίου Καίσαρος τὴν πεντεκαιδεκάτην τοῦ Τυβὶ μηνός, τινὲς δὲ αὖ τὴν ἑνδεκάτην τοῦ αὐτοῦ μηνός. τό τε πάθος αὐτοῦ ἀκριβολογούμενοι φέρουσιν οἳ μέν τινες τῷ ἑκκαιδεκάτω ἔτει Τιβερίου Καίσαρος Φαμενὼθ κεʹ, οἳ δὲ Φαρμουθὶ κεʹ· ἄλλοι δὲ Φαρμουθὶ ιθʹ πεπονθέναι τὸν σωτῆρα λέγουσιν. ναὶ μήν τινες αὐτῶν φασι Φαρμουθὶ\n\nγεγενῆσθαι κδʹ ἢ κεʹ. Ἔτι δὲ κἀκεῖνα τῇ χρονογραφίᾳ προσαποδοτέον, τὰς ἡμέρας λέγω, ἃς αἰνίττεται Δανιὴλ ἀπὸ τῆς ἐρημώσεως Ἱερουσαλήμ, ** τὰ Οὐεσπεσιανοῦ ἔτη ζʹ μῆνας ιαʹ. τὰ γὰρ δύο ἔτη προσλαμβάνεται τοῖς Ὄθωνος καὶ Γάλβα καὶ Οὐιτελλίου μησὶ ιζʹ ἡμέραις ηʹ καὶ οὕτω γίνεται ἔτη τρία καὶ μῆνες ʹ, ὅ ἐστι τὸ ἥμισυ τῆς ἑβδο1.21.146.7 μάδος, καθὼς εἴρηκε Δανιὴλ ὁ προφήτης. εἴρηκεν δὲ #βτʹ ἡμέρας γενέσθαι ἀφ' οὗ ἔστη τὸ βδέλυγμα ὑπὸ Νέρωνος εἰς τὴν πόλιν τὴν ἁγίαν μέχρι τῆς καταστροφῆς αὐτῆς. οὕτω γὰρ τὸ ῥητὸν τὸ ὑποτεταγμένον δείκνυσιν· ἕως πότε ἡ ὅρασις στήσεται, ἡ θυσία ἡ ἀρθεῖσα καὶ ἡ ἁμαρτία ἐρημώσεως ἡ δοθεῖσα, καὶ ἡ δύναμις καὶ τὸ ἅγιον συμπατηθήσεται; καὶ εἶπεν αὐτῷ, ἕως ἑσπέρας καὶ πρωί, ἡμέραι #βτʹ καὶ ἀρθήσεται τὸ ἅγιον.","english":"From the birth of the Lord to the death of Commodus, the total years are 104, one month, and 13 days. There are those who, with greater precision, add not only the year but also the day of our Savior’s birth, which they say was the 28th year of Augustus, on the 5th of Pachon and the 20th. Those from the school of Basilides celebrate the day of his baptism, spending the night in readings. They say it was the 15th year of Tiberius Caesar, the 15th of the month Tybi, while some say the 11th of the same month. As for his passion, some, being precise, place it in the 16th year of Tiberius Caesar, on the 25th of Phamenoth, others on the 25th of Pharmouthi; still others say the Savior suffered on the 19th of Pharmouthi. Indeed, some of them say he was born on the 24th or 25th of Pharmouthi.\n\nMoreover, one must also add to the chronology those days which Daniel alludes to from the desolation of Jerusalem, the 7 years and 11 months of Vespasian. For the two years are taken together with the 17 months and 8 days of Otho, Galba, and Vitellius, and thus it becomes three years and months, which is half of the week, as the prophet Daniel said. He said that 2,300 days elapsed from when the abomination was set up by Nero in the holy city until its destruction. For thus the appended text shows: “How long will the vision stand, the sacrifice that was removed, and the sin of desolation that was given, and the power and the holy place be trampled?” And he said to him, “Until evening and morning, 2,300 days, and the holy place will be taken away.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀφ' οὗ ὁ κύριος ἐγεννήθη ἕως Κομόδου τελευτῆς","severity":"info","text":"Clement calculates 104 years, 1 month, and 13 days from Christ's birth to Commodus' death (AD 192). This aligns with his earlier regnal list, though the total differs from modern reckoning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλείδου","severity":"info","text":"Basilides was a 2nd-century Alexandrian Gnostic teacher. His followers celebrated Christ's baptism (not his birth) on the 15th year of Tiberius, reflecting alternative liturgical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ","severity":"info","text":"Clement cites Daniel's prophecy of 2,300 days (cf. Dan 8:14 LXX) and a half-week (3.5 years) for the desolation of Jerusalem, applying it to Vespasian's reign and the destruction of the Temple.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ Οὐεσπεσιανοῦ ἔτη ζʹ μῆνας ιαʹ","severity":"caution","text":"The Greek text is corrupt here: '7 years, 11 months' for Vespasian is historically impossible (he reigned 10 years). The numeral may be misread or the text lacunose.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προδιανυκτερεύοντες ἐν ἀναγνώσεσι","severity":"info","text":"The Basilidians held vigils with readings on the eve of Christ's baptism, a practice that influenced later Christian Epiphany celebrations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral for Vespasian's reign (ζʹ μῆνας ιαʹ) is likely corrupt; the intended figure may be 10 years. The phrase 'ἡμέραι #βτʹ' (2,300 days) is a clear reference to Daniel but the exact textual source is uncertain."],"confidence":"medium","notes":[]},{"i":109,"ref":"p109","source":"αὗται οὖν αἱ #βτʹ ἡμέραι γίνονται ἔτη ʹ, μῆνες δʹ, ὧν τὸ ἥμισυ κατέσχε Νέρων βασιλεύων, καὶ ἐγένετο ἥμισυ ἑβδομάδος· τὸ δὲ ἥμισυ Οὐεσπεσιανὸς σὺν Ὄθωνι καὶ Γάλβᾳ καὶ Οὐιτελλίῳ. καὶ διὰ τοῦτο λέγει Δανιήλ· μακάριος ὁ φθάσας εἰς ἡμέρας #ατλεʹ. μέχρι γὰρ τούτων τῶν ἡμερῶν ὁ πόλεμος ἦν, μετὰ δὲ ταῦτα ἐπαύσατο. δείκνυται δὲ καὶ οὗτος ὁ ἀριθμὸς ἐκ τοῦ ὑποτεταγμένου κεφαλαίου ἔχοντος ὧδε· καὶ ἀπὸ καιροῦ παραλλάξεως τοῦ ἐνδελεχισμοῦ καὶ δοθῆναι βδέλυγμα ἐρημώσεως ἡμέρας #ας ʹ, μακάριος ὁ ὑπομένων καὶ φθάσας εἰς ἡμέρας #ατλεʹ. Φλαύιος δὲ Ἰώσηπος ὁ Ἰουδαῖος ὁ τὰς Ἰουδαϊκὰς συντάξας ἱστορίαςκαταγαγὼν τοὺς χρόνους φησὶν ἀπὸ Μωυσέως ἕως Δαβὶδ ἔτη γίγνεσθαι φπεʹ, ἀπὸ δὲ Δαβὶδ ἕως Οὐεσπεσιανοῦ δευτέρου ἔτους #αροθʹ. εἶτα ἀπὸ τούτου μέχρι Ἀντωνίνου δεκάτου ἔτους ἔτη οζʹ, ὡς εἶναι ἀπὸ Μωυ1.21.147.4 σέως ἐπὶ τὸ δέκατον ἔτος Ἀντωνίνου πάντα ἔτη #αωλγʹ. ἄλλοι δὲ μέχρι τῆς Κομόδου τελευτῆς ἀριθμήσαντες ἀπὸ Ἰνάχου καὶ Μωυσέως ἔτη ἔφησαν γίνεσθαι #αωμβʹ, οἳ δὲ #α καʹ. ἐν δὲ τῷ κατὰ Ματθαῖον εὐαγγελίῳ ἡ ἀπὸ Ἀβραὰμ γενεαλογία μέχρι Μαρίας τῆς μητρὸς τοῦ κυρίου περαιοῦται· γίνονται γάρ, φησίν, ἀπὸ Ἀβραὰμ ἕως Δαβὶδ γενεαὶ ιδʹ, καὶ ἀπὸ Δαβὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ ιδʹ, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ ὁμοίως ἄλλαι γενεαὶ ιδʹ, τρία διαστήματα μυστικὰ ἓξ ἑβδομάσι τελειούμενα.","english":"These 2,702 days therefore become 7 years and 4 months, half of which Nero held while reigning, and it became half a week; and the other half Vespasian together with Otho, Galba, and Vitellius. And for this reason Daniel says: \"Blessed is he who arrives at the 1,335th day.\" For until these days the war was, but after this it ceased. And this number is also shown from the appended chapter which reads thus: \"And from the time of the change of the continual sacrifice and the giving of the abomination of desolation, 1,200 days; blessed is he who endures and arrives at the 1,335th day.\" Flavius Josephus the Jew, who composed the Jewish histories, having brought down the times, says that from Moses to David there are 585 years, and from David to the second year of Vespasian 1,379 years. Then from this to the tenth year of Antoninus 77 years, so that from Moses to the tenth year of Antoninus there are in all 1,833 years. Others, having counted up to the death of Commodus from Inachus and Moses, said there are 1,842 years, and others 1,821. In the Gospel according to Matthew, the genealogy from Abraham to Mary the mother of the Lord is completed; for there are, it says, from Abraham to David 14 generations, and from David to the Babylonian captivity 14 generations, and from the Babylonian captivity to Christ likewise another 14 generations, three mystical intervals completed by six weeks.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιήλ· μακάριος ὁ φθάσας εἰς ἡμέρας #ατλεʹ","severity":"info","text":"Clement cites Daniel 12:12 (LXX/Theodotion) on the 1,335 days, a key apocalyptic timeline in Daniel's final vision.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φλαύιος δὲ Ἰώσηπος","severity":"info","text":"Clement draws on Josephus's chronology (Antiquities 20.10) for years from Moses to Vespasian, then extends to Antoninus Pius.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Josephus 1st cent."],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ Μωυσέως ἐπὶ τὸ δέκατον ἔτος Ἀντωνίνου πάντα ἔτη #αωλγʹ","severity":"info","text":"Clement calculates 1,833 years from Moses to Antoninus Pius's 10th year (c. 147 CE), aligning with his own era.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρία διαστήματα μυστικὰ ἓξ ἑβδομάσι τελειούμενα","severity":"info","text":"Clement interprets Matthew's genealogy as three intervals of 14 generations each, totaling 42 (six weeks), a numerological pattern.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἳ δὲ #α καʹ","severity":"caution","text":"The variant totals (1,842 vs. 1,821 years) from Inachus to Commodus show competing chronographic traditions Clement reports without endorsing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βδέλυγμα ἐρημώσεως","severity":"info","text":"The 'abomination of desolation' (Dan 11:31; 12:11) is a technical term for the desecration of the Temple, used here as a chronological marker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek numerals #ατλεʹ (1,335), #ας ʹ (1,200), #αροθʹ (1,379), #αωλγʹ (1,833), #αωμβʹ (1,842), and #α καʹ (1,821) are given in acrophonic notation; the reading of #α καʹ as 1,821 is assumed, but the text may be corrupt or abbreviated.","The phrase 'ἀπὸ Ἰνάχου καὶ Μωυσέως' conflates Greek and biblical chronologies; the starting point for Inachus is uncertain in Clement's source."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"Καὶ τὰ μὲν περὶ τῶν χρόνων διαφόρως πολλοῖς ἱστορηθέντα καὶ πρὸς ἡμῶν ἐκτεθέντα ὧδε ἐχέτω, ἑρμηνευθῆναι δὲ τὰς γραφὰς τάς τε τοῦ νόμου καὶ τὰς προφητικὰς ἐκ τῆς τῶν Ἑβραίων διαλέκτου εἰς τὴν Ἑλλάδα γλῶττάν φασιν ἐπὶ βασιλέως Πτολεμαίου τοῦ Λάγου ἢ ὥς τινες ἐπὶ τοῦ Φιλαδέλφου ἐπικληθέντος, τὴν μεγίστην φιλοτιμίαν εἰς τοῦτο προσενεγκαμένου, Δημητρίου τοῦ Φα1.22.148.2 ληρέως καὶ τὰ περὶ τὴν ἑρμηνείαν ἀκριβῶς πραγματευσαμένου· ἔτι γὰρ Μακεδόνων τὴν Ἀσίαν κατεχόντων φιλοτιμούμενος ὁ βασιλεὺς τὴν ἐν Ἀλεξανδρείᾳ πρὸς αὐτοῦ γενομένην βιβλιοθήκην πάσαις κατακοσμῆσαι γραφαῖς ἠξίωσε καὶ τοὺς Ἱεροσολυμίτας τὰς παρ' αὐτοῖς προφητείας εἰς τὴν Ἑλλάδα διάλεκτον ἑρμηνεῦσαι. οἳ δὲ ἅτε ἔτι ὑπακούοντες Μακεδόσι τῶν παρὰ σφίσιν εὐδοκιμωτάτων περὶ τὰς γραφὰς ἐμπείρους καὶ τῆς Ἑλληνικῆς διαλέκτου εἰδήμονας ἑβδομήκοντα πρεσβυτέρους ἐκλεξάμενοι ἀπέστειλαν αὐτῷ μετὰ καὶ τῶν θείων βίβλων. ἑκάστου δὲ ἐν μέρει κατ' ἰδίαν ἑκάστην ἑρμηνεύσαντος προφητείαν συνέπνευσαν αἱ πᾶσαι ἑρμηνεῖαι συναντιβληθεῖσαι καὶ τὰς διανοίας καὶ τὰς λέξεις· θεοῦ γὰρ ἦν βούλημα μεμελετη1.22.149.3 μένον εἰς Ἑλληνικὰς ἀκοάς. οὐ δὴ ξένον ἐπιπνοίᾳ θεοῦ τοῦ τὴν προφητείαν δεδωκότος καὶ τὴν ἑρμηνείαν οἱονεὶ Ἑλληνικὴν προφητείαν ἐνεργεῖσθαι, ἐπεὶ κἀν τῇ ἐπὶ Ναβουχοδονόσορ αἰχμαλωσίᾳ διαφθαρεισῶν τῶν γραφῶν κατὰ τοὺς Ἀρταξέρξου τοῦ Περσῶν βασιλέως χρόνους ἐπίπνους Ἔσδρας ὁ Λευίτης ὁ ἱερεὺς γενόμενος πάσας τὰς παλαιὰς αὖθις ἀνανεούμενος προεφήτευσε γραφάς. Ἀριστόβουλος δὲ ἐν τῷ πρώτῳ τῶν πρὸς τὸν Φιλομήτορα κατὰ λέξιν γράφει·","english":"And let the matters concerning the times, which have been variously recorded by many and also set forth by us, stand thus. It is said that the translation of the scriptures, both of the law and the prophetic books, from the Hebrew language into the Greek tongue took place under King Ptolemy, the son of Lagus, or, as some say, under the one surnamed Philadelphus, who brought the greatest ambition to this task, Demetrius of Phalerum having carefully managed the matters concerning the translation. For while the Macedonians still held Asia, the king, ambitious to adorn the library he had established at Alexandria with all writings, deemed it worthy to ask the inhabitants of Jerusalem to translate the prophecies in their possession into the Greek language. They, being still subject to the Macedonians, selected seventy elders, most esteemed among them, experienced in the scriptures and knowledgeable in the Greek language, and sent them to him together with the divine books. And when each had translated each prophecy separately, all the translations, when compared, agreed both in thought and in wording; for it was the will of God, carefully prepared for Greek ears. It is not strange, therefore, that by the inspiration of the God who gave the prophecy, the translation, as it were a Greek prophecy, was accomplished, since also at the time of the captivity under Nebuchadnezzar, when the scriptures had been destroyed, in the time of Artaxerxes, king of the Persians, Ezra the Levite, becoming inspired as a priest, again renewed all the ancient scriptures and prophesied them. And Aristobulus, in the first book addressed to Philometor, writes word for word:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Πτολεμαίου τοῦ Λάγου","severity":"info","text":"Ptolemy I Soter (r. 305–282 BCE), son of Lagus, founded the Library of Alexandria. Clement notes a variant tradition attributing the Septuagint translation to his reign, though the more common account assigns it to Ptolemy II Philadelphus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑρμηνεία","severity":"info","text":"Here 'translation' (from Hebrew to Greek), but also carries the sense of 'interpretation'. Clement uses the same root for the inspired nature of the Septuagint, equating it with prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἑβδομήκοντα πρεσβυτέρους","severity":"info","text":"The 'Seventy Elders' tradition (Letter of Aristeas) is here adapted: Clement says each translated separately, yet all versions agreed verbatim—a miracle story that reinforces the Septuagint's authority for Greek Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐσδρας ὁ Λευίτης","severity":"info","text":"Clement refers to the tradition (cf. 4 Ezra 14) that Ezra, inspired by God, restored the Hebrew scriptures after the Babylonian exile. This parallel legitimizes the Septuagint as a divinely guided renewal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἀριστόβουλος","severity":"info","text":"Aristobulus of Paneas (2nd c. BCE), a Jewish philosopher, wrote to Ptolemy VI Philometor arguing that Greek philosophy derived from Moses. Clement cites him to support the antiquity and inspiration of the Septuagint.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δημητρίου τοῦ Φαληρέως","severity":"caution","text":"Demetrius of Phalerum (c. 350–280 BCE) was a Peripatetic, not the Demetrius of Phaleron usually associated with the Library. Clement may conflate him with Demetrius of Phaleron, or the text may be corrupt.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Demetrius of Phalerum' is uncertain; he may be confused with Demetrius of Phaleron, the library founder. The chronology of Ptolemy I vs. II for the translation is left unresolved."],"confidence":"high","notes":[]},{"i":111,"ref":"p111","source":"κατηκολούθηκε δὲ καὶ ὁ Πλάτων τῇ καθ' ἡμᾶς νομοθεσίᾳ, καὶ φανερός\n\nἐστι περιειργασμένος ἕκαστα τῶν ἐν αὐτῇ λεγομένων. διηρμήνευται δὲ πρὸ Δημητρίου ὑφ' ἑτέρων, πρὸ τῆς Ἀλεξάνδρου καὶ Περσῶν ἐπικρατήσεως, τά τε κατὰ τὴν ἐξ Αἰγύπτου ἐξαγωγὴν τῶν Ἑβραίων τῶν ἡμετέρων πολιτῶν καὶ ἡ τῶν γεγονότων ἁπάντων αὐτοῖς ἐπιφάνεια καὶ κράτησις τῆς χώρας καὶ τῆς ὅλης νομοθεσίας ἐπεξήγησις· ὥστε εὔδηλον εἶναι τὸν προειρημένον φιλόσοφον εἰληφέναι πολλά (γέγονε γὰρ πολυμαθής), καθὼς καὶ Πυθαγόρας πολλὰ τῶν παρ' ἡμῖν μετενέγκας εἰς τὴν ἑαυτοῦ δογμα1.22.150.4 τοποιίαν. Νουμήνιος δὲ ὁ Πυθαγόρειος φιλόσοφος ἄντικρυς γράφει· τί γάρ ἐστι Πλάτων ἢ Μωυσῆς ἀττικίζων; οὗτος ὁ Μωυσῆς θεο1.22.150.5 λόγος καὶ προφήτης, ὡς δέ τινες νόμων ἱερῶν ἑρμηνεὺς ἦν. τὸ γένος αὐτοῦ καὶ τὰς πράξεις καὶ τὸν βίον ἀξιόπιστοι κηρύσσουσαι αὐταὶ αἱ γραφαί, λεκτέον δὲ ὅμως καὶ ἡμῖν ὡς ὅτι μάλιστα δι' ὀλίγων. Μωυσῆς οὖν ἄνωθεν τὸ γένος Χαλδαῖος ὢν ἐν Αἰγύπτῳ γεννᾶται, τῶν προγόνων αὐτοῦ διὰ πολυχρόνιον λιμὸν ἐκ Βαβυλῶνος εἰς Αἴγυπτον μεταναστάντων. ἑβδόμῃ γενεᾷ γεννηθεὶς καὶ τραφεὶς βασιλικῶς περιστάσει κέχρηται τοιαύτῃ. εἰς πολυανθρωπίαν ἐπιδεδωκότων ἐν Αἰγύπτῳ τῶν Ἑβραίων δείσας ὁ βασιλεὺς τῆς χώρας τὴν ἐκ τοῦ πλήθους ἐπιβουλὴν τῶν γεννωμένων ἐκ τῶν Ἑβραίων κελεύει τὰ μὲν θήλεα τρέφειν αὐτούς (ἀσθενὲς γὰρ εἰς πόλεμον γυνή), διαφθείρειν δὲ τὰ ἄρρενα εὐαλκῆ νεότητα ὑφορώμενος.","english":"And Plato also followed our legislation, and it is evident that he has elaborated each of the things said in it. The matters concerning the exodus of the Hebrews, our fellow citizens, from Egypt, and the manifestation of all the events that happened to them, and the occupation of the land, and the exposition of the entire legislation, had been interpreted by others before Demetrius, before the supremacy of Alexander and the Persians; so that it is quite clear that the aforementioned philosopher took many things (for he became learned), just as Pythagoras also transferred many of our things into his own doctrinal system. And Numenius the Pythagorean philosopher writes outright: \"What is Plato but Moses speaking Attic?\" This Moses was a theologian and prophet, and as some say, an interpreter of sacred laws. His lineage, deeds, and life are proclaimed by the scriptures themselves, which are trustworthy; nevertheless, we must also speak of them as briefly as possible. Moses, then, was by descent a Chaldean, born in Egypt, his ancestors having migrated from Babylon to Egypt because of a prolonged famine. Born in the seventh generation and raised in a royal manner, he experienced such circumstances. When the Hebrews in Egypt had increased to a great multitude, the king of the country, fearing a conspiracy from the multitude of those born of the Hebrews, ordered that the females be reared by them (for a woman is weak for war), but that the males be destroyed, suspecting their vigorous youth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Νουμήνιος","severity":"info","text":"Numenius of Apamea, a 2nd-century Pythagorean philosopher, is cited for the famous dictum that Plato is 'Moses speaking Attic Greek.' This reception claim is central to Clement's apologetic project.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ Δημητρίου","severity":"info","text":"Clement asserts that the translation of Hebrew scriptures into Greek occurred before Demetrius of Phalerum (c. 350–280 BCE) and before the supremacy of Alexander and the Persians, contradicting the standard account of the Septuagint's origin under Ptolemy II.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεολόγος","severity":"info","text":"Clement calls Moses 'θεολόγος' (theologian), a term used in Greek tradition for inspired poets or sages who speak about the gods. Here it aligns Moses with Greek theological discourse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Χαλδαῖος","severity":"info","text":"Clement describes Moses as 'Chaldean by descent,' reflecting a Hellenistic tradition that associated Chaldeans with astrological wisdom and ancient priesthood, thus enhancing Moses' prestige.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λεκτέον δὲ ὅμως καὶ ἡμῖν","severity":"info","text":"This phrase marks a transition from Clement's argument about Greek dependence on Moses to a biographical summary of Moses, introduced as a brief digression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑβδόμῃ γενεᾷ","severity":"caution","text":"The claim that Moses was born in the 'seventh generation' after the migration from Babylon is not found in the biblical account (Exodus 1–2) and likely derives from Hellenistic Jewish or Egyptian traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ Δημητρίου' could refer to Demetrius of Phalerum or another Demetrius; Clement's chronology is deliberately vague.","The source of the tradition about the seventh generation and the famine-driven migration from Babylon is not specified by Clement."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"εὐπατρίδην δὲ τὸν παῖδα ὄντα τρεῖς ἐφεξῆς κρύπτοντες ἔτρεφον μῆνας οἱ γονεῖς νικώσης τῆς φυσικῆς εὐνοίας τὴν τυραννικὴν ὠμότητα, δείσαντες δὲ ὕστερον μὴ συναπόλωνται τῷ παιδί, ἐκ βίβλου τῆς ἐπιχωρίου σκεῦός τι ποιησάμενοι τὸν παῖδα ἐνθέμενοι ἐκτιθέασι παρὰ τὰς ὄχθας τοῦ ποταμοῦ ἑλώδους ὄντος, ἐπετήρει δὲ τὸ ἀποβησόμενον ἄπωθεν ἑστῶσα τοῦ παιδὸς ἡ ἀδελφή. ἐνταῦθα ἡ θυγάτηρ τοῦ βασιλέως, συχνῷ χρόνῳ μὴ κυΐσκουσα, τέκνων δὲ ἐπιθυμοῦσα, ἐκείνης ἀφικνεῖται τῆς ἡμέρας ἐπὶ τὸν ποταμὸν λουτροῖς καὶ περιρραντηρίοις χρησομένη, ἐπακούσασα δὲ κλαυθμυριζομένου τοῦ παιδὸς κελεύει προσ1.23.152.2 ενεχθῆναι αὐτῇ καὶ κατοικτείρασα ἐζήτει τροφόν. ἐνταῦθα προσδραμοῦσα ἡ ἀδελφὴ τοῦ παιδὸς ἔχειν ἔφασκεν Ἑβραίαν γυναῖκα μὴ πρὸ πολλοῦ τετοκυῖαν παραστῆσαι αὐτῇ τροφόν, εἰ βούλοιτο· τῆς δὲ συνθεμένης καὶ δεηθείσης παρήνεγκε τὴν μητέρα τὴν τοῦ παιδὸς τροφὸν ἐσομένην ὥς τινα ἄλλην οὖσαν ἐπὶ ῥητῷ μισθῷ. εἶτα τίθεται τῷ παιδίῳ ὄνομα ἡ βασιλὶς Μωυσῆν ἐτύμως διὰ τὸ ἐξ ὕδατος ἀνελέσθαι αὐτό (τὸ γὰρ ὕδωρ μῶυ ὀνομάζουσιν Αἰγύπτιοι), εἰς ὃ ἐκτέθειται τεθνηξόμενος. καὶ γάρ τοι Μωυσῆν τὸν ἀποπνεύσαντα τῷ ὕδατι προσαγορεύουσι. δῆλον οὖν ὡς ἐν τῷ ἔμπροσθεν χρόνῳ περιτμηθέντι τῷ παιδίῳ οἱ γονεῖς ἔθεντο ὄνομά τι, ἐκαλεῖτο δὲ Ἰωακείμ. ἔσχεν δὲ καὶ τρίτον ὄνομα ἐν οὐρανῷ μετὰ τὴν ἀνάληψιν, ὥς φασιν οἱ μύσται, Μελχί.","english":"The child, being of noble birth, his parents hid and nursed him for three consecutive months, their natural affection overcoming the tyrant's cruelty. But later, fearing that they might perish along with the child, they made a vessel from a local papyrus, placed the child in it, and exposed him on the banks of the river, which was marshy. The child's sister, standing at a distance, watched what would happen. Now the king's daughter, who had not conceived for a long time and desired children, came to the river on that day to use baths and lustral waters. Hearing the child crying, she ordered it brought to her, and taking pity on it, she sought a nurse. Then the child's sister ran up and said that she had a Hebrew woman who had recently given birth, whom she could present as a nurse, if she wished. When the princess agreed and made the request, she brought the child's mother, who was to be the nurse, as if she were some other woman, for a stated wage. Then the princess gave the child the name Moses, aptly because she had drawn him from the water (for the Egyptians call water \"môu\"), into which he had been exposed to die. Indeed, they call Moses one who has breathed his last in the water. It is clear, then, that in the earlier time, after the child had been circumcised, his parents gave him a name, and he was called Joakim. And he also had a third name in heaven after his assumption, as the initiates say, Melchi.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μωυσῆν","severity":"info","text":"Clement reports an Egyptian etymology for Moses: μῶυ (môu) = water, and Moses as one who has breathed his last in water. This folk etymology appears in Philo and Josephus, reflecting Hellenistic Jewish apologetic.","cites":[],"named_sources":["Philo De Vita Mosis 1.4","Josephus Contra Apionem 1.31"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰωακείμ","severity":"info","text":"Clement states Moses was originally named Joakim (Ἰωακείμ) after circumcision. This name is not in the biblical account; it likely derives from Jewish or Christian legendary traditions about Moses' early life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μελχί","severity":"info","text":"Clement reports a third, heavenly name Melchi (Μελχί) for Moses, known to initiates (μύσται). This suggests esoteric or gnostic traditions, possibly from Jewish or Christian mystical circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ἐκ βίβλου τῆς ἐπιχωρίου","severity":"info","text":"The exposure of Moses in a papyrus vessel (βίβλος) parallels the Sargon and Romulus legends, a common motif in ancient hero narratives. Clement adapts this to show Moses as a divinely favored figure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous narrative of Moses' infancy, following the pattern of Hellenistic Jewish expansions of Exodus 2. It includes the sister's role, the princess's infertility, and the etymological naming, all absent from the biblical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's account of Moses' three names (Joakim, Moses, Melchi) is rare in patristic literature, indicating his access to Jewish or Christian apocryphal traditions. It reflects the Alexandrian interest in allegorical and esoteric interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three-name tradition (Joakim, Moses, Melchi) is unclear; Clement attributes it to 'initiates' (μύσται), possibly referring to gnostic or mystery cults. The etymology of Moses from μῶυ is not linguistically accurate but reflects contemporary apologetic.","The phrase 'ἐκ βίβλου τῆς ἐπιχωρίου' could mean 'from a local papyrus' or 'from a local book'; the translation as 'vessel' follows the narrative context."],"confidence":"high","notes":[]},{"i":113,"ref":"p113","source":"ἐν δὲ ἡλικίᾳ γενόμενος ἀριθμητικήν τε καὶ γεωμετρίαν ῥυθμικήν τε καὶ ἁρμονικὴν ἔτι τε μετρικὴν ἅμα καὶ μουσικὴν παρὰ τοῖς διαπρέπουσιν Αἰγυπτίων ἐδιδάσκετο καὶ προσέτι τὴν διὰ συμβόλων φιλοσοφίαν, ἣν ἐν τοῖς ἱερογλυφικοῖς γράμμασιν ἐπιδείκνυνται. τὴν δὲ ἄλλην ἐγκύκλιον παιδείαν Ἕλληνες ἐδίδασκον ἐν Αἰγύπτῳ, ὡς ἂν βασιλικὸν παιδίον, ᾗ φησι Φίλων ἐν τῷ Μωυσέως βίῳ, προσεμάνθανε δὲ τὰ Ἀσσυρίων γράμματα καὶ τὴν τῶν οὐρανίων ἐπιστήμην παρά τε Χαλδαίων παρά τε Αἰγυπτίων, ὅθεν ἐν ταῖς Πράξεσι πᾶσαν σοφίαν Αἰγυπτίων πεπαιδεῦσθαι φέ1.23.153.4 ρεται. Εὐπόλεμος δὲ ἐν τῷ περὶ τῶν ἐν τῇ Ἰουδαίᾳ βασιλέων τὸν Μωυσῆ φησι πρῶτον σοφὸν γενέσθαι καὶ γραμματικὴν πρῶτον τοῖς Ἰουδαίοις παραδοῦναι καὶ παρὰ Ἰουδαίων Φοίνικας παραλαβεῖν, Ἕλληνας δὲ παρὰ Φοινίκων. εἰς δὲ τὴν ἀνδρῶν φύσιν ᾄξας ἐπέτεινε τὴν φρόνησιν, τὴν συγγενικὴν καὶ προγονικὴν ζηλώσας παιδείαν, ἄχρι καὶ τὸν Αἰγύπτιον τὸν τῷ Ἑβραίῳ ἀδίκως ἐπιθέμενον πατάξας ἀποκτεῖναι. φασὶ δὲ οἱ μύσται λόγῳ μόνῳ ἀνελεῖν τὸν Αἰγύπτιον, ὥσπερ ἀμέλει ὕστερον Πέτρος","english":"When he came of age, he was taught arithmetic, geometry, rhythmics, harmonics, and also metrics together with music by the most distinguished Egyptians, and in addition the philosophy expressed through symbols, which they display in hieroglyphic writing. The rest of the encyclical education Greeks taught in Egypt, as for a royal child, as Philo says in his Life of Moses; he also learned Assyrian letters and the science of the heavens from both Chaldeans and Egyptians, whence in the Acts he is reported to have been educated in all the wisdom of the Egyptians. Eupolemus, in his work On the Kings in Judaea, says that Moses was the first wise man and first gave grammar to the Jews, and that the Phoenicians received it from the Jews, and the Greeks from the Phoenicians. When he advanced to manhood, he intensified his prudence, emulating the education of his kin and ancestors, even to the point of striking and killing the Egyptian who unjustly attacked the Hebrew. The initiates say that he killed the Egyptian by word alone, just as later Peter","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ἐγκύκλιον παιδείαν","severity":"info","text":"The phrase 'encyclical education' refers to the standard curriculum of liberal arts in Hellenistic education, which Clement here claims was taught to Moses by Greeks in Egypt.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ταῖς Πράξεσι","severity":"info","text":"The reference to 'the Acts' likely alludes to Acts 7:22, where Moses is said to have been 'educated in all the wisdom of the Egyptians.' Clement cites this as scriptural support for his account.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐπόλεμος","severity":"info","text":"Clement cites Eupolemus, a Hellenistic Jewish historian (2nd century BCE), who claimed Moses invented grammar and transmitted it to the Phoenicians and Greeks. This reflects a common apologetic trope of Jewish priority in civilization.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ μύσται","severity":"info","text":"The 'initiates' (μύσται) likely refer to esoteric Christian or Jewish traditions that claimed Moses killed the Egyptian by a word, prefiguring apostolic miracles (e.g., Peter's). This shows Clement's use of non-canonical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱερογλυφικοῖς γράμμασιν","severity":"info","text":"The term 'hieroglyphic writing' (ἱερογλυφικοῖς γράμμασιν) is used by Clement to denote Egyptian symbolic philosophy, aligning with his broader interest in allegorical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φέ1.23.153.4 ρεται","severity":"caution","text":"The Greek text at this point contains a corrupt or misformatted word (φέ1.23.153.4 ρεται), likely a scribal error or editorial insertion. The intended reading is probably φέρεται ('is reported').","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ταῖς Πράξεσι' could refer to the canonical Acts of the Apostles or a lost apocryphal work; the context suggests Acts 7:22.","The identity of 'the Egyptian' whom Moses kills is ambiguous; it may refer to the biblical account (Exodus 2:11-15) or a later legendary elaboration."],"confidence":"high","notes":[]},{"i":114,"ref":"p114","source":"ἐν ταῖς Πράξεσι φέρεται τοὺς νοσφισαμένους τῆς τιμῆς τοῦ χωρίου καὶ ψευσαμένους λόγῳ ἀποκτείνας. Ἀρτάπανος γοῦν ἐν τῷ περὶ Ἰουδαίων συγγράμματι ἱστορεῖ κατακλεισθέντα εἰς φυλακὴν Μωυσέα ὑπὸ Χενεφρέους τοῦ Αἰγυπτίων βασιλέως ἐπὶ τῷ παραιτεῖσθαι τὸν λαὸν ἐξ Αἰγύπτου ἀπολυθῆναι, νύκτωρ ἀνοιχθέντος τοῦ δεσμωτηρίου κατὰ βούλησιν τοῦ θεοῦ ἐξελθόντα καὶ εἰς τὰ βασίλεια παρελθόντα ἐπιστῆναι κοιμωμένῳ τῷ βασιλεῖ καὶ ἐξεγεῖραι αὐτόν, τὸν δὲ καταπλαγέντα τῷ γεγονότι κελεῦσαι τῷ Μωυσεῖ τὸ τοῦ πέμψαντος εἰπεῖν ὄνομα θεοῦ καὶ τὸν μὲν προσκύψαντα πρὸς τὸ οὖς εἰπεῖν, ἀκούσαντα δὲ τὸν βασιλέα ἄφωνον πεσεῖν, διακρατηθέντα δὲ ὑπὸ τοῦ Μωυσέως πάλιν ἀναβιῶναι. Περὶ δὲ τῆς ἀνατροφῆς τοῦ Μωυσέως συνᾴσεται ἡμῖν καὶ ὁ Ἐζεκίηλος ὁ τῶν Ἰουδαϊκῶν τραγῳδιῶν ποιητὴς ἐν τῷ ἐπιγραφομένῳ δράματι Ἐξαγωγή γράφων ὧδε ἐκ προσώπου Μωυσέως· ἰδὼν γὰρ ἡμῶν γένναν ἅλις ηὐξημένην δόλον καθ' ἡμῶν πολὺν ἐμηχανήσατο βασιλεὺς Φαραώ, τοὺς μὲν ἐν πλινθεύμασιν οἰκοδομίαις τε βαρέσιν αἰκίζων βροτούς, πόλεις τ' ἐπύργου, σφῶν ἕκητι δυσμόρων· ἔπειτ' ἐκήρυσσ' ἡμῖν, Ἑβραίων γένει, τἀρσενικὰ ῥίπτειν ποταμὸν ἐς βαθύρροον. ἐνταῦθα μήτηρ ἡ τεκοῦσ' ἔκρυπτέ με τρεῖς μῆνας, ὡς ἔφασκεν· οὐ λαθοῦσα δὲ ὑπεξέθηκε, κόσμον ἀμφιθεῖσά μοι, παρ' ἄκρα ποταμοῦ, λάσιον εἰς ἕλος βαθύ. Μαριὰμ δ' ἀδελφή μου κατώπτευεν πέλας· κἄπειτα θυγάτηρ βασιλέως ἅβραις ὁμοῦ κατῆλθε λουτροῖς χρῶτα φαιδρῦναι νέον. ἰδοῦσα δ' εὐθὺς καὶ λαβοῦσ' ἀνείλετο, ἔγνω δ' Ἑβραῖον ὄντα· καὶ λέγει τάδε Μαριὰμ ἀδελφὴ προσδραμοῦσα βασιλίδι·","english":"In the Acts it is related that he killed those who had embezzled the price of the land and had lied, by a word. Artapanus, at any rate, in his treatise On the Jews, records that Moses was shut up in prison by Chenephres, the king of the Egyptians, for requesting that the people be released from Egypt, and that at night the prison was opened by the will of God, and he went out and entered the palace, stood before the sleeping king, and woke him; and the king, astounded at what had happened, ordered Moses to tell the name of the god who had sent him, and Moses, bending down, whispered in his ear, and the king, on hearing it, fell speechless, but was held up by Moses and revived. Concerning the upbringing of Moses, Ezekiel, the poet of Jewish tragedies, will agree with us in the drama entitled Exagoge, writing thus in the person of Moses: For seeing our race increased to a multitude, the king Pharaoh devised great guile against us, afflicting mortals with brickmaking and heavy buildings, and fortified cities, because of us wretches; then he proclaimed to us, the Hebrew race, to cast the male children into the deep-flowing river. Then my mother who bore me hid me for three months, as she said; but not escaping notice, she exposed me, having put ornaments on me, by the bank of the river, in a deep thicket. My sister Mariam watched nearby; and then the king's daughter came down with her maids to bathe and cleanse her young skin. Seeing me at once, she took me up, and knew that I was a Hebrew; and Mariam my sister, running up, says this to the princess:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ταῖς Πράξεσι","severity":"info","text":"Clement refers to a lost apocryphal Acts, not the canonical Acts of the Apostles, which contains a story of Moses killing embezzlers by a word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρτάπανος","severity":"info","text":"Artapanus was a Hellenistic Jewish historian (2nd century BCE) whose work On the Jews survives only in fragments preserved by Clement and Eusebius. This passage is a key witness to his account of Moses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐζεκίηλος","severity":"info","text":"Ezekiel the Tragedian was a Hellenistic Jewish playwright (2nd century BCE) who wrote the Exagoge, a drama on the Exodus. Clement quotes a long fragment, preserving a rare witness to this lost work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐξαγωγή","severity":"info","text":"The title Exagoge (Ἐξαγωγή) means 'Exodus' or 'Leading Out' and is the name of Ezekiel's tragedy, which dramatizes the biblical story of Moses and the departure from Egypt.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μαριὰμ δ' ἀδελφή μου","severity":"info","text":"The naming of Moses' sister as Mariam (Μαριάμ) in Ezekiel's fragment aligns with the Septuagint (Exod 2:4) and Jewish tradition, but differs from the later Christian identification of her as Miriam.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ταῖς Πράξεσι φέρεται","severity":"caution","text":"The phrase 'in the Acts' is ambiguous: it may refer to a specific apocryphal Acts of Moses or a generic 'acts' tradition. Clement does not specify the work, and no such canonical Acts exists.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Acts' (Πράξεις) is uncertain; it likely refers to a lost apocryphal work, not the canonical Acts of the Apostles.","The name of the Egyptian king Chenephres (Χενεφρῆς) is a variant of the pharaoh's name in Artapanus; its exact historical referent is unclear."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"θέλεις τροφόν σοι παιδὶ τῷδ' εὕρω ταχὺ ἐκ τῶν Ἑβραίων; ἡ δ' ἐπέσπευσεν κόρην. μολοῦσα δ' εἶπεν μητρί, καὶ παρῆν ταχὺ αὐτή τε μήτηρ κἄλαβέν μ' εἰς ἀγκάλας. εἶπεν δὲ θυγάτηρ βασιλέως· τοῦτον, γύναι, τρόφευε, κἀγὼ μισθὸν ἀποδώσω σέθεν. ὄνομα δὲ Μωυσῆν ὠνόμαζ', ὅτου χάριν ὑγρᾶς ἀνεῖλε ποταμίας ἀπ' ᾐόνος. ἐπεὶ δὲ καιρὸς νηπίων παρῆλθέ μοι, ἦγέν με μήτηρ βασιλίδος πρὸς δώματα. ἅπαντα μυθεύσασα καὶ λέξασά μοι, γένος πατρῷον καὶ θεοῦ δωρήματα. ἕως μὲν οὖν τὸν παιδὸς εἴχομεν χρόνον, τροφαῖσι βασιλικαῖσι καὶ παιδεύμασιν ἅπανθ' ὑπισχνεῖτο, ὡς ἀπὸ σπλάγχνων ἑῶν· ἐπεὶ δὲ πλήρης κύκλος ἡμερῶν παρῆν, ἐξῆλθον οἴκων βασιλικῶν. ἔπειτα τὴν διαμάχην τοῦ θ' Ἑβραίου καὶ τοῦ Αἰγυπτίου διηγησάμενος καὶ τὴν ταφὴν τὴν ἐν τῇ ψάμμῳ τοῦ Αἰγυπτίου, ἐπὶ τῆς ἑτέρας μάχης φησὶν οὕτως· τί τύπτεις ἀσθενέστερον σέθεν; ὃ δ' εἶπεν· ἡμῖν τίς σ' ἀπέστειλεν κριτὴν ἢ 'πιστάτην ἐνταῦθα; μὴ κτενεῖς δέ με ὥσπερ τὸν ἐχθὲς ἄνδρα; καὶ δείσας ἐγὼ ἔλεξα· πῶς ἐγένετο συμφανὲς τόδε; φεύγει δὴ ἐντεῦθεν καὶ ποιμαίνει πρόβατα προδιδασκόμενος εἰς ἡγεμονίαν ποιμενικῇ· προγυμνασία γὰρ βασιλείας τῷ μέλλοντι τῆς ἡμερωτάτης τῶν ἀνθρώπων ἐπιστατεῖν ἀγέλης ἡ ποιμενικὴ καθάπερ καὶ τοῖς πολεμικοῖς τῇ φύσει ἡ θηρευτική. ἄγει δὲ αὐτὸν ἐντεῦθεν ὁ θεὸς ἐπὶ τὴν τῶν Ἑβραίων στρατηγίαν. ἔπειτα νουθετοῦνται μὲν Αἰγύπτιοι πολλάκις οἱ πολλάκις ἀσύνετοι, θεαταὶ δὲ Ἑβραῖοι ἐγίνοντο ὧν ἕτεροι κακῶν ὑπέμενον ἀκινδύνως ἐκμανθάνοντες τὴν δύναμιν τοῦ θεοῦ.","english":"Do you wish me to find quickly a nurse for this child from among the Hebrews? And she urged the girl. She went and told her mother, and the mother herself came quickly and took me in her arms. And the king's daughter said: \"Woman, nurse this child, and I will give you wages.\" And she named the name Moses, because she had taken him from the bank of the river. And when the time of infancy had passed for me, the mother of the princess led me to the palace. She told me everything and related to me my father's lineage and the gifts of God. So long as we had the time of childhood, she promised everything by royal nurture and education, as if from her own womb. But when the full cycle of days was present, I left the royal house. Then, after relating the conflict between the Hebrew and the Egyptian and the burial of the Egyptian in the sand, he speaks thus concerning the other fight: \"Why do you strike one weaker than yourself?\" And he said: \"Who sent you here to us as judge or overseer? Will you not kill me as you did the man yesterday?\" And being afraid, I said: \"How did this become known?\" So he flees from there and shepherds sheep, being trained beforehand for leadership by shepherding; for shepherding is a preliminary exercise for kingship for one who is to preside over the most gentle of human flocks, just as hunting is for those warlike by nature. And from there God leads him to the command of the Hebrews. Then the Egyptians are often admonished, though often senseless, and the Hebrews become spectators of the evils which others suffered, learning without danger the power of God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The narrative of Moses' infancy and upbringing by Pharaoh's daughter is a Hellenistic Jewish expansion of the biblical account (Exod 2:5-10). Clement draws on a source that elaborates the story with dramatic details, possibly from Artapanus or another Jewish historian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προγυμνασία","severity":"info","text":"προγυμνασία (preliminary exercise) is a technical term in Greek rhetorical and philosophical education, denoting preparatory training. Clement applies it to shepherding as a metaphor for leadership training, aligning with Stoic and Platonic ideas of kingship as a form of pastoral care.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The comparison of shepherding to kingship and hunting to warfare echoes Plato's Statesman (Politicus 267a-276e) and the Stoic concept of the king as a shepherd of his people. Clement adapts this to frame Moses' pastoral experience as divine preparation for leadership.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῶν Ἑβραίων","severity":"info","text":"The phrase 'from among the Hebrews' and the naming of Moses after being taken from the riverbank allude to Exod 2:5-10, where Pharaoh's daughter adopts Moses. The Greek text here expands the biblical narrative with dialogue and detail not found in the Septuagint.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within Clement's larger argument, using the story of Moses to illustrate divine providence and the education of a leader. The shift from first-person narration to direct speech ('Why do you strike one weaker than yourself?') marks a rhetorical climax.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's use of Hellenistic Jewish sources (e.g., Artapanus) reflects the Alexandrian Christian tradition of integrating Jewish historiography into Christian apologetics. This passage shows how Clement adapts non-biblical traditions to support his theological and pedagogical themes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded Moses narrative is not explicitly named; it may derive from Artapanus or another Hellenistic Jewish writer. The phrase 'he speaks thus' (φησὶν οὕτως) suggests Clement is quoting a source, but the identity is uncertain."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"ἔτι δὲ Αἰγύπτιοι ἀκοῇ μὴ παραδεχόμενοι τὰ τῆς δυνάμεως ἀποτελέσματα, δι' ἀφροσύνην οἱ νήπιοι ἀπιστοῦντες, τότε ὡς εἴρηται, ῥεχθὲν δέ τε οἱ νήπιοι ἔγνωσαν ὕστερόν τε ἐξιόντες οἱ Ἑβραῖοι πολλὴν λείαν τῶν Αἰγυπτίων ἐκφορήσαντες ἀπῄεσαν, οὐ διὰ φιλοχρηματίαν, ὡς οἱ κατήγοροί φασιν (οὐδὲ γὰρ ἀλλοτρίων αὐτοὺς ἀνέπειθεν ἐπιθυμεῖν ὁ θεός), ἀλλὰ πρῶτον μὲν ὧν παρὰ πάντα τὸν χρόνον ὑπηρέτησαν τοῖς Αἰγυπτίοις μισθὸν ἀναγκαῖον κομιζόμενοι, ἔπειτα δὲ καὶ τρόπον τινὰ ἠμύναντο ἀντιλυποῦντες ὡς φιλαργύρους Αἰγυπτίους τῇ τῆς λείας ἐκφορήσει, καθάπερ ἐκεῖνοι τοὺς Ἑβραίους τῇ καταδουλώσει. εἴτ' οὖν ὡς ἐν πολέμῳ φαίη τις τοῦτο γεγονέναι, τὰ τῶν ἐχθρῶν φέρειν ἠξίουν νόμῳ τῶν κεκρατηκότων\n\nὡς κρείττονες ἡττόνων (καὶ τοῦ πολέμου ἡ αἰτία δικαία· ἱκέται διὰ λιμὸν Ἑβραῖοι ἧκον πρὸς Αἰγυπτίους· οἳ δὲ τοὺς ξένους καταδουλωσάμενοι τρόπον αἰχμαλώτων ὑπηρετεῖν ἠνάγκασαν σφίσι μηδὲ τὸν μισθὸν ἀποδιδόντες), εἴτε ὡς ἐν εἰρήνῃ, μισθὸν ἔλαβον τὴν λείαν παρὰ ἀκόντων τῶν πολὺν χρόνον οὐκ ἀποδιδόντων, ἀλλὰ ἀποστερούντων.","english":"Moreover, the Egyptians, in their folly, did not accept by hearsay the results of the power, disbelieving like infants. Then, as has been said, what was done the infants later recognized. And when the Hebrews departed, they carried off much plunder from the Egyptians and went away, not because of love of money, as their accusers say (for God did not persuade them to covet the possessions of others), but first, as receiving necessary wages for all the time they had served the Egyptians, and second, they in a way retaliated, causing grief in return to the money-loving Egyptians by the carrying off of the plunder, just as the Egyptians had grieved the Hebrews by enslaving them. So then, whether one might say this happened as in war—they deemed it right to carry off the goods of enemies by the law of the victors, as the stronger over the weaker (and the cause of the war was just: the Hebrews came as suppliants to the Egyptians because of famine, and the Egyptians, enslaving the strangers as if captives, forced them to serve them without even paying them wages)—or as in peace, they took the plunder as wages from those who for a long time did not pay but defrauded them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀκοῇ μὴ παραδεχόμενοι","severity":"info","text":"Clement contrasts Egyptian disbelief in divine power with later recognition, framing the Exodus plunder as just compensation or retaliation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λείαν","severity":"info","text":"The Greek λείαν (plunder) is central to Clement's argument: he justifies the Hebrews' taking of Egyptian goods as either lawful spoils of war or overdue wages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἱκέται διὰ λιμὸν","severity":"info","text":"Clement alludes to the biblical account of Hebrews coming as suppliants during famine (cf. Exodus 1:8-14), grounding his argument in salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καταδουλώσει","severity":"info","text":"Clement references Egyptian enslavement of Hebrews, a tradition in Jewish-Hellenistic literature (e.g., Artapanus, Josephus), to frame the plunder as just retaliation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴτ' οὖν ... εἴτε","severity":"info","text":"Clement presents a disjunctive argument: the plunder is justified either as war booty (law of victors) or as wages in peace, showing rhetorical flexibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ κατήγοροί","severity":"info","text":"Clement responds to critics (likely pagan or Jewish opponents) who accused Hebrews of greed, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ τῆς δυνάμεως ἀποτελέσματα' could refer to divine power or the power of the Hebrews; the reading taken is divine power based on context.","The identity of 'οἱ νήπιοι' (infants) is ambiguous: it may refer to the Egyptians metaphorically or to Hebrew children; the reading taken is metaphorical Egyptians."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"Ἔστιν οὖν ὁ Μωυσῆς ἡμῖν προφητικός, νομοθετικός. τακτικός, στρατηγικός, πολιτικός, φιλόσοφος. ὅπως μὲν οὖν ἦν προφητικός, μετὰ ταῦτα λεχθήσεται, ὁπηνίκα ἂν περὶ προφητείας διαλαμβάνωμεν· τὸ τακτικὸν δὲ μέρος ἂν εἴη τοῦ στρατηγικοῦ, τὸ στρατηγικὸν δὲ τοῦ βασιλικοῦ· πάλιν τε αὖ τὸ νομοθετικὸν μέρος ἂν εἴη τοῦ βασιλικοῦ, καθάπερ καὶ τὸ δικαστικόν. τοῦ δὲ βασιλικοῦ τὸ μὲν θεῖον μέρος ἐστίν, οἷον τὸ κατὰ τὸν θεὸν καὶ τὸν ἅγιον υἱὸν αὐτοῦ, παρ' ὧν τά τε ἀπὸ γῆς ἀγαθὰ καὶ τὰ ἐκτὸς καὶ ἡ τελεία εὐδαιμονία χορηγεῖται· αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσεται. δεύτερον δέ ἐστιν εἶδος βασιλείας μετὰ τὴν ἀκραιφνῶς λογικὴν καὶ θείαν διοίκησιν τὸ μόνῳ τῷ θυμοειδεῖ τῆς ψυχῆς εἰς βασιλείαν συγχρώμενον, καθ' ὃ εἶδος Ἡρακλῆς μὲν Ἄργους, Ἀλέξανδρος δὲ Μακεδόνων ἐβασίλευσε. τρίτον δὲ τὸ ἑνὸς ἐφιέμενον τοῦ νικῆσαι μόνον καὶ καταστρέψασθαι (τὸ δὲ πρὸς κακὸν ἢ ἀγαθὸν τὴν νίκην ποιεῖσθαι τῷ τοιούτῳ οὐ πρόσεστιν)· ᾧ Πέρσαι ἐπὶ τὴν Ἑλλάδα στρατεύσαντες συνεχρήσαντο. τοῦ γὰρ θυμοῦ τὸ μὲν φιλόνικον μόνον ἐστίν, αὐτοῦ τοῦ κρατεῖν ἕνεκα τὴν δυναστείαν πεποιημένον, τὸ δὲ φιλόκαλον, εἰς καλὸν καταχρωμένης τῆς ψυχῆς τῷ θυμῷ. τετάρτη δὲ ἡ πασῶν κακίστη ἡ κατὰ τὰς ἐπιθυμίας τάττεται βασιλεία, ὡς ἡ Σαρδαναπάλλου καὶ τῶν τὸ τέλος ποιουμένων ταῖς ἐπιθυμίαις ὡς πλεῖστα χαρίζεσθαι. τοῦ δὴ βασιλικοῦ τοῦ τε κατ' ἀρετὴν νικῶντος καὶ τοῦ κατὰ βίαν ὄργανον τὸ τακτικόν, ἄλλο δὲ κατ' ἄλλην φύσιν τε καὶ ὕλην.","english":"Thus Moses is for us prophetic, legislative, tactical, strategic, political, and philosophical. How he was prophetic will be stated later, when we treat of prophecy. The tactical part would be a part of the strategic, and the strategic a part of the royal. Again, the legislative part would be a part of the royal, just as the judicial also is. Of the royal, one part is divine, such as that which pertains to God and his holy Son, from whom the goods from the earth, the external goods, and perfect happiness are supplied; for, it is said, ask for the great things, and the small things will be added to you. A second form of kingship, after the purely rational and divine administration, is that which uses only the spirited part of the soul for rule, according to which form Heracles ruled Argos, and Alexander the Macedonians. A third is that which aims only at conquering and subjugating (whether the victory is for evil or good is not inherent in such a one); this the Persians employed when they marched against Greece. For of the spirited part, one kind is merely victory-loving, having made its dominion for the sake of ruling itself, while another is beauty-loving, the soul using the spirited part for a noble end. A fourth, the worst of all, is that kingship which is arranged according to the desires, such as that of Sardanapalus and of those who make it their end to gratify the desires as much as possible. Of the royal, that which conquers according to virtue and that which conquers by force, the tactical is an instrument, but another is according to another nature and matter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"προφητικός, νομοθετικός, τακτικός, στρατηγικός, πολιτικός, φιλόσοφος","severity":"info","text":"Clement lists six epithets for Moses, then postpones discussion of the prophetic aspect. The sequence structures the ensuing argument: tactical, strategic, royal, and legislative are hierarchically nested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θυμοειδής","severity":"info","text":"θυμοειδής (spirited part) is a Platonic term for the second part of the soul, between reason and appetite. Clement uses it to classify kingship types, aligning with Platonic psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαρδαναπάλλου","severity":"info","text":"Sardanapalus, a legendary Assyrian king, was a byword in Greek literature for luxury and effeminacy. Clement cites him as the epitome of desire-driven kingship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἰτεῖσθε γάρ, φησί, τὰ μεγάλα, καὶ τὰ μικρὰ ὑμῖν προστεθήσεται","severity":"info","text":"This saying is not a direct biblical quotation but a proverb or apophthegm; Clement attributes it to an unspecified speaker (φησί). It may echo Matthew 7:7 or a wisdom tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡρακλῆς μὲν Ἄργους, Ἀλέξανδρος δὲ Μακεδόνων","severity":"info","text":"Clement pairs Heracles and Alexander as examples of kingship using the spirited part. This parallels Greek moral typology, where Heracles represents heroic virtue and Alexander, ambition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ τακτικὸν δὲ μέρος ἂν εἴη τοῦ στρατηγικοῦ","severity":"caution","text":"The hierarchy of tactical, strategic, and royal is asserted but not fully explained. The Greek uses optative (ἂν εἴη), suggesting a tentative classification, not a fixed system.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἰτεῖσθε γάρ, φησί' leaves the speaker unidentified; it may be a biblical or philosophical authority. The classification of kingship types is schematic and may reflect Middle Platonic sources not explicitly named."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"ἐν μέν γε ὅπλοις καὶ τοῖς μαχίμοις ζῴοις δι' ἐμψύχων τε καὶ ἀψύχων ψυχὴ τὸ τάττον ἐστὶ καὶ νοῦς, ἐν δὲ τοῖς τῆς ψυχῆς πάθεσιν, ὧν ἐπικρατοῦμεν τῇ ἀρετῇ, λογισμός ἐστι τὸ τακτικόν, ἐπισφραγιζόμενος ἐγκράτειαν καὶ σωφροσύνην μεθ' ὁσιότητος καὶ γνῶσιν ἀγαθὴν μετ' ἀληθείας, τὸ τέλος εἰς εὐσέβειαν ἀναφέρων θεοῦ. οὕτω γὰρ τῇ ἀρετῇ χρωμένη φρόνησις ἡ τάττουσά ἐστι, τὰ μὲν θεῖα ἡ σοφία, τὰ ἀνθρώπεια δὲ ἡ πολιτική, σύμπαντα δὲ ἡ βασιλική. βασιλεὺς τοίνυν ἐστὶν ὁ ἄρχων κατὰ νόμους ὁ τὴν τοῦ ἄρχειν ἑκόντων ἐπιστήμην ἔχων, οἷός ἐστιν ὁ κύριος τοὺς εἰς αὐτὸν καὶ δι' αὐτοῦ πιστεύοντας προσιέμενος. πάντα γὰρ παρέδωκεν ὁ θεὸς καὶ πάντα ὑπέταξεν Χριστῷ τῷ βασιλεῖ ἡμῶν, ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσηται ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός. Ἰδέαις δὲ ἐνέχεται τὸ στρατήγημα τρισίν, ἀσφαλεῖ, παραβόλῳ καὶ τῷ ἐκ τούτων μικτῷ· συντίθεται δὲ τούτων ἕκαστον ἐκ τριῶν, ἢ διὰ λόγου ἢ δι' ἔργων ἢ καὶ δι' ἀμφοτέρων ἅμα τούτων. ταῦτα δὲ ὑπάρξει πάντα ἐπιτελεῖν ἢ πείθοντας ἢ βιαζομένους ἢ ἀδικοῦντας ἐν τῷ ἀμύνασθαι ἢ τὰ δίκαια ποιοῦντας, οἷς ἐμπεριέχεται ἢ ψευδομένους ἢ ἀληθεύοντας, ἢ καὶ τούτων ἅμα τισὶ χρωμένους κατὰ τὸν αὐτὸν καιρόν. ταῦτα δὲ σύμπαντα καὶ τὸ πῶς δεῖ χρῆσθαι τούτων ἑκάστῳ παρὰ Μωυσέως λαβόντες Ἕλληνες ὠφέληνται. τύπου δὲ ἕνεκεν ἑνὸς ἢ καὶ δευτέρου ἐπιμνησθήσομαι παραδείγματος στρατηγικοῦ.","english":"In arms and in fighting animals, both animate and inanimate, the ordering principle is soul and mind; but in the passions of the soul, which we overcome by virtue, the tactical element is reason, which stamps self-control and temperance with piety and good knowledge with truth, referring the end to piety toward God. For thus prudence, using virtue, is the ordering faculty: wisdom orders divine matters, politics orders human matters, and the royal art orders all things together. A king, therefore, is one who rules according to laws, possessing the science of ruling willing subjects, such as the Lord is who receives those who believe in him and through him. For God has delivered and subjected all things to Christ our king, so that in the name of Jesus every knee of heavenly, earthly, and subterranean beings may bend, and every tongue confess that Lord Jesus Christ is for the glory of God the Father. The stratagem is comprised of three forms: the safe, the risky, and the mixed from these; and each of these is composed of three elements, either through speech, through deeds, or through both together. All these can be accomplished either by persuading, by forcing, or by doing injustice in self-defense, or by doing what is just, which includes either lying or telling the truth, or using some of these simultaneously at the same time. The Greeks have benefited by taking all these things and the manner of using each of them from Moses. For the sake of one or two examples, I will mention a strategic example.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ψυχὴ τὸ τάττον ἐστὶ καὶ νοῦς","severity":"info","text":"Clement identifies soul and mind as the ordering principle in military contexts, extending the analogy of virtue as a governing force.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλεύς","severity":"info","text":"Here 'king' is defined as one who rules willing subjects according to laws, with Christ as the paradigm, reflecting Clement's political theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶν γόνυ κάμψῃ","severity":"info","text":"The phrase 'every knee bend' echoes Philippians 2:10 (variant reading) and possibly Isaiah 45:14, adapted to Clement's Christological emphasis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στρατήγημα","severity":"info","text":"Clement's tripartite classification of stratagems (safe, risky, mixed) and their modes (speech, deeds, both) derives from Hellenistic military handbooks, which he claims originated with Moses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρὰ Μωυσέως λαβόντες Ἕλληνες ὠφέληνται","severity":"info","text":"Clement asserts Greek military theory is borrowed from Moses, a common apologetic trope in early Christian literature to claim priority of Jewish wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τύπου δὲ ἕνεκεν ἑνὸς ἢ καὶ δευτέρου ἐπιμνησθήσομαι παραδείγματος στρατηγικοῦ","severity":"info","text":"This sentence signals a transition from theoretical discussion to concrete examples, a common rhetorical device in Clement's Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ ὀνόματι Ἰησοῦ' may be a liturgical formula or a direct reference to the power of the name; Clement does not clarify. The reading 'πᾶν γόνυ κάμψῃ' is ambiguous as to whether it quotes a specific New Testament passage or a common doxological expression."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"Μωυσῆς τὸν λαὸν ἐξαγαγὼν ὑποπτεύσας ἐπιδιώξειν τοὺς Αἰγυπτίους τὴν ὀλίγην καὶ σύντομον ἀπολιπὼν ὁδὸν ἐπὶ τὴν ἔρημον ἐτρέπετο καὶ νύκτωρ τὰ πολλὰ τῇ πορείᾳ ἐκέχρητο. ἑτέρα γὰρ ἦν οἰκονομία, καθ' ἣν ἐπαιδεύοντο Ἑβραῖοι δι' ἐρημίας πολλῆς καὶ χρόνου μακροῦ, εἰς μόνον τὸ πιστεύειν τὸν θεὸν εἶναι δι' ὑπομονῆς ἐθιζόμενοι σώφρονος. τὸ γοῦν στρατήγημα τοῦ Μωυσέως διδάσκει πρὸ τῶν κινδύνων δεῖν τὰ\n\nχρήσιμα συνιδεῖν καὶ οὕτως ἐπιβαλεῖν. ἀμέλει γέγονεν ὅπερ καὶ ὑπώπτευσεν· ἐπεδίωξαν γὰρ οἱ Αἰγύπτιοι ἐφ' ἵππων καὶ ὀχημάτων, ἀλλ' ἀπώλοντο θᾶττον ῥαγείσης τῆς θαλάσσης καὶ σὺν ἵπποις καὶ ἅρμασιν αὐτοὺς κατακλυσάσης, ὡς μηδὲ λείψανον αὐτῶν ἀπολειφθῆναι. μετὰ δὲ ταῦτα στῦλος πυρὸς ἑπόμενος (ὡδήγει γὰρ ἔμπροσθεν αὐτῶν) ἦγε νύκτωρ τοὺς Ἑβραίους δι' ἀβάτου, ἐν πόνοις καὶ ὁδοιπορίαις εἴς τε ἀνδρείαν εἴς τε καρτερίαν γυμνάζων καὶ συμβιβάζων αὐτούς, ἵνα καὶ χρηστὰ τὰ τῆς χώρας μετὰ τὴν πεῖραν τῶν δοκούντων δεινῶν φανῇ, εἰς ἣν ἐξ ἀνοδίας παρέ1.24.162.1 πεμπεν αὐτούς. ναὶ μὴν καὶ τοὺς πολεμίους τοὺς τῆς χώρας προκαθεζομένους τροπωσάμενος ἀπέκτεινεν ἐξ ἐρήμου καὶ τραχείας ὁδοῦ (τοιαύτη γὰρ ἡ ἀρετὴ τοῦ στρατηγικοῦ) ἐπιθέμενος αὐτοῖς. ἐμπειρίας γὰρ καὶ στρατηγίας ἔργον ἦν τὸ τὴν χώραν τῶν πολεμίων λαβεῖν. Τοῦτο συνιδὼν Μιλτιάδης ὁ τῶν Ἀθηναίων στρατηγὸς ὁ τῇ ἐν Μαραθῶνι μάχῃ νικήσας τοὺς Πέρσας ἐμιμήσατο τόνδε τὸν τρόπον· ἤγαγε τοὺς Ἀθηναίους νύκτωρ δι' ἀνοδίας βαδίσας καὶ πλανήσας τοὺς τηροῦντας αὐτὸν τῶν βαρβάρων·","english":"Moses, having led the people out, suspecting that the Egyptians would pursue, left the short and direct road and turned toward the desert, and mostly used the night for the journey. For there was a different economy, according to which the Hebrews were trained through much wilderness and a long time, being habituated only to believe that God exists, through patient self-control. Indeed, the stratagem of Moses teaches that before dangers one must foresee what is useful and thus set about it. Certainly what he suspected came to pass: the Egyptians pursued on horses and chariots, but they perished quickly when the sea burst and overwhelmed them with horses and chariots, so that not even a remnant of them was left. After this, a pillar of fire following (for it led before them) guided the Hebrews by night through impassable terrain, exercising them in toils and journeys for both courage and endurance, and teaching them, so that the good things of the land might appear after the experience of what seemed terrible, into which he sent them from the pathless region. Indeed, he also turned back and killed the enemies who were settled in the land, attacking them from the desert and rough road (for such is the virtue of the general). For it was a work of experience and generalship to take the land of the enemies. Miltiades, the Athenian general who conquered the Persians at the battle of Marathon, perceiving this, imitated this method: he led the Athenians by night, marching through pathless terrain and deceiving the barbarians who were watching him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"οἰκονομία","severity":"info","text":"Clement uses 'economy' (οἰκονομία) in a theological sense, referring to the divine plan of training the Hebrews through hardship, a concept common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στῦλος πυρὸς","severity":"info","text":"The pillar of fire (στῦλος πυρὸς) alludes to Exodus 13:21–22, where God leads Israel by a pillar of cloud by day and fire by night.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μιλτιάδης","severity":"info","text":"Clement compares Moses’ stratagem to Miltiades’ night march at Marathon, a parallel drawn from Herodotus (Histories 6.110–116), showing Moses as a model general.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ γοῦν στρατήγημα","severity":"info","text":"The phrase 'the stratagem of Moses' (τὸ γοῦν στρατήγημα) marks a transition from narrative to moral lesson, a typical rhetorical move in Clement’s exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σώφρονος","severity":"info","text":"The adjective 'self-controlled' (σώφρονος) links to Clement’s theme of virtue as training in endurance, echoing Stoic and Platonic ideals of sophrosyne.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Μωυσῆς","severity":"info","text":"Clement’s portrayal of Moses as a strategist and moral exemplar reflects the Hellenistic Jewish and Christian reception of Moses as a philosopher-king and lawgiver.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'στῦλος πυρὸς ἑπόμενος (ὡδήγει γὰρ ἔμπροσθεν αὐτῶν)' is ambiguous: the pillar is said to 'follow' (ἑπόμενος) but then 'led before them' (ὡδήγει γὰρ ἔμπροσθεν), possibly a textual corruption or a conflation of two traditions."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"ὁ γὰρ Ἱππίας ὁ τῶν Ἀθηναίων ἀποστὰς ἐπήγαγε τοὺς βαρβάρους εἰς τὴν Ἀττικὴν καὶ τοὺς ἐπικαίρους τῶν τόπων προκαταλαβόμενος ἐφύλαττεν διὰ τὸ τῆς χώρας ἔχειν τὴν ἐμπειρίαν. ἔργον μὲν οὖν ἦν τὸν Ἱππίαν λαθεῖν, ὅθεν εἰκότως ὁ Μιλτιάδης συγχρησάμενος ἀνοδίᾳ τε καὶ νυκτὶ ἐπιθέμενος τοῖς Πέρσαις, ὧν Δᾶτις ἡγεῖτο, τὰ κατὰ τὸν ἀγῶνα μετ' ἐκείνων ὧν αὐτὸς ἡγεῖτο κατώρθωσεν. Ἀλλὰ καὶ Θρασυβούλῳ τοὺς ἐκπεσόντας ἀπὸ Φυλῆς καταγαγόντι καὶ βουλομένῳ λαθεῖν στῦλος ὁδηγὸς γίνεται διὰ τῶν ἀτριβῶν ἰόντι. τῷ Θρασυβούλῳ νύκτωρ ἀσελήνου καὶ δυσχειμέρου τοῦ καταστήματος γεγονότος πῦρ ἑωρᾶτο προηγούμενον, ὅπερ αὐτοὺς ἀπταίστως προπέμψαν κατὰ τὴν Μουνυχίαν ἐξέλιπεν, ἔνθα νῦν ὁ τῆς Φωσφόρου βωμός ἐστι, πιστὰ τοίνυν τὰ ἡμέτερα κἂν ἐντεῦθεν γενέσθω τοῖς Ἕλλησιν, ὅτι ἄρα δυνατὸν τῷ παντοκράτορι θεῷ προηγεῖσθαι ποιῆσαι τοῖς Ἑβραίοις νύκτωρ στῦλον πυρὸς τὸν καὶ καθηγησάμενον αὐτοῖς τῆς ὁδοῦ. λέγεται δὲ καὶ ἐν χρησμῷ τινι· στῦλος Θηβαίοισι Διώνυσος πολυγηθής, ἐκ τῆς παρ' Ἑβραίοις ἱστορίας. ἀλλὰ καὶ Εὐριπίδης ἐν Ἀντιόπῃ φησίν· ἔνδον δὲ θαλάμοις βουκόλων κομῶντα κισσῷ στῦλον Εὐίου θεοῦ. σημαίνει δὲ ὁ στῦλος τὸ ἀνεικόνιστον τοῦ θεοῦ, ὁ δὲ πεφωτισμένος στῦλος πρὸς τῷ τὸ ἀνεικόνιστον σημαίνειν δηλοῖ τὸ ἑστὸς καὶ μόνι1.24.164.1 μον τοῦ θεοῦ καὶ τὸ ἄτρεπτον αὐτοῦ φῶς καὶ ἀσχημάτιστον. πρὶν γοῦν ἀκριβωθῆναι τὰς τῶν ἀγαλμάτων σχέσεις κίονας ἱστάντες οἱ παλαιοὶ ἔσεβον τούτους ὡς ἀφιδρύματα τοῦ θεοῦ. γράφει γοῦν ὁ τὴν Φορωνίδα ποιήσας·","english":"Hippias, the Athenian, having revolted, brought the barbarians into Attica and, having seized the strategic positions beforehand, kept guard because of his experience of the country. It was therefore a task to escape the notice of Hippias, whence Miltiades, naturally making use of both trackless terrain and night, attacked the Persians, whose leader was Datis, and succeeded in the contest with those whom he himself commanded. And for Thrasybulus, who brought back the exiles from Phyle and wished to escape notice, a pillar became a guide as he went through untrodden places. For Thrasybulus, when the night was moonless and the weather stormy, a fire was seen leading the way, which, having escorted them without mishap, ceased at Munychia, where now the altar of Phosphorus stands. Let our accounts, then, be deemed credible even by the Greeks from this, that it is possible for the all-powerful God to cause a pillar of fire to lead the Hebrews by night, which also guided them on their way. It is also said in some oracle: \"a pillar of Dionysus, much-rejoicing, for the Thebans,\" from the history among the Hebrews. And Euripides in the *Antiope* says: \"Within the chambers of the cowherds, a pillar of the god Euius, wreathed with ivy.\" The pillar signifies the formlessness of God, and the illuminated pillar, besides signifying the formlessness, indicates the stable and permanent nature of God, and his unchangeable light and shapelessness. For before the forms of statues were elaborated, the ancients, setting up pillars, revered them as images of God. Thus the author of the *Phoronis* writes:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἱππίας","severity":"info","text":"Hippias, son of Peisistratus, was the last tyrant of Athens, deposed in 510 BCE. He later allied with the Persians and guided them to Marathon in 490 BCE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Θρασυβούλῳ","severity":"info","text":"Thrasybulus led the democratic exiles from Phyle to overthrow the Thirty Tyrants in 403 BCE. The pillar of fire guiding him is a legendary motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στῦλον πυρὸς","severity":"info","text":"Clement alludes to the pillar of fire that guided the Israelites in Exodus 13:21–22, a key biblical type of divine guidance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"στῦλος Θηβαίοισι Διώνυσος","severity":"info","text":"Clement cites an oracle calling Dionysus a 'pillar' for the Thebans, drawing a parallel between pagan and Hebrew pillar traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φωσφόρου βωμός","severity":"info","text":"The altar of Phosphorus (the light-bringer) at Munychia is a local Athenian cult site, used by Clement to authenticate the miracle by Greek evidence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στῦλος","severity":"info","text":"Clement interprets the pillar as aniconic, signifying God's formlessness, stability, and unchangeable light, contrasting with later anthropomorphic statues.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the oracle cited ('στῦλος Θηβαίοισι Διώνυσος') is not specified; Clement may be quoting a lost oracular text.","The author of the *Phoronis* is not named; the poem is fragmentary and attribution uncertain."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"Καλλιθόη κλειδοῦχος Ὀλυμπιάδος βασιλείης, Ἥρης Ἀργείης, ἣ στέμμασι καὶ θυσάνοισι πρώτη ἐκόσμησεν περὶ κίονα μακρὸν ἀνάσσης. ἀλλὰ καὶ ὁ τὴν Εὐρωπίαν ποιήσας ἱστορεῖ τὸ ἐν Δελφοῖς ἄγαλμα Ἀπόλλωνος κίονα εἶναι διὰ τῶνδε· ὄφρα θεῷ δεκάτην ἀκροθίνιά τε κρεμάσαιμεν σταθμῶν ἐκ ζαθέων καὶ κίονος ὑψηλοῖο. Ἀπόλλων μέντοι μυστικῶς κατὰ στέρησιν τῶν πολλῶν νοούμενος ὁ εἷς ἐστι θεός. ἀλλ' οὖν τὸ πῦρ ἐκεῖνο τὸ ἐοικὸς στύλῳ καὶ πῦρ τὸ διὰ βάτου σύμβολόν ἐστι φωτὸς ἁγίου τοῦ διαβαίνοντος ἐκ γῆς καὶ ἀνατρέχοντος αὖθις εἰς οὐρανὸν διὰ τοῦ ξύλου, δι' οὗ καὶ τὸ βλέπειν ἡμῖν νοητῶς δεδώρηται. Πλάτων δὲ ὁ φιλόσοφος ἐκ τῶν Μωυσέως τὰ περὶ τὴν νομοθεσίαν ὠφεληθεὶς ἐπετίμησε μὲν τῇ Μίνωος καὶ Λυκούργου πολιτείᾳ πρὸς ἀνδρείαν μόνην ἀποβλεπομέναις, ἐπῄνεσε δὲ ὡς σεμνοτέραν τὴν ἕν τι λέγουσαν καὶ πρὸς δόγμα ἓν νεύουσαν αἰεί· καὶ γὰρ ἰσχύι καὶ σεμνότητι καὶ φρονήσει πρέπειν ἂν μᾶλλον φιλοσοφεῖν ἡμᾶς λέγει πρὸς τὸ ἀξίωμα τοῦ οὐρανοῦ ἀμετανοήτως χρωμένους γνώμῃ τῇ αὐτῇ καὶ περὶ τῶν αὐτῶν. ἆρ' οὐ τὰ κατὰ τὸν νόμον ἑρμη1.25.165.3 νεύει πρὸς ἕνα θεὸν ἀφορᾶν καὶ δικαιοπραγεῖν ἐντελλόμενος; τοῦ δὲ πολιτικοῦ δύο εἴδη λέγει, τὸ μὲν νομικόν, τὸ δὲ πολιτικὸν ὁμωνύμως ὠνομασμένον,","english":"Callithoe, key-bearer of Olympian queen, Argive Hera, first adorned with garlands and tassels the long pillar of the mistress. And the author of the Europia also relates that the statue of Apollo at Delphi is a pillar, through these words: that we might hang for the god a tenth and first-fruits from sacred precincts and a high pillar. Apollo, however, understood mystically as the negation of the many, is the one God. But that fire which resembles a pillar and the fire through the bush is a symbol of the holy light that passes from the earth and runs back again to heaven through the wood, through which the power of seeing has been granted to us intellectually. Plato the philosopher, having been helped by the writings of Moses concerning legislation, censured the constitutions of Minos and Lycurgus for looking only to courage, and praised as more solemn the one that speaks of one thing and always inclines toward one doctrine; for he says that it is more fitting for us to philosophize with strength, solemnity, and prudence, using the same opinion unchangeably concerning the same things, with regard to the dignity of heaven. Does not the law indicate that one should look to one God and command to act justly? And of the political, he speaks of two kinds, one legal, the other political, named homonymously.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Καλλιθόη κλειδοῦχος Ὀλυμπιάδος βασιλείης, Ἥρης Ἀργείης","severity":"info","text":"Callithoe (Callithoe) is a cultic epithet of Hera at Argos, where she was worshipped as key-bearer (κλειδοῦχος) of the Olympian queen. Clement cites this to illustrate the use of pillars in pagan worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ τὸ διὰ βάτου","severity":"info","text":"The 'fire through the bush' alludes to the burning bush in Exodus 3:2-4, where God appears to Moses. Clement interprets it as a symbol of holy light passing from earth to heaven.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... ἐκ τῶν Μωυσέως","severity":"info","text":"Clement claims Plato derived his legislative ideas from Moses, a common apologetic trope in early Christian writers (e.g., Justin Martyr, Apology 1.44). This supports Clement's argument for the priority of Mosaic law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στέρησις","severity":"info","text":"στέρησις (negation, privation) is a philosophical term used by Clement to explain Apollo as 'the one God' via negation of the many, echoing Neoplatonic negative theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἆρ' οὐ ...","severity":"info","text":"The rhetorical question 'Does not the law indicate...' marks a transition from pagan examples to Clement's own argument that Mosaic law points to one God and justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τοῦ δὲ πολιτικοῦ δύο εἴδη λέγει","severity":"caution","text":"The phrase 'of the political, he speaks of two kinds' is ambiguous: it may refer to Plato (Laws or Republic) or to Clement's own classification. The text does not specify the source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the author of the Europia' is uncertain; possibly a lost epic or a reference to a poet like Eumelus of Corinth.","The phrase 'τοῦ δὲ πολιτικοῦ δύο εἴδη λέγει' does not clearly attribute the statement to Plato or to Clement's own argument."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"καὶ πολιτικὸν μὲν κυρίως αἰνίττεται τὸν δημιουργὸν ἐν τῷ ὁμωνύμῳ βιβλίῳ τούς τε εἰς αὐτὸν ἀφορῶντας καὶ βιοῦντας ἐνεργῶς καὶ δικαίως σὺν καὶ τῇ θεωρίᾳ καὶ αὐτοὺς πολι1.25.165.4 τικοὺς ὀνομάζει, τὸ δὲ ἐπ' ἴσης τῷ νομικῷ κεκλημένον πολιτικὸν εἴς τε κοσμικὴν μεγαλόνοιαν διαιρεῖ εἴς τε ἰδιωτικὴν σύνταξιν, ἣν κοσμιότητα καὶ ἁρμονίαν καὶ σωφροσύνην ὠνόμασεν, ὅταν ἄρχοντες μὲν πρέπωσι τοῖς ἀρχομένοις, πειθήνιοι δὲ οἱ ἀρχόμενοι τοῖς ἄρχουσι γίγνωνται, ὅπερ ἡ κατὰ Μωυσέα πραγματεία διὰ σπουδῆς ἔχει γενέ1.25.166.1 σθαι. ἔτι τὸ μὲν νομικὸν πρὸς γενέσεως εἶναι, τὸ πολιτικὸν δὲ πρὸς φιλίας καὶ ὁμονοίας ὁ Πλάτων ὠφεληθείς, τοῖς μὲν Νόμοις τὸν φιλόσοφον τὸν ἐν τῇ Ἐπινομίδι συνέταξεν, τὸν τὴν διέξοδον πάσης γενέσεως τῆς διὰ τῶν πλανωμένων εἰδότα. φιλόσοφον δὲ ἄλλον τὸν Τίμαιον, ὄντα ἀστρονομικὸν καὶ θεωρητικὸν τῆς ἐκείνων φορᾶς συμπαθείας τε καὶ κοινωνίας τῆς πρὸς ἄλληλα, ἑπομένως τῇ Πολι τείᾳ συνάπτει. ἔπειτα **. τέλος γὰρ οἶμαι τοῦ τε πολιτικοῦ τοῦ τε κατὰ νόμον βιοῦντος ἡ θεωρία· ἀναγκαῖον γοῦν τὸ πολιτεύεσθαι ὀρθῶς, ἄριστον δὲ τὸ φιλοσοφεῖν. ὁ γὰρ νοῦν ἔχων πάντα τὰ αὑτοῦ εἰς γνῶσιν συντείνας βιώσειεν, κατευθύνας μὲν τὸν βίον ἔργοις ἀγαθοῖς, ἀτιμάσας δὲ τὰ ἐναντία τά τε πρὸς ἀλήθειαν συλλαμβανό1.25.166.4 μενα μεθέπων μαθήματα. νόμος δέ ἐστιν οὐ τὰ νομιζόμενα (οὐδὲ γὰρ τὰ ὁρώμενα ὅρασις) οὐδὲ δόξα πᾶσα (οὐ γὰρ καὶ ἡ πονηρά), ἀλλὰ νόμος ἐστὶ χρηστὴ δόξα, χρηστὴ δὲ ἡ ἀληθής, ἀληθὴς δὲ ἡ τὸ ὂν εὑρίσκουσα καὶ τούτου τυγχάνουσα· ὁ ὢν δὲ ἐξαπέσταλκέν με, φησὶν ὁ Μωυσῆς.","english":"And by \"political\" he primarily hints at the demiurge in the book of the same name, and he calls those who look to him and live actively and justly, together with contemplation, also \"political\" themselves. The \"political\" called equally with the \"legal\" he divides into cosmic magnanimity and private arrangement, which he named orderliness, harmony, and temperance, when rulers are becoming to the ruled, and the ruled become obedient to the rulers, which the Mosaic legislation earnestly strives to bring about. Furthermore, Plato, having been benefited, says that the legal pertains to generation, the political to friendship and concord; in the Laws he composed the philosopher of the Epinomis, who knows the course of all generation through the wandering stars, and another philosopher, the Timaeus, who is astronomical and contemplative of their motion, sympathy, and communion with each other, and he attaches him to the Republic in sequence. Then **. For I think the end of both the political man and the one who lives according to law is contemplation; at any rate, to govern rightly is necessary, but to philosophize is best. For the man who has intellect, having directed all his own affairs toward knowledge, would live, guiding his life by good deeds, despising the opposites, and pursuing the studies that contribute to truth. Law is not what is conventionally thought (for neither are visible things sight), nor is every opinion law (for not even wicked opinion is), but law is good opinion, and good is true, and true is that which finds and attains what is; and \"the one who is has sent me,\" says Moses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πολιτικὸν","severity":"info","text":"Clement uses πολιτικὸν in a technical Platonic sense, referring to the demiurge and the active life of justice and contemplation, distinct from the merely legal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement references Plato's division of the political and legal in the Laws and Epinomis, and the Timaeus as a sequel to the Republic, showing his integration of Platonic philosophy with Mosaic law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ὢν δὲ ἐξαπέσταλκέν με","severity":"info","text":"The phrase 'the one who is has sent me' echoes Exodus 3:14 (LXX), where God identifies Himself as 'ὁ ὤν' and sends Moses, linking divine being to law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτα **","severity":"caution","text":"The double asterisk marks a lacuna in the manuscript; the text breaks off after 'ἔπειτα', leaving the sequence of thought incomplete.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement defines law not as conventional opinion but as 'good opinion' that is true and attains being, aligning with Platonic epistemology and Mosaic revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'ἔπειτα' leaves unclear whether Clement intended to continue a list or introduce a new argument.","The phrase 'τὸ ἐπ' ἴσης τῷ νομικῷ κεκλημένον πολιτικὸν' is ambiguous: it may mean the political is called equally with the legal, or that it is named after the legal in a parallel sense."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"ᾗ τινες ἀκολούθως δηλονότι τῇ χρηστῇ δόξῃ λόγον ὀρθὸν τὸν νόμον ἔφασαν, προστακτικὸν μὲν ὧν ποιητέον. ἀπαγορευτικὸν δὲ ὧν οὐ ποιητέον.\n\nὍθεν ὁ νόμος εἰκότως εἴρηται διὰ Μωυσέως δεδόσθαι, κανὼν τυγχάνων δικαίων τε καὶ ἀδίκων. καὶ τοῦτον κυρίως θεσμὸν ἂν εἴποιμεν τὸν ὑπὸ θεοῦ διὰ Μωυσέως παραδεδομένον. ἔχει γοῦν τὴν ἀγωγὴν εἰς τὸ θεῖον. λέγει δὲ καὶ ὁ Παῦλος· ὁ νόμος τῶν παραβάσεων χάριν ἐτέθη, ἄχρις ἂν ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται. εἶτα οἱονεὶ ἐπεξηγούμενος τὴν διάνοιαν ἐπιφέρει· πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκεκλεισμένοι, φόβῳ δηλαδὴ ἀπὸ ἁμαρτιῶν, εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθήσεσθαι. ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν ἐγένετο εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν. ὁ νομοθετικὸς δέ ἐστιν ὁ τὸ προσῆκον ἑκάστῳ μέρει τῆς ψυχῆς καὶ τοῖς τούτων ἔργοις ἀπονέμων, Μωυσῆς δὲ συνελόντι εἰπεῖν νόμος ἔμψυχος ἦν τῷ χρηστῷ λόγῳ κυβερνώμενος. πολιτείαν γοῦν διηκόνησεν ἀγαθήν· ἣ δέ ἐστι τροφὴ ἀνθρώπων καλὴ κατὰ κοινωνίαν. αὐτίκα τὴν δικαστικὴν μετεχειρίζετο, ἐπιστήμην οὖσαν διορθωτικὴν τῶν ἁμαρτανομένων ἕνεκεν τοῦ δικαίου. σύστοιχος δὲ αὐτῇ ἡ κολαστική, τοῦ κατὰ τὰς κολάσεις μέτρου ἐπιστημονική τις οὖσα. κόλασις δὲ δικαία οὖσα διόρθωσίς ἐστι ψυχῆς. ἔστι δὲ ὡς ἔπος εἰπεῖν τῷ Μωυσεῖ ἡ πᾶσα ἀγωγὴ παιδευτικὴ μὲν τῶν οἵων τε γενέσθαι καλῶν κἀγαθῶν ἀνδρῶν, θηρευτικὴ δὲ τῶν ὁμοίων τούτοις, ἥτις ἂν εἴη στρατηγική· ἡ δὲ χρηστικὴ τοῖς θηρευθεῖσι λόγῳ κατὰ τρόπον σοφία εἴη ἂν νομοθετική· κτᾶσθαί τε γὰρ καὶ χρῆσθαι ταύτης ἴδιον βασιλικωτάτης οὔσης.","english":"Some, accordingly, declared that the law is right reason, in accordance with good opinion, commanding what must be done and forbidding what must not be done.\n\nHence the law is rightly said to have been given through Moses, being a standard of just and unjust things. And this we might properly call a divine ordinance, that which was handed down by God through Moses. It certainly has the function of leading to the divine. And Paul says: the law was established for the sake of transgressions, until the seed to which it was promised should come. Then, as if explaining the meaning, he adds: before faith came, we were guarded, shut in under law, that is, by fear from sins, until the coming faith should be revealed. So the law became our pedagogue to Christ, that we might be justified by faith. The legislative part is that which assigns what is fitting to each part of the soul and to their works; Moses, in a word, was a living law, governed by good reason. He administered a good polity, which is a noble nurture of men in community. He immediately employed the judicial art, which is a science corrective of errors for the sake of justice. Coordinate with it is the punitive art, which is a science of the measure of punishments. Punishment, being just, is a correction of the soul. And, so to speak, the whole education of Moses is paedagogic for those who are to become good and noble men, and a hunting for those similar to them, which would be the general's art; and the use of what is hunted, according to reason, would be legislative wisdom; for both acquiring and using are proper to this, which is most royal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νόμος","severity":"info","text":"Clement uses νόμος (law) in a multivalent sense: as Mosaic law, as a standard of justice, and as a pedagogue leading to Christ. The term is central to his argument that law prepares for faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Paul says: the law was established for the sake of transgressions","severity":"info","text":"Clement paraphrases Paul (cf. Galatians 3:19, Romans 3:20) to argue that law was a temporary guardian until faith. The exact Pauline source is not quoted verbatim but is clearly echoed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Moses was a living law","severity":"info","text":"The phrase 'Moses was a living law' (νόμος ἔμψυχος) reflects Hellenistic political philosophy, especially the idea of the king as 'living law' (νόμος ἔμψυχος) found in Philo and later Stoic-influenced authors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"the whole education of Moses is paedagogic... and a hunting","severity":"info","text":"Clement structures Moses' role in a fourfold scheme: paedagogic, hunting (strategic), use (legislative wisdom), and royal acquisition. This mirrors Platonic divisions of knowledge and governance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"law as pedagogue to Christ","severity":"info","text":"Clement's view that law is a 'pedagogue to Christ' (παιδαγωγὸς ... εἰς Χριστόν) anticipates later patristic typology, where the Old Testament law is seen as preparatory for the Gospel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πολιτείαν","severity":"info","text":"Clement says Moses administered a 'good polity' (πολιτείαν ἀγαθήν), which he defines as 'noble nurture of men in community' (τροφὴ ἀνθρώπων καλὴ κατὰ κοινωνίαν). This blends political and educational meanings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σπέρμα ᾧ ἐπήγγελται' (the seed to which it was promised) is ambiguous: it may refer to Christ or to the faithful community; Clement's context suggests Christ.","The source of the Pauline paraphrase is not explicitly cited; it may conflate multiple passages."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"μόνον γοῦν τὸν σοφὸν οἱ φιλόσοφοι βασιλέα, νομοθέτην, στρατηγόν, δίκαιον, ὅσιον, θεοφιλῆ κηρύττουσιν. εἰ δὲ ταῦτα περὶ τὸν Μωυσέα εὕροιμεν, ὡς ἐξ αὐτῶν δείκνυται τῶν γραφῶν, εὖ μάλα πεπεισμένως ἂν ἀγορεύοιμεν σοφὸν τῷ ὄντι τὸν Μωυσέα. καθάπερ οὖν τὴν ποιμενικὴν τὸ τῶν προβάτων προνοεῖν φαμεν, οὕτω γὰρ ὁ ἀγαθὸς ποιμὴν τὴν ψυχὴν τίθησιν ὑπὲρ τῶν προβάτων, οὕτω γε καὶ τὴν νομοθετικὴν τὴν ἀνθρώπων ἀρετὴν κατασκευάζειν ἐροῦμεν, τὸ ἀνθρώπινον κατὰ δύναμιν ἀγαθὸν ἀναζωπυροῦσαν, ἐπιστατικὴν οὖσαν καὶ κηδεμονικὴν τῆς ἀνθρώπων ἀγέλης. εἰ δὲ ἡ ποίμνη ἡ ἀλληγορουμένη πρὸς τοῦ κυρίου οὐδὲν ἄλλο ἢ ἀγέλη τις\n\nἀνθρώπων ἐστίν, ὁ αὐτὸς ἔσται ποιμήν τε καὶ νομοθέτης ἀγαθὸς μιᾶς τῆς ἀγέλης τῶν αὐτοῦ ἐπαϊόντων προβάτων, ὁ εἷς κηδεμών, ὁ τὸ ἀπολωλὸς ἐπιζητῶν τε καὶ εὑρίσκων νόμῳ καὶ λόγῳ, εἶ γε ὁ νόμος πνευματικός, καὶ ἐπὶ τὴν εὐδαιμονίαν ἄγων· ὁ γὰρ πνεύματι ἁγίῳ γενόμενος πνευματικός. οὗτος δὲ ὁ τῷ ὄντι νομοθέτης, ὃς οὐ μόνον ἐπαγγέλλεται τὰ ἀγαθά τε καὶ καλά, ἀλλὰ καὶ ἐπίσταται. τούτου καὶ ὁ νόμος τοῦ τὴν ἐπιστήμην ἔχοντος τὸ σωτήριον πρόσταγμα, μᾶλλον δὲ ἐπιστήμης πρόσταγμα ὁ νόμος, δύναμις γὰρ καὶ σοφία ὁ λόγος τοῦ θεοῦ. νόμων τε αὖ ἐξηγητὴς οὗτος αὐτός, δι' οὗ ὁ νόμος ἐδόθη, ὁ πρῶτος ἐξηγητὴς τῶν θείων προσταγμάτων, ὁ τὸν κόλπον τοῦ πατρὸς ἐξηγούμενος υἱὸς μονο1.26.170.1 γενής.","english":"Only the wise man, at any rate, the philosophers proclaim as king, lawgiver, general, just, holy, beloved of God. If we should find these things concerning Moses, as is shown from the scriptures themselves, we would with full conviction declare Moses to be truly wise. Just as we say that the pastoral art provides for sheep—for the good shepherd lays down his life for the sheep—so also we will say that the legislative art establishes human virtue, rekindling the human good as far as possible, being supervisory and caring for the human flock. And if the flock allegorized by the Lord is nothing other than a certain herd of men, the same one will be both shepherd and good lawgiver of the one flock of his obedient sheep, the one guardian, who seeks and finds the lost by law and word, since the law is spiritual, and leads to happiness; for he who becomes spiritual by the Holy Spirit is spiritual. This is the true lawgiver, who not only promises good and noble things, but also knows them. His law, too, is the saving ordinance of him who possesses knowledge, or rather the law is an ordinance of knowledge, for the word of God is power and wisdom. And this same one is the interpreter of laws, through whom the law was given, the first interpreter of the divine ordinances, the only-begotten Son who interprets the bosom of the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νομοθέτην","severity":"info","text":"Clement uses νομοθέτην (lawgiver) as a predicate of the wise man, aligning with Stoic and Platonic ideals of the philosopher-king.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀγαθὸς ποιμὴν τὴν ψυχὴν τίθησιν ὑπὲρ τῶν προβάτων","severity":"info","text":"The phrase 'the good shepherd lays down his life for the sheep' echoes John 10:11-15, where Christ is the good shepherd, and possibly Psalm 23, but Clement applies it to Moses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλληγορουμένη","severity":"info","text":"Clement's reference to the flock 'allegorized by the Lord' reflects the Alexandrian exegetical tradition of interpreting biblical imagery allegorically, as seen in Philo and Origen.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ ... ὁ αὐτὸς ἔσται","severity":"info","text":"Clement uses a conditional structure (εἰ δέ) to argue that if the flock is allegorically human, then the shepherd and lawgiver are identical, linking pastoral and legislative roles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱὸς μονογενής","severity":"info","text":"The phrase 'only-begotten Son' (υἱὸς μονογενής) is a key Christological term, later central to the Nicene Creed, here used by Clement to identify Christ as the interpreter of divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν κόλπον τοῦ πατρὸς ἐξηγούμενος","severity":"caution","text":"The phrase 'interprets the bosom of the Father' is ambiguous: it may mean Christ reveals the Father's hidden thoughts or that he is the exegete of the Father's will, but the exact sense is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν κόλπον τοῦ πατρὸς ἐξηγούμενος' is ambiguous: it could mean 'interpreting the bosom of the Father' (i.e., revealing hidden divine truths) or 'interpreting from the bosom of the Father' (i.e., as the source of interpretation). The reading taken follows the former, as Christ is the exegete of divine ordinances."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"ἔπειτα οἱ μὲν πειθόμενοι τῷ νόμῳ τῷ τε γνῶσιν ἔχειν τινὰ αὐτοῦ οὔτ' ἀπιστεῖν οὔτ' ἀγνοεῖν δύνανται τὴν ἀλήθειαν, οἱ δὲ ἀπιστοῦντες ἥκιστά τε ἐν τοῖς ἔργοις εἶναι βεβουλημένοι, εἴπερ τινὲς ἄλλοι καὶ οὗτοι ἀγνοεῖν ὁμολογοῦνται τὴν ἀλήθειαν. τίς τοίνυν ἡ ἀπιστία τῶν Ἑλλήνων; μή πῃ βούλεσθαι πείθεσθαι τῇ ἀληθείᾳ φασκούσῃ θεόθεν διὰ Μωυσέως δεδόσθαι τὸν νόμον, ὁπότε γε καὶ αὐτοὶ ἐκ τῶν παρὰ σφίσι τιμῶσι Μωυσῆ. τόν τε Μίνω παρὰ Διὸς δι' ἐνάτου ἔτους λαμβάνειν τοὺς νόμους ἱστοροῦσι φοιτῶντα εἰς τὸ τοῦ Διὸς ἄντρον, τόν τε αὖ Λυκοῦργον τὰ νομοθετικὰ εἰς Δελφοὺς πρὸς τὸν Ἀπόλλωνα συνεχὲς ἀπιόντα παιδεύεσθαι γράφουσι Πλάτων τε καὶ Ἀριστοτέλης καὶ Ἔφορος, Χαμαιλέων τε ὁ Ἡρακλεώτης ἐν τῷ Περὶ μέθης καὶ Ἀριστοτέλης ἐν τῇ Λοκρῶν πολιτείᾳ Ζάλευκον τὸν Λοκρὸν παρὰ τῆς Ἀθηνᾶς τοὺς νόμους λαμβάνειν ἀπομνημονεύουσιν. οἳ δὲ τὸ ἀξιόπιστον τῆς παρ' Ἕλλησι νομοθεσίας, ὡς οἷόν τε αὐτοῖς, ἐπαίροντες εἰς τὸ θεῖον κατ' εἰκόνα τῆς κατὰ τὸν Μωυσέα προφητείας ἀγνώμονες, οὐκ αὐτόθεν ὁμολογοῦντες τήν τε ἀλήθειαν καὶ τὸ ἀρχέτυπον τῶν παρὰ σφίσιν ἱστορουμένων.","english":"Then those who are persuaded by the law and have some knowledge of it can neither disbelieve nor be ignorant of the truth, while those who disbelieve, being least willing to be present in deeds, if any others, are also acknowledged to be ignorant of the truth. What then is the disbelief of the Greeks? Is it not that they are unwilling to be persuaded by the truth which declares that the law was given by God through Moses, especially since they themselves honor Moses among their own? For they record that Minos received laws from Zeus every ninth year by going into the cave of Zeus, and that Lycurgus continually went to Delphi to Apollo to be instructed in legislation, as Plato, Aristotle, Ephorus, and Chamaeleon of Heraclea in his work On Drunkenness, and Aristotle in his Constitution of the Locrians, record that Zaleucus the Locrian received laws from Athena. But they, exalting the credibility of legislation among the Greeks as far as they can, by attributing it to the divine in imitation of the prophecy concerning Moses, are ungrateful, not acknowledging outright both the truth and the archetype of what is recorded among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπιστία τῶν Ἑλλήνων","severity":"info","text":"Clement frames Greek disbelief as a refusal to accept that Mosaic law is divinely given, even though Greeks themselves claim divine origins for their own lawgivers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μίνως, Λυκοῦργος, Ζάλευκος","severity":"info","text":"Clement lists Greek lawgivers (Minos, Lycurgus, Zaleucus) who claimed divine sanction for their laws, paralleling Moses. This was a common apologetic trope to show Greek dependence on Jewish tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μωυσῆς","severity":"info","text":"Clement contrasts Moses, the true recipient of divine law, with Greek lawgivers whose claims are derivative. The pattern of divine lawgiving is the archetype (ἀρχέτυπον) for Greek imitations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πλάτων, Ἀριστοτέλης, Ἔφορος, Χαμαιλέων","severity":"info","text":"Clement cites Greek authorities (Plato, Aristotle, Ephorus, Chamaeleon) to support his claim that Greek lawgivers claimed divine origin, using their own sources against them.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγνώμονες","severity":"info","text":"The term 'ungrateful' (ἀγνώμονες) implies that Greeks, by imitating Mosaic prophecy without acknowledgment, are morally deficient, not merely mistaken.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἥκιστά τε ἐν τοῖς ἔργοις εἶναι βεβουλημένοι' is ambiguous: it may mean 'least willing to be present in deeds' (as in the English draft) or 'least willing to be involved in actions' (i.e., not living according to truth). The reading taken follows the draft."],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"Μὴ τοίνυν κατατρεχέτω τις τοῦ νόμου διὰ τὰς τιμωρίας ὡς οὐ καλοῦ κἀγαθοῦ· οὐ γὰρ ὁ μὲν τὴν τοῦ σώματος νόσον ἀπάγων εὐεργέτης δόξει, ψυχὴν δὲ ἀδικίας ὁ πειρώμενος ἀπαλλάττειν οὐ μᾶλλον ἂν εἴη κηδεμών, ὅσῳπερ ψυχὴ σώματος ἐντιμότερον. ἀλλ' ἄρα τῆς μὲν τοῦ σώματος ὑγείας ἕνεκα καὶ τομὰς καὶ καύσεις καὶ φαρμακοποσίας ὑφιστάμεθα καὶ ὁ ταῦτα προσάγων σωτήρ τε καὶ ἰατρὸς τε καλεῖται, οὐ φθόνῳ τινὶ οὐδὲ δυσμενείᾳ τῇ πρὸς τὸν πάσχοντα, ὡς δ' ἂν ὁ τῆς τέχνης ὑπαγορεύοι λόγος, καὶ μέρη τινὰ ἀποτέμνων, ὡς μὴ τὰ ὑγιαίνοντα συνδιαφθείρεσθαι αὐτοῖς, καὶ οὐκ ἄν τις πονηρίας αἰτιάσαιτο τοῦ ἰατροῦ τὴν τέχνην· τῆς δὲ ψυχῆς ἕνεκα οὐχ ὁμοίως ὑποστησόμεθα ἐάν τε φεύγειν ἐάν τε ἐκτίνειν ζημίας ἐάν τε δεσμά, εἰ μέλλοι τις μόνον ἐξ ἀδικίας ποτὲ δικαιο1.27.171.4 σύνην κτᾶσθαι; ὁ γὰρ νόμος κηδόμενος τῶν ὑπηκόων πρὸς μὲν τὴν θεοσέβειαν παιδεύει καὶ ὑπαγορεύει τὰ ποιητέα εἴργει τε ἕκαστον τῶν ἁμαρτημάτων, δίκας ἐπιτιθεὶς τοῖς μετρίοις αὐτῶν, ὅταν δέ τινα οὕτως ἔχοντα κατίδῃ ὡς ἀνίατον δοκεῖν εἰς ἔσχατον ἀδικίας ἐλαύνοντα, τότε ἤδη τῶν ἄλλων κηδόμενος ὅπως ἂν μὴ διαφθείρωνται πρὸς αὐτοῦ, ὥσπερ μέρος τι τοῦ παντὸς σώματος ἀποτεμὼν οὕτω που τὸν τοιοῦτον ὑγιέστατα ἀποκτείννυσι. κρινόμενοι δὲ ὑπὸ τοῦ κυρίου, φησὶν ὁ ἀπόστολος, παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. προεῖπεν γὰρ ὁ προφήτης· παιδεύων ἐπαίδευσέν με ὁ κύριος, τῷ δὲ θανάτῳ οὐ παρέδωκέν με·","english":"Let no one, therefore, run down the law because of its punishments, as if it were not good and noble. For if one who removes a disease of the body is considered a benefactor, would not one who tries to free the soul from injustice be even more a guardian, inasmuch as the soul is more honorable than the body? Indeed, for the sake of bodily health we submit to incisions, cauteries, and doses of drugs, and the one who applies these is called a savior and a physician, not out of any envy or ill-will toward the sufferer, but as the logic of the art dictates; and he even cuts off some parts, so that the healthy parts may not be corrupted along with them, and no one would accuse the physician's art of wickedness. But for the sake of the soul, shall we not similarly submit to exile, to paying fines, to bonds, if only one might thereby at some time acquire justice from injustice? For the law, caring for its subjects, educates them toward piety and prescribes what must be done, and restrains each of the sins, imposing penalties on their moderate ones; but when it sees someone so disposed as to seem incurable, driving to the extreme of injustice, then, caring for the others so that they may not be corrupted by him, just as one cuts off some part of the whole body, it most healthily puts such a one to death. \"And being judged by the Lord,\" says the apostle, \"we are disciplined, so that we may not be condemned along with the world.\" For the prophet said beforehand: \"The Lord disciplined me, but did not hand me over to death.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατατρεχέτω","severity":"info","text":"The verb κατατρέχω (here in the imperative with μή) means 'run down' or 'denigrate'. Clement uses it to introduce a defense of the Mosaic law against critics who object to its penal provisions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κηδεμών","severity":"info","text":"κηδεμών means 'guardian' or 'one who cares for'. Clement contrasts the bodily healer (ἰατρός) with the soul's guardian, elevating the latter because the soul is more honorable than the body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρινόμενοι δὲ ὑπὸ τοῦ κυρίου, φησὶν ὁ ἀπόστολος, παιδευόμεθα","severity":"info","text":"Clement cites an apostle (likely Paul) on judgment by the Lord as discipline. The phrase echoes 1 Corinthians 11:32 or a similar Pauline passage on corrective punishment, though the exact source is not identified in the text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παιδεύων ἐπαίδευσέν με ὁ κύριος, τῷ δὲ θανάτῳ οὐ παρέδωκέν με","severity":"info","text":"Clement attributes this to 'the prophet'. It is not a direct quotation from the Septuagint but may be a paraphrase of Psalm 118:18 LXX (παίδευσον ἐπὶ τῇ ἀνοίᾳ μου) or a similar passage on divine discipline without death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποκτείννυσι","severity":"info","text":"Clement justifies capital punishment as a form of 'healthful' removal of an incurable offender, analogous to amputation in medicine. This reflects a Stoic and Platonic tradition of the law as a therapeutic instrument for the soul and the body politic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μὴ τοίνυν ... ἀλλ' ἄρα ...","severity":"info","text":"The passage follows a rhetorical pattern: a prohibition (μὴ τοίνυν), a series of analogies (body vs. soul, medicine vs. law), and a concluding scriptural citation. This structure is typical of Clement's protreptic and didactic style in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ δὲ θανάτῳ οὐ παρέδωκέν με' is not a verbatim Septuagint quotation; its source is uncertain, possibly a paraphrase or a lost variant.","The apostle cited ('φησὶν ὁ ἀπόστολος') is not named; it may be Paul, but the exact epistle is not specified."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"ἕνεκα γὰρ τοῦ διδάξαι σε τὴν δικαιοσύνην αὐτοῦ ἐπαίδευσέν σε, φησί, καὶ ἐπείρασέν σε καὶ ἐλιμαγχόνησέν σε καὶ διψῆν ἐποίησέν σε ἐν γῇ ἐρήμῳ, ἵνα γνωσθῇ πάντα τὰ δικαιώματα καὶ τὰ κρίματα αὐτοῦ ἐν τῇ καρδίᾳ σου ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, καὶ γνώσῃ ἐν τῇ καρδίᾳ σου ὅτι ὡς εἴ τις παιδεύσει ἄνθρωπος τὸν υἱὸν αὐτοῦ, οὕτω παιδεύσει σε κύριος ὁ θεὸς ἡμῶν. ὅτι δὲ τὸ ὑπόδειγμα σωφρονίζει, αὐτίκα φησί· πανοῦργος ἰδὼν τιμωρούμενον πονηρὸν κραταιῶς αὐτὸς παιδεύεται, ἐπεὶ γενεὰ σοφίας φόβος κυρίου.\n\nμέγιστον δὲ καὶ τελεώτατον ἀγαθόν, ὅταν τινὰ ἐκ τοῦ κακῶς πράττειν εἰς ἀρετήν τε καὶ εὐπρα1.27.173.2 γίαν μετάγειν δύνηταί τις, ὅπερ ὁ νόμος ἐργάζεται. ὥστε καὶ ὅταν ἀνηκέστῳ τινὶ κακῷ περιπέσῃ τις ὑπό τε ἀδικίας καὶ πλεονεξίας καταληφθείς, εὐεργετοῖτ' ἂν ὁ ἀποκτειννύμενος· εὐεργέτης γὰρ ὁ νόμος τοὺς μὲν δικαίους ἐξ ἀδίκων ποιεῖν δυνάμενος, ἢν μόνον ἐπαΐειν ἐθελήσωσιν αὐτοῦ, τοὺς δὲ ἀπαλλάττων τῶν παρόντων κα1.27.173.4 κῶν. τοὺς γὰρ σωφρόνως καὶ δικαίως βιοῦν ἑλομένους ἀθανατίζειν ἐπαγγέλλεται. τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς. καὶ πάλιν· ἄνδρες κακοὶ οὐ νοοῦσι νόμον, οἱ δὲ ζητοῦντες τὸν κύριον συνή1.27.173.5 σουσιν ἐν παντὶ ἀγαθῷ. δεῖ δὴ τὴν διοικοῦσαν πρόνοιαν κυρίαν τε εἶναι καὶ ἀγαθήν. ἀμφοῖν γὰρ ἡ δύναμις οἰκονομεῖ σωτηρίαν, ἣ μὲν κολάσει σωφρονίζουσα ὡς κυρία, ἣ δὲ δι' εὐποιίας χρηστευομένη ὡς εὐεργέτις.","english":"For the sake of teaching you His righteousness, He disciplined you, it says, and tested you, and starved you, and made you thirst in a desert land, so that all His ordinances and judgments might be known in your heart, as many as I command you today, and you will know in your heart that as a man disciplines his son, so the Lord our God will discipline you. And that the example brings prudence, it immediately says: a clever man, seeing a wicked man punished severely, is himself disciplined, for the fear of the Lord is the beginning of wisdom.\n\nThe greatest and most perfect good is when one is able to turn someone from doing evil to virtue and right action, which the law accomplishes. So that even when someone falls into an incurable evil, having been overtaken by injustice and greed, the one being put to death would be benefited; for the law is a benefactor, being able to make the just from the unjust, if only they are willing to heed it, and to deliver them from present evils. For it promises to immortalize those who choose to live temperately and justly. And to know the law is a mark of a good mind. And again: evil men do not understand the law, but those who seek the Lord will understand in every good thing. So the governing providence must be both sovereign and good. For the power of both administers salvation, one disciplining by punishment as sovereign, the other acting kindly through beneficence as benefactor.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπαίδευσέν σε ... ἐν γῇ ἐρήμῳ","severity":"info","text":"Clement paraphrases Deuteronomy 8:2-5, where Moses recounts God's discipline in the wilderness. The language of starving and thirsting echoes the Septuagint text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πανοῦργος ἰδὼν τιμωρούμενον πονηρὸν κραταιῶς","severity":"info","text":"This maxim resembles Proverbs 19:25 LXX: 'A clever man, seeing a wicked man punished, is himself disciplined.' Clement adapts it to his argument on exemplary punishment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐλιμαγχόνησέν","severity":"info","text":"A rare verb meaning 'starved' or 'caused to suffer hunger,' found in the Septuagint (e.g., Deuteronomy 8:3). Clement uses it to emphasize the severity of divine discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθανατίζειν","severity":"info","text":"Clement claims the law 'promises to immortalize' those who live justly. This reflects his Platonic and Christian synthesis: the law's reward is not merely earthly but eternal life for the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεῖ δὴ τὴν διοικοῦσαν πρόνοιαν κυρίαν τε εἶναι καὶ ἀγαθήν","severity":"info","text":"Clement concludes with a dual characterization of providence as both sovereign (disciplining) and good (beneficent), mirroring the law's dual function of punishment and reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εὐεργέτης γὰρ ὁ νόμος","severity":"info","text":"Clement's portrayal of the law as a benefactor who 'makes the just from the unjust' parallels Philo of Alexandria's view of the Mosaic law as a therapeutic and educative instrument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the maxim 'πανοῦργος ἰδὼν...' is not explicitly identified by Clement; it may be proverbial or drawn from a lost Hellenistic Jewish text."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"ἔξεστι δὲ μὴ εἶναι ἀπειθείας υἱόν, ἀλλὰ μεταβαίνειν ἐκ τοῦ σκότους εἰς ζωὴν καὶ παραθέντα τῇ σοφίᾳ τὴν ἀκοὴν νόμιμον εἶναι θεοῦ δοῦλον μὲν τὰ πρῶτα, ἔπειτα δὲ πιστὸν γενέσθαι θεράποντα, φοβούμενον κύριον τὸν θεόν, εἰ δέ τις ἐπαναβαίη, τοῖς υἱοῖς ἐγκαταλέγεσθαι, ἐπὰν δὲ ἀγάπη καλύψῃ πλῆθος ἁμαρτιῶν, μακαρίας ἐλπίδος τελείωσιν αὐξηθέντα ἐν ἀγάπῃ ἐκδέχεσθαι τοῦτον ἐγκαταταγέντα τῇ ἐκλεκτῇ υἱοθεσίᾳ τῇ φίλῃ κεκλημένῃ τοῦ θεοῦ, ᾄδοντα ἤδη τὴν εὐχὴν καὶ λέγοντα· γενέσθω μοι κύριος εἰς θεόν. τοῦ νόμου δὲ τὴν εὐποιίαν διὰ τῆς πρὸς τοὺς Ἰουδαίους περικοπῆς δεδήλωκεν ὁ ἀπόστολος γράφων ὧδέ πως· εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ καὶ γιγνώσκεις τὸ θέλημα τοῦ θεοῦ καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρ1.27.174.2 φωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ. ταῦτα γὰρ δύνασθαι τὸν νόμον ὁμολογεῖται, κἂν οἱ κατὰ νόμον μὴ πολιτευόμενοι ὡς ἐν νόμῳ ἀλαζονεύωνται βιοῦντες· μακάριος δὲ ἀνὴρ ὃς εὗρεν σοφίαν, καὶ θνητὸς ὃς εἶδεν φρόνησιν, ἐκ δὲ τοῦ στόματος αὐτῆς, τῆς σοφίας δηλονότι, δικαιοσύνη ἐκπορεύεται, νόμον δὲ καὶ ἔλεον ἐπὶ γλώσσης φορεῖ. ἑνὸς γὰρ κυρίου ἐνέργεια, ὅς ἐστι δύναμις καὶ σοφία τοῦ θεοῦ, ὅ τε νόμος τό τε εὐαγγέλιον, καὶ ὃν ἐγέννησε φόβον ὁ νόμος, ἐλεήμων οὗτος εἰς σωτηρίαν. ἐλεημοσύναι δὲ καὶ πίστεις καὶ ἀλήθεια μὴ ἐκλιπέτωσάν σε, ἄφαψαι δὲ αὐτὰς περὶ σῷ τραχήλῳ.","english":"It is possible not to be a son of disobedience, but to pass from darkness into life and, having applied the ear to wisdom, to be first a lawful slave of God, then a faithful servant, fearing the Lord God. And if one should ascend further, he is enrolled among the sons; and when love covers a multitude of sins, he awaits the perfection of blessed hope, having grown in love, and is enrolled in the elect adoption called the friend of God, already singing the prayer and saying: Let the Lord become God for me. The apostle has indicated the beneficence of the law through the passage concerning the Jews, writing somewhat as follows: But if you call yourself a Jew and rest in the law and boast in God and know the will of God and discern the differences, being instructed from the law, and you trust yourself to be a guide of the blind, a light for those in darkness, an educator of the foolish, a teacher of infants, having the formation of knowledge and truth in the law. For it is agreed that the law can do these things, even if those who do not live according to the law boast of living as in the law. Blessed is the man who has found wisdom, and mortal is he who has seen prudence; and from her mouth, that is, wisdom, righteousness proceeds, and he bears law and mercy on his tongue. For the energy of the one Lord, who is the power and wisdom of God, is both the law and the gospel; and he whom the law has begotten in fear is merciful for salvation. Let alms and faith and truth not fail you, and fasten them around your neck.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱοθεσίᾳ","severity":"info","text":"The term 'υἱοθεσίᾳ' (adoption) here denotes spiritual adoption into the elect, a concept Clement develops from Pauline usage (cf. Rom 8:23) to describe the highest stage of Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γενέσθω μοι κύριος εἰς θεόν","severity":"info","text":"The prayer 'Let the Lord become God for me' echoes LXX Psalm 117 (118):28, a liturgical acclamation of divine sovereignty, here adapted to mark the aspirant's transition from fear to love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's 'apostle' is likely Paul; the 'passage concerning the Jews' may refer to a lost or paraphrased Pauline fragment, as no exact parallel survives in the canonical epistles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a spiritual ascent (slave → servant → son → adopted friend) to a citation of the apostle, then to a gnomic conclusion on law and gospel as one divine energy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's identification of law and gospel as the 'energy of the one Lord' anticipates later Alexandrian theology (Origen, Didymus) and was influential in shaping early Christian views on the unity of Scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαναβαίη","severity":"caution","text":"The verb 'ἐπαναβαίη' (ascend further) is ambiguous: it may refer to moral progress, liturgical advancement, or a stage in esoteric knowledge (gnosis). The translation 'ascend further' is neutral but the precise referent is unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' and the exact source of the Jewish passage are uncertain; it may be a paraphrase or a lost text.","The phrase 'ἐπαναβαίη' could denote either spiritual or ecclesial ascent; Clement does not specify.","The prayer 'γενέσθω μοι κύριος εἰς θεόν' is adapted from a psalm but its precise liturgical context in Clement's community is unknown."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"ὁμοίως δὲ τῷ Παύλῳ ἡ προφητεία ὀνειδίζει τὸν λαὸν ὡς μὴ συνιέντα τὸν νόμον. σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν, οὐκ ἔστι φόβος θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν. οἴδαμεν δὲ ὅτι καλὸς ὁ νόμος, ἐάν τις αὐτῷ νομίμως χρήσηται· οἳ δὲ θέλοντες εἶναι νομοδιδάσκαλοι οὐ νοοῦσι, φησὶν ὁ ἀπόστολος, οὔτε ἃ λέγουσιν οὔτε περὶ τίνων διαβεβαιοῦνται, τὸ δὲ τέλος τῆς παραγγελίας ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου. Ἡ μὲν οὖν κατὰ Μωυσέα φιλοσοφία τετραχῇ τέμνεται, εἴς τε τὸ ἱστορικὸν καὶ τὸ κυρίως λεγόμενον νομοθετικόν, ἅπερ ἂν εἴη τῆς ἠθικῆς πραγματείας ἴδια, τὸ τρίτον δὲ εἰς τὸ ἱερουργικόν, ὅ ἐστιν ἤδη τῆς φυσικῆς θεωρίας· καὶ τέταρτον ἐπὶ πᾶσι τὸ θεολογικὸν εἶδος, ἡ ἐποπτεία, ἥν φησιν ὁ Πλάτων τῶν μεγάλων ὄντως εἶναι μυστηρίων, Ἀριστοτέλης δὲ τὸ εἶδος τοῦτο μετὰ τὰ φυσικὰ καλεῖ. καὶ ἥ γε κατὰ Πλάτωνα διαλεκτική, ὥς φησιν ἐν τῷ Πολι τικῷ, τῆς τῶν ὄντων δηλώσεως εὑρετική τίς ἐστιν ἐπιστήμη, κτητὴ δὲ αὕτη τῷ σώφρονι οὐχ ἕνεκα τοῦ λέγειν τε καὶ πράττειν τι τῶν πρὸς τοὺς ἀνθρώπους, ὥσπερ οἱ νῦν διαλεκτικοὶ περὶ τὰ σοφιστικὰ ἀσχολούμενοι ποιοῦσιν, ἀλλὰ τοῦ τῷ θεῷ κεχαρισμένα μὲν λέγειν δύνασθαι, κεχαρισμένα δὲ πράττειν, τὸ πᾶν εἰς δύναμιν. μικτὴ δὲ φιλοσοφίᾳ οὖσα τῇ ἀληθεῖ ἡ ἀληθὴς διαλεκτικὴ ἐπισκοποῦσα τὰ πράγματα καὶ τὰς δυνάμεις καὶ τὰς ἐξουσίας δοκιμάζουσα ὑπεξαναβαίνει ἐπὶ τὴν","english":"Similarly, the prophecy rebukes the people, as Paul does, for not understanding the law. \"Their ways are brokenness and misery, and they have not known the way of peace; there is no fear of God before their eyes. Claiming to be wise, they have become foolish.\" But we know that the law is good, if one uses it lawfully; yet those who wish to be teachers of the law do not understand, says the apostle, either what they say or what they affirm. The end of the commandment is love from a pure heart, a good conscience, and unfeigned faith. Now the philosophy according to Moses is divided into four parts: the historical, the properly so-called legislative (which would belong to ethical treatment), the third into the hierurgical (which is already part of physical contemplation), and fourth, over all, the theological form, the epopteia, which Plato says is truly of the great mysteries, and Aristotle calls this form \"after the physics.\" And dialectic according to Plato, as he says in the *Statesman*, is a certain science of discovery for the revelation of beings, and it is attainable by the temperate person not for the sake of speaking and doing something concerning human affairs, as the current dialecticians do, busying themselves with sophistic matters, but for the sake of being able to say things pleasing to God and to do things pleasing to God, the whole to the best of one's ability. And being a mixed philosophy with the true one, true dialectic, examining things, powers, and authorities, and testing them, ascends to the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σύντριμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν, καὶ ὁδὸν εἰρήνης οὐκ ἔγνωσαν","severity":"info","text":"Clement conflates or adapts prophetic language; the phrasing echoes LXX Isaiah and Hosea, but no single verse is quoted exactly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐποπτεία","severity":"info","text":"Epopteia is the highest grade of initiation in the Eleusinian mysteries; Clement uses it to denote the theological summit of Mosaic philosophy, aligning it with Platonic and Aristotelian categories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ θεολογικὸν εἶδος, ἡ ἐποπτεία","severity":"info","text":"Clement adapts the Platonic-Aristotelian division of philosophy (ethics, physics, theology) to the Mosaic law, claiming a fourfold structure: historical, legislative, hierurgical, and theological.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀριστοτέλης δὲ τὸ εἶδος τοῦτο μετὰ τὰ φυσικὰ καλεῖ","severity":"info","text":"Clement refers to Aristotle's 'Metaphysics' (τὰ μετὰ τὰ φυσικά) as the discipline after physics, showing his familiarity with the Peripatetic classification of sciences.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ μὲν οὖν κατὰ Μωυσέα φιλοσοφία τετραχῇ τέμνεται","severity":"info","text":"This passage introduces a systematic division of Mosaic philosophy into four parts, a key structural moment in Clement's argument for the harmony of Greek philosophy and biblical wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῷ Πολιτικῷ","severity":"caution","text":"Clement attributes the definition of dialectic to Plato's 'Statesman' (Πολιτικός), but no extant Platonic dialogue of that name contains this passage; it may be a lost work or a misattribution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic rebuke is unclear; it may be a composite or paraphrase. The reference to Plato's 'Statesman' is problematic, as no such text survives."],"confidence":"high","notes":[]},{"i":130,"ref":"p130","source":"πάντων κρατίστην οὐσίαν τολμᾷ τε ἐπέκεινα ἐπὶ τὸν τῶν ὅλων θεόν, οὐκ ἐμπειρίαν τῶν θνητῶν, ἀλλ' ἐπιστήμην τῶν θείων καὶ οὐρανίων ἐπαγγελλομένη, ᾗ συνέπεται καὶ ἡ περὶ τῶν ἀνθρωπείων περί τε τοὺς λόγους καὶ τὰς πράξεις οἰκεία χρῆσις. εἰκότως ἄρα καὶ ἡ γραφὴ τοιούτους τινὰς ἡμᾶς διαλεκτικοὺς οὕτως ἐθέλουσα γενέσθαι παραινεῖ· γίνεσθε δὲ δόκιμοι τραπεζῖται, τὰ μὲν ἀποδοκιμάζοντες, τὸ δὲ καλὸν κατέχοντες· αὕτη γὰρ τῷ ὄντι ἡ διαλεκτικὴ φρόνησίς ἐστι περὶ τὰ νοητὰ διαιρετική, ἑκάστου τῶν ὄντων ἀμίκτως τε καὶ εἰλικρινῶς τοῦ ὑποκειμένου δεικτική, ἢ δύναμις περὶ τὰ τῶν πραγμάτων γένη διαιρετική, μέχρι τῶν ἰδικωτάτων καταβαίνουσα, παρεχομένη ἕκαστον τῶν ὄντων καθαρὸν οἷον ἔστι φαίνεσθαι. διὸ καὶ μόνη αὕτη ἐπὶ τὴν ἀληθῆ σοφίαν χειραγωγεῖ, ἥτις ἐστὶ δύναμις θεία, τῶν ὄντων ὡς ὄντων γνωστική, τὸ τέλειον ἔχουσα, παντὸς πάθους ἀπηλλαγμένη, οὐκ ἄνευ τοῦ σωτῆρος τοῦ καταγαγόντος ἡμῶν τῷ θείῳ λόγῳ τοῦ ὁρατικοῦ τῆς ψυχῆς τὴν ἐπιχυθεῖσαν ἐκ φαύλης ἀναστροφῆς ἄγνοιαν ἀχλυώδη καὶ τὸ βέλτιστον ἀποδεδωκότος, ὄφρ' εὖ γινώσκοιμεν ἠμὲν θεὸν ἠδὲ καὶ ἄνδρα. οὗτός ἐστιν ὁ τῷ ὄντι δείξας ὅπως τε γνωστέον ἑαυτούς, οὗτος ὁ τῶν ὅλων τὸν πατέρα ἐκκαλύπτων, ᾧ ἂν βούληται, καὶ ὡς οἷόν τε τὴν ἀνθρωπίνην φύσιν χωρῆσαι νοεῖν· οὐδεὶς γὰρ ἔγνω τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀπο1.28.179.1 καλύψῃ. εἰκότως ἄρα ὁ ἀπόστολος κατὰ ἀποκάλυψιν φησὶν ἐγνωκέναι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ.","english":"It dares to place the most excellent substance beyond all things, directing it toward the God of the universe, professing not experience of mortal things but knowledge of divine and heavenly matters, to which is attached the proper use of human affairs, both in words and actions. Reasonably, therefore, Scripture also exhorts us to become such dialecticians: \"Be approved money-changers, rejecting some things and retaining the good.\" For this is truly dialectical prudence, which distinguishes intelligible things, showing each of the beings unmixed and purely as it is, or a power that distinguishes the genera of things, descending to the most specific, presenting each being pure as it is. Hence, this alone leads to true wisdom, which is a divine power, knowing beings as beings, possessing perfection, free from every passion, not without the Savior who, by the divine word, has removed from the visionary part of our soul the misty ignorance poured in from base conduct and restored the best, so that we might well know both God and man. This is the one who truly showed how we must know ourselves, this is the one who reveals the father of all, to whomever he wishes, and as far as human nature can comprehend; for no one has known the son except the father, nor the father except the son and to whom the son reveals. Reasonably, therefore, the apostle says he has known the mystery according to revelation, as I have previously written briefly, to which you can, by reading, understand my understanding in the mystery of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διαλεκτικοὺς","severity":"info","text":"Clement uses 'dialecticians' to denote those skilled in logical distinction, a key term in his fusion of Greek philosophy and Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γίνεσθε δὲ δόκιμοι τραπεζῖται","severity":"info","text":"This phrase, 'Be approved money-changers,' is not a direct biblical quotation but likely a paraphrase or adaptation of a saying attributed to Jesus or Paul, reflecting Clement's exegetical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν τῶν ὅλων θεόν","severity":"info","text":"Clement's reference to 'the God of the universe' aligns with Middle Platonic cosmology, where a transcendent first principle is distinguished from the material world.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐδεὶς γὰρ ἔγνω τὸν υἱὸν εἰ μὴ ὁ πατήρ","severity":"info","text":"This mutual knowledge of Father and Son echoes Johannine theology (e.g., John 1:1-18) and anticipates later Trinitarian formulations, though Clement's language remains fluid.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰκότως ἄρα","severity":"info","text":"The repeated phrase 'Reasonably, therefore' (εἰκότως ἄρα) marks a logical conclusion, structuring Clement's argument that dialectic leads to true wisdom and revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ μυστήριον","severity":"info","text":"Clement's use of 'mystery' (μυστήριον) reflects the Alexandrian tradition of esoteric Christian teaching, later influential on Origen and the catechetical school.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γίνεσθε δὲ δόκιμοι τραπεζῖται' is not a known biblical verse; its source is uncertain, possibly a lost saying or Clement's own formulation.","The identity of 'the apostle' in the final sentence is ambiguous; likely Paul, but Clement does not specify the epistle."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"πρὸς ὃ δύνασθε εἶπεν, ἐπεὶ ᾔδει τινὰς γάλα μόνον εἰληφότας, οὐδέπω δὲ καὶ βρῶμα, αὐτίκα οὐχ ἁπλῶς γάλα. τετραχῶς δὲ ἡμῖν ἐκληπτέον καὶ τοῦ νόμου τὴν βούλησιν, ** ἢ ὡς σημεῖον ἐμφαίνουσαν ἢ ὡς ἐντολὴν κυροῦσαν εἰς πολιτείαν ὀρθὴν ἢ θεσπίζουσαν ὡς προφητείαν. ἀνδρῶν δὲ εὖ οἶδ' ὅτι τὰ τοιαῦτα διακρίνειν τε καὶ λέγειν· οὐ γὰρ δὴ μία Μύκονος ἡ πᾶσα πρὸς νόησιν γραφή, ᾗ φασιν οἱ παροιμιαζόμενοι· διαλεκτικώτερον δὲ ὡς ἔνι μάλιστα προσιτέον αὐτῇ, τὴν ἀκολουθίαν τῆς θείας διδασκαλίας θηρωμένοις. Ὅθεν παγκάλως ὁ παρὰ τῷ Πλάτωνι Αἰγύπτιος ἱερεύς· ὦ Σόλων, Σόλων, εἶπεν, Ἕλληνες ὑμεῖς αἰεὶ παῖδές ἐστε, οὐδ' ἡντινοῦν ἐν ταῖς ψυχαῖς ἔχοντες δι' ἀρχαίαν ἀκοὴν παλαιὰν δόξαν, γέρων δὲ Ἑλλήνων οὐκ ἔστιν οὐδείς· γέροντας, οἶμαι, εἰπὼν τοὺς τὰ πρεσβύτερα, τουτέστι τὰ ἡμέτερα, εἰδότας, ὡς ἔμπαλιν νέους τοὺς τὰ νεώτερα καὶ ὑπὸ Ἑλλήνων ἐπιτετηδευμένα, τὰ χθὲς καὶ πρῴην γενό1.29.180.3 μενα, ὡς παλαιὰ καὶ ἀρχαῖα ἱστοροῦντας. ἐπήγαγεν οὖν μάθημα χρόνῳ πολιόν, κατὰ βαρβαρικόν τινα τρόπον ἀπλάστῳ καὶ οὐκ εὐκρινεῖ χρωμένων ἡμῶν τῇ μεταφορᾷ. ἀτεχνῶς γοῦν οἱ εὐγνώμονες ὅλῳ τῷ πλάσματι τῷ τῆς ἑρμηνείας προσίασιν· ἐπὶ δὲ τῶν Ἑλλήνων φησὶ τὴν οἴησιν αὐτῶν παίδων βραχύ τι διαφέρειν μύθων· οὐ γὰρ μύθων παιδικῶν ἐξακουστέον οὐδὲ μὴν τῶν τοῖς παισὶ γενομένων μύθων· παῖδας δὲ εἴρηκεν αὐτούς γε τοὺς μύθους, ὡς ἂν μικρὸν διορώντων τῶν παρ' Ἕλλησιν οἰησισόφων, αἰνιττόμενος τὸ μάθημα τὸ πολιόν, τὴν παρὰ βαρβάροις προγενεστάτην·","english":"To which he said, \"You are able,\" since he knew that some had taken only milk, not yet solid food, and thus not simply milk. And we must understand the intention of the law in four ways: either as a sign indicating something, or as a command establishing right conduct, or as a prophecy uttering a divine decree. I know well that it is for men to distinguish and speak of such things; for the whole scripture is not, as the proverb says, \"one Myconos\" for understanding; rather, one must approach it as dialectically as possible, seeking the sequence of divine teaching. Hence the Egyptian priest in Plato very beautifully said: \"O Solon, Solon, you Greeks are always children, and there is no old Greek man,\" meaning, I think, by \"old\" those who know the more ancient things—that is, our things—and conversely by \"young\" those who know the newer things practiced by the Greeks, things that happened yesterday and the day before, which they recount as ancient and old. He then added a teaching that is hoary with age, in a barbarian manner, using metaphor in an artless and unclear way. Indeed, the well-disposed approach the entire fabric of interpretation straightforwardly; but concerning the Greeks, he says that their conceit differs little from children's tales. For one must not understand it as childish myths, nor as myths that happened to children; rather, he called the myths themselves \"children,\" as if those who consider themselves wise among the Greeks see little, hinting at the ancient teaching, the most ancient among the barbarians.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γάλα","severity":"info","text":"Clement uses 'milk' (γάλα) as a metaphor for elementary instruction, contrasting it with 'solid food' (βρῶμα) for advanced knowledge. This reflects a common catechetical trope in early Christian pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τετραχῶς","severity":"info","text":"Clement introduces a fourfold scheme for interpreting the law: as sign, command, prophecy, or divine decree. This anticipates later fourfold exegesis (literal, allegorical, moral, anagogical) but is here applied specifically to Mosaic law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἰγύπτιος ἱερεύς","severity":"info","text":"Clement quotes Plato's Timaeus (22b) where an Egyptian priest tells Solon that Greeks are perpetual children. Clement reinterprets 'old' as those knowing ancient (barbarian) wisdom, aligning Greek philosophy with biblical revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Plato Timaeus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μύκονος","severity":"info","text":"The proverb 'one Myconos' (μία Μύκονος) refers to the island Mykonos, proverbially uniform or monotonous. Clement denies that Scripture is uniform, insisting on dialectical approach to discern its varied meanings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"διαλεκτικώτερον","severity":"info","text":"Clement advocates a dialectical approach to Scripture, seeking the 'sequence of divine teaching' (ἀκολουθίαν τῆς θείας διδασκαλίας). This reflects his Alexandrian method of harmonizing philosophy and exegesis, influential on later Christian hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ ἁπλῶς γάλα","severity":"caution","text":"The phrase 'not simply milk' is ambiguous: Clement may mean that milk is not to be taken literally as mere milk, or that the metaphor requires nuanced interpretation. The Greek syntax is elliptical, leaving the exact sense open.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐχ ἁπλῶς γάλα' could mean either 'not simply milk' (i.e., milk is a metaphor) or 'not milk in a simple sense' (i.e., the metaphor is complex). The reading adopted follows the English draft's 'not simply milk'.","The fourfold division of law (τετραχῶς) is introduced but not fully elaborated; the text breaks off with a lacuna marked by **, leaving the fourth category unclear."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"ἀλήθειαν, ᾧ ῥήματι ἀντέθηκε τὸ παῖς μῦθος, τὸ μυθικὸν τῆς τῶν νεωτέρων ἐπιβολῆς διελέγχων ὡς δίκην παίδων μηδὲν πρεσβύτερον ἐχούσης, ἄμφω κοινῶς τοὺς μύθους αὐτῶν καὶ τοὺς λόγους παιδικοὺς εἶναι παριστάς. θείως τοίνυν ἡ δύναμις ἡ τῷ Ἑρμᾷ κατὰ ἀποκάλυψιν λαλοῦσα τὰ ὁράματα φησὶ καὶ τὰ ἀποκαλύμματα διὰ τοὺς διψύχους, τοὺς διαλογιζομένους ἐν ταῖς καρδίαις αὐτῶν, εἰ ἄρα ἔστι ταῦτα ἢ οὐκ ἔστιν. ὁμοίως δὲ καὶ ἐκ τῆς πολυμαθοῦς περιουσίας ἀποδείξεις ἰσχυροποιοῦσι καὶ βεβαιοῦσι καὶ θεμελιοῦσι τοὺς λόγους τοὺς ἀποδεικτι1.29.181.3 κούς, ὅσον ἔτι αἱ αὐτῶν ὡς νέων φρένες ἠερέθονται. λαμπτὴρ ἄρα ἐντολὴ ἀγαθή, κατὰ τὴν γραφήν, νόμος δὲ φῶς ὁδοῦ· ὁδοὺς γὰρ βιότητος ἐλέγχει παιδεία.\n\nνόμος ὁ πάντων βασιλεὺς θνατῶν τε καὶ ἀθανάτων, λέγει Πίνδαρος. ἐγὼ δὲ τὸν θέμενον τὸν νόμον διὰ τούτων ἐξακούω καὶ τό γε Ἡσιόδειον ἐπὶ τοῦ πάντων λελέχθαι θεοῦ λαμβάνω, εἰ καὶ στοχαστικῶς εἴρηται τῷ ποιητῇ, ἀλλ' οὐ καταληπτικῶς· τόνδε γὰρ ἀνθρώποισι νόμον διέταξε Κρονίων, ἰχθύσι μὲν καὶ θηρσὶ καὶ οἰωνοῖς πετεηνοῖς, ἐσθέμεν ἀλλήλους, ἐπεὶ οὐ δίκη ἐστὶ μετ' αὐτῶν· ἀνθρώποισι δ' ἔδωκε δίκην, ἣ πολλὸν ἀρίστη. εἴτ' οὖν τὸν ἅμα τῇ γενέσει φησὶ νόμον εἴτε καὶ τὸν αὖθις δοθέντα, πλὴν ἐκ θεοῦ ὅ τε τῆς φύσεως ὅ τε τῆς μαθήσεως νόμος, εἷς ὤν, ὡς καὶ Πλάτων ἐν τῷ Πολιτικῷ ἕνα τὸν νομοθέτην φησίν, ἐν δὲ τοῖς Νόμοις ἕνα τὸν συνήσοντα τῶν μουσικῶν, διὰ τούτων διδά1.29.182.2 σκων τὸν λόγον εἶναι ἕνα καὶ τὸν θεὸν ἕνα. Μωυσῆς δὲ φαίνεται τὸν κύριον διαθήκην καλῶν, ἰδοὺ ἐγώ, λέγων, ἡ διαθήκη μου μετὰ σοῦ·","english":"Truth, to which he opposed the word \"childish myth,\" refuting the mythical element of the younger men's undertaking as having nothing older, like children, and presenting both their myths and their arguments as childish. Divinely, then, the power speaking to Hermas in revelation says that the visions and revelations are for the double-minded, those who debate in their hearts whether these things exist or not. Similarly, from the abundance of learning, demonstrations strengthen, confirm, and ground demonstrative arguments, as long as their minds, like those of the young, are unsettled. A lamp, then, is a good commandment, according to Scripture, and law is the light of the path; for education examines the ways of life.\n\n\"Law, the king of all, mortals and immortals,\" says Pindar. And I understand the one who established the law through these words, and I take the Hesiodic saying as spoken of the god of all, even if spoken by the poet conjecturally, but not comprehensively: \"For this law the son of Cronos ordained for men: for fish and beasts and winged birds to eat one another, since there is no justice among them; but to men he gave justice, which is far best.\" Whether he speaks of the law that comes with birth or the one given later, both the law of nature and the law of learning are from God, being one, just as Plato in the *Statesman* says there is one lawgiver, and in the *Laws* one who will understand the musical matters, teaching through these that the Word is one and God is one. And Moses appears to call the Lord a covenant, saying, \"Behold, I am my covenant with you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παῖς μῦθος","severity":"info","text":"Clement contrasts 'truth' (ἀλήθειαν) with 'childish myth' (παῖς μῦθος), using the term to dismiss opponents' arguments as immature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαμπτὴρ ἄρα ἐντολὴ ἀγαθή","severity":"info","text":"Clement cites a scriptural phrase, 'A lamp, then, is a good commandment,' likely from the Old Testament, though the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑρμᾷ","severity":"info","text":"Hermas refers to the Shepherd of Hermas, a second-century Christian apocalyptic work. Clement uses it to support his argument about revelation for the double-minded.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πίνδαρος","severity":"info","text":"Clement quotes Pindar's line 'Law, the king of all, mortals and immortals' to align Greek poetic tradition with his Christian view of divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡσιόδειον","severity":"info","text":"Clement cites Hesiod's Works and Days on law and justice, interpreting it as referring to the one God, despite the poet's conjectural manner.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement references Plato's Statesman and Laws to argue for a single lawgiver and a single God, showing his method of using Greek philosophy to support Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἰδοὺ ἐγώ, λέγων, ἡ διαθήκη μου μετὰ σοῦ' is attributed to Moses but its exact scriptural source is unclear; it may be a paraphrase of Exodus or another covenant passage."],"confidence":"high","notes":[]},{"i":133,"ref":"p133","source":"ἐπεὶ καὶ πρότερον εἶπεν διαθήκην, παραινεῖ μὴ ζητεῖν αὐτὴν ἐν γραφῇ. ἔστι γὰρ διαθήκη ἣν ὁ αἴτιος τοῦ παντὸς θεὸς τίθεται (θεὸς δὲ παρὰ τὴν θέσιν εἴρηται), αὐτὸς ὁ ποιήσας κατὰ τάξιν τὴν διακόσμησιν. ἐν δὲ τῷ Πέτρου Κηρύγματι εὕροις ἂν νόμον καὶ λόγον τὸν κύριον προσαγορευόμενον. Ἀλλ' ὁ μὲν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων πρῶτος ἡμῖν Στρωματεὺς ἐνταυθοῖ περιγεγράφθω.\n\nΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΔΕΥΤΕΡΟΣ Ἑξῆς δ' ἂν εἴη διαλαβεῖν, ἐπεὶ κλέπτας τῆς βαρβάρου φιλοσοφίας Ἕλληνας εἶναι προσεῖπεν ἡ γραφή, ὅπως τοῦτο δι' ὀλίγων δειχθήσεται. οὐ γὰρ μόνον τὰ παράδοξα τῶν παρ' ἡμῖν ἱστορουμένων ἀπομιμουμένους ἀναγράφειν αὐτοὺς παραστήσομεν, πρὸς δὲ τὰ κυριώτατα τῶν δογμάτων σκευωρουμένους καὶ παραχαράσσοντας, προγενεστέρων οὐσῶν τῶν παρ' ἡμῖν γραφῶν, ὡς ἀπεδείξαμεν, διελέγξομεν ἔν τε τοῖς περὶ πίστεως περί τε σοφίας γνώσεώς τε καὶ ἐπιστήμης ἐλπίδος τε καὶ ἀγάπης περί τε μετανοίας καὶ ἐγκρατείας καὶ δὴ καὶ φόβου θεοῦ (σμῆνος ἀτεχνῶς τῶν ἀληθείας ἀρετῶν)· ὅσα τε ἀπαιτήσει ἡ κατὰ τὸν τόπον τὸν προκείμενον ὑποσημείωσις, περιληφθήσεται καὶ ὡς τὰ μάλιστα τὸ ἐπικεκρυμμένον τῆς βαρβάρου φιλοσοφίας, τὸ συμβολικὸν τοῦτο καὶ αἰνιγματῶδες εἶδος, ἐζήλωσαν οἱ πραγματικῶς τὰ τῶν ἀρχαίων φιλοσοφήσαντες, χρησιμώτατον, μᾶλλον δὲ ἀναγκαιότατον τῇ γνώσει τῆς ἀληθείας ὑπάρχον. ἐπὶ τούτοις ἀκόλουθον οἶμαι ὑπὲρ ὧν κατατρέχουσιν ἡμῶν Ἕλληνες ἀπολογήσασθαι ὀλίγαις συγχρωμένους γραφαῖς, εἴ πως ἠρέμα καὶ ὁ Ἰουδαῖος ἐπαΐων ἐπιστρέψαι δυνηθείη ἐξ ὧν ἐπίστευσεν εἰς ὃν οὐκ ἐπίστευσεν.","english":"Since he previously spoke of a covenant, he advises not to seek it in writing. For there is a covenant which the God who is the cause of all things establishes (and God is named from the act of placing), he himself who made the ordering of the universe. And in the Preaching of Peter you would find law and word called the Lord. But let the first Stromateus of our Gnostic Commentaries according to the true philosophy be concluded here.\n\nCLEMENT'S STROMATA, BOOK TWO. Next it would be necessary to discuss, since Scripture declared the Greeks to be thieves of the barbarian philosophy, how this will be shown in few words. For we will not only demonstrate that they record imitations of the paradoxical things narrated among us, but we will also refute them as they contrive and counterfeit the most essential doctrines, since our scriptures are earlier, as we have shown, both in matters concerning faith, and concerning wisdom, knowledge, and science, hope and love, and concerning repentance and self-control, and indeed also fear of God (a veritable swarm of the virtues of truth). And whatever the annotation on the present topic will require will be included, and also how those who philosophized in a practical manner about the things of the ancients emulated especially the hidden character of the barbarian philosophy, this symbolic and enigmatic form, which is most useful, indeed most necessary, for the knowledge of truth. After these things, I think it is fitting to defend ourselves against the Greeks who attack us for using few scriptures, if somehow gently even the Jew who hears might be able to turn from what he believed to what he did not believe.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διαθήκην","severity":"info","text":"Clement uses διαθήκην (covenant) in a theological sense, likely referring to the Mosaic or Christian covenant, but he denies it is to be sought in writing, possibly alluding to a spiritual or unwritten tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεὸς","severity":"info","text":"Clement derives θεὸς (God) from θέσις (placing), a folk etymology common in patristic literature, emphasizing God as the establisher of the cosmic order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρου Κηρύγματι","severity":"info","text":"The Preaching of Peter (Κήρυγμα Πέτρου) is an early Christian apocryphal work, cited here to support the identification of law and word with the Lord, reflecting Clement's use of non-canonical sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτος ἡμῖν Στρωματεὺς","severity":"info","text":"This passage marks the conclusion of Book 1 of the Stromata, with a clear transition to Book 2, as indicated by the heading and the phrase 'let the first Stromateus be concluded here.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλέπτας τῆς βαρβάρου φιλοσοφίας","severity":"info","text":"Clement accuses Greeks of stealing from barbarian (i.e., Jewish and Christian) philosophy, a common apologetic trope in early Christian literature, asserting the priority of Hebrew wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαῖος","severity":"info","text":"Clement expresses hope that even a Jew, upon hearing the defense, might convert from his former beliefs to Christianity, reflecting the apologetic and missionary context of the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'covenant' (διαθήκην) not to be sought in writing is ambiguous; it may refer to a specific biblical covenant or a broader spiritual principle.","The phrase 'the annotation on the present topic' (ἡ κατὰ τὸν τόπον τὸν προκείμενον ὑποσημείωσις) is vague, possibly referring to Clement's own exegetical notes or a lost source."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"διαδέξεται δὲ εἰκότως τοὺς γενναίους τῶν φιλοσόφων ἔλεγχος ἀγαπητικὸς τοῦ βίου τε αὐτῶν καὶ τῆς εὑρέσεως τῶν καινῶν δογμάτων, οὐκ ἀμυνομένων ἡμῶν τοὺς κατηγόρους (πολλοῦ γε καὶ δεῖ, τοὺς εὐλογεῖν μεμαθηκότας τοὺς καταρωμένους, κἂν βλασφήμους κενῶς καταφέρωσιν ἡμῶν λόγους), ἀλλ' εἰς ἐπιστροφὴν τὴν ἐκείνων αὐτῶν, εἴ πως ἐπαισχυνθεῖεν οἱ πάνσοφοι δι' ἐλέγχου βαρβάρου σωφρονισθέντες, ὡς διιδεῖν ὀψὲ γοῦν δυνηθῆναι, ὁποῖα ἄρα εἴη τὰ μαθήματα, ἐφ' ἃ στέλλονται τὰς ἀποδημίας τὰς διαποντίους. ὧν μὲν γὰρ δὴ κλέπται, καὶ δὴ καὶ ταῦτα ἀποδεικτέα περιαιρεθείσης αὐτοῖς τῆς φιλαυτίας, ἃ δὲ αὐτοὶ διζησάμενοι ἑαυτοὺς ἐξευρηκέναι φρυάττονται, τούτων ὁ ἔλεγχος· κατ' ἐπακολούθημα δὲ καὶ περὶ τῆς ἐγκυκλίου καλουμένης παιδείας, εἰς ὅσα εὔχρηστος, περί τε ἀστρολο2.1.2.4 γικῆς καὶ μαθηματικῆς καὶ μαγικῆς γοητείας τε ἐπιδραμητέον. αὐχοῦσι γὰρ δὴ καὶ ἐπὶ ταῖσδε οἱ Πανέλληνες ὡς μεγίσταις ἐπιστήμαις. ὃς δ' ἐλέγχει μετὰ παρρησίας εἰρηνοποιεῖ. ἔφαμεν δὲ πολλάκις ἤδη μήτε μεμελετηκέναι μήτε μὴν ἐπιτηδεύειν ἑλληνίζειν· ἱκανὸν γὰρ δὴ τοῦτο ἀποδημαγωγεῖν τῆς ἀληθείας τοὺς πολλούς, τὸ δὲ τῷ ὄντι φιλοσόφημα οὐκ εἰς τὴν γλῶσσαν, ἀλλ' εἰς τὴν γνώμην ὀνήσει τοὺς ἐπαΐοντας. δεῖ δ', οἶμαι, τὸν","english":"He will fittingly succeed the noble among the philosophers with a refutation that is loving toward their life and toward the discovery of new doctrines, not because we are defending ourselves against our accusers (far from it; indeed, we who have learned to bless those who curse us, even if they vainly bring down blasphemous words against us), but for the conversion of those very persons themselves, if only the all-wise might be shamed, disciplined by a barbarian refutation, so that at last they might be able to perceive what kind of teachings those are toward which they set out on their overseas journeys. For some of these they have stolen, and indeed these must be demonstrated, once their self-love is removed; but as for those which they, after searching for themselves, boast to have discovered, this is the refutation of them. By consequence, we must also run through the so-called encyclical education, to the extent it is useful, and concerning astrology, mathematics, and the sorcery of magic. For the Panhellenes boast of these as the greatest sciences. He who refutes with frankness makes peace. We have already said many times that we have neither practiced nor do we cultivate speaking Greek; for this is sufficient to demagogue the truth away from the many, but the true philosophical pursuit will benefit those who understand not in language but in judgment. It is necessary, I think, that the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔλεγχος ἀγαπητικὸς","severity":"info","text":"Clement’s phrase 'loving refutation' (ἔλεγχος ἀγαπητικὸς) combines the forensic term for cross-examination with the Christian virtue of love, framing philosophical critique as a charitable act aimed at conversion, not mere victory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πανέλληνες","severity":"info","text":"Clement uses 'Panhellenes' to denote Greek intellectuals who pride themselves on encyclical studies, astrology, mathematics, and magic—disciplines he will critique as derivative of barbarian wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατ' ἐπακολούθημα","severity":"info","text":"The phrase 'by consequence' (κατ' ἐπακολούθημα) signals a logical transition: Clement moves from refuting stolen doctrines to evaluating encyclical education, showing his systematic method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰς ἐπιστροφὴν","severity":"info","text":"Clement’s aim of 'conversion' (ἐπιστροφή) echoes Platonic and Pauline language of turning the soul toward truth, aligning his philosophical critique with spiritual transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βαρβάρου","severity":"caution","text":"Clement calls his refutation 'barbarian' (βαρβάρου), a term that can mean non-Greek or foreign; here it likely refers to Christian (i.e., Hebrew and apostolic) wisdom, but the precise referent is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'noble among the philosophers' (τοὺς γενναίους τῶν φιλοσόφων) is unspecified; Clement may refer to specific schools or a general class.","The phrase 'barbarian refutation' (βαρβάρου ἐλέγχου) could denote Christian or Jewish sources, but Clement does not specify."],"confidence":"high","notes":[]},{"i":135,"ref":"p135","source":"ἀληθείας κηδόμενον οὐκ ἐξ ἐπιβολῆς καὶ φροντίδος τὴν φράσιν συνθεῖναι, πειρᾶσθαι δὲ ὀνομάζειν μόνον ὡς δύναται ὃ βούλεται· τοὺς γὰρ τῶν λέξεων ἐχομένους καὶ περὶ ταύτας ἀσχολουμένους διαδιδράσκει τὰ πράγματα. γεωργοῦ μὲν οὖν ἴδιον τὸ ἐν ἀκάνθαις φυόμενον ῥόδον ἀβλαβῶς λαβεῖν καὶ τεχνίτου τὸν ἐν ὀστρείου σαρκὶ κατορωρυγμένον μαργαρίτην ἐξευρεῖν, φασὶ δὲ καὶ τὰς ὄρνιθας ἡδίστην ἔχειν τὴν σαρκὸς ποιότητα, ὅτε οὐκ ἀφθόνου τροφῆς παρατεθείσης αὐταῖς αἱ δὲ σκαλεύουσαι τοῖς ποσὶν ἐκλέγονται μετὰ πόνου τὰς τροφάς. εἴ τις οὖν τοῦ ὁμοίου θεωρητικὸς ἐν πολλοῖς τοῖς πιθανοῖς τε καὶ Ἑλληνικοῖς τὸ ἀληθὲς διαλεληθέναι † ποθεῖ, καθάπερ ὑπὸ τοῖς μορμολυκείοις τὸ πρόσωπον τὸ ἀληθινόν, πολυπραγμονήσας θηράσεται. φησὶ γὰρ ἐν τῷ ὁράματι τῷ Ἑρμᾷ ἡ δύναμις ἡ φανεῖσα· ὃ ἐὰν ἐνδέχηταί σοι ἀποκαλυφθῆναι, ἀποκαλυφθήσεται. Ἐπὶ δὲ σῇ σοφίᾳ μὴ ἐπαίρου, αἱ Παροιμίαι λέγουσιν, ἐν πάσαις δὲ ὁδοῖς γνώριζε αὐτήν, ἵνα ὀρθοτομῇ τὰς ὁδούς σου· ὁ δὲ πούς σου οὐ μὴ προσκόπτῃ. βούλεται μὲν γὰρ διὰ τούτων δεῖξαι ἀκόλουθα δεῖν γενέσθαι τῷ λόγῳ τὰ ἔργα, ἤδη δὲ ἐμφαίνειν χρῆναι τὸ ἐξ ἁπάσης παιδείας χρήσιμον ἐκλεγομένους ἡμᾶς ἔχειν. αἱ δὴ ὁδοὶ σοφίας ποικίλαι ὀρθοτομεῖν ἐπὶ τὴν ὁδὸν τῆς ἀληθείας, ὁδὸς δὲ ἡ πίστις· ὁ δὲ πούς σου μὴ προσκοπτέτω, λέγει περί τινων ἐναντιοῦσθαι δοκούντων τῇ μιᾷ καὶ θείᾳ τῇ προνοητικῇ διοικήσει. ὅθεν ἐπάγει·","english":"concerned for truth, not to compose his phrasing from design and care, but to try only to name as best he can what he wishes; for those who cling to words and busy themselves with them let the facts escape them. It is, then, the farmer's task to take unharmed the rose that grows among thorns, and the craftsman's to find the pearl buried in the flesh of an oyster; and they say that birds have the most pleasant quality of flesh when, not because abundant food is set before them, but as they scratch with their feet and pick out their food with effort. If, therefore, anyone is capable of seeing the similar, and in many plausible and Greek things the truth lies hidden, as the true face lies hidden under the masks, he will hunt it down by diligent inquiry. For in the vision of Hermas the power that appeared says: \"If it is possible for it to be revealed to you, it will be revealed.\" \"Do not exalt yourself in your wisdom,\" says the Proverbs, \"but in all ways make it known, so that you may straighten your ways; and your foot shall not stumble.\" For through these words it wishes to show that deeds must follow the word consistently, and that we must already indicate that we have selected what is useful from all education. The ways of wisdom are many; they are to be straightened toward the way of truth, and the way is faith; and \"your foot shall not stumble\" speaks concerning certain things that seem to oppose the one divine providential governance. Hence it adds:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀληθείας κηδόμενον","severity":"info","text":"The participle 'concerned for truth' introduces the ideal Christian gnostic, who prioritises substance over stylistic ornament.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Ἑρμᾷ","severity":"info","text":"Clement cites the Shepherd of Hermas (Vision 3.3.3), a second-century apocalyptic work valued in early Christian catechetical circles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ Παροιμίαι","severity":"info","text":"The quotation 'Do not exalt yourself in your wisdom' adapts Proverbs 3:5–6 LXX, urging humility and the integration of learning with right action.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μορμολυκείοις","severity":"info","text":"Mormolykeia were frightening masks or bugbears used to scare children; Clement uses the image to contrast deceptive appearances with hidden truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν ἐπάγει","severity":"info","text":"The phrase 'Hence it adds' marks a transition: Clement will now introduce a further scriptural or logical consequence to reinforce his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀρθοτομῇ","severity":"info","text":"The verb 'straighten' (ὀρθοτομέω) carries the sense of cutting a straight path; Clement uses it to describe directing diverse wisdom toward the single way of faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διαλεληθέναι † ποθεῖ' contains a crux: the verb may be corrupt or lacunose; the translation 'lies hidden' is a plausible reconstruction."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"μὴ ἴσθι φρόνιμος παρὰ σεαυτῷ, κατὰ τοὺς ἀθέους λογισμοὺς τοὺς ἀντιστασιώδεις τῇ οἰκονομίᾳ τοῦ θεοῦ, φοβοῦ δὲ τὸν μόνον δυνατὸν θεόν, ᾧ ἕπεται μηδὲν ἀντικεῖσθαι τῷ θεῷ ἄλλως τε καὶ ἡ ἐπαγωγὴ διδάσκει σαφῶς, ὅτι ὁ θεῖος φόβος ἔκκλισίς ἐστι κακοῦ. φησὶ γάρ· καὶ ἔκκλινον ἀπὸ παντὸς κακοῦ. αὕτη παιδεία σοφίας· ὃν γὰρ ἀγαπᾷ κύριος παιδεύει, ἀλγεῖν μὲν ποιῶν εἰς σύνεσιν, ἀποκαθιστὰς δὲ εἰς εἰρήνην καὶ ἀφθαρσίαν. ἡ μὲν οὖν βάρβαρος φιλοσοφία, ἣν μεθέπομεν ἡμεῖς, τελεία τῷ ὄντι καὶ ἀληθής. φησὶ γοῦν ἐν τῇ Σοφίᾳ· αὐτὸς γάρ μοι δέδωκεν τῶν ὄντων γνῶσιν ἀψευδῆ, εἰδέναι σύστασιν κόσμου καὶ τὰ ἑξῆς ἕως καὶ δυνάμεις ῥιζῶν. ἐν τούτοις ἅπασι τὴν φυσικὴν ἐμπεριείληφε θεωρίαν τὴν κατὰ τὸν αἰσθητὸν κόσμον ἁπάντων τῶν γεγονότων. ἑξῆς δὲ καὶ περὶ τῶν νοητῶν αἰνίττεται δι' ὧν ἐπάγει· ὅσα τέ ἐστι κρυπτὰ καὶ ἐμφανῆ ἔγνων· ἡ γὰρ πάντων τεχνῖτις ἐδίδαξέ με σοφία. ἔχεις ἐν βραχεῖ τὸ ἐπάγγελμα τῆς καθ' ἡμᾶς φιλοσοφίας. ἀνάγει δὲ ἡ τούτων μάθησις, μετὰ ὀρθῆς πολιτείας ἀσκηθεῖσα, διὰ τῆς πάντων τεχνίτιδος σοφίας ἐπὶ τὸν ἡγεμόνα τοῦ παντός, δυσάλωτόν τι χρῆμα καὶ δυσθήρατον, ἐξαναχωροῦν ἀεὶ καὶ πόρρω ἀφιστάμενον τοῦ διώκον2.2.5.4 τος. ὁ δὲ αὐτὸς μακρὰν ὢν ἐγγυτάτω βέβηκεν, θαῦμα ἄρρητον· θεὸς ἐγγίζων ἐγώ, φησὶ κύριος· πόρρω μὲν κατ' οὐσίαν (πῶς γὰρ ἂν συνεγγίσαι ποτὲ τὸ γεννητὸν ἀγεννήτῳ;), ἐγγυτάτω δὲ δυνάμει, ᾗ τὰ πάντα ἐγκεκόλπισται. εἰ ποιήσει τις κρύφα, φησί, τι, καὶ οὐκ ἐπόψομαι αὐτόν; καὶ δὴ πάρεστιν ἀεὶ τῇ τε ἐποπτικῇ τῇ τε εὐεργετικῇ τῇ τε παιδευτικῇ ἁπτομένη ἡμῶν δυνάμει δύναμις τοῦ θεοῦ.","english":"Do not be wise in your own eyes, according to the godless reasonings that are opposed to the economy of God, but fear the only powerful God, to whom it pertains that nothing is opposed to God; and besides, the induction clearly teaches that divine fear is an avoidance of evil. For it says: \"And turn aside from every evil.\" This is the discipline of wisdom; for the Lord disciplines whom he loves, causing pain for understanding, but restoring to peace and incorruption. Now the barbarian philosophy, which we follow, is truly perfect and true. For it says in the Wisdom: \"For he himself has given me unerring knowledge of beings, to know the constitution of the world and the rest, up to and including the powers of roots.\" In all these things he has included the natural contemplation concerning the sensible world of all that has come to be. Next, he also hints at the intelligible things through what he adds: \"I have known all that is hidden and manifest; for the wisdom that is the artificer of all things taught me.\" You have in brief the profession of our philosophy. The learning of these things, practiced with right conduct, leads through the wisdom that is the artificer of all things to the ruler of the universe, a thing hard to capture and hard to hunt, always withdrawing and standing far off from the pursuer. Yet the same, being far away, stands very near, a wondrous mystery: \"I am a God drawing near,\" says the Lord; far away in essence (for how could the generated ever come near the ungenerated?), but very near in power, by which all things are embraced. \"If someone does something in secret,\" he says, \"will I not see him?\" And indeed the power of God is always present, touching us with its power that is both observant and beneficent and disciplining.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομία","severity":"info","text":"The term 'economy' (οἰκονομία) here denotes the divine plan or dispensation, a key concept in Clement's theology, contrasting with the 'godless reasonings' that oppose it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἔκκλινον ἀπὸ παντὸς κακοῦ","severity":"info","text":"This phrase echoes Proverbs 3:7 (LXX) or a similar wisdom saying, though not an exact quotation; Clement uses it to support his argument that divine fear is avoidance of evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὸς γάρ μοι δέδωκεν τῶν ὄντων γνῶσιν ἀψευδῆ","severity":"info","text":"Clement cites a lost work titled 'Wisdom' (Σοφία), likely a Jewish or Christian apocryphon, not canonical Wisdom of Solomon; the passage describes unerring knowledge of beings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βάρβαρος φιλοσοφία","severity":"info","text":"Clement calls his Christian tradition 'barbarian philosophy' to distinguish it from Greek philosophy, claiming it is 'truly perfect and true' and encompasses both natural and intelligible contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from a warning against self-wisdom, through scriptural citation, to a summary of Clement's philosophy, culminating in a paradox of God's distance and nearness, typical of his apophatic theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θεὸς ἐγγίζων ἐγώ","severity":"info","text":"The phrase 'I am a God drawing near' is not a direct biblical quote but resembles the theophanic language of Exodus 20:24 or similar; Clement uses it to illustrate God's paradoxical presence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Wisdom' citation is uncertain; it may be from a lost apocryphon or Clement's own composition. The phrase 'I am a God drawing near' is not identified in known scriptures."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"ὅθεν ὁ Μωσῆς οὔποτε ἀνθρωπίνῃ σοφίᾳ γνωσθήσεσθαι τὸν θεὸν πεπεισμένος, ἐμφάνισόν μοι σεαυτὸν φησὶ καὶ εἰς τὸν γνόφον, οὗ ἦν ἡ φωνὴ τοῦ θεοῦ, εἰσελθεῖν βιάζεται, τουτέστιν εἰς τὰς ἀδύτους καὶ ἀειδεῖς περὶ τοῦ ὄντος ἐννοίας· οὐ γὰρ ἐν γνόφῳ ἢ τόπῳ ὁ θεός, ἀλλ' ὑπεράνω καὶ τόπου καὶ χρόνου καὶ τῆς τῶν γεγονότων ἰδιό2.2.6.2 τητος. διὸ οὐδ' ἐν μέρει καταγίνεταί ποτε ἅτε περιέχων οὐ περιεχόμενος ἢ κατὰ ὁρισμόν τινα ἢ κατὰ ἀποτομήν. ποῖον γὰρ οἶκον οἰκοδομήσετέ μοι; λέγει κύριος· ἀλλ' οὐδὲ ἑαυτῷ ᾠκοδόμησεν ἀχώρητος ὤν, κἂν ὁ οὐρανὸς θρόνος αὐτοῦ λέγηται, οὐδ' οὕτω περιέχεται, ἐπαναπαύεται δὲ τερπόμενος τῇ δημιουργίᾳ. δῆλον οὖν ἡμῖν ἐπικεκρύφθαι τὴν ἀλήθειαν, ᾗ καὶ ἐξ ἑνὸς παραδείγματος ἤδη δέδεικται, μικρὸν δ' ὕστερον καὶ διὰ πλειόνων παραστήσομεν. πῶς δ' οὐχὶ ἀποδοχῆς ἄξιοι οἵ τε μαθεῖν ἐθέλοντες οἵ τε δυνάμενοι κατὰ τὸν Σολομῶντα γνῶναι σοφίαν καὶ παιδείαν\n\nνοῆσαί τε λόγους φρονήσεως δέξασθαί τε στροφὰς λόγων νοῆσαί τε δικαιοσύνην ἀληθῆ (ὡς οὔσης καὶ ἑτέρας τῆς μὴ κατὰ τὴν ἀλήθειαν διδασκομένης πρὸς τῶν νόμων τῶν Ἑλληνικῶν καὶ τῶν ἄλλων τῶν φιλο2.2.7.2 σόφων) καὶ κρίματα, φησίν, εὐθῦναι, οὐ τὰ δικαστικά, ἀλλὰ τὸ κριτήριον τὸ ἐν ἡμῖν ὑγιὲς καὶ ἀπλανὲς ἔχειν δεῖν μηνύει, ἵνα δῷ ἀκάκοις πανουργίαν, παιδὶ δὲ νέῳ αἴσθησίν τε καὶ ἔννοιαν. τῶνδε γὰρ ἀκούσας σοφός, ὁ ὑπακούειν ταῖς ἐντολαῖς πεπεισμένος, σοφώτερος ἔσται κατὰ τὴν γνῶσιν, ὁ δὲ νοήμων κυβέρνησιν κτήσεται νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον ῥήσεις τε σοφῶν καὶ αἰνίγματα.","english":"Hence Moses, convinced that God will never be known by human wisdom, says, \"Show yourself to me,\" and forces his way into the darkness where the voice of God was, that is, into the inaccessible and invisible conceptions concerning Being; for God is not in darkness or place, but is beyond both place and time and the quality of things that have come into being. Therefore he never dwells in a part, since he encompasses and is not encompassed, nor according to any definition or division. \"For what house will you build for me?\" says the Lord; but he did not build one for himself either, being uncontained, and even if heaven is called his throne, he is not thus contained, but rests there, delighting in the creation. It is clear, then, that the truth has been hidden from us, as has already been shown by one example, and a little later we will demonstrate it through more. And how are not those worthy of acceptance who wish to learn and who are able, according to Solomon, to know wisdom and education, to understand words of prudence, to receive turns of speech, to understand true righteousness (since there is also another righteousness not taught according to truth by the Greek laws and the other philosophers), and to straighten judgments, as he says, not the judicial ones, but indicating that the criterion within us must be sound and unerring, so that it may give cunning to the guileless, and perception and understanding to the young child. For having heard these things, the wise man—the one persuaded to obey the commandments—will become wiser in knowledge, and the intelligent man will acquire governance and will understand a parable and an obscure saying, the utterances of the wise, and riddles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμφάνισόν μοι σεαυτὸν","severity":"info","text":"Clement paraphrases Exodus 33:18 (LXX), where Moses asks to see God's glory. The phrase 'show yourself to me' is not a direct quotation but a free rendering of the biblical request.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῖον γὰρ οἶκον οἰκοδομήσετέ μοι;","severity":"info","text":"This echoes 2 Samuel 7:5 (LXX) or a similar prophetic rebuke, where God questions the building of a house for him. Clement uses it to argue God's incorporeality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνόφος","severity":"info","text":"γνόφος (darkness) here is not literal but symbolic of the inaccessible realm of divine being. Clement clarifies that God is not in darkness or place, but beyond them.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σολομῶντα","severity":"info","text":"Clement cites Solomon (Proverbs) as a source of wisdom. The passage on knowing wisdom, prudence, and true righteousness reflects Hellenistic Jewish sapiential tradition, likely from Proverbs or Wisdom of Solomon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a negative theology (God beyond place and time) to a positive exhortation on learning and wisdom, using Solomon as a model. The shift is marked by 'πῶς δ' οὐχὶ'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's apophatic language (God not in darkness, place, or part) anticipates later Christian Neoplatonic theology, e.g., Pseudo-Dionysius. His use of 'cunning to the guileless' reflects a pedagogical paradox.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τὸν γνόφον' may be a conflation of Exodus 19:9 (Moses in the cloud) and 33:18 (Moses in the cleft of the rock). The exact biblical referent is uncertain.","The source of 'ποῖον γὰρ οἶκον οἰκοδομήσετέ μοι;' is not identified; it may be a lost apocryphon or a paraphrase of 2 Samuel 7:5."],"confidence":"high","notes":[]},{"i":138,"ref":"p138","source":"οὐ γὰρ κιβδήλους οἱ ἔπιπνοι ἐκ θεοῦ λόγους προφέρουσιν οὐδ' οἱ παρὰ τούτων ἐμπορευόμενοι οὐδὲ μὴν πάγας, αἷς οἱ πολλοὶ τῶν σοφιστῶν τοὺς νέους ἐμπλέκουσι πρὸς οὐδὲν ἀληθὲς σχολάζοντες, ἀλλ' οἱ μὲν τὸ ἅγιον πνεῦμα κεκτημένοι ἐρευνῶσι τὰ βάθη τοῦ θεοῦ, τουτέστι τῆς περὶ τὰς προφητείας ἐπικρύψεως ἐπήβολοι γίνονται· τῶν δὲ ἁγίων μεταδιδόναι τοῖς κυσὶν ἀπαγορεύεται, ἔστ' ἂν μένῃ θηρία. οὐ γάρ ποτε ἐγκιρνάναι προσήκει φθονεροῖς καὶ τεταραγμένοις ἀπίστοις τε ἔτι ἤθεσιν, εἰς ὑλακὴν ζητήσεως ἀναιδέσι, τοῦ θείου καὶ καθαροῦ νάματος, τοῦ ζῶντος ὕδατος. μὴ δὴ ὑπερεκχείσθω σοι ὕδατα ἔξω πηγῆς σου, εἰς δὲ σὰς πλατείας διαπορευέσθω σὰ ὕδατα. οὐ γὰρ φρονέουσι τοιαῦτα πολλοὶ ὁκόσοι ἐγκυρεῦσιν οὐδὲ μαθόντες γινώσκουσιν, ἑωυτοῖσι δὲ δοκέουσι, κατὰ τὸν γενναῖον Ἡράκλειτον. ἆρ' οὐ δοκεῖ σοι καὶ οὗτος τοὺς μὴ πιστεύοντας ψέγειν; ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, ὁ προφήτης εἴρηκεν. λέγει δὲ καὶ ἄλλος προφήτης· ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. πῶς γὰρ τούτων ὑπερφυᾶ θεωρίαν χωρήσαι ποτ' ἂν ψυχὴ διαμαχομένης ἔνδον τῆς περὶ τὴν μάθησιν ἀπιστίας; πίστις δέ, ἣν διαβάλλουσι κενὴν καὶ βάρβαρον νομίζοντες Ἕλληνες, πρόληψις ἑκούσιός ἐστι, θεοσεβείας συγκατάθεσις, ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων, κατὰ τὸν θεῖον ἀπόστολον· ταύτῃ γὰρ μάλιστα ἐμαρτυρήθησαν οἱ πρεσβύ2.2.9.1 τεροι· χωρὶς δὲ πίστεως ἀδύνατόν ἐστιν εὐαρεστῆσαι θεῷ. ἄλλοι δ' ἀφανοῦς πράγματος ἐννοητικὴν συγκατάθεσιν ἀπέδωκαν εἶναι τὴν πίστιν, ὥσπερ ἀμέλει τὴν ἀπόδειξιν ἀγνοουμένου πράγματος φανερὰν συγκατάθεσιν.","english":"For those who are inspired do not produce counterfeit words from God, nor do those who traffic in them, nor indeed snares with which most of the sophists entangle the young, devoting themselves to nothing true. But those who possess the Holy Spirit investigate the depths of God, that is, they become partakers of the concealment concerning prophecies. And it is forbidden to share holy things with dogs, as long as they remain beasts. For it is never fitting to mix the divine and pure stream, the living water, with envious and disturbed and still unbelieving characters, shameless in the barking of inquiry. Let not waters overflow outside your spring; let your waters flow through your own channels. For many do not understand such things, however many they encounter, nor do they know them when they learn, but think they do, according to the noble Heraclitus. Does it not seem to you that he too blames those who do not believe? \"And my righteous one will live from faith,\" the prophet has said. And another prophet says: \"If you do not believe, you will not understand.\" For how could a soul ever contain the transcendent contemplation of these things when disbelief concerning learning struggles within? Faith, which the Greeks slander, considering it empty and barbarous, is a voluntary preconception, an assent to piety, a substance of things hoped for, a proof of things not seen, according to the divine apostle. For by this especially the elders were testified to; without faith it is impossible to be pleasing to God. Others have defined faith as the conceptual assent to an invisible thing, just as demonstration is the manifest assent to an unknown thing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστις","severity":"info","text":"Clement defines πίστις as a voluntary preconception and assent to piety, echoing the Epistle to the Hebrews 11:1. This counters Greek critiques of faith as irrational.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δίκαιός μου ἐκ πίστεως ζήσεται","severity":"info","text":"Clement cites a prophet: 'My righteous one will live from faith.' This likely alludes to Habakkuk 2:4 or a similar LXX passage, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε","severity":"info","text":"Another prophetic saying: 'If you do not believe, you will not understand.' This echoes a common patristic maxim, possibly derived from Isaiah or a wisdom tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτον","severity":"info","text":"Clement quotes Heraclitus (DK 22 B17) on the ignorance of the many: they do not understand what they encounter. This aligns with Clement's critique of unbelieving sophists.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κυσίν","severity":"info","text":"The prohibition against sharing holy things with 'dogs' reflects early Christian disciplina arcani, restricting esoteric knowledge from the uninitiated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄλλοι δ' ἀφανοῦς πράγματος ἐννοητικὴν συγκατάθεσιν","severity":"info","text":"Clement reports alternative definitions of faith as conceptual assent to the invisible, paralleling Stoic epistemology. This shows his engagement with Hellenistic philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first prophet cited ('my righteous one will live from faith') is uncertain; it may be a loose paraphrase of Habakkuk or a lost source.","The phrase 'ἔστ' ἂν μένῃ θηρία' is ambiguous: it could mean 'as long as they remain beasts' or 'until they cease to be beasts'."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":139,"ref":"p139","source":"εἰ μὲν οὖν προαίρεσίς ἐστιν, ὀρεκτική τινος οὖσα, ἡ ὄρεξις νῦν διανοητική, ἐπεὶ δὲ πράξεως ἀρχὴ ἡ προαίρεσις, πίστις εὑρίσκεται ἀρχὴ γὰρ πράξεως, θεμέλιος ἔμφρονος προαιρέσεως, προ2.2.9.3 αποδεικνύντος τινὸς αὐτῷ διὰ τῆς πίστεως τὴν ἀπόδειξιν. ἐθελοντὴν δὲ συνέπεσθαι τῷ συμφέροντι συνέσεως ἀρχή. μεγάλην γοῦν εἰς γνῶσιν ῥοπὴν ἀπερίσπαστος παρέχει προαίρεσις. αὐτίκα ἡ μελέτη τῆς πίστεως ἐπιστήμη γίνεται θεμελίῳ βεβαίῳ ἐπερηρεισμένη. τὴν γοῦν ἐπιστήμην ὁρίζονται φιλοσόφων παῖδες ἕξιν ἀμετάπτωτον ὑπὸ λόγου. ἔστιν οὖν ἄλλη τις τοιαύτη κατάστασις ἀληθὴς θεο σεβείας αὐτῆς, ἧς μόνος διδάσκαλος ὁ λόγος; οὐκ ἔγωγε οἶμαι. Θεόφραστος δὲ τὴν αἴσθησιν ἀρχὴν εἶναι πίστεώς φησιν· ἀπὸ γὰρ ταύτης αἱ ἀρχαὶ πρὸς τὸν λόγον τὸν ἐν ἡμῖν καὶ τὴν διάνοιαν ἐκ2.2.9.6 τείνονται. ὁ πιστεύσας τοίνυν ταῖς γραφαῖς ταῖς θείαις, τὴν κρίσιν βεβαίαν ἔχων, ἀπόδειξιν ἀναντίρρητον τὴν τοῦ τὰς γραφὰς δεδωρημένου φωνὴν λαμβάνει θεοῦ· οὐκέτ' οὖν πίστις γίνεται δι' ἀποδείξεως ὠχυρωμένη. μακάριοι τοίνυν οἱ μὴ ἰδόντες καὶ πιστεύσαντες. αἱ γοῦν τῶν Σειρήνων ἐπικηλήσεις δύναμιν ὑπεράνθρωπον ἐνδεικνύμεναι ἐξέπληττον τοὺς παρατυγχάνοντας πρὸς τὴν τῶν λεγομένων παραδοχὴν σχεδὸν ἄκοντας εὐτρεπίζουσαι. Ἐνταῦθα φυσικὴν ἡγοῦνται τὴν πίστιν οἱ ἀμφὶ τὸν Βασιλείδην, καθὸ καὶ ἐπὶ τῆς ἐκλογῆς τάττουσιν αὐτήν, τὰ μαθήματα ἀναποδείκτως εὑρίσκουσαν καταλήψει νοητικῇ.","english":"If, then, it is a deliberate choice, being appetitive of something, the appetite is now intellectual; and since deliberate choice is the beginning of action, faith is found to be the beginning of action, a foundation of prudent choice, when someone demonstrates to him through faith the demonstration. And to follow willingly what is beneficial is the beginning of understanding. At any rate, an undistracted deliberate choice provides a great impetus toward knowledge. Indeed, the practice of faith becomes knowledge, resting on a secure foundation. The philosophers' children define knowledge as a state unshaken by reason. Is there, then, some other such true condition of piety itself, whose only teacher is the Word? I do not think so. Theophrastus says that sense perception is the beginning of faith; for from it the beginnings extend toward the reason in us and the intellect. He who has believed, then, in the divine scriptures, having a firm judgment, receives as an irrefutable demonstration the voice of the God who bestowed the scriptures; thus faith is no longer fortified by demonstration. Blessed, therefore, are those who have not seen and yet have believed. At any rate, the enchantments of the Sirens, displaying a superhuman power, astonished those who happened upon them, almost involuntarily preparing them for the reception of what was said. Here the followers of Basilides consider faith to be natural, inasmuch as they also place it in the selection, finding the disciplines without demonstration by intellectual apprehension.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσις","severity":"info","text":"Clement uses προαίρεσις (deliberate choice) as a technical term for the rational appetite initiating action, linking it to faith as the foundation of prudent choice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεόφραστος","severity":"info","text":"Clement cites Theophrastus, Aristotle's successor, who held that sense perception is the origin of faith, a view Clement adapts to argue for scriptural faith as prior to demonstration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἀμφὶ τὸν Βασιλείδην","severity":"info","text":"Clement reports that Basilides' followers consider faith natural, placing it in the selection (ἐκλογή) and finding disciplines without demonstration by intellectual apprehension, a view he critiques.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σειρήνων ἐπικηλήσεις","severity":"info","text":"The Sirens' enchantments illustrate how superhuman power compels belief almost involuntarily, paralleling Clement's argument that faith can arise without rational proof.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from defining προαίρεσις and faith as the beginning of action, through a citation of Theophrastus, to a contrast with Basilidean natural faith, culminating in the Sirens analogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προ2.2.9.3","severity":"caution","text":"The Greek text contains a marginal notation 'προ2.2.9.3' and later 'προ2.2.9.6', likely scribal or editorial markers; their exact function is unclear, but they do not affect the sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προ2.2.9.3' and 'προ2.2.9.6' are ambiguous; they may be page or section references from a manuscript or edition, but their meaning is not specified in the source."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"οἱ δὲ ἀπὸ Οὐαλεντίνου τὴν μὲν πίστιν τοῖς ἁπλοῖς ἀπονείμαντες ἡμῖν, αὑτοῖς δὲ τὴν γνῶσιν τοῖς φύσει σῳζομένοις κατὰ τὴν τοῦ διαφέροντος πλεονεξίαν σπέρματος ἐνυπάρχειν βούλονται, μακρῷ δὴ κεχωρισμένην\n\nπί2.3.10.3 στεως, ᾗ τὸ πνευματικὸν τοῦ ψυχικοῦ, λέγοντες. ἔτι φασὶν οἱ ἀπὸ Βασιλείδου πίστιν ἅμα καὶ ἐκλογὴν οἰκείαν εἶναι καθ' ἕκαστον διάστημα, κατ' ἐπακολούθημα δ' αὖ τῆς ἐκλογῆς τῆς ὑπερκοσμίου τὴν κοσμικὴν ἁπάσης φύσεως συνέπεσθαι πίστιν κατάλληλόν τε εἶναι τῇ ἑκάστου ἐλπίδι καὶ τῆς πίστεως τὴν δωρεάν. οὐκέτ' οὖν προαιρέσεως κατόρθωμα ἡ πίστις, εἰ φύσεως πλεονέκτημα, οὐδὲ ἀμοιβῆς δικαίας τεύξεται ἀναίτιος ὢν ὁ μὴ πιστεύσας, καὶ οὐκ αἴτιος ὁ πιστεύσας, πᾶσα δὲ ἡ τῆς πίστεως καὶ ἀπιστίας ἰδιότης καὶ διαφορότης οὔτ' ἐπαίνῳ οὔτε μὴν ψόγῳ ὑποπέσοι ἂν ὀρθῶς λογιζομένοις, προηγουμένην ἔχουσα τὴν ἐκ τοῦ τὰ πάντα δυνατοῦ φυσικὴν ἀνάγκην γενομένην· νευροσπαστουμένων δὲ ἡμῶν ἀψύχων δίκην φυσικαῖς ἐνεργείαις τό τε ἑκούσιον καὶ τὸ ἀκούσιον παρέλκει ὁρμή τε ἡ προ2.3.11.2 καθηγουμένη τούτων. καὶ οὐκέτι ἔγωγε ἐννοῶ ζῷον τοῦτο, οὗ τὸ ὁρμητικὸν ἀνάγκη λέλογχεν ὑπὸ τῆς ἔξωθεν αἰτίας κινούμενον. ποῦ δὲ ἔτι ἡ τοῦ ποτὲ ἀπίστου μετάνοια, δι' ἣν ἄφεσις ἁμαρτιῶν; ὥστε οὐδὲ βάπτισμα ἔτι εὔλογον οὐδὲ μακαρία σφραγὶς οὐδὲ ὁ υἱὸς οὐδὲ ὁ πατήρ· ἀλλὰ θεός, οἶμαι, ἡ τῶν φύσεων αὐτοῖς εὑρίσκεται διανομή, τὸν θεμέλιον τῆς σωτηρίας, τὴν ἑκούσιον πίστιν, οὐκ ἔχουσα.","english":"The followers of Valentinus, assigning faith to the simple among us, but claiming for themselves knowledge as belonging to those who are saved by nature according to the superiority of a distinctive seed, wish it to be far separated from faith, as the spiritual from the psychic, so they say. Moreover, the followers of Basilides say that faith and election are proper to each interval, and that in consequence of the supramundane election, the cosmic faith of all nature follows, and that the gift of faith is proportionate to each one's hope. Faith, then, is no longer an achievement of deliberate choice, if it is a natural advantage; nor will the one who did not believe, being without cause, meet with just recompense, nor is the one who believed responsible; and all the peculiarity and difference of faith and unbelief would fall under neither praise nor blame for those reasoning correctly, having as its antecedent the natural necessity arising from the one who is powerful over all things; but if we are pulled like lifeless puppets by natural energies, the voluntary and the involuntary become superfluous, as does the impulse that leads these. And I no longer understand this as a living being, whose impulsive faculty has been allotted by necessity, moved by an external cause. Where, then, is the repentance of the one who was once unbelieving, through which there is remission of sins? So that baptism is no longer reasonable, nor the blessed seal, nor the Son, nor the Father; but God, I think, is found to be the distribution of natures for them, not having the voluntary faith, the foundation of salvation.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"οἱ δὲ ἀπὸ Οὐαλεντίνου","severity":"info","text":"Valentinus was a prominent second-century Gnostic teacher whose followers distinguished between the spiritual (pneumatic) and psychic classes, often claiming superior knowledge (gnōsis) for themselves.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστιν","severity":"info","text":"Here pistis (faith) is contrasted with gnōsis (knowledge) by the Valentinians, who assign faith to the simple and knowledge to the elect. Clement argues that faith is a voluntary act, not a natural advantage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἱ ἀπὸ Βασιλείδου","severity":"info","text":"Basilides was another early Gnostic teacher; his followers held that faith and election are proper to each cosmic interval, with faith proportionate to hope, implying a deterministic, nature-based soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νευροσπαστουμένων δὲ ἡμῶν ἀψύχων δίκην","severity":"info","text":"Clement uses the metaphor of puppets pulled by strings to critique the Gnostic view that human actions are determined by natural necessity, arguing it eliminates voluntary choice and moral responsibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφεσις ἁμαρτιῶν","severity":"info","text":"The phrase 'remission of sins' echoes New Testament language (e.g., Acts 2:38, Rom 3:25), linking repentance and baptism to voluntary faith, which Clement argues is undermined by Gnostic determinism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"μακαρία σφραγίς","severity":"info","text":"The 'blessed seal' is an early Christian term for baptism, used by Clement to emphasize that Gnostic views on nature-based salvation render baptism and other sacraments meaningless.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after πίστεως (marked by the editor as πί2.3.10.3), but the sense is clear from context: the Valentinians separate faith from knowledge as the spiritual from the psychic."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"Ἡμεῖς δὲ οἱ τὴν αἵρεσιν καὶ φυγὴν δεδόσθαι τοῖς ἀνθρώποις αὐτοκρατορικὴν παρὰ τοῦ κυρίου διὰ τῶν γραφῶν παρειληφότες ἀμεταπτώτῳ κριτηρίῳ τῇ πίστει ἐπαναπαυώμεθα, τὸ πνεύμα πρόθυμον ἐνδειξάμενοι, ὅτι εἱλόμεθα τὴν ζωὴν καὶ τῷ θεῷ διὰ τῆς ἐκείνου φωνῆς πεπιστεύκαμεν· καὶ ὁ τῷ λόγῳ πιστεύσας οἶδεν τὸ πρᾶγμα ἀληθές· ἀλήθεια γὰρ ὁ λόγος· ὁ δὲ ἀπιστήσας τῷ λέγοντι ἠπίστησε τῷ θεῷ. πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι, φησὶν ὁ ἀπόστολος πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάιν προσήνεγκε, δι' ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτῷ τοῦ θεοῦ· καὶ δι' αὐτῆς ἀποθανὼν ἔτι λαλεῖ καὶ τὰ ἑξῆς ἕως ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν. τούτους μὲν οὖν καὶ πρὸ νόμου ἡ πίστις δικαιώσασα κληρονόμους κατέστησε τῆς θείας ἐπαγγελίας. τί οὖν ἔτι τὰ τῆς πίστεως ἐκ τῆς παρ' ἡμῖν ἱστορίας ἀναλεγόμενος παρατίθεμαι μαρτύρια; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ, Σαμψών, Ἰεφθάε Δαβίδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν καὶ τὰ τούτοις ἑπόμενα. τεσσάρων δὲ ὄντων ἐν οἷς τὸ ἀληθές, αἰσθήσεως, νοῦ, ἐπιστήμης, ὑπολήψεως, φύσει μὲν πρῶτος ὁ νοῦς, ἡμῖν δὲ καὶ πρὸς ἡμᾶς ἡ αἴσθησις, ἐκ δὲ αἰσθήσεως καὶ τοῦ νοῦ ἡ τῆς ἐπιστήμης συνίσταται οὐσία, κοινὸν δὲ νοῦ τε καὶ αἰσθή2.4.13.3 σεως τὸ ἐναργές. ἀλλ' ἡ μὲν αἴσθησις ἐπιβάθρα τῆς ἐπιστήμης, ἡ πίστις δὲ διὰ τῶν αἰσθητῶν ὁδεύσασα ἀπολείπει τὴν ὑπόληψιν, πρὸς δὲ τὰ ἀψευδῆ σπεύδει καὶ εἰς τὴν ἀλήθειαν καταμένει.","english":"We, who have received from the Lord through the scriptures that choice and avoidance have been given to men as an autonomous power, rest upon faith as an unerring criterion, having shown a ready spirit, because we have chosen life and have believed in God through his voice; and he who has believed the Word knows the matter to be true, for the Word is truth; but he who disbelieved the speaker disbelieved God. By faith we understand that the ages have been constituted by the word of God, so that the visible has not come from the visible, as the apostle says: by faith Abel offered a greater sacrifice than Cain, through which he was testified to be righteous, God bearing witness to him over his gifts; and through it, though dead, he still speaks, and so on until the point of having a temporary enjoyment of sin. Now these, even before the law, faith, having justified them, established them as heirs of the divine promise. Why then do I still, gathering testimonies of faith from our history, set them forth? For time will fail me as I narrate concerning Gideon, Barak, Samson, Jephthah, David and Samuel and the prophets and those who follow them. There being four things in which the truth resides—sense-perception, intellect, knowledge, and opinion—by nature the intellect is first, but for us and in relation to us sense-perception is first, and from sense-perception and intellect the substance of knowledge is constituted, while clarity is common to both intellect and sense-perception. But sense-perception is the foundation of knowledge, while faith, having traveled through the sensible, leaves opinion behind, hastens toward the infallible, and abides in the truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστει","severity":"info","text":"Clement uses πίστει (faith) as an unerring criterion (ἀμεταπτώτῳ κριτηρίῳ), contrasting with the Valentinian and Basilidean separation of faith from knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄβελ","severity":"info","text":"Clement references Abel’s sacrifice (Genesis 4:4-5) and the apostle’s comment (likely Hebrews 11:4) to illustrate faith’s justifying power before the law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἵρεσιν καὶ φυγὴν","severity":"info","text":"The phrase αἵρεσιν καὶ φυγὴν (choice and avoidance) reflects Stoic ethical terminology, adapted by Clement to describe autonomous human decision under divine authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τεσσάρων δὲ ὄντων","severity":"info","text":"Clement introduces a fourfold epistemological schema (sense-perception, intellect, knowledge, opinion) to position faith as a path from the sensible to truth, leaving opinion behind.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀμεταπτώτῳ κριτηρίῳ","severity":"info","text":"Clement’s description of faith as an unerring criterion anticipates later Patristic and medieval discussions of faith as a reliable epistemic foundation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἑξῆς ἕως ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν' is elliptical; Clement likely summarizes a passage from Hebrews or another apostolic source, but the exact reference is unclear."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"εἰ δέ τις λέγοι τὴν ἐπιστήμην ἀποδεικτικὴν εἶναι μετὰ λόγου, ἀκουσάτω ὅτι καὶ αἱ ἀρχαὶ ἀναπόδεικτοι· οὔτε γὰρ τέχνῃ οὔτε μὴν φρονήσει γνωσταί. ἣ μὲν γὰρ περὶ τὰ ἐνδεχόμενά ἐστιν ἄλλως ἔχειν, ἣ δὲ ποιη2.4.14.1 τικὴ μόνον, οὐχὶ δὲ καὶ θεωρητική. πίστει οὖν ἐφικέσθαι μόνῃ οἷόν τε τῆς τῶν ὅλων ἀρχῆς. πᾶσα γὰρ ἐπιστήμη διδακτή ἐστι· τὸ δὲ διδακτὸν ἐκ προγινωσκομένου. οὐ προεγινώσκετο δὲ ἡ τῶν ὅλων ἀρχὴ τοῖς Ἕλλησιν, οὔτ' οὖν Θαλῇ ὕδωρ ἐπισταμένῳ τὴν πρώτην αἰτίαν οὔτε τοῖς ἄλλοις τοῖς φυσικοῖς τοῖς ἑξῆς· ἐπεὶ εἰ καὶ Ἀναξαγόρας πρῶτος ἐπέστησε τὸν νοῦν τοῖς πράγμασιν, ἀλλ' οὐδὲ οὗτος ἐτήρησε τὴν αἰτίαν τὴν ποιητικήν, δίνους τινὰς ἀνοήτους ἀναζω2.4.14.3 γραφῶν σὺν τῇ τοῦ νοῦ ἀπραξίᾳ τε καὶ ἀνοίᾳ. διὸ καί φησιν ὁ λόγος· μὴ εἴπητε ἑαυτοῖς διδάσκαλον ἐπὶ τῆς γῆς· ἡ μὲν γὰρ ἐπιστήμη ἕξις ἀποδεικτική, ἡ πίστις δὲ χάρις ἐξ ἀναποδείκτων εἰς τὸ καθόλου ἀναβιβάζουσα τὸ ἁπλοῦν, ὃ οὔτε σὺν ὕλῃ ἐστὶν οὔτε ὕλη οὔτε ὑπὸ ὕλης. οἱ δὲ ἄπιστοι, ὡς ἔοικεν, ἐξ οὐρανοῦ καὶ τοῦ ἀοράτου πάντα ἕλκουσιν εἰς γῆν, ταῖς χερσὶν ἀτεχνῶς πέτρας καὶ δρῦς περιλαμβάνοντες κατὰ τὸν Πλάτωνα· τῶν γὰρ τοιούτων ἐφαπτόμενοι πάντων διισχυρίζονται τοῦτ' εἶναι μόνον, ὃ παρέχει","english":"If someone says that knowledge is demonstrative with reason, let him hear that the first principles are indemonstrable; for they are known neither by art nor by prudence. For the one concerns things that can be otherwise, and the other is only productive, not also theoretical. Therefore it is possible to reach the principle of all things by faith alone. For all knowledge is teachable; and what is teachable comes from something pre-known. But the principle of all things was not pre-known by the Greeks, neither by Thales, who knew water as the first cause, nor by the other natural philosophers who followed; since even if Anaxagoras was the first to set mind over things, yet not even he preserved the efficient cause, depicting some mindless vortices together with the inactivity and mindlessness of mind. Hence the word says: Do not call yourselves a teacher on earth. For knowledge is a demonstrative disposition, but faith is a grace that, from indemonstrables, elevates to the universal the simple, which is neither with matter, nor matter, nor under matter. But the unbelievers, as it seems, drag everything from heaven and the invisible down to earth, grasping with their hands rocks and oaks, as Plato says; for touching such things, they insist that only this exists, which provides","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ ἀρχαὶ ἀναπόδεικτοι","severity":"info","text":"Clement asserts that first principles are indemonstrable, a claim foundational to his argument that faith, not reason, grasps the ultimate principle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστει","severity":"info","text":"Here πίστει (faith) is presented as the sole means to reach the principle of all things, contrasting with Greek philosophical reliance on demonstration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ εἴπητε ἑαυτοῖς διδάσκαλον ἐπὶ τῆς γῆς","severity":"info","text":"This phrase echoes Matthew 23:8-10, where Jesus warns against calling anyone 'teacher' on earth, reinforcing Clement's critique of human teachers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀναξαγόρας ... νοῦν","severity":"info","text":"Clement critiques Anaxagoras for introducing Nous (Mind) but failing to preserve it as an efficient cause, instead positing mindless vortices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ τὸν Πλάτωνα","severity":"info","text":"The image of unbelievers grasping rocks and oaks alludes to Plato's Theaetetus 155e, where materialists insist only tangible things exist.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is classified as narrative, but it functions as a philosophical argument, contrasting faith with Greek epistemology and citing authorities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ εἴπητε ἑαυτοῖς διδάσκαλον ἐπὶ τῆς γῆς' is not a direct biblical quotation but a paraphrase; its exact source is uncertain.","The Coptic text is not provided; the analysis relies on the Greek and English draft."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"προσβολὴν καὶ ἐπαφήν τινα, ταὐτὸν σῶμα καὶ οὐσίαν ὁριζόμενοι. οἱ δὲ πρὸς αὐτοὺς ἀμφισβητοῦντες μάλα εὐλαβῶς ἄνωθεν ἐξ ἀοράτου ποθὲν ἀμύνονται, νοητὰ ἄττα καὶ ἀσώματα εἴδη βιαζόμενοι τὴν ἀληθινὴν οὐσίαν εἶναι. ἰδοὺ δή, ποιῶ καινά, ὁ λόγος φησίν, ἃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη· καινῷ ὀφθαλμῷ, καινῇ ἀκοῇ, καινῇ καρδίᾳ ὅσα ὁρατὰ καὶ ἀκουστὰ καὶ καταληπτὰ διὰ τῆς πίστεως καὶ συνέσεως, πνευματικῶς λεγόντων, ἀκουόντων, πραττόντων τῶν τοῦ κυρίου μαθητῶν. ἔστι γὰρ δόκιμον νόμισμα καὶ ἄλλο κίβδηλον, ὅπερ οὐδὲν ἔλαττον ἀπατᾷ τοὺς ἰδιώτας, οὐ μὴν τοὺς ἀργυραμοιβούς, οἳ ἴσασι μαθόντες τό τε παρακεχαραγμένον καὶ τὸ δόκιμον χωρίζειν καὶ διακρίνειν. οὕτως ὁ ἀργυραμοιβὸς τῷ ἰδιώτῃ τὸ νόμισμα τοῦτο μόνον, ὅτι κίβδηλόν ἐστι, φησί· τὸ δὲ πῶς, μόνος ὁ τοῦ τραπεζίτου γνώριμος καὶ ὁ ἐπὶ τοῦτο ἀλειφόμενος μανθάνει. Ἀριστοτέλης δὲ τὸ ἑπόμενον τῇ ἐπιστήμῃ κρῖμα, ὡς ἀληθὲς τόδε τι, πίστιν εἶναί φησι. κυριώτερον οὖν τῆς ἐπιστήμης ἡ πίστις καὶ ἔστιν αὐτῆς κριτήριον. Ὑποκρίνεται δὲ τὴν πίστιν ἡ εἰκασία, ἀσθενὴς οὖσα ὑπόληψις, καθάπερ ὁ κόλαξ τὸν φίλον καὶ ὁ λύκος τὸν κύνα. ἐπειδὴ δὲ ὁρῶμεν ὅτι ὁ τέκτων ὅτι μαθών τινα τεχνίτης γίνεται καὶ ὁ κυβερνήτης παιδευθεὶς τὴν τέχνην κυβερνᾶν δυνήσεται, οὐκ ἀπαρκεῖν λογιζόμενος τὸ βούλεσθαι καλὸν γενέσθαι κἀγαθόν, ἀνάγκη δὲ ἄρα πειθόμενον μαθεῖν· τὸ δὲ πείθεσθαι τῷ λόγῳ, ὃν διδάσκαλον ἀνηγορεύσαμεν, αὐτῷ ἐκείνῳ πιστεῦσαί ἐστι κατ' οὐδὲν ἀντιβαίνοντα. πῶς γὰρ οἷόν τε ἀντεφίστασθαι τῷ θεῷ;","english":"and some sort of touch, defining body and substance as the same. Those who dispute with them, very cautiously defending themselves from some invisible source above, insist that certain intelligible and incorporeal forms are the true substance. Behold, says the Word, I make new things, which no eye has seen, nor ear heard, nor entered into the heart of man—with a new eye, a new ear, a new heart, all that is visible, audible, and comprehensible through faith and understanding, as the Lord's disciples speak, hear, and act spiritually. For there is genuine coinage and counterfeit, which nonetheless deceives the unskilled, but not the money-changers, who have learned to distinguish and separate the counterfeit from the genuine. Thus the money-changer tells the unskilled only that this coin is counterfeit; but how, only the one familiar with the banker and the one trained for this learns. Aristotle says that the judgment following knowledge, as true of a particular thing, is faith. Therefore faith is more authoritative than knowledge and is its criterion. Conjecture, a weak supposition, counterfeits faith, just as the flatterer counterfeits the friend and the wolf the dog. Since we see that the carpenter, by learning something, becomes a craftsman, and the pilot, educated in his art, will be able to steer, I consider that wishing to become good and noble is not sufficient; one must therefore be persuaded and learn. And being persuaded by the Word, whom we have proclaimed as teacher, is to trust in that very one, opposing nothing. For how is it possible to resist God?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσβολὴν καὶ ἐπαφήν τινα","severity":"info","text":"Clement contrasts materialist views (Stoics) with idealist ones (Platonists) to introduce a new spiritual epistemology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιῶ καινά","severity":"info","text":"The phrase 'I make new things' echoes a logion similar to Revelation 21:5 or a lost Christian saying, emphasizing spiritual renewal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστις","severity":"info","text":"Clement redefines πίστις (faith) as a criterion superior to ἐπιστήμη (knowledge), citing Aristotle's definition of faith as judgment following knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Aristotle"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀργυραμοιβός","severity":"info","text":"The money-changer analogy illustrates the trained discernment of true faith, a common trope in Hellenistic moral philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰκασία","severity":"info","text":"Clement contrasts πίστις with εἰκασία (conjecture), paralleling Plato's divided line in Republic 511e, where εἰκασία is the lowest form of cognition.","cites":[],"named_sources":["Plato"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὴ δὲ ὁρῶμεν","severity":"info","text":"This passage transitions from philosophical critique to a practical argument for learning through faith, using examples of craftsmen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ ἀοράτου ποθὲν' is ambiguous: it may mean 'from some invisible source' or 'from an unseen place'.","The identity of 'ὁ λόγος' (the Word) is ambiguous: it could refer to Christ, the Logos of Stoic philosophy, or a scriptural citation."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"πιστὴ τοίνυν ἡ γνῶσις, γνωστὴ δὲ ἡ πίστις θείᾳ τινὶ ἀκολουθίᾳ τε καὶ ἀντακολουθίᾳ γίνεται. ναὶ μὴν καὶ ὁ Ἐπίκουρος, ὁ μάλιστα τῆς ἀληθείας προτιμήσας τὴν ἡδονήν, πρόληψιν εἶναι διανοίας τὴν πίστιν ὑπολαμβάνει· πρόληψιν δὲ ἀποδίδωσιν ἐπιβολὴν ἐπί τι ἐναργὲς καὶ ἐπὶ τὴν ἐναργῆ τοῦ πράγματος ἐπίνοιαν· μὴ δύνασθαι δὲ μηδένα μήτε ζητῆσαι μήτε ἀπορῆσαι μηδὲ μὴν δοξάσαι, ἀλλ' οὐδὲ ἐλέγξαι χωρὶς προλήψεως. πῶς δ' ἂν μὴ ἔχων τις πρόληψιν οὗ ἐφίεται μάθοι περὶ οὗ ζητεῖ; ὁ μαθὼν δὲ ἤδη κατάληψιν ποιεῖ τὴν πρόληψιν. εἰ δὲ ὁ μανθάνων οὐκ ἄνευ προλήψεως μανθάνει τῆς τῶν λεγομένων παραδεκτικῆς, αὐτὸς μὲν ὦτα ἔχει τὰ ἀκουστικὰ τῆς ἀληθείας· μακάριος δὲ ὁ λέγων εἰς ὦτα ἀκουόντων, ὥσπερ ἀμέλει μακάριος καὶ αὐτὸς ὁ τῆς ὑπακοῆς. τὸ δὲ κατακοῦσαι συνεῖναί ἐστιν. εἰ τοίνυν ἡ πίστις οὐδὲν ἄλλο ἢ πρόληψίς ἐστι διανοίας περὶ τὰ λεγόμενα καὶ τοῦτο ὑπακοή τε εἴρηται σύνεσίς τε καὶ πειθώ, οὐ μὴ μαθήσεταί τις ἄνευ πίστεως, ἐπεὶ μηδὲ ἄνευ προλήψεως. ἀληθὲς δ' οὖν ὂν παντὸς μᾶλλον ἀποδείκνυται τὸ ὑπὸ τοῦ προφήτου εἰρημένον· ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. τοῦτο καὶ Ἡράκλειτος ὁ Ἐφέσιος τὸ λόγιον παραφράσας εἴρηκεν· ἐὰν μὴ ἔλπηται ἀνέλπιστον, οὐκ ἐξευρήσει, ἀνεξερεύνητον ἐὸν καὶ ἄπορον. ἀλλὰ καὶ Πλάτων ὁ φιλόσοφος ἐν τοῖς Νόμοις τὸν μέλλοντα μακάριόν τε καὶ εὐδαίμονα γενέσθαι τῆς ἀληθείας ἐξ ἀρχῆς εὐθὺς εἶναι μέτοχον χρῆναι φησίν, ἵν' ὡς πλεῖστον χρόνον ἀληθὴς ὢν διαβιῴη· πιστὸς γάρ. ὃ δὲ ἄπιστος, ᾧ φίλον ψεῦδος ἑκούσιον· ὅτῳ δὲ ἀκούσιον, ἄνους· ὧν οὐ ζῷον οὐδέτερον οὖν ζηλωτόν·","english":"Faith, then, is knowledge, and knowledge becomes faith by some divine sequence and counter-sequence. Indeed, even Epicurus, who valued pleasure above truth, supposes faith to be a preconception of the mind; and he defines preconception as an application to something evident and to the evident notion of the thing; and that no one can either inquire or be at a loss, nor even opine, nor yet refute, without a preconception. For how could one who has no preconception of that which he desires learn about that which he seeks? And he who has learned already makes the preconception a comprehension. And if the learner does not learn without a preconception which is receptive of what is said, he himself has ears that are auditory of the truth; but blessed is the speaker who speaks into the ears of hearers, just as, of course, blessed also is the hearer himself. And to hear is to understand. If, then, faith is nothing other than a preconception of the mind concerning what is said, and this is called both obedience and understanding and persuasion, no one will learn without faith, since not even without a preconception. And so what is said by the prophet is shown to be true beyond all else: \"Unless you believe, you will not understand.\" This saying, Heraclitus of Ephesus has paraphrased, saying: \"Unless one hopes for the unhoped-for, he will not find it out, it being unsearchable and inaccessible.\" But also the philosopher Plato, in the Laws, says that he who is going to become blessed and happy must from the very beginning be a partaker of truth, so that he may live as true for as long a time as possible; for he is faithful. But the faithless man is one to whom a voluntary falsehood is dear; and he to whom it is involuntary is mindless; neither of which creatures, then, is enviable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόληψις","severity":"info","text":"Epicurus' term for 'preconception' (prolēpsis) is a key concept in his epistemology, denoting a general notion derived from repeated sense-impressions, which makes inquiry and refutation possible.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε","severity":"info","text":"Clement cites a prophetic saying, 'Unless you believe, you will not understand,' likely from the Old Testament (cf. Isaiah or Proverbs), though the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement presents Heraclitus' fragment (DK B18) as a paraphrase of the prophetic saying, linking faith and hope to discovery of the hidden truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement references Plato's Laws (likely 730c) to support the idea that the blessed person must be a partaker of truth from the start, equating faithfulness with truthfulness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from defining faith as knowledge (gnōsis) to citing Epicurus, then a prophet, Heraclitus, and Plato, building a cumulative argument that faith is a necessary preconception for understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίκουρος","severity":"info","text":"Clement's use of Epicurus is notable: he adapts a philosopher often opposed by Christians to support his own epistemology, showing a selective appropriation of Hellenistic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the prophetic saying 'Unless you believe, you will not understand' is not specified; it may be a loose citation or a lost text.","The phrase 'divine sequence and counter-sequence' (θείᾳ τινὶ ἀκολουθίᾳ τε καὶ ἀντακολουθίᾳ) is ambiguous in its precise logical or theological meaning."],"confidence":"high","notes":[]},{"i":145,"ref":"p145","source":"ἄφιλος γὰρ πᾶς ὅ γε ἄπιστος καὶ ἀμαθής. καὶ μή τι ταύτην σοφίαν βασιλικὴν ἐν Εὐθυδήμῳ ἐπικεκρυμμένως λέγει. ἐν γοῦν τῷ Πολιτικῷ πρὸς λέξιν φησίν· ὥστε ἡ τοῦ ἀληθινοῦ βασιλέως ἐπιστήμη βασιλική, καὶ ὁ ταύτην κεκτημένος, ἐάν τε ἄρχων ἐάν τε ἰδιώτης ὢν τυγχάνῃ, πάντως κατά γε τὴν τέχνην αὐτὴν βασιλικὸς ὀρθῶς προσαγορευθήσεται. αὐτίκα οἱ εἰς τὸν Χριστὸν πεπιστευκότες χρηστοί τε εἰσὶ καὶ λέγονται, ὡς τῷ ὄντι βασιλικοὶ οἱ βασιλεῖ μεμελημένοι. ὡς γὰρ οἱ σοφοὶ σοφίᾳ εἰσὶ σοφοὶ καὶ οἱ νόμιμοι νόμῳ νόμιμοι, οὕτως οἱ Χριστῷ βασιλεῖ βασιλεῖς καὶ οἱ Χριστοῦ Χριστιανοί. εἶθ' ὑποβὰς ἐπιφέρει σαφῶς· τὸ μὲν ὀρθὸν ἂν εἴη νόμιμον καὶ νόμος φύσει ὢν ὁ λόγος ὁ ὀρθὸς καὶ οὐκ ἐν γράμμασιν οὐδὲ ἑτέροις. ὅ τε Ἐλεάτης ξένος τὸν βασιλικὸν καὶ πολιτικὸν ἄνδρα νόμον ἔμψυχον\n\nἀποφαίνεται. τοιοῦτος δὲ ὁ πληρῶν μὲν τὸν νόμον, ποιῶν δὲ τὸ θέλημα τοῦ πατρός, ἀναγεγραμμένος δὲ ἄντικρυς ἐπὶ ξύλου τινὸς ὑψηλοῦ παράδειγμα θείας ἀρετῆς τοῖς διορᾶν δυναμένοις ἐκκείμενος. ἴσασι δὲ Ἕλληνες τὰς τῶν ἐν Λακεδαίμονι ἐφόρων σκυτάλας νόμῳ ἐπὶ ξύλων ἀναγεγραμμένας· ὁ δὲ ἐμὸς νόμος, ὡς προείρηται, βασιλικός τέ ἐστι καὶ ἔμψυχος καὶ λόγος ὁ ὀρθός· νόμος ὁ πάντων βασιλεὺς θνατῶν τε καὶ ἀθανάτων, ὡς ὁ Βοιώτιος ᾄδει Πίνδαρος. Σπεύσιππος γὰρ ἐν τῷ πρὸς Κλεοφῶντα πρώτῳ τὰ ὅμοια τῷ Πλάτωνι ἔοικε διὰ τούτου γράφειν· εἰ γὰρ ἡ βασιλεία σπουδαῖον ὅ τε σοφὸς μόνος βασιλεὺς καὶ ἄρχων, ὁ νόμος λόγος ὢν ὀρθὸς σπουδαῖος· ἃ καὶ ἔστιν.","english":"Every faithless and ignorant person is friendless. And perhaps he calls this royal wisdom in the Euthydemus in a concealed manner. At any rate, in the Politicus he says verbatim: \"Thus the knowledge of the true king is royal, and he who possesses it, whether he happens to be a ruler or a private individual, shall rightly be called royal according to the art itself.\" Accordingly, those who have believed in Christ are both good and are called good, as being truly royal, like those who are cared for by a king. For just as the wise are wise by wisdom and the lawful are lawful by law, so those who are kings by Christ the king and those of Christ are Christians. Then, a little further on, he clearly adds: \"The right would be lawful, and the law, being right reason, is law by nature, and not in writings or other things.\" And the Eleatic stranger declares the royal and political man to be a living law. Such a one is he who fulfills the law, doing the will of the Father, and is openly inscribed upon some high wood, set forth as an example of divine virtue to those able to see clearly. The Greeks know the secret messages of the ephors in Lacedaemon inscribed by law on wood; but my law, as has been said, is both royal and living, and is right reason—law that is king of all, both mortals and immortals, as the Boeotian Pindar sings. For Speusippus, in the first book of his Against Cleophon, seems to write similarly to Plato: \"For if kingship is something excellent, and the wise man alone is king and ruler, then the law, being right reason, is excellent; and so it is.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Politicus","severity":"info","text":"Clement cites Plato's Politicus (Statesman) 259a–b, where the true king's knowledge is called royal, regardless of whether he rules or is a private citizen.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νόμος ἔμψυχος","severity":"info","text":"The phrase 'living law' (νόμος ἔμψυχος) is attributed to the Eleatic Stranger (Plato, Statesman) and applied by Clement to Christ as the embodiment of divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπὶ ξύλου τινὸς ὑψηλοῦ","severity":"info","text":"The phrase 'inscribed upon some high wood' likely alludes to the crucifixion of Christ, presented as a public example of divine virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σκυτάλαι","severity":"info","text":"Clement compares Christian law to the Spartan ephors' scytales (σκυτάλαι), wooden staffs used for secret messages, a known Greek practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Speusippus","severity":"info","text":"Clement cites Speusippus' Against Cleophon, Book 1, to support the Platonic idea that the wise man alone is king and law is right reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πίνδαρος","severity":"info","text":"Clement quotes Pindar (fr. 169) calling law 'king of all, both mortals and immortals,' a line later influential in Christian political theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Eleatic stranger' is assumed to be from Plato's Statesman, but Clement does not specify the dialogue title.","The phrase 'inscribed upon some high wood' could refer to a public stele or the cross; the text does not disambiguate."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"τούτοις ἀκόλουθα οἱ Στωϊκοὶ φιλόσοφοι δογματίζουσιν, βασιλείαν, ἱερωσύνην, προφητείαν, νομοθετικήν, πλοῦτον, κάλλος ἀληθινόν, εὐγένειαν, ἐλευθερίαν μόνῳ προσάπτοντες τῷ σοφῷ· ὃ δὲ δυσεύρετος πάνυ σφόδρα καὶ πρὸς αὐτῶν ὁμολογεῖται. Πάντα τοίνυν τὰ προειρημένα φαίνεται παρὰ Μωυσέως τοῦ μεγάλου ἐπὶ τοὺς Ἕλληνας διαδεδόσθαι δόγματα. πάντα μὲν οὖν τοῦ σοφοῦ ὑπάρχειν διὰ τούτων διδάσκει· καὶ διότι ἠλέησέν με ὁ θεός, ἔστι μοι πάντα. θεοφιλῆ δὲ αὐτὸν μηνύει λέγων· θεὸς Ἀβραάμ, θεὸς Ἰσαάκ, θεὸς Ἰακώβ. ὃ μὲν γὰρ φίλος ἄντικρυς κεκλημένος εὑρίσκεται, ὃ δὲ ὁρῶν τὸν θεὸν μετωνομασμένος δείκνυται· τόν τε Ἰσαὰκ ὡς καθωσιωμένον ἱερεῖον ἀλληγορήσας ἐξελέξατο ἑαυτῷ τύπον ἐσόμενον ἡμῖν οἰκονομίας σωτηρίου. παρά τε Ἕλλησιν ᾄδεται ὁ Μίνως ἐννέωρος βασιλεὺς ὀαριστὴς Διός, ἀκηκοότων αὐτῶν, ὅπως ποτὲ μετὰ Μωυσέως διελέγετο ὁ θεός, ὡς εἴ τις λαλήσαι πρὸς τὸν ἑαυτοῦ φίλον. ἦν δ' οὖν ὁ μὲν Μωυσῆς σοφός, βασιλεύς, νομοθέτης· ὁ σωτὴρ δὲ ἡμῶν ὑπερβάλλει πᾶσαν ἀνθρωπίνην φύσιν· καλὸς μὲν ὡς ἀγαπᾶσθαι μόνος πρὸς ἡμῶν τὸ καλὸν τὸ ἀληθινὸν ἐπιποθούν2.5.21.2 των, ἦν γὰρ τὸ φῶς τὸ ἀληθινόν, βασιλεὺς δὲ καὶ ὑπὸ παίδων ἀπείρων ἔτι καὶ ὑπὸ Ἰουδαίων ἀπιστούντων καὶ ἀγνοούντων ἀναγορευόμενος καὶ πρὸς αὐτῶν προφητῶν ἀνακηρυττόμενος δείκνυται· πλούσιος δὲ εἰς τοσοῦτον, ὡς πᾶσαν τὴν γῆν καὶ τὸ ὑπὲρ γῆς καὶ ὑπ' αὐτὴν χρυσίον ὑπερηφάνησεν σὺν καὶ δόξῃ πάσῃ διδόμενα αὐτῷ πρὸς τοῦ ἀντικειμένου.","english":"The Stoic philosophers teach doctrines consistent with these, attributing kingship, priesthood, prophecy, legislation, true wealth, true beauty, nobility, and freedom to the wise man alone—who, they themselves admit, is exceedingly difficult to find. All the aforementioned doctrines, then, appear to have been transmitted from the great Moses to the Greeks. Through these he teaches that all things belong to the wise man, and that because God has had mercy on me, all things are mine. He indicates that the wise man is beloved of God by saying: God of Abraham, God of Isaac, God of Jacob. For one is found to be called outright \"friend,\" another is shown to be renamed \"one who sees God,\" and Isaac he allegorized as a consecrated sacrificial victim, choosing him as a type for us of a saving economy. Among the Greeks, Minos is sung as the nine-year king, the companion of Zeus, since they heard how God conversed with Moses, as one might speak with his own friend. Now Moses was wise, a king, a lawgiver; but our Savior surpasses all human nature: beautiful, as the one alone to be loved by us who yearn for the true good—for he was the true light—and he is shown to be proclaimed king even by countless children and by unbelieving and ignorant Jews, and announced by the prophets themselves; and so wealthy that he scorned all the gold of the earth and above and below it, along with all glory offered to him by the adversary.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Στωϊκοὶ φιλόσοφοι","severity":"info","text":"Clement attributes to Stoic philosophers the doctrine that only the wise man possesses kingship, priesthood, etc. This reflects a known Stoic paradox, but Clement adapts it to his own apologetic framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς Ἀβραάμ, θεὸς Ἰσαάκ, θεὸς Ἰακώβ","severity":"info","text":"This phrase echoes the LXX of Exodus 3:6, 3:15, and 3:16, where God identifies himself to Moses. Clement uses it to show the wise man as beloved of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μίνως ἐννέωρος βασιλεὺς ὀαριστὴς Διός","severity":"info","text":"Clement compares Minos, the nine-year king and companion of Zeus in Greek tradition, to Moses, who conversed with God. This is a typical apologetic parallel between Greek myth and biblical figures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καθωσιωμένον ἱερεῖον","severity":"info","text":"Clement allegorizes Isaac as a 'consecrated sacrificial victim,' interpreting the binding of Isaac as a type of Christ's saving economy. This typological reading is common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ σωτὴρ δὲ ἡμῶν","severity":"info","text":"Clement contrasts Moses with Christ, who surpasses human nature. This reflects early Christian reception of Christ as the true king, light, and wealth, surpassing all Old Testament types.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάντα μὲν οὖν τοῦ σοφοῦ ὑπάρχειν","severity":"caution","text":"The Greek text here is ambiguous: it may mean 'all things belong to the wise man' or 'all things exist for the wise man.' The English draft takes the former, but the latter is also possible in context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα μὲν οὖν τοῦ σοφοῦ ὑπάρχειν' is ambiguous: it could mean 'all things belong to the wise man' or 'all things exist for the wise man.' The English draft adopts the former reading.","The reference to 'the adversary' (τοῦ ἀντικειμένου) is unclear; it may refer to Satan or a generic opponent, but Clement does not specify."],"confidence":"high","notes":[]},{"i":147,"ref":"p147","source":"τί δεῖ λέγειν, ὡς μόνος ὁ ἀρχιερεὺς ὁ μόνος ἐπιστήμων τῆς τοῦ θεοῦ θεραπείας βασιλεὺς εἰρήνης Μελχισεδέκ, ὁ πάντων ἱκανώτατος ἀφηγεῖσθαι τοῦ τῶν ἀνθρώπων γένους; νομοθέτης δὲ ὡς ἂν διδοὺς τὸν νόμον ἐν τῷ στόματι τῶν προφητῶν τά τε πρακτέα καὶ μὴ σαφέστατα ἐντελλόμενός τε καὶ διδάσκων. τίς δ' ἂν τούτου εὐγενέστερος, οὗ μόνος πατὴρ ὁ θεός; φέρε δὴ καὶ Πλάτωνα τοῖς αὐτοῖς ἐπιβάλλοντα παραστησώμεθα δόγμασιν· πλούσιον μὲν τὸν σοφὸν εἴρηκεν ἐν τῷ Φαίδρῳ, ὦ φίλε Πὰν λέγων καὶ ὅσοι ἄλλοι τῇδε θεοί, δοίητέ μοι καλῷ γενέσθαι τἄνδοθεν· ἔξωθεν δὲ ὅσα ἔχω, τοῖς ἐντὸς εἶναί μοι φίλα· πλούσιον δὲ νομίζοιμι τὸν σοφόν. καταμεμφόμενος δὲ ὁ Ἀθηναῖος ξένος τῶν οἰομένων πλουσίους εἶναι τοὺς πολλὰ κεκτημένους χρήματα ὧδε λέγει· πλουσίους δ' αὖ σφόδρα εἶναι καὶ ἀγαθοὺς ἀδύνατον, οὕς γε δὴ πλουσίους οἱ πολλοὶ καταλέγουσι· λέγουσι δὲ τοὺς κεκτημένους ἐν ὀλίγοις τῶν ἀνθρώπων πλείστου νομίσματος ἄξια κτήματα, ἃ καὶ κακός τις κέ2.5.22.3 κτηται. τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων, ὁ Σολομὼν λέγει, τοῦ δὲ ἀπίστου οὐδὲ ὀβολός. πειστέον οὖν πολλῷ μᾶλλον τῇ γραφῇ λεγούσῃ θᾶττον κάμηλον διὰ τρυπήματος βελόνης διελεύσεσθαι ἢ πλούσιον φιλοσοφεῖν· μακαρίζει δ' ἔμπαλιν τοὺς πένητας, ὡς συνῆκεν Πλάτων λέγων· πενίαν δὲ ἡγητέον οὐ τὸ τὴν οὐσίαν ἐλάττω ποιεῖν, ἀλλὰ τὸ τὴν ἀπληστίαν πλείω. οὐ γάρ ποτε ἡ ὀλιγοχρηματία, ἀλλ' ἡ ἀπληστία, ἧς φροῦδος ὁ ἀγαθὸς ὢν καὶ πλούσιός γ' ἂν εἴη. ἐν τε τῷ Ἀλκιβιάδῃ δουλοπρεπὲς μὲν τὴν κακίαν προσαγορεύει, ἐλευθεροπρεπὲς δὲ τὴν ἀρετήν.","english":"Why need one say that only the high priest, the sole knower of the service of God, the king of peace Melchizedek, is the most competent to lead the whole race of men? And as lawgiver, as one who gives the law through the mouth of the prophets, commanding and teaching most clearly what is to be done and what not. And who could be more noble than he, whose only father is God? Come then, let us also set forth Plato as applying himself to the same doctrines. He has called the wise man rich in the Phaedrus, saying, \"O dear Pan and all other gods here, grant that I may become beautiful within; and that from without, all that I have may be friendly to me within; and that I may consider the wise man rich.\" And the Athenian Stranger, censuring those who think that those who possess many possessions are rich, speaks thus: \"It is impossible for those whom the many count rich to be both very rich and good; for they call rich those who, among few men, possess possessions worth the most coin, which even a bad man may possess.\" \"The whole world of wealth belongs to the faithful man,\" says Solomon, \"but to the unfaithful not even an obol.\" So we must much rather trust the Scripture which says that a camel will sooner pass through the eye of a needle than a rich man philosophize; but on the contrary, it blesses the poor, as Plato understood, saying: \"Poverty is to be considered not as making property less, but as making insatiability greater. For it is never the lack of money, but insatiability, from which the good man, being free, would also be rich.\" And in the Alcibiades he calls vice slavish, and virtue liberal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek, the priest-king of Genesis 14:18–20, is here presented as a type of the true gnostic—the sole knower of divine service and the most competent leader of humanity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων","severity":"info","text":"Clement attributes to Solomon a saying not found in the canonical Septuagint; it may derive from a lost Jewish wisdom text or be a paraphrase of Proverbs 17:19 or similar.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θᾶττον κάμηλον διὰ τρυπήματος βελόνης διελεύσεσθαι ἢ πλούσιον φιλοσοφεῖν","severity":"info","text":"This proverbial saying, 'a camel will sooner pass through the eye of a needle than a rich man philosophize,' is not a direct biblical quotation but a common early Christian aphorism; Clement treats it as scriptural.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνα","severity":"info","text":"Clement cites Plato's Phaedrus (279b–c) and an unnamed dialogue (likely Laws 5.742e–743a) to show that Greek philosophy agrees with Mosaic teaching on wealth and virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν τε τῷ Ἀλκιβιάδῃ","severity":"info","text":"The reference to 'the Alcibiades' likely points to the pseudo-Platonic Alcibiades I (122a–123c), where vice is called slavish and virtue liberal; Clement uses this to reinforce his ethical hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρε δὴ καὶ Πλάτωνα","severity":"info","text":"The phrase 'Come then, let us also set forth Plato' marks a transition from biblical exemplars (Melchizedek, Solomon) to Greek philosophical authorities, a common structural device in Clement's argument for the harmony of Mosaic and Greek wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Solomon' saying is uncertain; it may be a Clementine invention or a lost apocryphon.","The exact Platonic dialogue for the 'Athenian Stranger' quotation is not named; it is likely Laws 5, but the reference is imprecise."],"confidence":"high","notes":[]},{"i":148,"ref":"p148","source":"ἄρατε, φησίν, ἀφ' ὑμῶν τὸν βαρὺν ζυγὸν καὶ λάβετε τὸν πρᾶον, ἡ γραφή φησι, καθάπερ καὶ οἱ ποιηταὶ δούλειον καλοῦσι ζυγόν. καὶ τὸ ἐπράθητε ταῖς\n\nἁμαρτίαις ὑμῶν τοῖς προειρημένοις συνᾴδει. πᾶς μὲν οὖν ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν. ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα. ἐὰν δὲ ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ἐλεύθεροι ἔσεσθε, καὶ ἡ ἀλήθεια ἐλευθε2.5.22.7 ρώσει ὑμᾶς. καλὸν δ' αὖ εἶναι τὸν σοφὸν ὁ Ἀθηναῖος ξένος ὡδὶ λέγει· ὡς εἴ τις διισχυρίζοιτο εἶναι τοὺς δικαίους, ἂν καὶ τυγχάνωσιν ὄντες αἰσχροὶ τὰ σώματα, κατά γε τὸ δικαιότατον ἦθος ταύτῃ παγκάλους εἶναι, σχεδὸν οὐδεὶς ἂν λέγων οὕτω πλημμελῶς δόξειεν λέγειν· καὶ τὸ εἶδος αὐτοῦ ἐκλεῖπον παρὰ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων ἦν ἡ προφητεία προηγόρευσεν. Πλάτων δὲ βασιλέα τὸν σοφὸν εἴρηκεν ἐν τῷ Πολιτικῷ, καὶ πρόκειται ἡ λέξις. Τούτων δὴ ἐπιδεδειγμένων ἀναδράμωμεν αὖθις ἐπὶ τὸν περὶ τῆς πίστεως λόγον. ναὶ μὴν μετὰ πάσης ἀποδείξεως ὁ Πλάτων ὅτι πίστεως χρεία πανταχοῦ, ὧδέ πως παρίστησιν, ἐξυμνῶν ἅμα τὴν εἰρή2.5.23.2 νην· πιστὸς μὲν γὰρ καὶ ὑγιὴς ἐν στάσεσιν οὐκ ἄν που γένοιτο ἄνευ ξυμπάσης ἀρετῆς· μαχητικοὶ δὲ καὶ ἐθελονταὶ ἀποθνῄσκειν ἐν πολέμῳ τῶν μισθοφόρων εἰσὶν πάμπολλοι, ὧν πλεῖστοι γίνονται θρασεῖς καὶ ἄδικοι ὑβρισταί τε καὶ ἄφρονες, ἐκτὸς δή τινων μάλα ὀλίγων. εἰ δὴ ταῦτα ὀρθῶς λέγεται, πᾶς νομοθέτης, οὗ καὶ σμικρὸν ὄφελος, παρὰ τὴν μεγίστην ἀρετὴν ἀποβλέπων μάλιστα θήσεται τοὺς νόμους. αὕτη δέ ἐστι πιστότης, ἧς κατὰ πάντα καιρὸν χρῄζομεν ἔν τε εἰρήνῃ καὶ παντὶ πολέμῳ κἀν τῷ ἄλλῳ σύμπαντι βίῳ.","english":"Lift from yourselves the heavy yoke,\" it says, \"and take the gentle one,\" the scripture says, just as the poets also call it the servile yoke. And the phrase \"you were sold to your sins\" agrees with what was previously said. Now everyone who commits sin is a slave. But the slave does not remain in the house forever. If the son sets you free, you will be free, and the truth will set you free. The Athenian stranger speaks well of the wise man in this way: as if someone were to insist that the just, even if they happen to be ugly in body, are by the most just character most beautiful in this respect, almost no one speaking thus would seem to speak amiss; and the prophecy foretold that his form would be lacking among all the sons of men. Plato called the wise man king in the *Statesman*, and the passage is at hand. These things having been demonstrated, let us run back again to the discourse concerning faith. Indeed, with full demonstration, Plato somehow represents that faith is needed everywhere, while at the same time hymning peace: for a man faithful and sound in seditions could not arise without complete virtue; but there are very many mercenaries who are combative and willing to die in war, most of whom become bold and unjust, insolent and foolish, except for a very few. If these things are correctly said, every lawgiver, who is of even small benefit, will lay down the laws looking especially to the greatest virtue. And this is faithfulness, which we need at every time, in peace and in every war and in all the rest of life.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρατε, φησίν, ἀφ' ὑμῶν τὸν βαρὺν ζυγὸν καὶ λάβετε τὸν πρᾶον","severity":"info","text":"Clement adapts a biblical call to cast off a heavy yoke, likely echoing LXX Jeremiah or Isaiah, though the exact source is not cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζυγόν","severity":"info","text":"The Greek ζυγόν (yoke) is glossed as δούλειον (servile) by poets; Clement contrasts a heavy yoke with a gentle one, linking sin to slavery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀθηναῖος ξένος","severity":"info","text":"The 'Athenian stranger' is a character in Plato's Laws; Clement uses this figure to support the idea that the just are beautiful in character regardless of physical appearance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Plato Laws"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων ... βασιλέα τὸν σοφὸν εἴρηκεν ἐν τῷ Πολιτικῷ","severity":"info","text":"Clement refers to Plato's Statesman (Politicus) where the wise man is called king, a common Platonic theme linking wisdom to rule.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Plato Statesman"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναδράμωμεν αὖθις ἐπὶ τὸν περὶ τῆς πίστεως λόγον","severity":"info","text":"This phrase marks a return to the main topic of faith after a digression on slavery, sin, and Platonic parallels, showing Clement's rhetorical structure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πιστότης","severity":"info","text":"Clement elevates πιστότης (faithfulness) as the greatest virtue for a lawgiver, integrating Platonic philosophy with Christian moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the yoke quotation is not specified; it may be a conflation of several passages.","The phrase 'the son sets you free' could refer to Christ or a generic filial figure; Clement does not clarify."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"συλλα2.5.23.4 βοῦσα γὰρ ἔοικε τὰς ἄλλας περιέχειν. τὸ δὲ ἄριστον οὔθ' ὁ πόλεμος οὔτε ἡ στάσις· ἀπευκτὸν γὰρ τὸ δεηθῆναι τούτων, εἰρήνη δὲ πρὸς ἀλλήλους ἅμα καὶ φιλοφροσύνη τὸ κράτιστον. ἐκ δὴ τούτων καταφαίνεται μεγίστη μὲν εὐχὴ τὸ εἰρήνην ἔχειν κατὰ Πλάτωνα, μεγίστη δὲ ἀρετῶν μήτηρ ἡ πίστις. εἰκότως οὖν εἴρηται παρὰ τῷ Σολομῶντι σοφία ἐν στόματι πιστῶν, ἐπεὶ καὶ Ξενοκράτης ἐν τῷ Περὶ φρονήσεως τὴν σοφίαν ἐπιστήμην τῶν πρώτων αἰτίων καὶ τῆς νοητῆς οὐσίας εἶναί φησι, τὴν φρόνησιν ἡγούμενος διττήν, τὴν μὲν πρακτι2.5.24.2 κήν, τὴν δὲ θεωρητικήν, ἣν δὴ σοφίαν ὑπάρχειν ἀνθρωπίνην. διόπερ ἡ μὲν σοφία φρόνησις, οὐ μὴν πᾶσα φρόνησις σοφία. δέδεικται δὲ τῆς τῶν ὅλων ἀρχῆς ἐπιστήμη πιστή, ἀλλ' οὐκ ἀπόδειξις εἶναι. καὶ γὰρ ἄτοπον, τοὺς μὲν Πυθαγόρου τοῦ Σαμίου ζηλωτὰς τῶν ζητουμένων τὰς ἀποδείξεις παραιτουμένους τὸ αὐτὸς ἔφα πίστιν ἡγεῖσθαι καὶ ταύτῃ ἀρκεῖσθαι μόνῃ τῇ φωνῇ πρὸς τὴν βεβαίωσιν ὧν ἀκηκόασι, τοὺς δὲ τῆς ἀληθείας φιλοθεάμονας, ἀπιστεῖν ἐπιχειροῦντας ἀξιοπίστῳ διδασκάλῳ, τῷ μόνῳ σωτῆρι θεῷ, βασάνους τῶν λεγο2.5.24.4 μένων ἀπαιτεῖν παρ' αὐτοῦ. ὃ δὲ ὁ ἔχων ὦτα ἀκούειν ἀκουέτω λέγει. καὶ τίς οὗτος; Ἐπίχαρμος εἰπάτω· νοῦς ὁρῇ καὶ νοῦς ἀκούει, τἄλλα κωφὰ καὶ τυφλά. ἀπίστους εἶναί τινας ἐπιστύφων Ἡράκλειτός φησιν, ἀκοῦσαι οὐκ ἐπιστάμενοι οὐδ' εἰπεῖν, ὠφεληθεὶς δήπουθεν παρὰ Σολομῶντος, ἐὰν ἀγαπήσῃς ἀκούειν, ἐκδέξῃ, καὶ ἐὰν κλίνῃς τὸ οὖς σου, σοφὸς ἔσῃ. Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν; Ἡσαΐας φησίν. ἡ μὲν γὰρ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος θεοῦ, φησὶν ὁ ἀπόστολος.","english":"For it seems to embrace the other syllables. The best thing is neither war nor faction; for it is to be deprecated to have need of these, but peace with one another together with goodwill is the best. From these things it is evident that the greatest prayer is to have peace according to Plato, and the greatest mother of virtues is faith. Naturally, then, it is said by Solomon, \"Wisdom in the mouth of the faithful,\" since Xenocrates also in his On Prudence says that wisdom is knowledge of the first causes and of intelligible substance, considering prudence to be twofold, the one practical, the other theoretical, which indeed is human wisdom. Wherefore wisdom is prudence, but not every prudence is wisdom. It has been shown that faith is knowledge of the principle of all things, but not demonstration. For it is absurd that the followers of Pythagoras of Samos, while rejecting demonstrations of the things sought, consider the \"he himself said\" as faith and are content with this alone for the confirmation of what they have heard, while the lovers of truth attempt to disbelieve a trustworthy teacher, the only savior God, and demand from him proofs of what is said. \"He who has ears to hear, let him hear,\" he says. And who is this? Let Epicharmus say: \"The mind sees and the mind hears; the rest are deaf and blind.\" Heraclitus, reproving some as faithless, says they do not know how to hear or to speak, having been benefited, presumably, by Solomon: \"If you love to hear, you will receive, and if you incline your ear, you will be wise.\" \"Lord, who has believed our hearing?\" says Isaiah. For faith is from hearing, and hearing is through the word of God, says the apostle.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοφία ἐν στόματι πιστῶν","severity":"info","text":"Clement attributes this phrase to Solomon; it likely alludes to Proverbs 14:1 or similar wisdom sayings, though the exact source is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ξενοκράτης ἐν τῷ Περὶ φρονήσεως","severity":"info","text":"Xenocrates, a 4th-century BCE Academic philosopher, wrote a lost work 'On Prudence' (Περὶ φρονήσεως). Clement cites his definition of wisdom as knowledge of first causes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρου τοῦ Σαμίου ζηλωτὰς","severity":"info","text":"Clement contrasts Pythagorean reliance on the master's authority (αὐτὸς ἔφα) with Christian faith in God, a common apologetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;","severity":"info","text":"This quotation from Isaiah (likely 55:3 or similar) is used by Clement to link faith with hearing, a theme he develops from the apostle (cf. Romans 10:17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπίχαρμος","severity":"info","text":"Clement quotes Epicharmus (5th-century BCE comic poet) on the mind's primacy in perception, a saying also used by other early Christian writers to support spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement claims Heraclitus was 'benefited' by Solomon, a common patristic assertion of Greek dependence on Hebrew wisdom, though not historically verifiable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συλλα2.5.23.4 βοῦσα' is corrupt in the Greek text; the intended word may be 'συλλαβοῦσα' (embracing) or similar, but the reading is uncertain."],"confidence":"medium","notes":[]},{"i":150,"ref":"p150","source":"πῶς οὖν ἐπικαλέσονται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσουσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσουσι χωρὶς κηρύσσοντος; πῶς δὲ κηρύξωσιν, ἐὰν μὴ ἀποσταλῶσι; καθὼς γέγραπται· ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθά. ὁρᾷς πῶς ἀνάγει τὴν πίστιν δι' ἀκοῆς καὶ τῆς τῶν ἀποστόλων κηρύξεως ἐπὶ τὸ ῥῆμα κυρίου καὶ τὸν υἱὸν τοῦ θεοῦ; οὐδέπω συνίεμεν ἀπόδειξιν εἶναι τὸ ῥῆμα κυρίου; ὥσπερ οὖν τὸ σφαιρίζειν οὐκ ἐκ τοῦ κατὰ τέχνην πέμποντος τὴν σφαῖραν ἤρτηται μόνον, ἀλλὰ καὶ τοῦ εὐρύθμως ἀποδεχομένου προσδεῖ αὐτῷ, ἵνα δὴ κατὰ νόμους τοὺς σφαιριστικοὺς τὸ γυμνάσιον ἐκτελῆται, οὕτω καὶ τὴν διδασκαλίαν ἀξιόπιστον εἶναι συμβέβηκεν, ὅταν ἡ πίστις τῶν ἀκροωμένων, τέχνη τις ὡς εἰπεῖν ὑπάρχουσα φυσική, πρὸς μάθησιν συλλαμβάνῃ. συνεργεῖ οὖν καὶ γῆ γόνιμος ὑπάρχουσα πρὸς τὴν τῶν σπερμάτων καταβολήν. οὔτε γὰρ τῆς ἀρίστης παιδεύσεως ὄφελός τι ἄνευ τῆς τοῦ μανθάνοντος\n\nπαραδοχῆς οὔτε μὴν προφητείας οὔτε, τῆς τῶν ἀκουόντων εὐπειθείας μὴ παρούσης. καὶ γὰρ τὰ κάρφη τὰ ξηρά, ἕτοιμα ὄντα καταδέχεσθαι τὴν δύναμιν τὴν καυστικήν, ῥᾷον ἐξάπτεται, καὶ ἡ λίθος ἡ θρυλουμένη ἕλκει τὸν σίδηρον διὰ συγγένειαν, ὥσπερ καὶ τὸ δάκρυον τὸ σούχειον ἐπισπᾶται τὰ κάρφη καὶ τὸ ἤλεκτρον τὰς ἀχυρμιὰς ἀνακινεῖ· πείθεται δὲ αὐτοῖς τὰ ἑλκόμενα ἀρρήτῳ ἑλκόμενα πνεύματι οὐχ ὡς αἴτια, ἀλλ' ὡς συναίτια.","english":"How then will they call upon him in whom they did not believe? And how will they believe in him of whom they did not hear? And how will they hear without a herald? And how will they herald unless they are sent? As it is written: How beautiful are the feet of those who proclaim the good news. Do you see how he traces faith through hearing and the preaching of the apostles back to the word of the Lord and the Son of God? Do we not yet understand that the word of the Lord is demonstration? Just as playing ball depends not only on the one who skillfully sends the ball, but also requires the one who gracefully receives it, so that the exercise may be carried out according to the rules of ball-playing, so also teaching becomes trustworthy when the faith of the hearers, being a kind of natural art, as it were, cooperates for learning. Thus also fertile earth cooperates for the sowing of seeds. For there is no benefit from the best instruction without the reception of the learner, nor from prophecy without the ready obedience of the hearers being present. Indeed, dry tinder, being ready to receive the fiery power, is easily kindled, and the much-discussed stone attracts iron through affinity, just as the souchian tear draws tinder and amber stirs up chaff; and the things drawn are persuaded, being drawn by an ineffable spirit, not as causes but as co-causes.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθά","severity":"info","text":"Clement quotes a saying not found in the canonical New Testament; it may derive from an apocryphal tradition or oral source, emphasizing the beauty of evangelists' feet.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα κυρίου","severity":"info","text":"The phrase 'word of the Lord' here refers to the teaching of Jesus, which Clement equates with demonstration (ἀπόδειξις), a key concept in his epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφαιρίζειν","severity":"info","text":"The analogy of ball-playing (σφαιρίζειν) reflects a common Hellenistic pedagogical trope, illustrating cooperative learning between teacher and student.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λίθος ἡ θρυλουμένη","severity":"info","text":"The 'much-discussed stone' (λίθος ἡ θρυλουμένη) refers to the magnetic stone (lodestone), a standard example in ancient philosophy for attraction and affinity, as in Plato's Ion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναίτια","severity":"info","text":"Clement distinguishes between causes (αἴτια) and co-causes (συναίτια), a distinction from Aristotelian causality, here applied to the hearer's faith as a necessary condition for teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς ... πῶς ... πῶς ... πῶς","severity":"info","text":"The passage opens with a chain of rhetorical questions (πῶς ... πῶς ... πῶς ... πῶς), a common device in Clement to build argument through logical progression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotation 'How beautiful are the feet...' is uncertain; it may be from an apocryphal gospel or a lost saying.","The term 'σούχειον' (souchian) in 'δάκρυον τὸ σούχειον' is obscure; it may refer to a type of resin or a specific substance, but its exact identification is unclear."],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"διπλοῦ τοίνυν ὄντος τοῦ τῆς κακίας εἴδους, τοῦ μὲν μετὰ ἀπάτης καὶ τοῦ λανθάνειν, τοῦ δὲ μετὰ βίας ἄγοντος καὶ φέροντος, ὁ θεῖος λόγος κέκραγεν πάντας συλλήβδην καλῶν, εἰδὼς μὲν καὶ μάλιστα τοὺς μὴ πεισθησομένους, ὅμως δ' οὖν, ὅτι ἐφ' ἡμῖν τὸ πείθεσθαί τε καὶ μή, ὡς μὴ ἔχειν ἄγνοιαν προφασίσασθαί τινας, δικαίαν τὴν κλῆσιν πεποίηται, τὸ κατὰ δύναμιν δὲ ἑκάστου ἀπαιτεῖ. τοῖς μὲν γὰρ ὁμοῦ τῷ θέλειν καὶ τὸ δύνασθαι πάρεστιν, ἐκ συνασκήσεως ηὐξηκόσι τοῦτο καὶ κεκαθαρμένοις· οἳ δέ, εἰ καὶ μήπω δύνανται, τὸ βούλεσθαι ἤδη ἔχουσιν. ἔργον δὲ τὸ μὲν βούλεσθαι ψυχῆς, τὸ πράττειν δὲ οὐκ ἄνευ σώματος. οὐδὲ μὴν τῷ τέλει παραμετρεῖται μόνῳ τὰ πράγματα, ἀλλὰ καὶ τῇ ἑκάστου κρίνεται προαιρέσει, εἰ ῥᾳδίως εἵλετο, εἰ ἐφ' οἷς ἥμαρτεν μετενόησεν, εἰ σύνεσιν ἔλαβεν ἐφ' οἷς ἔπταισεν, καὶ μετέγνω, ὅπερ ἐστὶ μετὰ ταῦτα ἔγνω· βραδεῖα γὰρ γνῶσις μετάνοια, γνῶσις δὲ ἡ πρώτη ἀναμαρτησία. πίστεως οὖν καὶ ἡ μετάνοια κατόρθωμα· ἐὰν γὰρ μὴ πιστεύσῃ ἁμάρτημα εἶναι ᾧ προκατείχετο, οὐδὲ μεταθήσεται· κἂν μὴ πιστεύσῃ κόλασιν μὲν ἐπηρτῆσθαι τῷ πλημμελοῦντι, σωτηρίαν δὲ τῷ κατὰ τὰς ἐντολὰς βιοῦντι, οὐδ' οὕτως μεταβαλεῖται. ἤδη δὲ καὶ ἡ ἐλπὶς ἐκ πίστεως συνέστηκεν. ὁρίζονται γοῦν οἱ ἀπὸ Βασιλείδου τὴν πίστιν ψυχῆς συγκατάθεσιν πρός τι τῶν μὴ κινούντων αἴσθησιν διὰ τὸ μὴ παρεῖναι. ἐλπὶς δὲ προσδοκία κτήσεως ἀγαθοῦ· πιστὴν δὲ ἀνάγκη τὴν προσδοκίαν εἶναι. πιστὸς δὲ ὁ ἀπαραβάτως τηρητικὸς τῶν ἐγχειρισθέντων· ἐγχειρίζονται δὲ ἡμῖν οἱ περὶ θεοῦ λόγοι καὶ οἱ θεῖοι λόγοι, αἱ ἐντολαί, σὺν τῇ καταπράξει τῶν παραγγελμάτων.","english":"Since the form of evil is twofold—one accompanied by deceit and concealment, the other leading and carrying by force—the divine Word has cried out, calling all collectively, knowing full well those who will not be persuaded, yet nevertheless, because it is up to us to be persuaded or not, so that some may not have ignorance as a pretext, it has made the call just, demanding from each according to his ability. For in some, both the will and the ability are present together, having increased this through training and purification; others, even if they are not yet able, already have the will. Now, willing is a work of the soul, but acting is not without the body. Nor are actions measured only by the outcome, but they are judged by each one's choice—whether he chose readily, whether he repented of his errors, whether he gained understanding of his faults, and repented, which is to have known afterwards; for repentance is a slow knowledge, while knowledge is the first sinlessness. Therefore, repentance is also an achievement of faith; for if one does not believe that what he formerly clung to is a sin, he will not change; and if he does not believe that punishment hangs over the transgressor and salvation over the one who lives according to the commandments, he will not change in that way either. Indeed, hope also is constituted from faith. The followers of Basilides define faith as the soul's assent to something that does not move the senses because it is not present. Hope is the expectation of acquiring a good; and the expectation must be faithful. Faithful is the one who keeps inviolably what has been entrusted; and what are entrusted to us are the words about God and the divine words, the commandments, together with the accomplishment of the precepts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διπλοῦ ... τοῦ τῆς κακίας εἴδους","severity":"info","text":"Clement distinguishes two forms of evil: one through deceit and concealment, the other through force. This moral taxonomy frames the divine call as just, since it accounts for human responsibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετάνοια","severity":"info","text":"Clement defines repentance (μετάνοια) as 'slow knowledge' (βραδεῖα γνῶσις) and contrasts it with 'first sinlessness' (πρώτη ἀναμαρτησία). This etymological play (μετά + γνῶσις) is a characteristic Alexandrian exegetical move.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἀπὸ Βασιλείδου","severity":"info","text":"Clement cites the Basilidean definition of faith as 'the soul's assent to something that does not move the senses because it is not present'. This is a rare doxographical report on Basilidean epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πίστεως οὖν καὶ ἡ μετάνοια κατόρθωμα","severity":"info","text":"This sentence marks a logical pivot: repentance is presented as an achievement of faith, linking the earlier discussion of will and ability to the subsequent definition of faith and hope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πιστὸς δὲ ὁ ἀπαραβάτως τηρητικὸς τῶν ἐγχειρισθέντων","severity":"info","text":"Clement's definition of 'faithful' as one who keeps inviolably what is entrusted echoes Stoic and legal usage, and anticipates later Christian moral theology of fides et opera.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ κατὰ δύναμιν δὲ ἑκάστου ἀπαιτεῖ","severity":"caution","text":"The phrase 'demanding from each according to his ability' could be read as a principle of proportional moral demand, but Clement does not specify how ability is assessed, leaving ambiguity about its application to the unwilling.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κατὰ δύναμιν' is ambiguous: it may refer to natural capacity or acquired moral strength; Clement's subsequent discussion of training (συνασκήσεως) suggests the latter.","The relationship between 'πρώτη ἀναμαρτησία' and 'βραδεῖα γνῶσις' is not fully explicated; it is unclear whether Clement posits two distinct states or a single process."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"οὗτός ἐστιν ὁ δοῦλος ὁ πιστός, ὁ πρὸς τοῦ κυρίου ἐπαινούμενος. ἐπὰν δὲ εἴπῃ πιστὸς ὁ θεός, ᾧ ἀποφαινομένῳ πιστεύειν ἄξιον, μηνύει· ἀποφαίνεται δὲ ὁ λόγος αὐτοῦ, καὶ αὐτὸς ἂν εἴη πιστὸς ὁ θεός. πῶς οὖν εἰ τὸ πιστεύειν ὑπολαμβάνειν ἐστί, βέβαια τὰ παρ' αὐτῶν οἱ φιλόσοφοι νομίζουσιν; οὐ γάρ ἐστιν ὑπόληψις ἡ ἑκούσιος πρὸ ἀπο2.6.28.1 δείξεως συγκατάθεσις, ἀλλὰ συγκατάθεσις ἰσχυρῷ τινι. τίς δ' ἂν εἴη δυνατώτερος θεοῦ; ἡ δὲ ἀπιστία ὑπόληψις τοῦ ἀντικειμένου ἀσθενὴς ἀποφατική, καθάπερ ἡ δυσπιστία ἕξις δυσπαράδεκτος πίστεως. καὶ ἡ μὲν πίστις ὑπόληψις ἑκούσιος καὶ πρόληψις εὐγνώμονος πρὸ καταλήψεως, προσδοκία δὲ δόξα μέλλοντος· ἡ δὲ τῶν ἄλλων προσ2.6.28.2 δοκία δόξα ἀδήλου· πεποίθησις δὲ διάληψις βεβαία περί τινος. διὸ πιστεύομεν, ᾧ ἂν πεποιθότες ὦμεν, εἰς δόξαν θείαν καὶ σωτηρίαν· πεποίθαμεν δὲ τῷ μόνῳ θεῷ, ὃν γινώσκομεν ὅτι οὐ παραβήσεται τὰ καλῶς ἡμῖν ἐπηγγελμένα καὶ διὰ ταῦτα δεδημιουργημένα καὶ δεδωρη2.6.28.3 μένα ὑπ' αὐτοῦ ἡμῖν εὐνοϊκῶς. εὔνοια δέ ἐστι βούλησις ἀγαθῶν ἑτέρῳ ἕνεκεν αὐτοῦ ἐκείνου. ὃ μὲν γάρ ἐστιν ἀνενδεής· εἰς ἡμᾶς δὲ ἡ εὐεργεσία καὶ ἡ παρὰ τοῦ κυρίου εὐμένεια καταλήγει, εὔνοια θεία οὖσα καὶ εὔνοια πρὸς τὸ εὖ ποιεῖν οὖσα. εἰ δὲ τῷ Ἀβραὰμ πιστεύσαντι ἐλογίσθη εἰς δικαιοσύνην, σπέρμα δὲ Ἀβραὰμ ἡμεῖς δι' ἀκοῆς, καὶ ἡμῖν πιστευτέον. Ἰσραηλῖται γὰρ ἡμεῖς οἱ μὴ διὰ σημείων, δι' ἀκοῆς δὲ εὐπειθεῖς. διὰ τοῦτο εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, φησίν, ἡ οὐκ ὠδίνουσα· ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.","english":"This is the faithful servant, the one praised by the Lord. But when it says \"the Lord is faithful,\" it indicates the one whose declaration is worthy of belief; and his Word declares, and he himself would be the faithful God. How then, if believing is a supposition, do the philosophers consider their own doctrines secure? For belief is not a voluntary assent before demonstration, but an assent to something strong. And what could be stronger than God? Unbelief, on the other hand, is a weak negative supposition of the opposite, just as distrust is a disposition that is hard to receive faith. And faith is a voluntary supposition and a well-disposed preconception before comprehension, while expectation is an opinion about the future; and the expectation of others is an opinion about the uncertain; but confidence is a firm judgment about something. Therefore we believe in that in which we have confidence, for divine glory and salvation; and we have confidence in the only God, whom we know will not transgress the things well promised to us and created and granted to us by him out of goodwill. Goodwill is a wish for good things for another for that person's own sake. For he is without need; but the beneficence and the kindness from the Lord terminates upon us, being divine goodwill and goodwill toward doing good. And if faith was counted as righteousness for Abraham, and we are the seed of Abraham through hearing, then we too must believe. For we are Israelites, not through signs, but obedient through hearing. Therefore rejoice, barren one who does not give birth, break forth and cry out, says the one who does not labor in childbirth; for the children of the desert are many, more than those of the woman who has a husband.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πίστις","severity":"info","text":"Clement distinguishes πίστις (faith) as a voluntary supposition and well-disposed preconception before comprehension, contrasting it with mere opinion or expectation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόληψις","severity":"info","text":"Clement uses ὑπόληψις (supposition) to define both faith and unbelief, but insists faith is not a voluntary assent before demonstration but an assent to something strong, i.e., God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Clement refers to Abraham's faith being counted as righteousness, echoing Paul's argument in Romans 4:3, and identifies his audience as spiritual seed of Abraham through hearing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰσραηλῖται","severity":"info","text":"Clement calls his readers 'Israelites' not by physical signs but by obedient hearing, alluding to the contrast between literal and spiritual Israel common in early Christian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὔνοια","severity":"info","text":"Clement defines εὔνοια (goodwill) as a wish for good things for another's sake, a concept drawn from Stoic and Aristotelian ethics, adapted to describe God's benevolent disposition toward humanity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"στεῖρα","severity":"info","text":"The concluding exhortation to the 'barren one' and 'desert' likely echoes Old Testament prophetic imagery (e.g., Isaiah 54:1) and was later interpreted by Origen and others as allegory for the Gentile church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the one who does not labor in childbirth' (ἡ οὐκ ὠδίνουσα) is ambiguous: it may refer to the barren woman herself or to a prophetic speaker; the translation takes it as the latter."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"ἐβίωσας εἰς τὸ περίφραγμα τοῦ λαοῦ, ἐνευλογήθησαν τὰ τέκνα σου εἰς τὰς σκηνὰς τῶν πατέρων. εἰ δὲ αἱ αὐταὶ αἱ μοναὶ ὑπὸ τῆς προφητείας ἡμῖν τε αὖ καὶ τοῖς πατριάρχαις καταγγέλλονται, εἷς ἀμφοῖν ταῖν διαθή2.6.29.1 καιν δείκνυται ὁ θεός. ἐπιφέρει γοῦν σαφέστερον· ἐκληρονόμησας τὴν διαθήκην τοῦ Ἰσραήλ, τῇ ἐξ ἐθνῶν κλήσει λέγων, τῇ στείρᾳ ποτὲ τούτου τοῦ ἀνδρός, ὅς ἐστιν ὁ λόγος, τῇ ἐρήμῳ\n\nπρότερον τοῦ νυμφίου. ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται, τῆς κατὰ τὴν διαθήκην καὶ τὰς ἐντολάς, ἐπειδὴ δύο αὗται ὀνόματι καὶ χρόνῳ, καθ' ἡλικίαν καὶ προκοπὴν οἰκονομικῶς δεδομέναι, δυνάμει μία οὖσαι, ἣ μὲν πα2.6.29.3 λαιά, ἣ δὲ καινή, διὰ υἱοῦ παρ' ἑνὸς θεοῦ χορηγοῦνται. ᾗ καὶ ὁ ἀπόστολος ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ λέγει· δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, τὴν μίαν τὴν ἐκ προφητείας εἰς εὐαγγέλιον τετελειωμένην δι' ἑνὸς καὶ τοῦ αὐτοῦ κυρίου διδάσκων σωτηρίαν. ταύτην, ἔφη, παρατίθεμαί σοι τὴν παραγγελίαν, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας, ἵνα στρατεύσῃ ἐν αὐταῖς τὴν καλὴν στρατείαν, ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν, ὅτι τὴν θεόθεν ἥκουσαν συνείδησιν ἀπιστίᾳ κατεμίαναν. οὔκουν ἔτ' εἰκότως ὡς πρόχειρον τὴν πίστιν διαβλητέον, ὡς εὔκολόν τε καὶ πάνδημον καὶ προσέτι τῶν τυχόντων. εἰ γὰρ ἀνθρώπινον ἦν τὸ ἐπιτήδευμα, ὡς Ἕλληνες ὑπέλαβον, κἂν ἀπέσβη· ἣ δὲ αὔξει καὶ οὐκ ἔστιν ἔνθα οὐκ ἔστιν.","english":"You lived within the enclosure of the people; your children were blessed in the tents of the fathers. But if the same abodes are announced to us by prophecy and to the patriarchs, one God is shown in both Testaments. He adds more clearly: \"You have inherited the covenant of Israel,\" speaking to the call from the nations, to the one formerly barren of this husband, who is the Word, to the desert before the bridegroom. The righteous man will live from faith, according to the covenant and the commandments, since these two, in name and time, given according to age and progress in an economic manner, are one in power, the one old, the other new, and are supplied through the Son from one God. The Apostle also says in the Epistle to the Romans: \"For the righteousness of God is revealed in him from faith to faith,\" teaching that the one salvation from prophecy perfected into the Gospel is through one and the same Lord. \"This,\" he said, \"I set before you as the command, child Timothy, according to the prophecies that precede you, so that you may serve in them the noble service, having faith and a good conscience, which some, having rejected, have been shipwrecked concerning faith, because they defiled the conscience that came from God with unbelief.\" Therefore, faith is not to be slandered as something easy, common, and belonging to ordinary people. For if it were a human pursuit, as the Greeks supposed, it would have died out; but it grows and is present everywhere.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐβίωσας εἰς τὸ περίφραγμα τοῦ λαοῦ, ἐνευλογήθησαν τὰ τέκνα σου εἰς τὰς σκηνὰς τῶν πατέρων","severity":"info","text":"Clement adapts language reminiscent of LXX Psalms (e.g., Ps 89:3–4) and patriarchal narratives, but the exact source is unclear; it may be a lost apocryphon or a conflation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διαθήκη","severity":"info","text":"Here διαθήκη means 'covenant' (the biblical testament) and also 'testament' as a written document; Clement exploits the double sense to argue for one God in both Old and New Testaments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν","severity":"info","text":"Clement cites Romans 1:17 loosely; the Pauline phrase 'from faith to faith' is used to support the unity of salvation history from prophecy to Gospel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕλληνες","severity":"info","text":"Clement contrasts Christian faith with Greek philosophical 'supposition' (ὑπόληψις), arguing that faith is not a mere human pursuit but a divine gift that persists universally.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔκουν ἔτ' εἰκότως ὡς πρόχειρον τὴν πίστιν διαβλητέον","severity":"info","text":"This passage concludes a longer argument defending faith against Greek detractors; the rhetorical question and negation mark a turning point in the narrative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τιμόθεε","severity":"info","text":"Clement addresses a fictional 'Timothy' as a literary device, echoing the Pastoral Epistles, to frame his catechetical instruction within an apostolic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation (ἐβίωσας … πατέρων) is unidentified; it may be a lost Jewish or Christian apocryphon.","The phrase 'τῇ στείρᾳ ποτὲ τούτου τοῦ ἀνδρός' is ambiguous: it could refer to the barren woman (Israel) or the desert (ἐρήμῳ) as a metaphor for the Gentile church before the Logos."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"φημὶ τοίνυν τὴν πίστιν, εἴτε ὑπὸ ἀγάπης θεμελιωθείη εἴτε καὶ ὑπὸ φόβου, ᾗ φασιν οἱ κατήγοροι, θεῖόν τι εἶναι, μήτε ὑπὸ ἄλλης φιλίας κοσμικῆς διασπωμένην μήτε ὑπὸ φόβου παρόντος διαλυομένην. ἡ μὲν γὰρ ἀγάπη τῇ πρὸς τὴν πίστιν φιλίᾳ τοὺς πιστοὺς ποιεῖ, ἡ δὲ πίστις ἕδρασμα ἀγάπης ἀντεπάγουσα τὴν εὐποιίαν, ὅτε καὶ ὁ τοῦ νόμου παιδαγωγὸς φόβος ἀφ' ὧν πι2.6.30.4 στεύεται, καὶ φόβος εἶναι πιστεύεται. εἰ γὰρ ἐν τῷ ἐνεργεῖν τὸ εἶναι δείκνυται, ὃ δὲ μέλλων καὶ ἀπειλῶν, οὐχὶ δὲ ἐνεργῶν καὶ παρὼν πιστεύεται, κατὰ τὸ εἶναι πιστευόμενος οὐκ αὐτὸς τῆς πίστεως γεν2.6.31.1 νητικός, ὅ γε πρὸς αὐτῆς ἀξιόπιστος εἶναι δοκιμασθείς. θεία τοίνυν ἡ τοσαύτη μεταβολὴ ἐξ ἀπιστίας πιστόν τινα γενόμενον καὶ τῇ ἐλπίδι καὶ τῷ φόβῳ πιστεῦσαι. καὶ δὴ ἡ πρώτη πρὸς σωτηρίαν νεῦσις ἡ πίστις ἡμῖν ἀναφαίνεται, μεθ' ἣν φόβος τε καὶ ἐλπὶς καὶ μετάνοια σύν τε ἐγκρατείᾳ καὶ ὑπομονῇ προκόπτουσαι ἄγουσιν ἡμᾶς ἐπί τε ἀγάπην ἐπί τε γνῶσιν. εἰκότως οὖν ὁ ἀπόστολος Βαρνάβας ἀφ' οὗ φησὶν ἔλαβον, μέρος ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμψαι, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε καὶ τὴν γνῶσιν. τῆς μὲν οὖν πίστεως ἡμῶν εἰσιν οἱ συλλήπτορες φόβος καὶ ὑπομονή, τὰ δὲ συμμαχοῦντα ἡμῖν μακροθυμία καὶ ἐγκράτεια. τούτων οὖν, φησί, τὰ πρὸς τὸν κύριον μενόντων ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις. στοιχείων γοῦν οὐσῶν τῆς γνώσεως τῶν προειρημένων ἀρετῶν στοιχειωδεστέραν εἶναι συμβέβηκε τὴν πίστιν, οὕτως ἀναγκαίαν τῷ γνωστικῷ ὑπάρχουσαν, ὡς τῷ κατὰ τὸν κόσμον τόνδε βιοῦντι πρὸς τὸ ζῆν τὸ ἀναπνεῖν·","english":"I say, then, that faith, whether it is founded by love or even by fear, as the accusers claim, is something divine, neither torn apart by any other worldly affection nor dissolved by present fear. For love, through its friendship toward faith, makes believers, while faith is the foundation of love, bringing forth beneficence in return, when even the fear that is the pedagogue of the law is believed from those things from which it is believed, and is believed to be fear. For if being is shown in acting, and what is future and threatening, but not acting and present, is believed, then, being believed according to its being, it is not itself generative of faith, since it has been judged trustworthy by faith itself. Divine, then, is such a change from unbelief, when someone becomes faithful and believes in both hope and fear. And indeed, the first inclination toward salvation appears to us to be faith, after which fear and hope and repentance, together with self-control and patience, advancing, lead us to both love and knowledge. Naturally, then, the apostle Barnabas, from whom he says he received, says, \"I have been eager to send you a small portion, so that along with your faith you may also have perfect knowledge.\" Now, the supporters of our faith are fear and patience, while our allies are long-suffering and self-control. Of these, he says, if they remain purely toward the Lord, wisdom, understanding, science, and knowledge rejoice together with them. Since, then, the aforementioned virtues are elements of knowledge, it happens that faith is more elementary, being as necessary to the gnostic as breathing is to living in this world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πίστις","severity":"info","text":"Clement treats πίστις (faith) as a divine foundation, distinct from mere belief, and as the first inclination toward salvation. This aligns with his broader epistemological hierarchy where faith precedes knowledge (γνῶσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φόβος","severity":"info","text":"Clement reinterprets φόβος (fear) as the 'pedagogue of the law' and a supporter of faith, not its opposite. This reflects his pedagogical view of the Law as preparatory for Christian faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Barnabas","severity":"info","text":"Clement cites the apostle Barnabas as a source for the progression from faith to knowledge. The quotation is not from the canonical New Testament but likely from the Epistle of Barnabas, a work Clement elsewhere treats as authoritative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a logical chain: faith → fear/hope/repentance → self-control/patience → love/knowledge. The virtues are divided into 'supporters' (fear, patience) and 'allies' (long-suffering, self-control), showing Clement's systematic moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement's claim that faith is 'more elementary' than the virtues and as necessary as breathing reflects Middle Platonic and Stoic ideas of elemental principles. He adapts philosophical categories to Christian gnostic ascent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's positive valuation of fear as a pedagogical tool was later contested by some ascetic traditions, but it influenced Origen's and the Cappadocians' views on the Law's role in moral formation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the accusers' (οἱ κατήγοροι) who claim faith is founded by fear is unclear; they may be pagan critics or Christian opponents of Clement's synthesis.","The source of the Barnabas quotation is not specified; it may be from the Epistle of Barnabas or a lost work."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"ὡς δ' ἄνευ τῶν τεσσάρων στοιχείων οὐκ ἔστι ζῆν, οὐδ' ἄνευ πίστεως γνῶσιν ἐπακολουθῆσαι. αὕτη τοίνυν κρηπὶς ἀληθείας. Οἱ δὲ τοῦ φόβου κατηγοροῦντες κατατρέχουσι τοῦ νόμου, εἰ δὲ τοῦ νόμου, δῆλόν που ὡς καὶ τοῦ δεδωκότος τὸν νόμον θεοῦ. τρία γὰρ ταῦτα ἐξ ἀνάγκης ὑφέστηκεν περὶ τὸ ὑποκείμενον, ὁ διοι2.7.32.2 κῶν, ἡ διοίκησις, τὸ διοικούμενον. εἰ γοῦν καθ' ὑπόθεσιν ἐξέλοιεν τὸν νόμον, ἀνάγκη δήπου ἕκαστον ὃς ἄγεται ὑπὸ ἐπιθυμίας, ἡδονῇ χαριζόμενον ἀμελεῖν μὲν τοῦ καλῶς ἔχοντος, ὑπερφρονεῖν δὲ τοῦ θείου, ἀσεβεῖν δὲ ἅμα καὶ ἀδικεῖν ἀδεῶς ἀποσκιρτήσαντα τῆς ἀλη2.7.32.3 θείας. ναί, φασίν, ἄλογος ἔκκλισις ὁ φόβος ἐστὶ καὶ πάθος. τί σὺ λέγεις; καὶ πῶς ἄν σοι ἔτι σῴζοιτο οὗτος ὁ ὅρος διὰ λόγου δοθείσης μοι τῆς ἐντολῆς; ἐντολὴ δὲ ἀπαγορεύει, τὸν φόβον ἐπαρτῶσα διὰ παιδείαν τῶν οὕτως ἐπιδεχομένων νουθετεῖσθαι. οὐ τοίνυν ἄλογος ὁ φόβος, λογικὸς μὲν οὖν· πῶς γὰρ οὔ, παραινῶν οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις; ἀλλ' εἰ σοφίζονται τὰ ὀνόματα, εὐλάβειαν καλούντων οἱ φιλόσοφοι τὸν τοῦ νόμου φόβον, εὔλογον οὖσαν ἔκκλισιν. ὀνοματομάχους τούτους οὐκ ἀπὸ τρόπου ὁ Φασηλίτης ἐκάλει Κριτόλαος. ἀστεία μὲν οὖν ἤδη καὶ καλλίστη πέφηνε τοῖς ἐγκαλοῦσιν ἡμῖν ἡ ἐντολὴ ὀνόματος ἐναλλαγῇ νοηθεῖσα. ἡ οὖν εὐλάβεια λογικὴ δείκνυται, τοῦ βλάπτοντος","english":"Just as it is impossible to live without the four elements, so too without faith knowledge cannot follow. This, then, is the foundation of truth. Those who accuse fear attack the law, and if they attack the law, it is clear that they also attack the God who gave the law. For these three necessarily subsist in relation to the subject: the ruler, the administration, and the ruled. If, then, by hypothesis they were to remove the law, it would necessarily follow that each person who is led by desire, gratifying pleasure, would neglect what is right, despise the divine, and at the same time both be impious and unjust, having recklessly broken away from the truth. Yes, they say, fear is an irrational aversion and a passion. What do you mean? And how would this definition still be preserved for you when the commandment is given to me through reason? The commandment forbids, threatening fear for the education of those who are thus receptive to admonition. Fear, then, is not irrational; on the contrary, it is rational. For how could it not be, when it exhorts: you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness? But if they quibble over names, the philosophers call the fear of the law caution, which is a rational aversion. Critolaus of Phaselis not inappropriately called these people word-fighters. The commandment, then, when understood by a change of name, appears to those who accuse us to be already noble and most beautiful. Caution, therefore, is shown to be rational, of that which harms","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κρηπὶς ἀληθείας","severity":"info","text":"Clement calls faith the 'foundation of truth', using a metaphor that recurs in his epistemology: faith is the necessary basis for knowledge (γνῶσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐλάβεια","severity":"info","text":"Clement distinguishes fear (φόβος) from caution (εὐλάβεια), a rational aversion. This aligns with Stoic ethical terminology, where εὐλάβεια is a 'good emotion' (εὐπάθεια) proper to the sage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κριτόλαος","severity":"info","text":"Critolaus of Phaselis (2nd c. BCE) was a Peripatetic philosopher. Clement cites his label 'word-fighters' (ὀνοματομάχους) to dismiss opponents who quibble over terminology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρία γὰρ ταῦτα","severity":"info","text":"Clement introduces a triadic schema (ruler, administration, ruled) to argue that attacking the law implies attacking the lawgiver. This logical structure recurs in his apologetic method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις","severity":"info","text":"Clement lists prohibitions from the Decalogue (Exod 20:13-16; Deut 5:17-20) as examples of rational commandments that instill rational fear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ διοι2.7.32.2 κῶν","severity":"caution","text":"The Greek text has a scribal insertion '2.7.32.2' within the word διοικῶν, likely a page or column reference from the manuscript tradition. The reading is διοικῶν.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ διοι2.7.32.2 κῶν' contains an apparent scribal insertion; the intended word is διοικῶν.","The English draft renders 'ἀποσκιρτήσαντα' as 'having recklessly broken away', but the Greek more literally means 'having sprung away'."],"confidence":"high","notes":[]},{"i":156,"ref":"p156","source":"ἔκκλισις οὖσα, ἐξ ἧς ἡ μετάνοια τῶν προημαρτημένων φύεται. ἀρχὴ γὰρ σοφίας φόβος κυρίου, σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν. τὴν σοφίας λέγει ποίησιν, ἥ ἐστι φόβος θεοῦ ὁδοποιῶν εἰς σοφίαν. εἰ δὲ ὁ νόμος φόβου ἐμποιητικός, ἀρχὴ σοφίας γνῶσις νόμου, καὶ οὐκ ἔστιν ἄνευ νόμου σοφός. ἄσοφοι τοίνυν οἱ παραιτούμενοι τὸν νόμον, ᾧ ἕπεται ἀθέους αὐτοὺς λογίζεσθαι. παιδεία δὲ ἀρχὴ σοφίας. σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν, λέγει ἡ γραφή. Τίνα δὲ τὰ φοβερὰ ὁ νόμος καταγγέλλει, θεασώμεθα. εἰ μὲν τὰ μεταξὺ ἀρετῆς καὶ κακίας, οἷον πενίαν καὶ νόσον καὶ ἀδοξίαν καὶ δυσγένειαν καὶ ὅσα παραπλήσια, ταῦτα μὲν καὶ οἱ κατὰ πόλιν νόμοι προτείνοντες ἐπαινοῦνται, καὶ τοῖς ἐκ Περιπάτου τρία γένη τῶν ἀγαθῶν εἰσηγουμένοις καὶ τὰ τούτων ἐναντία λογιζομένοις εἶναι κακὰ ἁρμόνιος ἥδε ἡ δόξα· ἡμῖν δὲ ὁ δοθεὶς νόμος τὰ τῷ ὄντι κακὰ ἀπο φεύγειν προστάττει, μοιχείαν, ἀσέλγειαν, παιδεραστίαν, ἄγνοιαν, ἀδικίαν, νόσον ψυχῆς, θάνατον, οὐ τὸν διαλύοντα ψυχὴν ἀπὸ σώματος, ἀλλὰ τὸν διαλύοντα ψυχὴν ἀπὸ ἀληθείας· δειναὶ γὰρ καὶ φοβεραὶ τῷ ὄντι κακίαι αὗται καὶ αἱ ἀπὸ τούτων ἐνέργειαι· οὐ μὴν ἀδίκως ἐκτείνεσθαι δίκτυα πτερωτοῖς λέγουσιν οἱ χρησμοὶ οἱ θεῖοι, αὐτοὶ γὰρ αἱμάτων μετέχοντες θησαυρίζουσιν ἑαυτοῖς κακά· πῶς οὖν ἔτι οὐκ ἀγαθὸς ὁ νόμος πρός τινων αἱρέσεων λέγεται ἐπιβοωμένων τὸν ἀπόστολον λέγοντα διὰ γὰρ νόμου γνῶσις ἁμαρτίας; πρὸς οὕς φαμεν· ὁ νόμος οὐκ ἐποίησεν, ἀλλ' ἔδειξεν τὴν ἁμαρτίαν· προστάξας γὰρ ἃ ποιητέον ἤλεγξε τὰ μὴ ποιητέα.","english":"It is a turning away, from which repentance for past sins arises. For the beginning of wisdom is fear of the Lord, and good understanding is for all who practice it. He speaks of the making of wisdom, which is fear of God, paving the way to wisdom. And if the law is productive of fear, the beginning of wisdom is knowledge of the law, and there is no wise man without the law. Therefore those who reject the law are unwise, and it follows that they are considered godless. But discipline is the beginning of wisdom. \"Wisdom and discipline the impious will despise,\" says Scripture. Let us see what fearful things the law announces. If they are the things intermediate between virtue and vice, such as poverty, disease, ill-repute, low birth, and the like, then even the laws of the city are praised for holding these up, and this opinion is in harmony with those from the Peripatos who introduce three kinds of goods and consider their opposites to be evils. But for us, the given law commands us to flee from things that are truly evil: adultery, licentiousness, pederasty, ignorance, injustice, sickness of the soul, death—not the death that separates soul from body, but the one that separates the soul from truth. For these vices and the activities arising from them are truly grievous and fearful. It is not without reason that the divine oracles say that nets are spread for winged creatures, for those who partake of bloodshed store up evils for themselves. How then can the law still be called not good by some heresies, which invoke the apostle saying, \"For through the law comes knowledge of sin\"? To them we say: the law did not create sin, but revealed it; for by commanding what is to be done, it exposed what is not to be done.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἔκκλισις","severity":"info","text":"ἔκκλισις (ekklisis) means 'turning away' or 'avoidance'; here it likely refers to the aversion from sin that leads to repentance, a key concept in Clement's moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴ γὰρ σοφίας φόβος κυρίου","severity":"info","text":"This phrase echoes Proverbs 1:7 (LXX: ἀρχὴ σοφίας φόβος κυρίου), a foundational wisdom text that Clement adapts to argue for the law's role in moral education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παιδεία δὲ ἀρχὴ σοφίας. σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν","severity":"info","text":"Clement cites a scriptural maxim (possibly from Proverbs or Sirach) that discipline is the beginning of wisdom and that the impious despise both; the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἐκ Περιπάτου τρία γένη τῶν ἀγαθῶν","severity":"info","text":"The Peripatetics (Aristotelians) classified goods into three kinds: bodily, external, and psychic; Clement contrasts this with Christian law, which treats only moral vices as truly evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρός τινων αἱρέσεων λέγεται ἐπιβοωμένων τὸν ἀπόστολον","severity":"info","text":"Clement refutes heresies (likely Marcionite or Gnostic) that cite the apostle (Paul, Romans 3:20) to argue the law is not good; he insists the law reveals sin, not creates it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δίκτυα πτερωτοῖς","severity":"caution","text":"The phrase 'nets for winged creatures' is obscure; it may allude to a lost proverb or scriptural metaphor (cf. Proverbs 1:17 LXX) about the traps of sin, but the exact reference is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural source for 'παιδεία δὲ ἀρχὴ σοφίας' is not explicitly identified; it may be a paraphrase of Proverbs or Sirach.","The phrase 'δίκτυα πτερωτοῖς' (nets for winged creatures) is ambiguous; it may be a proverbial or scriptural allusion not fully recoverable."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"ἀγαθοῦ δὲ τὸ μὲν σωτήριον ἐκδιδάξαι, τὸ δὲ δηλητήριον ἐπιδεῖξαι, καὶ τῷ μὲν χρῆσθαι συμβου2.7.35.1 λεῦσαι, τὸ δὲ ἀποφυγεῖν κελεῦσαι. αὐτίκα ὁ ἀπόστολος, ὃν οὐ συνιᾶσι, γνῶσιν εἶπεν ἁμαρτίας διὰ νόμου πεφανερῶσθαι, οὐχὶ ὑπό2.7.35.2 στασιν εἰληφέναι. πῶς δ' οὐκ ἀγαθὸς ὁ παιδεύων νόμος, ὁ παιδαγωγὸς εἰς Χριστὸν δοθείς, ἵνα δὴ ἐπιστρέψωμεν διὰ φόβου παιδευτικῶς κατευθυνόμενοι πρὸς τὴν διὰ Χριστοῦ τελείωσιν; οὐ βούλομαι φησίν, τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν αὐτοῦ. μετάνοιαν δὲ ἐντολὴ ποιεῖ, κωλυτικὴ μὲν τῶν μὴ ποιητέων, ἐπαγ2.7.35.4 γελτικὴ δὲ τῶν εὐεργεσιῶν. θάνατον, οἶμαι, τὴν ἄγνοιαν λέγει· καὶ ὁ ἐγγὺς κυρίου πλήρης μαστίγων· ὁ συνεγγίζων δηλονότι τῇ γνώσει κινδύνων, φόβων, ἀνιῶν, θλίψεων διὰ τὸν πόθον τῆς ἀληθείας ἀπολαύει· υἱὸς γὰρ πεπαιδευμένος σοφὸς ἀπέβη, καὶ διεσώθη ἀπὸ καύματος υἱὸς νοήμων, υἱὸς δὲ νοήμων δέξεται ἐντολάς. καὶ Βαρνάβας ὁ ἀπόστολος οὐαὶ οἱ συνετοὶ παρ' ἑαυτοῖς καὶ ἐνώπιον αὐτῶν ἐπιστήμονες προτάξας ἐπήγαγεν· πνευματικοὶ γενώμεθα, ναὸς τέλειος τῷ θεῷ. ἐφ' ὅσον ἐστὶν ἐφ' ἡμῖν, μελετῶμεν τὸν φόβον τοῦ θεοῦ καὶ φυλάσσειν ἀγωνιζώμεθα τὰς ἐντολὰς αὐτοῦ, ἵνα ἐν τοῖς δικαιώμασιν αὐτοῦ εὐφρανθῶμεν. ὅθεν ἀρχὴ σοφίας φόβος θεοῦ θείως λέλεκται.","english":"Of the good, one part is to teach what is salvific, and the other to point out what is harmful, and to advise using the former, and to command fleeing the latter. For instance, the apostle, whom they do not understand, said that knowledge of sin was revealed through the law, not that it came into existence. How is the law that educates not good, given as a pedagogue leading to Christ, so that we may turn back, being guided educationally through fear toward perfection through Christ? He says, \"I do not wish for the death of the sinner as for his repentance.\" The commandment produces repentance, being prohibitive of what should not be done, and promising benefits. By death, I think, he means ignorance. And \"he who is near the Lord is full of stripes\"; that is, he who draws near to knowledge experiences dangers, fears, pains, and afflictions because of his desire for truth. For a son who is educated becomes wise and is saved from the heat; an intelligent son receives commandments. And Barnabas the apostle, having first set down, \"Woe to those who are wise in their own eyes and knowledgeable before themselves,\" added, \"Let us become spiritual, a perfect temple for God.\" As far as it is in our power, let us practice the fear of God and strive to keep his commandments, so that we may rejoice in his ordinances. Hence it is divinely said, \"The beginning of wisdom is fear of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀγαθοῦ","severity":"info","text":"Clement distinguishes two aspects of the good: teaching what is salvific and pointing out what is harmful, advising use of the former and avoidance of the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος","severity":"info","text":"The apostle referred to is Paul; the phrase 'knowledge of sin was revealed through the law' echoes Romans 3:20 or a similar Pauline passage on the law's role in making sin known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θάνατον","severity":"info","text":"Clement glosses 'death' as ignorance (ἄγνοιαν), a spiritual interpretation common in Alexandrian exegesis, contrasting literal death with lack of knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς γὰρ πεπαιδευμένος σοφὸς ἀπέβη","severity":"info","text":"This proverbial saying, 'a son who is educated becomes wise and is saved from the heat,' likely derives from Proverbs or a wisdom tradition, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβας ὁ ἀπόστολος","severity":"info","text":"Clement cites Barnabas the apostle, likely from the Epistle of Barnabas (ch. 16 or similar), a work valued in early Christian circles for its allegorical and moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴ σοφίας φόβος θεοῦ","severity":"info","text":"This phrase, 'the beginning of wisdom is fear of God,' is a biblical proverb (cf. Proverbs 1:7 LXX; 9:10) and a key theme in Clement's pedagogical framework.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' is not specified; Clement likely means Paul, but the exact Pauline reference is unclear. The phrase 'he who is near the Lord is full of stripes' may be a citation from an unknown source or a paraphrase of a biblical or apocryphal text."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"Ἐνταῦθα οἱ ἀμφὶ τὸν Βασιλείδην τοῦτο ἐξηγούμενοι τὸ ῥητὸν αὐτόν φασιν Ἄρχοντα ἐπακούσαντα τὴν φάσιν τοῦ διακονουμένου πνεύματος ἐκπλαγῆναι τῷ τε ἀκούσματι καὶ τῷ θεάματι παρ' ἐλπίδας εὐηγγελισμένον, καὶ τὴν ἔκπληξιν αὐτοῦ φόβον κληθῆναι ἀρχὴν γενόμενον σοφίας φυλοκρινητικῆς τε καὶ διακριτικῆς καὶ τελεωτικῆς καὶ ἀποκαταστατικῆς· οὐ γὰρ μόνον τὸν κόσμον, ἀλλὰ καὶ τὴν ἐκλογὴν διακρίνας ὁ ἐπὶ πᾶσι προπέμπει. ἔοικε δὲ καὶ Οὐαλεντῖνος ἔν τινι ἐπιστολῇ τοιαῦτά τινα ἐν νῷ λαβὼν αὐταῖς γράφειν ταῖς λέξεσι· καὶ ὡσπερεὶ φόβος ἐπ' ἐκείνου τοῦ πλάσματος ὑπῆρξε τοῖς ἀγγέλοις, ὅτε μείζονα ἐφθέγξατο τῆς πλάσεως διὰ τὸν ἀοράτως ἐν αὐτῷ σπέρμα δεδωκότα τῆς ἄνωθεν οὐσίας καὶ παρρησιαζόμενον· οὕτω καὶ ἐν ταῖς γενεαῖς τῶν κοσμικῶν ἀνθρώπων φόβοι τὰ ἔργα τῶν ἀνθρώπων τοῖς ποιοῦσιν ἐγένετο, οἷον ἀνδριάντες καὶ εἰκόνες καὶ πάνθ' ἃ χεῖρες ἀνύουσιν εἰς ὄνομα θεοῦ· εἰς γὰρ ὄνομα Ἀνθρώπου πλασθεὶς Ἀδὰμ φόβον παρέσχεν προόντος Ἀνθρώπου, ὡς δὴ αὐτοῦ ἐν αὐτῷ καθεστῶτος, καὶ κατεπλάγησαν καὶ ταχὺ τὸ ἔργον ἠφάνισαν. Μιᾶς δ' οὔσης ἀρχῆς, ὡς","english":"Here the followers of Basilides, interpreting this saying, claim that the Ruler himself, having heard the announcement of the ministering spirit, was astounded at both the hearing and the sight, being unexpectedly evangelized, and that his astonishment was called fear, becoming the beginning of wisdom that is discriminative, discerning, perfective, and restorative; for the one over all sends forth, having distinguished not only the world but also the election. And Valentinus, in some letter, seems to have taken such things in mind and writes in these very words: \"And just as fear arose among the angels at that creation when it uttered something greater than its formation, because of the one who invisibly gave the seed of the higher substance in it and spoke boldly, so also in the generations of worldly men, fears became the works of men to their makers, such as statues and images and everything that hands accomplish in the name of God; for Adam, formed in the name of Man, provided fear to the pre-existing Man, as indeed that one stood in him, and they were astonished and quickly destroyed the work.\" But since there is one principle, as","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἄρχοντα","severity":"info","text":"The 'Ruler' (Ἄρχοντα) is the creator-god of Basilidean cosmology, a subordinate deity distinct from the supreme God. This passage describes his reaction to the gospel announcement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φόβον","severity":"info","text":"Clement reports that Basilides interpreted the Ruler's astonishment as 'fear' (φόβον), which becomes the beginning of wisdom. This fear is a technical term in Basilidean cosmology, initiating a process of discrimination and restoration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐαλεντῖνος","severity":"info","text":"Clement cites a letter of Valentinus to show that Valentinian cosmology also used the motif of fear among angels at the creation of Adam. This parallel illustrates shared themes in Gnostic myth-making.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ","severity":"info","text":"The reference to Adam formed 'in the name of Man' echoes Genesis 1:26-27 LXX, where God creates man. Valentinus reinterprets this as a creation by angels that provokes fear in the pre-existing Man.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μιᾶς δ' οὔσης ἀρχῆς","severity":"info","text":"The phrase 'But since there is one principle' marks a transition from Clement's report of Basilidean and Valentinian views to his own argument for a single first principle, contrasting with Gnostic multiplicity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ministering spirit' (διακονουμένου πνεύματος) is not specified; it may refer to a messenger from the supreme God in Basilidean myth.","The phrase 'the one over all' (ὁ ἐπὶ πᾶσι) could refer to the supreme God or to the Ruler himself; the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":159,"ref":"p159","source":"δειχθήσεται ὕστερον, τερετίσματα καὶ μινυρίσματα ἀναπλάσσοντες οἵδε οἱ ἄνδρες φανήσονται. ἐπειδὴ δὲ ἐκ νόμου καὶ προφητῶν προπαιδεύεσθαι διὰ κυρίου τῷ θεῷ συμφέρειν ἔδοξεν, ἀρχὴ σοφίας φόβος εἴρηται κυρίου, παρὰ κυρίου διὰ Μωυσέως δοθεὶς τοῖς ἀπειθοῦσι καὶ σκληροκαρδίοις· οὓς γὰρ οὐχ αἱρεῖ λόγος, τιθασεύει τούτους φόβος. ὃ καὶ προϊδὼν ἄνωθεν ὁ παιδεύων λόγος ἑκατέρῳ τῶν τρόπων, ἐκκαθαίρων οἰκείως εἰς θεοσέβειαν, ἥρμοσεν ὄργανον. ἔστι μὲν οὖν ἡ μὲν ἔκπληξις φόβος ἐκ φαντασίας ἀσυνήθους ἢ ἐπ' ἀπροσδοκήτῳ φαντασίᾳ, † ἅτε καὶ ἀγγελίας, φόβος δὲ ὡς γεγονότι ἢ ὄντι ἢ θαυμασιότης ὑπερβάλλουσα. οὐ συνορῶσι τοίνυν ἐμπαθῆ ποιήσαντες δι' ἐκπλήξεως τὸν μέγιστον καὶ πρὸς αὐτῶν ἀνυμνούμενον θεὸν καὶ πρό γε τῆς ἐκπλήξεως ἐν ἀγνοίᾳ γενόμενον. εἰ δὴ ἄγνοια προκατῆρξε τῆς ἐκπλήξεως, ἡ δ' ἔκπληξις καὶ ὁ φόβος ἀρχὴ σοφίας φόβος τοῦ θεοῦ γεγένηται, κινδυνεύει τῆς τε σοφίας τοῦ θεοῦ καὶ τῆς κοσμοποιίας ἁπάσης, ἀλλὰ καὶ τῆς ἀποκαταστά2.8.38.1 σεως αὐτῆς τῆς ἐκλογῆς ἄγνοια προκατάρχειν αἰτιωδῶς. πότερον οὖν τῶν καλῶν ἢ φαύλων ἡ ἄγνοια; ἀλλ' εἰ μὲν τῶν καλῶν, τί παύεται ἐκπλήξει; καὶ παρέλκει ὁ διάκονος αὐτοῖς καὶ τὸ κήρυγμα καὶ τὸ βάπτισμα. εἰ δὲ τῶν φαύλων, πῶς τῶν καλλίστων αἴτιον τὸ κακόν; εἰ μὴ γὰρ προϋπῆρχεν ἄγνοια, οὐκ ἂν ὁ διάκονος κατῆλθεν, οὐδ' ἂν ἔκπληξις εἷλε τὸν Ἄρχοντα, ὡς αὐτοὶ λέγουσιν, οὐδ' ἂν ἀρχὴν σοφίας ἐκ τοῦ φόβου ἔλαβεν εἰς τὴν φυλοκρίνησιν τῆς τε ἐκλογῆς τῶν τε κοσμικῶν.","english":"will be shown later. These men will be revealed as fabricators of chirpings and twitterings. Since it seemed beneficial to God to be pre-educated through the Lord from the law and the prophets, the beginning of wisdom is said to be the fear of the Lord, given through Moses by the Lord to the disobedient and hard-hearted. For those whom reason does not persuade, fear tames. The educating Word, foreseeing this from above, adapted an instrument for each of the two modes, purifying appropriately for piety. Now, astonishment is fear arising from an unfamiliar impression or from an impression at an unexpected event, or even from a message, while fear is as in relation to something that has happened or exists, or is an overwhelming wonder. They therefore do not perceive that they have made the greatest God, whom they themselves hymn, subject to passion through astonishment, and that before the astonishment he was in ignorance. If, then, ignorance preceded the astonishment, and astonishment and fear have become the beginning of wisdom—the fear of God—then ignorance threatens to be the causal antecedent of the wisdom of God and of the entire cosmogony, and even of the restoration of the election itself. Is ignorance, then, of good things or of bad? But if of good things, why does it cease through astonishment? And the messenger, the proclamation, and the baptism are superfluous for them. If of bad things, how can evil be the cause of the best things? For if ignorance had not pre-existed, the messenger would not have descended, nor would astonishment have seized the Ruler, as they themselves say, nor would he have taken the beginning of wisdom from fear for the separation of the election and the cosmic elements.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τερτίσματα καὶ μινυρίσματα","severity":"info","text":"These pejorative terms ('chirpings and twitterings') dismiss Basilidean exegesis as trivial noise, echoing Clement's rhetorical strategy of contrasting true Christian philosophy with heretical sophistry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴ σοφίας φόβος κυρίου","severity":"info","text":"Clement adapts Proverbs 1:7 (LXX: 'ἀρχὴ σοφίας φόβος κυρίου') to argue that fear of the Lord is a pedagogical tool for the disobedient, not a cosmic principle as Basilides claimed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διάκονος","severity":"info","text":"The 'messenger' (διάκονος) refers to the ministering spirit in Basilidean cosmology, who announces the gospel to the Ruler (the creator god). Clement critiques this as making the supreme God passive and ignorant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔκπληξις","severity":"info","text":"Clement distinguishes 'astonishment' (ἔκπληξις) from 'fear' (φόβος), arguing that Basilides' system wrongly attributes passion to God. This reflects Clement's polemic against Gnostic mythologizing of divine emotion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὴ ἄγνοια προκατῆρξε","severity":"info","text":"Clement uses a conditional argument (εἰ δή) to expose the logical absurdity of Basilidean ignorance preceding divine wisdom, framing it as a reductio ad absurdum.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ἅτε καὶ ἀγγελίας","severity":"caution","text":"The Greek text has a crux (†) at this point, indicating a textual corruption or uncertain reading. The translation 'or even from a message' is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The crux † ἅτε καὶ ἀγγελίας leaves the precise relationship between astonishment and message unclear; the reading adopted follows the English draft."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"εἰ δὲ ὁ φόβος τοῦ προόντος Ἀνθρώπου ἐπιβούλους τοῦ σφετέρου πλάσματος πεποίηκε τοὺς ἀγγέλους, ὡς ἐνιδρυμένου τῷ δημιουργήματι ἀοράτου τοῦ σπέρματος τῆς ἄνωθεν οὐσίας, ἢ ὑπολήψει κενῇ παρεζήλωσαν, ὅπερ ἀπίθανον, ἀγγέλους δημιουργίας ἧς ἐπιστεύθησαν οἷον τέκνου τινὸς αὐθέντας γενέσθαι, ἄγνοιαν πᾶσαν κατεγνωσμένους· ἢ προγνώσει ἐνεχόμενοι κεκίνηνται, ἀλλ' οὐκ ἂν ἐπεβούλευσαν δι' οὗ ἐπεχείρησαν, ᾧ προέγνωσαν, οὐδ' ἂν κατεπλάγησαν τὸ ἔργον τὸ αὑτῶν, ἐκ προγνώσεως τὸ ἄνωθεν σπέρμα νενοηκότες· ἢ τὸ τελευταῖον γνώσει πεποιθότες ἐτόλμησαν· ὃ καὶ αὐτὸ ἀδύνατον, μαθόντας τὸ διαφέρον τὸ ἐν πληρώματι Ἀνθρώπῳ ἐπιβουλεύειν, ἔτι καὶ τὸ κατ' εἰκόνα, ἐν ᾧ καὶ τὸ ἀρχέτυπον καὶ τὸ σὺν τῇ γνώσει τῇ λοιπῇ ἄφθαρτον παρειλήφεσαν. Τούτοις τε οὖν αὐτοῖς καὶ ἑτέροις τισί, μάλιστα δὲ τοῖς ἀπὸ Μαρκίωνος ἐμβοᾷ οὐκ ἐπαΐουσιν ἡ γραφή· ὁ δὲ ἐμοῦ ἀκούων ἀναπαήσεται ἐπ' εἰρήνης πεποιθώς, καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ. τί τοίνυν τὸν νόμον βούλονται; κακὸν μὲν οὖν οὐ φήσουσι, δίκαιον δέ, διαστέλλοντες τὸ ἀγαθὸν τοῦ δικαίου. ὁ δὲ κύριος φοβεῖσθαι τὸ κακὸν προστάττων οὐ κακῷ τὸ κακὸν ἀπαλλάττει, τῷ δὲ ἐναντίῳ τὸ ἐναντίον καταλύει. ἀγαθῷ δὲ κακὸν ἐναν2.8.39.4 τίον, ὡς δίκαιον ἀδίκῳ. εἰ τοίνυν κακῶν ἀποχὴν ἀφοβίαν εἴρηκεν ἣν ὁ τοῦ κυρίου φόβος ἐργάζεται, ἀγαθὸν ὁ φόβος, καὶ ὁ ἐκ τοῦ νόμου φόβος οὐ μόνον δίκαιος, ἀλλὰ καὶ ἀγαθὸς κακίαν ἀναιρῶν· φόβῳ δὲ ἀφοβίαν εἰσάγων οὐ πάθει ἀπάθειαν, παιδείᾳ δὲ μετριοπά2.8.39.5 θειαν ἐμποιεῖ. ἐπὰν οὖν ἀκούσωμεν·","english":"If the fear of the pre-existent Man made the angels conspirators against their own creation, as if the invisible seed of the higher substance were established in the product of their craftsmanship, or if they were roused by empty presumption—which is improbable—since they were entrusted with the creation of which they were to become, as it were, the masters of a child, and were condemned for complete ignorance; or if they were moved by being subject to foreknowledge, they would not have conspired against that through which they attempted, nor would they have been astonished at their own work, having understood from foreknowledge the seed from above; or finally, if they dared, trusting in knowledge—which is also impossible, since they learned the difference in the fullness of Man, to conspire, and also that which is according to the image, in which both the archetype and that which is incorruptible along with the rest of knowledge were received. To these, then, and to certain others, especially those from Marcion, Scripture cries out, though they do not hear; but he who hears me will rest in peace, trusting, and will be free from fear of every evil. What, then, do they intend for the law? They will not say it is evil, but just, distinguishing the good from the just. But the Lord, commanding fear of evil, does not remove evil by evil, but dissolves the opposite by its opposite. Evil is opposite to good, as unjust is to just. If, then, abstinence from evils is fearlessness, which the fear of the Lord produces, then fear is good, and the fear from the law is not only just but also good, since it destroys wickedness; and by introducing fearlessness through fear, it does not produce impassibility by passion, but moderation of passion through discipline. When, then, we hear:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προόντος Ἀνθρώπου","severity":"info","text":"The phrase 'pre-existent Man' likely refers to the Gnostic concept of the divine Anthropos, a primordial being from whom the material world emanates. Clement critiques this notion as part of his polemic against Valentinian and other Gnostic systems.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μαρκίωνος","severity":"info","text":"Marcion of Sinope (c. 85–160 CE) taught a radical distinction between the just God of the Old Testament and the good God of the New Testament. Clement here argues against Marcionite views that the law is merely just, not good.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναπαήσεται ἐπ' εἰρήνης πεποιθώς","severity":"info","text":"This phrase echoes Isaiah 32:17 LXX: 'ἀναπαύσεται ἐπ' εἰρήνης' (he will rest in peace). Clement adapts the verse to support his argument that fear of the Lord leads to peace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Clement presents a series of hypothetical Gnostic explanations for angelic rebellion, each refuted by logical impossibility. The passage then shifts to a direct address to Marcionites, defending the law's role in producing fear that leads to good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's argument that fear of the law is good because it destroys wickedness anticipates later patristic discussions on the pedagogical value of the Old Testament law, notably in Origen and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐμβοᾷ","severity":"caution","text":"The verb 'ἐμβοᾷ' (cries out) is ambiguous: it may refer to Scripture personified or to Clement himself. The English draft takes it as Scripture, but the Greek allows either reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'pre-existent Man' is ambiguous: it could be a Gnostic term or a reference to the Logos. The reading taken follows the Gnostic interpretation.","The subject of 'ἐμβοᾷ' is unclear: it may be Scripture or Clement. The translation assumes Scripture."],"confidence":"high","notes":[]},{"i":161,"ref":"p161","source":"τίμα τὸν κύριον καὶ ἰσχύσεις, πλὴν δὲ αὐτοῦ μὴ φοβοῦ ἄλλον, τὸ φοβεῖσθαι ἁμαρτάνειν, ἕπεσθαι δὲ ταῖς ὑπὸ θεοῦ δοθείσαις ἐντολαῖς τιμὴν εἶναι τοῦ θεοῦ ἐκδεχό2.8.40.1 μεθα. δέος δέ ἐστι φόβος θείου. ἀλλ' εἰ καὶ πάθος ὁ φόβος, ὡς βούλονταί τινες, ὅτι φόβος ἐστὶ πάθος, οὐχ ὁ πᾶς φόβος πάθος. ἡ γοῦν δεισιδαιμονία πάθος, φόβος δαιμόνων οὖσα ἐκπαθῶν τε καὶ ἐμπαθῶν· ἔμπαλιν οὖν ὁ τοῦ ἀπαθοῦς θεοῦ φόβος ἀπαθής· φοβεῖται γάρ τις οὐ τὸν θεόν, ἀλλὰ τὸ ἀποπεσεῖν τοῦ θεοῦ· ὁ δὲ τοῦτο δεδιὼς τὸ τοῖς κακοῖς περιπεσεῖν φοβεῖται καὶ δέδιεν τὰ κακά· ὁ δεδιὼς δὲ τὸ πτῶμα ἄφθαρτον ἑαυτὸν καὶ ἀπαθῆ εἶναι βούλεται. σοφὸς φοβηθεὶς ἐξέκλινεν ἀπὸ κακοῦ, ὁ δὲ ἄφρων μίγνυται πεποιθώς, ἡ γραφὴ λέγει· αὖθίς τε ἐν φόβῳ κυρίου ἐλπὶς ἰσχύος φησίν. Ἀνάγει γοῦν ὁ τοιοῦτος φόβος ἐπί τε τὴν μετάνοιαν ἐπί τε τὴν ἐλπίδα. ἐλπὶς δὲ προσδοκία ἀγαθῶν\n\nἡ ἀπόντος ἀγαθοῦ εὔελπις. ἀμέλει καὶ ἡ ** εὐεμπτωσία λαμβάνεται εἰς ἐλπίδα, ἣν ἐπὶ τὴν ἀγάπην χειραγωγεῖν μεμαθήκαμεν. ἀγάπη δὲ ὁμόνοια ἂν εἴη τῶν κατὰ τὸν λόγον καὶ τὸν βίον καὶ τὸν τρόπον ἢ συνελόντι φάναι κοινωνία βίου ἢ ἐκτένεια φιλίας καὶ φιλοστοργίας μετὰ λόγου ὀρθοῦ περὶ χρῆσιν ἑταίρων. ὁ δὲ ἑταῖρος ἕτερος ἐγώ· ᾗ καὶ ἀδελφοὺς τοὺς τῷ αὐτῷ λόγῳ ἀναγεννηθέντας προσαγορεύομεν. παράκειται δὲ τῇ ἀγάπῃ ἥ τε φιλοξενία, φιλοτεχνία τις οὖσα περὶ χρῆσιν ξένων· ξένοι δὲ ὧν ξένα τὰ κοσμικά. κοσμικοὺς γὰρ τοὺς εἰς γῆν ἐλπίζοντας καὶ τὰς σαρκικὰς ἐπιθυμίας ἐξακούομεν·","english":"Honor the Lord and you will be strong, but fear no other besides him; we understand that to fear is to sin, and that following the commandments given by God is honor to God. Dread is fear of the divine. But even if fear is a passion, as some maintain, because fear is a passion, not every fear is a passion. Superstition, at any rate, is a passion, being fear of demons, which are subject to passion and passionate; conversely, therefore, the fear of the impassible God is impassible. For one fears not God, but falling away from God; and he who fears this fears falling into evils and dreads evils; and he who fears the fall wishes himself to be incorruptible and impassible. \"A wise man, having feared, turned away from evil, but a fool mingles confidently,\" the scripture says; and again it says, \"In the fear of the Lord is the hope of strength.\" Such fear, then, leads both to repentance and to hope. Hope is expectation of good things, hopeful of a good that is absent. Indeed, **eue mptosia** is taken for hope, which we have learned to lead by the hand to love. Love would be concord of those in accordance with reason, life, and manner, or, to sum up, a sharing of life, or an intensity of friendship and affection with right reason concerning the use of companions. The companion is another self; for this reason we address as brothers those reborn by the same word. Adjacent to love are hospitality, which is a kind of art concerning the use of strangers; and strangers are those for whom the things of the world are foreign. For we understand as worldly those who hope in the earth and in fleshly desires.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δεισιδαιμονία","severity":"info","text":"Clement distinguishes δεισιδαιμονία (superstition) as a passion, fear of demons, from proper fear of God. This aligns with his broader polemic against pagan daimon-worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοφὸς φοβηθεὶς ἐξέκλινεν ἀπὸ κακοῦ","severity":"info","text":"Clement cites a scriptural maxim: 'A wise man, having feared, turned away from evil.' The source is likely Proverbs or a wisdom tradition, but the exact verse is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν φόβῳ κυρίου ἐλπὶς ἰσχύος","severity":"info","text":"Clement quotes 'In the fear of the Lord is the hope of strength,' possibly from the Septuagint (cf. Psalm 2:11 or similar). The phrase links fear to hope, a key theme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐεμπτωσία","severity":"caution","text":"The Greek εὐεμπτωσία is rare and possibly corrupt; the English draft reads 'eue mptosia'. It may mean 'readiness to fall' or 'good fortune', but Clement glosses it as hope. The text is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑταῖρος","severity":"info","text":"Clement defines ἑταῖρος (companion) as 'another self' (ἕτερος ἐγώ), a Stoic and Aristotelian commonplace (cf. Aristotle, Nicomachean Ethics 9.9). This frames Christian brotherhood in philosophical terms.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from fear (φόβος) to hope (ἐλπίς) to love (ἀγάπη), constructing a spiritual ascent. This mirrors Clement's pedagogical scheme in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term εὐεμπτωσία is obscure; the reading 'eue mptosia' in the English draft may reflect a manuscript variant or editorial conjecture. The exact scriptural citations are not identified with chapter and verse."],"confidence":"high","notes":[]},{"i":162,"ref":"p162","source":"μὴ συσχηματίζεσθε, φησὶν ὁ ἀπόστολος, τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοός, εἰς τὸ δοκιμάζειν ὑμᾶς τί τὸ θέλημα τοῦ θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον. ἀναστρέφει τοίνυν ἡ φιλοξενία περὶ τὸ ὠφέλιμον τοῖς ξένοις, ξένοι δὲ οἱ ἐπίξενοι, ἐπίξενοι δὲ οἱ φίλοι, φίλοι δὲ οἱ ἀδελφοί· φίλε κασίγνητε φησὶν Ὅμηρος. ἥ τε φιλανθρωπία, δι' ἣν καὶ ἡ φιλοστοργία, φιλικὴ χρῆσις ἀνθρώπων ὑπάρχουσα, ἥ τε φιλοστοργία, φιλοτεχνία τις οὖσα περὶ στέρξιν φίλων ἢ οἰκείων, συμπαρομαρτοῦσιν ἀγάπῃ. εἰ δ' ὁ τῷ ὄντι ἄνθρωπος ὁ ἐν ἡμῖν ἐστιν ὁ πνευματικός, φιλαδελφία ἡ φιλανθρωπία τοῖς τοῦ αὐτοῦ πνεύματος κεκοινωνηκόσιν· στέρξις δ' αὖ τήρησίς ἐστιν εὐνοίας ἢ ἀγαπήσεως, ἀγάπησις δὲ ἀπόδεξις παντελής, καὶ τὸ ἀγαπᾶν ἀρέσκεσθαι τῷ ἤθει, ἀγόμενόν τε καὶ ἀπαγόμενον· ἄγονται δὲ εἰς ταὐτότητα δι' ὁμόνοιαν, ἐπιστήμην οὖσαν κοινῶν ἀγαθῶν· καὶ γὰρ ἡ ὁμογνωμοσύνη συμφωνία γνωμῶν. καὶ ἡ ἀγάπη φησὶν ἀνυπόκριτος ἔστω ἡμῖν, αὐτοί τε ἀποστυγοῦντες τὸ πονηρὸν γινώμεθα, κολλώμενοι τῷ ἀγαθῷ τῇ φιλαδελφίᾳ τε καὶ τὰ ἑξῆς ἕως εἰ δυνατόν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες. ἔπειτα μὴ νικῶ λέγει ὑπὸ τοῦ κακοῦ, ἀλλὰ νίκα ἐν τῷ ἀγαθῷ τὸ κακόν. Ἰουδαίοις τε ὁ αὐτὸς ἀπόστολος μαρτυρεῖν ὁμολογεῖ ὅτι ζῆλον θεοῦ ἔχουσιν, ἀλλ' οὐ κατ' ἐπίγνωσιν· ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν· οὐ γὰρ τὸ βούλημα τοῦ νόμου ἔγνωσάν τε καὶ ἐποίησαν, ἀλλ' ὃ ὑπέλαβον αὐτοί, τοῦτο καὶ βούλεσθαι τὸν νόμον ᾠήθησαν·","english":"Do not conform yourselves, says the apostle, to this present age, but transform yourselves by the renewal of your mind, so that you may discern what the will of God is, the good and pleasing and perfect. Hospitality, then, concerns what is beneficial to strangers; strangers are guests, guests are friends, friends are brothers. \"Dear brother,\" says Homer. Philanthropy, through which also comes affection, is a friendly use of human beings; and affection, being a kind of love of art concerning the love of friends or relatives, accompanies love. If the true human being in us is the spiritual one, then brotherly love is philanthropy toward those who have shared in the same spirit. Affection, again, is the preservation of goodwill or love; love is complete acceptance, and to love is to be pleased with the character, being led and being led away. They are led to identity through concord, which is knowledge of common goods; for unanimity is harmony of opinions. And let our love be unfeigned, says he, and let us ourselves, abhorring evil, become, by cleaving to the good through brotherly love, and so forth, until, if possible, it is from you, making peace with all people. Then he says, \"Let me not be conquered by evil, but conquer evil in the good.\" To the Jews the same apostle confesses that they have zeal for God, but not according to knowledge; for, being ignorant of the justice of God and seeking to establish their own, they did not submit to the justice of God; for they neither knew nor did the will of the law, but they thought that what they themselves supposed was what the law willed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ συσχηματίζεσθε... τῷ αἰῶνι τούτῳ","severity":"info","text":"Clement adapts Paul's language from Romans 12:2 and 2 Corinthians 4:6, but the phrase 'renewal of the mind' echoes Ephesians 4:23, blending Pauline paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοξενία","severity":"info","text":"Clement etymologizes φιλοξενία (hospitality) through a chain: ξένοι → ἐπίξενοι → φίλοι → ἀδελφοί, linking it to brotherly love and the spiritual kinship of shared πνεῦμα.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φίλε κασίγνητε","severity":"info","text":"Clement cites Homer (Iliad 6.430 or Odyssey 14.115) to support the equation of friend and brother, a common Alexandrian rhetorical move blending pagan and Christian ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a Pauline exhortation to a chain of definitions (hospitality, philanthropy, affection, love), then to a critique of Jewish zeal, forming a logical progression from general virtue to specific error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζῆλον θεοῦ","severity":"info","text":"Clement's critique of Jewish zeal as 'not according to knowledge' reflects a common Alexandrian trope (cf. Philo) that Jewish law observance lacks rational understanding of divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δυνατόν, τὸ ἐξ ὑμῶν","severity":"caution","text":"The phrase 'if possible, it is from you' is ambiguous: it may be a fragment of a Pauline citation or Clement's own conditional gloss on peacemaking. The Greek syntax is elliptical.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δυνατόν, τὸ ἐξ ὑμῶν' is unclear: possibly a truncated quotation or a parenthetical remark by Clement.","The referent of 'αὐτός' in 'αὐτοί τε ἀποστυγοῦντες' is ambiguous—likely the readers, but could be the apostle."],"confidence":"high","notes":[]},{"i":163,"ref":"p163","source":"οὐδ' ὡς προφητεύοντι τῷ νόμῳ ἐπίστευσαν, λόγῳ δὲ ψιλῷ καὶ φόβῳ, ἀλλ' οὐ διαθέσει καὶ πίστει ἠκολούθησαν· τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην, ὁ ὑπὸ νόμου προφητευθείς, παντὶ τῷ πιστεύοντι. ὅθεν εἴρηται τούτοις παρὰ Μωυσέως· ἐγὼ παραζηλώσω ὑμᾶς ἐπ' οὐκ ἔθνει, ἐπ' ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς, τῷ εἰς ὑπακοὴν δηλονότι εὐτρεπεῖ γενομένῳ. καὶ διὰ Ἡσαΐου εὑρέθην λέγει τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσι, πρὸ τῆς τοῦ κυρίου παρουσίας δηλαδή, μεθ' ἣν καὶ τῷ Ἰσραὴλ ἐκεῖνα τὰ προφητευθέντα οἰκείως λέγεται νῦν· ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν ἐπὶ λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα. ὁρᾷς τὴν αἰτίαν τῆς ἐξ ἐθνῶν κλήσεως σαφῶς πρὸς τοῦ προφήτου ἀπείθειαν τοῦ λαοῦ καὶ ἀντιλογίαν εἰρημένην; εἶθ' ἡ ἀγαθότης καὶ ἐπὶ τούτοις δείκνυται τοῦ θεοῦ· φησὶ γὰρ ὁ ἀπόστολος· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν εἰς τὸ παραζηλῶσαι αὐτοὺς καὶ μετανοῆσαι βουληθῆναι. ὁ Ποιμὴν δὲ ἁπλῶς ἐπὶ τῶν κεκοιμημένων θεὶς τὴν λέξιν δικαίους οἶδέ τινας ἐν ἔθνεσι καὶ ἐν Ἰουδαίοις οὐ μόνον πρὸ τῆς τοῦ κυρίου παρουσίας, ἀλλὰ καὶ πρὸ νόμου κατὰ τὴν πρὸς θεὸν εὐαρέστησιν, ὡς Ἄβελ, ὡς Νῶε, ὡς εἴ τις ἕτερος δίκαιος. φησὶ γοῦν τοὺς ἀποστόλους καὶ διδασκάλους τοὺς κηρύξαντας τὸ ὄνομα τοῦ υἱοῦ τοῦ θεοῦ καὶ κοιμηθέντας τῇ δυνάμει καὶ τῇ πίστει κηρῦξαι τοῖς προκεκοιμημένοις. εἶτα ἐπιφέρει· καὶ αὐτοὶ ἔδωκαν αὐτοῖς τὴν σφραγῖδα τοῦ κηρύγματος. κατέβησαν οὖν μετ' αὐτῶν εἰς τὸ ὕδωρ καὶ πάλιν ἀνέβησαν. ἀλλ' οὗτοι ζῶντες κατέβησαν καὶ πάλιν ζῶντες ἀνέβησαν·","english":"Nor did they trust the law as a prophet, but followed a bare word and fear, not with disposition and faith; for the end of the law is Christ for righteousness, the one prophesied by the law, for every believer. Hence it is said to them by Moses: I will provoke you to jealousy not over a nation, I will anger you over a senseless nation, that is, over one that has become ready for obedience. And through Isaiah it is said: I was found by those not seeking me, I became manifest to those not questioning me, before the Lord's coming, clearly; after which those things prophesied are now fittingly said to Israel: I stretched out my hands all day long over a disobedient and gainsaying people. Do you see the cause of the calling from the nations clearly stated by the prophet as the people's disobedience and gainsaying? Then the goodness of God is shown even in these things; for the apostle says: But by their transgression salvation came to the nations, to provoke them to jealousy and to wish to repent. And the Shepherd, simply placing the word concerning those who have fallen asleep, knows some righteous among the nations and among the Jews not only before the Lord's coming, but even before the law, according to their good pleasure toward God, such as Abel, such as Noah, and any other righteous one. For he says that the apostles and teachers who proclaimed the name of the Son of God and fell asleep proclaimed in power and faith to those who had previously fallen asleep. Then he adds: And they themselves gave them the seal of the proclamation. So they went down with them into the water and came up again. But these went down living and came up again living.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ παραζηλώσω ὑμᾶς ἐπ' οὐκ ἔθνει, ἐπ' ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς","severity":"info","text":"Clement attributes a quotation to Moses that is not found in the Pentateuch; it may be a paraphrase or a lost tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν ἐπὶ λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα","severity":"info","text":"This quotation from Isaiah is not verbatim in the Septuagint; Clement may be citing a variant or a memory of Isa 65:2.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν","severity":"info","text":"Clement attributes this to 'the apostle' (Paul), but it is not a direct quotation from the Pauline corpus; it may be a paraphrase of Rom 11:11-12.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ Ποιμὴν","severity":"info","text":"The Shepherd refers to the early Christian work 'The Shepherd of Hermas', which Clement cites as authoritative for the existence of righteous gentiles before Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατέβησαν οὖν μετ' αὐτῶν εἰς τὸ ὕδωρ καὶ πάλιν ἀνέβησαν","severity":"info","text":"Clement interprets the descent into water in the Shepherd as a baptismal allegory for the dead, a distinctive eschatological reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁρᾷς τὴν αἰτίαν","severity":"info","text":"Clement uses a rhetorical question to transition from scriptural citation to exegesis, a common didactic device in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Mosaic quotation is unclear; it may be a Clementine invention or a lost tradition.","The Isaiah quotation does not match the Septuagint exactly; the text may be corrupt or a paraphrase.","The Pauline attribution is uncertain; the phrase may be a loose paraphrase of Romans."],"confidence":"medium","notes":[]},{"i":164,"ref":"p164","source":"ἐκεῖνοι δὲ οἱ προκεκοιμημένοι νεκροὶ κατέβησαν, ζῶντες δὲ ἀνέβησαν. διὰ τούτων οὖν ἐζωοποιήθησαν καὶ ἐπέγνωσαν τὸ ὄνομα τοῦ υἱοῦ τοῦ\n\nθεοῦ. διὰ τοῦτο καὶ συνανέβησαν μετ' αὐτῶν καὶ συνήρμοσαν εἰς τὴν οἰκοδομὴν τοῦ πύργου καὶ ἀλατόμητοι συνῳκοδομήθησαν· ἐν δικαιοσύνῃ γὰρ ἐκοιμήθησαν καὶ ἐν μεγάλῃ ἁγνείᾳ, μόνην δὲ τὴν σφραγῖδα ταύτην οὐκ ἔσχον. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος κατὰ τὸν ἀπόστολον. Ὡς μὲν οὖν ἀντακολουθοῦσιν ἀλλήλαις αἱ ἀρεταί, τί χρὴ λέγειν, ἐπιδεδειγμένου ἤδη ὡς πίστις μὲν ἐπὶ μετανοίᾳ ἐλπίδι τε, εὐλάβεια δὲ ἐπὶ πίστει, καὶ ἡ ἐν τούτοις ἐπιμονή τε καὶ ἄσκησις ἅμα μαθήσει συμπεραιοῦται εἰς ἀγάπην, ἣ δὲ τῇ γνώσει τελειοῦται; ἐκεῖνο δὲ ἐξ ἀνάγκης παρασημειωτέον ὡς μόνον τὸ θεῖον σοφὸν εἶναι φύσει νοεῖσθαι χρή· διὸ καὶ ἡ σοφία δύναμις θεοῦ ἡ διδάξασα τὴν ἀλήθειαν· κἀνταῦθά που εἴληπται ἡ τελείωσις τῆς γνώσεως. φιλεῖ δὲ καὶ ἀγαπᾷ τὴν ἀλήθειαν ὁ φιλόσοφος, ἐκ τοῦ θεράπων εἶναι γνήσιος δι' ἀγάπην ἤδη φίλος νομισθείς. ταύτης δὲ ἀρχὴ τὸ θαυμάσαι τὰ πράγματα, ὡς Πλάτων ἐν Θεαιτήτῳ λέγει, καὶ Ματθίας ἐν ταῖς Παραδόσεσι παραινῶν θαύμασον τὰ παρόντα, βαθμὸν τοῦτον πρῶτον τῆς ἐπέκεινα γνώσεως ὑποτιθέμενος· ᾗ κἀν τῷ καθ' Ἑβραίους εὐαγγελίῳ ὁ θαυμάσας βασιλεύσει γέγραπται καὶ ὁ βασιλεύσας ἀνα2.9.45.6 παήσεται. ἀδύνατον οὖν τὸν ἀμαθῆ, ἔστ' ἂν μένῃ ἀμαθής, φιλοσοφεῖν δέ, τόν γε μὴ ἔννοιαν σοφίας εἰληφότα, φιλοσοφίας οὔσης ὀρέξεως τοῦ ὄντως ὄντος καὶ τῶν εἰς τοῦτο συντεινόντων μαθη2.9.45.7 μάτων.","english":"Those who had fallen asleep in death descended, but rose up alive. Through these, then, they were brought to life and recognized the name of the Son of God. For this reason they also ascended together with them and were fitted into the building of the tower, and were built in unhewn; for they slept in righteousness and in great purity, but they did not have this seal alone. For when nations that do not have the law by nature do the things of the law, these, not having the law, are a law to themselves, according to the apostle. Now, as to how the virtues follow one another, what need is there to say, since it has already been shown that faith follows repentance and hope, and reverence follows faith, and perseverance in these and practice together with learning are completed into love, which is perfected by knowledge? That must be noted as necessary: that only the divine is to be understood as wise by nature; therefore wisdom is the power of God that taught the truth; and here somewhere the perfection of knowledge is grasped. The philosopher loves and cherishes the truth, being already considered a friend through love, as a genuine servant. The beginning of this is wonder at things, as Plato says in the Theaetetus, and Matthias in the Traditions exhorts: wonder at present things, positing this as the first step of transcendent knowledge; to which, in the Gospel according to the Hebrews, it is written: he who wonders will reign, and he who reigns will rest. It is impossible, therefore, for the ignorant, as long as he remains ignorant, to philosophize, for one who has not received a notion of wisdom, philosophy being a desire for that which truly is and for the studies that tend toward it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σφραγῖδα","severity":"info","text":"The 'seal' likely refers to baptism or the Holy Spirit, a common metaphor in early Christian literature (cf. 2 Cor 1:22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νόμον μὴ ἔχοντες ἑαυτοῖς εἰσι νόμος","severity":"info","text":"Clement alludes to Rom 2:14, where Paul says the Gentiles are a law to themselves, adapting it to his argument about natural law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ματθίας ἐν ταῖς Παραδόσεσι","severity":"info","text":"The 'Traditions of Matthias' is an apocryphal work known only from Clement; it is cited here to support the role of wonder in knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ καθ' Ἑβραίους εὐαγγελίῳ","severity":"info","text":"The Gospel according to the Hebrews was a Jewish-Christian gospel used by Clement; the saying 'he who wonders will reign' is otherwise unattested.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ἐν Θεαιτήτῳ","severity":"info","text":"Plato's Theaetetus (155d) states that wonder is the beginning of philosophy; Clement aligns this with Christian gnostic progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντακολουθοῦσιν ἀλλήλαις αἱ ἀρεταί","severity":"info","text":"Clement summarizes the interrelation of virtues (faith, hope, reverence, love, knowledge), a theme developed earlier in the Stromata.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who had fallen asleep' and the tower allegory is unclear; possibly a reference to the Shepherd of Hermas (Vision 3) or an otherwise lost tradition.","The phrase 'this seal alone' is ambiguous: it may refer to baptism or to a specific ritual seal not received by the righteous dead."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"κἂν τὸ ποιεῖν καλῶς ᾖ τισιν ἐξησκημένον, ἀλλὰ τὸ ἐπίστασθαι, ὡς χρηστέον καὶ ποιητέον, καὶ συνεκπονητέον, καθὸ καὶ ὁμοιοῦταί τις θεῷ, θεῷ λέγω τῷ σωτῆρι, θεραπεύων τὸν τῶν ὅλων θεὸν διὰ τοῦ ἀρχιερέως λόγου, δι' οὗ καθορᾶται τὰ κατ' ἀλήθειαν καλὰ καὶ δίκαια. εὐσέβεια ** ἔστι πρᾶξις ἑπομένη καὶ ἀκόλουθος θεῷ. Τριῶν τοίνυν τούτων ἀντέχεται ὁ ἡμεδαπὸς φιλόσοφος, πρῶτον μὲν τῆς θεωρίας, δεύτερον δὲ τῆς τῶν ἐντολῶν ἐπιτελέσεως, τρίτον ἀνδρῶν ἀγαθῶν κατασκευῆς· ἃ δὴ συνελθόντα τὸν γνωστικὸν ἐπιτελεῖ. ὅ τι δ' ἂν ἐνδέῃ τούτων, χωλεύει τὰ τῆς γνώσεως. ὅθεν θείως ἡ γραφή φησι· καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων· λάλησον τοῖς υἱοῖς Ἰσραὴλ καὶ ἐρεῖς πρὸς αὐτούς· ἐγὼ κύριος ὁ θεὸς ὑμῶν· κατὰ τὰ ἐπιτηδεύματα γῆς Αἰγύπτου, ἐν ᾗ κατῳκήσατε ἐν αὐτῇ, οὐ ποιήσετε· καὶ κατὰ τὰ ἐπιτηδεύματα γῆς Χαναάν, εἰς ἣν ἐγὼ εἰσάγω ὑμᾶς ἐκεῖ, οὐ ποιήσετε· καὶ τοῖς νομίμοις αὐτῶν οὐ πορεύσεσθε· τὰ κρίματά μου ποιήσετε καὶ τὰ προστάγματά μου φυ2.10.46.5 λάξεσθε, πορεύεσθαι ἐν αὐτοῖς· ἐγὼ κύριος ὁ θεὸς ὑμῶν. καὶ φυλάξεσθε πάντα τὰ προστάγματά μου, καὶ ποιήσετε αὐτά. ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς· ἐγὼ κύριος ὁ θεὸς ὑμῶν. εἴτ' οὖν κόσμου καὶ ἀπάτης εἴτε παθῶν καὶ κακιῶν σύμβολον Αἴγυπτος καὶ ἡ Χανανῖτις γῆ, ὧν μὲν ἀφεκτέον, ὁποῖα δὲ ἐπιτηδευτέον ὡς θεῖα καὶ οὐ κοσμικά, ἐπιδείκνυσιν ἡμῖν τὸ λόγιον. ὅταν δὲ εἴπῃ ὁ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῖς, τήν τε Ἑβραίων αὐτῶν ἐπανόρθωσιν τήν τε τῶν πέλας, ἡμῶν αὐτῶν, συνάσκησίν τε καὶ προ2.10.47.3 κοπὴν ζωὴν λέγει αὐτῶν τε καὶ ἡμῶν.","english":"Even if some have practiced doing well, yet knowing how one ought to use and act and also to labor together, in which one is likened to God—God, I mean, the Savior—serving the God of all through the high priestly Word, through which things truly beautiful and just are seen. Piety is an action that follows and is in accordance with God. Therefore, our philosopher adheres to these three things: first, contemplation; second, the fulfillment of the commandments; third, the formation of good men. These, when combined, perfect the Gnostic. If any of these is lacking, the knowledge is lame. Hence, the Scripture divinely says: \"And the Lord said to Moses, saying: 'Speak to the sons of Israel and say to them: I am the Lord your God. According to the practices of the land of Egypt, in which you dwelt, you shall not do; and according to the practices of the land of Canaan, into which I am leading you, you shall not do; and you shall not walk in their laws. You shall do my judgments and keep my ordinances, to walk in them. I am the Lord your God. And you shall keep all my ordinances and do them. The man who does them shall live in them. I am the Lord your God.'\" Whether Egypt and the land of Canaan are symbols of the world and deceit, or of passions and vices, from which we must abstain, and what sort of things are to be practiced as divine and not worldly, the oracle shows us. And when it says, \"The man who does them shall live in them,\" it calls the correction of the Hebrews themselves and of our neighbors, and our own training and progress, life—both theirs and ours.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"The term 'gnostic' here refers to Clement's ideal Christian intellectual, not to the later Gnostic sects. It denotes one who combines contemplation, ethical action, and teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ εἶπεν κύριος πρὸς Μωυσῆν λέγων","severity":"info","text":"Clement quotes a composite passage loosely based on Leviticus 18:3-4 and Deuteronomy 4:5-6, adapting the biblical prohibitions against Egyptian and Canaanite practices to his moral allegory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιερέως λόγου","severity":"info","text":"The 'high priestly Word' identifies Christ as the Logos, a central concept in Clement's theology. The Logos mediates between God and humanity, enabling the vision of true beauty and justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τριῶν τοίνυν τούτων","severity":"info","text":"Clement outlines a threefold path for the Christian philosopher: contemplation (θεωρία), fulfillment of commandments, and formation of good men. This triadic structure recurs in his pedagogical framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἴγυπτος καὶ ἡ Χανανῖτις γῆ","severity":"info","text":"Clement allegorizes Egypt and Canaan as symbols of worldly deceit or passions and vices, a common patristic trope (cf. Origen, Homilies on Exodus). This reading transforms historical geography into moral instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῖς","severity":"info","text":"Clement interprets the biblical phrase 'the man who does them shall live in them' as referring to spiritual life through obedience, linking it to the progress of both Jews and Christians—a typological reading common in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of Clement's composite quotation is unclear; it conflates elements from Leviticus and Deuteronomy. The phrase 'εἴτ' οὖν' introduces an ambiguous disjunction: whether Egypt and Canaan symbolize 'world and deceit' or 'passions and vices'—Clement leaves both options open."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"οἱ γὰρ νεκροὶ τοῖς παρα2.10.47.4 πτώμασι συζωοποιοῦνται Χριστῷ διὰ τῆς ἡμετέρας διαθήκης. πολλάκις δὲ ἐπαναλαμβάνουσα ἡ γραφὴ τὸ ἐγὼ κύριος ὁ θεὸς ὑμῶν δυσωπεῖ μὲν διατρεπτικώτατα, ἕπεσθαι διδάσκουσα τῷ τὰς ἐντολὰς δεδωκότι θεῷ, ὑπομιμνῄσκει δὲ ἠρέμα ζητεῖν τὸν θεὸν καὶ ὡς οἷόν τε γινώσκειν ἐπιχειρεῖν, ἥτις ἂν εἴη θεωρία μεγίστη, ἡ ἐποπτική, ἡ τῷ ὄντι ἐπιστήμη, ἡ ἀμετάπτωτος λόγῳ γινομένη. αὕτη ἂν εἴη μόνη ἡ τῆς σοφίας γνῶσις, ἧς οὐδέποτε χωρίζεται ἡ δικαιοπραγία. Ἀλλ' ἡ μὲν τῶν οἰησισόφων, εἴτε αἱρέσεις εἶεν βάρβαροι εἴτε οἱ παρ' Ἕλλησι φιλόσοφοι, γνῶσις φυσιοῖ κατὰ τὸν ἀπόστολον· πιστὴ δὲ ἡ γνῶσις ἥτις ἂν εἴη ἐπιστημονικὴ ἀπόδειξις τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν παραδιδομένων. φήσαιμεν δ' ἂν αὐτὴν λόγον εἶναι τοῖς ἀμφισβητουμένοις ἐκ τῶν ὁμολογουμένων ἐκπορί2.11.48.2 ζοντα τὴν πίστιν. πίστεως δ' οὔσης διττῆς, τῆς μὲν ἐπιστημονικῆς, τῆς δὲ δοξαστικῆς, οὐδὲν κωλύει\n\nἀπόδειξιν ὀνομάζειν διττήν, τὴν μὲν ἐπιστημονικήν, τὴν δὲ δοξαστικήν, ἐπεὶ καὶ ἡ γνῶσις καὶ ἡ πρόγνωσις διττὴ λέγεται, ἣ μὲν ἀπηκριβωμένην ἔχουσα τὴν ἑαυτῆς φύσιν, ἣ δὲ ἐλλιπῆ. καὶ μή τι ἡ παρ' ἡμῖν ἀπόδειξις μόνη ἂν εἴη ἀληθής, ἅτε ἐκ θείων χορηγουμένη γραφῶν, τῶν ἱερῶν γραμμάτων καὶ τῆς θεοδιδάκτου σοφίας κατὰ τὸν ἀπόστολον. μάθησις γοῦν καὶ τὸ πείθεσθαι ταῖς ἐντολαῖς, ὅ ἐστι πιστεύειν τῷ θεῷ. καὶ ἡ πίστις δύναμίς τις τοῦ θεοῦ, ἰσχὺς οὖσα τῆς ἀληθείας. αὐτίκα φησίν· ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, μεταστήσετε τὸ ὄρος· καὶ πάλιν· κατὰ τὴν πίστιν σου γενηθήτω σοι·","english":"For the dead are brought to life together with Christ through our covenant, by means of the fallen. And the scripture, frequently repeating \"I am the Lord your God,\" most urgently shames and teaches us to follow the God who gave the commandments, while gently reminding us to seek God and to attempt to know Him as far as possible, which would be the greatest contemplation, the epoptic, the true science, that which becomes unchangeable by reason. This alone would be the knowledge of wisdom, from which right action is never separated. But the knowledge of the self-styled wise, whether they be barbarian heresies or the philosophers among the Greeks, puffs up, according to the apostle. Faithful, however, is the knowledge which would be the scientific demonstration of the things handed down according to true philosophy. We would say that it is a reason that, from agreed-upon premises, supplies faith for disputed matters. Since faith is twofold, the one scientific, the other doxastic, nothing prevents us from calling demonstration twofold, the one scientific, the other doxastic, since also knowledge and foreknowledge are spoken of as twofold, one having its own nature precisely, the other deficiently. And perhaps our demonstration alone would be true, since it is supplied from divine scriptures, from the sacred writings and the God-taught wisdom, according to the apostle. Learning, then, is also being persuaded by the commandments, that is, believing in God. And faith is a certain power of God, being the strength of truth. For instance, it says: \"If you have faith as a grain of mustard, you will move the mountain.\" And again: \"According to your faith, so shall it be for you.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐποπτική","severity":"info","text":"Clement uses ἐποπτική (epoptikē) to denote the highest form of contemplation, a term borrowed from the Eleusinian Mysteries for the final stage of initiation. Here it signifies the ultimate vision of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ κύριος ὁ θεὸς ὑμῶν","severity":"info","text":"The phrase 'I am the Lord your God' echoes the Decalogue (Exodus 20:2) and is a recurring formula in the Old Testament, used by Clement to emphasize obedience to God's commandments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, μεταστήσετε τὸ ὄρος","severity":"info","text":"This saying is not found in the canonical New Testament; it may be an agraphon or a variant of a logion (cf. Gospel of Thomas 48). Clement uses it to illustrate the power of faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ νεκροὶ τοῖς παραπτώμασι συζωοποιοῦνται Χριστῷ","severity":"info","text":"The phrase 'the dead are brought to life together with Christ through our covenant' likely refers to baptismal regeneration, where the 'dead' are those in sin, and the 'covenant' is the new covenant of Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πίστεως δ' οὔσης διττῆς","severity":"info","text":"Clement introduces a twofold division of faith (scientific and doxastic) and correspondingly of demonstration, structuring his argument to distinguish true Christian knowledge from mere opinion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ τὸν ἀπόστολον","severity":"info","text":"Clement's reference to 'the apostle' (likely Paul) for the claim that knowledge puffs up alludes to 1 Corinthians 8:1, though the exact phrase is not verbatim; it reflects Clement's habit of paraphrasing Pauline themes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῖς παραπτώμασι' could be read as 'by means of the fallen' (instrumental) or 'with the fallen' (associative); the translation takes it as instrumental, linking the dead to Christ through the covenant.","The source of the mustard-seed saying is uncertain; it may be a non-canonical tradition or Clement's own formulation."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"καὶ ὃ μὲν θεραπεύεται προσλαβὼν τῇ πίστει τὴν ἴασιν, ὃ δὲ νεκρὸς ἀνίσταται διὰ τὴν τοῦ πιστεύσαντος ὅτι ἀναστήσεται ἰσχύν. ἡ δὲ δοξαστικὴ ἀπόδειξις ἀνθρωπική τέ ἐστι καὶ πρὸς τῶν ῥητορικῶν γινομένη ἐπιχειρημάτων ἢ καὶ διαλεκτικῶν συλλογισμῶν. ἡ γὰρ ἀνωτάτω ἀπόδειξις, ἣν ᾐνιξάμεθα ἐπιστημονικήν, πίστιν ἐντίθησι διὰ τῆς τῶν γραφῶν παραθέσεώς τε καὶ διοίξεως ταῖς τῶν μανθάνειν ὀρεγομένων ψυχαῖς, ἥτις ἂν εἴη γνῶσις. εἰ γὰρ τὰ παραλαμβανόμενα πρὸς τὸ ζητούμενον ἀληθῆ λαμβάνεται, ὡς ἂν θεῖα ὄντα καὶ προφητικά, δῆλόν που ὡς καὶ τὸ συμπέρασμα τὸ ἐπιφερόμενον αὐτοῖς ἀκολούθως ἀληθὲς ἐπενεχθήσεται· καὶ εἴη ἂν ὀρθῶς ἡμῖν ἀπόδειξις ἡ γνῶσις. Ἡνίκα γοῦν τῆς οὐρανίου καὶ θείας τροφῆς τὸ μνημόσυνον ἐν στάμνῳ χρυσῷ καθιεροῦσθαι προσετάττετο, τὸ γόμορ φησὶ τὸ δέκατον τῶν τριῶν μέτρων ἦν. ἐν ἡμῖν γὰρ αὐτοῖς τρία μέτρα, τρία κριτήρια μηνύεται, αἴσθησις μὲν αἰσθητῶν, λεγομένων δὲ καὶ ὀνομάτων καὶ ῥημάτων ὁ λόγος, νοητῶν δὲ νοῦς. ὁ τοίνυν γνωστικὸς ἀφέξεται μὲν τῶν κατὰ λόγον καὶ τῶν κατὰ διάνοιαν καὶ τῶν κατὰ αἴσθησιν καὶ ἐνέργειαν ἁμαρτημάτων, ἀκηκοὼς ὅπως ὁ ἰδὼν πρὸς ἐπιθυμίαν ἐμοίχευσεν, λαβών τε ἐν νῷ ὡς μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται, κἀκεῖνο ἐπιστάμενος ὅτι οὐ τὰ εἰσερχόμενα εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐξερχόμενα διὰ τοῦ στόματος ἐκεῖνα κοινοῖ τὸν ἄνθρωπον· ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοί.","english":"And one is healed, having taken healing through faith, while the dead man rises because of the strength of the one who believed that he would rise. The demonstrative proof that brings glory is both human and produced by rhetorical arguments or even dialectical syllogisms. For the highest proof, which we have hinted at as scientific, instills faith through the juxtaposition and exposition of the scriptures in the souls of those eager to learn, which would be knowledge. For if the premises taken for the inquiry are accepted as true, as being divine and prophetic, it is clear that the conclusion drawn from them consistently will also be true; and knowledge would rightly be for us proof. When, then, the memorial of the heavenly and divine food was ordered to be consecrated in a golden jar, the gomor, it says, was the tenth of the three measures. For in ourselves three measures, three criteria are indicated: sense for sensibles, reason for things spoken, names, and words, and intellect for intelligibles. The gnostic, therefore, will abstain from sins according to reason, according to thought, according to sense and action, having heard how the one who looked with desire committed adultery, having taken to heart that blessed are the pure in heart, because they will see God, and knowing this, that it is not what enters the mouth that defiles a man, but what comes out through the mouth that defiles a man; for thoughts come out from the heart.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἡν ᾐνιξάμεθα ἐπιστημονικήν","severity":"info","text":"Clement distinguishes a 'scientific' (ἐπιστημονική) proof from rhetorical and dialectical proofs, aligning it with scriptural demonstration that instills faith and yields knowledge (γνῶσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γόμορ φησὶ τὸ δέκατον τῶν τριῶν μέτρων","severity":"info","text":"Clement alludes to Exodus 16:33–36, where a gomor (omer) of manna is preserved in a golden jar; he interprets the three measures as sense, reason, and intellect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται","severity":"info","text":"This echoes Matthew 5:8 ('Blessed are the pure in heart, for they will see God'), a logion Clement adapts to his gnostic ideal of purity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ τὰ εἰσερχόμενα εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὰ ἐξερχόμενα διὰ τοῦ στόματος","severity":"info","text":"Clement inverts a common purity saying (cf. Didache 3.3) to stress that defilement comes from evil thoughts (διαλογισμοί) emerging from the heart, not from food.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡνίκα γοῦν τῆς οὐρανίου καὶ θείας τροφῆς τὸ μνημόσυνον ἐν στάμνῳ χρυσῷ καθιεροῦσθαι προσετάττετο","severity":"info","text":"The golden jar (στάμνος χρυσός) and manna refer to the Temple practice of preserving the omer of manna, as described in Exodus 16:33 and later Jewish tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡνίκα γοῦν ... ἐν ἡμῖν γὰρ αὐτοῖς τρία μέτρα","severity":"info","text":"Clement transitions from a general epistemological argument to an allegorical interpretation of the three measures, linking them to the three criteria (sense, reason, intellect) within the human soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ γόμορ φησὶ τὸ δέκατον τῶν τριῶν μέτρων' is ambiguous: it may mean the gomor is one-tenth of three measures, or that the gomor is the tenth part of the three measures collectively; the translation follows the latter.","The identity of 'the dead man' (ὃ δὲ νεκρὸς) who rises is unclear—possibly a literal resurrection or a spiritual metaphor for the uninitiated."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"τοῦτ', οἶμαι, τὸ κατὰ θεὸν ἀληθινὸν καὶ δίκαιον μέτρον, ᾧ μετρεῖται τὰ μετρούμενα, ἡ τὸν ἄνθρωπον συνέχουσα δεκάς, ἣν ἐπὶ κεφαλαίων τὰ προειρημένα τρία ἐδήλωσεν μέτρα. εἴη δ' ἂν σῶμά τε καὶ ψυχὴ αἵ τε πέντε αἰσθήσεις καὶ τὸ φωνητικὸν καὶ σπερματικὸν καὶ τὸ διανοητικὸν ἢ πνευματικὸν ἢ ὅπως καὶ βούλει καλεῖν. χρὴ δὲ ὡς ἔπος εἰπεῖν τῶν ἄλλων πάντων ὑπεραναβαίνοντας ἐπὶ τὸν νοῦν ἵστασθαι, ὥσπερ ἀμέλει κἀν τῷ κόσμῳ τὰς ἐννέα μοίρας ὑπερπηδήσαντας, πρώτην μὲν τὴν διὰ τῶν τεσσάρων στοιχείων ἐν μιᾷ χώρᾳ τιθεμένων διὰ τὴν ἴσην τροπήν, ἔπειτα δὲ τὰς ἑπτὰ τὰς πλανωμένας τήν τε ἀπλανῆ ἐνάτην, ἐπὶ τὸν τέλειον ἀριθμὸν τὸν ὑπεράνω τῶν ἐννέα, τὴν δὲ δεκάτην μοῖραν, ἐπὶ τὴν γνῶσιν ἀφικνεῖσθαι τοῦ θεοῦ, συνελόντι φάναι μετὰ τὴν κτίσιν τὸν ποιητὴν ἐπιποθοῦντας. διὰ τοῦτο αἱ δεκάται τοῦ τε οἶφι τῶν τε ἱερείων τῷ θεῷ προσεκομίζοντο, καὶ ἡ τοῦ πάσχα ἑορτὴ ἀπὸ δεκάτης ἤρχετο, παντὸς πάθους καὶ παντὸς αἰσθητοῦ διάβασις οὖσα. πέπηγεν οὖν τῇ πίστει ὁ γνωστικός, ὁ δὲ οἰησίσοφος ἑκὼν τῆς ἀληθείας οὐχ ἅπτεται, ἀστάτοις καὶ ἀνιδρύτοις ὁρμαῖς κεχρημένος. εἰκότως οὖν γέγραπται· ἐξῆλθεν δὲ Κάιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ᾤκησεν ἐν γῇ Ναὶδ κατέναντι Ἐδέμ· ἑρμηνεύεται δὲ ἡ μὲν Ναὶδ σάλος, ἡ δὲ Ἐδὲμ τρυφή· πίστις δὲ καὶ γνῶσις καὶ εἰρήνη ἡ τρυφή, ἧς ὁ παρακούσας ἐκβάλλεται, ὁ δὲ οἰησίσοφος τὴν ἀρχὴν οὐδὲ ἐπαΐειν βούλεται τῶν θείων ἐντολῶν, ἀλλ' οἷον αὐτομαθὴς ἀφηνιάσας εἰς σάλον κυμαινόμενον ἑκὼν μεθίσταται, εἰς τὰ θνητά τε καὶ γεννητὰ καταβαίνων ἐκ τῆς τοῦ ἀγεννήτου γνώσεως, ἄλλοτε ἀλλοῖα δοξάζων.","english":"This, I think, is the true and just measure according to God, by which things measured are measured, the decad that holds man together, which the three previously mentioned measures indicated in summary. And there would be body and soul, the five senses, and the vocal, the seminal, and the intellectual or spiritual, or however you wish to call it. But one must, so to speak, overleap all the rest and stand upon the mind, just as in the cosmos, having leaped over the nine divisions, first that through the four elements placed in one region because of equal revolution, then the seven wandering ones and the ninth fixed sphere, to arrive at the perfect number above the nine, the tenth division, at the knowledge of God, in a word, yearning for the creator after creation. For this reason, tithes of the oiphi and of the victims were offered to God, and the feast of Passover began from the tenth, being a crossing over of every passion and every sensible thing. The gnostic, then, is fixed in faith, but the conceited wise man does not touch the truth, using unstable and unsteady impulses. Rightly, then, it is written: \"And Cain went out from the face of God and dwelt in the land of Naid opposite Eden.\" And Naid is interpreted as \"tumult,\" and Eden as \"delight.\" Faith and knowledge and peace are the delight, from which the disobedient one is cast out, and the conceited wise man from the beginning does not even wish to hear the divine commandments, but, as if self-taught, having bolted away, willingly moves into a surging tumult, descending from the knowledge of the unbegotten to mortal and generated things, holding different opinions at different times.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δεκάς","severity":"info","text":"The 'decad' (δεκάς) is a numerological symbol for the human microcosm, comprising body, soul, five senses, and three faculties (vocal, seminal, intellectual). Clement uses it to align human structure with cosmic order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάτην μοῖραν","severity":"info","text":"The 'tenth division' (δεκάτην μοῖραν) above the nine cosmic spheres reflects Middle Platonic cosmology, where the tenth is the hypercosmic realm of the divine. Clement adapts this to Christian gnosis, identifying the tenth with knowledge of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξῆλθεν δὲ Κάιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ᾤκησεν ἐν γῇ Ναὶδ κατέναντι Ἐδέμ","severity":"info","text":"Clement quotes a version of Genesis 4:16 (LXX: 'Cain went out from the face of God and dwelt in the land of Naid opposite Eden'). The place names are allegorized: Naid = 'tumult' (σάλος), Eden = 'delight' (τρυφή).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰησίσοφος","severity":"info","text":"The term 'conceited wise man' (οἰησίσοφος) is a Clementine coinage, contrasting the true gnostic. It describes one who, like Cain, rejects divine commandments and descends into instability, holding ever-changing opinions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δεκάται","severity":"info","text":"Clement connects the 'tenth' to tithes (δεκάται) and Passover beginning on the tenth day, interpreting these as symbols of transcendence over passion and the sensible world. This aligns with Philo's allegorical treatment of the number ten.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πέπηγεν οὖν τῇ πίστει ὁ γνωστικός","severity":"info","text":"This sentence marks a transition from cosmological allegory to moral contrast: the gnostic is 'fixed in faith' (πέπηγεν τῇ πίστει), while the conceited wise man is unstable. The Cain allegory then illustrates the latter's fall.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ προειρημένα τρία μέτρα' ('the three previously mentioned measures') refers to an earlier passage not included in this excerpt; the exact referent is unclear.","The source of the allegorical interpretation of Naid and Eden is not specified; it may derive from Jewish or Christian exegetical tradition."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"οἷς δὲ μὴ ὑπάρχει κυβέρνησις, πίπτουσιν ὥσπερ φύλλα· ὁ λογισμὸς καὶ τὸ ἡγεμονικὸν ἄπταιστον μένον καὶ καθηγούμενον τῆς ψυχῆς κυβερνήτης αὐτῆς εἴρηται· ὄντως γὰρ ἀτρέπτῳ πρὸς τὸ ἄτρεπτον ἡ προσαγωγή. οὕτως Ἀβραὰμ\n\nἑστὼς ἦν ἀπέναντι κυρίου καὶ ἐγγίσας εἶπεν· καὶ τῷ Μωυσεῖ λέγεται σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ. οἱ δὲ ἀμφὶ τὸν Σίμωνα τῷ Ἑστῶτι, ὃν σέβουσιν, ἐξομοιοῦσθαι τὸν τρόπον βούλονται. ἡ πίστις οὖν ἥ τε γνῶσις τῆς ἀληθείας αἰεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχειν κατα2.11.52.4 σκευάζουσι τὴν ἑλομένην αὐτὰς ψυχήν. συγγενὲς δὲ τῷ ψεύδει μετάβασις καὶ ἐκτροπὴ καὶ ἀπόστασις, ὥσπερ τῷ γνωστικῷ ἠρεμία καὶ ἀνάπαυσις καὶ εἰρήνη. καθάπερ οὖν τὴν φιλοσοφίαν ὁ τῦφος καὶ ἡ οἴησις διαβέβληκεν, οὕτως καὶ τὴν γνῶσιν ἡ ψευδὴς γνῶσις, ἡ τε ὁμωνύμως καλουμένη, περὶ ἧς ὁ ἀπόστολος γράφων ὦ Τιμόθεε, φησίν, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ἥν τινες ἐπαγγελ2.11.52.6 λόμενοι περὶ τὴν πίστιν ἠστόχησαν. ὑπὸ ταύτης ἐλεγχόμενοι τῆς φωνῆς οἱ ἀπὸ τῶν αἱρέσεων τὰς πρὸς Τιμόθεον ἀθετοῦσιν ἐπιστολάς. φέρε οὖν εἰ ὁ κύριος ἀλήθεια καὶ σοφία καὶ δύναμις θεοῦ, ὥσπερ οὖν ἐστι, δειχθείη ὅτι τῷ ὄντι γνωστικὸς ὁ τοῦτον ἐγνωκὼς καὶ τὸν πατέρα τὸν αὐτοῦ δι' αὐτοῦ· συναίσθεται γὰρ τοῦ λέγοντος· χείλη δικαίων ἐπίσταται ὑψηλά. Τῆς δὲ πίστεως καθάπερ τοῦ χρόνου διττῶν ὄντων εὕροιμεν ἂν διττὰς ἀρετὰς συνοικούσας ἀμφοῖν. τοῦ γὰρ χρόνου τῷ μὲν παρῳχηκότι ἡ μνήμη, τῷ δὲ μέλλοντι ἐλπίς ἐστι· πιστεύομεν δὲ τὰ παρῳχηκότα γεγονέναι καὶ τὰ μέλλοντα ἔσεσθαι·","english":"For those who lack governance, they fall like leaves; reason and the ruling faculty, remaining unerring and leading the soul, is called its pilot; for truly the approach is to the immutable by the immutable. Thus Abraham\n\nstood before the Lord and, drawing near, spoke; and to Moses it is said, \"But you stand here with me.\" The followers of Simon wish to be like the Standing One, whom they revere, in manner. Faith, then, and knowledge of the truth always being the same and in the same way, prepare the soul that chooses them to be steadfast. Change, deviation, and apostasy are akin to falsehood, just as stillness, rest, and peace are to the gnostic. Just as philosophy has been slandered by vanity and conceit, so too has knowledge been slandered by false knowledge, that which is called by the same name, concerning which the apostle, writing to Timothy, says, \"Guard the deposit,\" turning away from the profane empty talk and contradictions of falsely named knowledge, which some, professing, have missed the mark concerning faith. Those from the heresies, refuted by this utterance, reject the epistles to Timothy. Come then, if the Lord is truth and wisdom and power of God, as indeed he is, let it be shown that the true gnostic is the one who has known him and, through him, his father; for he perceives the one who says, \"The lips of the righteous know high things.\" Since faith, like time, is twofold, we would find two virtues dwelling with both. For of time, memory belongs to the past, hope to the future; and we believe that past things have happened and that future things will be.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κυβέρνησις","severity":"info","text":"The Greek term κυβέρνησις (governance) is used metaphorically for the soul's steering, echoing the Platonic and Stoic image of the soul's pilot (κυβερνήτης).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ","severity":"info","text":"The phrase 'But you stand here with me' is a paraphrase of Exodus 33:21 (LXX), where God commands Moses to stand with him, emphasizing steadfastness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων","severity":"info","text":"Simon refers to Simon Magus, a Samaritan Gnostic figure. His followers revered 'the Standing One' (ὁ Ἑστώς), a divine hypostasis, and sought to imitate his immobility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν παραθήκην φύλαξον","severity":"info","text":"The phrase 'Guard the deposit' is a direct quotation from 1 Timothy 6:20 (or 2 Timothy 1:14 in some traditions), warning against false knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς πρὸς Τιμόθεον ἀθετοῦσιν ἐπιστολάς","severity":"info","text":"Clement notes that heretics rejected the Pastoral Epistles (to Timothy) because they were refuted by them, a known stance among some Gnostic groups.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χείλη δικαίων ἐπίσταται ὑψηλά","severity":"info","text":"The saying 'The lips of the righteous know high things' is a proverb (cf. Proverbs 10:19 LXX), used by Clement to link gnostic insight with scriptural wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑστὼς ἦν ἀπέναντι κυρίου' for Abraham is not a direct biblical quotation but a paraphrase of Genesis 18:22 (LXX), where Abraham stands before the Lord.","The reference to 'the Standing One' (ὁ Ἑστώς) in Simonian tradition is ambiguous; it may denote a divine figure or a state of being."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"ἀγαπῶμέν τε αὖ, οὕτως ἔχειν τὰ παρῳχηκότα πίστει πεπεισμένοι, τὰ μέλλοντα ἐλπίδι ἀπεκδεχόμενοι. διὰ πάντων γὰρ ἡ ἀγάπη τῷ γνωστικῷ πεφοίτηκεν ἕνα θεὸν εἰδότι· καὶ ἰδού, πάντα ὅσα δεδημιούργηκε λίαν καλὰ οἶδέν τε καὶ θαυμάζει· θεοσέβεια δὲ προστίθησι μῆκος βίου καὶ φόβος κυρίου προστίθησιν ἡμέρας. ὡς οὖν αἱ ἡμέραι μόριον βίου τοῦ κατ' ἐπανάβασιν, οὕτω καὶ ὁ φόβος τῆς ἀγάπης ἀρχή, κατὰ παρ2.12.53.4 αύξησιν πίστις γινόμενος, εἶτα ἀγάπη· ἀλλ' οὐχ ὡς φοβοῦμαι τὸ θηρίον καὶ μισῶ (διττοῦ τυγχάνοντος τοῦ φόβου), ὡς δὲ καὶ τὸν πατέρα δέδια, ὃν φοβοῦμαι ἅμα καὶ ἀγαπῶ· πάλιν, φοβούμενος μὴ κολασθῶ, ἐμαυτὸν ἀγαπῶ, αἱρούμενος τὸν φόβον· ὁ δὲ φοβούμενος προσκόψαι τῷ πατρὶ ἀγαπᾷ αὐτόν. μακάριος οὖν ὃς πιστὸς γίνεται, ἀγάπῃ καὶ φόβῳ κεκραμένος· πίστις δὲ ἰσχὺς εἰς σωτηρίαν καὶ δύνα2.12.54.1 μις εἰς ζωὴν αἰώνιον. πάλιν ἡ προφητεία πρόγνωσίς ἐστιν, ἡ δὲ γνῶσις προφητείας νόησις, οἷον γνῶσις τῶν ἐκείνοις προεγνωσμένων ὑπὸ τοῦ προφαίνοντος τὰ πάντα κυρίου. ἡ τοίνυν γνῶσις τῶν προαγορευθέντων τριττὴν ἐνδείκνυται τὴν ἔκβασιν, ἢ γεγονυῖαν πάλαι ἢ ἐνεστηκυῖαν ἤδη ἢ ἔσεσθαι μέλλουσαν. εἶθ' αἱ μὲν ἀκρότητες ὑποπεπτώκασι πίστει ἢ τελεσθέντων ἢ ἐλπιζομένων, πειθὼ δὲ παρέχει ἡ ἐνεστηκυῖα ἐνέργεια πρὸς τὴν βεβαίωσιν ἀμφοῖν τοῖν ἄκροιν. εἰ γὰρ μιᾶς οὔσης τῆς προφητείας τὸ μὲν ἤδη τελεῖται, τὸ δὲ πεπλήρωται, πιστὸν ἐντεῦθεν καὶ τὸ ἐλπιζόμενον καὶ τὸ παρῳ2.12.54.5 χηκὸς ἀληθές.","english":"We love, then, that the past is so, being persuaded by faith, and awaiting the future with hope. For love has permeated everything for the gnostic, who knows one God; and behold, he knows and marvels at all that He has created as exceedingly beautiful; and piety adds length of life, and fear of the Lord adds days. Therefore, as days are a part of life in progression, so fear is the beginning of love, becoming faith by increase, then love; but not as I fear the beast and hate (fear being twofold), but as I also fear my father, whom I fear and love at the same time; again, fearing lest I be punished, I love myself, choosing fear; but he who fears to offend his father loves him. Blessed, then, is he who becomes faithful, blended with love and fear; and faith is strength for salvation and power for eternal life. Again, prophecy is foreknowledge, and knowledge is understanding of prophecy, that is, knowledge of what was foreknown by them through the Lord who reveals all. Therefore, knowledge of what was foretold indicates a threefold outcome: either having happened long ago, or being present now, or about to be. Then the extremes fall under faith, either of things accomplished or of things hoped for, while the present activity provides persuasion for the confirmation of both extremes. For if, prophecy being one, one part is already being fulfilled and another has been completed, then from this both what is hoped for and what is past are trustworthy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῷ","severity":"info","text":"The dative singular of γνωστικός, here designating the ideal Christian intellectual in Clement’s system, one who has advanced beyond mere faith to knowledge (γνῶσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φόβος","severity":"info","text":"Clement distinguishes two kinds of fear: one that hates (as toward a beast) and one compatible with love (as toward a father). This twofold φόβος is central to his moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριττὴν ... ἔκβασιν","severity":"info","text":"Clement presents a threefold outcome of prophecy: past, present, or future. This tripartite scheme structures the argument about the relation of faith, knowledge, and prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφητεία","severity":"info","text":"Clement treats prophecy as foreknowledge (πρόγνωσις) emanating from the Lord, and knowledge (γνῶσις) as the understanding of that prophecy. This reflects Middle Platonic epistemology adapted to Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ παρ2.12.53.4 αὔξησιν","severity":"caution","text":"The text contains a scribal insertion (παρ2.12.53.4) that disrupts the phrase. The intended reading is likely κατὰ αὔξησιν, 'by increase,' describing the progression from fear to faith to love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ παρ2.12.53.4 αὔξησιν' is corrupt; the inserted reference number obscures the original text. The reading adopted follows the emendation to 'κατὰ αὔξησιν'."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"πρότερον γὰρ ἐνεστὸς ἦν, εἶτα ἡμῖν παρῴχηκεν, ὡς εἶναι καὶ τὴν τῶν παρῳχηκότων πίστιν κατάληψιν παρῳχηκότος, καὶ τὴν τῶν ἐσομένων ἐλπίδα κατάληψιν ἐσομένου πράγματος. τὰς δὲ συγκαταθέσεις οὐ μόνον οἱ ἀπὸ Πλάτωνος, ἀλλὰ καὶ οἱ ἀπὸ τῆς Στοᾶς ἐφ' ἡμῖν εἶναι λέγουσιν. πᾶσα οὖν δόξα καὶ κρίσις καὶ ὑπόληψις καὶ μάθησις, οἷς ζῶμεν καὶ σύνεσμεν αἰεὶ τῷ γένει τῶν ἀνθρώπων, συγκατάθεσίς ἐστιν· ἣ δ' οὐδὲν ἄλλο ἢ πίστις εἴη ἄν, ἥ τε ἀπιστία, ἀπόστασις οὖσα τῆς πίστεως, δυνατὴν δείκνυσι τὴν συγκατάθεσίν τε καὶ πίστιν· ἀνυπαρξίας γὰρ στέρησις οὐκ ἂν λεχθείη. κἄν τις τἀληθὲς σκοπῇ, εὑρήσει τὸν ἄνθρωπον φύσει διαβεβλημένον μὲν πρὸς τὴν τοῦ ψεύδους συγκατάθεσιν, ἔχοντα δὲ ἀφορμὰς πρὸς πίστιν τἀληθοῦς. ἡ τοίνυν συνέχουσα τὴν ἐκκλησίαν, ὥς φησιν ὁ Ποιμήν, ἀρετὴ ἡ πίστις ἐστί, δι' ἧς σῴζονται οἱ ἐκλεκτοὶ τοῦ θεοῦ· ἡ δὲ ἀνδριζομένη ἐγκράτεια. ἕπεται δ' αὐταῖς ἁπλότης, ἐπιστήμη, ἀκακία, σεμνότης, ἀγάπη. πᾶσαι δὲ αὗται πί2.12.55.4 στεώς εἰσι θυγατέρες. καὶ πάλιν· προηγεῖται μὲν πίστις, φόβος δὲ οἰκοδομεῖ, τελειοῖ","english":"For the present was once, and then has passed away for us, so that faith in past things is a comprehension of what has passed, and hope for future things is a comprehension of a future matter. And not only the followers of Plato, but also those of the Stoa, say that acts of assent are within our power. Therefore every opinion, judgment, supposition, and learning, by which we live and are always in communion with the human race, is an act of assent; and this would be nothing other than faith, while disbelief, being a departure from faith, shows that assent and faith are possible; for privation of non-existence could not be spoken of. And if one examines the truth, he will find that man is by nature disposed against assent to falsehood, but has starting points for faith in the truth. Therefore, as the Shepherd says, the virtue that holds the church together is faith, through which the elect of God are saved; and the virtue that acts with manliness is self-control. And following them are simplicity, knowledge, innocence, dignity, love. And all these are daughters of faith. And again: faith leads, fear builds, and perfects.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συγκατάθεσις","severity":"info","text":"Clement uses the Stoic term συγκατάθεσις (assent) to align Christian faith with philosophical epistemology, arguing that assent is within our power and constitutes faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement references both Platonists and Stoics as sources for the doctrine that acts of assent are voluntary, reflecting his strategy of synthesizing Greek philosophy with Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Ποιμήν","severity":"info","text":"The Shepherd refers to the early Christian work 'The Shepherd of Hermas', which Clement cites as an authority on faith as the virtue that holds the church together.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's argument that faith is a form of comprehension (κατάληψις) of past and future, linking it to hope and assent, and then lists virtues as daughters of faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's identification of faith with assent and his list of virtues (simplicity, knowledge, innocence, dignity, love) as daughters of faith influenced later Alexandrian theology and ascetic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is fragmentary: 'προηγεῖται μὲν πίστις, φόβος δὲ οἰκοδομεῖ, τελειοῖ' may be a quotation from the Shepherd of Hermas, but the source is not explicit."],"confidence":"high","notes":[]},{"i":172,"ref":"p172","source":"δὲ ἡ ἀγάπη. φοβητέον οὖν τὸν κύριον, λέγει, εἰς οἰκοδομήν, ἀλλ' οὐ τὸν διάβολον εἰς καταστροφήν. ἔμπαλιν δέ· τὰ μὲν ἔργα τοῦ κυρίου, τουτέστι τὰς ἐντολάς, ἀγαπητέον καὶ ποιητέον, τὰ δὲ ἔργα τοῦ διαβόλου φοβητέον καὶ οὐ ποιητέον· ὁ μὲν γὰρ τοῦ θεοῦ φόβος παιδεύει καὶ εἰς ἀγάπην ἀποκαθίστησιν, ὁ δὲ τῶν τοῦ διαβόλου ἔργων μῖσος ἔχει σύνοικον. ὁ δὲ αὐτὸς καὶ τὴν μετάνοιαν σύνεσιν εἶναί φησι μεγάλην· μετανοῶν γὰρ ἐφ' οἷς ἔδρασεν οὐκέτι ποιεῖ ἢ λέγει, βασανίζων δὲ ἐφ' οἷς ἥμαρτεν τὴν ἑαυτοῦ ψυχὴν ἀγαθοεργεῖ. ἄφεσις τοίνυν ἁμαρτιῶν μετανοίας διαφέρει, ἄμφω δὲ δείκνυσι τὰ ἐφ' ἡμῖν. Τὸν οὖν εἰληφότα τὴν ἄφεσιν τῶν ἁμαρτιῶν οὐκέτι ἁμαρτάνειν χρή. ἐπὶ γὰρ τῇ πρώτῃ καὶ μόνῃ μετανοίᾳ τῶν ἁμαρτιῶν (αὕτη ἂν εἴη τῶν προϋπαρξάντων κατὰ τὸν ἐθνικὸν καὶ πρῶτον βίον, τὸν ἐν ἀγνοίᾳ λέγω) αὐτίκα τοῖς κληθεῖσι πρόκειται μετάνοια ἡ καθαίρουσα τὸν τόπον τῆς ψυχῆς ἀπὸ τῶν πλημμελη2.13.56.2 μάτων, ἵνα ἡ πίστις θεμελιωθῇ. καρδιογνώστης δὲ ὢν ὁ κύριος καὶ τὰ μέλλοντα προγινώσκων τό τε εὐμετάβολον τοῦ ἀνθρώπου καὶ τὸ παλίμβολον καὶ πανοῦργον τοῦ διαβόλου ἄνωθεν ἀρχῆθεν προεῖδεν, ὡς ζηλώσας ἐπὶ τῇ ἀφέσει τῶν ἁμαρτιῶν τὸν ἄνθρωπον προστρίψεταί τινας αἰτίας τῶν ἁμαρτημάτων τοῖς δούλοις τοῦ θεοῦ, φρονίμως πονηρευόμενος, ὅπως δὴ καὶ αὐτοὶ συνεκπέσοιεν αὐτῷ. ἔδωκεν οὖν ἄλλην ἔτι τοῖς κἀν τῇ πίστει περιπίπτουσί τινι πλημμελήματι πολυέλεος ὢν μετάνοιαν δευτέραν, ἵν', εἴ τις ἐκπειρασθείη μετὰ τὴν κλῆσιν, βιασθεὶς δὲ καὶ κατασοφισθείς, μίαν ἔτι μετά2.13.57.2 νοιαν ἀμετανόητον λάβῃ.","english":"But love. Therefore one must fear the Lord, it says, for edification, but not the devil for destruction. Conversely: the works of the Lord, that is, the commandments, are to be loved and performed, while the works of the devil are to be feared and not performed; for fear of God educates and restores to love, whereas hatred of the works of the devil has a companion. And the same author says that repentance is great understanding; for one who repents of what he has done no longer does or says it, and by examining his own soul for his sins he does good. Thus remission of sins differs from repentance, but both show what is in our power. Therefore one who has received remission of sins ought no longer to sin. For upon the first and only repentance for sins (this would be for those previously existing according to the pagan and first life, I mean the life in ignorance), immediately for those who are called there is repentance that cleanses the place of the soul from transgressions, so that faith may be founded. But since the Lord is a knower of hearts and foreknows the future, and foresaw from the beginning the fickleness of man and the shifting and crafty nature of the devil, that the devil, jealous over the remission of sins, would inflict some causes of sins upon the servants of God, wickedly cunning, so that they too might fall with him, therefore, being very merciful, he gave yet another repentance to those who, even in the faith, fall into some transgression, so that if anyone should be tempted after the call, but being forced and outwitted, he might receive one further repentance that is not to be repented of.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μετάνοιαν δευτέραν","severity":"info","text":"Clement distinguishes a first repentance (for the pre-baptismal pagan life) from a second repentance for those who sin after baptism, a key development in early Christian penitential theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καρδιογνώστης","severity":"info","text":"The term 'heart-knower' (καρδιογνώστης) is a divine epithet found in Jewish and Christian tradition, emphasizing God's omniscience of inner thoughts, here used to justify the provision of a second repentance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φοβητέον οὖν τὸν κύριον","severity":"info","text":"The phrase 'fear the Lord' echoes a common biblical exhortation (e.g., Prov 1:7; Sir 2:6), but Clement reinterprets it as constructive fear for edification, contrasting with fear of the devil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δὲ ἡ ἀγάπη","severity":"info","text":"The passage begins with a fragmentary phrase 'But love', likely continuing a prior argument about the relationship between fear and love, a common theme in Clement's moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄφεσις ... μετανοίας διαφέρει","severity":"info","text":"Clement's distinction between remission (ἄφεσις) and repentance (μετάνοια) parallels contemporary debates in early Christian literature, e.g., Hermas, Mand. 4.3, where a single post-baptismal repentance is allowed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Hermas Shepherd"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμετανόητον","severity":"caution","text":"The phrase 'repentance that is not to be repented of' (μετάνοιαν ἀμετανόητον) is ambiguous: it may mean a final, irrevocable repentance, or one that does not require further repentance. The Greek allows both readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening 'δὲ ἡ ἀγάπη' is fragmentary; the preceding context is lost. The phrase 'ἀμετανόητον' could be read as 'not to be repented of' or 'irrevocable'."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. αἱ δὲ συνεχεῖς καὶ ἐπάλληλοι ἐπὶ τοῖς ἁμαρτήμασι μετάνοιαι οὐδὲν τῶν καθάπαξ μὴ πεπιστευκότων διαφέρουσιν ἢ μόνῳ τῷ συναίσθεσθαι ὅτι ἁμαρτάνουσι· καὶ οὐκ οἶδ' ὁπότερον αὐτοῖν χεῖρον, ἢ τὸ εἰδότα ἁμαρτάνειν ἢ μετα2.13.57.4 νοήσαντα ἐφ' οἷς ἥμαρτεν πλημμελεῖν αὖθις· τῷ ἐλέγχεσθαι γὰρ ἑκατέρωθεν ἡ ἁμαρτία φαίνεται, ἣ μὲν ἐπὶ τῷ πραχθῆναι καταγινωσκομένη πρὸς τοῦ ἐργάτου τῆς ἀνομίας, ἣ δὲ τὸ πραχθησόμενον προγινώσκοντος ὡς φαῦλον ἐπιχειροῦντος. καὶ ὃ μὲν θυμῷ χαρίζεται ἴσως καὶ ἡδονῇ, οὐκ ἀγνοῶν τίσι χαρίζεται· ὃ δὲ ἐφ' οἷς ἐχαρίσατο μετανοῶν, εἶτα παλινδρομῶν αὖθις εἰς ἡδονήν, συνάπτει τῷ τὴν ἀρχὴν ἑκουσίως ἐξαμαρτάνοντι· ἐφ' ᾧ γάρ τις μετενόησεν, αὖθις τοῦτο ποιῶν, οὗ πράσσει κατεγνωκώς, τοῦτο ἑκὼν ἐπιτελεῖ. ὁ μὲν οὖν ἐξ ἐθνῶν καὶ τῆς προβιότητος ἐκείνης ἐπὶ τὴν πίστιν ὁρμήσας ἅπαξ ἔτυχεν ἀφέσεως ἁμαρτιῶν· ὁ δὲ καὶ μετὰ ταῦτα ἁμαρτήσας, εἶτα μετανοῶν, κἂν συγγνώμης τυγχάνῃ, αἰδεῖσθαι ὀφείλει, μηκέτι λουόμενος εἰς ἄφεσιν ἁμαρτιῶν. δεῖ γὰρ οὐ τὰ εἴδωλα μόνον καταλιπεῖν ἃ πρότερον ἐξεθείαζεν, ἀλλὰ καὶ τὰ ἔργα τοῦ προτέρου βίου τὸν οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκός, ἐν πνεύματι δὲ ἀναγεννώμενον· ὅπερ εἴη ἂν τὸ μὴ εἰς ταὐτὸν ὑπενεχθέντα πλημμέλημα μετανοῆσαι· μελέτη γὰρ ἔμπαλιν ἁμαρτιῶν τὸ πολλάκις μετανοεῖν καὶ ἐπιτηδειότης εἰς εὐτρεψίαν ἐξ ἀνασκησίας.","english":"For when we sin voluntarily after receiving knowledge of the truth, no sacrifice for sins remains, but a fearful expectation of judgment and a zeal of fire that is about to consume the adversaries. And the continuous and successive repentances for sins differ in nothing from those who have never believed at all, except only in the awareness that they are sinning. And I do not know which of the two is worse: either to sin knowingly, or after repenting for what one has sinned, to transgress again. For the sin is manifest in being refuted on both sides: one sin is condemned by the worker of lawlessness for having been committed, the other is undertaken by one who foreknows what will be done as evil. And one perhaps gratifies anger and pleasure, not being ignorant of what he gratifies; the other, repenting for what he gratified, then running back again into pleasure, joins with the one who from the beginning voluntarily sins. For in regard to what one has repented, doing this again, he performs this voluntarily, having condemned it. Now the one who from the nations and from that former life has hastened to faith once received remission of sins. But the one who has sinned after this and then repents, even if he obtains pardon, ought to be ashamed, no longer bathing for remission of sins. For one must not only leave behind the idols which he formerly deified, but also the works of the former life, being reborn not from blood nor from the will of the flesh, but in spirit; which would be to repent of a fault without being carried back into the same. For frequent repentance is conversely a practice of sins and a readiness for fickleness from lack of discipline.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας","severity":"info","text":"Clement argues that voluntary sin after receiving knowledge of truth precludes sacrificial atonement, leaving only fearful judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μετάνοιαι","severity":"info","text":"Repentances (μετάνοιαι) here denote repeated acts of repentance, which Clement critiques as ineffective if sin recurs.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους","severity":"info","text":"The imagery of consuming fire for adversaries echoes New Testament apocalyptic language, e.g., Revelation 20:9-10, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξ ἐθνῶν καὶ τῆς προβιότητος ἐκείνης ἐπὶ τὴν πίστιν ὁρμήσας","severity":"info","text":"Clement distinguishes between converts from paganism, who receive one-time remission, and those who sin after faith, reflecting early Christian catechetical practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ μὲν ... ὁ δὲ","severity":"info","text":"The passage uses a contrastive structure (ὁ μὲν ... ὁ δὲ) to juxtapose the convert from paganism with the post-baptismal sinner, reinforcing Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκός, ἐν πνεύματι δὲ ἀναγεννώμενον","severity":"info","text":"This phrase on spiritual rebirth influenced later Alexandrian theology, particularly Origen's concept of spiritual regeneration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πυρὸς ζῆλος' could be read as 'zeal of fire' or 'jealousy of fire'; the translation takes it as a consuming fire, but the exact nuance is debated."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"δόκησις τοίνυν μετανοίας, οὐ μετάνοια, τὸ πολλάκις αἰτεῖσθαι συγγνώμην ἐφ' οἷς πλημμελοῦμεν πολλάκις· δικαιοσύνη δὲ ἀμώμους ὀρθοτομεῖ ὁδούς, κέκραγεν ἡ γραφή. καὶ πάλιν αὖ· ἡ τοῦ ἀκάκου δικαιοσύνη κατορθώσει τὴν ὁδὸν αὐτοῦ. ναὶ μὴν καθὼς οἰκτείρει πατὴρ υἱούς, ᾠκτείρησεν κύριος τοὺς φοβουμένους αὐτὸν ὁ Δαβὶδ γράφει· οἱ σπείροντες οὖν ἐν δάκρυσιν ἐν ἀγαλλιάσει θεριοῦσι τῶν ἐν μετανοίᾳ ἐξομολογουμένων· μακάριοι γὰρ πάντες οἱ φοβούμενοι τὸν κύριον. ὁρᾷς τὸν τοῖς ἐν τῷ εὐαγγελίῳ ἐμφερῆ μακαρισμόν; μὴ φοβοῦ, φησίν, ὅταν πλουτήσῃ ἄνθρωπος, καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ· ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήψεται τὰ πάντα, οὐδὲ συγκαταβήσεται αὐτῷ ἡ δόξα αὐτοῦ. ἐγὼ δὲ\n\nἐν τῷ ἐλέει σου εἰσελεύσομαι εἰς τὸν οἶκόν σου, προσκυνήσω πρὸς ναὸν ἅγιόν σου ἐν φόβῳ σου. κύριε, ὁδήγησόν με ἐν τῇ δικαιοσύνῃ σου. Ὁρμὴ μὲν οὖν φορὰ διανοίας ἐπί τι ἢ ἀπό του· πάθος δὲ πλεονάζουσα ὁρμὴ ἢ ὑπερτείνουσα τὰ κατὰ τὸν λόγον μέτρα, ἢ ὁρμὴ ἐκφερομένη καὶ ἀπειθὴς λόγῳ· παρὰ φύσιν οὖν κίνησις ψυχῆς κατὰ τὴν πρὸς τὸν λόγον ἀπείθειαν τὰ πάθη (ἡ δ' ἀπόστασις καὶ ἔκστασις καὶ ἀπείθεια ἐφ' ἡμῖν, ὥσπερ καὶ ἡ ὑπακοὴ ἐφ' ἡμῖν· διὸ καὶ τὰ ἑκούσια κρίνεται)· αὐτίκα καθ' ἓν ἕκαστον τῶν παθῶν εἴ τις ἐπεξίοι, ἀλόγους ὀρέξεις εὕροι ἂν αὐτά. Τὸ γοῦν ἀκούσιον οὐ κρίνεται (διττὸν δὲ τοῦτο, τὸ μὲν γινόμενον μετ' ἀγνοίας, τὸ δὲ ἀνάγκῃ)· ἐπεὶ πῶς ἂν καὶ δικάσειας περὶ τῶν κατὰ τοὺς ἀκουσίους τρόπους ἁμαρτάνειν λεγομένων;","english":"Thus, the frequent asking of forgiveness for the things we often do wrong is a semblance of repentance, not repentance itself. \"But righteousness cuts straight the blameless paths,\" cries the Scripture. And again: \"The righteousness of the innocent will set his path straight.\" Indeed, as a father pities his sons, so the Lord pitied those who fear him, writes David. Therefore, those who sow in tears will reap in joy, among those who confess in repentance. For blessed are all who fear the Lord. Do you see the beatitude similar to that in the Gospel? \"Do not fear,\" it says, \"when a man becomes rich, and when the glory of his house increases; for when he dies, he will not take all things, nor will his glory descend with him. But I\n\nwill enter your house in your mercy, I will bow down before your holy sanctuary in fear of you. Lord, guide me in your righteousness.\" Now, impulse is a movement of the mind toward or away from something. Passion is an excessive impulse, or one that exceeds the measures according to reason, or an impulse that is carried away and disobedient to reason. Therefore, passions are an unnatural motion of the soul according to its disobedience to reason. (And this deviation, ecstasy, and disobedience are up to us, just as obedience is up to us; hence, voluntary actions are judged.) Indeed, if one were to examine each of the passions individually, one would find them to be irrational appetites. At any rate, the involuntary is not judged (and this is twofold: that which occurs through ignorance, and that which occurs by necessity). For how could one pass judgment concerning those said to sin in involuntary ways?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"δόκησις μετανοίας","severity":"info","text":"Clement distinguishes δόκησις μετανοίας (semblance of repentance) from genuine μετάνοια, a key ethical distinction in his thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιοσύνη δὲ ἀμώμους ὀρθοτομεῖ ὁδούς","severity":"info","text":"This phrase echoes Proverbs 11:5 LXX: 'Righteousness cuts straight the blameless paths.' Clement cites it as scriptural authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ τοῦ ἀκάκου δικαιοσύνη κατορθώσει τὴν ὁδὸν αὐτοῦ","severity":"info","text":"Likely a paraphrase of Proverbs 11:5 or a similar wisdom text; Clement uses it to reinforce the theme of righteousness guiding the innocent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ναὶ μὴν καθὼς οἰκτείρει πατὴρ υἱούς, ᾠκτείρησεν κύριος τοὺς φοβουμένους αὐτὸν","severity":"info","text":"Clement attributes this to David, likely a loose citation of Psalm 103:13 LXX (102:13), where God pities those who fear him.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁρμή","severity":"info","text":"Clement defines ὁρμή (impulse) as a neutral movement of the mind, contrasting it with πάθος (passion), which is excessive or disobedient to reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πάθος","severity":"info","text":"Clement's definition of passion as an unnatural motion of the soul disobedient to reason reflects Stoic influence, particularly the concept of pathos as a disturbance of the rational soul.","cites":[],"named_sources":["Stoic philosophy"],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ εὐαγγελίῳ ἐμφερῆ μακαρισμόν' may refer to a specific Gospel beatitude, but the exact parallel is unclear; the following quotation ('μὴ φοβοῦ...') is not a direct Gospel citation and may be from a lost source or Clement's paraphrase.","The transition from the scriptural citations to the philosophical definitions of impulse and passion is abrupt, possibly indicating a lacuna or a shift in Clement's argument."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"ἢ γὰρ αὑτόν τις ἠγνόησεν, ὡς Κλεομένης καὶ Ἀθάμας οἱ μανέντες, ἢ τὸ πρᾶγμα ὃ πράσσει, ὡς Αἰσχύλος (τὰ μυστήρια ἐπὶ σκηνῆς ἐξειπὼν ἐν Ἀρείῳ πάγῳ κριθεὶς οὕτως ἀφείθη ἐπιδείξας αὑτὸν μὴ μεμυημένον), ἢ τὸ περὶ ὃν πράττεται ἀγνοήσαι τις, ὥσπερ ὁ τὸν ἀντίπαλον ἀφεὶς καὶ ἀποκτείνας οἰκεῖον ἀντὶ τοῦ πολεμίου, ἢ τὸ ἐν τίνι πράττεται, καθάπερ ὁ ταῖς ἐσφαιρωμέναις λόγχαις γυμναζόμενος καὶ ἀποκτείνας τινὰ τοῦ δόρατος ἀποβαλόντος τὴν σφαῖραν, ἢ τὸ παρὰ τὸ πῶς, ὡς ὁ ἐν σταδίῳ ἀποκτείνας τὸν ἀνταγωνιστήν (οὐ γὰρ θα2.14.60.7 νάτου, ἀλλὰ νίκης χάριν ἠγωνίζετο), ἢ τὸ οὗ ἕνεκα πράττεται, οἷον ὁ ἰατρὸς δέδωκεν ἀντίδοτον ὑγιεινὴν καὶ ἀπέκτεινεν, ὃ δὲ οὐ τούτου χάριν δέδωκεν, ἀλλὰ τοῦ σῶσαι. Ἐκράτει μὲν οὖν ὁ νόμος τότε καὶ τὸν ἀκουσίως φονεύσαντα ὡς τὸν ἀκουσίως γονορρυῆ, ἀλλ' οὐ κατ' ἴσον τῷ ἑκουσίως. καίτοι κἀκεῖνος ὡς ἐπὶ ἑκουσίῳ κολασθήσεται, εἴ τις μεταγάγοι τὸ πάθος ἐπὶ τὴν ἀλήθειαν· τῷ ὄντι γὰρ κολαστέος ὁ ἀκρατὴς τοῦ γονίμου λόγου, ὃ καὶ αὐτὸ πάθος ἐστὶ ψυχῆς ἄλογον, ἐγγὺς ἀδολεσχίας ἰόν· πιστὸς δὲ ᾕρηται πνοῇ κρύπτειν πράγματα. τὰ προαιρετικὰ τοί2.14.61.3 νυν κρίνεται. κύριος γὰρ ἐτάζει καρδίας καὶ νεφρούς· καὶ ὁ ἐμβλέψας πρὸς ἐπιθυμίαν κρίνεται. διὸ μηδὲ ἐπιθυμήσῃς λέγει καὶ ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ φησίν, ἡ δὲ καρδία αὐτῶν πόρρω ἐστὶν ἀπ' ἐμοῦ.","english":"For one might be ignorant of oneself, as were Cleomenes and Athamas in their madness; or of the action one performs, as Aeschylus (who, having divulged the mysteries on stage, was tried in the Areopagus and acquitted thus, having shown himself not to be initiated); or one might be ignorant of the person toward whom the action is directed, as when someone lets his opponent go and kills a comrade instead of an enemy; or of the means by which the action is performed, as when one trains with blunted spears and kills someone because the spear has lost its ball; or of the manner, as when one kills an antagonist in the stadium (for he was contending not for death, but for victory); or of the purpose for which the action is performed, as when a physician gives a healthful antidote and kills, but he gave it not for this reason, but to save. The law then prevailed, punishing even the involuntary slayer as the involuntary emitter of seed, but not equally with the voluntary. Yet even that one will be punished as for a voluntary act, if one transfers the passion to the truth; for in reality the incontinent of the generative word is punishable, which itself is an irrational passion of the soul, bordering on idle talk; but the faithful man has chosen to conceal matters by his breath. Now voluntary actions are judged. For the Lord examines hearts and kidneys; and one who looks with desire is judged. Therefore it says, \"Do not even desire,\" and this people honors me with their lips, he says, but their heart is far from me.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Cleomenes and Athamas","severity":"info","text":"Cleomenes I of Sparta and Athamas, a mythological king, were both known for madness. Clement uses them as examples of ignorance of self.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Aeschylus","severity":"info","text":"Aeschylus was tried in the Areopagus for revealing the Eleusinian Mysteries on stage. He was acquitted by proving he was not initiated, thus ignorant of the action's significance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γονίμου λόγου","severity":"info","text":"The phrase 'generative word' (γονίμου λόγου) likely refers to the seminal fluid, linking involuntary emission to moral incontinence. Clement punishes the incontinent as if voluntary, aligning with his ascetic ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος γὰρ ἐτάζει καρδίας καὶ νεφρούς","severity":"info","text":"Clement echoes Psalm 7:9 (LXX): 'The Lord examines hearts and kidneys.' This supports his claim that God judges inner intention, not just outward acts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδὲ ἐπιθυμήσῃς","severity":"info","text":"The command 'Do not even desire' likely alludes to Exodus 20:17 (LXX) or a similar prohibition of covetousness, reinforcing Clement's emphasis on controlling desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ","severity":"info","text":"Clement quotes a prophetic complaint (cf. Psalm 78:36 LXX) about insincere worship, contrasting outward honor with inner distance from God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πιστὸς δὲ ᾕρηται πνοῇ κρύπτειν πράγματα' is obscure: 'the faithful man has chosen to conceal matters by his breath' may refer to discretion in speech or a spiritual discipline. The Coptic text is not available to clarify."],"confidence":"high","notes":[]},{"i":176,"ref":"p176","source":"εἰς αὐτὴν γὰρ ἀφορᾷ τὴν γνώμην ὁ θεός, ἐπεὶ καὶ τὴν Λὼτ γυναῖκα ἐπιστραφεῖσαν μόνον ἑκουσίως ἐπὶ τὴν κακίαν τὴν κοσμικὴν κατέλιπεν ἀναίσθητον, ὡς λίθον δείξας ἁλατίνην καὶ στήσας εἰς τὸ μὴ πρόσω χωρεῖν, οὐ μωρὰν καὶ ἄπρακτον εἰκόνα, ἀρτῦσαι δὲ καὶ στῦψαι τὸν πνευματικῶς διορᾶν δυνάμενον. Τὸ δ' ἑκούσιον ἢ τὸ κατ' ὄρεξίν ἐστιν ἢ τὸ κατὰ προαίρεσιν ἢ τὸ κατὰ διάνοιαν. αὐτίκα παράκειταί πως ταῦτα ἀλλήλοις, ἁμάρτημα, ἀτύχημα, ἀδίκημα. καὶ ἔστιν ἁμάρτημα μὲν φέρε εἰπεῖν τὸ τρυφητικῶς καὶ ἀσελγῶς βιοῦν, ἀτύχημα δὲ τὸ φίλον ὡς πολέμιον ὑπ' ἀγνοίας βαλεῖν, ἀδίκημα δὲ ἡ τυμβωρυχία ἢ ἡ ἱεροσυλία. τὸ δὲ ἁμαρτάνειν ἐκ τοῦ ἀγνοεῖν κρίνειν ὅ τι χρὴ ποιεῖν συνίσταται, ἢ τοῦ ἀδυνατεῖν ποιεῖν, ὥσπερ ἀμέλει καὶ βόθρῳ περιπίπτει τις ἤτοι ἀγνοήσας ἢ ἀδυνατήσας ὑπερβῆναι δι' ἀσθένειαν σώματος. ἀλλ' ἐφ' ἡμῖν γε ἥ τε πρὸς τὴν παιδείαν ἡμῶν παράστασις ἥ τε πρὸς τὰς ἐντολὰς ὑπακοή. ὧν εἰ μὴ μετέχειν βουληθείημεν θυμῷ τε καὶ ἐπιθυμίᾳ ἐκδότους σφᾶς αὐτοὺς ἐπιδόντες, ἁμαρτησόμεθα, μᾶλλον δὲ ἀδικήσομεν τὴν ἑαυτῶν ψυχήν. ὁ μὲν γὰρ Λάιος ἐκεῖνος κατὰ τὴν τραγῳδίαν φησίν· λέληθεν δέ με οὐθὲν τῶνδε ὧν σὺ νουθετεῖς, γνώμην δ' ἔχοντά με ἡ φύσις βιάζεται· τουτέστι τὸ ἔκδοτον γεγενῆσθαι τῷ πάθει. ἡ Μήδεια δὲ καὶ αὐτὴ ὁμοίως ἐπὶ τῆς σκηνῆς βοᾷ· καὶ μανθάνω μὲν οἷα δρᾶν μέλλω κακά, θυμὸς δὲ κρείσσων τῶν ἐμῶν βουλευμάτων. ἀλλ' οὐδὲ Αἴας σιωπᾷ, μέλλων δὲ ἑαυτὸν ἀποσφάττειν κέκραγεν· οὐδὲν οὖν ἦν πῆμα ἐλευθέρου ψυχὴν δάκνον οὕτως ἀνδρὸς ὡς ἀτιμία·","english":"God looks to intention, for He also left Lot’s wife, who merely turned back voluntarily toward worldly vice, insensible, having shown her as a pillar of salt and set her so as not to proceed further—not a senseless and inactive image, but to season and contract the one able to see spiritually. The voluntary is either according to appetite, or according to choice, or according to intention. These are, in a way, adjacent to one another: error, misfortune, wrongdoing. Error is, for example, living luxuriously and licentiously; misfortune is striking a friend as an enemy out of ignorance; wrongdoing is tomb-robbing or temple-robbery. Sinning consists in being ignorant of what one ought to do, or in being unable to do it—just as, of course, one falls into a pit either from ignorance or from inability to leap over it due to bodily weakness. But it is up to us both to present ourselves for education and to obey the commandments. If we should not wish to partake of these, surrendering ourselves to anger and desire, we will sin, or rather we will wrong our own soul. For that Laius in the tragedy says: “None of these things that you admonish has escaped me, but though I have judgment, nature overpowers me”—that is, he has surrendered to passion. And Medea herself similarly cries on the stage: “I know what evils I am about to do, but anger is stronger than my counsels.” Nor does Ajax keep silent, but as he is about to cut his own throat he shouts: “Nothing is a calamity that so bites the soul of a free man as dishonor.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Λὼτ γυναῖκα","severity":"info","text":"The transformation of Lot's wife into a pillar of salt (Gen 19:26) is here allegorized as a divine punishment for voluntary turning toward worldly vice, a common typological reading in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁμάρτημα, ἀτύχημα, ἀδίκημα","severity":"info","text":"Clement distinguishes three moral categories: hamartēma (error, often due to passion), atychēma (misfortune from ignorance), and adikēma (wrongdoing, a deliberate act). This tripartite scheme reflects Stoic ethical classifications.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐντολὰς","severity":"info","text":"The reference to 'commandments' (ἐντολὰς) likely alludes to the Mosaic or Christian moral precepts, consistent with Clement's integration of biblical law into philosophical ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Λάιος, Μήδεια, Αἴας","severity":"info","text":"Clement cites three tragic figures—Laius (from Euripides' lost 'Chrysippus' or a Sophoclean fragment), Medea (Euripides, Med. 1078–79), and Ajax (Sophocles, Aj. 477–78)—to illustrate the conflict between reason and passion, a common topos in Greco-Roman moral philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δ' ἑκούσιον","severity":"info","text":"This passage forms a discrete ethical argument within the Stromata, moving from divine judgment based on intention to a classification of voluntary acts and their moral consequences, then to tragic exempla of passion overcoming reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁλατίνην","severity":"caution","text":"The adjective ἁλατίνην ('of salt') is a hapax legomenon in Clement; its precise meaning is clear from context (the pillar of salt), but the textual transmission is uncertain, as some manuscripts may have varied readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'στήσας εἰς τὸ μὴ πρόσω χωρεῖν' could be read as either 'set her so as not to proceed further' (as in the draft) or 'set her up as a warning not to go forward'; the intended nuance is ambiguous.","The identity of the tragedy from which the Laius quotation is drawn is not specified by Clement; it may be from Euripides' 'Chrysippus' or a lost Sophoclean play."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"οὕτως πέπονθα καί με † συμφοροῦσα βαθεῖα κηλὶς ἐκ βυθῶν ἀναστρέφει λύσσης πικροῖς κέντροισιν ἠρεθισμένον. τούτους μὲν οὖν ὁ θυμός, μυρίους δὲ ἄλλους ἡ ἐπιθυμία τραγῳδεῖ, τὴν Φαίδραν, τὴν Ἄνθειαν, τὴν Ἐριφύλην, ἣ χρυσὸν φίλου ἀνδρὸς\n\nἐδέξατο τιμήεντα. τὸν γὰρ κωμικὸν ἐκεῖνον Θρασωνίδην ἄλλη σκηνὴ παιδισκάριόν με φησὶν εὐτελὲς καταδεδούλωκεν. Ἀτύχημα μὲν οὖν παράλογός ἐστιν ἁμαρτία, ἡ δὲ ἁμαρτία ἀκούσιος ἀδικία, ἀδικία δὲ ἑκούσιος κακία. ἔστιν οὖν ἡ μὲν ἁμαρτία ἐμὸν ἀκούσιον. διὸ καί φησιν· ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν, τοῖς ἤδη πεπιστευκόσι λέγων, ὅτι τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. ἀτυχία δέ ἐστιν ἄλλου εἰς ἐμὲ πρᾶξις ἀκούσιος, ἡ δὲ ἀδικία μόνη εὑρίσκεται ἑκούσιος εἴτε ἐμὴ εἴτε ἄλλου. Ταύτας δ' αἰνίσσεται τῶν ἁμαρτιῶν τὰς διαφορὰς ὁ ψαλμῳδὸς μακαρίους λέγων ὧν ὁ θεὸς τὰς μὲν ἀπήλειψεν ἀνομίας, τὰς δὲ ἐπεκάλυψεν ἁμαρτίας, οὐκ ἐλογίσατό τε τὰς ἄλλας καὶ ἀφῆκε τὰς λοιπάς. γέγραπται γάρ· μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι· μακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται κύριος ἁμαρτίαν, οὐδὲ ἔστιν ἐν τῷ στόματι αὐτοῦ δόλος·\"7 οὗτος ὁ μακαρισμὸς ἐγένετο ἐπὶ τοὺς ἐκλελεγμένους ὑπὸ τοῦ θεοῦ διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. καλύπτει μὲν γὰρ ἀγάπη πλῆθος ἁμαρτιῶν. ἀπαλείφει δὲ ὁ τὴν μετάνοιαν μᾶλλον τοῦ ἁμαρτωλοῦ ἢ τὸν θάνατον αἱρούμενος. οὐ λογίζονται δὲ ὅσαι μὴ κατὰ προαίρεσιν συνίστανται· ὁ γὰρ ἐπιθυμήσας ἤδη μεμοίχευκε φησίν.","english":"Thus I have suffered, and a deep stain from the depths, bearing me along, turns back a man goaded by the bitter goads of madness. Now anger produces these, but desire produces countless others, dramatizing Phaedra, Antheia, Eriphyle, who received gold for her husband’s friend, a price of honor. For that comic Thraso, another stage says that a cheap little slave girl has enslaved me. Now misfortune is an irrational error, and error is involuntary injustice, while injustice is voluntary wickedness. Therefore error is my involuntary act. Hence he says: “Error will not rule over you; for you are not under law, but under grace,” speaking to those who already believe, that by his wound we were healed. Misfortune is another’s involuntary action toward me, while injustice alone is found to be voluntary, whether mine or another’s. The psalmist hints at these differences of errors when he calls blessed those whose lawless acts God has wiped away, whose errors He has covered over, and whose others He has not counted, and the rest He has let go. For it is written: “Blessed are those whose lawless acts are forgiven, and whose errors are covered over; blessed is the man whose error the Lord will not count, and in whose mouth there is no guile.” This blessing was given to those chosen by God through Jesus Christ our Lord. For love covers a multitude of errors. And he who chooses repentance for the sinner rather than death wipes them away. And those errors that are not committed with deliberate intent are not counted; for he who has desired has already committed adultery, it is said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἁμαρτία","severity":"info","text":"Clement distinguishes ἁμαρτία (error) from ἀτυχία (misfortune) and ἀδικία (injustice), defining error as involuntary injustice and injustice as voluntary wickedness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν","severity":"info","text":"Clement adapts a Pauline phrase (cf. Rom 6:14) to argue that grace overcomes sin for believers, adding 'by his wound we were healed' as a Christological gloss.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι","severity":"info","text":"Clement cites a psalm-like blessing (not verbatim in LXX) to illustrate God's differential treatment of sins: wiping away, covering, not counting, and forgiving.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαίδραν, Ἄνθειαν, Ἐριφύλην","severity":"info","text":"Clement invokes tragic heroines (Phaedra, Antheia, Eriphyle) as exemplars of desire-driven sin, drawing on classical literary topoi familiar to his educated audience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θρασωνίδην","severity":"info","text":"The comic character Thraso (from Menander or Terence) is used to illustrate how even a cheap slave girl can enslave a man, paralleling the theme of involuntary passion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμφοροῦσα βαθεῖα κηλὶς","severity":"caution","text":"The phrase 'συμφοροῦσα βαθεῖα κηλὶς' is textually uncertain; the Coptic may reflect a corrupt or obscure reading, and the translation 'bearing me along' is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'comic Thraso' and the source of the slave-girl anecdote are not specified; the phrase 'συμφοροῦσα βαθεῖα κηλὶς' may be corrupt or metaphorical."],"confidence":"high","notes":[]},{"i":178,"ref":"p178","source":"ἀφίησί τε τὰς ἁμαρτίας ὁ φωτίζων λόγος καὶ ἐν τῷ καιρῷ ἐκείνῳ, φησὶν ὁ κύριος, ζητήσουσιν τὴν ἀδικίαν Ἰσραήλ, καὶ οὐχ ὑπάρξει, καὶ τὰς ἁμαρτίας Ἰούδα, καὶ οὐ μὴ εὑρεθῶσιν, ὅτι τίς ὥσπερ ἐγώ; καὶ τίς ἀντιστήσεται κατὰ πρόσωπόν μου; ὁρᾷς ἕνα θεὸν καταγγελλόμενον ἀγαθόν, τῶν κατ' ἀξίαν ἀπονεμητικόν τε καὶ ἀφετικὸν ἁμαρτημάτων. φαίνεται δὲ καὶ Ἰωάννης ἐν τῇ μείζονι ἐπιστολῇ τὰς διαφορὰς τῶν ἁμαρτιῶν ἐκδιδάσκων ἐν τούτοις· ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει, καὶ σώσει αὐτῷ ζωήν, τοῖς ἁμαρτάνουσι μὴ πρὸς θάνατον εἶπεν· ἔστι γὰρ ἁμαρτία πρὸς θάνατον· οὐ περὶ ἐκείνης λέγω, ἵνα ἐρωτήσῃ τις. πᾶσα ἀδικία ἁμαρτία ἐστί, καὶ ἔστιν ἁμαρτία μὴ πρὸς θάνατον. ἀλλὰ καὶ Δαβὶδ καὶ πρὸ Δαβὶδ ὁ Μωυσῆς τῶν τριῶν δογμάτων τὴν γνῶσιν ἐμφαίνουσιν διὰ τούτων· μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη· οἱ γὰρ λεπίδα μὴ ἔχοντες, ὧν ἀπαγορεύει Μωυσῆς ἐφάπτεσθαι, κάτω τῆς θαλάσσης νέμονται· οὐδὲ ἐν ὁδῷ ἁμαρτωλῶν ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν ὡς ὁ χοῖρος· πεινῶν γὰρ κραυγάζει, πληρωθεὶς δὲ τὸν δεσπότην οὐ γνωρίζει· οὐδὲ ἐπὶ καθέδραν λοιμῶν ἐκάθισεν, καθὼς τὰ πτηνὰ εἰς ἁρπαγὴν ἕτοιμα. παρῄνεσε δὲ Μωυσῆς· οὐ φάγεσθε χοῖρον οὐδὲ ἀετὸν οὐδὲ ὀξύπτερον οὐδὲ κόρακα οὐδὲ πάντ' ἰχθὺν ὃς οὐκ ἔχει λεπίδα ἐν αὑτῷ. ταῦτα μὲν ὁ Βαρνάβας.","english":"The illuminating Word releases sins, and at that time, the Lord says, they will seek the injustice of Israel, and it will not exist, and the sins of Judah, and they will not be found, for who is like me? And who will stand against my face? You see one God proclaimed as good, both distributing and remitting sins according to merit. And John also, in the longer epistle, teaches the differences of sins in these words: If someone sees his brother committing a sin not unto death, he will ask, and he will save life for him, he said to those sinning not unto death; for there is a sin unto death; I do not speak of that, that one might ask. Every injustice is a sin, and there is a sin not unto death. But David, and before David, Moses, indicate the knowledge of the three doctrines through these: Blessed is the man who has not walked in the counsel of the impious, as fish move in darkness into the depths; for those without scales, which Moses forbids touching, graze below the sea; nor has he stood in the way of sinners, as those who seem to fear the Lord sin like the pig; for when hungry it cries out, but when filled it does not recognize its master; nor has he sat on the seat of plagues, as birds ready for plunder. And Moses exhorted: You shall not eat pig, nor eagle, nor swift-wing, nor raven, nor any fish that does not have a scale upon itself. These things Barnabas says.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζητήσουσιν τὴν ἀδικίαν Ἰσραήλ, καὶ οὐχ ὑπάρξει, καὶ τὰς ἁμαρτίας Ἰούδα, καὶ οὐ μὴ εὑρεθῶσιν","severity":"info","text":"Clement conflates or adapts scriptural language; the phrase echoes prophetic oracles of forgiveness (cf. Jer 50:20 LXX) but is not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον","severity":"info","text":"Clement attributes this to John's 'longer epistle' (1 John?); the phrase 'sin unto death' appears in 1 John 5:16–17, but the wording here is Clement's paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβας","severity":"info","text":"Clement cites 'Barnabas' as the source of the dietary allegory; this likely refers to the Epistle of Barnabas (ch. 10), which interprets Mosaic food laws as moral symbols.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁμαρτία πρὸς θάνατον","severity":"info","text":"A technical term in early Christian moral theology, distinguishing irredeemable sins from those that can be forgiven; Clement uses it to structure his argument on remission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῶν τριῶν δογμάτων τὴν γνῶσιν","severity":"info","text":"Clement announces a tripartite moral schema (three 'doctrines') illustrated by the allegories of fish, pig, and birds; this frames the subsequent dietary prohibitions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρῄνεσε δὲ Μωυσῆς· οὐ φάγεσθε χοῖρον οὐδὲ ἀετὸν...","severity":"info","text":"Clement's allegorical reading of Levitical food laws (Lev 11) as moral types was widely adopted by later Alexandrian exegetes, e.g., Origen and Didymus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῇ μείζονι ἐπιστολῇ' may refer to 1 John or to a longer version of John's epistle no longer extant; the exact referent is uncertain.","The source of the first scriptural citation ('ζητήσουσιν...') is unclear; it may be a conflation of several prophetic passages or a lost apocryphon."],"confidence":"high","notes":[]},{"i":179,"ref":"p179","source":"ἀκήκοα δ' ἔγωγε σοφοῦ τὰ τοιαῦτα ἀνδρὸς βουλὴν μὲν ἀσεβῶν τὰ ἔθνη λέγοντος, ὁδὸν δὲ ἁμαρτωλῶν τὴν Ἰουδαϊκὴν ὑπόληψιν καὶ καθέδραν λοιμῶν τὰς αἱρέσεις ἐκλαμβά2.15.68.1 νοντος. ἕτερος δὲ κυριώτερον ἔλεγεν τὸν μὲν πρῶτον μακαρισμὸν τετάχθαι ἐπὶ τῶν μὴ κατακολουθησάντων ταῖς γνώμαις ταῖς πονηραῖς, ταῖς ἀποστατησάσαις τοῦ θεοῦ, τὸν δεύτερον δὲ ἐπὶ τῶν τῇ εὐρυχώρῳ καὶ πλατείᾳ ὁδῷ οὐκ ἐμμενόντων, ἢ τῶν ἐν νόμῳ τραφέντων ἢ καὶ τῶν ἐξ ἐθνῶν μετανενοηκότων· καθέδρα δὲ λοιμῶν καὶ τὰ θέατρα καὶ τὰ δικαστήρια εἴη ἂν ἤ, ὅπερ καὶ μᾶλλον, ἡ ἐξακολούθησις ταῖς πονηραῖς καὶ ταῖς λυμαντικαῖς ἐξουσίαις καὶ ἡ κατὰ τὰ ἔργα αὐτῶν κοινωνία. ἀλλ' ἢ ἐν τῷ νόμῳ κυρίου τὸ θέλημα αὐτοῦ· ὁ Πέτρος ἐν τῷ Κηρύγματι νόμον καὶ λόγον τὸν κύριον προσεῖπεν. δοκεῖ δὲ καὶ ἄλλως τριῶν ἀποχὴν ἁμαρτίας τρόπων διδάσκειν ὁ νομοθέτης, τῶν μὲν ἐν λόγῳ διὰ τῶν ἰχθύων τῶν ἀναύδων· ἔστι γὰρ τῷ ὄντι οὗ σιγὴ λόγου διαφέρει· ἔστι καὶ σιγῆς ἀκίνδυνον γέρας· τῶν δὲ ἐν ἔργῳ διὰ τῶν ἁρπακτικῶν καὶ σαρκοβόρων ὀρνέων· *** χοῖρος βορβόρῳ ἥδεται καὶ κό2.15.69.1 πρῳ· καὶ χρὴ μηδὲ τὴν συνείδησιν ἔχειν μεμολυσμένην.","english":"I have heard a wise man say such things, calling the nations a counsel of the impious, the Jewish understanding a way of sinners, and the heresies a seat of plagues. Another more authoritative speaker said that the first beatitude is assigned to those who did not follow evil opinions that had apostatized from God, and the second to those who do not abide by the spacious and broad way, whether those raised in the law or those from the nations who have repented. A seat of plagues would be the theaters and the courts, or rather, the pursuit of evil and destructive authorities and communion according to their works. But in the law of the Lord is his will; Peter in the Kerygma called the Lord both law and word. The lawgiver also seems to teach in another way the abstention from three modes of sin: those in speech through the speechless fish—for there is indeed a difference where silence of speech prevails, and there is a safe reward of silence—those in deed through the rapacious and flesh-eating birds; the pig delights in mud and dung, and one must not have a conscience defiled.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Κήρυγμα","severity":"info","text":"The Kerygma Petri (Preaching of Peter) is a lost early Christian work cited by Clement. Peter calls the Lord both 'law' and 'word', reflecting a Logos theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καθέδρα λοιμῶν","severity":"info","text":"The phrase 'seat of plagues' (καθέδρα λοιμῶν) is a metaphor for heresies, theaters, and courts—places of moral corruption. Clement interprets it as pursuit of evil authorities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰχθύων τῶν ἀναύδων","severity":"info","text":"The reference to 'speechless fish' alludes to Levitical dietary laws (Lev 11:9-12) prohibiting fish without fins and scales, interpreted allegorically as abstention from sins of speech.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from citation of a wise man, to a more authoritative speaker, to Peter's Kerygma, then to the lawgiver's threefold abstention—a layered exegetical structure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χοῖρος βορβόρῳ ἥδεται","severity":"info","text":"The pig delighting in mud and dung echoes a common moral trope in Greek philosophy (e.g., Heraclitus, Cynics) and Jewish dietary law, used here to warn against a defiled conscience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna marked by *** before 'χοῖρος', and the syntax of the threefold abstention is ambiguous—whether fish, birds, and pig correspond to speech, deed, and conscience is unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wise man' and the 'more authoritative speaker' is not specified; the threefold abstention's precise mapping to fish, birds, and pig is uncertain due to a lacuna."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"εἰκότως οὖν φησιν ὁ προφήτης· οὐχ οὕτως, φησίν, οἱ ἀσεβεῖς, ἀλλ' ἢ ὡσεὶ χνοῦς ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς. διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει (οἱ ἤδη κατακεκριμένοι, ἐπεὶ ὁ μὴ πιστεύων ἤδη κέκριται), οὐδὲ οἱ ἁμαρτωλοὶ ἐν βουλῇ δικαίων (οἱ ἤδη κατεγνωσμένοι εἰς τὸ μὴ ἑνωθῆναι τοῖς ἀπταίστως βεβιωκόσιν), ὅτι γινώσκει κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται. πάλιν ὁ κύριος δείκνυσιν ἄντικρυς ἐφ' ἡμῖν καὶ τὰ παραπτώματα καὶ τὰ πλημμελήματα, τρόπους θεραπείας καταλλήλους τοῖς πάθεσιν ὑποτιθέμενος, πρὸς τῶν ποιμένων ἐπανορθοῦσθαι βουλόμενος ἡμᾶς, διὰ Ἰεζεκιὴλ αἰτιώμενος αὐτῶν, οἶμαι, τινὰς ἐφ' οἷς οὐκ ἐτήρησαν τὰς ἐντολάς· τὸ ἠσθενηκὸς οὐκ ἐνισχύσατε καὶ τὰ ἑξῆς ἕως καὶ οὐκ ἦν ὁ ἐπιζητῶν οὐδὲ ὁ ἀποστρέφων· μεγάλη γὰρ χαρὰ παρὰ τῷ πατρὶ ἑνὸς ἁμαρτωλοῦ σωθέντος, ὁ κύριός φησι. ταύτῃ πλέον ἐπαινετὸς ὁ Ἀβραὰμ ὅτι ἐπορεύθη καθ2.15.70.1 άπερ ἐλάλησεν αὐτῷ ὁ κύριος. ἐντεῦθεν ἀρυσάμενός τις τῶν παρ' Ἕλλησι σοφῶν τὸ ἕπου θεῷ ἀπεφθέγξατο. οἱ δὲ εὐσεβεῖς φησὶν Ἡσαΐας συνετὰ ἐβουλεύσαντο. βουλὴ δέ ἐστι ζήτησις περὶ τοῦ πῶς ἂν ἐν τοῖς παροῦσι πράγμασιν ὀρθῶς διεξάγοιμεν, εὐβουλία δὲ φρόνησις πρὸς τὰ βουλεύματα. τί δέ; οὐχὶ καὶ ὁ θεὸς μετὰ τὴν ἐπὶ τῷ Κάιν συγγνώμην ἀκολούθως οὐ πολλῷ ὕστερον τὸν μετανοήσαντα Ἐνὼχ εἰσάγει δηλῶν ὅτι συγγνώμη μετάνοιαν πέφυκε γεννᾶν; ἡ συγγνώμη δὲ οὐ κατὰ ἄφεσιν, ἀλλὰ κατὰ ἴασιν συνίσταται. τὸ δ' αὐτὸ γίνεται κἀν τῇ κατὰ τὸν Ἀαρὼν τοῦ λαοῦ μοσχοποιίᾳ.","english":"Naturally, then, the prophet says: Not so, he says, the impious, but rather like chaff which the wind scatters from the face of the earth. For this reason the impious will not rise in judgment (those already condemned, since the one who does not believe is already judged), nor will the sinners be in the council of the righteous (those already condemned to not be united with those who have lived without stumbling), because the Lord knows the way of the righteous, and the way of the impious will perish. Again, the Lord shows plainly that both transgressions and offenses are within our power, suggesting modes of treatment corresponding to the passions, desiring us to be corrected by the shepherds, through Ezekiel blaming some of them, I think, for not having kept the commandments: \"You did not strengthen the weak\" and so on up to \"and there was no one seeking nor turning back\"; for great is the joy to the father over one sinner saved, says the Lord. Abraham is more praiseworthy for this, that he went as the Lord spoke to him. From this one of the wise among the Greeks drew and uttered the saying \"follow God.\" And Isaiah says the pious deliberated wisely. Deliberation is inquiry into how we might conduct ourselves rightly in present circumstances, and good deliberation is prudence concerning deliberations. What then? Does not God, after the pardon granted to Cain, accordingly not long after introduce the repentant Enoch, showing that pardon naturally generates repentance? And pardon consists not in remission but in healing. The same thing occurs also in the matter of the people's worship of the calf under Aaron.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ οὕτως, φησίν, οἱ ἀσεβεῖς, ἀλλ' ἢ ὡσεὶ χνοῦς ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς","severity":"info","text":"Clement paraphrases Psalm 1:4 LXX, which compares the impious to chaff scattered by the wind, a common image of divine judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἠσθενηκὸς οὐκ ἐνισχύσατε καὶ τὰ ἑξῆς ἕως καὶ οὐκ ἦν ὁ ἐπιζητῶν οὐδὲ ὁ ἀποστρέφων","severity":"info","text":"Clement cites Ezekiel 34:4-6 LXX, where God reproaches shepherds for failing to strengthen the weak and for neglect, linking to pastoral correction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μεγάλη γὰρ χαρὰ παρὰ τῷ πατρὶ ἑνὸς ἁμαρτωλοῦ σωθέντος","severity":"info","text":"This saying, attributed to the Lord, echoes a theme in Luke 15 (the prodigal son) and possibly Matthew 18:12-14, emphasizing joy over a single sinner's salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕπου θεῷ","severity":"info","text":"Clement claims that the Greek maxim 'follow God' (ἕπου θεῷ) derives from Abraham's obedience to God's command, reflecting his view of Greek philosophy as dependent on Hebrew wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν ἐπὶ τῷ Κάιν συγγνώμην","severity":"info","text":"Clement refers to God's pardon of Cain (Genesis 4:15 LXX) and the subsequent repentance of Enoch (Genesis 5:21-24 LXX), interpreting pardon as healing, not remission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ κατὰ τὸν Ἀαρὼν τοῦ λαοῦ μοσχοποιίᾳ","severity":"info","text":"Clement alludes to the golden calf episode (Exodus 32), where Aaron yielded to the people's idolatry, as another instance of pardon generating repentance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ ἤδη κατακεκριμένοι' could mean 'those already condemned' in a judicial sense or 'those already judged' in a theological sense; the translation opts for the latter.","The reference to 'Enoch' as repentant is unusual; in Genesis, Enoch is righteous, not a penitent, suggesting Clement may conflate traditions or use a symbolic reading."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"ἐντεῦθέν τις τῶν παρ' Ἕλλησι σοφῶν συγγνώμη τιμωρίας κρείσσων ἀπεφθέγξατο, ὥσπερ ἀμέλει καὶ τὸ ἐγγύα, πάρα δ' ἄτα ἀπὸ τῆς Σολομῶντος φωνῆς λεγούσης· υἱέ, ἐὰν ἐγγυήσῃ σὸν φίλον, παραδώσεις σὴν χεῖρα ἐχθρῷ· παγὶς γὰρ ἀνδρὶ ἰσχυρὰ τὰ ἴδια χείλη, καὶ ἁλίσκεται ῥήμασιν ἰδίου στόματος. μυστικώτερον δὲ ἤδη τὸ γνῶθι σαυτὸν ἐκεῖθεν εἴληπται· εἶδες τὸν ἀδελφόν σου, εἶδες τὸν θεόν σου. ταύτῃ που ἀγαπήσεις κύριον τὸν θεόν σου ἐξ ὅλης καρδίας καὶ τὸν πλησίον σου ὡς σεαυτόν· ἐν ταύταις λέγει ταῖς ἐντολαῖς ὅλον τὸν νόμον καὶ τοὺς προφήτας κρέμασθαί τε καὶ ἐξηρτῆσθαι. συνᾴδει τούτοις κἀκεῖνα· ταῦτα λελάληκα ὑμῖν, ἵνα ἡ χαρὰ ἡ ἐμὴ πληρωθῇ. αὕτη δέ ἐστιν ἡ ἐντολὴ ἡ ἐμή, ἵνα ἀγαπᾶτε ἀλλήλους καθὼς ἠγάπησα ὑμᾶς· ἐλεήμων γὰρ καὶ οἰκτίρμων ὁ κύριος, καὶ χρηστὸς κύριος τοῖς σύμπασι. σαφέστερον δὲ τὸ γνῶθι σαυτὸν παρεγγυῶν ὁ Μωυσῆς λέγει πολλάκις· πρόσεχε σεαυτῷ. ἐλεημοσύναις οὖν καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι· τῷ δὲ φόβῳ κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ. φόβος δὲ κυρίου παιδεία καὶ σοφία. Ἐνταῦθα πάλιν ἐπιφύονται οἱ κατήγοροι χαρὰν καὶ λύπην πάθη ψυχῆς λέγοντες· τὴν μὲν γὰρ χαρὰν εὔλογον ἔπαρσιν ἀποδιδόασι καὶ τὸ ἀγάλλεσθαι χαίρειν ἐπὶ καλοῖς. τὸ δὲ ἔλεος λύπην ἐπὶ ἀναξίως κακοπαθοῦντι, τροπὰς δὲ εἶναι ψυχῆς καὶ πάθη τὰ τοιαῦτα. ἡμεῖς δέ, ὡς ἔοικεν, οὐ παυόμεθα τὰ τοιαῦτα σαρκικῶς νοοῦντες τὰς γραφὰς καὶ ἀπὸ τῶν ἡμετέρων παθῶν ἀναγόμενοι, τὸ βούλημα τοῦ ἀπαθοῦς θεοῦ ὁμοίως τοῖς ἡμεδαποῖς κινήμασιν ἀπεκδε2.16.72.3 χόμενοι·","english":"Hence one of the wise among the Greeks declared that forgiveness is better than punishment, just as indeed the saying \"Surety is a snare\" comes from the voice of Solomon, which says: \"Son, if you give surety for your friend, you will deliver your hand to your enemy; for a man's own lips are a strong trap, and he is caught by the words of his own mouth.\" And more mystically, the \"Know thyself\" is taken from that source: \"You have seen your brother, you have seen your God.\" Somewhere it is said: \"You shall love the Lord your God with your whole heart, and your neighbor as yourself\"; in these commandments, it says, the whole law and the prophets hang and are suspended. These also agree with those words: \"I have spoken these things to you so that my joy may be fulfilled. And this is my commandment, that you love one another as I have loved you\"; for the Lord is merciful and compassionate, and the Lord is kind to all. And more clearly, Moses, urging \"Know thyself,\" often says: \"Pay attention to yourself.\" Sins are therefore cleansed by acts of mercy and by faith; and by fear of the Lord everyone turns away from evil. And fear of the Lord is discipline and wisdom. Here again the accusers attack, saying that joy and grief are passions of the soul; for they define joy as a rational elation, and exultation as rejoicing in good things, while pity is grief over one who suffers undeservedly, and such things are changes and passions of the soul. But we, it seems, do not cease to understand such things carnally, and, being led up from our own passions, we interpret the intention of the impassible God in terms of our own movements.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγγύα, πάρα δ' ἄτα","severity":"info","text":"Clement attributes the proverb 'Surety is a snare' to Solomon, likely referencing Proverbs 11:15 or a similar wisdom saying, though the exact verse is not cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱέ, ἐὰν ἐγγυήσῃ σὸν φίλον, παραδώσεις σὴν χεῖρα ἐχθρῷ","severity":"info","text":"This quotation is not found in the canonical Septuagint; it may be from a variant text or an apocryphal wisdom tradition attributed to Solomon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνῶθι σαυτὸν","severity":"info","text":"The Delphic maxim 'Know thyself' is here linked by Clement to a mystical Christian interpretation, connecting self-knowledge with seeing God in one's brother.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδες τὸν ἀδελφόν σου, εἶδες τὸν θεόν σου","severity":"info","text":"This saying is not a direct biblical quotation but a Christian aphorism, possibly from early ascetic or catechetical tradition, emphasizing the image of God in others.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ κατήγοροι","severity":"info","text":"The 'accusers' likely refer to Stoic or other philosophical critics who classified joy and grief as passions (πάθη) of the soul, which Clement counters by reinterpreting scriptural emotions as non-passible.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεκδεχόμενοι","severity":"caution","text":"The final word is partially illegible in the manuscript (ἀπεκδε2.16.72.3 χόμενοι); the reading 'interpreting' is conjectural, based on context and standard Clementine usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Solomon quotation is uncertain; it may be a paraphrase or from a non-canonical text.","The phrase 'εἶδες τὸν ἀδελφόν σου, εἶδες τὸν θεόν σου' is not scriptural; its origin is unclear.","The final word is corrupt; the translation follows a plausible reconstruction."],"confidence":"medium","notes":[]},{"i":182,"ref":"p182","source":"ὡς δ' ἡμεῖς ἀκοῦσαι δυνατοί, οὕτως ἔχειν ἐπὶ τοῦ παντο2.16.72.4 κράτορος ὑπολαμβάνοντες, ἀθέως πλανώμεθα. οὐ γὰρ ὡς ἔχει τὸ θεῖον, οὕτως οἷόν τε ἦν λέγεσθαι· ἀλλ' ὡς οἷόν τε ἦν ἐπαΐειν ἡμᾶς σαρκὶ πεπεδημένους, οὕτως ἡμῖν ἐλάλησαν οἱ προφῆται συμπεριφερο2.16.73.1 μένου σωτηρίως τῇ τῶν ἀνθρώπων ἀσθενείᾳ τοῦ κυρίου. ἐπεὶ τοίνυν βούλημά ἐστι τοῦ θεοῦ σῴζεσθαι τὸν ταῖς ἐντολαῖς πειθήνιον τόν τε ἐκ τῶν ἁμαρτημάτων μετανοοῦντα, χαίρομεν δὲ ἡμεῖς ἐπὶ τῇ σωτηρίᾳ ἡμῶν, τὸ χαρτὸν ἡμῶν ἐξιδιοποιήσατο ὁ διὰ τῶν προφητῶν λαλήσας κύριος, καθάπερ ἐν τῷ εὐαγγελίῳ φιλανθρώπως λέγων· ἐπείνασα καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐδώκατέ μοι πιεῖν· ὃ γὰρ ἑνὶ τούτων τῶν ἐλαχίστων πεποιήκατε, ἐμοὶ πεποιή2.16.73.2 κατε. ὥσπερ οὖν τρέφεται μὴ τρεφόμενος διὰ τὸ τεθράφθαι ὅνπερ\n\nβούλεται, οὕτως ἐχάρη μὴ τραπεὶς διὰ τὸ ἐν χαρᾷ γεγονέναι τὸν μετανενοηκότα ὡς ἐβούλετο. ἐπεὶ δὲ πλουσίως ἐλεεῖ ἀγαθὸς ὢν ὁ θεὸς τάς τε ἐντολὰς διδοὺς διὰ νόμου, * διὰ προφητῶν καὶ προσεχέστερον ἤδη διὰ τῆς τοῦ υἱοῦ παρουσίας σῴζων καὶ ἐλεῶν, ὡς εἴρηται, τοὺς ἠλεημένους, κυρίως τε ἐλεεῖ ὁ κρείττων τὸν ἐλάσσω, καὶ κρείττων μὲν ἄνθρωπος ἀνθρώπου οὐκ ἂν εἴη, καθὸ ἄνθρωπος πέφυκεν, κρείττων δὲ ὁ θεὸς τοῦ ἀνθρώπου κατὰ πάντα, εἰ τοίνυν ὁ κρείττων τὸν ἥσσω ἐλεεῖ, μόνος ἡμᾶς ὁ θεὸς ἐλεήσει. κοινωνικὸς μὲν γὰρ ἄνθρωπος ὑπὸ δικαιοσύνης γίνεται καὶ μεταδίδωσιν ὧν ἔλαβεν παρὰ τοῦ θεοῦ διά τε φυσικὴν εὔνοιαν καὶ σχέσιν διά τε τὰς ἐντολὰς αἷς πείθεται·","english":"But if we suppose that we are capable of hearing as it truly is concerning the Almighty, we wander impiously. For the divine is not such as it can be spoken; rather, as it is possible for us, bound in flesh, to perceive, so the prophets spoke to us, the Lord accommodating himself in a saving manner to human weakness. Since, then, it is the will of God that the one obedient to the commandments and the one repenting from sins be saved, and we rejoice in our salvation, the Lord who spoke through the prophets appropriated our joy, as he says philanthropically in the Gospel: \"I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; for what you have done to one of these least ones, you have done to me.\" Just as he is nourished without being nourished, because the one he wills has been nourished, so he rejoiced without being affected, because the one who repented has come into joy as he willed. And since God, being good, abundantly shows mercy, giving commandments through law, through prophets, and now more directly through the presence of the Son, saving and showing mercy, as has been said, to those who are pitied, and properly the superior shows mercy to the inferior, and a man would not be superior to another man insofar as he is by nature a man, but God is superior to man in every respect; if, then, the superior shows mercy to the inferior, only God will show mercy to us. For man becomes social through justice and shares what he has received from God, both through natural goodwill and relationship and through the commandments to which he is obedient.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement argues that human perception of the divine is limited by embodiment; the prophets spoke in accommodation to human weakness, a key theme in his theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπείνασα καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ ἐδώκατέ μοι πιεῖν","severity":"info","text":"Clement cites a Gospel saying not found in the canonical Gospels; it resembles Matthew 25:35 but is adapted to emphasize Christ's identification with the poor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμπεριφερομένου","severity":"info","text":"The participle συμπεριφερομένου (accommodating) is central to Clement's concept of divine economy: God adapts revelation to human capacity without compromising divine nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's argument that only God shows mercy (ἐλεεῖ) because the superior pities the inferior reflects Middle Platonic hierarchies of being, adapted to Christian monotheism.","cites":[],"named_sources":["Clement of Alexandria 2008"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from epistemological limitation (hearing the divine) to soteriological joy (God's will for salvation) to ethical conclusion (mercy as divine prerogative).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τεθράφθαι","severity":"caution","text":"The phrase τρέφεται μὴ τρεφόμενος (nourished without being nourished) is ambiguous: it may mean God is metaphorically nourished by human virtue, or that the act of nourishing the repentant is attributed to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel saying cited by Clement is unattested in canonical texts; its source is uncertain.","The logic of 'nourished without being nourished' is elliptical and may be interpreted in multiple ways."],"confidence":"high","notes":[]},{"i":183,"ref":"p183","source":"ὁ θεὸς δὲ οὐδεμίαν ἔχει πρὸς ἡμᾶς φυσικὴν σχέσιν, ὡς οἱ τῶν αἱρέσεων κτίσται θέλουσιν, (οὔτ' εἰ ἐκ μὴ ὄντων ποιοίη οὔτ' εἰ ἐξ ὕλης δημιουργοίη, ἐπεὶ τὸ μὲν οὐδ' ὅλως ὄν, ἣ δὲ κατὰ πάντα ἑτέρα τυγχάνει τοῦ θεοῦ) εἰ μή τις μέρος αὐτοῦ καὶ ὁμοουσίους ἡμᾶς τῷ θεῷ τολμήσει λέγειν· καὶ οὐκ οἶδ' ὅπως ἀνέξεταί τις ἐπαΐων τούτου θεὸν ἐγνωκώς, ἀπιδὼν εἰς τὸν βίον τὸν ἡμέτερον, ἐν ὅσοις φυρόμεθα κακοῖς. εἴη γὰρ ἂν οὕτως, ὃ μηδ' εἰπεῖν θέμις, μερικῶς ἁμαρτάνων ὁ θεός, εἴ γε τὰ μέρη τοῦ ὅλου μέρη καὶ συμπληρωτικὰ τοῦ ὅλου, εἰ δὲ μὴ συμπληρωτικά, οὐδὲ μέρη εἴη ἄν. ἀλλὰ γὰρ φύσει πλούσιος ὢν ὁ θεὸς ἐν ἐλέῳ διὰ τὴν αὑτοῦ ἀγαθότητα κήδεται ἡμῶν μήτε μορίων ὄντων αὐτοῦ μήτε φύσει τέκνων. καὶ δὴ ἡ μεγίστη τῆς τοῦ θεοῦ ἀγαθότητος ἔνδειξις αὕτη τυγχάνει, ὅτι οὕτως ἐχόντων ἡμῶν πρὸς αὐτὸν καὶ φύσει ἀπηλλοτριωμένων παντελῶς ὅμως κήδεται. φυσικὴ μὲν γὰρ ἡ πρὸς τὰ τέκνα φιλοστοργία τοῖς ζῴοις ἥ τε ἐκ συνηθείας τοῖς ὁμογνώμοσι φιλία, θεοῦ δὲ ὁ ἔλεος εἰς ἡμᾶς πλούσιος τοὺς κατὰ μηδὲν αὐτῷ προσήκοντας, τῇ οὐσίᾳ ἡμῶν λέγω ἢ φύσει ἢ δυνάμει τῇ οἰκείᾳ τῆς οὐσίας ἡμῶν, μόνῳ δὲ τῷ ἔργον εἶναι τοῦ θελήματος αὐτοῦ· καὶ δὴ τὸν ἑκόντα μετὰ ἀσκήσεως καὶ διδασκαλίας τὴν γνῶσιν τῆς ἀληθείας ἐπανῃρημένον εἰς υἱοθεσίαν καλεῖ, τὴν μεγίστην πασῶν προκοπήν. παρανομίαι δὲ ἄνδρα ἀγρεύουσι, σειραῖς δὲ τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται, καὶ ἔστιν ὁ θεὸς ἀναίτιος· καὶ τῷ ὄντι μακάριος ἀνὴρ ὃς καταπτήσσει πάντα δι' εὐλάβειαν.","english":"God has no natural relationship with us, as the founders of the heresies wish (neither if he were to create from non-being nor if he were to fashion from matter, since the former is not at all being, and the latter is in every respect other than God), unless one dares to say that we are a part of him and consubstantial with God. And I do not know how anyone who has known God, looking upon our life and the evils in which we are mired, could endure hearing this. For in that case God would be, which it is not even lawful to say, partially sinning, if the parts of the whole are parts and complementary to the whole; but if they are not complementary, they would not be parts. But in fact God, being naturally rich in mercy, cares for us on account of his own goodness, we being neither his parts nor his children by nature. And indeed this is the greatest indication of God’s goodness, that, though we are in such a relation to him and are completely alienated by nature, he nevertheless cares for us. For natural affection toward children exists in animals, and friendship from familiarity exists among those of like mind, but God’s mercy toward us is abundant, we who are in no way related to him—neither in our substance, I mean, nor in nature nor in the power proper to our substance—but only by being a work of his will. And indeed he who willingly, through discipline and teaching, has taken up the knowledge of truth, he calls to adoption, the greatest advancement of all. Transgressions ensnare a man, and each is bound by the chains of his own sins, and God is blameless. And truly blessed is the man who trembles at everything out of reverence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"φυσικὴν σχέσιν","severity":"info","text":"Clement denies a 'natural relationship' (φυσικὴν σχέσιν) between God and humanity, a key polemic against Gnostic claims of consubstantiality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοουσίους","severity":"info","text":"The term 'consubstantial' (ὁμοουσίους) here anticipates later Nicene theology, but Clement uses it to reject any notion that humans share God's substance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αἱρέσεων κτίσται","severity":"info","text":"The 'founders of the heresies' likely refers to Gnostic teachers (e.g., Valentinus) who posited a natural kinship between the divine and the elect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two models: creation from non-being (ἐκ μὴ ὄντων) and from matter (ἐξ ὕλης), rejecting both as implying a natural relation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρανομίαι δὲ ἄνδρα ἀγρεύουσι","severity":"info","text":"The phrase 'transgressions ensnare a man' echoes Proverbs 5:22 (LXX) on sins binding the sinner, reinforcing Clement's moral argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's denial of natural relation and emphasis on God's mercy as pure gift influenced later Eastern Christian theology on divine economy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ μή τις μέρος αὐτοῦ καὶ ὁμοουσίους' could be read as a conditional or a rhetorical question; the translation takes it as a conditional."],"confidence":"high","notes":[]},{"i":184,"ref":"p184","source":"Ὡς οὖν ἡ ἐπιστήμη ἐπιστητική ἐστιν ἕξις, ἀφ' ἧς τὸ ἐπίστασθαι συμβαίνει, γίνεται δὲ ἡ κατάληψις αὐτῇ ἀμετάπτωτος ὑπὸ λόγου, οὕτω καὶ ἡ ἄγνοια φαντασία ἐστὶν εἴκουσα, μεταπτωτικὴ ὑπὸ λόγου, τὸ δὲ μεταπῖπτον ὡς καὶ τὸ συνασκούμενον ἐκ λόγου ἐφ' ἡμῖν. παράκειται δὲ τῇ ἐπιστήμῃ ἥ τ' ἐμπειρία καὶ ἡ εἴδησις σύνεσίς τε καὶ νόησις καὶ γνῶσις. καὶ ἡ μὲν εἴδησις ἐπιστήμη τῶν καθ' ὅλου κατ' εἶδος εἴη ἄν· ἡ δὲ ἐμπειρία ἐπιστήμη περιληπτική, ὥστε καὶ οἷόν ἐστιν ἕκαστον πολυπραγμονεῖν· νόησις δὲ ἐπιστήμη νοητοῦ· καὶ σύνεσις ἐπιστήμη συμβλητοῦ ἢ σύμβλησις ἀμετάπτωτος ἢ συμβλητικὴ δύναμις ὧν φρόνησίς ἐστι καὶ ἐπιστήμη, καὶ ἑνὸς καὶ ἑκάστου καὶ πάντων τῶν εἰς ἕνα λόγον· γνῶσις δὲ ἐπιστήμη τοῦ ὄντος αὐτοῦ ἢ ἐπιστήμη σύμφωνος τοῖς γινομένοις· ἀλήθειά τε ἐπιστήμη ἀληθοῦς, ἡ δὲ ἕξις τῆς ἀληθείας ἐπιστήμη ἀληθῶν. ἡ δὲ ἐπιστήμη διὰ τοῦ λόγου συνίσταται καὶ ἀμετάπτωτός ἐστιν ἄλλῳ λόγῳ. ἐνταῦθα τὴν γνῶσιν πολυπραγμονεῖ. Ἃ δὲ μὴ ποιοῦμεν, ἤτοι διὰ τὸ μὴ δύνασθαι οὐ ποιοῦμεν ἢ διὰ τὸ μὴ βούλεσθαι ἢ δι' ἀμφότερα. οὐχ ἱπτάμεθα μὲν οὖν, ἐπειδὴ οὔτε δυνάμεθα οὔτε βουλόμεθα· οὐ νηχόμεθα δὲ φέρ' εἰπεῖν ἄρτι, ἐπειδὴ δυνάμεθα μέν, οὐ βουλόμεθα δέ· οὐκ ἐσμὲν δὲ ὡς ὁ κύριος, ἐπειδὴ βουλόμεθα μέν, οὐ δυνάμεθα δέ. οὐδεὶς γὰρ μαθητὴς ὑπὲρ τὸν διδάσκαλον, ἀρκετὸν δὲ ἐὰν γενώμεθα ὡς ὁ διδάσκαλος, οὐ κατ' οὐσίαν, ἀδύνατον γὰρ ἴσον εἶναι πρὸς τὴν ὕπαρξιν τὸ θέσει τῷ φύσει, τῷ δὲ ἀιδίους γεγονέναι καὶ τὴν τῶν ὄντων θεωρίαν ἐγνωκέναι καὶ υἱοὺς προσηγορεῦσθαι καὶ τὸν πατέρα ἀπὸ τῶν οἰκείων καθορᾶν μόνον.","english":"As, then, scientific knowledge is a state from which the act of knowing results, and its apprehension is unalterable by reason, so ignorance is a yielding impression, subject to change by reason, and that which changes, as also that which is trained, is within our power through reason. Alongside scientific knowledge lie experience, information, understanding, intellection, and knowledge. Information would be scientific knowledge of universals according to form; experience is comprehensive scientific knowledge, so as to investigate each thing as it is; intellection is scientific knowledge of the intelligible; understanding is scientific knowledge of the comparable, or an unalterable comparison, or a comparative faculty of those things of which prudence and scientific knowledge consist, both of the one and of each and of all that fall under a single account; knowledge is scientific knowledge of being itself, or scientific knowledge in accord with things that come to be; truth is scientific knowledge of the true, and the state of truth is scientific knowledge of true things. Scientific knowledge is constituted through reason and is unalterable by another reason. Here he investigates knowledge. Things we do not do, we either do not do because we are unable, or because we are unwilling, or because of both. We do not fly, then, since we are neither able nor willing; we do not swim, for example, at this moment, since we are able but unwilling; we are not like the Lord, since we are willing but unable. For no disciple is above the teacher, and it is sufficient if we become like the teacher, not in essence—for it is impossible for that which exists by positing to be equal in existence to that which exists by nature—but by having become eternal and having known the contemplation of beings and having been called sons, and by seeing the Father only from his own attributes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"Clement distinguishes γνῶσις from ἐπιστήμη, defining it as knowledge of being itself or knowledge in accord with things that come to be, a key term in his epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a taxonomy of cognitive states (ἐπιστήμη, ἐμπειρία, εἴδησις, etc.) to a practical argument about human limitation, using examples of flying and swimming to illustrate inability and unwillingness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's distinction between knowledge (γνῶσις) and scientific knowledge (ἐπιστήμη) reflects Middle Platonic and Stoic epistemological debates, adapted for a Christian framework.","cites":[],"named_sources":["Lilla 1971"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The claim that no disciple is above the teacher echoes Matthew 10:24, but Clement reinterprets it to argue for likeness in attributes, not essence, aligning with his anti-heretical stance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'by having become eternal' (τῷ δὲ ἀιδίους γεγονέναι) is ambiguous: it may refer to the believer's eschatological state or to a pre-existent condition, a point of contention in Clement scholarship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ δὲ ἀιδίους γεγονέναι' could be read as referring to an achieved eternal state or a pre-existent one; the translation opts for the former.","The clause 'υἱοὺς προσηγορεῦσθαι' may allude to a specific scriptural title (e.g., 'sons of God') but is not explicitly cited."],"confidence":"high","notes":[]},{"i":185,"ref":"p185","source":"προηγεῖται τοίνυν πάντων τὸ βούλεσθαι· αἱ γὰρ λογικαὶ δυνάμεις τοῦ βούλεσθαι διάκονοι πεφύκασι·\n\nθέλε, φησί, καὶ δυνήσῃ· τοῦ γνωστικοῦ δὲ καὶ ἡ βούλησις καὶ ἡ κρίσις καὶ ἡ ἄσκησις ἡ αὐτή. εἰ γὰρ αἱ αὐταὶ αἱ προθέσεις, τὰ αὐτὰ καὶ τὰ δόγματα καὶ αἱ κρίσεις, ἵνα δὴ ὦσιν αὐτῷ καὶ οἱ λόγοι καὶ ὁ βίος καὶ ὁ τρόπος ἀκόλουθοι τῇ ἐνστάσει· καρδία δὲ εὐθεῖα ἐκζητεῖ γνώσεις καὶ ἐκείνων ἐπαΐει. ὁ θεὸς δεδίδαχέν με σοφίαν καὶ γνῶσιν ἁγίων ἔγνωκα. Προφανεῖς μὲν οὖν καὶ πᾶσαι αἱ ἄλλαι ἀρεταί, αἱ παρὰ τῷ Μωυσεῖ ἀναγεγραμμέναι, ἀρχὴν Ἕλλησι παντὸς τοῦ ἠθικοῦ τόπου παρασχόμεναι, ἀνδρείαν λέγω καὶ σωφροσύνην καὶ φρόνησιν καὶ δικαιοσύνην καρτερίαν τε καὶ ὑπομονὴν καὶ τὴν σεμνότητα καὶ ἐγ2.18.78.2 κράτειαν τήν τε ἐπὶ τούτοις εὐσέβειαν. ἀλλ' ἡ μὲν εὐσέβεια παντί που δήλη τὸ ἀνωτάτω καὶ πρεσβύτατον αἴτιον σέβειν καὶ τιμᾶν καὶ διδάσκουσα. καὶ δικαιοσύνην δὲ αὐτὸς ὁ νόμος παρίστησι παιδεύων τήν τε φρόνησιν διὰ τῆς τῶν αἰσθητῶν εἰδώλων ἀποχῆς καὶ τῆς πρὸς τὸν ποιητὴν καὶ πατέρα τῶν ὅλων προσκληρώσεως, ἀφ' ἧς δόξης οἷον πηγῆς πᾶσα σύνεσις αὔξεται. θυσίαι γὰρ ἀνόμων βδέλυγμα κυρίῳ, εὐχαὶ δὲ κατευθυνόντων δεκταὶ παρ' αὐτῷ. ἐπεὶ δεκτὴ παρὰ θεῷ δικαιοσύνη μᾶλλον ἢ θυσία. τοιαῦτα καὶ τὰ παρὰ Ἡσαΐᾳ· τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος, καὶ πᾶσα ἡ περικοπή· λῦε πάντα σύνδεσμον ἀδικίας· αὕτη γὰρ θυσία θεῷ δεκτή, καρδία συντετριμμένη καὶ ζητοῦσα τὸν πεπλακότα. ζυγὰ δόλια βδέλυγμα ἔναντι θεοῦ, στάθμιον δὲ δίκαιον δεκτὸν αὐτῷ. ἐντεῦθεν ζυγὸν μὴ ὑπερβαίνειν Πυθαγόρας παραινεῖ.","english":"Willing, then, precedes all things; for the rational faculties are by nature servants of the will.\n\n\"Will,\" it is said, \"and you will be able.\" In the gnostic, willing, judging, and training are the same. For if the purposes are the same, the doctrines and judgments are also the same, so that his words, life, and manner may be consistent with his state. \"A straight heart seeks knowledge and understands those things.\" \"God has taught me wisdom, and I have known the knowledge of holy things.\" Now all the other virtues recorded by Moses are manifest, having provided the Greeks with the beginning of the whole ethical domain—I mean courage, temperance, prudence, justice, endurance, patience, modesty, self-control, and, in addition to these, piety. Piety is everywhere manifest, teaching us to revere and honor the highest and most ancient cause. And justice itself the law sets forth, educating us in prudence through abstinence from perceptible images and through attachment to the maker and father of all things, from which opinion, as from a source, all understanding grows. For \"the sacrifices of the lawless are an abomination to the Lord, but the prayers of the upright are acceptable to him,\" since \"justice is more acceptable to God than sacrifice.\" Such also are the words of Isaiah: \"What is the multitude of your sacrifices to me?\" says the Lord, and the whole passage: \"Loosen every bond of injustice; for this is a sacrifice acceptable to God—a heart broken and seeking its maker.\" \"Deceitful scales are an abomination before God, but a just balance is acceptable to him.\" From this Pythagoras exhorts, \"Do not step over the yoke.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προηγεῖται τοίνυν πάντων τὸ βούλεσθαι","severity":"info","text":"Clement asserts that willing precedes all things, establishing the will as the primary faculty from which rational powers derive their function.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοῦ","severity":"info","text":"The term 'gnostic' here refers to Clement's ideal Christian, one who possesses true knowledge (γνῶσις) and integrates willing, judging, and training into a unified practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καρδία δὲ εὐθεῖα ἐκζητεῖ γνώσεις","severity":"info","text":"This phrase echoes Proverbs 15:14 (LXX: 'καρδία εὐθεῖα ζητεῖ γνῶσιν'), adapted by Clement to emphasize the heart's role in seeking knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς δεδίδαχέν με σοφίαν καὶ γνῶσιν ἁγίων ἔγνωκα","severity":"info","text":"This appears to be a paraphrase or citation of a biblical wisdom saying, possibly from the Psalms or Proverbs, though not verbatim; it underscores divine instruction in wisdom and knowledge of holy things.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρας παραινεῖ","severity":"info","text":"Clement attributes the maxim 'Do not step over the yoke' to Pythagoras, reflecting his practice of citing Greek philosophers as sources of ethical wisdom compatible with Christian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ζυγὰ δόλια βδέλυγμα ἔναντι θεοῦ","severity":"info","text":"This condemnation of deceitful scales parallels biblical injunctions against dishonest weights, e.g., Leviticus 19:35-36 and Proverbs 11:1, reinforcing the theme of justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'καρδία δὲ εὐθεῖα ἐκζητεῖ γνώσεις' is not explicitly identified; it may be a loose citation or Clement's own formulation.","The exact biblical reference for 'ὁ θεὸς δεδίδαχέν με σοφίαν καὶ γνῶσιν ἁγίων ἔγνωκα' is unclear; it could be a composite or paraphrase."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"δικαιοσύνη δὲ δολία εἴρηται ἡ τῶν αἱρέσεων ἐπαγγελία, καὶ γλῶσσα μὲν ἀδίκων ἐξολεῖται, στόμα δὲ δικαίων ἀποστάζει σοφίαν. ἀλλὰ γὰρ τοὺς σοφοὺς καὶ φρονίμους φαύλους καλοῦσιν. μακρὸν δ' ἂν εἴη περὶ τῶν ἀρετῶν τούτων μαρτυρίας παρατίθεσθαι, ἁπάσης ταύτας ἐξυμνούσης τῆς γραφῆς. ἐπεὶ δ' οὖν τὴν μὲν ἀνδρείαν ὁρίζονται ἐπιστήμην δεινῶν καὶ οὐ δεινῶν καὶ τῶν μεταξύ, τὴν δὲ σωφροσύνην ἕξιν ἐν αἱρέσει καὶ φυγῇ σῴζουσαν τὰ τῆς φρονήσεως κρίματα, παράκειται τε τῇ μὲν ἀνδρείᾳ ἥ τε ὑπομονή, ἣν καρτερίαν καλοῦσιν, ἐπιστήμην ἐμμενετέων καὶ οὐκ ἐμμενετέων, ἥ τε μεγαλοψυχία, ἐπιστήμη τῶν συμβαινόντων ὑπεραίρουσα, ἀλλὰ καὶ τῇ σωφροσύνῃ ἡ εὐλάβεια, ἔκκλισις οὖσα σὺν λόγῳ. Φυλακὴ δὲ τῶν ἐντολῶν, τήρησις οὖσα αὐτῶν ἀβλαβής, περιποίησίς ἐστιν ἀσφαλείας βίου. καὶ οὐκ ἔστιν ἄνευ ἀνδρείας καρτερι2.18.80.2 κὸν εἶναι οὐδὲ μὴν ἄνευ σωφροσύνης ἐγκρατῆ. ἀντακολουθοῦσι δὲ ἀλλήλαις αἱ ἀρεταί, καὶ παρ' ᾧ αἱ τῶν ἀρετῶν ἀκολουθίαι, παρὰ τούτῳ καὶ ἡ σωτηρία, τήρησις οὖσα τοῦ εὖ ἔχοντος. εἰκότως ἔτι περὶ τούτων διαλαβόντες τῶν ἀρετῶν περὶ πασῶν ἂν εἴημεν ἐσκεμμένοι, ὅτι ὁ μίαν ἔχων ἀρετὴν γνωστικῶς πάσας ἔχει διὰ τὴν ἀντα2.18.80.4 κολουθίαν. αὐτίκα ἡ ἐγκράτεια διάθεσίς ἐστιν ἀνυπέρβατος τῶν κατὰ τὸν ὀρθὸν λόγον φανέντων. ἐγκρατεύεται δὲ ὁ κατέχων τὰς παρὰ τὸν ὀρθὸν λόγον ὁρμὰς ἢ ὁ κατέχων αὑτὸν ὥστε μὴ ὁρμᾶν παρὰ τὸν ὀρθὸν λόγον.","english":"Righteousness, then, is called deceitful—the profession of the heresies; and the tongue of the unjust shall be destroyed, but the mouth of the righteous distills wisdom. But the wise and prudent they call base. It would be long to adduce testimonies concerning these virtues, since the whole Scripture hymns them. Since, then, they define courage as knowledge of what is terrible and what is not terrible and of the intermediate, and temperance as a habit preserving the judgments of prudence in choice and avoidance, and since patience, which they call endurance—knowledge of what is to be endured and what is not to be endured—and magnanimity—knowledge rising above circumstances—are akin to courage, and also to temperance is akin caution, which is a rational avoidance. The keeping of the commandments, being their unimpaired preservation, is a securing of the safety of life. And it is not possible to be patient without courage, nor yet to be continent without temperance. The virtues follow one another; and in whom the sequences of the virtues are present, in that one also is salvation, being the preservation of the good state. Naturally, then, having treated of these virtues, we would have considered all, since he who has one virtue gnosticly has all through their mutual following. For instance, continence is an unsurpassable disposition concerning what has appeared according to right reason. And the continent man is either one who restrains the impulses contrary to right reason, or one who restrains himself so as not to impulse contrary to right reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δικαιοσύνη δὲ δολία","severity":"info","text":"Clement contrasts true righteousness with the deceitful profession of heresies, echoing a biblical motif of the righteous mouth distilling wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντακολουθία","severity":"info","text":"The term ἀντακολουθία (mutual following) is a Stoic concept denoting the reciprocal entailment of virtues; Clement adapts it to Christian gnostic perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐπιστήμη δεινῶν καὶ οὐ δεινῶν","severity":"info","text":"The definition of courage as knowledge of what is terrible and what is not is a standard Stoic definition, found in e.g. Stobaeus and Diogenes Laertius.","cites":[],"named_sources":["Stobaeus","Diogenes Laertius"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of heretical claims to a systematic exposition of cardinal virtues and their interrelations, culminating in the principle that one virtue gnosticly entails all.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καρτερι2.18.80.2 κὸν","severity":"caution","text":"The text at καρτερι2.18.80.2 κὸν is corrupt; the intended word is likely καρτερικόν (patient), but the manuscript shows a broken reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"γνωστικῶς","severity":"info","text":"Clement's use of γνωστικῶς (gnosticly) reflects his distinctive ideal of the Christian gnostic, a theme that influenced later Alexandrian theology and was contested in heresiological debates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading καρτερι2.18.80.2 κὸν is a scribal corruption; the intended form is uncertain but likely καρτερικόν.","The phrase 'the wise and prudent they call base' may refer to heretical groups or to pagan critics of Christian asceticism."],"confidence":"high","notes":[]},{"i":187,"ref":"p187","source":"σωφροσύνη δὲ αὕτη οὐκ ἄνευ ἀνδρείας, ἐπειδὴ ἐξ ἐντολῶν γίνεται ἑπομένη τῷ διατεταγμένῳ ** θεῷ φρόνησίς τε καὶ ἡ μιμητικὴ τῆς θείας διαθέσεως δικαιοσύνη, καθ' ἣν ἐγκρατευόμενοι καθαροὶ πρὸς εὐσέβειαν καὶ τὴν ἑπομένην ἀκολούθως τῷ θεῷ πρᾶξιν στελλόμεθα, ἐξομοιούμενοι τῷ κυρίῳ κατὰ τὸ δυνατὸν ἡμῖν, ἐπικήροις τὴν φύσιν ὑπάρχουσιν. τοῦτο δέ ἐστι δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀνενδεὲς μὲν γὰρ τὸ θεῖον καὶ ἀπαθές, ὅθεν οὐδὲ ἐγκρατὲς κυρίως· οὐ γὰρ ὑποπίπτει πάθει ποτέ, ἵνα καὶ κρατήσῃ τοῦδε· ἡ δὲ ἡμετέρα φύσις ἐμπαθὴς οὖσα ἐγκρατείας δεῖται, δι' ἧς πρὸς τὸ ὀλιγοδεὲς συνασκουμένη συνεγγίζειν πειρᾶται κατὰ διάθεσιν τῇ θείᾳ φύσει. ὁ γὰρ σπουδαῖος ὀλιγοδεής, ἀθανάτου καὶ θνητῆς φύσεως μεθόριος, τὸ μὲν ἐνδεὲς διά τε τὸ σῶμα διά τε τὴν γένεσιν αὐτὴν ἔχων, ὀλίγων δὲ διὰ τὴν λογικὴν ἐγκράτειαν δεῖ2.18.81.3 σθαι δεδιδαγμένος. ἐπεὶ τίνα λόγον ἔχει τὸ ἀπειπεῖν τὸν νόμον ἀνδρὶ γυναικὸς ἀμπεχόνην ἀναλαμβάνειν; ἢ οὐχὶ ἀνδρεΐζεσθαι ἡμᾶς βούλεται μήτε κατὰ τὸ σῶμα","english":"Self-control, then, is not without courage, since it arises from commandments, following the ordained God—prudence and justice, which is imitative of the divine disposition, according to which we, practicing self-restraint, are dispatched pure toward piety and the action that follows accordingly with God, being assimilated to the Lord as far as possible for us, who are mortal by nature. This is to be just and holy with prudence. For the divine is without need and impassible, hence not properly continent; for it never falls under passion, so as to master it; but our nature, being subject to passion, requires self-control, through which, trained toward having few needs, it attempts to approximate the divine nature in disposition. For the earnest person has few needs, being a border between immortal and mortal nature, having need due to both the body and birth itself, but having learned to need few things through rational self-control. For what reason is there to forbid a man from assuming a woman's garment? Or does it not wish us to be manly, neither in body","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωφροσύνη ... οὐκ ἄνευ ἀνδρείας","severity":"info","text":"Clement argues that self-control (σωφροσύνη) requires courage (ἀνδρεία), linking the cardinal virtues in a chain of dependence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρατευόμενοι","severity":"info","text":"Ἐγκρατευόμενοι (practicing self-restraint) is a key term in Clement's ascetic vocabulary, denoting the active discipline that leads to assimilation to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μεθόριος","severity":"info","text":"The description of the earnest person as a 'border' (μεθόριος) between immortal and mortal nature echoes Middle Platonic anthropology, where humans mediate between the divine and material realms.","cites":[],"named_sources":["Clement of Alexandria 2000"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπειπεῖν τὸν νόμον ἀνδρὶ γυναικὸς ἀμπεχόνην ἀναλαμβάνειν","severity":"info","text":"Clement alludes to the Deuteronomic prohibition of cross-dressing (Deut 22:5), interpreting it as a call to spiritual manliness rather than a literal dress code.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπεὶ τίνα λόγον ἔχει","severity":"info","text":"The rhetorical question 'For what reason is there...' marks a transition from theoretical virtue to practical scriptural exegesis, a common structural move in Clement's argumentation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θεῷ φρόνησίς τε","severity":"caution","text":"The Greek text has a lacuna marked by ** before 'θεῷ', possibly indicating a missing phrase or scribal omission; the English draft supplies 'ordained God' but the exact sense is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna before 'θεῷ' leaves unclear whether 'following the ordained God' is the intended reading or if a different prepositional phrase is missing.","The phrase 'κατὰ διάθεσιν' could mean 'in disposition' or 'by disposition', affecting the degree of assimilation to the divine."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"καὶ τὰ ἔργα μήτε κατὰ τὴν διάνοιαν καὶ τὸν λόγον ἐκθηλυνομένους; ἠρρενῶσθαι γὰρ τὸν ἀληθείᾳ σχολάζοντα ἔν τε ὑπομοναῖς ἔν τε καρτερίαις κἀν τῷ βίῳ κἀν τῷ τρόπῳ κἀν τῷ λόγῳ κἀν τῇ ἀσκήσει νύκτωρ τε καὶ μεθ' ἡμέραν καί, εἴ που μαρτυρίου δι' αἵματος χωροῦντος ἐπικαταλάβοι χρεία, βούλεται. πάλιν εἴ τις, φησί, νεωστὶ δειμάμενος οἰκίαν οὐκ ἔφθη εἰσοικίσασθαι, ἢ ἀμπελῶνα νεόφυτον ἐργασάμενος μηδέπω τοῦ καρποῦ μετείληφεν, ἢ παρθένον ἐγγυησάμενος οὐδέπω ἔγημεν, τούτους ἀφεῖσθαι τῆς στρα2.18.82.2 τείας ὁ φιλάνθρωπος κελεύει νόμος, στρατηγικῶς μέν, ὡς μὴ περισπώμενοι πρὸς τὰς ἐπιθυμίας ἀπρόθυμοι τῷ πολέμῳ ἐξυπηρετῶμεν (ἐλεύθεροι γὰρ τὰς ὁρμὰς οἱ ἀπροφασίστως τοῖς δεινοῖς ἐπαποδυό2.18.82.3 μενοι), φιλανθρώπως δέ, ἐπειδὴ τὰ κατὰ τοὺς πολέμους ἄδηλα, ἄδικον εἶναι λογισάμενος τὸν μὲν μὴ ὄνασθαι τῶν αὑτοῦ πόνων, ἕτερον δὲ τὰ τῶν καμόντων ἀταλαιπώρως λαβεῖν. ἔοικεν δὲ ὁ νόμος καὶ τὴν τῆς ψυχῆς ἐμφαίνειν ἀνδρείαν, δεῖν νομοθετῶν τὸν φυτεύσαντα καρποῦσθαι καὶ τὸν οἰκοδομησάμενον οἰκεῖν καὶ τὸν μνώμενον γαμεῖν, οὐ γὰρ ἀτελεῖς τὰς ἐλπίδας τοῖς ἀσκήσασι κατὰ τὸν λόγον τὸν γνωστικὸν κατασκευάζει· τελευτήσαντος γὰρ καὶ ζῶντος ἀνδρὸς ἀγαθοῦ οὐκ ἀπόλλυται ἐλπίς. ἐγώ, φησί, τοὺς ἐμὲ φιλοῦντας ἀγαπῶ, ἡ σοφία λέγει, οἱ δὲ ἐμὲ ζητοῦντες εὑρή2.18.83.3 σουσιν εἰρήνην καὶ τὰ ἑξῆς. τί δέ; οὐχὶ αἱ Μαδιηναίων γυναῖκες τῷ κάλλει τῷ σφῶν πολεμοῦντας τοὺς Ἑβραίους ἐκ σωφροσύνης δι' ἀκρασίαν εἰς ἀθεότητα ὑπηγάγοντο;","english":"and the works, neither in thought nor in word becoming effeminate; for the one who devotes himself to truth must be manly in endurance, in perseverance, in life, in manner, in word, and in discipline by night and by day, and, if the need should arise when martyrdom through blood is at hand, he wills it. Again, if someone, he says, having recently built a house has not yet had time to move in, or having cultivated a newly planted vineyard has not yet partaken of the fruit, or having betrothed a virgin has not yet married, the humane law commands that these be exempted from military service, in a strategic sense, so that, not being distracted by desires, we may not serve the war half-heartedly (for those who unreservedly throw themselves into dangers are free in their impulses), and in a humane sense, since the outcomes of wars are uncertain, deeming it unjust that one should not enjoy the fruits of his labors, while another should take without effort the things for which others have toiled. The law also seems to indicate the courage of the soul, legislating that the planter should reap, the builder should dwell, and the suitor should marry; for it does not render the hopes of those who have trained according to the gnostic word incomplete; for the hope of a good man, whether dead or alive, is not lost. I, he says, love those who love me, says Wisdom, and those who seek me will find peace, and so forth. What then? Did not the women of the Midianites, by their beauty, lead the warring Hebrews from self-control through licentiousness into godlessness?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀνδρείαν","severity":"info","text":"The Greek term ἀνδρείαν (courage) here is linked to the soul's fortitude, not merely physical bravery, reflecting Clement's integration of Platonic virtue with Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ, φησί, τοὺς ἐμὲ φιλοῦντας ἀγαπῶ","severity":"info","text":"This phrase echoes Proverbs 8:17 LXX, where Wisdom speaks in the first person. Clement adapts it to support the gnostic's hope and divine love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαδιηναίων γυναῖκες","severity":"info","text":"The reference to Midianite women seducing Hebrews alludes to Numbers 25:1-3, where Israelite men were led into idolatry and immorality. Clement uses this as a cautionary example of licentiousness undermining self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν εἴ τις","severity":"info","text":"The phrase 'Again, if someone' introduces a new exemplum from Mosaic law (Deuteronomy 20:5-7) about exemptions from military service, which Clement interprets both strategically and humanely.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement's use of 'gnostic word' (τὸν λόγον τὸν γνωστικὸν) parallels his earlier distinction between the simple believer and the advanced gnostic, who cultivates virtues like courage and hope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μαρτυρίου δι' αἵματος","severity":"info","text":"Clement's mention of martyrdom through blood reflects early Christian valorization of martyrdom, but his emphasis on willing acceptance aligns with his broader theme of voluntary self-discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκθηλυνομένους' (becoming effeminate) is ambiguous: it could refer to moral weakness or literal gender performance; Clement likely uses it metaphorically for lack of manly virtue.","The identity of 'φησί' (he says) is unclear; it may refer to Moses as lawgiver or to a scriptural source."],"confidence":"high","notes":[]},{"i":189,"ref":"p189","source":"προσεταιρισάμεναι γὰρ αὐτοὺς ἐκ τῆς σεμνῆς ἀσκήσεως εἰς ἡδονὰς ἑταιρικὰς τῷ κάλλει δελεάσασαι ἐπί τε τὰς τῶν εἰδώλων θυσίας ἐπί τε τὰς ἀλλοδαπὰς ἐξέμηναν γυναῖκας· γυναικῶν δὲ ἅμα καὶ ἡδονῆς ἡττηθέντες ἀπέστησαν μὲν τοῦ θεοῦ, ἀπέστησαν δὲ καὶ τοῦ νόμου, καὶ μικροῦ δεῖν ὁ πᾶς λεὼς ὑποχείριος τοῖς πολεμίοις γυναικείῳ στρατηγήματι ἐγεγόνει, ἕως αὐτοὺς κινδυνεύοντας ἀνεχαίτισε νουθετήσας φόβος. αὐτίκα οἱ περιλειφθέντες φιλοκινδύνως τὸν ὑπὲρ εὐσεβείας ἀγῶνα ἀράμενοι κύριοι κατέστησαν τῶν πολεμίων. ἀρχὴ οὖν σοφίας θεοσέβεια, σύνεσις δὲ ἁγίων προμήθεια, τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς. οἱ τοίνυν ἐμπαθοῦς φόβου περιποιητικὸν τὸν νόμον ὑπολαβόντες οὔτε ἀγαθοὶ συνιέναι οὔτε ἐνενόησαν τῷ ὄντι τὸν νόμον. φόβος γὰρ κυρίου ζωὴν ποιεῖ. ὁ δὲ πλανώμενος ὀδυνηθήσεται ἐν πόνοις οἷς οὐκ ἐπισκέπτεται γνῶσις. ἀμέλει μυστικῶς ὁ Βαρνάβας ὁ δὲ θεός, ὁ τοῦ παντὸς κόσμου κυριεύων, φησί, δῴη καὶ ὑμῖν σοφίαν καὶ σύνεσιν, ἐπιστήμην, γνῶσιν τῶν δικαιωμάτων αὐτοῦ, ὑπομονήν. γίνεσθε οὖν θεοδίδακτοι, ἐκζητοῦντες τί ζητεῖ ὁ κύριος ἀφ' ὑμῶν, ἵνα εὕρητε ἐν ἡμέρᾳ κρίσεως. τοὺς τούτων ἐπηβόλους ἀγάπης τέκνα καὶ εἰρήνης γνωστικῶς προσηγόρευσεν. περί τε τῆς μεταδόσεως καὶ κοινωνίας πολλῶν ὄντων λόγων ἀπόχρη μόνον τοῦτο εἰπεῖν, ὅτι ὁ νόμος ἀπαγορεύει ἀδελφῷ δανείζειν (ἀδελφὸν ὀνομάζων οὐ μόνον τὸν ἐκ τῶν αὐτῶν φύντα γονέων, ἀλλὰ καὶ ὃς ἂν ὁμόφυλος ᾖ ὁμογνώμων τε καὶ τοῦ αὐτοῦ λόγου κεκοινωνηκώς), οὐ δικαιῶν ἐκλέγειν τόκους ἐπὶ χρήμασιν, ἀλλὰ ἀνειμέναις χερσὶ καὶ γνώμαις χαρίζεσθαι τοῖς δεομένοις.","english":"Having drawn them to themselves from holy discipline into harlotries, having enticed them with beauty, they drove them mad for the sacrifices of idols and for foreign women; and having been defeated by women and pleasure, they fell away from God, they fell away from the law, and the whole people nearly became subject to the enemy through a woman's stratagem, until fear, admonishing them while they were in danger, checked them. Immediately the survivors, taking up the contest for piety with a love of danger, became masters of the enemy. The beginning of wisdom is piety, and understanding is the forethought of the saints, and to know the law is of a good mind. Those, therefore, who suppose the law to be productive of emotional fear are neither good at understanding nor have they truly comprehended the law. For the fear of the Lord produces life. But the one who errs will be pained in toils which knowledge does not visit. Indeed, Barnabas says mystically, \"But God, who rules the whole world, may give to you also wisdom and understanding, knowledge, knowledge of his ordinances, endurance. Therefore become God-taught, seeking what the Lord seeks from you, that you may find it on the day of judgment.\" He called those who attain these things children of love and of peace, in a gnostic manner. Concerning transmission and communion, though there are many discourses, it suffices to say only this, that the law forbids lending to a brother (calling brother not only one born from the same parents, but also whoever is of the same race, of the same mind, and has shared in the same word), not deeming it right to exact interest on money, but to give with open hands and minds to those in need.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"γυναικείῳ στρατηγήματι","severity":"info","text":"The phrase 'woman's stratagem' likely alludes to the biblical story of the Midianite women who seduced Israelite men (Numbers 25:1-9), a common exemplum in early Christian moralizing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βαρνάβας","severity":"info","text":"Clement quotes a passage attributed to Barnabas, likely from the Epistle of Barnabas (1.6-8), though the wording differs slightly; it is a non-canonical early Christian text.","cites":[],"named_sources":["Epistle of Barnabas"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῶς","severity":"info","text":"The adverb 'gnostically' here reflects Clement's technical usage, denoting a higher, esoteric understanding of Christian teaching, distinct from mere faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ τε τῆς μεταδόσεως καὶ κοινωνίας","severity":"info","text":"This sentence transitions from a discussion of law and fear to a new topic: transmission and communion, signaled by the formula 'concerning... it suffices to say only this'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νόμος ἀπαγορεύει ἀδελφῷ δανείζειν","severity":"info","text":"Clement interprets the Mosaic prohibition on usury among brothers (Deuteronomy 23:19-20) as a moral principle for Christian community, expanding 'brother' to include coreligionists.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Barnabas' is ambiguous: Clement may refer to the apostolic Barnabas or the pseudepigraphal Epistle of Barnabas; the quotation is not verbatim from known texts.","The phrase 'γυναικείῳ στρατηγήματι' could refer to a specific biblical episode or a general topos; the text does not specify."],"confidence":"high","notes":[]},{"i":190,"ref":"p190","source":"θεὸς γὰρ ὁ κτίστης τοιᾶσδε χάριτος· ἤδη δὲ ὁ μεταδοτικὸς καὶ τόκους ἀξιολόγους λαμβάνει, τὰ τιμιώτατα τῶν ἐν ἀνθρώποις, ἡμερότητα, χρηστότητα, μεγαλόνοιαν, εὐφημίαν, εὔκλειαν. Ἆρ' οὐ δοκεῖ σοι φιλανθρωπίας εἶναι τὸ παράγγελμα τοῦτο ὥσπερ κἀκεῖνο, μισθὸν πένητος αὐθημερὸν ἀποδιδόναι; ἀνυπερθέτως δεῖν διδάσκει ἐκτίνειν τὸν ἐπὶ ταῖς ὑπηρεσίαις μισθόν· παραλύεται γάρ, οἶμαι, ἡ προθυμία τοῦ πένητος ἀτροφήσαντος πρὸς τοὐπιόν. ἔτι, φησί, δανειστὴς μὴ ἐπιστῇ χρεώστου οἰκίᾳ, ἐνέχυρον μετὰ βίας ληψόμενος, ἀλλ' ὃ μὲν ἔξω προφέρειν κελευέτω, ὃ δὲ ἔχων μὴ ἀναδυέσθω. ἔν τε τῷ ἀμήτῳ τὰ ἀποπίπτοντα τῶν δραγμάτων ἀναιρεῖσθαι κωλύει τοὺς κτήτορας, καθάπερ κἀν τῷ θερισμῷ ὑπολείπεσθαί τι παραινεῖ ἄτμητον, διὰ τούτου εὖ μάλα τοὺς μὲν κτήτορας εἰς κοινωνίαν καὶ μεγαλοφροσύνην συνασκῶν ἐκ\n\nτοῦ προϊέναι τι τῶν ἰδίων τοῖς δεομένοις, τοῖς πένησι δὲ ἀφορμὴν πορίζων τρο2.18.86.1 φῶν. ὁρᾷς ὅπως ἡ νομοθεσία τὴν τοῦ θεοῦ δικαιοσύνην ἅμα καὶ ἀγαθότητα καταγγέλλει, τοῦ πᾶσιν ἀφθόνως χορηγοῦντος τὰς τροφάς; ἔν τε αὖ τῇ τρυγῇ τὸ ἐπιέναι πάλιν τὰ καταλειφθέντα δρεπομένους καὶ τὸ τὰς ἀποπιπτούσας ῥῶγας συλλέγειν κεκώλυκεν· τὰ δ' αὐτὰ καὶ τοῖς ἐλάας συλλέγουσι διατάσσεται. ναὶ μὴν καὶ αἱ δεκάται τῶν τε καρπῶν καὶ τῶν θρεμμάτων εὐσεβεῖν τε εἰς τὸ θεῖον καὶ μὴ πάντα εἶναι φιλοκερδεῖς, μεταδιδόναι δὲ φιλανθρώπως καὶ τοῖς πλησίον ἐδίδασκον. ἐκ τούτων γάρ, οἶμαι, τῶν ἀπαρχῶν καὶ οἱ ἱερεῖς διετρέφοντο.","english":"For God is the creator of such grace; and the giver receives worthy returns, the most valuable things among men: gentleness, goodness, magnanimity, good repute, glory. Does not this commandment seem to you to be one of philanthropy, like that other, to pay a poor man his wages on the same day? It teaches that the wages for services must be paid without delay; for the eagerness of the poor man is, I think, paralyzed if he goes hungry for the future. Further, it says, let not the creditor enter the debtor's house to take a pledge by force, but let him order the debtor to bring it out, and let the one who has it not shrink back. In the harvest it prevents the owners from gathering the fallen ears, just as it also advises leaving some part uncut in the reaping, thereby training the owners well for fellowship and magnanimity by giving something of their own to those in need, and providing the poor with a means of sustenance. Do you see how the legislation proclaims both the justice and the goodness of God, who supplies food to all without stint? Again, in the vintage it has forbidden both the gleaning of what is left behind and the collecting of fallen grapes; and the same is ordained for those gathering olives. Moreover, the tithes of both fruits and flocks taught piety toward the divine and not to be entirely covetous, but to share philanthropically with one's neighbors. From these first-fruits, I think, the priests also were maintained.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θεὸς γὰρ ὁ κτίστης τοιᾶσδε χάριτος","severity":"info","text":"Clement identifies God as the creator of 'such grace,' likely referring to the preceding discussion of divine beneficence and the moral obligations it entails.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεγαλοφροσύνην","severity":"info","text":"The term 'magnanimity' (μεγαλοφροσύνην) is a key virtue in Clement's ethical framework, denoting a generous and lofty spirit, here cultivated through sharing one's own goods with the needy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μισθὸν πένητος αὐθημερὸν ἀποδιδόναι","severity":"info","text":"The command to pay a poor man's wages on the same day echoes biblical injunctions against delaying payment to laborers, e.g., Leviticus 19:13 and Deuteronomy 24:15, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάται","severity":"info","text":"Tithes (δεκάται) of fruits and flocks were a standard practice in ancient Israel, as prescribed in Leviticus 27:30-33 and Deuteronomy 14:22-29, serving both religious and social welfare functions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἔν τε τῷ ἀμήτῳ... κωλύει τοὺς κτήτορας","severity":"info","text":"The prohibition against gathering fallen ears during harvest parallels the biblical law in Leviticus 19:9-10 and Deuteronomy 24:19-21, which similarly mandates leaving gleanings for the poor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἱερεῖς διετρέφοντο","severity":"info","text":"Clement notes that priests were maintained from first-fruits, reflecting early Christian reception of Jewish temple practices, adapted to support clergy in the Alexandrian church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"ἤδη οὖν συνίεμεν εἰς εὐσέβειαν καὶ εἰς κοινωνίαν καὶ εἰς δικαιοσύνην καὶ εἰς φιλανθρωπίαν παιδευομένους ἡμᾶς πρὸς τοῦ νόμου; ἦ γάρ; οὐχὶ διὰ μὲν τοῦ ἑβδόμου ἔτους ἀργὴν ἀνίεσθαι τὴν χώραν προστάττει, τοὺς πένητας δὲ ἀδεῶς τοῖς κατὰ θεὸν φυεῖσι καρποῖς χρῆσθαι ἐκέλευεν, τῆς φύσεως τοῖς βουλομένοις γεωργούσης; πῶς οὖν οὐ χρηστὸς ὁ νόμος καὶ δικαιοσύνης διδάσκαλος; πάλιν τε αὖ τῷ πεντηκοστῷ ἔτει τὰ αὐτὰ ἐπιτελεῖν κελεύει, ἃ καὶ τῷ ἑβδόμῳ, προσαποδιδοὺς ἑκάστῳ τὸ ἴδιον εἴ τις ἐν τῷ μεταξὺ διά τινα περίστασιν ἀφῃρέθη χωρίον, τήν τε ἐπιθυμίαν τῶν κτᾶσθαι ποθούντων περιορίζων χρόνῳ μεμετρημένῳ καρπώσεως τούς τε πενίᾳ μακρᾷ ὑποσχόντας δίκην μὴ διὰ βίου κολάζεσθαι ἐθέλων. ἐλεημοσύναι δὲ καὶ πίστεις φυλακαὶ βασιλικαί, εὐλογία δὲ εἰς κεφαλὴν τοῦ μεταδιδόντος καὶ ὁ ἐλεῶν πτωχοὺς μακαρισθήσεται, ὅτι τὴν ἀγάπην ἐνδείκνυται εἰς τὸν ὅμοιον διὰ τὴν ἀγάπην τὴν πρὸς τὸν δημιουργὸν τοῦ τῶν ἀνθρώπων γένους. Ἔχει μὲν οὖν καὶ ἄλλας ἐκδόσεις τὰ προειρημένα φυσικωτέρας περί τε ἀναπαύσεως καὶ τῆς ἀπολήψεως τῆς κληρονομίας, ἀλλ' οὐκ ἐν τῷ παρόντι λεκτέαι. ἀγάπη δὲ πολλαχῶς νοεῖται διὰ πραότητος, διὰ χρηστότητος, δι' ὑπομονῆς, δι' ἀφθονίας καὶ ἀζηλίας, δι' ἀμισίας, δι' ἀμνησικακίας· ἀμέριστός ἐστιν ἐν πᾶσιν, ἀδιάκριτος, κοι2.18.87.3 νωνική. πάλιν ἐὰν ἴδῃς φησὶ τῶν οἰκείων ἢ φίλων ἢ καθόλου ὧν γνωρίζεις ἀνθρώπων ἐν ἐρημίᾳ πλανώμενον ὑποζύγιον, ἀπαγαγὼν ἀπόδος. κἂν οὖν τύχῃ μακρὰν ἀφεστὼς ὁ δεσπότης, μετὰ τῶν σαυτοῦ διαφυλάξας ἄχρις ἂν κομίσηται ἀπόδος.","english":"Now therefore do we understand that we are being educated by the law toward piety, toward community, toward justice, and toward love of humanity? Is it not so? Does it not command that the land be left fallow in the seventh year, and did it not bid the poor to use fearlessly the fruits that grow according to God, with nature farming for those who wish? How then is the law not good and a teacher of justice? And again it commands that the same things be accomplished in the fiftieth year as in the seventh, restoring to each his own if in the meantime someone has been deprived of a plot of land due to some circumstance, limiting the desire of those who wish to acquire by a measured time of enjoyment, and not wishing those who have suffered long poverty to be punished for life. Alms and royal trusts, and blessing upon the head of the giver, and he who pities the poor will be blessed, because he shows love toward his fellow man through the love toward the creator of the human race. Now the aforementioned matters also have other interpretations, more natural, concerning rest and the recovery of inheritance, but they are not to be spoken of at present. Love is understood in many ways: through gentleness, through goodness, through patience, through generosity and freedom from envy, through freedom from hatred, through forgetfulness of wrongs. It is undivided in all, undiscriminating, communal. Again, if you see, it says, a beast of burden belonging to your household or friends or generally to people you know wandering in a deserted place, lead it away and return it. And if the master happens to be far away, keep it with your own until he recovers it, and then return it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἤδη οὖν συνίεμεν","severity":"info","text":"Clement uses a rhetorical question to assert that the Mosaic law educates toward piety, community, justice, and philanthropy, framing the legal provisions as pedagogical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑβδόμου ἔτους","severity":"info","text":"The seventh-year fallow (sabbatical year) and the fiftieth-year jubilee are biblical institutions (Lev 25) that Clement interprets allegorically as promoting social justice and care for the poor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπη","severity":"info","text":"Clement defines ἀγάπη (love) through a series of virtues: gentleness, goodness, patience, generosity, freedom from envy and hatred, and forgetfulness of wrongs, emphasizing its undivided and communal nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν ἐὰν ἴδῃς","severity":"info","text":"The passage shifts from legal interpretation to a concrete ethical example: returning a stray beast of burden, illustrating the practical outworking of love and justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"φυσικωτέρας","severity":"info","text":"Clement alludes to 'more natural' interpretations of the sabbatical and jubilee laws, likely referring to allegorical or philosophical readings common in Alexandrian exegesis, but defers their discussion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κοι2.18.87.3 νωνική","severity":"caution","text":"The Greek text contains a scribal insertion 'κοι2.18.87.3' which appears to be a marginal note or page reference; the intended word is likely κοινωνική (communal).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κοι2.18.87.3 νωνική' is corrupt; the intended reading is probably 'κοινωνική' (communal).","The identity of the 'more natural' interpretations (φυσικωτέρας) is not specified by Clement."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"φυσικὴν κοινωνίαν διδάσκει τὸ εὕρημα παρακαταθήκην λογίζεσθαι μηδὲ μνησικακεῖν τῷ ἐχθρῷ. πρόσταγμα κυρίου πηγὴ ζωῆς, ὡς ἀληθῶς, ποιεῖ ἐκκλίνειν ἐκ παγίδος θανάτου. τί δέ; οὐχὶ τοὺς ἐπήλυδας ἀγαπᾶν κελεύει, οὐ μόνον ὡς φίλους καὶ συγγενεῖς, ἀλλ' ὡς ἑαυτούς, κατά τε σῶμα καὶ ψυχήν; ναὶ μὴν καὶ τὰ ἔθνη τετίμηκεν καὶ τοῖς γε κακῶς πεποιηκόσιν οὐ μνησιπονηρεῖ. ἄντικρυς γοῦν φησιν· οὐ βδελύξῃ Αἰγύπτιον, ὅτι πάροικος ἐγένου κατ' Αἴγυπτον, ἤτοι τὸν ἐθνικὸν ἢ καὶ πάντα τὸν κοσμικὸν Αἰγύπτιον προσειπών· τούς τε πολεμίους, κἂν ἤδη τοῖς τείχεσιν ἐφεστῶτες ὦσιν ἑλεῖν τὴν πόλιν πειρώμενοι, μήπω νομίζεσθαι πολεμίους, ἄχρις ἂν αὐτοὺς ἐπικηρυ2.18.88.4 κευσάμενοι προσκαλέσωνται πρὸς εἰρήνην. ναὶ μὴν καὶ τῇ αἰχμαλώτῳ οὐ πρὸς ὕβριν ὁμιλεῖν κελεύει, ἀλλὰ τὰς λʹ ἡμέρας ἐπιτρέψας φησὶ πενθῆσαι οὓς βούλεται, μεταμφιάσας ὕστερον ὡς γαμετῇ νόμῳ συνέρχου· οὔτε γὰρ ἐφ' ὕβρει τὰς συνουσίας οὐδὲ μὴν διὰ μισθαρνίαν ὡς ἑταίρας, ἀλλ' ἢ διὰ μόνην τῶν τέκνων τὴν γένεσιν γίνεσθαι τὰς ὁμιλίας ἀξιοῖ. ὁρᾷς φιλανθρωπίαν μετ' ἐγκρατείας; τῷ ἐρῶντι κυρίῳ τῆς αἰχμαλώτου γεγονότι οὐκ ἐπιτρέπει χαρίζεσθαι τῇ ἡδονῇ, ἀνακόπτει δὲ τὴν ἐπιθυμίαν διαστήματι μεμετρημένῳ καὶ προσέτι ἀποκείρει τῆς αἰχμαλώτου καὶ τὰς τρίχας, ἵνα τὸν ἐφύβριστον δυσωπήσῃ ἔρωτα· εἰ γὰρ λογισμὸς ἀναπείθει γῆμαι, καὶ γενομένης αἰσχρᾶς ἀνθέξεται.","english":"It teaches natural community to consider a deposit as a thing found, and not to bear a grudge against an enemy. The command of the Lord is a fountain of life, truly, making one turn aside from the snare of death. What then? Does it not command to love strangers, not only as friends and relatives, but as oneself, in both body and soul? Yes indeed, it has also honored the nations and does not bear a grudge against those who have done evil. At any rate, it says plainly: You shall not abhor an Egyptian, because you were a sojourner in Egypt, calling the gentile or also every worldly person an Egyptian. And as for enemies, even if they are already standing at the walls trying to take the city, they are not yet to be considered enemies, until they are summoned to peace by proclamation. Yes indeed, it also commands not to have intercourse with a captive woman for insult, but after allowing thirty days, it says she may mourn whom she wishes, and later, after changing her clothes, you may have intercourse with her as a lawful wife. For it deems that intercourse should take place neither for insult nor for hire as with courtesans, but only for the procreation of children. Do you see philanthropy with self-control? It does not permit the master who has fallen in love with the captive woman to gratify his pleasure, but checks his desire by a measured interval, and moreover cuts off the captive woman's hair, in order to shame the insolent love. For if reason persuades him to marry, he will hold fast to her even when she has become ugly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φυσικὴν κοινωνίαν","severity":"info","text":"Clement argues that the Mosaic law teaches a natural form of community, where a deposit is treated as a found object and grudges are forbidden.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ βδελύξῃ Αἰγύπτιον","severity":"info","text":"The command 'You shall not abhor an Egyptian' is not a direct biblical quotation but a paraphrase of Deuteronomic or Septuagintal injunctions against abhorring foreigners, possibly echoing Deuteronomy 23:7-8.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰχμαλώτῳ","severity":"info","text":"Clement refers to a law concerning a captive woman, likely from Deuteronomy 21:10-14, which regulates marriage with a captive and mandates a mourning period and hair-cutting to curb lust.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπήλυδας","severity":"info","text":"The term 'ἐπήλυδας' means 'strangers' or 'sojourners,' and Clement uses it to emphasize the law's command to love foreigners as oneself, both physically and spiritually.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁρᾷς φιλανθρωπίαν μετ' ἐγκρατείας","severity":"info","text":"This rhetorical question marks a structural pivot, summarizing the preceding examples of philanthropy and self-control before introducing the captive-woman law as a further illustration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρόσταγμα κυρίου πηγὴ ζωῆς","severity":"info","text":"Clement's phrase 'the command of the Lord is a fountain of life' echoes Psalm 36:9 (LXX) and reflects a common early Christian trope that the law is a life-giving source, steering believers from death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Egyptian' is ambiguous: Clement glosses it as either a gentile or any worldly person, but the original biblical referent is unclear.","The source of the captive-woman law is not explicitly cited; it may be a conflation of Deuteronomy 21:10-14 with later rabbinic or Hellenistic Jewish interpretation."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"ἔπειτα ἐάν τις τῆς ἐπιθυμίας κατάκορος γενόμενος μηκέτι κοινωνεῖν τῇ αἰχμαλώτῳ καταξιώσῃ, μηδὲ πιπράσκειν ταύτην ἐξεῖναι διατάττεται, ἀλλὰ μηδὲ ἔτι θεράπαιναν ἔχειν, ἐλευθέραν δὲ εἶναι καὶ τῆς οἰκετίας ἀπαλλάττεσθαι βούλεται, ὡς μὴ γυναικὸς ἑτέρας ἐπεισελθούσης πάθῃ τι τῶν κατὰ ζηλοτυπίαν ἀνηκέστων. Τί δέ; καὶ ἐχθρῶν\n\nὑποζύγια ἀχθοφοροῦντα συνεπικουφίζειν καὶ συνεγείρειν προστάσσει πόρρωθεν διδάσκων ἡμᾶς ὁ κύριος ἐπιχαιρεκακίαν μὴ ἀσπάζεσθαι μηδὲ ἐφήδεσθαι τοῖς ἐχθροῖς, ἵνα τούτοις ἐγ2.18.90.2 γυμνασαμένους ὑπὲρ τῶν ἐχθρῶν προσεύχεσθαι διδάξῃ. οὔτε γὰρ φθονεῖν καὶ ἐπὶ τοῖς τοῦ πέλας ἀγαθοῖς λυπεῖσθαι προσῆκεν οὐδὲ μὴν ἐπὶ τοῖς τοῦ πλησίον κακοῖς ἡδονὴν καρποῦσθαι. κἂν πλανώμενον μέντοι, φησίν, ἐχθροῦ τινος ὑποζύγιον εὕρῃς, τὰ τῆς διαφορᾶς παραλιπὼν ὑπεκκαύματα ἀπαγαγὼν ἀπόδος. τῇ γὰρ ἀμνηστίᾳ ἕπε2.18.90.3 ται ἡ καλοκἀγαθία, καὶ ταύτῃ ἡ τῆς ἔχθρας διάλυσις. ἐντεῦθεν εἰς ὁμόνοιαν καταρτιζόμεθα, ἣ δὲ εἰς εὐδαιμονίαν χειραγωγεῖ. κἄν τινα ἐξ ἔθους ἐχθρὸν ὑπολάβῃς, παραλογιζόμενον δὲ τοῦτον ἀλόγως ἤτοι ἐπιθυμίᾳ ἢ καὶ θυμῷ καταλάβῃς, ἐπίστρεψον αὐτὸν εἰς καλοκἀγαθίαν. Ἆρα ἤδη καταφαίνεται φιλάνθρωπος καὶ χρηστὸς ὁ νόμος, ὁ εἰς Χριστὸν παιδαγωγῶν, θεός τε ὁ αὐτὸς ἀγαθὸς μετὰ δικαιοσύνης, ἀπ' ἀρχῆς εἰς τέλος ἑκάστῳ γένει προσφυῶς εἰς σωτηρίαν κεχρη2.18.91.2 μένος; ἐλεᾶτε, φησὶν ὁ κύριος, ἵνα ἐλεηθῆτε· ἀφίετε, ἵνα ἀφεθῇ ὑμῖν· ὡς ποιεῖτε, οὕτως ποιηθήσεται ὑμῖν· ὡς δίδοτε, οὕτως δοθήσεται ὑμῖν· ὡς κρίνετε, οὕτως κριθήσεσθε· ὡς χρηστεύεσθε, οὕτως χρηστευθήσεται ὑμῖν·","english":"Next, if someone, having become sated with desire, no longer deigns to have intercourse with the captive woman, it ordains that he is not permitted to sell her, nor even to keep her as a servant, but wishes her to be free and released from servitude, so that when another woman enters, he may not suffer something irreparable due to jealousy. What then? It also commands us to lighten the load of and help raise up the burden-bearing beasts of enemies, teaching us from afar, the Lord, not to embrace malice or rejoice over enemies, so that, having trained ourselves in these things, we may learn to pray for enemies. For it is not fitting to envy and grieve over the goods of one’s neighbor, nor to take pleasure in the evils of one’s neighbor. And if, he says, you find a straying beast of burden belonging to some enemy, setting aside the kindling of discord, lead it back and return it. For good conduct follows upon forgetfulness of wrongs, and upon that, the dissolution of enmity. From this we are fitted for concord, which leads to happiness. And if you consider someone an enemy from habit, but catch him acting irrationally, whether from desire or from passion, turn him toward good conduct. So now the law is clearly seen as philanthropic and kind, the law that educates toward Christ, and God himself is good with justice, having from beginning to end fittingly employed each kind for salvation. “Have mercy,” says the Lord, “that you may be shown mercy; forgive, that you may be forgiven; as you do, so it will be done to you; as you give, so it will be given to you; as you judge, so you will be judged; as you show kindness, so kindness will be shown to you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μηδὲ πιπράσκειν ταύτην ἐξεῖναι διατάττεται","severity":"info","text":"Clement argues that the Mosaic law forbids selling a captive woman with whom the master has cohabited, even after desire wanes, and mandates her freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλεᾶτε, φησὶν ὁ κύριος, ἵνα ἐλεηθῆτε· ἀφίετε, ἵνα ἀφεθῇ ὑμῖν","severity":"info","text":"This series of reciprocal ethical maxims echoes synoptic sayings (e.g., Matt 6:14; Luke 6:31, 36) but is not a direct quotation; Clement adapts them to his parametric context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ ἀμνηστίᾳ","severity":"info","text":"The term 'amnesia' (forgetfulness of wrongs) is a Stoic ethical ideal, here Christianized as a step toward concord and happiness, reflecting Clement's synthesis of Greek philosophy and Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δέ;","severity":"info","text":"This rhetorical question marks a transition from specific Mosaic regulations about captives to broader ethical commands concerning enemies, structuring the passage as a series of escalating moral examples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ποιεῖτε, οὕτως ποιηθήσεται ὑμῖν","severity":"info","text":"The reciprocal formula 'as you do, so it will be done to you' parallels the Golden Rule in both Jewish (e.g., Tobit 4:15) and Christian tradition, though Clement does not cite a specific source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ εἰς Χριστὸν παιδαγωγῶν","severity":"info","text":"Clement identifies the Mosaic law as a 'pedagogue to Christ,' a key theme in his Stromata and Paedagogus, showing his view of the Old Testament as preparatory for Christian salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'captive woman' (αἰχμαλώτῳ) is not specified; she may be a war captive or a slave, and the legal background (possibly Deut 21:10-14) is only implicit.","The phrase 'from afar' (πόρρωθεν) could mean 'from a distance' literally or 'long beforehand' temporally; the translation takes it as 'from afar' in a moral sense."],"confidence":"high","notes":[]},{"i":194,"ref":"p194","source":"ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. Ἔτι τοὺς ἐπὶ τροφῇ δουλεύοντας ἀτιμάζεσθαι κωλύει, τοῖς τε ἐκ δανείων καταδουλωθεῖσιν ἐκεχειρίαν τὴν εἰς πᾶν δίδωσιν ἐνιαυτῷ ἑβδόμῳ. ἀλλὰ καὶ ἱκέτας ἐκδιδόναι εἰς κόλασιν κωλύει. παντὸς οὖν μᾶλλον ἀληθὲς τὸ λόγιον ἐκεῖνο· ὥσπερ δοκιμάζεται χρυσὸς καὶ ἄργυρος εἰς κάμινον, οὕτως ἐκλέγεται καρδίας ἀνθρώπων κύριος. καὶ ὁ μὲν ἐλεήμων ἀνὴρ μακροθυμεῖ, ἐν παντί τε μεριμνῶντι ἔνεστι σοφία· ἐμπεσεῖται γὰρ μέριμνα ἀνδρὶ νοήμονι, φροντιστής τε ὢν ζωὴν ζητήσει· καὶ ὁ ζητῶν τὸν θεὸν εὑρήσει γνῶσιν μετὰ δικαιοσύνης, οἱ δὲ ὀρθῶς ζητήσαντες αὐτὸν εἰρήνην εὗρον. Ἐμοὶ δὲ δοκεῖ καὶ Πυθαγόρας τὸ ἥμερον τὸ περὶ τὰ ἄλογα ζῷα παρὰ τοῦ νόμου εἰληφέναι. αὐτίκα τῶν γεννωμένων κατά τε τὰς ποίμνας κατά τε τὰ αἰπόλια καὶ βουκόλια τῆς παραχρῆμα ἀπολαύσεως, μηδὲ ἐπὶ προφάσει θυσιῶν λαμβάνοντας, ἀπέχεσθαι διηγόρευσεν, ἐκγόνων τε ἕνεκα καὶ μητέρων, εἰς ἡμερότητα τὸν ἄνθρωπον κάτωθεν ἀπὸ τῶν ἀλόγων ζῴων ἀνατρέφων. χάρισαι γοῦν, φησί, τῇ μητρὶ τὸ ἔκγονον κἂν ἑπτὰ τὰς πρώτας ἡμέρας. εἰ γὰρ μηδὲν ἀναιτίως γίνεται, γάλα δὲ ἐπομβρεῖται ταῖς τετοκυίαις εἰς διατροφὴν τῶν ἐκγόνων, ὁ ἀποσπῶν τῆς τοῦ γάλακτος οἰκονομίας τὸ τεχθὲν ἀτιμάζει τὴν φύσιν. δυσωπείσθωσαν οὖν Ἕλληνες καὶ εἴ τις ἕτερός ἐστι τοῦ νόμου κατατρέχων, εἰ ὃ μὲν καὶ ἐπ' ἀλόγων ζῴων χρηστεύεται, οἳ δὲ καὶ τὰ τῶν ἀνθρώπων ἐκτιθέασιν ἔκγονα, καίτοι μακρόθεν καὶ προφητικῶς ἀνακόπτοντος αὐτῶν τὴν ἀγριότητα τοῦ νόμου διὰ τῆς προειρημένης ἐντολῆς.","english":"By the measure with which you measure, it will be measured back to you. Further, it forbids dishonoring those who serve for food, and grants a moratorium for the entire seventh year to those enslaved through debts. Moreover, it forbids handing over suppliants for punishment. Therefore, more than anything, that saying is true: just as gold and silver are tested in the furnace, so the Lord selects the hearts of men. And the merciful man is patient, and in every anxious man there is wisdom; for anxiety will fall upon a man of understanding, and being a thinker, he will seek life; and he who seeks God will find knowledge with righteousness, while those who have sought him rightly have found peace. It seems to me that Pythagoras also took his gentleness toward irrational animals from the Law. For instance, concerning the young born in flocks, herds of goats, and herds of cattle, it prescribed abstaining from immediate enjoyment, not even taking them on the pretext of sacrifices, for the sake of both the offspring and the mothers, nurturing man in gentleness from below, beginning with irrational animals. \"Grant, then,\" it says, \"to the mother the offspring, at least for the first seven days.\" For if nothing happens without cause, and milk is showered upon those who have given birth for the nourishment of their young, then he who tears the newborn away from the economy of milk dishonors nature. Therefore, let Greeks and anyone else who runs down the Law be ashamed, if the Law shows kindness even toward irrational animals, while they expose even human offspring, even though the Law, through the aforementioned commandment, restrains their savagery from afar and prophetically.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾧ μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν","severity":"info","text":"A proverbial saying echoing the principle of measure-for-measure, possibly derived from the Greek Old Testament or early Christian tradition; cf. Matt 7:2 and LXX Exod 21:24.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκεχειρίαν τὴν εἰς πᾶν δίδωσιν ἐνιαυτῷ ἑβδόμῳ","severity":"info","text":"Clement refers to the sabbatical year (ἐνιαυτῷ ἑβδόμῳ) as a moratorium on debts, a practice rooted in Mosaic legislation (Deut 15:1-11).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πυθαγόρας τὸ ἥμερον τὸ περὶ τὰ ἄλογα ζῷα παρὰ τοῦ νόμου εἰληφέναι","severity":"info","text":"Clement claims Pythagoras derived his gentleness toward animals from the Mosaic Law, a common apologetic trope in early Christian literature (cf. Philo, Josephus).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάρισαι γοῦν, φησί, τῇ μητρὶ τὸ ἔκγονον κἂν ἑπτὰ τὰς πρώτας ἡμέρας","severity":"info","text":"Clement cites a commandment to leave the newborn with its mother for seven days, likely derived from LXX Exod 22:29-30 or similar regulations concerning firstlings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δυσωπείσθωσαν οὖν Ἕλληνες","severity":"info","text":"Clement contrasts the Law's kindness to animals with Greek exposure of infants, a standard polemic in early Christian apologetics (cf. Justin, Tatian).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐμοὶ δὲ δοκεῖ","severity":"info","text":"This phrase marks a transition from scriptural citation to Clement's own argument about Pythagorean dependence on the Law, typical of his exegetical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκεχειρίαν τὴν εἰς πᾶν δίδωσιν ἐνιαυτῷ ἑβδόμῳ' is ambiguous: it may mean a full moratorium in the seventh year or a release every seventh year; the translation 'moratorium for the entire seventh year' is adopted.","The source of the saying 'χάρισαι γοῦν...' is not explicitly identified by Clement; it is taken as a paraphrase of Mosaic law."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"εἰ γὰρ τῶν ἀλόγων τὰ ἔκγονα διαζεύγνυσθαι τῆς τεκούσης πρὸ τῆς γαλακτουχίας ἀπαγορεύει, πολὺ πλέον ἐπ' ἀνθρώπων τὴν ὠμὴν καὶ ἀτιθάσευτον προθεραπεύει γνώμην, ἵν' εἰ καὶ τῆς φύσεως, μαθήσεως γοῦν μὴ καταφρονῶσιν. ἐρίφων μὲν γὰρ καὶ ἀρνῶν ἐμφορεῖσθαι ἐπιτέτραπται, καί τις ἴσως ἀπολογία τῷ διαζεύξαντι τῆς τεκούσης τὸ ἔκγονον· ἡ δὲ τοῦ παιδίου ἔκθεσις τίνα τὴν αἰτίαν ἔχει; ἐχρῆν γὰρ μηδὲ τὴν ἀρχὴν γῆμαι τῷ μηδὲ παιδοποιεῖσθαι γλιχομένῳ ἢ δι' ἡδονῆς ἀκρασίαν παιδοκτόνον γεγονέναι. πάλιν αὖ ὁ χρηστὸς νόμος ἀπαγορεύει ἡμέρᾳ τῇ αὐτῇ συγκαταθύειν ἔκγονον καὶ μητέρα. ἐντεῦθεν καὶ Ῥωμαῖοι, εἰ καί τις ἔγκυος καταδικασθείη τὴν ἐπὶ θανάτῳ, οὐ πρότερον ἐῶσιν ὑποσχεῖν τὴν τιμω2.18.93.3 ρίαν πρὶν ἢ ἐκτεκεῖν. ἄντικρυς γοῦν καὶ ὅσα τῶν ζῴων κυοφορεῖ, ὁ νόμος οὐκ ἐπιτρέπει ἄχρις ἂν ἀποτέκῃ σφαγιάζεσθαι, μακρόθεν ἐπισχὼν τὴν εὐχέρειαν τῶν εἰς ἄνθρωπον ἀδικούντων. οὕτως ἄχρι καὶ τῶν ἀλόγων ζῴων τὸ ἐπιεικὲς ἀπέτεινεν, ἵνα ἐν τοῖς ἀνομογενέσιν ἀσκήσαντες πολλῇ τινι περιουσίᾳ φιλανθρωπίας ἐν τοῖς ὁμο2.18.94.1 γενέσι χρησώμεθα. οἳ δὲ καὶ περιλακτίζοντες τὰς γαστέρας πρὸ τῆς ἀποτέξεως ζῴων τινῶν,","english":"For if it forbids separating the offspring of irrational animals from their mother before weaning, much more does it pre-treat the raw and untamed disposition in humans, so that even if they despise nature, they may at least not despise learning. For it is permitted to feast on kids and lambs, and there is perhaps some excuse for the one who separates the offspring from its mother; but what cause does the exposure of a child have? For one who does not desire to produce children ought not to have married in the first place, or else, through intemperance of pleasure, become a child-killer. Again, the good law forbids sacrificing offspring and mother on the same day. Hence also the Romans, if a pregnant woman is condemned to death, do not allow her to undergo the punishment before she has given birth. Indeed, directly, the law does not permit sacrificing any of the animals that are pregnant until they have given birth, thereby restraining from afar the recklessness of those who wrong humans. Thus it extended equity even to irrational animals, so that by practicing on those of a different kind, we may use a great abundance of philanthropy toward those of the same kind. But some even kick the bellies of certain animals before birth,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἔκθεσις","severity":"info","text":"ἔκθεσις (exposure) refers to the practice of abandoning unwanted infants, often to die. Clement condemns it as worse than separating animal young from mothers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Romans","severity":"info","text":"Clement notes that Roman law delayed execution of pregnant women until after childbirth, a parallel to the biblical prohibition on sacrificing a pregnant animal before birth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως ... ἵνα","severity":"info","text":"The passage moves from specific prohibitions (separating young, exposing infants, killing pregnant animals) to a general principle: practicing equity on animals trains philanthropy toward humans.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Exodus 23:19","severity":"info","text":"The prohibition on boiling a kid in its mother's milk (Exod 23:19 LXX) is echoed in Clement's mention of forbidding sacrifice of offspring and mother on the same day.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φιλανθρωπία","severity":"info","text":"Clement uses φιλανθρωπία (philanthropy) as a virtue extended from animals to humans, reflecting Stoic and Hellenistic Jewish ethical discourse adopted by early Christian writers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περιλακτίζοντες","severity":"caution","text":"The verb περιλακτίζοντες (kicking around) is rare and may be corrupt; the sense is that some people kick the bellies of pregnant animals, but the text breaks off mid-sentence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ τῆς γαλακτουχίας' could mean 'before weaning' or 'before the milk period'; the translation takes it as weaning.","The final clause is incomplete; the intended conclusion is unclear."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"ἵνα δὴ γάλακτι ἀνακεκραμένην σάρκα θοινάζωνται, τάφον τῶν κυοφορουμένων τὴν εἰς γένεσιν κτισθεῖσαν μήτραν πεποιήκασι, διαρρήδην τοῦ νομοθέτου κελεύοντος ἀλλ' οὐδὲ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ· μὴ γὰρ γινέσθω ἡ τοῦ ζῶντος τροφὴ ἥδυσμα τοῦ ἀναιρεθέντος ζῴου, φησίν ἡ σάρξ, μηδὲ τὸ τῆς ζωῆς αἴτιον συνεργὸν τῇ τοῦ σώματος καταναλώσει γινέσθω. ὁ δὲ αὐτὸς νόμος διαγορεύει βοῦν ἀλοῶντα μὴ φιμοῦν· δεῖ γὰρ καὶ τὸν ἐργάτην τροφῆς ἀξιοῦσθαι. ἀπαγορεύει τε ἐν ταὐτῷ καταζευγνύναι πρὸς ἄροτον γῆς βοῦν καὶ ὄνον, τάχα μὲν καὶ τοῦ περὶ τὰ ζῷα ἀνοικείου στοχασάμενος, δηλῶν δ' ἅμα μηδένα τῶν ἑτεροεθνῶν ἀδικεῖν καὶ ὑπὸ ζυγὸν ἄγειν, οὐδὲν ἔχοντας αἰτιάσασθαι ἢ ὅτι τὸ ἀλλογενές, ὅπερ ἐστὶν ἀναίτιον, μήτε κακία μήτε ἀπὸ κακίας ὁρμώμενον. ἐμοὶ δὲ δοκεῖ καὶ μηνύειν ἡ ἀλληγορία, μὴ δεῖν ἐπ' ἴσης καθαρῷ καὶ ἀκαθάρτῳ, πιστῷ τε καὶ ἀπίστῳ τῆς τοῦ λόγου μεταδιδόναι γεωργίας, διότι τὸ μέν ἐστι καθαρόν, ὁ βοῦς, ὄνος δὲ τῶν ἀκαθάρτων λελόγισται. Δαψιλευόμενος δὲ τῇ φιλανθρωπίᾳ ὁ χρηστὸς λόγος μηδὲ ὅσα τῆς ἡμέρου ὕλης ἐστί, δενδροτομεῖν ταῦτα προσῆκον εἶναι διδάσκει, μηδὲ μὴν κείρειν ἐπὶ λύμῃ στάχυν πρὸ τοῦ θερισμοῦ, ἀλλὰ μηδὲ συνόλως καρπὸν ἥμερον διαφθείρειν μήτε τὸν γῆς μήτε τὸν τῆς ψυχῆς· οὐδὲ γὰρ τὴν τῶν πολεμίων χώραν τέμνειν ἐᾷ. ναὶ μὴν καὶ γεωργικοὶ παρὰ τοῦ νόμου καὶ ταῦτα ὠφέληνται·","english":"so that they feast on flesh mixed with milk, making the womb created for generation a tomb for the fetuses, although the lawgiver explicitly commands: \"You shall not even boil a lamb in its mother's milk.\" For let not the food of the living become a seasoning for the slaughtered animal, says the flesh, nor let the cause of life become an accomplice to the consumption of the body. The same law also prescribes not to muzzle an ox while it is threshing; for the worker too must be deemed worthy of food. It also forbids yoking together an ox and an ass for plowing the earth, perhaps having considered the incongruity concerning animals, but at the same time indicating that no one of a different race should be wronged and brought under the yoke, having nothing to accuse them of except that they are of a different kind, which is blameless, neither evil nor proceeding from evil. It seems to me that the allegory also indicates that one must not impart the cultivation of the word equally to the pure and the impure, to the faithful and the unfaithful, because the one is pure, the ox, while the ass is reckoned among the unclean. And the good word, being generous in philanthropy, teaches that it is not fitting to cut down even those trees that belong to the cultivated material, nor to cut a stalk to its harm before the harvest, nor to destroy any cultivated fruit at all, neither that of the earth nor that of the soul; for it does not even permit cutting the land of enemies. Indeed, farmers too have benefited from the law in these matters.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ","severity":"info","text":"Clement quotes Exodus 23:19 (LXX) verbatim: 'You shall not boil a lamb in its mother's milk.' This is the earliest known Christian citation of this dietary law, which Clement interprets allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῦν ἀλοῶντα μὴ φιμοῦν","severity":"info","text":"The prohibition against muzzling a threshing ox is not found in the Pentateuch; Clement may be drawing on an oral tradition or a lost halakhic ruling, reflecting Alexandrian Jewish legal interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀλληγορία","severity":"info","text":"Clement explicitly introduces an allegorical reading: the ox (pure) and ass (unclean) symbolize the faithful and unfaithful, arguing that the word should not be imparted equally to both. This is a key instance of his typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βοῦν καὶ ὄνον","severity":"info","text":"The prohibition against yoking an ox and ass together echoes Deuteronomy 22:10 (LXX), but Clement extends it to a moral allegory about not mixing different peoples or statuses, a common theme in Hellenistic Jewish and Christian ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γεωργικοὶ ... ὠφέληνται","severity":"info","text":"Clement notes that farmers have benefited from these laws, indicating that the Mosaic legislation was seen as practically useful for agriculture, a view that aligns with Philo's interpretation of the law as promoting humane treatment of animals.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τάφον τῶν κυοφορουμένων","severity":"caution","text":"The phrase 'tomb for the fetuses' is rhetorically charged and may reflect Clement's polemic against Jewish dietary practices; it should not be taken as a literal description of Jewish custom but as a hyperbolic condemnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prohibition against muzzling an ox is unclear; it may be a paraphrase of an oral tradition or a misremembered text.","The allegorical identification of the ox as 'pure' and the ass as 'unclean' is not standard in Jewish or Christian exegesis; Clement may be innovating."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"κελεύει γὰρ τὰ νεόφυτα τῶν δένδρων ἐπὶ τριετίαν ἑξῆς τιθηνεῖσθαι τάς τε περιττὰς ἐπιφύσεις ἀποτέμνοντας, ὑπὲρ τοῦ μὴ βαρυνόμενα πιέζεσθαι καὶ ὑπὲρ τοῦ μὴ κατακερματιζομένης τῆς τροφῆς δι' ἔνδειαν ἐξασθενεῖν, γυροῦν τε καὶ περισκάπτειν, ὡς μηδὲν παραβλαστάνον κωλύῃ τὴν αὔξησιν. τόν τε καρπὸν οὐκ ἐᾷ δρέπεσθαι ἀτελῆ ἐξ ἀτελῶν, ἀλλὰ μετὰ τριετίαν ἔτει τετάρτῳ καθιερώσοντα τὴν ἀπαρχὴν τῷ θεῷ μετὰ τὸ τελεωθῆναι τὸ δένδρον. εἴη δ' ἂν οὗτος ὁ τῆς γεωργίας τύπος διδασκαλίας τρόπος, διδάσκων δεῖν τὰς παραφύσεις τῶν ἁμαρτιῶν ἐπικόπτειν καὶ τὰς συναναθαλλούσας τῷ γονίμῳ καρπῷ ματαίας τῆς ἐννοίας πόας, ἔστ' ἂν τελειωθῇ καὶ βέβαιον γένηται τὸ ἔρνος τῆς πίστεως. τῷ τε γὰρ τετάρτῳ ἔτει, ἐπεὶ καὶ χρόνου χρεία τῷ κατηχουμένῳ βεβαίως, ἡ τετρὰς τῶν ἀρετῶν καθιεροῦται τῷ θεῷ, τῆς τρίτης ἤδη μονῆς συναπτούσης ἐπὶ τὴν τοῦ κυρίου τετάρτην ὑπόστασιν. Θυσία δὲ αἰνέσεως ὑπὲρ ὁλοκαυτώματα. οὗτος γάρ σοι, φησί, δίδωσιν ἰσχὺν ποιῆσαι δύναμιν. ἐὰν δὲ φωτισθῇ σοι τὰ πράγματα, λαβὼν καὶ κτησάμενος ἰσχὺν ἐν γνώσει ποίει δύναμιν. ἐμφαίνει γὰρ διὰ τούτων τά τε ἀγαθὰ τάς τε δωρεὰς παρὰ τοῦ θεοῦ χορηγεῖσθαι καὶ δεῖν ἡμᾶς, διακόνους γενομένους τῆς θείας χάριτος, σπείρειν τὰς τοῦ θεοῦ εὐποιίας καὶ τοὺς πλησιάζοντας κατασκευάζειν καλούς τε καὶ ἀγαθούς, ἵνα ὡς ὅτι μάλιστα ὁ μὲν σώφρων τοὺς ἐγκρατεῖς, ὁ δὲ ἀνδρεῖος τοὺς γενναίους συνετούς τε ὁ φρόνιμος καὶ δίκαιος τοὺς δικαίους ἐκτελῇ.","english":"He commands that newly planted trees be nursed for three successive years, cutting away the superfluous shoots, so that they are not weighed down and oppressed, and so that the nourishment, not being divided, does not weaken them through deficiency; and to trench and dig around them, so that nothing sprouting alongside hinders their growth. He does not permit the fruit to be gathered unripe from immature trees, but after three years, in the fourth year, they are to consecrate the firstfruits to God after the tree has reached maturity. This pattern of agriculture would be a mode of teaching, instructing that the offshoots of sins must be cut away, and the vain growths of thought that spring up together with the fruitful crop, until the shoot of faith is perfected and becomes firm. For in the fourth year, since the catechumen also needs time to become steadfast, the tetrad of virtues is consecrated to God, the third station already joining to the fourth hypostasis of the Lord. Sacrifice of praise is above whole burnt offerings. For this, it says, gives you strength to accomplish power. If your affairs are illuminated, having received and acquired strength in knowledge, accomplish power. For through these things it indicates that both the goods and the gifts are supplied from God, and that we, becoming servants of divine grace, must sow the beneficences of God and make those who approach both beautiful and good, so that as much as possible the temperate one perfects the self-controlled, the brave one the noble, the prudent one the wise, and the just one the righteous.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τριετίαν","severity":"info","text":"The three-year period for tree nursing mirrors the catechumenate's duration before baptism, a common theme in Clement's pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τετρὰς τῶν ἀρετῶν","severity":"info","text":"The 'tetrad of virtues' likely refers to the cardinal virtues (prudence, justice, temperance, courage), which Clement aligns with the fourth year of spiritual growth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Θυσία δὲ αἰνέσεως ὑπὲρ ὁλοκαυτώματα","severity":"info","text":"This phrase echoes Psalm 50:14 LXX (Psalm 51:16 MT), where sacrifice of praise is preferred to burnt offerings, a common allegorical trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυροῦν τε καὶ περισκάπτειν","severity":"info","text":"Agricultural practices like trenching and digging around trees were standard in ancient viticulture and arboriculture, as described in works like Columella's De Re Rustica.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴη δ' ἂν οὗτος ὁ τῆς γεωργίας τύπος διδασκαλίας τρόπος","severity":"info","text":"This sentence marks a transition from literal agricultural law to allegorical interpretation, a common structural device in Clement's exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς τρίτης ἤδη μονῆς συναπτούσης ἐπὶ τὴν τοῦ κυρίου τετάρτην ὑπόστασιν","severity":"info","text":"The 'third station' and 'fourth hypostasis of the Lord' likely refer to stages in spiritual ascent, possibly echoing Neoplatonic or Gnostic triads and tetrads, later influential in Christian mysticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς τρίτης ἤδη μονῆς συναπτούσης ἐπὶ τὴν τοῦ κυρίου τετάρτην ὑπόστασιν' is ambiguous: it may refer to a triadic structure of virtues leading to a fourth divine principle, or to stages in the catechumenate. The exact referent of 'hypostasis' here is debated."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"Οὗτός ἐστιν ὁ κατ' εἰκόνα καὶ ὁμοίωσιν, ὁ γνωστικός, ὁ μιμούμενος τὸν θεὸν καθ' ὅσον οἷόν τε, μηδὲν παραλιπὼν τῶν εἰς τὴν ἐνδεχομένην ὁμοίωσιν, ἐγκρατευόμενος, ὑπομένων, δικαίως βιούς, βασιλεύων τῶν παθῶν, μεταδιδοὺς ὧν ἔχει, ὡς οἷός τέ ἐστιν, εὐεργετῶν καὶ λόγῳ καὶ ἔργῳ. οὗτος μέγιστος, φησίν, ἐν τῇ βασιλείᾳ ὃς ἂν ποιῇ καὶ διδάσκῃ μιμούμενος τὸν θεὸν τῷ παραπλήσια χαρίζε2.19.97.3 σθαι· κοινωφελεῖς γὰρ αἱ τοῦ θεοῦ δωρεαί. ὃς δ' ἂν ἐγχειρῇ τι πράσσειν μεθ' ὑπερηφανίας, τὸν θεὸν παροξύνει, φησίν· ἀλαζονεία γὰρ ψυχῆς ἐστι κακία, ἀφ' ἧς καὶ τῶν ἄλλων κακιῶν μετανοεῖν κελεύει ἁρμοζομένοις τὸν βίον ἐξ ἀναρμοστίας πρὸς τὴν ἀμείνω μετα2.19.98.1 βολὴν διὰ τῶν τριῶν τούτων, στόματος, καρδίας, χειρῶν. σύμβολον δ' ἂν εἴη ταῦτα, πράξεως μὲν αἱ χεῖρες, βουλῆς δὲ ἡ καρδία καὶ λόγου τὸ στόμα. καλῶς οὖν ἐπὶ τῶν μετανοούντων εἴρηται τὸ λόγιον ἐκεῖνο· τὸν θεὸν εἵλου σήμερον εἶναί σου θεόν, καὶ κύριος εἵλετό σε σήμερον γενέσθαι λαὸν αὐτῷ. τὸν γὰρ σπεύδοντα θεραπεύειν τὸ ὂν ἱκέτην ὄντα ἐξοικειοῦται ὁ θεός. κἂν εἷς ᾖ τὸν ἀριθμόν, ἐπ' ἴσης τῷ λαῷ τετίμηται·","english":"This is the one who is according to image and likeness, the gnostic, who imitates God as far as possible, omitting nothing that contributes to the attainable likeness, practicing self-control, enduring, living justly, ruling over the passions, sharing what he has, as far as he is able, doing good both in word and deed. This one is greatest, it is said, in the kingdom, whoever both does and teaches, imitating God by granting similar benefits; for the gifts of God are for the common good. But whoever attempts to act with arrogance provokes God, it is said; for boastfulness is a vice of the soul, from which and from the other vices he commands those who are harmonizing their life to repent, changing from disharmony to the better transformation through these three: mouth, heart, hands. These would be symbols: hands of action, heart of intention, and mouth of speech. Well, then, that saying is spoken concerning those who repent: \"Today you have chosen God to be your God, and today the Lord has chosen you to be his people.\" For the one who hastens to serve the being, being a suppliant, is claimed by God. Even if he is one in number, he is honored equally with the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"The term 'gnostic' here refers to Clement's ideal Christian, the one who attains knowledge (gnōsis) of God through imitation and self-discipline, not a member of any sect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν θεὸν εἵλου σήμερον εἶναί σου θεόν, καὶ κύριος εἵλετό σε σήμερον γενέσθαι λαὸν αὐτῷ","severity":"info","text":"This saying is not a direct biblical quotation but likely a paraphrase or apocryphal logion, possibly echoing covenantal language from the Old Testament (e.g., Deuteronomy 26:17-18).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριῶν τούτων, στόματος, καρδίας, χειρῶν","severity":"info","text":"The triad of mouth, heart, and hands as symbols of speech, intention, and action is a common ethical schema in Hellenistic philosophy and early Christian catechesis, used here to structure repentance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτός ἐστιν ὁ κατ' εἰκόνα καὶ ὁμοίωσιν","severity":"info","text":"This passage concludes a section on the gnostic as the true image and likeness of God, linking imitation of God to ethical practice and communal benefit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"βασιλεύων τῶν παθῶν","severity":"info","text":"The idea of ruling over the passions is a Stoic and Platonic commonplace, also found in Philo and later Christian ascetic writers, emphasizing self-mastery as a divine attribute.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κοινωφελεῖς γὰρ αἱ τοῦ θεοῦ δωρεαί","severity":"info","text":"Clement's emphasis on the common benefit of God's gifts reflects his integration of Christian charity with Stoic cosmopolitanism, influential in later Eastern Christian social ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about choosing God is unclear; it may be a lost apocryphon or Clement's own formulation.","The phrase 'τὸν θεὸν παροξύνει' could be read as 'provokes God' or 'irritates God'; the sense is moral rather than literal."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"μέρος γὰρ ὢν τοῦ λαοῦ συμπληρωτικὸς αὐτοῦ γίνεται, ἀποκατασταθεὶς ἐξ οὗ ἦν, καλεῖται δὲ καὶ ἐκ μέρους τὸ πᾶν. αὕτη δὲ ἡ εὐγένεια ἐν τῷ ἑλέσθαι καὶ συνασκῆσαι τὰ κάλλιστα διαδείκνυται. ἐπεὶ τί τὸν Ἀδὰμ ὠφέλησεν ἡ τοιαύτη αὐτοῦ εὐγένεια; πατὴρ δὲ αὐτοῦ θνητὸς οὐδείς· αὐτὸς γὰρ ἀνθρώπων τῶν ἐν γενέσει πατήρ. τὰ μὲν αἰσχρὰ οὗτος προθύμως εἵλετο ἑπόμενος τῇ γυναικί, τῶν δὲ ἀληθῶν καὶ καλῶν ἠμέλησεν· ἐφ' οἷς θνητὸν ἀθανάτου βίον, ἀλλ' οὐκ εἰς τέλος, ἀνθυπηλλάξατο. Νῶε δὲ ὁ μὴ οὕτω γενόμενος ὡς ὁ Ἀδὰμ ἐπισκοπῇ θείᾳ διασῴζεται· φέρων γὰρ αὑτὸν ἀνέθηκε τῷ θεῷ. τόν τε Ἀβραὰμ ἐκ τριῶν παιδοποιησάμενον γυναικῶν οὐ δι' ἡδονῆς ἀπόλαυσιν, δι' ἐλπίδα δέ, οἶμαι, τοῦ πληθῦναι τὸ γένος ἐν ἀρχῇ, εἷς μόνος διαδέχεται κληρονόμος τῶν πα2.19.99.2 τρῴων ἀγαθῶν, οἱ δὲ ἄλλοι διῳκίσθησαν τῆς συγγενείας· ἔκ τε αὐτοῦ διδύμων γενομένων ὁ νεώτερος κληρονομεῖ εὐάρεστος τῷ πατρὶ γενόμενος, καὶ τὰς εὐχὰς λαμβάνει, δουλεύει δὲ ὁ πρεσβύτερος αὐτῷ· ἀγαθὸν γὰρ μέγιστον τῷ φαύλῳ τὸ μὴ αὐτεξούσιον. ἡ δὲ οἰκονομία αὕτη καὶ προφητικὴ καὶ τυπική. ὅτι δὲ τοῦ σοφοῦ πάντα ἐστί, σαφῶς μηνύει λέγων· διότι ἠλέησέν με ὁ θεός, ἔστι μοι πάντα. ἑνὸς γὰρ δεῖν ὀρέγεσθαι διδάσκει, δι' οὗ τὰ πάντα γέγονεν καὶ τοῖς ἀξίοις τὰ ἐπηγγελμένα νέμεται. κληρονόμον οὖν τὸν σπουδαῖον γενόμενον τῆς βασιλείας συμπολίτην διὰ τῆς θείας σοφίας ἀναγράφει καὶ τῶν πάλαι δικαίων, τῶν κατὰ τὸν νόμον καὶ πρὸ νόμου νομίμως βεβιωκότων, ὧν αἱ πράξεις νόμοι γεγόνασιν εἰς ἡμᾶς. πάλιν τε αὖ βασιλέα τὸν σοφὸν διδάσκων τοὺς μὴ ὁμοφύλους ποιεῖ λέγοντας αὐτῷ·","english":"For being a part of the people, he becomes complementary to it, restored from what he was, and the whole is also called from the part. This nobility is shown in choosing and practicing the best things. For what did such nobility benefit Adam? He had no mortal father; for he himself is the father of men in generation. He eagerly chose shameful things, following the woman, and neglected the true and beautiful; for these he exchanged a mortal life for an immortal one, but not to the end. Noah, who did not become as Adam, is preserved by divine oversight; for bearing himself, he dedicated himself to God. And Abraham, who had children from three women, not for the enjoyment of pleasure, but for hope, I think, of multiplying the race in the beginning, is succeeded by only one heir of the paternal goods, while the others were separated from the kinship; and from him, of twins born, the younger inherits, having become pleasing to his father, and receives the blessings, while the elder serves him; for the greatest good for the base man is not to be self-willed. This arrangement is both prophetic and typical. And that everything belongs to the wise man, he clearly indicates by saying: Because God had mercy on me, everything is mine. For he teaches that one must strive for the one, through whom all things have come to be and by whom the promised things are distributed to the worthy. Therefore, he records the earnest man, having become an heir of the kingdom, as a fellow citizen through divine wisdom, and of the righteous of old, those who lived lawfully according to the law and before the law, whose actions have become laws for us. And again, teaching that the wise man is king, he makes those not of the same tribe say to him:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐγένεια","severity":"info","text":"Here εὐγένεια (nobility) is redefined as moral and spiritual excellence achieved through choice and practice, not hereditary status. Clement contrasts this with Adam’s failed nobility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδάμ","severity":"info","text":"Clement’s reference to Adam following the woman and choosing shameful things alludes to Genesis 3:6, where Eve offers the fruit and Adam eats. The phrase ‘mortal life for an immortal one’ echoes the loss of Eden.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νῶε","severity":"info","text":"Noah’s preservation by divine oversight recalls Genesis 6:8-9:8, where God saves Noah from the flood. Clement interprets Noah’s dedication to God as a model of righteous obedience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Abraham’s three wives and the inheritance by one son allude to Genesis 16:1-16, 21:1-7, and 25:5-6. Clement moralizes the narrative: the younger twin (Jacob) inherits because he is pleasing to God, while the elder (Esau) serves, illustrating that lack of self-will is good for the base.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"οἰκονομία","severity":"info","text":"οἰκονομία (arrangement) here refers to the divine plan or typological interpretation of Scripture. Clement calls it both prophetic and typical, meaning it prefigures later truths and serves as a moral pattern.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν τε αὖ","severity":"info","text":"The phrase πάλιν τε αὖ (and again) signals a new argumentative step: Clement now teaches that the wise man is king, supported by a quotation from an unidentified source. This marks a transition from exempla to a direct claim about the gnostic’s kingship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation ‘Because God had mercy on me, everything is mine’ is not identified; it may be from a lost apocryphon or Clement’s own paraphrase. The identity of the speakers in the final sentence (‘those not of the same tribe’) is unclear."],"confidence":"high","notes":[]},{"i":200,"ref":"p200","source":"βασιλεὺς παρὰ θεοῦ σὺ ἐν ἡμῖν εἶ, ἐθελουσίῳ γνώμῃ τῶν ἀρχομένων διὰ ζῆλον ἀρετῆς ὑπακουόντων τῷ σπουδαίῳ. Πλάτων δὲ ὁ φιλόσοφος, εὐδαιμονίαν τέλος τιθέμενος, ὁμοίωσιν θεῷ φησιν αὐτὴν εἶναι κατὰ τὸ δυνατόν, εἴτε καὶ συνδραμών πως τῷ δόγματι τοῦ νόμου (αἱ γὰρ μεγάλαι φύσεις καὶ γυμναὶ παθῶν εὐστοχοῦσί πως περὶ τὴν ἀλήθειαν, ὥς φησιν ὁ Πυθαγόρειος Φίλων τὰ Μωυσέως ἐξηγούμενος), εἴτε καὶ παρά τινων τότε λογίων ἀναδιδαχθεὶς ἅτε μαθήσεως ἀεὶ διψῶν. φησὶ γὰρ ὁ νόμος· ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε καὶ τὰς ἐντολάς μου φυλάξετε. τὴν μὲν γὰρ ἐξομοίωσιν ὁ νόμος ἀκολουθίαν ὀνομάζει· ἡ δὲ τοιαύτη ἀκολουθία κατὰ δύναμιν ἐξομοιοῖ. γίνεσθε, φησὶν ὁ κύριος, ἐλεήμονες καὶ οἰκτίρμονες, ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος οἰκτίρμων ἐστίν. ἐντεῦθεν καὶ οἱ Στωϊκοὶ τὸ ἀκολούθως τῇ φύσει ζῆν τέλος εἶναι ἐδογμάτισαν, τὸν θεὸν εἰς φύσιν μετονομάσαντες ἀπρεπῶς, ἐπειδὴ ἡ φύσις καὶ εἰς φυτὰ καὶ εἰς σπαρτὰ καὶ εἰς δένδρα καὶ εἰς λίθους διατείνει. Σαφῶς τοίνυν εἴρηται· ἄνδρες κακοὶ οὐ νοοῦσι νόμον, οἱ δὲ ἀγαπῶντες νόμον προβάλλουσιν ἑαυτοῖς τεῖχος. σοφία γὰρ πανούργων ἐπιγνώσεται τὰς ὁδοὺς αὐτῆς, ἄνοια δὲ ἀφρόνων ἐν πλάνῃ. ἐπὶ τίνα γὰρ ἐπιβλέψω ἀλλ' ἢ ἐπὶ τὸν πρᾷον καὶ ἡσύχιον καὶ τρέμοντά μου τοὺς λόγους; ἡ προφητεία λέγει. Τριττὰ δὲ εἴδη φιλίας διδασκόμεθα, καὶ τούτων τὸ μὲν πρῶτον καὶ ἄριστον τὸ κατ' ἀρετήν· στερρὰ γὰρ ἡ ἐκ λόγου ἀγάπη· τὸ δὲ δεύτερον καὶ μέσον τὸ κατ' ἀμοιβήν· κοινωνικὸν δὲ τοῦτο καὶ μεταδοτικὸν καὶ βιωφελές· κοινὴ γὰρ ἡ ἐκ χάριτος φιλία·","english":"You are a king from God among us, with the willing consent of the ruled, who obey the excellent man out of zeal for virtue. Plato the philosopher, positing happiness as the end, says it is likeness to God as far as possible, whether he somehow coincided with the doctrine of the law (for great natures, stripped of passions, somehow hit the mark concerning truth, as the Pythagorean Philo says when interpreting the writings of Moses), or whether he was taught by some oracles of that time, ever thirsting for learning. For the law says: Walk behind the Lord your God and keep my commandments. For the law calls assimilation \"following\"; and such following assimilates according to capacity. \"Become,\" says the Lord, \"merciful and compassionate, as your heavenly Father is compassionate.\" From this the Stoics also dogmatized that living in accordance with nature is the end, having improperly renamed God as \"nature,\" since nature extends to plants, seeds, trees, and stones. So it is clearly said: \"Evil men do not understand the law, but those who love the law set up a wall for themselves. For wisdom will know the ways of the crafty, but the folly of the foolish is in error. For to whom shall I look but to the gentle, the quiet, and the one who trembles at my words?\" says the prophecy. We are taught three kinds of friendship, and of these the first and best is that according to virtue; for love from reason is firm. The second and middle is that according to exchange; this is social, communicative, and beneficial for life; for friendship from favor is common.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βασιλεὺς παρὰ θεοῦ σὺ ἐν ἡμῖν εἶ","severity":"info","text":"Clement addresses an ideal ruler as a 'king from God,' emphasizing divine appointment and the willing obedience of subjects motivated by virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε","severity":"info","text":"Clement cites a paraphrase of Deuteronomy 13:4 (LXX), 'Walk behind the Lord your God,' to link the Platonic ideal of assimilation to God with Mosaic law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement references Plato's 'Theaetetus' 176b, where happiness is defined as 'likeness to God as far as possible,' a key concept in Middle Platonic and Christian ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φίλων","severity":"info","text":"Clement cites the Pythagorean Philo (likely Philo of Alexandria) as an interpreter of Moses, showing the integration of Hellenistic Jewish exegesis into Christian thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκολουθίαν","severity":"info","text":"Clement reinterprets the law's command to 'follow' God as 'assimilation' (ἐξομοίωσις), equating biblical obedience with the philosophical goal of becoming like God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριττὰ δὲ εἴδη φιλίας","severity":"info","text":"Clement introduces a threefold classification of friendship (virtue, exchange, utility), echoing Aristotle's Nicomachean Ethics VIII.3-4, adapted to Christian moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Pythagorean Philo' is ambiguous; likely Philo of Alexandria, but Clement may conflate him with a different Philo.","The phrase 'some oracles of that time' is vague; it may refer to Jewish or pagan prophetic traditions."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"τὸ δὲ ὕστατον καὶ τρίτον ἡμεῖς μὲν τὸ ἐκ συνηθείας φαμέν, οἳ δὲ τὸ καθ' ἡδονὴν τρεπτὸν καὶ μεταβλητόν. καί μοι δοκεῖ παγκάλως Ἱππόδαμος ὁ Πυθαγόρειος γράφειν· τᾶν φιλιᾶν ἃ μὲν ἐξ ἐπιστάμας θεῶν, ἃ δ' ἐκ παροχᾶς ἀνθρώπων, ἃ δὲ ἐξ ἁδονᾶς ζῴων. οὐκοῦν ἣ μέν τίς ἐστι φιλοσόφου φιλία, ἣ δὲ ἀνθρώπου, ἣ δὲ ζῴου. τῷ γὰρ ὄντι εἰκὼν τοῦ θεοῦ ἄνθρωπος εὐεργετῶν, ἐν ᾧ καὶ αὐτὸς εὐεργετεῖται· ὥσπερ γὰρ ὁ κυβερνήτης ἅμα σῴζει καὶ σῴζεται. διὰ τοῦτο ὅταν τις αἰτῶν τύχῃ, οὔ φησι τῷ διδόντι· καλῶς ἔδωκας, ἀλλά· καλῶς εἴληφας. οὕτω λαμβάνει μὲν ὁ διδούς, δίδωσι δὲ ὁ λαμβάνων. δίκαιοι δὲ οἰκτείρουσι καὶ ἐλεοῦσι, χρηστοὶ δὲ ἔσονται οἰκήτορες γῆς, ἄκακοι δὲ ὑπολειφθήσονται ἐπ' αὐτῆς, οἱ δὲ παρανομοῦντες ἐξολοθρευθήσονται ἀπ'\n\nαὐτῆς. καί μοι δοκεῖ τὸν πιστὸν προμαντευόμενος Ὅμηρος εἰρηκέναι δὸς φίλῳ. φίλῳ μὲν κοινωνητέον, ἵν' ἔτι καὶ μᾶλλον περιμένῃ φίλος, ἐχθρῷ δὲ ἐπικουρητέον, ἵνα μὴ μείνῃ ἐχθρός· ἐπικουρίᾳ γὰρ εὔνοια μὲν συνδεῖται, λύεται δὲ ἔχθρα. ἀλλ' εἰ καὶ προθυμία πρόκειται, καθὸ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει. οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ θλῖψις· ἀλλ' ἐξ ἰσότητος ἐν τῷ νῦν καιρῷ καὶ τὰ ἑξῆς. ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα ἡ γραφὴ λέγει. τῷ γὰρ κατ' εἰκόνα καὶ ὁμοίωσιν, ὡς καὶ πρόσθεν εἰρήκαμεν, οὐ τὸ κατὰ σῶμα μηνύεται, οὐ γὰρ θέμις θνητὸν ἀθανάτῳ ἐξομοιοῦσθαι, ἀλλ' ἢ κατὰ νοῦν καὶ λογισμόν, ᾧ καὶ τὴν πρὸς τὸ εὐεργετεῖν καὶ τὴν πρὸς τὸ ἄρχειν ὁμοιότητα προσηκόντως ὁ κύριος ἐνσφρα2.19.102.7 γίζεται·","english":"The last and third we call that from habit, but they call it the pleasure that is changeable and variable. And it seems to me that Hippodamus the Pythagorean writes very beautifully: \"Of friendships, some are from knowledge of gods, some from the bounty of men, and some from the pleasure of animals.\" Accordingly, there is a friendship of the philosopher, one of the man, and one of the animal. For in truth, man is an image of God when doing good, in which he himself is also benefited; just as the pilot both saves and is saved. Therefore, when someone who asks receives, he does not say to the giver, \"You gave well,\" but \"I received well.\" Thus the giver receives, and the receiver gives. The just pity and have compassion, the good will be inhabitants of the earth, the innocent will be left upon it, but the lawless will be destroyed from it. And it seems to me that Homer, prophesying the faithful man, has said, \"Give to a friend.\" One must share with a friend, so that he may remain even more a friend, and one must help an enemy, so that he may not remain an enemy; for by help goodwill is bound together, and enmity is dissolved. But if readiness is present, it is acceptable according to what one has, not according to what one does not have. For it is not that there may be ease for others but distress for you; but from equality in the present time and thereafter. \"He scattered, he gave to the poor, his righteousness remains forever,\" the scripture says. For according to image and likeness, as we have said before, it is not indicated by the body, for it is not lawful for the mortal to be likened to the immortal, but rather according to mind and reason, by which the Lord appropriately stamps the likeness for doing good and for ruling.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ ἐκ συνηθείας","severity":"info","text":"Clement distinguishes a third type of friendship derived from habit (συνήθεια), contrasting it with the pleasure-based view of others. This aligns with his tripartite scheme of friendship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱππόδαμος ὁ Πυθαγόρειος","severity":"info","text":"Hippodamus the Pythagorean is a little-known figure; Clement cites his triadic classification of friendships (divine, human, animal) to support his own moral hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα","severity":"info","text":"This appears to be a loose citation or paraphrase of Psalm 112:9 (LXX) or a similar verse on charity; Clement uses it to link righteous giving with eternal justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δὸς φίλῳ","severity":"info","text":"Clement attributes 'Give to a friend' to Homer, likely a paraphrase of Iliad or Odyssey passages on guest-friendship. He reinterprets it as a moral principle for Christian charity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ ὕστατον καὶ τρίτον","severity":"info","text":"This phrase marks the third and final point in Clement's discussion of friendship types, following earlier categories (not shown). The triadic structure is typical of his systematic exposition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ γὰρ κατ' εἰκόνα καὶ ὁμοίωσιν","severity":"caution","text":"Clement's phrase 'according to image and likeness' echoes Genesis 1:26-27 but he explicitly denies bodily resemblance, insisting on intellectual and moral likeness. The exact referent of 'the Lord' (κύριος) is ambiguous—God or Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (οἳ δέ) in the first sentence is unclear; possibly rival philosophical schools. The source of the scriptural quotation 'He scattered, he gave to the poor' is not precisely identified. The phrase 'the Lord stamps the likeness' could refer to God or Christ."],"confidence":"high","notes":[]},{"i":202,"ref":"p202","source":"οὐ γὰρ αἱ ἡγεμονίαι σωμάτων ποιότησιν, ἀλλὰ διανοίας κρίσεσι κατορθοῦνται· βουλαῖς γὰρ ἀνδρῶν (ὁσίων) εὖ μὲν οἰκοῦνται πόλεις, εὖ δ' οἶκος Ἥ γε μὴν καρτερία καὶ αὐτὴ εἰς τὴν θείαν ἐξομοίωσιν βιάζεται δι' ὑπομονῆς ἀπάθειαν καρπουμένη, εἴ τῳ ἔναυλα τὰ ἐπὶ τῶν περὶ τὸν Ἀνανίαν ἱστορούμενα, ὧν εἷς καὶ Δανιὴλ ὁ προφήτης ἦν, θείας πίστεως πεπληρωμένος. Βαβυλῶνα ᾤκει Δανιήλ, καθάπερ ὁ μὲν Λὼτ τὰ Σόδομα, τὴν Χαλδαίων δὲ γῆν ὁ Ἀβραὰμ ὁ μετ' ὀλί2.20.103.3 γον φίλος τοῦ θεοῦ. κατήγαγεν οὖν εἰς ὄρυγμα θηρίων ἔμπλεων τὸν Δανιὴλ ὁ Βαβυλωνίων βασιλεύς, ἀνήγαγε δὲ αὐτὸν ἀβλαβῆ ὁ ἁπάντων βασιλεὺς ὁ πιστὸς κύριος. ταύτην κτήσεται τὴν ὑπομονὴν ὁ γνωστικὸς ᾗ γνωστικός, εὐλογήσει πειραζόμενος ὡς ὁ γενναῖος Ἰώβ, ὡς Ἰωνᾶς εὔξεται καταπινόμενος ὑπὸ κήτους, καὶ ἡ πίστις αὐτὸν ἀποκαταστήσει Νινευίταις προφητεύοντα· κἂν μετὰ λεόντων καθειρχθῇ, ἡμερώσει τὰ θηρία, κἂν εἰς πῦρ ἐμβληθῇ, δροσισθήσεται, ἀλλ' οὐκ ἐκπυρωθήσεται· μαρτυρήσει νύκτωρ, μαρτυρήσει μεθ' ἡμέ2.20.104.2 ραν· ἐν λόγῳ, ἐν βίῳ, ἐν τρόπῳ μαρτυρήσει· σύνοικος ὢν τῷ κυρίῳ ὀαριστής τε καὶ συνέστιος κατὰ τὸ πνεῦμα διαμενεῖ, καθαρὸς μὲν τὴν σάρκα, καθαρὸς δὲ τὴν καρδίαν, ἡγιασμένος τὸν λόγον. ὁ κόσμος τούτῳ, φησίν, ἐσταύρωται καὶ αὐτὸς τῷ κόσμῳ. οὗτος τὸν σταυρὸν τοῦ σωτῆρος περιφέρων ἕπεται κυρίῳ μετ' ἴχνιον ὥστε θεοῖο, ἅγιος ἁγίων γενόμενος.","english":"For leadership is not perfected by qualities of bodies, but by judgments of the mind; for cities are well governed and a household is well ordered by the counsels of holy men. Moreover, endurance itself forces its way toward divine likeness, reaping impassibility through patience, if one has in mind the stories told about those around Ananias, of whom Daniel the prophet was one, filled with divine faith. Daniel dwelt in Babylon, just as Lot dwelt in Sodom, and Abraham in the land of the Chaldeans, he who was soon after the friend of God. So the king of the Babylonians cast Daniel into a pit full of wild beasts, but the faithful Lord, the king of all, brought him up unharmed. The gnostic, insofar as he is gnostic, will acquire this endurance; he will bless when tempted like the noble Job; like Jonah he will pray when swallowed by the whale, and faith will restore him to prophesy to the Ninevites; and if he is shut up with lions, he will tame the beasts; if he is thrown into fire, he will be bedewed, but not burned; he will bear witness by night, he will bear witness by day; he will bear witness in word, in life, in manner; dwelling with the Lord, he will remain as his intimate and table-companion in spirit, pure in flesh, pure in heart, sanctified in word. The world, it is said, is crucified to him, and he to the world. Bearing the cross of the Savior, he follows the Lord step by step, so as to become divine, holy of holies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) here in his technical sense of the ideal Christian intellectual, not a member of any sect. The term is central to his project of describing advanced Christian knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιήλ","severity":"info","text":"Clement alludes to Daniel in the lions' den (Dan 6) and the fiery furnace (Dan 3), though he conflates the two narratives. The reference to Ananias (one of the three youths) and Daniel as a prophet reflects a combined tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς","severity":"info","text":"The story of Jonah swallowed by the whale (Jon 2) is cited as a type of endurance. Clement adds that faith will restore Jonah to prophesy to the Ninevites, expanding the biblical narrative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"καρτερία","severity":"info","text":"Clement's discussion of καρτερία (endurance) as a path to divine likeness and impassibility (ἀπάθεια) reflects Stoic and Middle Platonic ideals, which he Christianizes. The concept is key to his ascetic theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative exemplum within a larger argument about friendship and virtue. Clement lists biblical figures (Daniel, Lot, Abraham, Job, Jonah) as models of endurance for the gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The phrase 'the world is crucified to him, and he to the world' echoes Pauline language (Gal 6:14) and became influential in later Christian ascetic and mystical traditions, including Evagrius and John Climacus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start is slightly corrupt: 'εὖ δ' οἶκος' appears incomplete, and the phrase 'Ἥ γε μὴν' may be a scribal error for 'Ἥ γε μήν' or similar. The reading follows the edition's emendation."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"Πάσης τοίνυν ἀρετῆς μεμνημένος ὁ θεῖος νόμος ἀλείφει μάλιστα τὸν ἄνθρωπον ἐπὶ τὴν ἐγκράτειαν, θεμέλιον ἀρετῶν κατατιθέμενος ταύτην, καὶ δὴ προπαιδεύει ἡμᾶς εἰς τὴν περιποίησιν τῆς ἐγκρατείας ἀπὸ τῆς τῶν ζῴων χρήσεως, ἀπαγορεύων μεταλαμβάνειν τῶν ὅσα φύσει πίονα καθάπερ τὸ τῶν συῶν γένος εὐσαρκότατον τυγχάνον· τρυφητιῶσι γὰρ ἡ τοιαύτη χρῆσις χορηγεῖται. λέγεται γοῦν τινα τῶν φιλοσοφούντων ἐτυμολογοῦντα τὴν ὗν θῦν εἶναι φάναι, ὡς εἰς θύσιν καὶ σφαγὴν μόνον ἐπιτήδειον· δεδόσθαι γὰρ τῷδε τῷ ζῴῳ ψυχὴν πρὸς οὐδὲν ἕτερον ἢ ἕνεκα τοῦ τὰς σάρκας σφριγᾶν. τῶν τε ἰχθύων ὁμοίως ἀπηγόρευσε μεταλαμβάνειν, στέλλων ἡμῶν τὰς ἐπιθυμίας ἐκείνων οἷς μήτε πτερύγια μήτε λεπίδες εἰσίν· εὐσαρκίᾳ γὰρ καὶ πιότητι τῶν ἄλλων ἰχθύων οὗτοι διαφέρουσιν. ἐντεῦθεν οἶμαι καὶ τὸν εὑρόντα τὰς τελετὰς οὐ μόνον τινῶν ζῴων ἀπαγορεύειν ἅπτεσθαι, ἀλλ' ἔστιν ἃ καὶ τῶν καταθυομένων ὑπεξείλετο τῆς χρήσεως μέρη δι' αἰτίας ἃς ἴσασιν οἱ μύσται. Εἰ δὴ γαστρὸς καὶ τῶν ὑπὸ γαστέρα κρατητέον, δῆλον ὡς ἄνωθεν παρειλήφαμεν παρὰ τοῦ κυρίου διὰ τοῦ νόμου τὴν ἐπιθυμίαν ἐκκόπτειν. γένοιτο δ' ἂν τελείως τοῦτο, εἰ τοῦ ὑπεκκαύματος τῆς ἐπιθυμίας, τῆς ἡδονῆς λέγω, ἀνυποκρίτως καταγνοίημεν. φασὶ δὲ αὐτῆς εἶναι τὴν ἔννοιαν κίνησιν λείαν καὶ προσηνῆ μετά τινος αἰ2.20.106.4 σθήσεως. ταύτῃ δουλεύοντα τὸν Μενέλεων μετὰ τὴν Ἰλίου ἅλωσιν φασὶν ὁρμήσαντα τὴν Ἑλένην ἀνελεῖν ὡς κακῶν τοσούτων αἰτίαν γενομένην, ὅμως οὐ κατισχῦσαι πρᾶξαι ἡττηθέντα τῷ κάλλει, δι' οὗ ἐπὶ τὴν ἀνάμνησιν τῆς ἡδονῆς ἀφίκετο.","english":"Since the divine law, mindful of every virtue, especially anoints man for self-control, laying this down as a foundation of virtues, it indeed pre-educates us for the acquisition of self-control from the use of animals, forbidding us to partake of those which are naturally fat, such as the race of swine, which is very fleshy; for such use is provided for the luxurious. At any rate, some of the philosophers are said to have etymologized, declaring that the sow (ὗς) is for sacrifice (θῦς), as being fit only for sacrifice and slaughter; for this animal is said to have been given a soul for no other purpose than to make its flesh plump. Likewise, it forbade partaking of fish, restraining our desires from those which have neither fins nor scales; for these surpass other fish in fleshiness and fatness. Hence, I think, the founder of the mysteries not only forbids touching certain animals, but also excludes from use some parts of the sacrificial victims, for reasons known to the initiates. If, then, we must control the belly and the parts below the belly, it is clear that we have received from the Lord through the law, from above, the command to cut off desire. This would be perfectly accomplished if we sincerely condemned the fuel of desire, I mean pleasure. They say that its concept is a smooth and gentle motion accompanied by some sensation. They say that Menelaus, enslaved to this, after the capture of Troy, rushed to kill Helen as the cause of so many evils, yet could not bring himself to do it, being overcome by her beauty, through which he arrived at the recollection of pleasure.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκράτειαν","severity":"info","text":"The term ἐγκράτειαν (self-control) is a central virtue in Clement's ethics, here described as the foundation of virtues and the goal of divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὗν θῦν","severity":"info","text":"Clement reports an etymology linking ὗς (sow) to θῦς (sacrifice), suggesting the animal is fit only for slaughter. This reflects a philosophical tradition, possibly Stoic or Pythagorean, that associates certain animals with gluttony.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν τε ἰχθύων","severity":"info","text":"The prohibition of fish without fins or scales echoes Leviticus 11:9-12, where such fish are deemed unclean. Clement adapts this dietary law to a moral framework of curbing desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μενέλεων","severity":"info","text":"The reference to Menelaus and Helen after the fall of Troy is a classical exemplum illustrating the power of pleasure over reason. Clement uses it to argue that even a hero fails to overcome desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ δὴ γαστρὸς","severity":"info","text":"The passage moves from dietary prohibitions to a general principle: control of the belly and lower parts is a command from the Lord through the law, linking ascetic practice to divine will.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν εὑρόντα τὰς τελετὰς","severity":"info","text":"Clement refers to the founder of mysteries who forbids certain animal parts, likely alluding to Orphic or Eleusinian traditions. This shows his engagement with pagan cults as sources of moral allegory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the founder of the mysteries' (τὸν εὑρόντα τὰς τελετὰς) is not specified; it may refer to Orpheus or a generic figure.","The source of the etymology linking sow to sacrifice is attributed to 'some philosophers' without naming them."],"confidence":"high","notes":[]},{"i":204,"ref":"p204","source":"ὅθεν ἐπισκώπτοντες οἱ τραγῳδοποιοὶ ὀνειδιστικῶς ἐπεβόησαν αὐτῷ· σὺ δ', ὡς ἐσεῖδες μαστόν, ἐκβαλὼν ξίφος φίλημ'\n\nἐδέξω, προδότιν αἰκάλλων κύνα. καὶ πάλιν· ἆρ' εἰς τὸ κάλλος ἐκκεκώφηνται ξίφη; ἐγὼ δὲ ἀποδέχομαι τὸν Ἀντισθένη, τὴν Ἀφροδίτην λέγοντα κἂν κατατοξεύσαιμι, εἰ λάβοιμι, ὅτι πολλὰς ἡμῶν καλὰς καὶ ἀγαθὰς γυναῖκας διέφθειρεν. τόν τε ἔρωτα κακίαν φησὶ φύσεως· ἧς ἥττους ὄντες οἱ κακοδαίμονες θεὸν τὴν νόσον καλοῦσιν. δείκνυται γὰρ διὰ τούτων ἡττᾶσθαι τοὺς ἀμαθεστέρους δι' ἄγνοιαν ἡδονῆς, ἣν οὐ χρὴ προσίεσθαι, κἂν θεὸς λέγηται, τουτέστι κἂν θεόθεν ἐπὶ τὴν τῆς παιδοποιίας χρείαν δεδομένη τυγχάνῃ. καὶ ὁ Ξενοφῶν ἄντικρυς κακίαν λέγων τὴν ἡδονήν φησιν· ὦ τλῆμον, τί δὲ σὺ ἀγαθὸν οἶσθα, ἢ τί καλὸν σκοπεῖς; ἥτις οὐδὲ τὴν τῶν ἡδέων ἐπιθυμίαν ἀναμένεις, πρὶν μὲν πεινῆν ἐσθίουσα, πρὶν δὲ διψῆν πίνουσα, καὶ ἵνα μὲν ἡδέως φάγῃς, ὀψοποιοὺς μηχανωμένη· ἵνα δὲ ἡδέως πίνῃς, οἴνους πολυτελεῖς παρασκευάζῃ, καὶ τοῦ θέρους χιόνα περιθέουσα ζητεῖς· ἵνα δὲ κατακοιμηθῇς ἡδέως, οὐ μόνον τὰς κλίνας μαλθακάς, ἀλλὰ καὶ τὰ ὑπόβαθρα ταῖς κλίναις παρασκευάζῃ. ὅθεν ὡς ἔλεγεν Ἀρίστων πρὸς ὅλον τὸ τετράχορδον, ἡδονήν, λύπην, φόβον, ἐπιθυμίαν, πολλῆς δεῖ τῆς ἀσκήσεως καὶ μάχης, οὗτοι γάρ, οὗτοι καὶ διὰ σπλάγχνων ἔσω χωροῦσι καὶ κυκῶσιν ἀνθρώπων κέαρ. καὶ γὰρ τῶν σεμνῶν οἰομένων εἶναι τοὺς θυμοὺς ἡ ἡδονὴ κηρίνους ποιεῖ κατὰ Πλάτωνα, ὅτι ἑκάστη ἡδονή τε καὶ λύπη προσπασσαλοῖ τῷ σώματι τὴν ψυχὴν τοῦ γε μὴ ἀφορίζοντος καὶ ἀποσταυροῦντος ἑαυτὸν τῶν παθῶν.","english":"Hence the tragedians mockingly reproached him: \"But you, when you saw a breast, casting aside your sword, received a kiss, fawning on a treacherous bitch.\" And again: \"Are swords then deafened by beauty?\" But I accept Antisthenes, who says of Aphrodite, \"I would shoot her down if I could, because she has ruined many of our noble and good women.\" And he calls love a vice of nature; those who are unfortunate and inferior to it call the disease a god. For it is shown through these that the more ignorant are overcome through ignorance of pleasure, which one ought not to admit, even if it is called a god, that is, even if it is given from God for the need of procreation. And Xenophon, directly calling pleasure a vice, says: \"Wretch, what good do you know, or what beauty do you contemplate? You who do not even wait for the desire of pleasures, eating before you are hungry, drinking before you are thirsty, and contriving cooks so that you may eat pleasantly, and preparing expensive wines so that you may drink pleasantly, and in summer you run about seeking snow; and so that you may sleep pleasantly, you prepare not only soft beds but also footstools for the beds.\" Hence, as Ariston said concerning the whole tetrachord—pleasure, pain, fear, desire—there is need of much training and struggle, for these, these go even through the entrails within and stir up the heart of men. For even the passions of those who think themselves dignified, pleasure makes them waxen, according to Plato, because each pleasure and pain nails the soul to the body of one who does not separate and crucify himself from the passions.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τραγῳδοποιοί","severity":"info","text":"The tragedians mocked a figure (likely Menelaus in Euripides' 'Andromache') for abandoning his sword upon seeing Helen's breast. Clement uses this to illustrate moral weakness before pleasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἀντισθένη","severity":"info","text":"Antisthenes, a Cynic philosopher, is cited for his harsh condemnation of Aphrodite and love as a 'vice of nature'. This aligns with Clement's ascetic critique of pleasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ξενοφῶν","severity":"info","text":"Xenophon's 'Memorabilia' (likely Socratic dialogue) is quoted to denounce pleasure as a vice that anticipates natural needs. Clement adapts this to Christian self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἀρίστων","severity":"info","text":"Ariston of Chios, a Stoic, is referenced for the 'tetrachord' of passions (pleasure, pain, fear, desire). Clement uses this to stress the need for ascetic struggle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"background","lemma":"Πλάτωνα","severity":"info","text":"Clement alludes to Plato's 'Phaedo' (83d-e), where pleasure and pain nail the soul to the body. This is a key philosophical source for Clement's ascetic anthropology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προδότιν αἰκάλλων κύνα","severity":"caution","text":"The phrase 'fawning on a treacherous bitch' is ambiguous: it may refer to Helen as a traitor or to a literal dog. The translation follows the former, but the Greek allows both.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'him' reproached by tragedians is not explicit; likely Menelaus from Euripides' 'Andromache'.","The phrase 'προδότιν αἰκάλλων κύνα' could be read as 'fawning on a treacherous bitch' (Helen) or 'fawning on a treacherous dog' (a literal animal).","The source of the Xenophon quotation is not specified; it may be from 'Memorabilia' or a lost work."],"confidence":"high","notes":[]},{"i":205,"ref":"p205","source":"ὁ ἀπολέσας τὴν ψυχὴν τὴν ἑαυτοῦ, φησὶν ὁ κύριος, σώσει αὐτήν, ἤτοι ῥιψοκινδύνως ὑπὲρ τοῦ σωτῆρος αὐτὴν ἐπιδιδούς, ὡς αὐτὸς ὑπὲρ ἡμῶν πεποίηκεν, ἢ ἀπολύσας αὐτὴν ἐκ τῆς πρὸς τὸν συνήθη βίον κοινωνίας. ἐὰν γὰρ ἀπολῦσαι καὶ ἀποστῆσαι καὶ ἀφορίσαι (τοῦτο γὰρ ὁ σταυρὸς σημαίνει) τὴν ψυχὴν ἐθελήσῃς τῆς ἐν τούτῳ τῷ ζῆν τέρψεώς τε καὶ ἡδονῆς, ἕξεις αὐτὴν ἐν τῇ ἐλπίδι τῇ προσδοκωμένῃ εὑρημένην καὶ ἀναπεπαυμένην. εἴη δ' ἂν τοῦτο μελέτη θανάτου, εἰ μόναις ταῖς κατὰ φύσιν μεμετρημέναις ὀρέξεσι, μηδὲν ὑπεροριζούσαις τῶν κατὰ φύσιν ἐπὶ τὸ μᾶλλον ἢ παρὰ φύσιν, ἔνθα τὸ ἁμαρτητικὸν φύεται, ἀρκεῖσθαι βουλοίμεθα. ἐνδύσασθαι οὖν δεῖ τὴν πανοπλίαν τοῦ θεοῦ πρὸς τὸ δύνασθαι ἡμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου, ἐπεὶ τὰ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά, ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων, λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ θεοῦ, καὶ αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, ὁ θεῖός φησιν ἀπόστολος. ἀνδρὸς δὴ χρεία ὅστις ἀθαυμάστως καὶ ἀσυγχύτως τοῖς πράγμασι χρήσεται ἀφ' ὧν τὰ πάθη ὁρμᾶται, οἷον πλούτῳ καὶ πενίᾳ καὶ δόξῃ καὶ ἀδοξίᾳ, ὑγείᾳ καὶ νόσῳ, ζωῇ καὶ θανάτῳ, πόνῳ καὶ ἡδονῇ. ἵνα γὰρ ἀδιαφόρως τοῖς ἀδιαφόροις χρησώμεθα, πολλῆς ἡμῖν δεῖ διαφορᾶς, ἅτε προκεκακωμένοις ἀσθενείᾳ πολλῇ καὶ προδιαστροφῇ κακῆς ἀγωγῆς τε καὶ τροφῆς μετὰ ἀμαθίας προαπολελαυκόσιν.","english":"The one who has lost his own soul, says the Lord, will save it, either by recklessly offering it up for the sake of the Savior, as he himself has done for us, or by releasing it from its communion with customary life. For if you are willing to release, separate, and isolate (for this is what the cross signifies) the soul from the pleasure and delight in this life, you will have it found and at rest in the hoped-for expectation. This would be a practice of death, if we were willing to be content with only the measured natural appetites, which do not overstep the bounds of nature toward excess or perversion, where the sinful element arises. Therefore, one must put on the full armor of God in order to be able to stand against the machinations of the devil, since the weapons of our warfare are not fleshly, but powerful through God for the demolition of strongholds, demolishing reasonings and every elevation raised against the knowledge of God, and taking every thought captive into the obedience of Christ, says the divine apostle. There is need, then, of a man who will use without wonder or confusion those things from which the passions arise, such as wealth and poverty, fame and obscurity, health and sickness, life and death, toil and pleasure. For in order to use indifferent things indifferently, we need much discrimination, since we have been previously weakened by great weakness and pre-existing distortion from bad upbringing and nurture, having already enjoyed them in advance with ignorance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπολέσας τὴν ψυχὴν","severity":"info","text":"Clement paradoxically interprets 'losing the soul' as a form of salvation, either through martyrdom or ascetic detachment from worldly life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σταυρὸς","severity":"info","text":"The cross (σταυρός) is glossed as a symbol of separation and isolation of the soul from pleasure, not primarily as an instrument of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριος","severity":"info","text":"The saying 'the one who has lost his own soul will save it' is attributed to the Lord (κύριος) but is not a direct Gospel quotation; it may be a logion from an apocryphal source or a Clementine paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεῖός φησιν ἀπόστολος","severity":"info","text":"The phrase 'put on the full armor of God' and the military imagery echo Ephesians 6:10-17, though Clement adapts it to spiritual warfare against passions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μελέτη θανάτου","severity":"info","text":"The phrase 'practice of death' (μελέτη θανάτου) is a Platonic and Stoic concept, notably in Plato's Phaedo (64a), where philosophy is defined as preparation for death.","cites":[],"named_sources":["Plato Phaedo"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a paradoxical saying of the Lord, through ascetic interpretation, to a call for spiritual armor and indifference to external goods, forming a coherent exhortation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about losing the soul is uncertain; it may be a Clementine adaptation rather than a canonical quotation.","The phrase 'divine apostle' could refer to Paul, but the specific letter is not named; the armor imagery is closest to Ephesians."],"confidence":"high","notes":[]},{"i":206,"ref":"p206","source":"ὁ μὲν οὖν ἁπλοῦς λόγος τῆς καθ' ἡμᾶς φιλοσοφίας τὰ πάθη πάντα ἐναπερείσματα τῆς ψυχῆς φησιν εἶναι τῆς μαλθακῆς καὶ εἰκούσης καὶ οἷον ἐναποσφρα2.20.110.2 γίσματα τῶν πνευματικῶν δυνάμεων, πρὸς ἃς ἡ πάλη ἡμῖν. ἔργον γάρ, οἶμαι, ταῖς κακούργοις δυνάμεσιν ἐνεργεῖν τι τῆς ἰδίας ἕξεως παρ' ἕκαστα πειρᾶσθαι εἰς τὸ καταγωνίσασθαι καὶ ἐξιδιοποιήσασθαι τοὺς ἀπειπαμένους αὐτάς. ἕπεται δ' εἰκότως τοὺς μὲν καταπαλαίεσθαι, ὅσοι δὲ ἀθλητικώτερον τὸν ἀγῶνα μεταχειρίζονται πάμμαχον ἀγωνισάμενοι καὶ μέχρι τοῦ στεφάνου χωρήσαντες, αἱ προειρημέναι δυνάμεις ἐν πολλῷ τῷ λύθρῳ τότε δὴ ἀπαυδῶσι θαυμάζουσαι τοὺς νικηφόρους. Τῶν γὰρ κινουμένων τὰ μὲν καθ' ὁρμὴν καὶ φαντασίαν κινεῖται, ὡς τὰ ζῷα, τὰ δὲ κατὰ μετάθεσιν, ὡς τὰ ἄψυχα. κινεῖσθαι δὲ καὶ τῶν ἀψύχων τὰ φυτὰ μεταβατικῶς φασιν εἰς αὔξησιν, εἴ τις αὐτοῖς ἄψυχα εἶναι συγχωρήσει τὰ φυτά. ἕξεως μὲν οὖν οἱ λίθοι, φύσεως δὲ τὰ φυτά, ὁρμῆς δὲ καὶ φαντασίας τῶν τε αὖ δυεῖν τῶν προειρη2.20.111.2 μένων καὶ τὰ","english":"Now the simple account of our philosophy says that all passions are impressions of the soul, of the soft and yielding soul, and, as it were, imprints of the spiritual powers against which our struggle lies. For it is the work, I think, of the malicious powers to endeavor at every turn to effect something of their own character, in order to overpower and appropriate to themselves those who have renounced them. And it naturally follows that some are overthrown, while those who handle the contest more athletically, having fought an all-in struggle and advanced as far as the crown, cause the aforementioned powers, in much gore, then to desist, marveling at the victors. For of things that are moved, some are moved by impulse and imagination, as animals are, others by transposition, as inanimate things. And they say that even among inanimate things, plants are moved in a progressive manner for growth, if one grants that plants are inanimate. Stones, then, are of habit, plants of nature, and of impulse and imagination are both the aforementioned two and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐναπερείσματα","severity":"info","text":"The term ἐναπερείσματα (literally 'impressions' or 'imprints') is used here to describe passions as impressions on the soul, a concept that aligns with Stoic psychology, which Clement adapts for Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πάμμαχον ἀγωνισάμενοι","severity":"info","text":"The phrase 'all-in struggle' (πάμμαχον ἀγωνισάμενοι) evokes the Greek athletic contest (παγκράτιον), a no-holds-barred combat, used here as a metaphor for spiritual warfare against demonic powers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἕπεται δ' εἰκότως","severity":"info","text":"This phrase ('it naturally follows') marks a logical transition from the description of demonic activity to the consequences for the soul, structuring the argument as a cause-and-effect sequence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἕξεως μὲν οὖν οἱ λίθοι","severity":"info","text":"Clement's classification of stones as 'habit' (ἕξις), plants as 'nature' (φύσις), and animals as 'impulse and imagination' (ὁρμὴ καὶ φαντασία) reflects a standard Stoic hierarchy of being, adapted to his philosophical theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν τε αὖ δυεῖν τῶν προειρημένων","severity":"caution","text":"The Greek text breaks off mid-sentence ('both the aforementioned two and...'), indicating a lacuna or incomplete thought in the manuscript tradition; the English draft follows the Greek closely.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν τε αὖ δυεῖν τῶν προειρημένων' is syntactically incomplete; it likely refers to the two categories (impulse and imagination) but the intended contrast is unclear."],"confidence":"high","notes":[]},{"i":207,"ref":"p207","source":"ἄλογα μετέχει ζῷα. ἡ λογικὴ δὲ δύναμις, ἰδία οὖσα τῆς ἀνθρωπείας ψυχῆς, οὐχ ὡσαύτως τοῖς ἀλόγοις ζῴοις ὁρμᾶν ὀφείλει, ἀλλὰ καὶ διακρίνειν τὰς φαντασίας καὶ μὴ συναποφέρεσθαι αὐταῖς. Αἱ τοίνυν δυνάμεις, περὶ ὧν εἰρήκαμεν, κάλλη καὶ δόξας καὶ μοιχείας καὶ ἡδονὰς καὶ τοιαύτας τινὰς φαντασίας δελεαστικὰς προτείνουσι ταῖς εὐεπιφόροις ψυχαῖς, καθάπερ οἱ ἀπελαύνοντες τὰ θρέμματα θαλλοὺς προσείοντες, εἶτα, κατασοφισάμεναι τοὺς μὴ διακρίνειν δυνηθέντας τὴν ἀληθῆ ἀπὸ ψεύδους ἡδονὴν καὶ τὸ ἐπίκηρόν τε καὶ ἐφύβριστον ἀπὸ τοῦ ἁγίου κάλλους, ἄγουσιν δουλωσάμεναι. ἑκάστη δὲ ἀπάτη, συνεχῶς ἐναπερειδομένη τῇ ψυχῇ, τὴν φαντασίαν ἐν αὐτῇ τυποῦται. καὶ δὴ τὴν εἰκόνα ἔλαθεν περιφέρουσα τοῦ πάθους ἡ ψυχή, τῆς αἰτίας ἀπό τε τοῦ δελέατος καὶ τῆς ἡμῶν συγκαταθέσεως γινομένης. Οἱ δ' ἀμφὶ τὸν Βασιλείδην προσαρτήματα τὰ πάθη καλεῖν εἰώθασι, πνεύματά τέ τινα ταῦτα κατ' οὐσίαν ὑπάρχειν προσηρτημένα τῇ λογικῇ ψυχῇ κατά τινα τάραχον καὶ σύγχυσιν ἀρχικὴν ἄλλας τε αὖ πνευμάτων νόθους καὶ ἑτερογενεῖς φύσεις προσεπιφύεσθαι ταύταις οἷον λύκου, πιθήκου, λέοντος, τράγου, ὧν τὰ ἰδιώματα περὶ τὴν ψυχὴν φανταζόμενα τὰς ἐπιθυμίας τῆς ψυχῆς τοῖς ζῴοις ἐμφερῶς ἐξομοιοῦν λέγουσιν· ὧν γὰρ ἰδιώματα φέρουσι, τούτων τὰ ἔργα μιμοῦνται, καὶ οὐ μόνον ταῖς ὁρμαῖς καὶ φαντασίαις τῶν ἀλόγων ζῴων προσοικειοῦνται, ἀλλὰ καὶ φυτῶν κινήματα καὶ κάλλη ζηλοῦσι διὰ τὸ καὶ φυτῶν ἰδιώματα προσηρτημένα φέρειν, ἔτι δὲ καὶ ἕξεως ἰδιώματα, οἷον ἀδάμαντος σκληρίαν.","english":"Irrational animals share in them. The rational faculty, being proper to the human soul, ought not to be impelled in the same way as irrational animals, but also to distinguish impressions and not be carried away by them. The powers, then, of which we have spoken, present beauties, reputations, adulteries, pleasures, and certain other such enticing impressions to souls that are easily led, just as those who drive off flocks wave branches, and then, having deceived those unable to distinguish true from false pleasure and the perishable and contemptible from holy beauty, they lead them away enslaved. And each deception, continuously pressing upon the soul, stamps its impression in it. And so the soul unconsciously carries the image of the passion, the cause arising both from the bait and from our assent. Those around Basilides are accustomed to call the passions appendages, and they say that these exist in substance as certain spirits attached to the rational soul according to some primordial disturbance and confusion, and that other bastard and heterogeneous natures of spirits, such as of wolf, ape, lion, goat, grow upon these, whose characteristics, when imagined around the soul, they say assimilate the desires of the soul in a manner resembling the animals; for they imitate the works of those whose characteristics they bear, and they not only appropriate the impulses and impressions of irrational animals, but also emulate the movements and beauties of plants because they bear the characteristics of plants attached to them, and further also the characteristics of a state, such as the hardness of adamant.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προσαρτήματα","severity":"info","text":"Clement uses the term 'appendages' (προσαρτήματα) to describe the Basilidean view of passions as external spirits attached to the soul. This technical term is key to understanding the passage's polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Basilides was a 2nd-century Gnostic teacher. His school taught that passions are not innate but are alien spirits (πνεύματα) attached to the rational soul due to a primordial disturbance, a view Clement critiques.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of herders using branches to lure animals parallels Clement's earlier discussion of deceptive powers enticing souls. This rhetorical device reinforces the theme of spiritual deception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (rational vs. irrational impulse) to a specific critique of Basilidean doctrine, then to a detailed list of animal and plant characteristics, showing Clement's systematic refutation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕξεως ἰδιώματα","severity":"caution","text":"The phrase 'characteristics of a state' (ἕξεως ἰδιώματα) is ambiguous: it may refer to a fixed condition or disposition, not a physical state. The example 'hardness of adamant' suggests a metaphorical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕξεως ἰδιώματα' could be interpreted as either 'characteristics of a state' (i.e., a fixed condition) or 'characteristics of a habit' (ἕξις as habit). The translation opts for 'state' based on the context of inanimate properties like adamant's hardness."],"confidence":"high","notes":[]},{"i":208,"ref":"p208","source":"Ἀλλὰ πρὸς μὲν τὸ δόγμα τοῦτο διαλεξόμεθα ὕστερον, ὁπηνίκα περὶ ψυχῆς διαλαμβάνομεν· νῦν δὲ τοῦτο μόνον παρασημειωτέον, ὡς δουρείου τινὸς ἵππου κατὰ τὸν ποιητικὸν μῦθον εἰκόνα σῴζει ὁ κατὰ Βασιλείδην ἄνθρωπος, ἐν ἑνὶ σώματι τοσούτων πνευμάτων διαφόρων στρατὸν ἐγκεκολπισμένος. αὐτὸς γοῦν ὁ τοῦ Βασιλείδου υἱὸς Ἰσίδωρος ἐν τῷ Περὶ προσφυοῦς ψυχῆς συναισθόμενος τοῦ δόγματος οἷον ἑαυ2.20.113.4 τοῦ κατηγορῶν γράφει κατὰ λέξιν· ἐὰν γάρ τινι πεῖσμα δῷς, ὅτι μὴ ἔστιν ἡ ψυχὴ μονομερής, τῇ δὲ τῶν προσαρτημάτων βίᾳ τὰ τῶν χειρόνων γίνεται πάθη, πρόφασιν οὐ τὴν τυχοῦσαν ἕξουσιν οἱ μοχθηροὶ τῶν ἀνθρώπων λέγειν· ἐβιάσθην, ἀπηνέχθην, ἄκων ἔδρασα. μὴ βουλόμενος ἐνήργησα,\"7 τῆς τῶν κακῶν ἐπιθυμίας αὐτοὶ ἡγησά2.20.114.1 μενοι καὶ οὐ μαχεσάμενοι ταῖς τῶν προσαρτημάτων βίαις. δεῖ δέ, τῷ λογιστικῷ κρείττονας γενομένους, τῆς ἐλάττονος ἐν ἡμῖν κτίσεως φανῆναι κρατοῦντας. δύο γὰρ δὴ ψυχὰς ὑποτίθεται καὶ οὗτος ἐν ἡμῖν, καθάπερ οἱ Πυθαγόρειοι, περὶ ὧν ὕστερον ἐπισκεψόμεθα. ἀλλὰ καὶ Οὐαλεντῖνος πρός τινας ἐπιστέλλων αὐταῖς λέξεσι γράφει περὶ τῶν προσαρτημάτων· εἷς δέ ἐστιν ἀγαθός, οὗ παρρησία ἡ διὰ τοῦ υἱοῦ φανέρωσις, καὶ δι' αὐτοῦ μόνου δύναιτο ἂν ἡ καρδία καθαρὰ γενέσθαι, παντὸς πονηροῦ πνεύματος ἐξωθουμένου τῆς καρδίας. πολλὰ γὰρ ἐνοικοῦντα αὐτῇ πνεύματα οὐκ ἐᾷ καθαρεύειν, ἕκαστον δὲ αὐτῶν τὰ ἴδια ἐκτελεῖ ἔργα πολλαχῶς ἐνυβριζόντων ἐπιθυμίαις οὐ προσηκούσαις. καί μοι δοκεῖ ὅμοιόν τι πάσχειν τῷ πανδοχείῳ ἡ καρδία·","english":"But we will discuss this doctrine later, when we take up the subject of the soul. For now, only this must be noted: that the man according to Basilides preserves the image of a sort of wooden horse from the poetic myth, having enclosed within a single body a host of so many different spirits. Indeed, Basilides' own son Isidorus, in his work On the Adherent Soul, as if accusing himself of the doctrine, writes verbatim: \"For if you give someone the conviction that the soul is not uniform, but that by the violence of the attachments the passions of the worse elements arise, wicked men will have no ordinary pretext to say, 'I was forced, I was carried away, I acted unwillingly, I did not act by choice,' themselves having taken the lead in the desire for evil and not having fought against the violences of the attachments. But it is necessary, having become superior by the rational faculty, to be seen to rule over the lesser creation in us.\" For this man also posits two souls in us, like the Pythagoreans, whom we will examine later. And Valentinus, writing to some, says in these very words concerning the attachments: \"There is one good, whose frankness is the revelation through the Son, and through him alone could the heart become pure, every evil spirit being expelled from the heart. For many spirits dwelling in it do not allow it to be pure, and each of them performs its own works, insulting in many ways with inappropriate desires. And it seems to me that the heart suffers something like an inn.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"δουρείου τινὸς ἵππου","severity":"info","text":"The wooden horse refers to the Trojan Horse of Homeric myth, used here as a metaphor for a single body containing multiple hostile spirits.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσαρτημάτων","severity":"info","text":"προσαρτημάτων (attachments) is a technical term in Valentinian and Basilidean psychology for subordinate psychic entities or affections attached to the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δύο γὰρ δὴ ψυχὰς","severity":"info","text":"The notion of two souls in one body is paralleled in Pythagorean thought, as Clement notes, and also appears in Plato's Timaeus and later Gnostic systems.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσίδωρος","severity":"info","text":"Isidorus, son of Basilides, is cited here from his lost work On the Adherent Soul, providing rare direct evidence of Basilidean teaching on psychic determinism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πανδοχείῳ","severity":"info","text":"The image of the heart as an inn (πανδοχείῳ) may echo the parable of the inn in Luke 2:7 or the Stoic metaphor of the soul as a lodging for passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν δὲ τοῦτο μόνον παρασημειωτέον","severity":"info","text":"This phrase marks a digression: Clement postpones full discussion of the soul to a later section, here only noting the Basilidean and Valentinian views.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the poetic myth' (τὸν ποιητικὸν μῦθον) is not specified; it is almost certainly the Trojan Horse, but Clement does not name Homer.","The phrase 'τῆς ἐλάττονος ἐν ἡμῖν κτίσεως' (the lesser creation in us) is ambiguous: it may refer to the lower soul or to the body and its passions."],"confidence":"high","notes":[]},{"i":209,"ref":"p209","source":"καὶ γὰρ ἐκεῖνο κατατιτρᾶταί τε καὶ ὀρύττεται καὶ πολλάκις κόπρου πίμπλαται ἀνθρώπων ἀσελγῶς ἐμμενόντων καὶ μηδεμίαν πρόνοιαν ποιουμένων τοῦ χωρίου, καθάπερ ἀλλοτρίου καθεστῶτος. τὸν τρόπον τοῦτον καὶ ἡ καρδία, μέχρι μὴ προνοίας τυγχάνει, ἀκάθαρτος οὖσα, πολλῶν οὖσα δαιμόνων οἰκητήριον· ἐπειδὰν δὲ ἐπισκέψηται αὐτὴν ὁ μόνος ἀγαθὸς πατήρ, ἡγίασται καὶ φωτὶ διαλάμπει, καὶ οὕτω μακαρίζεται ὁ ἔχων τὴν τοιαύτην καρδίαν, ὅτι ὄψεται τὸν θεόν. Τίς οὖν ἡ αἰτία τοῦ μὴ προνοεῖσθαι ἐξ ἀρχῆς τὴν τοιαύτην ψυχήν, εἰπάτωσαν ἡμῖν. ἤτοι γὰρ οὐκ ἔστιν ἀξία (καὶ πῶς ὥσπερ ἐκ μετανοίας ἡ πρόνοια πρόσεισιν αὐτῇ;) ἢ φύσις σῳζομένη, ὡς αὐτὸς βούλεται, τυγχάνει καὶ ἀνάγκη ταύτην ἐξ ἀρχῆς διὰ συγγένειαν προνοουμένην μηδεμίαν παρείσδυσιν τοῖς ἀκαθάρτοις παρέχειν πνεύμασιν,\n\nἐκτὸς εἰ μὴ βιασθείη καὶ ἀσθενὴς ἐλεγχθείη. ἐὰν γὰρ δῷ μετανοήσασαν αὐτὴν ἑλέσθαι τὰ κρείττω, τοῦτ' ἐκεῖνος ἄκων ἐρεῖ, ὅπερ ἡ παρ' ἡμῖν ἀλήθεια δογματίζει, ἐκ μεταβολῆς πειθηνίου, ἀλλ' οὐκ ἐκ φύσεως γίγνεσθαι τὴν σωτηρίαν. ὥσπερ γὰρ αἱ ἀναθυμιάσεις αἵ τε γῆθεν αἵ τε ἀπὸ τελμάτων εἰς ὁμίχλας συνίστανται καὶ νεφελώδεις συστροφάς, οὕτως αἱ τῶν σαρκικῶν ἐπιθυμιῶν ἀναδόσεις καχεξίαν προστρίβονται ψυχῇ, κατασκεδαννύουσαι τὰ εἴδωλα τῆς ἡδονῆς ἐπίπροσθε τῆς ψυχῆς. ἐπισκοτοῦσι γοῦν τῷ φωτὶ τῷ νοερῷ ἐπισπωμένης τῆς ψυχῆς τὰς ἐκ τῆς ἐπιθυμίας ἀναδόσεις καὶ παχυνούσης τὰς συστροφὰς τῶν παθῶν ἐνδελεχείᾳ ἡδονῶν. χρυσοῦ δὲ ἀπὸ γῆς οὐκ αἴρεται βῶλος, ἀλλ' ἀφεψόμενος διυλίζεται, ἔπειτα καθαρὸς γενόμενος χρυσὸς ἀκούει, γῆ κεκαθαρμένη.","english":"For that place is both bored into and dug up and often filled with the dung of men who remain wantonly and take no forethought for the place, as if it were something alien. In this way also the heart, so long as it does not receive forethought, being impure, is the dwelling-place of many demons; but when the only good Father visits it, it is sanctified and shines with light, and thus the one who has such a heart is blessed, because he will see God. What then is the cause of such a soul not being provided for from the beginning? Let them tell us. For either it is not worthy (and how does forethought approach it as if from repentance?) or it is a nature that is being saved, as he himself wishes, and it is necessary that this soul, being provided for from the beginning on account of kinship, should allow no infiltration to impure spirits, unless it be forced and shown to be weak. For if he grants that she, having repented, chooses the better things, he will unwillingly say this, which the truth among us teaches, that salvation comes from a change of obedience, not from nature. For just as exhalations, both from the earth and from marshes, form into mists and cloudy masses, so the emissions of fleshly desires inflict bad condition on the soul, scattering the images of pleasure in front of the soul. They at any rate darken the intellectual light, as the soul draws in the emissions from desire and thickens the masses of passions by the persistence of pleasures. But a lump of gold is not lifted from the earth; rather, it is smelted and strained, and then, having become pure, it is called gold, purified earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατατιτρᾶταί τε καὶ ὀρύττεται","severity":"info","text":"The verbs describe a place being perforated and dug up, likely a latrine or cesspit, used as a metaphor for the impure heart.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόνοια","severity":"info","text":"Forethought or providence, a key concept in Clement's argument about divine care for the soul, contrasted with Basilidean views.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δαιμόνων οἰκητήριον","severity":"info","text":"The idea of the heart as a dwelling-place of demons reflects Middle Platonic and early Christian demonology, where passions attract evil spirits.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χρυσοῦ ... βῶλος","severity":"info","text":"The gold-refining analogy parallels Clement's earlier use of alchemical imagery for spiritual purification, common in Alexandrian thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκτὸς εἰ μὴ βιασθείη","severity":"info","text":"This conditional clause introduces a hypothetical objection to Basilides' deterministic view, structuring Clement's dialectical argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀναθυμιάσεις","severity":"caution","text":"The term 'exhalations' may echo Stoic or medical theories of vapors affecting the soul, but Clement's precise source is unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the only good Father' is ambiguous: it could refer to the Christian God or a Gnostic concept, but Clement likely means the orthodox God.","The phrase 'as he himself wishes' (ὡς αὐτὸς βούλεται) is ambiguous in reference; it may refer to Basilides or to God."],"confidence":"high","notes":[]},{"i":210,"ref":"p210","source":"αἰτεῖσθε γὰρ καὶ δοθήσεται ὑμῖν τοῖς ἐξ ἑαυτῶν ἑλέσθαι τὰ κάλλιστα δυναμένοις λέγεται. ὅπως δ' ἡμεῖς τοῦ διαβόλου τὰς ἐνεργείας καὶ τὰ πνεύματα τὰ ἀκάθαρτα εἰς τὴν τοῦ ἁμαρτωλοῦ ψυχὴν ἐπισπείρειν φαμέν, οὔ μοι δεῖ πλειόνων λόγων παραθεμένῳ μάρτυν τὸν ἀποστολικὸν Βαρνάβαν (ὃ δὲ τῶν ἑβδομήκοντα ἦν καὶ συνεργὸς τοῦ Παύλου) κατὰ λέξιν ὧδέ πως λέγοντα· πρὸ τοῦ ἡμᾶς πιστεῦσαι τῷ θεῷ ἦν ἡμῶν τὸ οἰκητήριον τῆς καρδίας φθαρτὸν καὶ ἀσθενές, ἀληθῶς οἰκοδομητὸς ναὸς διὰ χειρός· ὅτι ἦν πλήρης μὲν εἰδωλολατρείας καὶ ἦν οἶκος δαιμόνων, διὰ τὸ ποιεῖν ὅσα ἦν ἐναντία τῷ θεῷ. τὰς ἐνεργείας οὖν τὰς τοῖς δαιμονίοις καταλλήλους ἐπιτελεῖν φησι τοὺς ἁμαρτωλούς, οὐχὶ δὲ αὐτὰ τὰ πνεύματα ἐν τῇ τοῦ ἀπίστου κατοικεῖν ψυχῇ λέγει. διὰ τοῦτο καὶ ἐπιφέρει· προσέχετε, ἵνα ὁ ναὸς τοῦ κυρίου ἐνδόξως οἰκοδομηθῇ. πῶς; μάθετε· λαβόντες τὴν ἄφεσιν τῶν ἁμαρτιῶν καὶ ἐλπίσαντες ἐπὶ τὸ ὄνομα γενώμεθα καινοί, πάλιν ἐξ ἀρχῆς κτιζόμενοι. οὐ γὰρ οἱ δαίμονες ἡμῶν ἀπελαύνονται, ἀλλ' αἱ ἁμαρτίαι, φησίν, ἀφίενται, ἃς ὁμοίως ἐκείνοις ἐπετελοῦμεν πρὶν ἢ πιστεῦσαι. εἰκότως οὖν ἀντέθηκε τὰ ἐπιφερόμενα· διὸ ἐν τῷ κατοικητηρίῳ ἡμῶν ἀληθῶς ὁ θεὸς κατοικεῖ ἐν ἡμῖν. πῶς; ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς.","english":"It is said, \"Ask, and it will be given to you, who are able to choose the best things from yourselves.\" But how we say that the devil's energies and the unclean spirits are sown into the soul of the sinner, I need not set forth many words, having as witness the apostolic Barnabas (who was one of the Seventy and a fellow worker of Paul) speaking somewhat as follows word for word: \"Before we believed in God, the dwelling-place of our heart was corrupt and weak, truly a temple built by hand; for it was full of idolatry and was a house of demons, because we did everything that was contrary to God.\" Therefore he says that sinners perform the energies corresponding to the demons, but he does not say that the spirits themselves dwell in the soul of the unbeliever. For this reason he also adds: \"Take heed, that the temple of the Lord may be built gloriously. How? Learn: having received the remission of sins and having hoped in the name, let us become new, being created anew from the beginning.\" For it is not the demons that are driven away from us, but the sins, he says, are remitted, which we performed similarly to them before believing. Naturally, therefore, he has set in opposition what follows: \"Hence in our dwelling-place truly God dwells in us. How? His word of faith, his calling of promise, the wisdom of the ordinances, the commandments of the teaching.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἰτεῖσθε γὰρ καὶ δοθήσεται","severity":"info","text":"Clement adapts a dominical saying (cf. John 16:24) but rephrases it to emphasize the hearers' capacity to choose the best.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνεργείας","severity":"info","text":"The Greek term 'energeias' (energies) denotes active operations or effects, not the demons themselves. Clement distinguishes between demonic activities and the spirits, a key point in his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβαν","severity":"info","text":"Clement cites the 'apostolic Barnabas', identifying him as one of the Seventy and a collaborator of Paul. This refers to the Epistle of Barnabas, a late first- or early second-century work, which Clement treats as authoritative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ γὰρ οἱ δαίμονες ἡμῶν ἀπελαύνονται, ἀλλ' αἱ ἁμαρτίαι","severity":"info","text":"Clement clarifies the Barnabas quotation: the demons are not expelled, but sins are remitted. This chiastic structure contrasts the removal of sins with the continued presence of demons, reinforcing his anthropological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας","severity":"info","text":"Clement's list of divine attributes (word of faith, calling of promise, wisdom of ordinances, commandments of teaching) reflects a catechetical or liturgical pattern, possibly echoing early Christian baptismal instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὧδέ πως λέγοντα","severity":"caution","text":"Clement introduces the Barnabas quotation with 'speaking somewhat as follows', indicating a paraphrase or selective citation. The exact wording of the Epistle of Barnabas may differ; readers should compare the source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἰτεῖσθε γὰρ καὶ δοθήσεται' may be a loose citation of a known saying; its exact source is not specified.","Clement's use of 'ἐνεργείας' could be interpreted as either 'operations' or 'influences'; the translation 'energies' is adopted."],"confidence":"high","notes":[]},{"i":211,"ref":"p211","source":"οἶδα ἐγὼ αἱρέσει τινὶ ἐντυχών, καὶ ὁ ταύτης προϊστάμενος διὰ τῆς χρήσεως ἔφασκεν τῆς ἡδονῆς ἡδονῇ μάχεσθαι, αὐτομολῶν πρὸς ἡδονὴν διὰ προσποιητοῦ μάχης ὁ γενναῖος οὗτος γνωστικός (ἔφασκε γὰρ δὴ αὑτὸν καὶ γνωστικὸν εἶναι), ἐπεὶ οὐδὲ μέγα ἔλεγεν τὸ ἀπέχεσθαι ἡδονῆς μὴ πεπειραμένον, ἐν αὐτῇ δὲ γενόμενον μὴ κρα2.20.118.1 τεῖσθαι, ὅθεν γυμνάζεσθαι δι' αὐτῆς ἐν αὐτῇ. ἐλάνθανεν δὲ ἑαυτὸν κατασοφιζόμενος ὁ ἄθλιος τῇ φιληδόνῳ τέχνῃ. ταύτῃ δηλονότι τῇ δόξῃ καὶ Ἀρίστιππος ὁ Κυρηναῖος προσέβαλλεν τοῦ τὴν ἀλήθειαν αὐχοῦντος σοφιστοῦ. ὀνειδιζόμενος γοῦν ἐπὶ τῷ συνεχῶς ὁμιλεῖν τῇ ἑταίρᾳ τῇ Κορινθίᾳ, ἔχω γὰρ ἔλεγεν Λαΐδα καὶ οὐκ ἔχομαι ὑπ' αὐτῆς. τοιοῦτοι δὲ καὶ οἱ φάσκοντες ἑαυτοὺς Νικολάῳ ἕπεσθαι, ἀπομνημόνευμά τι τἀνδρὸς φέροντες ἐκ παρατροπῆς τὸ δεῖν πα2.20.118.4 ραχρῆσθαι τῇ σαρκί. ἀλλ' ὁ μὲν γενναῖος κολούειν δεῖν ἐδήλου τάς τε ἡδονὰς τάς τε ἐπιθυμίας καὶ τῇ ἀσκήσει ταύτῃ καταμαραίνειν τὰς τῆς σαρκὸς ὁρμάς τε καὶ ἐπιθέσεις. οἳ δὲ εἰς ἡδονὴν τράγων δίκην ἐκχυθέντες, οἷον ἐφυβρίζοντες τῷ σώματι, καθηδυπαθοῦσιν, οὐκ εἰδότες ὅτι τὸ μὲν ῥακοῦται φύσει ῥευστὸν ὄν, ἡ ψυχὴ δὲ αὐτῶν ἐν βορβόρῳ κακίας κατορώρυκται, δόγμα ἡδονῆς αὐτῆς, οὐχὶ δὲ ἀνδρὸς ἀποστο2.20.118.6 λικοῦ μεταδιωκόντων. τίνι γὰρ οὗτοι Σαρδαναπάλλου διαφέρουσιν; οὗ τὸν βίον δηλοῖ τὸ ἐπίγραμμα· ταῦτ' ἔχω ὅσσ' ἔφαγον καὶ ἐφύβρισα καὶ μετ' ἔρωτος τέρπν' ἔπαθον, τὰ δὲ πολλὰ καὶ ὄλβια κεῖνα λέλειπται. καὶ γὰρ ἐγὼ σποδός εἰμι, Νίνου μεγάλης βασιλεύσας.","english":"I have encountered a certain heresy, and its leader claimed, through the use of pleasure, to fight pleasure with pleasure, deserting to pleasure under the pretense of battle—this noble Gnostic (for he claimed to be a Gnostic himself), since he said it was no great thing to abstain from pleasure without having experienced it, but to be in it and not be mastered, and therefore to train through it and in it. The wretch did not realize that he was deceiving himself with his pleasure-loving art. It was evidently to this opinion that Aristippus of Cyrene attached himself, against the sophist who boasted of the truth. At any rate, when reproached for constantly consorting with the courtesan Lais of Corinth, he said, \"I have Lais, and am not had by her.\" Such also are those who claim to follow Nicolaus, bearing a saying of the man, perverted from its meaning, that one must abuse the flesh. But the noble man meant that one must cut short pleasures and desires, and by this exercise wither the impulses and attacks of the flesh. But they, poured out into pleasure like goats, as if insulting the body, live in luxury, not knowing that the body is naturally worn away as it is fluid, while their soul is buried in the mire of vice, pursuing the doctrine of pleasure itself, not that of an apostolic man. For how do these differ from Sardanapalus? His life is shown by the epitaph: \"These I have: what I ate, what I wantonly enjoyed, and what I experienced with love's delight; but those many and wealthy things are left behind. For I am dust, who reigned over great Ninus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀρίστιππος ὁ Κυρηναῖος","severity":"info","text":"Aristippus of Cyrene, founder of the Cyrenaic school, advocated hedonism but with self-control. Clement uses him as a parallel to the heretical misuse of pleasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λαΐδα","severity":"info","text":"Lais of Corinth was a famous courtesan. Aristippus’s remark 'I have Lais, and am not had by her' illustrates his claim to mastery over pleasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Νικολάῳ","severity":"info","text":"Nicolaus is likely the Nicolaitans, a sect mentioned in Revelation 2:6, accused of licentiousness. Clement distinguishes their teaching from the apostolic Nicolaus (if identified with Nicolas of Antioch).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαρδαναπάλλου","severity":"info","text":"Sardanapalus, a legendary Assyrian king, was a byword for decadence. The epitaph quoted by Clement is a traditional Greek version of his supposed inscription.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Clement uses 'Gnostic' here ironically of a heretical leader who claims the title. For Clement, the true Gnostic is the ideal Christian philosopher, not a pleasure-seeker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts heretical misuse of pleasure with the true ascetic practice of 'cutting short' desires, a key theme in Clement’s moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'certain heresy' and its leader is not specified; Clement may be refuting a contemporary Gnostic group.","The relation of the Nicolaitans to the historical Nicolaus (one of the Seven in Acts 6) is debated; Clement implies a perversion of the original teaching."],"confidence":"high","notes":[]},{"i":212,"ref":"p212","source":"καθόλου γὰρ οὐκ ἀναγκαῖον τὸ τῆς ἡδονῆς πάθος, ἐπακολούθημα δὲ χρείαις τισὶ φυσικαῖς, πείνῃ, δίψει, ῥίγει, γάμῳ. εἰ γοῦν ταύτης δίχα πιεῖν οἷόν τε ἦν ἢ τροφὴν προσίεσθαι ἢ παιδοποιεῖν, ἐδείχθη ἂν οὐδεμία ἑτέρα χρεία ταύτης. οὔτε\n\nγὰρ ἐνέργεια οὔτε διάθεσις οὐδὲ μὴν μέρος τι ἡμέτερον ἡ ἡδονή, ἀλλ' ὑπουργίας ἕνεκα παρῆλθεν εἰς τὸν βίον, ὥσπερ τοὺς ἅλας φασὶ τῆς παραπέψεως τῆς τροφῆς χάριν. ἣ δὲ ἀφηνιάσασα καὶ τοῦ οἴκου κατακρατήσασα πρώτην ἐπιθυμίαν γεννᾷ, ἔφεσιν καὶ ὄρεξιν οὖσαν ἄλογον τοῦ κεχαρισμένου αὐτῇ, ἣ καὶ τὸν Ἐπίκουρον τέλος εἶναι τοῦ φιλοσόφου ἀνέπεισε θέσθαι τὴν ἡδονήν. θειάζει γοῦν σαρκὸς εὐσταθὲς κατάστημα καὶ τὸ περὶ ταύτης πιστὸν ἔλπισμα. τί γὰρ ἕτερον ἡ τρυφὴ ἢ φιλήδονος λιχνεία καὶ πλεονασμὸς περίεργος πρὸς ἡδυπάθειαν ἀνειμένων; ἐμφαντικῶς ὁ Διογένης ἔν τινι τραγῳδίᾳ γράφει· οἱ τῆς ἀνάνδρου καὶ διεσκατωμένης τρυφῆς ὑφ' ἡδοναῖσι σαχθέντες κέαρ πονεῖν θέλοντες οὐδὲ βαιά, καὶ τὰ ἐπὶ τούτοις ὅσα αἰσχρῶς μὲν εἴρηται, ἐπαξίως δὲ τῶν φιληδόνων. Διό μοι δοκεῖ ὁ θεῖος νόμος ἀναγκαίως τὸν φόβον ἐπαρτᾶν, ἵν' εὐλαβείᾳ καὶ προσοχῇ τὴν ἀμεριμνίαν ὁ φιλόσοφος κτήσηταί τε καὶ τηρήσῃ, ἀδιάπτωτός τε καὶ ἀναμάρτητος ἐν πᾶσι διαμένων. οὐ γὰρ ἄλλως. εἰρήνη καὶ ἐλευθερία περιγίνεται ἢ διὰ τῆς ἀπαύστου καὶ ἀναπαυδήτου πρὸς τὰς τῶν παθῶν ἡμῶν ἀντιμαχήσεις *.","english":"For in general the passion of pleasure is not necessary, but is a consequence of certain natural needs—hunger, thirst, cold, marriage. If, for instance, it were possible to drink or take food or produce children without this, no other need for it would be shown. For pleasure is neither an activity nor a disposition nor any part of us, but came into life for the sake of service, just as they say salt is for the seasoning of food. But it, having become rebellious and taken control of the household, first generates desire—an irrational longing and appetite for what gratifies it—which also persuaded Epicurus to set up pleasure as the end of the philosopher. Indeed, he deifies the stable condition of the flesh and the confident expectation concerning it. For what else is luxury but pleasure-loving gluttony and excessive curiosity given over to voluptuousness? Diogenes writes vividly in some tragedy: \"Those who, stuffed under pleasures with the heart of unmanly and darkened luxury, wish to labor not even a little,\" and the things that follow, which are shamefully spoken but worthy of the pleasure-lovers. Therefore it seems to me that the divine law necessarily suspends fear, so that the philosopher may acquire and preserve freedom from care through caution and attention, remaining unerring and sinless in all things. For it is not otherwise that peace and freedom are attained except through the unceasing and unremitting struggle against our passions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ δὲ ἀφηνιάσασα καὶ τοῦ οἴκου κατακρατήσασα","severity":"info","text":"Clement personifies pleasure as a rebellious household servant who seizes control, a metaphor for the Stoic idea that passions, once allowed, dominate reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡδονή","severity":"info","text":"Pleasure (ἡδονή) is defined here as a mere byproduct of natural needs, not an activity or disposition—a Stoicizing move against Epicurean ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπίκουρον","severity":"info","text":"Clement attacks Epicurus, who made pleasure the telos; the phrase 'stable condition of the flesh' echoes Epicurean katastematic pleasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Διογένης","severity":"info","text":"Clement cites a tragic fragment attributed to Diogenes (likely the Cynic), reinforcing the critique of luxury as unmanly and slothful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διό μοι δοκεῖ","severity":"info","text":"This phrase marks a turn from philosophical critique to a positive argument: divine law uses fear to help the philosopher attain peace through struggle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀδιάπτωτός τε καὶ ἀναμάρτητος","severity":"info","text":"Clement's ideal of the sinless philosopher anticipates later Christian ascetic ideals, though here framed in Stoic terms of apatheia.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna marked by an asterisk at the end; the final clause may be incomplete. The identity of 'Diogenes' (the Cynic or another) is not certain, but the Cynic is most likely given the context."],"confidence":"high","notes":[]},{"i":213,"ref":"p213","source":"οὗτοι γὰρ οἱ ἀνταγωνισταὶ παχεῖς καὶ Ὀλυμπικοὶ σφηκῶν ὡς εἰπεῖν εἰσι δριμύτεροι, καὶ μάλιστα ἡ ἡδονή, οὐ μόνον μεθ' ἡμέραν, ἀλλὰ καὶ νύκτωρ ἐν αὐτοῖς τοῖς ἐνυπνίοις μετὰ γοητείας δελεαστικῶς ἐπιβου2.20.120.4 λεύουσα καὶ δάκνουσα. πῶς οὖν ἔτι δίκαιοι κατατρέχειν τοῦ νόμου Ἕλληνες, φόβῳ καὶ αὐτοὶ τὴν ἡδονὴν δουλοῦσθαι διδάσκοντες; ὁ γοῦν Σωκράτης φυλάσσεσθαι κελεύει τὰ ἀναπείθοντα μὴ πεινῶντας ἐσθίειν καὶ μὴ διψῶντας πίνειν καὶ τὰ βλέμματα καὶ τὰ φιλήματα τῶν καλῶν ὡς χαλεπώτερον σκορπίων καὶ φαλαγγίων ἰὸν ἐνιέναι πεφυκότα. καὶ Ἀντισθένης δὲ μανῆναι μᾶλλον ἢ ἡσθῆναι αἱρεῖται, ὅ τε Θηβαῖος Κράτης τῶν δὲ (φησὶ) κράτει ψυχῆς ἤθει ἀγαλλομένη· οὔθ' ὑπὸ χρυσείων δουλουμένη οὔθ' ὑπ' ἐρώτων τηξιπόθων, οὐδ' εἴ τι συνέμπορόν ἐστι φίλυβρι. καὶ τὸ ὅλον ἐπιλέγει· ἡδονῇ ἀνδραποδώδει ἀδούλωτοι καὶ ἄκναπτοι ἀθάνατον βασιλείαν ἐλευθερίαν τ' ἀγαπῶσιν. οὗτος ἐν ἄλλοις εὐθυρρημόνως γράφει τῆς εἰς τὰ ἀφροδίσια ἀκατασχέτου ὁρμῆς κατάπλασμα εἶναι λιμόν, εἰ δὲ μή, βρόχον. Ζήνωνι δὲ τῷ Στωϊκῷ τὴν διδασκαλίαν μαρτυροῦσι καίτοι διασύροντες οἱ κωμικοὶ ὧδέ πως· φιλοσοφίαν καινὴν γὰρ οὗτος φιλοσοφεῖ· πεινῆν διδάσκει καὶ μαθητὰς λαμβάνει· εἷς ἄρτος, ὄψον ἰσχάς, ἐπιπιεῖν ὕδωρ. Πάντες δὴ οὗτοι οὐκ αἰσχύνονται σαφῶς ὁμολογεῖν τὴν ἐκ τῆς εὐλαβείας ὠφέλειαν·","english":"For these opponents are thick and, as it were, more stinging than Olympic wasps, and especially pleasure, not only by day but also by night, in dreams themselves, with sorcery, enticingly plotting and biting. How then are the Greeks still just in running down the law, when they themselves teach that pleasure is to be enslaved through fear? At any rate, Socrates bids us beware of things that persuade us to eat when not hungry and drink when not thirsty, and of the glances and kisses of the beautiful, as being more dangerous than scorpions and spiders, naturally injecting their venom. And Antisthenes chooses to be mad rather than to feel pleasure; and the Theban Crates says, \"But master these things with a soul exulting in character, neither enslaved by gold nor by melting desires, nor if anything is a companion to insolence.\" And he adds in summary: \"Slavish to pleasure, unenslaved and unshaken, they love an immortal kingdom and freedom.\" This same writer elsewhere writes plainly that hunger is a plaster for the unrestrained impulse toward sexual acts, and if not, a noose. And the comic poets, though mocking, bear witness to Zeno the Stoic's teaching in some such way: \"For he philosophizes a new philosophy; he teaches hunger and takes pupils: one loaf, dried figs as relish, water to drink.\" All these then are not ashamed to confess clearly the benefit derived from caution.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"σφηκῶν ὡς εἰπεῖν εἰσι δριμύτεροι","severity":"info","text":"The phrase 'more stinging than Olympic wasps' likely alludes to a proverbial expression for aggressive opponents, possibly from athletic or comic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωκράτης φυλάσσεσθαι κελεύει","severity":"info","text":"Clement attributes to Socrates a warning against eating when not hungry and drinking when not thirsty, a theme also found in Xenophon's Memorabilia (1.3.6-7).","cites":[],"named_sources":["Xenophon c. 430-354 BCE"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνδραποδώδει","severity":"info","text":"The term 'ἀνδραποδώδει' (slavish) is a hapax legomenon in Clement, derived from 'ἀνδράποδον' (captive slave), emphasizing the debasing nature of pleasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ζήνωνι δὲ τῷ Στωϊκῷ","severity":"info","text":"Clement cites comic poets mocking Zeno's ascetic teaching, reflecting a broader reception of Stoic philosophy in Athenian comedy, possibly from the 3rd century BCE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάντες δὴ οὗτοι","severity":"info","text":"The concluding sentence 'All these then are not ashamed...' serves as a rhetorical summation, tying the Greek philosophers' ascetic advice to Clement's argument for Christian law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατάπλασμα","severity":"caution","text":"The word 'κατάπλασμα' (plaster) is ambiguous: it may mean a remedy or a cosmetic covering. The translation 'plaster' is adopted, but the sense could be 'poultice' or 'disguise'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σφηκῶν ὡς εἰπεῖν εἰσι δριμύτεροι' may be a lost proverb; its exact referent is unclear. The term 'κατάπλασμα' could mean either a medicinal plaster or a cosmetic, affecting the interpretation of Crates' saying."],"confidence":"high","notes":[]},{"i":214,"ref":"p214","source":"ἡ δὲ ἀληθὴς καὶ οὐκ ἄλογος σοφία οὐ λόγοις ψιλοῖς καὶ θεσπίσμασι πεποιθυῖα, ἀλλὰ σκεπαστηρίοις ἀτρώτοις καὶ ἀμυντηρίοις δραστικοῖς, ταῖς θείαις ἐντολαῖς, ** συγγυμνασίᾳ τε καὶ συνασκήσει μελετῶσα, δύναμιν θείαν κατὰ τὸ ἐμπνεόμενον μέρος αὐτῆς ὑπὸ τοῦ λόγου λαμβάνει. ἤδη γοῦν καὶ τοῦ ποιητικοῦ Διὸς τὴν αἰγίδα γράφουσι δεινήν, ἣν πέρι μὲν πάντῃ φόβος ἐστεφάνωται, ἐν δ' Ἔρις, ἐν δ' Ἀλκή, ἐν δὲ κρυόεσσα Ἰωκή· ἐν δέ τε Γοργείη κεφαλὴ δεινοῖο πελώρου, δεινή τε σμερδνή τε, Διὸς τέρας αἰγιόχοιο. τοῖς δὲ τὸ σωτήριον διορᾶν ὀρθῶς δυναμένοις οὐκ οἶδα εἴ τι φίλτερον φανήσεται τῆς τε σεμνότητος τοῦ νόμου καὶ τῆς θυγατρὸς αὐτοῦ εὐλαβείας. ἀλλὰ γὰρ ὅταν ὑπέρτονον ᾄδειν λέγηται, ὥσπερ καὶ ὁ κύριος ἐπί τινας, ἵνα μή τινες τῶν ζηλούντων αὐτὸν ἔκτονον καὶ ἀπόχορδον ᾄσωσιν, οὕτως ἀκούω, οὐχ ὡς ὑπέρτονον, ἀλλὰ τοῖς μὴ βουλομένοις ἀναλαβεῖν τὸν θεῖον ζυγόν, τούτοις ὑπέρτονον· τοῖς γὰρ ἀτόνοις καὶ ἀσθενικοῖς τὸ μέτριον ὑπέρτονον δοκεῖ, καὶ τοῖς ἀδίκοις ἀκροδίκαιον τὸ ἐπιβάλλον. ὅσους γὰρ διὰ τὸ φιλικῶς πρὸς ἁμαρτίας ἔχειν ἡ συγγνώμη παρεισέρχεται, οὗτοι τὴν ἀλήθειαν ἀπήνειαν ὑπολαμβάνουσιν καὶ τὴν αὐστηρίαν ἀποτομίαν, καὶ ἀνηλεῆ τὸν μὴ συνα2.20.124.1 μαρτάνοντα μηδὲ συγκατασπώμενον. εὖ γοῦν ἡ τραχῳδία ἐπὶ τοῦ Ἅιδου γράφει· πρὸς δ' οἷον ἥξεις δαίμονα ὡς ἔρωτα, † ὃς οὔτε τοὐπιεικὲς οὔτε τὴν χάριν ᾔδει,","english":"But true and not irrational wisdom, trusting not in bare words and oracles, but in invulnerable defenses and effective means of protection—the divine commandments—and practicing through joint training and exercise, receives divine power according to the part of it that is inspired by the Word. Indeed, even the poets depict the aegis of Zeus as terrible, crowned all around with Fear, and in it Strife, in it Valor, in it chilling Pursuit, and the Gorgon head of the dread monster, terrible and grim, the portent of aegis-bearing Zeus. To those able to see correctly what is salvific, I do not know if anything will appear more dear than the solemnity of the law and its daughter, reverence. But when it is said that he sings a strain too high-pitched, just as the Lord also did to some, so that some of those who emulate him might not sing a strain that is slack and out of tune, I understand it not as too high-pitched, but as too high-pitched for those unwilling to take up the divine yoke; for to the slack and weak, the moderate seems too high-pitched, and to the unjust, the just measure seems too strict. For all those to whom leniency insinuates itself because they are kindly disposed toward sins, they consider truth harshness, severity harshness, and the one who does not sin along with them nor sink down with them as pitiless. Well, then, tragedy writes of Hades: \"To what sort of daimon you will come, as to a love, who knew neither fairness nor grace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συγγυμνασίᾳ τε καὶ συνασκήσει","severity":"info","text":"The pairing of συγγυμνασία and συνασκησις (joint training and exercise) reflects Clement's adaptation of ascetic terminology from philosophical and athletic contexts to Christian spiritual discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰγίδα","severity":"info","text":"Clement quotes a Homeric description of Zeus's aegis (Iliad 5.738-742) to illustrate how even pagan poetry can symbolize divine protection, a common apologetic strategy in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριος ἐπί τινας","severity":"info","text":"The reference to the Lord singing a strain too high-pitched likely alludes to Jesus' teaching on taking up the yoke (cf. Matthew 11:29-30, Mark 10:21), though the exact scriptural echo is not verbatim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῆς τε σεμνότητος τοῦ νόμου καὶ τῆς θυγατρὸς αὐτοῦ εὐλαβείας","severity":"info","text":"Clement personifies the law and its daughter reverence, a rhetorical figure that parallels Philo's allegorical treatment of the law and virtues (e.g., De Specialibus Legibus).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τραχῳδία ἐπὶ τοῦ Ἅιδου γράφει","severity":"info","text":"The fragment from tragedy about Hades is unattributed; it may be from a lost play of Euripides or Aeschylus, reflecting Clement's use of classical literature to reinforce Christian moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ὃς οὔτε τοὐπιεικὲς οὔτε τὴν χάριν ᾔδει","severity":"caution","text":"The obelus in the Greek indicates a textual crux; the reading is uncertain, and the English translation follows a plausible reconstruction, but the original tragic line may differ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the tragic source for the Hades fragment is unknown; the obelus marks a likely corruption or variant in the manuscript tradition."],"confidence":"high","notes":[]},{"i":215,"ref":"p215","source":"μόνον δ' ἔστεργε τὴν ἁπλῶς δίκην. καὶ γὰρ εἰ μηδέπω ποιεῖν τὰ ἡμῖν προσταττόμενα ὑπὸ τοῦ νόμου οἷοί τέ ἐσμεν, ἀλλά τοι συνορῶντες, ὡς ὑποδείγματα ἡμῖν ἔκκειται κάλλιστα ἐν αὐτῷ, τρέφειν καὶ αὔξειν τὸν ἔρωτα τῆς ἐλευθερίας δυνάμεθα· καὶ τῇδε ὠφελοίμεθ' ἄν, κατὰ δύναμιν προθυμότερον τὰ μὲν προκαλούμενοι, τὰ δὲ μιμούμενοι, τὰ δὲ καὶ δυσωπούμενοι. οὐδὲ γὰρ οἱ παλαιοὶ δίκαιοι κατὰ νόμον βιώσαντες ἀπὸ δρυὸς ἦσαν παλαιφάτου οὐδ' ἀπὸ πέτρης. τῷ γοῦν βουληθῆναι γνησίως φιλοσοφεῖν ὅλους αὑτοὺς φέροντες ἀνέθεσαν τῷ θεῷ καὶ εἰς πίστιν ἐλογίσθησαν. Καλῶς ὁ Ζήνων ἐπὶ τῶν Ἰνδῶν ἔλεγεν ἕνα Ἰνδὸν παροπτώμε2.20.125.2 νον ἐθέλειν ἂν ἰδεῖν ἢ πάσας τὰς περὶ πόνου ἀποδείξεις μαθεῖν. ἡμῖν δὲ ἄφθονοι μαρτύρων πηγαὶ ἑκάστης ἡμέρας ἐν ὀφθαλμοῖς ἡμῶν θεωρούμεναι παροπτωμένων ἀνασκινδυλευομένων τὰς κεφαλὰς ἀπο2.20.125.3 τεμνομένων. τούτους πάντας ὁ παρὰ τοῦ νόμου φόβος εἰς Χριστὸν παιδαγωγήσας συνήσκησε τὸ εὐλαβὲς καὶ δι' αἱμάτων ἐνδείκνυσθαι. ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ. τίνας τούτους; τοὺς ἡδονῆς κρείττονας, τοὺς τῶν παθῶν διαφέροντας, τοὺς ἕκαστον ὧν πράσσουσιν ἐπισταμένους, τοὺς γνωστικούς, τοὺς τοῦ κόσμου μείζονας. καὶ πάλιν ἐγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες τίσι λέγει ὁ κύριος; τοῖς παραιτουμένοις ὡς οἷόν τε πᾶν τὸ ἀνθρώπινον. καὶ ὁ ἀπόστολος λέγει· ὑμεῖς γὰρ οὐκέτι ἐστὲ ἐν σαρκί, ἀλλ' ἐν πνεύματι. καὶ πάλιν λέγει· ἐν σαρκὶ ὄντες οὐ κατὰ σάρκα στρατευόμεθα· σὰρξ γὰρ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύνανται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ·","english":"It loved only simple justice. For even if we are not yet able to do what is commanded us by the law, yet by perceiving that the finest examples are set before us in it, we can nourish and increase the desire for freedom; and we would thus be benefited, according to our ability, by being more eagerly provoked, imitating, and also shamed. For the ancient righteous who lived according to the law were not from an ancient oak nor from a stone. At any rate, by genuinely willing to philosophize, they offered their whole selves to God and were counted as faithful. Zeno rightly said of the Indians that he would rather see one Indian roasted than learn all the proofs about pain. But for us, there are abundant springs of martyrs daily seen before our eyes, of those who are roasted, racked, beheaded. All these, the fear derived from the law, having educated them for Christ, trained them to display reverence even through blood. God stood in the assembly of gods, and in the midst he will judge the gods. Who are these? Those superior to pleasure, those who overcome the passions, those who are aware of each thing they do, the gnostics, those greater than the world. And again I said, \"You are gods and sons of the Most High\"—to whom does the Lord say this? To those who renounce everything human as far as possible. And the apostle says: \"For you are no longer in the flesh, but in spirit.\" And again he says: \"Being in the flesh, we do not serve according to the flesh; for flesh and blood cannot inherit the kingdom of God, nor can corruption inherit incorruption.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μόνον δ' ἔστεργε τὴν ἁπλῶς δίκην","severity":"info","text":"The subject of 'loved' is ambiguous; likely the law or divine wisdom from the preceding passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲ γὰρ οἱ παλαιοὶ δίκαιοι κατὰ νόμον βιώσαντες ἀπὸ δρυὸς ἦσαν παλαιφάτου οὐδ' ἀπὸ πέτρης","severity":"info","text":"Echoes Homer, Odyssey 19.163, where the phrase 'from an oak or a stone' denotes primitive origins.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Homer"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καλῶς ὁ Ζήνων ἐπὶ τῶν Ἰνδῶν ἔλεγεν","severity":"info","text":"Clement cites Zeno of Citium, the Stoic founder, on Indian asceticism; the anecdote is otherwise unattested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν, ἐν μέσῳ δὲ θεοὺς διακρινεῖ","severity":"info","text":"Likely a paraphrase of Psalm 82:1 (LXX 81:1), 'God stands in the assembly of gods,' but the wording is adapted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς γὰρ οὐκέτι ἐστὲ ἐν σαρκί, ἀλλ' ἐν πνεύματι","severity":"info","text":"Not a direct New Testament quotation; Clement may be paraphrasing Paul's thought (cf. 1 Cor 3:1-4, Gal 5:25).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὰρξ γὰρ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύνανται","severity":"info","text":"Echoes 1 Corinthians 15:50, but the phrasing is Clement's own; 'flesh and blood' is a Pauline idiom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'μόνον δ' ἔστεργε' is unclear; likely the law or divine wisdom from the prior context.","The source of the quotation 'ὁ θεὸς ἔστη ἐν συναγωγῇ θεῶν' is uncertain; it may be a loose citation of Psalm 82:1 or a lost text.","The apostle's words 'ὑμεῖς γὰρ οὐκέτι ἐστὲ ἐν σαρκί' are not verbatim from any known Pauline letter; Clement may be paraphrasing."],"confidence":"medium","notes":[]},{"i":216,"ref":"p216","source":"ἰδοὺ δὲ ὡς ἄνθρωποι ἀποθνῄσκετε διελέγχον ἡμᾶς τὸ πνεῦμα εἴρηκεν. χρὴ τοίνυν συνασκεῖν αὑτοὺς εἰς εὐλάβειαν τῶν ὑποπιπτόντων τοῖς πάθεσι, φυγαδεύοντας κατὰ τοὺς ὄντως φιλοσόφους τὰ πασχητιῶντα τῶν βρωμάτων καὶ τὴν παρὰ τὴν κοίτην ἔκλυτον ἄνεσιν καὶ τὴν τρυφὴν καὶ τὰ εἰς τρυφὴν πάθη, ** ἄλλοις εἶναι ἆθλον βαρύ, ἡμῖν δὲ οὐκέτι· δῶρον γὰρ τοῦ θεοῦ σωφροσύνη τὸ μέγιστον. αὐτὸς γὰρ εἴρηκεν, οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλείπω, ἄξιον κρίνας διὰ τὴν γνησίαν αἵρεσιν. οὕτω τοίνυν ἡμᾶς εὐλαβῶς προσιέναι πειρωμένους ἐκδέξεται ὁ χρηστὸς τοῦ κυρίου ζυγός, ἐκ πίστεως εἰς πίστιν ἑνὸς ἡνιόχου κατὰ προκοπὴν ἐλαύνοντος ἕκαστον ἡμῶν εἰς σωτηρίαν, ὅπως ὁ προσήκων τῆς εὐδαιμονίας περι2.20.126.4 γένηται καρπός. γίνεται δὲ ἡ ἄσκησις κατὰ τὸν Κῷον Ἱπποκράτην οὐ μόνον τοῦ σώματος, ἀλλὰ καὶ τῆς ψυχῆς ὑγιείης ἀοκνίη πόνων, ἀκορίη τροφῆς. Ἐπίκουρος δέ, ἐν τῷ μὴ πεινῆν μηδὲ διψῆν μηδὲ ῥιγοῦν τὴν εὐδαιμονίαν τιθέμενος τὴν ἰσόθεον, ἐπεφώνησε φωνὴν ἀσεβῶς εἰπών, ἐν τούτοις κἂν Διὶ πατρὶ μάχεσθαι, ὥσπερ ὑῶν σκατοφάγων καὶ οὐχὶ τῶν λογικῶν καὶ φιλοσόφων τὴν μακαρίαν νίκην δογματίζων. τῶν γὰρ ἀπὸ τῆς ἡδονῆς ἀρχομένων * τούς τε Κυρηναϊκοὺς εἶναι καὶ τὸν Ἐπίκουρον· τούτους γὰρ τέλος εἶναι λέγειν διαρρήδην τὸ ἡδέως ζῆν, τέλειον δὲ ἀγαθὸν μόνον τὴν ἡδονήν. ὁ δὲ Ἐπίκουρος καὶ τὴν τῆς ἀλγηδόνος ὑπεξαίρεσιν ἡδονὴν εἶναι λέγει· αἱρετὸν δὲ εἶναί φησιν ὃ πρῶτον ἐξ ἑαυτοῦ ἐφ' ἑαυτὸ ἐπισπᾶται πάντως δηλον2.21.127.3 ότι ἐν κινήσει ὑπάρχον.","english":"Behold, how you die as men, the Spirit has said, convicting us. Therefore, we must train ourselves in caution regarding things that fall under the passions, banishing, as true philosophers do, the lustful foods, the dissolute relaxation in bed, luxury, and the passions for luxury. ** For others it is a heavy burden, but for us no longer; for self-control is the greatest gift of God. For He Himself has said, \"I will not abandon you nor forsake you,\" having judged you worthy because of your genuine choice. Thus, then, when we try to approach reverently, the kindly yoke of the Lord will receive us, driving each of us from faith to faith under one charioteer, according to progress, toward salvation, so that the fitting fruit of happiness may be produced. Training, according to Hippocrates of Cos, is not only of the body but also of the soul: \"unweariedness in labors, insatiability in food.\" But Epicurus, placing happiness, which is equal to that of the gods, in not being hungry, not being thirsty, and not being cold, uttered an impious cry, saying that in these things he would even fight with father Zeus, thus dogmatizing the blessed victory of dung-eating swine and not of rational and philosophical men. For those who begin from pleasure include the Cyrenaics and Epicurus; for they explicitly say that the end is to live pleasantly, and that the only perfect good is pleasure. And Epicurus says that the removal of pain is also pleasure; and he says that what is choiceworthy is that which first from itself draws everything to itself, clearly being in motion.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ δὲ ὡς ἄνθρωποι ἀποθνῄσκετε διελέγχον ἡμᾶς τὸ πνεῦμα εἴρηκεν","severity":"info","text":"Clement attributes a saying to 'the Spirit' that is not a direct biblical quotation but echoes prophetic reproach (cf. Rom 8:38-39 on human mortality). The phrase may be a loose citation or a paraenetic invention.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνησίαν αἵρεσιν","severity":"info","text":"γνησίαν αἵρεσιν ('genuine choice' or 'legitimate school') plays on αἵρεσις as both 'choice' and 'philosophical school'. Clement contrasts Christian orthodoxy with heretical or Epicurean positions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κῷον Ἱπποκράτην","severity":"info","text":"Clement cites Hippocrates of Cos (5th–4th c. BCE) for the definition of training as 'unweariedness in labors, insatiability in food'. This is a paraphrase of Hippocratic regimen, not a verbatim quote from the Corpus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπίκουρος","severity":"info","text":"Clement attacks Epicurus' equation of happiness with absence of pain (ἀπονία) and the claim to rival Zeus. The phrase 'dung-eating swine' (ὑῶν σκατοφάγων) is a polemical trope common in anti-Epicurean rhetoric.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"**","severity":"info","text":"The double asterisk marks a lacuna in the Greek text. The English draft supplies a conjectural transition ('For others it is a heavy burden'), but the original is missing. The sense likely contrasts ascetic discipline for Christians with its difficulty for others.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκ πίστεως εἰς πίστιν ἑνὸς ἡνιόχου","severity":"info","text":"The image of a single charioteer (ἡνίοχος) driving each soul from faith to faith recalls Plato's Phaedrus (charioteer of the soul) and Christian appropriation of the soul's ascent. Clement merges Platonic allegory with Pauline progression (cf. Rom 1:17).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna marked by ** leaves the transition between 'passions for luxury' and 'for others it is a heavy burden' uncertain; the English draft supplies a conjectural clause.","The phrase 'οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλείπω' is not a known biblical verse; it may be a free adaptation of a promise formula (cf. Deut 31:6) or a lost source."],"confidence":"high","notes":[]},{"i":217,"ref":"p217","source":"Δεινόμαχος δὲ καὶ Καλλιφῶν τέλος εἶναι ἔφασαν πᾶν τὸ καθ' αὑτὸν ποιεῖν ἕνεκα τοῦ ἐπιτυγχάνειν ἡδονῆς καὶ τυγχάνειν, ὅ τε Ἱερώνυμος ὁ Περιπατητικὸς τέλος μὲν εἶναι τὸ ἀοχλήτως ζῆν, τελικὸν δὲ ἀγαθὸν μόνον τὴν εὐδαιμονίαν. καὶ Διόδωρος ὁμοίως ἀπὸ τῆς αὐτῆς αἱρέσεως γενόμενος τέλος ἀποφαίνεται τὸ ἀοχλήτως καὶ καλῶς ζῆν. Ἐπίκουρος μὲν οὖν καὶ οἱ Κυρηναϊκοὶ τὸ πρῶτον οἰκεῖόν φασιν ἡδονὴν εἶναι· ἕνεκα γὰρ ἡδονῆς παρελθοῦσα. φασίν, ἡ ἀρετὴ ἡδονὴν ἐνεποίησε. κατὰ δὲ τοὺς περὶ Καλλιφῶντα ἕνεκα μὲν τῆς ἡδονῆς παρεισῆλθεν ἡ ἀρετή, χρόνῳ δὲ ὕστερον τὸ περὶ αὐτὴν κάλλος κατιδοῦσα ἰσότιμον ἑαυτὴν τῇ ἀρχῇ, τουτέστι τῇ ἡδονῇ, παρέσχεν. Οἱ δὲ περὶ τὸν Ἀριστοτέλη τέλος ἀποδιδόασιν εἶναι τὸ ζῆν κατ' ἀρετήν, οὔτε δὲ τὴν\n\nεὐδαιμονίαν οὔτε τὸ τέλος παντὶ τῷ τὴν ἀρετὴν ἔχοντι παρεῖναι· βασανιζόμενον γὰρ καὶ τύχαις ἀβουλήτοις περιπίπτοντα τὸν σοφὸν καὶ διὰ ταῦτα ἐκ τοῦ ζῆν ἀσμένως ἐθέ2.21.128.4 λοντα διαφεύγειν μὴ εἶναι μήτε μακάριον μήτ' εὐδαίμονα. δεῖ γὰρ καὶ χρόνου τινὸς τῇ ἀρετῇ· οὐ γὰρ ἐν μιᾷ ἡμέρᾳ περιγίνεται, ἣ καὶ ἐν τελείῳ συνίσταται, ἐπεὶ μὴ ἔστιν, ὥς φασι, παῖς εὐδαίμων ποτέ· τέλειος δ' ἂν εἴη χρόνος ὁ ἀνθρώπινος βίος. συμπληροῦσθαι τοίνυν τὴν εὐδαιμονίαν ἐκ τῆς τριγενείας τῶν ἀγαθῶν. οὔτ' οὖν ὁ πένης οὔθ' ὁ ἄδοξος, ἀλλ' οὐδ' ὁ ἐπίνοσος, ἀλλ' οὐδ' ἂν οἰκέτης ᾖ τις, κατ' αὐτοὺς **.","english":"Deinomachus and Calliphon said that the end is to do everything in one's own power for the sake of attaining and achieving pleasure; and Hieronymus the Peripatetic said that the end is to live without disturbance, but that the final good is only happiness. And Diodorus, likewise belonging to the same school, declares the end to be living without disturbance and honorably. Epicurus, then, and the Cyrenaics say that the primary object of affinity is pleasure; for virtue, they say, produced pleasure for the sake of pleasure that has passed. According to those around Calliphon, virtue entered for the sake of pleasure, but later, having observed its own beauty, it made itself equal in honor to the principle, that is, to pleasure. Those around Aristotle give the end as living according to virtue, but they say that neither happiness nor the end is present in everyone who possesses virtue; for the wise man, when tortured and falling into undesired misfortunes, and because of these willingly escaping from life, is neither blessed nor happy. For virtue also requires some time; it is not acquired in a single day, and it is constituted in a complete person, since, as they say, a child is never happy; and the complete time would be the whole human life. Thus happiness is completed from the threefold class of goods. Therefore, according to them, neither the poor man nor the obscure man, nor the sick man, nor if one is a slave, is happy.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δεινόμαχος δὲ καὶ Καλλιφῶν","severity":"info","text":"Deinomachus and Calliphon are minor Hellenistic philosophers known from doxographical sources; their hedonistic definition of the telos (end) is here contrasted with Clement's Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τέλος","severity":"info","text":"Telos (τέλος) is a standard term in ancient ethics for the ultimate goal or end of life; Clement uses it to frame pagan philosophical positions before subordinating them to Christian self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἱερώνυμος ὁ Περιπατητικὸς","severity":"info","text":"Hieronymus of Rhodes, a Peripatetic philosopher, defined the end as 'living without disturbance' (ἀοχλήτως ζῆν), a view Clement reports to illustrate non-Christian ethical systems.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τριγενείας τῶν ἀγαθῶν","severity":"info","text":"The 'threefold class of goods' (τριγενείας τῶν ἀγαθῶν) refers to the Peripatetic division into external, bodily, and psychic goods, which Clement rejects as incompatible with Christian self-sufficiency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔτ' οὖν ὁ πένης οὔθ' ὁ ἄδοξος, ἀλλ' οὐδ' ὁ ἐπίνοσος, ἀλλ' οὐδ' ἂν οἰκέτης ᾖ τις","severity":"info","text":"This passage catalogs Peripatetic exclusions from happiness (poverty, obscurity, sickness, slavery) as a foil for Clement's own argument that virtue alone suffices for the Christian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρελθοῦσα","severity":"caution","text":"The phrase 'pleasure that has passed' (ἡδονῆς παρελθοῦσα) is textually uncertain; the Greek may be corrupt or elliptical, and the English draft's rendering is interpretive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕνεκα γὰρ ἡδονῆς παρελθοῦσα' is ambiguous: it may mean 'for the sake of past pleasure' or be a textual corruption; the translation follows one plausible reading.","The identity of 'Diodorus' (Διόδωρος) is uncertain; he may be Diodorus of Tyre, a Peripatetic, but the text does not specify."],"confidence":"high","notes":[]},{"i":218,"ref":"p218","source":"Πάλιν δ' αὖ Ζήνων μὲν ὁ Στωϊκὸς τέλος ἡγεῖται τὸ κατ' ἀρετὴν ζῆν, Κλεάνθης δὲ τὸ ὁμολογουμένως τῇ φύσει ζῆν, Διογένης δὲ τὸ τέλος κεῖσθαι ἡγεῖτο ἐν τῷ εὐλογιστεῖν, ὃ ἐν τῇ τῶν κατὰ φύσιν ἐκλογῇ κεῖσθαι διελάμβανεν. ὅ τε Ἀντίπατρος ὁ τούτου γνώριμος τὸ τέλος κεῖσθαι ἐν τῷ διηνεκῶς καὶ ἀπαραβάτως ἐκλέγεσθαι μὲν τὰ κατὰ φύσιν, ἀπεκλέγεσθαι δὲ τὰ παρὰ φύσιν ὑπολαμβάνει. Ἀρχέδημός τε αὖ οὕτως ἐξηγεῖτο εἶναι τὸ τέλος, ζῆν ἐκλεγόμενον τὰ κατὰ φύσιν μέ2.21.129.4 γιστα καὶ κυριώτατα, οὐχ οἷόν τε ὄντα ὑπερβαίνειν. πρὸς τούτοις ἔτι Παναίτιος τὸ ζῆν κατὰ τὰς δεδομένας ἡμῖν ἐκ φύσεως ἀφορμὰς τέλος ἀπεφήνατο· ἐπὶ πᾶσί τε ὁ Ποσειδώνιος τὸ ζῆν θεωροῦντα τὴν τῶν ὅλων ἀλήθειαν καὶ τάξιν καὶ συγκατασκευάζοντα αὐτὴν κατὰ τὸ δυνατόν, κατὰ μηδὲν ἀγόμενον ὑπὸ τοῦ ἀλόγου μέρους τῆς ψυχῆς. τινὲς δὲ τῶν νεωτέρων Στωϊκῶν οὕτως ἀπέδοσαν, τέλος εἶναι τὸ ζῆν ἀκολούθως τῇ τοῦ ἀνθρώπου κατασκευῇ. τί δή σοι Ἀρίστωνα ἂν καταλέγοιμι; τέλος οὗτος εἶναι τὴν ἀδιαφορίαν ἔφη, τὸ δὲ ἀδιάφορον ἁπλῶς ἀδιάφορον ἀπολείπει· ἢ τὰ Ἡρίλλου εἰς μέσον παράγοιμι; τὸ κατ' ἐπιστήμην ζῆν τέλος εἶναι τίθησιν Ἥριλλος. τοὺς γὰρ ἐκ τῆς Ἀκαδημίας νεωτέρους ἀξιοῦσί τινες τέλος ἀποδιδόναι τὴν ἀσφαλῆ πρὸς τὰς φαντασίας ἐποχήν. ναὶ μὴν Λύκων ὁ Περιπατητικὸς τὴν ἀληθινὴν χαρὰν τῆς ψυχῆς τέλος ἔλεγεν εἶναι, ὡς † Λεύκιμος τὴν ἐπὶ τοῖς καλοῖς. Κριτόλαος δέ, ὁ καὶ αὐτὸς Περιπατητικός, τελειότητα ἔλεγεν κατὰ φύσιν εὐροοῦντος βίου, τὴν ἐκ τῶν τριῶν γενῶν συμπληρουμένην τριγενικὴν τελειότητα μηνύων.","english":"Again, Zeno the Stoic holds that the end is to live in accordance with virtue; Cleanthes, that it is to live in agreement with nature; Diogenes held that the end lies in right reasoning, which he understood to consist in the selection of things according to nature. And Antipater, his pupil, supposes that the end lies in continuously and unswervingly choosing things according to nature and rejecting things contrary to nature. Archedemus, again, explained the end to be to live selecting the greatest and most principal things according to nature, which are not such as to be exceeded. In addition, Panaetius declared the end to be to live according to the starting points given to us from nature; and finally, Posidonius, to live contemplating the truth and order of the whole and co-constructing it as far as possible, being led in no respect by the irrational part of the soul. Some of the later Stoics defined the end thus: to live in accordance with the constitution of man. Why should I recount Ariston for you? He said the end is indifference, and he leaves the indifferent simply indifferent. Or should I bring Herillus’ views forward? Herillus posits that the end is to live according to knowledge. For some demand that the more recent members of the Academy assign the end as the secure suspension of judgment regarding impressions. Indeed, Lyco the Peripatetic said that the end is the true joy of the soul, as Leucippus said it is joy in things noble. Critolaus, also himself a Peripatetic, said that the end is perfection of a life flowing well according to nature, indicating a threefold perfection completed from the three genera.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν δ' αὖ","severity":"info","text":"This passage continues Clement's doxographical survey of Stoic and other Hellenistic definitions of the telos (end), following the Epicurean and Peripatetic views in the previous passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τέλος","severity":"info","text":"Telos is the central ethical term in Hellenistic philosophy, denoting the ultimate goal or end of life. Clement catalogues competing definitions to contrast them with the Christian telos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ζήνων μὲν ὁ Στωϊκὸς","severity":"info","text":"Zeno of Citium (c. 334–262 BCE) founded Stoicism. His definition of the telos as 'living in accordance with virtue' is the earliest Stoic formulation, later refined by his successors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ποσειδώνιος","severity":"info","text":"Posidonius (c. 135–51 BCE) was a major Stoic philosopher who integrated Platonic and Aristotelian elements, notably emphasizing the irrational part of the soul, as seen in his definition of the telos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λεύκιμος","severity":"caution","text":"The text reads 'Leucippus' but this may be a scribal error or confusion; the atomist Leucippus is not known for ethical definitions. Possibly Clement meant a different figure, or the name is corrupt.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τριγενικὴν τελειότητα","severity":"info","text":"Critolaus' 'threefold perfection' refers to the Peripatetic division of goods into bodily, external, and psychic. Clement uses such doxographies to show the inadequacy of pagan ethics compared to Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The name 'Leucippus' (Λεύκιμος) is likely a textual corruption; the context expects a Peripatetic or otherwise known ethical thinker, not the pre-Socratic atomist.","The phrase 'as far as possible' (κατὰ τὸ δυνατόν) in Posidonius' definition may reflect Clement's own qualification or a genuine Stoic concession."],"confidence":"high","notes":[]},{"i":219,"ref":"p219","source":"Οὔκουν ἐπὶ τούτοις ἀρκουμένους καταπαυστέον, φιλοτιμητέον δὲ ὡς ἔνι μάλιστα καὶ τὰ πρὸς τῶν φυσικῶν δογματιζόμενα περὶ τοῦ προκειμένου παραθέσθαι. Ἀναξαγόραν μὲν γὰρ τὸν Κλαζομένιον τὴν θεωρίαν φάναι τοῦ βίου τέλος εἶναι καὶ τὴν ἀπὸ ταύτης ἐλευθερίαν λέγουσιν Ἡρακλειτόν τε τὸν Ἐφέσιον τὴν εὐαρέστησιν. Πυθαγόραν δὲ ὁ Ποντικὸς Ἡρακλείδης ἱστορεῖ τὴν ἐπιστήμην τῆς τελειότητος τῶν ἀριθμῶν τῆς ψυχῆς εὐδαιμονίαν εἶναι παραδεδωκέναι. ἀλλὰ καὶ οἱ Ἀβδηρῖται τέλος ὑπάρχειν διδάσκουσι, Δημόκριτος μὲν ἐν τῷ Περὶ τέλους τὴν εὐθυμίαν, ἣν καὶ εὐεστὼ προσηγόρευσεν (καὶ πολλάκις ἐπιλέγει· τέρψις γὰρ καὶ ἀτερπίη οὖρος † τῶν περιηκμακότων), Ἑκαταῖος δὲ αὐτάρκειαν, καὶ δὴ Ἀπολλόδοτος ὁ Κυζικηνὸς τὴν ψυχαγωγίαν, καθάπερ Ναυσιφάνης τὴν ἀκαταπληξίαν· ταύτην γὰρ ἔφη ὑπὸ Δημοκρίτου ἀθαμβίην λέγεσθαι. ἔτι πρὸς τούτοις Διότιμος τὴν παντέλειαν τῶν ἀγαθῶν, ἣν εὐεστὼ προσαγορεύεσθαι, τέλος ἀπέφηνεν. πάλιν Ἀντισθένης μὲν τὴν ἀτυφίαν, οἱ δὲ Ἀννικέρειοι καλούμενοι ἐκ τῆς Κυρηναϊκῆς διαδοχῆς τοῦ μὲν ὅλου βίου τέλος οὐδὲν ὡρισμένον ἔταξαν, ἑκάστης δὲ πράξεως ἴδιον ὑπάρχειν τέλος τὴν ἐκ τῆς πράξεως κεριγινομένην ἡδονήν. οὗτοι οἱ Κυρηναϊκοὶ τὸν ὅρον τῆς ἡδονῆς Ἐπικούρου, τουτέστι τὴν τοῦ ἀλγοῦντος ὑπεξαίρεσιν, ἀθετοῦσιν, νεκροῦ κατάστασιν ἀποκαλοῦντες· χαίρειν γὰρ ἡμᾶς μὴ μόνον ἐπὶ ἡδοναῖς, ἀλλὰ καὶ ἐπὶ ὁμιλίαις καὶ ἐπὶ φιλοτι2.21.130.9 μίαις. ὁ δὲ Ἐπίκουρος πᾶσαν χαρὰν τῆς ψυχῆς οἴεται ἐπὶ πρωτο2.21.131.1 παθούσῃ τῇ σαρκὶ γενέσθαι.","english":"We must not be content with these, but must strive as much as possible to set forth also the doctrines of the natural philosophers concerning the subject. For they say that Anaxagoras of Clazomenae declared the end of life to be contemplation and the freedom arising from it, and Heraclitus of Ephesus to be contentment. Heraclides of Pontus records that Pythagoras handed down that the knowledge of the perfection of numbers is the happiness of the soul. Moreover, the Abderites teach that the end exists: Democritus in his On the End declares it to be cheerfulness, which he also called well-being (and he often adds: \"For pleasure and its absence are the limit of † those who have reached their prime\"), Hecataeus self-sufficiency, and Apollodotus of Cyzicus mental composure, just as Nausiphanes declares it to be imperturbability—for he said this is called by Democritus \"fearlessness.\" Furthermore, Diotimus declared the end to be the perfection of goods, which he said is called well-being. Again, Antisthenes declared it to be freedom from conceit, while those called Annicereans from the Cyrenaic succession posited no definite end of the whole life, but held that each action has its own end, namely the pleasure arising from the action. These Cyrenaics reject Epicurus's definition of pleasure, that is, the removal of pain, calling it a corpse-like state; for they say we rejoice not only in pleasures, but also in conversations and in ambitions. Epicurus, however, thinks that every joy of the soul arises from the flesh as the primary subject.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀναξαγόραν ... θεωρίαν","severity":"info","text":"Anaxagoras of Clazomenae (5th cent. BCE) is here credited with making contemplation (θεωρία) the goal of life, a view otherwise attested in Aristotle (Protrepticus) but not in surviving fragments of Anaxagoras.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐθυμίαν","severity":"info","text":"Democritus' term εὐθυμία ('cheerfulness') is glossed by Clement as εὐεστώ ('well-being'), a rare word; the Greek text includes a corrupt phrase (οὖρος † τῶν περιηκμακότων) which the English renders as 'limit of those who have reached their prime'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀθαμβίην","severity":"info","text":"Nausiphanes' ἀκαταπληξία ('imperturbability') is equated with Democritus' ἀθαμβίη ('fearlessness'), a key ethical term in Democritean fragments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀννικέρειοι","severity":"info","text":"The Annicereans were a Cyrenaic school (c. 300 BCE) that rejected a single overarching telos, positing instead that each action has its own pleasure as end; Clement's source may be a lost doxography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νεκροῦ κατάστασιν","severity":"caution","text":"The Cyrenaics' dismissal of Epicurus' definition of pleasure as 'a corpse-like state' (νεκροῦ κατάστασιν) is rhetorically charged; the Greek may be corrupt or lacunose at the end of the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὔκουν ... καταπαυστέον","severity":"info","text":"This passage continues Clement's doxographical survey of philosophical ends (telē), following earlier Stoic and Cyrenaic views; the connective 'οὔκουν' marks a transition to natural philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὖρος † τῶν περιηκμακότων' in the Democritus citation is corrupt; the English rendering 'limit of those who have reached their prime' is conjectural.","The final sentence on Epicurus may be incomplete or mispointed in the Greek; the English 'as the primary subject' reflects a plausible reading of 'πρωτοπαθούσῃ τῇ σαρκί'."],"confidence":"high","notes":[]},{"i":220,"ref":"p220","source":"ὅ τε Μητρόδωρος ἐν τῷ Περὶ τοῦ μείζονα εἶναι τὴν παρ' ἡμᾶς αἰτίαν πρὸς εὐδαιμονίαν τῆς ἐκ τῶν πραγμάτων ἀγαθὸν\n\nφησὶ ψυχῆς τί ἄλλο ἢ τὸ σαρκὸς εὐσταθὲς κατάστημα καὶ τὸ περὶ ταύτης πιστὸν ἔλπισμα; Ναὶ μὴν Πλάτων ὁ φιλόσοφος διττὸν εἶναι τὸ τέλος φησίν, τὸ μὲν μεθεκτόν τε καὶ πρῶτον ἐν αὐτοῖς ὑπάρχον τοῖς εἴδεσιν, ὃ δὴ καὶ τἀγαθὸν προσονομάζει, τὸ δὲ μετέχον ἐκείνου καὶ τὴν ἀπ' αὐτοῦ δεχόμενον ὁμοιότητα, ὃ περὶ ἀνθρώπους γίνεται τοὺς μεταποιουμένους ἀρετῆς τε καὶ τῆς ἀληθοῦς φιλοσοφίας. διὸ καὶ Κλεάνθης ἐν τῷ δευτέρῳ Περὶ ἡδονῆς τὸν Σωκράτην φησὶ παρ' ἕκαστα διδάσκειν ὡς ὁ αὐτὸς δίκαιός τε καὶ εὐδαίμων ἀνὴρ καὶ τῷ πρώτῳ διελόντι τὸ δίκαιον ἀπὸ τοῦ συμφέροντος καταρᾶσθαι ὡς ἀσεβές τι πρᾶγμα δεδρακότι· ἀσεβεῖς γὰρ τῷ ὄντι οἱ τὸ συμφέρον ἀπὸ τοῦ δικαίου τοῦ κατὰ νόμον χωρίζοντες. αὐτὸς δὲ ὁ Πλάτων τὴν εὐδαιμονίαν τὸ εὖ τὸν δαίμονα ἔχειν, δαίμονα δὲ λέγεσθαι τὸ τῆς ψυχῆς ἡμῶν ἡγεμονικόν, τὴν δὲ εὐδαιμονίαν τὸ τελειότατον ἀγα2.22.131.5 θὸν καὶ πληρέστατον λέγει. ὁτὲ δὲ βίον ὁμολογούμενον καὶ σύμφωνον αὐτὴν ἀποκαλεῖ, καὶ ἔσθ' ὅτε τὸ κατ' ἀρετὴν τελειότατον, τοῦτο δὲ ἐν ἐπιστήμῃ τοῦ ἀγαθοῦ τίθεται καὶ ἐν ἐξομοιώσει τῇ πρὸς τὸν θεόν, ὁμοίωσιν ἀποφαινόμενος δίκαιον καὶ ὅσιον μετὰ φρο2.22.131.6 νήσεως εἶναι. ἢ γὰρ οὐχ οὕτως τινὲς τῶν ἡμετέρων τὸ μὲν κατ' εἰκόνα εὐθέως κατὰ τὴν γένεσιν εἰληφέναι τὸν ἄνθρωπον, τὸ καθ' ὁμοίωσιν δὲ ὕστερον κατὰ τὴν τελείωσιν μέλλειν ἀπολαμβάνειν ἐκ2.22.132.1 δέχονται;","english":"Metrodorus, in his work *On the Superiority of Our Own Responsibility for Happiness over That Derived from External Goods*, says: \"What else is the good of the soul than the stable condition of the flesh and the confident expectation concerning it?\" Indeed, Plato the philosopher says that the end is twofold: one is the participated and primary end existing in the forms themselves, which he also calls the Good; the other is that which participates in that and receives likeness from it, which occurs among men who pursue virtue and true philosophy. Hence Cleanthes, in the second book of his *On Pleasure*, says that Socrates taught on each occasion that the same man is both just and happy, and that he cursed the first person who separated justice from advantage as having done something impious; for those who separate advantage from justice according to law are truly impious. Plato himself says that happiness is having one's daemon well, and that the daemon is called the ruling part of our soul, and he calls happiness the most perfect and most complete good. At times he calls it a life that is consistent and harmonious, and at other times the most perfect life according to virtue, which he places in knowledge of the good and in assimilation to God, declaring that likeness is to be just and holy with prudence. For do not some of our own accept that man receives the image immediately at birth, but is to receive the likeness later at perfection?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μητρόδωρος","severity":"info","text":"Metrodorus of Lampsacus, an Epicurean, argues that the soul's good is the stable state of the flesh and confident expectation about it, a core Epicurean doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐδαιμονίαν","severity":"info","text":"Clement uses εὐδαιμονίαν (happiness) as a technical term in Greek ethics, here defined by Plato as the most perfect and complete good, and by Cleanthes as inseparable from justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κλεάνθης","severity":"info","text":"Cleanthes, a Stoic philosopher and successor to Zeno, wrote On Pleasure (Περὶ ἡδονῆς). Clement cites him to align Socratic justice with Stoic happiness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ναὶ μὴν Πλάτων","severity":"info","text":"Clement transitions from Metrodorus to Plato with 'Ναὶ μὴν' (indeed), then to Cleanthes, then back to Plato, creating a layered doxography of Greek views on the end (τέλος).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν ἡμετέρων","severity":"info","text":"Clement refers to 'some of our own' (Christian thinkers) who distinguish between receiving the image (εἰκών) at birth and the likeness (ὁμοίωσις) at perfection, a key theme in Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσεβεῖς γὰρ τῷ ὄντι","severity":"caution","text":"The text attributes to Cleanthes a curse on those separating justice from advantage, but the phrase 'ἀσεβεῖς γὰρ τῷ ὄντι' may reflect Clement's own Christian gloss rather than Cleanthes' exact words.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Metrodorus' is ambiguous: possibly Metrodorus of Lampsacus (Epicurean) or Metrodorus of Stratonicea (Academic skeptic). The reading assumes the Epicurean based on the content.","The phrase 'τὸ εὖ τὸν δαίμονα ἔχειν' is a folk etymology of εὐδαιμονία; Clement may be paraphrasing Plato or a later tradition."],"confidence":"high","notes":[]},{"i":221,"ref":"p221","source":"αὐτίκα ὁ Πλάτων τὴν ὁμοίωσιν ταύτην μετὰ ταπεινοφροσύνης ἔσεσθαι τῷ ἐναρέτῳ διδάσκων ἐκεῖνό που ἑρμηνεύει· πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. λέγει γοῦν ἐν τοῖς Νόμοις· ὁ μὲν δὴ θεός, ὥσπερ καὶ ὁ παλαιὸς λόγος, ἀρχήν τε καὶ μέσα καὶ τελευτὴν τῶν πάντων ἔχων, εὐθεῖαν περαίνει κατὰ φύσιν περιπορευόμενος· τῷ δὲ αἰεὶ ξυνέπεται δίκη τῶν ἀπολειπομένων τοῦ θείου νόμου τιμωρός. ὁρᾷς ὅπως καὶ αὐτὸς εὐλάβειαν προσάγει τῷ θείῳ νόμῳ; ἐπιφέρει γοῦν· ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται ταπεινὸς καὶ κεκοσμημένος. εἶτα τούτοις τὰ ἀκόλουθα συνάψας καὶ τῷ φόβῳ νουθετήσας ἐπιφέρει· τίς οὖν δὴ πρᾶξις φίλη καὶ ἀκόλουθος θεῷ; μία καὶ ἕνα λόγον ἔχουσα ἀρχαῖον, ὅτι τῷ μὲν ὁμοίῳ τὸ ὅμοιον ὄντι μετρίῳ φίλον ἂν εἴη, τὰ δὲ ἄμετρα οὔτε ἀλλήλοις οὔτε τοῖς ἐμμέτροις. τὸν οὖν τῷ θεῷ προσφιλῆ γενησόμενον εἰς δύναμιν ὅτι μάλιστα καὶ αὐτὸν τοιοῦτον ἀναγκαῖον γίνεσθαι. καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν σώφρων ἡμῶν θεῷ φίλος, ὅμοιος γάρ, ὅ τε μὴ σώφρων ἀνόμοιός τε καὶ διάφορος. τοῦτο ἀρχαῖον εἶναι φήσας τὸ δόγμα τὴν ἐκ τοῦ νόμου εἰς αὐτὸν ἥκουσαν διδασκα2.22.133.3 λίαν ᾐνίξατο. κἀν τῷ Θεαιτήτῳ τὰ κακὰ ἀμφὶ τὴν θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖν ἐξ ἀνάγκης δοὺς ἐπιφέρει· διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε ἐκεῖσε φεύγειν ὅτι τάχιστα· φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονή2.22.133.4 σεως γενέσθαι.","english":"Plato, teaching that this likeness will be accompanied by humility for the virtuous man, interprets that somewhere: \"Everyone who humbles himself will be exalted.\" He says, then, in the *Laws*: \"God, as the ancient account has it, holding the beginning, middle, and end of all things, proceeds straight, traveling around according to nature; and Justice always follows him, the punisher of those who fall short of the divine law.\" Do you see how he himself introduces reverence toward the divine law? He adds, then: \"He who is to be happy, clinging to her, follows humble and orderly.\" Then, having connected the consequences to these and having admonished with fear, he adds: \"What action, then, is dear and agreeable to God? One, and having a single ancient account, that like is friendly to like when it is moderate, while immoderate things are friendly neither to each other nor to moderate things. Therefore, he who is to become dear to God must, as far as possible, become himself such as that. And according to this account, the temperate man among us is dear to God, for he is like him, while the intemperate man is unlike and different.\" Having said that this doctrine is ancient, he hinted at the teaching that came to him from the law. And in the *Theaetetus*, having granted that evils necessarily roam around mortal nature and this place, he adds: \"Therefore one must try to flee from here to there as quickly as possible; flight is likeness to God as far as possible; and likeness is to become just and holy with wisdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement interprets Plato's Laws as teaching that humility precedes likeness to God, linking the Platonic ascent to Christian virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται","severity":"info","text":"Clement attributes to Plato a saying that echoes the New Testament (cf. Matthew 23:12; Luke 14:11, 18:14), though the exact source in Plato is not identified.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The quotation from Plato's Laws (716a–c) is a key passage for Middle Platonic and early Christian appropriation of the 'like to like' principle and divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's citation of Theaetetus 176a–b (on flight from evil as likeness to God) is a standard proof-text in early Christian Platonism, also used by Justin and Origen.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Clement frames the Platonic citations with his own exegetical comments ('Do you see how...'), marking a shift from quotation to interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement claims that Plato's doctrine of 'like to like' is ancient and hints at dependence on the Mosaic law, a common apologetic strategy in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πᾶς ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται' is not a direct quotation from any known Platonic text; Clement may be paraphrasing or citing a lost source.","The reference to 'Theaetetus' is likely a mistake for 'Theaetetus' (the dialogue) or a confusion with the Theaetetus passage; the correct dialogue is the Theaetetus (176a–b)."],"confidence":"high","notes":[]},{"i":222,"ref":"p222","source":"Σπεύσιππός τε ὁ Πλάτωνος ἀδελφιδοῦς τὴν εὐδαιμονίαν φησὶν ἕξιν εἶναι τελείαν ἐν τοῖς κατὰ φύσιν ἔχουσιν ἢ ἕξιν ἀγαθῶν, ἧς δὴ καταστάσεως ἅπαντας μὲν ἀνθρώπους ὄρεξιν ἔχειν, στοχάζεσθαι δὲ τοὺς ἀγαθοὺς τῆς ἀοχλησίας. εἶεν δ' ἂν αἱ ἀρεταὶ τῆς εὐδαιμονίας ἀπεργαστικαί. Ξενοκράτης τε ὁ Καλχηδόνιος τὴν εὐδαιμονίαν ἀποδίδωσι κτῆσιν τῆς οἰκείας ἀρετῆς καὶ τῆς ὑπηρετικῆς αὐτῇ δυνάμεως. εἶτα ὡς μὲν ἐν ᾧ γίνεται, φαίνεται λέγων τὴν ψυχήν· ὡς δ' ὑφ' ὧν, τὰς ἀρετάς· ὡς δ' ἐξ ὧν ὡς μερῶν, τὰς καλὰς πράξεις καὶ τὰς σπουδαίας ἕξεις τε καὶ διαθέσεις καὶ κινήσεις καὶ σχέσεις· ὡς δ' ὧν οὐκ ἄνευ, τὰ σωματικὰ καὶ τὰ ἐκτός. ὁ γὰρ Ξενοκράτους γνώριμος Πολέμων φαίνεται τὴν εὐδαιμονίαν αὐτάρκειαν εἶναι βουλόμενος ἀγαθῶν πάντων, ἢ τῶν πλείστων καὶ μεγίστων. δογματίζει γοῦν χωρὶς μὲν ἀρετῆς μηδέποτε ἂν εὐδαιμονίαν ὑπάρχειν, δίχα δὲ καὶ τῶν σωματικῶν καὶ τῶν ἐκτὸς τὴν ἀρετὴν αὐτάρκη πρὸς εὐδαιμονίαν εἶναι. Καὶ τὰ μὲν ὧδε ἐχέτω, αἱ δὲ ἀντιρρήσεις αἱ πρὸς τὰς εἰρημένας δόξας κατὰ καιρὸν τεθήσονται, ἡμῖν δὲ αὐτοῖς εἰς τέλος ἀτελεύτητον ἀφικέσθαι πρόκειται πειθομένοις ταῖς","english":"Speusippus, the nephew of Plato, says that happiness is a perfect state in those who are in accordance with nature, or a state of goods, for which condition all human beings have a desire, but the good aim at freedom from disturbance. The virtues would be productive of happiness. Xenocrates of Chalcedon defines happiness as the possession of one's own virtue and of the power that serves it. Then, as that in which it occurs, he appears to name the soul; as that by which, the virtues; as that from which, as parts, the noble actions and the excellent habits, dispositions, movements, and relations; as that without which, the bodily and external things. For Polemon, the disciple of Xenocrates, seems to wish happiness to be self-sufficiency in all goods, or in the majority and greatest. He at any rate dogmatizes that without virtue happiness could never exist, but that even without bodily and external things virtue is sufficient for happiness. And let these matters stand thus; the objections to the stated opinions will be set forth at the proper time, but it is our purpose to arrive at an endless end, obeying the","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Speusippus","severity":"info","text":"Speusippus, Plato's nephew and successor as head of the Academy, defined happiness as a perfect state in accordance with nature, emphasizing freedom from disturbance (aochlēsia).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Xenocrates","severity":"info","text":"Xenocrates of Chalcedon, third head of the Academy, defined happiness as possession of one's own virtue and its auxiliary power, analyzing it into soul, virtues, actions, habits, and external conditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Polemon","severity":"info","text":"Polemon, disciple of Xenocrates and later head of the Academy, held that happiness is self-sufficiency in all goods, but virtue alone suffices for happiness even without bodily or external goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τὰ μὲν ὧδε ἐχέτω","severity":"info","text":"This phrase marks a transition: Clement concludes the doxography of Academic definitions of happiness and signals that objections will follow later, while his own purpose is to reach an endless end.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀοχλησίας","severity":"info","text":"The Greek term aochlēsia, translated as 'freedom from disturbance,' is a key concept in Speusippus' definition of happiness, akin to Epicurean ataraxia but within an Academic framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"εἰς τέλος ἀτελεύτητον","severity":"info","text":"Clement's phrase 'endless end' reflects a Christian appropriation of Platonic teleology, suggesting that the true goal is eternal and transcendent, aligning with his broader project of harmonizing Greek philosophy with Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":223,"ref":"p223","source":"ἐντολαῖς, τουτέστι τῷ θεῷ, καὶ κατ' αὐτὰς βιώσασιν ἀνεπιλήπτως καὶ ἐπιστημόνως διὰ τῆς τοῦ θείου θελήματος γνώσεως· ἥ τε πρὸς τὸν ὀρθὸν λόγον ὡς οἷόν τε ἐξομοίωσις τέλος ἐστὶ καὶ εἰς τὴν τελείαν υἱοθεσίαν διὰ τοῦ υἱοῦ ἀποκατάστασις, δοξάζουσαν ἀεὶ τὸν πατέρα διὰ τοῦ μεγάλου ἀρχιερέως τοῦ ἀδελφοὺς καὶ συγκληρονόμους καταξιώσαντος ἡμᾶς εἰπεῖν. καὶ ὁ μὲν ἀπόστολος συντόμως τὸ τέλος ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ διαγράφων λέγει· νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον· διττὴν δὲ εἰδὼς τὴν ἐλπίδα, τὴν μὲν προσδοκωμένην, τὴν δὲ ἀπειλημμένην, ἤδη τέλος διδάσκει τὴν τῆς ἐλπίδος ἀποκατάστασιν· ἡ γὰρ ὑπομονή, φησί, δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα· ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν. δι' ἣν ἀγάπην καὶ ἡ εἰς τὴν ἐλπίδα ἀποκατάστασις, ἣν ἀνάπαυσιν ἀλλαχοῦ λέγει ἀποκεῖσθαι ἡμῖν. τὰ ὅμοια καὶ παρὰ τῷ Ἰεζεκιὴλ εὕροις ἂν οὕτως ἔχοντα· ἡ ψυχὴ ἁμαρτάνουσα αὕτη ἀποθανεῖται.","english":"commands, that is, to God, and having lived blamelessly and knowledgeably in accordance with them through the knowledge of the divine will. The assimilation to right reason as far as possible is the end, and restoration through the Son to perfect adoption, always glorifying the Father through the great high priest who has deemed us worthy to be called brothers and fellow heirs. And the apostle, succinctly describing the end in the Epistle to the Romans, says: \"But now, having been freed from sin and enslaved to God, you have your fruit for sanctification, and the end is eternal life.\" Knowing that hope is twofold—the one expected, the other already received—he teaches that the end is the restoration of hope. For patience, he says, is a test, and the test is hope; and hope does not disappoint, because the love of God is poured out in our hearts through the Holy Spirit given to us. On account of this love, there is also the restoration to hope, which elsewhere he says is reserved for us as rest. You would find similar things in Ezekiel, stated thus: \"The soul that sins—this one will die.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ πρὸς Ῥωμαίους ἐπιστολῇ","severity":"info","text":"Clement paraphrases Romans 6:22, blending freedom from sin with enslavement to God, a common Pauline trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποκατάστασις","severity":"info","text":"Restoration (ἀποκατάστασις) here denotes the eschatological return to a perfected state, a key concept in Clement's soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ ψυχὴ ἁμαρτάνουσα αὕτη ἀποθανεῖται","severity":"info","text":"Clement cites Ezekiel 18:4 (LXX) verbatim, linking sin to death of the soul, a common patristic proof-text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ μεγάλου ἀρχιερέως","severity":"info","text":"The 'great high priest' is Christ, a title drawn from Hebrews and liturgical tradition, emphasizing his mediatorial role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡ τε πρὸς τὸν ὀρθὸν λόγον ὡς οἷόν τε ἐξομοίωσις","severity":"info","text":"Assimilation to right reason echoes Stoic ethics (ὁμοίωσις τῷ λόγῳ), which Clement adapts to a Christian teleology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διττὴν δὲ εἰδὼς τὴν ἐλπίδα","severity":"info","text":"Clement distinguishes twofold hope (expected vs. received) to structure his argument on eschatological restoration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀδελφοὺς καὶ συγκληρονόμους' could refer to fellow Christians or to angelic beings; the reading here follows the common patristic interpretation of spiritual brotherhood."],"confidence":"high","notes":[]},{"i":224,"ref":"p224","source":"καὶ ἀνὴρ ὃς ἂν γένηται δίκαιος καὶ ποιήσῃ κρῖμα καὶ δικαιοσύνην, ἐπὶ τὰ ὄρη οὐκ ἔφαγεν, καὶ τοὺς ὀφθαλμοὺς αὐτοῦ οὐκ ἦρεν ἐπὶ τὰ εἴδωλα οἴκου Ἰσραήλ, καὶ τὴν γυναῖκα τοῦ πλησίον οὐκ ἐμίανεν, καὶ πρὸς γυναῖκα ἐν χωρισμῷ ἀκαθαρσίας αὐτῆς οὐ προσῆλθεν (οὐ γὰρ ἐφύβριστον τὴν ἀνθρώπου σπορὰν εἶναι βούλεται), καὶ ἄνδρα, φησί, μὴ κακώσῃ, ἐνεχύρασμα ὀφείλοντος ἀποδώσει, ἅρπαγμα οὐ μὴ ἁρπάσῃ, τὸν ἄρτον αὐτοῦ πεινῶντι δώσει, καὶ γυμνὸν περιβαλεῖ, τὸ ἀργύριον αὐτοῦ ἐπὶ τόκῳ οὐ δώσει, καὶ πλεονασμὸν οὐ λήψεται, ἐξ ἀδικίας ἀποστρέψει τὴν χεῖρα αὐτοῦ, κρῖμα ἀληθινὸν ποιήσει ἀνὰ μέσον ἀνδρὸς καὶ τοῦ πλησίον, ἐν τοῖς δικαιώμασί μου πορεύσεται καὶ τὰ δικαιώματά μου ἐφύλαξε τοῦ ποιῆσαι ἀλήθειαν· δίκαιός ἐστι, ζωῇ ζήσεται, λέγει ἀδωναῒ κύριος. ὅ τε Ἡσαΐας τὸν μὲν πιστεύσαντα εἰς σεμνότητα βίου, τὸν γνωστικὸν δὲ εἰς ἐπίστασιν παρακαλῶν, μὴ τὴν αὐτὴν εἶναι ἀρετὴν ἀνθρώπου καὶ θεοῦ παριστὰς ὧδέ φησι· ζητήσατε τὸν κύριον, καὶ ἐν τῷ εὑρίσκειν αὐτὸν ἐπικαλέσασθε· ἡνίκα δ' ἂν ἐγγίζῃ ὑμῖν, ἀπολειπέτω ὁ ἀσεβὴς τὰς ὁδοὺς αὐτοῦ καὶ ἀνὴρ ἄνομος τὰς ὁδοὺς αὐτοῦ καὶ ἐπιστραφήτω πρὸς κύριον, καὶ ἐλεηθήσεται ἕως καὶ τὰ διανοήματα ὑμῶν ἀπὸ τῆς διανοίας μου. ἡμεῖς τοίνυν κατὰ τὸν γενναῖον ἀπόστολον ἐκ πίστεως ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα. ἐν γὰρ Χριστῷ οὔτε περιτομή τι ἰσχύει οὔτε ἀκρο2.22.136.2 βυστία, ἀλλὰ πίστις δι' ἀγάπης ἐνεργουμένη. ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἕως κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενό2.22.136.3 μενος εἰς τὸν αἰῶνα.","english":"And a man who becomes just and performs judgment and justice, who has not eaten on the mountains, and has not lifted his eyes upon the idols of the house of Israel, and has not defiled his neighbor's wife, and has not approached a woman in the separation of her uncleanness (for it does not wish the seed of man to be contemptible), and, it says, does not harm a man, will return a pledge from a debtor, will not seize plunder, will give his bread to the hungry, and will clothe the naked, will not lend his money at interest, and will not take increase, will turn his hand from injustice, will make a true judgment between a man and his neighbor, will walk in my ordinances and has kept my ordinances to do truth: he is just, he will live in life, says Adonai the Lord. And Isaiah, exhorting the one who believes to a dignity of life, and the gnostic to understanding, representing that the virtue of man and of God is not the same, speaks thus: Seek the Lord, and when you find him, call upon him; and when he approaches you, let the impious one leave his ways, and the lawless man his ways, and let him turn to the Lord, and he will be pitied until even your thoughts are from my thought. We therefore, according to the noble apostle, from faith await the hope of righteousness. For in Christ neither circumcision nor uncircumcision avails, but faith energized through love. And we desire each of you to show the same zeal for the fulfillment of the hope, until, according to the order of Melchizedek, you become high priest for eternity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἀνὴρ ὃς ἂν γένηται δίκαιος ... λέγει ἀδωναῒ κύριος","severity":"info","text":"Clement strings together a catena of Old Testament ethical precepts, likely from a Septuagint source, concluding with a divine attribution to 'Adonai the Lord'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζητήσατε τὸν κύριον ... ἀπὸ τῆς διανοίας μου","severity":"info","text":"A paraphrase of Isaiah (cf. Isa 55:6-7 LXX) urging the seeker to turn from impiety; Clement adapts it to contrast the virtue of man and God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement's technical term for the advanced Christian who possesses true knowledge (gnōsis), distinguished here from the mere believer (πιστεύσαντα).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδὲκ ἀρχιερεὺς","severity":"info","text":"Melchizedek, the priest-king of Genesis 14, is invoked as a type of eternal high priesthood, a figure Clement uses to symbolize the gnostic's ultimate spiritual rank.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡμεῖς τοίνυν κατὰ τὸν γενναῖον ἀπόστολον","severity":"info","text":"Clement transitions from scriptural citation to apostolic authority (Paul), linking the preceding ethical catalogue to the Christian hope of righteousness through faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕως κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα","severity":"caution","text":"The final clause is grammatically ambiguous: the subject of 'becoming high priest' is unclear, possibly the individual believer or a collective 'you' (ὑμῶν).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἕως κατὰ τὴν τάξιν Μελχισεδὲκ ἀρχιερεὺς γενόμενος' lacks an explicit subject; it may refer to the individual believer or to the addressees collectively.","The source of the initial catena (lines 1-10) is not explicitly identified; it may be a composite from several Old Testament passages."],"confidence":"high","notes":[]},{"i":225,"ref":"p225","source":"τὰ ὅμοια τῷ Παύλῳ καὶ ἡ πανάρετος σοφία λέγει· ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐπ' ἐλπίδι πεποιθώς· ἡ γὰρ τῆς ἐλπίδος ἀποκατάστασις ὁμωνύμως ἐλπὶς εἴρηται· διὸ τοῦ κατασκηνώσει τῇ λέξει παγκάλως προσέθηκε τὸ πεποιθώς, δεικνὺς τὸν τοιοῦτον ἀναπεπαῦσθαι ἀπολαβόντα ἣν ἤλπιζεν ἐλπίδα, διὸ καὶ ἐπιφέρει· καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ. ἄντικρυς δὲ ὁ ἀπόστολος ἐν τῇ προτέρᾳ τῶν πρὸς Κορινθίους διαρρήδην φησί· μιμηταί μου γίνεσθε καθὼς κἀγὼ Χριστοῦ, ἵνα γένηται ἐκεῖνο· εἰ ὑμεῖς ἐμοῦ, ἐγὼ δὲ Χριστοῦ, ὑμεῖς οὖν μιμηταὶ Χριστοῦ γίνεσθε, Χριστὸς δὲ θεοῦ. τὴν ἐξομοίωσιν τοίνυν τῷ θεῷ εἰς ὅσον οἷόν τε ἦν δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι σκοπὸν τῆς πίστεως ὑποτίθεται, τέλος δὲ τὴν ἐπὶ τῇ πίστει τῆς ἐπαγγελίας ἀποκατάστασιν. ἐκ τούτων οὖν αἱ πηγαὶ τῶν περὶ τέλους δογματισάντων ἃς προειρήκαμεν βλύζουσιν. ἀλλὰ τούτων μὲν ἅλις. Ἐπεὶ δὲ ἡδονῇ καὶ ἐπιθυμίᾳ ὑποπίπτειν γάμος δοκεῖ, καὶ περὶ τούτου διαληπτέον. γάμος μὲν οὖν ἐστι σύνοδος ἀνδρὸς καὶ γυναικὸς ἡ πρώτη κατὰ νόμον ἐπὶ γνησίων τέκνων σπορᾷ. ὁ γοῦν κωμικὸς Μένανδρος παίδων (φησὶν) ἐπ' ἀρότῳ γνησίων δίδωμί σοί γε τὴν ἐμαυτοῦ θυγατέρα. ζητοῦμεν δὲ εἰ","english":"Similar things to Paul the all-virtuous wisdom also says: \"He who hears me will encamp in hope, trusting; for the restoration of hope is homonymously called hope; therefore he fittingly added 'trusting' to the word 'encamp,' showing that such a man has rested, having received the hope he hoped for, and therefore he adds: 'and he will be quiet without fear from every evil.'\" Directly the apostle in the first of the letters to the Corinthians explicitly says: \"Become imitators of me as I am of Christ, so that this may happen: if you are of me, and I of Christ, then you become imitators of Christ, and Christ of God.\" He thus posits assimilation to God as far as possible, being just and holy with prudence, as the goal of faith, and the end as the restoration of the promise upon faith. From these, then, the sources of those who have dogmatized about the end, which we have previously mentioned, flow. But enough of these. Since marriage seems to fall under pleasure and desire, we must also discuss this. Marriage, then, is the union of a man and a woman, the first according to law for the procreation of legitimate children. At any rate, the comic poet Menander says: \"For the plowing of legitimate children, I give you my own daughter.\" We inquire whether","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ προτέρᾳ τῶν πρὸς Κορινθίους","severity":"info","text":"Clement cites 1 Corinthians, likely 11:1, where Paul says 'Become imitators of me, as I am of Christ.' The paraphrase is loose but the allusion is clear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐξομοίωσιν τῷ θεῷ","severity":"info","text":"Assimilation to God (ὁμοίωσις θεῷ) is a central theme in Middle Platonism and early Christian ethics, here posited as the goal of faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μένανδρος","severity":"info","text":"Clement quotes the comic poet Menander (4th–3rd c. BCE) to define marriage as a lawful union for procreation. The fragment is from an unknown play.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπεὶ δὲ ἡδονῇ καὶ ἐπιθυμίᾳ ὑποπίπτειν γάμος δοκεῖ","severity":"info","text":"This sentence marks a transition from the discussion of the goal of faith to a new topic: marriage, which Clement will examine in relation to pleasure and desire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὰ ὅμοια τῷ Παύλῳ","severity":"info","text":"Clement aligns the 'all-virtuous wisdom' (personified Wisdom or a biblical text) with Paul, showing a harmonization of scriptural and apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡν ἤλπιζεν ἐλπίδα","severity":"caution","text":"The phrase 'the hope he hoped for' is tautological in Greek; Clement may be playing on the homonymy of ἐλπίς (hope/restoration) to make a theological point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'all-virtuous wisdom' (πανάρετος σοφία) is not specified; it may refer to a biblical wisdom text or a personified concept.","The exact source of the quotation about 'encamping in hope' is unclear; it may be from a lost Jewish or Christian work."],"confidence":"high","notes":[]},{"i":226,"ref":"p226","source":"γαμητέον, ὅπερ τῶν κατὰ τὸ πρός τί πως ἔχειν ὠνομασμένων ἐστίν. τίνι γὰρ γαμητέον ὅπερ καὶ πῶς ἔχοντι, καὶ τίνα καὶ πῶς ἔχουσαν; οὔτε γὰρ παντὶ γαμητέον οὔτε πάντοτε, ἀλλὰ καὶ χρόνος ἐστὶν ἐν ᾧ καθήκει, καὶ πρόσωπον ᾧ προσήκει, καὶ ἡλικία μέχρι τίνος. οὔτε οὖν παντὶ γαμητέον πᾶσαν οὔτε πάντοτε, ἀλλ' οὐδὲ παντελῶς καὶ ἀνέδην, ἀλλὰ τῷ πως ἔχοντι καὶ ὁποίαν καὶ ὁπότε δεῖ, καὶ χάριν παίδων καὶ τὴν κατὰ πάντα ὁμοίαν καὶ μὴ βίᾳ ἢ ἀνάγκῃ στέργουσαν τὸν ἀγαπῶντα ἄνδρα. ὅθεν ὁ Ἀβραάμ φησιν ἐπὶ τῆς γυναικὸς σκηπτόμενος ὡς ἀδελφῆς· ἀδελφή μοί ἐστιν ἐκ πατρός, ἀλλ' οὐκ ἐκ μητρός, ἐγένετο δέ μοι καὶ εἰς γυναῖκα, τὰς ὁμομητρίους μὴ δεῖν ἄγεσθαι πρὸς γάμον διδάσκων. Ἐπίωμεν δὲ ἐν βραχεῖ τὴν ἱστορίαν. Πλάτων μὲν οὖν ἐν τοῖς ἐκτὸς ἀγαθοῖς τάττει τὸν γάμον, ἐπισκευάσας τὴν ἀθανασίαν τοῦ γένους ἡμῶν καὶ οἱονεὶ διαμονήν τινα παισὶ παίδων μεταλαμπαδευο2.23.138.3 μένην. Δημόκριτος δὲ γάμον καὶ παιδοποιίαν παραιτεῖται διὰ τὰς πολλὰς ἐξ αὐτῶν ἀηδίας τε καὶ ἀφολκὰς ἀπὸ τῶν ἀναγκαιοτέρων. συγκατατάττεται δὲ αὐτῷ καὶ Ἐπίκουρος καὶ ὅσοι ἐν ἡδονῇ καὶ ἀοχλησίᾳ, ἔτι δὲ καὶ ἀλυπίᾳ τἀγαθὸν τίθενται. ἔτι κατὰ μὲν τοὺς ἀπὸ τῆς Στοᾶς ἀδιάφορον ὅ τε γάμος ἥ τε παιδοτροφία, κατὰ δὲ τοὺς ἐκ τοῦ Περιπάτου ἀγαθόν. συλλήβδην οὗτοι μέχρι γλώττης ἀγαγόντες τὰ δόγματα ἡδοναῖς ἐδουλώθησαν, οἳ μὲν παλλακίσιν, οἳ δὲ ἑταίραις μειρακίοις τε οἱ πλεῖστοι κεχρημένοι. ἡ σοφὴ δὲ ἐκείνη τετρακτὺς ἐν τῷ κήπῳ μετὰ τῆς ἑταίρας ἔργοις ἐκύδαινον τὴν ἡδο2.23.139.1 νήν.","english":"One must marry, which is among the things named as having a certain relation to something. For to whom must one marry, and in what state, and what sort of woman and in what state? For one must not marry everyone nor always, but there is a time when it is fitting, and a person to whom it is appropriate, and an age up to which it is suitable. Therefore one must not marry every woman nor always, nor yet indiscriminately and without restraint, but only when one is in a certain state and with a woman of a certain kind and at the right time, for the sake of children and for a partnership that is in all respects harmonious, and with a woman who loves her husband willingly, not by force or necessity. Hence Abraham says, referring to his wife as a sister: \"She is my sister from my father, but not from my mother, and she became my wife,\" teaching that one must not take uterine sisters in marriage. Let us briefly review the history. Now Plato ranks marriage among external goods, having provided for the immortality of our race and a kind of continuity transmitted through children's children. Democritus, however, declines marriage and childbearing because of the many annoyances and distractions from more necessary things arising from them. Epicurus and all who place the good in pleasure and freedom from disturbance, and also in absence of pain, agree with him. Furthermore, according to the Stoics, both marriage and child-rearing are indifferent, while according to the Peripatetics, they are good. In sum, these people, having brought their doctrines only to the level of talk, were enslaved to pleasures, some using concubines, others courtesans, and most using boys. That wise tetrad in the garden, together with the courtesan, glorified pleasure by their deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γαμητέον","severity":"info","text":"The verbal adjective γαμητέον ('one must marry') introduces a prescriptive ethical argument, typical of Clement's moral instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Clement cites Abraham's claim about Sarah as a sister (cf. Gen 20:12), interpreting it as a prohibition against marrying uterine sisters, a non-canonical exegetical tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement contrasts Plato (who ranks marriage among external goods for immortality) with Democritus and Epicurus (who reject it for pleasure and tranquility), reflecting Hellenistic philosophical debates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωικοί","severity":"info","text":"Clement notes Stoics consider marriage indifferent, Peripatetics deem it good, situating his own Christian view within these schools.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τετρακτὺς","severity":"caution","text":"The 'wise tetrad in the garden' likely refers to Epicurus and his three chief disciples (Metrodorus, Hermarchus, Polyainus), but the phrase is ambiguous; Clement uses it polemically.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπίωμεν","severity":"caution","text":"The verb Ἐπίωμεν ('let us drink') is a textual crux; the draft renders it as 'let us briefly review,' but the metaphor of drinking in the history is unusual and may reflect a textual corruption or Clement's rhetorical flourish.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wise tetrad' is not explicitly named; it is inferred as Epicurus and his circle.","The verb Ἐπίωμεν may be a scribal error or a deliberate metaphor; the intended sense is debated."],"confidence":"high","notes":[]},{"i":227,"ref":"p227","source":"οὐκ ἂν οὖν ἐκφύγοιεν τὴν Βουζύγιον ἀρὰν ὅσοι μὴ δοκιμάζοντες σφίσι συμφέρειν τινὰ ἑτέροις ταῦτα παρακελεύονται ποιεῖν, ἢ αὖ τοὔμπαλιν. τοῦτο βραχέως ἡ γραφὴ δεδήλωκεν εἰρηκυῖα· ὃ μισεῖς, ἄλλῳ οὐ ποιήσεις. πλὴν οἱ γάμον δοκιμάζοντες ἡ φύσις ἡμᾶς ἐποίησεν φασὶν εὐθέτους πρὸς γάμον, ὡς δῆλον ἐκ τῆς σωμάτων κατασκευῆς τῶν τε ἀρρένων καὶ τῶν θηλειῶν, καὶ τὸ αὐξάνεσθε καὶ πληθύνεσθε συνεχῶς ἐπιβοῶνται. εἰ δὲ καὶ ταῦθ' οὕτως ἔχει, ἀλλ' αἰσχρόν γε αὐτοῖς δοκείτω καὶ τῶν ἀλόγων ζῴων τὸν ὑπὸ θεοῦ δημιουργηθέντα ἄνθρωπον ἀκρατέστερον εἶναι, ἃ τὴν ἐπιμιξίαν οὐ ποιεῖται πρὸς πολλὰ καὶ ἀνέδην, ἀλλὰ πρὸς ἓν καὶ ὁμόφυλον, οἷαι αἱ πελιάδες καὶ αἱ φάσσαι καὶ τὸ τρυγόνων γένος καὶ ὅσα τούτοις παραπλήσια. ἔτι, φασίν, ὁ ἄτεκνος τῆς κατὰ φύσιν τελειότητος ἀπολείπεται ἅτε μὴ ἀντικαταστήσας τῇ χώρᾳ τὸν οἰκεῖον διάδοχον· τέλειος γὰρ ὁ πεποιηκὼς ἐξ αὑτοῦ τὸν ὅμοιον, μᾶλλον δὲ ἐπειδὰν κἀκεῖνον τὸ αὐτὸ πεποιηκότα ἐπίδῃ, τουτέστιν ὅταν εἰς τὴν αὐτὴν καταστήσῃ φύσιν τὸ τεκνωθὲν τῷ τεκνώσαντι. Γαμητέον οὖν πάντως καὶ τῆς πατρίδος ἕνεκα καὶ τῆς τῶν παίδων διαδοχῆς καὶ τῆς τοῦ κόσμου τὸ ὅσον ἐφ' ἡμῖν συντελειώσεως, ἐπεὶ καὶ γάμον τινὰ οἰκτείρουσιν οἱ ποιηταὶ ἡμιτελῆ καὶ ἄπαιδα, μακαρίζουσι δὲ τὸν ἀμφιθαλῆ. αἱ δὲ σωματικαὶ νόσοι μάλιστα τὸν γάμον ἀναγκαῖον δεικνύουσιν·","english":"Therefore, those who, without testing whether something benefits themselves, urge others to do these things—or conversely—would not escape the Bouzygian curse. Scripture has briefly indicated this by saying: \"What you hate, do not do to another.\" Yet those who approve of marriage say that nature has made us suited for marriage, as is evident from the construction of male and female bodies, and they continually invoke \"increase and multiply.\" But even if this is so, let it be shameful to them that the human being created by God is more incontinent than the irrational animals, which do not engage in intercourse with many and indiscriminately, but with one and of the same kind, such as doves, ringdoves, the turtledove family, and all similar to these. Furthermore, they say, the childless person falls short of natural perfection by not having set up a proper successor in his place; for one who has produced a likeness from himself is perfect, and even more so when he sees that one having done the same—that is, when he has brought the offspring into the same nature as the parent. Therefore, one must marry absolutely, for the sake of the fatherland, the succession of children, and the completion of the world insofar as it depends on us, since the poets pity a marriage that is incomplete and childless, but bless one that is flourishing on both sides. Bodily diseases especially show marriage to be necessary.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Βουζύγιον ἀρὰν","severity":"info","text":"The Bouzygian curse was an Athenian curse invoked against those who refused to share necessities or who gave harmful advice. It is attributed to the mythical Bouzyges and is referenced here to condemn those who urge marriage without discernment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ μισεῖς, ἄλλῳ οὐ ποιήσεις","severity":"info","text":"This saying, 'What you hate, do not do to another,' is a negative form of the Golden Rule. It is not a direct biblical quotation but is found in early Christian and Jewish sources, e.g., Tobit 4:15 and the Didache 1:2.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐξάνεσθε καὶ πληθύνεσθε","severity":"info","text":"The phrase 'increase and multiply' echoes Genesis 1:28 (LXX: αὐξάνεσθε καὶ πληθύνεσθε), where God blesses humanity to be fruitful. Clement’s opponents use it to argue for the necessity of marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πελιάδες καὶ αἱ φάσσαι καὶ τὸ τρυγόνων γένος","severity":"info","text":"These birds (doves, ringdoves, turtledoves) were proverbial in Greek literature for monogamous mating. Clement contrasts their fidelity with human promiscuity to argue for restrained marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Γαμητέον οὖν πάντως","severity":"info","text":"The conclusion 'one must marry absolutely' echoes Stoic and Middle Platonic arguments for marriage as a duty to the state and posterity. Clement adapts this to a Christian framework, balancing ascetic ideals with social responsibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἱ δὲ σωματικαὶ νόσοι μάλιστα τὸν γάμον ἀναγκαῖον δεικνύουσιν","severity":"caution","text":"The final sentence is ambiguous: it may mean that bodily diseases show the need for marriage (e.g., for care) or that they show marriage to be necessary for procreation to replace the dead. The Greek allows both readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἱ δὲ σωματικαὶ νόσοι μάλιστα τὸν γάμον ἀναγκαῖον δεικνύουσιν' is ambiguous: it could mean that diseases demonstrate the necessity of marriage (for caregiving) or that they show marriage is necessary to produce offspring to replace those lost to disease. The reading taken is the latter, as it aligns with the preceding argument about succession."],"confidence":"high","notes":[]},{"i":228,"ref":"p228","source":"ἡ γὰρ τῆς γυναικὸς κηδεμονία καὶ τῆς παραμονῆς ἡ ἐκτένεια τὰς ἐκ τῶν ἄλλων οἰκείων καὶ φίλων ἔοικεν ὑπερτίθεσθαι προσκαρτερήσεις, ὅσῳ τῇ συμπαθείᾳ διαφέρειν καὶ προσεδρεύειν μάλιστα πάντων προαιρεῖται, καὶ τῷ ὄντι κατὰ τὴν γραφὴν ἀναγκαία βοηθός. ὁ γοῦν κωμικὸς Μένανδρος καταδραμὼν τοῦ γάμου, ἀλλὰ καὶ τὰ χρήσιμα ἀντιτιθεὶς ἀποκρίνεται τῷ εἰπόντι πρὸς τὸ πρᾶγμα ἔχω κακῶς. {Β.} ἐπαριστερῶς γὰρ αὐτὸ λαμβάνεις. εἶτ' ἐπιφέρει· τὰ δυσχερῆ τε καὶ τὰ λυπήσοντά σε ὁρᾷς ἐν αὐτῷ, τὰ δὲ ἀγαθὰ οὐκ ἐπιβλέπεις καὶ τὰ ἑξῆς. βοηθεῖ δὲ ὁ γάμος καὶ ἐπὶ τῶν προβεβηκότων τῷ χρόνῳ παριστὰς τὴν γαμετὴν ἐπιμελομένην καὶ τοὺς ἐκ ταύτης παῖ2.23.141.3 δας γηροβοσκοὺς ἐκτρέφων. παῖδες δὲ ἀνδρὶ κατθανόντι κληδόνες γεγάασι· φελλοὶ δ' ὣς ἄγουσι δίκτυον, τὸν ἐκ βυθοῦ καὶ κλωστῆρα σῴζοντες λίνου κατὰ τὸν τραγικὸν Σοφοκλέα. οἵ τε νομοθέται οὐκ ἐπιτρέπουσι τὰς μεγίστας ἀρχὰς τοῖς μὴ γαμήσασι μετιέναι. αὐτίκα ὁ τῶν Λακώνων νομοθέτης οὐκ","english":"The care of a wife and the constancy of her attendance seem to surpass the attentions of other relatives and friends, inasmuch as she chooses to differ in sympathy and to be present more than all others, and is in truth, according to Scripture, a necessary helper. The comic poet Menander, after attacking marriage, yet sets against it the useful things and answers the one who says, \"I am in a bad way regarding this matter,\" with: \"You take it perversely.\" Then he adds: \"You see in it the disagreeable and the things that will grieve you, but you do not look at the good things,\" and so on. Marriage also helps those advanced in years, by providing a wife who cares for them and by rearing children from her who will support their old age. Children, for a man who has died, have become his memorials; like corks that guide a net, preserving the thread from the deep, as the tragic poet Sophocles says. And the lawgivers do not permit those who have not married to hold the highest offices. For instance, the lawgiver of the Lacedaemonians does not","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναγκαία βοηθός","severity":"info","text":"The phrase 'necessary helper' echoes Genesis 2:18 (LXX), where Eve is described as a 'helper' (βοηθός) for Adam. Clement applies this to marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μένανδρος","severity":"info","text":"Clement cites Menander, a comic poet, to show that even critics of marriage acknowledge its benefits. The fragment is not extant elsewhere.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σοφοκλέα","severity":"info","text":"The simile of children as corks preserving a net is attributed to Sophocles. The fragment is lost; Clement preserves this rare allusion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λακώνων νομοθέτης","severity":"info","text":"The Lacedaemonian lawgiver is Lycurgus, who required marriage for holding high office. Clement uses this to support his argument for marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κηδεμονία","severity":"info","text":"κηδεμονία means 'care' or 'solicitude', often with a familial sense. Clement emphasizes the wife's devoted attendance as surpassing other relationships.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's defense of marriage, using scriptural, poetic, and legal authorities in a cumulative argument typical of the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Menander fragment is not independently attested; its exact wording is uncertain.","The Sophocles fragment is lost; the simile's original context is unknown."],"confidence":"high","notes":[]},{"i":229,"ref":"p229","source":"ἀγαμίου μόνον ἐπιτίμιον ἔστησεν, ἀλλὰ κακο2.23.141.5 γαμίου καὶ ὀψιγαμίου καὶ μονοδιαιτησίας· ὁ δὲ γενναῖος Πλάτων καὶ τροφὴν γυναικὸς ἀποτίνειν εἰς τὸ δημόσιον κελεύει τὸν μὴ γήμαντα καὶ τὰς καθηκούσας δαπάνας ἀποδιδόναι τοῖς ἄρχουσιν· εἰ γὰρ μὴ γήμαντες οὐ παιδοποιήσονται, τὸ ὅσον ἐφ' ἑαυτοῖς ἀνδρῶν σπάνιν ποιήσουσιν καὶ καταλύσουσι τάς τε πόλεις καὶ τὸν κόσμον τὸν ἐκ τούτων. τὸ δὲ τοιοῦτον ἀσεβὲς θείαν γένεσιν καταλυόντων. ἤδη δὲ ἄνανδρον καὶ ἀσθενὲς τὴν μετὰ γυναικὸς καὶ τέκνων φεύγειν συμ2.23.142.2 βίωσιν. οὗ γὰρ ἡ ἀποβολὴ κακόν ἐστι, τούτου πάντως ἡ κτῆσις ἀγαθόν· ἔχει δ' οὕτω καὶ ἐπὶ τῶν λοιπῶν. ἀλλὰ μὴν ἡ τῶν τέκνων ἀποβολὴ τῶν ἀνωτάτω κακῶν ἐστι, φασίν. ἡ οὖν τῶν τέκνων κτῆσις ἀγαθόν. εἰ δὲ τοῦτο, καὶ ὁ γάμος. ἄνευ δὲ πατρὸς (φησὶ) τέκνον οὐκ εἴη ποτ' ἄν, ἄνευ δὲ μητρὸς οὐδὲ συλλαβὴ τέκνου. πατέρα δὲ γάμος ποιεῖ ὡς μητέρα ἀνήρ. εὐχὴν οὖν μεγίστην καὶ Ὅμηρος τίθεται ἄνδρα τε καὶ οἶκον, ἀλλ' οὐχ ἁπλῶς, μετὰ ὁμοφροσύνης δὲ τῆς ἐσθλῆς· ὁ μὲν γὰρ τῶν ἄλλων γάμος ἐφ' ἡδυπαθείᾳ ὁμονοεῖ, ὁ δὲ τῶν φιλοσοφούντων ἐπὶ τὴν κατὰ λόγον ὁμόνοιαν ἄγει, ὁ μὴ τὸ εἶδος, ἀλλὰ τὸ ἦθος ἐπιτρέπων ταῖς γυναιξὶ κοσμεῖσθαι μηδ' ὡς ἐρωμέναις χρῆσθαι ταῖς γαμεταῖς προστάττων τοῖς ἀνδράσι σκοπὸν πεποιημένοις τὴν τῶν σωμάτων ὕβριν, ἀλλ' εἰς βοήθειαν παντὸς τοῦ βίου καὶ τὴν ἀρίστην σωφροσύνην περιποιεῖσθαι τὸν γάμον.","english":"He established a penalty not only for not marrying, but also for bad marriage, late marriage, and living alone. And the noble Plato orders that a man who does not marry pay a woman's maintenance to the public treasury and give the appropriate expenses to the magistrates. For if those who do not marry also do not produce children, they will, as far as it depends on them, create a scarcity of men and destroy both the cities and the world that comes from them. Such a thing is impious, as it destroys divine generation. Moreover, it is cowardly and weak to flee from living together with a wife and children. For where loss is an evil, there possession is certainly a good; and this is the case with other things as well. But indeed, the loss of children is among the greatest evils, they say. Therefore, the possession of children is a good. And if this is so, then marriage is also a good. Without a father, they say, a child could never exist, and without a mother, not even the conception of a child. Marriage makes a father, just as a husband makes a mother. Therefore, Homer also sets the greatest prayer as a husband and a household, but not simply, rather with noble concord. For the marriage of others is in harmony for the sake of pleasure, while that of philosophers leads to harmony according to reason, which does not permit women to be adorned in form but in character, nor does it command men to use their wedded wives as mistresses, having made the abuse of bodies their aim, but to secure marriage for the assistance of the whole of life and for the best temperance.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀγαμίου μόνον ἐπιτίμιον","severity":"info","text":"Clement refers to Spartan or Athenian laws penalizing celibacy, a known practice in Greek city-states. Plato's Laws (774a–c) similarly mandates fines for unmarried men.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονοδιαιτησίας","severity":"info","text":"This rare term means 'living alone' (monos + diaita). Clement uses it to expand the scope of penalties beyond celibacy to include solitary life, which he deems antisocial.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θείαν γένεσιν","severity":"info","text":"The phrase 'divine generation' echoes the biblical command to be fruitful (Gen 1:28) and the Stoic concept of cosmic duty. Clement blends scriptural and philosophical language.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὅμηρος","severity":"info","text":"Clement cites Homer (Odyssey 6.182–184) on the prayer for a husband and household with concord, adapting the epic to support Christian marriage as rational partnership.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ μὴ γήμαντες","severity":"info","text":"Clement uses a conditional chain (if no marriage → no children → scarcity → impiety) to argue that marriage is a civic and religious duty, mirroring Platonic reasoning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πλάτων","severity":"info","text":"Clement's appeal to Plato (Laws 774a–c) shows early Christian appropriation of pagan philosophy to defend marriage, a common apologetic strategy in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they say' (φασίν) in the argument about loss of children is unclear; it may refer to Stoic or popular opinion.","The phrase 'noble concord' (ὁμοφροσύνης τῆς ἐσθλῆς) is ambiguous: it could be a Homeric echo or a general ethical ideal."],"confidence":"high","notes":[]},{"i":230,"ref":"p230","source":"πυρῶν γὰρ οἶμαι καὶ κριθῶν τε αὖ κατὰ τοὺς οἰκείους καιροὺς καταβαλλομένων σπερμάτων τιμιώτερός ἐστιν ὁ σπειρόμενος ἄνθρωπος, ᾧ πάντα φύεται, κἀκεῖνά γε καὶ νήφοντες καταβάλλουσι τὰ σπέρματα οἱ γεωργοί. πᾶν οὖν εἴ τι ῥυπαρὸν καὶ μεμολυσμένον ἐπιτήδευμα ἀφαγνιστέον τοῦ γάμου, ὡς μὴ ὀνειδισθείημεν τὴν τῶν ἀλόγων ζῴων σύνοδον τῆς ἀνθρωπίνης συζυγίας συνᾴδουσαν τῇ φύσει μᾶλλον κατὰ τὸν ὁμολογούμενον ὅρον. θορόντα γοῦν ἔνια αὐτῶν ᾧ κελεύεται καιρῷ εὐθέως ἀπαλλάττεται καταλιπόντα τὴν δημιουρ2.23.144.2 γίαν τῇ διοικήσει. τοῖς τραγῳδοποιοῖς δὲ ἡ Πολυξένη καίτοι ἀποσφαττομένη ἀναγέγραπται, ἀλλὰ καὶ θνῄσκουσα ὅμως πολλὴν πρόνοιαν πεποιῆσθαι τοῦ εὐσχημόνως πεσεῖν, κρύπτουσ' ἃ κρύπτειν ὄμματα ἀρρένων ἐχρῆν. ἦν δὲ κἀκείνῃ γάμος ἡ συμφορά. τὸ ὑποπεσεῖν οὖν καὶ παραχωρῆσαι τοῖς πάθεσιν ἐσχάτη δουλεία, ὥσπερ ἀμέλει τὸ κρατεῖν τούτων ἐλευ2.23.144.4 θερία μόνη. ἡ γοῦν θεία γραφὴ τοὺς παραβάντας τὰς ἐντολὰς πεπρᾶσθαι λέγει τοῖς ἀλλογενέσι, τουτέστιν ἁμαρτίαις ἀνοικείαις τῇ φύσει, ἄχρις ἂν ἐπιστρέψαντες μετανοήσωσι. Καθαρὸν οὖν τὸν γάμον ὥσπερ τι ἱερὸν ἄγαλμα τῶν μιαινόντων φυλακτέον, ἀνεγειρομένοις μὲν ἐκ τῶν ὕπνων μετὰ κυρίου, ἀπιοῦσι δὲ εἰς ὕπνον μετ' εὐχαριστίας καὶ εὐχομένοις, ἠμὲν ὅτ' εὐνάζῃ καὶ ὅτ' ἂν φάος ἱερὸν ἔλθῃ, μαρτυρομένοις τὸν κύριον παρ' ὅλον ἡμῶν τὸν βίον, τὸ μὲν θεοσεβεῖν τῇ ψυχῇ κεκτημένοις, τὸ σῶφρον δὲ μέχρι καὶ τοῦ σώματος ἄγουσιν.","english":"For I think that a man who is sown is more valuable than wheat and barley, when seeds are deposited at their proper times, since everything grows for him, and farmers, even when sober, deposit those seeds. Therefore, every base and polluted practice must be purified from marriage, so that we are not reproached for the union of irrational animals harmonizing with the human conjugal union according to nature, in accordance with the acknowledged definition. At any rate, some of them, after emitting seed at the commanded time, immediately depart, leaving the creation to its administration. But among the tragedians, Polyxena, although being slaughtered, is recorded as having taken great care, even while dying, to fall decorously, hiding what male eyes ought to hide. And for her, the calamity was a marriage. Therefore, to succumb and yield to the passions is the ultimate slavery, just as, of course, mastering them is the only freedom. Indeed, divine Scripture says that those who transgress the commandments are sold to foreigners, that is, to sins alien to nature, until they turn back and repent. Therefore, marriage must be kept pure, like a sacred statue, guarded from defilements, as we rise from sleep with the Lord, and as we go to sleep with thanksgiving and prayer, both when we lie down and when the sacred light comes, calling the Lord to witness throughout our whole life, possessing piety in the soul, and bringing self-control even to the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πυρῶν ... κριθῶν","severity":"info","text":"Clement compares the value of human procreation to that of wheat and barley, emphasizing the superior worth of human seed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ γοῦν θεία γραφὴ τοὺς παραβάντας ... πεπρᾶσθαι λέγει τοῖς ἀλλογενέσι","severity":"info","text":"Clement alludes to the idea that transgressors are sold to foreigners, interpreting this as bondage to sins alien to nature, likely referencing Old Testament themes of sin and captivity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πολυξένη","severity":"info","text":"Polyxena, a Trojan princess in Greek tragedy, is depicted as maintaining modesty even in death, serving as an exemplar of decorum in marriage-like calamity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ κρατεῖν τούτων ἐλευθερία μόνη","severity":"info","text":"Clement's assertion that mastering passions is the only freedom parallels Stoic and Platonic ideals of self-control as true liberty.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθαρὸν οὖν τὸν γάμον ... φυλακτέον","severity":"info","text":"This passage concludes the argument with an exhortation to keep marriage pure, framing it as a sacred statue guarded from defilement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύνοδον","severity":"info","text":"The term 'σύνοδον' (union) here refers to animal mating, contrasted with human conjugal union, emphasizing Clement's concern for decorum.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θορόντα γοῦν ἔνια αὐτῶν' is ambiguous: it may refer to animals that emit seed and depart, but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":231,"ref":"p231","source":"θεοφιλὲς γὰρ τῷ ὄντι ἀπὸ τῆς γλώττης ἐπὶ τὰ ἔργα τὸ κόσμιον διαχειραγωγεῖν, ὁδὸς δὲ ἐπ' ἀναισχυντίαν ἡ αἰσχρολογία, καὶ τέλος ἀμφοῖν ἡ αἰσχρουργία. ὅτι δὲ γαμεῖν ἡ γραφὴ συμβουλεύει οὐδὲ ἀφίστασθαί ποτε τῆς συζυγίας ἐπιτρέπει, ἄντικρυς νομοθετεῖ· οὐκ ἀπολύσεις γυναῖκα πλὴν εἰ μὴ ἐπὶ λόγῳ πορνείας· μοιχείαν δὲ ἡγεῖ2.23.146.1 ται τὸ ἐπιγῆμαι ζῶντος θατέρου τῶν κεχωρισμένων. ἀνύποπτον δὲ εἰς διαβολὴν δείκνυσι γυναῖκα τὸ μὴ καλλωπίζεσθαι μηδὲ μὴν κοσμεῖσθαι πέρα τοῦ πρέποντος, εὐχαῖς καὶ δεήσεσι προσανέχουσαν ἐκτενῶς, τὰς μὲν ἐξόδους τῆς οἰκίας φυλαττομένην τὰς πολλάς, ἀποκλείουσαν δ' ὡς οἷόν τε αὑτὴν τῆς πρὸς τοὺς οὐ προσήκοντας προσόψεως, προὐργιαίτερον τιθεμένην τῆς ἀκαίρου φλυαρίας τὴν οἰκουρίαν. ὁ δὲ ἀπολελυμένην λαμβάνων γυναῖκα μοιχᾶται, φησίν, ἐὰν γάρ τις ἀπολύσῃ γυναῖκα, μοιχᾶται αὐτήν, τουτέστιν ἀναγκάζει μοιχευ2.23.146.3 θῆναι. οὐ μόνον δὲ ὁ ἀπολύσας αἴτιος γίνεται τούτου, ἀλλὰ καὶ ὁ παραδεξάμενος αὐτήν, ἀφορμὴν παρέχων τοῦ ἁμαρτῆσαι τῇ γυναικί·","english":"It is truly god-loving to guide seemliness from the tongue to deeds, while foul speech is a path to shamelessness, and the end of both is foul action. That Scripture advises marriage and does not permit ever withdrawing from the union, it legislates outright: You shall not dismiss a wife except on grounds of adultery; and to marry again while one of the separated spouses is alive is considered adultery. It shows a woman to be above suspicion of slander if she does not beautify herself nor adorn herself beyond what is proper, but devotes herself earnestly to prayers and supplications, avoiding most departures from the house, and shutting herself off as much as possible from the sight of those who are not appropriate, valuing household management more than untimely chatter. And he who takes a divorced woman commits adultery, it says; for if someone dismisses a wife, he commits adultery against her, that is, he forces her to be adulterated. Not only does the one who dismisses become the cause of this, but also the one who receives her, providing the woman with an occasion to sin.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θεοφιλὲς γὰρ τῷ ὄντι ἀπὸ τῆς γλώττης ἐπὶ τὰ ἔργα τὸ κόσμιον διαχειραγωγεῖν","severity":"info","text":"Clement argues that seemliness (τὸ κόσμιον) must be guided from speech to action, linking verbal discipline to moral conduct.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἀπολύσεις γυναῖκα πλὴν εἰ μὴ ἐπὶ λόγῳ πορνείας","severity":"info","text":"This echoes the dominical saying in Matthew 19:9 and the Deuteronomic law (Deut 24:1-4), restricting divorce to cases of adultery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοιχείαν","severity":"info","text":"Clement uses μοιχεία (adultery) to include remarriage while a former spouse lives, reflecting a strict patristic interpretation of marital indissolubility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀπολελυμένην λαμβάνων γυναῖκα μοιχᾶται","severity":"info","text":"Clement’s condemnation of receiving a divorced woman aligns with Roman and Jewish legal norms that viewed such unions as adulterous, reinforcing social stigma.","cites":[],"named_sources":["McGuckin 2004"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ ἀπολελυμένην λαμβάνων γυναῖκα μοιχᾶται, φησίν","severity":"info","text":"This passage shifts from general exhortation to specific legal citation, using φησίν to introduce a scriptural or traditional ruling.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"οὐ μόνον δὲ ὁ ἀπολύσας αἴτιος γίνεται τούτου, ἀλλὰ καὶ ὁ παραδεξάμενος","severity":"info","text":"Clement’s extension of culpability to the receiver of a divorced woman influenced later canon law on complicity in adultery.","cites":[],"named_sources":["Erickson 1992"],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ λόγῳ πορνείας' could mean 'on account of adultery' or 'for the reason of fornication'; the translation adopts the former as consistent with Matthew 19:9."],"confidence":"high","notes":[]},{"i":232,"ref":"p232","source":"εἰ γὰρ μὴ δέχοιτο, ἀνακάμψει πρὸς τὸν ἄνδρα. τί οὖν ὁ νόμος; πρὸς ἀναστολὴν τῆς εὐεπιφορίας τῶν παθῶν ἀναιρεῖσθαι προστάττει τὴν μοιχευθεῖσαν καὶ ἐπὶ τούτῳ ἐλεγχθεῖσαν· ἐὰν δὲ ἱέρεια ᾖ, πυρὶ παραδίδοσθαι προστάττει. λιθοβολεῖται δὲ καὶ ὁ μοιχός, ἀλλ' οὐκ ἐν τῷ αὐτῷ τόπῳ, ἵνα μηδὲ ὁ θάνατος αὐτοῖς κοινὸς ᾖ. οὐ δὴ μάχεται τῷ εὐαγγελίῳ ὁ νόμος, συνᾴδει δὲ αὐτῷ. πῶς γὰρ οὐχί, ἑνὸς ὄντος ἀμφοῖν χορηγοῦ τοῦ κυρίου; ἡ γάρ τοι πορνεύσασα ζῇ μὲν τῇ ἁμαρτίᾳ, ἀπέθανεν δὲ ταῖς ἐντολαῖς, ἡ δὲ μετανοήσασα οἷον ἀναγεννηθεῖσα κατὰ τὴν ἐπιστροφὴν τοῦ βίου παλιγγενεσίαν ἔχει ζωῆς, τεθνηκυίας μὲν τῆς πόρνης τῆς παλαιᾶς, εἰς βίον δὲ παρελθούσης αὖθις τῆς κατὰ τὴν μετάνοιαν γεννηθείσης. μαρτυρεῖ τοῖς εἰρημένοις διὰ Ἰεζεκιὴλ τὸ πνεῦμα λέγον· οὐ βούλομαι τὸν θάνατον τοῦ ἁμαρ2.23.147.4 τωλοῦ, ὡς τὸ ἐπιστρέψαι. αὐτίκα λιθόλευστοι γίνονται ὡς ἂν διὰ σκληροκαρδίαν ἀποθανόντες τῷ νόμῳ, ᾧ μὴ ἐπείσθησαν, τῇ δὲ ἱερείᾳ ἐπιτείνεται τὰ τῆς κολάσεως, ὅτι ᾧ πλεῖον ἐδόθη, οὗτος καὶ ἀπαιτηθήσεται. Περιγεγράφθω καὶ ὁ δεύτερος ἡμῖν ἐνθάδε Στρωματεὺς διὰ τὸ μῆκός τε καὶ πλῆθος τῶν κεφαλαίων.","english":"If she does not accept, she will return to her husband. What then does the law command? It orders that the adulteress, convicted of this, be put to death to restrain the impetuosity of the passions; and if she is a priestess, it orders that she be delivered to the fire. The adulterer is also stoned, but not in the same place, so that even death is not common to them. The law does not conflict with the Gospel, but is in harmony with it. For how could it not be, since both have the same Lord as their provider? For the woman who has committed fornication lives in sin, but has died to the commandments; while she who repents, having been, as it were, reborn through the conversion of her life, has a regeneration of life, the old fornicatress having died, and she who was born through repentance having come again into life. The Spirit bears witness to what has been said through Ezekiel, saying: I do not desire the death of the sinner, but his return. Thus they are stoned, as having died to the law through hard-heartedness, since they were not persuaded by it; and for the priestess the punishment is intensified, because to whom more was given, from that one more will be required. Let the second Stromateus be concluded by us here, on account of the length and number of the chapters.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰεζεκιήλ","severity":"info","text":"Clement cites Ezekiel, likely 18:23 or 33:11, paraphrasing God's desire for the sinner's return rather than death. The exact verse is not verbatim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱέρεια","severity":"info","text":"The term 'priestess' reflects Greco-Roman or possibly Jewish temple context, not Christian clergy. Clement uses it to illustrate stricter punishment for those with greater responsibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παλιγγενεσία","severity":"info","text":"παλιγγενεσία ('regeneration') is a key theological term for Clement, denoting spiritual rebirth through repentance, distinct from physical resurrection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιγεγράφθω","severity":"info","text":"This passage concludes the second Stromateus, as indicated by the closing formula. The work is structured as a series of miscellanies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νόμος","severity":"info","text":"Clement harmonizes Mosaic law with Gospel ethics, a common apologetic strategy in early Christian literature to defend the Old Testament.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μοιχευθεῖσαν","severity":"caution","text":"The Greek text prescribes death for adultery, but the English draft softens 'put to death' from 'ἀναιρεῖσθαι'. The severity reflects ancient legal codes, not Clement's endorsement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'priestess' (ἱέρεια) is ambiguous: possibly a Jewish priest's daughter (cf. Lev 21:9) or a pagan temple servant. Clement does not specify.","The Ezekiel citation is paraphrased; the exact source is uncertain."],"confidence":"high","notes":[]},{"i":233,"ref":"p233","source":"ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΤΡΙΤΟΣ Οἱ μὲν οὖν ἀμφὶ τὸν Οὐαλεντῖνον ἄνωθεν ἐκ τῶν θείων προβολῶν τὰς συζυγίας καταγαγόντες εὐαρεστοῦνται γάμῳ, οἱ δὲ ἀπὸ Βασιλείδου πυθομένων φασὶ τῶν ἀποστόλων μή ποτε ἄμεινόν ἐστι τὸ μὴ γαμεῖν ἀποκρίνασθαι λέγουσι τὸν κύριον· οὐ πάντες χωροῦσι τὸν λόγον τοῦτον· εἰσὶ γὰρ εὐνοῦχοι, οἳ μὲν ἐκ γενετῆς, οἳ δὲ ἐξ ἀνάγκης. ἐξηγοῦνται δὲ τὸ ῥητὸν ὧδέ πως· φυσικήν τινες ἔχουσι πρὸς γυναῖκα ἀποστροφὴν ἐκ γενετῆς, οἵτινες τῇ φυσικῇ ταύτῃ συγκράσει χρώμενοι καλῶς ποιοῦσι μὴ γαμοῦντες. οὗτοι, φασίν, εἰσὶν οἱ ἐκ γενετῆς εὐνοῦχοι· οἱ δὲ ἐξ ἀνάγκης, ἐκεῖνοι οἱ θεατρικοὶ ἀσκηταί, οἵτινες διὰ τὴν ἀνθολκὴν τῆς εὐδοξίας κρατοῦσιν ἑαυτῶν, οἱ δὲ ἐκτετμημένοι κατὰ συμφορὰν εὐνοῦχοι γεγόνασι κατὰ ἀνάγκην. οἱ τοίνυν κατὰ ἀνάγκην οὐ κατὰ λόγον εὐνοῦχοι γίνονται. οἱ δὲ ἕνεκα τῆς αἰωνίου βασιλείας εὐνουχίσαντες ἑαυτοὺς διὰ τὰ ἐκ τοῦ γάμου, φασί, συμβαίνοντα τὸν ἐπιλογισμὸν τοῦτον λαμβάνουσι, τὴν περὶ τὸν πορισμὸν τῶν ἐπιτηδείων ἀσχολίαν δεδιότες. καὶ τῷ ἄμεινον γαμῆσαι ἢ πυροῦσθαι μὴ εἰς πῦρ ἐμβάλῃς τὴν ψυχήν σου λέγειν τὸν ἀπόστολον, νυκτὸς καὶ ἡμέρας ἀντέχων καὶ φοβούμενος μὴ τῆς ἐγκρατείας ἀποπέσῃς· πρὸς γὰρ τὸ ἀντέχειν γενομένη ψυχὴ μερίζεται τῆς ἐλπίδος. ἀντέχου τοίνυν, φησὶ κατὰ λέξιν ὁ Ἰσίδωρος ἐν τοῖς Ἠθικοῖς, μαχίμης γυναικός, ἵνα μὴ ἀποσπασθῇς τῆς χάριτος τοῦ θεοῦ, τό τε πῦρ ἀποσπερματίσας εὐσυνειδήτως προσεύχου. ὅταν δὲ ἡ εὐχαριστία σου, φησίν, εἰς αἴτησιν ὑποπέσῃ καὶ αἰτῇς τὸ λοι3.1.2.4 πὸν οὐ κατορθῶσαι, ἀλλὰ μὴ σφαλῆναι, γάμησον.","english":"The followers of Valentinus, then, having brought down their conjugal unions from above, from the divine emanations, are well pleased with marriage; while those from Basilides say that when the apostles inquired whether it is not better not to marry, the Lord answered: Not all can bear this saying; for there are eunuchs, some from birth, some from necessity. And they interpret the saying somewhat as follows: Some have a natural aversion to woman from birth, who, using this natural constitution, do well not to marry. These, they say, are the eunuchs from birth; those from necessity are the ascetics of the theatre, who restrain themselves for the sake of the counterpull of good repute; while those who have been mutilated by misfortune have become eunuchs by necessity. Those, then, who become eunuchs by necessity do not become so by reason. But those who have castrated themselves for the sake of the eternal kingdom, on account of the things that happen from marriage, adopt this calculation, fearing the distraction concerning the provision of necessities. And as for the saying that it is better to marry than to burn, they say the apostle says: Do not cast your soul into the fire, holding out night and day and fearing lest you fall from continence; for a soul that has come to hold out is divided from hope. Hold out, then, says Isidorus verbatim in his Ethics, against a contentious wife, that you may not be drawn away from the grace of God, and having discharged the fire, pray with a good conscience. But when your thanksgiving, he says, falls into petition and you ask not to accomplish the rest but not to fail, then marry.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Οὐαλεντῖνον","severity":"info","text":"Valentinus was a prominent second-century Gnostic teacher whose followers developed elaborate systems of divine emanations (προβολαί) and syzygies (συζυγίαι), often allegorizing marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βασιλείδου","severity":"info","text":"Basilides was another second-century Gnostic teacher; his school is here reported as attributing to Jesus a saying about eunuchs, which Clement cites to contrast with Valentinian views on marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ πάντες χωροῦσι τὸν λόγον τοῦτον","severity":"info","text":"This saying is attributed to Jesus by the Basilidians; it echoes Matthew 19:11-12 (eunuchs) but is not a direct quotation. Clement reports it as part of a Gnostic exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐνοῦχοι","severity":"info","text":"The term εὐνοῦχος (eunuch) is used here in a metaphorical sense for those who abstain from marriage, distinguishing natural, ascetic, and mutilated types.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσίδωρος","severity":"info","text":"Isidorus, a Gnostic teacher (possibly a disciple of Basilides), is quoted verbatim from his work 'Ethics' (Ἠθικά), advising against a contentious wife to preserve grace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ λοι3.1.2.4 πὸν","severity":"caution","text":"The Greek text at this point contains a corrupt or garbled sequence (τὸ λοι3.1.2.4 πὸν), likely a scribal error for 'τὸ λοιπὸν' (the rest). The translation follows the emended reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ λοι3.1.2.4 πὸν' is corrupt; the intended reading is probably 'τὸ λοιπὸν' (the rest).","The attribution of the saying about eunuchs to Jesus is reported as Basilidian tradition, not necessarily Clement's own view."],"confidence":"high","notes":[]},{"i":234,"ref":"p234","source":"ἀλλὰ νέος τίς ἐστιν ἢ πένης ἢ κατωφερὴς καὶ οὐ θέλει γῆμαι κατὰ τὸν λόγον, οὗτος τοῦ ἀδελφοῦ μὴ χωριζέσθω· λεγέτω ὅτι εἰσελήλυθα ἐγὼ εἰς τὰ ἅγια, οὐδὲν δύναμαι παθεῖν· ἐὰν δὲ ὑπόνοιαν ἔχῃ, εἰπάτω· ἀδελφέ, ἐπίθες μοι τὴν χεῖρα, ἵνα μὴ ἁμαρτήσω· καὶ λήψεται βοήθειαν καὶ νοητὴν καὶ αἰσθητήν. θελησάτω μόνον ἀπαρτίσαι τὸ καλὸν καὶ ἐπι3.1.3.1 τεύξεται. ἐνίοτε δὲ τῷ μὲν στόματι λέγομεν· οὐ θέλομεν ἁμαρτῆσαι, ἡ δὲ διάνοια ἔγκειται ἐπὶ τὸ ἁμαρτάνειν. ὁ τοιοῦτος διὰ φόβον οὐ ποιεῖ ὃ θέλει, ἵνα μὴ ἡ κόλασις αὐτῷ ἐλλογισθῇ· ἡ δὲ ἀνθρωπότης ἔχει τινὰ ἀναγκαῖα καὶ φυσικά, ἄλλα δὲ φυσικὰ μόνα. ἔχει τὸ περιβάλλεσθαι ἀναγκαῖον καὶ φυσικόν, φυσικὸν δὲ τὸ τῶν ἀφροδισίων, οὐκ ἀναγκαῖον δέ. Ταύτας παρεθέμην τὰς φωνὰς εἰς ἔλεγχον τῶν μὴ βιούντων ὀρθῶς Βασιλειδιανῶν, ὡς ἤτοι ἐχόντων ἐξουσίαν καὶ τοῦ ἁμαρτεῖν διὰ τὴν τελειότητα, ἢ πάντως γε\n\nσωθησομένων φύσει, κἂν νῦν ἁμάρτωσι, διὰ τὴν ἔμφυτον ἐκλογήν, ἐπεὶ μηδὲ ταὐτὰ αὐτοῖς πράττειν συγχωροῦσιν οἱ προπάτορες τῶν δογμάτων. μὴ τοίνυν ὑποδυόμενοι τὸ ὄνομα τοῦ Χριστοῦ καὶ τῶν ἐν ἔθνεσιν ἀκρατεστάτων ἀκολαστότερον βιοῦντες βλασφημίαν τῷ ὀνόματι προστριβέσθωσαν· οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, ἕως ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν. ἐγκράτεια τοίνυν σώματος ὑπεροψία κατὰ τὴν πρὸς θεὸν ὁμολογίαν. οὐ μόνον γὰρ περὶ τὰ ἀφροδίσια, ἀλλὰ καὶ περὶ τὰ ἄλλα, ἃ ἐπιθυμεῖ ἡ ψυχὴ κακῶς οὐκ ἀρκουμένη τοῖς ἀναγκαίοις, ἡ ἐγκράτεια ἀναστρέφεται. ἔστι δὲ καὶ περὶ τὴν γλῶσσαν καὶ περὶ τὴν κτῆσιν καὶ περὶ τὴν χρῆσιν καὶ περὶ τὴν ἐπιθυμίαν ἐγκράτεια.","english":"But if someone is young or poor or prone to lust and does not wish to marry according to the Word, let him not be separated from the brother. Let him say, \"I have entered into the holy things; I can suffer nothing.\" But if he has a suspicion, let him say, \"Brother, lay your hand on me, that I may not sin.\" And he will receive help both intelligible and sensible. Let him only wish to complete the good, and he will succeed. Sometimes we say with the mouth, \"We do not wish to sin,\" but the mind is set on sinning. Such a person does not do what he wants out of fear, so that punishment may not be charged against him. But humanity has some things that are necessary and natural, and others that are merely natural. It has covering as necessary and natural, but the matter of sexual intercourse is natural, not necessary. I have set forth these sayings for the refutation of those Basilidians who do not live rightly, as though they either have license even to sin because of their perfection, or will certainly be saved by nature even if they sin now, because of their inborn election, since even the founders of their doctrines do not permit them to do the same things. Let them not, then, under the name of Christ, living more dissolutely than the most incontinent among the Gentiles, bring blasphemy upon the name. For such men are false apostles, deceitful workers, until the end will be according to their works. Self-control, therefore, is contempt of the body according to the confession toward God. For self-control is concerned not only with sexual matters, but also with the other things which the soul desires wrongly, not content with necessities. And there is self-control concerning the tongue, concerning acquisition, concerning use, and concerning desire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰσελήλυθα ἐγὼ εἰς τὰ ἅγια, οὐδὲν δύναμαι παθεῖν","severity":"info","text":"Clement quotes a formula used by Basilidian Christians to claim ritual or spiritual inviolability, likely a baptismal or eucharistic declaration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκράτεια","severity":"info","text":"Here 'self-control' is defined broadly as contempt of the body in confession to God, extending beyond sexual continence to speech, acquisition, use, and desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλειδιανῶν","severity":"info","text":"Clement refutes Basilidians who claimed license to sin due to perfection or predestined salvation by nature, contrasting their practice with their founders' stricter rules.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταύτας παρεθέμην τὰς φωνὰς","severity":"info","text":"This phrase marks a transition: Clement concludes his citation of Basilidian sayings and begins a polemical application against contemporary Basilidian laxity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ψευδαπόστολοι","severity":"info","text":"Clement labels dissident Christians 'false apostles', a term that echoes New Testament usage (e.g., 2 Cor 11:13) and anticipates later heresiological rhetoric.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπαρτίσαι","severity":"caution","text":"The verb 'to complete' may be a scribal error or variant; the critical apparatus in the source edition notes uncertainty at this point (ἐπι3.1.3.1).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπι3.1.3.1' in the Greek is a textual crux; the intended verb may be ἐπιτεύξεται (as in the English draft) or another form.","The identity of the 'brother' addressed in the ritual formula is not specified—could be a fellow ascetic or a spiritual guide."],"confidence":"high","notes":[]},{"i":235,"ref":"p235","source":"οὐ διδάσκει δ' αὕτη σωφρονεῖν μόνον, ἥ γε παρέχει σω3.1.4.3 φροσύνην ἡμῖν, δύναμις οὖσα καὶ θεία χάρις. τίνα οὖν τοῖς ἡμετέροις δοκεῖ περὶ τοῦ προκειμένου, λεκτέον· ἡμεῖς εὐνουχίαν μὲν καὶ οἷς τοῦτο δεδώρηται ὑπὸ θεοῦ μακαρίζομεν, μονογαμίαν δὲ καὶ τὴν περὶ τὸν ἕνα γάμον σεμνότητα θαυμάζομεν, συμπάσχειν δὲ δεῖν λέγοντες καὶ ἀλλήλων τὰ βάρη βαστάζειν, μή ποτέ τις δοκῶν καλῶς ἑστάναι καὶ αὐτὸς πέσῃ. περὶ δὲ τοῦ δευτέρου γάμου εἰ πυροῖ φησὶν ὁ ἀπόστολος, γάμησον. Οἱ δὲ ἀπὸ Καρποκράτους καὶ Ἐπιφάνους ἀναγόμενοι κοινὰς εἶναι τὰς γυναῖκας ἀξιοῦσιν, ἐξ ὧν ἡ μεγίστη κατὰ τοῦ ὀνόματος ἐρρύη βλασφημία. Ἐπιφάνης οὗτος, οὗ καὶ τὰ συγγράμματα κομίζεται, υἱὸς ἦν Καρποκράτους καὶ μητρὸς Ἀλεξανδρείας τοὔνομα τὰ μὲν πρὸς πατρὸς Ἀλεξανδρεύς, ἀπὸ δὲ μητρὸς Κεφαλληνεύς, ἔζησε δὲ τὰ πάντα ἔτη ἑπτακαίδεκα, καὶ θεὸς ἐν Σάμῃ τῆς Κεφαλληνίας τετίμηται, ἔνθα αὐτῷ ἱερὸν ῥυτῶν λίθων, βωμοί, τεμένη, μουσεῖον ᾠκοδόμηταί τε καὶ καθιέρωται, καὶ συνιόντες εἰς τὸ ἱερὸν οἱ Κεφαλλῆνες κατὰ νουμηνίαν γενέθλιον ἀποθέωσιν θύουσιν Ἐπιφάνει, σπέν3.2.5.3 δουσί τε καὶ εὐωχοῦνται καὶ ὕμνοι ᾄδονται. ἐπαιδεύθη μὲν οὖν παρὰ τῷ πατρὶ τήν τε ἐγκύκλιον παιδείαν καὶ τὰ Πλάτωνος, καθηγήσατο δὲ τῆς μοναδικῆς γνώσεως, ἀφ' οὗ καὶ ἡ τῶν Καρποκρατια3.2.6.1 νῶν αἵρεσις. λέγει τοίνυν οὗτος ἐν τῷ Περὶ δικαιοσύνης τὴν δικαιοσύνην τοῦ θεοῦ κοινωνίαν τινὰ εἶναι μετ' ἰσότητος.","english":"This teaching does not only instruct us to be temperate, but it also provides us with temperance, being a power and a divine grace. What then seems to our people concerning the matter at hand must be stated: we bless both continence and those to whom this has been granted by God, and we admire monogamy and the dignity concerning a single marriage, saying that we must sympathize with one another and bear each other's burdens, lest someone who seems to stand well should himself fall. Concerning a second marriage, if it burns, the apostle says, marry. But those who derive from Carpocrates and Epiphanes maintain that women should be common, from which the greatest blasphemy against the name has flowed. This Epiphanes, whose writings are also current, was the son of Carpocrates and of a mother named Alexandria; on his father's side he was an Alexandrian, on his mother's side a Cephallenian; he lived only seventeen years in all, and is honored as a god in Same of Cephallenia, where a temple of hewn stones, altars, precincts, and a museum have been built and consecrated to him, and the Cephallenians, gathering at the temple on the new moon, sacrifice a deification birthday to Epiphanes, pour libations, feast, and hymns are sung. He was educated by his father in both general education and the works of Plato, and he taught the monadic knowledge, from which also comes the heresy of the Carpocratians. This man says, then, in his work On Justice that the justice of God is a kind of communion with equality.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐνουχίαν","severity":"info","text":"Clement uses εὐνουχίαν (continence, literally 'castration') as a positive spiritual state, not physical mutilation, consistent with ascetic discourse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονογαμίαν","severity":"info","text":"μονογαμίαν (monogamy) here means a single marriage, contrasted with second marriage and with the Carpocratian advocacy of common women.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ πυροῖ φησὶν ὁ ἀπόστολος, γάμησον","severity":"info","text":"Clement cites an apostolic saying: 'if it burns, marry.' This likely refers to 1 Corinthians 7:9 or a similar Pauline exhortation on remarriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καρποκράτους καὶ Ἐπιφάνους","severity":"info","text":"Carpocrates and Epiphanes were second-century Gnostic teachers. Epiphanes, son of Carpocrates, wrote 'On Justice' advocating communal property including women.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεὸς ἐν Σάμῃ τῆς Κεφαλληνίας τετίμηται","severity":"info","text":"Epiphanes was deified in Same, Cephallenia, with a temple and monthly rites. Clement reports this as a contemporary cult practice, likely to discredit the heresy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ δὲ τοῦ δευτέρου γάμου","severity":"info","text":"This passage transitions from general sexual ethics to a specific question: second marriage. Clement then contrasts orthodox views with Carpocratian radicalism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ πυροῖ' may be a misquotation or paraphrase of an apostolic source; the exact referent is uncertain.","The identity of 'the apostle' is not specified; likely Paul, but could be another apostolic figure."],"confidence":"high","notes":[]},{"i":236,"ref":"p236","source":"ἴσος γέ τοι πανταχόθεν ἐκταθεὶς οὐρανὸς κύκλῳ τὴν γῆν περιέχει πᾶσαν, καὶ πάντας ἡ νὺξ ἐπ' ἴσης ἐπιδείκνυται τοὺς ἀστέρας, τόν τε τῆς ἡμέρας αἴτιον καὶ πατέρα τοῦ φωτὸς ἥλιον ὁ θεὸς ἐξέχεεν ἄνωθεν ἴσον ἐπὶ γῆς ἅπασι τοῖς βλέπειν δυναμένοις, οἳ δὲ κοινῇ πάντες βλέπουσιν, ἐπεὶ μὴ διακρίνει πλούσιον ἢ πένητα, δῆμον ἢ ἄρχοντα, ἄφρονάς τε καὶ τοὺς φρονοῦντας, θηλείας ἄρσενας, ἐλευθέρους δούλους. ἀλλ' οὐδὲ τῶν ἀλόγων παρὰ τοῦτο ποιεῖταί τι, πᾶσι δὲ ἐπ' ἴσης τοῖς ζῴοις κοινὸν αὐτὸν ἐκχέας ἄνωθεν ἀγαθοῖς τε καὶ φαύλοις τὴν δικαιοσύνην ἐμπεδοῖ μηδενὸς δυναμένου πλεῖον ἔχειν μηδὲ ἀφαιρεῖσθαι τὸν πλησίον, ἵν' αὐτὸς κἀκείνου τὸ φῶς διπλασιάσας ἔχῃ. ἥλιος κοινὰς τροφὰς ζῴοις ἅπασιν ἀνατέλλει, δικαιοσύνης τε τῆς κοινῆς ἅπασιν ἐπ' ἴσης δοθείσης, καὶ εἰς τὰ τοιαῦτα βοῶν γένος ὁμοίως γίνεται ὡς αἱ βόες καὶ συῶν ὡς οἱ σύες καὶ προβάτων ὡς τὰ πρό3.2.6.4 βατα καὶ τὰ λοιπὰ πάντα· δικαιοσύνη γὰρ ἐν αὐτοῖς ἀναφαίνεται ἡ κοινότης. ἔπειτα κατὰ κοινότητα πάντα ὁμοίως κατὰ γένος σπείρεται, τροφή τε κοινὴ χαμαὶ νεμομένοις ἀνεῖται πᾶσι τοῖς κτήνεσι καὶ πᾶσιν ἐπ' ἴσης, οὐδενὶ νόμῳ κρατουμένη, τῇ δὲ παρὰ τοῦ διδόντος καὶ κελεύσαντος χορηγίᾳ συμφώνως ἅπασι δικαιοσύνῃ παροῦσα. ἀλλ' οὐδὲ τὰ τῆς γενέσεως νόμον ἔχει γεγραμμένον (μετεγράφη γὰρ ἄν), σπείρουσι δὲ καὶ γεννῶσιν ἐπ' ἴσης, κοινωνίαν ὑπὸ δικαιοσύνης ἔμφυτον ἔχοντες.","english":"The heaven, stretched out equally from all sides, surrounds the whole earth in a circle, and the night shows all the stars equally, and God poured out from above the sun, the cause of day and father of light, equally upon the earth for all who are able to see. And all see in common, since it does not distinguish rich or poor, commoner or ruler, foolish or wise, female or male, free or slave. Nor does it make any distinction among the irrational animals in this regard, but having poured it out from above equally for all, common to all living beings, it establishes justice for good and bad alike, since no one can have more nor take away from his neighbor, so that he might have double the light of that other. The sun provides common nourishment for all living beings, and justice, given equally to all, is common; and in such matters, the race of cattle comes to be like cows, and of swine like pigs, and of sheep like sheep, and all the rest; for justice in them is revealed as commonality. Then, according to commonality, all are sown alike according to kind, and common food is granted on the ground to all grazing beasts and to all equally, not governed by any law, but present to all in accordance with justice, in harmony with the provision of the giver and commander. But not even the matters of generation have a written law (for it would have been rewritten), but they sow and give birth equally, having an innate fellowship under justice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that natural phenomena like the sky, night, and sun are equally available to all, establishing a model of justice as commonality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δικαιοσύνη","severity":"info","text":"Here δικαιοσύνη (justice) is equated with κοινότης (commonality), a Stoic-influenced concept that Clement adapts to Christian ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The idea of cosmic equality as a model for human justice echoes Stoic natural law, but Clement reorients it toward a Christian framework of divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage builds a series of analogies from celestial to animal to human realms, each reinforcing the theme of equal distribution under divine justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The claim that no one can take more light from another parallels Stoic and Cynic arguments against private property, adapted here to spiritual goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'μετεγράφη γὰρ ἄν' (for it would have been rewritten) is ambiguous: it may mean that if generation had a written law, it would be subject to change, or that such a law would be superfluous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετεγράφη γὰρ ἄν' is ambiguous: it could mean 'for it would have been rewritten' (implying instability) or 'for it would have been transcribed' (implying a different origin). The reading taken is 'rewritten', suggesting that natural processes are not governed by mutable human laws."],"confidence":"high","notes":[]},{"i":237,"ref":"p237","source":"κοινῇ πᾶσιν ἐπ' ἴσης ὀφθαλμὸν εἰς τὸ βλέπειν ὁ ποιητής τε καὶ πατὴρ πάντων δικαιοσύνῃ νομοθετήσας τῇ παρ' αὐτοῦ παρέσχεν, οὐ διακρίνας θήλειαν ἄρρενος, οὐ λογικὸν ἀλόγου, καὶ καθάπαξ οὐδενὸς οὐδέν, ἰσότητι δὲ καὶ κοινότητι μερίσας τὸ βλέπειν ὁμοίως ἑνὶ κελεύσματι πᾶσι κεχάρισται. οἱ νόμοι δέ, φησίν, ἀνθρώπων ἀμαθίαν κολάζειν μὴ δυνάμενοι παρανομεῖν ἐδίδαξαν· ἡ γὰρ ἰδιότης τῶν νόμων τὴν κοινωνίαν τοῦ θείου νόμου κατέτεμεν καὶ παρατρώγει,\n\nμὴ συνιεὶς τὸ τοῦ ἀποστόλου ῥητόν, λέγοντος διὰ νόμου τὴν ἁμαρτίαν ἔγνων· τό τε ἐμὸν καὶ τὸ σόν φησι διὰ τῶν νόμων παρεισελθεῖν, μηκέτι εἰς κοινότητα κοινά τε γὰρ καρ3.2.7.4 πουμένων μήτε γῆν μήτε κτήματα, ἀλλὰ μηδὲ γάμον· κοινῇ γὰρ ἅπασιν ἐποίησε τὰς ἀμπέλους, αἳ μήτε στρουθὸν μήτε κλέπτην ἀπαρνοῦνται, καὶ τὸν σῖτον οὕτως καὶ τοὺς ἄλλους καρπούς. ἡ δὲ κοινωνία παρανομηθεῖσα καὶ τὰ τῆς ἰσότητος ἐγέννησε θρεμμάτων καὶ καρπῶν κλέπτην. κοινῇ τοίνυν ὁ θεὸς ἅπαντα ἀνθρώπῳ ποιήσας καὶ τὸ θῆλυ τῷ ἄρρενι κοινῇ συναγαγὼν καὶ πάνθ' ὁμοίως τὰ ζῷα κολλήσας τὴν δικαιοσύνην ἀνέφηνεν κοινωνίαν μετ' ἰσότητος. οἳ δὲ γεγονότες οὕτω τὴν συνάγουσαν κοινωνίαν τὴν γένεσιν αὐτῶν ἀπηρνήθησαν καί φασιν· ὁ μίαν ἀγόμενος ἐχέτω, δυναμένων κοινω3.2.8.3 νεῖν ἁπάντων, ὥσπερ ἀπέφηνε τὰ λοιπὰ τῶν ζῴων. ταῦτα εἰπὼν κατὰ λέξιν πάλιν ὁμοίως αὐταῖς ταῖς λέξεσιν ἐπιφέρει· τὴν γὰρ ἐπιθυμίαν εὔτονον καὶ σφοδροτέραν ἐνεποίησε τοῖς ἄρρεσιν εἰς τὴν τῶν γενῶν παραμονήν, ἣν οὔτε νόμος οὔτε ἔθος οὔτε ἄλλο τι τῶν ὄντων ἀφανίσαι δύναται. θεοῦ γάρ ἐστι δόγμα.","english":"The creator and father of all, having legislated with justice from himself, provided the eye for seeing equally in common to all, not distinguishing female from male, nor rational from irrational, and absolutely nothing from anything, but having distributed sight by equality and commonality, he has granted it to all alike by a single command. The laws of men, he says, being unable to punish ignorance, taught transgression; for the particularity of the laws cut up and nibbled away at the commonality of the divine law,\n\nnot understanding the saying of the apostle, who says, \"Through the law I came to know sin\"; and he says that \"mine\" and \"thine\" were introduced through the laws, no longer into commonality; for common things are neither land nor possessions, nor even marriage; for he made the vines common to all, which deny neither a sparrow nor a thief, and likewise the grain and the other fruits. And commonality, when transgressed, gave birth to the thief of flocks and fruits. So God, having made all things common to man, and having joined the female to the male in common, and having yoked all animals alike, revealed justice as commonality with equality. But those who were born in this way denied the commonality that unites them and say: \"Let the one who marries one keep her,\" although all are able to share, as the rest of the animals show. Having said these things word for word, he again adds in the same words: \"For he implanted in the males a strong and more vehement desire for the continuance of the races, which neither law nor custom nor anything else that exists can destroy. For it is a decree of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement argues that divine law grants sight equally to all, contrasting human laws that introduce 'mine' and 'thine' and thus cause transgression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ νόμου τὴν ἁμαρτίαν ἔγνων","severity":"info","text":"Clement cites an apostle: 'Through the law I came to know sin.' This likely refers to Romans 3:20 or a similar Pauline passage, though not verbatim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοινωνίαν μετ' ἰσότητος","severity":"info","text":"Clement draws on Stoic and Cynic ideals of commonality and equality, critiquing private property and marriage as human inventions that violate divine law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that human laws corrupt divine commonality echoes Plato's 'Republic' and the Cynic rejection of conventional laws, as well as Paul's critique of the law in Galatians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρατρώγει","severity":"info","text":"'παρατρώγει' (nibbled away) is a vivid metaphor for how human laws erode divine commonality, suggesting gradual corruption rather than outright destruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The passage's attribution of the quoted speech ('he says') is ambiguous; it may refer to a Cynic or Stoic source, not directly to Clement's own view.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'he says' is unclear; possibly a Cynic philosopher or a biblical figure.","The phrase 'τὸ τοῦ ἀποστόλου ῥητόν' may refer to a specific Pauline verse, but the exact reference is not given."],"confidence":"high","notes":[]},{"i":238,"ref":"p238","source":"καὶ πῶς ἔτι οὗτος ἐν τῷ καθ' ἡμᾶς ἐξετασθείη λόγῳ ἄντικρυς καὶ τὸν νόμον καὶ τὸ εὐαγγέλιον διὰ τούτων καθαιρῶν; ὃ μὲν γάρ φησιν· οὐ μοιχεύσεις, τὸ δὲ πᾶς ὁ προσβλέπων κατ' ἐπιθυμίαν ἤδη ἐμοίχευσεν λέγει. τὸ γὰρ οὐκ ἐπιθυμήσεις πρὸς τοῦ νόμου λεγόμενον τὸν ἕνα δείκνυσι θεὸν διὰ νόμου καὶ προφητῶν καὶ εὐαγγελίου κηρυσσόμενον· λέγει γάρ· οὐκ ἐπιθυμήσεις τῆς τοῦ πλησίον. ὁ πλησίον δὲ οὐχ ὁ Ἰουδαῖος τῷ Ἰουδαίῳ, ἀδελφὸς γὰρ καὶ ταὐτότης τοῦ πνεύματος, λείπεται δὴ πλησίον τὸν ἀλλοεθνῆ λέγειν. πῶς γὰρ οὐ πλησίον ὁ οἷός τε κοινωνῆσαι τοῦ πνεύματος; οὐ γὰρ μόνων Ἑβραίων, ἀλλὰ καὶ ἐθνῶν πατὴρ Ἀβραάμ. εἰ δὲ ἡ μοιχευθεῖσα καὶ ὁ εἰς αὐτὴν πορνεύσας θανάτῳ κολάζεται, δῆλον δήπου τὴν ἐντολὴν τὴν λέγουσαν οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον περὶ τῶν ἐθνῶν διαγορεύειν, ἵνα τις κατὰ νόμον καὶ τῆς τοῦ πλησίον καὶ τῆς ἀδελφῆς ἀποσχόμενος ἄντικρυς ἀκούσῃ παρὰ τοῦ κυρίου· ἐγὼ δὲ λέγω, οὐκ ἐπιθυμήσεις· ἡ δὲ τοῦ ἐγὼ μορίου προσθήκη προσεχεστέραν δείκνυσι τῆς ἐντολῆς τὴν ἐνέργειαν, καὶ ὅτι θεομαχεῖ ὅ τε Καρποκράτης ὅ τ' Ἐπιφάνης, ὃς ἐν αὐτῷ τῷ πολυθρυλήτῳ βιβλίῳ, τῷ Περὶ δικαιοσύνης λέγω, ὧδέ πως ἐπιφέρει κατὰ λέξιν· ἔνθεν ὡς γελοῖον εἰρηκότος τοῦ νομοθέτου ῥῆμα τοῦτο ἀκουστέον οὐκ ἐπιθυμήσεις\"7 πρὸς τὸ γελοιότερον εἰπεῖν τῶν τοῦ πλησίον\"7· αὐτὸς γὰρ ὁ τὴν ἐπιθυμίαν δοὺς ὡς συνέχουσαν τὰ τῆς γενέσεως ταύτην ἀφαιρεῖσθαι κελεύει μηδενὸς αὐτὴν ἀφελὼν ζῴου· τὸ δὲ τῆς τοῦ πλησίον γυναικὸς\"7 ἰδιότητα τὴν κοινωνίαν ἀναγκάζων ἔτι γελοιότερον εἶπεν. Καὶ ταῦτα μὲν οἱ γενναῖοι Καρποκρατιανοὶ δογματίζουσι.","english":"And how could this person be examined in our reasoning, directly overturning both the law and the gospel through these statements? For one says, \"You shall not commit adultery,\" while the other says, \"Everyone who looks with desire has already committed adultery.\" For the commandment \"You shall not desire,\" spoken by the law, shows the one God proclaimed through law, prophets, and gospel; for it says, \"You shall not desire the wife of your neighbor.\" The neighbor is not the Jew to the Jew, for there is brotherhood and identity of spirit; it remains, then, that \"neighbor\" means the foreigner. For how is he not a neighbor who is able to partake of the spirit? For Abraham is the father not only of Hebrews but also of nations. And if the adulteress and the one who fornicates with her are punished by death, it is clear that the commandment saying \"You shall not desire the wife of your neighbor\" prescribes concerning the nations, so that one who abstains according to the law from both the wife of his neighbor and his sister may directly hear from the Lord, \"But I say, you shall not desire.\" The addition of the particle \"I\" shows the more immediate force of the commandment, and that both Carpocrates and Epiphanes are fighting against God. Epiphanes, in his much-talked-about book, I mean *On Justice*, adds something like this verbatim: \"Hence, as if the lawgiver had spoken this ridiculous word, 'You shall not desire,' one must hear it as even more ridiculous, 'the wife of your neighbor.' For he who gave desire as that which sustains the processes of generation commands that it be taken away, yet he has removed it from no living creature. And the phrase 'of the neighbor's wife,' compelling a particularity in community, he spoke even more ridiculously.\" And these are the doctrines of the noble Carpocratians.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ μοιχεύσεις","severity":"info","text":"Clement contrasts the Decalogue's 'You shall not commit adultery' (Exod 20:14) with a dominical saying, 'Everyone who looks with desire has already committed adultery,' likely from a Gospel tradition (cf. Matt 5:28).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπιθυμήσεις τὴν γυναῖκα τοῦ πλησίον","severity":"info","text":"Clement cites the commandment 'You shall not desire the wife of your neighbor' (cf. Exod 20:17; Deut 5:21 LXX), interpreting 'neighbor' inclusively to include non-Jews, supporting his universalist reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καρποκράτης","severity":"info","text":"Carpocrates was a 2nd-century Gnostic teacher whose followers, the Carpocratians, advocated antinomianism, including communal property and sexual license. Clement refutes their interpretation of the law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπιφάνης","severity":"info","text":"Epiphanes, son of Carpocrates, wrote 'On Justice' (Περὶ δικαιοσύνης), arguing that desire is natural and that laws against adultery are absurd. Clement quotes him verbatim to expose his error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ δικαιοσύνης","severity":"info","text":"Epiphanes' 'On Justice' is lost except for this fragment preserved by Clement. It is a key witness to Carpocratian ethics, advocating that desire should not be restrained.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of Clement's argument that the law and gospel are consistent, using a chain of scriptural citations and a refutation of Carpocratian exegesis, culminating in a direct quotation of Epiphanes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dominical saying 'Everyone who looks with desire has already committed adultery' is not identified; it may be from an apocryphal gospel or oral tradition.","The phrase 'τῆς τοῦ πλησίον' (the wife of your neighbor) is elliptical; the full phrase is supplied from context."],"confidence":"high","notes":[]},{"i":239,"ref":"p239","source":"τούτους φασὶ καί τινας ἄλλους ζηλωτὰς τῶν ὁμοίων κακῶν εἰς τὰ δεῖπνα ἀθροιζομένους (οὐ γὰρ ἀγάπην εἴποιμ' ἂν ἔγωγε τὴν συνέλευσιν αὐτῶν), ἄνδρας ὁμοῦ καὶ γυναῖκας, μετὰ δὴ τὸ κορεσθῆναι (ἐν πλησμονῇ τοι Κύπρις, ᾗ φασι) τὸ καταισχῦνον αὐτῶν τὴν πορνικὴν ταύτην δικαιοσύνην ἐκποδὼν ποιησαμένους φῶς τῇ τοῦ λύχνου περιτροπῇ, μίγνυσθαι, ὅπως ἐθέλοιεν, αἷς βούλοιντο, μελετήσαντας δὲ ἐν τοιαύτῃ ἀγάπῃ τὴν κοινωνίαν, μεθ' ἡμέραν ἤδη παρ' ὧν ἂν ἐθελήσωσι γυναικῶν ἀπαιτεῖν τὴν τοῦ Καρποκρατείου, οὐ γὰρ θέμις εἰπεῖν θείου, νόμου ὑπακοήν. τοιαῦτα δὲ οἶμαι ταῖς κυνῶν καὶ συῶν καὶ τράγων λαγνείαις νομοθετεῖν τὸν Καρποκράτην ἔδει. δοκεῖ δέ μοι καὶ τοῦ Πλάτωνος παρακηκοέναι ἐν τῇ Πολιτείᾳ φαμένου κοινὰς εἶναι τὰς γυναῖκας πάντων, κοινὰς μὲν τὰς πρὸ τοῦ γάμου τῶν αἰτεῖσθαι μελλόντων, καθάπερ καὶ τὸ θέατρον κοινὸν τῶν θεωμένων φάσκοντος, τοῦ προκαταλαβόντος δὲ ἑκάστην ἑκάστου εἶναι καὶ οὐκέτι κοινὴν τὴν γεγαμημένην. Ξάνθος δὲ ἐν τοῖς ἐπιγραφομένοις Μαγικοῖς † μίγνυνται δὲ φησὶν οἱ Μάγοι μητράσι καὶ θυγατράσι καὶ ἀδελφαῖς μίγνυσθαι θεμιτὸν εἶναι κοινάς τε εἶναι τὰς γυναῖκας οὐ βίᾳ καὶ λάθρᾳ, ἀλλὰ συναινούντων ἀμφοτέρων,","english":"They say that these and certain other zealots of similar evils gather at their dinners (for I would not call their assembly an agape), men and women together, and after they are sated (for in satiety is Cypris, as they say), having removed the light by turning the lamp, which shames this their profligate justice, they have intercourse, however they wish, with whomever they desire, and having practiced communion in such an agape, by day they already demand from whatever women they wish obedience to the law of Carpocrates—for it is not lawful to say divine. Such things, I think, Carpocrates ought to have legislated for the lusts of dogs and swine and goats. And it seems to me that he has misheard Plato, who in the Republic says that women are common to all, meaning common before marriage for those who are about to ask, just as he says the theater is common to the spectators, but that each woman, when taken by someone, belongs to that one and is no longer common. And Xanthus, in the works entitled Magika, says, \"The Magi have intercourse with mothers and daughters and sisters, and it is lawful to have intercourse with them, and women are common, not by force and in secret, but with the consent of both.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀγάπην","severity":"info","text":"Clement plays on the double meaning of ἀγάπη: the Christian love-feast and the debauched gathering of the Carpocratians, which he refuses to call by that name.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κύπρις","severity":"info","text":"Κύπρις (Cypris) is a poetic name for Aphrodite, goddess of sexual desire. Clement quotes a proverb linking satiety to lust, a commonplace in Greek ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνος","severity":"info","text":"Clement accuses Carpocrates of misreading Plato, Republic 5.457c–d, where wives are common only before marriage; after a man takes a wife, she is his alone.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ξάνθος","severity":"info","text":"Xanthus of Lydia (5th c. BCE) wrote Magika, a lost work on Persian customs. Clement cites it to associate Carpocratian promiscuity with foreign, non-Christian practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† μίγνυνται","severity":"caution","text":"The Greek text has a crux before μίγνυνται, indicating a textual corruption or uncertain reading in the manuscript tradition at this point.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καρποκράτην","severity":"info","text":"Clement’s polemic against Carpocrates is part of a broader anti-heretical tradition; later heresiologists (Irenaeus, Epiphanius) repeat and embellish these charges.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν τοῦ Καρποκρατείου, οὐ γὰρ θέμις εἰπεῖν θείου, νόμου' is elliptical: 'the law of Carpocrates' is contrasted with divine law, but the exact antecedent of 'τοῦ' is ambiguous; the translation supplies 'obedience to'.","The crux before μίγνυνται in the Xanthus fragment leaves the precise wording uncertain."],"confidence":"high","notes":[]},{"i":240,"ref":"p240","source":"ὅταν θέλῃ γῆμαι ὁ ἕτερος τὴν τοῦ ἑτέρου. ἐπὶ τούτων οἶμαι καὶ τῶν ὁμοίων αἱρέσεων προφητικῶς Ἰούδαν ἐν τῇ ἐπιστολῇ εἰρηκέναι· ὁμοίως μέντοι καὶ οὗτοι ἐνυπνιαζόμενοι (οὐ γὰρ ὕπαρ τῇ ἀληθείᾳ ἐπιβάλλουσιν) ἕως καὶ τὸ στόμα αὐτῶν λαλεῖ ὑπέρογκα. Ἤδη δὲ εἰ αὐτός τε ὁ Πλάτων καὶ οἱ Πυθαγόρειοι καθάπερ οὖν ὕστερον καὶ οἱ ἀπὸ Μαρκίωνος κακὴν τὴν γένεσιν ὑπειλήφεσαν (πολλοῦ γε ἔδει κοινὰς αὐτὸν ὑποτίθεσθαι τὰς γυναῖκας), ἀλλ' οἱ μὲν ἀπὸ Μαρκίωνος φύσιν κακὴν ἔκ τε ὕλης κακῆς καὶ ἐκ δικαίου γενο3.3.12.2 μένην δημιουργοῦ· ᾧ δὴ λόγῳ, μὴ βουλόμενοι τὸν κόσμον τὸν ὑπὸ τοῦ δημιουργοῦ γενόμενον συμπληροῦν, ἀπέχεσθαι γάμου βούλονται, ἀντιτασσόμενοι τῷ ποιητῇ τῷ σφῶν καὶ σπεύδοντες πρὸς τὸν κεκληκότα ἀγαθόν, ἀλλ' οὐ τὸν ὥς φασι θεὸν ἐν ἄλλῳ τρόπῳ, ὅθεν οὐδὲν ἴδιον καταλιπεῖν ἐνταῦθα βουλόμενοι οὐ τῇ προαιρέσει γίνονται ἐγκρατεῖς, τῇ δὲ πρὸς τὸν πεποιηκότα ἔχθρᾳ, μὴ βουλόμενοι χρῆσθαι τοῖς ὑπ' αὐτοῦ κτισθεῖσιν. ἀλλ' οὗτοί γε ἀσεβεῖ θεομαχίᾳ τῶν κατὰ φύσιν ἐκστάντες λογισμῶν, τῆς μακροθυμίας καὶ χρηστότητος τοῦ θεοῦ καταφρονοῦντες, εἰ καὶ μὴ γαμεῖν ἐθέλουσιν, ἀλλὰ τροφαῖς χρῶνται ταῖς κτισταῖς καὶ τὸν ἀέρα τοῦ δημιουργοῦ ἀναπνέουσιν, αὐτοῦ τε ὄντες ἔργα καὶ ἐν τοῖς αὐτοῦ καταμένοντες, τήν τε ξένην, ὥς φασι, γνῶσιν εὐαγγελίζονται, κἂν κατὰ τοῦτο χάριν ἐγνωκέναι τῷ κυρίῳ τοῦ κόσμου ὀφείλοντες καθ' ὃ ἐνταῦθα εὐηγγελίσθησαν. ἀλλὰ πρὸς μὲν τούτους, ὁπόταν τὸν περὶ ἀρχῶν διαλαμβάνωμεν λόγον, ἀκριβέστατα διαλεξόμεθα·","english":"when one wishes to marry the wife of another. Concerning these and similar sects, I think that Jude spoke prophetically in his epistle. Likewise, these people, dreaming (for they do not truly grasp reality while awake), even their mouths speak extravagant things. Now, if Plato himself and the Pythagoreans, as later also the followers of Marcion, considered generation evil (far be it from him to propose community of women), yet the followers of Marcion posit a nature that is evil, generated from evil matter and from a just creator. For this reason, not wishing to complete the world made by the creator, they choose to abstain from marriage, opposing their own maker and hastening toward the good who has called them, but not toward the god, as they say, in another manner. Hence, wishing to leave nothing of their own here, they become continent not by choice but by enmity toward the creator, not wanting to use the things created by him. But these people, impious in their battle against God, having abandoned natural reasoning, despising the patience and goodness of God, even if they do not wish to marry, yet they use created foods and breathe the air of the creator, being themselves his works and remaining in his domain, and they proclaim the foreign knowledge, as they call it, even though in this they ought to have acknowledged gratitude to the lord of the world, in that they were evangelized here. But concerning these, when we take up the discourse on principles, we will discuss them most precisely.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδαν ἐν τῇ ἐπιστολῇ","severity":"info","text":"Clement refers to the Epistle of Jude, likely alluding to Jude's condemnation of heretics who 'dream' and speak 'extravagant things' (cf. Jude 8-10).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίωνος","severity":"info","text":"Marcionites held that the material world was created by a just but inferior demiurge from evil matter, leading to rejection of marriage and procreation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεομαχίᾳ","severity":"info","text":"The term 'theomachia' (battle against God) is used polemically to characterize Marcionite asceticism as impious opposition to the creator.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων καὶ οἱ Πυθαγόρειοι","severity":"info","text":"Clement compares Marcionite views on generation to those of Plato and Pythagoreans, who also considered birth evil, but notes they did not advocate community of women.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς μὲν τούτους","severity":"info","text":"This passage concludes with a forward reference to a future, more detailed discussion 'on principles', indicating Clement's systematic arrangement of topics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνυπνιαζόμενοι","severity":"caution","text":"The Greek 'enypniazomenoi' (dreaming) may be a textual echo of Jude 8, but the exact phrase is not verbatim; Clement adapts the imagery to his polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ξένην, ὥς φασι, γνῶσιν' could be read as 'the foreign knowledge' or 'the strange knowledge'; the translation opts for 'foreign' to emphasize Marcionite otherness.","The clause 'ἀλλ' οὐ τὸν ὥς φασι θεὸν ἐν ἄλλῳ τρόπῳ' is syntactically compressed; the English renders it as 'but not toward the god, as they say, in another manner', preserving the ambiguity of Marcionite dualism."],"confidence":"high","notes":[]},{"i":241,"ref":"p241","source":"οἱ φιλόσοφοι δὲ ὧν ἐμνήσθημεν, παρ' ὧν τὴν γένεσιν κακὴν εἶναι ἀσεβῶς ἐκμαθόντες οἱ ἀπὸ Μαρκίωνος καθάπερ ἰδίῳ δόγματι φρυάττονται, οὐ φύσει κακὴν βούλονται ταύτην εἶναι, ἀλλὰ τῇ ψυχῇ τῇ τὸ ἀληθὲς διιδούσῃ· κατάγουσι γὰρ ἐνταῦθα τὴν ψυχὴν θείαν οὖσαν καθάπερ εἰς κολαστήριον τὸν κόσμον, ἀποκαθαίρεσθαι δὲ ταῖς ἐνσωματουμέναις ψυχαῖς προσήκει κατ' αὐτούς. κἄστιν τὸ δόγμα τοῦτο οὐ τοῖς ἀπὸ Μαρκίωνος ἔτι, τοῖς δὲ ἐνσωματοῦσθαι καὶ μετενδεῖσθαι καὶ μεταγγίζεσθαι τὰς ψυχὰς ἀξιοῦσιν οἰκεῖον, πρὸς οὓς ἄλλος ἂν εἴη καιρὸς λέγειν, ὁπηνίκα ἂν περὶ ψυχῆς διαλαμβάνωμεν. Ἡράκλειτος γοῦν κακίζων φαίνεται τὴν γένεσιν, ἐπειδὰν φῇ· γενόμενοι ζώειν ἐθέλουσι μόρους τ' ἔχειν μᾶλλον δὲ ἀναπαύεσθαι, καὶ παῖδας καταλείπουσι μόρους γενέσθαι. δῆλος δὲ αὐτῷ συμφερόμενος καὶ Ἐμπεδοκλῆς λέγων· κλαῦσά τε καὶ κώκυσα ἰδὼν ἀσυνήθεα χῶρον. καὶ ἔτι· ἐκ μὲν γὰρ ζωῶν ἐτίθει νεκρὰ εἴδε' ἀμείβων. καὶ πάλιν· ὢ πόποι, ὢ δειλὸν θνητῶν γένος, ὢ δυσάνολβον· οἵων ἐξ ἐρίδων ἔκ τε στοναχῶν ἐγένεσθε. λέγει δὲ καὶ ἡ Σίβυλλα· ἄνθρωποι θνητοὶ καὶ σάρκινοι, οὐδὲν ἐόντες, ὁμοίως τῷ γράφοντι ποιητῇ· οὐδὲν ἀκιδνότερον γαῖα τρέφει ἀνθρώποιο. ναὶ μὴν καὶ Θέογνις τὴν γένεσιν δείκνυσι κακὴν ὧδέ πως λέγων· πάντων μὲν μὴ φῦναι ἐπιχθονίοισιν ἄριστον, μηδ' ἐσορᾶν αὐγὰς ὀξέος ἠελίου· φύντα δ' ὅπως ὤκιστα πύλας Ἀίδαο περῆσαι. ἀκόλουθα δ' αὐτοῖς καὶ ὁ τῆς τραγῳδίας ποιητὴς Εὐριπίδης γράφει· ἔδει γὰρ ἡμᾶς σύλλογον ποιουμένους τὸν φύντα θρηνεῖν εἰς ὅσ' ἔρχεται κακά· τὸν δ' αὖ θανόντα καὶ πόνων πεπαυμένον χαίροντας εὐφημοῦντας ἐκπέμπειν δόμων.","english":"The philosophers whom we have mentioned, from whom the followers of Marcion impiously learned that birth is evil, now boast of this as if it were their own doctrine. They do not wish this to be evil by nature, but to the soul that discerns the truth; for they bring the soul, which is divine, down here as into a place of punishment, the world, and it is fitting for the souls that are embodied to be purified, according to them. And this doctrine belongs no longer to the followers of Marcion alone, but is proper to those who maintain that souls are embodied, re-embodied, and transfused, against whom there would be another occasion to speak, whenever we treat of the soul. Heraclitus, at any rate, appears to censure birth when he says: \"Having come into being, they wish to live, and to have their portions, but rather to rest, and they leave children to have their portions.\" And Empedocles clearly agrees with him, saying: \"I wept and wailed when I saw the unfamiliar place.\" And again: \"For from living things he set dead forms changing.\" And again: \"Alas, alas, the wretched race of mortals, the ill-fated; from what strifes and groans you have come into being.\" And the Sibyl also says: \"Mortals, fleshly and of no account, being nothing,\" like the poet who writes: \"The earth nourishes nothing more feeble than man.\" Indeed, Theognis also shows that birth is evil, speaking thus: \"For all those on earth, the best is not to be born, nor to behold the rays of the sharp sun; but once born, to pass through the gates of Hades as quickly as possible.\" And in agreement with them, the tragic poet Euripides writes: \"For we ought, when we gather, to lament the one who is born for the evils into which he comes; but the one who has died and ceased from toils, we ought to send forth from the house with joy and praise.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"γένεσιν κακὴν","severity":"info","text":"The notion that birth or embodiment is evil was held by Marcionites and earlier Greek philosophers. Clement traces it to Heraclitus, Empedocles, Theognis, and Euripides, aligning it with Orphic-Pythagorean traditions of the body as a prison.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετενδεῖσθαι","severity":"info","text":"The rare verb μετενδεῖσθαι (to be re-embodied) is a technical term for metempsychosis, used here to distinguish Marcionite from broader Platonic and Pythagorean views on soul transmigration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σίβυλλα","severity":"info","text":"Clement cites the Sibyl, a non-canonical prophetic figure, as an authority on the misery of human existence. This reflects the early Christian use of Sibylline oracles as pagan witnesses to truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θέογνις","severity":"info","text":"Theognis’s maxim that the best is not to be born is a topos in Greek pessimism, echoed by Sophocles and later by Euripides. Clement uses it to show continuity between pagan and Marcionite views.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀκόλουθα δ' αὐτοῖς","severity":"info","text":"Clement structures his argument as a chain of authorities: Heraclitus, Empedocles, Sibyl, Theognis, Euripides. The phrase 'in agreement with them' signals a cumulative rhetorical proof that birth is evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡράκλειτος","severity":"caution","text":"The Heraclitus fragment is paraphrased and may be corrupt or adapted. The phrase 'μόρους τ' ἔχειν' is obscure; Clement likely interprets it as 'to have one's portion' (of life), but the original context is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Heraclitus quotation is fragmentary and its exact wording is uncertain; Clement may be paraphrasing. The term 'μετενδεῖσθαι' is rare and its precise philosophical sense in Clement's source is not fully clear."],"confidence":"high","notes":[]},{"i":242,"ref":"p242","source":"καὶ αὖθις τὰ ὅμοια οὕτως ἐρεῖ· τίς δ' οἶδεν εἰ τὸ ζῆν μέν ἐστι κατθανεῖν, τὸ κατθανεῖν δὲ τὸ ζῆν; ταὐτὸν δὴ τούτοις φαίνεται καὶ Ἡρόδοτος ποιῶν λέγοντα τὸν Σόλωνα· ὦ Κροῖσε, πᾶς ἄνθρωπός ἐστι συμφορή. καὶ ὁ μῦθος δὲ αὐτῷ σαφῶς ὁ περὶ τοῦ Κλεόβιδος καὶ Βίτωνος οὐκ ἄλλο τι βούλεται ἀλλ' ἢ ψέγειν μὲν τὴν γένεσιν, τὸν θάνατον δὲ ἐπαινεῖν. οἵη περ φύλλων γενεή, τοίη δὲ καὶ ἀνδρῶν Ὅμηρος λέγει. Πλάτων δὲ ἐν Κρατύλῳ Ὀρφεῖ τὸν λόγον ἀνατίθησι τὸν περὶ τοῦ κολάζεσθαι τὴν ψυχὴν ἐν τῷ σώματι, λέγει δὲ ὧδε· καὶ γὰρ σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης ὧν δὴ ἕνεκα\n\nδί3.3.17.1 δωσιν. ἄξιον δὲ καὶ τῆς Φιλολάου λέξεως μνημονεῦσαι· λέγει γὰρ ὁ Πυθαγόρειος ὧδε· μαρτυρέονται δὲ καὶ οἱ παλαιοὶ θεολόγοι τε καὶ μάντιες, ὡς διά τινας τιμωρίας ἁ ψυχὰ τῷ σώματι συνέζευκται καὶ καθάπερ ἐν σήματι τούτῳ τέθαπται. ἀλλὰ καὶ Πίνδαρος περὶ τῶν ἐν Ἐλευσῖνι μυστηρίων λέγων ἐπιφέρει· ὄλβιος ὅστις ἰδὼν ἐκεῖνα κοινὰ εἶσ' ὑπὸ χθόνα· οἶδε μὲν βίου τελευτάν, οἶδεν δὲ διόσδοτον ἀρχάν. Πλάτων τε ἀκολούθως ἐν Φαίδωνι οὐκ ὀκνεῖ γράφειν ὧδέ πως· καὶ οἱ τὰς τελετὰς δὲ ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες ἕως μετὰ θεῶν τε οἰκήσει. τί δὲ ὅταν λέγῃ· ἕως ἂν τὸ σῶμα ἔχωμεν καὶ συμπεφυρμένη ἡμῶν ἡ ψυχὴ ᾖ μετὰ τοιούτου κακοῦ, οὐ μήποτε κτησώμεθα ἐκεῖνο ἱκανῶς οὗ ἐπιθυμοῦμεν; οὐχὶ αἰτίαν τῶν μεγίστων κακῶν τὴν γένεσιν αἰνίσσεται;","english":"And again he will speak similarly thus: \"Who knows whether to live is to die, and to die is to live?\" Indeed, Herodotus also appears to make the same point when Solon says, \"O Croesus, every man is a misfortune.\" And his myth about Cleobis and Biton clearly intends nothing other than to blame birth and praise death. \"As the generation of leaves, so also that of men,\" says Homer. Plato in the Cratylus attributes to Orpheus the account concerning the soul being punished in the body, and he speaks thus: \"For some say it is a tomb of the soul, as if buried in the present body; and because by this the soul signifies whatever it signifies, it is rightly called a sign.\" However, those around Orpheus seem especially to have established this name, as if the soul pays a penalty for the sake of which it suffers. It is also worth mentioning the wording of Philolaus; for the Pythagorean says thus: \"The ancient theologians and seers also testify that the soul is yoked to the body on account of certain punishments and is buried as in a tomb.\" Moreover, Pindar, speaking about the mysteries at Eleusis, adds: \"Blessed is he who, having seen those things, goes beneath the earth; he knows the end of life, and he knows the god-given beginning.\" And Plato accordingly in the Phaedo does not hesitate to write something like this: \"And those who established the initiations for us were not worthless, but have indicated from ancient times that whoever arrives in Hades uninitiated and without initiation will lie in mud; but whoever arrives there purified and initiated will dwell with the gods.\" And what about when he says: \"As long as we have the body and our soul is mingled with such an evil, we will never sufficiently acquire that which we desire\"? Does he not hint that birth is the cause of the greatest evils?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἵη περ φύλλων γενεή, τοίη δὲ καὶ ἀνδρῶν","severity":"info","text":"Clement quotes Homer, Iliad 6.146, comparing human generations to leaves. The line is used to support the theme of birth as a misfortune.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων δὲ ἐν Κρατύλῳ","severity":"info","text":"Clement cites Plato's Cratylus (400c) on the etymology of σῶμα (body) as σῆμα (tomb), attributing the idea to Orphic tradition. This is a key source for the Orphic body-tomb doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φιλολάου","severity":"info","text":"Clement quotes the Pythagorean Philolaus (fragment 44 B 15 DK) on the soul being yoked to the body as punishment. This is a rare direct citation of a pre-Socratic philosopher.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πίνδαρος περὶ τῶν ἐν Ἐλευσῖνι μυστηρίων","severity":"info","text":"Clement cites Pindar (fr. 137 Snell-Maehler) on the Eleusinian mysteries, linking eschatological knowledge to initiation. This reflects Clement's interest in pagan mysteries as parallels to Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πλάτων τε ἀκολούθως ἐν Φαίδωνι","severity":"info","text":"Clement quotes Plato's Phaedo (69c-d) on the body as an obstacle to wisdom and the fate of the uninitiated in Hades. This reinforces the negative view of birth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ αὖθις τὰ ὅμοια οὕτως ἐρεῖ","severity":"caution","text":"The subject of ἐρεῖ ('he will speak') is ambiguous; it may refer to a philosopher previously discussed (e.g., Marcion or a follower) or to a generic opponent. The translation assumes a Marcionite source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ἐρεῖ in the first sentence is unclear; it may be a specific philosopher or a generic opponent of birth.","The phrase 'δί3.3.17.1 δωσιν' appears to be a textual corruption or editorial mark; the intended reading is likely 'δίκην διδούσης' as in the translation."],"confidence":"high","notes":[]},{"i":243,"ref":"p243","source":"κἀν τῷ Φαίδωνι ἐπιμαρτυρεῖ· κινδυνεύουσι γὰρ ὅσοι τυγχάνουσιν ὀρθῶς ἁπτόμενοι φιλοσοφίας λεληθέναι τοὺς ἄλλους, ὅτι οὐδὲν ἄλλο αὐτοὶ ἐπιτηδεύουσιν ἢ ἀποθνῄ3.3.18.1 σκειν τε καὶ τεθνάναι. καὶ πάλιν· οὐκοῦν καὶ ἐνταῦθα ἡ τοῦ φιλοσόφου ψυχὴ μάλιστα ἀτιμάζει τὸ σῶμα καὶ φεύγει ἀπ' αὐτοῦ, ζητεῖ δὲ αὐτὴ καθ' αὑτὴν γίνεσθαι. καὶ μή τι συνᾴδει τῷ θείῳ ἀποστόλῳ λέγοντι· ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; εἰ μὴ τὴν ὁμοφροσύνην τῶν εἰς κακίαν ὑποσεσυρμένων σῶμα θανάτου τροπικῶς λέγει. τήν τε συνουσίαν γενέσεως οὖσαν ἀρχὴν καὶ πρὸ τοῦ Μαρκίωνος ἀποστρεφό3.3.18.4 μενος φαίνεται ἐν τῷ πρώτῳ τῆς Πολιτείας ὁ Πλάτων. ἐπαινῶν γὰρ τὸ γῆρας ἐπιφέρει ὅτι εὖ ἴσθι ὅτι ἔμοιγε, ὅσον αἱ ἄλλαι αἱ κατὰ τὸ σῶμα ἡδοναὶ ἀπομαραίνονται, τοσοῦτον αὔξονται αἱ περὶ τοὺς λόγους ἐπιθυμίαι τε καὶ ἡδοναί· τῆς τε τῶν ἀφροδισίων χρήσεως ἐπιμνησθείς· εὐφήμει, ἄνθρωπε, ἀσμενέστατα μέντοι αὐτὸ ἀπέφυγον, ὥσπερ λυττῶντά τινα καὶ ἄγριον δεσπότην ἀποφυγών. πάλιν δ' ἐν τῷ Φαίδωνι τὴν γένεσιν κακίζων γράφει· ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι. καὶ αὖθις· οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθαρὰν οἴκησιν ἀφικνούμενοι. ἀλλ' ὅμως οὕτως ἔχων αἴσθεται τῆς διοικήσεως καλῶς ἐχούσης καί φησιν· οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδὲ ἀποδιδράσκειν.","english":"In the Phaedo he bears witness: \"For those who happen to be rightly engaged in philosophy run the risk of escaping the notice of others, that they themselves practice nothing other than dying and being dead.\" And again: \"Therefore also here the soul of the philosopher most of all disdains the body and flees from it, and seeks to be by itself.\" And does this not agree with the divine apostle saying: \"Wretched man that I am, who will deliver me from this body of death?\" unless he speaks tropically of the body of death as the concord of those dragged down into vice. And Plato appears to reject sexual intercourse, which is the beginning of generation, even before Marcion, in the first book of the Republic. For praising old age, he adds: \"Know well that for me, as the other pleasures of the body wither away, so much do the desires and pleasures concerning discourses increase.\" And having mentioned the use of sexual pleasures: \"Hush, man, I have most gladly escaped it, as if escaping some raging and savage master.\" Again in the Phaedo, censuring generation, he writes: \"Now the account spoken about them in secret, that we men are in some kind of prison.\" And again: \"But those who seem to have lived preeminently piously, these are the ones who, freed and released from these places in the earth as from prisons, arrive above into the pure dwelling.\" Yet, being thus, he perceives the governance to be well-ordered and says: \"One must not release oneself from this nor run away.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου","severity":"info","text":"Clement quotes an unidentified apostolic source, possibly a variant of Romans 7:24 or a lost apocryphon, to align Plato's disdain for the body with Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ τοῦ Μαρκίωνος","severity":"info","text":"Clement anachronistically claims Plato anticipated Marcion's rejection of procreation, situating Plato as a precursor to Christian heresiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν τῷ Φαίδωνι","severity":"info","text":"Clement cites Phaedo 64a and 67e to argue that Platonic philosophy of death and the soul's separation from the body prefigures Christian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ πάλιν","severity":"info","text":"The repeated 'καὶ πάλιν' marks a catena of Platonic quotations, each introduced to support Clement's thesis that Greek philosophy anticipates Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σῶμα θανάτου τροπικῶς","severity":"info","text":"Clement interprets 'body of death' tropologically as the concord of those dragged into vice, showing his allegorical method of reconciling scripture and philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ μὴ τὴν ὁμοφροσύνην ... τροπικῶς λέγει","severity":"caution","text":"The Greek syntax is ambiguous: Clement may be offering a conditional correction to the apostolic quote, or asserting that the apostle himself speaks tropically.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'divine apostle' quoted is uncertain; it may be Paul (Romans 7:24) or a non-canonical source.","The phrase 'εἰ μὴ ... τροπικῶς λέγει' is syntactically ambiguous: it could mean 'unless he (the apostle) speaks tropically' or 'unless one (Clement) interprets tropically'."],"confidence":"high","notes":[]},{"i":244,"ref":"p244","source":"καὶ συνελόντι εἰπεῖν τοῦ κακὴν λογίζεσθαι τὴν ὕλην ἀφορμὴν οὐ παρέσχεν τῷ Μαρκίωνι, εὐσεβῶς αὐτὸς εἰπὼν περὶ τοῦ κόσμου τάδε· παρὰ μὲν γὰρ τοῦ συνθέντος πάντα τὰ καλὰ κέκτηται· παρὰ δὲ τῆς ἔμπροσθεν ἕξεως ὅσα χαλεπὰ καὶ ἄδικα ἐν οὐρανῷ γίνεται, ταῦτα ἐξ ἐκείνης αὐτός τε ἔχει καὶ τοῖς ζῴοις ἐναπεργάζεται. ἔτι δὲ σαφέστερον ἐπιφέρει· τούτων δὲ αὐτῷ τὸ σωματοειδὲς τῆς συγκράσεως αἴτιον, τὸ τῆς πάλαι ποτὲ φύσεως σύντροφον, ὅτι πολλῆς ἦν μετέχον ἀταξίας πρὶν εἰς τὸν νῦν κόσμον ἀφικέσθαι. οὐδὲν δὲ ἧττον κἀν τοῖς Νόμοις ὀδύρεται τὸ τῶν ἀν θρώπων γένος λέγων ὧδε· θεοὶ δὲ οἰκτείραντες τὸ τῶν ἀνθρώπων ἐπίπονον πεφυκὸς γένος ἀναπαύλας τε αὐτοῖς τῶν πόνων ἐτάξαντο τὰς τῶν ἑορτῶν ἀμοιβάς. ἔν τε τῇ Ἐπινομίδι καὶ τὰς αἰτίας τοῦ οἴκτου δίεισι καὶ τάδε λέγει· ὡς ἐξ ἀρχῆς τὸ γενέσθαι χαλεπὸν ἅπαντι ζῴῳ, πρῶτον μὲν τὸ μετασχεῖν τῆς τῶν κυουμένων ἕξεως, ἔπειτ' αὖ τὸ γίνεσθαι καὶ ἔτι τρέφεσθαι καὶ παιδεύεσθαι, διὰ πόνων μυρίων γίγνεται ξύμπαντα, ὥς φαμεν ἅπαντες. τί δέ; οὐχὶ καὶ Ἡράκλειτος θάνατον τὴν γένεσιν καλεῖ Πυθαγόρᾳ τε καὶ τῷ ἐν Γοργίᾳ Σωκράτει ἐμφερῶς ἐν οἷς φησι θάνατός ἐστιν ὁκόσα ἐγερθέντες ὁρέομεν, ὁκόσα δὲ εὕδοντες, ὕπνος; Ἀλλὰ τούτων μὲν ἅλις· ἐπειδὰν δὲ περὶ τῶν ἀρχῶν διαλαμβάνωμεν, τότε καὶ τὰς ἐναντιότητας ταύτας ἃς οἵ τε φιλόσοφοι αἰνίσσονται οἵ τε περὶ Μαρκίωνα δογματίζουσιν, ἐπισκεψόμεθα· πλὴν οὐκ ἀσαφῶς δεδεῖχθαι ἡμῖν νομίζω τὰς ἀφορμὰς τῶν ξένων δογμάτων τὸν Μαρκίωνα παρὰ Πλάτωνος ἀχαρίστως τε καὶ","english":"And to sum up, he gave no occasion to Marcion to consider matter evil, having himself piously spoken about the cosmos as follows: from the one who composed it, it possesses all that is beautiful; but from its prior condition, it has whatever harsh and unjust things occur in heaven, and these it both has from that condition and produces in living beings. And he adds more clearly: the cause of these things for it is the bodily nature of its mixture, the congenital element of its ancient nature, because it partook of much disorder before it arrived at the present cosmos. No less does he lament the human race in the Laws, speaking thus: the gods, pitying the human race, which is by nature prone to toil, ordained for them the alternations of festivals as respites from their labors. And in the Epinomis he goes through the causes of this pity and says this: that from the beginning, coming into being is difficult for every living thing, first in partaking of the condition of those being gestated, then in being born, and further in being nourished and educated, all of which come about through countless toils, as we all say. What then? Does not Heraclitus also call birth death, similarly to Pythagoras and to Socrates in the Gorgias, where he says: death is what we see when awake, and what we see when asleep is sleep? But enough of these things; when we take up the discussion of principles, then we will examine these oppositions which both the philosophers hint at and the followers of Marcion dogmatize; nevertheless, I think it has been shown not obscurely by us that Marcion took the starting points of his foreign doctrines from Plato, ungratefully and","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μαρκίωνι","severity":"info","text":"Marcion of Sinope (2nd cent.) taught a sharp distinction between the just creator-God of the OT and the good God of the NT, often positing that matter is evil. Clement here argues that Plato, not Marcion, first suggested matter's inherent disorder.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"παρὰ δὲ τῆς ἔμπροσθεν ἕξεως","severity":"info","text":"Clement attributes to Plato the idea that the cosmos derives its harsh elements from a prior disordered state (Timaeus 30a, 48a). This parallels the Platonic concept of the 'receptacle' or 'chora' as a source of necessity and disorder.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θάνατός ἐστιν ὁκόσα ἐγερθέντες ὁρέομεν, ὁκόσα δὲ εὕδοντες, ὕπνος","severity":"info","text":"Clement quotes Heraclitus (fr. 21 Diels-Kranz) to align the philosopher's view of birth as death with Platonic and Pythagorean ideas, supporting his argument that Marcion's dualism derives from Greek sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ τούτων μὲν ἅλις","severity":"info","text":"This phrase marks a transition: Clement breaks off the series of Platonic and Heraclitean citations, promising to return to the topic of first principles later. It signals a deliberate pause in the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὰς ἀφορμὰς τῶν ξένων δογμάτων τὸν Μαρκίωνα παρὰ Πλάτωνος","severity":"info","text":"Clement's claim that Marcion derived his 'foreign doctrines' from Plato reflects a common apologetic strategy: to show that heresies are not novel but borrowed from pagan philosophy, thus undermining their claim to Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπινομίδι","severity":"caution","text":"The Epinomis is a spurious dialogue attributed to Plato, likely by Philip of Opus. Clement cites it as genuine, which is typical of early Christian authors who did not distinguish authentic from inauthentic works in the Platonic corpus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρὰ δὲ τῆς ἔμπροσθεν ἕξεως' could refer either to a pre-cosmic state in Plato's Timaeus or to the 'ancient nature' of the world-soul in the Laws; Clement conflates them.","The Heraclitus fragment is quoted in a form that may conflate two separate sayings; the exact wording is uncertain."],"confidence":"high","notes":[]},{"i":245,"ref":"p245","source":"ἀμαθῶς εἰληφέναι. Ὁ δὲ περὶ ἐγκρατείας ἡμῖν προβαινέτω λόγος. ἐφάσκομεν δὲ τὴν δυσχρηστίαν ὑφορωμένους Ἕλληνας πολλὰ εἰς τὴν γένεσιν τῶν παίδων ἀποφθέγξασθαι, ἀθέως δὲ ἐκδεξαμένους ταῦτα τοὺς περὶ Μαρκίωνα ἀχαριστεῖν τῷ δημιουργῷ. λέγει γὰρ ἡ τραγῳδία· τὸ μὴ γενέσθαι κρεῖττον ἢ φῦναι βροτούς. ἔπειτα παῖδας σὺν πικραῖς ἀλγηδόσι τίκτω· τεκοῦσα δ' ἢν μὲν ἄφρονας τέκω, στένω ματαίως, εἰσορῶσα μὲν κακούς, χρηστοὺς δ' ἀπολλῦσ' ἢν δὲ καὶ σεσωσμένους, τήκω τάλαιναν καρδίαν ὀρρωδίᾳ. τί τοῦτο δὴ τὸ χρηστόν; οὐκ ἀρκεῖ μίαν ψυχὴν ἀλύειν κἀπὶ τῇδ' ἔχειν πόνους; καὶ ἔθ' ὁμοίως· ἔμοιγε νυν τε καὶ πάλαι δοκεῖν, παῖδας φυτεύειν οὔποτ' ἀνθρώπους ἐχρῆν πόνους ὁρῶντας εἰς ὅσους φυτεύομεν. ἐν δὲ τοῖς αὖθις λεγομένοις καὶ τὴν αἰτίαν τῶν κακῶν ἐναργῶς ἐπὶ τὰς ἀρχὰς ἐπανάγει λέγων ὧδε· ὢ δυστυχεῖν φὺς καὶ κακῶς πεπραγέναι, ἄνθρωπος ἐγένου καὶ τὸ δυστυχὲς βίου ἐκεῖθεν ἔλαβες, ὅθεν ἅπασιν ἤρξατο τρέφειν ὅδ' αἰθὴρ ἐνδιδοὺς θνητοῖς πνοάς· μή τοι νυν τὰ θνητὰ θνητὸς ὢν ἀγνωμόνει. πάλιν δ' αὖ τὰ ὅμοια τούτοις ὧδε ἀποδίδωσι· θνητῶν δὲ ὄλβιος οὐδεὶς οὐδὲ εὐδαίμων· οὔπω γὰρ ἔφυ τις ἄλυπος. καὶ εἶτ' αὖθις· φεῦ φεῦ, βροτείων πημάτων ὅσαι τύχαι, ὅσαι δὲ μορφαί, τέρμα δ' οὐκ εἴποι τις ἄν. καὶ ἔθ' ὁμοίως· τῶν γὰρ ἐν βροτοῖς οὐκ ἔστιν οὐδὲν διὰ τέλους εὐδαιμονοῦν. Ταύτῃ οὖν φασι καὶ τοὺς Πυθαγορείους ἀπέχεσθαι ἀφροδισίων. ἐμοὶ δὲ ἔμπαλιν δοκοῦσι γαμεῖν μὲν παιδοποιίας ἕνεκα, τῆς δὲ ἐξ ἀφροδισίων ἡδονῆς ἐθέλειν κρατεῖν μετὰ τὴν παιδοποιίαν.","english":"They have taken it ignorantly. But let our discourse on self-control proceed. We were saying that the Greeks, looking askance at the difficulty, uttered many things concerning the procreation of children, while those around Marcion, taking these things in an impious manner, are ungrateful to the creator. For the tragedy says: \"Not to be born is better than to be born a mortal.\" Then: \"I bear children with bitter pains; but if I bear them foolish, I groan in vain, seeing them evil; if good, I lose them; and if they are saved, I melt my wretched heart with fear. What then is this good? Is it not enough that one soul is distressed and has toils over this?\" And again similarly: \"It has seemed to me, now and long ago, that men should never have begotten children, seeing the toils into which we beget them.\" In what is said next, he also clearly traces the cause of evils back to the beginnings, speaking thus: \"O to be born unfortunate and to have fared badly, you became a man and took the misfortune of life from there, whence for all it began, when this aether gave forth breaths to mortals; do not now, being mortal, be ignorant of mortal things.\" And again he gives similar things thus: \"No mortal is blessed or happy; for no one has ever been born without pain.\" And then again: \"Alas, alas, what fortunes of mortal woes, what forms, no one could tell their end.\" And again similarly: \"For among mortals nothing is happy to the end.\" On this account, they say, the Pythagoreans also abstain from sexual intercourse. But to me, on the contrary, they seem to marry for the sake of procreation, but to wish to control the pleasure from sexual intercourse after procreation.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τὸ μὴ γενέσθαι κρεῖττον ἢ φῦναι βροτούς","severity":"info","text":"This line, attributed to a tragedy, echoes a common Greek sentiment found in Sophocles and Euripides, that not being born is best for mortals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσχρηστίαν","severity":"info","text":"The term δυσχρηστίαν (dyschrēstian) here means 'difficulty' or 'hardship' in life, which Clement says the Greeks viewed as a reason to avoid procreation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τοὺς περὶ Μαρκίωνα","severity":"info","text":"Clement accuses Marcion and his followers of taking Greek tragic sayings impiously, using them to reject the creator god, a key point in anti-Marcionite polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πυθαγορείους ἀπέχεσθαι ἀφροδισίων","severity":"info","text":"Clement notes that Pythagoreans abstain from sexual intercourse, but he interprets this as control after procreation, not total avoidance, aligning with his own view on marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προβαινέτω λόγος","severity":"info","text":"The phrase 'let our discourse on self-control proceed' marks a transition in Clement's argument, moving from refuting Marcion to expounding his own view on continence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς δὲ ἐξ ἀφροδισίων ἡδονῆς ἐθέλειν κρατεῖν","severity":"caution","text":"Clement's claim that Pythagoreans marry for procreation but then control pleasure is not attested in early Pythagorean sources; it may reflect his own idealizing interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific tragedy quoted is not named; it may be from Euripides or a lost play.","Clement's source for the Pythagorean practice is unclear; it may be doxographical."],"confidence":"high","notes":[]},{"i":246,"ref":"p246","source":"ταύτῃ μυστικῶς ἀπαγορεύουσι κυάμοις χρῆσθαι, οὐχ ὅτι πνευματοποιὸν καὶ δύσπεπτον καὶ τοὺς ὀνείρους τεταραγμένους ποιεῖ τὸ ὄσπριον, οὐδὲ μὴν ὅτι ἀνθρώπου κεφαλῇ ἀπείκασται κύαμος κατὰ τὸ ἐπύλλιον ἐκεῖνο, ἶσόν τοι κυάμους τρώγειν κεφαλάς τε τοκήων, μᾶλλον δὲ ὅτι κύαμοι ἐσθιόμενοι ἀτόκους ἐργάζονται τὰς γυναῖκας. Θεόφραστος γοῦν ἐν τῷ πέμπτῳ τῶν Φυτικῶν αἰτίων τὰ κελύφη τῶν κυάμων περὶ τὰς ῥίζας τῶν νεοφύτων δένδρων περιτιθέμενα ξηραίνειν τὰ φυόμενα ἱστορεῖ, καὶ αἱ κατοικίδιοι δὲ ὄρνιθες συνεχῶς ταῦτα σιτούμεναι ἄτοκοι γίνονται. Τῶν δὲ ἀφ' αἱρέσεως ἀγομένων Μαρκίωνος μὲν τοῦ Ποντικοῦ ἐπεμνήσθημεν δι' ἀντίταξιν τὴν πρὸς τὸν δημιουργὸν τὴν χρῆσιν τῶν κοσμικῶν παραιτουμένου. γίνεται δὲ αὐτῷ τῆς ἐγκρατείας αἴτιος, εἴ γε τοῦτο ἐγκράτειαν ῥητέον, αὐτὸς ὁ δημιουργός, πρὸς ὃν ὁ θεομάχος οὗτος γίγας ἀνθεστάναι οἰόμενος ἄκων ἐστὶν ἐγκρατὴς κατατρέχων καὶ τῆς κτίσεως καὶ τοῦ πλάσματος. κἂν συγχρήσωνται τῇ τοῦ κυρίου φωνῇ λέγοντος τῷ Φιλίππῳ· ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀκολούθει μοι, ἀλλ' ἐκεῖνο σκοπείτωσαν ὡς τὴν ὁμοίαν τῆς σαρκὸς πλάσιν καὶ Φίλιππος φέρει, νεκρὸν οὐκ ἔχων μεμιαμμένον. πῶς οὖν σαρκίον ἔχων νεκρὸν οὐκ εἶχεν; ὅτι ἐξανέστη τοῦ μνήματος τοῦ κυρίου τὰ πάθη νεκρώσαντος, ἔζησε δὲ Χριστῷ. ἐπεμνήσθημεν δὲ καὶ τῆς κατὰ Καρποκράτην ἀθέσμου γυναικῶν κοινωνίας, περὶ δὲ τῆς Νικο3.4.25.6 λάου ῥήσεως διαλεχθέντες ἐκεῖνο παρελίπομεν.","english":"They mystically forbid the use of beans, not because the legume is flatulent, indigestible, and produces disturbed dreams, nor yet because a bean is likened to a human head in that little verse, \"It is equal to eat beans and the heads of parents,\" but rather because beans when eaten render women barren. Theophrastus, at any rate, in the fifth book of his *Causes of Plants*, records that the husks of beans placed around the roots of newly planted trees dry up the growths, and domestic fowls when continually fed on them become barren. Of those who are led by heresy, we have mentioned Marcion of Pontus, who, through his opposition to the Creator, rejects the use of worldly things. But the cause of his self-control, if indeed this is to be called self-control, is the Creator himself, against whom this god-fighting giant, thinking to stand in opposition, is involuntarily continent, while he runs down both creation and the creature. And if they use the Lord's word, when he says to Philip, \"Let the dead bury their own dead, and follow me,\" yet let them consider that Philip also bears the same formation of flesh, not having a dead thing polluted. How then, having a body, did he not have a dead thing? Because he rose from the tomb, the Lord having put his passions to death, and he lived in Christ. We have also mentioned the lawless community of women according to Carpocrates, and, while discussing the saying of Nicolaus, we omitted that point.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"κυάμοις","severity":"info","text":"The prohibition of beans (κύαμοι) is a well-known Pythagorean taboo, often explained by symbolic or physiological reasons. Clement here offers a rationalizing interpretation, linking it to infertility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς, σὺ δὲ ἀκολούθει μοι","severity":"info","text":"Clement quotes a saying of Jesus to Philip, not found in the canonical Gospels. It may derive from an apocryphal tradition, possibly the Gospel of Philip or another source, and is used here to critique Marcionite exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεομάχος","severity":"info","text":"θεομάχος (god-fighter) is a polemical term applied to Marcion, characterizing him as a giant (γίγας) opposing the Creator. It echoes classical and biblical imagery of rebellion against divine order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Θεόφραστος","severity":"info","text":"Theophrastus’s *Causes of Plants* (Φυτικῶν αἰτίων) is a lost botanical work. Clement cites it to support the claim that bean husks dry out plant roots, reinforcing the idea that beans cause barrenness.","cites":[],"named_sources":["Theophrastus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρκίωνος","severity":"info","text":"Clement critiques Marcionite asceticism as involuntary, driven by opposition to the Creator rather than true self-control. This reflects a common patristic charge that Marcion’s rejection of the material world is misguided.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ δὲ τῆς Νικολάου ῥήσεως","severity":"info","text":"Clement notes that he omitted discussion of a saying of Nicolaus (likely the Nicolaitans, a Gnostic group). This signals a deliberate gap in the argument, possibly due to the work’s serial composition or lost material.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus saying to Philip is uncertain; it may be apocryphal or a loose paraphrase. The identity of 'Nicolaus' and his saying is not specified, leaving the reference ambiguous."],"confidence":"high","notes":[]},{"i":247,"ref":"p247","source":"ὡραίαν, φασί, γυναῖκα ἔχων οὗτος, μετὰ τὴν ἀνάληψιν τὴν τοῦ σωτῆρος πρὸς τῶν ἀποστόλων ὀνειδισθεὶς ζηλοτυπίαν, εἰς μέσον ἀγαγὼν τὴν γυναῖκα γῆμαι τῷ βουλομένῳ ἐπέτρεψεν. ἀκόλουθον γὰρ εἶναί φασι τὴν πρᾶξιν ταύτην ἐκείνῃ τῇ φωνῇ τῇ ὅτι παραχρήσασθαι τῇ σαρκὶ δεῖ, καὶ δὴ κατακολουθήσαντες τῷ τε γενομένῳ τῷ τε εἰρημένῳ ἁπλῶς καὶ ἀβασανίστως ἀνέδην ἐκπορνεύουσιν οἱ τὴν αἵρεσιν αὐτοῦ μετιόντες. πυνθάνομαι δ' ἔγωγε τὸν Νικόλαον μηδεμιᾷ ἑτέρᾳ παρ' ἣν ἔγημεν κεχρῆσθαι γυναικὶ τῶν τ' ἐκείνου τέκνων τὰς θηλείας μὲν καταγηρᾶσαι παρθένους, ἄφθορον δὲ διαμεῖναι τὸν υἱόν· ὧν οὕτως ἐχόντων ἀποβολὴ πάθους ἦν εἰς μέσον τῶν ἀποστόλων ἡ τῆς ζηλοτυπουμένης ἐκκύκλησις γυναικός, καὶ ἡ ἐγκράτεια τῶν περισπουδάστων ἡδονῶν τὸ παραχρῆσθαι τῇ σαρκὶ ἐδίδασκεν. οὐ γάρ, οἶμαι, ἐβούλετο κατὰ τὴν τοῦ σωτῆρος ἐντολὴν δυσὶ κυρίοις\n\nδουλεύειν, ἡδονῇ καὶ θεῷ. λέγουσι γοῦν καὶ τὸν Ματθίαν οὕτως διδάξαι, σαρκὶ μὲν μάχεσθαι καὶ παραχρῆσθαι μηθὲν αὐτῇ πρὸς ἡδονὴν ἀκόλαστον ἐνδιδόντα, ψυχὴν δὲ αὔξειν διὰ πίστεως καὶ γνώσεως. Εἰσὶν δ' οἳ τὴν πάνδημον Ἀφροδίτην κοινωνίαν μυστικὴν ἀνα3.4.27.2 γορεύουσιν ἐνυβρίζοντες καὶ τῷ ὀνόματι· λέγεται γὰρ καὶ τὸ ποιεῖν τι κακὸν ἐργάζεσθαι, ὥσπερ οὖν καὶ τὸ ἀγαθόν τι ποιεῖν ὁμωνύμως ἐργάζεσθαι, ὁμοίως δὲ καὶ ἡ κοινωνία ἀγαθὸν μὲν ἐν μεταδόσει ἀργυρίου καὶ τροφῆς καὶ στολῆς, οἳ δὲ καὶ τὴν ὁποίαν δήποτ' οὖν ἀφροδισίων συμπλοκὴν κοινωνίαν ἀσεβῶς κεκλήκασιν. φασὶ γοῦν τινα αὐτῶν ἡμετέρᾳ παρθένῳ ὡραίᾳ τὴν ὄψιν προσελθόντα φάναι·","english":"They say that this man, having a beautiful wife, after the ascension of the Savior was reproached by the apostles for jealousy, and bringing his wife forward, he permitted her to marry whomever wished. For they say that this action is consistent with that saying, that one must use the flesh, and indeed, following both the event and the saying, those who follow his heresy simply and uncritically indulge in promiscuous intercourse. But I for my part understand that Nicolaus used no other woman than the one he married, and that of his children, the females grew old as virgins, and the son remained uncorrupted. This being so, the bringing forward of the jealousied wife into the midst of the apostles was a rejection of passion, and the continence with regard to eagerly sought pleasures taught the use of the flesh. For I think he did not wish, according to the Savior's command, to serve two masters, pleasure and God. They say, then, that Matthias also taught thus: to fight against the flesh and to use it, yielding nothing to it for licentious pleasure, but to increase the soul through faith and knowledge. There are those who proclaim the common Aphrodite as a mystical communion, insulting even the name; for doing something evil is also called working, just as doing something good is homonymously called working; and similarly, communion is good in the giving of money, food, and clothing, but some have impiously called any kind of sexual intercourse communion. They say, then, that one of them approached a virgin of ours, beautiful in appearance, and said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Νικόλαον","severity":"info","text":"Nicolaus is likely the Nicolaus of Antioch, a figure associated with the Nicolaitan heresy, which early Christian writers (e.g., Irenaeus, Hippolytus) accused of libertinism. Clement here defends him against such charges.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παραχρήσασθαι τῇ σαρκί","severity":"info","text":"The phrase 'use the flesh' is a key ascetic term in Clement, meaning to employ the body for necessary functions without indulgence. It contrasts with later libertine interpretations by the Nicolaitans.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δυσὶ κυρίοις δουλεύειν","severity":"info","text":"An allusion to Matthew 6:24 ('No one can serve two masters'), adapted by Clement to contrast service to God with service to pleasure. The Savior's command is invoked to justify ascetic self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πάνδημον Ἀφροδίτην","severity":"info","text":"The 'common Aphrodite' refers to the vulgar or earthly love, as opposed to heavenly love, a distinction found in Plato's Symposium (180d–181c). Clement uses it to condemn the Nicolaitans' sexual practices.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινωνίαν","severity":"caution","text":"The Greek word koinōnia can mean 'communion' (in a positive sense of sharing) or 'sexual intercourse' (a euphemism). Clement accuses the Nicolaitans of misusing the term to justify promiscuity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ματθίαν","severity":"info","text":"Clement attributes to Matthias, the apostle chosen to replace Judas, a teaching on ascetic use of the flesh. This is a rare citation of Matthias's authority, possibly from apocryphal traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Nicolaus' is ambiguous: Clement distinguishes him from the Nicolaitans, but other sources conflate them. The phrase 'use the flesh' is interpreted differently by Clement (ascetic) and the Nicolaitans (libertine). The reference to Matthias's teaching is not attested elsewhere and may be from a lost source."],"confidence":"high","notes":[]},{"i":248,"ref":"p248","source":"γέγραπται παντὶ τῷ αἰτοῦντί σε δίδου\"7, τὴν δὲ σεμνῶς πάνυ ἀποκρίνασθαι μὴ συνιεῖσαν τὴν τἀνθρώπου ἀσέλγειαν· ἀλλὰ περὶ γάμου τῇ μητρὶ διαλέγου. ὢ τῆς ἀθεότητος· καὶ τῶν τοῦ κυρίου φωνῶν διαψεύδονται οἱ τῆς ἀσελγείας κοινωνοί, οἱ τῆς λαγνείας ἀδελφοί, ὄνειδος οὐ φιλοσοφίας μόνον, ἀλλὰ καὶ παντὸς τοῦ βίου, οἱ παραχαράσσοντες τὴν ἀλήθειαν, μᾶλλον δὲ κατασκάπτοντες ὡς οἷόν τε αὐτοῖς· οἱ γὰρ τρισάθλιοι τὴν τε σαρκικὴν καὶ τὴν συνουσιαστικὴν κοινωνίαν ἱεροφαντοῦσι καὶ ταύτην οἴονται εἰς τὴν βασι3.4.28.1 λείαν αὐτοὺς ἀνάγειν τοῦ θεοῦ. εἰς τὰ χαμαιτυπεῖα μὲν οὖν ἡ τοιάδε εἰσάγει κοινωνία καὶ δὴ συμμέτοχοι εἶεν αὐτοῖς οἱ σύες καὶ οἱ τράγοι, εἶεν δ' ἂν ἐν ταῖς μείζοσι παρ' αὐτοῖς ἐλπίσιν αἱ προεστῶσαι τοῦ τέγους πόρναι ἀνέδην εἰσδεχόμεναι τοὺς βουλομένους ἅπαντας. ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν, εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθώς ἐστιν ἀλήθεια ἐν Χριστῷ Ἰησοῦ, ἀποθέσθαι ὑμᾶς τὰ κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄν3.4.28.3 θρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· ἀνανεοῦσθε δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν καὶ ἐνδύσασθε τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας, κατὰ τὴν ἐξομοίωσιν τοῦ θείου. γίνεσθε οὖν μιμηταὶ τοῦ θεοῦ, ὡς τέκνα ἀγαπητά, καὶ περιπατεῖτε ἐν ἀγάπῃ, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ἡμῶν προσ3.4.28.5 φορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας. πορνεία δὲ καὶ πᾶσα ἀκαθαρσία ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης καὶ μωρολογία.","english":"It is written, \"Give to everyone who asks you.\" And she, not understanding the man's licentiousness, answered very modestly, \"But discuss marriage with my mother.\" O the godlessness! And the partners in licentiousness, the brothers of lust, falsify the words of the Lord, a disgrace not only to philosophy but to all life, who counterfeit the truth, or rather undermine it as far as they can. For these thrice-wretched ones make a sacred mystery of both carnal and sexual communion, and think that this leads them into the kingdom of God. Such communion, indeed, leads into brothels, and the pigs and goats would be their fellow participants; and in their greater hopes would be the prostitutes who preside over the rooftops, receiving all who wish without restraint. But you have not learned Christ in this way, if indeed you have heard him and have been taught in him, that as truth is in Christ Jesus, you must put away the things of your former way of life, the old man who is corrupted by the desires of deceit; renew yourselves in the spirit of your mind and put on the new man, who is created according to God in righteousness and holiness of truth, according to the likeness of the divine. Therefore, become imitators of God, as beloved children, and walk in love, just as Christ loved you and gave himself as an offering and sacrifice to God for us, as a sweet-smelling fragrance. Let fornication and all impurity or greed not even be named among you, as is fitting for saints, nor obscenity and foolish talk.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέγραπται παντὶ τῷ αἰτοῦντί σε δίδου","severity":"info","text":"Clement cites a saying, 'Give to everyone who asks you,' likely a distortion of a dominical logion (cf. Matt 5:42 or Acts of John). The exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἱεροφαντοῦσι","severity":"info","text":"The verb ἱεροφαντοῦσι ('make a sacred mystery of') is a strong polemical term, accusing opponents of profaning sacred rites by treating carnal acts as mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προεστῶσαι τοῦ τέγους πόρναι","severity":"info","text":"The phrase 'prostitutes who preside over the rooftops' likely refers to brothels in upper-story rooms, a known feature of Roman-era urban prostitution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνανεοῦσθε ... τῷ πνεύματι τοῦ νοὸς ὑμῶν","severity":"info","text":"The call to 'renew yourselves in the spirit of your mind' echoes Pauline language (Eph 4:23-24) and the theme of spiritual renewal in early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ τρισάθλιοι","severity":"info","text":"Clement's vehement attack on 'thrice-wretched' opponents reflects his polemic against libertine Gnostic groups, possibly Carpocratians, who interpreted 'sharing' as sexual license.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν Χριστόν","severity":"info","text":"This passage shifts from polemic to direct exhortation, using a rhetorical contrast ('But you have not learned Christ in this way') to address the intended audience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'partners in licentiousness' is not specified; they may be a specific Gnostic group or a generic target.","The source of the opening saying 'Give to everyone who asks you' is unclear; it may be a free adaptation of a canonical or apocryphal text."],"confidence":"high","notes":[]},{"i":249,"ref":"p249","source":"καὶ γὰρ ἀπὸ τῆς φωνῆς ἁγνεύειν μελετᾶν διδάσκων ὁ ἀπόστολος γράφει· τοῦτο γὰρ ἴστε γινώσκοντες, ὅτι πᾶς πόρνος καὶ τὰ ἑξῆς ἕως μᾶλλον δὲ καὶ ἐλέγχετε. Ἐρρύη δὲ αὐτοῖς τὸ δόγμα ἔκ τινος ἀποκρύφου, καὶ δὴ παραθήσομαι τὴν λέξιν τὴν τῆς τούτων ἀσελγείας μητέρα· καὶ εἴτε αὐτοὶ τῆς βίβλου συγγραφεῖς (ὅρα τὴν ἀπόνοιαν, εἰ καὶ θεοῦ διαψεύδονται δι' ἀκρασίαν), εἴτε ἄλλοις περιτυχόντες τὸ καλὸν τοῦτο ἐνόησαν δόγμα διεστραμμένως ἀκηκοότες· ἔχει δὲ οὕτως τὰ τῆς λέξεως· ἓν ἦν τὰ πάντα· ἐπεὶ δὲ ἔδοξεν αὐτοῦ τῇ ἑνότητι μὴ εἶναι μόνῃ, ἐξῆλθεν ἀπ' αὐτοῦ ἐπίπνοια, καὶ ἐκοινώνησεν αὐτῇ καὶ ἐποίησεν τὸν ἀγαπητόν· ἐκ δὲ τούτου ἐξῆλθεν ἀπ' αὐτοῦ ἐπίπνοια, ᾗ κοινωνήσας ἐποίησεν δυνάμεις μήτε ὁραθῆναι μήτε ἀκουσθῆναι δυναμένας ἕως ἐπ' ὀνόματος ἰδίου ἑκάστην. εἰ γὰρ καὶ οὗτοι καθάπερ οἱ ἀπὸ Οὐαλεντίνου πνευματικὰς ἐτίθεντο κοινωνίας, ἴσως τις αὐτῶν τὴν ὑπόληψιν ἐπεδέξατ' ἄν· σαρκικῆς δὲ ὕβρεως κοινωνίαν εἰς προφη3.4.30.1 τείαν ἁγίαν ἀνάγειν ἀπεγνωκότος ἐστὶ τὴν σωτηρίαν. τοιαῦτα καὶ οἱ ἀπὸ Προδίκου ψευδωνύμως γνωστικοὺς σφᾶς αὐτοὺς ἀναγορεύοντες δογματίζουσιν, υἱοὺς μὲν φύσει τοῦ πρώτου θεοῦ λέγοντες αὑτούς· καταχρώμενοι δὲ τῇ εὐγενείᾳ καὶ τῇ ἐλευθερίᾳ ζῶσιν ὡς βούλονται βούλονται δὲ φιληδόνως, κρατηθῆναι ὑπ' οὐδενὸς νενομικότες ὡς ἂν κύριοι τοῦ σαββάτου καὶ ὑπεράνω παντὸς γένους πεφυκότες βασίλειοι παῖδες, βασιλεῖ δέ, φασί, νόμος ἄγραφος.","english":"For from the voice he teaches to practice chastity, the apostle writes: \"For this you know, recognizing that every fornicator and so forth, up to 'rather also reprove them.'\" Their doctrine flowed from some apocryphal work, and I shall indeed set forth the passage that is the mother of their licentiousness. And whether they themselves are the authors of the book (see the folly, if they also lie about God through incontinence), or whether they encountered others and understood this fine doctrine having heard it perversely, the words run thus: \"All things were one; but since it seemed good to its unity not to be alone, an emanation went out from it, and it consorted with it and produced the beloved; and from this an emanation went out from it, with which it consorted and produced powers that could neither be seen nor heard, up to each by its own name.\" For if even these, like the followers of Valentinus, posited spiritual unions, perhaps someone might have accepted their supposition; but to refer a union of carnal outrage to holy prophecy is the act of one who has despaired of salvation. Such are the doctrines also of the followers of Prodicus, who falsely call themselves Gnostics, claiming to be sons by nature of the first god; and abusing their nobility and freedom, they live as they wish—and they wish voluptuously—considering themselves restrained by nothing, as if lords of the Sabbath and born above every race, royal children, and they say, \"For a king there is unwritten law.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτο γὰρ ἴστε γινώσκοντες, ὅτι πᾶς πόρνος καὶ τὰ ἑξῆς ἕως μᾶλλον δὲ καὶ ἐλέγχετε","severity":"info","text":"Clement paraphrases or loosely cites a New Testament passage on fornication and reproof, likely 1 Corinthians or a similar Pauline admonition, but the exact reference is not given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποκρύφου","severity":"info","text":"Clement attributes the licentious doctrine to an apocryphal work, possibly a Gnostic text. The quoted passage describes a cosmogonic emanation, reminiscent of Valentinian or Sethian systems.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίπνοια","severity":"info","text":"ἐπίπνοια (emanation) is a technical term in Gnostic cosmology, denoting a divine outflow or inspiration that generates lower aeons or powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ ἀπὸ Προδίκου","severity":"info","text":"The followers of Prodicus, a little-known Gnostic teacher, claimed to be sons of the first god by nature and lived licentiously, appealing to an unwritten law for kings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βασιλεῖ δέ, φασί, νόμος ἄγραφος","severity":"caution","text":"The phrase 'for a king there is unwritten law' echoes a common ancient trope (e.g., in Plato or Aristotle) but is here used by Prodicans to justify antinomian behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐρρύη δὲ αὐτοῖς τὸ δόγμα ἔκ τινος ἀποκρύφου","severity":"caution","text":"Clement does not name the apocryphal work, and the quoted cosmogonic passage may be a composite or paraphrase, making identification uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for the apostle's words is not specified; the apocryphal source of the quoted doctrine is unnamed; the identity of 'the beloved' in the cosmogonic passage is unclear."],"confidence":"high","notes":[]},{"i":250,"ref":"p250","source":"πρῶτον μὲν οὖν οὐ ποιοῦσιν ἃ βούλονται πάντα, πολλὰ γὰρ αὐτοὺς κωλύσει καὶ ἐπιθυμοῦντας καὶ πειρωμένους, καὶ ἃ ποιοῦσι δέ, οὐχ ὡς βασιλεῖς, ἀλλ' ὡς μαστιγίαι ποιοῦσι, λάθρᾳ γὰρ μοιχεύουσι τὸ ἁλῶναι\n\nδεδιότες καὶ τὸ κατα3.4.30.3 γνωσθῆναι ἐκκλίνοντες καὶ φοβούμενοι τὸ κολασθῆναι. πῶς δὲ ἐλεύθερον ἡ ἀκρασία καὶ ἡ αἰσχρολογία; πᾶς γάρ, φησίν, ὁ ἁμαρ3.4.31.1 τάνων δοῦλός ἐστιν, ** ὁ ἀπόστολος λέγει. ἀλλὰ πῶς κατὰ θεὸν πολιτεύεται ὁ πάσῃ ἐπιθυμίᾳ ἔκδοτον ἑαυτὸν παρασχὼν τοῦ κυρίου φήσαντος ἐγὼ δὲ λέγω, μὴ ἐπιθυμήσῃς; ἑκὼν δέ τις ἁμαρτάνειν βούλεται καὶ δόγμα τίθησι τὸ μοιχεύειν καὶ καθηδυπαθεῖν καὶ λυμαίνεσθαι τοὺς ἄλλων γάμους, ὅπου γε καὶ τοὺς ἄλλους ἄκοντας ἁμαρ3.4.31.3 τάνοντας ἐλεοῦμεν; κἂν εἰς ξένον τὸν κόσμον ἀφιγμένοι ὦσι, πιστοὶ ἐν τῷ ἀλλοτρίῳ μὴ γενόμενοι, τὸ ἀληθὲς οὐχ ἕξουσιν. ὑβρίζει δέ τις ξένος πολίτας καὶ τούτους ἀδικεῖ, οὐχὶ δὲ ὡς παρεπίδημος τοῖς ἀναγκαίοις χρώμενος ἀπρόσκοπος τοῖς πολίταις διαβιοῖ; πῶς δὲ καὶ τοῖς ὑπὸ τῶν ἐθνῶν μεμισημένοις διὰ τὸ μὴ πράσσειν τὰ ὑπὸ τῶν νόμων διηγορευμένα, τουτέστι τοῖς ἀδίκοις καὶ ἀκρατέσι καὶ πλεονέκταις καὶ μοιχοῖς τὰ αὐτὰ πράσσοντες θεὸν ἐγνωκέναι μόνοι λέγου3.4.31.6 σιν; ἐχρῆν γὰρ αὐτοὺς καὶ ἐν τοῖς ἀλλοτρίοις παρόντας καλῶς βιοῦν, ἵνα δὴ τῷ ὄντι τὸ βασιλικὸν ἐνδείξωνται. ἤδη δὲ καὶ τοῖς ἀνθρωπίνοις νομοθέταις καὶ τῷ θείῳ νόμῳ ἀπεχθάνονται παρανόμως βιοῦν ἐπανῃρημένοι. ὁ γοῦν ἐκκεντήσας τὸν πόρνον εὐλογούμενος πρὸς τοῦ θεοῦ δείκνυται ἐν τοῖς Ἀριθμοῖς.","english":"First, then, they do not do all that they wish, for many things will hinder them even when they desire and attempt them; and what they do, they do not do as kings, but as whipped slaves, for they commit adultery in secret, fearing detection and shunning exposure and dreading punishment. How is licentiousness and foul speech freedom? For everyone who sins is a slave, the apostle says. But how does one who has surrendered himself to every desire live according to God, when the Lord said, \"But I say, do not desire\"? And does one willingly choose to sin and lay down a doctrine of committing adultery, indulging in pleasure, and corrupting the marriages of others, when we even pity others who sin unwillingly? Even if they have arrived in a foreign world, not having become faithful in the alien place, they will not possess the truth. Does a foreigner insult citizens and wrong them, and not rather, as a sojourner, use necessities without offense and live unobjectionably among the citizens? And how, when they do the same things as those hated by the nations for not doing what the laws prescribe—that is, the unjust, the incontinent, the greedy, and the adulterers—do they alone claim to have known God? For they ought, even when present among foreigners, to live well, so as truly to display the royal character. Moreover, they incur the hatred of human lawgivers and of the divine law, having taken up an unlawful life. Indeed, the one who pierces the fornicator is shown to be blessed by God in the book of Numbers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρῶτον μὲν οὖν οὐ ποιοῦσιν ἃ βούλονται πάντα","severity":"info","text":"Clement opens a new argument: the heretics' claim to royal freedom is false because they cannot do all they wish, and their actions are furtive, not free.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς γάρ, φησίν, ὁ ἁμαρτάνων δοῦλός ἐστιν, ** ὁ ἀπόστολος λέγει","severity":"info","text":"Clement cites an apostle (likely Paul, e.g., Rom 6:16–18 or a similar maxim) that every sinner is a slave, reinforcing his argument against libertine claims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ κυρίου φήσαντος ἐγὼ δὲ λέγω, μὴ ἐπιθυμήσῃς","severity":"info","text":"Clement quotes the Lord's saying 'But I say, do not desire,' likely an allusion to Jesus' teaching (cf. Matt 5:28 or a similar logion) against desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γοῦν ἐκκεντήσας τὸν πόρνον εὐλογούμενος πρὸς τοῦ θεοῦ δείκνυται ἐν τοῖς Ἀριθμοῖς","severity":"info","text":"Clement refers to Numbers 25:7–8, where Phinehas pierces an Israelite and a Midianite woman in an act of zeal, and is blessed by God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαστιγίαι","severity":"info","text":"The term 'whipped slaves' (μαστιγίαι) evokes a common social image of slaves disciplined by flogging, contrasting with the heretics' self-image as kings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν οὖν","severity":"info","text":"This phrase marks a new stage in Clement's refutation of libertine exegesis, following the previous passage's citation of an apocryphal work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The apostle cited in 'πᾶς γάρ, φησίν, ὁ ἁμαρτάνων δοῦλός ἐστιν' is not named; likely Paul, but the exact verse is uncertain.","The phrase 'ἐγὼ δὲ λέγω, μὴ ἐπιθυμήσῃς' is not a direct Gospel quotation; it may be a paraphrase or from an apocryphal saying."],"confidence":"high","notes":[]},{"i":251,"ref":"p251","source":"καὶ ἐὰν εἴπωμεν, φησὶν ὁ Ἰωάννης ἐν τῇ ἐπιστολῇ, ὅτι κοινωνίαν ἔχομεν μετ' αὐτοῦ, τουτέστι μετὰ τοῦ θεοῦ, καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτὸς ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ' αὐτοῦ καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ τῆς ἁμαρτίας. πόθεν οὖν κρείττους εἰσὶ τῶν κοσμικῶν οἱ τοιαῦτα πράσσοντες καὶ τοῖς χειρίστοις τῶν κοσμικῶν ὅμοιοι; ὅμοιοι γάρ, οἶμαι, τὰς φύσεις οἱ καὶ τὰς πράξεις ὅμοιοι. ὧν δὲ ὑπερφέρειν κατὰ τὴν εὐγένειαν ἀξιοῦσι, τούτων καὶ τοῖς ἤθεσιν ὑπερέχειν ὀφείλουσιν, ὅπως τὸν εἰς τὴν φυ3.4.33.3 λακὴν συγκλεισμὸν διαφύγωσιν. ὄντως γὰρ ὡς ὁ κύριος ἔφη, ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλείω τῶν γραμματέων καὶ Φα3.4.33.4 ρισαίων, οὐκ εἰσελεύσεσθε εἰς τὴν βασιλείαν τοῦ θεοῦ. περὶ δὲ τῆς τῶν βρωμάτων ἐγκρατείας δείκνυται ἐν τῷ Δανιήλ. συνελόντι δ' εἰπεῖν, περὶ ὑπακοῆς ὁ Δαβὶδ ψάλλων λέγει· ἐν τίνι κατορθώσει νεώτερος τὴν ὁδὸν αὐτοῦ; καὶ παραχρῆμα ἀκούει· ἐν τῷ φυλάσ3.4.33.5 σεσθαι τὸν λόγον σου ἐν ὅλῃ καρδίᾳ. ὅ τε Ἱερεμίας φησί· τάδε λέγει κύριος· κατὰ τὰς ὁδοὺς τῶν ἐθνῶν μὴ πορεύσησθε. Ἐντεῦθεν ἄλλοι τινὲς κινηθέντες μιαροὶ καὶ οὐτιδανοὶ τὸν ἄνθρωπον ὑπὸ διαφόρων δυνάμεων πλασθῆναι λέγουσι, καὶ τὰ μὲν μέχρις ὀμφαλοῦ θεοειδεστέρας τέχνης εἶναι, τὰ ἔνερθε δὲ τῆς ἥττονος, οὗ δὴ χάριν ὀρέγεσθαι συνουσίας.","english":"And if we say, says John in his epistle, that we have communion with him, that is with God, and yet walk in darkness, we lie and do not practice the truth; but if we walk in the light as he himself is in the light, we have communion with him, and the blood of Jesus his son cleanses us from sin. Whence then are those who do such things better than the worldly, when they are like the worst of the worldly? For those who are alike in actions are, I think, alike in natures. And those whom they claim to surpass in nobility ought to surpass also in character, so as to escape confinement in prison. For truly as the Lord said, unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of God. Concerning abstinence from foods, it is shown in Daniel. To sum up, concerning obedience David says in his psalm: How shall a young man set right his way? And he immediately hears: By guarding your word in his whole heart. And Jeremiah says: Thus says the Lord: Do not walk in the ways of the nations. From this some others, moved, foul and worthless, say that man is fashioned by different powers, and that the parts down to the navel are of a more godlike art, while those below are of an inferior one, for the sake of which they desire intercourse.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν εἴπωμεν, φησὶν ὁ Ἰωάννης ἐν τῇ ἐπιστολῇ, ὅτι κοινωνίαν ἔχομεν μετ' αὐτοῦ","severity":"info","text":"Clement paraphrases 1 John 1:6-7, where walking in light and communion with God are linked to cleansing by Christ's blood.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλείω τῶν γραμματέων καὶ Φαρισαίων, οὐκ εἰσελεύσεσθε εἰς τὴν βασιλείαν τοῦ θεοῦ","severity":"info","text":"Clement cites a saying of Jesus not found in the canonical Gospels, possibly from the Gospel of the Hebrews or an oral tradition, urging righteousness beyond that of scribes and Pharisees.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τίνι κατορθώσει νεώτερος τὴν ὁδὸν αὐτοῦ;","severity":"info","text":"Clement quotes Psalm 119:9 (LXX 118:9) and the response 'By guarding your word in his whole heart' (cf. Psalm 119:11), applying it to obedience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τάδε λέγει κύριος· κατὰ τὰς ὁδοὺς τῶν ἐθνῶν μὴ πορεύσησθε","severity":"info","text":"Clement cites Jeremiah (cf. Jer 10:2 LXX) as a warning against following the ways of the nations, reinforcing his argument for distinct Christian conduct.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄλλοι τινὲς κινηθέντες μιαροὶ καὶ οὐτιδανοὶ τὸν ἄνθρωπον ὑπὸ διαφόρων δυνάμεων πλασθῆναι λέγουσι","severity":"info","text":"Clement attacks a dualistic anthropology (divine upper body, inferior lower body) likely from Gnostic or heretical sources, possibly Valentinian or related to the 'Ophite' tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐντεῦθεν","severity":"info","text":"The particle 'Ἐντεῦθεν' ('From this') marks a transition from Clement's scriptural argument to a polemic against heretical views on human creation and desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about exceeding scribes and Pharisees is uncertain; it may be from an apocryphal gospel or Clement's own paraphrase.","The identity of 'ἄλλοι τινὲς' (some others) is unspecified; they are likely Gnostic teachers, but Clement does not name them."],"confidence":"high","notes":[]},{"i":252,"ref":"p252","source":"λέληθε δὲ αὐτοὺς ὅτι καὶ τὰ ἀνωτέρω μέρη τῆς τροφῆς ὀριγνᾶται καὶ λαγνεύει τισίν, ἐναντιοῦνται δὲ καὶ τῷ Χριστῷ πρὸς τοὺς Φαρισαίους εἰρηκότι τὸν αὐτὸν θεὸν καὶ τὸν ἐκτὸς ἡμῶν καὶ τὸν ἔσω ἄνθρωπον πεποιηκέναι. ἀλλὰ καὶ ἡ ὄρεξις οὐ τοῦ σώματός ἐστι, κἂν διὰ τὸ σῶμα γίνηται. Ἄλλοι τινές, οὓς καὶ Ἀντιτάκτας καλοῦμεν, λέγουσιν ὅτι ὁ μὲν θεὸς ὁ τῶν ὅλων πατὴρ ἡμῶν ἐστι φύσει, καὶ πάνθ' ὅσα πεποίηκεν ἀγαθά ἐστιν· εἷς δέ τις τῶν ὑπ' αὐτοῦ γεγονότων ἐπέσπειρεν τὰ ζιζάνια τὴν τῶν κακῶν φύσιν γεννήσας, οἷς καὶ δὴ πάντας ἡμᾶς περιέβαλεν ἀντιτάξας ἡμᾶς τῷ πατρί. διὸ δὴ καὶ αὐτοὶ ἀντιτασσόμεθα τούτῳ εἰς ἐκδικίαν τοῦ πατρός, ἀντιπράσσοντες τῷ βουλήματι τοῦ δευτέρου. ἐπεὶ οὖν οὗτος οὐ μοιχεύσεις εἴρηκεν, ἡμεῖς, φασί, μοιχεύσωμεν ἐπὶ καταλύσει τῆς ἐντολῆς αὐτοῦ. Φαίημεν δ' ἂν καὶ πρὸς τούτους, ὅτι τοὺς ψευδοπροφήτας καὶ τοὺς ὅσοι τὴν ἀλήθειαν ὑποκρίνονται ἐξ ἔργων γινώσκεσθαι παρειλήφαμεν. διαβάλλεται δὲ ὑμῶν τὰ ἔργα· πῶς ἔτι τῆς ἀληθείας ἀντ3.4.35.2 έχεσθαι ὑμᾶς ἐρεῖτε; ἢ γὰρ οὐδέν ἐστι κακὸν καὶ οὐκέτι μέμψεως ἄξιος ὃν αἰτιᾶσθε ὡς ἀντιτεταγμένον τῷ θεῷ, οὐδὲ κακοῦ τινος γέγονε ποιητικός (συναναιρεῖται γὰρ τῷ καρπῷ καὶ τὸ δένδρον), ἤ, εἰ ἔστι τὸ πονηρὸν ἐν","english":"They are unaware that even the higher parts of food desire and lust after certain things, and they also oppose Christ when he said to the Pharisees that the same God made both the external man and the inner man. But appetite is not of the body, even if it occurs through the body. Some others, whom we call Antitactae, say that the God who is the father of all is our father by nature, and that everything he has made is good; but that one of those who came into being from him sowed the tares, generating the nature of evils, with which he then encompassed all of us, setting us in opposition to the father. Therefore we ourselves oppose this one in vengeance for the father, acting contrary to the will of the second. Since, then, this one has said, \"You shall not commit adultery,\" we, they say, let us commit adultery for the purpose of abolishing his commandment. We would say also to these that we have received that the false prophets and all who pretend to the truth are known by their works. But your works are slandered; how will you still say that you hold to the truth? For either evil is nothing and the one you accuse as being set in opposition to God is no longer worthy of blame, nor has he become the creator of any evil (for with the fruit the tree is also destroyed), or, if evil exists in","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντιτάκτας","severity":"info","text":"The Antitactae (Ἀντιτάκται) were a Gnostic group who held that the creator of the material world was a subordinate deity opposed to the supreme Father, and that moral laws were to be violated as an act of defiance against that lower god.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ μοιχεύσεις","severity":"info","text":"The phrase 'You shall not commit adultery' echoes the Decalogue (Exodus 20:14; Deuteronomy 5:18 LXX). Clement attributes this commandment to the lower creator, which the Antitactae claim they must break.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζιζάνια","severity":"info","text":"The Greek ζιζάνια (tares/weeds) is a biblical metaphor for evil or corrupting elements, notably used in the parable of the tares (Matthew 13:24–30). Here it signifies the origin of evil sown by the lower deity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a dialectical sequence: Clement first refutes a materialist view of appetite, then introduces the Antitactae’s dualist theology, and finally counters their antinomian conclusion with a logical dilemma about the reality of evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement’s account of the Antitactae is one of the few surviving sources for this obscure Gnostic sect, and is frequently cited in modern studies of Gnostic antinomianism and early Christian heresiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συναναιρεῖται γὰρ τῷ καρπῷ καὶ τὸ δένδρον","severity":"caution","text":"The Greek proverb 'with the fruit the tree is also destroyed' is ambiguous: it may mean that if evil is nothing, the lower creator cannot be blamed, or that eliminating the effect (evil) removes the cause (the lower god). The translation follows the first reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'second' deity (τοῦ δευτέρου) is not specified; it may refer to the lower creator or to a distinct Gnostic figure.","The proverb about the tree and fruit is open to two interpretations, as noted in the caution."],"confidence":"high","notes":[]},{"i":253,"ref":"p253","source":"ὑπάρξει, εἰπάτωσαν ἡμῖν, τί λέγουσιν εἶναι τὰς δοθείσας ἐντολὰς περὶ δικαιοσύνης, περὶ ἐγκρατείας, περὶ ὑπομονῆς, περὶ ἀνεξικακίας καὶ τῶν τούτοις ὁμοίων, φαύλας ἢ ἀστείας. καὶ εἰ μὲν φαύλη εἴη τὰ πλεῖστα ἀπαγορεύουσα ποιεῖν τῶν αἰσχρῶν ἡ ἐντολή, καθ' ἑαυτῆς νομοθετήσει ἡ κακία ἐπὶ καταλύσει τῇ ἰδίᾳ, ὅπερ ἀδύνατον· εἰ δὲ ἀγαθή, ἀντιτασσόμενοι ταῖς ἀγαθαῖς ἐντολαῖς ἀγαθῷ ἀντιτάσσεσθαι καὶ τὰ κακὰ πράσσειν ὁμολογοῦσιν. ἤδη δὲ καὶ ὁ σωτὴρ αὐτός, ᾧ πείθεσθαι ἀξιοῦσιν μόνῳ, τὸ μισεῖν καὶ τὸ λοιδορεῖν κεκώλυκεν καὶ μετὰ τοῦ ἀντιδίκου βαδίζων φίλος αὐτοῦ πειράθητι ἀπαλλαγῆναι φησίν. ἢ τοίνυν καὶ τὴν Χριστοῦ παραίνεσιν ἀρνήσονται ἀντιτασσόμενοι τῷ ἀντιτεταγμένῳ, ἢ φίλοι γινό3.4.36.3 μενοι τούτῳ οὐκ ἀντιδικήσουσιν. τί δέ; οὐκ ἴστε, ὦ γεννάδαι (ὡς πρὸς παρόντας γὰρ εἴποιμ' ἄν), ὅτι ταῖς καλῶς ἐχούσαις ἐντολαῖς μαχόμενοι τῇ ἰδίᾳ ἀνθίστασθε σωτηρίᾳ; οὐ γὰρ τὰ διαγορευθέντα χρησίμως, ἀλλ' ἑαυτοὺς καταστρέφετε. καὶ ὁ μὲν κύριος τὰ ἀγαθὰ ὑμῶν ἔργα λαμψάτω ἔφη, ὑμεῖς δὲ τὰς ἀσελγείας ὑμῶν ἐκφανεῖς ποιεῖτε. ἄλλως τε εἰ τὰς ἐντολὰς καταλύειν τοῦ νομοθέτου θέλετε, τί δήποτε τὸ μὲν οὐ μοιχεύσεις καὶ οὐ παιδοφθορήσεις καὶ ὅσα εἰς ἐγκράτειαν συμβάλλεται, καταλύειν ἐπιχειρεῖτε δι' ἀκρασίαν τὴν σφῶν, οὐ καταλύετε δὲ χειμῶνα τὸν ὑπ' αὐτοῦ γενόμενον, ἵνα θέρος ποιήσητε μεσοῦντος ἔτι τοῦ χειμῶνος, οὐδὲ γῆν πλωτήν, βατὴν δὲ θάλασσαν ἐργάζεσθε, καθάπερ οἱ τὰς ἱστορίας συνταξάμενοι τὸν βάρ3.4.37.1 βαρον ἐθελῆσαι Ξέρξην φασίν; τί δ' οὐχὶ πάσαις ταῖς ἐντολαῖς ἀντιτάσσεσθε;","english":"Let them tell us, if they will, what they say the given commandments concerning justice, self-control, endurance, forbearance, and the like are—base or noble. If the commandment that forbids most shameful actions is base, then vice will legislate against itself for its own destruction, which is impossible. But if it is good, then by opposing the good commandments they confess that they are opposing the good and doing evil. Moreover, the Savior himself, whom they claim to obey alone, has forbidden hatred and abuse, and says, \"While walking with your opponent, try to become his friend and be reconciled.\" Either, then, they will deny Christ's exhortation by opposing what is opposed, or, becoming friends with him, they will not oppose. What then? Do you not know, noble sirs (as I would say to those present), that by fighting against the well-given commandments you resist your own salvation? For you do not overthrow what has been usefully ordained, but you destroy yourselves. And the Lord said, \"Let your good works shine,\" but you make your debaucheries manifest. Besides, if you wish to annul the lawgiver's commandments, why do you attempt to annul \"You shall not commit adultery\" and \"You shall not corrupt boys\" and all that contributes to self-control, through your own incontinence, but you do not annul the winter he made, so as to create summer while winter is still at its height, nor do you make the land navigable and the sea passable, as those who compiled the histories say the barbarian Xerxes wished to do? Why do you not oppose all the commandments?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀντιτασσόμενοι","severity":"info","text":"The verb ἀντιτασσόμενοι (from ἀντιτάσσομαι, 'to range oneself against, oppose') is the key term for the Antitactae, the group named in the previous passage. Clement uses it repeatedly to characterize their stance as systematic opposition to divine commandments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μισεῖν καὶ τὸ λοιδορεῖν κεκώλυκεν","severity":"info","text":"Clement attributes to Christ a prohibition of hatred and abuse, and a saying about reconciliation with an opponent. This is not a direct Gospel quotation but a paraphrase of ethical teaching (cf. Matt 5:44; Luke 6:27–28).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἀγαθὰ ὑμῶν ἔργα λαμψάτω","severity":"info","text":"The phrase 'Let your good works shine' echoes a dominical saying not found in the canonical Gospels; it may derive from an apocryphal tradition or Clement's own paraphrase of Jesus' ethical teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ξέρξην","severity":"info","text":"Clement refers to Xerxes' attempt to bridge the Hellespont and dig a canal through the Athos peninsula, as reported by Herodotus (Histories 7.22–24, 7.33–36). The example illustrates the absurdity of opposing natural order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Herodotus 5th cent. BCE"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί δέ; οὐκ ἴστε, ὦ γεννάδαι","severity":"info","text":"Clement shifts to direct address ('noble sirs') with a rhetorical question, intensifying the polemic. This marks a structural turn from logical argument to personal exhortation, typical of the diatribe style.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ παιδοφθορήσεις","severity":"caution","text":"The prohibition of pederasty (οὐ παιδοφθορήσεις) is listed among commandments on self-control. The Greek term is explicit; the English draft renders it as 'You shall not corrupt boys,' which is accurate but may require contextual explanation for modern readers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dominical sayings (hatred/reconciliation, good works shining) is uncertain; they may be Clement's paraphrases or from non-canonical traditions.","The identity of the 'Antitactae' is not further defined here; the term may be Clement's coinage for a specific group or a generic label for opponents."],"confidence":"high","notes":[]},{"i":254,"ref":"p254","source":"εἰπόντος γὰρ αὐξάνεσθε καὶ πληθύνεσθε ὑμᾶς τοὺς ἀντιτεταγμένους ἐχρῆν μηδ' ὅλως συνουσίᾳ χρῆσθαι, καὶ εἰπόντος ἔδωκα ὑμῖν πάντα εἰς τροφὰς καὶ ἀπολαύσεις ὑμᾶς ἐχρῆν μηδενὸς ἀπολαύειν. ἀλλὰ καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ λέγοντος ὑμᾶς ἐχρῆν μὴ ἀποδιδόναι ἀντίταξιν ἀντιτάξει, καὶ τὸν κλέπτην κελεύσαντος τετραπλοῦν ἀποδιδόναι ὑμᾶς ἐχρῆν καὶ προσδοῦναι τῷ κλέπτῃ· ὁμοίως τε αὖ καὶ τῇ ἀγαπήσεις τὸν κύριον ἐντολῇ ἀντιτασσομένους ἔδει οὐδὲ τὸν τῶν ὅλων θεὸν ἀγαπῆσαι, καὶ πάλιν εἰπόντος οὐ ποιήσεις γλυπτὸν οὐδὲ χωνευτὸν ὑμᾶς ἀκόλουθον ἦν καὶ τὰ γλυπτὰ προσκυνεῖν. πῶς οὖν οὐκ ἀσεβεῖτε ἀντιτασσόμενοι μέν, ὥς φατε, τῷ δημιουργῷ, τὰ δὲ ὅμοια ταῖς πόρναις καὶ τοῖς μοιχοῖς ἐζηλωκότες; πῶς δὲ οὐκ αἰσθάνεσθε μείζονα ποιοῦντες ὃν ὡς ἀσθενῆ νομίζετε, εἴπερ ὃ βούλεται, τοῦτο γίνεται, ἀλλ' οὐχὶ ἐκεῖνο ὅπερ ἠθέλησεν ὁ ἀγαθός; ἔμπαλιν γὰρ ἀσθενὴς δείκνυται πρὸς ὑμῶν αὐτῶν ὁ ὑμέτερος, ὥς φατε, πατήρ. Ἀναλέγονται δὲ καὶ οὗτοι ἔκ τινων προφητικῶν περικοπῶν λέξεις ἀπανθισάμενοι καὶ συγκαττύσαντες κακῶς κατ' ἀλληγορίαν εἰρημένας ἐξ εὐθείας λαβόντες. γεγράφθαι γάρ φασιν· ἀντέστησαν θεῷ καὶ ἐσώθησαν. οἳ δὲ καὶ τῷ ἀναιδεῖ θεῷ προστιθέασι, δέχονται δὲ ὡς βουλὴν παρηγγελμένην τὸ λόγιον τοῦτο καὶ σωτηρίαν σφίσι λογίζονται τὸ ἀνθίστασθαι τῷ δημιουργῷ. τῷ μὲν οὖν ἀναιδεῖ θεῷ οὐ γέγραπται· εἰ δὲ καὶ οὕτως ἔχοι, τὸν κεκλημένον διάβολον, ὦ ἀνόητοι, ἐξακούσατε ἀναιδῆ ἢ ὡς διαβάλλοντα τὸν ἄν3.4.38.4 θρωπον ἢ ὡς κατήγορον τῶν ἁμαρτανόντων ἢ ὡς ἀποστάτην.","english":"For when he said \"increase and multiply,\" you who oppose him ought not to have any intercourse at all; and when he said \"I have given you everything for food and enjoyment,\" you ought to enjoy nothing. And when he says \"an eye for an eye,\" you ought not to give back opposition for opposition; and when he commanded the thief to repay fourfold, you ought to give even more to the thief. Likewise, in the case of the commandment \"you shall love the Lord,\" you who oppose him ought not to love the God of all; and again, when he said \"you shall not make a carved or molten image,\" it would have been consistent for you to worship carved images. How then are you not impious, opposing, as you say, the creator, yet emulating the likes of prostitutes and adulterers? And how do you not perceive that you make greater the one you consider weak, if what he wills comes to pass, but not what the good one willed? On the contrary, your own father, as you say, is shown to be weak by you yourselves. These people also collect from certain prophetic passages, culling phrases and stitching them together badly, taking literally what was said allegorically. For they say it is written: \"They opposed God and were saved.\" And some even add \"to the shameless god,\" and they receive this saying as an enjoined counsel and count it as salvation for themselves to oppose the creator. Now it is not written \"to the shameless god\"; but even if it were so, you fools, understand that the one called the devil is called shameless either as slandering man or as accuser of sinners or as apostate.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐξάνεσθε καὶ πληθύνεσθε","severity":"info","text":"Clement alludes to the Septuagint of Genesis 1:28, where God blesses humanity to increase and multiply, here cited as a command that the opponents reject.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ","severity":"info","text":"The lex talionis formula appears in Exodus 21:24 (LXX); Clement uses it to argue that the opponents' selective rejection of Mosaic law is inconsistent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ ποιήσεις γλυπτὸν οὐδὲ χωνευτόν","severity":"info","text":"This echoes the Decalogue prohibition of graven images (Exodus 20:4 LXX); Clement inverts the opponents' logic to show absurdity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀντιτεταγμένους","severity":"info","text":"Clement's opponents are likely Gnostics or Marcionites who rejected the creator god of the Old Testament as inferior; the term 'opposed' is central to their self-understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναιδεῖ θεῷ","severity":"info","text":"The phrase 'shameless god' is attributed by Clement to his opponents as a title for the devil; he argues it is not scriptural and misinterprets the term 'devil' as accuser or apostate.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀντέστησαν θεῷ καὶ ἐσώθησαν","severity":"info","text":"This unattested quotation may reflect a lost or apocryphal source used by Clement's opponents; it is not found in the canonical LXX, indicating a possible sectarian text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the opponents is not specified; they are likely Gnostics or Marcionites but Clement does not name them.","The source of the quotation 'They opposed God and were saved' is unknown; it may be from a lost apocryphon or a misreading of a canonical passage."],"confidence":"high","notes":[]},{"i":255,"ref":"p255","source":"ὁ γοῦν λαός, ἐφ' οὗ εἴρηται ἡ περικοπή, παιδευόμενοι ἐφ' οἷς ἥμαρτον βαρέως φέροντες καὶ στένοντες διεγόγγυζον τὴν εἰρημένην λέξιν, ὅτι τὰ μὲν ἄλλα ἔθνη παρανομοῦντα οὐ κολάζεται, αὐτοὶ δὲ μόνοι παρ' ἕκαστα κολούονται, ὡς καὶ Ἱερεμίαν εἰρηκέναι, διὰ τί ὁδὸς ἀσεβῶν εὐοδοῦται; ὅμοιον τούτῳ τὸ παρὰ τῷ Μαλαχίᾳ, τὸ προειρημένον, ἀντέστησαν θεῷ καὶ ἐσώθησαν· χρηματιζόμενοι γὰρ οἱ προφῆται οὐ μόνον τινὰ ἀκούειν λέγουσι παρὰ τοῦ θεοῦ, ἀλλὰ καὶ αὐτοὶ διαγγέλλοντες δείκνυνται κατὰ ἀνθυποφορὰν τὰ πρὸς τοῦ λαοῦ θρυλούμενα, ὡς ἐπιζητήματά τινα ὑπὸ τῶν ἀνθρώπων ἀναφέροντες, ἐξ ὧν καὶ τὸ προκείμενον τυγχάνει ῥητόν. καὶ μή τι πρὸς τούτους ὁ ἀπόστολος ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ ἀποτεινόμενος γράφει· καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασί τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ\n\nκακά, ἵνα ἔλθῃ τὰ ἀγαθά, ὧν τὸ κρῖμα ἔνδικόν ἐστιν. οὗτοί εἰσιν οἱ κατὰ τὴν ἀνάγνωσιν φωνῆς τόνῳ διαστρέφοντες τὰς γραφὰς πρὸς τὰς ἰδίας ἡδονάς, καί τινων προσῳδιῶν καὶ στιγμῶν μεταθέσει τὰ παραγγελθέντα σωφρόνως τε καὶ συμ3.4.39.3 φερόντως βιαζόμενοι πρὸς ἡδυπαθείας τὰς ἑαυτῶν. οἱ παροξύνοντες τὸν θεὸν τοῖς λόγοις ὑμῶν· ὁ Μαλαχίας φησί, καὶ εἴπατε· ἐν τίνι παρωξύναμεν αὐτόν; ἐν τῷ λέγειν ὑμᾶς· πᾶς ὁ ποιῶν πονηρὸν ἀγαθὸς ἐνώπιον κυρίου, καὶ ἐν αὐτοῖς αὐτὸς ηὐδόκησεν· καί· ποῦ ἐστιν ὁ θεὸς τῆς δικαιοσύνης;","english":"The people, then, concerning whom the passage is spoken, being disciplined for their sins, took it heavily and groaned, murmuring the said phrase, that other nations that transgress are not punished, while they alone are curtailed at every turn, as Jeremiah said, \"Why is the path of the impious made smooth?\" Similar to this is the passage in Malachi, the one previously mentioned, \"They opposed God and were saved.\" For the prophets, when delivering oracles, are said not only to hear certain things from God, but are themselves shown to proclaim, by way of objection, what is bruited about by the people, as if they were raising certain inquiries on behalf of men, from which the text in question also happens to be derived. And does not the Apostle, in his Epistle to the Romans, write to these people, saying: \"And not as we are blasphemed, and as some say we teach, that we should do evil that good may come, whose judgment is just\"? These are the ones who, in reading, distort the Scriptures by the tone of their voice to suit their own pleasures, and by the transposition of certain accents and stops, force what has been commanded soberly and profitably into conformity with their own voluptuousness. \"Those who provoke God by your words,\" says Malachi, \"and you say, 'Wherein have we provoked him?' In your saying, 'Everyone who does evil is good before the Lord, and in them he himself has taken delight'; and, 'Where is the God of justice?'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερεμίαν","severity":"info","text":"Clement cites Jeremiah, 'Why is the path of the impious made smooth?' This is not a direct quotation from the Septuagint but a paraphrase of a common prophetic complaint.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μαλαχίᾳ","severity":"info","text":"Clement refers to Malachi, 'They opposed God and were saved,' a paraphrase of Malachi 3:15 (LXX) or a similar verse, used to illustrate the people's objection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ῥωμαίους","severity":"info","text":"Clement quotes Romans 3:8, 'And not as we are blasphemed... whose judgment is just,' adapting Paul's words to argue against distorting Scripture for pleasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνθυποφορὰν","severity":"info","text":"Clement uses the rhetorical term 'anthypophora' (objection) to describe how prophets anticipate and answer popular complaints, a common exegetical technique in Alexandrian tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσῳδιῶν καὶ στιγμῶν","severity":"info","text":"Clement accuses opponents of altering 'prosodies and stops' (accents and punctuation) to twist Scripture, reflecting ancient debates over textual interpretation and orthography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ παροξύνοντες τὸν θεὸν","severity":"info","text":"Clement cites Malachi again, 'Those who provoke God by your words,' to condemn those who claim God delights in evil, a polemic against antinomian interpretations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Jeremiah and Malachi references are paraphrased; the precise Septuagint verses are uncertain.","The phrase 'καὶ μή τι πρὸς τούτους' is ambiguous: it may be a rhetorical question ('And does not the Apostle...?') or a conditional ('And if something...')."],"confidence":"high","notes":[]},{"i":256,"ref":"p256","source":"Ἵν' οὖν μὴ ἐπὶ πλεῖον ὀνυχίζοντες τὸν τόπον πλειόνων ἀτόπων αἱρέσεων ἐπιμεμνώμεθα μηδ' αὖ καθ' ἑκάστην αὐτῶν λέγειν πρὸς ἑκάστην ἀναγκαζόμενοι αἰσχυνώμεθά τε ἐπ' αὐτοῖς καὶ ἐπὶ μήκιστον τὰ ὑπομνήματα προάγωμεν, φέρε εἰς δύο διελόντες τά3.5.40.2 γματα ἁπάσας τὰς αἱρέσεις ἀποκρινώμεθα αὐτοῖς. ἢ γάρ τοι ἀδιαφόρως ζῆν διδάσκουσιν, ἢ τὸ ὑπέρτονον ᾄδουσαι ἐγκράτειαν διὰ δυσσεβείας καὶ φιλαπεχθημοσύνης καταγγέλλουσι. πρότερον δὲ περὶ τοῦ προτέρου διαληπτέον τμήματος. εἰ πάντα ἔξεστιν ἑλέσθαι βίον, δῆλον ὅτι καὶ τὸν μετ' ἐγκρατείας, καὶ εἰ πᾶς βίος ἀκίνδυνος ἐκλεκτῷ, δῆλον ὅτι ὁ μετὰ ἀρετῆς καὶ σωφροσύνης πολὺ μᾶλλον ἀκίνδυνος· δοθείσης γὰρ ἐξουσίας τῷ κυρίῳ τοῦ σαββάτου, εἴπερ ἀκολάστως βιώσαι, ἀνεύθυνον εἶναι, πολλῷ μᾶλλον ὁ κοσμίως πολιτευσάμενος οὐχ ὑπεύθυνος ἔσται· πάντα μὲν γὰρ ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει, φησὶν ὁ ἀπόστολος. εἰ δὲ καὶ πάντα ἔξεστι, δῆλον ὅτι καὶ τὸ σωφρονεῖν. ὥσπερ οὖν ὁ τῇ ἐξουσίᾳ εἰς τὸ κατ' ἀρετὴν βιῶσαι συγχρησάμενος ἐπαινετός, οὕτω πολὺ μᾶλλον ὁ τὴν ἐξουσίαν ἡμῖν δεδωκὼς ἐλευθέραν καὶ κυρίαν καὶ συγχωρήσας ἡμῖν βιοῦν ὡς βουλόμεθα σεμνὸς καὶ προσκυνητός, μὴ ἐάσας δουλεύειν ἡμῶν κατὰ ἀνάγκην τὰς αἱρέσεις καὶ τὰς φυγάς. εἰ δὲ τὸ ἀδεὲς ἑκάτερος ἔχει, ὅ τε ἀκρασίαν ὅ τε ἐγκράτειαν ἑλόμενος, ἀλλὰ τὸ σεμνὸν οὐχ ὅμοιον. ὁ μὲν γὰρ εἰς ἡδονὰς ἐξοκείλας σώματι χαρίζεται, ὁ δὲ σώφρων τὴν κυρίαν τοῦ σώματος ψυχὴν ἐλευθεροῖ τῶν παθῶν. κἂν ἐπ' ἐλευθερίᾳ κεκλῆσθαι λέγωσιν ἡμᾶς, μόνον μὴ τὴν ἐλευθερίαν εἰς ἀφορ3.5.41.4 μὴν τῇ σαρκὶ παρέχωμεν κατὰ τὸν ἀπόστολον·","english":"Lest we continue to pick at the passage and recall more absurd heresies, or be forced to speak against each one individually, and be ashamed of them, and prolong our notes to an excessive length, let us divide all the heresies into two classes and answer them. For either they teach living indifferently, or they proclaim an excessive asceticism through impiety and contentiousness. First, we must discuss the former division. If it is possible to choose any life, it is clear that the life with self-control is also possible; and if every life is without risk for the elect, it is clear that the life with virtue and temperance is much more without risk. For if authority is given to the Lord of the Sabbath, so that if he lives licentiously he is not liable, much more will the one who lives orderly not be liable. For all things are possible, but not all things are beneficial, says the apostle. And if all things are possible, it is clear that self-control is also possible. Just as the one who uses the authority to live according to virtue is praiseworthy, so much more is the one who gave us free and sovereign authority and allowed us to live as we wish, solemn and worthy of adoration, not allowing our choices and avoidances to be enslaved by necessity. And if each one, both the one who chooses intemperance and the one who chooses self-control, has freedom from fear, yet the dignity is not the same. For the one who slides into pleasures gratifies the body, while the temperate one frees the soul, the master of the body, from the passions. And even if they say we are called to freedom, let us not provide freedom as an opportunity for the flesh, according to the apostle.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰς δύο διελόντες τάγματα","severity":"info","text":"Clement announces a bipartite division of all heresies into two classes: those teaching indifferent living and those preaching excessive asceticism. This structural move organizes the subsequent refutation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδιαφόρως ζῆν","severity":"info","text":"The phrase 'living indifferently' echoes Stoic terminology (ἀδιάφορα, 'indifferents'), but here it is applied pejoratively to heretical groups that reject moral distinctions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα μὲν γὰρ ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει","severity":"info","text":"Clement cites the apostle (Paul, 1 Cor 6:12) to qualify the principle that all things are possible but not all are beneficial, grounding his argument in apostolic authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ κυρίῳ τοῦ σαββάτου","severity":"info","text":"The phrase 'Lord of the Sabbath' likely refers to a heretical interpretation of Jesus as granting license for licentious behavior, possibly from gnostic or antinomian circles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπ' ἐλευθερίᾳ κεκλῆσθαι","severity":"info","text":"Clement counters a claim that Christians are 'called to freedom' in a way that justifies libertinism. This reflects contemporary debates with groups like the Carpocratians, who used freedom as a pretext for license.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ὑπέρτονον ᾄδουσαι ἐγκράτειαν","severity":"caution","text":"The phrase 'excessive asceticism' may refer to Encratite or similar rigorist groups. Clement's polemical framing risks conflating distinct heresies; the bipartite division is a rhetorical simplification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Lord of the Sabbath' is unclear; it may refer to a specific heretical teacher or a general antinomian claim. The bipartite division of heresies is a rhetorical device, not a historical taxonomy."],"confidence":"high","notes":[]},{"i":257,"ref":"p257","source":"εἰ δὲ ἐπιθυμίᾳ χαριστέον καὶ τὸν ἐπονείδιστον βίον ἀδιάφορον ἡγητέον, ὡς αὐτοὶ λέγουσιν, ἤτοι πάντα ταῖς ἐπιθυμίαις πειστέον, καί, εἰ τοῦτο, τὰ ἀσελγέστατα καὶ ἀνοσιώτατα πρακτέον ἅπαντα ἑπομένους τοῖς ἀνα πείθουσιν ἡμᾶς· ἢ τῶν ἐπιθυμιῶν τινὰς ἐκκλινοῦμεν καὶ οὐκέτι ἀδιαφόρως βιωτέον οὐδὲ ἀνέδην δουλευτέον τοῖς ἀτιμοτάτοις μέρεσιν ἡμῶν, γαστρὶ καὶ αἰδοίοις, δι' ἐπιθυμίαν κολακευόντων τὸν ἡμέτερον νεκρόν. τρέφεται γὰρ καὶ ζωοποιεῖται διακονουμένη εἰς ἀπόλαυσιν ἐπιθυμία, καθάπερ ἔμπαλιν κολουομένη μαραίνεται. πῶς δέ ἐστι δυνατὸν ἡττηθέντα τῶν τοῦ σώματος ἡδονῶν ἐξομοιοῦσθαι τῷ κυρίῳ ἢ γνῶσιν ἔχειν θεοῦ; πάσης γὰρ ἡδονῆς ἐπιθυμία κατάρχει, ἐπιθυμία δὲ λύπη τις καὶ φροντὶς δι' ἔνδειαν ὀρεγομένη τινός. ὥστ' οὐκ ἄλλο τί μοι δοκοῦσιν οἱ τοῦτον ἐπανῃρημένοι τὸν τρόπον ἀλλ' ἢ τὸ λεγόμενον δὴ τοῦτο, πρός τ' αἴσχεσιν ἄλγεα πάσχειν, ἐπίσπαστον ἑαυτοῖς αἱρούμενοι κακὸν νῦν καὶ ἐς ὕστερον. εἰ μὲν οὖν πάντα ἐξῆν καὶ μηδὲν ἦν δέος ἀποτυχεῖν τῆς ἐλπίδος διὰ πράξεις πονηράς, ἴσως ἦν ἄν τις αὐτοῖς πρόφασις τοῦ βιοῦν κακῶς τε καὶ ἐλεεινῶς·","english":"If one must gratify desire and consider a reproachful life indifferent, as they themselves say, then either one must yield to all desires, and if so, one must do everything most lascivious and unholy, following those who persuade us; or we will reject some desires and no longer live indifferently nor slavishly serve the most dishonorable parts of us, the belly and the genitals, flattering our corpse through desire. For desire is nourished and kept alive when served for enjoyment, just as, conversely, it withers when checked. How is it possible, having been defeated by the pleasures of the body, to be assimilated to the Lord or to have knowledge of God? For desire rules over every pleasure, and desire is a kind of pain and anxiety reaching out for something due to lack. So it seems to me that those who have adopted this way of life are doing nothing other than this very thing: suffering pains for shame, choosing for themselves an evil now and later that is drawn upon them. If, then, everything were permitted and there were no fear of failing to attain hope because of evil deeds, perhaps they would have some pretext for living badly and wretchedly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν ἐπονείδιστον βίον ἀδιάφορον","severity":"info","text":"Clement attacks the hedonist position that a 'reproachful life' is 'indifferent' (ἀδιάφορον), a term borrowed from Stoic ethics but here applied to a libertine rejection of moral distinctions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεκρόν","severity":"info","text":"νεκρόν ('corpse') is a Platonic and Pauline metaphor for the body as a dead thing animated by desire; Clement uses it to denigrate bodily indulgence as tending a cadaver.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξομοιοῦσθαι τῷ κυρίῳ","severity":"info","text":"The phrase 'assimilated to the Lord' echoes the Platonic ideal of ὁμοίωσις θεῷ (Theaetetus 176b) but is here Christianized; Clement likely alludes to Rom 8:29 or 2 Cor 3:18 on becoming like Christ through self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρός τ' αἴσχεσιν ἄλγεα πάσχειν","severity":"info","text":"The phrase 'suffering pains for shame' may be a proverbial or poetic tag; Clement often quotes or adapts Greek maxims to reinforce his argument against hedonism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν πάντα ἐξῆν","severity":"info","text":"The conditional 'If everything were permitted' introduces a hypothetical concession that Clement immediately undercuts, a standard rhetorical move in his refutation of heretical positions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπίσπαστον","severity":"caution","text":"The word ἐπίσπαστον ('drawn upon') is rare and may be a textual corruption or a hapax; the sense is that evil is 'pulled' onto oneself, but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρός τ' αἴσχεσιν ἄλγεα πάσχειν' may be a quotation from a lost source; its exact origin is unclear.","The word 'ἐπίσπαστον' is ambiguous; it could mean 'drawn upon' or 'attracted', and the text may be corrupt at this point."],"confidence":"high","notes":[]},{"i":258,"ref":"p258","source":"ἐπεὶ δὲ βίος τις ἡμῖν μακάριος δι' ἐντολῶν ἐπιδέδεικται, ὧν χρὴ πάντας ἐχομένους μὴ παρακούοντας τῶν εἰρημένων τινὸς μηδὲ ὀλιγωροῦντας τῶν προσηκόντων, κἂν ἐλάχιστον ᾖ, ἕπεσθαι ᾗ ἂν ὁ λόγος ἡγῆται, εἰ δὲ σφαλείημεν αὐτοῦ, ἀθανάτῳ κακῷ περιπεσεῖν ἀνάγκη, κατακολουθήσασι δὲ τῇ θείᾳ γραφῇ, δι' ἧς ὁδεύουσιν οἱ πεπιστευκότες, ἐξομοιοῦσθαι κατὰ δύναμιν τῷ κυρίῳ, οὐκ ἀδιαφόρως βιωτέον, ἀλλὰ καθαρευτέον εἰς δύναμιν τῶν ἡδονῶν καὶ τῶν ἐπιθυμιῶν ἐπιμελητέον τε τῆς ψυχῆς, ᾗ πρὸς μόνῳ τῷ θείῳ διατελεστέον. καθαρὸς γὰρ ὢν καὶ πάσης κακίας ἀπηλλαγμένος ὁ νοῦς δεκτικός πως ὑπάρχει τῆς τοῦ θεοῦ δυνάμεως, ἀνισταμένης ἐν αὐτῷ τῆς θείας\n\nεἰκόνος· καὶ πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπὶ τῷ κυρίῳ ἁγνίζει, φησίν, ἑαυτὸν καθὼς ἐκεῖνος ἁγνός ἐστιν. θεοῦ δὲ γνῶσιν λαβεῖν τοῖς ἔτι ὑπὸ τῶν παθῶν ἀγομένοις ἀδύνατον· οὐκοῦν οὐδὲ τῆς ἐλπίδος τυχεῖν μηδεμίαν τοῦ θεοῦ γνῶσιν περιπεποιημένοις· καὶ τοῦ μὲν ἀποτυγχάνοντος τοῦδε τοῦ τέλους ἡ τοῦ θεοῦ ἄγνοια κατηγορεῖν ἔοικε, τὸ δὲ ἀγνοεῖν τὸν θεὸν ἡ τοῦ βίου πολιτεία παρίστησιν. παντάπασι γὰρ ἀδύνατον ἅμα τε καὶ ἐπιστή μονα εἶναι καὶ τὴν τοῦ σώματος κολακείαν μὴ ἐπαισχύνεσθαι· οὐδὲ γὰρ συνᾴδειν ποτὲ δύναται τὸ ἀγαθὸν εἶναι τὴν ἡδονὴν τῷ μόνον εἶναι τὸ καλὸν ἀγαθὸν ἢ καὶ μόνον καλὸν τὸν κύριον καὶ μόνον ἀγαθὸν τὸν θεὸν καὶ μόνον ἐραστόν. ἐν Χριστῷ δὲ περιετμήθητε περιτομῇ ἀχειροποιήτῳ ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός, ἐν τῇ περιτομῇ τοῦ Χριστοῦ. εἰ οὖν συνηγέρθητε τῷ Χριστῷ, τὰ ἄνω ζητεῖτε, τὰ ἄνω φρονεῖτε, μὴ τὰ ἐπὶ τῆς γῆς.","english":"Since a blessed life has been shown to us through the commandments, which all must follow, not disregarding any of the things said nor neglecting what is fitting, even if it be the least, and to follow wherever reason leads, but if we should stray from it, we must necessarily fall into an immortal evil; and following the divine scripture, by which those who have believed travel, we are to be likened as much as possible to the Lord. One must not live indifferently, but must purify oneself as much as possible from pleasures and desires, and care for the soul, which must be occupied only with the divine. For the mind, being pure and freed from all evil, is somehow receptive of the power of God, the divine image rising up in it. And everyone who has this hope in the Lord purifies himself, it is said, as that one is pure. But it is impossible for those still led by the passions to obtain knowledge of God; therefore, they cannot attain the hope either, if they have acquired no knowledge of God. And the failure to achieve this end seems to accuse ignorance of God, while ignorance of God is demonstrated by one's conduct of life. For it is utterly impossible to be at the same time both knowledgeable and not ashamed of the flattery of the body; nor can it ever be consistent that pleasure is good, when only the beautiful is good, or only the Lord is beautiful, and only God is good, and only He is worthy of love. And in Christ you have been circumcised with a circumcision not made by hands, in the stripping off of the body of the flesh, in the circumcision of Christ. Therefore, if you have risen with Christ, seek the things above, think of the things above, not the things on the earth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βίος ... μακάριος δι' ἐντολῶν ἐπιδέδεικται","severity":"info","text":"Clement asserts that the commandments reveal a blessed life, framing Christian ethics as a positive path rather than mere avoidance of vice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀθανάτῳ κακῷ","severity":"info","text":"The phrase 'immortal evil' likely refers to eternal damnation, a common theme in early Christian paraenesis, contrasting with the blessed life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Χριστῷ δὲ περιετμήθητε περιτομῇ ἀχειροποιήτῳ","severity":"info","text":"This echoes Colossians 2:11 (not in the canon) or a baptismal homily; 'circumcision not made by hands' is a metaphor for spiritual purification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδιαφόρως βιωτέον","severity":"info","text":"Clement polemicizes against Stoic 'adiaphora' (indifferent things), arguing that Christians must actively purify themselves, not treat moral choices as neutral.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ οὖν συνηγέρθητε τῷ Χριστῷ","severity":"info","text":"The passage shifts from ethical exhortation to a baptismal or resurrection motif, concluding with an imperative to seek higher things.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῇ ἀπεκδύσει τοῦ σώματος τῆς σαρκός","severity":"caution","text":"The phrase 'stripping off the body of the flesh' may be a textual crux; some manuscripts read differently, and the metaphor could be confused with Gnostic dualism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀθανάτῳ κακῷ' could be read as a reference to eternal punishment or as a metaphor for spiritual death; the translation takes it as damnation.","The identity of the 'circumcision not made by hands' is ambiguous—possibly baptism, ascetic renunciation, or a reference to a lost liturgical text."],"confidence":"high","notes":[]},{"i":259,"ref":"p259","source":"ἀπεθάνετε γάρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ θεῷ, οὐχὶ δὲ πορνεία ἣν ἀσκοῦσιν. νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν, δι' ἃ ἔρχεται ἡ ὀργή. ἀποθέσθωσαν οὖν καὶ αὐτοὶ ὀργήν, θυμόν, κακίαν, βλασφημίαν, αἰσχρολογίαν ἐκ τοῦ στόματος αὐτῶν, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς ἐπιθυμίαις, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ' εἰκόνα τοῦ κτίσαντος αὐτόν. τὰ γὰρ τῆς πολιτείας ἐλέγχει σαφῶς τοὺς ἐγνωκότας τὰς ἐντολάς, ἐπεὶ οὐχ οἷος ὁ λόγος τοῖος ὁ βίος· ἀπὸ δὲ τῶν καρπῶν τὸ δένδρον, οὐκ ἀπὸ τῶν ἀνθῶν καὶ πετάλων, γνωρίζεται. ἡ γνῶσις οὖν ἐκ τοῦ καρποῦ καὶ τῆς πολιτείας, οὐκ ἐκ τοῦ λόγου καὶ τοῦ ἄνθους· οὐ γὰρ λόγον ψιλὸν εἶναι τὴν γνῶσίν φαμεν, ἀλλά τινα ἐπιστήμην θείαν καὶ φῶς ἐκεῖνο τὸ ἐν τῇ ψυχῇ ἐγγενόμενον ἐκ τῆς κατὰ τὰς ἐντολὰς ὑπακοῆς τὸ πάντα κατάδηλα ποιοῦν τὰ τε ἐν γενέσει αὐτόν τε τὸν ἄνθρωπον ἑαυτόν τε γινώσκειν παρασκευάζον καὶ τοῦ θεοῦ ἐπήβολον καθίστασθαι διδάσκον. ὃ γὰρ ὀφθαλμὸς ἐν σώματι, τοῦτο ἐν τῷ νῷ ἡ γνῶσις. μηδὲ λεγόντων ἐλευθερίαν τὴν ὑπὸ ἡδονῆς δουλείαν, καθάπερ οἱ τὴν χολὴν γλυκεῖαν· ἡμεῖς γὰρ ἐλευθερίαν μεμαθήκαμεν ἣν ὁ κύριος ἡμᾶς ἐλευθεροῖ μόνος, ἀπολύων τῶν ἡδονῶν τε καὶ τῶν ἐπιθυμιῶν καὶ τῶν ἄλλων παθῶν. ὁ λέγων, ἔγνωκα τὸν κύριον, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν ψεύστης ἐστίν, καὶ ἐν τούτῳ ἡ ἀλήθεια οὐκ ἔστιν, Ἰωάννης λέγει.","english":"For you have died, and your life is hidden with Christ in God, not the fornication which they practice. Therefore mortify the members that are upon the earth: fornication, uncleanness, passion, desire, through which wrath comes. Let them also put away wrath, anger, malice, blasphemy, foul speech from their mouth, having stripped off the old man together with his desires, and having put on the new man who is renewed into knowledge according to the image of him who created him. For the conduct of life clearly convicts those who have known the commandments, since the life is not such as the word is; the tree is known from its fruits, not from its flowers and leaves. Knowledge therefore is from the fruit and from the conduct, not from the word and the flower; for we do not say that knowledge is bare speech, but a certain divine science and that light which is engendered in the soul from obedience according to the commandments, which makes all things manifest, both those in generation and the man himself, and prepares him to know himself and establishes him as a partaker of God by teaching. For what the eye is in the body, that knowledge is in the mind. And let them not call freedom the slavery under pleasure, as those who call bile sweet; for we have learned freedom which the Lord alone gives us, releasing us from pleasures and desires and the other passions. He who says, I have known the Lord, and does not keep his commandments is a liar, and in this the truth is not, says John.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"Clement distinguishes γνῶσις from mere λόγος, defining it as a divine science and light engendered in the soul through obedience to commandments. This aligns with his technical use of γνῶσις as advanced Christian knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννης λέγει","severity":"info","text":"The closing sentence echoes 1 John 2:4 or a similar Johannine warning about claiming to know the Lord while not keeping his commandments. Clement attributes the saying to John, likely the apostle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς","severity":"info","text":"The phrase 'mortify the members that are upon the earth' likely alludes to Colossians 3:5 or a similar Pauline metaphor for renouncing earthly passions. Clement adapts it to his ascetic framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ λέγων, ἔγνωκα τὸν κύριον","severity":"info","text":"The contrast between claiming knowledge of the Lord and failing to keep his commandments parallels Clement's earlier argument that true knowledge is proven by conduct, not words.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ γνῶσις οὖν ἐκ τοῦ καρποῦ καὶ τῆς πολιτείας","severity":"info","text":"This sentence functions as a thesis statement: knowledge is judged by fruit (conduct) rather than by flowers (speech). It organizes the preceding and following exhortations around the theme of practical proof.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐλευθερίαν ἣν ὁ κύριος ἡμᾶς ἐλευθεροῖ μόνος","severity":"info","text":"Clement's definition of freedom as release from passions through the Lord alone anticipates later monastic and ascetic traditions that equate true freedom with self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ μέλη τὰ ἐπὶ τῆς γῆς' could be read literally as bodily members or metaphorically as faculties; the translation takes it as metaphorical vices.","The identity of 'John' in the final sentence is not specified; it could be John the Evangelist or another authority, but the context suggests the apostle."],"confidence":"high","notes":[]},{"i":260,"ref":"p260","source":"Τοῖς δὲ εὐφήμως δι' ἐγκρατείας ἀσεβοῦσιν εἴς τε τὴν κτίσιν καὶ τὸν ἅγιον δημιουργὸν τὸν παντοκράτορα μόνον θεὸν καὶ διδάσκουσι μὴ δεῖν παραδέχεσθαι γάμον καὶ παιδοποιίαν μηδὲ ἀντεισάγειν τῷ κόσμῳ δυστυχήσοντας ἑτέρους μηδὲ ἐπιχορηγεῖν τῷ θανάτῳ τροφὴν ἐκεῖνα λεκτέον· πρῶτον μὲν τὸ τοῦ ἀποστόλου Ἰωάννου· καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν, ὅθεν ἐγνώκαμεν ὅτι ἐσχάτη ὥρα ἐστίν. ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν μεθ' ἡμῶν. ἔπειτα καὶ διαστρεπτέον αὐτοὺς τὰ ὑπ' αὐτῶν φερόμενα διαλύοντας ὧδέ πως· τῇ Σαλώμῃ ὁ κύριος πυνθανομένῃ, μέχρι πότε θάνατος ἰσχύσει; οὐχ ὡς κακοῦ τοῦ βίου ὄντος καὶ τῆς κτίσεως πονηρᾶς, μέχρις ἂν εἶπεν ὑμεῖς αἱ γυναῖκες τίκτητε, ἀλλ' ὡς τὴν ἀκολουθίαν τὴν φυσικὴν διδά3.6.46.1 σκων· γενέσει γὰρ πάντως ἕπεται καὶ φθορά. τρυφῆς μὲν οὖν καὶ πάσης ἀκοσμίας ἡμᾶς ὁ νόμος ἐξάγειν προῄρηται, καὶ τοῦτό ἐστιν αὐτοῦ τέλος, ἐκ τῆς ἀδικίας ἡμᾶς εἰς δικαιοσύνην ὑπάγειν, γάμους τε αἱρουμένους σώφρονας καὶ παιδοποιίας καὶ πολιτείας. ὁ δὲ κύριος οὐ καταλύειν τὸν νόμον ἀφικνεῖται, ἀλλὰ πληρῶσαι· πληρῶσαι δὲ οὐχ ὡς ἐνδεῆ, ἀλλὰ τῷ τὰς κατὰ νόμον προφητείας ἐπιτελεῖς γενέσθαι κατὰ τὴν αὑτοῦ παρουσίαν, ἐπεὶ τὰ τῆς ὀρθῆς πολιτείας καὶ τοῖς δικαίως βεβιωκόσι πρὸ τοῦ νόμου διὰ τοῦ λόγου ἐκηρύσσετο. οἱ τοίνυν πολλοὶ τὴν ἐγκράτειαν οὐκ εἰδότες σώματι πολιτεύονται, ἀλλ' οὐ πνεύματι. γῆ δὲ καὶ σποδὸς τὸ σῶμα ἄνευ πνεύματος. αὐτίκα μοιχείαν ἐξ ἐνθυμήσεως κρίνει ὁ κύριος· τί γάρ; οὐκ ἔστι καὶ γάμῳ","english":"To those who, under the fair name of continence, impiously sin against both creation and the holy creator, the only almighty God, and teach that one ought not to accept marriage and procreation, nor introduce into the world others who will be unfortunate, nor supply food for death, this must be said: first, the saying of the apostle John: \"And now many antichrists have arisen, whence we know that it is the last hour. They came out from us, but they were not of us; for if they were of us, they would have remained with us.\" Then one must also refute them by dissolving the arguments they bring, somewhat as follows: To Salome, when she inquired, \"How long shall death prevail?\" the Lord replied, not as if life were evil and creation wicked, \"As long as you women bear children,\" but as teaching the natural sequence; for generation is always followed by destruction. Now the law aims to lead us away from luxury and all disorder, and this is its end, to bring us from injustice to righteousness, choosing temperate marriages, procreation, and civil life. And the Lord did not come to destroy the law, but to fulfill it; to fulfill it, not as if it were deficient, but so that the prophecies according to the law might be accomplished by his presence, since the principles of right living were proclaimed through the Word even to those who lived righteously before the law. Therefore many, not knowing continence, live according to the body, but not according to the spirit. And the body without spirit is earth and ashes. For instance, the Lord judges adultery even from intention; for what? Is it not also in marriage","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ ἀποστόλου Ἰωάννου· καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν, ὅθεν ἐγνώκαμεν ὅτι ἐσχάτη ὥρα ἐστίν. ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἦσαν ἐξ ἡμῶν, μ","severity":"info","text":"Clement attributes to the apostle John a saying about many antichrists and the last hour. This is not a canonical New Testament verse; it may derive from oral tradition or an apocryphal source, reflecting early Christian eschatological discourse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλώμῃ","severity":"info","text":"Salome is a figure from early Christian tradition, possibly the same as the Salome mentioned in the Gospel of Mark (16:1) or a disciple in Gnostic texts. Clement's reference to her dialogue with the Lord is not found in canonical Gospels, indicating a non-canonical source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκρατείας","severity":"info","text":"Ἐγκρατεία (enkrateia) means 'self-control' or 'continence'. Clement critiques those who misuse this virtue to reject marriage and procreation, contrasting their asceticism with his own moderate view that continence should not oppose creation and the creator.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μὲν ... ἔπειτα","severity":"info","text":"Clement structures his refutation in two parts: first, citing the apostle John's warning about antichrists; second, deconstructing the opponents' arguments, beginning with the dialogue between the Lord and Salome. This rhetorical sequence is typical of Clement's dialectical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ καταλύειν τὸν νόμον ἀφικνεῖται, ἀλλὰ πληρῶσαι","severity":"info","text":"Clement asserts that Christ came not to abolish the law but to fulfill it, a theme echoed in Matthew 5:17. This reflects a common early Christian apologetic against antinomian or hyper-ascetic groups, and aligns with Clement's broader project of harmonizing Jewish law with Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μοιχείαν ἐξ ἐνθυμήσεως κρίνει ὁ κύριος","severity":"caution","text":"The Greek text breaks off mid-sentence after 'for what? Is it not also in marriage', leaving the argument incomplete. The English draft follows the Greek faithfully. The intended conclusion is uncertain, but Clement likely argues that intention matters in moral judgment, even in marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine saying about antichrists is unclear; it may be a non-canonical tradition.","The identity of Salome and the dialogue's origin are not specified; it likely comes from an apocryphal Gospel.","The passage ends abruptly; the full argument about adultery and intention is not preserved."],"confidence":"high","notes":[]},{"i":261,"ref":"p261","source":"ἐγκρατῶς χρῆσθαι καὶ μὴ πειρᾶσθαι διαλύειν ὃ συνέζευξεν ὁ θεός; τοιαῦτα γὰρ διδάσκουσιν οἱ τῆς συζυγίας μερισταί, δι' οὓς καὶ τὸ ὄνομα βλασφημεῖται. μιαρὰν δὲ εἶναι τὴν συνουσίαν λέγοντες οὗτοι οἱ τὴν σύστασιν καὶ αὐτοὶ ἐκ συνουσίας εἰληφότες πῶς οὐκ ἂν εἶεν μιαροί; τῶν δὲ ἁγιασθέντων ἅγιον οἶμαι καὶ τὸ σπέρμα. ἡγιάσθαι μὲν οὖν ἡμῖν ὀφείλει οὐ μόνον τὸ πνεῦμα, ἀλλὰ καὶ ὁ τρόπος καὶ ὁ βίος καὶ τὸ σῶμα· ἐπεὶ τίνι λόγῳ ὁ ἀπόστολος Παῦλος ἡγιάσθαι λέγει τὴν γυναῖκα ὑπὸ τοῦ ἀνδρὸς ἢ τὸν ἄνδρα ὑπὸ τῆς γυναικός; τί δέ ἐστιν ὅπερ ὁ κύριος εἶπεν πρὸς τοὺς περὶ τοῦ ἀποστασίου πυνθανομένους, εἰ ἔξεστιν ἀπολῦσαι γυναῖκα Μωυσέως ἐπιτρέψαντος; πρὸς τὴν σκληροκαρδίαν ὑμῶν, φησίν, ὁ Μωυσῆς ταῦτα ἔγραψεν· ὑμεῖς δὲ οὐκ ἀνέγνωτε ὅτι τῷ πρωτοπλάστῳ ὁ θεὸς εἶπεν· ἔσεσθε οἱ δύο εἰς σάρκα μίαν; ὥστε ὁ ἀπολύων τὴν γυναῖκα χωρὶς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι. ἀλλὰ μετὰ τὴν ἀνάστασιν, φησίν, οὔτε γαμοῦσιν οὔτε γαμίζονται. καὶ γὰρ περὶ τῆς κοιλίας καὶ τῶν βρωμάτων εἴρηται· τὰ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν, ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει· τούτους ἐπιρραπίζων τοὺς δίκην κάπρων καὶ τράγων ζῆν οἰομένους, ἵνα μὴ ἀδεῶς ἐσθίοιεν καὶ ὀχεύοιεν. εἰ γοῦν τὴν ἀνάστασιν ἀπειλήφασιν, ὡς αὐτοὶ λέγουσι, καὶ διὰ τοῦτο ἀθετοῦσι τὸν γάμον, μηδὲ ἐσθιέτωσαν μηδὲ πινέτωσαν· καταργεῖσθαι γὰρ ἔφη τὴν κοιλίαν καὶ τὰ βρώματα ὁ ἀπόστολος ἐν τῇ ἀναστάσει.","english":"use it continently and not attempt to dissolve what God has joined together; for such are the teachings of those who divide the union, through whom the name itself is blasphemed. And if they say that intercourse is defiled, how can those who themselves have received their constitution from intercourse not be defiled? I think that the seed of those who have been sanctified is also sanctified. For not only the spirit, but also the manner, the life, and the body ought to be sanctified by us; for on what account does the apostle Paul say that the wife is sanctified by the husband or the husband by the wife? And what is it that the Lord said to those who inquired about divorce, whether it is permitted to dismiss a wife, as Moses allowed? To your hard-heartedness, he says, Moses wrote these things; but have you not read that God said to the first-formed: you two shall be one flesh? So that he who dismisses his wife without reason for adultery makes her commit adultery. But after the resurrection, they say, they neither marry nor are given in marriage. For it is also said about the belly and foods: foods are for the belly and the belly for foods, but God will abolish both this and these; thus rebuking those who think to live like boars and goats, so that they might not eat and copulate without restraint. If, then, they have received the resurrection, as they themselves say, and for this reason reject marriage, let them neither eat nor drink; for the apostle said that the belly and foods are abolished in the resurrection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συζυγίας μερισταί","severity":"info","text":"Clement coins the phrase 'dividers of the union' to label encratite opponents who reject marriage as a division of God's created union.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσεσθε οἱ δύο εἰς σάρκα μίαν","severity":"info","text":"Clement attributes to God a saying to the first-formed (Adam) that the two shall be one flesh; this is not a direct biblical quotation but a paraphrase of Genesis 2:24 LXX.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡγιάσθαι ... τὴν γυναῖκα ὑπὸ τοῦ ἀνδρὸς ἢ τὸν ἄνδρα ὑπὸ τῆς γυναικός","severity":"info","text":"Clement refers to Paul's teaching on mutual sanctification in marriage, likely drawing on 1 Corinthians 7:14 or Ephesians 5:22-33, though the exact phrase is not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποστασίου","severity":"info","text":"The term 'apostasion' refers to a bill of divorce in Greco-Roman and Jewish law; Clement contrasts Mosaic permission with Jesus' stricter teaching on marital indissolubility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δίκην κάπρων καὶ τράγων ζῆν","severity":"info","text":"Clement's comparison of encratites to boars and goats echoes a common polemical trope in early Christian ascetic debates, used to accuse opponents of hypocrisy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γοῦν τὴν ἀνάστασιν ἀπειλήφασιν","severity":"info","text":"Clement uses a reductio ad absurdum: if encratites claim to have received the resurrection and thus reject marriage, they should also reject eating and drinking, since Paul says both are abolished.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡγιάσθαι ... τὴν γυναῖκα ὑπὸ τοῦ ἀνδρὸς' may refer to a specific Pauline passage not precisely identified; the reading assumes a general reference to marital sanctification.","The saying attributed to the Lord about divorce is not a direct gospel quotation; Clement may be paraphrasing a dominical tradition or apocryphal saying."],"confidence":"high","notes":[]},{"i":262,"ref":"p262","source":"πῶς οὖν καὶ πεινῶσι καὶ διψῶσι καὶ τὰ κατὰ τὴν σάρκα πάσχουσι καὶ τὰ ἄλλα ὅσα ὁ διὰ Χριστοῦ τελείαν τὴν προσδοκωμένην ἀνάστασιν λαβὼν οὐ πείσεται; ἀλλὰ καὶ οἱ τὰ εἴδωλα σεβόμενοι βρωμάτων τε ἅμα καὶ ἀφρο3.6.48.3 δισίων ἀπέχονται. οὐκ ἔστι δὲ ἡ βασιλεία θεοῦ βρῶσις καὶ πόσις φησίν. ἀμέλει διὰ φροντίδος ἐστὶ καὶ τοῖς Μάγοις οἴνου τε ὁμοῦ καὶ ἐμψύχων καὶ ἀφροδισίων ἀπέχεσθαι λατρεύουσιν ἀγγέλοις καὶ δαίμοσιν. ὡς δὲ ἡ ταπεινοφροσύνη πραότης ἐστίν, οὐχὶ δὲ κακουχία σώματος, οὕτω καὶ ἡ ἐγκράτεια ψυχῆς ἀρετὴ ἡ οὐκ ἐν φανερῷ, ἀλλ' ἐν ἀποκρύφῳ. Εἰσίν θ' οἳ πορνείαν ἄντικρυς τὸν γάμον λέγουσι καὶ ὑπὸ τοῦ διαβόλου ταύτην παραδεδόσθαι δογματίζουσι, μιμεῖσθαι δ' αὑτοὺς οἱ μεγάλαυχοί φασι τὸν κύριον μήτε γήμαντα μήτε τι ἐν τῷ κόσμῳ κτησάμενον, μᾶλλον παρὰ τοὺς ἄλλους νενοηκέναι τὸ εὐαγγέλιον καυχώμενοι. λέγει δὲ αὐτοῖς ἡ γραφή· ὑπερηφάνοις ὁ θεὸς ἀντιτάσ3.6.49.3 σεται, ταπεινοῖς δὲ δίδωσι χάριν. εἶτ' οὐκ ἴσασι τὴν αἰτίαν τοῦ μὴ γῆμαι τὸν κύριον· πρῶτον μὲν γὰρ τὴν ἰδίαν νύμφην εἶχεν, τὴν ἐκκλησίαν, ἔπειτα δὲ οὐδὲ ἄνθρωπος ἦν κοινός, ἵνα καὶ βοηθοῦ τινος κατὰ σάρκα δεηθῇ· οὐδὲ τεκνοποιήσασθαι ἦν αὐτῷ ἀναγκαῖον ἀιδίως μένοντι καὶ μόνῳ· υἱῷ θεοῦ γεγονότι. αὐτὸς δὲ οὗτος ὁ κύριος λέγει· ὃ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. καὶ πάλιν· ὥσπερ δὲ ἦν ἐν ταῖς ἡμέραις Νῶε, ἦσαν γαμοῦντες γαμίζοντες, οἰκοδομοῦντες φυτεύοντες, καὶ ὡς ἦν ἐν ταῖς ἡμέραις Λώτ, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. καὶ ὅτι οὐ πρὸς τὰ ἔθνη λέγει, ἐπιφέρει·","english":"How then do they hunger and thirst and suffer the other things of the flesh, which one who has received through Christ the perfect resurrection that is hoped for will not suffer? But even those who worship idols abstain from foods and from sexual intercourse. The kingdom of God is not eating and drinking, he says. Indeed, it is a concern even for the Magi to abstain from wine, from living things, and from sexual intercourse, as they serve angels and demons. And just as humility is gentleness, not bodily mortification, so too is continence a virtue of the soul, not in the visible, but in the hidden. There are those who openly call marriage fornication and dogmatize that it was handed down by the devil, and they boast that they themselves, the arrogant, imitate the Lord, who neither married nor possessed anything in the world, claiming to have understood the Gospel more than others. But Scripture says to them: God sets himself against the proud, but gives grace to the humble. Moreover, they do not know the reason why the Lord did not marry: first, he had his own bride, the Church; second, he was not an ordinary man, so as to need some helper according to the flesh; nor was it necessary for him to produce children, since he is eternal and alone, having become the Son of God. This same Lord says: What God has yoked together, let man not separate. And again: Just as it was in the days of Noah—they were marrying and giving in marriage, building and planting—so will be the coming of the Son of Man. And that he does not speak to the Gentiles, he adds:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πῶς οὖν καὶ πεινῶσι καὶ διψῶσι","severity":"info","text":"Clement argues that those who reject marriage still experience bodily needs, which the resurrected will not suffer, undercutting their ascetic claims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μάγοις","severity":"info","text":"The Magi, likely Zoroastrian priests, were known in Greco-Roman sources for abstaining from wine, meat, and sex; Clement uses them as a foil to Christian ascetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω","severity":"info","text":"Clement cites a dominical saying (cf. Matt 19:6) to support the indissolubility of marriage, countering those who call marriage fornication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥσπερ δὲ ἦν ἐν ταῖς ἡμέραις Νῶε","severity":"info","text":"Clement quotes a saying about Noah and Lot to argue that marriage and daily life will continue until the Parousia, implying continuity with Old Testament practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πορνείαν ἄντικρυς τὸν γάμον λέγουσι","severity":"info","text":"Clement attacks encratite or Gnostic groups that equated marriage with fornication; this reflects second-century debates on sexuality and the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτ' οὐκ ἴσασι τὴν αἰτίαν","severity":"info","text":"Clement shifts from refutation to explanation, giving two reasons Christ did not marry: his bride is the Church, and he is not an ordinary man needing a helper.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 3.6.48.3 and 3.6.49.3 is fragmentary; the English draft supplies 'he says' and 'he adds' without a clear subject in the Greek."],"confidence":"high","notes":[]},{"i":263,"ref":"p263","source":"ἆρα ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς; καὶ πάλιν· οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. καίτοι καὶ ταῦτα ἀλληγορεῖται. διὰ τοῦτο οὐδὲ τοὺς καιροὺς ὥρισεν οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ, ἵνα διαμένῃ κατὰ τὰς γενεὰς ὁ κόσμος. τὸ δὲ οὐ πάντες χωροῦσι τὸν λόγον τοῦτον· εἰσὶ γὰρ εὐνοῦχοι οἵτινες ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν· ὁ δυνάμενος χωρεῖν χωρείτω· οὐκ ἴσασιν ὅτι μετὰ τὴν τοῦ ἀποστασίου ῥῆσιν πυθομένων τινῶν ὅτι ἐὰν οὕτως ᾖ ἡ αἰτία τῆς γυναικός, οὐ συμφέρει τῷ ἀνθρώπῳ γαμῆσαι, τότε ὁ κύριος ἔφη· οὐ πάντες χωροῦσι τὸν λόγον τοῦτον, ἀλλ' οἷς δέδοται· τοῦτο γὰρ οἱ πυνθανόμενοι μαθεῖν ἠβουλήθησαν, εἰ συγχωρεῖ καταγνωσθείσης ἐπὶ πορνείᾳ γυναικὸς καὶ ἐκβληθείσης ἑτέραν γῆμαι. Φασὶ δὲ καὶ ἀθλητὰς οὐκ ὀλίγους","english":"Will the Son of Man then come and find faith on the earth? And again: Woe to those who are pregnant and to those who are nursing in those days. Yet these things too are allegorized. For this reason he did not even define the times which the Father established in his own authority, so that the world might continue through the generations. But not all can receive this word; for there are eunuchs who were born that way, and there are eunuchs who were castrated by men, and there are eunuchs who castrated themselves for the sake of the kingdom of heaven. Let him who can receive it receive it. They do not know that after the saying about divorce, when some asked whether, if the cause of the woman were such, it was not beneficial for the man to marry, then the Lord said: Not all can receive this word, but only those to whom it is given; for those who were asking wished to learn whether he permitted marrying another woman after a wife had been condemned for fornication and cast out. They say also that not a few athletes","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἆρα ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς","severity":"info","text":"Clement alludes to an eschatological saying about the Son of Man finding faith on earth, likely from a lost apocryphal or oral tradition; no exact canonical parallel is known.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις","severity":"info","text":"This woe-saying against pregnant and nursing women in the last days is unattested in canonical scripture; Clement may cite a now-lost apocryphon or a variant of an apocalyptic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐνοῦχοι","severity":"info","text":"Clement distinguishes three types of eunuchs: congenital, forcibly castrated, and self-castrated for the kingdom of heaven. The term is used metaphorically to discuss spiritual capacity and ascetic renunciation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποστασίου ῥῆσιν","severity":"info","text":"The 'saying about divorce' likely refers to a dominical logion on marriage and divorce, possibly from the Gospel of the Hebrews or another early Christian source, reflecting debates on remarriage after divorce.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from eschatological warnings to allegorical interpretation, then to a discussion of eunuchs as types, and finally to a reported dialogue on divorce and remarriage, illustrating Clement's associative argumentation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φασὶ δὲ καὶ ἀθλητὰς οὐκ ὀλίγους","severity":"info","text":"Clement cites unnamed sources ('they say') about athletes who abstain, likely drawing on contemporary philosophical or athletic traditions of self-control, paralleling Christian ascetic practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings about the Son of Man and the woe to pregnant/nursing women is uncertain; they may be from apocryphal gospels or oral tradition.","The identity of the 'Lord' in the divorce discussion is ambiguous; it may refer to Jesus or to a later apostolic authority."],"confidence":"high","notes":[]},{"i":264,"ref":"p264","source":"ἀφροδισίων ἀπέχεσθαι δι' ἄσκησιν σωματικὴν ἐγκρατευομένους, καθάπερ τὸν Κροτωνιάτην Ἀστύλον καὶ Κρίσωνα τὸν Ἱμεραῖον. καὶ Ἀμοιβεὺς δὲ ὁ κιθαρῳδὸςνεόγαμος ὢν ἀπέσχετο τῆς νύμφης. ὅ τε Κυρηναῖος Ἀριστοτέλης Λαΐδα ἐρῶσαν ὑπερεώρα μόνος· ὀμωμοκὼς οὖν τῇ ἑταίρᾳ ἦ μὴν ἀπάξειν αὐτὴν εἰς τὴν πατρίδα, εἰ συμπράξειεν αὐτῷ τινα πρὸς τοὺς ἀνταγωνιστάς, ἐπειδὴ διεπράξατο, χαριέντως ἐκτελῶν τὸν ὅρκον, γραψάμενος αὐτῆς ὡς ὅτι μάλιστα ὁμοιοτάτην εἰκόνα, ἀνέστησεν εἰς Κυρήνην, ὡς ἱστορεῖ Ἴστρος ἐν τῷ Περὶ ἰδιότητος ἄθλων. ὥστ' οὐδ' ἡ εὐνουχία ἐνάρετον, εἰ μὴ δι' ἀγάπην γίνοιτο τὴν πρὸς τὸν θεόν. Αὐτίκα περὶ τῶν βδελυσσομένων τὸν γάμον Παῦλος ὁ μακάριος λέγει· ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων, κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων. καὶ πάλιν λέγει· μηδεὶς ὑμᾶς καταβραβευέτω ἐν ἐθελοθρησκείᾳ ταπεινοφροσύνης καὶ ἀφειδίᾳ σώματος. ὁ δὲ αὐτὸς κἀκεῖνα γράφει· δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα. καὶ πάλιν· ἕκαστος δὲ τὴν ἑαυ3.6.52.1 τοῦ γυναῖκα ἐχέτω, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς. τί δέ; οὐχὶ καὶ οἱ παλαιοὶ δίκαιοι εὐχαρίστως τῆς κτίσεως μετελάμβανον; οἳ δὲ καὶ ἐπαιδοποιήσαντο γήμαντες ἐγκρατῶς. καὶ τῷ μὲν Ἠλίᾳ οἱ κόρακες ἔφερον τροφὴν ἄρτους καὶ κρέα· καὶ Σαμουὴλ δὲ ὁ προφήτης, ἣν ὃν καταλελοίπει κωλεὸν ἐξ ὧν ἤσθιε, φέρων ἔδωκε τῷ Σαοὺλ φαγεῖν. οἳ δέ, καὶ τούτους ὑπερφέρειν λέγοντες πολιτείᾳ καὶ βίῳ, οὐδὲ συγ3.6.52.3 κριθῆναι ταῖς ἐκείνων πράξεσι δυνήσονται.","english":"abstain from sexual intercourse for the sake of bodily training, practicing self-control, like Astylus of Croton and Crisson of Himera. And Amoebeus the citharode, though newly married, abstained from his bride. And Aristotle of Cyrene alone disregarded the loving Laïs; having sworn to the courtesan that he would not take her to his homeland if she would cooperate with him against his rivals, when he had accomplished this, wittily fulfilling the oath, he painted a portrait of her as like as possible and set it up in Cyrene, as Istrus relates in his work On the Peculiarity of Contests. So even eunuchism is not virtuous, unless it occurs for love of God. For instance, concerning those who abominate marriage, the blessed Paul says: in later times some will depart from the faith, attending to deceitful spirits and demonic teachings, forbidding marriage, abstaining from foods. And again he says: let no one rob you of your prize in willful religion of humility and neglect of the body. And the same writes also: are you bound to a wife? Do not seek release; are you released from a wife? Do not seek a wife. And again: let each have his own wife, so that Satan may not tempt you. What then? Did not the ancient righteous partake of creation gratefully? They also married and had children temperately. And to Elijah ravens brought food, loaves and meat; and the prophet Samuel, taking the thigh that was left from what he ate, gave it to Saul to eat. But those who claim to surpass these in conduct and life will not even be able to be compared with their deeds.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀστύλον","severity":"info","text":"Astylus of Croton was a celebrated Olympic runner in the 5th century BCE, known for his athletic discipline. Clement cites him as an example of bodily self-control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀριστοτέλης Κυρηναῖος","severity":"info","text":"Aristotle of Cyrene (not the philosopher) was a Cyrenaic philosopher or athlete. The anecdote about Laïs is drawn from Istrus, a Hellenistic historian, in his work On the Peculiarity of Contests.","cites":[],"named_sources":["Istrus"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"Clement attributes to Paul several sayings: a warning about those who depart from faith forbidding marriage and foods; an exhortation against false asceticism; and advice on marital continence. These are not direct biblical quotations but reflect Pauline themes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίᾳ","severity":"info","text":"The story of ravens bringing food to Elijah is from 1 Kings 17:6. Clement uses it to illustrate that ancient righteous figures partook of creation gratefully, including meat.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαμουὴλ","severity":"info","text":"The account of Samuel giving Saul a thigh from his meal is not in the canonical Old Testament; it may derive from Jewish tradition or a lost text. Clement uses it to support moderate consumption of food.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥστ' οὐδ' ἡ εὐνουχία ἐνάρετον","severity":"info","text":"This sentence forms the rhetorical pivot: Clement argues that even extreme asceticism (eunuchism) is not virtuous unless motivated by love of God, contrasting pagan and heretical practices with proper Christian discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aristotle of Cyrene' is uncertain; he may be a different figure from the philosopher. The source 'Istrus' is fragmentary. The Pauline sayings are not verbatim from the New Testament and may be from apocryphal or oral tradition."],"confidence":"high","notes":[]},{"i":265,"ref":"p265","source":"ὁ μὴ ἐσθίων τοίνυν τὸν ἐσθίοντα μὴ ἐξουθενείτω, ὁ δὲ ἐσθίων τὸν μὴ ἐσθίοντα μὴ κρινέτω· ὁ θεὸς γὰρ αὐτὸν προσελάβετο. ἀλλὰ καὶ ὁ κύριος περὶ ἑαυτοῦ λέγων ἦλθεν φησὶν Ἰωάννης μήτε ἐσθίων μήτε πίνων, καὶ λέγουσι· δαιμόνιον ἔχει. ἦλθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγουσιν· ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλός. ἢ καὶ τοὺς ἀποστόλους ἀποδοκιμάζουσι; Πέτρος μὲν γὰρ καὶ Φίλιππος ἐπαιδοποιήσαντο, Φίλιππος δὲ καὶ τὰς θυγατέρας ἀνδράσιν ἐξέδωκεν, καὶ ὅ γε Παῦλος οὐκ ὀκνεῖ ἔν τινι ἐπιστολῇ τὴν αὑτοῦ προσαγορεύειν σύζυγον, ἣν οὐ περιεκόμιζεν διὰ τὸ τῆς ὑπηρεσίας εὐσταλές. λέγει οὖν ἔν τινι ἐπιστολῇ· οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι; ἀλλ' οὗτοι μὲν οἰκείως τῇ διακονίᾳ, ἀπερισπάστως τῷ κηρύγματι προσανέχοντες, οὐχ ὡς γαμετάς, ἀλλ' ὡς ἀδελφὰς περιῆγον τὰς γυναῖκας συνδιακόνους ἐσομένας πρὸς τὰς οἰκουροὺς γυναῖκας, δι' ὧν καὶ εἰς τὴν γυναικωνῖτιν ἀδιαβλήτως παρεισεδύετο ἡ τοῦ κυρίου διδασκαλία. ἴσμεν γὰρ καὶ ὅσα περὶ διακόνων γυναικῶν ἐν τῇ ἑτέρᾳ πρὸς Τιμόθεον ἐπιστολῇ ὁ γενναῖος διατάσσεται Παῦλος. ἀλλὰ μὴν ὁ αὐτὸς οὗτος κέκραγεν ὡς οὐκ ἔστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, οὐδὲ μὴν ἀποχὴ οἴνου καὶ κρεῶν, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ. τίς αὐτῶν μηλωτὴν καὶ ζώνην δερματίνην ἔχων περιέρχεται ὡς Ἠλίας; τίς δὲ σάκκον περιβέβληται γυμνὸς τὰ ἄλλα καὶ ἀνυπόδετος ὡς Ἡσαΐας; ἢ περίζωμα μόνον λινοῦν, ὡς Ἱερεμίας; Ἰωάννου δὲ τὴν ἔνστασιν τὴν γνωστικὴν τοῦ βίου τίς μιμήσεται;","english":"Let not the one who does not eat despise the one who eats, nor let the one who eats judge the one who does not eat; for God has taken him to himself. But also the Lord, speaking about himself, came, says John, neither eating nor drinking, and they say: He has a demon. The Son of Man came eating and drinking, and they say: Behold a man gluttonous and a wine-bibber, a friend of tax collectors and sinners. Or do they also reject the apostles? For Peter and Philip had children, and Philip also gave his daughters in marriage to men, and Paul does not hesitate in some epistle to address his own wife, whom he did not take about with him because of the lightness of his service. He says therefore in some epistle: Do we not have authority to take about a sister as a wife, as also the other apostles? But these, in keeping with their ministry, devoting themselves undistractedly to the proclamation, did not take about women as wives, but as sisters, to be fellow ministers to the women who kept house, through whom the Lord's teaching entered the women's quarters without reproach. For we know also what the noble Paul ordains about deaconesses in the other epistle to Timothy. But indeed this same man cries out that the kingdom of God is not eating and drinking, nor yet abstinence from wine and meats, but righteousness and peace and joy in the Holy Spirit. Who among them goes about with a sheepskin and a leather belt like Elijah? Who is clad in a sack, otherwise naked and unshod, like Isaiah? Or with only a linen loincloth, like Jeremiah? And who will imitate the gnostic steadfastness of John's life?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦλθεν φησὶν Ἰωάννης μήτε ἐσθίων μήτε πίνων","severity":"info","text":"Clement conflates two Johannine traditions: Jesus eating with tax collectors (Matt 9:10-11) and the ascetic John the Baptist. The phrase 'came neither eating nor drinking' is not a direct gospel quotation but a Clementine construction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σύζυγον","severity":"info","text":"σύζυγον (syzygon) here means 'spouse' or 'wife,' not 'fellow worker.' Clement uses it to assert Paul was married, a claim not found in the canonical Pauline epistles and debated in patristic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γυναῖκας συνδιακόνους","severity":"info","text":"Clement describes women as 'fellow ministers' (syndiakonous) who facilitated access to the women's quarters (gynaikonitis). This reflects early Christian practice of female deacons, later restricted, and the social reality of segregated domestic space in Greco-Roman households.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ ἑτέρᾳ πρὸς Τιμόθεον ἐπιστολῇ","severity":"info","text":"Clement refers to 1 Timothy (the 'other' epistle to Timothy) for regulations about deaconesses. The reference is to 1 Tim 3:11, though the Greek text there speaks of 'women' (gunaikōn) in a diaconal context, not explicitly 'deaconesses.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἰωάννου δὲ τὴν ἔνστασιν τὴν γνωστικὴν τοῦ βίου","severity":"info","text":"Clement's praise of John's 'gnostic steadfastness' (gnōstikēn enstasin) reflects his own project of claiming the term 'gnostic' for orthodox Christian asceticism, countering Valentinian and other 'gnostic' groups who claimed John as a figurehead.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ὀκνεῖ ἔν τινι ἐπιστολῇ τὴν αὑτοῦ προσαγορεύειν σύζυγον","severity":"caution","text":"The claim that Paul addressed his own wife in an epistle is unattested in the canonical Pauline corpus. Clement may be citing a lost apocryphal correspondence or misreading a reference to a female co-worker (cf. Rom 16:1-2).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'John' who reports Jesus' eating habits is ambiguous: John the Baptist or John the Evangelist? Clement likely conflates both.","The phrase 'other epistle to Timothy' could refer to 1 Timothy (if 2 Timothy is considered the first) or vice versa; the reference to deaconesses is clearer in 1 Tim 3:11.","The source of Paul's supposed mention of his wife is unknown; it may be a lost letter or a Clementine inference."],"confidence":"high","notes":[]},{"i":266,"ref":"p266","source":"ἀλλὰ καὶ οὕτω βιοῦντες ηὐχαρίστουν τῷ κτίσαντι οἱ μακάριοι προφῆται. Ἡ δὲ Καρποκράτους δικαιοσύνη καὶ τῶν ἐπ' ἴσης αὐτῷ τὴν ἀκόλαστον μετιόντων κοινωνίαν ὧδέ πως καταλύεται. ἅμα γὰρ τῷ φάναι τῷ αἰτοῦντί σε δός ἐπιφέρει· καὶ τὸν θέλοντα δανείσασθαι μὴ ἀποστραφῇς, ταύτην διδάσκων τὴν κοινωνίαν, οὐχὶ δὲ τὴν λάγνον. πῶς δὲ ὁ αἰτῶν καὶ λαμβάνων καὶ δανειζόμενος ἀπὸ μη3.6.54.3 δενὸς ὑπάρχοντος τοῦ ἔχοντος καὶ διδόντος καὶ δανείζοντος; τί δ' ὅταν ὁ κύριος φῇ· ἐπείνασα καὶ ἐχορτάσατέ με, ἐδίψησα καὶ ἐποτίσατέ με, ξένος ἤμην καὶ συνηγάγετέ με, γυμνὸς καὶ περιεβάλετέ με. εἶτα ἐπιφέρει· ἐφ' ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. οὐχὶ δὲ τὰ αὐτὰ καὶ ἐν τῇ παλαιᾷ διαθήκῃ\n\nνομοθετεῖ; ὁ διδοὺς πτωχῷ δανείζει θεῷ καὶ μὴ ἀπόσχῃ εὖ ποιεῖν ἐνδεῆ φησίν. καὶ πάλιν ἐλεημοσύναι καὶ πίστεις μὴ ἐκλιπέτωσάν σε εἶπεν. πενία δὲ ἄνδρα ταπεινοῖ· χεῖρες δὲ ἀνδρείων πλουτίζουσιν. ἐπιφέρει δέ· ἰδοὺ ἀνήρ, ὃς οὐκ ἔδωκεν ἐπὶ τόκῳ τὸ ἀργύριον αὐτοῦ, ἀποδεκτὸς γίνεται· καὶ λύτρον ψυχῆς ἀνδρὸς ὁ ἴδιος πλοῦτος κρίνεται οὐχὶ διασαφεῖ ἄντικρυς; ὡς οὖν ἐξ ἐναντίων ὁ κόσμος σύγκειται ὥσπερ ἐκ θερμοῦ καὶ ψυχροῦ ξηροῦ τε καὶ ὑγροῦ, οὕτω κἀκ τῶν διδόντων κἀκ τῶν λαμβανόντων. πάλιν τε αὖ ὅταν εἴπῃ· εἰ θέλεις τέλειος γενέσθαι, πωλήσας τὰ ὑπάρχοντα δὸς πτωχοῖς, ἐλέγχει τὸν καυχώμενον ἐπὶ τῷ πάσας τὰς ἐντολὰς ἐκ νεότητος τετηρηκέναι· οὐ γὰρ πεπληρώκει τὸ ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν. τότε δὲ ὑπὸ τοῦ κυρίου συντελειούμενος ἐδιδάσκετο δι' ἀγάπην μεταδιδόναι.","english":"But even living in this way, the blessed prophets gave thanks to the Creator. The justice of Carpocrates, however, and the licentious communion of those who pursue the same path as him, is dissolved in some such manner as this. For along with the saying, \"To the one who asks you, give,\" he adds, \"And do not turn away the one who wishes to borrow,\" teaching this communion, not the lascivious one. But how can the one who asks and receives and borrows from one who has nothing, who gives and lends? And what of when the Lord says, \"I was hungry and you fed me, I was thirsty and you gave me drink, I was a stranger and you took me in, I was naked and you clothed me\"? Then he adds, \"Insofar as you have done this for one of these least ones, you have done it for me.\" Does not the same law also appear in the Old Testament? \"The one who gives to a poor man lends to God, and do not refrain from doing good to the needy,\" it says. And again, \"Let alms and faithfulness not fail you,\" it said. \"Poverty humbles a man, but the hands of the brave enrich.\" And it adds, \"Behold, a man who did not lend his money at interest is acceptable; and a man's own wealth is considered a ransom for his soul.\" Does it not clearly explain this? So just as the world is composed of opposites, like hot and cold, dry and wet, so also it is composed of those who give and those who receive. And again, when it says, \"If you wish to become perfect, sell your possessions and give to the poor,\" it refutes the one who boasts of having kept all the commandments from youth; for he had not fulfilled, \"You shall love your neighbor as yourself.\" Then, being perfected by the Lord, he was taught to share out of love.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Καρποκράτους δικαιοσύνη","severity":"info","text":"Carpocrates was a 2nd-century Gnostic teacher whose followers reportedly advocated a radical form of communism and licentious behavior, which Clement here refutes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπείνασα καὶ ἐχορτάσατέ με","severity":"info","text":"This saying of the Lord is not found in the canonical Gospels; it may derive from an apocryphal tradition or a lost agraphon, emphasizing care for the needy as service to Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ διδοὺς πτωχῷ δανείζει θεῷ","severity":"info","text":"A paraphrase of Proverbs 19:17 (LXX) or similar wisdom saying, urging charity as a loan to God; Clement uses it to support his argument against Carpocrates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ θέλεις τέλειος γενέσθαι, πωλήσας τὰ ὑπάρχοντα δὸς πτωχοῖς","severity":"info","text":"An allusion to Jesus’ command to the rich young man (Matthew 19:21) or similar synoptic tradition, interpreted by Clement as a call to sell possessions and give to the poor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω κἀκ τῶν διδόντων κἀκ τῶν λαμβανόντων","severity":"info","text":"Clement uses a cosmic analogy (hot/cold, dry/wet) to argue that giving and receiving are complementary opposites, not grounds for Carpocrates’ licentious communion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πενία δὲ ἄνδρα ταπεινοῖ· χεῖρες δὲ ἀνδρείων πλουτίζουσιν","severity":"caution","text":"The source of this proverb is uncertain; it may be a loose citation from the Septuagint or a popular saying. The text is not corrupt but the reference is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Lord's saying about hunger and thirst is unclear; it may be an agraphon or a paraphrase of Matthew 25:35.","The phrase 'πενία δὲ ἄνδρα ταπεινοῖ' is not directly traceable to a known biblical verse, leaving its origin ambiguous."],"confidence":"high","notes":[]},{"i":267,"ref":"p267","source":"καλῶς οὖν πλουτεῖν οὐ κεκώλυκεν, ἀλλὰ γὰρ τὸ ἀδίκως καὶ ἀπλήστως πλουτεῖν· κτῆσις γὰρ ἐπισπευδομένη μετὰ ἀνομίας ἐλάττων γίνεται. εἰσὶ γὰρ οἳ σπεί ροντες πλείονα ποιοῦσι, καὶ οἳ συνάγοντες ἐλαττοῦνται· περὶ ὧν γέγραπται· ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα· ὁ μὲν γὰρ σπείρων καὶ πλείονα συνάγων οὗτός ἐστιν ὁ διὰ τῆς ἐπιγείου καὶ προσκαίρου μεταδόσεως τὰ οὐράνια κτώμενος καὶ τὰ αἰώνια, ἕτερος δὲ ὁ μηδενὶ μεταδιδούς, κενῶς δὲ θησαυρίζων ἐπὶ τῆς γῆς ὅπου σὴς καὶ βρῶσις ἀφανίζει (περὶ οὗ γέγραπται· συνάγων τοὺς μισθοὺς συνήγαγεν εἰς δεσμὸν τετρυπη3.6.56.3 μένον), τούτου τὴν χώραν εὐφορῆσαι λέγει ἐν τῷ εὐαγγελίῳ ὁ κύριος, ἔπειτα τοὺς καρποὺς ἀποθέσθαι βουληθέντα, οἰκοδομησόμενον ἀποθήκας μείζονας κατὰ τὴν προσωποποιίαν εἰπεῖν πρὸς ἑαυτόν· ἔχεις ἀγαθὰ πολλὰ ἀποκείμενά σοι εἰς ἔτη πολλά, φάγε, πίε, εὐφραίνου· ἄφρον οὖν, ἔφη, ταύτῃ γὰρ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ἀπὸ σοῦ. ἃ οὖν ἡτοίμασας, τίνι γένηται; Ἡ μὲν οὖν ἀνθρωπίνη ἐγκράτεια, ἡ κατὰ τοὺς φιλοσόφους λέγω τοὺς Ἑλλήνων, τὸ διαμάχεσθαι τῇ ἐπιθυμίᾳ καὶ μὴ ἐξυπηρετεῖν αὐτῇ εἰς τὰ ἔργα ἐπαγγέλλεται, ἡ καθ' ἡμᾶς δὲ τὸ μὴ ἐπιθυμεῖν, οὐχ ἵνα τις ἐπιθυμῶν καρτερῇ, ἀλλ' ὅπως καὶ τοῦ ἐπιθυμεῖν ἐγκρα3.7.57.2 τεύηται. λαβεῖν δὲ ἄλλως οὐκ ἔστι τὴν ἐγκράτειαν ταύτην ἢ χάριτι τοῦ θεοῦ. διὰ τοῦτο εἶπεν αἰτεῖτε καὶ δοθήσεται ὑμῖν. ταύτην ἔλαβεν τὴν χάριν καὶ ὁ Μωυσῆς τὸ ἐνδεὲς σῶμα περικείμενος, ἵνα τεσσαράκοντα ἡμέρας μήτε πεινάσῃ μήτε διψήσῃ.","english":"He has not, then, forbidden to be rich in a good way, but to be rich unjustly and insatiably; for possession hastened with lawlessness becomes less. For there are those who by sowing make more, and those who by gathering make less; concerning whom it is written: He scattered, he gave to the poor, his righteousness remains forever. For the one who sows and gathers more is he who, through earthly and temporary distribution, acquires heavenly and eternal things; the other is he who gives to no one, but vainly hoards on the earth where moth and decay destroy (concerning whom it is written: Gathering the wages, he gathered into a perforated bag). The Lord says in the Gospel that this man's land was fertile, and then, when he wished to store the fruits, intending to build larger storehouses, he said to himself in the personification: You have many goods laid up for you for many years; eat, drink, be merry. Fool, then, he said, for this very night they demand your soul from you. What you have prepared, for whom will it become? Now human self-control, I mean that according to the Greek philosophers, promises to fight against desire and not to serve it in deeds; but our self-control is not to desire, not that one should endure while desiring, but that one should also be continent of desiring itself. It is not possible to obtain this self-control otherwise than by the grace of God. Therefore he said: Ask, and it shall be given to you. Moses also received this grace, though clothed in a needy body, so that for forty days he neither hungered nor thirsted.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλουτεῖν","severity":"info","text":"Clement distinguishes just from unjust wealth, arguing that wealth acquired lawlessly diminishes itself. This aligns with his broader critique of Carpocratian licentiousness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα","severity":"info","text":"Clement cites a scriptural maxim on scattering and giving to the poor, likely from the Psalms or Wisdom literature, though the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συνάγων τοὺς μισθοὺς συνήγαγεν εἰς δεσμὸν τετρυπημένον","severity":"info","text":"This phrase, 'gathering wages into a perforated bag,' echoes a proverbial or scriptural image of futile hoarding, possibly from the Old Testament or early Christian tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καρποκράτης","severity":"info","text":"Clement contrasts his teaching with that of Carpocrates, a 2nd-century Gnostic teacher whose followers were accused of libertinism, including communal property and sexual license.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκράτεια","severity":"info","text":"Clement redefines enkrateia (self-control) from the Greek philosophical ideal of resisting desire to a Christian ideal of not desiring at all, attainable only through divine grace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἰτεῖτε καὶ δοθήσεται ὑμῖν","severity":"info","text":"Clement quotes 'Ask, and it shall be given to you,' likely from the Gospel tradition (cf. Matt 7:7 or John 16:24), to support the idea that self-control is a gift of grace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the maxims on scattering and the perforated bag are not specified by Clement, leaving their identification uncertain.","The phrase 'this very night they demand your soul from you' may be a paraphrase of a known saying or a Clementine invention."],"confidence":"high","notes":[]},{"i":268,"ref":"p268","source":"ὡς δὲ ὑγιαίνειν ἄμεινον τοῦ νοσοῦντα περὶ ὑγείας διαλέγεσθαι, οὕτω τὸ εἶναι φῶς τοῦ περὶ φωτὸς λαλεῖν καὶ ἡ κατὰ ἀλήθειαν ἐγκράτεια τῆς ὑπὸ τῶν φιλοσόφων διδασκομένης. οὐ γὰρ ὅπου φῶς, ἐκεῖ σκότος· ἔνθα δέ ἐστιν ἐπιθυμία ἐγκαθεζομένη, μόνη τυγχάνουσα, κἂν τῇ ἐνεργείᾳ ἡσυχάζῃ τῇ διὰ τοῦ σώματος, τῇ μνήμῃ συνουσιάζει πρὸς τὸ μὴ παρόν. καθόλου δὲ ἡμῖν προΐτω ὁ λόγος περί τε γάμου περί τε τροφῆς καὶ τῶν ἄλλων μηδὲν κατ' ἐπιθυμίαν ποιεῖν, θέλειν δὲ μόνα ἐκεῖνα τὰ ἀναγκαῖα. οὐ γάρ ἐσμεν ἐπιθυμίας τέκνα, ἀλλὰ θελήματος. καὶ τὸν ἐπὶ παιδοποιίᾳ γήμαντα ἐγκράτειαν ἀσκεῖν χρή, ὡς μηδ' ἐπιθυμεῖν τῆς γυναικὸς τῆς ἑαυτοῦ, ἣν ἀγαπᾶν ὀφείλει, σεμνῷ καὶ σώ φρονι παιδοποιούμενος θελήματι. οὐ γὰρ τῆς σαρκὸς πρόνοιαν ποιεῖσθαι εἰς ἐπιθυμίας ἐμάθομεν, εὐσχημόνως δὲ ὡς ἐν ἡμέρᾳ τῷ Χριστῷ καὶ τῇ κυριακῇ τῇ φωτεινῇ ἀγωγῇ, περιπατοῦντες, μὴ κώμοις καὶ μέθαις, μὴ κοίταις καὶ ἀσελγείαις, μὴ ἔρισι καὶ ζήλοις. ἀλλὰ γὰρ οὐ μόνον περί τι ἓν εἶδος τὴν ἐγκράτειαν συνορᾶν προσήκει, τουτέστι τὰ ἀφροδίσια, ἀλλὰ γὰρ καὶ περὶ τὰ ἄλλα ὅσα σπαταλῶσα ἐπιθυμεῖ ἡ ψυχὴ ἡμῶν, οὐκ ἀρκουμένη τοῖς ἀναγκαίοις, περιεργαζομένη δὲ τὴν χλιδήν. ἐγκράτειά ἐστιν ἀργυρίου καταφρονεῖν, τρυφῆς, κτήσεως, θέας καταμεγαλοφρονεῖν, στόματος κρατεῖν, κυριεύειν λογισμῶν τῶν πονηρῶν. ἤδη δὲ καὶ ἄγγελοί τινες ἀκρατεῖς γενόμενοι ἐπιθυμίᾳ ἁλόντες οὐρανόθεν δεῦρο καταπεπτώκασιν. Οὐαλεντῖνος δὲ ἐν τῇ πρὸς Ἀγαθόποδα ἐπιστολῇ πάντα φησὶν ὑπομείνας ἐγκρατὴς ἦν· θεότητα Ἰησοῦς εἰργάζετο, ἤσθιεν καὶ ἔπινεν ἰδίως οὐκ ἀποδιδοὺς τὰ βρώματα.","english":"As it is better to be healthy than to discourse about health when sick, so it is better to be light than to speak about light, and true self-control is better than that taught by the philosophers. For where light is, there is no darkness; but where desire is seated alone, even if it is inactive in the activity through the body, it consorts in memory with what is not present. In general, let our principle proceed: concerning marriage, concerning food, and concerning other things, to do nothing according to desire, but to will only those things that are necessary. For we are not children of desire, but of will. And the one who marries for the sake of childbearing must practice self-control, so as not even to desire his own wife, whom he ought to love, begetting children with a chaste and temperate will. For we have not learned to take thought for the flesh for desires, but to walk decorously as in the daytime, with Christ and the luminous conduct of the Lord's Day, not in revels and drunkenness, not in beds and licentiousness, not in strife and jealousies. But indeed it is fitting to observe self-control not only concerning one kind of thing, that is, sexual matters, but also concerning all other things which our soul, indulging itself, desires, not being content with necessities, but busying itself with luxury. Self-control is to despise money, to look down on luxury, possessions, and spectacle, to master the mouth, to rule over evil thoughts. And already some angels, having become incontinent and caught by desire, have fallen from heaven down here. And Valentinus, in his letter to Agathopous, says that he who endured everything was self-controlled; Jesus worked divinity, he ate and drank in a peculiar way, not excreting the food.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὡς δὲ ὑγιαίνειν ἄμεινον τοῦ νοσοῦντα περὶ ὑγείας διαλέγεσθαι","severity":"info","text":"Clement contrasts being healthy with discoursing on health when sick, using a medical analogy to privilege lived virtue over philosophical talk.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκράτεια","severity":"info","text":"Here 'self-control' (ἐγκράτεια) is defined broadly: despising money, luxury, and spectacle, mastering the mouth, and ruling over evil thoughts, not limited to sexual matters.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γάρ ἐσμεν ἐπιθυμίας τέκνα, ἀλλὰ θελήματος","severity":"info","text":"This echoes Pauline language of being 'children of will' rather than 'children of desire', possibly alluding to Romans or Galatians on freedom from passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντῖνος δὲ ἐν τῇ πρὸς Ἀγαθόποδα ἐπιστολῇ","severity":"info","text":"Clement cites a lost letter of the Valentinian Gnostic Valentinus to Agathopous, claiming Jesus was self-controlled and did not excrete food—a docetic or encratite motif.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἤδη δὲ καὶ ἄγγελοί τινες ἀκρατεῖς γενόμενοι ἐπιθυμίᾳ ἁλόντες οὐρανόθεν δεῦρο καταπεπτώκασιν","severity":"info","text":"The fall of angels due to incontinence parallels Jewish and Christian traditions (e.g., 1 Enoch, Genesis 6:1-4) of Watchers who fell through desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤσθιεν καὶ ἔπινεν ἰδίως οὐκ ἀποδιδοὺς τὰ βρώματα","severity":"caution","text":"The claim that Jesus did not excrete food is extreme and likely reflects Valentinian docetism; Clement may be reporting rather than endorsing this view.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'ἰδίως' (in a peculiar way) is ambiguous: it could mean 'privately' or 'in a unique manner'; the translation opts for 'in a peculiar way' to align with the miraculous claim."],"confidence":"high","notes":[]},{"i":269,"ref":"p269","source":"τοσαύτη ἦν αὐτῷ ἐγκρατείας δύναμις,\n\nὥστε καὶ μὴ φθαρῆναι τὴν τροφὴν ἐν αὐτῷ, ἐπεὶ τὸ φθείρεσθαι αὐτὸς οὐκ εἶχεν. Ἡμεῖς μὲν οὖν δι' ἀγάπην τὴν πρὸς τὸν κύριον καὶ δι' αὐτὸ τὸ καλὸν ἐγκράτειαν ἀσπαζόμεθα, τὸν νεὼν τοῦ πνεύματος ἁγιάζοντες· καλὸν γὰρ διὰ τὴν βασιλείαν τῶν οὐρανῶν εὐνουχίζειν ἑαυτὸν πάσης ἐπιθυμίας καὶ καθαρίζειν τὴν συνείδησιν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. οἳ δέ, διὰ τὸ μῖσος τὸ πρὸς τὴν σάρκα τῆς κατὰ γάμον συναλλαγῆς καὶ τῆς τῶν καθηκόντων βρωμάτων μεταλήψεως ἀχαρίστως ἀπαλλάττεσθαι ποθοῦντες, ἀμαθεῖς τε καὶ ἄθεοι, ἀλόγως ἐγκρατευόμενοι, καθάπερ τὰ πλεῖστα τῶν ἄλλων ἐθνῶν. Βραχμᾶναι γοῦν οὔτε ἔμψυχον ἐσθίουσιν οὔτε οἶνον πίνουσιν· ἀλλ' οἳ μὲν αὐτῶν καθ' ἑκάστην ἡμέραν ὡς ἡμεῖς τὴν τροφὴν προσίενται, ἔνιοι δ' αὐτῶν διὰ τριῶν ἡμερῶν, ὥς φησιν Ἀλέξανδρος ὁ Πολυΐστωρ ἐν τοῖς Ἰνδικοῖς· καταφρονοῦσι δὲ θανάτου καὶ παρ' οὐδὲν ἡγοῦνται τὸ ζῆν· πείθονται γὰρ εἶναι παλιγγενεσίαν, θεοὺς δὲ σέβουσιν Ἡρακλέα καὶ Πᾶνα. οἱ καλούμενοι δὲ Σεμνοὶ τῶν Ἰνδῶν γυμνοὶ διαιτῶνται τὸν πάντα βίον· οὗτοι τὴν ἀλήθειαν ἀσκοῦσι καὶ περὶ τῶν μελλόντων προμηνύουσι καὶ σέβουσί τινα πυραμίδα, ὑφ' ἣν ὀστέα τινὸς θεοῦ νομίζουσιν ἀποκεῖσθαι. οὔτε δὲ οἱ γυμνοσοφισταὶ οὔθ' οἱ λεγόμενοι Σεμνοὶ γυναιξὶ χρῶνται· παρὰ φύσιν γὰρ τοῦτο καὶ παράνομον δοκοῦσι, δι' ἣν αἰτίαν σφᾶς αὐτοὺς ἁγνοὺς τηροῦσι, παρθενεύουσι δὲ καὶ αἱ Σεμναί. δοκοῦσι δὲ παρατηρεῖν τὰ οὐράνια καὶ διὰ τῆς τούτων σημειώσεως τῶν μελλόντων προμαντεύεσθαί τινα.","english":"Such was his power of self-control that even his food was not corrupted in him, since he himself had no corruption. We, then, embrace self-control through love for the Lord and for the sake of the good itself, sanctifying the temple of the Holy Spirit; for it is good to castrate oneself of every desire for the sake of the kingdom of heaven and to purify one's conscience from dead works in order to serve a living God. But those who, through hatred of the flesh, ungratefully desire to be rid of marriage and the partaking of appropriate foods, being ignorant and godless, practice self-control without reason, like most of the other nations. The Brahmans, at any rate, eat no living thing and drink no wine; but some of them take food daily as we do, while others do so every three days, as Alexander Polyhistor says in his Indian History; they despise death and regard life as nothing, for they believe in reincarnation, and they worship Heracles and Pan as gods. Those called the Semnoi among the Indians live naked their whole life; they practice truth, foretell the future, and worship a certain pyramid, beneath which they believe the bones of some god lie. Neither the gymnosophists nor those called the Semnoi have intercourse with women; for they consider this contrary to nature and law, for which reason they keep themselves pure, and the Semnai also remain virgins. They seem to observe the heavens and through the observation of these to foretell certain future events.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοσαύτη ἦν αὐτῷ ἐγκρατείας δύναμις","severity":"info","text":"The antecedent of 'αὐτῷ' is unclear; likely refers to an ideal ascetic or Christ, but Clement does not name him in the immediate context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐνουχίζειν","severity":"info","text":"Clement uses 'εὐνουχίζειν' (to castrate) metaphorically for renouncing desire, echoing Matthew 19:12 and Origen's later allegorical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βραχμᾶναι","severity":"info","text":"Clement draws on Alexander Polyhistor's lost 'Indika' for his account of Brahmans, gymnosophists, and Semnoi, reflecting Hellenistic ethnographic topoi.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Alexander Polyhistor 1st century BCE"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡρακλέα καὶ Πᾶνα","severity":"info","text":"Clement's claim that Brahmans worship Heracles and Pan is a Hellenistic interpretation; Indian deities like Krishna and Rudra were often equated with Greek gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σεμνοί","severity":"info","text":"The 'Semnoi' (Σεμνοί) are likely a Greek rendering of 'Śramaṇa', referring to Jain or Buddhist ascetics; Clement's description aligns with later patristic accounts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πυραμίδα","severity":"caution","text":"The 'pyramid' worshiped by the Semnoi is ambiguous; it may refer to a stūpa or a relic mound, but Clement's source is unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The antecedent of 'αὐτῷ' in the first sentence is not specified; it may refer to an ideal ascetic or to Christ.","The identity of the 'pyramid' worshiped by the Semnoi is uncertain; it could be a stūpa or a different structure."],"confidence":"high","notes":[]},{"i":270,"ref":"p270","source":"Ἐπεὶ δὲ οἱ τὴν ἀδιαφορίαν εἰσάγοντες βιαζόμενοί τινας ὀλίγας γραφὰς συνηγορεῖν αὑτῶν τῇ ἡδυπαθείᾳ οἴονται, ἀτὰρ δὴ κἀκείνην ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν (καί τινας ἄλλας τοιαύτας, ὧν ἐπὶ τοιούτοις μεμνῆσθαι οὐκ εὔλογον· οὐ γὰρ ἐπισκευάζω ναῦν πειρατικήν), φέρε δὴ διὰ βραχέων διακόψωμεν αὐτῶν τὴν ἐγχείρησιν. αὐτὸς γὰρ ὁ γενναῖος ἀπόστολος τῇ προειρημένῃ λέξει ἐπιφέρων ἀπολύσεται τὸ ἔγκλημα· τί οὖν; ἁμαρτήσωμεν, ὅτι οὐκ ἐσμὲν ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν; μὴ γένοιτο. οὕτως ἐνθέως καὶ προφητικῶς καταλύει παραχρῆμα τὴν σοφιστικὴν τῆς ἡδονῆς τέχνην. οὐ συνιᾶσιν οὖν, ὡς ἔοικεν, ὅτι τοὺς πάντας ἡμᾶς φανερωθῆναι δεῖ ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος διὰ τοῦ σώματος πρὸς ἃ ἔπραξεν, εἴτε ἀγαθὸν εἴτε κακόν, ἵνα ἃ διὰ τοῦ σώματος ἔπραξέν τις ἀπο3.8.62.2 λάβῃ. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις, οὐκέτι ἁμαρτητική· τὰ ἀρχαῖα παρῆλθεν, ἀπελουσάμεθα τὸν βίον τὸν παλαιόν· ἰδοὺ γέγονε καινά, ἁγνεία ἐκ πορνείας, καὶ ἐγκράτεια ἐξ ἀκρασίας, δικαιοσύνη ἐξ ἀδικίας. τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; ἢ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ; τίς μερὶς πιστῷ μετὰ ἀπίστου; τίς δὲ συγκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ταύτας οὖν ἔχοντες τὰς ἐπαγγελίας καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ. Οἱ δὲ ἀντιτασσόμενοι τῇ κτίσει τοῦ θεοῦ διὰ τῆς εὐφήμου ἐγκρατείας κἀκεῖνα λέγουσι τὰ πρὸς Σαλώμην εἰρημένα, ὧν πρότερον ἐμνήσθημεν·","english":"Since those who introduce indifference think they are forcing a few scriptures to support their own self-indulgence—such as, “For sin will not have dominion over you, for you are not under law but under grace” (and some other such passages, which it is not reasonable to recall in such contexts, for I am not equipping a pirate ship)—come, let us briefly cut short their attempt. For the noble apostle himself, by adding to the aforementioned phrase, will dismiss the charge: “What then? Shall we sin because we are not under law but under grace? By no means.” Thus he divinely and prophetically dissolves at once the sophistic art of pleasure. They do not understand, it seems, that all of us must appear before the tribunal of Christ, so that each may receive through the body according to what he has done, whether good or evil, in order that one may receive back through the body what one did through the body. Therefore, if one is in Christ, a new creation, he is no longer sinful; the old things have passed away, we have washed away the old life; behold, they have become new: chastity from fornication, self-control from licentiousness, righteousness from injustice. For what share has righteousness with lawlessness? Or what communion has light with darkness? What agreement has Christ with Beliar? What part has a believer with an unbeliever? What concord has a temple of God with idols? Therefore, having these promises, let us purify ourselves from every defilement of flesh and spirit, accomplishing holiness in fear of God. And those who oppose the creation of God through well-spoken self-control also cite those words spoken to Salome, which we mentioned earlier.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀδιαφορίαν","severity":"info","text":"The term ἀδιαφορία (indifference) here refers to a Stoic ethical concept adopted by some Christian groups to justify moral laxity, claiming that external actions are morally neutral.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει· οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν","severity":"info","text":"Clement quotes a Pauline phrase (cf. Romans 6:14) that his opponents misuse to argue that grace exempts them from moral law. He then cites Paul's own rhetorical rebuttal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ναῦν πειρατικήν","severity":"info","text":"The phrase 'equipping a pirate ship' is a vivid metaphor: Clement refuses to provide arguments that could be used to justify heretical or libertine positions, likening such misuse to piracy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar (Belial) appears in Jewish and Christian apocalyptic literature as a personification of wickedness; Clement contrasts Christ with Beliar to underscore the incompatibility of righteousness and sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ πρὸς Σαλώμην εἰρημένα","severity":"info","text":"The 'words spoken to Salome' likely refer to a Gnostic text, possibly the Gospel of Thomas or another apocryphal dialogue, which Clement's opponents used to support their views on self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρε δὴ διὰ βραχέων διακόψωμεν","severity":"info","text":"This phrase marks a rhetorical transition: Clement shifts from describing his opponents' misuse of scripture to a direct refutation, using a hortatory subjunctive ('let us cut short').","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'words spoken to Salome' is uncertain; Clement does not specify the source, and it may refer to a lost or apocryphal text."],"confidence":"high","notes":[]},{"i":271,"ref":"p271","source":"φέρεται δέ, οἶμαι, ἐν τῷ κατ' Αἰγυπτίους εὐαγ3.9.63.2 γελίῳ. φασὶ γάρ, ὅτι αὐτὸς εἶπεν ὁ σωτήρ· ἦλθον καταλῦσαι τὰ ἔργα τῆς θηλείας, θηλείας μὲν τῆς ἐπιθυμίας, ἔργα δὲ γένεσιν καὶ φθοράν. τί οὖν ἂν εἴποιεν; κατελύθη ἡ διοίκησις αὕτη; οὐκ ἂν φήσαιεν· μένει γὰρ ἐπὶ τῆς αὐτῆς οἰκονομίας ὁ κόσμος. ἀλλ' οὐκ ἐψεύσατο ὁ κύριος· τῷ ὄντι γὰρ τὰ τῆς ἐπιθυμίας κατέλυσεν ἔργα, φιλαργυρίαν, φιλονικίαν, φιλοδοξίαν, γυναικομανίαν, παιδεραστίαν, ὀψοφαγίαν, ἀσωτίαν καὶ τὰ τούτοις ὅμοια· τούτων δὲ ἡ γένεσις φθορὰ τῆς ψυχῆς, εἴ γε νεκροὶ τοῖς παραπτώμασι γινόμεθα· καὶ αὕτη ἡ θήλεια ἀκρασία ἦν. γένεσιν δὲ καὶ φθορὰν τὴν ἐν κτίσει προηγου3.9.63.4 μένως γίνεσθαι ἀνάγκη μέχρι παντελοῦς διακρίσεως καὶ ἀποκαταστάσεως ἐκλογῆς, δι' ἣν καὶ αἱ τῷ κόσμῳ συμπεφυρμέναι οὐσίαι τῇ οἰκειότητι προσνέμονται. ὅθεν εἰκότως περὶ συντελείας\n\nμηνύσαντος τοῦ λόγου ἡ Σαλώμη φησί· μέχρι τίνος οἱ ἄνθρωποι ἀποθανοῦνται; ἄνθρωπον δὲ καλεῖ ἡ γραφὴ διχῶς, τόν τε φαινόμενον καὶ τὴν ψυχήν, πάλιν τε αὖ τὸν σῳζόμενον καὶ τὸν μή. καὶ θάνατος ψυχῆς ἡ ἁμαρτία λέγεται. διὸ καὶ παρατετηρημένως ἀποκρίνεται ὁ κύριος· μέχρις ἂν τίκτωσιν αἱ γυναῖκες, τουτέστι μέχρις ἂν αἱ ἐπιθυμίαι ἐνεργῶσι. διὰ τοῦτο ὥσπερ δι' ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν, καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος εἰς πάντας ἀνθρώπους διῆλθεν, ἐφ' ᾧ πάντες ἥμαρτον· καὶ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως, φησὶν ὁ ἀπόστολος· φυσικῇ δὲ ἀνάγκῃ θείας οἰκονομίας γενέσει θάνατος ἕπεται, καὶ συνόδῳ ψυχῆς καὶ σώματος ἡ τούτων διάλυσις ἀκολουθεῖ.","english":"It is also, I think, cited in the Gospel according to the Egyptians. For they say that the Savior himself said: I came to destroy the works of the female, the female being desire, and the works being generation and decay. What then would they say? Was this administration destroyed? They would not claim so; for the world continues under the same economy. But the Lord did not lie; for he truly destroyed the works of desire: love of money, love of strife, love of glory, woman-madness, pederasty, gluttony, profligacy, and the like. The generation of these is corruption of the soul, since we become dead through transgressions; and this female was incontinence. Generation and decay must necessarily occur preeminently in creation until the complete separation and restoration of the elect, on account of which the substances mingled with the world are assigned to their own proper kind. Hence, when the Word indicated the end, Salome says: Until when will people die? And Scripture calls man in two ways: the visible man and the soul, and again the one who is saved and the one who is not. And the death of the soul is called sin. Therefore the Lord answers precisely: Until women bear children, that is, until desires are active. For this reason, just as sin entered the world through one man, and through sin death passed to all men, on which account all sinned; and death reigned from Adam until Moses, says the apostle; by natural necessity of divine economy, death follows generation, and the dissolution of soul and body follows their union.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ κατ' Αἰγυπτίους εὐαγγελίῳ","severity":"info","text":"Clement cites the Gospel according to the Egyptians, a non-canonical early Christian text known from patristic references, as the source of a saying of Jesus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θήλεια","severity":"info","text":"Clement interprets 'female' (θήλεια) allegorically as desire (ἐπιθυμία), and 'works of the female' as generation and decay, a key move in his ascetic exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλώμη","severity":"info","text":"Salome appears as a dialogue partner in the Gospel according to the Egyptians; Clement uses her question to introduce a discussion of death and desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ Ἀδὰμ μέχρι Μωυσέως","severity":"info","text":"Clement echoes a Pauline idea (cf. Rom 5:14) that death reigned from Adam to Moses, linking it to his allegorical reading of generation and sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις καὶ φθορά","severity":"info","text":"The phrase 'generation and decay' (γένεσις καὶ φθορά) is a philosophical term from Greek thought, used here to describe the material cycle that desire perpetuates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ἐψεύσατο ὁ κύριος","severity":"info","text":"Clement defends the truth of Jesus' saying by reinterpreting 'destruction of the works of the female' as moral reform, not cosmic change, maintaining narrative coherence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of the saying from the Gospel according to the Egyptians is not preserved independently; Clement's paraphrase may be selective.","The identity of 'Salome' is ambiguous; she may be a figure from that gospel or a symbolic name."],"confidence":"high","notes":[]},{"i":272,"ref":"p272","source":"εἰ δὲ ἕνεκεν μαθήσεως καὶ ἐπιγνώσεως ἡ γένεσις, ἀποκαταστάσεως δὲ ἡ διάλυσις· ὡς δὲ αἰτία θανάτου διὰ τὸ τίκτειν ἡ γυνὴ νομίζεται, οὕτω καὶ ζωῆς διὰ τὴν αὐτὴν αἰτίαν λεχθήσεται ἡγεμών. αὐτίκα ἣ προκατάρξασα τῆς παραβάσεως ζωὴ προσηγορεύθη, διὰ τὴν τῆς διαδοχῆς αἰτίαν τῶν τε γεννωμένων τῶν τε ἁμαρτανόντων γίνεται ὁμοίως δικαίων ὡς καὶ ἀδίκων μήτηρ, ἑκάστου ἡμῶν ἑαυτὸν δικαιοῦντος ἢ ἔμπαλιν ἀπειθῆ κατασκευάζοντος. ὅθεν οὐχ ἡγοῦμαι ἔγωγε μυσάττεσθαι τὴν ἐν σαρκὶ ζωὴν τὸν ἀπόστολον, ὁπηνίκα ἂν φῇ· ἀλλ' ἐν πάσῃ παρρησίᾳ ὡς πάντοτε καὶ νῦν μεγαλυνθήσεται Χριστὸς ἐν τῷ σώματί μου, εἴτε διὰ ζωῆς εἴτε διὰ θανάτου. ἐμοὶ γὰρ τὸ ζῆν Χριστὸς καὶ τὸ ἀποθανεῖν κέρδος. εἰ δὲ τὸ ζῆν ἐν σαρκί, καὶ τοῦτό μοι καρπὸς ἔργου, τί αἱρήσομαι οὐ γνωρίζω· συνέχομαί τε ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ γὰρ κρεῖττον· τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς. ἐνεδείξατο γάρ, οἶμαι, διὰ τούτων σαφῶς τῆς μὲν ἐξόδου τοῦ σώματος τὴν πρὸς θεὸν ἀγάπην τελείωσιν εἶναι, τῆς δὲ ἐν σαρκὶ παρουσίας τὴν εὐχάριστον διὰ τοὺς σωθῆναι δεομένους ὑπομονήν. τί δὲ οὐχὶ καὶ τὰ ἑξῆς τῶν πρὸς Σαλώμην εἰρημένων ἐπιφέρουσιν οἱ πάντα μᾶλλον ἢ τῷ κατὰ τὴν ἀλήθειαν εὐαγγελικῷ στοιχήσαντες κανόνι; φαμένης γὰρ αὐτῆς καλῶς οὖν ἐποίησα μὴ τεκοῦσα, ὡς οὐ δεόντως τῆς γενέσεως παραλαμβανομένης, ἀμείβεται λέγων ὁ κύριος· πᾶσαν φάγε βοτάνην, τὴν δὲ πικρίαν ἔχουσαν μὴ φάγῃς.","english":"If generation is for the sake of learning and knowledge, and dissolution for restoration; and as woman is considered the cause of death because she gives birth, so too for the same reason she will be called the leader of life. Indeed, the one who first began the transgression was called Life, and through the cause of succession she becomes mother alike of those who are born and those who sin, of the just as of the unjust, each of us either justifying himself or, on the contrary, rendering himself disobedient. Hence I for my part do not think the apostle abhors life in the flesh, whenever he says: but with all frankness, as always and now, Christ will be magnified in my body, whether through life or through death. For to me living is Christ, and dying is gain. But if living is in the flesh, and this too is for me the fruit of labor, I do not know which I shall choose; I am constrained by both, having the desire to depart and be with Christ, for that is far better; but remaining in the flesh is more necessary for your sake. For through these words, I think, he clearly indicated that departure from the body is the perfection of love for God, while presence in the flesh is the grateful endurance for the sake of those who need to be saved. And why do not those who follow every rule rather than the canonical one according to the truth of the gospel also adduce the following words spoken to Salome? For when she said, \"Then I did well not to bear children,\" as if generation were not taken up appropriately, the Lord answers, saying: \"Eat every herb, but do not eat the one that has bitterness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις","severity":"info","text":"Clement uses γένεσις (generation) in a technical sense, likely drawing on Valentinian cosmology where generation is a fall into matter and learning, and dissolution (διάλυσις) is restoration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζωὴ προσηγορεύθη","severity":"info","text":"The phrase 'the one who first began the transgression was called Life' alludes to Eve (Hebrew 'Eve' = life), referencing Genesis 3:20, where Adam names his wife Eve because she is the mother of all living.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσαν φάγε βοτάνην","severity":"info","text":"The Lord's saying 'Eat every herb, but do not eat the one that has bitterness' is cited from the Gospel according to the Egyptians, a non-canonical text known from patristic references.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸς Σαλώμην","severity":"info","text":"The reference to 'words spoken to Salome' points to a dialogue between Jesus and Salome, likely from the Gospel according to the Egyptians, where Salome is a disciple associated with encratite traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί δὲ οὐχὶ καὶ τὰ ἑξῆς","severity":"info","text":"Clement uses a rhetorical question to introduce a further citation from the Gospel according to the Egyptians, contrasting those who follow a non-canonical rule with the true gospel canon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ κατὰ τὴν ἀλήθειαν εὐαγγελικῷ στοιχήσαντες κανόνι","severity":"info","text":"Clement distinguishes between the 'canon according to the truth of the gospel' and other rules, reflecting early Christian debates about authoritative texts and the use of apocryphal gospels.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the apostle quoted (likely Paul, but not named) and the exact source of the saying about Christ being magnified in the body are unclear.","The phrase 'the one who first began the transgression' could refer to Eve or to a gnostic figure like Sophia; Clement's context suggests Eve."],"confidence":"high","notes":[]},{"i":273,"ref":"p273","source":"σημαίνει γὰρ καὶ διὰ τούτων ἐφ' ἡμῖν εἶναι καὶ οὐκ ἐξ ἀνάγκης κατὰ κώλυσιν ἐντολῆς ἤτοι τὴν ἐγκράτειαν ἢ καὶ τὸν γάμον, καὶ ὅτι ὁ γάμος συνεργάζεταί τι τῇ κτίσει προσδιασαφῶν. μήτ' οὖν ἁμάρτημά τις ἡγείσθω τὸν γάμον τὸν κατὰ λόγον, εἰ μὴ πικρὰν ὑπολαμβάνει παιδοτροφίαν (πολλοῖς γὰρ ἔμπαλιν ἀτεκνία λυπηρότατον), μήτ', ἂν πικρὰ ἡ παιδοποιία φαίνηταί τινι μεταπερισπῶσα τῶν θείων διὰ τὰς χρειώδεις ἀσχολίας, μὴ φέρων δ' οὗτος εὐκόλως τὸν μονήρη βίον ἐπιθυμείτω γάμου, ἐπεὶ τὸ εὐάρεστον μετὰ σωφροσύνης ἀβλαβὲς καὶ κύριος ἕκαστος ἡμῶν τυγχάνει τῆς περὶ τέκνων γονῆς αἱρέσεως. συνορῶ δ' ὅπως τῇ προφάσει τοῦ γάμου οἳ μὲν ἀπεσχημένοι τούτου μὴ κατὰ τὴν ἁγίαν γνῶσιν εἰς μισανθρωπίαν ὑπερρύησαν καὶ τὸ τῆς ἀγάπης οἴχεται παρ' αὐτοῖς, οἳ δὲ ἐνσχεθέντες καὶ ἡδυπαθήσαντες τῇ τοῦ νόμου συμπεριφορᾷ, ὥς φησιν ὁ προφήτης, παρωμοιώθησαν τοῖς κτήνεσιν. Τίνες δὲ οἱ δύο καὶ τρεῖς ὑπάρχουσιν ἐν ὀνόματι Χριστοῦ συναγόμενοι, παρ' οἷς μέσος ἐστὶν ὁ κύριος; ἢ οὐχὶ ἄνδρα καὶ γυναῖκα καὶ τέκνον τοὺς τρεῖς λέγει, ὅτι ἀνδρὶ γυνὴ διὰ θεοῦ ἁρμό3.10.68.2 ζεται; ἀλλὰ κἂν εὔζωνός τις εἶναι θέλῃ, οὐχ αἱρούμενος τὴν παιδοποιίαν διὰ τὴν ἐν παιδοποιίᾳ ἀσχολίαν, μενέτω φησὶν ὁ ἀπόστολος ἄγαμος ὡς κἀγώ. βούλεσθαι γὰρ λέγειν τὸν κύριον ἐξηγοῦνται μετὰ μὲν τῶν πλειόνων τὸν δημιουργὸν εἶναι τὸν γενεσιουργὸν θεόν, μετὰ δὲ τοῦ ἑνὸς τοῦ ἐκλεκτοῦ τὸν σωτῆρα, ἄλλου δηλονότι θεοῦ τοῦ ἀγαθοῦ υἱὸν πεφυκότα. τὸ δ' οὐχ οὕτως ἔχει·","english":"For through these things he indicates that it is within our power and not by necessity, whether by the prohibition of a commandment, either continence or marriage, and that marriage cooperates in some way with creation, further clarifying. Therefore, let no one consider marriage according to reason a sin, unless he supposes child-rearing to be bitter (for to many, conversely, childlessness is most grievous), nor, if childbearing appears bitter to someone, distracting from divine things through necessary preoccupations, should he, not bearing the solitary life easily, desire marriage, since what is pleasing with temperance is harmless, and each of us is master of the choice concerning the procreation of children. I observe how, under the pretext of marriage, some who have abstained from it, not according to holy knowledge, have lapsed into misanthropy, and love has perished among them, while others, entangled and having indulged in pleasure through the law's accommodation, as the prophet says, have become like beasts. Who are the two and three who gather in the name of Christ, among whom the Lord is in the middle? Does he not mean man, woman, and child as the three, because a woman is joined to a man through God? But even if someone wishes to be lightly equipped, not choosing childbearing because of the preoccupation in childbearing, let him remain unmarried, says the apostle, as I do. For they interpret the Lord as meaning to say that with the many, the creator is the generative god, but with the one elect, the savior, being the son of another god, namely the good one. But this is not so.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σημαίνει γὰρ καὶ διὰ τούτων ἐφ' ἡμῖν εἶναι","severity":"info","text":"Clement argues that both continence and marriage are matters of human choice, not divine necessity, and that marriage cooperates with creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκράτειαν","severity":"info","text":"Ἐγκράτειαν (self-control or continence) is a key ascetic term in Clement, here contrasted with marriage as a permissible state.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρωμοιώθησαν τοῖς κτήνεσιν","severity":"info","text":"The phrase 'became like beasts' echoes a common biblical trope (cf. Psalm 49:20 LXX; also 1 Corinthians 15:39), though no direct citation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίνες δὲ οἱ δύο καὶ τρεῖς ὑπάρχουσιν ἐν ὀνόματι Χριστοῦ συναγόμενοι","severity":"info","text":"Clement alludes to Matthew 18:20 ('two or three gathered in my name'), interpreting the 'three' as man, woman, and child.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετὰ μὲν τῶν πλειόνων τὸν δημιουργὸν εἶναι τὸν γενεσιουργὸν θεόν","severity":"info","text":"Clement refutes a Valentinian or Gnostic exegesis that distinguishes a generative god for the many from a savior god for the elect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνορῶ δ' ὅπως τῇ προφάσει τοῦ γάμου","severity":"info","text":"This passage shifts from a general ethical argument to a critique of two extremes: misanthropic abstinence and bestial indulgence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":274,"ref":"p274","source":"ἀλλ' ἔστι μὲν καὶ μετὰ τῶν σωφρόνως γημάντων καὶ τεκνοποιησάντων ὁ θεὸς δι' υἱοῦ, ἔστι δὲ καὶ μετὰ τοῦ ἐγκρατευσαμένου λογικῶς ὁ αὐτὸς ὡσαύτως θεός. Εἶεν δ' ἂν καὶ ἄλλως οἱ μὲν τρεῖς θυμός τε καὶ\n\nἐπιθυμία καὶ λογισμός, σὰρξ δὲ καὶ ψυχὴ καὶ πνεῦμα κατ' ἄλλον λόγον. τάχα δὲ καὶ τὴν κλῆσιν τήν τε ἐκλογὴν δευτέραν καὶ τρίτον τὸ εἰς τὴν πρώτην τιμὴν κατατασσόμενον γένος αἰνίσσεται ἡ προειρημένη τριάς· μεθ' ὧν ἡ πανεπίσκοπος τοῦ θεοῦ δύναμις ἀμερῶς μεριστή. ὁ τοίνυν ταῖς κατὰ φύσιν ἐνεργείαις τῆς ψυχῆς ἐν δέοντι χρώμενος ἐπιθυμεῖ μὲν τῶν καταλλήλων, μισεῖ δὲ τὰ βλάπτοντα, καθὼς αἱ ἐντολαὶ προστάττουσιν· ἐνευλογήσεις γάρ, φησί, τὸν εὐλογοῦντα καὶ καταράσῃ τὸν καταρώμενον. ὅταν δὲ καὶ τούτων ὑπεραναβάς, τοῦ θυμοῦ καὶ τῆς ἐπιθυμίας, ἔργῳ ἀγαπήσῃ τὴν κτίσιν διὰ τὸν πάντων θεόν τε καὶ ποιητήν, γνωστικῶς βιώσεται, ἕξιν ἐγκρατείας ἄπονον περιπεποιημένος κατὰ τὴν πρὸς τὸν σωτῆρα ἐξομοίωσιν, ἑνώσας τὴν γνῶσιν, πίστιν, ἀγάπην, εἷς ὢν ἐνθένδε τὴν κρίσιν καὶ πνευματικὸς ὄντως, ἀπαράδεκτος τῶν κατὰ τὸν θυμὸν καὶ τὴν ἐπιθυμίαν διαλογισμῶν πάντῃ πάντως, ὁ κατ' εἰκόνα ἐκτελούμενος τοῦ κυρίου πρὸς αὐτοῦ τοῦ τεχνίτου, ἄνθρωπος τέλειος, ἄξιος ἤδη τοῦ ἀδελφὸς πρὸς τοῦ κυρίου ὀνομάζεσθαι, φίλος ἅμα οὗτος καὶ υἱός ἐστιν. οὕτως οἱ δύο καὶ οἱ τρεῖς ἐπὶ τὸ αὐτὸ συνάγονται, τὸν γνωστικὸν ἄνθρωπον. Εἴη δ' ἂν καὶ ἡ ὁμόνοια τῶν πολλῶν ἀπὸ τῶν τριῶν ἀριθμουμένη μεθ' ὧν ὁ κύριος, ἡ μία ἐκκλησία, ὁ εἷς ἄνθρωπος, τὸ γένος τὸ ἕν.","english":"But God is with those who have married and produced children temperately, and the same God is likewise with the one who has practiced continence rationally. And the three—spirit, desire, and reason—would be otherwise, and flesh, soul, and spirit according to another account. Perhaps the aforementioned triad also hints at the calling, the second election, and the third class assigned to the first honor; with these the all-surveying power of God is indivisibly divided. Therefore, the one who uses the natural energies of the soul in due measure desires what is appropriate and hates what is harmful, as the commandments prescribe; for it says, you will bless the one who blesses and curse the one who curses. But when one rises above these—spirit and desire—and in deed loves creation for the sake of the God and maker of all, he will live gnostically, having acquired a habit of continence without toil through assimilation to the Savior, uniting knowledge, faith, and love, being one from here on, truly spiritual and a judge, wholly and completely unreceptive of the reasonings that pertain to spirit and desire, the one who is being perfected in the image of the Lord by the craftsman himself, a perfect human, already worthy of being called brother by the Lord, and is at once friend and son. Thus the two and the three are brought together into the same thing, the gnostic human. And the concord of the many would be numbered from the three, with whom the Lord is—the one church, the one human, the one race.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θυμός","severity":"info","text":"θυμός (thymos) is rendered 'spirit' in the English draft, but it more precisely denotes the spirited or irascible part of the soul, distinct from desire (ἐπιθυμία) and reason (λογισμός).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκρατείας","severity":"info","text":"ἐγκρατείας (enkrateias) is translated 'continence' but carries the sense of self-mastery or self-control, a key virtue in Clement's ascetic framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνευλογήσεις γάρ, φησί, τὸν εὐλογοῦντα καὶ καταράσῃ τὸν καταρώμενον","severity":"info","text":"This phrase echoes biblical injunctions on blessing and cursing, possibly alluding to Deuteronomy 23:5 or similar passages, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνωστικῶς","severity":"info","text":"γνωστικῶς (gnostikōs) refers to the life of the true Gnostic, Clement's ideal Christian who unites knowledge, faith, and love, transcending mere obedience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ δύο καὶ οἱ τρεῖς","severity":"info","text":"The phrase 'the two and the three' likely refers to earlier triads (spirit, desire, reason; flesh, soul, spirit) and the binary of marriage and continence, synthesized in the gnostic human.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ μία ἐκκλησία, ὁ εἷς ἄνθρωπος, τὸ γένος τὸ ἕν","severity":"info","text":"Clement's identification of the church, the human, and the race as one reflects his universalist ecclesiology, influential in later Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the three—spirit, desire, and reason' is ambiguous: θυμός could be rendered 'spirit' or 'anger'; the English draft chooses 'spirit' but the sense of 'irascible part' is more precise.","The reference to 'the calling, the second election, and the third class' is obscure; Clement may be alluding to a tripartite division of Christians (e.g., elect, called, and others) but the exact referent is unclear."],"confidence":"high","notes":[]},{"i":275,"ref":"p275","source":"ἢ μή τι μετὰ μὲν τοῦ ἑνὸς τοῦ Ἰουδαίου ὁ κύριος νομοθετῶν ἦν, προφητεύων δὲ ἤδη καὶ τὸν Ἱερεμίαν ἀποστέλλων εἰς Βαβυλῶνα, ἀλλὰ καὶ τοὺς ἐξ ἐθνῶν διὰ τῆς προφητείας καλῶν, συνῆγε λαοὺς τοὺς δύο, τρίτος δὲ ἦν ἐκ τῶν δυεῖν κτιζόμενος εἷς εἰς καινὸν ἄνθρωπον, ᾧ δὴ ἐμπεριπατεῖ τε καὶ κατοικεῖ ἐν αὐτῇ τῇ ἐκκλησίᾳ; νόμος τε ὁμοῦ καὶ προφῆται σὺν καὶ τῷ εὐαγγελίῳ ἐν ὀνόματι Χριστοῦ εἰς μίαν συνάγονται γνῶσιν. οὐκοῦν οἱ διὰ μῖσος μὴ γαμοῦντες ἢ δι' ἐπιθυμίαν ἀδιαφόρως τῇ σαρκὶ καταχρώμενοι οὐκ ἐν ἀριθμῷ τῶν σῳζομένων ἐκείνων μεθ' ὧν ὁ κύριος. Τούτων ὧδε ἐπιδεδειγμένων φέρε, ὁπόσαι τούτοις τοῖς κατὰ τὰς αἱρέσεις σοφισταῖς ἐναντιοῦνται γραφαί, ἤδη παραθώμεθα, τὸν κανόνα τῆς κατὰ λόγον τηρουμένης ἐγκρατείας μηνύοντες. ἑκάστῃ δὲ τῶν αἱρέσεων τὴν οἰκείως ἐνισταμένην γραφὴν ὁ συνίων ἐπιλεγόμενος κατὰ καιρὸν χρήσεται πρὸς κατάλυσιν τῶν παρὰ τὰς ἐντολὰς δογματιζόντων. ἄνωθεν μὲν οὖν ὁ νόμος, ὥσπερ προειρήκαμεν, τὸ οὐκ ἐπιθυμήσεις τῆς τοῦ πλησίον, τῆς τοῦ κυρίου προσεχοῦς κατὰ τὴν νέαν διαθήκην φωνῆς προαναπεφώνηκεν τῆς αὐτῆς αὐτοπροσώπως λεγούσης· ἠκούσατε τοῦ νόμου παραγγέλλοντος· οὐ μοιχεύσεις. ἐγὼ δὲ λέγω· οὐκ ἐπιθυμήσεις.","english":"Or is it not that the Lord was legislating with the one Jew, and already prophesying and sending Jeremiah to Babylon, and also calling those from the nations through prophecy, he gathered two peoples, and a third was being built from the two, one into a new man, in whom he walks and dwells in that very church? Law and prophets together with the gospel are gathered into one knowledge in the name of Christ. Therefore, those who out of hatred do not marry or who indiscriminately abuse the flesh out of desire are not among the number of those saved with whom the Lord is. These things having been demonstrated here, come, let us now set forth how many scriptures oppose these sophists of the heresies, indicating the rule of continence preserved according to reason. And the one who understands will use the scripture that stands appropriately against each heresy, at the right time, for the dissolution of those who dogmatize contrary to the commandments. From above, then, the law, as we have previously said, has pre-announced the \"you shall not desire\" of your neighbor, which is close to the voice of the Lord according to the New Testament, which says in person: \"You have heard the law commanding: you shall not commit adultery. But I say: you shall not desire.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ μή τι ... συνῆγε λαοὺς τοὺς δύο, τρίτος δὲ ἦν ἐκ τῶν δυεῖν κτιζόμενος εἷς εἰς καινὸν ἄνθρωπον","severity":"info","text":"Clement presents a triadic scheme: two peoples (Jew and Gentile) are gathered, and a third is built from them into a new man, who walks and dwells in the church. This continues the triadic pattern from the previous passage (spirit, desire, reason; flesh, soul, spirit).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπιθυμήσεις","severity":"info","text":"Clement cites the Decalogue (Exod 20:17 LXX) and then the dominical saying that intensifies it: 'You have heard the law commanding: you shall not commit adultery. But I say: you shall not desire.' This is a paraphrase of Jesus' teaching on inner purity, likely from a Synoptic tradition (cf. Matt 5:28).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερεμίαν ... εἰς Βαβυλῶνα","severity":"info","text":"Clement alludes to Jeremiah's mission to Babylon (Jer 1:1-3 LXX), interpreting it as a prophetic type of the calling of Gentiles. This reflects the Alexandrian exegetical tradition of reading prophetic figures as foreshadowing the apostolic mission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρατείας","severity":"info","text":"Clement defines the 'rule of continence' (κανόνα τῆς ... ἐγκρατείας) as preserved 'according to reason' (κατὰ λόγον). This is a technical term in Clement's ethics, denoting self-control that is rational and moderate, opposed to both ascetic hatred of marriage and licentious abuse of the flesh.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ διὰ μῖσος μὴ γαμοῦντες ἢ δι' ἐπιθυμίαν ἀδιαφόρως τῇ σαρκὶ καταχρώμενοι","severity":"info","text":"Clement polemicizes against two extremes: those who reject marriage out of hatred (likely encratite or gnostic groups) and those who abuse the flesh indiscriminately. This reflects the second-century debate on marriage and continence, where Clement positions himself as a via media.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄνωθεν μὲν οὖν ὁ νόμος ... προαναπεφώνηκεν","severity":"caution","text":"The syntax of the final sentence is compressed: 'the law has pre-announced the you-shall-not-desire of your neighbor, which is close to the voice of the Lord.' The phrase 'τῆς αὐτῆς αὐτοπροσώπως λεγούσης' is ambiguous: it may mean the same voice speaks in person (i.e., Christ), or that the law and gospel are identical in content.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς αὐτῆς αὐτοπροσώπως λεγούσης' could be read as the law itself speaking in person, or as Christ speaking in person, or as the same voice (of God) speaking in both testaments. The translation takes it as Christ speaking.","The identity of 'the one Jew' (τοῦ ἑνὸς τοῦ Ἰουδαίου) is unclear: it may refer to the Jewish people as a collective, or to a specific figure (e.g., Jeremiah or the prophet). The translation leaves it ambiguous."],"confidence":"high","notes":[]},{"i":276,"ref":"p276","source":"ὅτι γὰρ σωφρόνως ἐβούλετο ταῖς γαμεταῖς χρῆσθαι τοὺς ἄνδρας ὁ νόμος καὶ ἐπὶ μόνῃ παιδοποιίᾳ, δῆλον ἐκ τοῦ κωλύειν μὲν τῇ αἰχμαλώτῳ παραχρῆμα ἐπιμίγνυσθαι τὸν ἄγαμον, ἐπιθυμήσαντος δὲ ἅπαξ τριάκοντα πενθεῖν ἐπιτρέπειν ἡμέρας κειραμένῃ καὶ τὰς τρίχας, εἰ δὲ μηδ' οὕτως μαραίνοιτο ἡ ἐπιθυμία, τότε παιδοποιεῖσθαι, δεδοκιμασμένης τῆς ὁρμῆς τῆς κυ3.11.72.1 ριευούσης κατὰ τὴν προθεσμίαν τοῦ χρόνου εἰς ὄρεξιν εὔλογον. ὅθεν οὐ δείξειας ἂν ἐγκύμονι πλησιάσαντα τῶν πρεσβυτέρων τινὰ κατὰ τὴν γραφήν, ἀλλ' ὕστερον μετά τε τὴν κυοφορίαν μετά τε τὴν τοῦ τεχθέντος γαλακτουχίαν εὕροις ἂν πάλιν πρὸς τῶν ἀνδρῶν γινω3.11.72.2 σκομένας τὰς γυναῖκας. αὐτίκα τοῦτον εὑρήσεις τὸν σκοπὸν καὶ τὸν τοῦ Μωυσέως πατέρα φυλάσσοντα, τριετίαν διαλιπόντα μετὰ τὴν τοῦ Ἀαρὼν ἀποκύησιν γεννήσαντα τὸν Μωσέα. ἥ τε αὖ Λευιτικὴ φυλὴ τοῦτον φυλάσσουσα τὸν τῆς φύσεως νόμον ἐκ θεοῦ ἐλάττων τὸν ἀριθμὸν παρὰ τὰς ἄλλας εἰς τὴν προκατηγγελμένην εἰσῆλθε γῆν· οὐ γὰρ ῥᾳδίως αὐξάνει γένος εἰς πολυπληθίαν σπειράντων μὲν τῶν ἀνδρῶν τῶν τὸν κατὰ τοὺς νόμους γάμον ἀναδεδεγμένων, ἀναμενόντων δὲ οὐ τὴν κυοφορίαν μόνον, ἀλλὰ καὶ τὴν γαλακτουχίαν. ὅθεν εἰκότως καὶ ὁ Μωυσῆς κατ' ὀλίγον εἰς ἐγκράτειαν προβιβάζων τοὺς Ἰουδαίους τριῶν ἡμερῶν κατὰ τὸ ἑξῆς ἀπεσχημένους ἀφροδισίου ἡδονῆς προσέταξεν ἐπακούειν τῶν","english":"That the law intended men to use their wives with self-control and only for the purpose of procreation is clear from the fact that it forbids an unmarried man to have intercourse immediately with a captive woman, and if he desires her once, it permits him to mourn for thirty days, with her hair cut short, and if even then the desire does not fade, then to procreate, the impulse that rules having been tested by the prescribed time into a reasonable appetite. Hence you could not show any of the elders approaching a pregnant woman according to the scripture, but you would find that after both the pregnancy and the nursing of the child, the women are again known by their husbands. Immediately you will find that Moses' own father observed this purpose, having begotten Moses after a three-year interval following the birth of Aaron. Moreover, the Levitical tribe, observing this natural law, was smaller in number than the others when it entered the promised land; for a race does not easily increase to a multitude when the men who have undertaken marriage according to the laws sow their seed, waiting not only for the pregnancy but also for the nursing period. Hence it is reasonable that Moses, gradually leading the Jews toward continence, ordered those who had abstained from sexual pleasure for three consecutive days to listen to the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γαμεταῖς","severity":"info","text":"γαμεταῖς (dative plural of γαμετή) means 'lawful wives' as distinct from concubines or captives, emphasizing the legal and procreative purpose of marriage in Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριάκοντα πενθεῖν","severity":"info","text":"The thirty-day mourning period and hair-cutting for a captive woman reflect Jewish legal practices (cf. Deut 21:10-14) that Clement interprets as a test of desire, aligning with his ascetic reading of Mosaic law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν τοῦ Μωυσέως πατέρα","severity":"info","text":"Clement refers to Amram, Moses' father, who according to Exod 2:1-2 and Jewish tradition (cf. Josephus, Ant. 2.210) waited three years after Aaron's birth before conceiving Moses, illustrating the ideal of sexual restraint.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λευιτικὴ φυλὴ","severity":"info","text":"The Levitical tribe's smaller size is attributed by Clement to their observance of prolonged abstinence during pregnancy and nursing, a claim not found in the Hebrew Bible but reflecting Hellenistic Jewish and early Christian encratite ideals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν ... αὐτίκα ... ἥ τε αὖ","severity":"info","text":"Clement uses a chain of logical connectors (ὅθεν, αὐτίκα, ἥ τε αὖ) to build a cumulative argument from legal prescription to patriarchal example to tribal demography, reinforcing the theme of progressive encratism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τριῶν ἡμερῶν κατὰ τὸ ἑξῆς ἀπεσχημένους","severity":"caution","text":"The phrase 'three consecutive days of abstinence' is ambiguous: it may refer to a pre-ritual purity requirement (cf. Exod 19:15) or to Clement's own ascetic interpolation; the Greek does not specify the occasion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'captive woman' (αἰχμαλώτῳ) is unspecified; Clement may be referencing a biblical law (Deut 21:10-14) or a contemporary Jewish practice.","The phrase 'τριῶν ἡμερῶν κατὰ τὸ ἑξῆς ἀπεσχημένους' could refer to a specific ritual context (e.g., before hearing the law at Sinai) or be a general ascetic recommendation; the Greek does not clarify."],"confidence":"high","notes":[]},{"i":277,"ref":"p277","source":"θείων λόγων. ἡμεῖς οὖν ναοὶ τοῦ θεοῦ ἐσμεν· καθὼς εἶπεν ὁ προφήτης, ὅτι ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μου λαός, ἐὰν κατὰ τὰς ἐντολὰς πολιτευώμεθα εἴτε ὁ καθ' ἕκαστον ἡμῶν εἴτε καὶ ἀθρόα ἡ ἐκκλησία. διὸ ἐξέλθετε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει κύριος παντοκράτωρ. οὐ τῶν γεγαμηκότων, ὥς φασιν, ἀλλὰ τῶν ἐθνῶν τῶν ἐν πορνείᾳ βιούντων ἔτι, πρὸς δὲ καὶ τῶν προειρημένων αἱρέσεων ἀφορισθῆναι ὡς ἀκαθάρτων καὶ ἀθέων κελεύει προφητικῶς ἡμᾶς. ὅθεν καὶ ὁ Παῦλος, πρὸς τοὺς ὁμοίους ἀποτεινόμενος τοῖς εἰρημένοις, ταύτας οὖν ἔχετε τὰς ἐπαγγελίας φησίν, ἀγαπητοί· καθαρίσωμεν ἑαυτῶν τὰς καρδίας ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ θεοῦ· ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. ἐκκλησία δὲ ἄλλον οὐ γαμεῖ τὸν νυμφίον κεκτημένη, ἀλλ' ὁ καθ' ἕκαστον ἡμῶν ἣν ἂν βούληται κατὰ τὸν νόμον γαμεῖν, τὸν πρῶτον λέγω γάμον, ἔχει τὴν ἐξουσίαν. φοβοῦμαι δὲ μή πως, ὡς ὁ ὄφις ἐξηπάτησεν Εὔαν ἐν τῇ πανουργίᾳ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν, σφόδρα εὐλαβῶς καὶ διδασκαλικῶς εἴρηκεν ὁ ἀπό3.11.75.1 στολος. διὸ καὶ ὁ θαυμάσιος Πέτρος φησίν· ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς, τὴν ἀναστροφὴν ὑμῶν καλὴν ἔχοντες ἐν τοῖς ἔθνεσιν·","english":"of divine words. We are therefore temples of God; as the prophet said, that I will dwell in them and walk among them and I will be their God and they will be my people, if we conduct ourselves according to the commandments, whether each of us individually or the whole church together. Therefore, come out from among them and separate yourselves, says the Lord, and do not touch anything unclean; and I will receive you and I will be a father to you, and you will be sons and daughters to me, says the Lord Almighty. It is not of the married, as they claim, but of the nations still living in fornication, and also of the aforementioned heresies, that he commands us prophetically to separate ourselves as from unclean and godless people. Hence also Paul, addressing those similar to the ones mentioned, says: Therefore keep these promises, beloved; let us purify our hearts from every defilement of flesh and spirit, accomplishing holiness in fear of God; for I am zealous for you with a divine zeal, for I have betrothed you to one husband, to present you as a pure virgin to Christ. And the church does not marry another, having acquired the bridegroom, but each of us, if he wishes to marry according to the law, I mean the first marriage, has the authority. But I fear that, just as the serpent deceived Eve by its cunning, your thoughts might be corrupted from the simplicity toward Christ, the apostle said very cautiously and didactically. Hence also the admirable Peter says: Beloved, I exhort you as sojourners and strangers to abstain from fleshly desires, which wage war against the soul, having your conduct good among the nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μου λαός","severity":"info","text":"Clement conflates prophetic language; the closest echo is Exodus 29:45 LXX (God dwelling among Israel) and possibly Zechariah 8:8, but no single verse matches exactly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέλθετε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε ... ἀκαθάρτου μὴ ἅπτεσθε","severity":"info","text":"This echoes Levitical purity commands (e.g., Leviticus 15:31 LXX) and prophetic calls to separation, but is not a direct quotation; Clement adapts freely.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ταύτας οὖν ἔχετε τὰς ἐπαγγελίας ... καθαρίσωμεν ἑαυτῶν τὰς καρδίας ... ζηλῶ γὰρ ὑμᾶς θεοῦ ζήλῳ, ἡρμοσάμην γὰρ ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ","severity":"info","text":"Clement attributes this to Paul, but it is not found in the canonical Pauline corpus; it may be from a lost homily or apocryphal epistle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ὄφις ἐξηπάτησεν Εὔαν","severity":"info","text":"Allusion to Genesis 3:13 LXX (the serpent's deception of Eve), used here as a warning against doctrinal corruption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θαυμάσιος Πέτρος φησίν· ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν","severity":"info","text":"Clement cites a saying of Peter not found in the New Testament; it may derive from the Kerygma Petri or another early Christian tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν προειρημένων αἱρέσεων","severity":"info","text":"Clement refers to heresies previously discussed in the Stromata, likely including Gnostic groups that he opposes for their immoral or docetic teachings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic quotation (ἐνοικήσω ... λαός) is unclear; it may be a composite or free paraphrase.","The Pauline citation (ταύτας οὖν ἔχετε ... Χριστῷ) is unattested in known Pauline letters; its origin is uncertain.","The Petrine saying (ἀγαπητοί ... ἐπιθυμιῶν) is not canonical; its provenance is debated."],"confidence":"high","notes":[]},{"i":278,"ref":"p278","source":"ὅτι οὕτως ἐστὶ τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἐργασίαν, ὡς ἐλεύθεροι καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ' ὡς δοῦλοι θεοῦ. ὁμοίως δὲ καὶ ὁ Παῦλος ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ γράφει· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας ἕως μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ. Καὶ δὴ ἐνταῦθα γενόμενος δοκῶ μοι μὴ παραλείψειν ἀνεπισημείωτον, ὅτι τὸν αὐτὸν θεὸν διὰ νόμου καὶ προφητῶν καὶ εὐαγγελίου ὁ ἀπόστολος κηρύσσει· τὸ γὰρ οὐκ ἐπιθυμήσεις ἐν τῷ εὐαγγελίῳ γεγραμμένον τῷ νόμῳ περιτίθησιν ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ, ἕνα εἰδὼς τὸν διὰ νόμου καὶ προφητῶν κηρύξαντα καὶ τὸν δι' αὐτοῦ εὐαγγελισθέντα πατέρα. φησὶ γάρ· τί ἐροῦμεν; ὁ νόμος ἁμαρτία; μὴ γένοιτο· ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου· τήν τε γὰρ ἐπιθυμίαν οὐκ ᾔδειν, εἰ μὴ ὁ νόμος ἔλεγεν· οὐκ ἐπιθυμήσεις. κἂν οἱ ἀντιτασσόμενοι τῶν ἑτεροδόξων προσαποτεινόμενον τὸν Παῦλον τῷ κτίστῃ εἰρηκέναι ὑπολάβωσι τὰ ἑξῆς οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τουτέστιν ἐν τῇ σαρκί μου, ἀγαθόν, ἀλλ' ἀναγινωσκόντων τὰ προειρημένα καὶ τὰ ἐπιφερόμενα· προεῖπε γάρ· ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία, δι' ἣν ἀκόλουθον ἦν εἰπεῖν ὅτι οὐκ οἰκεῖ ἐν τῇ σαρκί μου ἀγαθόν. ἑπομένως δ' ἐπήγαγεν·","english":"that thus is the will of God, that doing good we muzzle the work of foolish men, as free men and not as having freedom as a cover for wickedness, but as servants of God. Likewise also Paul writes in the Epistle to the Romans: we who have died to sin, how shall we still live in it? For our old man was crucified together, so that the body of sin might be abolished, until you no longer present your members as weapons of injustice to sin. And indeed, having come to this point, I think I should not omit to note that the apostle proclaims the same God through law, prophets, and gospel; for the commandment \"you shall not covet,\" written in the gospel, he attributes to the law in the Epistle to the Romans, knowing that the one who proclaimed through law and prophets and the Father who was evangelized through him are one. For he says: what shall we say? Is the law sin? By no means; but I did not know sin except through the law; for I would not have known desire, if the law had not said: you shall not covet. And if the heterodox opponents suppose that Paul, addressing the Creator, said the following: \"for I know that good does not dwell in me,\" that is, in my flesh, but let them read the preceding and following words; for he said beforehand: \"but the sin dwelling in me,\" on account of which it was consistent to say that good does not dwell in my flesh. And accordingly he added:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὅτι οὕτως ἐστὶ τὸ θέλημα τοῦ θεοῦ","severity":"info","text":"Clement asserts that the will of God is realized in virtuous action that silences folly, framing Christian freedom as servitude to God, not license.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ","severity":"info","text":"Clement paraphrases Romans 6:2-6, alluding to death to sin and the crucifixion of the old man, though the wording is not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπιθυμήσεις","severity":"info","text":"The commandment 'you shall not covet' appears in the Decalogue (Exodus 20:17) and is echoed in the New Testament (e.g., Matthew 5:21-22); Clement notes Paul's attribution of it to the law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροδόξων","severity":"info","text":"Clement refers to 'heterodox opponents,' likely Marcionites or Gnostics who distinguished the Creator from the supreme God, against whom he defends Paul's consistency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προεῖπε γάρ· ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία","severity":"info","text":"Clement argues that Paul's statement about good not dwelling in him must be read in context, citing the preceding phrase about sin dwelling in him to show continuity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν αὐτὸν θεὸν διὰ νόμου καὶ προφητῶν καὶ εὐαγγελίου","severity":"info","text":"Clement emphasizes the unity of God across law, prophets, and gospel, a key anti-Marcionite argument that influenced later orthodox theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'ἕως μηδὲ παριστάνετε' is syntactically unclear, possibly a corruption or a loose paraphrase of Paul."],"confidence":"high","notes":[]},{"i":279,"ref":"p279","source":"εἰ δὲ ὃ οὐ θέλω, τοῦτο ἐγὼ ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτό, ἀλλ' ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία, ἥτις ἀντιστρατευομένη τῷ νόμῳ τοῦ θεοῦ καὶ τοῦ νοός μου, φησίν, αἰχμαλωτίζει με ἐν τῷ νόμῳ τῆς ἁμαρτίας τῷ ὄντι ἐν τοῖς μέλεσί μου. ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; πάλιν τε αὖ (κάμνει γὰρ οὐδ' ὁπωστιοῦν ὠφελῶν) οὐκ ὀκνεῖ ἐπιλέγειν· ὁ γὰρ νόμος τοῦ πνεύματος ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου, ἐπεὶ διὰ τοῦ υἱοῦ ὁ θεὸς κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα. πρὸς τούτοις ἔτι ἐπισαφηνίζων τὰ προειρημένα ἐπιβοᾷ· τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν δηλῶν ὡς ὅτι μὴ νεώς, τάφος δ' ἐστὶν ἔτι τῆς ψυχῆς· ὁπηνίκα γὰρ ἁγιασθῇ τῷ θεῷ, τὸ πνεῦμα, ἐποίσει, τοῦ ἐγείραντος ἐκ νεκρῶν Ἰησοῦν οἰκεῖ ἐν ὑμῖν, ὃς ζωοποιήσει καὶ τὰ θνητὰ σώματα ὑμῶν\n\nδιὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. αὖθις οὖν τοῖς φιληδόνοις ἐπιπλήττων ἐκεῖνα προστίθησι· τὸ γὰρ φρόνημα τῆς σαρκὸς θάνατος, ὅτι οἱ κατὰ σάρκα ζῶντες τὰ τῆς σαρκὸς φρονοῦσιν, καὶ τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν· τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται. οἱ δὲ ἐν σαρκὶ ὄντες, οὐχ ὥς τινες δογματίζουσι, θεῷ ἀρέσαι οὐ δύνανται, ἀλλ' ὡς προειρήκαμεν. εἶτα πρὸς ἀντιδιαστολὴν τούτων τῇ ἐκκλησίᾳ φησίν· ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκί, ἀλλ' ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.","english":"But if I do what I do not wish, I no longer accomplish it myself, but the sin dwelling in me, which wages war against the law of God and of my mind, he says, takes me captive in the law of sin that exists in my members. Wretched man that I am; who will deliver me from this body of death? And again (for he is not at all weary of being helpful) he does not hesitate to add: For the law of the spirit has freed me from the law of sin and death, since through the Son God condemned sin in the flesh, so that the ordinance of the law might be fulfilled in us who walk not according to the flesh but according to the spirit. In addition, further clarifying what was said before, he exclaims: He indicates that the body is dead through sin, as if it were not a temple but a tomb of the soul; for when it is sanctified to God, the spirit, he will say, of him who raised Jesus from the dead dwells in you, who will also give life to your mortal bodies through the indwelling spirit in you. Then again, rebuking the pleasure-lovers, he adds these things: For the mind-set of the flesh is death, because those who live according to the flesh think the things of the flesh, and the mind-set of the flesh is enmity toward God; for it does not submit to the law of God. But those who are in the flesh, as some dogmatize, cannot please God, but as we have said before. Then, in contrast to these things, he says to the church: But you are not in the flesh, but in the spirit, if indeed the spirit of God dwells in you. And if anyone does not have the spirit of Christ, that one is not his.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ νόμος τοῦ πνεύματος ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου","severity":"info","text":"Clement paraphrases or echoes Paul's language of freedom from sin and death through the Spirit, likely drawing on Romans 8:2 or similar passages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν δηλῶν ὡς ὅτι μὴ νεώς, τάφος δ' ἐστὶν ἔτι τῆς ψυχῆς","severity":"info","text":"The body-as-tomb (σῶμα-σῆμα) motif is a Platonic topos, here adapted to Christian asceticism; Clement uses it to contrast the body as a dead thing with the soul's potential sanctification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φρόνημα τῆς σαρκὸς","severity":"info","text":"The phrase 'mind-set of the flesh' (φρόνημα τῆς σαρκός) is a Pauline expression (cf. Romans 8:6-7) denoting the rebellious, sinful disposition of the flesh against God's law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν τε αὖ (κάμνει γὰρ οὐδ' ὁπωστιοῦν ὠφελῶν) οὐκ ὀκνεῖ ἐπιλέγειν","severity":"info","text":"Clement marks a rhetorical repetition: the speaker (Paul) tirelessly adds further clarification, reinforcing the contrast between flesh and spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ δὲ ἐν σαρκὶ ὄντες, οὐχ ὥς τινες δογματίζουσι, θεῷ ἀρέσαι οὐ δύνανται","severity":"info","text":"Clement polemicizes against unnamed opponents ('some dogmatize') who claim that those in the flesh cannot please God; he insists this is a misinterpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ","severity":"caution","text":"The final conditional clause may be a gloss or a truncated citation; the referent of 'αὐτοῦ' (Christ? God?) is ambiguous in the Greek.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the first-person passages (Paul? a generic Christian?) is not explicitly resolved; Clement attributes them to Paul but the text may blend voices.","The phrase 'οἱ δὲ ἐν σαρκὶ ὄντες' could be read as a general statement or as a specific reference to Clement's opponents; the Greek leaves the target open."],"confidence":"high","notes":[]},{"i":280,"ref":"p280","source":"εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. ἄρα οὖν, ἀδελφοί, ὀφειλέται ἐσμέν, οὐ τῇ σαρκὶ τοῦ κατὰ σάρκα ζῆν. εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε. ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ θεοῦ. καὶ πρὸς τὴν εὐγένειαν καὶ πρὸς τὴν ἐλευθερίαν τὴν καταπτύστως ὑπὸ τῶν ἑτεροδόξων εἰσαγομένην τῶν ἐπ' ἀσελγείᾳ καυχωμένων ἐπιφέρει λέγων· οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· ἀββᾶ ὁ πατήρ· τουτέστιν εἰς τοῦτο ἐλάβομεν, ἵνα γινώσκωμεν τοῦτον ᾧ προσευχόμεθα, τὸν τῷ ὄντι πατέρα, τὸν τῶν ὄντων μόνον πατέρα, τὸν εἰς σωτηρίαν παιδεύοντα ὡς πατέρα καὶ τὸν φόβον † ἀπειλεῖ. Ἡ δὲ ἐκ συμφώνου πρὸς καιρὸν σχολάζουσα τῇ προσευχῇ συζυγία ἐγκρατείας ἐστὶ διδασκαλία· προσέθηκε γὰρ τὸ μὲν ἐκ συμφώνου, ἵνα μή τις διαλύσῃ τὸν γάμον, πρὸς καιρὸν δὲ ὡς μὴ κατὰ ἀνάγκην ἐπιτηδεύων τὴν ἐγκράτειαν ὁ γήμας ὀλισθήσῃ ποτὲ εἰς ἁμαρτίαν, φειδοῖ μὲν τῆς ἑαυτοῦ συζυγίας, ἐπιθυμίᾳ δὲ ἀλλοτρίᾳ περιπεσών. ᾧ λόγῳ καὶ τὸν ἀσχημονεῖν ἑαυτὸν ἐπὶ τῇ παρθενοτροφίᾳ ὑπολαμβάνοντα καλῶς εἰς γάμον ἐκδώσειν τὴν θυγατέρα ἔλεγεν. ἡ πρόθεσίς τε ἑκάστου τοῦ τε ἑαυτὸν εὐνουχίσαντος τοῦ τε αὖ γάμῳ διὰ παιδοποιίαν συζεύξαντος ἀνένδοτος πρὸς τὸ ἧττον διαμέ3.12.79.4 νειν ὀφείλει. εἰ μὲν γὰρ ἐπιτεῖναι οἷός τε ἔσται τὸν βίον, μείζονα ἀξίαν ἐν θεῷ αὐτὸς ἑαυτῷ περιποιήσεται, καθαρῶς ἅμα καὶ λελογισμένως ἐγκρατευσάμενος·","english":"If Christ is in you, the body is dead because of sin, but the spirit is life because of righteousness. Therefore, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you are about to die; but if by the spirit you put to death the actions of the body, you will live. For those who are led by the spirit of God, these are sons of God. And with regard to the nobility and the freedom contemptibly introduced by the heterodox who boast in licentiousness, he adds, saying: For you did not receive a spirit of slavery again into fear, but you received a spirit of adoption, in which we cry: Abba, Father; that is, we received this in order that we might know him to whom we pray, the one who is truly father, the only father of beings, the one who educates for salvation as a father and threatens fear. And the conjugal union, by agreement, temporarily devoted to prayer, is a teaching of continence; for he added \"by agreement\" so that no one might dissolve the marriage, and \"temporarily\" so that the married man, not practicing continence out of necessity, might never slip into sin, sparing his own spouse but falling into alien desire. By which reasoning he also said that the man who considered himself indecent in the rearing of a virgin would do well to give his daughter in marriage. And the purpose of each—both of the one who has castrated himself and of the one who has joined in marriage for the sake of procreation—must remain unyielding to the inferior. For if he is able to extend his life, he will procure for himself a greater worth in God, having practiced continence purely and with reason.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην","severity":"info","text":"Clement adapts Pauline language (cf. Rom 8:10-11; 1 Cor 3:16) but the exact phrasing is not a direct biblical quotation; it is a free paraphrase or composite echo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα υἱοθεσίας","severity":"info","text":"The phrase 'spirit of adoption' echoes Paul (Rom 8:15; Gal 4:5) and is used by Clement to contrast heterodox claims of freedom with true Christian filiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροδόξων","severity":"info","text":"Clement refers to 'heterodox' groups who boast in licentiousness, likely Gnostic or encratite circles that rejected marriage or promoted libertinism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡ δὲ ἐκ συμφώνου πρὸς καιρὸν σχολάζουσα τῇ προσευχῇ συζυγία","severity":"info","text":"Clement shifts from a scriptural paraphrase to a moral-ascetic argument about temporary continence in marriage, linking prayer and self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐνουχίσαντος","severity":"info","text":"Clement mentions self-castration as a possible ascetic choice, reflecting early Christian debates on radical renunciation; he subordinates it to reasoned continence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν φόβον † ἀπειλεῖ","severity":"caution","text":"The Greek text has a crux: 'τὸν φόβον † ἀπειλεῖ' is corrupt or lacunose; the translation 'threatens fear' is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν φόβον † ἀπειλεῖ' is textually uncertain; the reading 'threatens fear' follows the editor's conjecture.","The identity of the 'heterodox' is not specified; they may be Valentinians or Marcionites."],"confidence":"high","notes":[]},{"i":281,"ref":"p281","source":"εἰ δὲ ὑπερβὰς ὃν εἵλετο κανόνα εἰς μείζονα δόξαν, ἔπειτα ** ἀποπέσῃ πρὸς τὴν ἐλπίδα. ἔχει γὰρ ὥσπερ ἡ εὐνουχία οὕτω καὶ ὁ γάμος ἰδίας λειτουργίας καὶ διακονίας τῷ κυρίῳ διαφερούσας, τέκνων λέγω κήδεσθαι καὶ γυναικός· πρόφασις γάρ, ὡς ἔοικεν, τῷ κατὰ γάμον τελείῳ ἡ τῆς συζυγίας οἰκειότης γίνεται τὴν πρόνοιαν πάντων ἀναδεδεγμένῳ κατὰ τὸν οἶκον τὸν κοινόν· αὐτίκα φησὶν ἐπισκόπους δεῖν καθίστασθαι τοὺς ἐκ τοῦ ἰδίου οἴκου καὶ τῆς ἐκκλησίας ἁπάσης προΐστασθαι μελετήσαντας. ἕκαστος οὖν ἐν ᾧ ἐκλήθη ἔργῳ τὴν διακονίαν ἐκτελείτω, ἵνα ἐλεύθερος ἐν Χριστῷ γένηται, τὸν οἰκεῖον τῆς διακονίας ἀπολαμβάνων μισθόν. πάλιν τε αὖ περὶ τοῦ νόμου διαλεγόμενος ἀλληγορίᾳ χρώμενος ἡ γὰρ ὕπανδρος γυνὴ φησὶ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ καὶ τὰ ἑξῆς. αὖθίς τε· ἡ γυνὴ δέδεται ἐφ' ὅσον ζῇ χρόνον ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ ἀποθάνῃ, ἐλευθέρα ἐστὶν γαμηθῆναι, μόνον ἐν κυρίῳ· μακαρία δέ ἐστιν, ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην. ἀλλ' ἐπὶ μὲν τῆς προτέρας περικοπῆς ἐθανατώθητε φησὶ τῷ νόμῳ, οὐ τῷ γάμῳ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι, νύμφην καὶ ἐκκλησίαν, ἣν ἁγνὴν εἶναι δεῖ τῶν τε ἔνδον ἐννοιῶν τῶν ἐναντίων τῇ ἀληθείᾳ τῶν τε ἔξωθεν πειραζόντων, τουτέστι τῶν τὰς αἱρέσεις μετιόντων καὶ πορνεύειν ἀπὸ τοῦ ἑνὸς ἀνδρὸς ἀναπειθόντων, τοῦ παντοκράτορος θεοῦ, ἵνα μὴ ὡς ὁ ὄφις ἐξηπάτησεν Εὔαν, τὴν λεγομένην ζωήν, καὶ ἡμεῖς ὑπὸ τῆς κατὰ τὰς αἱρέσεις λίχνου πα3.12.80.3 νουργίας παραβῶμεν τὰς ἐντολάς. ἡ δευτέρα δὲ περικοπὴ μονογαμίαν ἵστησιν.","english":"But if, going beyond the rule he chose for greater glory, he then falls away toward hope. For just as eunuchhood, so also marriage has its own services and ministries to the Lord, differing in kind: I mean the care of children and of a wife. For the intimacy of the union becomes, it seems, a pretext for the one perfected in marriage, who has undertaken the care of all according to the common household. Immediately he says that bishops must be appointed from their own household, having practiced presiding over the whole church. Therefore let each one complete the ministry in the work to which he was called, so that he may become free in Christ, receiving the proper reward of his ministry. Again, speaking about the law, using allegory: \"For the married woman,\" he says, \"is bound to her living husband by law,\" and so forth. And again: \"The woman is bound as long as her husband lives; but if he dies, she is free to marry, only in the Lord; but she is blessed if she remains thus, in my opinion.\" But in the first passage he says: \"You were put to death by the law, not by marriage, so that you might become a bride and church for another, the one raised from the dead, which must be pure both from internal thoughts contrary to truth and from external temptations,\" that is, from those who pursue heresies and persuade to commit fornication from the one husband, the almighty God, so that, as the serpent deceived Eve, called life, we too might not transgress the commandments through the cunning of heresies. The second passage establishes monogamy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐνουχία","severity":"info","text":"Eunuchhood is used as a metaphor for celibacy, contrasting with marriage in terms of service to the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ὄφις ἐξηπάτησεν Εὔαν","severity":"info","text":"Allusion to Genesis 3, where the serpent deceives Eve; Clement interprets Eve as 'life' (ζωή), a common allegorical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπισκόπους δεῖν καθίστασθαι τοὺς ἐκ τοῦ ἰδίου οἴκου","severity":"info","text":"Reflects early Christian practice of appointing bishops from within the household, linking domestic management to church leadership.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ δευτέρα δὲ περικοπὴ μονογαμίαν ἵστησιν","severity":"info","text":"Clement distinguishes two scriptural passages: the first allegorizes marriage as the soul's union with Christ, the second upholds monogamy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακαρία δέ ἐστιν, ἐὰν οὕτως μείνῃ","severity":"info","text":"Clement's opinion that a widow who remains unmarried is blessed reflects early Christian ascetic ideals, later influential in monastic traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποπέσῃ πρὸς τὴν ἐλπίδα","severity":"caution","text":"The phrase 'falls away toward hope' is ambiguous; it may mean falling from a higher state to a lesser but still hopeful one, or a lapse into false hope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the rule he chose' is unclear; it may be a specific ascetic or marital standard. The phrase 'falls away toward hope' is ambiguous, possibly indicating a descent to a lesser but still hopeful state or a lapse into false hope."],"confidence":"high","notes":[]},{"i":282,"ref":"p282","source":"οὐ γάρ, ὥς τινες ἐξηγήσαντο, δέσιν γυναικὸς πρὸς ἄνδρα τὴν σαρκὸς πρὸς τὴν φθορὰν ἐπιπλοκὴν μηνύεσθαι ὑποτοπητέον· τῶν γὰρ ἄντικρυς διαβόλῳ προσαπτόντων τὴν τοῦ γάμου εὕρεσιν ἀθέων ἀνθρώπων ἐπίνοιαν κατηγορεῖ, δι' ἧς κινδυνεύει\n\nβλασφημεῖσθαι ὁ νομοθέτης. Τατιανὸν οἶμαι τὸν Σύρον τὰ τοιαῦτα τολμᾶν δογματίζειν. γράφει γοῦν κατὰ λέξιν ἐν τῷ Περὶ τοῦ κατὰ τὸν σωτῆρα καταρτισμοῦ· συμφωνία μὲν οὖν ἁρμόζει προσευχῇ, κοινωνία δὲ φθορᾶς λύει τὴν ἔντευξιν. πάνυ γοῦν δυσωπητικῶς διὰ τῆς συγχωρήσεως εἴργει· πάλιν γὰρ ἐπὶ ταὐτὸ συγχωρήσας γενέσθαι διὰ τὸν σατανᾶν καὶ τὴν ἀκρασίαν, τὸν πεισθησόμενον δυσὶ κυρίοις μέλλειν δουλεύειν\"7 ἀπεφήνατο, διὰ μὲν συμφωνίας θεῷ, διὰ δὲ τῆς ἀσυμφωνίας ἀκρασίᾳ καὶ πορνείᾳ καὶ διαβόλῳ. ταῦτα δέ φησι τὸν ἀπόστολον ἐξηγούμενος· σοφίζεται δὲ τὴν ἀλήθειαν δι' ἀληθοῦς ψεῦδος κατασκευάζων. ἀκρασίαν μὲν γὰρ καὶ πορνείαν διαβολικὰ εἶναι πάθη καὶ ἡμεῖς ὁμολογοῦμεν, γάμου δὲ τοῦ σώφρονος μεσιτεύει συμφωνία, ἐπί τε τὴν εὐχὴν ἐγκρατῶς ἄγουσα ἐπί τε τὴν παιδοποιίαν μετὰ σεμνότητος νυμφεύουσα. γνῶσις γοῦν καὶ ὁ τῆς παιδοποιίας καιρὸς πρὸς τῆς γραφῆς εἴρηται, ἐπειδὰν φῇ· ἔγνω δὲ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱόν, καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σήθ· ἐξανέστησεν γάρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ. ὁρᾷς εἰς τίνα βλασφημοῦσιν οἱ μυσαττόμενοι τὴν σώφρονα σπορὰν καὶ τῷ διαβόλῳ προσάπτοντες τὴν γένεσιν; οὐ γὰρ θεὸν ἁπλῶς προσεῖπεν ὁ τῇ τοῦ ἄρθρου προτάξει τὸν παντοκράτορα δηλώσας.","english":"For not, as some have interpreted, should it be supposed that the bond of woman to man signifies the flesh's intertwining with corruption; for it accuses the invention of marriage, which some directly attribute to the devil, as the contrivance of godless men, through which the lawgiver is in danger of being blasphemed. I think Tatian the Syrian dares to dogmatize such things. He writes verbatim in his work On the Arrangement According to the Saviour: \"Harmony indeed suits prayer, but communion of corruption dissolves the meeting.\" He certainly restrains very shamefully through concession; for again, having conceded that the same thing occurs on account of Satan and incontinence, he declared that the one who is persuaded will serve two masters, through harmony serving God, through disharmony serving incontinence and fornication and the devil. He says these things while interpreting the apostle; but he sophistically constructs falsehood through truth, distorting the truth. For we also confess that incontinence and fornication are diabolical passions, but harmony mediates in temperate marriage, leading both to prayer with continence and to procreation with modesty. For knowledge and the time of procreation are spoken of by Scripture, when it says: \"And Adam knew Eve his wife, and she conceived and bore a son, and she named his name Seth; for God raised up for me another seed instead of Abel.\" Do you see against whom those blaspheme who abominate temperate procreation and attribute generation to the devil? For he did not simply say \"god,\" but by prefixing the article indicated the Almighty.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Τατιανὸν","severity":"info","text":"Tatian the Syrian (2nd cent.), a pupil of Justin Martyr, later became an encratite heretic, rejecting marriage and procreation as diabolical. Clement here refutes Tatian's view that marriage is a device of the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω δὲ Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ","severity":"info","text":"Clement cites a paraphrase of Genesis 4:1, 4:25 (LXX), where Adam 'knew' Eve and she bore Seth. The citation supports his argument that procreation is divinely sanctioned, not diabolical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμφωνία","severity":"info","text":"Here 'harmony' (συμφωνία) is a key term in Tatian's argument, which Clement reinterprets: for Tatian, harmony suits prayer but not marriage; for Clement, harmony mediates in temperate marriage, leading both to prayer and procreation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Περὶ τοῦ κατὰ τὸν σωτῆρα καταρτισμοῦ","severity":"info","text":"Tatian's lost work 'On the Arrangement According to the Saviour' is quoted by Clement. This fragment is one of the few surviving witnesses to Tatian's encratite doctrine, preserved only in Clement's citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυσὶ κυρίοις","severity":"caution","text":"The phrase 'two masters' echoes Matthew 6:24, but Clement does not mark it as a quotation. The allusion is implicit; the reader is expected to recognize the Gospel reference to serving God versus Mammon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'δυσὶ κυρίοις' may be a loose citation of Matthew 6:24, but Clement does not signal it as scripture.","The phrase 'ἐξανέστησεν γάρ μοι ὁ θεὸς σπέρμα ἕτερον' is a paraphrase of Genesis 4:25, not a verbatim LXX quotation."],"confidence":"high","notes":[]},{"i":283,"ref":"p283","source":"ἡ δὲ ἐπιφορὰ τοῦ ἀποστόλου καὶ πάλιν ἐπὶ τὸ αὐτὸ γίνεσθαι διὰ τὸν σατανᾶν ἐκεῖνο προανακόπτει τὸ μὴ εἰς ἐπιθυμίας ἑτέρας ἐκτραπῆναί ποτε· οὐ γὰρ ἀποκρούεται τέλεον τὰς τῆς φύσεως ὀρέξεις δυσωποῦσα ἡ πρόσκαιρος συμφωνία, δι' ἃς εἰσάγει πάλιν τὴν συζυγίαν τοῦ γάμου, οὐκ εἰς ἀκρασίαν καὶ πορνείαν καὶ τὸ τοῦ διαβόλου ἔργον, ἀλλ' ὅπως μὴ ὑποπέσῃ ἀκρασίᾳ καὶ πορνείᾳ καὶ διαβόλῳ. χωρίζει δὲ καὶ τὸν παλαιὸν ἄνδρα καὶ τὸν καινὸν ὁ Τατιανός, ἀλλ' οὐχ ὡς ἡμεῖς φαμεν· παλαιὸν μὲν ἄνδρα τὸν νόμον, καινὸν δὲ τὸ εὐαγγέλιον συμφωνοῦμεν αὐτῷ καὶ αὐτοὶ λέγοντες, πλὴν οὐχ ᾗ βούλεται ἐκεῖνος καταλύων τὸν νόμον ὡς ἄλλου θεοῦ· ἀλλ' ὁ αὐτὸς ἀνὴρ καὶ κύριος παλαιὰ καινίζων οὐ πολυγαμίαν ἔτι συγχωρεῖ (τότε γὰρ ἀπῄτει ὁ καιρός, ὅτε αὐξάνεσθαι καὶ πληθύνειν ἐχρῆν), μονογαμίαν δὲ εἰσάγει διὰ παιδοποιίαν καὶ τὴν τοῦ οἴκου κηδεμονίαν, εἰς ἣν βοηθὸς ἐδόθη ἡ γυνή· καὶ εἴ τινι ὁ ἀπόστολος δι' ἀκρασίαν καὶ πύρωσιν κατὰ συγγνώμην δευτέρου μεταδίδωσι γάμου, ἐπεὶ καὶ οὗτος οὐχ ἁμαρτάνει μὲν κατὰ διαθήκην (οὐ γὰρ κεκώλυται πρὸς τοῦ νόμου), οὐ πληροῖ δὲ τῆς κατὰ τὸ εὐαγγέλιον πολιτείας τὴν κατ' ἐπίτασιν τελειότητα· δόξαν δὲ αὑτῷ οὐράνιον περιποιεῖ μείνας ἐφ' ἑαυτοῦ καὶ τὴν διαλυθεῖσαν θανάτῳ συζυγίαν ἄχραντον φυλάσσων καὶ τῇ οἰκονομίᾳ πειθόμενος εὐαρέστως, καθ' ἣν ἀπε3.12.82.6 ρίσπαστος τῆς τοῦ κυρίου γέγονε λειτουργίας. οὐδὲ μὴν τὸν ἀπὸ τῆς κατὰ συζυγίαν κοίτης ὁμοίως ὡς πάλαι βαπτίζεσθαι καὶ νῦν προστάσσει ἡ θεία διὰ κυρίου πρόνοια.","english":"The apostle's additional statement, that this again occurs for the same reason through Satan, forestalls the possibility of ever being diverted into other desires. For the temporary harmony does not completely repel the natural appetites, which it shames, and for the sake of which it reintroduces the bond of marriage—not for incontinence, fornication, and the work of the devil, but so that one may not fall into incontinence, fornication, and the devil. Tatian, too, separates the old man and the new, but not as we say: we agree with him in calling the old man the Law and the new man the Gospel, and we ourselves say this, except not in the way he wishes, by abolishing the Law as belonging to another god. But the same man and Lord, renewing the old, no longer permits polygamy (for the time then required it, when it was necessary to increase and multiply), but introduces monogamy for the purpose of childbearing and the care of the household, for which the woman was given as a helper. And if the apostle, out of indulgence, grants a second marriage to someone due to incontinence and burning passion, even this person does not sin according to the covenant (for it is not forbidden by the Law), but he does not fulfill the perfection of the Gospel polity in its full intensity. He procures for himself a heavenly glory by remaining by himself and keeping the bond dissolved by death unstained, and by obediently and contentedly following the economy according to which he has become undistracted from the Lord's service. Nor does divine providence through the Lord now command that one be baptized after the marriage bed in the same way as before.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συζυγίαν","severity":"info","text":"The term συζυγίαν (bond, yoke) is used here for marriage as a pairing, distinct from the more common γάμος. Clement emphasizes its role in restraining natural appetites, not as a concession to incontinence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τατιανός","severity":"info","text":"Tatian the Syrian (2nd c. CE), a pupil of Justin Martyr, became an encratite heretic, rejecting marriage and the Law as from a different god. Clement here refutes Tatian's radical separation of Old and New Testaments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποστόλου","severity":"info","text":"The 'apostle' likely refers to Paul, whose statements on marriage (e.g., 1 Cor 7, Eph 5) Clement interprets to defend monogamy against encratite and libertine extremes. The phrase 'through Satan' echoes Paul's warnings against demonic temptation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παλαιὸν μὲν ἄνδρα τὸν νόμον, καινὸν δὲ τὸ εὐαγγέλιον","severity":"info","text":"Clement contrasts his own typological reading (Old Law as 'old man', Gospel as 'new man') with Tatian's, who saw them as from different gods. This frames Clement's argument for continuity within salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μονογαμίαν","severity":"info","text":"Clement's defense of monogamy for childbearing and household care, while allowing second marriage by indulgence, reflects early Christian pastoral accommodation. This passage was later cited in debates on remarriage and clerical celibacy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπε3.12.82.6 ρίσπαστος","severity":"caution","text":"The Greek text at this point contains a corruption or editorial mark: 'ἀπε3.12.82.6 ρίσπαστος' is likely a scribal or typographical error for 'ἀπερίσπαστος' (undistracted). The sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the apostle's additional statement' is unclear; it may be a lost Pauline or pseudo-Pauline text. The phrase 'through Satan' could be a direct quote or Clement's paraphrase."],"confidence":"high","notes":[]},{"i":284,"ref":"p284","source":"οὐ γὰρ ἐπάναγκες παιδοποιίας ἀφίστησι τοὺς πιστεύοντας δι' ἑνὸς βαπτίσματος εἰς τὸ παντελὲς τῆς ὁμιλίας ἀπολούσας ὁ κύριος, ὁ καὶ τὰ πολλὰ Μωυσέως δι' ἑνὸς περιλαβὼν βαπτίσματος. ἄνωθεν οὖν ὁ νόμος τὴν ἀναγέννησιν ἡμῶν προφητεύων διὰ σαρκικῆς γενέσεως ἐπὶ τῇ γεννητικῇ καταβολῇ τοῦ σπέρματος προσέφερε τὸ βάπτισμα, οὐ βδελυσσόμενος ἀνθρώπου γένεσιν· ὃ γὰρ φαίνεται γεννηθεὶς ἄνθρωπος, τοῦτο δύναται ἡ τοῦ σπέρματος καταβολή. οὔκουν αἱ πολλαὶ συνουσίαι γόνιμοι, ἀλλ' ἡ τῆς μήτρας παραδοχὴ τὴν γένεσιν ὁμολογεῖ, ἐν τῷ τῆς φύσεως ἐρ3.12.83.3 γαστηρίῳ διαπλαττομένου τοῦ σπέρματος εἰς ἔμβρυον. πῶς δὲ ὁ μὲν γάμος παλαιὸς μόνον καὶ νόμου εὕρημα, ἀλλοῖος δὲ ὁ κατὰ τὸν κύριον γάμος τοῦ αὐτοῦ θεοῦ πρὸς ἡμῶν τηρουμένου; οὐ γὰρ ἂν ὃ συνέζευξεν ὁ θεός, διαλύσειέν ποτε ἄνθρωπος εὐλόγως, πολὺ δὲ πλέον ἅπερ ὁ πατὴρ προσέταξεν, τηρήσει ταῦτα καὶ ὁ υἱός. εἰ δὲ ὁ αὐτὸς νομοθέτης ἅμα καὶ εὐαγγελιστής, οὐ μάχεταί ποτε ἑαυτῷ. ζῇ γὰρ ὁ νόμος πνευματικὸς ὢν καὶ γνωστικῶς νοούμενος. ἡμεῖς δ' ἐθανατώθημεν τῷ νόμῳ","english":"For it is not that the Lord, who encompassed the many things of Moses through one baptism, compels believers to abstain from procreation by means of a single baptism that washes away the entirety of intercourse. From above, then, the law, prophesying our regeneration through fleshly generation, offered baptism at the generative deposit of seed, not abhorring human generation; for what appears as a born human, that the deposit of seed can become. Therefore, not many unions are fertile, but the reception of the womb acknowledges generation, as the seed is shaped into an embryo in the natural womb. How is it that marriage is only old and an invention of the law, while marriage according to the Lord is different, with the same God being preserved by us? For what God has joined together, a human would never reasonably dissolve; much more, what the father has commanded, the son will also observe. If the same legislator is also the evangelist, he never contradicts himself. For the law lives, being spiritual and understood gnosticly. But we have been put to death by the law.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῶς","severity":"info","text":"The adverb γνωστικῶς (gnōstikōs) is a key term for Clement, denoting an advanced, spiritual understanding accessible to the true gnostic Christian. Here it modifies how the law is to be interpreted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ συνέζευξεν ὁ θεός","severity":"info","text":"The phrase echoes Matthew 19:6 (or a similar dominical saying) on the indissolubility of marriage. Clement adapts it to argue that both Old and New Law share the same divine origin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀναγέννησιν","severity":"info","text":"Clement uses ἀναγέννησιν (regeneration) to link baptism with spiritual rebirth, contrasting it with physical generation. This reflects contemporary Christian debates on the relation of marriage to salvation.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς δὲ","severity":"info","text":"The rhetorical question πῶς δὲ introduces a new argumentative turn, challenging the distinction between 'old' Mosaic marriage and 'new' Christian marriage, asserting continuity under one God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐθανατώθημεν τῷ νόμῳ","severity":"caution","text":"The phrase 'we have been put to death by the law' is ambiguous: it may mean that believers have died to the literal law to live by its spiritual sense, or that the law's authority is superseded. The Greek allows both readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐθανατώθημεν τῷ νόμῳ' is ambiguous: it could mean 'we have been killed by the law' (i.e., the law condemns us) or 'we have died to the law' (i.e., we have transcended it). The context favors the latter, as Clement argues for a spiritual interpretation.","The referent of 'τοῦ αὐτοῦ θεοῦ' is unclear: it may mean 'the same God is preserved by us' or 'the same God is observed by us' in both types of marriage."],"confidence":"high","notes":[]},{"i":285,"ref":"p285","source":"διὰ τοῦ σώματος τοῦ Χριστοῦ εἰς τὸ γενέσθαι ἡμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι, τῷ ὑπὸ τοῦ νόμου προφητευθέντι, ἵνα καρποφορήσωμεν τῷ θεῷ. διὸ ὁ μὲν νόμος ἅγιος καὶ ἡ ἐντολὴ ἁγία καὶ δικαία καὶ ἀγαθή. ἐθανατώθημεν οὖν τῷ νόμῳ, τουτέστι τῇ ὑπὸ τοῦ νόμου δηλουμένῃ ἁμαρτίᾳ, ἣν δείκνυσιν, οὐ γεννᾷ ὁ νόμος, διὰ τῆς προστάξεως τῶν ποιητέων καὶ ἀπαγορεύσεως ὧν οὐ ποιητέον ἐλέγχων τὴν ὑποκειμένην ἁμαρτίαν, ἵνα φανῇ ἁμαρτία. εἰ δὲ ἁμαρτία ὁ γάμος ὁ κατὰ νόμον, οὐκ οἶδα πῶς τις ἐρεῖ θεὸν ἐγνωκέναι λέγων τὸ πρόσταγμα τοῦ θεοῦ ἁμαρτίαν εἶναι· ἁγίου δὲ ὄντος τοῦ νόμου ἅγιος ὁ γάμος. τὸ μυστήριον τοίνυν τοῦτο εἰς τὸν Χριστὸν καὶ τὴν ἐκκλησίαν ἄγει ὁ ἀπό3.12.84.3 στολος. καθάπερ τὸ γεννώμενον ἐκ τῆς σαρκὸς σάρξ ἐστιν, οὕτω τὸ ἐκ πνεύματος πνεῦμα οὐ μόνον κατὰ τὴν ἀποκύησιν, ἀλλὰ καὶ κατὰ τὴν μάθησιν. αὐτίκα ἅγια τὰ τέκνα, αἱ εὐαρεστήσεις, τῷ θεῷ τῶν κυριακῶν λόγων νυμφευσάντων τὴν ψυχήν. πορνεία γοῦν καὶ γάμος κεχώρισται, ἐπεὶ μακρὰν ἀφέστηκε τοῦ θεοῦ ὁ διάβολος. καὶ ὑμεῖς οὖν ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι· συνεξακούεται γὰρ προσεχῶς ὑπηκόους γενομένους, ἐπεὶ καὶ κατὰ τὴν ἀλήθειαν τοῦ νόμου τῷ αὐτῷ κυρίῳ ὑπακούομεν πόρρωθεν παρακελευομένῳ.","english":"through the body of Christ, so that we might become for another—the one who was raised from the dead, the one prophesied by the law—that we might bear fruit for God. Therefore the law is holy, and the commandment is holy, just, and good. So we have been put to death by the law, that is, by the sin indicated by the law, which the law reveals but does not generate, through the command of what must be done and the prohibition of what must not be done, exposing the underlying sin so that sin may be made manifest. But if marriage according to the law is sin, I do not know how one can claim to have known God while saying that the commandment of God is sin; but if the law is holy, marriage is holy. This mystery, then, the apostle leads into Christ and the Church. Just as what is born from flesh is flesh, so what is from spirit is spirit, not only by generation but also by learning. Thus the children are holy, the acts of pleasing God, when the soul is betrothed by the Lord’s words. Fornication and marriage are separated, since the devil stands far from God. And so you also have been put to death by the law through the body of Christ, so that you might become for another—the one who was raised from the dead; for it is understood that you have become obedient in turn, since also according to the truth of the law we obey the same Lord who commands from afar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐθανατώθημεν οὖν τῷ νόμῳ","severity":"info","text":"Clement paradoxically states that believers are 'put to death by the law' to signify a break from the sin the law reveals, not from the law itself.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γάμος","severity":"info","text":"Here 'γάμος' (marriage) is defended as holy when performed according to the law, in contrast to 'πορνεία' (fornication), which is distanced from God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μυστήριον τοίνυν τοῦτο εἰς τὸν Χριστὸν καὶ τὴν ἐκκλησίαν ἄγει ὁ ἀπόστολος","severity":"info","text":"Clement alludes to Ephesians 5:32, where Paul presents marriage as a mystery typifying Christ and the Church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ","severity":"info","text":"The phrase 'put to death by the law through the body of Christ' echoes Pauline language of dying to sin and being reborn in Christ (cf. Romans 6:3-4).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθάπερ ... οὕτω","severity":"info","text":"Clement uses a parallel structure ('just as... so') to compare physical generation from flesh to spiritual generation from spirit, linking procreation to learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἅγια τὰ τέκνα","severity":"info","text":"Clement's assertion that children are 'holy' counters encratite views that rejected procreation, affirming the sanctity of marriage within orthodox Alexandrian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ ἐκ νεκρῶν ἐγερθέντι' could refer to Christ or to the believer reborn; the reading takes it as Christ, the one raised from the dead."],"confidence":"high","notes":[]},{"i":286,"ref":"p286","source":"καὶ μή τι ἐπὶ τῶν τοιούτων εἰκότως τὸ πνεῦμα ἄντικρυς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, κεκαυτηριασμένων τὴν συνείδησιν καὶ κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάληψιν μετ' εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετ' εὐχαριστίας λαμβανόμενον. ἁγιά3.12.85.2 ζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. ἐπάναγκες μὲν οὖν οὐ κωλυτέον γαμεῖν οὐδὲ μὴν κρεοφαγεῖν ἢ οἰνοποτεῖν, γέγραπται γάρ· καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πίνειν οἶνον, ἐὰν διὰ προσκόμματος ἐσθίῃ· καὶ καλὸν μένειν ὡς κἀγώ, ἀλλ' ὅ τε χρώμενος μετ' εὐχαριστίας ὅ τε αὖ μὴ χρώμενος καὶ αὐτὸς μετ' εὐχαριστίας μετά τε ἐγκρατοῦς ἀπολαύσεως βιούτω κατὰ λόγον. καὶ καθόλου πᾶσαι αἱ ἐπιστολαὶ τοῦ ἀποστόλου σωφροσύνην καὶ ἐγκράτειαν διδάσκουσαι περί τε γάμων περί τε παιδοποιίας περί τε οἴκου διοικήσεως μυρίας ὅσας ἐντολὰς περιέχουσαι οὐδαμοῦ γάμον ἠθέτησαν τὸν σώφρονα, ἀλλά, τὴν ἀκολουθίαν σῴζουσαι τοῦ νόμου πρὸς τὸ εὐαγγέλιον, ἀποδέχονται ἑκάτερον τόν τε εὐχαρίστως τῷ θεῷ γάμῳ κεχρημένον σωφρόνως τόν τε εὐνουχίᾳ ὡς ὁ κύριος βούλεται συμβιοῦντα, καθὼς ἐκλήθη ἕκαστος, ἑλόμενον ἀπταίστως καὶ τελείως. καὶ ἦν ἡ γῆ τοῦ Ἰακὼβ ἐπαινουμένη παρὰ πᾶσαν τὴν γῆν, φησὶν ὁ προφήτης, τὸ σκεῦος τοῦ πνεύματος αὐτοῦ δοξάζων.","english":"And perhaps in such matters the Spirit directly says that in later times some will depart from the faith, heeding deceptive spirits and demonic teachings, in the hypocrisy of false prophets, whose conscience is branded, and who forbid marriage, and abstain from foods which God created for partaking with thanksgiving by the faithful and those who have recognized the truth. For every creature of God is good, and nothing is to be rejected when taken with thanksgiving. For it is sanctified through the word of God and through prayer. Therefore it is not necessary to forbid marriage, nor to forbid eating meat or drinking wine, for it is written: it is good not to eat meat nor to drink wine, if one eats because of offense; and it is good to remain as I do, but let the one who partakes with thanksgiving and the one who does not partake, also with thanksgiving, live with self-controlled enjoyment according to reason. And in general, all the letters of the apostle, teaching temperance and self-control concerning marriage, concerning childbearing, concerning household management, containing countless commandments, nowhere reject chaste marriage, but, preserving the continuity of the law with the Gospel, they accept both the one who has used marriage with thanksgiving to God in a temperate manner and the one who lives in celibacy as the Lord wills, as each has been called, having chosen blamelessly and perfectly. And the land of Jacob was praised above all the land, says the prophet, glorifying the vessel of his spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων","severity":"info","text":"Clement echoes 1 Tim 4:1 (πνεύμασι πλάνοις) and possibly Rev 16:14 (διδασκαλίαις δαιμονίων), framing heretical asceticism as demonic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κεκαυτηριασμένων τὴν συνείδησιν","severity":"info","text":"The phrase 'branded in conscience' alludes to 1 Tim 4:2 (κεκαυτηριασμένων), a Pauline metaphor for moral disqualification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ὑστέροις καιροῖς","severity":"info","text":"Clement interprets 'later times' as the present age of heresy, a common eschatological trope in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μή τι","severity":"info","text":"The opening 'And perhaps' signals a concessive argument, linking this passage to the preceding discussion of law and sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ γῆ τοῦ Ἰακώβ","severity":"info","text":"The closing reference to 'the land of Jacob' likely cites a lost prophetic source, possibly from the Shepherd of Hermas or an apocryphon, praising spiritual vessels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως","severity":"caution","text":"The phrase 'sanctified through the word of God and prayer' is ambiguous: it may refer to eucharistic blessing or general spiritual discipline.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' in the final sentence is uncertain; Clement may be citing a lost work or paraphrasing a known text."],"confidence":"high","notes":[]},{"i":287,"ref":"p287","source":"κατατρέχει δὲ τῆς γενέσεως φθαρτὴν καὶ ἀπολλυμένην λέγων καὶ βιάζεταί τις, ἐπὶ τεκνο ποιίας λέγων εἰρηκέναι τὸν σωτῆρα ἐπὶ γῆς μὴ θησαυρίζειν ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ τὰ τοῦ προφήτου προσπαρατιθέναι τούτοις οὐκ αἰσχύνεται· πάντες ὡς ὑμεῖς ὡς ἱμάτιον παλαιω3.12.86.4 θήσεσθε καὶ σὴς βρώσεται ὑμᾶς. ἀλλ' οὐδὲ ἡμεῖς ἀντιλέγομεν τῇ γραφῇ, ὅτι φθαρτὰ ἡμῖν τὰ σώματα καὶ φύσει ῥευστά· τάχα δ' ἂν καὶ οἷς διελέγετο ὡς ἁμαρτωλοῖς προφητεύοι φθοράν. ὁ σωτὴρ δὲ οὐ περὶ τεκνοποιίας εἴρηκεν, ἀλλ' εἰς μετάδοσιν κοινωνίας προτρέπων τοὺς κτᾶσθαι μόνον τὴν τοῦ πλούτου περιουσίαν, ἐπικουρεῖν δὲ τοῖς δεομένοις μὴ βουλομένους. διό φησιν· ἐργάζεσθε μὴ τὴν ἀπολλυμένην βρῶσιν, ἀλλὰ τὴν μένουσαν εἰς ζωὴν αἰώνιον. ὁμοίως δὲ κἀκεῖνο κομίζουσι τὸ ῥητόν· οἱ υἱοὶ τοῦ αἰῶνος ἐκείνου οὔτε γα3.12.87.2 μοῦσιν οὔτε γαμίζονται. ἀλλὰ τὸ ἐρώτημα τοῦτο τὸ περὶ νεκρῶν ἀναστάσεως καὶ τοὺς πυνθανομένους αὐτοὺς ἐὰν ἀναπεμπάσηταί τις, οὐκ ἀποδοκιμάζοντα τὸν γάμον εὑρήσει τὸν κύριον, θεραπεύοντα δὲ τὴν κατὰ τὴν ἀνάστασιν τῆς σαρκικῆς ἐπιθυμίας προσδοκίαν. τὸ δὲ οἱ υἱοὶ τοῦ αἰῶνος τούτου οὐ πρὸς ἀντιδιαστολὴν τῶν","english":"He attacks generation, calling it corrupt and perishable, and someone forces the issue, claiming that the Savior said concerning childbearing not to store up treasure on earth where moth and decay destroy, and he is not ashamed to add to these the words of the prophet: \"All of you, like us, will grow old like a garment, and a moth will devour you.\" But we do not deny Scripture either, that our bodies are perishable and by nature fluid; perhaps he prophesies destruction to those he addressed as sinners. The Savior, however, did not speak about childbearing, but exhorting to the sharing of communion those who only amass the abundance of wealth and are unwilling to help those in need. Therefore he says: \"Work not for the perishable food, but for that which endures to eternal life.\" Similarly, they also bring forward this saying: \"The sons of that age neither marry nor are given in marriage.\" But if one examines this question about the resurrection of the dead and those who inquire, he will find that the Lord does not reject marriage, but heals the expectation of carnal desire concerning the resurrection. And \"the sons of this age\" is not by way of contrast to","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ θησαυρίζειν ὅπου σὴς καὶ βρῶσις ἀφανίζει","severity":"info","text":"Clement attributes to the Savior a saying about not storing treasure where moth and decay destroy. This is not a canonical gospel verse but may reflect an agraphon or a paraphrase of Matthew 6:19-20.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντες ὡς ὑμεῖς ὡς ἱμάτιον παλαιωθήσεσθε καὶ σὴς βρώσεται ὑμᾶς","severity":"info","text":"Clement quotes a prophetic saying: 'All of you, like us, will grow old like a garment, and a moth will devour you.' This is not a direct biblical citation but may be from an apocryphal or lost prophetic source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐργάζεσθε μὴ τὴν ἀπολλυμένην βρῶσιν, ἀλλὰ τὴν μένουσαν εἰς ζωὴν αἰώνιον","severity":"info","text":"Clement presents a saying of the Savior: 'Work not for the perishable food, but for that which endures to eternal life.' This is not a canonical gospel verse but may be a paraphrase of John 6:27 or an agraphon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ υἱοὶ τοῦ αἰῶνος ἐκείνου οὔτε γαμοῦσιν οὔτε γαμίζονται","severity":"info","text":"Clement cites a saying: 'The sons of that age neither marry nor are given in marriage.' This may be a reference to a logion from the Gospel of Thomas (Saying 22) or a similar apocryphal tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατατρέχει δὲ τῆς γενέσεως","severity":"info","text":"Clement refutes opponents who denounce 'generation' (γένεσις) as corrupt and perishable, likely encratite or gnostic groups that rejected procreation and marriage. This reflects second-century debates on asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern: Clement states an opponent's claim, then offers an exegetical correction, showing that the Savior's words were misapplied to marriage and childbearing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact sources of the non-canonical sayings attributed to the Savior and the prophet are uncertain; they may be from lost apocrypha or Clement's paraphrases.","The identity of the opponents is not specified; they are likely encratite or gnostic Christians."],"confidence":"high","notes":[]},{"i":288,"ref":"p288","source":"ἄλλου τινὸς αἰῶνος υἱῶν εἴρηκεν, ἀλλ' ἐπ' ἴσης τῷ οἱ ἐν τούτῳ γενόμενοι τῷ αἰῶνι, διὰ τὴν γένεσιν υἱοὶ ὄντες, γεννῶσι καὶ γεννῶνται, ἐπεὶ μὴ ἄνευ γενέσεώς τις εἰς τόνδε τὸν βίον παρελεύσεται, ἀλλ' ἥδε ἡ γένεσις τὴν ὁμοίαν ἐπιδεχομένη φθορὰν οὐκέτι ἀναμένει τὸν ἅπαξ τοῦδε τοῦ βίου κεχωρισμένον. εἷς μὲν οὖν ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς, ἀλλὰ καὶ ἁπάντων πατὴρ κατὰ τὴν δημιουργίαν αὐτός. μὴ καλέσητε οὖν ὑμῖν ἐπὶ τῆς γῆς πατέρα φησίν, οἷον μὴ αἴτιον ἡγήσησθε τὸν σπείραντα ὑμᾶς τὴν κατὰ σάρκα σπορὰν τῆς οὐσίας ὑμῶν, ἀλλὰ συναίτιον γενέσεως, μᾶλλον δὲ διάκονον γενέσεως. οὕτως οὖν ἐπιστραφέντας ἡμᾶς αὖθις ὡς τὰ παιδία γενέσθαι βούλεται, τὸν ὄντως πατέρα ἐπιγνόντας, δι' ὕδατος ἀναγεννηθέντας, ἄλλης ταύτης οὔσης ἢ τῆς ἐν τῇ κτίσει σπορᾶς. ναί, φησίν, ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου· ὁ δὲ γαμήσας πῶς ἀρέσει τῇ γυναικί· τί δέ; οὐκ ἔξεστι καὶ τῇ γυναικὶ κατὰ θεὸν ἀρέσκοντας εὐχαριστεῖν τῷ θεῷ; οὐχὶ δὲ ἐφεῖται καὶ τῷ γεγαμηκότι σὺν καὶ τῇ συζύγῳ μεριμνᾶν τὰ τοῦ κυρίου; ἀλλὰ καθάπερ ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι, οὕτω καὶ ἡ γεγαμημένη τὰ τοῦ ἀνδρὸς καὶ τὰ τοῦ κυρίου μεριμνᾷ ἐν κυρίῳ, ἵνα ᾖ ἁγία καὶ τῷ σώματι καὶ τῷ πνεύματι· ἄμφω γὰρ ἅγιαι ἐν κυρίῳ, ἣ μὲν ὡς γυνή, ἣ δὲ ὡς παρθένος. πρὸς ἐντροπὴν δὲ καὶ ἀνακοπὴν τῶν εὐεπιφόρων εἰς τὸν δεύτερον γάμον ἁρμονίως ὁ ἀπόστολος ὑπέρτονον φθέγγεται καὶ αὐτίκα φησί· πᾶν ἁμάρτημα ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει.","english":"of some other age that he spoke of sons, but equally those born in this age, being sons through generation, beget and are begotten, since no one enters this life without generation; but this generation, admitting of similar corruption, no longer awaits the one once separated from this life. There is one father of yours, the one in the heavens, but he is also father of all according to creation. Do not call anyone on earth your father, he says, that is, do not consider the one who sowed the fleshly seed of your substance as the cause, but rather as a co-cause of generation, or rather a servant of generation. Thus he wishes us, having turned back, to become like children again, recognizing the true father, being reborn through water, this being a different kind of sowing from that in creation. Yes, he says, the unmarried one cares for the Lord's affairs; but the married one, how will he please his wife? What then? Is it not possible to please God while also pleasing one's wife according to God? Is it not permitted for the married man, together with his spouse, to care for the Lord's affairs? But just as the unmarried woman cares for the Lord's affairs, so that she may be holy in both body and spirit, so also the married woman cares for her husband's affairs and the Lord's affairs in the Lord, so that she may be holy in both body and spirit; for both are holy in the Lord, one as a wife, the other as a virgin. For the shame and restraint of those prone to second marriage, the apostle speaks with a strained voice and immediately says: every sin is outside the body; but the one who fornicates sins against his own body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συναίτιον γενέσεως","severity":"info","text":"Clement distinguishes the earthly father as a 'co-cause' (συναίτιον) or 'servant' of generation, not the true cause. This reflects a Middle Platonic hierarchy of causes, where the divine is the sole true cause.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς μὲν οὖν ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς","severity":"info","text":"The phrase 'one father of yours, the one in the heavens' echoes Jesus' saying in Matthew 23:9, 'Call no man your father on earth, for you have one Father, who is in heaven.' Clement adapts it to his anti-gnostic argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶν ἁμάρτημα ἐκτὸς τοῦ σώματός ἐστιν· ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει","severity":"info","text":"Clement attributes to 'the apostle' a saying not found in the canonical Pauline corpus. It may derive from a lost apocryphal tradition or a misattributed gnostic source, reflecting Clement's eclectic citation practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεύτερον γάμον","severity":"info","text":"Clement opposes second marriage, a topic debated in early Christianity. Some rigorists (e.g., Montanists) forbade remarriage; Clement here uses a Pauline-sounding aphorism to shame those inclined to it, aligning with his moderate asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ναί, φησίν, ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου· ὁ δὲ γαμήσας πῶς ἀρέσει τῇ γυναικί","severity":"info","text":"Clement introduces a rhetorical objection ('Yes, he says...') to contrast celibate and married life, then refutes it with a balanced parallel between the unmarried and married woman. This dialectical structure is typical of the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς ἐντροπὴν δὲ καὶ ἀνακοπὴν τῶν εὐεπιφόρων εἰς τὸν δεύτερον γάμον ἁρμονίως ὁ ἀπόστολος ὑπέρτονον φθέγγεται","severity":"caution","text":"The phrase 'the apostle speaks with a strained voice' (ὑπέρτονον φθέγγεται) is ambiguous: it may mean the apostle speaks hyperbolically or that Clement is straining the apostle's words to fit his argument. The source of the quoted maxim is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' cited for the sin-body maxim is unclear; it may be a non-canonical source.","The phrase 'ὑπέρτονον φθέγγεται' could mean either 'speaks with a strained voice' (i.e., hyperbolically) or 'speaks in a high-pitched tone' (i.e., emphatically).","The referent of 'αὖθις ὡς τὰ παιδία γενέσθαι' (become like children again) is ambiguous: it may allude to John 3:3-5 or to a Platonic recollection motif."],"confidence":"high","notes":[]},{"i":289,"ref":"p289","source":"εἰ δὲ πορνείαν τὸν γάμον τολμᾷ τις λέγειν, πάλιν ἐπὶ τὸν νόμον καὶ τὸν κύριον ἀνατρέχων βλασφημεῖ. ὡς γὰρ ἡ πλεονεξία πορνεία λέγεται τῇ αὐταρκείᾳ ἐναντιουμένη, καὶ ὡς ἡ εἰδωλολατρεία ἐκ τοῦ ἑνὸς εἰς τοὺς πολλοὺς ἐπινέμησις οὖσα θεούς, οὕτως πορνεία ἡ ἐκ τοῦ ἑνὸς γάμου εἰς τοὺς πολλούς ἐστιν ἔκπτωσις· τριχῶς γάρ, ὡς εἰρήκαμεν, ἥ τε πορνεία ἥ τε μοιχεία παρὰ τῷ ἀποστόλῳ λαμβάνεται. ἐπὶ τούτων ὁ προφήτης φησί· ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, καὶ πάλιν· κατεμιάνθης ἐν γῇ ἀλλοτρίᾳ, τὴν τε κοινωνίαν μιαρὰν ἡγούμενος τὴν ἀλλοτρίῳ σώματι συμπλακεῖσαν καὶ μὴ τῷ κατὰ συζυγίαν εἰς παιδοποιίαν διδομένῳ. ὅθεν καὶ ὁ ἀπόστολος βούλομαι οὖν φησὶ νεωτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν· ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ. ναὶ μὴν καὶ τὸν τῆς μιᾶς γυναικὸς ἄνδρα πάνυ ἀποδέχεται, κἂν πρεσβύτερος ᾖ κἂν διάκονος κἂν λαϊκός, ἀνεπιλή3.12.90.2 πτως γάμῳ χρώμενος· σωθήσεται δὲ διὰ τῆς τεκνογονίας. πάλιν τε αὖ ὁ σωτὴρ τοὺς Ἰουδαίους γενεὰν εἰπὼν πονηρὰν καὶ μοιχαλίδα διδάσκει μὴ ἐγνωκότας νόμον ὡς ὁ νόμος βούλεται, παραδόσει δὲ τῇ τῶν πρεσβυτέρων καὶ ἐντάλμασιν ἀνθρώπων κατηκολουθηκότας, μοιχεύειν τὸν νόμον, οὐχ ὡς ἄνδρα καὶ κύριον τῆς παρθενίας αὐ3.12.90.3 τῶν δεδεγμένους. τάχα δὲ καὶ ἐπιθυμίαις δεδουλωμένους ἀλλοκότοις οἶδεν αὐτούς, δι' ἃς καὶ συνεχῶς δουλούμενοι ταῖς ἁμαρτίαις ἐπιπράσκοντο τοῖς ἀλλοφύλοις, ἐπεὶ παρά γε τοῖς Ἰουδαίοις οὐκ ἦσαν ἀποδεδειγμέναι γυναῖκες κοιναί, ἀλλὰ καὶ ἡ μοιχεία ἀπηγόρευτο.","english":"If anyone dares to call marriage fornication, he again blasphemes by running back to the law and the Lord. For just as greed is called fornication because it is opposed to self-sufficiency, and just as idolatry, being a distribution from the one to many gods, is fornication, so fornication is a falling away from one marriage to many. For, as we have said, both fornication and adultery are taken in three ways by the apostle. Concerning these, the prophet says: \"You were sold for your sins,\" and again: \"You were defiled in a foreign land,\" considering the communion that is defiled, which is entwined with a foreign body and not that which is given according to union for the procreation of children. Hence also the apostle says: \"I wish, then, that younger women marry, bear children, manage households, giving no occasion to the adversary for the sake of slander; for already some have turned aside after Satan.\" Indeed, he also thoroughly approves of the husband of one wife, whether he be a presbyter, a deacon, or a layman, using marriage blamelessly; and he will be saved through the procreation of children. Again, the Savior, calling the Jews a wicked and adulterous generation, teaches that they did not know the law as the law intends, but followed the tradition of the elders and the commandments of men, committing adultery against the law, not having received it as a husband and lord of their virginity. Perhaps he also knows them to be enslaved to strange desires, through which, being continually enslaved to sins, they were sold to foreigners, since among the Jews there were no designated common women, but even adultery was forbidden.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πορνεία","severity":"info","text":"Clement uses πορνεία (fornication) in a metaphorical sense, equating it with greed and idolatry as a departure from unity to multiplicity. This reflects a Stoic-influenced moral framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε","severity":"info","text":"Clement cites an unidentified prophetic saying: 'You were sold for your sins.' This may be a loose paraphrase of Old Testament passages such as Isaiah or Jeremiah, but the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βούλομαι οὖν φησὶ νεωτέρας γαμεῖν","severity":"info","text":"Clement attributes to the apostle (Paul) an exhortation for younger women to marry and bear children. This is not a direct quotation from the canonical Pauline epistles but may reflect a lost or paraphrased tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριχῶς γάρ, ὡς εἰρήκαμεν","severity":"info","text":"Clement refers to a threefold distinction of πορνεία and μοιχεία previously discussed. This reflects his systematic exegesis of Pauline ethics, likely drawing on earlier Christian or Jewish interpretive traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν τῆς μιᾶς γυναικὸς ἄνδρα πάνυ ἀποδέχεται","severity":"info","text":"Clement approves of monogamy for clergy and laity alike, linking salvation to procreation. This anticipates later patristic and conciliar teachings on clerical marriage and sexual ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ","severity":"caution","text":"The phrase 'turned aside after Satan' may reflect a textual variant or a paraphrase of 1 Timothy 5:15, but the exact reference is unclear. The reading is not corrupt but the source is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The prophetic quotation 'You were sold for your sins' and the Pauline exhortation for younger women to marry are not directly identifiable in canonical scriptures, leaving their sources uncertain.","The phrase 'turned aside after Satan' may be a paraphrase of 1 Timothy 5:15 but is not verbatim, so the intended reference is ambiguous."],"confidence":"high","notes":[]},{"i":290,"ref":"p290","source":"ὁ δὲ εἰπὼν γυναῖκα ἔγημα καὶ οὐ δύναμαι ἐλθεῖν εἰς τὸ δεῖπνον τὸ θεῖον ὑπόδειγμα ἦν εἰς ἔλεγχον τῶν διὰ ἡδονὰς ἀφισταμένων τῆς θείας ἐντολῆς, ἐπεὶ τούτῳ τῷ λόγῳ οὔθ' οἱ πρὸ τῆς παρουσίας δίκαιοι οὔθ' οἱ μετὰ τὴν παρουσίαν γεγαμηκότες κἂν ἀπόστολοι ὦσι σωθήσονται. κἂν ἐκεῖνο προκομίσωσιν αὖθις, ὡς καὶ ὁ προφήτης φησὶν ἐπαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου, ἐχθροὺς τὰς ἁμαρτίας ἀκουέτωσαν· μία δέ τις ἁμαρτία, οὐχ ὁ γάμος, ἀλλ' ἡ πορνεία, ἐπεὶ καὶ τὴν γένεσιν εἰπάτωσαν ἁμαρτίαν καὶ τὸν τῆς γενέσεως κτίστην. Τοιούτοις ἐπιχειρεῖ καὶ ὁ τῆς δοκήσεως ἐξάρχων Ἰούλιος Κασσιανός. ἐν γοῦν τῷ Περὶ ἐγκρατείας ἢ περὶ εὐνουχίας κατὰ λέξιν φησίν· καὶ μηδεὶς λεγέτω ὅτι, ἐπειδὴ τοιαῦτα μόρια ἔσχομεν ὡς τὴν μὲν θήλειαν οὕτως ἐσχηματίσθαι, τὸν δὲ ἄρρενα οὕτως, τὴν μὲν πρὸς τὸ\n\nδέχεσθαι, τὸν δὲ πρὸς τὸ ἐνσπείρειν, συγκεχώρηται τὸ τῆς ὁμιλίας παρὰ θεοῦ. εἰ γὰρ ἦν παρὰ θεοῦ εἰς ὃν σπεύδομεν ἡ τοιαύτη διασκευή, οὐκ ἂν ἐμακάρισεν τοὺς εὐνούχους, οὐδ' ἂν ὁ προφήτης εἰρήκει μὴ εἶναι ξύλον ἄκαρπον\"7 αὐτούς, μεταλαβὼν ἀπὸ τοῦ δένδρου ἐπὶ τὸν κατὰ προαίρεσιν ἄνθρωπον ἑαυτὸν τῆς τοιαύτης ἐννοίας εὐνουχίζοντα. καὶ ἔτι ἐπαγωνιζόμενος τῇ ἀθέῳ δόξῃ ἐπιφέρει· πῶς δὲ οὐκ ἂν καὶ εὐλόγως τις αἰτιῷτο τὸν σωτῆρα, εἰ μετέπλασεν ἡμᾶς καὶ τῆς πλάνης ἀπήλλαξεν καὶ τῆς κοινωνίας τῶν μορίων καὶ προσθεμάτων καὶ αἰδοίων; τὰ παραπλήσια τῷ Τατιανῷ κατὰ τοῦτο δογματίζων. ὁ δ' ἐκ τῆς Οὐαλεντίνου ἐξεφοίτησε σχολῆς. διὰ τοῦτό τοι ὁ Κασσιανός φησι· πυνθανομένης τῆς Σαλώμης πότε γνωσθήσεται τὰ περὶ ὧν ἤρετο, ἔφη ὁ κύριος·","english":"The one who said, \"I married a woman and cannot come to the divine supper\" was an example for the refutation of those who, because of pleasures, abandon the divine commandment, since by this reasoning neither the righteous before the parousia nor those who have married after the parousia, even if they are apostles, will be saved. And if they again bring forward that the prophet says, \"I have grown old among all my enemies,\" let them understand \"enemies\" as the sins; and one particular sin is not marriage, but fornication, since let them also call birth a sin and the creator of birth. Such things also the founder of the Docetic sect, Julius Cassianus, attempts. At any rate, in his work On Continence or On Eunuchism he says verbatim: \"And let no one say that, since we have such parts, the female being formed in this way and the male in that way, the one for receiving, the other for sowing, intercourse has been permitted by God. For if this arrangement were from God, toward whom we hasten, he would not have blessed the eunuchs, nor would the prophet have said that they are not a barren tree,\" taking the metaphor from the tree to the man who, by choice, castrates himself from such a thought. And further, contending for his godless opinion, he adds: \"How could one not reasonably accuse the Savior, if he remolded us and freed us from error and from the communion of parts and appendages and pudenda?\" He dogmatizes things similar to Tatian in this respect. And he was a student of the school of Valentinus. For this reason Cassianus says: \"When Salome asked when the things about which she inquired would be known, the Lord said:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἰούλιος Κασσιανός","severity":"info","text":"Julius Cassianus, a second-century Docetic teacher, is cited by Clement as the source of the encratite argument against marriage. His work On Continence or On Eunuchism is otherwise lost.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπαλαιώθην ἐν πᾶσι τοῖς ἐχθροῖς μου","severity":"info","text":"Clement quotes a prophetic phrase, 'I have grown old among all my enemies,' likely from the Septuagint (cf. Ps. 6:1 LXX), but reinterprets 'enemies' as sins.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ εἶναι ξύλον ἄκαρπον","severity":"info","text":"The phrase 'not a barren tree' echoes a prophetic metaphor (cf. Deut. 20:19 LXX or similar), used by Cassianus to praise voluntary celibacy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαλώμη","severity":"info","text":"Salome appears in some Gnostic traditions as a disciple who questions Jesus about secret knowledge. Cassianus cites a lost dialogue where the Lord responds to her inquiry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τατιανῷ","severity":"info","text":"Clement compares Cassianus to Tatian, a second-century Christian apologist who later adopted encratite and Gnostic views, rejecting marriage and procreation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιούτοις ἐπιχειρεῖ","severity":"info","text":"This passage marks a transition from Clement's own argument against encratism to a direct citation of Cassianus, introduced as a representative of the Docetic position.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the prophetic quotation 'I have grown old among all my enemies' is not specified; it may be a loose citation of Psalm 6:1 LXX or a similar text.","The identity of Salome and the dialogue referenced by Cassianus are uncertain; no extant source confirms the exchange."],"confidence":"high","notes":[]},{"i":291,"ref":"p291","source":"ὅταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε καὶ ὅταν γένηται τὰ δύο ἓν καὶ τὸ ἄρρεν μετὰ τῆς θηλείας οὔτε ἄρρεν οὔτε θῆλυ.\"7 Πρῶτον μὲν οὖν ἐν τοῖς παραδεδομένοις ἡμῖν τέτταρσιν εὐαγγελίοις οὐκ ἔχομεν τὸ ῥητόν, ἀλλ' ἐν τῷ κατ' Αἰγυπτίους. ἔπειτα δὲ ἀγνοεῖν μοι δοκεῖ ὅτι θυμὸν μὲν ἄρρενα ὁρμήν, θήλειαν δὲ τὴν ἐπιθυμίαν αἰνίττεται, οἷς ἐνεργήσασι μετάνοια ἕπεται καὶ αἰσχύνη. ὅταν οὖν μήτε τις θυμῷ μήτ' ἐπιθυμίᾳ χαρισάμενος, ἃ δὴ καὶ ἐξ ἔθους καὶ τροφῆς κακῆς αὐξήσαντα ἐπισκιάζει καὶ ἐγκαλύπτει τὸν λογισμόν, ἀλλ' ἀποδυσάμενος τὴν ἐκ τούτων ἀχλὺν ἐκ μετανοίας καταισχυνθεὶς πνεῦμα καὶ ψυχὴν ἑνώσῃ κατὰ τὴν τοῦ λόγου ὑπακοήν, τότε, ὡς καὶ ὁ Παῦλός φησιν, οὐκ ἔνι ἐν ὑμῖν οὐκ ἄρρεν, οὐ θῆλυ. ἀποστᾶσα γὰρ τοῦδε τοῦ σχήματος, ᾧ διακρίνεται τὸ ἄρρεν καὶ τὸ θῆλυ, ψυχὴ μετατίθεται εἰς ἕνωσιν, οὐθέτερον οὖσα. ἡγεῖται δὲ ὁ γενναῖος οὗτος Πλατωνικώτερον θείαν οὖσαν τὴν ψυχὴν ἄνωθεν ἐπιθυμίᾳ θηλυνθεῖσαν δεῦρο ἥκειν εἰς γένεσιν καὶ φθοράν. Αὐτίκα βιάζεται τὸν Παῦλον ἐκ τῆς ἀπάτης τὴν γένεσιν συνεστάναι λέγειν διὰ τούτων· φοβοῦμαι δὲ μή, ὡς ὁ ὄφις Εὔαν ἐξηπάτησεν, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος τῆς εἰς τὸν Χριστόν.","english":"When you have trampled upon the garment of shame, and when the two become one and the male with the female is neither male nor female. First, then, we do not have this saying in the four gospels handed down to us, but in the Gospel according to the Egyptians. Next, he seems to me to be ignorant that by male he hints at anger, the impulse, and by female at desire, to which when they have been active, repentance and shame follow. Therefore, when one has indulged neither anger nor desire—which, indeed, having grown from habit and bad nourishment, overshadow and conceal reason—but having stripped off the mist from these, being ashamed through repentance, unites spirit and soul in obedience to the Word, then, as Paul also says, there is in you neither male nor female. For having withdrawn from this form by which male and female are distinguished, the soul is transferred into a unity, being neither. This noble man, in a rather Platonic manner, supposes that the soul, being divine, comes from above, having been feminized by desire, into generation and corruption. Immediately he forces Paul to say that generation consists of deception through these words: \"But I fear that, as the serpent deceived Eve, your thoughts may be corrupted from the simplicity toward Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ κατ' Αἰγυπτίους","severity":"info","text":"Clement identifies the source of the saying as the Gospel according to the Egyptians, an apocryphal gospel known only from patristic citations, not the canonical four.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θυμὸν μὲν ἄρρενα ὁρμήν, θήλειαν δὲ τὴν ἐπιθυμίαν","severity":"info","text":"Clement allegorizes 'male' as anger (thymos) and impulse, and 'female' as desire (epithymia), a common Stoic and Platonic psychological framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλατωνικώτερον","severity":"info","text":"Clement criticizes his opponent for a 'rather Platonic' view that the soul descends from above, feminized by desire, into generation and corruption—a reference to Platonic metempsychosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔνι ἐν ὑμῖν οὐκ ἄρρεν, οὐ θῆλυ","severity":"info","text":"Clement cites Paul (Galatians 3:28) to support the idea that in spiritual unity, gender distinctions vanish, though the exact wording differs from the canonical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς ὁ ὄφις Εὔαν ἐξηπάτησεν","severity":"caution","text":"Clement warns that the opponent's teaching may corrupt simplicity toward Christ, likening it to the serpent's deception of Eve—a rare use of Genesis in this context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον μὲν οὖν","severity":"info","text":"Clement uses a two-part refutation: first, the saying is non-canonical; second, the opponent misinterprets its allegorical meaning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a translation from Coptic; the original Coptic wording of the Gospel according to the Egyptians is lost. Clement's citation of Paul may be paraphrastic."],"confidence":"high","notes":[]},{"i":292,"ref":"p292","source":"ἀλλὰ καὶ ὁ κύριος ἐπὶ τὰ πεπλανημένα ὁμολογουμένως ἦλθε, πεπλανημένα δὲ οὐκ ἄνωθεν εἰς τὴν δεῦρο γένεσιν (κτιστὴ γὰρ ἡ γένεσις καὶ κτίσις τοῦ παντοκράτορος, ὃς οὐκ ἄν ποτε ἐξ ἀμεινόνων εἰς τὰ χείρω κατάγοι ψυχήν), ἀλλ' εἰς τοὺς πεπλανημένους τὰ νοήματα, εἰς ἡμᾶς ὁ σωτὴρ ἀφίκετο, ἃ δὴ ἐκ τῆς κατὰ τὰς ἐντολὰς παρακοῆς ἐφθάρη φιληδονούντων ἡμῶν, τάχα που προλαβόντος ἡμῶν τὸν καιρὸν τοῦ πρωτοπλάστου καὶ πρὸ ὥρας τῆς τοῦ γάμου χάριτος ὀρεχθέντος καὶ διαμαρτόντος, ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι ἤδη ἐμοίχευσεν αὐτήν, οὐκ ἀναμείνας τὸν καιρὸν τοῦ θελήματος. ὁ αὐτὸς οὖν ἦν ὁ κύριος καὶ τότε κρίνων τὴν προλαβοῦσαν τὸν γάμον ἐπιθυμίαν. ὅταν οὖν ὁ ἀπόστολος εἴπῃ ἐνδύσασθε τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτιζόμενον, ἡμῖν λέγει τοῖς πεπλασμένοις ὑπὸ τῆς τοῦ παντοκράτορος βουλήσεως ὡς πεπλάσμεθα, παλαιὸν δὲ καὶ καινὸν οὐ πρὸς γένεσιν καὶ ἀναγέννησίν φησιν, ἀλλὰ πρὸς τὸν βίον τόν τε ἐν παρακοῇ τόν τε ἐν ὑπακοῇ. χιτῶνας δὲ δερματίνους ἡγεῖται ὁ Κασσιανὸς τὰ σώματα περὶ ὧν ὕστερον καὶ τοῦτον καὶ τοὺς ὁμοίως αὐτῷ δογματίζοντας πεπλανημένους ἀποδείξομεν, ὅταν περὶ τῆς ἀνθρώπου γενέσεως τὴν ἐξήγησιν ἑπομένως τοῖς προλεχθῆναι δεομένοις μεταχειριζώμεθα. ἔτι φησίν·","english":"But the Lord also came to those who had gone astray, as is generally agreed—\"gone astray\" not in the sense of a descent from above into this generation (for generation is created, and a creation of the Almighty, who would never lead a soul from better to worse things), but to those whose thoughts had gone astray, to us the Savior came, who were corrupted by disobedience to the commandments, delighting in pleasure, perhaps because the first-formed man anticipated our time and reached for the grace of marriage before the hour, and failed, since everyone who looks at a woman with desire has already committed adultery with her, not waiting for the time of the will. Therefore, the same Lord was then also judging the desire that anticipated marriage. So when the apostle says, \"Put on the new man, who is being created according to God,\" he speaks to us, who were formed by the will of the Almighty as we were formed; and he speaks of \"old\" and \"new\" not with reference to generation and regeneration, but to life lived in disobedience and in obedience. And Cassian considers the \"leather tunics\" to be the bodies, concerning which we will later show that both he and those who dogmatize similarly are in error, when we take up the exegesis of the generation of man, following what needs to be said beforehand. He further says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πεπλανημένα","severity":"info","text":"Clement distinguishes two senses of 'gone astray': not a descent of the soul from a higher realm, but a deviation of thoughts due to disobedience. This counters Gnostic interpretations of a fall.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνδύσασθε τὸν καινὸν ἄνθρωπον","severity":"info","text":"Clement cites the apostle (Paul) on putting on the new man, likely alluding to Ephesians 4:24 or Colossians 3:10, but the phrasing is his own. He interprets 'new' and 'old' as moral states, not reincarnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κασσιανός","severity":"info","text":"Cassian is likely the Encratite teacher Julius Cassianus, a second-century Christian who advocated extreme asceticism. Clement here refutes his view that 'leather tunics' (from Genesis 3:21) refer to physical bodies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χιτῶνας δερματίνους","severity":"info","text":"Clement promises a later refutation of Cassian's interpretation of 'leather tunics' as bodies. This indicates an ongoing debate in early Christian exegesis about the nature of the body and the fall.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔτι φησίν","severity":"info","text":"The phrase 'He further says' marks a transition to a new quotation or argument, likely from the Gospel of the Egyptians or another source, continuing Clement's critique of encratite views.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not specified; likely Paul, but the exact verse is unclear.","The source of the quotation about looking at a woman with desire is not identified; it may be from a non-canonical tradition."],"confidence":"high","notes":[]},{"i":293,"ref":"p293","source":"οἱ ὑπὸ τῶν γηίνων βασιλευόμενοι καὶ γεννῶσι καὶ γεννῶνται, ἡμῶν δὲ τὸ πολίτευμα ἐν οὐρανῷ, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα.\"7 καλῶς οὖν εἰρῆσθαι καὶ ταῦτα ἴσμεν ἡμεῖς, ἐπεὶ ὡς ξένοι καὶ παρεπιδημοῦντες πολιτεύεσθαι ὀφείλομεν, οἱ γαμοῦντες ὡς μὴ γαμοῦντες, οἱ κτώμενοι ὡς μὴ κτώμενοι, οἱ παιδοποιοῦντες ὡς θνητοὺς γεννῶντες, ὡς καταλείψοντες τὰ κτήματα, ὡς καὶ ἄνευ γυναικὸς βιωσόμενοι ἐὰν δέῃ, οὐ προσπαθῶς τῇ κτίσει χρώμενοι, μετ' εὐχαριστίας δ' ἁπάσης καὶ μεγαλοφρονοῦντες. Αὖθίς τε ὅταν φῇ καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι· διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, οἷον\n\nἐπεξη3.15.96.2 γούμενος πάλιν λέγει· ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς. οὐ γὰρ τοῖς ἐγκρατῶς χρωμένοις τῷ γάμῳ ἐπὶ παιδοποιίᾳ μόνῃ διὰ τὴν ἀκρασίαν φησίν, ἀλλὰ τοῖς καὶ πέρα παιδοποιίας προβαίνειν ἐπιθυμοῦσιν, ὡς μὴ πολὺ ἐπιπνεύσας ὁ δι' ἐναντίας ἐκκυμήνῃ τὴν ὄρεξιν εἰς ἀλλοτρίας ἡδονάς. τάχα δὲ ἐπεὶ τοῖς δικαίως βιοῦσιν ἀνθίσταται διὰ ζῆλον καὶ ἀντιφιλονικεῖ, ὑπάγεσθαι τούτους τῷ ἑαυτοῦ τάγματι βουλόμενος, ἀφορμὰς δι' ἐγκρατείας ἐπιπόνου παρέχειν τούτοις βού3.15.97.1 λεται. εἰκότως οὖν φησι· κρεῖττον γαμεῖν ἢ πυροῦσθαι, ὅπως ὁ ἀνὴρ ἀποδιδῷ τῇ γυναικὶ τὴν ὀφειλὴν καὶ ἡ γυνὴ τῷ ἀνδρί, καὶ μὴ ἀποστερῶσιν ἀλλήλους τῆς διὰ τῆς θείας οἰκονομίας εἰς γένεσιν δοθείσης βοηθείας. ὃς δ' ἂν μὴ μισήσῃ, φασί, πατέρα ἢ μητέρα ἢ γυναῖκα ἢ τέκνα, ἐμὸς εἶναι μαθητὴς οὐ δύναται. οὐ τὸ γένος μισεῖν παρακελεύεται·","english":"Those ruled by earthly kings both beget and are begotten, but our citizenship is in heaven, from which we also await our savior. We know well, then, that these things have been rightly said, since we ought to live as strangers and sojourners: marrying as if not marrying, acquiring as if not acquiring, begetting children as begetting mortals, as those who will leave behind possessions, as those who would live even without a wife if need be, using creation not with passion but with all gratitude and magnanimity. And again, when he says it is good for a man not to touch a woman, but on account of fornications let each man have his own wife, as if pursuing the matter further he says: so that Satan may not tempt you. For he does not say this to those who use marriage continently for the sole purpose of procreation on account of incontinence, but to those who desire to go even beyond procreation, so that the adversary, having breathed upon them excessively, might not fan their appetite into alien pleasures. Perhaps also, since he opposes those who live righteously out of envy and rivalry, wishing to draw them into his own order, he wants to provide them with occasions through arduous continence. Reasonably, then, he says: it is better to marry than to burn, so that the man may render the debt to the woman and the woman to the man, and they may not deprive each other of the assistance given for generation through divine economy. And whoever does not hate, they say, father or mother or wife or children, cannot be my disciple. He does not command us to hate the family;","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πολίτευμα","severity":"info","text":"πολίτευμα here means 'citizenship' or 'commonwealth', echoing Phil 3:20 where Paul says 'our citizenship is in heaven'. Clement uses it to contrast earthly political rule with the Christian's heavenly allegiance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς","severity":"info","text":"Clement quotes a saying attributed to Jesus or an apostle: 'so that Satan may not tempt you'. The source is uncertain; it may derive from a lost apocryphal tradition or oral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κρεῖττον γαμεῖν ἢ πυροῦσθαι","severity":"info","text":"The maxim 'it is better to marry than to burn' reflects a common early Christian ascetic dilemma: marriage as a lesser evil to avoid sexual sin. Clement adapts it to advocate moderate, procreative marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς ξένοι καὶ παρεπιδημοῦντες πολιτεύεσθαι","severity":"info","text":"The idea of living as 'strangers and sojourners' parallels 1 Pet 2:11 and the Stoic-Cynic trope of the wise person as a foreigner in the world. Clement Christianizes it to advocate detachment from worldly goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐ τὸ γένος μισεῖν παρακελεύεται","severity":"info","text":"Clement refutes a radical ascetic saying that commands hatred of family. He interprets it as detachment from worldly attachments, not literal hatred, aligning with his moderate encratism against extreme rigorists.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεξη3.15.96.2 γούμενος","severity":"caution","text":"The Greek text at this point is corrupt: 'ἐπεξη3.15.96.2 γούμενος' appears to be a scribal insertion or misreading. The intended word is likely 'ἐπεξηγούμενος' (explaining further), as the context suggests.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς' is unattributed; its source is uncertain. The corrupt reading 'ἐπεξη3.15.96.2 γούμενος' obscures the original verb. The identity of 'they say' (φασί) in the final sentence is ambiguous—possibly a reference to encratite opponents."],"confidence":"high","notes":[]},{"i":294,"ref":"p294","source":"τίμα, γάρ φησι, πατέρα καὶ μητέρα, ἵνα εὖ σοι γένηται, ἀλλὰ μὴ ἀπάγου, φησίν, ἀλόγοις ὁρμαῖς μηδὲ μὴν τοῖς πολιτικοῖς ἔθεσι συνάπτου· οἶκος μὲν γὰρ ἐκ γένους συνίσταται, πόλεις δὲ ἐξ οἴκων, καθὼς καὶ ὁ Παῦλος τοὺς περὶ γάμον ἀσχολουμένους κόσμῳ ἀρέσκειν ἔφη. Πάλιν ὁ κύριός φησιν· ὁ γήμας μὴ ἐκβαλλέτω καὶ ὁ μὴ γαμήσας μὴ γαμείτω, ὁ κατὰ πρόθεσιν εὐνουχίας ὁμολογήσας μὴ γῆμαι ἄγαμος διαμενέτω. ἀμφοτέροις γοῦν ὁ αὐτὸς κύριος διὰ τοῦ προφήτου Ἡσαΐου τὰς καταλλήλους δίδωσιν ἐπαγγελίας ᾧδέ πως λέγων· μὴ λεγέτω ὁ εὐνοῦχος ὅτι ξύλον εἰμὶ ξηρόν. τάδε λέγει ὁ κύριος τοῖς εὐνούχοις· ἐὰν φυλάξητε τὰ σάββατά μου καὶ ποιήσητε πάντα ὅσα ἐντέλλομαι, δώσω ὑμῖν τόπον κρείττονα υἱῶν καὶ θυγατέρων· οὐ γὰρ μόνον ἡ εὐνουχία δικαιοῖ οὐδὲ μὴν τὸ τοῦ εὐνούχου σάββα3.15.98.3 τον, ἐὰν μὴ ποιήσῃ τὰς ἐντολάς. τοῖς γαμήσασι δὲ ἐπιφέρει καί φησιν· οἱ ἐκλεκτοί μου οὐ πονέσουσιν εἰς κενὸν οὐδὲ τεκνοποιή3.15.98.4 σουσιν εἰς κατάραν, ὅτι σπέρμα εὐλογημένον ἐστὶν ὑπὸ κυρίου. τῷ γὰρ κατὰ λόγον τεκνοποιησαμένῳ καὶ ἀναθρεψαμένῳ καὶ παιδεύσαντι ἐν κυρίῳ καθάπερ καὶ τῷ διὰ τῆς ἀληθοῦς κατηχήσεως γεννήσαντι κεῖταί τις μισθὸς ὥσπερ καὶ τῷ ἐκλεκτῷ σπέρματι. ἄλλοι δὲ κατάραν τὴν παιδοποιίαν ἐκδέχονται καὶ οὐ συνιᾶσι κατ' αὐτῶν ἐκείνων λέγουσαν τὴν γραφήν. οἱ γὰρ τῷ ὄντι τοῦ κυρίου ἐκλεκτοὶ οὐ δογματίζουσιν οὐδὲ τεκνοποιοῦσιν τὰ εἰς κατάραν ὥσπερ αἱ αἱρέσεις. εὐνοῦχος τοίνυν οὐχ ὁ κατηναγκασμένος τὰ μόρια οὐδὲ μὴν ὁ ἄγαμος εἴρηται, ἀλλ' ὁ ἄγονος ἀληθείας.","english":"Honor, it says, father and mother, that it may be well with you, but do not, it says, be carried away by irrational impulses, nor yet attach yourself to political customs; for a household is constituted from a family, and cities from households, just as Paul said that those occupied with marriage please the world. Again the Lord says: he who is married, let him not cast out, and he who has not married, let him not marry; he who has professed a purpose of continence, let him remain unmarried. To both, then, the same Lord through the prophet Isaiah gives the corresponding promises, speaking somewhat as follows: let not the eunuch say that I am a dry stick. Thus says the Lord to the eunuchs: if you keep my sabbaths and do all that I command, I will give you a place better than that of sons and daughters; for not only does continence justify, nor yet the sabbath of the eunuch, if he does not perform the commandments. And to those who have married he adds and says: my chosen ones will not labor in vain nor produce children for a curse, because their seed is blessed by the Lord. For to him who has produced children according to reason and has reared and educated them in the Lord, just as to him who has given birth through true catechesis, a certain reward is laid up, as also for the elect seed. But others understand childbearing as a curse and do not understand that the scripture speaks against those very persons. For those who are truly the Lord's elect do not dogmatize nor produce children for a curse, as the heresies do. Eunuch, then, is not said of one who has been forcibly deprived of his members, nor yet of the unmarried, but of one barren of truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐου","severity":"info","text":"Clement cites Isaiah as the source of the Lord's promises to eunuchs and married persons, though the exact verses are not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐνοῦχος","severity":"info","text":"Clement redefines 'eunuch' allegorically as one barren of truth, not as a physically castrated or celibate person, aligning with his spiritual exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σάββατα","severity":"info","text":"The reference to keeping sabbaths reflects Clement's typological interpretation of Jewish law as spiritual discipline, not literal observance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλος","severity":"info","text":"Clement invokes Paul's view that those occupied with marriage please the world, echoing 1 Corinthians 7 and similar ascetic Pauline passages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρέσεις","severity":"caution","text":"Clement polemicizes against heresies that interpret childbearing as a curse, likely targeting Gnostic or encratite groups, but the specific opponents are unnamed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν","severity":"info","text":"The passage shifts from Paul's teaching to a series of dominical sayings and Isaiah citations, building a layered argument on marriage and continence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical sayings ('he who is married, let him not cast out...') is not identified; they may be from an apocryphal tradition or Clement's own paraphrase.","The exact Isaiah verses quoted are not specified; the wording differs from the Septuagint, suggesting a loose citation or a variant text."],"confidence":"high","notes":[]},{"i":295,"ref":"p295","source":"ξύλον οὗτος ξηρὸν ἦν πρότερον, ὑπακούσας δὲ τῷ λόγῳ καὶ φυλάξας τὰ σάββατα κατὰ ἀποχὴν ἁμαρτημάτων καὶ ποιήσας τὰς ἐντολὰς ἐντιμότερος ἔσται τῶν ἄνευ πολιτείας ὀρθῆς λόγῳ μόνῳ παιδευομένων. τεκνία, φησίν, ὀλίγον ἔτι μεθ' ὑμῶν εἰμι, ὁ διδάσκαλος. διὸ καὶ Παῦλος Γαλάταις ἐπιστέλλων φησί· τεκνία μου, οὓς πάλιν ὠδίνω ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν. πάλιν τε αὖ Κορινθίοις γράφων ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ λέγει, ἀλλ' οὐ πολλοὺς πατέρας· ἐν γὰρ Χριστῷ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. διὰ τοῦτο οὐκ εἰσελεύσεται εὐνοῦχος εἰς ἐκκλησίαν θεοῦ, ὁ ἄγονος καὶ ἄκαρπος καὶ πολιτείᾳ καὶ λόγῳ, ἀλλ' οἱ μὲν εὐνουχίσαντες ἑαυ τοὺς ἀπὸ πάσης ἁμαρτίας διὰ τὴν βασιλείαν τῶν οὐρανῶν μακάριοι οὗτοί εἰσιν οἱ τοῦ κόσμου νηστεύοντες. Ἐπικατάρατος δὲ ἡ ἡμέρα ἐν ᾗ ἐτέχθην, καὶ μὴ ἔστω ἐπευκτέα ὁ Ἱερεμίας φησίν, οὐ τὴν γένεσιν ἁπλῶς ἐπικατάρατον λέγων, ἀλλ' ἀποδυσπετῶν ἐπὶ τοῖς ἁμαρτήμασι τοῦ λαοῦ καὶ τῇ ἀπειθείᾳ· ἐπιφέρει γοῦν· διὰ τί γὰρ ἐγεννήθην τοῦ βλέπειν κόπους καὶ πόνους καὶ διετέλεσαν ἐν αἰσχύνῃ αἱ ἡμέραι μου; αὐτίκα πάντες οἱ κηρύσσοντες τὴν ἀλήθειαν διὰ τὴν ἀπείθειαν τῶν ἀκουόντων ἐδιώκοντό τε καὶ ἐκινδύνευον. διὰ τί γὰρ οὐκ ἐγένετο ἡ μήτρα τῆς μητρός μου τάφος, ἵνα μὴ ἴδω τὸν μόχθον τοῦ Ἰακὼβ καὶ τὸν κόπον τοῦ γένους Ἰσραήλ; Ἔσδρας ὁ προφήτης λέγει. οὐδεὶς καθαρὸς ἀπὸ ῥύπου, Ἰώβ φησιν, οὐδ' εἰ μία ἡμέρα ἡ ζωὴ αὐτοῦ. λεγέτωσαν ἡμῖν ποῦ ἐπόρνευσεν τὸ γεννηθὲν","english":"This man was formerly dry wood, but having heeded the word and kept the sabbaths by abstaining from sins and having fulfilled the commandments, he will be more honorable than those educated by word alone without right citizenship. \"Children,\" he says, \"I am still with you a little while,\" the teacher. Therefore Paul also, writing to the Galatians, says: \"My children, whom I again bring forth until Christ is formed in you.\" And again, writing to the Corinthians, he says: \"For even if you have countless tutors in Christ, you do not have many fathers; for in Christ through the gospel I begot you.\" For this reason a eunuch will not enter the church of God—the one barren and unfruitful in both citizenship and word—but those who have castrated themselves from all sin for the sake of the kingdom of heaven are blessed; these are the ones fasting from the world. \"Cursed is the day on which I was born, and let it not be prayed for,\" Jeremiah says, not simply calling birth accursed, but lamenting over the sins of the people and their disobedience; for he adds: \"Why then was I born to see toils and labors, and did my days end in shame?\" Immediately all who proclaim the truth, because of the disobedience of their hearers, were persecuted and endangered. \"For why did the womb of my mother not become a tomb, so that I might not see the toil of Jacob and the labor of the race of Israel?\" Ezra the prophet says. \"No one is clean from defilement,\" Job says, \"not even if his life is but one day.\" Let them tell us where the newborn committed fornication.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεκνία, φησίν, ὀλίγον ἔτι μεθ' ὑμῶν εἰμι","severity":"info","text":"Clement attributes this saying to 'the teacher' (ὁ διδάσκαλος), likely a dominical or apostolic logion; no exact parallel in the canonical Gospels.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεκνία μου, οὓς πάλιν ὠδίνω ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν","severity":"info","text":"Clement quotes Paul's letter to the Galatians; the wording differs from the received text (cf. Gal 4:19), suggesting a variant tradition or paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ λέγει, ἀλλ' οὐ πολλοὺς πατέρας· ἐν γὰρ Χριστῷ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα","severity":"info","text":"Clement cites Paul's first letter to the Corinthians; the passage is not found in the canonical 1 Corinthians, indicating a lost or apocryphal Pauline saying.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος δὲ ἡ ἡμέρα ἐν ᾗ ἐτέχθην","severity":"info","text":"Clement attributes this lament to Jeremiah; it echoes Jer 20:14-18 but is not a direct quotation, possibly a paraphrase or from a different textual tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τί γὰρ οὐκ ἐγένετο ἡ μήτρα τῆς μητρός μου τάφος","severity":"info","text":"Clement attributes this to 'Ezra the prophet'; it is not found in the canonical Ezra-Nehemiah but may derive from 4 Ezra (2 Esdras) or another apocryphal Ezra tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς καθαρὸς ἀπὸ ῥύπου","severity":"info","text":"Clement attributes this saying to Job; it is not a direct quotation from the canonical book of Job, suggesting a lost or apocryphal Job tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Children, I am still with you a little while' is unclear; it may be a dominical logion or a citation from a lost apostolic writing.","The Pauline quotations to Galatians and Corinthians differ from the canonical text, raising questions about Clement's textual sources or memory.","The attributions to Jeremiah, Ezra, and Job are not verbatim from the Septuagint; they may come from apocryphal works or Clement's paraphrases."],"confidence":"medium","notes":[]},{"i":296,"ref":"p296","source":"παιδίον, ἢ πῶς ὑπὸ τὴν τοῦ Ἀδὰμ ὑποπέπτωκεν ἀρὰν τὸ μηθὲν ἐνεργῆσαν. ἀπολείπεται δὲ αὐτοῖς, ὡς ἔοικεν, ἀκολούθως λέγειν τὴν γένεσιν εἶναι κακήν, οὐ τὴν τοῦ σώματος μόνην, ἀλλὰ καὶ τὴν τῆς ψυχῆς δι' ἣν καὶ τὸ σῶμα. καὶ ὅταν ὁ Δαβὶδ εἴπῃ ἐν ἁμαρτίαις συνελήφθην καὶ ἐν ἀνομίαις ἐκίσσησέν με ἡ μήτηρ μου, λέγει μὲν προφητικῶς μητέρα τὴν Εὔαν, ἀλλὰ ζώντων Εὔα μήτηρ ἐγένετο, καὶ εἰ ἐν ἁμαρτίᾳ συνελήφθη, ἀλλ' οὐκ αὐ3.16.101.1 τὸς ἐν ἁμαρτίᾳ οὐδὲ μὴν ἁμαρτία αὐτός. εἰ δὲ καὶ πᾶς ὁ ἐπιστρέφων ἐξ ἁμαρτίας ἐπὶ τὴν πίστιν ἀπὸ τῆς συνηθείας τῆς ἁμαρτωλοῦ οἷον μητρὸς ἐπὶ τὴν ζωὴν ἐπιστρέφει, μαρτυρήσει μοι εἷς τῶν δώδεκα προφητῶν φήσας, εἰ δῶ πρωτότοκα ὑπὲρ ἀσεβείας, καρπὸν κοιλίας μου ὑπὲρ ἁμαρτίας ψυχῆς μου. οὐ διαβάλλει τὸν εἰπόντα αὐξάνεσθε καὶ πληθύνεσθε, ἀλλὰ τὰς πρώτας ἐκ γενέσεως ὁρμάς, καθ' ἃς θεὸν οὐ γινώσκομεν, ἀσεβείας λέγει. εἰ δέ τις κατὰ τοῦτο λέγει κακὴν τὴν γένεσιν, καὶ κατ' ἐκεῖνο εἰπάτω ἀγαθήν, καθὸ ἐν αὐτῇ τὴν ἀλήθειαν γινώσκομεν· ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε· ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσι, δηλαδὴ οἱ ἁμαρτάνοντες· ἐπειδὴ ἡ πάλη ἡμῖν οὐ πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰ πνευματικά, δυνατοὶ δὲ ἐκπειράσαι οἱ κοσμοκράτορες τοῦ σκότους, διὰ τοῦτο αἱ συγγνῶμαι.","english":"child? Or how does the curse of Adam fall upon one who has done nothing? It remains for them, it seems, to say consistently that birth is evil, not only of the body but also of the soul, on account of which the body exists. And when David says, \"I was conceived in sins, and my mother rocked me in iniquities,\" he speaks prophetically, calling Eve mother, but Eve became mother of the living, and if he was conceived in sin, yet he himself is not in sin, nor is he sin itself. And if every one who turns from sin to faith turns from the habit of sin, as from a mother, to life, one of the twelve prophets will bear witness for me, saying, \"If I give firstborn for impiety, fruit of my womb for sin of my soul.\" He does not denounce the one who said, \"Increase and multiply,\" but the first impulses from birth, according to which we do not know God, he calls impiety. If someone says on this account that birth is evil, let him also say on that account that it is good, in that through it we come to know the truth: \"Awake justly and do not sin\"; for some have ignorance of God, namely those who sin, since our struggle is not against blood and flesh, but against spiritual powers, and the world-rulers of darkness are able to tempt, therefore there are pardons.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἁμαρτίαις συνελήφθην καὶ ἐν ἀνομίαις ἐκίσσησέν με ἡ μήτηρ μου","severity":"info","text":"Clement attributes to David a saying about conception in sins and being rocked in iniquities, likely a paraphrase of Psalm 50 (51):7 LXX, though the exact wording is not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δῶ πρωτότοκα ὑπὲρ ἀσεβείας, καρπὸν κοιλίας μου ὑπὲρ ἁμαρτίας ψυχῆς μου","severity":"info","text":"Clement cites one of the twelve minor prophets, likely Hosea or Micah, but the exact verse is not identified; it may be a loose paraphrase of Hosea 9:16 or Micah 6:7 LXX.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐξάνεσθε καὶ πληθύνεσθε","severity":"info","text":"The phrase 'increase and multiply' echoes the divine command in Genesis 1:28 LXX, which Clement interprets as not being denounced but rather the first impulses from birth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κοσμοκράτορες τοῦ σκότους","severity":"info","text":"The term 'world-rulers of darkness' reflects Gnostic or Valentinian cosmology, where archontic powers govern the material realm; Clement adapts this to describe spiritual adversaries in a Christian framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συγγνῶμαι","severity":"info","text":"The Greek 'συγγνῶμαι' (pardons) here likely refers to divine leniency or forgiveness for sins committed under the influence of spiritual powers, a concept Clement uses to argue against deterministic views of birth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ διαβάλλει ... ἀλλὰ ... λέγει","severity":"info","text":"Clement employs a corrective rhetorical structure: he denies that the command to increase is denounced, then reinterprets 'impiety' as the first impulses from birth, not birth itself.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'one of the twelve prophets' is uncertain; the cited phrase does not match any known LXX verse exactly.","The phrase 'ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε' may be a scriptural allusion or Clement's own exhortation; its source is unclear."],"confidence":"high","notes":[]},{"i":297,"ref":"p297","source":"διὰ τοῦτο καὶ ὁ Παῦλος αὐτό μου τὸ σῶμα ὑποπιέζω καὶ δουλαγωγῶ φησίν, ὅτι πᾶς ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται (ἀντὶ τοῦ εἰς πάντα ἐγκρατεύεται, οὐ πάντων ἀπεχόμενος, ἀλλ' οἷς ἔκρινεν, ἐγκρατῶς χρώμενος), ἐκεῖνοι μὲν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἵνα ἄφθαρτον, νικῶντες ἐν τῇ πάλῃ, οὐχὶ δὲ ἀκονιτὶ στεφανούμενοι. ἤδη τινὲς καὶ τῆς παρθένου τὴν χήραν εἰς ἐγκράτειαν προτιμῶσι καταμεγαλοφρονήσασαν ἧς πεπείραται ἡδονῆς. Εἰ δὲ ἡ γένεσις κακόν, ἐν κακῷ λεγόντων οἱ βλάσφημοι τὸν γενέσεως μετειληφότα κύριον, ἐν κακῷ τὴν γεννήσασαν παρ3.17.102.2 θένον. οἴμοι τῶν κακῶν, βλασφημοῦσι τὸ βούλημα τοῦ θεοῦ καὶ τὸ μυστήριον τῆς κτίσεως, τὴν γένεσιν διαβάλλοντες. διὰ ταῦτα ἡ δόκησις Κασσιανῷ, διὰ ταῦτα καὶ Μαρκίωνι, ναὶ μὴν καὶ Οὐαλεντίνῳ τὸ σῶμα τὸ ψυχικόν, ὅτι φασίν· ὁ ἄνθρωπος παρωμοιώθη τοῖς κτήνεσιν εἰς συνδυασμὸν ἀφικνούμενος· ἀλλ' ὅταν ἐπιβαίνειν ἀλλοτρίᾳ κοίτῃ ὀργήσας ὡς ἀληθῶς θελήσῃ, τότε τῷ ὄντι ὁ τοιοῦτος ἐκθηριοῦται· ἵπποι θηλυμανεῖς ἐγενήθησαν, ἕκαστος ἐπὶ τὴν γυναῖκα τοῦ πλησίον ἐχρεμέτιζεν. κἂν ἀπὸ τῶν ἀλόγων ζῴων τὴν ἐπιτήδευσιν τῆς συνουσίας ὁ ὄφις εἰληφὼς καὶ παραπείσας τῇ κοινωνίᾳ τῆς Εὔας συγκαταθέσθαι τὸν Ἀδὰμ τύχῃ, ὡς ἂν μὴ φύσει ταύτῃ κεχρημένων τῶν πρωτοπλάστων, ὡς ἀξιοῦσί τινες, ἡ κτίσις πάλιν βλασφημεῖται ἀσθενεστέρους τοὺς ἀνθρώπους τῆς τῶν ἀλόγων φύσεως πεποιηκυῖα, οἷς κατηκολούθησαν οἱ πρωτόπλαστοι τοῦ θεοῦ.","english":"That is why Paul says, \"I oppress and enslave this body of mine,\" because every athlete practices self-control in everything (meaning he exercises self-control in all things, not abstaining from everything, but using with self-control what he has judged proper). They do so to receive a perishable crown, but we to receive an imperishable one, conquering in the wrestling match, not being crowned without a struggle. Some already prefer the widow to the virgin for self-control, as one who has scorned the pleasure she has experienced. But if generation is evil, the blasphemers place the Lord, who partook of generation, in evil, and the virgin who gave birth in evil. Alas for the evils! They blaspheme the will of God and the mystery of creation, slandering generation. For these reasons Cassian holds to docetism, for these reasons also Marcion, and indeed Valentinus holds to the psychic body, because they say: man is likened to beasts when he comes to copulation; but when, having become frenzied, he truly wishes to enter another's bed, then such a one is truly bestialized. Horses became mad for females, each neighed for his neighbor's wife. And if the serpent, having taken the practice of intercourse from irrational animals, and having persuaded Adam to consent to intercourse with Eve, as if the first-formed did not use this by nature, as some claim, then creation is again blasphemed as having made men weaker than the nature of irrational animals, whom the first-formed followed against God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τοῦτο καὶ ὁ Παῦλος αὐτό μου τὸ σῶμα ὑποπιέζω καὶ δουλαγωγῶ φησίν","severity":"info","text":"Clement attributes to Paul a saying not found verbatim in the canonical epistles; it may be a paraphrase of 1 Cor 9:27 or a lost tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκρατεύεται","severity":"info","text":"Clement glosses ἐγκρατεύεται as 'using with self-control what one has judged proper,' distinguishing it from total abstinence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κασσιανῷ","severity":"info","text":"Cassian refers to the docetic teacher (possibly Tatian's disciple) who rejected marriage and procreation; Clement links him to Marcion and Valentinus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σῶμα τὸ ψυχικόν","severity":"info","text":"Valentinus distinguished a 'psychic body' from the pneumatic; Clement here associates that with a negative view of generation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ βλάσφημοι ... βλασφημοῦσι τὸ βούλημα τοῦ θεοῦ","severity":"caution","text":"Clement accuses opponents of blasphemy for calling generation evil, but the text may conflate several groups; the charge is rhetorical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἵπποι θηλυμανεῖς ... ἐχρεμέτιζεν","severity":"info","text":"The horse imagery echoes Plato's Phaedrus (253d–254e) and Stoic critiques of irrational desire, adapted to Clement's polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Cassian' is ambiguous: possibly the docetic teacher or a different figure; Clement does not specify.","The phrase 'τὸ σῶμα τὸ ψυχικόν' may refer to Valentinus's concept of a psychic substance, but the exact Valentinian doctrine is not detailed here."],"confidence":"high","notes":[]},{"i":298,"ref":"p298","source":"εἰ δὲ ἡ μὲν φύσις ἦγεν αὐτοὺς ὡς καὶ τὰ ἄλογα πρὸς παιδοποιίαν, ἐκινήθησαν δὲ θᾶττον ἢ προσῆκον ἦν ἔτι νέοι πεφυκότες ἀπάτῃ παραχθέντες, δικαία μὲν ἡ κρίσις τοῦ θεοῦ ἐπὶ τοὺς οὐκ ἀναμείναντας τὸ βούλημα, ἁγία δὲ ἡ γένεσις δι' ἣν ὁ κόσμος συνέστηκεν, δι' ἣν αἱ οὐσίαι, δι' ἣν αἱ φύσεις, δι' ἣν ἄγγελοι, δι' ἣν δυνάμεις, δι' ἣν ψυχαί, δι' ἣν ἐντολαί, δι' ἣν νόμος, δι' ἣν τὸ εὐαγγέλιον, δι' ἣν ἡ γνῶσις τοῦ θεοῦ· καὶ πᾶσα σὰρξ χόρτος, καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου· καὶ ὁ μὲν χόρτος ξηραίνεται, τὸ δὲ ἄνθος καταπίπτει· ἀλλὰ τὸ ῥῆμα τοῦ κυρίου μένει, τὸ χρῖσαν τὴν ψυχὴν καὶ ἑνῶσαν τῷ πνεύματι. πῶς δ' ἄνευ τοῦ σώματος ἡ κατὰ τὴν ἐκκλησίαν καθ' ἡμᾶς οἰκονομία τέλος ἐλάμβανεν; ὅπου γε καὶ αὐτὸς ἡ κεφαλὴ τῆς ἐκκλησίας ἐν σαρκὶ μέν, ἀειδὴς δὲ ἐλήλυθεν καὶ ἄμορφος, εἰς τὸ ἀειδὲς καὶ ἀσώματον τῆς θείας αἰτίας ἀποβλέπειν ἡμᾶς διδάσκων. δένδρον γὰρ ζωῆς, φησὶν ὁ προφήτης, ἐν ἐπιθυμίᾳ ἀγαθῇ γίνεται, διδάσκων ἐπιθυμίας ἀστείους καὶ καθαρὰς τὰς ἐν τῷ ζῶντι κυρίῳ. ἤδη δὲ ἐθέλουσι τὴν ἀνδρὸς κατὰ γάμον πρὸς γυναῖκα ὁμιλίαν γνῶσιν εἰρημένην ἁμαρτίαν εἶναι· ταύτην γὰρ ὑπὸ τῆς βρώσεως μηνύεσθαι τοῦ ξύλου τοῦ","english":"If nature led them, like the irrational animals, to procreation, and they were moved more quickly than was fitting, being still young and led astray by deceit, then the judgment of God is just upon those who did not await his will; but holy is generation, through which the world has been constituted, through which substances exist, through which natures, through which angels, through which powers, through which souls, through which commandments, through which law, through which the gospel, through which the knowledge of God. And all flesh is grass, and all human glory is like the flower of grass; the grass withers, and the flower falls; but the word of the Lord abides, which anointed the soul and united it with the spirit. How, without the body, would the economy of the church according to us reach its end? Especially since the head of the church himself came in flesh, but invisible and formless, teaching us to look toward the invisible and incorporeal divine cause. For the tree of life, says the prophet, arises in good desire, teaching that the desires are refined and pure in the living Lord. But now they wish to claim that the marital intercourse of a man with a woman is called knowledge and is a sin; for this is signified by the eating of the tree of","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement argues that generation is holy because it underlies the entire cosmic and theological order, from substances to the knowledge of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα σὰρξ χόρτος","severity":"info","text":"The phrase 'all flesh is grass' echoes Isaiah 40:6-8, where human glory is compared to a flower of grass that withers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δένδρον γὰρ ζωῆς","severity":"info","text":"The 'tree of life' likely alludes to Proverbs 11:30 (LXX) or Genesis 2:9, reinterpreted here as a symbol of good desire in the living Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement counters encratite or gnostic opponents who condemned marital intercourse as sin, allegorizing the 'eating of the tree' as sexual knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομία","severity":"info","text":"The term 'economy' (οἰκονομία) here refers to the divine plan or church order, which Clement argues requires the body for its fulfillment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence at 'eating of the tree of', leaving the argument incomplete; the English draft follows this break.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' cited for the tree of life is unspecified; it may be a lost or paraphrased source.","The phrase 'head of the church' (κεφαλὴ τῆς ἐκκλησίας) could refer to Christ or a local bishop; context favors Christ."],"confidence":"high","notes":[]},{"i":299,"ref":"p299","source":"καλοῦ καὶ πονηροῦ, διὰ τῆς τοῦ ἔγνω σημασίας παράβασιν ἐντολῆς διδά3.17.104.2 σκουσαν. εἰ δὲ τοῦτο, καὶ ἡ τῆς ἀληθείας γνῶσις βρῶσίς ἐστι τοῦ ξύλου τῆς ζωῆς. ἔστιν οὖν κἀκείνου τοῦ ξύλου μεταλαβεῖν τὸν σώφρονα γάμον· προείρηται δὲ ἡμῖν ὡς καὶ καλῶς καὶ κακῶς ἔστι χρήσασθαι τῷ γάμῳ, καὶ τοῦτ' ἔστι τὸ ξύλον τῆς γνώσεως, ἐὰν μὴ παρανομῶμεν τὸν γάμον. τί δέ; οὐχὶ ὁ σωτὴρ ὥσπερ τὴν ψυχήν, οὕτω δὲ καὶ τὸ σῶμα ἰᾶτο τῶν παθῶν; οὐκ ἂν δὲ εἰ ἐχθρὰ ἡ σὰρξ ἦν τῆς ψυχῆς, ἐπετείχιζεν αὐτῇ τὴν ἐχθρὰν δι' ὑγείας ἐπισκευάζων. τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ, ἡ γὰρ ἁμαρτία φθορὰ οὖσα οὐ δύναται κοινωνίαν ἔχειν μετὰ τῆς ἀφθαρσίας, ἥτις ἐστὶ δικαιοσύνη. οὕτως ἀνόητοι, φησίν, ἐστέ; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖτε; Τὴν δικαιοσύνην τοίνυν καὶ τὴν ἁρμονίαν τοῦ σωτηρίου σεμνὴν οὖσαν καὶ βεβαίαν οἳ μὲν ἐπέτειναν, ὡς ἐπεδείξαμεν, βλασφήμως ἐκδεχόμενοι μετὰ πάσης ἀθεότητος τὴν ἐγκράτειαν, ἐξὸν ἑλέσθαι τὴν εὐνουχίαν κατὰ τὸν ὑγιῆ κανόνα μετ' εὐσεβείας, εὐχαριστοῦντα μὲν ἐπὶ τῇ δοθείσῃ χάριτι, οὐ μισοῦντα δὲ τὴν κτίσιν οὐδὲ ἐξουθενοῦντα τοὺς γεγαμηκότας· κτιστὸς γὰρ ὁ κόσμος, κτιστὴ καὶ ἡ εὐνουχία, ἄμφω δὲ εὐχαριστούντων ἐν οἷς ἐτάχθησαν, εἰ γινώσκουσι καὶ ἐφ' οἷς ἐτάχθησαν.","english":"of good and evil, through the meaning of \"he knew,\" teaching the transgression of the commandment. If this is so, then the knowledge of truth is the eating of the tree of life. Therefore it is possible to partake of that tree through temperate marriage. We have already said that marriage can be used both well and badly, and this is the tree of knowledge, if we do not violate the law in marriage. What then? Did not the Savior heal the body of its passions just as he healed the soul? He would not have done so if the flesh were hostile to the soul, fortifying the enemy against it by restoring it to health. I say this, brothers: that flesh and blood cannot inherit the kingdom of God, nor can corruption inherit incorruption, for sin, being corruption, cannot have communion with incorruption, which is righteousness. \"Are you so foolish?\" he says. \"Having begun with spirit, do you now end with flesh?\" Therefore, concerning righteousness and the harmony of the saving ordinance, which is holy and firm, some have strained it, as we have shown, blasphemously interpreting continence with complete godlessness, when it is possible to choose celibacy according to the sound rule with piety, giving thanks for the grace given, not hating creation nor despising those who are married. For the world is created, and celibacy is also created, and both are matters for thanksgiving by those who are placed in their respective stations, if they know and understand the stations in which they have been placed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ξύλον τῆς ζωῆς","severity":"info","text":"The phrase 'tree of life' (ξύλον τῆς ζωῆς) echoes Genesis 2:9 and is used here as a symbol of the knowledge of truth accessible through temperate marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται","severity":"info","text":"This phrase alludes to 1 Corinthians 15:50 and possibly John 3:5, where flesh and blood are contrasted with spiritual inheritance. Clement adapts it to argue against a dualistic rejection of the body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐγκράτειαν","severity":"info","text":"Clement critiques extreme ascetics who interpret continence (ἐγκράτειαν) as requiring rejection of marriage, aligning with his broader polemic against encratite and gnostic dualism in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί δέ; οὐχὶ ὁ σωτὴρ...","severity":"info","text":"A rhetorical question (τί δέ; οὐχὶ) introduces a new argument: the Savior's healing of the body proves flesh is not inherently hostile to the soul, countering dualist claims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εὐνουχίαν","severity":"info","text":"Clement's use of εὐνουχίαν (celibacy) as a created state parallel to the world reflects his moderate stance, later influential in Eastern Christian debates on marriage and asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διὰ τῆς τοῦ ἔγνω σημασίας' is ambiguous: it may refer to the meaning of the word 'knew' (ἔγνω) in a scriptural context, possibly Genesis 3:7, or to a specific gnostic interpretation. The reading taken follows the English draft's rendering as 'through the meaning of 'he knew'.'"],"confidence":"high","notes":[]},{"i":300,"ref":"p300","source":"οἳ δὲ ἀφηνιάσαντες ἐξύβρισαν, ἵπποι θηλυμανεῖς τῷ ὄντι γενόμενοι καὶ ἐπὶ τὰς τῶν πλησίον χρεμετίζοντες, αὐτοί τε ἀκατασχέτως ἐκχεόμενοι καὶ τοὺς πλησίον ἀναπείθοντες φιληδονεῖν, ἀθλίως ἐπαΐοντες ἐκείνων τῶν γραφῶν, τὸν σὸν κλῆρον βάλε ἐν ἡμῖν, κοινὸν δὲ βαλλάντιον κτησώμεθα πάντες καὶ μαρσίπ3.18.106.1 πιον ἓν γενηθήτω ἡμῖν. διὰ τούτους ὁ αὐτὸς προφήτης συμβουλεύων ἡμῖν λέγει· μὴ πορευθῇς ἐν ὁδῷ μετ' αὐτῶν, ἔκκλινον τὸν πόδα σου ἐκ τῶν τρίβων αὐτῶν· οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς· αὐτοὶ γὰρ αἱμάτων μετέχοντες θησαυρίζουσιν ἑαυτοῖς κακά, τουτέστι τῆς ἀκαθαρσίας ἀντιποιούμενοι καὶ τοὺς πλησίον τὰ ὅμοια ἐκδιδάσκοντες, πολεμισταί, πλῆκται ταῖς οὐραῖς αὐτῶν, κατὰ τὸν προφήτην, ἃς κέρκους Ἕλληνες καλοῦσιν. εἶεν δ' ἂν οὓς αἰνίσσεται ἡ προφητεία, καταφερεῖς, ἀκρατεῖς, οἱ ταῖς οὐραῖς αὐτῶν πολεμισταί, σκότους καὶ ὀργῆς τέκνα, μιαιφόνοι αὐτῶν τε αὐθένται καὶ τῶν πλησίον ἀνδροφόνοι. ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα, ὁ ἀπόστολος ἡμῖν ἐμβοᾷ. καὶ πάλιν ἀσχάλλων ἐπὶ τοιούτοις τισὶ διατάττεται μὴ συναναμίγνυσθαι, ἐάν τις ἀδελφὸς ὀνομαζόμενος ᾖ πόρνος ἢ πλεονέκτης ἢ εἰδωλολάτρης ἢ λοίδορος ἢ μέθυσος ἢ ἅρπαξ, τῷ τοιούτῳ μηδὲ συνεσθίειν. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, λέγει, ἵνα θεῷ ζήσω. Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ, ὡς ἔζων κατὰ τὰς ἐπιθυμίας, ζῇ δὲ ἐν ἐμοὶ Χριστὸς διὰ τῆς τῶν ἐντολῶν ὑπακοῆς ἁγνῶς καὶ μακαρίως· ὥστε τότε μὲν ἔζων ἐν σαρκὶ σαρκικῶς, ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ.","english":"But those who rebelled became insolent, becoming truly mares mad for the male and neighing at the wives of their neighbors, both pouring themselves out uncontrollably and persuading their neighbors to love pleasure, wretchedly understanding those scriptures, \"Cast your lot among us, and let us all have a common purse, and let one wallet become ours.\" Because of these, the same prophet advises us, saying: \"Do not go on the road with them; turn your foot from their paths; for nets are not unjustly spread for winged creatures; for they, partaking of blood, store up evils for themselves,\" that is, clinging to impurity and teaching their neighbors the same things, warriors, strikers with their tails, according to the prophet, which Greeks call \"kérkoi.\" These would be those whom the prophecy hints at: prone to fall, incontinent, the warriors with their tails, children of darkness and wrath, murderers of themselves and of their neighbors. \"Purge the old leaven, that you may be new dough,\" the apostle cries out to us. And again, distressed at such persons, he ordains not to mix with them: if anyone called a brother is a fornicator or a covetous man or an idolater or a reviler or a drunkard or a plunderer, not even to eat with such a one. \"For I through law died to the law,\" he says, \"that I might live for God. I have been crucified with Christ; I no longer live as I lived according to desires, but Christ lives in me through obedience to the commandments, purely and blessedly; so that then I lived in the flesh fleshly, but now I live in the flesh, I live in faith in the Son of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν σὸν κλῆρον βάλε ἐν ἡμῖν, κοινὸν δὲ βαλλάντιον κτησώμεθα πάντες καὶ μαρσίππιον ἓν γενηθήτω ἡμῖν","severity":"info","text":"Clement quotes a distorted version of a saying attributed to the Carpocratians, not a canonical biblical verse. The phrase parodies apostolic community of goods (cf. Acts 2:44-45) and is used to criticize libertine interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ πορευθῇς ἐν ὁδῷ μετ' αὐτῶν, ἔκκλινον τὸν πόδα σου ἐκ τῶν τρίβων αὐτῶν· οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς· αὐτοὶ γὰρ αἱμάτων μετέχοντες θησαυρίζουσιν ","severity":"info","text":"Clement attributes this warning to 'the same prophet' (likely Isaiah or a sapiential book), but the exact source is unclear. It may be a loose paraphrase of Proverbs or a lost apocryphon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκκαθάρατε τὴν παλαιὰν ζύμην, ἵνα ἦτε νέον φύραμα","severity":"info","text":"This is a Pauline exhortation (cf. 1 Cor 5:7, Galatians imagery of leaven), but Clement does not cite a specific letter. The phrase 'purge the old leaven' is a metaphor for moral renewal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, λέγει, ἵνα θεῷ ζήσω. Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ","severity":"info","text":"Clement presents this as a saying of the apostle (Paul), but it is not a direct quotation from the canonical epistles. It echoes themes of death to the law and life in Christ (cf. Rom 6:3-4, Gal 2:19).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἵπποι θηλυμανεῖς","severity":"info","text":"The phrase 'mares mad for the male' draws on a common ancient trope of animal lust (cf. Aristotle HA 6.18, 572a). Clement uses it to vilify opponents as bestial and uncontrolled.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πολεμισταί, πλῆκται ταῖς οὐραῖς αὐτῶν","severity":"info","text":"The image of 'warriors, strikers with their tails' (κέρκοι) likely refers to scorpions or other venomous creatures. Clement uses it to characterize heretics as dangerous and self-destructive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the same prophet' is not specified; it may be a conflation of several Old Testament passages.","The Carpocratian saying is not attested outside Clement; its exact wording and context are uncertain.","The Pauline sayings are paraphrastic; their precise source (if any) is unclear."],"confidence":"high","notes":[]},{"i":301,"ref":"p301","source":"εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε, τῆς ἐναντίας πολιτείας ἀποτρέπων ἡμᾶς ὁ κύριος λέγει, ἐπεὶ ἡ καταστροφὴ ἀνδρῶν παρανόμων κακή. καὶ αὗταί εἰσιν αἱ ὁδοὶ πάντων τῶν συντελούντων τὰ ἄνομα. οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, φησὶν ὁ κύριος· καλὸν ἦν αὐτῷ εἰ μὴ ἐγεννήθη, ἢ ἕνα τῶν ἐκλεκτῶν μου σκανδαλίσαι· κρεῖττον ἦν αὐτῷ περιτεθῆναι μύλον καὶ καταποντισθῆναι εἰς θάλασσαν, ἢ ἕνα τῶν ἐκλεκτῶν μου διαστρέψαι· τὸ γὰρ ὄνομα τοῦ θεοῦ δι' αὐτοὺς βλασφημεῖται. ὅθεν γενναίως ὁ ἀπόστολος ἔγραψα ὑμῖν φησὶν ἐν τῇ ἐπιστολῇ μὴ συναναμίγνυσθαι πόρνοις ἕως τὸ δὲ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι. καὶ ὅτι οὐ τὸν γάμον πορνείαν λέγει, ἐπιφέρει· ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν; ἢ πόρνην τις ἐρεῖ τὴν παρθένον πρὶν ἢ γῆμαι; καὶ μὴ ἀποστερεῖτε, φησίν, ἀλλήλους, εἰ μὴ ἐκ συμφώνου πρὸς καιρόν, διὰ τῆς ἀποστερεῖτε λέξεως τὸ ὀφείλημα τοῦ γάμου, τὴν παιδοποιίαν, ἐμφαίνων, ὅπερ ἐν τοῖς ἔμπροσθεν ἐδήλωσεν εἰπών, τῇ","english":"Do not go the way of the nations and do not enter a city of Samaritans, the Lord says, turning us away from the opposite way of life, since the ruin of lawless men is evil. And these are the ways of all who accomplish lawless deeds. Woe to that man, the Lord says; it would have been well for him if he had not been born, or to scandalize one of my elect; it would have been better for him to have a millstone placed around his neck and to be sunk in the sea, than to pervert one of my elect; for the name of God is blasphemed through them. Hence the apostle nobly wrote to you, he says in the epistle, not to mix with fornicators until the body is not for fornication, but for the Lord, and the Lord for the body. And that he does not call marriage fornication, he adds: Or do you not know that he who clings to a harlot is one body? Or will one call the virgin a harlot before she marries? And do not deprive one another, he says, unless by mutual agreement for a time, by the word \"deprive\" indicating the debt of marriage, the procreation of children, which he made clear earlier by saying, to the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε","severity":"info","text":"Clement adapts a scriptural warning against Samaritan cities, likely from a lost Jewish-Christian source or a variant of the Old Testament, to condemn heretical or licentious conduct.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκανδαλίσαι","severity":"info","text":"The Greek verb σκανδαλίσαι (to scandalize) here means to cause to stumble or lead into sin, not merely to offend; it reflects a strong ethical warning against corrupting the elect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύλον","severity":"info","text":"The image of a millstone (μύλον) around the neck before drowning was a known Greek punishment for traitors or parricides, here applied hyperbolically to warn against corrupting the elect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ συναναμίγνυσθαι πόρνοις","severity":"info","text":"Clement cites an apostolic letter (possibly 1 Corinthians or a lost epistle) warning against mixing with fornicators, then interprets the body as belonging to the Lord, not to fornication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποστερεῖτε","severity":"info","text":"The verb ἀποστερεῖτε (deprive) is glossed by Clement as referring to the marital debt of procreation, showing his allegorical reading of sexual ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a scriptural warning against Samaritans to a moral exhortation on sexual purity, then to an apostolic citation, ending with a gloss on marital debt; the argument is cumulative and parenetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial scriptural warning (εἰς ὁδὸν ἐθνῶν … Σαμαρειτῶν) is not identified; it may be from a lost apocryphon or a variant LXX reading.","The apostolic citation (μὴ συναναμίγνυσθαι πόρνοις) is not explicitly attributed to a known epistle; Clement may be paraphrasing or quoting a non-canonical source."],"confidence":"high","notes":[]},{"i":302,"ref":"p302","source":"γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῷ ἀνδρί, μεθ' ἣν ἔκτισιν κατὰ τὴν οἰκουρίαν καὶ τὴν ἐν Χριστῷ πίστιν βοηθός, καὶ ἔτι σαφέστερον εἰπών· τοῖς γεγαμηκόσι παραγγέλλω, οὐκ ἐγώ, ἀλλ' ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι (ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω) καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς ἕως νῦν δὲ ἅγιά ἐστι. τί δὲ λέγουσι πρὸς ταῦτα οἱ τοῦ νόμου κατατρέχοντες καὶ τοῦ γάμου ὡς κατὰ νόμον συγκεχωρημένου μόνον, οὐχὶ δὲ καὶ κατὰ τὴν διαθήκην τὴν καινήν; τί πρὸς ταύτας εἰπεῖν ἔχουσι τὰς νομοθεσίας οἱ τὴν σπορὰν καὶ τὴν γένεσιν μυσαττόμενοι; ἐπεὶ καὶ τὸν ἐπίσκοπον τοῦ οἴκου καλῶς προϊστάμενον νομοθετεῖ τῆς ἐκκλησίας ἀφηγεῖσθαι, οἶκον δὲ κυριακὸν μιᾶς γυναικὸς συνίστησι συζυγία. πάντα οὖν καθαρὰ τοῖς καθαροῖς, λέγει, τοῖς δὲ μεμιαμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίαται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. ἐπὶ δὲ τῆς παρὰ τὸν κανόνα ἡδονῆς μὴ πλανᾶσθε φησίν· οὔτε πόρνοι οὔτε εἰδωλολάτραι οὔτε μοιχοὶ οὔτε μαλακοὶ οὔτε ἀρσενοκοῖται οὔτε πλεονέκται οὔτε κλέπται, οὐ μέθυσοι, οὐ λοίδοροι, οὐχ ἅρπαγες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.","english":"Let the husband pay the debt to his wife, and likewise the wife to the husband, after which payment she is a helper according to household management and faith in Christ. And speaking even more clearly: I command those who are married—not I, but the Lord—that a wife not be separated from her husband (but if she is separated, let her remain unmarried or be reconciled to her husband), and that a husband not dismiss his wife. To the rest I say, not the Lord: if any brother is still holy. What do those who run down the law and marriage as permitted only according to the law, and not also according to the new covenant, say to these things? What have those who abominate sowing and generation to say to these laws? Since he also legislates that the bishop who presides well over the household should lead the church, and the Lord’s house is constituted by the union of one wife. Therefore, all things are pure to the pure, he says, but to the defiled and unbelieving nothing is pure, but both their mind and their conscience are defiled. And concerning pleasure contrary to the rule, do not be deceived, he says: neither fornicators nor idolaters nor adulterers nor effeminate men nor pederasts nor covetous men nor thieves, nor drunkards, nor revilers, nor plunderers will inherit the kingdom of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω","severity":"info","text":"Clement uses marital debt language to frame reciprocal sexual obligation within marriage, a common early Christian trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι","severity":"info","text":"Clement attributes to 'the Lord' a prohibition of divorce, echoing Synoptic sayings (e.g., Mark 10:11-12) but not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τοῦ νόμου κατατρέχοντες","severity":"info","text":"Clement polemicizes against encratite or gnostic groups who rejected marriage and procreation, a known second-century controversy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίσκοπον τοῦ οἴκου","severity":"info","text":"The phrase 'bishop of the household' metaphorically extends episcopal authority to domestic order, linking oikonomia and ecclesial governance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πάντα οὖν καθαρὰ τοῖς καθαροῖς","severity":"info","text":"Clement adapts a proverbial purity principle (cf. Titus 1:15) to argue that moral state determines perception, a theme in later ascetic theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπὶ δὲ τῆς παρὰ τὸν κανόνα ἡδονῆς","severity":"info","text":"This sentence catalogs vices excluded from the kingdom, forming a rhetorical climax that reinforces Clement's ethical rule (κανών).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴ τις ἀδελφὸς ἕως νῦν δὲ ἅγιά ἐστι' is obscure; it may be a fragment or a misreading. The translation 'if any brother is still holy' is tentative.","The source of the Lord's sayings is not identified; Clement may be citing an apocryphal tradition or a lost gospel."],"confidence":"high","notes":[]},{"i":303,"ref":"p303","source":"καὶ ἡμεῖς μὲν ἀπελουσάμεθα, οἱ ἐν τούτοις γενόμενοι, οἳ δέ, εἰς ταύτην ἀπολούοντες τὴν ἀσέλγειαν, ἐκ σωφροσύνης εἰς πορνείαν βαπτίζουσι, ταῖς ἡδοναῖς καὶ τοῖς πάθεσι χαρίζεσθαι δογματίζοντες, ἀκρατεῖς ἐκ σωφρόνων εἶναι διδάσκοντες καὶ τὴν ἐλπίδα τὴν σφῶν ταῖς τῶν μορίων ἀναισχυντίαις προσανέχοντες, ἀποκηρύκτους εἶναι τῆς βασιλείας τοῦ θεοῦ, ἀλλ' οὐκ ἐγγράφους τοὺς φοιτητὰς παρασκευάζοντες, ψευδωνύμου γνώσεως προσηγορίᾳ τὴν εἰς τὸ ἐξώτερον σκότος ὁδοιπορίαν ἐπανῃρημένοι. τὸ λοιπόν, ἀδελφοί, ὅσα ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε· ὅσα καὶ ἐμάθετε ἃ καὶ παρελάβετε καὶ ἠκούσατε καὶ ἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθ' ὑμῶν. καὶ ὁ Πέτρος ἐν τῇ ἐπιστολῇ τὰ ὅμοια λέγει· ὥστε τὴν πίστιν ὑμῶν καὶ ἐλπίδα εἶναι εἰς θεόν, τὰς ψυχὰς ὑμῶν ἡγνικότες ἐν τῇ ὑπακοῇ τῆς ἀλη3.18.110.2 θείας, ὡς τέκνα ὑπακοῆς, μὴ συσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαις, ἀλλὰ κατὰ τὸν καλέσαντα ὑμᾶς ἅγιον καὶ αὐτοὶ ἅγιοι ἐν πάσῃ ἀναστροφῇ γενήθητε, διότι γέγραπται· ἅγιοι ἔσεσθε, διότι ἐγὼ ἅγιος.\"7 Ἀλλὰ γὰρ πέρα τοῦ δέοντος ἡ πρὸς τοὺς ψευδωνύμους τῆς γνώσεως ὑποκριτὰς ἀναγκαία γενομένη ἀπήγαγεν ἡμᾶς καὶ εἰς μακρὸν ἐξέτεινε τὸν λόγον ἀντιλογία. ὅθεν καὶ ὁ τρίτος ἡμῖν τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων Στρωματεὺς τοῦτο ἔχει τὸ πέρας.","english":"We, who have been in these things, have washed ourselves off; but they, washing into this licentiousness, baptize from temperance into fornication, teaching that one should gratify pleasures and passions, instructing the incontinent to be from the continent, and attaching their hope to the shamelessness of the members, they prepare their disciples to be outcasts from the kingdom of God, not enrolled therein, having taken upon themselves the journey into the outer darkness under the name of false knowledge. For the rest, brethren, consider all that is true, all that is holy, all that is just, all that is pure, all that is dear, all that is of good report, whatever virtue and whatever praise there is; practice what you have learned, what you have received, what you have heard, and what you have seen in me; and the God of peace will be with you. And Peter in his epistle says similar things: \"So that your faith and hope be in God, having purified your souls in obedience to the truth, as children of obedience, not conforming yourselves to your former desires in ignorance, but according to the one who called you, become holy yourselves in all your conduct, for it is written: 'You shall be holy, because I am holy.'\" But indeed, beyond what is necessary, the necessary opposition to the hypocrites of false knowledge has led us away and extended our discourse to a great length. Hence the third of our Stromata, according to the true philosophy of the gnostics, has this end.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπελουσάμεθα","severity":"info","text":"The verb 'we washed ourselves off' likely refers to baptismal purification, contrasting true Christian cleansing with the heretics' 'baptism into licentiousness'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσέλγειαν","severity":"info","text":"ἀσέλγειαν (licentiousness) is a key term in Clement's polemic, denoting moral abandon opposed to σωφροσύνη (temperance).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιοι ἔσεσθε, διότι ἐγὼ ἅγιος","severity":"info","text":"Clement quotes a scriptural phrase 'You shall be holy, because I am holy', likely from the Old Testament (cf. Leviticus or Psalms), though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψευδωνύμου γνώσεως","severity":"info","text":"The phrase 'false knowledge' (ψευδωνύμου γνώσεως) targets Gnostic groups whom Clement accuses of hypocrisy and moral corruption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ λοιπόν, ἀδελφοί","severity":"info","text":"The exhortation 'For the rest, brethren' marks a shift from polemic to paraenesis, echoing early Christian homiletic style.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρος ἐν τῇ ἐπιστολῇ","severity":"info","text":"Clement cites 'Peter in his epistle', likely 1 Peter, to support his moral teaching, showing the authority of apostolic letters in his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'You shall be holy, because I am holy' is not identified; it may be a paraphrase or lost variant.","The identity of the 'hypocrites of false knowledge' is not specified, though likely Gnostic teachers."],"confidence":"high","notes":[]},{"i":304,"ref":"p304","source":"ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΤΕΤΑΡΤΟΣ Ἀκόλουθον δ' ἂν οἶμαι περί τε μαρτυρίου διαλαβεῖν καὶ τίς ὁ τέλειος, οἷς ἐμπεριληφθήσεται κατὰ τὴν ἀπαίτησιν τῶν λεχθησομένων τὰ παρεπόμενα, καὶ ὡς ὁμοίως τε φιλοσοφητέον δούλῳ τε καὶ ἐλευθέρῳ κἂν ἀνὴρ ἢ γυνὴ τὸ γένος τυγχάνῃ· τά τε ἑξῆς περί τε πίστεως καὶ περὶ τοῦ ζητεῖν προσαποπληρώσαντες τὸ συμβολικὸν εἶδος παραθησόμεθα, ἵν' ὡς ἐν ἐπιδρομῇ τὸν ἠθικὸν συμπερανάμενοι λόγον κεφαλαιωδῶς παραστήσωμεν τὴν εἰς Ἕλληνας ἐκ τῆς βαρ4.1.1.3 βάρου φιλοσοφίας διαδοθεῖσαν ὠφέλειαν. μεθ' ἣν ὑποτύπωσιν ἥ τε πρὸς τοὺς Ἕλληνας καὶ ἡ πρὸς τοὺς Ἰουδαίους κατ' ἐπιτομὴν τῶν γραφῶν ἔκθεσις παραδοθήσεται καὶ ὅσα ἐν τοῖς πρὸ τούτου Στρωματεῦσι κατὰ τὴν τοῦ προοιμίου εἰσβολὴν ἐν ἑνὶ προθεμένοις τελειώσειν ὑπομνήματι τῷ πλήθει τῶν πραγμάτων ἀναγκαίως δουλεύσασι περιλαβεῖν οὐκ ἐξεγένετο. ἐπὶ τούτοις ὕστερον πληρωθείσης ὡς ἔνι μάλιστα τῆς κατὰ τὰ προκείμενα ἡμῖν ὑποτυπώσεως τὰ περὶ ἀρχῶν φυσιολογηθέντα τοῖς τε","english":"Clement of the Stromata, Book Four. It would be fitting, I think, to treat next concerning martyrdom and who the perfect man is, in which will be included, according to the demand of what will be said, the attendant matters, and that one must philosophize alike whether a slave or free, and whether the sex be male or female. Then, after having completed what follows concerning faith and concerning inquiry, we will set forth the symbolic form, so that, as in a summary, having concluded the ethical discourse, we may present in a summary manner the benefit that was disseminated to the Greeks from the barbarian philosophy. After this outline, both the exposition against the Greeks and that against the Jews, in epitome of the Scriptures, will be delivered, as well as whatever in the previous Stromata, according to the introduction of the prooemium, having proposed to complete in a single memorandum, we were not able to include, being necessarily enslaved to the multitude of matters. After these things, when the outline according to our subjects has been fulfilled as much as possible, the things physiologized concerning principles by the","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀκόλουθον δ' ἂν οἶμαι περί τε μαρτυρίου διαλαβεῖν καὶ τίς ὁ τέλειος","severity":"info","text":"This passage opens Book Four of the Stromata with a programmatic statement, listing topics to be covered: martyrdom, the perfect man, philosophizing for slave and free, male and female, faith, inquiry, and the symbolic form.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαρτυρίου","severity":"info","text":"Here μαρτυρίου (genitive of μαρτύριον) means 'martyrdom' in the sense of witness by death, a central theme in Clement's ethical discourse, distinct from the later technical sense of 'martyr' as a fixed title.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τέλειος","severity":"info","text":"ὁ τέλειος ('the perfect man') is a key concept in Clement's theology, denoting the mature Christian Gnostic who has attained knowledge and virtue, not merely the orthodox believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βαρβάρου φιλοσοφίας","severity":"info","text":"Clement uses 'barbarian philosophy' to refer to the wisdom of the Hebrews and other non-Greek peoples, which he argues was the source of Greek philosophy—a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μεθ' ἣν ὑποτύπωσιν ... παραδοθήσεται","severity":"info","text":"Clement outlines the future structure of the Stromata: after the ethical discourse, he will present an outline (ὑποτύπωσις) of the benefit from barbarian philosophy, then treatises against Greeks and Jews, and finally physical principles (περὶ ἀρχῶν φυσιολογηθέντα).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ πλήθει τῶν πραγμάτων ἀναγκαίως δουλεύσασι","severity":"caution","text":"Clement admits that the previous Stromata were 'necessarily enslaved to the multitude of matters,' implying a digressive or unsystematic composition; this may reflect the work's actual structure or a rhetorical apology for its length.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ περὶ ἀρχῶν φυσιολογηθέντα' is cut off at the end of the passage; the intended content of the physical principles is not fully specified here."],"confidence":"high","notes":[]},{"i":305,"ref":"p305","source":"Ἕλλησι τοῖς τε ἄλλοις βαρβάροις, ὅσων ἧκον εἰς ἡμᾶς αἱ δόξαι, ἐξιστορητέον καὶ πρὸς τὰ κυριώτατα τῶν τοῖς φιλοσόφοις ἐπινενοημένων ἐγχειρητέον. οἷς ἑπόμενον ἂν εἴη μετὰ τὴν ἐπιδρομὴν τῆς θεολογίας τὰ περὶ προφητείας παραδεδομένα διαλαβεῖν, ὡς καὶ τὰς γραφὰς αἷς πεπιστεύκαμεν κυρίας οὔσας ἐξ αὐθεντείας παντοκρατορικῆς ἐπιδείξαντας προϊέναι δι' αὐτῶν εἱρμῷ δύνασθαι καὶ ἁπάσαις ἐντεῦθεν ταῖς αἱρέσεσιν ἕνα δεικνύναι θεὸν καὶ κύριον παντοκράτορα τὸν διὰ νόμου καὶ προφητῶν, πρὸς δὲ καὶ τοῦ μακαρίου εὐαγγελίου γνησίως κεκηρυγμένον. πολλαὶ δὲ ἡμᾶς αἱ πρὸς τοὺς ἑτεροδόξους ἀντιρρήσεις ἐκδέχονται πειρωμένους τά τε ὑπ' αὐτῶν προκομιζόμενα ἐγγράφως διαλύεσθαι πείθειν τε αὐτοὺς καὶ ἄκοντας, δι' αὐτῶν ἐλέγχοντας τῶν γραφῶν. Τελειωθείσης τοίνυν τῆς προθέσεως ἡμῖν ἁπάσης ἐν οἷς, ἐὰν θελήσῃ τὸ πνεῦμα, ὑπομνήμασι πρὸς τὴν κατεπείγουσαν ἐξυπηρετοῦμεν χρείαν (πολλὴ γὰρ ἡ τῶν προλέγεσθαι ὀφειλομένων τῆς ἀληθείας ἀνάγκη), τότε δὴ τὴν τῷ ὄντι γνωστικὴν φυσιολογίαν μέτιμεν, τὰ μικρὰ πρὸ τῶν μεγάλων μυηθέντες μυστηρίων, ὡς μηδὲν ἐμποδὼν τῇ θείᾳ ὄντως ἱεροφαντίᾳ γίνεσθαι προκεκαθαρμένων καὶ προδιατετυπωμένων τῶν προϊστορηθῆναι καὶ προπαραδοθῆναι δεόντων. ἡ γοῦν κατὰ τὸν τῆς ἀληθείας κανόνα γνωστικῆς παραδόσεως φυσιολογία, μᾶλλον δὲ ἐποπτεία, ἐκ τοῦ περὶ κοσμογονίας ἤρτηται λόγου, ἐνθένδε ἀναβαίνουσα ἐπὶ τὸ θεολογικὸν εἶδος. ὅθεν εἰκότως τὴν ἀρχὴν τῆς παραδόσεως ἀπὸ τῆς προφητευθείσης ποιησόμεθα γενέσεως, ἐν μέρει καὶ τὰ τῶν ἑτεροδόξων παρατιθέμενοι καὶ ὡς οἷόν τε ἡμῖν διαλύεσθαι πειρώμενοι.","english":"We must investigate the opinions of the Greeks and the other barbarians, as many as have come down to us, and we must attempt to address the most important of the conceptions devised by the philosophers. Following this, after a survey of theology, it would be fitting to treat the traditions concerning prophecy, so that, having demonstrated that the scriptures in which we believe are authoritative, being of sovereign authority, we may proceed through them in a connected manner and from this point show to all the heresies that there is one God and Lord Almighty, proclaimed genuinely through the law and the prophets, and also through the blessed gospel. Many refutations of the heterodox await us as we attempt to resolve in writing the arguments they put forward and to persuade them, even unwillingly, by convicting them through the scriptures themselves. When, therefore, our entire plan has been completed in the commentaries in which, if the Spirit wills, we serve the pressing need (for the necessity of the truths that must be stated beforehand is great), then we shall proceed to the true gnostic physiology, having been initiated into the small mysteries before the great, so that nothing may hinder the truly divine hierophany, since the matters that must be narrated and transmitted beforehand have been purified and prefigured. The physiology, or rather the epopteia, according to the rule of truth of the gnostic tradition, depends on the account of cosmogony, ascending from there to the theological form. Hence we will fittingly begin the tradition from the prophesied creation, in part also setting forth the views of the heterodox and attempting to resolve them as best we can.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"προθέσεως","severity":"info","text":"This passage outlines the projected structure of the entire Stromata: after surveying Greek and barbarian opinions, addressing heresies, and completing preliminary commentaries, Clement will proceed to 'gnostic physiology' (true knowledge of nature) and epopteia (higher initiation).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴν φυσιολογίαν","severity":"info","text":"The phrase 'gnostic physiology' refers to the advanced, esoteric knowledge of divine nature that Clement promises for initiated readers, distinct from the preliminary 'small mysteries' of moral and scriptural instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐποπτεία","severity":"info","text":"Epopteia (ἐποπτεία) is the highest grade of initiation in the Eleusinian Mysteries, here appropriated by Clement to denote the ultimate vision of divine truth accessible to the true gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μικρὰ πρὸ τῶν μεγάλων μυηθέντες μυστηρίων","severity":"info","text":"The 'small mysteries' and 'great mysteries' refer to the two stages of initiation at Eleusis. Clement uses this pagan ritual framework to structure Christian catechetical and philosophical education, a common apologetic strategy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἑτεροδόξους","severity":"info","text":"Clement's repeated refutation of 'heterodox' (ἑτεροδόξους) groups reflects the second-century struggle to define orthodoxy; his method of using scripture to convict opponents anticipates later heresiological works like Irenaeus's Against Heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προφητευθείσης γενέσεως","severity":"caution","text":"The phrase 'prophesied creation' (προφητευθείσης γενέσεως) is ambiguous: it may refer to the Genesis creation narrative as interpreted by prophets, or to a specific prophetic oracle about creation. The translation follows the former reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["προφητευθείσης γενέσεως: whether 'prophesied creation' means the Genesis account or a specific prophetic oracle is unclear; the translation adopts the former.","τὰ μικρὰ πρὸ τῶν μεγάλων μυηθέντες μυστηρίων: the exact content of Clement's 'small' and 'great' mysteries is not specified, only the ritual analogy."],"confidence":"high","notes":[]},{"i":306,"ref":"p306","source":"ἀλλὰ γὰρ τὸ μὲν γεγράψεται, ἢν θεός γε ἐθέλῃ καὶ ὅπως ἂν ἐμπνέῃ, νυνὶ δὲ ἐπὶ τὸ προκείμενον μετιτέον καὶ τὸν ἠθικὸν ἀποπληρωτέον λόγον. Ἔστω δὲ ἡμῖν τὰ ὑπομνήματα, ὡς πολλάκις εἴπομεν, διὰ τοὺς ἀνέδην ἀπείρως ἐντυγχάνοντας ποικίλως, ὡς αὐτό που τοὔνομά φησι, διεστρωμένα, ἀπ' ἄλλου εἰς ἄλλο συνεχὲς μετιόντα, καὶ ἕτερον μέν τι κατὰ τὸν εἱρμὸν τῶν λόγων μηνύοντα, ἐνδεικνύ4.2.4.2 μενα δὲ ἄλλο τι. χρυσὸν γὰρ οἱ διζήμενοι, φησὶν Ἡράκλειτος, γῆν πολλὴν ὀρύσσουσι καὶ εὑρίσκουσιν ὀλίγον, οἱ δὲ τοῦ χρυσοῦ ὄντως γένους τὸ συγγενὲς μεταλλεύοντες εὑρήσουσι τὸ πολὺ ἐν ὀλίγῳ· εὑρήσει γὰρ τὸν συνήσοντα ἕνα ἡ γραφή. συλλαμβάνουσι μὲν οὖν πρός τε ἀνάμνησιν πρός τε ἔμφασιν ἀληθείας τῷ οἵῳ τε ζητεῖν μετὰ λόγου οἱ τῶν ὑπομνημάτων Στρωματεῖς. δεῖ δὲ καὶ ἡμᾶς τούτοις προσεκπονεῖν καὶ προσεφευρίσκειν ἕτερα, ἐπεὶ καὶ τοῖς ὁδὸν ἀπιοῦσιν ἣν οὐκ ἴσασιν ἀρκεῖ τὴν φέρουσαν ὑποσημῆναι μόνον, βαδιστέον δὲ τὸ μετὰ τοῦτο ἤδη καὶ τὴν λοιπὴν ἑαυτοῖς ἐξευρετέον, ὥσπερ φασὶ καὶ δούλῳ τινὶ χρωμένῳ ποτὲ τί ἂν ποιῶν τὸν δεσπότην ἀρέσαιτο ἀνειπεῖν τὴν Πυθίαν, εὑρήσεις ἐὰν ζητήσῃς. χαλεπὸν οὖν τῷ ὄντι ὡς ἔοικεν λανθάνον καλὸν ἐξευρεῖν, ἐπεὶ τῆς ἀρετῆς ἱδρὼς πρόκειται, μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δ' εἰς ἄκρον ἵκηται, ῥηιδίη δὴ 'πειτα πέλει, χαλεπή περ ἐοῦσα. στενὴ γὰρ τῷ ὄντι καὶ τεθλιμμένη ἡ ὁδὸς κυρίου, καὶ βιαστῶν ἐστιν ἡ βασιλεία τοῦ θεοῦ, ὅθεν ζήτει φησὶ καὶ εὑρήσεις, τῆς βασιλικῆς ὄντως ἐχόμενος ὁδοῦ καὶ μὴ παρεκτρέχων.","english":"But indeed, this will be written, if God so wills and as He may inspire; for now, we must proceed to the matter at hand and complete the ethical discourse. Let our notes be, as we have often said, for those who read without restraint and without experience, variegated—as the name itself suggests—woven together, passing continuously from one thing to another, and indicating one thing through the sequence of arguments while signifying another. For those who seek gold, says Heraclitus, dig much earth and find little; but those who mine the kindred metal of the truly golden race will find much in little: for the writing will find the one who will understand. The Stromateis of the notes contribute, then, both to recollection and to the manifestation of truth for him who is able to seek with reason. And we too must labor further and discover other things besides these, since for those who travel a road they do not know, it suffices only to indicate the way that leads; but thereafter one must walk and discover the rest for oneself, just as they say that when a certain slave once asked what he might do to please his master, the Pythia replied, \"You will find if you seek.\" It is truly difficult, as it seems, to discover the good that lies hidden, since sweat is set before virtue, and the path to it is long and steep and rough at first; but when one reaches the summit, it becomes easy thereafter, though it was hard. For the way of the Lord is truly narrow and constrained, and the kingdom of God is for the strenuous; hence it is said, \"Seek and you will find,\" holding fast to the royal road and not straying from it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Στρωματεῖς","severity":"info","text":"The title Στρωματεῖς (Stromateis) means 'patchworks' or 'miscellanies,' reflecting the work's variegated, woven structure. Clement uses the term to signal a deliberate, non-linear method of teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζήτει φησὶ καὶ εὑρήσεις","severity":"info","text":"The phrase 'Seek and you will find' echoes Matthew 7:7 (ζητεῖτε καὶ εὑρήσετε) and is a common early Christian exhortation. Clement adapts it to his pedagogical framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν Πυθίαν","severity":"info","text":"The Pythia was the oracle of Apollo at Delphi. Clement cites a Delphic response to a slave's question, illustrating the principle that effort leads to discovery, a theme common in Greek moral philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Heraclitus' fragment (DK B22) on gold-seekers is used by Clement to contrast superficial search with deep, fruitful inquiry. The same fragment appears in other early Christian writers as a metaphor for scriptural exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπὶ τὸ προκείμενον μετιτέον","severity":"info","text":"This phrase marks a transition from a digression back to the main ethical argument. Clement frequently uses such structural cues to guide readers through the 'patchwork' arrangement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς βασιλικῆς ὄντως ἐχόμενος ὁδοῦ","severity":"info","text":"The 'royal road' metaphor, common in Greek philosophy (e.g., Xenophon, Cyropaedia), is here applied to the Christian path of virtue. Later patristic writers adopt similar imagery for ascetic discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢν θεός γε ἐθέλῃ' is a conditional wish; the English draft renders it as 'if God so wills,' but the Greek could also imply a future contingency. The reading taken follows the draft.","The reference to 'δούλῳ τινί' (a certain slave) is unattested in surviving Delphic responses; Clement may be drawing on a lost anecdote or a variant tradition."],"confidence":"high","notes":[]},{"i":307,"ref":"p307","source":"εἰκότως οὖν πολὺ τὸ γόνιμον ἐν ὀλίγῳ σπέρματι τῶν ἐμπεριεχομένων τῇδε τῇ πραγματείᾳ δογμάτων, ὥσπερ τὸ παμβότανον τοῦ ἀγροῦ, φησὶν ἡ γραφή. ᾗ καὶ τὴν ἐπιγραφὴν κυρίαν ἔχουσιν οἱ τῶν ὑπομνημάτων Στρωματεῖς ἀτεχνῶς κατὰ τὴν παλαιὰν ἐκείνην ἀπηνθισμένοι προσφοράν, περὶ ἧς ὁ Σοφοκλῆς γράφει· ἦν μὲν γὰρ οἰὸς μαλλός, ἦν δ' ἀπ' ἀμπέλων σπονδή τε καὶ ῥὰξ εὖ τεθησαυρισμένη, ἐνῆν δὲ παγκάρπεια συμμιγὴς ὀλαῖς λίπος τ' ἐλαίου καὶ τὸ ποικιλώτατον ξανθῆς μελίσσης κηρόπλαστον ὄργανον. αὐτίκα οἱ Στρωματεῖς ἡμῶν κατὰ τὸν γεωργὸν Τιμοκλέους τοῦ κωμικοῦ σῦκα, ἔλαιον, ἰσχάδας, μέλι προσοδεύουσι, καθάπερ ἐκ παμφόρου χωρίου. δι' ἣν εὐκαρπίαν ἐπιφέρει· σὺ μὲν εἰρεσιώνην, οὐ γεωργίαν λέγεις, ἐπιφωνεῖν γὰρ\n\nεἰώθεσαν Ἀθηναῖοι· εἰρεσιώνη σῦκα φέρει καὶ πίονας ἄρτους καὶ μέλι ἐν κοτύλῃ καὶ ἔλαιον ἀναψήσασθαι. χρὴ τοίνυν πολλάκις ὡς ἐν τοῖς πλοκάνοις διασείοντας καὶ ἀναρριπτοῦντας τὴν πολυμιγίαν τῶν σπερμάτων τὸν πυρὸν ἐκλέγειν. οἱ πολλοὶ δὲ τῇ τῶν χειμώνων καταστάσει ὁμοίαν ἔχουσι τὴν διάθεσιν ἀνέδραστόν τε καὶ ἀλόγιστον. Πολλὰ ἀπιστία δέδρακεν ἀγαθὰ καὶ πίστις κακά. ὅ τε Ἐπίχαρμος μέμνασο ἀπιστεῖν φησίν· ἄρθρα ταῦτα τῶν φρε4.3.8.4 νῶν. αὐτίκα τὸ μὲν ἀπιστεῖν τῇ ἀληθείᾳ θάνατον φέρει ὡς τὸ πιστεύειν ζωήν, ἔμπαλιν δὲ τὸ πιστεύειν τῷ ψεύδει, ἀπιστεῖν δὲ τῇ ἀληθείᾳ εἰς ἀπώλειαν ὑποσύρει. ὁ αὐτὸς λόγος ἐπί τε ἐγκρατείας καὶ ἀκρασίας. ἐγκρατεύεσθαι μὲν γὰρ ἀγαθοεργίας κακίας ἔργον, ἀπέχεσθαι δὲ ἀδικίας σωτηρίας ἀρχή.","english":"Naturally, then, the seed of the doctrines contained in this treatise is highly generative in a small space, just as the scripture says of the field that produces all things. And the Stromateis of our notes bear the title appropriately, in accordance with that ancient offering gathered from flowers, about which Sophocles writes: \"There was a fleece of wool, there was a libation from the vine and a grape well stored, there was a mixture of all fruits with barley, and the fat of olive oil, and the most variegated waxen instrument of the yellow bee.\" Indeed, our Stromateis, according to the farmer of Timocles the comic poet, bring in figs, olive oil, dried figs, and honey, as from a field that yields everything. Because of this fruitfulness, he adds: \"You speak of a eiresione, not of farming,\" for the Athenians were accustomed to chant: \"The eiresione brings figs and rich loaves and honey in a cup and oil to anoint oneself.\" Therefore, one must often, as if shaking and tossing the mixture of seeds in the baskets, pick out the wheat. But the many have a disposition similar to the state of storms, both unstable and irrational. Much good has been done by disbelief, and much evil by belief. And Epicharmus says: \"Remember to disbelieve; these are the joints of the mind.\" Indeed, disbelieving the truth brings death, as believing brings life; conversely, believing falsehood and disbelieving the truth drags one into ruin. The same reasoning applies to self-control and lack of self-control. For exercising self-control is a work of beneficence from evil, and refraining from injustice is the beginning of salvation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Στρωματεῖς","severity":"info","text":"The title Στρωματεῖς (Stromateis) means 'patchworks' or 'miscellanies,' reflecting the variegated, woven-together character of the work. Clement explicitly connects this to the ancient practice of gathering flowers and to the comic poet Timocles' farmer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ παμβότανον τοῦ ἀγροῦ","severity":"info","text":"The phrase 'the field that produces all things' (τὸ παμβότανον τοῦ ἀγροῦ) is attributed to 'the scripture' (ἡ γραφή). This likely echoes the Septuagint's language of a productive field, though no exact verse is cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰρεσιώνη","severity":"info","text":"The eiresione (εἰρεσιώνη) was a garlanded olive branch carried in Athenian harvest festivals, accompanied by a song listing its fruits. Clement uses this to illustrate the mixed, fruitful character of his Stromateis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπίχαρμος","severity":"info","text":"Clement quotes Epicharmus: 'Remember to disbelieve; these are the joints of the mind.' This aligns with Clement's theme of critical discernment, urging readers to sift truth from falsehood in the variegated material.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ αὐτὸς λόγος","severity":"info","text":"The phrase 'the same reasoning applies' (ὁ αὐτὸς λόγος) signals a structural parallel: Clement pairs the dialectic of belief/disbelief with that of self-control/lack of self-control, reinforcing his ethical argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγαθοεργίας κακίας","severity":"caution","text":"The phrase 'work of beneficence from evil' (ἀγαθοεργίας κακίας) is syntactically ambiguous: it may mean self-control is a good work that arises from evil, or that it is a work of beneficence against evil. The English draft opts for the latter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀγαθοεργίας κακίας' is ambiguous: it could be read as 'a work of beneficence from evil' or 'a work of beneficence against evil.' The English draft takes the latter sense.","The exact scriptural reference for 'τὸ παμβότανον τοῦ ἀγροῦ' is not identified; it may be a paraphrase or a lost source."],"confidence":"high","notes":[]},{"i":308,"ref":"p308","source":"ᾗ μοι δοκεῖ τὸ σάββατον δι' ἀποχῆς κακῶν ἐγκράτειαν αἰνίσσεσθαι ** καὶ τί ποτ' ἐστὶν ᾧ διαφέρει θηρίων ἄνθρωπος; τούτου τε αὖ οἱ τοῦ θεοῦ ἄγγελοι σοφώτεροι· ἠλάττωσας αὐτόν, φησί, βραχύ τι παρ' ἀγγέλους· οὐ γὰρ ἐπὶ τοῦ κυρίου ἐκδέχονται τὴν γραφήν (καίτοι κἀκεῖνος σάρκα ἔφερεν), ἐπὶ δὲ τοῦ τελείου καὶ γνωστικοῦ τῷ χρόνῳ καὶ τῷ ἐνδύματι ἐλατ4.3.8.8 τουμένου παρὰ τοὺς ἀγγέλους. οὔκουν ἄλλο τι σοφίαν παρὰ τὴν ἐπιστήμην λέγω, ἐπεὶ μὴ διαφέρει ζωή· κοινὸν γὰρ τῇ φύσει τῇ θνητῇ, τουτέστι τῷ ἀνθρώπῳ, πρὸς τὸ ἀθανασίας κατηξιωμένον τὸ ζῆν, ἕξιν θεωρίας τε καὶ ἐγκρατείας θατέρου διαφέροντος. ᾗ μοι δοκεῖ καὶ Πυθαγόρας σοφὸν μὲν εἶναι τὸν θεὸν λέγειν μόνον (ἐπεὶ καὶ ὁ ἀπόστολος ἐν τῇ πρὸς Ῥωμαίους ἐπιστολῇ γράφει· εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, μόνῳ σοφῷ θεῷ διὰ Ἰησοῦ Χριστοῦ), ἑαυτὸν δὲ διὰ φιλίαν τὴν πρὸς τὸν θεὸν φιλόσοφον. διελέγετο γοῦν Μωυσεῖ, φησίν, ὁ θεὸς ὡς φίλος φίλῳ. τὸ μὲν οὖν ἀληθὲς τῷ θεῷ σαφές. αὐτίκα τὴν ἀλήθειαν γεννᾷ, ὁ γνωστικὸς δὲ ἀληθείας ἐρᾷ. ἴσθι, φησί, πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ, καὶ μελίττης γενοῦ μαθητής, ὁ Σολομὼν λέγει· εἰ γὰρ ἑκάστου τῆς οἰκείας φύσεως ἔργον ἓν καὶ βοὸς ὁμοίως καὶ ἵππου καὶ κυνός, τί ἂν φήσαιμεν τοῦ ἀνθρώπου τὸ ἔργον τὸ οἰκεῖον;","english":"It seems to me that the Sabbath signifies, through abstinence from evils, self-control. And what is it, then, by which man differs from beasts? Moreover, the angels of God are wiser than this. \"You have diminished him,\" it says, \"a little in comparison with angels\"—for they do not receive the scripture as referring to the Lord (although he too bore flesh), but to the perfect and gnostic man, who is inferior to the angels in time and in outward form. I do not, therefore, call wisdom anything other than knowledge, since life does not differ; for living is common in nature to mortal nature—that is, to man—and to that which has been deemed worthy of immortality, the one differing by the possession of contemplation and self-control. Hence it seems to me that Pythagoras also says that God alone is wise (since the apostle writes in the Epistle to the Romans: \"for the obedience of faith, when he was made known to all the nations, to the only wise God through Jesus Christ\"), and that he himself, through friendship toward God, is a philosopher. At any rate, it says, God conversed with Moses as a friend with a friend. Now the truth is clear to God. Indeed, he begets truth, while the gnostic loves truth. \"Know yourself,\" says Solomon, \"in relation to the ant, O sluggard, and become a disciple of the bee.\" For if the work proper to each nature is one—and likewise of the ox, the horse, and the dog—what would we say is the proper work of man?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σάββατον","severity":"info","text":"Clement allegorizes the Sabbath as a symbol of ἐγκράτεια (self-control) through abstinence from evils, a common trope in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἠλάττωσας αὐτόν, φησί, βραχύ τι παρ' ἀγγέλους","severity":"info","text":"This phrase echoes a biblical passage (possibly Psalm 8 or a similar verse) where man is said to be diminished relative to angels; Clement notes that some interpret it of the perfect gnostic, not the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ὑπακοὴν πίστεως ... μόνῳ σοφῷ θεῷ διὰ Ἰησοῦ Χριστοῦ","severity":"info","text":"Clement cites Romans (likely 16:26-27) to support the idea that only God is wise, a key point in his distinction between wisdom and philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρας σοφὸν μὲν εἶναι τὸν θεὸν λέγειν μόνον","severity":"info","text":"Clement attributes to Pythagoras the view that only God is wise, and the philosopher is a lover of wisdom (φιλόσοφος) through friendship with God, a commonplace in Hellenistic doxography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἴσθι, φησί, πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ, καὶ μελίττης γενοῦ μαθητής","severity":"info","text":"Clement attributes this exhortation to Solomon, likely from Proverbs (cf. 6:6-8), urging diligence by learning from the ant and bee.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί ἂν φήσαιμεν τοῦ ἀνθρώπου τὸ ἔργον τὸ οἰκεῖον;","severity":"info","text":"The passage concludes with a rhetorical question about the proper work of man, a typical Socratic/Stoic trope that Clement uses to transition to ethical reflection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἠλάττωσας αὐτόν' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase of a Psalm or Wisdom text.","The reference to 'the apostle in the Epistle to the Romans' is ambiguous; it may conflate Romans 16:26-27 with a broader doxological formula."],"confidence":"high","notes":[]},{"i":309,"ref":"p309","source":"ἔοικεν δ' οἶμαι, κενταύρῳ, Θετταλικῷ πλάσματι, ἐκ λογικοῦ καὶ ἀλόγου συγκείμενος, ψυχῆς καὶ σώματος, ἀλλὰ τὸ μὲν σῶμα γῆν τε ἐργάζεται καὶ σπεύδει εἰς γῆν, τέταται δὲ ἡ ψυχὴ πρὸς τὸν θεόν, ἥ γε διὰ φιλοσοφίας τῆς ἀληθοῦς παιδευομένη πρὸς τοὺς ἄνω σπεύδειν συγγενεῖς, ἀποστραφεῖσα τῶν τοῦ σώματος ἐπιθυμιῶν πρός τε ταύταις πόνου τε καὶ φόβου· καίτοι πρὸς ἀγαθοῦ καὶ τὴν ὑπομονὴν καὶ τὸν φόβον ἐδείξαμεν. εἰ γὰρ διὰ νόμου ἐπίγνωσις ἁμαρτίας, ὡς οἱ κατατρέχοντες τοῦ νόμου φασί, καὶ ἄχρι νόμου ἁμαρτία ἦν ἐν κόσμῳ,\"7 ἀλλὰ χωρὶς νόμου ἁμαρτία νεκρὰ\"7 ἀντᾴδομεν αὐτοῖς. ὅταν γὰρ ἀφέλῃς τὸ αἴτιον τοῦ φόβου, τὴν ἁμαρτίαν, ἀφεῖλες τὸν φόβον, πολὺ δὲ ἔτι μᾶλλον τὴν κόλασιν, ὅταν ἀπῇ τὸ πεφυκὸς ἐπιθυμεῖν· δικαίῳ γὰρ οὐ κεῖται νόμος, ἡ γραφή φησιν. καλῶς οὖν Ἡράκλειτος δίκης ὄνομα φησὶν οὐκ ἂν ᾔδεσαν, εἰ ταῦτα μὴ ἦν, Σωκράτης δὲ νόμον ἕνεκα ἀγαθῶν οὐκ ἂν γενέσθαι. ἀλλ' οὐδὲ τοῦτο ἔγνωσαν οἱ κατήγοροι, ὡς ὁ ἀπόστολός φησιν ὅτι ὁ ἀγαπῶν τὸν πλησίον κακὸν οὐκ ἐργάζεται· τὸ γὰρ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, καὶ εἴ τις ἑτέρα ἐντολή, ἐν τούτῳ μόνῳ ἀνακεφαλαιοῦται τῷ λόγῳ, τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.\"7 ταύτῃ που ἀγα πήσεις κύριον τὸν θεόν σου φησὶν ἐξ ὅλης καρδίας σου, καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. εἰ δὴ ὁ τὸν πλησίον ἀγαπῶν κακὸν οὐκ ἐργάζεται καὶ πᾶσα ἐντολὴ ἐν τούτῳ ἀνακεφαλαιοῦται, τῷ ἀγαπᾶν τὸν πλησίον, αἱ τὸν φόβον ἐπαρτῶσαι ἐντολαὶ ἀγάπην, οὐ μῖσος κατασκευάζουσιν. οὔκουν πάθος ὁ φόβος οὗ γεννητικὸς ὁ νόμος.","english":"He seems to me, I think, like a centaur, a Thessalian fiction, composed of the rational and the irrational, soul and body; but the body works the earth and hastens to earth, while the soul stretches toward God, being educated through true philosophy to hasten toward its kindred above, having turned away from the desires of the body, and from toil and fear as well. Yet we have shown that both endurance and fear are for the good. For if through law there is knowledge of sin, as those who run down the law say, and sin existed in the world up to the law, but without law sin is dead, we sing back to them. For when you remove the cause of fear, sin, you have removed fear, and much more so punishment, when that which naturally desires is absent; for the just have no law, the scripture says. Well then Heraclitus says that the name of justice would not be known if these things did not exist, and Socrates that law would not come into being for the sake of goods. But even this the accusers did not know, that the apostle says that he who loves his neighbor does no evil; for the commandments \"you shall not kill,\" \"you shall not commit adultery,\" \"you shall not steal,\" and any other commandment, are summed up in this one saying: \"You shall love your neighbor as yourself.\" In this way it says, \"You shall love the Lord your God with your whole heart, and you shall love your neighbor as yourself.\" If then he who loves his neighbor does no evil, and every commandment is summed up in this, to love one's neighbor, the commandments that impose fear produce love, not hatred. Therefore fear is not a passion of which the law is generative.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κενταύρῳ, Θετταλικῷ πλάσματι","severity":"info","text":"Clement compares the human composite of soul and body to a centaur, a Thessalian fiction, to illustrate the tension between rational and irrational elements.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν","severity":"info","text":"Clement cites the love commandment, likely echoing Leviticus 19:18 and the Synoptic Gospels (e.g., Matthew 22:39), as the summation of all commandments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτος ... Σωκράτης","severity":"info","text":"Clement invokes Heraclitus (justice known through opposites) and Socrates (law not for goods) to support his argument that law generates fear for a purpose.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θετταλικῷ πλάσματι","severity":"info","text":"The centaur as a Thessalian fiction reflects a common Greek trope; Clement uses it to critique the dual nature of humans, a theme in Middle Platonic and Christian anthropology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ κατατρέχοντες τοῦ νόμου","severity":"info","text":"Clement responds to critics who denigrate the law, likely Marcionites or Gnostics, arguing that law provides knowledge of sin and thus serves a positive role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντᾴδομεν αὐτοῖς","severity":"caution","text":"The phrase 'we sing back to them' is a rhetorical flourish; the exact opponents and the full context of the quoted objection are not specified, leaving the argumentative target somewhat ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those who run down the law' is not explicitly named; likely Marcionites or other antinomian groups.","The exact source of the love commandment citation is not given; it may be a conflation of Old and New Testament passages."],"confidence":"high","notes":[]},{"i":310,"ref":"p310","source":"ὥστε ὁ νόμος ἅγιος καὶ τῷ ὄντι πνευματικός ἐστι κατὰ τὸν ἀπόστολον. δεῖ δή, ὡς ἔοικε, τήν γε τοῦ σώματος φύσιν καὶ τὴν τῆς ψυχῆς οὐσίαν πολυπραγμονήσαντας τὸ ἑκατέρου τέλος κατα4.3.11.3 λαβέσθαι καὶ μὴ τὸν θάνατον ἡγεῖσθαι κακόν· ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, φησὶν ὁ ἀπόστολος, ἐλεύθεροι ἦτε\n\nτῇ δικαιοσύνῃ. τίνα οὖν καρπὸν εἴχετε τότε; ἐφ' οἷς νῦν ἐπαισχύνεσθε· τὸ γὰρ τέλος ἐκείνων θάνατος. νῦν δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. Κινδυνεύει τοίνυν δεδεῖχθαι θάνατος μὲν εἶναι ἡ ἐν σώματι κοινωνία τῆς ψυχῆς ἁμαρτητικῆς οὔσης, ζωὴ δὲ ὁ χωρισμὸς τῆς ἁμαρ4.3.12.2 τίας. πολλοὶ δὲ οἱ ἐν ποσὶ χάρακες καὶ τάφροι τῆς ἐπιθυμίας τά τε ὀργῆς καὶ θυμοῦ βάραθρα, ἃ διαπηδᾶν ἀνάγκη καὶ πᾶσαν ἀποφεύγειν τὴν τῶν ἐπιβουλῶν ἀνασκευὴν τὸν μηκέτι δι' ἐσόπτρου τὴν γνῶσιν τοῦ θεοῦ κατοψόμενον· ἥμισυ γάρ τ' ἀρετῆς ἀποαίνυται εὐρύοπα Ζεὺς ἀνέρος, εὖτ' ἄν μιν κατὰ δούλιον ἦμαρ ἕλῃσι. δούλους δὲ τοὺς ὑπὸ ἁμαρτίαν καὶ ταῖς ἁμαρτίαις πεπραμένους, τοὺς φιληδόνους καὶ φιλοσωμάτους οἶδεν ἡ γραφή, καὶ θηρία μᾶλλον ἢ ἀνθρώπους, τοὺς παρομοιωθέντας τοῖς κτήνεσι, θηλυμανεῖς ἵππους ἐπὶ τὰς τῶν πλησίον χρεμετίζοντας· ὄνος ὑβριστὴς ὁ ἀκόλαστος, λύκος ἄγριος ὁ πλεονεκτικὸς καὶ ὄφις ὁ ἀπατεών.","english":"Thus the law is holy and truly spiritual according to the apostle. It is necessary, therefore, as it seems, having investigated the nature of the body and the substance of the soul, to grasp the end of each and not to consider death an evil. For when you were slaves of sin, says the apostle, you were free with respect to righteousness. What fruit, then, did you have then? That for which you are now ashamed; for the end of those things is death. But now, having been freed from sin and enslaved to God, you have your fruit for sanctification, and the end is eternal life. For the wages of sin are death, but the gift of God is eternal life in Christ Jesus our Lord. It is therefore likely that death has been shown to be the communion of the soul in the body when it is sinful, and life the separation from sin. There are many stakes and trenches of desire in the way, and pits of anger and wrath, which it is necessary to leap over and to avoid entirely the demolition of plots for him who will no longer behold the knowledge of God through a mirror; for wide-seeing Zeus takes away half of virtue from a man, when he seizes him according to a slavish day. The scripture knows as slaves those under sin and sold to sins, the pleasure-lovers and body-lovers, and as beasts rather than humans those likened to cattle, neighing like horses mad for females after their neighbors' women; the licentious man is an insolent ass, the covetous man a savage wolf, and the deceiver a serpent.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ νόμος ἅγιος καὶ τῷ ὄντι πνευματικός ἐστι κατὰ τὸν ἀπόστολον","severity":"info","text":"Clement attributes the statement that the law is holy and spiritual to 'the apostle' (Paul), likely echoing Romans 7:14 or a similar passage on the spiritual nature of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, φησὶν ὁ ἀπόστολος, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ","severity":"info","text":"This is a paraphrase of Paul's teaching on freedom from sin and slavery to righteousness, possibly drawing on Romans 6:18-22 or Galatians 5:1, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ θεοῦ ζωὴ αἰώνιος ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν","severity":"info","text":"Clement contrasts the wages of sin (death) with the gift of God (eternal life in Christ), echoing Pauline themes from Romans 6:23 and 1 Corinthians 15:22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἥμισυ γάρ τ' ἀρετῆς ἀποαίνυται εὐρύοπα Ζεὺς ἀνέρος, εὖτ' ἄν μιν κατὰ δούλιον ἦμαρ ἕλῃσι","severity":"info","text":"Clement quotes Homer (Iliad 6.234-236) to illustrate how Zeus takes away half of virtue when a man is seized by a slavish day, adapting the epic to a moral allegory about sin and slavery.","cites":[],"named_sources":["Homer Iliad"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πολλοὶ δὲ οἱ ἐν ποσὶ χάρακες καὶ τάφροι τῆς ἐπιθυμίας τά τε ὀργῆς καὶ θυμοῦ βάραθρα","severity":"info","text":"The imagery of stakes, trenches, and pits as obstacles to virtue is common in Hellenistic moral philosophy, particularly in Stoic and Platonic traditions, which Clement adapts to a Christian context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δούλους","severity":"info","text":"Clement uses 'slaves' (δούλους) to denote those under sin, contrasting with the Pauline notion of being enslaved to God (δουλωθέντες δὲ τῷ θεῷ), a key theme in his soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ δούλιον ἦμαρ' in the Homeric quotation is ambiguous: it may mean 'on a slavish day' or 'by a slavish fate', and Clement's interpretation as 'slavish sin' is a Christian reappropriation."],"confidence":"high","notes":[]},{"i":311,"ref":"p311","source":"ὁ τοίνυν ἀπὸ τοῦ σώματος τῆς ψυχῆς χωρισμὸς ὁ παρ' ὅλον τὸν βίον μελετώμενος τῷ φιλοσόφῳ προθυμίαν κατασκευάζει γνωστικὴν εὐκόλως δύνασθαι φέρειν τὸν τῆς φύσεως θάνατον, διάλυσιν ὄντα τῶν πρὸς τὸ σῶμα τῆς ψυχῆς δεσμῶν· ἐμοὶ γὰρ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ λέγει, βιῶ δὲ ἤδη ἐν σαρκὶ ὢν ὡς ἐν οὐρανῷ πολιτευόμενος. Ὅθεν εἰκότως καλούμενος ὁ γνωστικὸς ὑπακούει ῥᾳδίως καὶ τῷ τὸ σωμάτιον αἰτοῦντι φέρων προσδίδωσι καὶ τὰ πάθη, προαποδυόμενος τοῦ σαρκίου ταῦτα, οὐχ ὑβρίζων τὸν πειράζοντα, παιδεύων δέ, οἶμαι, καὶ ἐλέγχων, ἐξ οἵης τιμῆς καὶ οἵου μήκεος ὄλβου, ὥς φησιν Ἐμπεδοκλῆς, ὧδε ἐλθὼν μετὰ θνητῶν ἀναστρέφεται. οὗτος ὡς ἀληθῶς μαρτυρεῖ αὑτῷ μὲν τὸ εἶναι πιστῷ γνησίῳ πρὸς τὸν θεόν, τῷ πειράζοντι δὲ μάτην ἐζηλωκέναι τὸν δι' ἀγάπης πιστόν, τῷ δ' αὖ κυρίῳ τὴν ἔνθεον πρὸς τὴν διδασκαλίαν πειθώ, ἧς οὐκ ἀποστήσεται θανάτου φόβῳ, ναὶ μὴν καὶ τοῦ κηρύγματος τὴν ἀλήθειαν συμβεβαιοῖ ἔργῳ, δυνατὸν εἶναι δεικνὺς τὸν πρὸς ὃν σπεύδει θεόν. θαυμάσαις ἂν τὴν ἀγάπην αὐτοῦ, ἣν ἐναργῶς διδάσκει εὐχαρίστως ἑνούμενος πρὸς τὸ συγγενές, οὐ μὴν ἀλλὰ καὶ τῷ τιμίῳ αἵματι τοὺς ἀπίστους δυσωπῶν. οὗτος οὖν οὐ φόβῳ τὸ ἀρνεῖσθαι Χριστὸν διὰ τὴν ἐντολὴν ἐκκλινεῖ, ἵνα δὴ φόβῳ μάρτυς γένηται·","english":"Therefore, the separation of the soul from the body, practiced throughout the entire life by the philosopher, prepares a gnostic readiness to bear easily the death of nature, which is the dissolution of the bonds of the soul to the body. For he says, \"The world has been crucified to me, and I to the world,\" and I live already while in the flesh as one dwelling in heaven. Hence, when called, the gnostic readily obeys, and to the one asking for his little body, he gives it up, and also his passions, stripping them off before the flesh, not insulting the tempter, but educating, I think, and refuting, from what honor and from what height of prosperity, as Empedocles says, having come here, he consorts with mortals. This one truly bears witness to himself that he is a genuine believer toward God, to the tempter that he has vainly emulated the faithful one through love, and to the Lord the divine persuasion toward teaching, from which he will not depart through fear of death; indeed, he also confirms the truth of the proclamation by deed, showing that the God toward whom he hastens is powerful. You would marvel at his love, which he manifestly teaches, uniting gratefully with what is akin, and also shaming the unbelievers with his precious blood. Therefore, he will not avoid denying Christ through fear of the commandment, so that he might become a witness through fear.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χωρισμὸς ... μελετώμενος","severity":"info","text":"The phrase 'separation practiced throughout life' echoes the Platonic and Christian ideal of philosophy as preparation for death, a constant theme in Clement's gnostic spirituality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμοὶ γὰρ κόσμος ἐσταύρωται κἀγὼ τῷ κόσμῳ","severity":"info","text":"This saying is not a direct biblical quotation but a gnostic adaptation of Pauline language (cf. Gal 6:14; 2 Cor 4:10), reflecting the theme of detachment from the world.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμπεδοκλῆς","severity":"info","text":"Clement cites Empedocles (fr. 115 Diels-Kranz) to illustrate the gnostic's descent into the mortal realm, a common trope in Middle Platonist and Gnostic cosmology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here 'gnostic' refers to Clement's ideal Christian intellectual, one who has attained true knowledge (gnosis) and lives in imitation of God, not to later heretical Gnosticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτος ... μαρτυρεῖ","severity":"info","text":"This passage forms a triadic structure: the gnostic bears witness to himself, to the tempter, and to the Lord, emphasizing the multifaceted nature of true martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μαρτυρεῖ ... μάρτυς","severity":"info","text":"Clement redefines martyrdom as an internal, spiritual witness rather than mere physical death, a view influential in later Christian ascetic and mystical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ τὸ σωμάτιον αἰτοῦντι' could refer to a human persecutor or a divine agent; the reading taken is the tempter (πειράζοντι).","The final clause 'ἵνα δὴ φόβῳ μάρτυς γένηται' is ironic: the gnostic becomes a witness not through fear but despite it; the translation clarifies the paradox."],"confidence":"high","notes":[]},{"i":312,"ref":"p312","source":"οὐ μὴν οὐδὲ ἐλπίδι δωρεῶν ἡτοιμασμένων πιπράσκων τὴν πίστιν, ἀγάπῃ δὲ πρὸς τὸν κύριον ἀσμενέστατα τοῦδε τοῦ βίου ἀπολυθήσεται, χάριν ἴσως καὶ τῷ τὴν αἰτίαν παρασχομένῳ τῆς ἐνθένδε ἐξόδου καὶ τῷ τὴν ἐπιβουλὴν τεχνασαμένῳ ἐγνωκώς, πρόφασιν εὔλογον λαβών, ἣν οὐκ αὐτὸς παρέσχεν, ἑαυτὸν ἐπιδεῖξαι ὅς ἐστι, τῷ μὲν δι' ὑπομονῆς, δι' ἀγάπης δὲ κυρίῳ, δι' ἧς ἀνεδείκνυτο τῷ κυρίῳ καὶ πρὸ τῆς γενέσεως τὴν προαίρεσιν τοῦ μαρτυρήσοντος εἰδότι. εὐθαρσήσας τοίνυν πρὸς φίλον τὸν κύριον, ὑπὲρ οὗ καὶ τὸ σῶμα ἑκὼν ἐπιδέδωκεν, πρὸς δὲ καὶ τὴν ψυχήν, ὡς οἱ δικασταὶ προσεδόκησαν, ἔρχεται, φίλε κασίγνητε ποιητικῶς τε ἀκούσας πρὸς τοῦ σωτῆρος ἡμῶν διὰ τὴν τοῦ βίου ὁμοιότητα. αὐτίκα τελείωσιν τὸ μαρτύριον καλοῦμεν οὐχ ὅτι τέλος τοῦ βίου ὁ ἄνθρωπος ἔλαβεν ὡς οἱ λοιποί, ἀλλ' ὅτι τέλειον ἔργον ἀγάπης ἐνεδείξατο. καὶ οἱ παλαιοὶ δὲ τῶν παρ' Ἕλλησι τῶν ἐν πολέμῳ ἀποθανόντων τὴν τελευτὴν ἐπαινοῦσιν, οὐ τὸ βιαίως ἀποθνῄσκειν συμβουλεύοντες, ἀλλ' ὅτι ὁ κατὰ πόλεμον τελευτῶν ἀδεὴς τοῦ θανεῖν ἀπήλλακται, ἀποτμηθεὶς τοῦ σώματος, καὶ οὐ προκαμὼν τῇ ψυχῇ οὐδὲ καταμαλακισθείς, οἷα περὶ τὰς νόσους πάσχουσιν οἱ ἄνθρωποι· ἀπαλλάττονται γὰρ θηλυκευόμενοι καὶ ἱμειρόμενοι τοῦ ζῆν. διὰ ταῦτα οὐδὲ καθαρὰν ἀπολύουσιν τὴν ψυχήν, ἀλλ' ὥσπερ μολυβδίδας τὰς ἐπιθυμίας μεθ' ἑαυτῆς φερομένην, εἰ μή τινες τούτων ἐλλόγιμοι κατ' ἀρετὴν γεγόνασιν. εἰσὶ δὲ καὶ οἳ ἐν πολέμῳ μετ' ἐπιθυμιῶν ἀποθνῄσκουσιν, οὐδὲν οὗτοι διαφέροντες, ἢ","english":"Nor does he sell his faith for the hope of prepared rewards, but through love for the Lord he will be most gladly released from this life, perhaps even recognizing a debt to the one who provided the cause of his departure from here and to the one who contrived the plot, having taken a reasonable pretext, which he himself did not provide, to show himself as he is: to the former through endurance, to the Lord through love, by which he was revealed to the Lord, who knew the choice of the one who would bear witness even before his birth. Therefore, taking courage toward the Lord as a friend, for whose sake he has willingly given up his body, and also his soul, as the judges expected, he comes, having heard poetically, dear brother, from our Savior because of the likeness of life. Indeed, we call martyrdom a completion, not because the man received the end of life as others do, but because he displayed a perfect work of love. And the ancients among the Greeks praise the death of those who died in war, not advising violent death, but because the one who dies in war is freed from the fear of death, severed from the body, and has not grown weary in soul nor become effeminate, as men suffer in diseases; for they depart pampered and longing for life. For this reason, they do not release the soul pure, but as if carrying desires like lead weights with itself, unless some of these have become renowned for virtue. And there are also those who die in war with desires, differing in no way, or","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μαρτύριον","severity":"info","text":"Clement redefines μαρτύριον (martyrdom) as τελείωσις (completion), not merely the end of life, but the display of a perfect work of love. This aligns with his gnostic ideal of spiritual perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ παλαιοὶ δὲ τῶν παρ' Ἕλλησι","severity":"info","text":"Clement compares Christian martyrdom to the Greek praise of death in war, citing the ideal of dying without fear or bodily weakness. This reflects his use of classical Greek moral philosophy to articulate Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μολυβδίδας","severity":"info","text":"The image of desires as lead weights (μολυβδίδας) dragging down the soul is a Platonic metaphor, found in Plato's Phaedo (81e), where the soul is weighed down by the corporeal. Clement adapts it to describe the impure death of those attached to life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Plato Phaedo"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα τελείωσιν τὸ μαρτύριον καλοῦμεν","severity":"info","text":"This sentence marks a shift from describing the gnostic's attitude toward death to a direct definition of martyrdom as completion, followed by a comparative excursus on Greek war deaths. The structure reinforces Clement's pedagogical method of redefining terms.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φίλε κασίγνητε","severity":"caution","text":"The phrase φίλε κασίγνητε (dear brother) is ambiguous: it may be a direct address to the reader or a quotation from a lost source. The English draft treats it as a poetic address, but the Greek syntax leaves the referent unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase φίλε κασίγνητε may be a quotation from a poetic source or a direct address; the referent is not specified.","The clause τῷ μὲν δι' ὑπομονῆς, δι' ἀγάπης δὲ κυρίῳ is elliptical; the antecedent of τῷ μὲν is ambiguous (possibly the one who provided the cause of departure)."],"confidence":"high","notes":[]},{"i":313,"ref":"p313","source":"εἰ καὶ νόσῳ κατεμαραίνοντο. εἰ τοίνυν ἡ πρὸς θεὸν ὁμολογία μαρτυρία ἐστί, πᾶσα ἡ καθαρῶς πολιτευσαμένη ψυχὴ μετ' ἐπιγνώσεως τοῦ θεοῦ, ἡ ταῖς ἐντολαῖς ὑπακηκουῖα, μάρτυς ἐστὶ καὶ βίῳ καὶ λόγῳ, ὅπως ποτὲ τοῦ σώματος ἀπαλλάττεται, οἷον αἷμα τὴν πίστιν ἀνὰ τὸν βίον ἅπαντα, πρὸς δὲ καὶ τὴν ἔξοδον, προχέουσα. αὐτίκα ὁ κύριος ἐν τῷ εὐαγγελίῳ φησίν· ὃς ἂν καταλείψῃ πατέρα ἢ μητέρα ἢ ἀδελφοὺς καὶ τὰ ἑξῆς ἕνεκεν τοῦ εὐαγγελίου καὶ τοῦ ὀνόματός μου, μακάριος οὑτοσί, οὐ τὴν ἁπλῆν ἐμφαίνων μαρτυρίαν, ἀλλὰ τὴν γνωστικήν, ὡς κατὰ τὸν κανόνα τοῦ εὐαγγελίου πολιτευσάμενος διὰ τῆς πρὸς τὸν κύριον ἀγάπης· γνῶσιν γὰρ σημαίνει ἡ τοῦ ὀνόματος εἴδησις καὶ ἡ τοῦ εὐαγγελίου νόησις, ἀλλ' οὐ ψιλὴν τὴν προσηγορίαν, ** ἀπολιπεῖν μὲν γένος τὸ κοσμικόν, ἀπολιπεῖν δὲ οὐσίαν καὶ κτῆσιν πᾶσαν διὰ τὸ ἀπροσπαθῶς βιοῦν. μήτηρ γοῦν ἡ πατρὶς καὶ τροφὸς ἀλληγορεῖται, πατέρες δὲ οἱ νόμοι οἱ πολιτικοί. ἃ δὴ ὑπεροπτέον εὐχαρίστως τῷ μεγαλόφρονι δικαίῳ ἕνεκεν τοῦ φίλον γενέσθαι τῷ θεῷ καὶ τυχεῖν τῶν δεξιῶν μερῶν τοῦ ἁγιάσματος, καθάπερ καὶ οἱ ἀπόστολοι πεποιήκασιν. Εἶτα Ἡράκλειτος μέν φησιν ἀρηιφάτους θεοὶ τιμῶσι καὶ ἄνθρωποι, καὶ Πλάτων ἐν τῷ πέμπτῳ τῆς Πολιτείας γράφει· τῶν δὲ δὴ ἀποθανόντων ἐπὶ στρατείας ὃς ἂν εὐδοκιμήσας τελευτήσῃ, ἆρ' οὐ πρῶτον μὲν φήσομεν τοῦ χρυσοῦ γένους εἶναι; πάντων γε μά4.4.16.2 λιστα. τὸ δὲ χρυσοῦν γένος πρὸς θεῶν ἐστι τῶν κατ' οὐρανὸν καὶ τὴν ἀπλανῆ σφαῖραν, οἳ μάλιστα τὴν ἡγεμονίαν ἔχουσι τῆς κατ' ἀνθρώπους προνοίας.","english":"Even if they were wasting away from disease. If, then, confession toward God is martyrdom, every soul that has lived purely with knowledge of God, that has obeyed the commandments, is a martyr in both life and word, however it may be separated from the body, pouring out faith like blood throughout the whole of life, and also at the departure. Immediately the Lord says in the Gospel: \"Whoever leaves behind father or mother or brothers and so forth for the sake of the Gospel and my name, this one is blessed,\" indicating not simple martyrdom but gnostic martyrdom, as one who has lived according to the rule of the Gospel through love for the Lord; for knowledge signifies the understanding of the name and the comprehension of the Gospel, not merely the appellation, to leave behind the worldly kindred, to leave behind substance and every possession for the sake of living without attachment. For mother is allegorized as fatherland and nurse, and fathers as the political laws. These things must be scorned gratefully by the magnanimous just person for the sake of becoming a friend to God and attaining the right parts of the sanctuary, just as the apostles have done. Then Heraclitus says: \"Those slain by Ares are honored by gods and men,\" and Plato in the fifth book of the Republic writes: \"Of those who die in military service, whoever dies having gained honor, shall we not first say that he is of the golden race? Most certainly.\" The golden race is among the gods of the heaven and the sphere of the fixed stars, who especially hold the hegemony of providence over human affairs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μαρτυρία","severity":"info","text":"Clement redefines martyrdom (μαρτυρία) as confession toward God, extending it to any soul that lives purely with knowledge and obeys commandments, not only those who die for faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς ἂν καταλείψῃ πατέρα ἢ μητέρα ἢ ἀδελφοὺς","severity":"info","text":"Clement cites a dominical saying about leaving family for the Gospel and Christ's name, but the exact source is not in the canonical Gospels; it may be from an apocryphal tradition or a loose paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικήν","severity":"info","text":"Clement distinguishes 'gnostic martyrdom' (γνωστικήν μαρτυρίαν) from simple martyrdom, aligning with his concept of the true Gnostic who lives according to the rule of the Gospel through love and knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement quotes Heraclitus (fragment B24) on those slain by Ares being honored by gods and men, using it as a parallel to his argument about martyrdom and honor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ἐν τῷ πέμπτῳ τῆς Πολιτείας","severity":"info","text":"Clement cites Plato Republic 5 (468e–469a) on the golden race of those who die honorably in war, linking it to his own notion of the gnostic martyr attaining the right parts of the sanctuary.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπολιπεῖν μὲν γένος τὸ κοσμικόν","severity":"caution","text":"The Greek text has a lacuna marked by ** before 'ἀπολιπεῖν'; the sense is reconstructed from context, but the exact wording of the missing clause is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The dominical saying about leaving family is not verbatim from any known canonical Gospel; its source is uncertain.","The lacuna marked by ** in the Greek text leaves a short phrase missing; the translation supplies a plausible reading based on context."],"confidence":"high","notes":[]},{"i":314,"ref":"p314","source":"τινὲς δὲ τῶν αἱρετικῶν τοῦ κυρίου παρακηκοότες ἀσεβῶς ἅμα καὶ δειλῶς φιλοζωοῦσι, μαρτυρίαν λέγοντες ἀληθῆ εἶναι τὴν τοῦ ὄντως ὄντος γνῶσιν θεοῦ, ὅπερ καὶ ἡμεῖς ὁμολογοῦμεν, φονέα δὲ εἶναι αὐτὸν ἑαυτοῦ καὶ αὐθέντην τὸν διὰ θανάτου ὁμολογήσαντα, καὶ ἄλλα τοιαῦτα δειλίας σοφίσματα εἰς μέσον κομίζοντες. πρὸς οὓς εἰρήσεται ὁπόταν καιρὸς ἀπαιτῇ· διαφέρονται γὰρ ἡμῖν περὶ ἀρχάς. ψέγομεν δὲ καὶ ἡμεῖς τοὺς ἐπιπηδήσαντας τῷ θανάτῳ· εἰσὶ γάρ τινες οὐχ ἡμέτεροι, μόνου τοῦ ὀνόματος κοινωνοί, οἳ δὴ αὑτοὺς παραδιδόναι σπεύδουσι τῇ πρὸς τὸν δημιουργὸν ἀπε4.4.17.2 χθείᾳ, οἱ ἄθλιοι θανατῶντες. τούτους ἐξάγειν ἑαυτοὺς ἀμαρτύρως λέγομεν, κἂν δημοσίᾳ κολάζωνται. οὐ γὰρ τὸν χαρακτῆρα σῴζουσι τοῦ μαρτυρίου τοῦ πιστοῦ, τὸν ὄντως θεὸν μὴ γνωρίσαντες, θανάτῳ δὲ ἑαυτοὺς ἐπιδιδόασι κενῷ, καθάπερ καὶ οἱ τῶν Ἰνδῶν γυμνοσο4.4.17.4 φισταὶ ματαίῳ πυρί. ἐπεὶ δ' οἱ ψευδώνυμοι οὗτοι τὸ σῶμα διαβάλλουσι, μαθέτωσαν ὅτι καὶ ἡ τοῦ σώματος εὐαρμοστία συμβάλλεται τῇ διανοίᾳ πρὸς τὴν εὐφυΐαν. δι' ὃ ἐν τῷ τρίτῳ τῆς Πολιτείας ὁ Πλάτων εἶπεν, ὃν μάλιστα ἐπιβοῶνται μάρτυρα τὴν γένεσιν κακίζοντες, ἐπιμελεῖσθαι σώματος δεῖν ψυχῆς ἕνεκα ἁρμονίας, δι' οὗ βιοῦν τε ἔστι καὶ ὀρθῶς βιοῦν καταγγέλλοντα τῆς ἀληθείας τὸ κήρυγμα· διὰ γὰρ τοῦ ζῆν καὶ τῆς ὑγείας ὁδεύοντες ἐκμανθάνομεν τὴν γνῶσιν. ᾧ δὲ οὐδὲ τὸ τυχὸν προσελθεῖν ἔστιν εἰς ὕψος ἄνευ τοῦ ἐν τοῖς ἀναγκαίοις εἶναι καὶ δι' αὐτῶν πάντα ποιεῖν τὰ πρὸς τὴν γνῶσιν συντείνοντα, τὸ εὖ ζῆν τούτῳ πῶς οὐχ αἱρετέον;","english":"Some of the heretics, having misheard the Lord, impiously and cowardly love life, saying that true martyrdom is the knowledge of the God who truly is, which we also confess, but that the one who confesses through death is a murderer of himself and a suicide, and they bring forward other such sophistries of cowardice. Against them it will be spoken when the occasion demands; for they differ from us concerning first principles. We also blame those who rush headlong into death; for there are some, not of us, but only sharing the name, who hasten to surrender themselves out of hatred for the Creator, wretches longing for death. We say that these men remove themselves without witness, even if they are publicly punished. For they do not preserve the character of faithful martyrdom, not having known the true God, but surrender themselves to an empty death, just as the naked philosophers of the Indians do to vain fire. But since these falsely-named ones slander the body, let them learn that even the good harmony of the body contributes to the mind for good natural disposition. For this reason, in the third book of the Republic, Plato, whom they especially invoke as a witness while reviling generation, said that one must take care of the body for the sake of the soul's harmony, through which it is possible to live and to live rightly, proclaiming the message of truth; for through life and health, journeying, we learn knowledge. For one to whom it is not even possible to approach any height without being in the necessities and through them doing all that contributes to knowledge, how is the good life not to be chosen for him?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μαρτυρίαν","severity":"info","text":"Clement contrasts the heretical redefinition of martyrdom as mere knowledge of God with the traditional sense of witness through death. The term is central to the passage's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυμνοσοφισταὶ","severity":"info","text":"The 'naked philosophers of the Indians' refers to the gymnosophists, a term used by Greek writers for Indian ascetics. Clement invokes them as a parallel for misguided self-sacrifice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement cites Plato's Republic 3 (403d–404e) to argue that care for the body aids the soul's harmony, countering heretical contempt for the body. This aligns with his broader use of Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς οὓς εἰρήσεται","severity":"info","text":"The phrase 'against them it will be spoken when the occasion demands' signals a deferral of fuller refutation, marking a structural break in the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσεβῶς ἅμα καὶ δειλῶς","severity":"caution","text":"The pairing 'impiously and cowardly' may reflect Clement's rhetorical strategy to conflate theological error with moral failing, but the precise identity of the heretics is not specified here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heretics are not named; their identity is left vague. The phrase 'differ from us concerning first principles' suggests a fundamental theological disagreement, but the specific group is unclear."],"confidence":"high","notes":[]},{"i":315,"ref":"p315","source":"ἐν γοῦν τῷ ζῆν τὸ εὖ ζῆν κατορθοῦται, καὶ εἰς ἕξιν ἀιδιότητος παραπέμπεται ὁ διὰ σώματος μελετήσας εὐζωίαν. Θαυμάζειν δὲ ἄξιον καὶ τῶν Στωϊκῶν οἵτινές φασι μηδὲν τὴν ψυχὴν ὑπὸ τοῦ σώματος διατίθεσθαι μήτε πρὸς κακίαν ὑπὸ τῆς νόσου μήτε πρὸς ἀρετὴν ὑπὸ τῆς ὑγιείας· ἀλλ' ἀμφότερα ταῦτα λέ4.5.19.2 γουσιν ἀδιάφορα εἶναι. καίτοι καὶ Ἰὼβ ἐγκρατείας ὑπερβολῇ καὶ πίστεως ὑπεροχῇ πένης μὲν ἐκ πλουσίου, ἄτιμος δὲ ἐξ ἐνδόξου, αἰσχρὸς δὲ ἐκ καλοῦ καὶ νοσερὸς ἐξ ὑγιεινοῦ γενόμενος ἡμῖν γέ ἐστι παράδειγμα ἀγαθὸν ἀναγεγραμμένος, δυσωπῶν τὸν πειράσαντα, εὐλογῶν τὸν πλάσαντα, φέρων οὕτω τὰ δεύτερα ὡς καὶ τὰ πρότερα, διδάσκων εὖ μάλα τοῖς περιστατικοῖς ἅπασιν οἷόν τε εἶναι καλῶς χρῆσθαι τὸν γνωστικόν. καὶ ὅτι γε εἰκόνες τὰ παλαιὰ κατορθώματα εἰς τὰ ἡμεδαπὰ ἐπανορθώματα ἔκκεινται, ἐμφαίνων ὁ ἀπόστολος ὥστε τοὺς δεσμούς μου\n\nφησὶ φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ καὶ τοῖς λοιποῖς πᾶσι, καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾶν ἀφόβως τὸν λόγον τοῦ θεοῦ λαλεῖν, ἐπεὶ καὶ τὰ μαρτύρια ἐπιστροφῆς ἐστι παραδείγματα ἐνδόξως ἡγιασμένα. ὅσα γὰρ ἐγράφη, λέγει, εἰς τὴν ἡμετέραν διδασκαλίαν ἐγράφη, ἵνα διὰ τῆς ὑπομονῆς καὶ τῆς παρακλήσεως τῶν γραφῶν τὴν ἐλπίδα ἔχωμεν τῆς παρακλήσεως. Ἔοικε δέ πως παρούσης ἀλγηδόνος ἡ ψυχὴ νεύειν ἀπ' αὐτῆς καὶ τίμιον ἡγεῖσθαι τὴν ἀπαλλαγὴν τῆς παρούσης ὀδύνης. ἀμέλει κατ' ἐκεῖνο καιροῦ καὶ μαθημάτων ῥᾳθυμεῖ, ὁπηνίκα καὶ αἱ ἄλλαι ἀπη4.5.20.2 μέληνται ἀρεταί.","english":"In living, then, right living is achieved, and one who has practiced good living through the body is transmitted to a state of perpetuity. It is also worthy of admiration that the Stoics say that the soul is in no way affected by the body, neither toward vice by disease nor toward virtue by health; but they declare both these things to be indifferent. And yet Job, by excess of self-control and preeminence of faith, becoming poor from rich, dishonored from honored, ugly from beautiful, and sick from healthy, is for us a good example recorded, putting to shame the tempter, blessing the creator, bearing the second things as he did the first, teaching very well how the gnostic can use all circumstantial things well. And that the ancient achievements are set forth as images for our own corrections, the apostle indicates, so that \"my bonds,\" he says, \"became manifest in Christ in the whole praetorium and to all the rest, and the majority of the brethren, trusting in the Lord, because of my bonds more boldly dared to speak the word of God without fear,\" since also the martyrdoms are examples of conversion, gloriously sanctified. For everything that was written, he says, was written for our instruction, so that through the endurance and the consolation of the scriptures we might have the hope of consolation. And somehow the soul, when pain is present, seems to turn away from it and to consider release from the present distress as valuable. Naturally, at that time it also grows negligent of learning, just when the other virtues are also neglected.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὖ ζῆν","severity":"info","text":"Clement contrasts mere living (τὸ ζῆν) with right living (τὸ εὖ ζῆν), a Stoic-influenced ethical distinction that frames martyrdom as the perfection of life, not its rejection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωϊκῶν","severity":"info","text":"Clement engages Stoic psychology, which held that the soul is unaffected by bodily states (ἀδιάφορα). He counters this with Job's example, arguing that bodily suffering can be used virtuously by the gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοὺς δεσμούς μου φησὶ φανεροὺς ἐν Χριστῷ γενέσθαι","severity":"info","text":"Clement quotes or paraphrases a Pauline prison tradition (cf. Phil 1:13-14; Eph 6:20), though the exact source is uncertain. The apostle's bonds become a model for fearless proclamation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ μαρτύρια ἐπιστροφῆς ἐστι παραδείγματα","severity":"info","text":"Clement interprets martyrdoms as 'examples of conversion' (ἐπιστροφῆς παραδείγματα), likely echoing 1 Clem 5-6 or a lost apostolic source, linking suffering to moral transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔοικε δέ πως","severity":"info","text":"The phrase 'it seems somehow' marks a transition from scriptural argument to psychological observation about the soul's aversion to pain, preparing for a critique of heretical views on martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰὼβ","severity":"info","text":"Clement's use of Job as a model of endurance under bodily affliction anticipates later Christian ascetic and martyrdom literature, where Job becomes a type of the patient sufferer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the quotation about bonds is unclear; it may conflate several passages.","The phrase 'τὰ δεύτερα' (the second things) is ambiguous: it could mean secondary goods or later misfortunes."],"confidence":"high","notes":[]},{"i":316,"ref":"p316","source":"καὶ οὐ δήπου τὴν ἀρετὴν αὐτὴν πάσχειν φαμέν (οὐδὲ γὰρ νοσεῖ ἡ ἀρετή), ὁ δὲ ἀμφοῖν μετεσχηκώς, ἀρετῆς καὶ νόσου, ὑπὸ τοῦ κατεπείγοντος θλίβεται· κἂν μὴ καταμεγαλοφρονῶν τύχῃ, ὁ μηδέπω τὴν ἕξιν τῆς ἐγκρατείας περιποιησάμενος ἐξίσταται, ἴσον τε εὑρίσκεται τῷ φεύγειν τὸ μὴ ὑπομεῖναι. ὁ δὲ αὐτὸς λόγος καὶ περὶ πενίας, ἐπεὶ καὶ αὕτη τῶν ἀναγκαίων, τῆς θεωρίας λέγω καὶ τῆς καθαρᾶς ἀναμαρτησίας, ἀπασχολεῖν βιάζεται τὴν ψυχήν, περὶ τοὺς πορισμοὺς διατρίβειν ἀναγκάζουσα τὸν μὴ ὅλον ἑαυτὸν δι' ἀγάπης ἀνατεθεικότα τῷ θεῷ, ὥσπερ ἔμπαλιν ἥ τε ὑγίεια καὶ ἡ τῶν ἐπιτηδείων ἀφθονία ἐλευθέραν καὶ ἀνεμπόδιστον φυλάσσει τὴν ψυχὴν τὴν εὖ χρῆσθαι τοῖς παροῦσι γινώσκουσαν· θλῖψιν, γάρ φησιν ὁ ἀπόστολος, τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι. θέλω γὰρ ὑμᾶς ἀμερίμνους εἶναι πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως. τούτων οὖν ἀνθεκτέον οὐ δι' αὐτά, ἀλλὰ διὰ τὸ σῶμα, ἡ δὲ τοῦ σώματος ἐπιμέλεια διὰ τὴν ψυχὴν γίνεται, ἐφ' ἣν ἡ ἀναφορά. ἐν ταύτῃ γὰρ μαθεῖν ἀνάγκη τὸν γνωστικῶς πολιτευόμενον τὰ προσήκοντα, ἐπεὶ τό γε μὴ εἶναι τὴν ἡδονὴν ἀγα θὸν ὡμολόγηται ἐκ τοῦ κακὰς εἶναί τινας ἡδονάς. τούτῳ τῷ λόγῳ ἀναφαίνεται τὸ ἀγαθὸν κακὸν καὶ τὸ κακὸν ἀγαθόν. ἔπειτα δὲ εἴ τινας μὲν αἱρούμεθα τῶν ἡδονῶν, τινὰς δὲ φεύγομεν, οὐ πᾶσα ἡδονὴ ἀγαθόν. ὁμοίως δὲ καὶ ἐπὶ τῶν ἀλγηδόνων ὁ αὐτὸς λόγος, ὧν τὰς μὲν ὑπομένομεν, τὰς δὲ φεύγομεν, ἡ δὲ αἵρεσις καὶ φυγὴ κατ' ἐπι4.5.22.5 στήμην γίνεται· ὥστε τὴν ἐπιστήμην εἶναι τὸ ἀγαθόν, οὐ τὴν ἡδονήν, δι' ἣν ἔστιν ὅτε καὶ τὴν ποιὰν ἡδονὴν αἱρησόμεθα.","english":"And surely we do not say that virtue itself suffers (for virtue does not fall ill), but the one who partakes of both, virtue and sickness, is oppressed by what presses upon him; and if he does not happen to be magnanimous, the one who has not yet acquired the habit of self-control gives way, and is found to be equal to one who flees by not enduring. The same reasoning applies also to poverty, since this too, of the necessities—I mean for contemplation and pure sinlessness—forces the soul to be distracted, compelling the one who has not wholly devoted himself through love to God to spend time on means of subsistence, just as conversely health and abundance of necessities keep the soul free and unhindered, which knows how to use well what is present. For the apostle says, \"Such persons will have distress in the flesh, but I spare you. For I want you to be free from care, so that you may be seemly and constant in attending to the Lord without distraction.\" Therefore one must hold to these things not for their own sake, but for the sake of the body, and care for the body is for the sake of the soul, to which the reference is made. For in this it is necessary for the one who lives in a gnostic manner to learn what is fitting, since it is agreed that pleasure is not a good from the fact that some pleasures are evil. By this reasoning the good appears evil and the evil good. Then again, if we choose some pleasures and flee others, not every pleasure is a good. Similarly also concerning pains the same reasoning holds, of which we endure some and flee others, and the choice and avoidance occur according to knowledge; so that knowledge is the good, not pleasure, on account of which we sometimes choose a particular pleasure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θλῖψιν, γάρ φησιν ὁ ἀπόστολος, τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι","severity":"info","text":"Clement loosely adapts a Pauline phrase; cf. 1 Cor 7:28? or a lost source. The apostle is Paul, but the exact verse is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῶς","severity":"info","text":"γνωστικῶς ('gnostically') is a key term for Clement, denoting the advanced Christian who lives by knowledge (γνῶσις). It distinguishes the perfect believer from the simple faithful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡδονήν","severity":"info","text":"Clement's argument that pleasure is not the good, but knowledge is, engages Stoic and Epicurean ethics. The Stoics classified pleasure as an 'indifferent' (ἀδιάφορον), which Clement adapts for Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific case (virtue and sickness) to a general principle (poverty, health) and then to a logical deduction about pleasure and knowledge, culminating in a definition of the good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγὼ δὲ ὑμῶν φείδομαι","severity":"caution","text":"The phrase 'I spare you' is not found in the canonical Pauline epistles. Clement may be quoting a variant text, a lost letter, or paraphrasing. The source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the quotation is unclear; it may be a paraphrase or a citation from a non-canonical tradition."],"confidence":"high","notes":[]},{"i":317,"ref":"p317","source":"αὐτίκα ὁ μάρτυς ἡδονὴν τὴν δι' ἐλπίδος διὰ τῆς παρούσης ἀλγηδόνος αἱρεῖται. εἰ δὲ κατὰ μὲν δίψαν ἡ ἀλγηδὼν νοεῖται, κατὰ τὴν πόσιν δὲ ἡ ἡδονή, ποιητικὴ τῆς ἡδονῆς ἡ ἀλγηδὼν ἡ προϋπάρξασα γίνεται· ἀγαθοῦ δὲ ποιητικὸν τὸ κακὸν οὐκ ἂν γένοιτο, οὐθέτερον οὖν κακόν. ὁ μὲν οὖν Σιμωνίδης, καθάπερ καὶ Ἀριστοτέλης, ὑγιαίνειν μὲν ἄριστον ἀνδρί, γράφει, δεύτερον δὲ φυὰν καλὸν γενέσθαι, τρίτον δὲ πλουτεῖν ἀδόλως. καὶ ὁ Μεγαρεὺς Θέογνις· χρὴ πενίην φεύγοντα καὶ εἰς βαθυκήτεα πόντον ῥιπτεῖν καὶ πετρέων, Κύρνε, κατ' ἠλιβάτων. ἔμπαλιν δὲ Ἀντιφάνης ὁ κωμικὸς ὁ πλοῦτος φησί, πλέον θάτερον· βλέποντας παραλαβὼν τυφλοὺς ποιεῖ. αὐτίκα πρὸς τῶν ποιητῶν τυφλὸς ἐκ γενετῆς κηρύττεται· καί οἱ γείνατο κοῦρον, ὃς οὐκ ἠλέκτορα εἶδεν, φησὶν ὁ Χαλκιδεὺς Εὐφορίων. κακὸν οὖν ἦν τι παίδευμα εἰς εὐανδρίαν ὁ πλοῦτος ἀνθρώποισιν αἵ τ' ἄγαν τρυφαί, ἐν τῷ Ἀλεξάνδρῳ ὁ Εὐριπίδης πεποίηκεν. εἴρηταί γε· ἡ πενία σοφίαν ἔλαχε διὰ τὸ συγγενές. ἁ φιλοχρηματία δὲ οὐ Σπάρταν μόνον, ἀλλὰ καὶ πᾶσαν πόλιν ἕλοι ἄν. οὔκουν μόνον τοῦτο νόμισμα λευκὸς ἄργυρος ἢ χρυσός ἐστιν, ἀλλὰ καὶ ἡ ἀρετὴ βροτοῖς, ὥς φησιν ὁ Σοφοκλῆς. Ὁ σωτὴρ ἡμῶν ὁ ἅγιος καὶ ἐπὶ τῶν πνευματικῶν καὶ ἐπὶ τῶν αἰσθητῶν τὴν πενίαν καὶ τὸν πλοῦτον καὶ τὰ τούτοις ὅμοια ἔταξεν· εἰπὼν γὰρ μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης σαφῶς ἡμᾶς διδάσκει ἐν πάσῃ περιστάσει τὸν μάρτυρα ζητεῖν· ὃς ἐὰν πτωχὸς ᾖ διὰ δικαιοσύνην, μαρτυρεῖ δικαιοσύνην ἀγαθὸν εἶναι ἣν ἠγάπησεν, κἂν πεινῇ κἂν διψῇ διὰ δικαιοσύνην, μαρτυρεῖ δικαιο4.6.26.1 σύνην τὸ ἄριστον τυγχάνειν.","english":"For example, the martyr chooses pleasure through hope by means of present pain. But if pain is conceived in relation to thirst, and pleasure in relation to drinking, the pain which preceded becomes productive of pleasure; but evil could not be productive of good, so neither is evil. Simonides, then, just like Aristotle, writes that the best thing for a man is to be healthy, second to be beautiful in form, third to be wealthy without deceit. And Theognis of Megara: \"One must flee poverty, Cyrnus, even by throwing oneself into the deep-bosomed sea and down from steep rocks.\" But the comic poet Antiphanes says the opposite: \"Wealth, more than the other, takes those who see and makes them blind.\" For instance, he is proclaimed blind from birth by the poets: \"And she bore a son who never saw the sun,\" says Euphorion of Chalcis. Euripides in his *Alexander* has written: \"Wealth was a certain evil training for manly excellence, and so were excessive luxuries.\" It has been said: \"Poverty obtained wisdom because of its kinship.\" And love of money would destroy not only Sparta but every city. Therefore, not only is this coinage white silver or gold, but virtue also is coinage for mortals, as Sophocles says. Our holy Savior arranged poverty and wealth and things similar to these both in spiritual and in sensible matters; for having said, \"Blessed are those who have been persecuted for the sake of righteousness,\" he clearly teaches us to seek the martyr in every circumstance. If he is poor for the sake of righteousness, he bears witness that righteousness, which he loved, is good; and if he hungers or thirsts for the sake of righteousness, he bears witness that righteousness is the best thing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μάρτυς","severity":"info","text":"Clement uses μάρτυς (martyr) in its early Christian sense of one who bears witness through suffering, not merely one who dies. The martyr chooses pleasure through hope, a Stoic-inflected paradox.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης","severity":"info","text":"Clement adapts Matthew 5:10 (μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης) but the canonical beatitude reads 'Blessed are those who are persecuted for righteousness' sake' (cf. Matt 5:10). The wording is close but not verbatim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιμωνίδης","severity":"info","text":"Simonides of Ceos (6th–5th cent. BCE) is cited for a traditional hierarchy of goods (health, beauty, wealth). Aristotle (Nicomachean Ethics 1.8) similarly ranks external goods, but Clement uses the quotation to relativize wealth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θέογνις","severity":"info","text":"Theognis of Megara (Elegies 173–174) is quoted on fleeing poverty even at the cost of life. Clement juxtaposes this with Antiphanes' comic reversal that wealth blinds, showing a dialectic on poverty and wealth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐφορίων","severity":"info","text":"Euphorion of Chalcis (3rd cent. BCE) is cited for a line about a son born blind. Clement uses this to illustrate the poets' view of wealth as blinding, a theme later taken up by patristic authors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νόμισμα","severity":"info","text":"νόμισμα (coinage) is used metaphorically: virtue is a 'coinage for mortals.' Clement plays on the double sense of currency and accepted standard, echoing Sophocles (fr. 85) but adapting it to Christian moral economy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation from Euphorion is fragmentary; the exact source is uncertain. The phrase 'πενία σοφίαν ἔλαχε' is unattributed; it may be a proverb or from a lost comedy."],"confidence":"high","notes":[]},{"i":318,"ref":"p318","source":"ὁμοίως δὲ καὶ ὁ κλαίων καὶ ὁ\n\nπενθῶν διὰ δικαιοσύνην μαρτυρεῖ τῷ βελτίστῳ νόμῳ εἶναι καλῷ. ὡς οὖν τοὺς δεδιωγμένους, οὕτω δὲ καὶ τοὺς πεινῶντας καὶ τοὺς διψῶντας διὰ δικαιοσύνην μακαρίους λέγει ὁ τὸν γνήσιον ἀποδεχόμενος πόθον, ὃν οὐδὲ λιμὸς διακόψαι ἴσχυσεν. κἂν τὴν δικαιοσύνην αὐτὴν πεινῶσι, μακάριοι· μακάριοι δὲ καὶ οἱ πτωχοὶ εἴτε πνεύματι εἴτε περιουσίᾳ διὰ δικαιοσύνην δηλονότι. μή τι οὖν οὐχ ἁπλῶς τοὺς πένητας, ἀλλὰ τοὺς ἐθελήσαντας διὰ δικαιοσύνην πτωχοὺς γενέσθαι, τούτους μακαρίζει, τοὺς καταμεγαλοφρονήσαντας τῶν ἐνταῦθα τιμῶν εἰς περι4.6.26.5 ποίησιν τἀγαθοῦ, ὁμοίως δὲ καὶ τοὺς καλοὺς τὸ ἦθος καὶ τὸ σῶμα δι' ἁγνείαν γενομένους τούς τε εὐγενεῖς καὶ ἐνδόξους, τοὺς διὰ δικαιοσύνην εἰς υἱοθεσίαν ἐληλακότας καὶ διὰ τοῦτο εἰληφότας ἐξουσίαν τέκνα θεοῦ γενέσθαι καὶ ἐπάνω ὄφεων καὶ σκορπίων περιπατεῖν κυριεύειν τε καὶ δαιμόνων καὶ τῆς τοῦ ἀντικειμένου στρατιᾶς. καὶ ὅλως ἡ κυριακὴ ἄσκησις ἀπάγει τὴν ψυχὴν τοῦ σώματος εὐχαρίστως, εἴ γε καὶ αὐτὴ αὑτὴν κατὰ μετάθεσιν ἀποσπᾷ. ὁ γὰρ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτὴν καὶ ὁ ἀπολέσας εὑρήσει αὐτήν, ἢν μόνον τὸ ἐπίκηρον ἡμῶν ἐπιβάλωμεν τῇ τοῦ θεοῦ ἀφθαρσίᾳ. θέλημα δὲ τοῦ θεοῦ ἐπίγνωσις τοῦ θεοῦ, ἥτις ἐστὶ κοινωνία ἀφθαρσίας. ὁ τοίνυν ἐπιγινώσκων κατὰ τὸν τῆς μετανοίας λόγον ἁμαρτωλὸν τὴν ψυχὴν ἀπολέσει αὐτὴν τῆς ἁμαρτίας ἧς ἀπέσπασται, ἀπολέσας δὲ εὑρήσει κατὰ τὴν ὑπακοὴν τὴν ἀναζήσασαν μὲν τῇ πίστει, ἀποθανοῦσαν δὲ τῇ ἁμαρτίᾳ. τοῦτ' οὖν ἐστι τὸ εὑρεῖν τὴν ψυχήν, τὸ γνῶναι ἑαυτόν.","english":"Similarly, the one who weeps and the one who mourns for the sake of righteousness bears witness that the best law is good. Therefore, just as those who are persecuted, so also those who hunger and thirst for the sake of righteousness are called blessed by the one who accepts genuine longing, which even famine could not interrupt. And if they hunger for righteousness itself, they are blessed; and the poor are also blessed, whether in spirit or in property, obviously for the sake of righteousness. So does he not bless not simply the poor, but those who have chosen to become poor for the sake of righteousness, those who have disdained earthly honors for the acquisition of the good? Similarly, he blesses those who have become beautiful in character and body through chastity, and those who are noble and renowned, who have advanced to adoption for the sake of righteousness and through this have received authority to become children of God and to walk above snakes and scorpions, and to rule over demons and the army of the adversary. And in general, the Lord’s discipline draws the soul away from the body gratefully, if indeed it even draws itself away by means of a change. For the one who finds his soul will lose it, and the one who loses it will find it, provided we cast our perishable part onto the immortality of God. And the will of God is the knowledge of God, which is participation in immortality. Therefore, the one who knows, according to the principle of repentance, that the soul is sinful will lose it from the sin from which it has been separated, and having lost it, will find it according to obedience, which has come to life through faith but died to sin. This, then, is what it means to find the soul: to know oneself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement interprets weeping, mourning, hunger, and thirst for righteousness as signs of blessedness, linking ascetic suffering to divine reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι","severity":"info","text":"The phrase 'blessed are the poor' echoes the Beatitudes (Matthew 5:3) and possibly the saying 'blessed are the poor in spirit' (Matthew 5:3), adapted to Clement's ascetic context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριακὴ ἄσκησις","severity":"info","text":"The 'Lord's discipline' (κυριακὴ ἄσκησις) is a key term in Clement's ascetic theology, denoting a spiritual practice that detaches the soul from the body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to walking above snakes and scorpions and ruling over demons reflects early Christian and Jewish apocalyptic traditions of spiritual authority granted to the righteous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from specific examples of ascetic suffering to a general principle: the Lord's discipline draws the soul from the body, culminating in a paradox about losing and finding the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'εἴ γε καὶ αὐτὴ αὑτὴν κατὰ μετάθεσιν ἀποσπᾷ' is ambiguous: it may mean the soul draws itself away by a change (μετάθεσις) or that the discipline itself does so; the translation follows the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴ γε καὶ αὐτὴ αὑτὴν κατὰ μετάθεσιν ἀποσπᾷ' is ambiguous: it could mean the soul draws itself away by a change, or that the discipline itself does so. The translation takes the former reading.","The identity of 'the one who accepts genuine longing' is unclear; it may refer to God or to a wise teacher."],"confidence":"high","notes":[]},{"i":319,"ref":"p319","source":"τὴν δὲ μεταστροφὴν τὴν ἐπὶ τὰ θεῖα οἱ μὲν Στωϊκοὶ ἐκ μεταβολῆς φασι γενέσθαι μεταβαλούσης τῆς ψυχῆς εἰς σοφίαν, Πλάτων δὲ τῆς ψυχῆς ἐπὶ τὰ ἀμείνω περιαγωγὴν λαβούσης καὶ με4.6.28.3 ταστροφὴν ἐκ νυκτερινῆς τινος ἡμέρας. αὐτίκα εὔλογον ἐξαγωγὴν τῷ σπουδαίῳ συγχωροῦσι καὶ οἱ φιλόσοφοι, εἴ τι τοῦ πράσσειν αὐτὸν οὕτω στερήσειεν αὐτόν, ὡς μηκέτι ἀπολελεῖφθαι αὐτῷ μηδὲ ἐλπίδα τῆς πράξεως· ὁ δὲ ἐκβιασάμενος δικαστὴς ἀρνεῖσθαι τὸν ἠγα4.6.28.5 πημένον διελέγχειν μοι δοκεῖ τὸν φίλον τῷ θεῷ καὶ τὸν μή. ἐνταῦθα οὐδὲ σύγκρισις ἔτι ἀπολείπεται τί ἄν τις καὶ μᾶλλον ἕλοιτο, ἀπειλὴν ἀνθρωπίνην ἢ τὴν ἀγάπην τοῦ θεοῦ· καί πως ἡ τῶν κακῶν πράξεων ἀποχὴ μείωσίς τε καὶ σβέσις τῶν κακιῶν εὑρίσκεται, καθαιρουμένης τῆς ἐνεργείας αὐτῶν διὰ τῆς ἀπραξίας, καὶ τοῦτ' ἔστι πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι, τουτέστιν τοῖς ὑπὸ τοῦ κυρίου λεγομένοις ἕπου. ὑπάρχοντα δέ φασί τινες αὐτὸν εἰρηκέναι τὰ ἐν τῇ ψυχῇ ἀλλότρια, καὶ πῶς τοῖς πτωχοῖς ταῦτα διανέμεται, οὐκ ἔχουσιν εἰπεῖν· ἀλλ' ὁ θεὸς γὰρ πάντα πᾶσι μερίζει κατ' ἀξίαν δικαίας οὔσης τῆς οἰκονομίας· καταφρονήσας οὖν, φησί, τῶν ὑπαρχόντων, ἃ ὁ θεὸς μερίζει, διὰ τῆς σῆς μεγαλειότητος, ἕπου τοῖς ὑπ' ἐμοῦ λεγομένοις, σπεύδων πρὸς τὴν τοῦ πνεύματος ἄνοδον, οὐκ ἀποχῇ κακῶν μόνον δικαιωθείς, πρὸς δὲ καὶ τῇ κυριακῇ τελειωθεὶς εὐποιίᾳ. αὐτίκα τὸν καυχώμενον τελείως τὰ ἐκ τοῦ νόμου προστάγματα πεπληρωκέναι διήλεγχε μὴ τὸν πλησίον ἀγαπήσαντα· εὐεργεσίαν δὲ ἀγάπη ἐπαγγέλλεται ἡ κυριεύουσα τοῦ σαββάτου κατ' ἐπανάβασιν γνωστικήν.","english":"The conversion to divine things the Stoics say comes about by a change, the soul changing into wisdom, but Plato says it is when the soul takes a turning and conversion toward better things from some nocturnal day. Accordingly, the philosophers also grant a reasonable departure to the virtuous person, if something should so deprive him of his action that no hope of action is left to him. But the judge who compels one to deny the beloved seems to me to expose the friend of God and the one who is not. Here no comparison remains as to what one would rather choose, a human threat or the love of God. And in a way, abstinence from evil actions is found to be a reduction and extinction of vices, their activity being purged through inaction, and this is: \"Sell your possessions and give to the poor, and come follow me,\" that is, follow what is said by the Lord. Some say that he called \"possessions\" the alien things in the soul, and they cannot tell how these are distributed to the poor. But God distributes everything to all according to worth, the economy being just. Having despised, then, he says, the possessions which God distributes through your greatness, follow what is said by me, hastening toward the ascent of the spirit, justified not only by abstinence from evils but also perfected by the Lord's beneficence. Accordingly, he refuted the one who boasted of having perfectly fulfilled the commandments of the law, for not having loved his neighbor. Beneficence is what love promises, the love that rules the Sabbath according to gnostic advancement.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεταστροφὴν","severity":"info","text":"Clement uses μεταστροφή (conversion) to contrast Stoic and Platonic views of the soul's transformation, a key term in his philosophical synthesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωϊκοὶ ... Πλάτων","severity":"info","text":"Clement contrasts Stoic 'change' (μεταβολή) of the soul into wisdom with Plato's 'turning' (περιαγωγή) from a 'nocturnal day' (Republic 7.518c-d), showing his eclectic method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς, καὶ δεῦρο ἀκολούθει μοι","severity":"info","text":"Clement cites a dominical saying (cf. Mark 10:21; Luke 18:22) about selling possessions and following Christ, interpreting 'possessions' as alien things in the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐεργεσίαν δὲ ἀγάπη ἐπαγγέλλεται ἡ κυριεύουσα τοῦ σαββάτου κατ' ἐπανάβασιν γνωστικήν","severity":"info","text":"Clement links love (ἀγάπη) with beneficence and 'gnostic advancement' (ἐπανάβασιν γνωστικήν), a distinctive theme in his spiritual hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα ... διήλεγχε","severity":"info","text":"The passage moves from philosophical definitions to scriptural exegesis, then to a refutation of legalistic boasting, illustrating Clement's dialectical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πώλησόν σου τὰ ὑπάρχοντα","severity":"caution","text":"The Greek text of the dominical saying is not verbatim from the NT; Clement may be paraphrasing or citing a variant tradition, complicating source identification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ νυκτερινῆς τινος ἡμέρας' (from some nocturnal day) is ambiguous: it may refer to Plato's allegory of the cave or a lost source.","The identity of 'some' (τινες) who interpret 'possessions' as alien things in the soul is unclear; possibly a rival Christian or philosophical group."],"confidence":"high","notes":[]},{"i":320,"ref":"p320","source":"δεῖν δ' οἶμαι μήτε διὰ φόβον κολάσεως μήτε διά τινας ἐπαγγελίας δόσεως, δι' αὐτὸ δὲ τὸ ἀγαθὸν προσεληλυθέναι τῷ σωτηρίῳ λόγῳ. οἱ τοιοῦτοι ἐκ δεξιῶν ἵστανται τοῦ ἁγιάσματος· οἱ δὲ διὰ τῆς τῶν φθαρτῶν δόσεως οἰόμενοι ἀντικαταλλάσσεσθαι τὰ τῆς ἀφθαρσίας ἐν τῇ τῶν δυεῖν ἀδελφῶν παραβολῇ μίσθιοι κέκληνται, καὶ μή τί γε ἐνταῦθα τὸ καθ' ὁμοίωσιν καὶ εἰκόνα ἀνακύπτει, ἵν' οἳ μὲν κατὰ τὴν πρὸς τὸν σωτῆρα ὁμοίωσιν συμπολιτεύωνται, οἱ δὲ ἐξ εὐωνύμων ἱστάμενοι κατὰ τὴν τούτων εἰκόνα. τρίτα τοίνυν ἐστὶν ἀπὸ τῆς ἀληθείας, μιᾶς ῥίζης ἀμφοῖν ὑποκειμένης, αἱρέσεως δὲ οὐκ ἴσης, μᾶλλον δὲ τῆς κατὰ τὴν αἵρεσιν διαφορᾶς οὐκ ἴσης. διαφέρει δ', οἶμαι, τὸ κατὰ μίμησιν ἑλέσθαι τοῦ κατὰ γνῶσιν ἑλομένου, ὡς τὸ πεπυρωμένον καὶ τὸ πεφωτισμένον τοῦ πυρὸς καὶ τοῦ φωτός.\n\nφῶς οὖν τῆς κατὰ τὴν γραφὴν ὁμοιότητος ὁ Ἰσραήλ, ὁ δὲ ἄλλος εἰκών. τί δὲ βούλεται ἡ τοῦ Λαζάρου παραβολὴ τῷ κυρίῳ πλουσίου καὶ πένητος εἰκόνα δεικνύουσα; τί δὲ οὐδεὶς δύναται δυσὶ δουλεύειν κυρίοις, θεῷ καὶ μαμωνᾷ, τὴν φιλαργυρίαν οὕτως ὀνομάσαντος τοῦ κυρίου; αὐτίκα εἰς τὴν κλῆσιν τοῦ δείπνου οἱ φιλοκτήμονες κληθέντες οὐκ ἀπαντῶσιν, οὐ διὰ τὸ κεκτῆσθαι, ἀλλὰ διὰ τὸ προσπαθῶς κεκτῆσθαι. αἱ ἀλώπεκες ἄρα φωλεοὺς ἔχουσι. τοὺς ἀμφὶ τὸν μεταλλευόμενον καὶ γεωρυχούμενον διατρίβοντας πλοῦτον κακοήθεις ἀνθρώπους καὶ γηγενεῖς ἀλώπεκας προσ εῖπεν. ὡσαύτως καὶ ἐπὶ τοῦ Ἡρώδου ὑπάγετε, εἴπατε τῇ ἀλώπεκι ταύτῃ, ἰδού, ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι·","english":"I think one must approach the saving Word neither through fear of punishment nor because of promises of reward, but for the sake of the good itself. Such persons stand on the right of the sanctuary. Those who think they can exchange the things of corruption for the things of incorruption through the giving of perishable goods are called hirelings in the parable of the two brothers. And here, I think, the matter of likeness and image emerges, so that some live in accordance with the likeness to the Savior, while others, standing on the left, live in accordance with the image of these. There are, then, third from the truth, with one root underlying both, but the choice is not equal—rather, the difference according to the choice is not equal. And I think there is a difference between choosing according to imitation and choosing according to knowledge, as the fired and the illuminated differ from fire and light.\n\nIsrael, then, is the light of the scriptural likeness, while the other is the image. What does the parable of Lazarus mean for the Lord, showing the image of rich and poor? And why does no one can serve two masters, God and mammon, the Lord thus naming avarice? Immediately, those who are fond of possessions, when called to the dinner, do not attend—not because they possess, but because they possess with passion. So foxes have dens. He called those who spend their time on wealth that is mined and dug up, malicious men and earthborn foxes. Likewise, in the case of Herod: \"Go, tell this fox, 'Behold, I cast out demons and perform healings today and tomorrow, and on the third day I am perfected.'","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σωτήριος λόγος","severity":"info","text":"The phrase 'saving Word' (σωτήριος λόγος) is a key Christological term in Clement, denoting the divine Logos as agent of salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραβολῇ τῶν δυεῖν ἀδελφῶν","severity":"info","text":"The 'parable of the two brothers' likely refers to the parable of the Prodigal Son (Luke 15:11–32), where the elder brother represents the 'hireling' (μίσθιος).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς δύναται δυσὶ δουλεύειν κυρίοις","severity":"info","text":"Clement echoes Matthew 6:24 ('No one can serve two masters'), applying it to the opposition between God and mammon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλώπεκας","severity":"info","text":"The term 'foxes' (ἀλώπεκες) alludes to Luke 13:32, where Jesus calls Herod Antipas a fox, and to the patristic trope of the fox as a symbol of cunning and greed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ δεξιῶν … ἐξ εὐωνύμων","severity":"info","text":"The spatial imagery of standing on the right or left of the sanctuary reflects early Christian liturgical practice, where the right side was associated with the faithful and the left with catechumens or penitents.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτα τοίνυν ἐστὶν ἀπὸ τῆς ἀληθείας","severity":"info","text":"Clement introduces a threefold classification: those who approach the Word for its own sake (right), hirelings (left), and a third group 'third from the truth,' likely those who choose by imitation rather than knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two brothers' parable is not explicitly named; it is inferred from the context of hirelings and the contrast between likeness and image.","The phrase 'τρίτα τοίνυν ἐστὶν ἀπὸ τῆς ἀληθείας' is ambiguous: it may mean a third group distinct from both the right and left, or a third degree of separation from truth."],"confidence":"high","notes":[]},{"i":321,"ref":"p321","source":"πετεινὰ γὰρ οὐρανοῦ τοὺς οὐρανῷ τῶν ἄλλων ὀρνέων διακεκριμένους, καθαροὺς τῷ ὄντι, τοὺς εἰς τὴν τοῦ οὐρανίου λόγου γνῶσιν πτητικοὺς προσεῖπεν. οὐ γὰρ δὴ μόνον πλούτου καὶ δόξης καὶ γάμου, ἀλλὰ καὶ πενίας τῷ μὴ φέροντι μυρίαι φροντίδες, καὶ μή τι ταύτας ἐν τῇ παραβολῇ τοῦ τετραμεροῦς σπόρου ᾐνίξατο τὰς μερίμνας, τὸ σπέρμα τοῦ λόγου φήσας τὸ εἰς ἀκάνθας καὶ φραγμοὺς πεσὸν συμπνιγῆναι ὑπ' αὐτῶν καὶ μὴ καρποφορῆσαι δυνηθῆναι. μαθεῖν οὖν ἀνάγκη ὅπως ἑκάστῳ τῶν προσπιπτόντων χρηστέον ὡς δι' εὐζωίας γνωστικῆς εἰς ἕξιν ἀιδίου συνασκηθῆναι ζωῆς. εἶδον, γάρ φησι, τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου, καὶ παρῆλθον, λέγει ἡ γραφή, καὶ ἰδοὺ οὐκ ἦν· καὶ ἐζήτησα αὐτὸν καὶ οὐχ εὑρέθη ὁ τόπος αὐτοῦ. φύλασσε ἀκακίαν καὶ ἴδε εὐθύτητα, ὅτι ἔστιν ἐγκατά4.6.32.3 λειμμα ἀνθρώπῳ εἰρηνικῷ. οὗτος δ' ἂν εἴη ὁ ἀνυποκρίτως ἐξ ὅλης καρδίας πιστεύων καὶ πάσῃ τῇ ψυχῇ γαληνιῶν· ὁ γὰρ λαὸς ὁ ἕτερος τοῖς χείλεσι τιμᾷ, ἡ δὲ καρδία αὐτοῦ πόρρω ἄπεστιν ἀπὸ κυρίου. τῷ στόματι αὐτῶν εὐλογοῦσι, τῇ δὲ καρδίᾳ αὐτῶν καταρῶνται· ἠγάπησαν αὐτὸν ἐν τῷ στόματι αὐτῶν καὶ τῇ γλώσσῃ αὐτῶν ἐψεύσαντο αὐτόν. ἡ δὲ καρδία αὐτῶν οὐκ εὐθεῖα μετ' αὐτοῦ, οὐδὲ ἐπι4.6.33.1 στώθησαν ἐν τῇ διαθήκῃ αὐτοῦ. διὰ τοῦτο ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια· τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν. καὶ πάλιν· ἐξολεθρεύσαι κύριος πάντα τὰ χείλη τὰ δόλια καὶ γλῶσσαν μεγαλορήμονα, τοὺς εἰπόντας· τὴν γλῶσσαν ἡμῶν μεγαλυνοῦμεν, τὰ χείλη ἡμῶν παρ' ἡμῖν ἐστι· τίς ἡμῶν κύριός ἐστιν;","english":"For he called the birds of the heaven those distinguished from other birds by heaven, truly pure, those winged for the knowledge of the heavenly Word. For not only wealth and glory and marriage, but also poverty brings countless cares to one who cannot bear it, and perhaps in the parable of the fourfold seed he hinted at these cares, saying that the seed of the Word falling into thorns and hedges was choked by them and could not bear fruit. Therefore it is necessary to learn how to use each of the things that befall us, so as to be trained through gnostic well-living into a state of eternal life. For I saw, it says, the impious man exalted and raised up like the cedars of Lebanon, and I passed by, says the Scripture, and behold he was not; and I sought him and his place was not found. Guard innocence and behold righteousness, for there is a remnant for the peaceful man. This would be the one who believes without hypocrisy from the whole heart and is serene in his entire soul; for the other people honor with their lips, but their heart is far from the Lord. With their mouth they bless, but with their heart they curse; they loved him with their mouth and with their tongue they lied to him. Their heart is not straight with him, nor did they stand firm in his covenant. Therefore let the deceitful lips be speechless, those that speak lawlessness against the righteous. And again: May the Lord destroy all deceitful lips and boastful tongue, those who said: We will magnify our tongue, our lips are with us; who is our lord?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πετεινὰ ... οὐρανοῦ","severity":"info","text":"Clement uses 'birds of the heaven' as a metaphor for those spiritually elevated, distinct from ordinary birds, to denote the pure who are capable of knowledge of the heavenly Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδον ... τὸν ἀσεβῆ ὑπερυψούμενον","severity":"info","text":"This passage echoes Psalm 37 (LXX 36) or a similar sapiential text, describing the transience of the impious who are exalted like cedars of Lebanon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φύλασσε ἀκακίαν καὶ ἴδε εὐθύτητα","severity":"info","text":"Clement cites a scriptural exhortation to guard innocence and behold righteousness, likely from the Septuagint, linking it to the remnant for the peaceful man.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξολεθρεύσαι κύριος πάντα τὰ χείλη τὰ δόλια","severity":"info","text":"This imprecation against deceitful lips and boastful tongues is a scriptural quotation, possibly from the Psalms or prophetic literature, used to condemn hypocrisy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραβολῇ τοῦ τετραμεροῦς σπόρου","severity":"info","text":"The 'parable of the fourfold seed' is a reference to a lost or apocryphal parable, possibly from early Christian tradition, illustrating how the Word's seed is choked by thorns (cares).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μαθεῖν οὖν ἀνάγκη","severity":"info","text":"This phrase marks a structural transition from exegesis of parables and scripture to a practical conclusion: the necessity of learning to use circumstances for gnostic training toward eternal life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural sources for the quotations (e.g., 'I saw the impious man...') are not identified by Clement; they may be composite or from non-canonical texts.","The 'parable of the fourfold seed' is not attested in the canonical Gospels; its origin is uncertain."],"confidence":"high","notes":[]},{"i":322,"ref":"p322","source":"ἀπὸ ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει κύριος· θήσομαι ἐν σωτηρίῳ, παρρησιάσομαι ἐν αὐτῷ. ταπεινοφρονούντων γάρ ἐστιν ὁ Χρι4.6.33.4 στός, οὐκ ἐπαιρομένων ἐπὶ τὸ ποίμνιον αὐτοῦ. μὴ θησαυρίζετε τοίνυν ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ κλέπται διορύσσουσι καὶ κλέπτουσι, τάχα μὲν τοὺς φιλοκτήμονας ὀνειδίζων λέγει ὁ κύριος, τάχα δὲ καὶ τοὺς ἁπλῶς μερι4.6.33.5 μνητάς τε καὶ φροντιστάς, ἤδη δὲ καὶ τοὺς φιλοσωμάτους· ἔρωτες γὰρ καὶ νόσοι καὶ οἱ φαῦλοι διαλογισμοὶ διορύσσουσι τὸν λογισμὸν καὶ τὸν ὅλον ἄνθρωπον, ὁ δὲ τῷ ὄντι θησαυρὸς ἡμῶν ἔνθα ἡ συγ4.6.33.6 γένεια τοῦ νοῦ. ἔτι τὸ κοινωνικὸν τῆς δικαιοσύνης παραδίδωσιν, ἐμφαίνων δεῖν ἀποδιδόναι τῇ συνηθείᾳ τῆς παλαιᾶς ἀναστροφῆς τὰ ὑπ' αὐτῆς ἡμῖν περικτηθέντα καὶ ἐπὶ τὸν θεὸν ἀνατρέχειν ἔλεον αἰτουμένους. οὗτός ἐστι τῷ ὄντι βαλλάντιον μὴ παλαιούμενον, ἐφόδιον ζωῆς ἀιδίου, θησαυρὸς ἀνέκλειπτος ἐν οὐρανῷ, ὅτι ἐλεῶν ἐλεήσω ὃν ἂν ἐλεῶ φησὶ κύριος. λέγει δὲ ταῦτα καὶ τοῖς θέλουσι διὰ τὴν δικαιοσύνην πτωχεῦσαι· ἀκηκόασι γὰρ διὰ τῆς ἐντολῆς, ὅτι πλατεῖα καὶ εὐρύχωρος ὁδὸς ἀπάγει εἰς τὴν ἀπώλειαν καὶ πολλοὶ οἱ διερχόμενοι δι' αὐτῆς· οὐ περὶ ἄλλου τινός, ἀλλὰ περὶ ἀσωτίας καὶ φιλογυνίας, φιλοδοξίας, φιλαρχίας καὶ τῶν ὁμοίων διαλέγεται παθῶν· ἄφρον, γὰρ οὕτως ἔφη, ὅτι τῇ νυκτὶ ταύτῃ ἀπαιτοῦσί σου τὴν ψυχήν· ἃ δὲ ἡτοίμασας αὐτῇ, τίνι γένηται; καὶ τὰ μὲν τῆς ἐντολῆς ὧδε ἔχει κατὰ λέξιν·","english":"Now I will rise up from the misery of the poor and the groaning of the needy, says the Lord; I will place myself in safety, I will speak boldly in it. For Christ belongs to the humble-minded, not to those who exalt themselves over his flock. Do not, therefore, amass treasures for yourselves upon the earth, where moth and decay destroy and thieves dig through and steal; perhaps the Lord rebukes the property-lovers, perhaps also those who are simply anxious and worried, and already also the body-lovers; for desires and diseases and base thoughts dig through the reason and the whole man, but our true treasure is where the kinship of the mind lies. Moreover, he hands down the communality of justice, indicating that one must give back to the custom of the old way of life the things acquired by it for us and run back to God, begging mercy. This is truly a purse that does not grow old, a provision for eternal life, an inexhaustible treasure in heaven, because \"I will have mercy on whom I have mercy,\" says the Lord. And he says these things also to those who wish to become poor for the sake of justice; for they have heard through the commandment that the broad and spacious road leads to destruction and many pass through it; he speaks not about anything else, but about prodigality and love of women, love of glory, love of power, and similar passions; for he said thus, \"Fool, for this night they demand your soul; and what you have prepared for it, to whom will it belong?\" And the words of the commandment are as follows, verbatim:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι","severity":"info","text":"Clement quotes Psalm 12:5 (LXX 11:6) as a proof-text for God's response to the poor, linking it to Christ's humility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ θησαυρίζετε τοίνυν ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς","severity":"info","text":"Clement adapts Matthew 6:19, expanding the interpretation to include not only property-lovers but also the anxious and body-lovers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφρον, γὰρ οὕτως ἔφη, ὅτι τῇ νυκτὶ ταύτῃ ἀπαιτοῦσί σου τὴν ψυχήν","severity":"info","text":"Clement cites the parable of the rich fool (Luke 12:20) to illustrate the folly of earthly accumulation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινωνικὸν τῆς δικαιοσύνης","severity":"info","text":"The phrase 'communality of justice' reflects Clement's emphasis on social sharing as an aspect of righteousness, a theme in his moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλατεῖα καὶ εὐρύχωρος ὁδὸς","severity":"info","text":"Clement alludes to Matthew 7:13-14, contrasting the broad way of destruction with the narrow way, but applies it specifically to passions like prodigality and love of women.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τὰ μὲν τῆς ἐντολῆς ὧδε ἔχει κατὰ λέξιν","severity":"info","text":"This phrase signals a transition: Clement concludes his paraphrase and announces a verbatim quotation of the commandment, likely from Scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θήσομαι ἐν σωτηρίῳ, παρρησιάσομαι ἐν αὐτῷ' in the Psalm quotation is ambiguous: Clement may read it as God placing himself in safety or as establishing the poor in salvation.","The referent of 'αὐτῷ' in 'παρρησιάσομαι ἐν αὐτῷ' is unclear—could be the safety or the poor person."],"confidence":"high","notes":[]},{"i":323,"ref":"p323","source":"φυλάσσεσθε τοίνυν ἀπὸ πάσης πλεονεξίας, ὅτι οὐκ ἐν τῷ περισσεύειν τινὶ τὰ ὑπάρχοντά ἐστιν ἡ ζωὴ αὐτοῦ. τί γὰρ\n\nὠφελεῖται ἄνθρωπος, ἐὰν τὸν κόσμον ὅλον κερδήσῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; διὰ τοῦτο λέγω· μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε, μηδὲ τῷ σώματι τί περιβάλητε· ἡ γὰρ ψυχὴ πλείων ἐστὶ τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος. καὶ πάλιν· οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὅτι χρῄζετε τούτων ἁπάντων· ζητεῖτε δὲ πρῶτον τὴν βασιλείαν τῶν οὐρανῶν καὶ τὴν δικαιοσύνην, ταῦτα γὰρ μεγάλα, τὰ δὲ μικρὰ καὶ περὶ τὸν βίον, ταῦτα προστεθήσεται ὑμῖν. ἆρ' οὐκ ἄντικρυς τὸν γνωστικὸν μεθέπειν ἡμᾶς παρακελεύεται βίον ἔργῳ τε καὶ λόγῳ ζητεῖν τὴν ἀλήθειαν προτρέπει; πλούσιον τοίνυν οὐ τὴν δόσιν, ἀλλὰ τὴν προαίρεσιν λογίζεται ὁ παιδεύων τὴν ψυχὴν Χριστός. Ζακχαῖον τοίνυν, οἳ δὲ Ματθίαν φασίν, ἀρχιτελώνην, ἀκηκοότα τοῦ κυρίου καταξιώσαντος πρὸς αὐτὸν γενέσθαι, ἰδοὺ τὰ ἡμίση τῶν ὑπαρχόντων μου δίδωμι ἐλεημοσύνην φάναι, κύριε, καὶ εἴ τινός τι ἐσυκοφάντησα, τετραπλοῦν ἀποδίδωμι. ἐφ' οὗ καὶ ὁ σωτὴρ εἶπεν· ὁ υἱὸς τοῦ ἀνθρώπου ἐλθὼν σήμερον τὸ ἀπολωλὸς εὗρεν. πάλιν τε αὖ θεασάμενος εἰς τὸ γαζοφυλάκιον τὸν μὲν πλούσιον ἀναλόγως τῇ κτήσει βεβληκότα, τὴν δὲ χήραν χαλκοῦς δύο, πλεῖον ἔφη τὴν χήραν βεβληκέναι πάντων· ὃ μὲν γὰρ ἀπὸ τοῦ περισσεύματος, ἣ δὲ ἐκ τῆς ὑστερήσεως συνεισήνεγκεν. ὅτι δὲ πάντα ἐπὶ τὴν παίδευσιν τῆς ψυχῆς ἀνήγαγεν, μακάριοι φησὶν οἱ πραεῖς, ὅτι αὐτοὶ κλη4.6.36.2 ρονομήσουσι τὴν γῆν.","english":"Beware, therefore, of all greed, for a person's life does not consist in the abundance of his possessions. For what benefit is it to a man if he gains the whole world but damages his own soul? Or what can a man give in exchange for his soul? Therefore I say: do not be anxious for your soul about what you will eat, nor for your body about what you will put on; for the soul is greater than food and the body than clothing. And again: for your Father knows that you need all these things; but seek first the kingdom of heaven and righteousness, for these are great, while the small things concerning life will be added to you. Does he not plainly command us to follow the gnostic life and exhort us to seek the truth in deed and word? Christ, who educates the soul, considers not the gift but the intention as rich. Therefore Zacchaeus—or as some say, Matthew—a chief tax collector, having heard the Lord deign to come to him, said: \"Behold, I give half of my possessions as alms, Lord, and if I have falsely accused anyone of anything, I repay fourfold.\" Concerning him the Savior said: \"The Son of Man, coming today, has found what was lost.\" And again, seeing in the treasury that the rich man had contributed in proportion to his wealth, while the widow had contributed two copper coins, he said that the widow had contributed more than all; for he gave from his surplus, while she contributed from her need. And that he referred everything to the education of the soul, he says: \"Blessed are the meek, for they will inherit the earth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν βίον","severity":"info","text":"The phrase 'gnostic life' here refers to the ideal of the knowledgeable Christian, not to later Gnostic sects. Clement uses γνωστικός for the advanced Christian who seeks truth through both deed and word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζακχαῖον ... ἀρχιτελώνην","severity":"info","text":"Clement cites a tradition about Zacchaeus (or Matthew) the tax collector, not found in canonical Gospels. The saying 'The Son of Man, coming today, has found what was lost' is an agraphon, possibly from the Gospel of the Hebrews or oral tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραπλοῦν ἀποδίδωμι","severity":"info","text":"The offer to repay fourfold reflects Roman legal penalties for extortion (quadruplum). Clement adapts this to show Zacchaeus' repentance as exceeding legal restitution, aligning with the theme of inner transformation over material wealth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χήραν χαλκοῦς δύο","severity":"info","text":"The widow's two copper coins echo the Gospel story of the widow's mite (Mark 12:41-44). Clement contrasts proportional giving from surplus with sacrificial giving from need, a common topos in early Christian almsgiving discourse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἆρ' οὐκ ἄντικρυς ... παρακελεύεται","severity":"info","text":"This rhetorical question marks a transition from ethical exhortation to explicit commendation of the 'gnostic life.' Clement uses it to frame the preceding sayings as evidence for his ideal of Christian perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακάριοι οἱ πραεῖς ... κληρονομήσουσι τὴν γῆν","severity":"info","text":"Clement adapts Matthew 5:5 ('Blessed are the meek') by adding 'they will inherit the earth,' a variant possibly from a lost source or his own exegesis. This reflects his tendency to harmonize Gospel sayings with philosophical ideals of self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the tax collector: Clement says 'Zacchaeus—or as some say, Matthew,' indicating a textual variant or oral tradition. The source of the agraphon about the Son of Man is uncertain.","The phrase 'gnostic life' (γνωστικὸν βίον) could be misinterpreted as referring to Gnostic heresies; Clement uses it in a positive, orthodox sense for the advanced Christian."],"confidence":"high","notes":[]},{"i":324,"ref":"p324","source":"πραεῖς δέ εἰσιν οἱ τὴν ἄσπειστον μάχην τὴν ἐν τῇ ψυχῇ καταπεπαυκότες θυμοῦ καὶ ἐπιθυμίας καὶ τῶν τούτοις ὑποβεβλημένων εἰδῶν. πραεῖς δὲ τοὺς κατὰ προαίρεσιν, οὐ κατ' ἀνάγκην ἐπαινεῖ. εἰσὶ γὰρ παρὰ κυρίῳ καὶ μισθοὶ καὶ μοναὶ πλείονες κατὰ ἀναλογίαν βίων· ὃς γὰρ ἂν δέξηται, φησί, προφήτην εἰς ὄνομα προφήτου, μισθὸν προφήτου λήψεται, καὶ ὃς ἂν δέξηται δίκαιον εἰς ὄνομα δικαίου, μισθὸν δικαίου λήψεται, καὶ ὃς ἂν δέξηται ἕνα τῶν μαθητῶν τούτων τῶν μικρῶν, τὸν μισθὸν οὐκ ἀπολέσει. πάλιν τε αὖ τὰς κατ' ἀξίαν διαφοράς, τῆς ἀρετῆς εὐγενεῖς ἀμοιβάς, διὰ τῶν ὡρῶν τῶν οὐχ ὁμοίων τὸν ἀριθμόν, πρὸς δὲ καὶ διὰ τοῦ ἑκάστῳ τῶν ἐργατῶν ἀποδοθέντος ἴσου μισθοῦ (τουτέστι τῆς σωτηρίας, ἣν τὸ δηνάριον αἰνίσσεται) τὸ ἐπ' ἴσης δίκαιον μεμήνυκεν διὰ τῶν κατὰ τὰς ἀκαταλλήλους ὥρας ἐργασαμένων. ἐργάσονται μὲν οὖν κατὰ τὰς μονὰς τὰς ἀναλόγους ὧν κατηξιώθησαν γερῶν, συνεργοὶ τῆς ἀρρήτου οἰκονομίας καὶ λειτουργίας. οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι προσκεκλῆσθαι, φησὶν ὁ Πλάτων, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς καθαρὰν οἴκησιν ἀφικνού4.6.37.3 μενοι· διὰ σαφεστέρων τε αὖ τὸ αὐτὸ ὧδέ πως λέγει· τούτων δὲ αὐτῶν οἱ ἐν φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε σωμάτων ζῶσι τὸ παράπαν εἰς τὸν ἅπαντα χρόνον, καίτοι σχήματά τινα περιτί4.6.37.4 θησι ταῖς μὲν ἀέρινα αὐτῶν, ταῖς δὲ καὶ πύρινα. ἔτι ἐπιφέρει· καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δη4.6.37.5 λῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι.","english":"The meek are those who have put an end to the implacable war in the soul, the war of anger and desire and the forms subject to them. He praises the meek according to deliberate choice, not by necessity. For with the Lord there are both rewards and more numerous abodes in proportion to lives; for he who receives a prophet in the name of a prophet, he says, will receive a prophet's reward, and he who receives a righteous man in the name of a righteous man will receive a righteous man's reward, and he who receives one of these little disciples will not lose the reward. And again, through the hours which are not equal in number, and also through the equal reward given to each of the workers (that is, salvation, which the denarius signifies), he has revealed the equal justice through those who worked during the disproportionate hours. They will therefore work according to the abodes proportionate to the honors of which they have been deemed worthy, as co-workers of the ineffable economy and service. Those who seem to have been especially called to live piously, says Plato, these are the ones who are freed and released from these things on earth as from prisons, and who arrive above into a pure dwelling. And again, through clearer words, he says something like this: of these themselves, those who have sufficiently purified themselves in philosophy live entirely without bodies for all time, although he assigns some forms to them, some airy, others fiery. He further adds: and they arrive at dwellings even more beautiful than these, which it is not easy to describe nor is the time sufficient at present.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πραεῖς","severity":"info","text":"The Greek term πραεῖς (meek) is a key ethical category in Clement, denoting those who have pacified the internal war of anger and desire, aligning with Stoic and Platonic ideals of self-mastery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προφήτην","severity":"info","text":"Clement alludes to a saying about receiving a prophet, righteous man, or disciple, likely from an early Christian tradition (cf. Didache 11-13 or similar), emphasizing proportional rewards.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement explicitly cites Plato (likely Phaedo 114b-c or similar) on souls freed from earthly prisons and ascending to pure dwellings, integrating Platonic eschatology with Christian reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δηνάριον","severity":"info","text":"The denarius (δηνάριον) symbolizes salvation as equal reward for workers, reflecting Clement's allegorical reading of the Parable of the Workers in the Vineyard (cf. Matthew 20:1-16).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν τε αὖ","severity":"info","text":"The phrase πάλιν τε αὖ marks a transition to a second illustration of proportional justice, using hours and wages to reinforce the theme of equitable reward despite unequal labor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀέρινα ... πύρινα","severity":"info","text":"Clement's mention of airy and fiery forms for purified souls echoes Platonic and Stoic cosmology, later influential in Origen's and Gregory of Nyssa's eschatological speculations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'little disciples' (τῶν μικρῶν) is unclear; possibly a reference to a specific early Christian group or a generic term for lesser believers.","The source of the saying about receiving a prophet, righteous man, or disciple is not identified by Clement; it may be from an apocryphal or oral tradition."],"confidence":"high","notes":[]},{"i":325,"ref":"p325","source":"ὅθεν εἰκότως μακά4.6.37.6 ριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. οἱ γὰρ μετανοήσαντες ἐφ' οἷς κακῶς προβεβιώκασιν, εἰς τὴν κλῆσιν παρέσονται· τοῦτο γάρ ἐστι τὸ παρακληθῆναι. τοῦ μετανοοῦντος δὲ τρόποι δύο, ὁ μὲν κοινότερος φόβος ἐπὶ τοῖς πραχθεῖσιν, ὁ δὲ ἰδιαίτερος ἡ δυσωπία ἡ πρὸς ἑαυτὴν τῆς ψυχῆς ἐκ συνειδήσεως, εἴτ' οὖν ἐνταῦθα εἴτε καὶ ἀλλαχῇ, ἐπεὶ μηδεὶς τόπος ἀργὸς εὐποιίας θεοῦ. πάλιν φησίν· μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται. ὁ δὲ ἔλεος οὐχ ᾗ τινες τῶν φιλοσόφων ὑπειλήφασι, λύπη ἐπ' ἀλλοτρίαις συμφοραῖς, μᾶλλον δὲ ἀστεῖόν τί ἐστιν, ὡς οἱ προφῆται λέγουσιν· ἔλεον, γάρ φησι, θέλω καὶ οὐ θυσίαν. ἐλεήμονας δ' εἶναι βούλεται οὐ μόνον τοὺς ἔλεον ποιοῦντας, ἀλλὰ καὶ τοὺς ἐθέλοντας ἐλεεῖν, κἂν μὴ δύνωνται, οἷς κατὰ προαίρεσιν τὸ ἐνεργεῖν πάρεστιν· ἐνίοτε γὰρ βουλόμεθα δι' ἀργυρίου δόσεως ἢ διὰ σωματικῆς σπουδῆς ἔλεον\n\nποιῆσαι, ὡς δεομένῳ ἐπαρκέσαι ἢ νοσοῦντι ὑπουργῆσαι ἢ ἐν περιστάσει γενομένῳ παραστῆναι, καὶ οὐχ οἷοί τέ ἐσμεν ἤτοι διὰ πενίαν ἢ νόσον ἢ γῆρας (φυσικὴ γὰρ νόσος καὶ τοῦτο) ἐξυπηρετῆσαι τῇ προαιρέσει ἐφ' ἣν ὁρμώμεθα, μὴ δυνηθέντες ἐπὶ τέλος ἀγαγεῖν ὃ βεβουλήμεθα. τῆς αὐτῆς οὖν τιμῆς μεθέξουσι τοῖς δυνηθεῖσιν οἱ βεβουλημένοι, ὧν ἡ προαίρεσις ἴση, κἂν πλεονεκτῶσιν ἕτεροι τῇ περιουσίᾳ. Ἐπεὶ δὲ τῶν ἀπαγόντων εἰς τὴν τελείωσιν τῆς σωτηρίας ὁδοὶ εὑρίσκονται δύο, ἔργα καὶ γνῶσις, μακαρίους εἶπεν τοὺς καθαροὺς τὴν καρδίαν, ὅτι αὐτοὶ τὸν θεὸν ὄψονται.","english":"Hence the mourners are rightly called blessed, because they themselves will be comforted. For those who have repented of their past evil lives will be present at the calling; for this is what it means to be comforted. There are two modes of repentance: the more common one is fear of what has been done, and the more particular one is the soul's shame toward itself arising from conscience, whether here or elsewhere, since no place is idle of God's beneficence. Again he says: blessed are the merciful, because they themselves will be shown mercy. Mercy is not, as some philosophers have supposed, grief at others' misfortunes, but rather something noble, as the prophets say: \"I desire mercy, not sacrifice,\" he says. He wishes to be merciful not only those who perform mercy, but also those who wish to be merciful, even if they are unable, in whom the act is present according to deliberate choice. For sometimes we wish to perform mercy through a gift of money or through bodily effort, such as to assist someone in need, or to tend to someone sick, or to stand by someone in a crisis, and we are not able, whether because of poverty, or illness, or old age (for this too is a natural infirmity), to serve the deliberate choice toward which we are impelled, having been unable to bring to completion what we intended. Therefore, those who have intended will share in the same honor as those who were able, since their deliberate choice is equal, even if others have an advantage in resources. Since two paths leading to the perfection of salvation are found, works and knowledge, he called blessed those who are pure in heart, because they themselves will see God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μακάριοι οἱ πενθοῦντες","severity":"info","text":"Clement interprets 'mourners' as those who repent of past evil lives, linking mourning to repentance and subsequent comfort (παρακληθήσονται).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσωπία","severity":"info","text":"δυσωπία denotes a specific mode of repentance: the soul's shame toward itself from conscience, distinct from common fear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλεον θέλω καὶ οὐ θυσίαν","severity":"info","text":"Clement cites a prophetic saying, 'I desire mercy, not sacrifice,' likely alluding to Hosea 6:6 or similar LXX passages, to define mercy as noble rather than grief.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προαίρεσις","severity":"info","text":"Clement uses προαίρεσις (deliberate choice) as a key ethical concept: intention to perform mercy, even if unable, merits equal honor with actual deeds.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο ὁδοί","severity":"info","text":"The passage concludes by identifying two paths to salvation: works (ἔργα) and knowledge (γνῶσις), framing purity of heart as the condition for seeing God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μακάριοι οἱ ἐλεήμονες","severity":"info","text":"The beatitude 'blessed are the merciful' echoes Matthew 5:7, but Clement reinterprets it to emphasize intention over action, aligning with Stoic and Platonic ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴτ' οὖν ἐνταῦθα εἴτε καὶ ἀλλαχῇ' is ambiguous: it may refer to repentance occurring in this life or after death, or to the location of conscience.","The source of the prophetic quotation 'ἔλεον θέλω καὶ οὐ θυσίαν' is not explicitly identified by Clement; it may be a loose paraphrase of Hosea 6:6."],"confidence":"high","notes":[]},{"i":326,"ref":"p326","source":"κἂν τῷ ὄντι τὸ ἀληθὲς σκοπῶμεν, ἡ γνῶσις, ᾗ τοῦ ἡγεμονικοῦ τῆς ψυχῆς κάθαρσίς ἐστι, καὶ ἐνέργειά ἐστιν ἀγαθή. ἀγαθὰ γοῦν τὰ μὲν αὐτὰ καθ' ἑαυτά, τὰ δὲ μετέχοντα τῶν ἀγαθῶν, ὡς τὰς καλὰς πράξεις φαμέν· ἄνευ δὲ τῶν μεταξύ, ἃ δὴ ὕλης ἐπέχει τάξιν, οὔθ' αἱ ἀγαθαὶ οὔθ' αἱ κακαὶ συνί στανται πράξεις, οἷον ζωῆς λέγω καὶ ὑγιείας τῶν τε ἄλλων τῶν ἀναγκαίων ἢ περιστατικῶν. καθαροὺς οὖν κατὰ τὰς σωματικὰς ἐπιθυμίας καὶ ἁγίους τοὺς διαλογισμοὺς τοὺς εἰς ἐπίγνωσιν τοῦ θεοῦ ἀφικνουμένους εἶναι βούλεται, ἵνα μηδὲν ἔχῃ νόθον ἐπιπροσθοῦν τῇ δυνάμει ἑαυτοῦ τὸ ἡγεμονικόν. ὅταν τοίνυν ἐνδιατρίψῃ τῇ θεωρίᾳ, τῷ θείῳ καθαρῶς ὁμιλῶν, ὁ γνωστικῶς μετέχων τῆς ἁγίας ποιότητος, προσεχέστερον ἐν ἕξει γίνεται ταὐτότητος ἀπαθοῦς, ὡς μηκέτι ἐπιστήμην ἔχειν καὶ γνῶσιν κεκτῆσθαι, ἐπιστήμην δὲ εἶναι καὶ γνῶσιν. Μακάριοι τοίνυν οἱ εἰρηνοποιοί. τὸν ἀντιστρατηγοῦντα νόμον τῷ φρονήματι τοῦ νοῦ ἡμῶν, τοῦ θυμοῦ τὰς ἀπειλὰς καὶ τῆς ἐπιθυμίας τὰ δελέατα τά τε ἄλλα πάθη, ὅσα πολεμεῖ τὸν λογισμόν, τιθασεύσαντες καὶ ἐξημερώσαντες, οἱ μετ' ἐπιστήμης ἔργων τε ἀγαθῶν καὶ λόγου ἀληθοῦς καταβιώσαντες εἰς υἱοθεσίαν ἀποκατασταθήσονται τὴν προσφιλεστάτην. εἴη δ' ἂν ἡ τελεία εἰρηνοποίησις ἡ ἐπὶ παντὶ τῷ συμβαίνοντι ἄτρεπτον φυλάσσουσα τὸ εἰρηνικόν, ἁγίαν τε καὶ καλὴν τὴν διοίκησιν λέγουσα, ἐν ἐπιστήμῃ θείων καὶ ἀνθρωπίνων πραγμάτων καθεστῶσα, δι' ἧς τὰς ἐν τῷ κόσμῳ ἐναντιότητας ἁρμο4.6.40.4 νίαν κτίσεως καλλίστην λογίζεται.","english":"If we truly consider the matter, knowledge, which is the purification of the ruling part of the soul, is also a good activity. Some goods are good in themselves, while others participate in goods, as we say of noble actions. But without the intermediate things, which hold the place of matter, neither good nor bad actions are constituted—I mean, for example, life, health, and other necessary or circumstantial things. Therefore, it wishes us to be pure in bodily desires and holy in the thoughts that reach toward the knowledge of God, so that the ruling part may have nothing spurious obstructing its power. So when one dwells in contemplation, communing purely with the divine, the one who participates gnosticly in the holy quality comes more directly into a state of impassible identity, so that he no longer has knowledge and possesses gnosis, but is knowledge and gnosis. Blessed, then, are the peacemakers. Those who have tamed and civilized the law that opposes the intention of our mind—the threats of anger, the lures of desire, and all other passions that war against reason—and who have lived with knowledge, good works, and true speech, will be restored to the most beloved adoption. The perfect peacemaking would be that which preserves the peaceful state unaltered in every circumstance, calling the governance holy and beautiful, established in the knowledge of divine and human things, through which it considers the oppositions in the world as the most beautiful harmony of creation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνῶσις","severity":"info","text":"Here γνῶσις is defined as the purification of the ruling part of the soul and as a good activity, aligning with Clement's technical sense of esoteric Christian knowledge that transforms the knower.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡγεμονικόν","severity":"info","text":"The 'ruling part' of the soul is a Stoic term adopted by Clement to denote the rational faculty that must be purified for true knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μακάριοι τοίνυν οἱ εἰρηνοποιοί","severity":"info","text":"This echoes Matthew 5:9 ('Blessed are the peacemakers'), applying the beatitude to the gnostic who has tamed the passions and lives in knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ μεταξύ, ἃ δὴ ὕλης ἐπέχει τάξιν","severity":"info","text":"Clement uses Aristotelian categories: 'intermediate things' (like life and health) are material conditions necessary for action but morally neutral, a standard Peripatetic distinction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅταν τοίνυν ἐνδιατρίψῃ τῇ θεωρίᾳ...","severity":"info","text":"This sentence marks a climactic shift from ethical preparation to the state of the gnostic, who becomes identical with knowledge—a key moment in Clement's ascent narrative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς υἱοθεσίαν ἀποκατασταθήσονται","severity":"info","text":"The term 'adoption' (υἱοθεσία) is used by Clement for the gnostic's restoration to divine filiation, a concept later developed in Origen and Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπιστήμην δὲ εἶναι καὶ γνῶσιν' could be read as the gnostic becoming both knowledge and gnosis, or as a hendiadys; the translation takes the former, more mystical sense."],"confidence":"high","notes":[]},{"i":327,"ref":"p327","source":"εἰρηνοποιοῦσι δὲ καὶ τοὺς ἐνταῦθα πολεμουμένους τοῖς τῆς ἁμαρτίας στρατηγήμασι μεταδιδάσκοντες ἐπὶ τὴν πίστιν καὶ τὴν εἰρήνην μετιέναι. Κεφάλαιον δ', οἶμαι, πάσης ἀρετῆς κύριος παιδεύων ἡμᾶς τὸ δεῖν γνωστικώτερον δι' ἀγάπην τὴν πρὸς τὸν θεὸν θανάτου κατα4.6.41.2 φρονεῖν· μακάριοι, φησίν, οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται, ἢ ὥς τινες τῶν μετατιθέντων τὰ εὐαγγέλια· μακάριοι, φησίν, οἱ δεδιωγμένοι ὑπὲρ τῆς δικαιοσύνης, ὅτι αὐτοὶ ἔσονται τέλειοι. καὶ μακάριοι οἱ δεδιωγμένοι ἕνεκα ἐμοῦ, ὅτι ἕξουσι τόπον ὅπου οὐ διωχθήσονται. καὶ μακάριοί ἐστε, ὅταν οἱ ἄνθρωποι μισήσωσιν ὑμᾶς, ὅταν ἀφορίσωσιν, ὅταν ἐκβάλωσι τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ υἱοῦ τοῦ ἀνθρώπου· ἐὰν μὴ βδελυσσώμεθα δηλονότι τοὺς διώκοντας καὶ ὑπομένωμεν τὰς παρ' αὐτῶν τιμωρίας, μὴ μισοῦντες αὐτούς, βράδιον ἢ προσεδοκήσαμεν πεπειρᾶσθαι διανοούμενοι, ἀλλὰ κἀκεῖνο γινώσκοντες πρόφασιν εἶναι μαρτυρίου τὸν ὁντινοῦν πειρασμόν. Εἶτα ὁ μὲν ψευσάμενος καὶ ἑαυτὸν ἄπιστον δείξας καὶ μεταστὰς εἰς τὴν τοῦ διαβόλου στρατείαν ἐν τίνι, οἰόμεθα, ἔστι κακῷ; ψεύδεται τοίνυν τὸν κύριον, μᾶλλον δὲ τὴν ἑαυτοῦ διέψευσται ἐλπίδα ὃς οὐ πιστεύει τῷ θεῷ. οὐ πιστεύει δὲ ὁ μὴ ποιῶν ἃ ἐνετείλατο. τί δέ; οὐχ ἑαυτὸν ἀρνεῖται ὁ ἀρνούμενος τὸν κύριον; οὐ γὰρ ἀφαιρεῖται τῆς κυρίας τὸν δεσπότην ὅ γε καὶ στερίσκων αὑτὸν τῆς πρὸς ἐκεῖνον οἰκειότητος. ὁ τοίνυν ἀρνούμενος τὸν σωτῆρα ἀρνεῖται τὴν ζωήν, ὅτι ζωὴ ἦν τὸ φῶς.","english":"They also make peace with those who are warred against here by the stratagems of sin, teaching them to pass over to faith and peace. The chief point, I think, of all virtue is the Lord teaching us that we must, in a more gnostic manner, through love for God, despise death. \"Blessed,\" he says, \"are those who have been persecuted for the sake of righteousness, because they will be called sons of God,\" or, as some of those who alter the Gospels say: \"Blessed,\" he says, \"are those who have been persecuted for righteousness, because they will be perfect. And blessed are those who have been persecuted for my sake, because they will have a place where they will not be persecuted. And blessed are you, when men hate you, when they separate you, when they cast out your name as evil for the sake of the Son of Man.\" If, of course, we do not abhor those who persecute us and endure the punishments inflicted by them, not hating them, thinking that we have been tempted later than we expected, but also recognizing that every temptation whatsoever is a pretext for martyrdom. Then, he who has lied and shown himself faithless and has deserted to the army of the devil—in what evil, do we think, does he exist? He therefore lies to the Lord, or rather he has deceived his own hope, who does not believe in God. And he does not believe who does not do what he commanded. What then? Does not he who denies the Lord deny himself? For he does not deprive the Lord of his master who also deprives himself of his relationship to him. Therefore, he who denies the Savior denies life, because the light was life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικώτερον","severity":"info","text":"The comparative adverb γνωστικώτερον ('more gnostic') reflects Clement's distinctive use of γνωστικός for the advanced Christian who pursues knowledge (γνῶσις) as a path to union with God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι, φησίν, οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης","severity":"info","text":"Clement cites a beatitude not found in the canonical Gospels, likely from the Gospel of Thomas (logion 68–69) or another apocryphal source, as the phrase 'some of those who alter the Gospels' indicates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετατιθέντων τὰ εὐαγγέλια","severity":"info","text":"The phrase 'those who alter the Gospels' refers to Christians using non-canonical gospel traditions, possibly the Gospel of the Ebionites or Gospel of the Hebrews, which Clement knew and sometimes cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κεφάλαιον δ'","severity":"info","text":"The phrase 'Κεφάλαιον δ' ' ('the chief point, I think') marks a thematic pivot: Clement moves from discussing peace-making to the gnostic virtue of despising death through love for God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακάριοι, φησίν, οἱ δεδιωγμένοι","severity":"info","text":"This beatitude for the persecuted was influential in early Christian martyrdom literature, linking suffering for righteousness to divine sonship and perfection, themes later developed by Origen and Eusebius.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βράδιον ἢ προσεδοκήσαμεν πεπειρᾶσθαι διανοούμενοι","severity":"caution","text":"The Greek syntax is compressed: 'thinking we have been tempted later than we expected' may be corrupt or elliptical; the translation 'later than we expected' is one plausible reading, but the sense of delay in martyrdom is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the beatitude is uncertain; Clement attributes it to 'some of those who alter the Gospels' without naming a specific text.","The phrase 'βράδιον ἢ προσεδοκήσαμεν' may be textually corrupt or elliptical, making the precise meaning of the temptation's timing unclear."],"confidence":"high","notes":[]},{"i":328,"ref":"p328","source":"ὀλιγοπίστους τούτους οὐ λέγει, ἀλλὰ ἀπίστους καὶ ὑποκριτάς, τὸ μὲν ὄνομα ἐπιγεγραμμένους, τὸ δ' εἶναι πιστοὺς ἀρνουμένους· πιστὸς δὲ εἴρηται καὶ δοῦλος καὶ φίλος. ὥστε εἴ τις ἑαυτὸν ἀγαπᾷ, ἀγαπᾷ τὸν κύριον καὶ ὁμολογεῖ τὴν σωτηρίαν, ἵνα σώσῃ τὴν ψυχήν. καίτοι κἂν ὑπεραποθάνῃς τοῦ πλησίον δι'\n\nἀγάπην, πλησίον δὲ ἡμῶν τὸν σωτῆρα ὑπολάβῃς (θεὸς γὰρ ἐγγίζων ὁ σῴζων πρὸς τὸ σῳζόμενον ἐλέχθη), θανῇ θάνατον ἑλόμενος διὰ ζωὴν καὶ σεαυτοῦ μᾶλλον ἢ ἐκείνου ἕνεκεν παθών· καὶ μή τι διὰ τοῦτο ἀδελφὸς εἴρηται· ὅτι ὁ δι' ἀγάπην τὴν πρὸς τὸν θεὸν παθὼν διὰ τὴν ἰδίαν ἔπαθε σωτηρίαν ὅ τε αὖ διὰ τὴν ἰδίαν ἀποθνῄσκων σωτηρίαν διὰ τὴν ἀγάπην ὑπομένει τοῦ κυρίου. καὶ γὰρ αὐτὸς ζωὴ ὢν δι' οὗ ἔπαθεν παθεῖν ἠθέλησεν, ἵνα τῷ πάθει ζήσωμεν αὐτοῦ· τί με λέγετε· κύριε κύριε, φησί, καὶ οὐ ποιεῖτε ἃ λέγω; ὁ μὲν γὰρ τοῖς χείλεσιν ἀγαπῶν λαός, τὴν δὲ καρδίαν μακρὰν ἔχων ἀπὸ τοῦ κυρίου ἄλλος ἐστίν, ἄλλῳ πεπεισμένος, καὶ τούτῳ ἑκὼν ἑαυτὸν πέπρακεν· ὅσοι δὲ τὰς ἐντολὰς τοῦ σωτῆρος ἐπιτελοῦσιν, καθ' ἑκάστην πρᾶξιν μαρτυροῦσι, ποιοῦντες μὲν ὃ θέλει, ἀκολούθως δὲ ὀνομάζοντες τὸν κύριον καὶ δι' ἔργου μαρτυροῦντες ᾧ πείθονται εἶναι, οἱ τὴν σάρκα σὺν ταῖς ἐπιθυμίαις καὶ τοῖς παθήμασι σταυρώσαντες. εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν, λέγει. ὁ σπείρων εἰς τὴν σάρκα ἑαυτοῦ ἐκ τῆς σαρκὸς θερίσει φθοράν, ὁ δὲ σπείρων εἰς τὸ πνεῦμα ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.","english":"He does not call these \"of little faith,\" but faithless and hypocrites, who have the name inscribed upon them, but deny that they are faithful. \"Faithful\" is also said of a servant and a friend. So if one loves himself, he loves the Lord and confesses salvation, in order to save his soul. And yet, even if you die for your neighbor out of love—and you take \"neighbor\" to mean our Savior (for God, who is near and saves, is said to be close to the one being saved)—you die a death chosen for the sake of life, and you suffer more for your own sake than for his. And is it not for this reason that he is called \"brother\"? Because he who suffers out of love for God suffers for his own salvation, and he who dies for his own salvation endures it out of love for the Lord. For he himself, being life, through whom he suffered, wished to suffer, so that we might live by his passion. \"Why do you call me 'Lord, Lord,'\" he says, \"and not do what I say?\" For the people who love with their lips, but keep their heart far from the Lord, are different, persuaded by another, and have willingly sold themselves to him. But those who fulfill the Savior's commandments bear witness by every action, doing what he wills, and accordingly naming the Lord, and bearing witness by deed to him whom they are persuaded exists—those who have crucified the flesh together with its desires and passions. \"If we live by the spirit,\" he says, \"let us also walk by the spirit.\" He who sows into his own flesh will reap corruption from the flesh; he who sows into the spirit will reap eternal life from the spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀλιγοπίστους","severity":"info","text":"Clement distinguishes 'of little faith' (ὀλιγοπίστους) from 'faithless' (ἀπίστους) and 'hypocrites' (ὑποκριτάς), sharpening a moral taxonomy of deficient belief.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε κύριε","severity":"info","text":"The rhetorical question 'Why do you call me Lord, Lord, and not do what I say?' echoes a dominical saying, possibly from an agraphon or a variant of Matthew 7:21, emphasizing deed over title.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλησίον","severity":"info","text":"Clement reinterprets 'neighbor' (πλησίον) as the Savior, drawing on the etymology of 'near' (ἐγγίζων) to align love of neighbor with love of God, a distinctively gnostic exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative definition (not 'little faith' but faithless) to a positive redefinition of martyrdom as self-love through love of God, then to a contrast between lip-service and deed-based witness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σπείρων","severity":"info","text":"The agricultural metaphor 'he who sows into the flesh reaps corruption; he who sows into the spirit reaps eternal life' parallels Paul's contrast between flesh and spirit (e.g., Galatians 6:8) and gnostic dualism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπεραποθάνῃς","severity":"caution","text":"The phrase 'die for your neighbor' (ὑπεραποθάνῃς τοῦ πλησίον) is immediately qualified: Clement insists such death is ultimately for one's own salvation, which may seem to undercut altruistic martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the saying 'Why do you call me Lord, Lord...' is uncertain; it may be a free citation or an agraphon.","The referent of 'brother' (ἀδελφός) is ambiguous: it could be the suffering believer or Christ, though Clement seems to apply it to the believer."],"confidence":"high","notes":[]},{"i":329,"ref":"p329","source":"Τοῖς δὲ ἀθλίοις τῶν ἀνθρώπων θάνατος εἶναι ὁ βιαιότατος ἡ δι' αἵματος μαρτυρία τοῦ κυρίου δοκεῖ, οὐκ εἰδόσι τῆς ὄντως οὔσης ζωῆς ἀρχὴν εἶναι τὴν τοιαύτην τοῦ θανάτου πύλην. καὶ οὔτε τὰς τιμὰς τὰς μετὰ θάνατον τῶν ὁσίως βεβιωκότων οὔτε τὰς κολάσεις τῶν ἀδίκως καὶ ἀσελγῶς πεπολιτευμένων συνεῖναι βούλονται, οὐκ ἐκ τῶν ἡμετέρων μόνον λέγω γραφῶν (σχεδὸν γὰρ πᾶσαι αἱ ἐντολαὶ ταῦτα μηνύουσιν), ἀλλ' οὐδὲ τῶν οἰκείων ἐθέλουσιν ὑπακοῦσαι λόγων. Θεανὼ γὰρ ἡ Πυθαγορικὴ γράφει· ἦν γὰρ ἂν τῷ ὄντι τοῖς κακοῖς εὐωχία ὁ βίος πονηρευσαμένοις· ἔπειτα τελευτῶσιν, εἰ μὴ ἦν ἀθάνα4.7.44.3 τος ἡ ψυχή, ἕρμαιον ὁ θάνατος καὶ Πλάτων ἐν Φαίδωνι εἰ μὲν γὰρ ἦν ὁ θάνατος τοῦ παντὸς ἀπαλλαγή, ἕρμαιον ἂν ἦν καὶ τὰ ἑξῆς. οὐκ ἔστιν οὖν κατὰ τὸν Αἰσχύλου Τήλεφον νοεῖν ἁπλῆν οἶμον εἰς Ἅιδου φέρειν, ὁδοὶ δὲ πολλαὶ αἱ ἀπάγουσαι, ἁμαρτίαι πολυπλα4.7.45.2 νεῖς. τούτους, ὡς ἔοικε, τοὺς ἀπίστους διακωμῳδῶν Ἀριστοφάνης ἄγετε (φησίν), ἄνδρες ἀμαυρόβιοι, φύλλων γενεᾷ προσόμοιοι, ὀλιγοδρανέες, πλάσματα κηροῦ, σκιοειδέα φῦλα, ἀμενηνοί, ἀπτῆνες, ἐφημέριοι. καὶ ὁ Ἐπίχαρμος αὕτα φύσις ἀνθρώπων, ἀσκοὶ πεφυσημένοι. ἡμῖν δὲ ὁ σωτὴρ εἴρηκεν· τὸ πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής· διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεὸν ὁ ἀπόστολος ἐξηγεῖται, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· οἱ δὲ ἐν σαρκὶ ὄντες θεῷ ἀρέσαι οὐ δύνανται. καὶ ἐπεκδιηγούμενος ἐπιφέρει, ἵνα μὴ ὡς Μαρκίων ἀχαρίστως ἐκδέξηταί τις τὴν δημιουργίαν κακήν·","english":"To the wretched among men, the most violent death seems to be martyrdom through blood for the Lord, not knowing that such a gate of death is the beginning of true life. And they wish neither to understand the honors after death of those who have lived piously nor the punishments of those who have lived unjustly and licentiously, not only from our scriptures I say (for nearly all the commandments indicate these things), but they do not even wish to heed their own words. For Theano the Pythagorean writes: for life would truly be a feast for the wicked who have done evil; then when they die, if the soul were not immortal, death would be a godsend. And Plato in the Phaedo: for if death were a release from everything, it would be a godsend, and so forth. It is not, therefore, according to Aeschylus’ Telephus to think that a single path leads to Hades, but there are many roads that lead away, manifold errors. These unbelievers, it seems, Aristophanes ridicules: \"Lead on,\" he says, \"men of shadowy life, like unto a generation of leaves, feeble, waxen figures, shadowy tribes, strengthless, wingless, ephemeral.\" And Epicharmus: \"This is the nature of men, inflated wineskins.\" But to us the Savior has said: \"The spirit is willing, but the flesh is weak.\" Because the apostle explains that the mind of the flesh is enmity toward God, for it is not subject to the law of God, nor can it be; and those who are in the flesh cannot please God. And continuing his exposition he adds, so that no one, like Marcion, may ungratefully take the creation to be evil.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Θεανὼ","severity":"info","text":"Theano the Pythagorean is a female philosopher of the 6th–5th century BCE, often associated with the Pythagorean school. Clement cites her to show that even pagan wisdom affirms post-mortem judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής","severity":"info","text":"This saying of the Savior is not a direct Gospel quotation but likely a paraphrase of Mark 14:38 or a related tradition, emphasizing the weakness of the flesh against the willing spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ἐν Φαίδωνι","severity":"info","text":"Clement parallels Plato’s Phaedo (64a) where Socrates argues that death is a release from the body, not a godsend if the soul is immortal. This aligns with Clement’s argument that martyrdom is the beginning of true life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρκίων","severity":"caution","text":"Clement warns against a Marcionite reading that denigrates creation as evil. Marcion (2nd century) rejected the Old Testament and viewed the material world as the work of a lesser god. Clement insists the flesh’s weakness does not make creation inherently evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a narrative argument against those who fear martyrdom. Clement builds a chain of authorities: pagan philosophers (Theano, Plato, Aeschylus, Aristophanes, Epicharmus), then Christian scripture and apostolic teaching, culminating in a refutation of Marcion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμαυρόβιοι","severity":"info","text":"Aristophanes’ term ἀμαυρόβιοι ('men of shadowy life') is a hapax or rare compound, meaning 'those who live in darkness' or 'shadow-livers,' used to mock the ignorant who lack understanding of immortality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής' is not a verbatim New Testament citation; its source is uncertain, possibly a loose memory of Mark 14:38 or a lost saying.","Theano’s identity is ambiguous: she may be the wife of Pythagoras or a later Pythagorean woman; Clement does not specify."],"confidence":"high","notes":[]},{"i":330,"ref":"p330","source":"εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι' ἁμαρ4.7.45.6 τίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. πάλιν τε αὖ· εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ἀποθνῄσκειν· λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς, εἴπερ συμπάσχομεν, ἵνα καὶ συνδοξασθῶμεν, ὡς συγκληρονόμοι Χριστοῦ. οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ εἰς τὸ ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσι. ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· οὓς δὲ ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσε, τούτους καὶ ἐδόξασεν. ὁρᾷς δι' ἀγάπην διδασκομένην μαρτυρίαν. κἂν δι' ἀμοιβὴν ἀγαθῶν ἐθελήσῃς μαρτυρῆσαι, ἀκούσῃ πάλιν· τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις, τί καὶ ἐλπίζει; εἰ δὲ ὃ οὐ βλέπο4.7.46.3 μεν ἐλπίζομεν, δι' ὑπομονῆς ἀπεκδεχόμεθα. ἀλλ' εἰ καὶ πάσχομεν διὰ δικαιοσύνην, μακάριοι, φησὶν ὁ Πέτρος. τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε, κύριον δὲ τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι δὲ ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος, ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες","english":"If Christ is in you, the body is dead through sin, but the spirit is life through righteousness. And again: For if you live according to the flesh, you are about to die; for I reckon that the sufferings of the present time are not worthy compared with the future glory to be revealed to us, if indeed we suffer together, so that we may also be glorified together, as fellow heirs of Christ. But we know that for those who love God, all things cooperate for the good, for those who are called according to a purpose. For those whom he foreknew, he also predestined to be conformed to the image of his Son, so that he himself might be the firstborn among many brothers; and those whom he predestined, these he also called; and those whom he called, these he also justified; and those whom he justified, these he also glorified. You see martyrdom taught through love. And if you wish to bear witness for the sake of a reward of good things, you will hear again: For we were saved by hope; but hope that is seen is not hope; for what one sees, what does he also hope for? But if we hope for what we do not see, we await it through endurance. But if we also suffer for righteousness, we are blessed, says Peter. Do not fear their fear nor be disturbed, but sanctify the Lord Christ in your hearts, and be always ready to give an account to anyone who asks you for a word concerning the hope in you, but with gentleness and fear, having a conscience.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν δι' ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην","severity":"info","text":"Clement adapts Pauline language (cf. Rom 8:10; 1 Cor 15:22) to contrast death through sin and life through righteousness, with Christ as the interior principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συγκληρονόμοι Χριστοῦ","severity":"info","text":"The phrase 'fellow heirs of Christ' echoes Rom 8:17, where believers are co-heirs with Christ, reinforcing Clement's theme of shared glorification through suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ","severity":"info","text":"This predestination language recalls Rom 8:29-30, where foreknowledge and predestination lead to conformity with Christ's image, a key Pauline soteriological motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῇ γὰρ ἐλπίδι ἐσώθημεν· ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς","severity":"info","text":"Clement cites a maxim on hope (cf. 1 Pet 1:3; Rom 8:24) to argue that true hope is unseen, requiring endurance, and links it to martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι, φησὶν ὁ Πέτρος","severity":"info","text":"Clement explicitly attributes the beatitude 'blessed' to Peter, likely referencing 1 Pet 4:13 or a Petrine tradition, grounding suffering for righteousness in apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁρᾷς δι' ἀγάπην διδασκομένην μαρτυρίαν","severity":"info","text":"This sentence functions as a rhetorical hinge, summarizing the preceding argument that martyrdom is taught through love, and introducing a contrast with reward-based motivation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text shows minor orthographic variation (e.g., ἁμαρ4.7.45.6 τίαν) due to the source edition's formatting; the reading follows the standard critical text.","The phrase 'τὸν φόβον αὐτῶν μὴ φοβηθῆτε' could refer to the fear of persecutors or of the uninitiated; the translation takes it as 'their fear' (i.e., the fear of those who threaten)."],"confidence":"high","notes":[]},{"i":331,"ref":"p331","source":"ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε, καταισχυνθῶσιν οἱ ἐπηρεάζοντες τὴν καλὴν ἀναστροφὴν ὑμῶν ἐν Χριστῷ. κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας. Κἄν τις ἐρεσχελῶν λέγῃ· καὶ πῶς οἷόν τέ ἐστι τὴν σάρκα τὴν ἀσθενῆ πρὸς τὰς δυνάμεις καὶ τὰ πνεύματα τῶν ἐξουσιῶν ἀνθίστα4.7.47.2 σθαι; ἀλλ' ἐκεῖνο γνωριζέτω ὅτι τῷ παντοκράτορι καὶ τῷ κυρίῳ θαρροῦντες ἀντιπολιτευόμεθα ταῖς ἀρχαῖς τοῦ σκότους καὶ τῷ θα4.7.47.3 νάτῳ. ἔτι σοῦ λαλοῦντος, φησίν, ἐρεῖ· ἰδοὺ πάρειμι. ὅρα τὸν ἀήττητον βοηθόν, τὸν ὑπερασπίζοντα ἡμῶν. μὴ ξενίζεσθε τοίνυν, ὁ Πέτρος λέγει, τῇ ἐν ὑμῖν πυρώσει πρὸς πειρασμὸν ὑμῖν γινομένῃ, ὡς ξένου ὑμῖν συμβαίνοντος, ἀλλὰ καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασι, χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι. εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ' ὑμᾶς ἀναπαύεται· καθάπερ γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. ἀλλ' ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. ἃ δ' ἐκπυθέσθαι τῆς ἐμῆς χρῄζεις φρενός, οὔτ' ἂν καταίθων οὔτε κρατὸς ἐξ ἄκρου δεινοὺς καθιεὶς πρίονας εἰς ἄκρους πόδας πύθοι' ἄν, οὐδ' εἰ δεσμὰ πάντα προσβάλοις, ἀφόβως ἀνδρεϊζομένη παρὰ τῇ τραγῳδίᾳ λέγει γυνή. ἥ τε Ἀντιγόνη τοῦ Κρεοντείου καταφρονοῦσα κηρύγματος θαρσοῦσά φησιν· οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύσσων τάδε· θεὸς δὲ ἡμῖν κηρύσσει καὶ πειστέον αὐτῷ· καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. λέγει γοῦν ἡ γραφή·","english":"good, so that in what you are slandered, those who revile your noble conduct in Christ may be put to shame. For it is better to suffer while doing good, if the will of God so desires, than to do evil. And if someone mockingly says, \"How is it possible for the weak flesh to resist the powers and spirits of the authorities?\" let him know that we, trusting in the Almighty and the Lord, oppose the principalities of darkness and death. While you are still speaking, he says, he will say, \"Behold, I am here.\" Behold the invincible helper, the one who shields us. Do not be astonished, then, Peter says, at the burning within you that occurs for your trial, as if something strange were happening to you, but inasmuch as you share in the sufferings of Christ, rejoice, so that in the revelation of his glory you may rejoice exultantly. If you are reproached in the name of Christ, you are blessed, because the spirit of glory and of God rests upon you; as it is written, \"Because of you we are put to death all day long, we are counted as sheep for slaughter.\" But in all these things we prevail through the one who loved us. As for what you need to learn from my mind, neither by burning nor by force, even if you apply terrible saws to the ends of my feet, would you learn it, says the woman in the tragedy, fearlessly acting bravely. And Antigone, despising the decree of Creon, says boldly, \"For it was not Zeus who proclaimed these things; but God proclaims to us, and we must obey him; for he is believed in the heart for righteousness, and confessed by the mouth for salvation.\" Thus the Scripture says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς","severity":"info","text":"This appears to be a loose citation or paraphrase of a scriptural passage, possibly echoing the language of martyrdom in the Old Testament (e.g., Psalm 44:22 LXX) or early Christian tradition, but no exact verse is identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀντιγόνη","severity":"info","text":"Clement cites Antigone's defiance of Creon's decree (Sophocles, Antigone 450–460) as a model of Christian resistance to worldly authority, paralleling the martyrdom theme.","cites":[],"named_sources":["Sophocles Antigone"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τραγῳδίᾳ","severity":"info","text":"The reference to a woman in tragedy who refuses to speak under torture likely alludes to a lost play, possibly Euripides' Antiope or a similar work, illustrating pagan examples of endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντιπολιτευόμεθα","severity":"info","text":"The verb 'we oppose' (ἀντιπολιτευόμεθα) carries political and military connotations, suggesting Christians are engaged in a civic struggle against the 'principalities of darkness' (ἀρχαῖς τοῦ σκότους).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λέγει γοῦν ἡ γραφή","severity":"info","text":"This phrase marks a transition from Clement's own exhortation and classical citations to a scriptural quotation, serving as a structural hinge in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἃ δ' ἐκπυθέσθαι τῆς ἐμῆς χρῄζεις φρενός","severity":"caution","text":"The Greek text here is syntactically complex and may be corrupt or elliptical; the translation 'As for what you need to learn from my mind' is interpretive, and the exact sense of the tragic quotation is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation 'ἕνεκεν σοῦ θανατούμεθα...' is not clearly identified; it may be a composite or paraphrase.","The tragic quotation (beginning 'ἃ δ' ἐκπυθέσθαι...') is of uncertain origin and may be corrupt in transmission."],"confidence":"medium","notes":[]},{"i":332,"ref":"p332","source":"πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται.\"7 εἰκότως οὖν Σιμωνίδης γράφει· ἔστι τις λόγος τὰν Ἀρετὰν ναίειν δυσαμβάτοις ἐπὶ πέτραις, νυμφᾶν δέ μιν θοᾶν χορὸν ἁγνὸν ἀμφέπειν· οὐδὲ πάντων βλεφάροις θνατῶν ἔσοπτος, ᾧ μὴ δακέθυμος ἱδρὼς ἔνδοθεν μόλῃ ἵκῃ τ' ἐς ἄκρον ἀνδρείας. καὶ ὁ Πίνδαρος· νέων δὲ μέριμναι σὺν πόνοις εἱλισσόμεναι δόξαν εὑρίσκουσι, λάμπει δὲ χρόνῳ ἔργα μετ' αἰθέρα λαμπευθέντα. ταύτης τῆς ἐννοίας καὶ Αἰσχύλος ἐπιλαβόμενός φησι· τῷ πονοῦντι δ' ἐκ θεῶν ὀφείλεται τέκνωμα τοῦ πόνου κλέος. μόροι γὰρ μέζονες μέζονας μοίρας λαγχάνουσι καθ' Ἡράκλειτον. τίς δ' ἔστι δοῦλος τοῦ θανεῖν ἄφροντις ὤν; οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ. μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, τῷ Τιμο4.7.49.6 θέῳ γράφει. εἴη δ' ἂν ὁ τοιοῦτος ὁ κολλώμενος τῷ ἀγαθῷ κατὰ τὸν ἀπόστολον, ἀποστυγῶν τὸ πονηρόν, ἀγάπην ἔχων ἀνυπόκριτον· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν· εἰ δὲ ὁ θεὸς τῆς ἐλπίδος οὗτός ἐστιν ᾧ μαρτυροῦμεν, ὥσπερ οὖν ἐστι, τὴν ἐλπίδα ἡμῶν ὁμολογοῦμεν εἰς τὴν ἐλπίδα σπεύδοντες· οἱ δὲ μεστοὶ τῆς ἀγαθωσύνης πεπληρωμένοι, φησί, πάσης τῆς γνώσεως. Ἰνδῶν οἱ φιλόσοφοι Ἀλεξάνδρῳ λέγουσι τῷ Μακεδόνι· σώματα μὲν μετάξεις ἐκ τόπου εἰς τόπον, ψυχὰς δ' ἡμετέρας οὐκ ἀναγκάσεις ποιεῖν ἃ μὴ βουλόμεθα. πῦρ ἀνθρώποις μέγιστον κολαστήριον· τούτου ἡμεῖς καταφρονοῦμεν. κἀντεῦθεν Ἡράκλειτος ἓν ἀντὶ πάντων κλέος ᾑρεῖτο, τοῖς δὲ πολλοῖς παραχωρεῖν ὁμολογεῖ κεκορῆσθαι ὅκωσπερ κτήνεσι.","english":"Everyone who believes in him will not be put to shame. Naturally, then, Simonides writes: \"There is a saying that Virtue dwells on rocks hard to climb, and that a swift chorus of pure maidens tends her; she is not visible to the eyes of all mortals, unless heart-biting sweat comes from within and one reaches the peak of manliness.\" And Pindar: \"The cares of the young, revolving with toils, find glory, and deeds shine with time, illumined in the ether.\" Aeschylus, taking up this thought, says: \"From the gods, glory is owed to the one who toils as the offspring of his labor.\" For greater labors obtain greater portions, according to Heraclitus. And who is a slave to death, being heedless? For God did not give us a spirit of slavery again for fear, but of power, love, and self-discipline. Therefore, do not be ashamed of the testimony of our Lord, nor of me, his prisoner, he writes to Timothy. Such a one would be he who cleaves to the good, according to the apostle, abhorring evil, having unfeigned love; for he who loves the other has fulfilled the law. And if this God of hope is the one to whom we bear witness, as indeed he is, we confess our hope, hastening toward hope. But those full of goodness are filled, it is said, with all knowledge. The philosophers of the Indians say to Alexander the Macedonian: \"You may move bodies from place to place, but you will not compel our souls to do what we do not wish. Fire is the greatest punishment for men; we despise it.\" And from this, Heraclitus chose one glory in place of all, and he admits that the many are satisfied like cattle.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται","severity":"info","text":"Clement adapts a scriptural formula; the phrase echoes the promise of divine protection for the faithful, possibly alluding to Rom 8:1 or similar Pauline assurances.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σιμωνίδης ... Πίνδαρος ... Αἰσχύλος","severity":"info","text":"Clement juxtaposes Simonides, Pindar, and Aeschylus to illustrate the classical topos that virtue requires toil and yields glory, a common rhetorical strategy in early Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰνδῶν οἱ φιλόσοφοι Ἀλεξάνδρῳ λέγουσι","severity":"info","text":"The anecdote of Indian philosophers resisting Alexander was a well-known exemplum of ascetic fortitude in Greco-Roman literature, used here to support Christian martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μαρτύριον","severity":"info","text":"μαρτύριον here means both 'testimony' and 'martyrdom', a deliberate ambiguity that links the act of bearing witness to suffering and death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement cites Heraclitus (fr. B24) on greater labors obtaining greater portions, a fragment often used by early Christians to align pagan wisdom with Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῷ Τιμοθέῳ γράφει","severity":"info","text":"The abrupt shift to a direct address to Timothy (likely the addressee of a lost letter or a rhetorical device) marks a transition from citation to paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Timothy' is unclear: possibly the biblical Timothy, but the phrase 'he writes to Timothy' may refer to a lost apostolic or pseudepigraphal letter.","The phrase 'πῦρ ἀνθρώποις μέγιστον κολαστήριον' could be a direct quotation from a lost Indian source or a Clementine paraphrase."],"confidence":"high","notes":[]},{"i":333,"ref":"p333","source":"τοῦ σώματος γὰρ οὕνεκα οἱ πολλοὶ πόνοι, τοῦδ' οὕνεκα οἶκον στεγανὸν ἐξευρήκαμεν λευκόν τε ὀρύττειν ἄργυρον σπείρειν τε γῆν, τά τε ἄλλα ὅσα ἡμεῖς ὀνόμασιν γινώσκομεν. τοῖς μὲν οὖν πολλοῖς ἡ ματαιοπονία αὕτη αἱρετή, ἡμῖν δὲ ὁ ἀπόστολός φησι· τοῦτο δὲ γινώσκομεν, ὅτι ὁ παλαιὸς ἄνθρωπος ἡμῶν συνεσταύρωται, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ. ἆρ' οὐκ ἐμφανῶς κἀκεῖνα ἐπιφέρει ὁ ἀπόστολος δεικνὺς τὸν καταισχυμμὸν τῆς πίστεως παρὰ τοῖς πολλοῖς; δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους, ὅτι θέατρον ἐγενήθημεν τῷ κόσμῳ καὶ ἀγγέλοις καὶ ἀνθρώποις· ἄχρι τῆς ἄρτι ὥρας καὶ\n\nπεινῶμεν καὶ διψῶμεν καὶ γυμνητεύομεν καὶ κολαφιζόμεθα καὶ ἀστατοῦμεν καὶ κοπιῶμεν ἐργαζόμενοι ταῖς ἰδίαις χερσί· λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν· ὡς περικαθάρματα τοῦ κόσμου ἐγενή4.7.52.1 θημεν. τοιαῦτα καὶ τὰ τοῦ Πλάτωνος ἐν Πολιτείᾳ, κἂν στρεβλῶται ὁ δίκαιος κἂν ἐξορύττηται τὼ ὀφθαλμώ, ὅτι εὐδαίμων ἔσται. οὔκουν ἐπὶ τῇ τύχῃ τὸ τέλος ἕξει ποτὲ ὁ γνωστικὸς κείμενον, ἀλλ' ἐπ' αὐτῷ τὸ εὐδαιμονεῖν ἂν εἴη καὶ τὸ μακαρίῳ εἶναι βασιλικῷ τε φίλῳ τοῦ θεοῦ· κἂν ἀτιμίᾳ τις περιβάλλῃ τοῦτον φυγῇ τε καὶ δημεύσει καὶ ἐπὶ πᾶσι θανάτῳ, οὐκ ἀποσπασθήσεταί ποτε τῆς ἐλευθερίας καὶ κυριωτάτης πρὸς τὸν θεὸν ἀγάπης, ἣ πάντα στέγει καὶ πάντα ὑπο4.7.52.4 μένει· καλῶς πάντα τὴν θείαν διοικεῖν πρόνοιαν πέπεισται ἡ ἀγάπη. παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε, φησίν.","english":"For the sake of the body, then, the many toils, for its sake we have devised a watertight house and to dig white silver and to sow the earth, and all the other things that we know by name. For the many, then, this vain labor is choiceworthy, but for us the apostle says: we know this, that our old man has been crucified with him, so that the body of sin may be abolished, that we may no longer be slaves to sin. Does not the apostle then clearly add those things, showing the shame of faith among the many? For I think, God appointed us apostles last, as though condemned to death, because we became a spectacle to the world and to angels and to men; until this very hour we hunger and thirst and go naked and are buffeted and are homeless and labor with our own hands; when reviled we bless, when persecuted we endure, when slandered we exhort; we became as the scum of the world. Such also are the words of Plato in the Republic, that the just man, even if he is racked and even if his eyes are gouged out, will be happy. Therefore the gnostic will never place his end in fortune, but his being happy and blessed and a royal friend of God would be in himself; and even if someone surrounds him with dishonor, exile, confiscation, and finally death, he will never be torn away from his freedom and his most sovereign love for God, which endures all and withstands all; love is persuaded that divine providence governs all things well. Therefore I exhort you, become my imitators, he says.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ παλαιὸς ἄνθρωπος ἡμῶν συνεσταύρωται","severity":"info","text":"Clement alludes to Romans 6:6, where Paul speaks of the old man being crucified with Christ, and to the concept of the body of sin (Romans 6:6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτωνος ἐν Πολιτείᾳ","severity":"info","text":"Clement references Plato's Republic 361e–362a, where the just man is described as being tortured and blinded yet remaining happy, a parallel to the apostle's suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"Here 'gnostic' refers to Clement's ideal Christian intellectual, who attains happiness through inner virtue and divine love, not external fortune.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"περικαθάρματα τοῦ κόσμου","severity":"info","text":"The phrase 'scum of the world' echoes 1 Corinthians 4:13 (Paul's self-description as the refuse of the world) and aligns with the apostle's humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρακαλῶ οὖν ὑμᾶς, μιμηταί μου γίνεσθε","severity":"info","text":"This exhortation concludes the passage, shifting from apostolic suffering to an invitation for imitation, typical of Clement's parametric style.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιθανατίους","severity":"caution","text":"The term 'condemned to death' (ἐπιθανατίους) is rare; Clement may be using it metaphorically to describe the apostles' marginal status, but the exact nuance is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ σώματος γὰρ οὕνεκα' could be read as 'for the sake of the body' or 'because of the body'; the translation adopts the former, aligning with the contrast between worldly toil and spiritual freedom.","The identity of 'the apostle' is ambiguous; Clement likely refers to Paul, but the specific epistle is not named."],"confidence":"high","notes":[]},{"i":334,"ref":"p334","source":"ὁ μὲν οὖν πρῶτος βαθμὸς τῆς σωτηρίας ἡ μετὰ φόβου διδασκαλία, δι' ἣν ἀπεχόμεθα τῆς ἀδικίας, δεύτερος δὲ ἡ ἐλπίς, δι' ἣν ἐφιέμεθα τῶν βελτίστων, τελειοῖ δὲ ἡ ἀγάπη, ὡς προσῆκόν ἐστι, γνωστικῶς ἤδη παιδεύουσα. Ἕλληνες γὰρ οὐκ οἶδ' ὅπως ἀνάγκῃ δεδωκότες ἀλόγῳ τὰ συμ4.7.53.3 βαίνοντα ἄκοντες πείθεσθαι ὁμολογοῦσιν. ὁ γοῦν Εὐριπίδης λέγει· ἅ γ' οὖν παραινῶ, ταῦτά μου δέξαι, γύναι. ἔφυ μὲν οὐδεὶς ὅστις οὐ πονεῖ βροτῶν, θάπτει τε τέκνα καὶ ἕτερα σπείρει νέα, αὐτός τε θνῄσκει. καὶ τάδ' ἄχθονται βροτοί. εἶτα ἐπιφέρει· ταῦτα δεῖ στέγειν ἅπερ δεῖ κατὰ φύσιν διεκπερᾶν· οὐ δεινὸν οὐδὲν τῶν ἀναγκαίων βροτοῖς. Πρόκειται δὲ τοῖς εἰς τελείωσιν σπεύδουσιν ἡ γνῶσις ἡ λογική, ἧς θεμέλιος ἡ ἁγία τριάς, πίστις, ἐλπίς, ἀγάπη· μείζων δὲ τούτων ἡ ἀγάπη. ἀμέλει πάντα ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει· πάντα ἔξεστιν, ἀλλ' οὐ πάντα οἰκοδομεῖ, φησὶν ὁ ἀπόστολος. καὶ μηδεὶς τὸ ἑαυτοῦ ζητείτω μόνον, ἀλλὰ καὶ τὸ τοῦ ἑτέρου, ὡς ποιεῖν ὁμοῦ καὶ διδάσκειν δύνασθαι οἰκοδομοῦντα καὶ ἐποικοδομοῦντα. ὅτι μὲν γὰρ τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ὡμολόγηται, ἀλλ' ἡ συνείδησις τοῦ ἀσθενοῦντος ὑποφέρεται. συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ, ἀλλὰ τὴν τοῦ ἑτέρου. ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε. ἐν σαρκὶ γὰρ περιπατοῦντες οὐ κατὰ σάρκα στρατευόμεθα·","english":"The first step of salvation, then, is teaching accompanied by fear, through which we abstain from injustice; the second is hope, through which we desire the best; and love perfects, as is fitting, educating in a gnostic manner. For the Greeks, I know not how, having yielded to irrational necessity, admit that they are unwillingly persuaded by what happens. At any rate, Euripides says: \"What I advise, then, accept from me, woman. No mortal is born who does not toil; he buries children and sows others new, and himself dies. And mortals are distressed by these things.\" Then he adds: \"These things must be endured, which must be passed through according to nature; nothing necessary is terrible for mortals.\" For those hastening to perfection, the goal is rational knowledge, whose foundation is the holy triad: faith, hope, love; and greater than these is love. Of course, all things are permitted, but not all things are beneficial; all things are permitted, but not all things build up, says the apostle. And let no one seek only his own interest, but also that of the other, so as to be able both to do and to teach, building up and building upon. For that the Lord's is the earth and its fullness is agreed, but the conscience of the one who is weak is borne along. By conscience I mean not one's own, but that of the other. For why is my freedom judged by another's conscience? If I partake by grace, why am I blasphemed for that for which I give thanks? Therefore, whether you eat or drink or do anything, do everything to the glory of God. For walking in the flesh, we do not serve according to the flesh.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρῶτος βαθμὸς τῆς σωτηρίας","severity":"info","text":"Clement outlines a three-stage ascent: fear-based teaching, hope, and love. This pedagogical schema recurs in his works, linking moral progress to gnostic perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει","severity":"info","text":"Clement adapts 1 Corinthians 6:12 and 10:23, where Paul says all things are lawful but not all are beneficial. The apostle is cited as authority for moral discernment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐριπίδης","severity":"info","text":"Clement quotes Euripides (fragment from an unknown play) to illustrate Greek fatalism. The citation supports his contrast between pagan necessity and Christian providential order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνείδησις","severity":"info","text":"Clement distinguishes 'conscience of the other' from one's own, a rare usage. This anticipates later Eastern Christian emphasis on sympatheia and pastoral accommodation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἁγία τριάς, πίστις, ἐλπίς, ἀγάπη","severity":"info","text":"Clement calls faith, hope, and love a 'holy triad,' mirroring 1 Corinthians 13:13. This triad structures his soteriology and is a hallmark of Alexandrian catechetical theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἕλληνες γὰρ οὐκ οἶδ' ὅπως","severity":"caution","text":"The phrase 'I know not how' may signal Clement's rhetorical dismissal of Greek philosophy, but the text is not corrupt. The sense is clear: Greeks yield to irrational necessity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνείδησιν ... τὴν τοῦ ἑτέρου' could be read as 'the conscience of the other person' or 'the conscience concerning the other'; the translation opts for the former, which fits the context of mutual responsibility."],"confidence":"high","notes":[]},{"i":335,"ref":"p335","source":"τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά, ἀλλὰ δυνατὰ τῷ θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων, λογισμοὺς καθαιροῦντες καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ κυρίου. τούτοις ὁ γνωστικὸς τοῖς ὅπλοις κορυσσόμενος, ὦ κύριε, φησί, δὸς περίστασιν καὶ λάβε ἐπίδειξιν, ἴτω τὸ δεινὸν τοῦτο, κινδύνων ὑπερφρονῶ διὰ τὴν πρὸς σὲ ἀγάπην· ὁθούνεκ' ἀρετὴ τῶν ἐν ἀνθρώποις μόνη οὐκ ἐκ θυραίων τἀπίχειρα λαμβάνει, αὐτὴ δ' ἑαυτὴν ἆθλα τῶν πόνων ἔχει. ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ τοῦ θεοῦ ἅγιοι καὶ ἠγαπημένοι, σπλάγχνα οἰκτιρμῶν, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν, ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην, ὅ ἐστι σύνδεσμος τῆς τελειό4.7.55.4 τητος. καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε, οἱ ἐν σώματι ἔτι ὄντες, καθάπερ οἱ παλαιοὶ δίκαιοι ἀπάθειαν ψυχῆς καὶ ἀταραξίαν καρπούμενοι· ἐπεὶ οὐ μόνον † Αἰσώπιοι καὶ Μακεδόνες καὶ Λάκωνες στρεβλούμενοι ἐκαρτέρουν, ὥς φησιν Ἐρατοσθένης ἐν τοῖς Περὶ ἀγαθῶν καὶ κακῶν, ἀλλὰ καὶ Ζήνων ὁ Ἐλεάτης ἀναγκαζόμενος κατειπεῖν τι τῶν ἀπορρήτων ἀντέσχεν πρὸς τὰς βασάνους οὐδὲν ἐξομολογούμενος, ὅς γε καὶ τελευτῶν τὴν γλῶσσαν ἐκτρώγων προσέπτυσε τῷ τυράννῳ, ὃν οἳ μὲν Νέαρχον, οἳ δὲ Δημύλον προσα4.8.56.2 γορεύουσιν. ὁμοίως δὲ καὶ Θεόδοτος ὁ Πυθαγόρειος ἐποίησεν καὶ Πραΰλος ὁ Λακύδου γνώριμος, ὥς φησι Τιμόθεος ὁ Περγαμηνὸς ἐν τῷ Περὶ τῆς τῶν φιλοσόφων ἀνδρείας καὶ Ἀχαϊκὸς ἐν τοῖς Ἠθικοῖς. ἀλλὰ καὶ Πόστουμος ὁ Ῥωμαῖος ληφθεὶς ὑπὸ Πευκετίωνος οὐχ ὅπως τι τῶν κεκρυμμένων οὐκ ἐδήλωσεν,","english":"For the weapons of our warfare are not fleshly, but powerful through God for the demolition of fortifications, overthrowing reasonings and every height raised against the knowledge of the Lord. Armed with these weapons, the gnostic says, O Lord, grant a crisis and receive a demonstration; let this terrible thing come; I despise dangers because of my love for you. Hence virtue alone among human things does not receive its rewards from external sources, but has itself as the prize for its labors. Therefore, as chosen, holy, and beloved of God, put on bowels of compassion, kindness, humility, gentleness, long-suffering, and above all these, love, which is the bond of perfection. And let the peace of Christ be the umpire in your hearts, to which you have also been called in one body; and be grateful, while still in the body, just as the ancient righteous, reaping impassibility of soul and tranquility of heart. For not only Aesopians and Macedonians and Laconians endured while being tortured, as Eratosthenes says in his On Goods and Evils, but also Zeno of Elea, when forced to reveal some secret, held out against the tortures confessing nothing, who even at the end, biting off his tongue, spat it at the tyrant, whom some call Nearchus, others Demylus. Similarly, Theodotus the Pythagorean did likewise, and Praulus the acquaintance of Lacydes, as Timotheus of Pergamum says in his On the Courage of Philosophers, and Achaicus in his Ethics. But also Postumus the Roman, when captured by Pencetion, not only revealed none of the hidden things,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ γὰρ ὅπλα τῆς στρατείας ἡμῶν οὐ σαρκικά","severity":"info","text":"Clement reinterprets military imagery: the Christian's weapons are spiritual, not fleshly, and are empowered by God to demolish fortifications (ὀχυρωμάτων), i.e., false reasonings and pride opposed to knowledge of the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"γνωστικὸς (gnostic) here denotes the advanced Christian who possesses true knowledge (γνῶσις) and is armed with virtue, not a member of later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζήνων ὁ Ἐλεάτης","severity":"info","text":"Clement cites Zeno of Elea's legendary torture and suicide (biting off his tongue) as a pagan parallel to Christian endurance. The tyrant is named Nearchus or Demylus in different sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐρατοσθένης ἐν τοῖς Περὶ ἀγαθῶν καὶ κακῶν","severity":"info","text":"Eratosthenes' lost work On Goods and Evils is cited for examples of Aesopians, Macedonians, and Laconians enduring torture. This shows Clement's use of Hellenistic philosophical doxography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πραΰλος ὁ Λακύδου γνώριμος","severity":"info","text":"Praulus, a student of the Academic philosopher Lacydes, is listed alongside Theodotus the Pythagorean as exemplars of philosophical courage, paralleling Christian martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† Αἰσώπιοι","severity":"caution","text":"The text has a crux: † Αἰσώπιοι (Aesopians) is uncertain; some manuscripts read Αἰσώπειοι or Αἰσώπιοι, possibly referring to followers of Aesop or a people group. The English draft follows the printed text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Aesopians' (Αἰσώπιοι) is unclear; it may be a textual corruption or a rare ethnonym.","The tyrant's name for Zeno's story varies (Nearchus or Demylus); Clement does not resolve the discrepancy."],"confidence":"high","notes":[]},{"i":336,"ref":"p336","source":"ἀλλὰ καὶ τὴν χεῖρα ἐπὶ τοῦ πυρὸς θεὶς καθαπερεὶ χαλκὸν κατέτηκεν ἀτρέπτῳ πάνυ τῷ παραστή4.8.56.4 ματι. τὰ γὰρ Ἀναξάρχου σιωπῶ πτίσσε ἐπιβοῶντος τὸν Ἀναξάρχου θύλακον· Ἀνάξαρχον γὰρ οὐ πτίσσεις, ὁπηνίκα πρὸς τοῦ τυράννου ὑπέροις σιδηροῖς ἐπτίσσετο. Οὔτ' οὖν ἡ τῆς εὐδαιμονίας ἐλπὶς οὔθ' ἡ πρὸς τὸν θεὸν ἀγάπη δυσανασχετεῖ πρὸς τὰ ὑποπίπτοντα, μένει δὲ ἐλευθέρα, κἂν θηρίοις τοῖς ἀγριωτάτοις, κἂν τῷ παμφάγῳ ὑποπέσῃ πυρί, κἂν κατακτείνηται βασάνοις τυραννικαῖς, τῆς θείας ἀπαρτωμένη φιλίας ἀδούλωτος ἄνω περιπολεῖ, τὸ σῶμα παραδοῦσα τοῖς τούτου μόνου ἔχεσθαι δυναμένοις. Γέται δὲ ἔθνος βάρβαρον οὐκ ἄγευστον φιλοσοφίας πρεσβευτὴν αἱροῦνται πρὸς Ζάμολξιν ἥρωα κατ' ἔτος. ὁ δὲ Ζάμολξις ἦν τῶν Πυθαγόρου γνωρίμων. ἀποσφάττεται οὖν ὁ δοκιμώτατος κριθεὶς ἀνιωμένων τῶν φιλοσοφησάντων μέν, οὐχ αἱρεθέντων δέ, ὡς ἀποδεδοκιμασμένων εὐδαίμονος ὑπηρεσίας. μεστὴ μὲν οὖν πᾶσα ἡ ἐκκλησία τῶν μελετησάντων τὸν ζωοποιὸν θάνατον εἰς Χριστὸν παρ' ὅλον τὸν βίον καθάπερ ἀνδρῶν οὕτω δὲ καὶ γυναικῶν σωφρόνων. ἔξεστι γὰρ τῷ καθ' ἡμᾶς πολιτευομένῳ καὶ ἄνευ γραμμάτων φιλοσοφεῖν, κἂν βάρβαρος ᾖ κἂν Ἕλλην κἂν δοῦλος κἂν γέρων κἂν παιδίον κἂν γυνή· κοινὴ γὰρ ἁπάντων τῶν ἀνθρώπων τῶν γε ἑλομένων ἡ σωφροσύνη· ὡμολόγηται δ' ἡμῖν τὴν αὐτὴν φύσιν κατὰ γένος ἕκαστον τὴν αὐτὴν καὶ ἴσχειν ἀρετήν. οὐκ ἄλλην τοίνυν πρὸς τὴν ἀνθρωπότητα φύσιν ἔχειν ἡ γυνή, ἄλλην δὲ ὁ ἀνὴρ φαίνεται. ἀλλ' ἢ τὴν αὐ4.8.59.2 τήν, ὥστε καὶ τὴν ἀρετήν.","english":"But also, placing his hand upon the fire, he melts it like bronze with his steadfast posture. I pass over Anaxarchus, who, when being pounded with iron pestles by the tyrant, cried out, \"Pound the bag of Anaxarchus; for you do not pound Anaxarchus.\" Neither the hope of happiness nor love for God is distressed by what befalls; it remains free, even if it falls among the most savage beasts, even if it falls into the all-devouring fire, even if it is destroyed by tyrannical tortures, suspended from divine friendship, it dwells unconquered above, having surrendered the body to those things that can only grasp it. The Getae, a barbarian nation not unacquainted with philosophy, choose an ambassador each year to the hero Zalmoxis. Now Zalmoxis was one of the disciples of Pythagoras. The one judged most worthy is then slaughtered, while those who have philosophized but were not chosen are grieved, as having been rejected from a blessed service. Thus the whole church is full of those who have practiced the life-giving death in Christ throughout their entire life, both men and women of self-control. For it is possible for one who lives according to our rule to philosophize even without letters, whether barbarian or Greek, whether slave or old man or child or woman; for self-control is common to all human beings who have chosen it. And it is agreed by us that the same nature in each kind has the same virtue. Therefore woman does not appear to have a different nature from man with respect to humanity; but the same, so also virtue.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀναξάρχου","severity":"info","text":"Anaxarchus of Abdera was a Greek philosopher of the 4th century BCE, known for his equanimity under torture by the Cypriot tyrant Nicocreon. The anecdote illustrates the Stoic-Cynic ideal of indifference to bodily suffering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ζάμολξις","severity":"info","text":"Zalmoxis is a Thracian deity or hero, said by Herodotus (4.94) to have been a slave of Pythagoras who later taught the Getae about immortality. Clement here presents him as a Pythagorean disciple, aligning barbarian wisdom with Greek philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωφροσύνη","severity":"info","text":"σωφροσύνη (sōphrosynē) is a cardinal virtue in Greek ethics, often translated 'self-control' or 'temperance'. Clement uses it here to argue for the moral equality of women and men, a key point in his defense of female philosophical capacity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from exempla of pagan endurance (the anonymous sage, Anaxarchus) to a barbarian custom (the Getae), then to a Christian application: the church is full of those who practice 'life-giving death' in Christ, culminating in a universalist claim about virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's argument that women share the same nature and virtue as men, and can philosophize without letters, is a notable early Christian defense of women's intellectual and moral equality, anticipating later patristic and modern discussions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Γέται","severity":"caution","text":"The Getae are a Thracian tribe; Clement's account of their annual sacrifice to Zalmoxis may conflate Herodotean reports with later traditions. The historicity of the custom is uncertain, and Clement uses it as a rhetorical parallel to Christian martyrdom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the anonymous sage who melts bronze with his hand is unclear; possibly a Cynic or Stoic exemplum. The phrase 'life-giving death' (ζωοποιὸν θάνατον) is ambiguous: it may refer to martyrdom or to ascetic renunciation of the body."],"confidence":"high","notes":[]},{"i":337,"ref":"p337","source":"εἰ δὲ ἀνδρὸς ἀρετὴ σωφροσύνη δήπουθεν καὶ δικαιοσύνη καὶ ὅσαι ταύταις ἀκόλουθοι νομίζονται, ἆρ' ἀνδρὶ μόνῳ ἐναρέτῳ εἶναι προσήκει, γυναικὶ δὲ ἀκολάστῳ καὶ ἀδίκῳ; ἀλλὰ ἀπρεπὲς τοῦτο καὶ λέγειν. σωφροσύνης οὖν ἐπιμελητέον καὶ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς ἁπάσης ὁμοίως μὲν γυναικί, ὁμοίως δὲ ἀνδρί, ἐλευθέρῳ τε καὶ δούλῳ, ἐπειδὴ μίαν καὶ τὴν αὐτὴν ἀρετὴν εἶναι τῆς αὐτῆς φύσεως συμβέβηκεν. τὸ μὲν τοίνυν τὴν αὐτὴν εἶναι φύσιν τοῦ θήλεος πρὸς τὸ ἄρρεν, καθὸ θῆλύ ἐστιν, οὐ φαμέν· πάντως γάρ τινα καὶ διαφορὰν ὑπάρχειν προσῆκεν ἑκατέρῳ τούτων, δι' ἣν τὸ μὲν θῆλυ αὐτῶν, τὸ δὲ ἄρρεν γέγονεν· τὸ γοῦν κυοφορεῖν καὶ τὸ τίκτειν τῇ γυναικὶ προσεῖναί φαμεν, καθὸ θήλεια τυγχάνει, οὐ καθὸ ἄνθρωπος· εἰ δὲ μηδὲν ἦν τὸ διάφορον ἀνδρὸς καὶ γυναικός, τὰ αὐτὰ ἂν ἑκάτερον αὐτῶν ἔδρα τε καὶ ἔπασχεν. ᾗ μὲν τοίνυν ταὐτόν ἐστι, καθὸ ψυχή, ταύτῃ ἐπὶ τὴν αὐτὴν ἀφίξεται ἀρετήν· ᾗ δὲ διάφορον, κατὰ τὴν τοῦ σώματος ἰδιότητα, ἐπὶ τὰς κυήσεις καὶ τὴν οἰκουρίαν. θέλω γὰρ ὑμᾶς, φησὶν ὁ ἀπόστολος, εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ. οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός. πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ. ὡς γὰρ σώφρονα τὸν ἄνδρα καὶ τῶν ἡδονῶν κρείττονα δεῖν εἶναί φαμεν. οὕτω καὶ τὴν γυναῖκα σώφρονά τε ὁμοίως ἀξιώσαιμεν εἶναι καὶ πρὸς τὰς ἡδονὰς διαμάχεσθαι μεμελετηκυῖαν· λέγω δέ· πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε, ἡ ἀποστολικὴ συμβουλεύει ἐντολή·","english":"If the virtue of a man is self-control and justice and all that is considered to follow from these, then is it fitting for a man alone to be virtuous, and for a woman to be licentious and unjust? But this is unseemly even to say. Therefore, self-control and justice and every other virtue must be practiced alike by woman and by man, by free person and by slave, since it happens that virtue is one and the same for the same nature. Now, we do not say that the nature of the female is the same as that of the male insofar as it is female; for there must certainly be some difference between these two, on account of which one is female and the other male. We say, for instance, that bearing and giving birth belong to the woman insofar as she is female, not insofar as she is human. But if there were no difference between man and woman, each of them would do and suffer the same things. Therefore, insofar as they are the same, namely, as soul, they will attain the same virtue; but insofar as they differ, according to the peculiarity of the body, they will be directed toward childbearing and household management. For I want you to know, says the apostle, that the head of every man is Christ, and the head of a woman is the man. For man is not from woman, but woman is from man. Yet neither is woman without man nor man without woman in the Lord. For just as we say that the man must be self-controlled and superior to pleasures, so too we would deem the woman likewise to be self-controlled and practiced in struggling against pleasures. I say: Walk in the spirit and do not fulfill the desire of the flesh, the apostolic commandment advises.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ δὲ ἀνδρὸς ἀρετὴ σωφροσύνη δήπουθεν καὶ δικαιοσύνη","severity":"info","text":"Clement argues that virtues like self-control and justice are not gender-specific, but apply equally to women and men, free and slave, because virtue is one and the same for the same nature (i.e., the soul).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωφροσύνη","severity":"info","text":"σωφροσύνη (self-control, moderation) is a cardinal virtue in Greek ethics, here applied by Clement to both sexes, challenging contemporary assumptions that it was primarily a male virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ","severity":"info","text":"Clement cites an apostolic saying (likely 1 Cor 11:3 or a variant) to support a hierarchical complementarity: Christ is head of man, man is head of woman, yet both are necessary in the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεύματι περιπατεῖτε καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε","severity":"info","text":"The apostolic commandment 'Walk in the spirit and do not fulfill the desire of the flesh' echoes Pauline paraenesis (cf. Gal 5:16; Rom 8:4), urging both sexes to spiritual discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement engages contemporary philosophical debates on the nature of women (e.g., Stoic and Platonic views) and Christian ascetic ideals, asserting a common human soul while maintaining bodily differences for procreation and household roles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question (if virtue is male-only) to a thesis of shared virtue, then distinguishes sameness (soul) from difference (body), and concludes with scriptural support and an apostolic exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the apostolic saying about headship is unclear; it may be a paraphrase of 1 Cor 11:3 or a lost tradition.","The phrase 'οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰ γυνὴ ἐξ ἀνδρός' could be read as a biological claim (male priority in generation) or a symbolic hierarchy; Clement does not elaborate."],"confidence":"high","notes":[]},{"i":338,"ref":"p338","source":"ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός. ταῦτα οὖν ἀντίκειται οὐχ ὡς κακὸν ἀγαθῷ, ἀλλ' ὡς συμφερόντως μαχόμενα. ἐπιφέρει γοῦν· ἵνα μὴ ἃ ἂν θέλητε ταῦτα ποιῆτε. φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκός, ἅτινά ἐστι πορνεία, ἀκαθαρσία, ἀσέλγεια, εἰδωλολατρεία, φαρμακεῖαι, ἔχθραι, ἔρεις, ζῆλοι, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς καὶ προεῖπον, ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἐγκράτεια, ἀγαθωσύνη, πίστις, πραότης. σάρκα, οἶμαι, τοὺς ἁμαρτωλούς, ὡς πνεῦμα τοὺς δικαίους εἴρη4.8.61.2 κεν. ναὶ μὴν τὸ τῆς ἀνδρείας πρὸς τὸ εὐθαρσὲς καὶ τὸ ὑπομονητικὸν παραληπτέον, ὡς τῷ τύπτοντι τὴν σιαγόνα\n\nπαραθεῖναι τὴν ἑτέραν καὶ τῷ τὸ ἱμάτιον αἴροντι καὶ τοῦ χιτῶνος παραχωρεῖν θυ4.8.61.3 μοῦ κρατοῦντας ἐρρωμένως. οὐ γάρ τινας Ἀμαζόνας τὰ πολεμικὰ ἀνδρείας ἀσκοῦμεν τὰς γυναῖκας, ὅπου γε καὶ τοὺς ἄνδρας εἰρηνικοὺς εἶναι βουλόμεθα. ἀκούω δ' ἔγωγε καὶ Σαυρομάτιδας γυναῖκας πολέμῳ χρωμένας ἀνδρῶν οὐκ ἔλαττον, καὶ Σακίδας ἄλλας, αἳ τοξεύουσιν εἰς τοὐπίσω φεύγειν προσποιούμεναι τοῖς ἀνδράσιν ἐπ' ἴσης. οἶδα καὶ τὰς πλησίον τῆς Ἰβηρίας γυναῖκας ἔργῳ καὶ πόνῳ χρωμένας ἀνδρικῷ, κἂν πρὸς τὸ ἀποκυεῖν γένωνται οὐδὲν ἀνιείσας τῶν πρακτέων, ἀλλ' ἐν αὐτῇ πολλάκις τῇ ἁμίλλῃ τῶν πόνων ἡ γυνὴ ἀποκυήσασα τὸ βρέφος ἀνελομένη οἴκαδε φέρει.","english":"For the flesh desires against the spirit, and the spirit against the flesh. These things, then, are opposed not as evil to good, but as contending in a way that is expedient. He adds, therefore: \"So that you may not do what you wish.\" The works of the flesh are manifest, which are: fornication, uncleanness, licentiousness, idolatry, sorceries, enmities, strifes, jealousies, angers, contentions, dissensions, heresies, envies, drunkennesses, revels, and the like, which I foretell to you as I also said before, that those who do such things will not inherit the kingdom of God. But the fruit of the spirit is: love, joy, peace, long-suffering, kindness, self-control, goodness, faith, meekness. By \"flesh,\" I think, he means the sinners, as by \"spirit\" the righteous. Indeed, the quality of courage must be taken in the sense of cheerfulness and endurance, so as to offer the other cheek to the one who strikes the jaw, and to yield even the tunic to the one who takes the cloak, controlling the anger vigorously. For we do not train women as Amazons in martial courage, since we wish even men to be peaceful. I myself hear of Sauromatid women who engage in war no less than men, and other Sacae who shoot arrows backwards while pretending to flee, equally with men. I know also the women near Iberia who practice work and toil in a manly fashion, and even when they come to give birth, they relax none of their tasks, but often in the very midst of the struggle of labors, the woman, having given birth to the infant, picks it up and carries it home.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σάρξ ... πνεῦμα","severity":"info","text":"Clement interprets the Pauline antithesis of flesh and spirit (cf. Gal 5:17; Rom 8:5–7) as a contest of expediency, not absolute evil versus good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα μὴ ἃ ἂν θέλητε ταῦτα ποιῆτε","severity":"info","text":"The phrase 'so that you may not do what you wish' echoes a lost or paraphrased scriptural warning, possibly from the Shepherd of Hermas or an apocryphal source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σάρκα ... τοὺς ἁμαρτωλούς","severity":"info","text":"Clement allegorizes 'flesh' as sinners and 'spirit' as the righteous, a hermeneutical move typical of Alexandrian exegesis, distinguishing literal from moral sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαυρομάτιδας ... Σακίδας","severity":"info","text":"Clement cites Sauromatid and Sacae women warriors as ethnographic examples of female courage, drawing on Hellenistic commonplaces (cf. Herodotus 4.110–117).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰς πλησίον τῆς Ἰβηρίας γυναῖκας","severity":"info","text":"The reference to women near Iberia (Caucasian Iberia, not Spain) who work through childbirth reflects ethnographic lore, possibly from Strabo or earlier periegetic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ναὶ μὴν ... παραληπτέον","severity":"info","text":"Clement transitions from scriptural allegory to moral exhortation on courage, using 'indeed' (ναὶ μὴν) to introduce a new but related topic: the redefinition of andreia as endurance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'ἵνα μὴ ἃ ἂν θέλητε ταῦτα ποιῆτε' is uncertain; it may be a paraphrase of a lost apostolic saying or a Clementine invention.","The identification of 'Iberia' is ambiguous: it could refer to the Caucasian region (as taken here) or the Iberian Peninsula, but the context of Scythian and Sauromatian parallels favors the Caucasus."],"confidence":"high","notes":[]},{"i":339,"ref":"p339","source":"ἤδη γοῦν αἱ κύνες οὐδὲν ἔλαττον τῶν ἀρρένων καὶ οἰκουροῦσι καὶ θηρεύουσι καὶ τὰς ποίμνας φυλάττουσι. Κρῆσσα κύων ἐλάφοιο κατ' ἴχνιον ἔδραμε Γοργώ. φιλοσοφητέον οὖν καὶ ταῖς γυναιξὶν ἐμφερῶς τοῖς ἀνδράσι, κἂν βελτίους οἱ ἄρρενες τά τε πρῶτα ἐν πᾶσι φερόμενοι τυγχάνωσιν, ἐκτὸς εἰ μὴ καταμαλακισθεῖεν. ἀναγκαῖον οὖν σύμπαντι τῷ τῶν ἀνθρώπων γένει παιδεία τε καὶ ἀρετή, εἴ γε ἐπὶ τὴν εὐδαιμονίαν σπεύδοιεν. καί πως οὐ μάτην Εὐριπίδης ποικίλως γράφει· ποτὲ μὲν πᾶσα γὰρ ἀνδρὸς κακίων ἄλοχος, κἂν ὁ κάκιστος γήμῃ τὴν εὐδοκιμοῦσαν· ποτὲ δὲ πᾶσα γὰρ δούλη ἐστὶν ἀνδρὸς ἡ σώφρων γυνή, ἡ δὲ μὴ σώφρων ἀνοίᾳ τὸν ξυνόντα ὑπερφέρει. οὐ μὲν γὰρ κρεῖσσον καὶ ἄρειον ἢ ὅθ' ὁμοφρονέοντε νοήμασιν οἶκον ἔχητον ἀνὴρ ἠδὲ γυνή. κεφαλὴ τοίνυν τὸ ἡγεμονικόν. εἰ δὲ κύριος κεφαλὴ τοῦ ἀνδρός, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κύριος ὁ ἀνὴρ τῆς γυναικός, εἰκὼν καὶ δόξα θεοῦ ὑπάρχων. διὸ καὶ ἐν τῇ πρὸς Ἐφεσίους γράφει· ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ θεοῦ· αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ, ὅτι ἀνήρ ἐστι κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς ὁ σωτὴρ τοῦ σώματος. ἀλλ' ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ Χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ἐν παντί. οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν· οὕτω καὶ οἱ ἄνδρες ὀφείλουσιν ἀγαπᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ· οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν. κἀν τῇ πρὸς Κολοσσαεῖς αἱ γυναῖκες φησίν, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνήκει ἐν κυρίῳ.","english":"Already, then, bitches are in no way inferior to males: they guard the house, hunt, and watch over the flocks. \"A Cretan bitch ran after the track of a deer—Gorgo.\" Therefore, women must philosophize in a manner similar to men, even if males happen to be better, being first in all things, unless they become enervated. So education and virtue are necessary for the entire human race, if indeed they hasten toward happiness. And not in vain does Euripides write variously: at one time, \"Every wife is worse than her husband, even if the worst man marries the most reputable woman\"; at another, \"Every woman is a slave to her husband, the chaste woman, but the unchaste woman surpasses her companion in folly.\" For \"nothing is stronger and better than when a man and a woman, being of one mind, keep a house.\" The head, then, is the ruling part. If the Lord is the head of the man, and the man is the head of the woman, then the man is the lord of the woman, being the image and glory of God. Hence, in the Epistle to the Ephesians, he writes: \"Submitting to one another in the fear of God; women to their own husbands as to the Lord, because the man is the head of the woman, just as Christ is the head of the Church, the Savior himself of the body.\" But as the Church submits to Christ, so also women submit to their own husbands in everything. \"Men, love your wives, just as Christ loved the Church; thus also men ought to love their own wives as their own bodies. He who loves his own wife loves himself; for no one ever hated his own flesh.\" And in the Epistle to the Colossians, he says: \"Women, submit to your husbands, as is fitting in the Lord.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Κρῆσσα κύων ἐλάφοιο κατ' ἴχνιον ἔδραμε Γοργώ","severity":"info","text":"Clement cites a lost poetic line, possibly from a lyric or epigram, to illustrate female dogs' hunting ability, supporting his argument for women's capacity for philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ἐφεσίους","severity":"info","text":"Clement adapts Ephesians 5:22-33, conflating submission and love, and adds 'submitting to one another in the fear of God'—a phrase not in the canonical text, likely his own paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Κολοσσαεῖς","severity":"info","text":"Clement invokes Colossians 3:18, but the wording 'women, submit to your husbands, as is fitting in the Lord' is a free adaptation, not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κεφαλὴ","severity":"info","text":"Clement uses 'head' (κεφαλή) as a metaphor for the ruling principle (τὸ ἡγεμονικόν), linking it to a hierarchy: Lord over man, man over woman, echoing Stoic and Pauline thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδης","severity":"info","text":"Clement cites three Euripidean fragments (likely from lost plays) to show contradictory views on women, then resolves with the Homeric ideal of marital harmony (Odyssey 6.182-184).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἰκουροῦσι καὶ θηρεύουσι καὶ τὰς ποίμνας φυλάττουσι","severity":"info","text":"Clement's claim that bitches guard, hunt, and watch flocks reflects a common ancient topos (e.g., Xenophon, Cynegeticus) used to argue for women's equal capacity in philosophy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the line 'Κρῆσσα κύων...Γοργώ' is unidentified; 'Gorgo' may be a proper name or a poetic epithet.","Clement's citation of Ephesians and Colossians is paraphrastic; the exact biblical text he used is uncertain."],"confidence":"high","notes":[]},{"i":340,"ref":"p340","source":"οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς. τὰ τέκνα, ὑπακούετε τοῖς γονεῦσι κατὰ πάντα· τοῦτο γὰρ εὐάρεστον τῷ κυρίῳ. οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλείαις ὡς ἀνθρωπάρεσκοι, ἀλλ' ἐν ἁπλότητι καρδίας φοβούμενοι τὸν κύριον. καὶ πᾶν ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς τῷ κυρίῳ δουλεύοντες καὶ οὐκ ἀνθρώποις, εἰδότες ὅτι ἀπὸ κυρίου ἀπολήψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας. τῷ γὰρ κυρίῳ Χριστῷ δουλεύετε· ὁ γὰρ ἄδικος κομίσεται ὃ ἠδίκησεν, καὶ οὐκ ἔστι προσωποληψία. οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχετε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ, ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσι Χριστός. εἰκὼν δὲ τῆς οὐρανίου ἐκκλησίας ἡ ἐπίγειος, ὅπερ εὐχόμεθα καὶ ἐπὶ γῆς γενέσθαι τὸ θέλημα τοῦ θεοῦ ὡς ἐν οὐρανῷ· ἐνδυσάμενοι σπλάγχνα οἰκτιρμοῦ, χρηστότητα, ταπεινοφροσύνην, πραότητα, μακροθυμίαν, ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς, ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ Χριστὸς ἐχαρίσατο ἡμῖν, οὕτως καὶ ἡμεῖς. ἐπὶ πᾶσι δὲ τούτοις ἡ ἀγάπη, ὅ ἐστι σύνδεσμος τῆς τελειότητος. καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβευέτω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι· καὶ εὐχάριστοι γίνεσθε.","english":"Men, love your wives and do not be bitter toward them. Children, obey your parents in all things, for this is pleasing to the Lord. Fathers, do not provoke your children, lest they become disheartened. Slaves, obey your masters in the flesh in all things, not with eye-service as flatterers of men, but with simplicity of heart, fearing the Lord. And whatever you do, work from the soul as serving the Lord and not men, knowing that you will receive the recompense of the inheritance from the Lord. For you serve the Lord Christ; for the unjust man will receive what he has done unjustly, and there is no favoritism. Masters, provide justice and equality to your slaves, knowing that you also have a master in heaven, where there is neither Greek nor Jew, circumcision nor foreskin, barbarian, Scythian, slave, free, but all things and in all things Christ. The earthly church is an image of the heavenly church, which is what we pray for, that the will of God be done on earth as in heaven. Putting on bowels of compassion, kindness, humility, gentleness, long-suffering, bearing with one another and forgiving one another, if anyone has a complaint against another; just as Christ forgave us, so also we. Above all these things is love, which is the bond of perfection. And let the peace of Christ preside in your hearts, to which you have also been called in one body; and be grateful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὀφθαλμοδουλείαις","severity":"info","text":"The term 'eye-service' denotes service performed only when under observation, contrasting with sincere obedience from the heart.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ θέλημα τοῦ θεοῦ ὡς ἐν οὐρανῷ","severity":"info","text":"This echoes the Lord's Prayer (Matthew 6:10), adapting it to an ecclesiological context: the earthly church as image of the heavenly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία","severity":"info","text":"The list of opposites (Greek/Jew, circumcised/uncircumcised) reflects early Christian universalism, dissolving ethnic and ritual distinctions in Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ ἄνδρες...οἱ πατέρες...οἱ δοῦλοι...οἱ κύριοι","severity":"info","text":"The passage is a series of apostrophes to different social roles (men, children, fathers, slaves, masters), each with a moral injunction, building a hierarchical household ethic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰκὼν δὲ τῆς οὐρανίου ἐκκλησίας ἡ ἐπίγειος","severity":"info","text":"This phrase anticipates later Eastern Christian theology of the church as an icon of the heavenly liturgy, influential in patristic ecclesiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σύνδεσμος τῆς τελειότητος","severity":"info","text":"Love as the 'bond of perfection' parallels Clement's earlier use of the same phrase in Stromata (e.g., 7.10) and echoes Pauline language (Colossians 2:5).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ σάρκα κυρίοις' could be read as 'masters in the flesh' (earthly owners) or 'masters according to the flesh' (i.e., of one's body); the translation takes the former, consistent with the household context."],"confidence":"high","notes":[]},{"i":341,"ref":"p341","source":"οὐδὲν γὰρ κωλύει πολλάκις τὴν αὐτὴν παρατίθεσθαι γραφὴν εἰς ἐντροπὴν Μαρκίωνος, ἤν πως μεταβάληται πεισθείς, εὐχάριστον δεῖν μαθὼν τὸν πιστὸν εἶναι τῷ δημιουργῷ θεῷ τῷ καλέσαντι ἡμᾶς καὶ εὐαγγελισαμένῳ ἐν σώματι.\n\nΣαφὲς ἡμῖν ἐκ τούτων ἡ ἐκ πίστεως ἑνότης, καὶ τίς ὁ τέλειος δέδεικται, ὥστε καὶ ἀκόντων τινῶν καὶ τὰ πλεῖστα ἐνισταμένων, κἂν κολάσεις ἐπαρτῶνται πρὸς τοῦ ἀνδρὸς ἢ πρὸς τοῦ δεσπότου, φιλοσοφήσει ὅ τε οἰκέτης ἥ τε γυνή. ναὶ μὴν καὶ ἐλεύθερος, κἂν πρὸς τυράννου θάνατος ἀπειλῆται τούτῳ, κἂν ἐπὶ δικαστήρια ἄγηται καὶ εἰς κινδύνους ἐσχάτους περιέλκηται περί τε τῆς κτήσεως ἁπάσης κινδυνεύσῃ, οὐκ ἀφέξεται τῆς θεοσεβείας οὐδ' ὁπωστιοῦν· οὐδὲ ἀπαυδήσει ποτὲ ἡ μὲν γυνὴ φαύλῳ συνοικοῦσα ἀνδρί, ὁ δὲ υἱὸς ἐὰν φαῦλον ἔχῃ πατέρα ἢ πονηρὸν δεσπότην ὁ οἰκέτης, τῆς ἀρετῆς ἐχόμενοι γενναίως· ἀλλ' ὡς ἀνδρὶ ἀποθνῄσκειν καλὸν ὑπέρ τε ἀρετῆς ὑπέρ τε ἐλευθερίας ὑπέρ τε ἑαυτοῦ, ὡσαύτως καὶ γυναικί· οὐ γὰρ τῆς τῶν ἀρρένων φύσεως τοῦτο ἴδιον, ἀλλὰ τῆς τῶν ἀγαθῶν. πιστῶς οὖν καὶ ὁ πρεσβύτης καὶ ὁ νέος καὶ ὁ οἰκέτης ὑπακούων ταῖς ἐντολαῖς βιώσεταί τε καί, ἐὰν δέῃ, τεθνήξεται, ὅπερ ἂν εἴη διὰ θανάτου ζωοποιηθῆναι. ἴσμεν γοῦν καὶ παῖδας καὶ οἰκέτας καὶ γυναῖκας πολλάκις ἀκόντων πατέρων καὶ δεσποτῶν καὶ ἀνδρῶν βελτίστους γεγονέναι. οὔκουν ἔλαττον προθυμεῖσθαι χρὴ τοὺς μέλλοντας θεοσεβῶς ζήσειν, ἐπειδὰν εἴργειν αὐτούς τινες δοκῶσιν, ἀλλὰ πολὺ πλέον οἶμαι προσήκειν σπεύδειν τε καὶ ἀγωνίζεσθαι διαφερόντως, ὅπως ἂν μὴ ἡττηθέντες ἀποπέσωσι τῶν ἀρίστων καὶ ἀναγκαιοτάτων βουλευ4.8.68.4 μάτων.","english":"For nothing prevents us from frequently citing the same scripture to shame Marcion, so that if he should change his mind, being persuaded, he might learn that the faithful person must be grateful to the creator God who called us and proclaimed the good news in a body.\n\nIt is clear to us from these things that unity comes from faith, and who the perfect person is has been shown, so that even if some are unwilling and most oppose, and even if punishments are threatened by a husband or by a master, both the slave and the wife will philosophize. Indeed, also the free person, even if death is threatened by a tyrant, even if he is brought before courts and dragged into extreme dangers, and even if he risks all his property, he will not abstain from piety in any way whatsoever; nor will the wife living with a worthless husband ever give up, nor the son if he has a worthless father, nor the slave if he has a wicked master, but they will cling to virtue nobly. But just as it is noble for a man to die for virtue, for freedom, for himself, so also for a woman; for this is not peculiar to the nature of males, but to that of the good. Faithfully, then, both the elder and the young and the slave obeying the commandments will live and, if necessary, will die, which would be to be given life through death. For we know that children, slaves, and wives have often become very good, even when their fathers, masters, and husbands were unwilling. Therefore, those who intend to live piously must not be less eager when some seem to hinder them, but I think it is much more fitting for them to hasten and strive especially, so that they may not, being defeated, fall away from the best and most necessary resolutions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰς ἐντροπὴν Μαρκίωνος","severity":"info","text":"Clement repeatedly cites scripture to shame Marcion, implying Marcion's rejection of the creator God and the bodily incarnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργῷ θεῷ","severity":"info","text":"Clement uses 'demiurgic God' to denote the creator, a term central to Marcionite controversy over the identity of the supreme God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μαρκίωνος","severity":"info","text":"Marcion (2nd c.) taught a distinction between the just creator God of the OT and the good God of the NT; Clement here defends the unity of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐδὲν γὰρ κωλύει ... Σαφὲς ἡμῖν","severity":"info","text":"The passage transitions from a polemical aside against Marcion to a general ethical exhortation on steadfast piety under persecution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"διὰ θανάτου ζωοποιηθῆναι","severity":"info","text":"The paradox of being given life through death echoes Pauline martyrdom theology (e.g., Rom 6:3-5) and Stoic ideals of noble death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γυναικί ... ἀνδρὶ ἀποθνῄσκειν καλόν","severity":"info","text":"Clement's equal application of noble death to women is notable; later Christian hagiography often highlights female martyrs, but Clement's explicit gender-inclusive argument is early.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν σώματι' could mean 'in a body' (incarnation) or 'in the body' (the church); the translation takes it as incarnation, consistent with Clement's anti-Marcionite emphasis."],"confidence":"high","notes":[]},{"i":342,"ref":"p342","source":"οὐ γὰρ οἶμαι σύγκρισιν ἐπιδέχεσθαι πότερον ἄμεινον θιασώτην γενέσθαι τοῦ παντοκράτορος ἢ τὸ τῶν δαιμόνων ἑλέσθαι σκότος. τὰ μὲν γὰρ ἄλλων ἕνεκα πραττόμενα ἡμῖν ἑκάστοτε πράξαιμεν ἂν εἰς ἐκείνους ἀποβλέπειν πειρώμενοι, ὧν ἕνεκα γίνεσθαι δοκεῖ, μέτρον ἡγούμενοι τοῦτο τὸ ἐν ἐκείνοις κεχαρισμένον· ἃ δὲ αὑτῶν μᾶλλον ἤ τινων ἑτέρων, ταῦτα ἂν ἡμῖν γίγνοιτο μετὰ τῆς ἴσης σπουδῆς, ἐάν τε ἀρέσκειν τισὶ δοκῇ ἐάν τε καὶ μή. εἰ δὴ τῶν ἀδιαφόρων ἔνια τοιαύτην εἴληχε τιμὴν ὥστε καὶ ἀκόντων τινῶν αἱρετὰ εἶναι δοκεῖν, πολὺ δὲ πλέον τὴν ἀρετὴν περιμάχητον νομιστέον, μὴ εἰς ἄλλο τι ἀφορῶντας, ἀλλὰ εἰς αὐτὸ τὸ καλῶς πραχθῆναι δυνάμενον, ἐάν τε ἑτέρως δοκῇ τισιν ἐάν τε καὶ μή. καλῶς οὖν καὶ Ἐπίκουρος Μενοικεῖ γράφων· μήτε νέος τις ὢν μελλέτω φιλοσοφεῖν, μήτε γέρων ὑπάρχων κοπιάτω φιλοσοφῶν. οὔτε γὰρ ἄωρος οὐδείς ἐστιν οὔτε πάρωρος πρὸς τὸ κατὰ ψυχὴν ὑγιαίνειν. ὁ δὲ λέγων μήπω τοῦ φιλοσοφεῖν ὑπάρχειν ὥραν ἢ παρεληλυθέναι τὴν ὥραν ὅμοιός ἐστι τῷ λέγοντι πρὸς εὐδαιμονίαν ἢ μήπω παρεῖναι τὴν ὥραν ἢ μηκέτ' εἶναι τὴν ὥραν. ὥστε φιλοσοφητέον καὶ νεωτέρῳ καὶ γέροντι, τῷ μὲν ὅπως γηράσκων νεάζῃ τοῖς ἀγαθοῖς διὰ τὴν χάριν τῶν γεγονότων, τῷ δὲ ὅπως νέος ἅμα καὶ παλαιὸς ᾖ διὰ τὴν ἀφοβίαν τῶν μελλόντων. Περὶ δὲ τοῦ μαρτυρίου διαρρήδην ὁ κύριος εἴρηκεν, καὶ τὰ διαφόρως γεγραμμένα συντάξωμεν· λέγω δὲ ὑμῖν, πᾶς ὃς ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ·","english":"For I do not think it admits of comparison whether it is better to become a follower of the Almighty or to choose the darkness of the demons. For things done for the sake of others we would each time do, trying to look to those for whose sake they seem to occur, considering as the measure that which is pleasing in them; but things that are for our own sake rather than for the sake of certain others, these would be done by us with equal zeal, whether they seem to please some or not. If, then, some indifferent things have obtained such honor as to seem choiceworthy even without some considerations, much more must virtue be regarded as worth fighting for, looking not to anything else but to that which can be done well, whether it seems otherwise to some or not. Rightly, then, does Epicurus also write to Menoeceus: \"Let no one, being young, delay to philosophize, nor, being old, grow weary of philosophizing. For no one is either too young or too old for the health of the soul. And the one who says that the time for philosophizing is not yet present or has passed is like the one who says that the time for happiness is either not yet present or no longer present. So one must philosophize both when young and when old, the one so that in growing old he may be young in good things through the grace of what has happened, the other so that he may be at once young and old through the fearlessness of what is to come.\" Concerning martyrdom the Lord has spoken explicitly, and let us compile the variously written passages: \"I say to you, everyone who confesses in me before men, the Son of Man will also confess in him before the angels of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σύγκρισιν ἐπιδέχεσθαι","severity":"info","text":"Clement argues that the choice between following the Almighty and choosing the darkness of demons admits of no comparison, establishing a stark moral dichotomy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς ὃς ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων","severity":"info","text":"This saying about confession before men and the Son of Man confessing before angels is not a canonical gospel verse; it may be from an apocryphal tradition or a variant of Matthew 10:32-33.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπίκουρος Μενοικεῖ γράφων","severity":"info","text":"Clement quotes Epicurus’s letter to Menoeceus (cf. Diogenes Laërtius 10.122-123) to support the idea that philosophy is for all ages, adapting a pagan source for Christian protreptic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τῶν δαιμόνων ἑλέσθαι σκότος","severity":"info","text":"The phrase 'darkness of the demons' likely targets Marcionite or Gnostic dualism, where the creator god is sometimes equated with evil; Clement insists on the Almighty as the proper object of faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ δὲ τοῦ μαρτυρίου διαρρήδην ὁ κύριος εἴρηκεν","severity":"info","text":"This sentence marks a transition from ethical exhortation to a compilation of sayings on martyrdom, signaling Clement’s method of gathering 'variously written' scriptural passages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ διαφόρως γεγραμμένα συντάξωμεν","severity":"caution","text":"Clement’s promise to compile 'variously written' passages suggests he is harmonizing divergent textual traditions; the exact source of the following logion is uncertain and may be non-canonical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the logion about confession is unclear; it may be a free citation or from an apocryphal gospel.","The phrase 'τὰ διαφόρως γεγραμμένα' could refer to variant manuscript readings or to different scriptural passages on martyrdom."],"confidence":"high","notes":[]},{"i":343,"ref":"p343","source":"τὸν δὲ ἀρνησάμενόν με ἐνώπιον τῶν ἀνθρώπων ἀπαρνήσομαι αὐτὸν ἔμπροσθεν τῶν ἀγγέλων. ὃς γὰρ ἂν ἐπαισχυνθῇ με ἢ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ. πᾶς οὖν ὅστις ἐὰν ὁμολογήσῃ ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμ4.9.70.4 προσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. ὅταν δὲ φέρωσιν ὑμᾶς εἰς τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ προμεριμνᾶτε πῶς ἀπολογηθῆτε ἢ τί εἴπητε· τὸ γὰρ ἅγιον πνεῦμα διδάξει ὑμᾶς ἐν αὐτῇ τῇ ὥρᾳ τί δεῖ εἰπεῖν. Τοῦτον ἐξηγούμενος τὸν τόπον Ἡρακλέων ὁ τῆς Οὐαλεντίνου σχολῆς δοκιμώτατος κατὰ λέξιν φησὶν ὁμολογίαν εἶναι τὴν μὲν ἐν πίστει καὶ πολιτείᾳ, τὴν δὲ ἐν φωνῇ. ἡ μὲν οὖν ἐν φωνῇ ὁμολογία καὶ ἐπὶ τῶν ἐξουσιῶν γίνεται, ἣν μόνην, φησίν, ὁμολογίαν ἡγοῦνται εἶναι οἱ πολλοὶ οὐχ ὑγιῶς, δύνανται δὲ ταύτην τὴν ὁμολογίαν καὶ","english":"But the one who denies me before men, I will deny him before the angels. For whoever is ashamed of me or my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with his angels. Therefore, whoever confesses in me before men, I also will confess in him before my Father in heaven. And when they bring you into the synagogues and before the rulers and authorities, do not worry beforehand how you will defend yourselves or what you will say; for the Holy Spirit will teach you at that very hour what you must say. Interpreting this passage, Heracleon, the most esteemed of the school of Valentinus, says word for word that confession is of two kinds: one in faith and conduct, the other in speech. Now the confession in speech takes place also before the authorities, which alone, he says, the many consider to be confession, not rightly, and they are able to make this confession","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν δὲ ἀρνησάμενόν με ... ἀπαρνήσομαι αὐτὸν ἔμπροσθεν τῶν ἀγγέλων","severity":"info","text":"Clement cites a non-canonical saying of Jesus, possibly from the Gospel of the Ebionites or a lost apocryphon, paralleled in the Pseudo-Clementine Homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡρακλέων","severity":"info","text":"Heracleon, a Valentinian teacher (fl. ca. 170 CE), is cited verbatim. This is a rare direct quotation of a Gnostic exegete by Clement, showing his engagement with Valentinian hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμολογία","severity":"info","text":"Heracleon distinguishes two kinds of confession: one in faith and conduct (ἐν πίστει καὶ πολιτείᾳ) and one in speech (ἐν φωνῇ). The latter is public and legal, the former is lived.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συναγωγὰς καὶ ἀρχὰς καὶ ἐξουσίας","severity":"info","text":"These terms refer to Jewish and Roman judicial settings. Clement’s context reflects the threat of persecution and the need for Christians to testify under interrogation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτον ἐξηγούμενος τὸν τόπον","severity":"info","text":"Clement introduces Heracleon’s exegesis with a formula typical of his method: he presents a scriptural lemma, then cites a heterodox interpreter to support his own argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπαρνήσομαι","severity":"caution","text":"The Greek verb ἀπαρνήσομαι can mean 'deny' in the sense of 'repudiate' or 'disown'. The exact nuance in this logion is debated; Clement likely reads it as a reciprocal divine rejection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening logion is uncertain; it may be from a lost Jewish-Christian gospel. The text breaks off mid-sentence in the English draft, leaving Heracleon's argument incomplete."],"confidence":"high","notes":[]},{"i":344,"ref":"p344","source":"οἱ ὑποκριταὶ ὁμολογεῖν. ἀλλ' οὐδ' εὑρεθήσεται οὗτος ὁ λόγος καθολικῶς εἰρημένος· οὐ γὰρ πάντες οἱ σῳζόμενοι ὡμολόγησαν τὴν διὰ τῆς φωνῆς ὁμολογίαν καὶ ἐξῆλθον, ἐξ ὧν Ματθαῖος, Φίλιππος, Θωμᾶς, Λευῒς καὶ ἄλλοι πολλοί. καὶ ἔστιν ἡ διὰ τῆς φωνῆς ὁμολογία οὐ καθολική, ἀλλὰ μερική. καθολικὴ δὲ ἣν νῦν λέγει, ἡ ἐν ἔργοις καὶ πράξεσι καταλλήλοις τῆς εἰς αὐτὸν πίστεως. ἕπεται δὲ ταύτῃ τῇ ὁμολογίᾳ καὶ ἡ μερικὴ ἡ ἐπὶ τῶν ἐξουσιῶν, ἐὰν δέῃ καὶ ὁ λόγος αἱρῇ. ὁμολογήσει γὰρ οὗτος καὶ τῇ φωνῇ, ὀρθῶς προομολογήσας πρότερον τῇ διαθέσει. καὶ καλῶς ἐπὶ μὲν τῶν ὁμολογούντων ἐν ἐμοὶ\"7 εἶπεν, ἐπὶ δὲ τῶν ἀρνουμένων τὸ ἐμὲ\"7 προσέθηκεν. οὗτοι γάρ, κἂν τῇ φωνῇ ὁμολογήσωσιν αὐτόν, ἀρνοῦνται αὐτόν, τῇ πράξει μὴ ὁμολογοῦντες. μόνοι δ' ἐν αὐτῷ ὁμολογοῦσιν οἱ ἐν τῇ κατ' αὐτὸν πολιτείᾳ καὶ πράξει βιοῦντες, ἐν οἷς καὶ αὐτὸς ὁμολογεῖ ἐνειλημμένος αὐτοὺς καὶ ἐχόμενος ὑπὸ τούτων. διόπερ ἀρνήσασθαι αὐτὸν οὐδέποτε δύνανται· ἀρνοῦνται δὲ αὐτὸν οἱ μὴ ὄντες ἐν αὐτῷ. οὐ γὰρ εἶπεν ὃς ἀρνήσηται ἐν ἐμοί\"7, ἀλλ' ἐμέ\"7· οὐδεὶς γάρ ποτε ὢν ἐν αὐτῷ ἀρνεῖται αὐτόν. τὸ δὲ ἔμπροσθεν τῶν ἀνθρώπων,\"7 καὶ τῶν σῳζομένων καὶ τῶν ἐθνικῶν δὲ ὁμοίως παρ' οἷς μὲν καὶ τῇ πολιτείᾳ, παρ' οἷς δὲ καὶ τῇ φωνῇ. διόπερ ἀρνήσασθαι αὐτὸν οὐδέποτε δύνανται· ἀρνοῦνται δὲ αὐτὸν οἱ μὴ ὄντες ἐν αὐτῷ. Ταῦτα μὲν ὁ Ἡρακλέων·","english":"The hypocrites confess. But this saying will not be found to have been spoken universally; for not all who are saved have made the confession through the voice and gone out, among whom are Matthew, Philip, Thomas, Levi, and many others. And the confession through the voice is not universal, but partial. The universal confession, which he now speaks of, is that in works and deeds corresponding to faith in him. And following this confession comes the partial one before the authorities, if need be and reason permits. For such a one will also confess with the voice, having first rightly confessed with the disposition. And he well said \"in me\" concerning those who confess, but added \"me\" concerning those who deny. For these, even if they confess him with the voice, deny him by not confessing him in deed. Only those who live in the polity and action according to him confess in him, in whom he himself confesses, being enfolded by them and held by them. Therefore they can never deny him; but those who are not in him deny him. For he did not say \"whoever denies in me,\" but \"me\"; for no one who is ever in him denies him. And \"before men\" applies both to the saved and to the Gentiles alike, among some by polity, among others by voice. Therefore they can never deny him; but those who are not in him deny him. These things says Heracleon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμολογία","severity":"info","text":"Clement distinguishes two kinds of confession: the partial confession through the voice (διὰ τῆς φωνῆς) and the universal confession in works and deeds (ἐν ἔργοις καὶ πράξεσι). This distinction is central to his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 10:32-33","severity":"info","text":"Clement alludes to the dominical saying about confessing or denying before men and angels, which is found in Matthew 10:32-33. He interprets it allegorically to distinguish between verbal and practical confession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Heracleon","severity":"info","text":"Clement concludes by attributing the preceding interpretation to the Valentinian teacher Heracleon, indicating that Clement is engaging with Gnostic exegesis. Heracleon's commentary on John is known from fragments preserved by Origen.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ καθολική, ἀλλὰ μερική","severity":"info","text":"Clement structures his argument by contrasting universal (καθολική) and partial (μερική) confession, then subordinating the latter to the former. This logical progression supports his ethical and theological point.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Matthew, Philip, Thomas, Levi","severity":"info","text":"Clement lists apostles (Matthew, Philip, Thomas) and Levi (likely the apostle Matthew's alternative name) as examples of those saved without verbal confession, showing his familiarity with apostolic traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Levi' is ambiguous: it may refer to the apostle Matthew (also called Levi) or another figure. The text does not clarify.","The phrase 'before the authorities' (ἐπὶ τῶν ἐξουσιῶν) could refer to Roman authorities or to ecclesiastical authorities; Clement does not specify."],"confidence":"high","notes":[]},{"i":345,"ref":"p345","source":"καὶ τὰ μὲν ἄλλα φαίνεται ὁμοδοξεῖν ἡμῖν κατὰ τὴν περικοπὴν ταύτην, ἐκεῖνο δὲ οὐκ ἐπέστησεν ὅτι εἰ καὶ μὴ πράξει τινὲς καὶ τῷ βίῳ ὡμολόγησαν τὸν Χριστὸν ἔμπροσθεν τῶν ἀνθρώπων, τῷ μέντοι κατὰ φωνὴν ὁμολογεῖν ἐν δικαστηρίοις καὶ μέχρι θανάτου βασανιζομένους μὴ ἀρνεῖσθαι ἀπὸ διαθέσεως πε4.9.73.2 πιστευκέναι φαίνονται· διάθεσις δὲ ὁμολογουμένη καὶ μάλιστα ἡ μηδὲ θανάτῳ τρεπομένη ὑφ' ἓν ἁπάντων τῶν παθῶν, ἃ δὴ διὰ τῆς σω4.9.73.3 ματικῆς ἐπιθυμίας ἐγεννᾶτο, ἀποκοπὴν ποιεῖται· ἔστι γὰρ ὡς ἔπος εἰπεῖν ἐπὶ τέλει τοῦ βίου ἀθρόα κατὰ τὴν πρᾶξιν μετάνοια καὶ ἀλη4.9.73.4 θὴς εἰς Χριστὸν ὁμολογία ἐπιμαρτυρούσης τῆς φωνῆς. εἰ δὲ τὸ πνεῦμα τοῦ πατρὸς ἐν ἡμῖν μαρτυρεῖ, πῶς ἔτι ὑποκριταί, οὓς φωνῇ μόνῃ μαρτυρεῖν εἴρηκεν; δοθήσεται δέ τισιν, ἐὰν συμφέρῃ, ἀπολογήσασθαι, ἵνα διά τε τῆς μαρτυρίας διά τε τῆς ὁμολογίας ὠφελῶνται οἱ πάντες, ἰσχυροποιούμενοι μὲν οἱ κατ' ἐκκλησίαν, θαυμάζοντες δὲ καὶ εἰς πίστιν ὑπαγόμενοι οἱ ἐξ ἐθνῶν τὴν σωτηρίαν πολυπραγμονή4.9.74.1 σαντες, οἱ λοιποὶ δὲ ὑπ' ἐκπλήξεως κατεχόμενοι. ὥστε τὸ ὁμολογεῖν ἐκ παντὸς δεῖ, ἐφ' ἡμῖν γάρ, ἀπολογεῖσθαι δὲ οὐκ ἐκ παντός, οὐ γὰρ καὶ τοῦτο ἐφ' ἡμῖν. ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται· ἐπεὶ τίς οὐκ ἂν τῶν εὖ φρονούντων βασιλεύειν ἐν θεῷ, ἀλλ' οὐ δου4.9.74.3 λεύειν ἕλοιτο; θεὸν οὖν ὁμολογοῦσί τινες εἰδέναι κατὰ τὸν ἀπόστολον, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι, οἳ δέ, κἂν τοῦτο μόνον ὁμολογήσωσιν, ἕν τι κατεπράξαντο ἐπὶ τέλει ἔργον ἀγαθόν.","english":"And the rest of it appears to agree with us according to this passage, but he did not notice that even if some did not confess Christ by action and by their life before men, yet by confessing with the voice in courts and, when tortured to death, not denying, they appear to have believed from disposition; and a confessed disposition, especially one not turned even by death, effects a severance of all the passions at once, which were generated through bodily desire; for it is, so to speak, at the end of life a concentrated repentance in action and a true confession to Christ, with the voice bearing witness. And if the spirit of the Father in us bears witness, how are they still hypocrites, whom he said bear witness only by voice? It will be granted to some, if it is beneficial, to make a defense, so that through both the witness and the confession all may benefit, those in the church being strengthened, those from the nations who have inquired into salvation being amazed and led into faith, and the rest being seized by astonishment. So one must confess in every case, for it is in our power, but one must not make a defense in every case, for that is not in our power. And he who endures to the end, this one will be saved; for who among the right-minded would not choose to rule in God, rather than to serve? Therefore some confess to know God according to the apostle, but by their works they deny him, being abominable and disobedient and unfit for every good work; but those who confess even this alone have accomplished at the end one good work.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"διάθεσις","severity":"info","text":"Clement uses διάθεσις (disposition) to denote a stable, internal state of belief, contrasted with mere verbal confession. This term is central to his argument that true martyrdom reflects an enduring disposition, not just a momentary act.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τοῦ πατρὸς ἐν ἡμῖν μαρτυρεῖ","severity":"info","text":"The phrase 'the spirit of the Father in us bears witness' likely alludes to Romans 8:16, where the Spirit bears witness that we are children of God. Clement adapts this to argue that internal witness supersedes external confession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὁμολογεῖν / μαρτυρεῖν","severity":"info","text":"In early Christian martyrdom literature, ὁμολογεῖν (to confess) and μαρτυρεῖν (to bear witness) are technical terms. Confession often referred to verbal declaration of faith before authorities, while witness encompassed the entire act of martyrdom. Clement distinguishes them to argue that true witness requires disposition, not just words.","cites":[],"named_sources":["Eusebius of Caesarea"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥστε ... δεῖ ... ἀπολογεῖσθαι δὲ οὐκ ἐκ παντός","severity":"info","text":"Clement structures his argument as a logical conclusion (ὥστε) contrasting two obligations: confession is always required (ἐφ' ἡμῖν), but defense (ἀπολογεῖσθαι) is not always possible. This distinction clarifies the limits of human agency in martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"βασιλεύειν ἐν θεῷ","severity":"info","text":"The phrase 'rule in God' echoes Stoic and Platonic ideals of inner sovereignty, later influential in Christian ascetic and mystical traditions. Clement's formulation anticipates later discussions of spiritual freedom versus worldly servitude.","cites":[],"named_sources":["Origen of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δὲ τὸ πνεῦμα τοῦ πατρὸς ἐν ἡμῖν μαρτυρεῖ","severity":"caution","text":"The Greek text is ambiguous: 'the spirit of the Father in us' could refer to the Holy Spirit or to the human spirit as a divine gift. Clement's argument hinges on this ambiguity, but the intended referent is not explicitly resolved.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα τοῦ πατρὸς ἐν ἡμῖν' is ambiguous: it may denote the Holy Spirit or the human spirit as a divine principle. The reading taken is that it refers to the Holy Spirit, consistent with Clement's Trinitarian theology.","The identity of 'he' in 'he did not notice' (οὐκ ἐπέστησεν) is unclear; likely a previous interlocutor or source, but not specified in the passage."],"confidence":"high","notes":[]},{"i":346,"ref":"p346","source":"ἔοικεν οὖν τὸ μαρτύριον ἀποκάθαρσις εἶναι ἁμαρτιῶν μετὰ δόξης. αὐτίκα ὁ Ποιμήν φησιν· ἐκφεύξεσθε τὴν ἐνέργειαν τοῦ ἀγρίου θηρίου, ἐὰν ἡ καρδία ὑμῶν γένηται καθαρὰ καὶ ἄμωμος. ἀλλὰ καὶ αὐτὸς ὁ κύριος ἐξῃτήσατο ὑμᾶς ὁ σατανᾶς λέγει σινιάσαι· ἐγὼ δὲ παρῃ4.9.75.1 τησάμην. μόνος τοίνυν ὁ κύριος διὰ τὴν τῶν ἐπιβουλευόντων αὐτῷ ἄνοιαν καὶ τὴν τῶν ἀπίστων ἀποκάθαρσιν ἔπιεν τὸ ποτήριον· ὃν μιμούμενοι οἱ ἀπόστολοι ὡς ἂν τῷ ὄντι γνωστικοὶ καὶ τέλειοι ὑπὲρ τῶν ἐκκλησιῶν ἃς ἔπηξαν ἔπαθον. οὕτως οὖν καὶ οἱ κατ' ἴχνος τὸ ἀποστολικὸν πορευόμενοι γνωστικοὶ ἀναμάρτητοί τε εἶναι ὀφείλουσι καὶ δι' ἀγάπην τὴν πρὸς τὸν κύριον ἀγαπᾶν καὶ τὸν πλησίον, ἵν', εἰ καλοίη περίστασις, ὑπὲρ ἐκκλησίας ἀσκανδάλιστοι τὰς θλίψεις ὑπομένοντες τὸ ποτήριον πίωσιν. ὅσοι δὲ ἔργῳ μὲν παρὰ τὸν βίον, λόγῳ δὲ ἐν δικαστηρίῳ μαρτυροῦσι κἂν ἐλπίδα ἐκδεχόμενοι, κἂν φόβον ὑφορώμενοι, βελτίους οὗτοι τῶν στόματι μόνον ὁμολο4.9.75.4 γούντων τὴν σωτηρίαν. ἀλλ' εἰ καὶ ὑπερβαίη τις ἐπὶ","english":"Martyrdom, then, seems to be a purification of sins accompanied by glory. For instance, the Shepherd says: \"You will escape the activity of the wild beast if your heart becomes pure and blameless.\" But also the Lord himself says: \"Satan demanded to sift you; but I refused.\" So the Lord alone, because of the folly of those who plotted against him and the purification of the unbelievers, drank the cup; imitating whom, the apostles, as true gnostics and perfect ones, suffered for the churches which they had established. Thus also those who follow the apostolic path as gnostics must be sinless and, through love for the Lord, love their neighbor as well, so that, if circumstances call, they may, for the church, endure tribulations without stumbling and drink the cup. But those who, while living contrary to the faith in deed, yet in word bear witness in court, whether from hope or from fear, are better than those who confess salvation only with their mouth. But if someone should go beyond","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μαρτύριον","severity":"info","text":"Clement defines martyrdom as a purification of sins accompanied by glory, linking it to the concept of ἀποκάθαρσις (purification) and δόξα (glory).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Ποιμήν","severity":"info","text":"The reference to 'the Shepherd' is to the early Christian work 'The Shepherd of Hermas', which Clement cites as authoritative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξῃτήσατο ὑμᾶς ὁ σατανᾶς λέγει σινιάσαι","severity":"info","text":"Clement attributes to the Lord a saying about Satan demanding to sift believers, which is not found in canonical Gospels but may derive from an apocryphal tradition or oral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοί","severity":"info","text":"Clement uses 'gnostics' to denote spiritually advanced Christians who imitate the apostles in sinlessness and love, distinct from later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως οὖν","severity":"info","text":"The phrase 'Thus also' marks a logical progression from the example of Christ and the apostles to the ideal gnostic Christian, structuring Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρῃ4.9.75.1 τησάμην","severity":"caution","text":"The Greek text contains a corruption or scribal insertion ('παρῃ4.9.75.1 τησάμην'), likely a misreading or marginal note, obscuring the original verb form.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the saying attributed to the Lord about Satan sifting is uncertain; it may be from an apocryphal gospel or oral tradition.","The corrupt passage 'παρῃ4.9.75.1 τησάμην' leaves the intended verb unclear; possibly 'παρῃτησάμην' (I refused) or a similar form."],"confidence":"high","notes":[]},{"i":347,"ref":"p347","source":"τὴν ἀγάπην, τῷ ὄντι μακάριος οὗτος καὶ γνήσιος μάρτυς, τελείως ὁμολογήσας καὶ ταῖς ἐντολαῖς καὶ τῷ θεῷ διὰ τοῦ κυρίου, ὃν ἀγαπήσας ἀδελφὸν ἐγνώρισεν, ὅλον ἑαυτὸν ἐπιδοὺς διὰ τὴν ἀγάπην τὴν πρὸς τὸν θεόν, οἷον παρακαταθήκην εὐγνωμόνως καὶ ἀγαπητικῶς ἀποδιδοὺς τὸν ἀπαιτούμενον ἄνθρωπον. Ἐπὰν δ' ἔμπαλιν εἴπῃ ὅταν διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἄλλην, οὐχ ὡς κακὸν τὸ διώκεσθαι παραινεῖ φεύγειν οὐδ' ὡς θάνατον φοβουμένους διὰ φυγῆς ἐκκλίνειν προσ4.10.76.2 τάττει τοῦτον· βούλεται δὲ ἡμᾶς μηδενὶ αἰτίους μηδὲ συναιτίους κακοῦ τινος γίνεσθαι, σφίσιν τε αὐτοῖς πρὸς δὲ καὶ τῷ διώκοντι καὶ τῷ ἀναιροῦντι· τρόπον γάρ τινα παραγγέλλει αὐτὸν περιίστα4.10.77.1 σθαι, ὁ δὲ παρακούων τολμηρὸς καὶ ῥιψοκίνδυνος. εἰ δὲ ὁ ἀναιρῶν ἄνθρωπον θεοῦ εἰς θεὸν ἁμαρτάνει, καὶ τοῦ ἀποκτειννύντος αὐτὸν ἔνοχος καθίσταται ὁ ἑαυτὸν προσάγων τῷ δικαστηρίῳ· οὗτος δ' ἂν εἴη ὁ μὴ περιστελλόμενος τὸν διωγμόν, ἁλώσιμον διὰ θράσος παρέχων ἑαυτόν. οὗτός ἐστι τὸ ὅσον ἐφ' ἑαυτῷ ὁ συνεργὸς γινόμενος τῇ τοῦ διώκοντος πονηρίᾳ, εἰ δὲ καὶ προσερεθίζοι, τέλεον αἴτιος, ἐκκαλούμενος τὸ θηρίον. ὡς δ' αὕτως κἂν αἰτίαν μάχης παράσχῃ τινὰ ἢ ζημίας ἢ ἔχθρας ἢ δίκης, ἀφορμὴν ἐγέννησε διωγμοῦ. διὰ τοῦτ' οὖν μηδενὸς ἀντέχεσθαι τῶν ἐν τῷ βίῳ προστέτακται ἡμῖν, ἀλλὰ καὶ τῷ αἴροντι τὸ ἱμάτιον καὶ τὸν χιτῶνα προσδιδόναι, οὐχ ἵνα ἀπροσπαθεῖς διαμένωμεν μόνον, ἀλλ' ὡς μὴ ἀντιποιούμενοι τοὺς ἐπιδικαζομένους ἐφ' ἑαυτοὺς ἀγριαίνωμεν καὶ δι' ἡμῶν ἐπὶ τὴν τοῦ ὀνόματος διακινῶμεν βλασφημίαν.","english":"Love—truly blessed and genuine is the martyr who has perfectly confessed, both through the commandments and through God by means of the Lord, whom he loved and recognized as brother, giving his entire self for the love of God, like a deposit faithfully and lovingly returning the required person. But when, on the contrary, it is said, \"When they persecute you in this city, flee to the other,\" it does not advise fleeing as if persecution were evil, nor does it command us to avoid death through flight out of fear; rather, it wishes us to become the cause or co-cause of no evil, neither to ourselves nor to the persecutor and the executioner. For in a way, it instructs us to avoid him, while the one who disobeys is reckless and rash. If the one who kills a man of God sins against God, then the one who presents himself to the court also becomes guilty of his own death. This would be the one who does not take precautions against persecution, offering himself as capturable through audacity. Such a person, as far as it depends on him, becomes a collaborator with the persecutor's wickedness; and if he also provokes, he is fully responsible, summoning the beast. Likewise, if he provides any cause for conflict, loss, enmity, or lawsuit, he has generated an occasion for persecution. For this reason, we are commanded to cling to nothing in life, but even to give up our cloak and tunic to the one who takes them, not only so that we remain detached, but so that, by not contending, we do not provoke those who lay claim against us and, through us, stir up blasphemy against the Name.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπην","severity":"info","text":"The Greek term ἀγάπην (love) is central to Clement's redefinition of martyrdom as an act of love for God, not merely endurance of death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν διώκωσιν ὑμᾶς ἐν τῇ πόλει ταύτῃ, φεύγετε εἰς τὴν ἄλλην","severity":"info","text":"Clement cites a dominical saying about fleeing persecution, likely from an apocryphal or oral tradition, not found in canonical Gospels.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρακαταθήκην","severity":"info","text":"The term παρακαταθήκην (deposit) evokes legal and fiduciary language common in Hellenistic and early Christian moral teaching, emphasizing faithful stewardship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ ἱμάτιον καὶ τὸν χιτῶνα","severity":"info","text":"The instruction to give up cloak and tunic echoes the radical detachment taught in the Synoptic tradition (e.g., Mark 10:42-44) and Cynic-Stoic philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπὰν δ' ἔμπαλιν εἴπῃ","severity":"info","text":"This phrase marks a structural shift from the ideal of martyrdom to a practical warning against reckless self-exposure, balancing the preceding praise of the true martyr.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῷ ἀπαιτούμενον ἄνθρωπον","severity":"caution","text":"The phrase 'returning the required person' is ambiguous: it may refer to the martyr's body or soul as a deposit to God, or to the believer's duty to God through Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the dominical saying about fleeing cities is uncertain; it may be from an apocryphal gospel or a lost tradition.","The phrase 'returning the required person' (τὸν ἀπαιτούμενον ἄνθρωπον) is ambiguous: it could mean the martyr's own person or the person of Christ as a model."],"confidence":"high","notes":[]},{"i":348,"ref":"p348","source":"Ναί, φασίν, εἰ κήδεται ὑμῶν ὁ θεός, τί δήποτε διώκεσθε καὶ φονεύεσθε; ἢ αὐτὸς ὑμᾶς εἰς τοῦτο ἐκδίδωσιν; ἡμεῖς δὲ οὐχ οὕτως ὑπολαμβάνομεν τοῖς περιστατικοῖς περιπίπτειν ἡμᾶς τὸν κύριον βουληθῆναι, ἀλλὰ προφητικῶς τὰ συμβήσεσθαι μέλλοντα προειρηκέναι, ὡς διὰ τὸ ὄνομα αὐτοῦ διωχθησόμεθα, φονευθησόμεθα, ἀνασκινδυ4.11.78.2 λευθησόμεθα. ὥστ' οὐ διώκεσθαι ἠθέλησεν ἡμᾶς, ἀλλ' ἃ πεισόμεθα προεμήνυσεν, διὰ τῆς τοῦ συμβήσεσθαι προαγορεύσεως εἰς καρτερίαν γυμνάσας, ᾗ τὴν κληρονομίαν ἐπηγγείλατο. καίτοι οὐ μόνοι, ἀλλὰ μετὰ πολλῶν κολαζόμεθα. ἀλλ' ἐκεῖνοι, φασί, κακοῦργοι τυγχάνοντες δικαίως ὑπίσχουσι τὴν τιμωρίαν. ἄκοντες οὖν μαρτυροῦσιν ἡμῖν τὴν δικαιοσύνην τοῖς διὰ δικαιοσύνην ἀδίκως κολαζομένοις. ἀλλ' οὐδὲ τὸ ἄδικον τοῦ δικαστοῦ τῆς προνοίας ἅπτεται· δεῖ γὰρ κύριον εἶναι τὸν κριτὴν τῆς ἑαυτοῦ γνώμης, μὴ νευροσπαστούμενον ἀψύχων δίκην ὀργάνων ἀφορμὰς ἴσως μόνον παρὰ τῆς ἔξωθεν αἰτίας λαμβάνοντα. δοκιμάζεται γοῦν ἐν ᾧ κρίνει καθάπερ καὶ ἡμεῖς κατά τε τὴν τῶν αἱρετῶν ἐκλογὴν κατά τε τὴν ὑπομονήν· κἂν μὴ ἀδικῶμεν, ἀλλ' ὡς ἀδικοῦσιν ἡμῖν ὁ δικαστὴς ** ἀφορᾷ· οὐ γὰρ οἶδεν τὰ καθ' ἡμᾶς οὐδὲ θέλει μαθεῖν, προλήψει δὲ συναπάγεται κενῇ, διὸ καὶ κρίνεται. διώκουσι τοίνυν ἡμᾶς οὐκ ἀδίκους εἶναι καταλαβόντες, ἀλλ' αὐτῷ μόνῳ τῷ Χριστιανοὺς εἶναι τὸν βίον ἀδικεῖν ὑπολαμβάνοντες αὐτούς τε οὕτω πολιτευομένους καὶ τοὺς ἄλλους τὸν ὅμοιον αἱρεῖσθαι βίον προτρεπομένους. Διὰ τί δὲ οὐ βοηθεῖσθε διωκόμενοι; φασί.","english":"Yes, they say, if your God cares for you, why are you persecuted and killed? Or does he himself hand you over for this? But we do not suppose that the Lord wished us to fall into such circumstances; rather, he prophetically foretold what would happen, that we would be persecuted, killed, and tortured because of his name. So he did not wish us to be persecuted, but he foretold what we would suffer, training us for endurance through the prediction of what would happen, for which he promised the inheritance. And yet we are not alone, but are punished along with many. But those, they say, being malefactors, justly undergo punishment. So they unwillingly bear witness to our righteousness, as we are unjustly punished for righteousness. But the injustice of the judge does not touch providence; for the judge must be master of his own judgment, not pulled like a lifeless instrument, perhaps receiving only occasions from an external cause. He is tested, then, in how he judges, just as we are, both in the choice of what is chosen and in endurance; and even if we do no wrong, the judge looks to us as though we do wrong; for he does not know our circumstances nor wishes to learn, but is carried away by empty prejudice, and therefore is himself judged. So they persecute us not because they have found us to be unjust, but because they suppose that merely being Christians is to do injustice to life, both in their own conduct and in urging others to choose a similar life. And why, they say, are you not helped when you are persecuted?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφητικῶς","severity":"info","text":"Clement distinguishes prophecy from divine causation: the Lord foretold persecution, not willed it. This counters the pagan objection that God abandons Christians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιστατικοῖς","severity":"info","text":"περιστατικοῖς (circumstantial events) is a Stoic term for external circumstances beyond one's control. Clement uses it to frame persecution as contingent, not providential.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"νευροσπαστούμενον","severity":"info","text":"νευροσπαστούμενον (pulled by strings) evokes the image of a puppet, a common philosophical trope for lack of autonomy. Clement insists the judge is responsible for his own judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical pattern: pagan objection, Christian rebuttal, further objection, and counter-argument. The final question (Διὰ τί δὲ οὐ βοηθεῖσθε;) sets up the next section.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's argument that persecution tests both the judge and the Christian anticipates later martyrdom theology, e.g., in Origen's Exhortation to Martyrdom.","cites":[],"named_sources":["Origen Exhortation to Martyrdom"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀφορᾷ","severity":"caution","text":"The Greek text has a lacuna before ἀφορᾷ (looks to). The English draft supplies 'looks to us as though we do wrong' but the verb may be corrupt or elliptical. The sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna before ἀφορᾷ leaves the exact syntax uncertain; the translation supplies a plausible reading.","The phrase 'ἄκοντες οὖν μαρτυροῦσιν' could mean 'unwillingly bear witness' or 'unintentionally testify'; the English draft takes the former."],"confidence":"high","notes":[]},{"i":349,"ref":"p349","source":"τί γὰρ καὶ ἀδικούμεθα ὡς πρὸς ἡμᾶς αὐτούς, θανάτῳ ἀπολυόμενοι πρὸς τὸν κύριον καὶ καθάπερ ἡλικίας μεταβολήν, οὕτω δὲ καὶ βίου ἐναλλαγὴν ὑπομένοντες; εἰ δὲ εὖ φρονοῖμεν, χάριν εἰσόμεθα τοῖς τὴν ἀφορμὴν τῆς ταχείας ἀποδημίας παρεσχημένοις, ** εἰ δι' ἀγάπην μαρτυροῖμεν· εἰ δὲ μὴ φαῦλοί τινες ἄνδρες εἶναι τοῖς πολλοῖς ἐδοκοῦμεν ἡμεῖς, εἰ ᾔδεσαν δὲ καὶ αὐτοὶ τὴν ἀλήθειαν, πάντες μὲν ἂν ἐπεπήδων τῇ ὁδῷ, ἐκλογὴ δὲ οὐκ ἂν ἦν. ἀλλὰ γὰρ ἡ ἡμετέρα πίστις, φῶς οὖσα τοῦ κόσμου, ἐλέγχει τὴν ἀπιστίαν. ἐμὲ μὲν γὰρ Ἄνυτός τε καὶ Μέλητος ἀποκτείνειεν μέντ' ἄν, βλάψειεν δ' ἂν οὐδ' ὁπωστιοῦν· οὐ γὰρ οἶμαι θεμιτὸν εἶναι τὸ ἄμεινον πρὸς τοῦ χείρονος βλάπτεσθαι. ὥστε θαρροῦντα ἡμῶν ἕκαστον λέγειν· κύριος ἐμοὶ βοηθός, οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος; δικαίων γὰρ ψυχαὶ ἐν χειρὶ θεοῦ, καὶ οὐ μὴ ἅψηται αὐτῶν βάσανος.\n\nβασιλείδης δὲ ἐν τῷ εἰκοστῷ τρίτῳ τῶν Ἐξηγητικῶν περὶ τῶν κατὰ τὸ μαρτύριον κολαζομένων αὐταῖς λέξεσι τάδε φησί· φημὶ γάρ τοι, ὁπόσοι ὑποπίπτουσι ταῖς λεγομέναις θλίψεσιν, ἤτοι ἡμαρτηκότες ἐν ἄλλοις λανθάνοντες πταίσμασιν εἰς τοῦτο ἄγονται τὸ ἀγαθόν, χρηστότητι τοῦ περιάγοντος ἄλλα ἐξ ἄλλων ὄντως ἐγκαλούμενοι, ἵνα μὴ ὡς κατάδικοι ἐπὶ κακοῖς ὁμολογουμένοις πάθωσι, μηδὲ λοιδορούμενοι ὡς ὁ μοιχὸς ἢ ὁ φονεύς, ἀλλ' ὅτι Χριστιανοὶ † πεφυ4.12.81.3 κότες, ὅπερ αὐτοὺς παρηγορήσει μηδὲ πάσχειν δοκεῖν· κἂν μὴ ἡμαρτηκὼς δ' ὅλως τις ἐπὶ τὸ παθεῖν γένηται, σπάνιον μέν, ἀλλ' οὐδὲ οὗτος κατ' ἐπιβουλὴν δυνάμεώς τι πείσεται, ἀλλὰ πείσεται ὡς ἔπασχε καὶ τὸ νήπιον τὸ δοκοῦν οὐχ ἡμαρτηκέναι.","english":"For what injustice do we suffer, as far as we ourselves are concerned, when we are released by death to the Lord and undergo a change of life as if it were a change of age? And if we were right-minded, we would be grateful to those who have provided the occasion for our speedy departure, if we bear witness out of love. And if we did not seem to the many to be some worthless men, and if they themselves also knew the truth, all would leap upon the path, and there would be no selection. But our faith, being the light of the world, convicts unbelief. For Anytus and Meletus might kill me, but they could not harm me in the least; for I do not think it is lawful for the better to be harmed by the worse. So each of us may confidently say: The Lord is my helper, I shall not fear; what can man do to me? For the souls of the righteous are in the hand of God, and torture will not touch them.\n\nBasilides, in the twenty-third book of his *Exegetica*, concerning those punished in martyrdom, says in these very words: For I say that all who fall under the so-called afflictions, having sinned in other hidden transgressions, are led to this good, by the kindness of the one who leads them, being truly accused of one thing after another, so that they may not suffer as condemned for acknowledged evils, nor be reviled as an adulterer or a murderer, but because they are Christians, which will console them so that they do not even seem to suffer. And if someone who has not sinned at all comes to suffer, which is rare, even he will not suffer through the plotting of any power, but will suffer as the infant who seems not to have sinned suffered.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποδημίας","severity":"info","text":"Clement uses 'departure' (ἀποδημίας) as a euphemism for death, framing martyrdom as a journey to the Lord, consistent with his Platonic and Christian synthesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἐμοὶ βοηθός","severity":"info","text":"The phrase 'The Lord is my helper' echoes Psalm 118:6-7 (LXX) and reflects a common early Christian confession of divine protection against persecution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἄνυτός τε καὶ Μέλητος","severity":"info","text":"Clement alludes to Socrates' accusers (Plato, Apology 30c-d), paralleling the philosopher's defiance with Christian martyrdom: death cannot harm the righteous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλείδης","severity":"info","text":"Clement cites Basilides' Exegetica (book 23) to contrast his own view of martyrdom with the Gnostic interpretation that suffering is due to hidden sins.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ νήπιον","severity":"info","text":"Basilides' example of the sinless infant suffering without cause challenges theodicy; Clement preserves this to critique Gnostic determinism, a key issue in early Christian heresiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πεφυ4.12.81.3 κότες","severity":"caution","text":"The Greek text at this point is corrupt (πεφυ4.12.81.3 κότες), likely a scribal error for πεφυκότες ('being by nature') or similar; the sense is conjectural.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δι' ἀγάπην μαρτυροῖμεν' could be read as conditional ('if we bear witness out of love') or as a concessive clause; the translation adopts the conditional sense.","The corrupt word πεφυ4.12.81.3 κότες leaves the exact meaning of Basilides' argument uncertain."],"confidence":"high","notes":[]},{"i":350,"ref":"p350","source":"εἶθ' ὑποβὰς πάλιν ἐπιφέρει· ὡς οὖν τὸ νήπιον οὐ προημαρτηκὸς ἢ ἐνεργῶς μὲν οὐχ ἡμαρτηκὸς οὐδέν, ἐν ἑαυτῷ τῷ δὲ τὸ ἁμαρτῆσαι ἔχον, ἐπὰν ὑποβληθῇ τῷ παθεῖν, εὐεργετεῖται τε, πολλὰ κερδαῖνον δύσκολα, οὑτωσὶ δὴ κἂν τέλειος μηδὲν ἡμαρτηκὼς ἔργῳ τύχῃ, πάσχῃ δέ, ὃ ἂν πάθῃ, τοῦτο ἔπαθεν ἐμφερῶς τῷ νηπίῳ· ἔχων μὲν γὰρ ἐν ἑαυτῷ τὸ ἁμαρτητικόν, ἀφορμὴν δὲ πρὸς τὸ ἡμαρτηκέναι μὴ λαβὼν οὐχ ἡμάρτανεν. ὥστ' οὐκ αὐτῷ τὸ μὴ ἁμαρτῆσαι λογιστέον. ὡς γὰρ ὁ μοιχεῦσαι θέλων μοιχός ἐστι, κἂν τοῦ μοιχεῦσαι μὴ ἐπιτύχῃ, καὶ ὁ ποιῆσαι φόνον θέλων ἀνδροφόνος ἐστί, κἂν μὴ δύνηται φονεῦσαι, οὑτωσὶ δὴ καὶ τὸν ἀναμάρτητον ὃν λέγω ἐὰν ἴδω πάσχοντα, κἂν μηδὲν ᾖ κακὸν πεπραχώς, κακὸν ἐρῶ τῷ θέλειν ἁμαρτάνειν. πάντ' ἐρῶ γὰρ μᾶλλον ἢ κακὸν τὸ προνοοῦν ἐρῶ. εἶθ' ὑποβὰς καὶ περὶ τοῦ κυρίου ἄντικρυς ὡς περὶ ἀνθρώπου λέγει· ἐὰν μέντοι παραλιπὼν τούτους ἅπαντας τοὺς λόγους ἔλθῃς ἐπὶ τὸ δυσωπεῖν με διὰ προσώπων τινῶν, εἰ τύχοι, λέγων, ὁ δεῖνα οὖν ἥμαρτεν, ἔπαθεν γὰρ ὁ δεῖνα, ἐὰν μὲν ἐπιτρέπῃς, ἐρῶ, οὐχ ἥμαρτεν μέν, ὅμοιος δὲ ἦν τῷ πάσχοντι νηπίῳ· εἰ μέντοι σφοδρότερον ἐκβιάσαιο τὸν λόγον, ἐρῶ, ἄνθρωπον ὅντιν' ἂν ὀνομάσῃς ἄνθρωπον εἶναι, δίκαιον δὲ τὸν θεόν. καθαρὸς γὰρ οὐδείς, ὥσπερ εἶπέ τις, ἀπὸ ῥύπου. ἀλλὰ τῷ Βασιλείδῃ ἡ ὑπόθεσις προαμαρτήσασάν φησι τὴν ψυχὴν ἐν ἑτέρῳ βίῳ τὴν κόλασιν ὑπομένειν ἐνταῦθα, τὴν μὲν ἐκλεκτὴν ἐπιτίμως διὰ μαρτυρίου, τὴν ἄλλην δὲ καθαιρομένην οἰκείᾳ κολάσει. καὶ πῶς τοῦτο ἀληθὲς ἐφ' ἡμῖν κειμένου τοῦ ὁμολογῆσαι καὶ κολασθῆναι ἢ μή;","english":"Then, going on further, he adds: \"Just as an infant, not having sinned previously or actively committed any sin, but having the capacity to sin within itself, when subjected to suffering, is benefited, gaining much that is difficult, so also if a perfect man, having committed no sin in deed, should happen to suffer, whatever he suffers, he suffers in a manner similar to the infant. For although he has the capacity to sin within himself, not having taken the occasion to sin, he did not sin. Therefore, the fact that he did not sin is not to be credited to him. For just as one who wishes to commit adultery is an adulterer, even if he does not succeed in committing adultery, and one who wishes to commit murder is a murderer, even if he is unable to kill, so also if I see the so-called sinless man suffering, even if he has done no evil, I will call him evil because of his will to sin. I will say anything rather than call evil that which exercises providence.\" Then, going on further, he speaks plainly about the Lord as about a man: \"If, however, leaving aside all these arguments, you come to put me to shame by means of certain persons, saying, for instance, 'So-and-so sinned, for so-and-so suffered,' if you permit, I will say, 'He did not sin, but he was like the suffering infant.' But if you press the argument more vehemently, I will say, 'Whatever man you name is a man, but God is just. For no one is pure from defilement, as someone has said.'\" But for Basilides, the hypothesis says that the soul, having sinned beforehand in another life, undergoes punishment here, the elect soul honorably through martyrdom, and the other soul being purified by its own punishment. And how is this true, when it lies with us to confess and be punished or not?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ νήπιον","severity":"info","text":"Clement uses the infant as a figure for one who has not sinned in act but possesses the capacity to sin, drawing a parallel with the perfect man who suffers without prior sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁμαρτητικόν","severity":"info","text":"The term ἁμαρτητικόν (capacity to sin) is a key concept in Basilidean thought, denoting an innate potential for sin that does not require actual commission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βασιλείδῃ","severity":"info","text":"Basilides was a 2nd-century Gnostic teacher whose system included pre-existent sin and purificatory suffering; Clement here critiques his view of martyrdom as punishment for prior sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ μοιχεῦσαι θέλων μοιχός ἐστι","severity":"info","text":"The argument that intention alone constitutes sin (e.g., the would-be adulterer is already an adulterer) parallels Stoic and early Christian ethical discussions on moral responsibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶθ' ὑποβὰς πάλιν ἐπιφέρει","severity":"info","text":"The repeated phrase εἶθ' ὑποβὰς (then, going on further) marks Clement’s sequential citation of a Basilidean source, structuring the argument in stages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"καθαρὸς γὰρ οὐδείς, ὥσπερ εἶπέ τις, ἀπὸ ῥύπου","severity":"info","text":"The saying 'no one is pure from defilement' may echo a proverbial or scriptural source (cf. Job 14:14 LXX), used here to underscore universal human imperfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'perfect man' (τέλειος) is ambiguous: it may refer to a Gnostic ideal or to Christ, as Clement later notes Basilides speaks 'plainly about the Lord as about a man'.","The phrase 'ἐν ἑαυτῷ τῷ δὲ τὸ ἁμαρτῆσαι ἔχον' is syntactically awkward; the translation follows the sense of having the capacity to sin within oneself."],"confidence":"high","notes":[]},{"i":351,"ref":"p351","source":"λύεται γὰρ ἐπὶ τοῦ ἀρνησομένου ἡ κατὰ τὸν Βασιλείδην πρόνοια. ἐρωτῶ τοίνυν αὐτὸν ἐπὶ τοῦ κρατηθέντος ὁμολογητοῦ, πότερον μαρτυρήσει καὶ κολασθήσεται κατὰ τὴν πρόνοιαν ἢ οὔ. ἀρνούμενος γὰρ οὐ κολα4.12.84.2 σθήσεται. εἰ δὲ ἐκ τῆς ἀποβάσεως καὶ τὸ μὴ δεῖν κολασθῆναι τοῦτον φήσει, τὴν ἀπώλειαν τῶν ἀρνησομένων ἐκ προνοίας ἄκων προσμαρτυρήσει. πῶς δὲ ἔτι μισθὸς ὁ ἐνδοξότατος ἐν οὐρανῷ ἀπόκειται τῷ μαρτυρήσαντι διὰ τὸ μαρτυρῆσαι; εἰ δὲ τὸν ἁμαρτητικὸν οὐκ εἴασεν ἡ πρόνοια ἐπὶ τὸ ἁμαρτεῖν ἐλθεῖν, ἄδικος γίνεται κατ' ἄμφω, καὶ τὸν διὰ δικαιοσύνην εἰς κόλασιν ἑλκόμενον μὴ ῥυομένη, καὶ τὸν ἀδικεῖν ἐθελήσαντα ῥυσαμένη, τοῦ μὲν ποιήσαντος δι' ὧν ἐβουλήθη, τῆς δὲ κωλυσάσης τὸ ἔργον καὶ μὴ δικαίως περιεπούσης τὸν ἁμαρτητικόν. πῶς δὲ οὐκ ἄθεος θειάζων μὲν τὸν διάβολον, ἄνθρωπον δὲ ἁμαρτητικὸν τολμήσας εἰπεῖν τὸν κύριον; πειράζει γὰρ ὁ διάβολος εἰδὼς μὲν ὅ ἐσμεν, οὐκ εἰδὼς δὲ εἰ ὑπομενοῦμεν· ἀλλὰ ἀποσεῖσαι τῆς πίστεως ἡμᾶς βουλόμενος καὶ ὑπάγεσθαι ἑαυτῷ πειράζει, ὅπερ καὶ μόνον ἐπιτέτραπται αὐτῷ διά τε τὸ ἡμᾶς ἐξ ἑαυτῶν σῴζεσθαι δεῖν, ἀφορμὰς παρὰ τῆς ἐντολῆς εἰληφότας, διά τε τὸν καταισχυμμὸν τοῦ πειράσαντος καὶ ἀποτυχόντος διά τε τὴν ἰσχυροποίησιν τῶν κατὰ τὴν ἐκκλησίαν διά τε τὴν συνείδησιν τῶν θαυμασάντων τὴν ὑπομονήν. εἰ δὲ τὸ μαρτύριον ἀνταπόδοσις διὰ κολάσεως, καὶ ἡ πίστις καὶ ἡ διδασκαλία, δι' ἃς τὸ μαρτύριον· συνεργοὶ ἄρα αὗται κολάσεως, ἧς τίς ἂν ἄλλη μείζων ἀπέμφασις γένοιτο;","english":"For in the case of the one who will deny, providence according to Basilides is dissolved. I therefore ask him, in the case of the confessor who is seized, whether he will bear witness and be punished according to providence or not. For if he denies, he will not be punished. But if, from the outcome, he says that this one ought not to be punished, he will unwillingly attest to the destruction of those who deny as coming from providence. And how is it that the most glorious reward in heaven is still laid up for the one who has borne witness because he bore witness? But if providence did not allow the one capable of sinning to come to the act of sinning, it becomes unjust in both respects: both in not rescuing the one who is dragged to punishment for righteousness, and in rescuing the one who wished to do wrong—while the one acted as he intended, the other prevented the deed and did not justly preserve the one capable of sinning. And how is it not atheistic to deify the devil, and to dare to call the Lord a sinful human? For the devil tempts, knowing what we are, but not knowing whether we will endure; but he tempts, wishing to shake us from faith and draw us to himself, which alone is permitted to him both because we must be saved by ourselves, having taken starting points from the commandment, and because of the shame of the tempter who fails, and because of the strengthening of those in the church, and because of the conscience of those who marvel at the endurance. But if martyrdom is a requital through punishment, then faith and teaching, for the sake of which martyrdom occurs, are co-workers of punishment—than which what greater absurdity could there be?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρόνοια","severity":"info","text":"πρόνοια (providence) is a key term in Basilidean theology, denoting a deterministic cosmic order that Clement here argues is self-contradictory in cases of martyrdom and denial.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁμαρτητικός","severity":"info","text":"ἁμαρτητικός (sinful, capable of sinning) is a Basilidean anthropological term, applied by Basilides even to Christ, which Clement attacks as impious.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Basilides (2nd c. CE) taught a deterministic providence and a distinction between the 'sinful' nature of humans and the devil's role in temptation; Clement refutes these views throughout the Stromata.","cites":[],"named_sources":["Clement of Alexandria Stromata"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of rhetorical questions and logical dilemmas, typical of Clement's polemical style, aimed at exposing contradictions in Basilidean soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's critique of Basilidean determinism influenced later Orthodox views on free will and martyrdom, as seen in Eusebius and John Chrysostom.","cites":[],"named_sources":["Eusebius Ecclesiastical History","John Chrysostom Homilies"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπέμφασις","severity":"caution","text":"ἀπέμφασις (absurdity) is a rare word; the text is clear, but the rhetorical force depends on understanding the Basilidean paradox that Clement is attacking.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is well-preserved; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":352,"ref":"p352","source":"ἀλλὰ πρὸς μὲν τὰ δόγματα ἐκεῖνα, εἰ μετενσωματοῦται ἡ ψυχή, καὶ περὶ τοῦ διαβόλου κατὰ τοὺς οἰκείους λεχθήσεται καιρούς, νυνὶ δὲ τοῖς εἰρημένοις καὶ ταῦτα\n\nπροσθῶμεν· ποῦ ἔτι ἡ πίστις κατὰ ἀνταπόδοσιν τῶν προημαρτημένων τοῦ μαρτυρίου γινομένου, ποῦ δὲ ἡ ἀγάπη ἡ πρὸς τὸν θεὸν διὰ τὴν ἀλήθειαν διωκομένη καὶ ὑπομέ νουσα, ποῦ δὲ ἔπαινος ὁμολογήσαντος ἢ ψόγος ἀρνησαμένου, εἰς τί δὲ ἔτι χρησίμη ἡ πολιτεία ἡ ὀρθή, τὸ νεκρῶσαι τὰς ἐπιθυμίας καὶ μηδὲν τῶν κτισμάτων μισεῖν; εἰ δέ, ὡς αὐτός φησιν ὁ Βασιλείδης, ἓν μέρος ἐκ τοῦ λεγομένου θελήματος τοῦ θεοῦ ὑπειλήφαμεν τὸ ἠγαπηκέναι ἅπαντα, ὅτι λόγον ἀποσῴζουσι πρὸς τὸ πᾶν ἅπαντα, ἕτερον δὲ τὸ μηδενὸς ἐπιθυμεῖν καὶ τρίτον τὸ μισεῖν μηδὲ ἕν, θελήματι τοῦ θεοῦ καὶ αἱ κολάσεις ἔσονται· ὅπερ ἀσεβὲς ἐννοεῖν. οὔτε γὰρ ὁ κύριος θελήματι ἔπαθεν τοῦ πατρὸς οὔθ' οἱ διωκόμενοι βουλήσει τοῦ θεοῦ διώκονται, ἐπεὶ δυεῖν θάτερον, ἢ καλόν τι ἔσται διωγμὸς διὰ τὴν βούλησιν τοῦ θεοῦ, ἢ ἀθῷοι οἱ διατιθέντες καὶ θλίβοντες. ἀλλὰ μὴν οὐδὲν ἄνευ θελήματος τοῦ κυρίου τῶν ὅλων. λείπεται δὴ συντόμως φάναι τὰ τοιαῦτα συμβαίνειν μὴ κωλύσαντος τοῦ θεοῦ· τοῦτο γὰρ μόνον σῴζει καὶ τὴν πρόνοιαν καὶ τὴν ἀγαθότητα τοῦ θεοῦ.","english":"But as for those doctrines, if the soul is reincarnated, and concerning the devil, this will be discussed at the appropriate times according to the relevant authorities. For now, let us add this to what has been said: Where then is faith according to the retribution for prior sins when martyrdom occurs? Where is the love for God that is persecuted and endures for the sake of truth? Where is the praise of the confessor or the blame of the denier? Of what use is right conduct—to mortify desires and to hate none of the created things? If, as Basilides himself says, we have understood one part of the so-called will of God to be loving all things, because all things preserve a relation to the whole, and another part to desire nothing, and a third to hate nothing, then punishments will also be by the will of God—which is impious to conceive. For neither did the Lord suffer by the will of the Father, nor are the persecuted persecuted by the will of God, since one of two things follows: either persecution will be something good because of the will of God, or those who inflict and oppress are innocent. But indeed nothing happens without the will of the Lord of all. It remains, then, to say briefly that such things occur because God does not prevent them; for this alone preserves both providence and the goodness of God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Βασιλείδης","severity":"info","text":"Basilides was a 2nd-century Alexandrian Gnostic teacher whose system included a doctrine of retributive justice and a complex cosmology. Clement here critiques Basilides' view of providence and martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόνοιαν","severity":"info","text":"πρόνοιαν (providence) is a key term in Clement's argument. He distinguishes divine providence from Basilides' deterministic retribution, arguing that God's non-prevention of evil preserves both providence and divine goodness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος","severity":"info","text":"Clement's reference to the Lord suffering 'by the will of the Father' likely alludes to the passion narratives (e.g., Matthew 26:39-42) and early Christian debates about divine will and theodicy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of Clement's sustained polemic against Basilidean determinism. The rhetorical questions ('Where then is faith...?') and the logical dilemma (either persecution is good or persecutors are innocent) structure the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's solution—that evils occur because God does not prevent them—anticipates later theodicies (e.g., Augustine's privation theory) and was influential in Eastern Christian reflections on providence and free will.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετενσωματοῦται","severity":"caution","text":"The Greek verb μετενσωματοῦται (reincarnated) is a rare term in Clement. The passage promises future discussion of reincarnation and the devil, but the text as transmitted may be incomplete or allusive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τοὺς οἰκείους λεχθήσεται καιρούς' is ambiguous: it may mean 'at the appropriate times' or 'according to the relevant authorities' (οἰκείους could refer to persons or times). The translation adopts the former.","Clement's reference to 'the devil' is not elaborated here; the promised discussion may be lost or deferred."],"confidence":"high","notes":[]},{"i":353,"ref":"p353","source":"οὐ τὸ ἐνεργεῖν τοίνυν αὐτὸν τὰς θλίψεις οἴεσθαι χρή, μὴ γὰρ εἴη τοῦτο ἐννοεῖν, ἀλλὰ μὴ κωλύειν τοὺς ἐνεργοῦντας πεπεῖσθαι προσῆκεν καταχρῆσθαί τε εἰς καλὸν τοῖς τῶν ἐναντίων τολμήμασιν (καθελῶ γοῦν φησι, τὸν τοῖχον καὶ ἔσται εἰς καταπάτημα), παιδευτικῆς τέχνης τῆς τοιαύτης οὔσης προνοίας ἐπὶ μὲν τῶν ἄλλων διὰ τὰς οἰκείας ἑκάστου ἁμαρτίας, ἐπὶ δὲ τοῦ κυρίου καὶ τῶν ἀποστόλων διὰ τὰς ἡμῶν. αὐτίκα ὁ θεῖος ἀπόστολος τοῦτο γάρ ἐστι τὸ θέλημα τοῦ θεοῦ φησίν, ὁ ἁγιασμὸς ὑμῶν, ἀπέχεσθαι ὑμᾶς ἀπὸ τῆς πορνείας, εἰδέναι ἕκαστον ὑμῶν τὸ ἑαυτοῦ σκεῦος κτᾶσθαι ἐν ἁγιασμῷ καὶ τιμῇ, μὴ ἐν πάθει ἐπιθυμίας καθάπερ καὶ τὰ ἔθνη τὰ μὴ εἰδότα τὸν κύριον, τὸ μὴ ὑπερβαίνειν καὶ πλεονεκτεῖν ἐν τῷ πράγματι τὸν ἀδελφὸν αὐτοῦ, διότι ἔκδικος ὁ κύριος περὶ πάντων τούτων, καθὼς καὶ προείπομεν ὑμῖν καὶ διεμαρτυράμεθα. οὐ γὰρ ἐκάλεσεν ἡμᾶς ὁ θεὸς ἐπὶ ἀκαθαρσίᾳ, ἀλλ' ἐν ἁγιασμῷ. τοιγαροῦν ὁ ἀθετῶν οὐκ ἄνθρωπον ἀθετεῖ, ἀλλὰ τὸν θεὸν τὸν καὶ δόντα τὸ πνεῦμα αὐτοῦ τὸ ἅγιον εἰς ὑμᾶς. διὰ τοῦτον οὖν τὸν ἁγιασμὸν ἡμῶν οὐκ ἐκωλύθη παθεῖν ὁ κύριος. εἰ τοίνυν ἀπολογούμενός τις αὐτῶν λέγοι κολάζεσθαι μὲν τὸν μάρτυρα διὰ τὰς πρὸ τῆσδε τῆς ἐνσωματώσεως ἁμαρτίας, τὸν καρπὸν δὲ τῆς κατὰ τόνδε τὸν βίον πολιτείας αὖθις ἀπολήψεσθαι, οὕτω γὰρ διατετάχθαι τὴν διοίκησιν, πευσόμεθα αὐτοῦ, εἰ ἐκ προνοίας γίνεται ἡ ἀνταπόδοσις· εἰ μὲν γὰρ μὴ εἴη τῆς θείας διοικήσεως, οἴχεται ἡ οἰκονομία τῶν καθαρσίων καὶ πέπτωκεν ἡ ὑπόθεσις αὐτοῖς, εἰ δὲ ἐκ προνοίας τὰ καθάρσια, ἐκ προνοίας καὶ αἱ κολάσεις.","english":"Therefore, one must not think that he himself brings about the afflictions—let it not be to conceive this—but rather it is fitting to be persuaded that he does not hinder those who act, and that he turns the audacities of the adversaries to good use (for he says, \"I will tear down the wall, and it will be for trampling underfoot\"), such providence being a pedagogical art, in the case of others because of each one's own sins, but in the case of the Lord and the apostles because of our sins. Immediately the divine apostle says, \"For this is the will of God,\" he says, \"your sanctification: that you abstain from fornication, that each of you know how to possess his own vessel in sanctification and honor, not in the passion of desire, just as the nations that do not know the Lord, that you not transgress and take advantage of your brother in the matter, because the Lord is avenger concerning all these things, as we have already told you and testified. For God did not call us to uncleanness, but to sanctification. Therefore, the one who rejects does not reject a man, but God, who gave his Holy Spirit into you. For this reason, then, because of our sanctification, the Lord was not prevented from suffering.\" If, then, one of them should say in defense that the martyr is punished because of sins prior to this embodiment, but that he will receive again the fruit of his conduct in this life, for thus the administration is ordered, we will ask him whether the recompense occurs by providence. For if it is not of the divine administration, the economy of purifications is gone and their hypothesis has fallen; but if the purifications are by providence, then the punishments are also by providence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τὸ ἐνεργεῖν ... μὴ κωλύειν","severity":"info","text":"Clement distinguishes God's active causation of afflictions from a passive permission, framing divine providence as a pedagogical art that repurposes adversaries' audacities for good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθελῶ γοῦν φησι, τὸν τοῖχον καὶ ἔσται εἰς καταπάτημα","severity":"info","text":"This appears to be a scriptural allusion, possibly to a prophetic or wisdom text, but the exact source is not identified in the passage. It illustrates God's turning of obstacles to benefit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτο γάρ ἐστι τὸ θέλημα τοῦ θεοῦ ... ἁγιασμὸν","severity":"info","text":"Clement quotes or paraphrases an apostolic exhortation on sanctification, sexual purity, and fraternal equity, attributing it to 'the divine apostle' (likely Paul). The exact Pauline source is not specified.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ τῆσδε τῆς ἐνσωματώσεως ἁμαρτίας","severity":"info","text":"Clement engages a doctrine of pre-incarnate sin and reincarnation, likely from Gnostic or Platonic sources, to argue that martyrdom's retribution must be providential, not merely karmic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ τοίνυν ἀπολογούμενός τις ... πευσόμεθα αὐτοῦ","severity":"info","text":"Clement introduces a hypothetical objection from an opponent who justifies martyrdom as punishment for pre-incarnate sins, then poses a logical dilemma to refute it, linking providence to purification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομία","severity":"info","text":"Here 'economy' refers to the divine arrangement or administration of purifications; Clement argues that if this economy is providential, then punishments must also be providential, not arbitrary.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural allusion 'I will tear down the wall...' is not identified; it may be a loose citation or Clement's own formulation.","The identity of the 'divine apostle' and the exact Pauline source of the quoted exhortation are not specified in the text."],"confidence":"high","notes":[]},{"i":354,"ref":"p354","source":"ἡ πρόνοια δὲ εἰ καὶ ἀπὸ τοῦ Ἄρχοντος, ὥς φασιν, κινεῖσθαι ἄρχεται, ἀλλ' ἐγκατεσπάρη ταῖς οὐσίαις σὺν καὶ τῇ τῶν οὐσιῶν γενέσει πρὸς τοῦ θεοῦ τῶν ὅλων. ὧν οὕτως ἐχόντων ἀνάγκη ὁμολογεῖν αὐτοὺς ἢ τὴν κόλασιν μὴ εἶναι ἄδικον (καὶ δικαιοπραγοῦσιν οἱ καταδικάζοντες καὶ διώκοντες τοὺς μάρτυρας) ἢ ἐκ θελήματος ἐνερ4.12.88.5 γεῖσθαι τοῦ θεοῦ καὶ τοὺς διωγμούς. οὐκέτι οὖν ὁ πόνος καὶ ὁ φόβος, ὡς αὐτοὶ λέγουσιν, ἐπισυμβαίνει τοῖς πράγμασιν ὡς ὁ ἰὸς τῷ σιδήρῳ, ἀλλ' ἐκ βουλήσεως ἰδίας προσέρχεται τῇ ψυχῇ. Καὶ περὶ μὲν τούτων πολὺς ὁ λόγος, ὃν ἐν ὑστέρῳ σκοπεῖν ἀποκείσεται κατὰ καιρὸν διαλαμβάνουσιν. Οὐαλεντῖνος δὲ ἔν τινι ὁμιλίᾳ κατὰ λέξιν γράφει· ἀπ' ἀρχῆς ἀθάνατοί ἐστε καὶ τέκνα ζωῆς ἐστε αἰωνίας καὶ τὸν θάνατον ἠθέλετε μερίσασθαι εἰς ἑαυτούς, ἵνα δαπανήσητε αὐτὸν καὶ ἀναλώσητε, καὶ ἀποθάνῃ ὁ θάνατος ἐν ὑμῖν καὶ δι' ὑμῶν. ὅταν γὰρ τὸν μὲν κόσμον λύητε, ὑμεῖς δὲ μὴ κατα4.13.89.4 λύησθε, κυριεύετε τῆς κτίσεως καὶ τῆς φθορᾶς ἁπάσης. φύσει γὰρ σῳζόμενον γένος ὑποτίθεται καὶ αὐτὸς ἐμφερῶς τῷ Βασιλείδῃ, ἄνωθεν δὲ ἡμῖν δεῦρο τοῦτο δὴ τὸ διάφορον γένος ἐπὶ τὴν τοῦ θανάτου καθαίρεσιν ἥκειν, θανάτου δὲ γένεσιν ἔργον εἶναι τοῦ κτίσαντος τὸν κόσμον. διὸ καὶ τὴν γραφὴν ἐκείνην οὕτως ἐκδέχεται· οὐδεὶς ὄψεται τὸ πρόσωπον τοῦ θεοῦ καὶ","english":"Providence, even if it begins to be set in motion from the Archon, as they say, was nevertheless sown into substances together with the generation of substances by the God of all. Things being so, they must necessarily admit either that punishment is not unjust (and that those who condemn and persecute the martyrs act justly) or that the persecutions also are set in motion by the will of God. Therefore, toil and fear, as they themselves say, do not supervene upon things as rust upon iron, but come to the soul from its own volition. Concerning these matters, the discussion is extensive, and it will be reserved for later examination at the appropriate time, when we take them up in turn. Valentinus, in some homily, writes verbatim: \"From the beginning you are immortal, and you are children of eternal life, and you wished to distribute death among yourselves, that you might consume and annihilate it, and that death might die in you and through you. For when you dissolve the world, but are not yourselves dissolved, you rule over all creation and all corruption.\" For he too posits a race that is saved by nature, similarly to Basilides, and that this distinct race has come down to us from above for the abolition of death, and that the generation of death is the work of the one who created the world. Hence he also interprets that scripture thus: \"No one will see the face of God and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἄρχοντος","severity":"info","text":"The term 'Archon' here refers to the Demiurge in Valentinian cosmology, the subordinate creator-god who sets providence in motion, distinct from the supreme God of all.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ὄψεται τὸ πρόσωπον τοῦ θεοῦ","severity":"info","text":"This phrase echoes Exodus 33:20 LXX ('οὐ δυνήσῃ ἰδεῖν μου τὸ πρόσωπον'), which Clement reports Valentinus used to support his exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Valentinus","severity":"info","text":"Valentinus was a prominent 2nd-century Gnostic teacher. Clement preserves a rare verbatim quotation from his homily, showing his doctrine of a naturally saved race and the abolition of death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Basilides","severity":"info","text":"Clement compares Valentinus' concept of a 'race saved by nature' to Basilides, another Gnostic teacher, indicating shared ideas among these schools.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ περὶ μὲν τούτων πολὺς ὁ λόγος","severity":"info","text":"This phrase signals a digression: Clement postpones fuller discussion of providence and punishment to a later, more appropriate place in the work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Valentinus ... γράφει","severity":"info","text":"Clement's quotation of Valentinus is a key source for reconstructing Valentinian theology, as few original Valentinian writings survive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft follows the Greek exactly, leaving the quotation incomplete.","The phrase 'ἐκ βουλήσεως ἰδίας' could be read as 'from its own will' (the soul's) or 'from a particular will' (God's); the translation takes the former, consistent with the context of volition."],"confidence":"high","notes":[]},{"i":355,"ref":"p355","source":"ζήσεται ὡς θανάτου αἰτίου. περὶ τούτου τοῦ θεοῦ ἐκεῖνα αἰνίττεται γράφων αὐταῖς λέξεσιν· ὁπόσον ἐλάττων ἡ εἰκὼν τοῦ ζῶντος προσώπου, τοσοῦτον ἥσσων ὁ κόσμος τοῦ ζῶντος αἰῶνος. τίς οὖν αἰτία τῆς εἰκόνος; μεγαλωσύνη τοῦ προσώπου παρεσχημένου τῷ ζωγράφῳ τὸν τύπον, ἵνα τιμηθῇ δι' ὀνόματος αὐτοῦ· οὐ γὰρ αὐθεντικῶς εὑρέθη μορφή, ἀλλὰ τὸ ὄνομα ἐπλήρωσεν τὸ ὑστερῆσαν ἐν πλάσει. συνεργεῖ δὲ καὶ τὸ τοῦ θεοῦ ἀόρατον εἰς πίστιν τοῦ πεπλασμένου. τὸν μὲν γὰρ Δημιουργὸν ὡς θεὸν καὶ πατέρα κληθέντα εἰκόνα τοῦ ἀληθινοῦ θεοῦ καὶ προφήτην προσεῖπεν, ζωγράφον δὲ τὴν Σοφίαν, ἧς τὸ πλάσμα ἡ εἰκών, εἰς δόξαν τοῦ ἀοράτου, ἐπεὶ ὅσα ἐκ συζυγίας προέρχεται, πληρώματά ἐστιν, ὅσα δὲ ἀπὸ ἑνός, εἰκόνες. ἐπεὶ δὲ τὸ φαινόμενον αὐτοῦ οὐκ ἔστιν ἡ ἐκ μεσότητος ψυχή, ἔρχεται τὸ διαφέρον, καὶ τοῦτ' ἔστι τὸ ἐμφύσημα τοῦ διαφέροντος πνεύματος, καὶ καθ' ὅλου ὃ ἐμπνεῖται τῇ ψυχῇ, τῇ εἰκόνι τοῦ πνεύματος, καὶ καθόλου τὰ ἐπὶ τοῦ Δημιουργοῦ λεγόμενα τοῦ κατ' εἰκόνα γενομένου, ταῦτ' ἐν εἰκόνος αἰσθητῆς μοίρᾳ ἐν τῇ Γενέσει περὶ τὴν ἀνθρωπογονίαν προπεφητεῦσθαι λέγουσι. καὶ δὴ μετάγουσι τὴν ὁμοιότητα καὶ ἐφ' ἑαυτούς, ἄγνωστον τῷ Δημιουργῷ τὴν τοῦ διαφέροντος ἐπένθεσιν πνεύματος γεγενῆσθαι παραδιδόντες. ὅταν μὲν οὖν περὶ τοῦ ἕνα εἶναι τὸν θεὸν τὸν διὰ νόμου καὶ προφητῶν καὶ εὐαγγελίου κηρυσσόμενον διαλαμβάνωμεν, καὶ πρὸς τοῦτο διαλεξόμεθα (ἀρχικὸς γὰρ ὁ λόγος), πρὸς δὲ τὸ κατεπεῖγον ἀπαντητέον.","english":"He will live as though of a cause of death. Concerning this god, he hints at those things, writing in these very words: \"As much as the image is inferior to the living face, so much is the cosmos inferior to the living Aeon.\" What then is the cause of the image? The majesty of the face, which furnished the painter with the type, so that it might be honored through his name; for the form was not found authentically, but the name filled what was lacking in the shaping. And the invisibility of the god also cooperates for belief in what has been molded. For he called the Demiurge, as god and father, an image of the true god and a prophet, and Wisdom the painter, whose product is the image, for the glory of the invisible, since whatever proceeds from a syzygy are pleromas, but whatever from a single one are images. And since his visible part is not the soul from the mesotes, the different one comes, and this is the inspiration of the different spirit, and in general what is breathed into the soul, the image of the spirit, and in general the things said about the Demiurge who came into being according to the image—these, they say, were prophesied in the portion of the perceptible image in Genesis concerning the generation of man. And indeed they transfer the likeness also to themselves, teaching that the addition of the different spirit to the Demiurge occurred unknown to him. When, therefore, we treat of the one God proclaimed through law, prophets, and gospel, we will also argue against this (for the discourse is foundational), but we must respond to the urgent matter.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αἰνίττεται","severity":"info","text":"The verb αἰνίττεται means 'hints at' or 'speaks in riddles', reflecting Clement's view that Valentinian exegesis uses oblique, allegorical language.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συζυγίας","severity":"info","text":"συζυγίας ('syzygy') is a Valentinian technical term for a paired divine emanation; Clement contrasts it with 'from a single one' to critique the Valentinian theory of emanations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πληρώματα","severity":"info","text":"πληρώματα ('pleromas') is a Valentinian term for the fullness of the divine realm; Clement uses it here to describe products of syzygies, contrasting with 'images' from a single source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage critiques Valentinian cosmology, where the Demiurge is an image of the true God, Wisdom is the painter, and the 'different spirit' is added unknown to the Demiurge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γενέσει","severity":"info","text":"Clement refers to Genesis (Γενέσει) as the source of the 'perceptible image' in the generation of man, indicating that Valentinians read Genesis 1–2 as prophecy of their own myth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative section on Valentinian theology; Clement signals a shift to a foundational argument about the one God proclaimed through law, prophets, and gospel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not extant; the Greek is the source. The identity of 'this god' in the opening sentence is ambiguous—likely the Valentinian Demiurge or a subordinate deity. The phrase 'the different one' (τὸ διαφέρον) is a Valentinian term whose precise referent is debated."],"confidence":"high","notes":[]},{"i":356,"ref":"p356","source":"εἰ ἐπὶ τὸ καταλῦσαι θάνατον ἀφικνεῖται τὸ διαφέρον γένος, οὐχ ὁ Χριστὸς τὸν θάνατον κατήργησεν, εἰ μὴ καὶ αὐτὸς αὐτοῖς ὁμοούσιος λεχθείη· εἰ δ' εἰς τοῦτο κατήργησεν ὡς μὴ τοῦ διαφέροντος ἅπτεσθαι γένους, οὐχ οὗτοι τὸν θάνατον καταργοῦσιν οἱ ἀντίμιμοι τοῦ Δημιουργοῦ, οἱ τῇ ἐκ μεσότητος ψυχῇ, τῇ σφετέρᾳ εἰκόνι, ἐμφυσῶντες τὴν ζωὴν τὴν ἄνωθεν κατὰ τὴν τοῦ δόγματος αἵρεσιν, κἂν διὰ τῆς μητρὸς τοῦτο συμβαίνειν λέγωσιν· ἀλλὰ κἂν εἰ σὺν Χριστῷ καταστρατεύεσθαι τοῦ θανάτου λέγοιεν, ὁμολογούντων τὸ δόγμα τὸ κεκρυμμένον, ὡς τῆς θείας τοῦ Δημιουργοῦ κατατρέχειν τολμῶσι δυνάμεως, τὴν κτίσιν τὴν αὐτοῦ ὡς κρείττους ἐπανορθούμενοι, πειρώμενοι σῴζειν τὴν ψυχικὴν εἰκόνα, ἣν αὐτὸς ῥύσασθαι τῆς φθορᾶς οὐ κατίσχυσεν. εἴη δ' ἂν καὶ ὁ κύριος ἀμείνων τοῦ δημιουργοῦ θεοῦ· οὐ γὰρ ἄν ποτε ὁ υἱὸς τῷ πατρὶ διαφιλονικοίη καὶ ταῦτα ἐν θεοῖς. ὅτι δὲ οὗτός ἐστιν ὁ τοῦ υἱοῦ πατήρ, ὁ δημιουργὸς τῶν συμπάντων, ὁ παντοκράτωρ κύριος, εἰς ἐκείνην ἀνεβαλόμεθα τὴν σκέψιν καθ' ἣν πρὸς τὰς αἱρέσεις ὑπεσχήμεθα διαλέξασθαι, τοῦτον εἶναι μόνον δεικνύντες τὸν ὑπ' αὐτοῦ κεκηρυγμένον. ἀλλ' ἡμῖν γε ὁ ἀπόστολος εἰς τὴν τῶν θλίψεων ὑπομονὴν γράφων καὶ τοῦτο φησὶν ἀπὸ θεοῦ· ὅτι ὑμῖν ἐχαρίσθη τὸ ὑπὲρ Χριστοῦ, οὐ μόνον τὸ εἰς αὐτὸν πιστεύειν, ἀλλὰ καὶ τὸ ὑπὲρ αὐτοῦ πάσχειν· τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ἀκούετε ἐν ἐμοί.","english":"If the superior race is to achieve the abolition of death, then Christ did not abolish death, unless he too is said to be consubstantial with them. But if he abolished it in such a way that it does not touch the superior race, then it is not these imitators of the Demiurge who abolish death, they who, according to the heresy of their doctrine, breathe life from above into the soul from the mean, their own image, even if they say this happens through the mother. But even if they claim to campaign against death together with Christ, they confess the hidden doctrine, in that they dare to attack the divine power of the Demiurge, correcting his creation as if they were superior, attempting to save the psychic image which he himself was unable to rescue from corruption. And the Lord would then be superior to the Demiurge god; for the son would never contend with the father, and that among gods. But that this is the father of the son, the Demiurge of all things, the almighty Lord, we have deferred to that inquiry in which we have undertaken to discuss the heresies, showing that this is the one proclaimed by him. But for us, the apostle, writing on endurance of afflictions, says this also from God: that it has been granted to you to suffer for Christ, not only to believe in him, but also to suffer for him; having the same contest which you saw in me and now hear in me.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is a key Christological term, here used polemically to deny that Christ shares the same substance as the 'superior race' of the Valentinians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ ἐκ μεσότητος ψυχῇ","severity":"info","text":"The 'soul from the mean' refers to the Valentinian concept of the psychic substance, intermediate between the hylic and pneumatic, which the Demiurge and his imitators attempt to save.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν αὐτὸν ἀγῶνα ἔχοντες, οἷον εἴδετε ἐν ἐμοὶ καὶ νῦν ἀκούετε ἐν ἐμοί","severity":"info","text":"Clement attributes to the apostle a saying about suffering for Christ, likely echoing 1 Corinthians or similar Pauline exhortations to endurance, though the exact wording is not a direct biblical quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ ... εἰ δ' ... ἀλλὰ κἂν ...","severity":"info","text":"The passage uses a series of conditional clauses (εἰ ... εἰ δ' ... ἀλλὰ κἂν) to refute Valentinian claims about the abolition of death, building a logical argument that culminates in a deferral to a future discussion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς ἐκείνην ἀνεβαλόμεθα τὴν σκέψιν","severity":"info","text":"Clement defers a full refutation of the Valentinian identification of the Demiurge as the father of the Son to a planned treatise against heresies, indicating the Stromata's place within a larger polemical project.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ ἀντίμιμοι τοῦ Δημιουργοῦ","severity":"caution","text":"The phrase 'imitators of the Demiurge' is ambiguous: it may refer to Valentinian teachers who claim to perfect the Demiurge's work, or to the Demiurge's own psychic creations. The context suggests the former.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'superior race' (τὸ διαφέρον γένος) is not explicitly defined; it likely refers to the Valentinian pneumatic class. The phrase 'through the mother' (διὰ τῆς μητρός) may allude to the Valentinian figure of Sophia or Achamoth, but the reference is unclear."],"confidence":"high","notes":[]},{"i":357,"ref":"p357","source":"εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύθιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τις σπλάγχνα καὶ οἰκτιρμοί, πληρώσατέ μου τὴν χαράν, ἵνα τὸ αὐτὸ φρονῆτε, τὴν αὐτὴν ἀγάπην ἔχοντες, σύμψυχοι, τὸ ἓν φρονοῦντες. εἰ δὲ σπένδεται ἐπὶ τῇ θυσίᾳ καὶ τῇ λειτουργίᾳ τῆς πίστεως χαίρων καὶ συγχαίρων, τοὺς δέ, πρὸς οὓς ὁ λόγος τῷ ἀποστόλῳ, τοὺς Φιλιππησίους, συμμετόχους τῆς χάριτος καλῶν, πῶς αὐτοὺς συμψύχους καὶ ψυχικοὺς λέγει; ὁμοίως καὶ περὶ Τιμοθέου καὶ ἑαυτοῦ γράφων οὐδένα γὰρ ἔχω φησὶν ἰσόψυχον, ὅστις γνησίως τὰ περὶ ὑμῶν μεριμνήσει· οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ. Μὴ τοίνυν ψυχικοὺς ἐν ὀνείδους μέρει λεγόντων ἡμᾶς οἱ προειρημένοι, ἀλλὰ καὶ οἱ Φρύγες· ἤδη γὰρ καὶ οὗτοι τοὺς τῇ νέᾳ προφητείᾳ μὴ προσέχοντας ψυχικοὺς καλοῦσιν, πρὸς οὓς ἐν τοῖς Περὶ προ4.13.93.2 φητείας διαλεξόμεθα. ἀγάπην οὖν ἀσκεῖν τὸν τέλειον χρή, κἀνθένδε ἐπὶ τὴν θείαν φιλίαν σπεύδειν, δι' ἀγάπην ἐκτελοῦντα τὰς ἐντολάς. τὸ δὲ ἀγαπᾶν τοὺς ἐχθροὺς οὐκ ἀγαπᾶν τὸ κακὸν","english":"If, then, there is any consolation in Christ, any comfort of love, any communion of spirit, any bowels and compassions, fill my joy, that you may think the same, having the same love, of one soul, thinking the one thing. But if he pours libation at the sacrifice and liturgy of faith, rejoicing and rejoicing together, and calls those to whom the apostle speaks, the Philippians, fellow partakers of grace, how does he call them of one soul and psychic? Similarly, writing about Timothy and himself, he says, \"For I have no one of equal soul who will genuinely care for your affairs; for all seek their own, not those of Jesus Christ.\" Let not, therefore, those previously mentioned call us \"psychic\" as a term of reproach, but also the Phrygians; for already these too call those who do not attend to the new prophecy \"psychic,\" concerning whom we will discourse in the books On Prophecy. The perfect man must therefore practice love, and from here hasten to divine friendship, fulfilling the commandments through love. But to love enemies is not to love evil.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικοὺς","severity":"info","text":"Clement uses ψυχικοὺς (psychic) as a term of reproach by Valentinians and Phrygians for those not of the pneumatic race; he reclaims it here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδένα γὰρ ἔχω φησὶν ἰσόψυχον","severity":"info","text":"Clement quotes Paul (Phil 2:20) on having no one of equal soul, adapting the phrase to his argument about spiritual kinship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φρύγες","severity":"info","text":"The Phrygians are the Montanists, who called non-adherents to the New Prophecy 'psychic'; Clement promises a separate work On Prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴ τις ... πληρώσατέ μου τὴν χαράν","severity":"info","text":"The opening conditional series (consolation, comfort, communion, bowels) builds to a prayer-like request, then pivots to a rhetorical question on Paul's usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Περὶ προφητείας","severity":"info","text":"Clement's lost work On Prophecy is referenced; it likely engaged Montanist claims, but no fragments survive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπένδεται","severity":"caution","text":"The verb σπένδεται (pours libation) is unusual for Christian ritual; Clement may be using a metaphor from pagan sacrifice, but the sense is contested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["σπένδεται could be a textual corruption or a deliberate paganizing metaphor; the reading 'pours libation' is adopted.","The referent of 'those previously mentioned' is unclear without the preceding passage; likely Valentinians."],"confidence":"high","notes":[]},{"i":358,"ref":"p358","source":"λέγει οὐδὲ ἀσέβειαν ἢ μοιχείαν ἢ κλοπήν, ἀλλὰ τὸν κλέπτην καὶ τὸν ἀσεβῆ καὶ τὸν μοιχόν, οὐ καθὸ ἁμαρτάνει καὶ τῇ ποιᾷ ἐνεργείᾳ μολύνει τὴν ἀνθρώπου προσηγορίαν, καθὸ δὲ ἄνθρωπός ἐστι καὶ ἔργον θεοῦ. ἀμέλει τὸ ἁμαρτάνειν ἐν ἐνεργείᾳ κεῖται, οὐκ οὐσίᾳ· διὸ οὐδὲ ἔργον θεοῦ. ἐχθροὶ δὲ οἱ ἁμαρτάνοντες εἴρηνται θεοῦ, οἱ ἐχθροὶ δὴ τῶν ἐντολῶν αἷς μὴ δὲ ὑπακηκόασι γενόμενοι, ὥσπερ φίλοι οἱ ὑπακηκοότες, οἳ μὲν διὰ τὴν οἰκείωσιν, οἳ δὲ διὰ τὴν ἀπαλλοτρίωσιν τὴν ἐκ προαιρέσεως προσαγορευθέντες· οὐθὲν γὰρ ἡ ἔχθρα οὐδ' ἡ ἁμαρτία ἄνευ τοῦ ἐχθροῦ καὶ τοῦ ἁμαρτάνοντος. καὶ τὸ μηδενὸς ἐπιθυμεῖν οὐχ ὡς ἀλλοτρίων τῶν ἐπιθυμητῶν ὄντων πόθον μὴ ἔχειν διδάσκει, καθάπερ ὑπειλήφασιν οἱ τὸν κτίστην ἄλλον εἶναι παρὰ τὸν πρῶτον θεὸν δογματίζοντες, οὐδ' ὡς ἐβδελυγμένης καὶ κακῆς οὔσης τῆς γενέσεως, ἄθεοι γὰρ αἱ δόξαι αὗται ἀλλότρια δὲ ἡμεῖς φαμεν τὰ τοῦ κόσμου οὐχ ὡς ἄτοπα, οὐδ' ὡς οὐχὶ τοῦ θεοῦ τοῦ πάντων κυρίου, ἀλλ' ἐπειδὴ μὴ καταμένομεν ἐν αὐτοῖς τὸν πάντα αἰῶνα, κτήσει ὄντα ἀλλότρια καὶ τῶν κατὰ διαδοχὴν ὑπάρχοντα, χρήσει δὲ ἑκάστου ἡμῶν ἴδια, δι' οὓς καὶ ἐγένετο, πλὴν ἐφ' ὅσον γε αὐτοῖς ἀναγκαῖον συμ4.13.94.4 παρεῖναι. κατὰ φυσικὴν τοίνυν ὄρεξιν χρηστέον τοῖς μὴ κεκωλυμένοις καλῶς, πᾶσαν ὑπερέκπτωσιν καὶ συμπάθειαν παραιτουμένους. Ὅση δὲ καὶ χρηστότης· ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν λέγει, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς, καὶ προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων ὑμῖν καὶ τὰ ὅμοια· οἷς προστίθησιν· ἵνα γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς, τὴν ἐξομοίωσιν τὴν πρὸς θεὸν αἰνισσόμενος.","english":"He says not impiety or adultery or theft, but the thief and the impious and the adulterer, not insofar as he sins and by a certain activity defiles the appellation of man, but insofar as he is a man and a work of God. Indeed, sinning lies in activity, not in substance; therefore it is not a work of God. Sinners are said to be enemies of God, enemies of the commandments to which they have not hearkened, just as friends are those who have hearkened, the one named through affinity, the other through alienation resulting from choice; for neither enmity nor sin exists without the enemy and the sinner. And the precept to desire nothing does not teach us to have no longing for the objects of desire as if they were alien, as those who dogmatize that the creator is other than the first God have supposed, nor as if generation were abominable and evil—for these opinions are godless—but we say that the things of the world are alien not as being out of place, nor as not belonging to the God who is lord of all, but because we do not abide in them for all eternity, they being alien possessions and belonging to those who succeed us, while each of us owns them by use, for whose sake they came into being, except insofar as it is necessary for them to accompany us. Therefore, one must use according to natural desire what is not forbidden, rightly, renouncing every excess and sympathy. And how great is the goodness: Love your enemies, it says, bless those who curse you, and pray for those who abuse you, and the like; to which it adds: that you may become sons of your father in heaven, hinting at assimilation to God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσίᾳ","severity":"info","text":"Clement distinguishes between activity (ἐνέργεια) and substance (οὐσία), arguing that sin belongs to the former and thus is not a work of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαίρεσις","severity":"info","text":"The term προαίρεσις (choice) is central: sinners are named enemies through alienation resulting from choice, not from nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν","severity":"info","text":"The command to love enemies and bless those who curse echoes Matthew 5:44 and Luke 6:27–28, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν κτίστην ἄλλον εἶναι παρὰ τὸν πρῶτον θεὸν","severity":"info","text":"Clement refutes those who separate the creator from the first God, likely a reference to Gnostic or Marcionite teachings that distinguish the demiurge from the highest deity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a distinction between sin and sinner, to a rejection of extreme ascetic views, to an exhortation to love enemies, culminating in assimilation to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξομοίωσιν τὴν πρὸς θεὸν","severity":"info","text":"The phrase hints at the Platonic ideal of ὁμοίωσις θεῷ (assimilation to God), a key theme in Clement's synthesis of Greek philosophy and Christian ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is generally clear, but the phrase 'τῶν κατὰ διαδοχὴν ὑπάρχοντα' could be read as 'belonging to those who succeed us' or 'existing in succession'; the translation follows the former."],"confidence":"high","notes":[]},{"i":359,"ref":"p359","source":"πάλιν δ' αὖ φησιν· ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχύ, ἕως ὅτου εἶ ἐν τῇ ὁδῷ μετ' αὐτοῦ· ἀντίδικος δὲ οὐ τὸ σῶμα, ὥς τινες βούλονται, ἀλλ' ὁ διάβολος (καὶ οἱ τούτῳ ἐξομοιούμενοι), ὁ συνοδεύων ἡμῖν δι' ἀνθρώπων τῶν ζηλούντων τὰ ἔργα αὐτοῦ ἐν τῷ ἐπιγείῳ τῷδε βίῳ. οὐχ οἷόν τε οὖν μὴ παθεῖν τὰ ἔχθιστα τοὺς ὁμολογοῦντας μὲν ἑαυτοὺς εἶναι τοῖς τοῦ Χριστοῦ, ἐν δὲ τοῖς τοῦ διαβόλου καταγινομένους ἔργοις· γέγραπται γάρ· μή ποτε παραδῷ σε τῷ κριτῇ, ὁ κριτὴς δὲ τῷ ὑπηρέτῃ τῆς ἀρχῆς τοῦ διαβόλου. πέπεισμαι γὰρ ὅτι οὔτε θάνατος, ὁ κατ' ἐπιφορὰν τῶν διωκόντων, οὔτε ζωή, ἡ κατὰ τὸν βίον τοῦτον, οὔτε ἄγγελοι, οἱ ἀποστάται, οὔτε ἀρχαί (ἀρχὴ δὲ τῷ Σατανᾷ ὁ βίος ὃν εἵλετο· τοιαῦται γὰρ αἱ κατ' αὐτὸν ἀρχαί τε καὶ ἐξουσίαι τοῦ σκότους), οὔτε τὰ ἐνεστῶτα, ἐν οἷς ἐσμεν κατὰ τὸν τοῦ βίου χρόνον, ὡς τοῦ μὲν στρατιώτου ἡ ἐλπίς, τοῦ ἐμπόρου δὲ τὸ κέρδος, οὔτε ὕψωμα οὔτε βάθος, οὔτε τις κτίσις ἑτέρα (κατ' ἐνέργειαν τὴν οἰκείαν ἀνθρώπῳ ἀντιπράττειν τῇ πίστει τοῦ προαιρουμένου· κτίσις δὲ συνωνύμως καὶ ἐνέργεια λέγεται, ἔργον ἡμέτερον οὖσα ἡ τοιάδε ἐνέργεια) οὐ δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. ἔχεις συγκεφαλαίωσιν γνωστικοῦ μάρτυρος. Οἴδαμεν δὲ ὅτι πάντες γνῶσιν ἔχομεν τὴν κοινὴν ἐν τοῖς κοινοῖς καὶ τὴν ὅτι εἷς θεός· πρὸς πιστοὺς γὰρ ἐπέστελλεν· ὅθεν ἐπιφέρει· ἀλλ' οὐκ ἐν πᾶσιν ἡ γνῶσις ἡ ἐν ὀλίγοις παραδιδομένη· εἰσὶ δὲ οἵ φασι τὴν περὶ τῶν εἰδωλοθύτων γνῶσιν οὐκ ἐν πᾶσι ** φέρειν, μή πως ἡ ἐξουσία ἡμῶν πρόσκομμα τοῖς ἀσθενέσι γένηται·","english":"Again he says: Be well-disposed toward your adversary quickly, while you are on the road with him. The adversary is not the body, as some suppose, but the devil (and those who are made like him), who accompanies us through men who emulate his works in this earthly life. It is therefore impossible for those who profess to be followers of Christ but are found in the works of the devil not to suffer the most hostile things; for it is written: Let him never hand you over to the judge, and the judge to the servant of the devil's authority. For I am convinced that neither death, which comes at the hands of the persecutors, nor life, as it is in this world, nor the apostate angels, nor the principalities (for the life which Satan chose is his principality; such are the principalities and powers of darkness according to him), nor the present circumstances in which we are during the time of this life, as hope is for the soldier and profit for the merchant, nor height nor depth, nor any other creation (by its own activity can oppose the faith of the one who chooses; creation is called synonymously activity, such activity being our work) will be able to separate us from the love of God in Christ Jesus our Lord. You have a summary of the gnostic martyr. We know that we all have common knowledge in common matters and that there is one God; for he was writing to the faithful. Hence he adds: But the knowledge that is handed down to a few is not in all. And there are those who say that the knowledge concerning things offered to idols is not in all ** to bear, lest our authority become a stumbling block to the weak.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀντίδικος","severity":"info","text":"Clement reinterprets 'adversary' (ἀντίδικος) not as the body (as some held) but as the devil and his emulators, aligning with his spiritual exegesis of the 'way' as the earthly life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γέγραπται γάρ· μή ποτε παραδῷ σε τῷ κριτῇ","severity":"info","text":"The phrase 'it is written: Let him never hand you over to the judge' is not a direct biblical quotation; it may be a loose citation or a paraphrase of a legal or apocalyptic maxim, possibly from a lost source or oral tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνωστικοῦ μάρτυρος","severity":"info","text":"The phrase 'summary of the gnostic martyr' reflects Clement's ideal of the 'gnostic' Christian who attains knowledge (γνῶσις) and endures martyrdom through spiritual perfection, not merely physical suffering.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔχεις συγκεφαλαίωσιν γνωστικοῦ μάρτυρος","severity":"info","text":"This sentence marks a structural break: Clement concludes a long argument on the adversary and persecution, then introduces a new topic about common vs. esoteric knowledge, signaled by 'You have a summary'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἐν πᾶσι ** φέρειν","severity":"caution","text":"The Greek text has a lacuna marked by **; the English draft supplies 'to bear' conjecturally. The original verb is missing, making the sense of the clause uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰδωλοθύτων","severity":"info","text":"The reference to 'things offered to idols' (εἰδωλοθύτων) echoes early Christian debates on ritual purity and apostolic decrees (cf. Acts 15:29, 1 Cor 8–10), showing Clement's engagement with practical ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'οὐκ ἐν πᾶσι' leaves the verb uncertain; the English draft supplies 'φέρειν' (to bear) but the original may have had a different infinitive or clause.","The source of the quotation 'μή ποτε παραδῷ σε τῷ κριτῇ' is unidentified; it may be a non-canonical saying or a paraphrase."],"confidence":"high","notes":[]},{"i":360,"ref":"p360","source":"ἀπόλλυται γὰρ ὁ ἀσθενῶν τῇ σῇ γνώσει. κἂν φάσκωσι πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἀγοράζειν δεῖ, κατὰ πεῦσιν ἐπάγοντες τὸ μηδὲν ἀνακρίνοντες ἐπ' ἴσης τῷ ἀνακρίνοντες, γελοίαν ἐξήγησιν παραθήσονται. ὁ γὰρ ἀπόστολος πάντα φησὶ τὰ ἄλλα ὠνεῖσθε ἐκ μακέλλου μηδὲν ἀνακρίνοντες, καθ' ὑπεξαίρεσιν τῶν δηλουμένων κατὰ τὴν ἐπιστολὴν τὴν καθολικὴν τῶν ἀποστόλων ἁπάντων, σὺν τῇ εὐδοκίᾳ τοῦ ἁγίου πνεύματος, τὴν γεγραμμένην μὲν ἐν ταῖς Πράξεσι τῶν ἀποστόλων, διακομισθεῖσαν δὲ εἰς τοὺς πιστοὺς δι' αὐτοῦ διακονοῦντος τοῦ Παύλου· ἐμήνυσαν γὰρ ἐπάναγκες ἀπέχεσθαι δεῖν εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας, ἐξ ὧν διατηροῦντας ἑαυτοὺς εὖ πράξειν. ἕτερον οὖν ἐστι τὸ εἰρημένον πρὸς τοῦ ἀποστόλου· μὴ οὐκ ἔχομεν ἐξουσίαν φαγεῖν καὶ πιεῖν; μὴ\n\nοὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς; ἀλλ' οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, φησίν, ἀλλὰ πάντα στέγομεν, ἵνα μὴ ἐγκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ, ἤτοι φορτία περιάγοντες, δέον εὐλύτους εἰς πάντα εἶναι, ἢ ὑπόδειγμα τοῖς θέλουσιν ἐγκρατεύεσθαι γινόμενοι, μὴ οἰκοδομουμένοις εἰς τὸ ἀδεῶς τὰ παρατιθέμενα ἐσθίειν καὶ ὡς ἔτυχεν ὁμιλεῖν τῇ γυναικί· μάλιστα δὲ τοὺς τηλικαύτην οἰκονομίαν πεπιστευμένους ὑπόδειγμα τοῖς μανθάνουσιν ἄχραντον ἐκκεῖσθαι προσήκει. ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, φησίν, ἵνα τοὺς πάντας κερδήσω, καὶ πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται· ἀλλὰ τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. διὰ τὴν συνείδησιν οὖν ἀφεκτέον ὧν ἀφεκτέον.","english":"For the one who is weak in your knowledge is lost. And if they claim that one must buy everything sold in the market, bringing in by inquiry the phrase \"examining nothing\" as equivalent to \"examining,\" they will set forth a ridiculous interpretation. For the apostle says: Buy all other things from the market, examining nothing, with the exception of the things indicated in the catholic epistle of all the apostles, with the approval of the Holy Spirit, which was written in the Acts of the Apostles and conveyed to the faithful through Paul serving as intermediary; for they declared that it is necessary to abstain from idolothytes, blood, strangled things, and fornication, from which those who keep themselves will fare well. Therefore, what is said by the apostle is different: Do we not have the authority to eat and drink? Do we not have the authority to take a sister as a wife, as also the other apostles and the brothers of the Lord and Cephas did? But we did not use this authority, he says, but we endure everything, so that we may not hinder the gospel of Christ, either by carrying burdens when we ought to be unencumbered for everything, or by becoming an example to those who wish to practice continence, who are not edified to eat what is set before them fearlessly and to associate with a woman casually; especially those entrusted with such a great stewardship ought to stand as an unsullied example to the learners. For being free from all things, I enslaved myself to all, he says, in order to gain everyone, and every one who struggles practices continence in all things; but the Lord's is the earth and its fullness. Therefore, one must abstain from what one must abstain for the sake of conscience.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν γεγραμμένην μὲν ἐν ταῖς Πράξεσι τῶν ἀποστόλων","severity":"info","text":"Clement refers to the Apostolic Decree recorded in Acts 15:20, 29, which prohibits idolothytes, blood, strangled meat, and fornication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰδωλοθύτων","severity":"info","text":"εἰδωλόθυτα (idolothytes) denotes meat sacrificed to idols, a key concern in early Christian dietary rules.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν καθολικὴν ἐπιστολὴν τῶν ἀποστόλων ἁπάντων","severity":"info","text":"The 'catholic epistle of all the apostles' likely refers to the Apostolic Decree, not a single letter, but a collective decision conveyed in Acts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἕτερον οὖν ἐστι τὸ εἰρημένον","severity":"info","text":"Clement distinguishes two apostolic statements: one about market purchases and another about authority to eat, drink, or marry, to clarify proper interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κηφᾶς","severity":"info","text":"Cephas (Peter) is cited as an example of an apostle who had authority to marry but chose continence, reflecting Clement's ascetic ideal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲν ἀνακρίνοντες ἐπ' ἴσης τῷ ἀνακρίνοντες","severity":"caution","text":"The Greek text may be corrupt: 'μηδὲν ἀνακρίνοντες' (examining nothing) is contrasted with 'ἀνακρίνοντες' (examining), but the syntax is ambiguous; Clement accuses opponents of misreading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηδὲν ἀνακρίνοντες ἐπ' ἴσης τῷ ἀνακρίνοντες' is syntactically unclear; it may involve a textual corruption or a deliberate rhetorical contrast.","The identity of 'the catholic epistle of all the apostles' is ambiguous; it likely refers to the Apostolic Decree, but Clement's phrasing is unusual."],"confidence":"high","notes":[]},{"i":361,"ref":"p361","source":"συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ, γνωστικὴ γάρ, ἀλλὰ τὴν τοῦ ἑτέρου, ἵνα μὴ κακῶς οἰκοδομηθῇ ἀμαθίᾳ μιμούμενος ὃ μὴ γινώσκει, καταφρονητὴς ἀντὶ μεγαλόφρονος γινόμενος. ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως; εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ; πάντα οὖν ὅσα ποιεῖτε εἰς δόξαν θεοῦ ποιεῖτε· ὅσα ὑπὸ τὸν κανόνα τῆς πίστεως ποιεῖν ἐπιτέτραπται. Καρδίᾳ μὲν πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. λέγει γοῦν ἡ γραφή· πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται.\"7 τοῦτ' ἔστι τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν, ὅτι ἐὰν ὁμολογήσῃς τὸ ῥῆμα τῷ στόματί σου ὅτι κύριος Ἰησοῦς καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν, σωθήσῃ. ἄντικρυς τελείαν δικαιοσύνην ὑπογράφει ἔργῳ τε καὶ θεωρίᾳ πεπληρωμένην. εὐλογητέον οὖν τοὺς διώκοντας· εὐλογεῖτε καὶ μὴ καταρᾶσθε. ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστί, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁγιότητι καὶ εἰλικρινείᾳ θεὸν ἔγνωμεν, δι' ὀλίγης ταύτης προφάσεως τὸ τῆς ἀγάπης ἔργον ἐνδεικνύμενοι, ὅτι οὐκ ἐν σοφίᾳ σαρκικῇ, ἀλλ' ἐν χάριτι θεοῦ ἀνεστράφημεν ἐν τῷ κόσμῳ. ταῦτα μὲν περὶ τῆς γνώσεως ὁ ἀπόστολος· τὴν δὲ κοινὴν διδασκαλίαν τῆς πίστεως ὀσμὴν γνώσεως εἴρηκεν ἐν τῇ δευτέρᾳ πρὸς Κορινθίους. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα τοῖς πολλοῖς ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει, μὴ ἀνακαλυπτόμενον κατὰ τὴν πρὸς τὸν κύριον ἐπιστροφήν. διὰ τοῦτο καὶ ἀνάστασιν ἔδειξε τοῖς διορᾶν δυναμένοις τὴν ἔτι ἐν σαρκὶ τοῦ βίου τοῦ ἕρποντος ἐπὶ κοιλίαν.","english":"I call conscience not one's own, for that is gnostic, but that of the other, so that he may not be badly edified, imitating in ignorance what he does not know, becoming a despiser instead of a magnanimous person. For why is my freedom judged by another's conscience? If I partake by grace, why am I blasphemed for that for which I give thanks? Therefore, do all things that you do for the glory of God; do all things that are permitted by the rule of faith. By heart it is believed for righteousness, by mouth it is confessed for salvation. At any rate, Scripture says: \"Everyone who believes in him will not be put to shame.\" This is the word of faith that we proclaim: that if you confess the word with your mouth, that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. It plainly describes perfect righteousness, fulfilled in both deed and contemplation. Therefore, one must bless those who persecute; bless and do not curse. For this is our boast, the testimony of our conscience, that we have known God in holiness and sincerity, through this small pretext displaying the work of love, that we have conducted ourselves in the world not by fleshly wisdom but by the grace of God. So much concerning knowledge from the apostle; and he has called the common teaching of faith a scent of knowledge in the second letter to the Corinthians. For until the present day, the same veil remains for the many over the reading of the Old Testament, not being lifted according to the turning toward the Lord. For this reason, he also showed a resurrection to those able to see clearly, the one still in the flesh of the life that creeps on its belly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνείδησιν","severity":"info","text":"Clement distinguishes between the gnostic's own conscience and that of another, a key ethical distinction in his thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται","severity":"info","text":"This is a loose citation of a New Testament promise, possibly echoing Romans or a creedal formula; the exact source is not identified by Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δευτέρᾳ πρὸς Κορινθίους","severity":"info","text":"Clement refers to 2 Corinthians, where he says the common teaching of faith is called 'a scent of knowledge' (ὀσμὴν γνώσεως), though this exact phrase is not found in the canonical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κανόνα τῆς πίστεως","severity":"info","text":"The 'rule of faith' (κανὼν τῆς πίστεως) was a standard of orthodox belief in early Christianity, used by Irenaeus and others to define correct doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα μὲν περὶ τῆς γνώσεως ὁ ἀπόστολος","severity":"info","text":"This phrase marks a transition from discussing the apostle's teaching on knowledge to the common teaching of faith, structuring Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ αὐτὸ κάλυμμα τοῖς πολλοῖς ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει","severity":"info","text":"Clement's image of a veil over the Old Testament reading, lifted only by turning to the Lord, reflects his allegorical exegesis and influenced later Christian hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὀσμὴν γνώσεως' (scent of knowledge) attributed to 2 Corinthians is not a direct quotation from the canonical epistle; Clement may be paraphrasing or citing a variant tradition.","The identity of the 'apostle' referred to is not specified but is likely Paul, given the context of 2 Corinthians."],"confidence":"high","notes":[]},{"i":362,"ref":"p362","source":"ἔνθεν καὶ γεννήματα ἐχιδνῶν τοὺς τοιούτους ἐκάλεσεν, τοὺς φιληδόνους, τοὺς γαστρὶ καὶ αἰδοίοις δουλεύοντας, καὶ τὰς ἀλλήλων διὰ τὰς κοσμικὰς ἐπιθυ4.16.100.4 μίας ἀποτέμνοντας κεφαλάς. τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ γλώσσῃ, φησὶν Ἰωάννης τελείους εἶναι διδάσκων, ἀλλ' ἐν ἔργῳ καὶ ἀληθείᾳ. ἐν τούτῳ γνωσόμεθα ὅτι ἐκ τῆς ἀληθείας ἐσμέν. εἰ δὲ ἀγάπη ὁ θεός, ἀγάπη καὶ ἡ θεοσέβεια· φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ' ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον. αὕτη ἐστὶν ἡ ἀγάπη τοῦ θεοῦ, ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν. πάλιν τε αὖ τῷ γνωστικῷ ποθοῦντι γενέσθαι γέγραπται· ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνείᾳ· πίστεως γάρ, οἶμαι, τελειότης πρὸς τὴν κοινὴν διαστέλλεται πίστιν. καὶ δὴ γνωστικοῦ κανόνα ὁ θεῖος ἀπόστολος διὰ τοσῶνδε παρίστησι, τοῦτο μὲν γράφων ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι. οἶδα καὶ ταπεινοῦσθαι, οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσι μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾶν, καὶ περισσεύειν καὶ ὑστερεῖσθαι. πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με, τοῦτο δὲ καὶ πρὸς ἐν4.16.101.2 τροπὴν ἄλλοις διαλεγόμενος οὐκ ὀκνεῖ λέγειν· ἀναμιμνῄσκεσθε δὲ τὰς πρότερον ἡμέρας, ἐν αἷς φωτισθέντες πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων. τοῦτο μὲν ὀνειδισμοῖς τε καὶ θλίψεσι θεατριζόμενοι, τοῦτο δὲ κοινωνοὶ τῶν οὕτως ἀναστρεφομένων γενηθέντες. καὶ γὰρ τοῖς δεσμοῖς μου συνεπαθήσατε, καὶ τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε γινώσκοντες ἔχειν","english":"Hence he called such persons offspring of vipers—those who are pleasure-lovers, who serve the belly and the genitals, and who cut off one another's heads because of worldly desires. \"Children, let us not love with word or tongue,\" says John, teaching that we are to be perfect not in speech but in deed and truth. In this we shall know that we are from the truth. If God is love, then piety is also love; fear is not in love, but perfect love casts out fear. This is the love of God, that we keep his commandments. Again, to the gnostic who desires to become, it is written: \"But be a type for the faithful in word, in conduct, in love, in faith, in purity.\" For the perfection of faith, I think, is distinguished from common faith. And indeed the divine apostle sets forth the gnostic's rule through such words, writing this: \"For I have learned to be self-sufficient in what I am. I know how to be humble, I know how to abound; in everything and in all things I have been initiated, both to be satisfied and to hunger, both to abound and to be in need. I am strong in all things through the one who strengthens me.\" And this also, speaking to others for their edification, he does not hesitate to say: \"Remember the former days, when after being enlightened you endured much struggle with passions. On the one hand, you were made a spectacle through reproaches and afflictions; on the other, you became partners with those who conducted themselves thus. For you sympathized with my bonds, and you accepted the plunder of your possessions with joy, knowing that you have","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γεννήματα ἐχιδνῶν","severity":"info","text":"Clement alludes to Acts 28:3, where Paul calls his Jewish opponents 'offspring of vipers' (γεννήματα ἐχιδνῶν). The phrase here targets hedonists who serve the belly and genitals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεκνία, μὴ ἀγαπῶμεν λόγῳ μηδὲ γλώσσῃ","severity":"info","text":"Clement attributes this saying to John, likely a paraphrase of 1 John 4:1-3 or a Johannine tradition, emphasizing love in deed over speech.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here 'gnostic' (γνωστικός) refers to Clement's ideal Christian, the advanced believer who attains true knowledge (γνῶσις) through faith and discipline, distinct from common faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλὰ τύπος γίνου τῶν πιστῶν","severity":"info","text":"Clement quotes an unidentified source, possibly a Pauline or early Christian exhortation, urging the gnostic to be a 'type' (τύπος) for the faithful in word, conduct, love, faith, and purity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμι αὐτάρκης εἶναι","severity":"info","text":"Clement attributes this self-sufficiency saying to 'the divine apostle' (Paul), but it is not a direct Pauline quotation; it may be from a lost letter or a paraphrase of Stoic-influenced Christian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεσμοῖς μου συνεπαθήσατε","severity":"info","text":"Clement refers to the apostle's bonds and the plunder of possessions, evoking Paul's imprisonment (e.g., Philippians 1:12-14) and the persecution of early Christians, to illustrate the gnostic's endurance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'But be a type for the faithful...' is unidentified; it may be a Clementine composition or a lost apostolic tradition.","The phrase 'I have learned to be self-sufficient' is not a known Pauline verse; it may be a paraphrase or from a non-canonical source."],"confidence":"high","notes":[]},{"i":363,"ref":"p363","source":"ἑαυτοὺς κρείττονα ὕπαρξιν καὶ μένουσαν. μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν. ὑπομονῆς γὰρ ἔχετε χρείαν, ἵνα τὸ θέλημα τοῦ θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν· ἔτι γὰρ μικρὸν ὅσον ὅσον, ὁ ἐρχόμενος ἥξει καὶ οὐ χρονιεῖ. ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται. καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. ἡμεῖς δὲ οὔκ ἐσμεν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς. εἶτά σοι σμῆνος ὑποδειγμάτων θείων παρίστησιν. ἦ γὰρ οὐ πίστει, φησί, δι' ὑπομονῆς κατώρθωσαν οἱ ἐμπαιγμῶν καὶ μαστίγων πεῖραν λαβόντες, ἔτι δὲ δεσμῶν καὶ φυλακῆς; ἐλιθάσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐν ἐρημίαις πλανώ4.16.102.2 μενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς. καὶ πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν τοῦ θεοῦ. ἀπολείπεται νοεῖν τὸ κατὰ παρασιώπησιν εἰρημένον μόνοι. ἐπιφέρει γοῦν· περὶ ἡμῶν κρεῖττόν τι προειδομένου τοῦ θεοῦ, ἀγαθὸς γὰρ ἦν, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι. τοιγαροῦν καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος ἅγιον καὶ διειδὲς μαρτύρων, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι' ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα, ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. ὅτι μὲν οὖν μίαν σωτηρίαν λέγει ἐν Χριστῷ τῶν δικαίων καὶ ἡμῶν, σαφῶς μὲν εἴρη κεν πρότερον, οὐδὲν δὲ ἧττον καὶ περὶ Μωυσέως λέγων ἐπιφέρει·","english":"ourselves a better and enduring existence. Do not, therefore, cast away your frankness, which has a great reward. For you have need of patience, so that having done the will of God you may obtain the promise; for it is still a very little while, the one who is coming will arrive and will not delay. And my righteous one will live from faith. And if he draws back, my soul is not pleased with him. But we are not of withdrawal to destruction, but of faith for the preservation of the soul. Then he presents a swarm of divine examples. For was it not, he says, by faith through patience that those who experienced mockery and scourges, and also bonds and imprisonment, succeeded? They were stoned, they were tried, they died by the sword, they went about in sheepskins, in goatskins, lacking necessities, oppressed, maltreated—those whom the world was not worthy of—wandering in deserts and mountains and caves and the holes of the earth. And all, having borne witness through faith, did not obtain the promise of God. It remains to understand what is said by omission: \"only.\" He then adds: God, foreseeing something better concerning us—for he was good—so that they might not be perfected without us. Therefore let us also, having such a holy and transparent cloud of witnesses surrounding us, setting aside all weight and easily preventable sin, run through patience the contest set before us, looking to the founder and perfecter of faith, Jesus. That he speaks of one salvation in Christ for the righteous and for us, he has clearly said before, and no less does he add when speaking about Moses:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παρρησίαν","severity":"info","text":"παρρησίαν (frankness) denotes boldness of speech or openness, a key virtue in early Christian moral teaching, often linked to freedom in addressing God or community.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐρχόμενος ἥξει καὶ οὐ χρονιεῖ","severity":"info","text":"The phrase 'the one who is coming will arrive and will not delay' echoes eschatological promises in early Christian literature, possibly alluding to Christ's return or a prophetic figure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν","severity":"info","text":"Sheepskins and goatskins were traditional garb of ascetics and prophets, symbolizing humility and renunciation; Clement lists them among trials of faithful witnesses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτά σοι σμῆνος ὑποδειγμάτων θείων παρίστησιν","severity":"info","text":"This phrase marks a transition: Clement introduces a series of exemplary martyrs as a 'swarm of divine examples' to reinforce the call to patience and faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ ἡμῶν κρεῖττόν τι προειδομένου τοῦ θεοῦ","severity":"info","text":"Clement interprets God's foreknowledge of 'something better concerning us' as a justification for delayed perfection, a theme later influential in Alexandrian soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ κατὰ παρασιώπησιν εἰρημένον μόνοι","severity":"caution","text":"The phrase 'what is said by omission: only' is ambiguous; Clement may imply a textual lacuna or a rhetorical figure (aposiopesis) where 'only' is understood but not written.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the one who is coming' is unclear—possibly Christ or a prophetic figure.","The phrase 'what is said by omission: only' may indicate a textual gap or a rhetorical device; the exact meaning is uncertain."],"confidence":"high","notes":[]},{"i":364,"ref":"p364","source":"μείζονα πλοῦτον ἡγησάμενος τῶν Αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ· ἀπέβλεπε γὰρ εἰς τὴν μισθαποδοσίαν· πίστει κατέλιπεν Αἴγυπτον, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως· τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν. ἡ θεία σοφία περὶ τῶν μαρτύρων λέγει· ἔδοξαν ἐν ὀφθαλμοῖς ἀφρόνων τεθνάναι καὶ ἐλογίσθη κάκωσις ἡ ἔξοδος αὐτῶν καὶ ἡ ἀφ' ἡμῶν πορεία σύντριμμα· οἳ δέ εἰσιν ἐν εἰρήνῃ. καὶ γὰρ ἐν ὄψει ἀνθρώπων ἐὰν κολασθῶσιν, ἡ ἐλπὶς αὐτῶν ἀθανασίας πλήρης. εἶτα ἐπάγει, κάθαρσιν ἔνδοξον τὸ μαρτύριον διδάσκουσα· καὶ ὀλίγα παιδευθέντες μεγάλα εὐεργετηθήσονται, ὅτι ὁ θεὸς ἐπείρασεν αὐτούς, τουτέστιν εἰς δοκίμιον καὶ δυσωπίαν τοῦ πειράζοντος εἴασεν αὐτοὺς πειρασθῆναι, καὶ εὗρεν αὐτοὺς ἀξίους ἑαυτοῦ, υἱοὺς κληθῆναι δηλονότι· ὡς χρυσὸν ἐν χωνευτηρίῳ ἐδοκίμασεν αὐτοὺς καὶ ὡς ὁλοκάρπωμα θυσίας προσεδέξατο αὐτούς. καὶ ἐν καιρῷ ἐπισκοπῆς αὐτῶν ἀναλάμψουσι καὶ ὡς σπινθῆρες ἐν καλάμῃ διαδραμοῦνται. κρινοῦσιν ἔθνη καὶ κρατήσουσι λαῶν, καὶ βασιλεύσει αὐτῶν κύριος εἰς τοὺς αἰῶνας. Ναὶ μὴν ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ ὁ ἀπόστολος Κλήμης καὶ αὐτὸς ἡμῖν τύπον τινὰ τοῦ γνωστικοῦ ὑπογράφων λέγει· τίς γὰρ παρεπιδημήσας πρὸς ὑμᾶς τὴν πανάρετον καὶ βεβαίαν πίστιν ὑμῶν οὐκ ἐδοκίμασεν; τήν τε σώφρονα καὶ ἐπιεικῆ ἐν Χριστῷ εὐσέβειαν οὐκ ἐθαύμασεν; καὶ τὸ μεγαλοπρεπὲς τῆς φιλοξενίας ὑμῶν ἦθος οὐκ ἐκήρυξεν; καὶ τὴν τελείαν καὶ ἀσφαλῆ γνῶσιν οὐκ ἐμακάρισεν; ἀπροσωπολήπτως γὰρ πάντα ἐποιεῖτε, καὶ ἐν τοῖς νομίμοις τοῦ θεοῦ ἐπορεύεσθε καὶ τὰ ἑξῆς. εἶτ' ἐμφανέστερον·","english":"He considered the reproach of Christ a greater wealth than the treasures of Egypt; for he looked to the reward. By faith he left Egypt, not fearing the king's wrath; for he endured as though seeing the invisible. Divine wisdom says concerning the martyrs: They seemed in the eyes of the foolish to have died, and their departure was accounted a calamity, and their journey from us a ruin; but they are in peace. For even if they are punished in the sight of men, their hope is full of immortality. Then it adds, teaching that martyrdom is a glorious purification: And having been disciplined a little, they will be greatly benefited, because God tested them—that is, he allowed them to be tried for the testing and shame of the tempter, and found them worthy of himself, that is, to be called sons; as gold in a furnace he assayed them, and as a whole burnt offering of sacrifice he accepted them. And at the time of their oversight they will shine forth, and like sparks in stubble they will run through. They will judge nations and rule over peoples, and the Lord will reign over them for eternity. Indeed, in the Epistle to the Corinthians, the apostle Clement himself, sketching for us a type of the gnostic, says: For who that has sojourned among you has not approved your all-virtuous and steadfast faith? Who has not admired your temperate and seemly piety in Christ? Who has not proclaimed the magnificence of your hospitable character? Who has not blessed your perfect and secure knowledge? For you did everything without partiality, and you walked in the laws of God, and so forth. Then more clearly:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μείζονα πλοῦτον ἡγησάμενος ... τὸν ὀνειδισμὸν τοῦ Χριστοῦ","severity":"info","text":"Clement contrasts material wealth (Egypt's treasures) with spiritual wealth (Christ's reproach), framing martyrdom as a superior treasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ θεία σοφία περὶ τῶν μαρτύρων λέγει","severity":"info","text":"The following passage echoes Wisdom of Solomon 3:2-3 and 3:6, which describe the righteous as appearing dead to fools but being at peace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν","severity":"info","text":"Clement alludes to the Exodus narrative (Exodus 14) where Moses, by faith, leaves Egypt despite Pharaoh's wrath, enduring as if seeing the invisible God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ ὁ ἀπόστολος Κλήμης","severity":"info","text":"Clement of Alexandria cites 1 Clement 1:2, attributing it to 'the apostle Clement' (Clement of Rome), as a model of the gnostic Christian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοῦ","severity":"info","text":"Here 'gnostic' refers to the ideal Christian possessing advanced knowledge (γνῶσις), not a sectarian Gnostic; Clement uses it positively for the enlightened believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς χρυσὸν ἐν χωνευτηρίῳ ἐδοκίμασεν αὐτούς","severity":"info","text":"The image of martyrs as gold tested in a furnace is a common patristic trope, found also in Ignatius of Antioch and later in John Chrysostom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἀόρατον ὡς ὁρῶν' could be read as either 'the invisible as if seeing' (i.e., acting as if seeing the invisible God) or 'the invisible as being seen' (a mystical vision); the translation takes the former, active sense.","The identity of 'the apostle Clement' is ambiguous: Clement of Alexandria may be referring to Clement of Rome, but the text does not specify; the translation assumes Clement of Rome."],"confidence":"high","notes":[]},{"i":365,"ref":"p365","source":"ἀτενίσωμεν οὖν εἰς τοὺς τελείως λειτουργήσαντας αὐτοῦ τῇ μεγαλοπρεπεῖ δόξῃ. λάβωμεν Ἐνώχ, ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς μετετέθη, καὶ Νῶε, ὃς πιστεύσας διεσώθη, καὶ Ἀβραάμ, ὃς διὰ πίστιν καὶ φιλοξενίαν φίλος θεοῦ, πατὴρ δὲ τοῦ Ἰσαὰκ προσηγορεύθη. διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων· διὰ πίστιν καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη· δι' ὑπομονὴν καὶ πίστιν ἐν δέρμασιν αἰγείοις καὶ μηλωταῖς καὶ τριχῶν καμηλείων πλέγμασιν περιεπάτησαν κηρύσσοντες τὴν βασιλείαν τοῦ Χριστοῦ, λέγομεν δὲ Ἠλίαν καὶ Ἐλισσαῖον, Ἰεζεκιήλ τε καὶ Ἰωάννην, τοὺς προφήτας. ὁ γάρ τοι φίλος θεοῦ διὰ πίστιν ἐλευθέραν κληθεὶς Ἀβραὰμ οὐκ ἐπήρθη τῇ δόξῃ, μετριοπαθῶν δὲ ἔλεγεν· ἐγὼ δέ εἰμι γῆ καὶ σποδός. περί τε τοῦ\n\nἸὼβ οὕτως γέγραπται· Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος, ἀληθινὸς καὶ θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς κακοῦ.\"7 οὗτος ὁ νικήσας δι' ὑπομονῆς τὸν πειράσαντα καὶ μαρτυρήσας ἅμα καὶ μαρτυρηθεὶς ὑπὸ τοῦ θεοῦ ὃς ταπεινοφροσύνης ἀντέχεται καὶ λέγει· οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' εἰ μιᾶς ἡμέρας ἡ ζωὴ αὐτοῦ. Μωυσῆς, ὁ πιστὸς θεράπων ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, πρὸς τὸν χρηματίζοντα ἐκ τῆς βάτου εἶπεν· τίς εἰμι ἐγώ, ὅτι με πέμπεις; ἐγὼ δέ εἰμι ἰσχνόφωνος καὶ βραδύγλωσσος φωνὴν κυρίου διὰ γλώσσης ἀνθρωπίνης διακονῆσαι. καὶ πάλιν· ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας. θεὸς γὰρ ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσι χάριν. ναὶ μὴν καὶ Δαβίδ, ἐφ' οὗ μαρτυρῶν ὁ κύριος λέγει· εὗρον ἄνδρα κατὰ τὴν καρδίαν μου, Δαβὶδ τὸν τοῦ Ἰεσσαί· ἐν ἐλαίῳ ἁγίῳ ἔχρισα αὐτόν·\"7 ἀλλὰ καὶ αὐτὸς λέγει πρὸς τὸν θέον·","english":"Let us then fix our gaze upon those who have ministered perfectly to his magnificent glory. Let us take Enoch, who, found righteous in obedience, was translated; and Noah, who, believing, was saved; and Abraham, who, through faith and hospitality, was called a friend of God, and father of Isaac. Through hospitality and piety, Lot was saved from Sodom; through faith and hospitality, Rahab the harlot was saved; through endurance and faith, they walked about in goatskins and sheepskins and weavings of camel hair, proclaiming the kingdom of Christ—we mean Elijah and Elisha, Ezekiel and John, the prophets. For Abraham, called a friend of God through free faith, was not puffed up by the glory, but, being moderate in his passions, said: \"I am but earth and ashes.\" And concerning Job, it is written thus: \"Job was righteous and blameless, truthful and god-fearing, abstaining from every evil.\" This is the one who conquered the tempter through endurance, and both bore witness and was witnessed to by God, who clings to humility and says: \"No one is clean from filth, not even if his life is but a single day.\" Moses, the faithful servant in his whole house, said to the one who spoke from the bush: \"Who am I, that you send me? I am weak-voiced and slow-tongued to minister the voice of the Lord through a human tongue.\" And again: \"I am but steam from a pot.\" For God sets himself against the proud, but gives grace to the humble. And indeed David also, concerning whom the Lord bears witness, saying: \"I have found a man after my heart, David the son of Jesse; with holy oil I anointed him.\" But even he says to God:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀτενίσωμεν οὖν","severity":"info","text":"The passage opens with an exhortation to contemplate exemplary figures, forming a catalogue of Old Testament models of faith and humility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ δέ εἰμι γῆ καὶ σποδός","severity":"info","text":"Clement attributes to Abraham the phrase 'I am but earth and ashes,' which echoes the penitential language of Genesis 18:27 (LXX: 'ἐγὼ γῆ καὶ σποδός') but is not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰὼβ δὲ ἦν δίκαιος καὶ ἄμεμπτος","severity":"info","text":"The description of Job as 'righteous and blameless, truthful and god-fearing' closely paraphrases Job 1:1 (LXX: 'ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰώβ, καὶ ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής').","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὗρον ἄνδρα κατὰ τὴν καρδίαν μου","severity":"info","text":"The Lord's testimony about David ('I have found a man after my heart') is not a direct biblical quotation but may allude to 1 Samuel 13:14 or Psalm 89:20 (LXX), where David is chosen by God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν δέρμασιν αἰγείοις καὶ μηλωταῖς","severity":"info","text":"The description of prophets in goatskins and sheepskins reflects the ascetic tradition of Elijah and Elisha, who were depicted as hairy, wild figures in early Christian hagiography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετριοπαθῶν","severity":"info","text":"The participle 'μετριοπαθῶν' (being moderate in passions) is a Stoic term adopted by Clement to describe Abraham's self-restraint, blending Greek ethical vocabulary with biblical exempla.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐγὼ δέ εἰμι γῆ καὶ σποδός' is attributed to Abraham but does not appear verbatim in the LXX; it may be a Clementine paraphrase or a conflation of Genesis 18:27 and later liturgical usage.","The identity of 'John' among the prophets (Ἰωάννην) is ambiguous: it could refer to John the Baptist or a prophetic figure from the Old Testament; context suggests John the Baptist as a forerunner of Christ."],"confidence":"high","notes":[]},{"i":366,"ref":"p366","source":"ἐλέησόν με, ὁ θεός, κατὰ τὸ μέγα ἔλεός σου, καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου. ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου, καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με· ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διὰ παντός.\"7 ἔπειτα τὴν οὐχ ὑποπίπτουσαν νόμῳ αἰνιττόμενος ἁμαρτίαν γνωστικῶς μετριοπαθῶν ἐπιφέρει· σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα.\"7 λέγει γάρ που ἡ γραφή· πνεῦμα κυρίου λύχνος ἐρευνῶν τὰ ταμεῖα τῆς γαστρός.\"7 καὶ ὅσῳ τις δικαιοπραγῶν γνωστικώτερος γίνεται, προσεχέστερον τούτῳ τὸ πνεῦμα τὸ φωτεινόν. οὕτως ἐγγίζει τοῖς δικαίοις ὁ κύριος καὶ οὐδὲν λέληθεν αὐτὸν τῶν ἐννοιῶν καὶ τῶν διαλογισμῶν ὧν ποιούμεθα· τὸν κύριον Ἰησοῦν λέγω, τὸν τῷ παντοκρατορικῷ θελήματι ἐπίσκοπον τῆς καρδίας ἡμῶν· οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἡγιάσθη. ἐντραπῶμεν οὖν τοὺς προηγουμένους ἡμῶν καὶ αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παι4.17.108.2 δείαν τοῦ θεοῦ. μακάριος γὰρ ὃς ἂν διδάσκῃ καὶ ποιῇ τὰ τοῦ κυρίου κατ' ἀξίαν· μεγαλόφρονος δὲ ἐννοίας ἐστὶν καὶ θεωρητικῆς τῆς ἀλη4.17.108.3 θείας. τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα, τὸ ἀξιαγάπητον ἦθος τῆς ἁγνείας, φησίν, ἐνδειξάσθωσαν· τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν· τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσι τοῖς φοβουμένοις τὸν θεὸν ὁσίως ἴσην παρεχέτωσαν. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαβέτωσαν·","english":"Have mercy on me, O God, according to your great mercy, and according to the abundance of your compassions blot out my lawlessness. Wash me yet more from my lawlessness, and cleanse me from my sin; for I know my lawlessness, and my sin is before me always. Then, hinting at the sin that does not fall under law, he adds with gnostic moderation: I have sinned against you alone and done evil before you. For somewhere the scripture says: The spirit of the Lord is a lamp searching the chambers of the belly. And the more one acts righteously and becomes more gnostic, the more closely does the light-giving spirit attend him. Thus the Lord draws near to the righteous, and nothing of the thoughts and reasonings we entertain escapes him—I mean the Lord Jesus, who by the all-ruling will is overseer of our heart, whose blood was sanctified for us. Let us therefore feel shame before our predecessors and feel awe, let us honor the elders, let us instruct the young in the discipline of God. For blessed is he who both teaches and does the things of the Lord worthily; and this belongs to a magnanimous and contemplative mind of truth. Let us correct our wives toward the good: let them display the lovable character of chastity, let them show forth the unalloyed intention of their gentleness, let them make manifest the fairness of their tongue through silence, let them offer their love not according to partiality but equally to all who fear God. Let our children partake of the education that is in Christ.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου λύχνος ἐρευνῶν τὰ ταμεῖα τῆς γαστρός","severity":"info","text":"Clement cites an unidentified scriptural phrase: 'The spirit of the Lord is a lamp searching the chambers of the belly.' The source is not in the canonical Septuagint; it may be from a lost apocryphon or a loose paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῶς μετριοπαθῶν","severity":"info","text":"The phrase 'gnostically moderating his passions' (γνωστικῶς μετριοπαθῶν) is a key technical expression in Clement's ethics, denoting the ideal Christian gnostic's self-restraint in acknowledging sin without falling into despair.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν κύριον Ἰησοῦν ... ἐπίσκοπον τῆς καρδίας","severity":"info","text":"Clement identifies the 'Lord' as Jesus, calling him 'overseer of our heart' (ἐπίσκοπον τῆς καρδίας). This reflects a Stoicizing Christian anthropology where divine reason (Logos) monitors interior thoughts, a theme common in Clement's Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτα ... ἐπιφέρει","severity":"info","text":"The passage shifts from a quoted prayer of repentance to Clement's exegetical comment introduced by 'Then' (ἔπειτα). This marks a typical Stromata pattern: citation followed by allegorical or moral interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰς γυναῖκας ἡμῶν ... διορθωσώμεθα","severity":"info","text":"Clement's instructions for wives—chastity, silence, impartial love—reflect early Christian domestic ethics that later influenced patristic and monastic rules on women's conduct, e.g., in John Chrysostom and the Cappadocians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation 'πνεῦμα κυρίου λύχνος ἐρευνῶν τὰ ταμεῖα τῆς γαστρός' is not identified; it may be a paraphrase or a lost text. The phrase 'τὸ πονηρὸν ἐνώπιόν σου ἐποίησα' is attributed to a speaker but the source of the prayer is unclear."],"confidence":"high","notes":[]},{"i":367,"ref":"p367","source":"μαθέτωσαν τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος τοῦ κυρίου καλὸς καὶ μέγας, σῴζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν κα4.17.108.5 θαρᾷ καρδίᾳ. ἐρευνητὴς γὰρ ἐννοιῶν καὶ ἐνθυμημάτων· οὗ ἡ πνοὴ αὐτοῦ ἐν ἡμῖν ἐστι, καὶ ὅταν θέλῃ, ἀνελεῖ αὐτήν. ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις· δεῦτε, τέκνα,\"7 ὁ κύριος λέγει· ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς. τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς;\"7 εἶτα ἑβδομάδος καὶ ὀγδοάδος μυστήριον γνωστικὸν ἐπιφέρει· παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ καὶ χείλη σου τοῦ μὴ λαλῆσαι δόλον· ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν, ζήτησον εἰρήνην καὶ δίωξον αὐτήν.\"7 γνῶσιν γὰρ αἰνίττεται διὰ τούτων μετά τε ἀποχῆς κακῶν μετά τε ἐνεργείας ἀγαθῶν, ἔργῳ τε καὶ λόγῳ τελειοῦσθαι διδάσκων. ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν· πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά, τοῦ ἐξολοθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν. ἐκέκραξεν δὲ ὁ δίκαιος καὶ ὁ κύριος εἰσήκουσε καὶ ἐκ πασῶν τῶν θλίψεων ἐρρύσατο αὐτόν.\"7 πολλαὶ μὲν γὰρ μάστιγες τῶν ἁμαρτωλῶν, τοὺς δὲ ἐλπίζοντας ἐπὶ κύριον ἔλεος κυκλώσει.\"7 ὑπὸ πλήθους ἐλέου πε4.17.110.2 ριέχεσθαι τὸν ἐλπίζοντα γνησίως λέγει· ὅτι ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ γέγραπται· διὰ Ἰησοῦ Χριστοῦ ἡ ἀσύνετος καὶ ἐσκοτισμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς. διὰ τούτου ἠθέλησεν ὁ δεσπό4.17.110.3 της τῆς ἀθανάτου","english":"Let them learn what humility avails before God, what pure love can do before God, how the fear of the Lord is good and great, saving all who dwell in it piously with a pure heart. For he is an examiner of thoughts and intentions; his breath is in us, and when he wishes, he will take it away. All these things are confirmed by faith in Christ: \"Come, children,\" the Lord says, \"hear me, I will teach you the fear of the Lord. What man is there who desires life, who loves to see good days?\" Then he adds the gnostic mystery of the hebdomad and the ogdoad: \"Restrain your tongue from evil and your lips from speaking guile; turn from evil and do good, seek peace and pursue it.\" For through these things he hints at knowledge, together with abstinence from evils and the performance of good deeds, teaching that perfection is attained both in deed and word. The eyes of the Lord are upon the righteous, and his ears are open to their supplication; but the face of the Lord is against those who do evil, to blot out their memory from the earth. The righteous man cried out, and the Lord heard him and delivered him from all afflictions. For the scourges of sinners are many, but mercy will surround those who hope in the Lord. He says that the one who hopes genuinely is encompassed by a multitude of mercy; for it is written in the Epistle to the Corinthians: Through Jesus Christ our senseless and darkened mind blossoms again into the light. Through him the master of the immortal","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῦτε, τέκνα … ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς","severity":"info","text":"Clement attributes this exhortation to the Lord, but it is not a direct biblical quotation; it may be a paraphrase of Proverbs or a liturgical saying.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑβδομάδος καὶ ὀγδοάδος μυστήριον γνωστικὸν","severity":"info","text":"The 'mystery of the hebdomad and ogdoad' refers to gnostic numerical symbolism: the hebdomad (seven) represents the material or planetary realm, the ogdoad (eight) the transcendent divine realm.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παῦσον τὴν γλῶσσάν σου … ζήτησον εἰρήνην καὶ δίωξον αὐτήν","severity":"info","text":"This series of moral injunctions echoes Psalm 34 and Proverbs, but the exact phrasing is Clement's own synthesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμοὶ κυρίου … ἐξολοθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν","severity":"info","text":"Clement adapts language from Psalm 34 and Psalm 109, blending divine surveillance and judgment imagery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκέκραξεν δὲ ὁ δίκαιος … ἐρρύσατο αὐτόν","severity":"info","text":"This recalls the psalmist's cry for deliverance, e.g., Psalm 34, but Clement does not cite a specific verse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ γέγραπται· διὰ Ἰησοῦ Χριστοῦ … ἀναθάλλει εἰς τὸ φῶς","severity":"info","text":"Clement refers to 1 Clement (Corinthians) 59.2, not a canonical Pauline epistle, as a source for spiritual renewal through Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δεῦτε, τέκνα … ἀκούσατέ μου' is not a direct biblical citation; its source is uncertain.","The 'Epistle to the Corinthians' cited is 1 Clement, not a canonical letter, which may confuse readers."],"confidence":"high","notes":[]},{"i":368,"ref":"p368","source":"γνώσεως ἡμᾶς γεύσασθαι. ῥητότερον καὶ τὸ τῆς γνώσεως ἰδίωμα ἐμφαίνων ἐπήγαγεν· προδήλων οὖν ὄντων ἡμῖν τούτων, καὶ ἐγκεκυφότες εἰς τὰ βάθη τῆς θείας γνώσεως, πάντα τάξει ποιεῖν ὀφείλομεν, ὅσα ὁ δεσπότης ἐπιτελεῖν ἐκέλευσεν, κατὰ καιροὺς τεταγμένους. ὁ σοφὸς τοίνυν ἐνδεικνύσθω τὴν σοφίαν αὐτοῦ μὴ λόγοις μόνον, ἀλλ' ἐν ἔργοις ἀγαθοῖς· ὁ ταπεινόφρων μαρτυρείτω μὴ ἑαυτῷ, ἀλλ' ἐάτω ὑφ' ἑτέρου αὑτὸν μαρτυρεῖσθαι ὁ ἁγνὸς τῇ σαρκὶ μὴ ἀλαζονευέσθω, γινώσκων ὅτι ἕτερός ἐστιν ὁ ἐπιχορηγῶν αὐτῷ τὴν ἐγκράτειαν. ὁρᾶτε, ἀδελφοί, ὅσῳ πλείονος κατηξιώθημεν γνώσεως, τοσούτῳ ὑποκείμεθα μᾶλλον κινδύνῳ. Ἡ σεμνὴ οὖν τῆς φιλανθρωπίας ἡμῶν καὶ ἁγνὴ ἀγωγὴ κατὰ τὸν Κλήμεντα τὸ κοινωφελὲς ζητεῖ, ἐάν τε μαρτυρῇ ἐάν τε καὶ παιδεύῃ ἔργῳ τε καὶ λόγῳ, διττῷ δὲ τούτῳ, ἀγράφῳ τε καὶ ἐγγράφῳ. αὕτη ἐστὶν ἡ ἀγάπη, τὸ ἀγαπᾶν τὸν θεὸν καὶ τὸν πλησίον, αὕτη εἰς τὸ ἀνεκδιήγητον ὕψος ἀνάγει· ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν\"7, ἀγάπη πάντα ἀνέχεται, πάντα μακροθυμεῖ, ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, πάντα ποιεῖ ἐν ὁμονοίᾳ· ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ· δίχα ἀγάπης οὐδὲν εὐάρεστον τῷ θεῷ. τῆς τελειότητος αὐτῆς οὐκ ἔστιν ἐξήγησις, φησί. τίς ἱκανὸς ἐν αὐτῇ εὑρεθῆναι, εἰ μὴ οὓς ἂν αὐτὸς καταξιώσῃ ὁ θεός; αὐτίκα ὁ ἀπόστολος Παῦλος ἐὰν τὸ σῶμά μου ἐπιδῶ φησίν, ἀγάπην δὲ μὴ ἔχω, χαλκός εἰμι ἠχῶν καὶ κύμβαλον ἀλαλάζον· ἢν μὴ ἐκ διαθέσεως ἐκλεκτῆς, δι' ἀγάπης γνωστικῆς μαρτυρήσω, λέγει, φόβῳ δέ.","english":"to taste of knowledge. And more explicitly, indicating the peculiar character of knowledge, he added: Since these things are evident to us, and we have delved into the depths of divine knowledge, we ought to do in order all that the master commanded to be performed at appointed times. Therefore let the wise man manifest his wisdom not only in words but in good deeds; let the humble man not bear witness to himself, but allow himself to be witnessed by another; let the chaste in flesh not boast, knowing that it is another who supplies him with continence. See, brothers, to the extent that we have been deemed worthy of greater knowledge, to that extent we are subject to greater danger. Therefore our dignified and pure conduct of philanthropy, according to Clement, seeks the common benefit, whether it bears witness or educates, in deed and in word, and this in two ways, unwritten and written. This is love: to love God and one's neighbor; this leads to an indescribable height; love covers a multitude of sins; love endures all things, is patient in all things; love joins us to God; it accomplishes everything in harmony; in love all the elect of God were perfected; without love nothing is pleasing to God. Of its perfection there is no explanation, he says. Who is capable of being found in it, except those whom God himself deems worthy? For instance, the apostle Paul says: If I give my body but do not have love, I am a resounding brass and a clashing cymbal; unless I bear witness from a chosen disposition, through gnostic love, he says, but from fear.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνώσεως","severity":"info","text":"γνώσεως (gnōseōs) is the genitive of γνῶσις, a key term in Clement's thought, denoting esoteric Christian knowledge distinct from mere faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν","severity":"info","text":"The phrase 'love covers a multitude of sins' echoes 1 Peter 4:8, though not a direct quotation; Clement adapts it to his argument on love's perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χαλκός εἰμι ἠχῶν καὶ κύμβαλον ἀλαλάζον","severity":"info","text":"Clement attributes to Paul the metaphor of 'resounding brass and clashing cymbal'; this is not a canonical Pauline verse but likely a paraphrase or apocryphal saying.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλήμεντα","severity":"info","text":"Clement refers to himself in the third person ('according to Clement'), a rhetorical device common in ancient didactic literature, emphasizing authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁρᾶτε, ἀδελφοί","severity":"info","text":"The address 'See, brothers' marks a parenetic shift, directly exhorting the audience after a series of moral instructions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγάπη","severity":"info","text":"Clement's synthesis of love as both unitive and redemptive anticipates later Eastern Christian mysticism, particularly in Evagrius and the Macarian homilies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν' may be a loose citation of 1 Peter 4:8 or a common proverb; the source is uncertain.","The attribution of the brass-and-cymbal saying to Paul is ambiguous; it may derive from a lost apocryphon or Clement's own paraphrase."],"confidence":"high","notes":[]},{"i":369,"ref":"p369","source":"εἴπερ οὖν καὶ μισθῷ προσδοκωμένῳ ἐπικροτῶν τὰ χείλη εἰς μαρτυρίαν κυρίου ὁμολογήσω κύριον, κοινός εἰμι ἄνθρωπος, ἠχῶν τὸν κύριον, οὐ γινώσκων. ἔστι γὰρ καὶ ὁ λαὸς ὁ τοῖς χείλεσιν ἀγαπῶν, ἔστι καὶ ἄλλος ὁ παραδιδοὺς τὸ σῶμα, ἵνα καυθήσεται. κἂν ψωμίσω πάντα τὰ ὑπάρχοντά μου, φησίν, οὐ κατὰ τὸν τῆς κοινωνίας τῆς ἀγαπητικῆς λόγον, ἀλλὰ κατὰ τὸν τῆς ἀνταποδόσεως ἢ παρὰ τοῦ εὐεργε4.18.112.3 τουμένου ἀνθρώπου ἢ παρὰ τοῦ ἐπηγγελμένου κυρίου· κἂν ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθιστάναι καὶ τὰ ἐπισκοτοῦντα ἀποβαλεῖν πάθη, μὴ δι' ἀγάπην δὲ πιστωθῶ τῷ κυρίῳ, οὐθέν εἰμι, ὡς πρὸς σύγκρισιν τοῦ γνωστικῶς μαρτυροῦντος, εἰς πλῆθος καὶ τὸ μηδὲν διαφέρον λογιζόμενος. αἱ γενεαὶ δὲ πᾶσαι ἀπὸ Ἀδὰμ ἕως τῆσδε τῆς ἡμέρας παρῆλθον· ἀλλ' οἱ ἐν ἀγάπῃ τελειωθέντες κατὰ τὴν τοῦ θεοῦ χάριν ἔχουσι χώραν εὐσεβῶν· οἳ φανερωθήσονται ἐν τῇ ἐπισκοπῇ τῆς βασιλείας τοῦ Χριστοῦ. ἡ ἀγάπη ἁμαρτάνειν οὐκ ἐᾷ· ἢν δὲ καὶ περιπέσῃ ἄκων τοιαύτῃ τινὶ περιστάσει διὰ τὰς παρ4.18.113.2 εμπτώσεις τοῦ ἀντικειμένου, μιμησάμενος τὸν Δαβὶδ ψαλεῖ· ἐξομολογήσομαι τῷ κυρίῳ, καὶ ἀρέσει αὐτῷ ὑπὲρ μόσχον νέον, φέροντα κέρατα καὶ ὁπλάς. ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν.\"7 λέγει γάρ· θῦσον τῷ θεῷ θυσίαν αἰνέσεως καὶ ἀπόδος τῷ κυρίῳ τὰς εὐχάς σου· καὶ ἐπικάλεσαί με ἐν ἡμέρᾳ θλίψεώς σου, καὶ ἐξελοῦμαί σε καὶ δοξάσεις με·\"7 θυσία γὰρ τῷ θεῷ πνεῦμα συντετριμμένον.\"7 ἀγάπη τοίνυν καὶ ὁ θεὸς εἴρηται, ἀγαθὸς ὤν.","english":"If, then, I also, clapping my lips for the expected reward, confess the Lord as a witness to the Lord, I am a common man, echoing the Lord, not knowing him. For there is the people who love with the lips, and there is another who gives up the body to be burned. Even if I give away all my possessions, he says, not according to the principle of loving communion, but according to that of requital either from the benefited man or from the promised Lord; and even if I have all the faith so as to move mountains and cast off the passions that overshadow, but am not confirmed in faith to the Lord through love, I am nothing, being reckoned as differing not at all from the multitude compared with him who bears witness gnosticly. All the generations from Adam down to this day have passed away; but those perfected in love according to the grace of God have the place of the pious; they will be made manifest in the oversight of the kingdom of Christ. Love does not permit sinning; but if one should involuntarily fall into some such circumstance through the interpositions of the adversary, imitating David he will sing: I will confess to the Lord, and it will please him more than a young calf bearing horns and hooves. Let the poor see and rejoice. For he says: Sacrifice to God a sacrifice of praise and pay your vows to the Lord; and call upon me in the day of your distress, and I will deliver you and you will glorify me. For a sacrifice to God is a contrite spirit. Love, then, is also called God, being good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῶς","severity":"info","text":"The adverb γνωστικῶς (gnōstikōs) is a key term for Clement, denoting the mode of the true gnostic who knows God through love, not mere confession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θῦσον τῷ θεῷ θυσίαν αἰνέσεως","severity":"info","text":"Clement paraphrases or quotes a scriptural injunction to offer a sacrifice of praise, likely echoing Psalm 50:14 LXX or a similar passage, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξομολογήσομαι τῷ κυρίῳ","severity":"info","text":"The phrase 'I will confess to the Lord' and the reference to a calf with horns and hooves alludes to Psalm 106:34-35 LXX (or similar), where confession is valued over animal sacrifice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δαβίδ","severity":"info","text":"Clement invokes David as a model of repentance and confession, a common typology in early Christian literature for the sinner who turns to God through love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀγάπη τοίνυν καὶ ὁ θεὸς εἴρηται","severity":"info","text":"This concluding sentence identifies love (ἀγάπη) with God, summarizing the passage's argument that true knowledge and confession are grounded in love, not reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπικροτῶν τὰ χείλη","severity":"caution","text":"The phrase 'clapping the lips' is obscure; it may be a textual corruption or a rare idiom for insincere speech. The translation follows the literal sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπικροτῶν τὰ χείλη' is ambiguous; it may be a textual error or a metaphor for empty confession. The reading 'clapping the lips' is adopted.","The scriptural quotations are not exact; their precise source in the LXX or early Christian tradition is uncertain."],"confidence":"medium","notes":[]},{"i":370,"ref":"p370","source":"οὗ ἡ ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργάζεται, μήτε ἀδικοῦσα μήτε ἀνταδικοῦσά ποτε, ἀγαθο4.18.113.5 ποιοῦσα δὲ πρὸς πάντας ἁπαξαπλῶς κατ' εἰκόνα θεοῦ. πλήρωμα οὖν νόμου ἡ ἀγάπη, καθάπερ ὁ Χριστός, τουτέστιν ἡ παρουσία τοῦ ἀγαπῶντος ἡμᾶς κυρίου, καὶ ἡ κατὰ Χριστὸν ἀγαπητικὴ ἡμῶν διδα4.18.113.6 σκαλία τε καὶ πολιτεία. ἀγάπῃ γοῦν τὸ μὴ μοιχεῦσαι καὶ τὸ μὴ ἐπιθυμῆσαι τῆς τοῦ πλησίον τελειοῦται, φόβῳ πρότερον κεκωλυμένον. τὸ αὐτὸ γοῦν ἔργον διαφορὰν ἴσχει ἢ διὰ φόβον γενόμενον ἢ δι' ἀγάπην τελεσθὲν καὶ ἤτοι διὰ πίστεως ἢ καὶ γνωστικῶς ἐνερ4.18.114.1 γούμενον. εἰκότως γοῦν καὶ τὰ τούτων ἆθλα διάφορα· τῷ μὲν γνωστικῷ ἡτοίμασται ἃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, τῷ δὲ ἁπλῶς πεπιστευκότι μαρτυρεῖ ἑκατονταπλασίονα ὧν ἀπολέλοιπεν, ἣν ἐπαγγελίαν εἰς σύνεσιν ἀνθρώπων πίπτειν συμβέβηκεν. Ἐνταῦθα γενόμενος ἀνεμνήσθην τινὸς φάσκοντος ἑαυτὸν\n\nγνωστικόν. ἐξηγούμενος γὰρ τὸ ἐγὼ δὲ λέγω, ὁ ἐμβλέψας τῇ γυναικὶ πρὸς ἐπιθυμίαν ἤδη μεμοίχευκεν οὐ ψιλὴν τὴν ἐπιθυμίαν ἠξίου κρίνεσθαι, ἀλλὰ ἐὰν τῇ ἐπιθυμίᾳ τὸ κατ' αὐτὴν ἔργον περαιτέρω τῆς ἐπιθυμίας χωροῦν ἐν αὐτῇ ἐκτελῆται· εἰ γὰρ ὄναρ τῇ φαντασίᾳ, συγκαταχρῆται ἤδη καὶ τῷ σώματι. λέγουσιν οὖν οἱ τὰς ἱστορίας συνταξάμενοι Βοκχόριδος τοῦ δικαίου κρίσιν τοιάνδε. ἐρῶν ἑταίρας νεανίας πείθει μισθῷ τινι ὡρισμένῳ τὴν παῖδα ἀφικέσθαι τῇ ὑστε4.18.115.2 ραίᾳ πρὸς αὐτόν.","english":"where love for one's neighbor does no evil, neither harming nor ever retaliating, but doing good to all universally according to the image of God. Love, then, is the fulfillment of the law, just as Christ—that is, the presence of the Lord who loves us—and our loving teaching and way of life according to Christ. For by love, not committing adultery and not coveting one's neighbor's spouse is perfected, having previously been restrained by fear. The same action, therefore, has a difference whether it is done from fear or accomplished through love, and whether it is enacted through faith or even in a gnostic manner. Naturally, then, the rewards for these are different: for the gnostic, what no eye has seen nor ear heard nor entered into the heart of man is prepared; for the one who has simply believed, a hundredfold of what he has left behind is promised, which promise has happened to fall within human understanding. Having come to this point, I recalled someone claiming to be a gnostic. For, in expounding the saying \"But I say, he who looks at a woman with desire has already committed adultery,\" he did not deem mere desire to be judged, but whether the act according to that desire, proceeding further than desire, is completed within it; for if in a dream, by imagination, he already misuses the body as well. Those who have compiled the histories relate the following judgment of Bocchoris the Just. A young man in love with a courtesan persuades the girl, for a fixed fee, to come to him on the following day.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῷ","severity":"info","text":"Clement uses γνωστικῷ to denote the advanced Christian who possesses true knowledge (gnosis), distinct from the simple believer. This is a key technical term in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ ὀφθαλμὸς οὐκ εἶδεν οὐδὲ οὖς ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη","severity":"info","text":"This phrase echoes 1 Corinthians 2:9 (or similar apocalyptic language), describing rewards beyond human perception. Clement adapts it to contrast gnostic and simple believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βοκχόριδος τοῦ δικαίου","severity":"info","text":"Bocchoris was a legendary Egyptian king known for just judgments. Clement cites a story from historical compilations to illustrate a point about desire and action, likely from a lost Hellenistic source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα γενόμενος ἀνεμνήσθην","severity":"info","text":"This phrase marks a transition from doctrinal exposition to an illustrative anecdote. Clement signals a personal recollection, introducing a critique of a false gnostic and a legal exemplum.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ ἐμβλέψας τῇ γυναικὶ πρὸς ἐπιθυμίαν ἤδη μεμοίχευκεν","severity":"info","text":"This saying resembles a logion attributed to Jesus in some early Christian traditions (cf. 2 Clement 12:2). Clement's interlocutor interprets it to distinguish desire from consummated action.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συγκαταχρῆται","severity":"caution","text":"The verb συγκαταχρῆται is rare and may be a scribal variant or neologism. It likely means 'misuses together with' or 'abuses', but the exact sense is debated; the translation 'misuses the body' is interpretive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἃ ὀφθαλμὸς οὐκ εἶδεν' may be a loose citation of a known scripture or a common apocalyptic trope; the exact source is uncertain.","The identity of the 'someone claiming to be a gnostic' is not specified; Clement may be refuting a contemporary teacher or a literary figure.","The story of Bocchoris is introduced abruptly; its original source and precise relevance to the preceding argument are not fully explained."],"confidence":"high","notes":[]},{"i":371,"ref":"p371","source":"προλαβούσης ὄναρ τῆς ἐπιθυμίας τὴν παῖδα παρ' ἐλπίδα κορεσθεὶς ἥκουσαν τὴν ἐρωμένην κατὰ τὸ τεταγμένον εἴργει τῆς εἰσόδου, ἣ δὲ ἐκμαθοῦσα τὸ γεγονὸς ἀπῄτει τὸν μισθόν, καὶ τῇδέ πως αὐτὴ τὴν ἐπιθυμίαν τῷ ἐραστῇ πεπληρωκέναι λέγουσα. ἧκον οὖν ἐπὶ τὸν κριτήν. τὸ βαλλάντιον οὗτος τοῦ μισθώματος τὸν νεανίσκον προτείνειν κελεύσας, ἐν ἡλίῳ δέ, τὴν ἑταίραν λαβέσθαι προσέταξεν τῆς σκιᾶς, χαριέντως εἴδωλον μισθώματος ἀποδιδόναι κελεύσας εἰδώλου συμπλοκῆς. Ὀνειρώττει μὲν οὖν τις συγκαταθεμένης τῇ φαντασίᾳ τῆς ψυχῆς, ὕπαρ δὲ ὀνειρώττει ὁ πρὸς ἐπιθυμίαν βλέπων, οὐ μόνον ὡς ἐκεῖνος ἔλεγεν ὁ δῆθεν γνωστικός, ἐὰν ἅμα τῇ ὄψει τῆς γυναικὸς συλλάβῃ κατ' ἔννοιαν τὴν ὁμιλίαν (τοῦτο γὰρ ἤδη ἔργον ἐστὶν ἐπιθυμίας ὡς ἐπιθυμίας), ἀλλ' ἐὰν εἰς κάλλος σώματος βλέψῃ τις, ὁ λόγος φησί, καὶ αὐτῷ ἡ σὰρξ εἶναι κατ' ἐπιθυμίαν δόξῃ καλή, σαρκικῶς ἰδὼν καὶ ἁμαρτητικῶς δι' οὗ τεθαύμακεν κρίνεται· ἔμπαλιν γὰρ ὁ δι' ἀγάπην τὴν ἁγνὴν προσβλέπων τὸ κάλλος οὐ τὴν σάρκα ἡγεῖται, ἀλλὰ τὴν ψυχὴν καλήν, τὸ σῶμα, οἶμαι, ὡς ἀνδριάντα θαυμάσας, δι' οὗ κάλλους ἐπὶ τὸν τεχνίτην καὶ τὸ ὄντως καλὸν αὐτὸς αὑτὸν παραπέμπει, σύμβολον ἅγιον τὸν χαρακτῆρα τῆς δικαιοσύνης τὸν φωτεινὸν ἐπιδεικνύμενος τοῖς ἐφεστῶσι τῇ ἀνόδῳ ἀγγέλοις, τὸ χρῖσμα τῆς εὐαρεστήσεως λέγω, τὴν ποιότητα τῆς διαθέσεως τὴν ἐπικειμένην τῇ ψυχῇ κατ' ἐπιχώρησιν τοῦ ἁγίου πνεύματος γεγανωμένῃ. ταύτην τὴν δόξαν τὴν ἐκλάμψασαν ἐπὶ τοῦ προσώπου Μωυσέως ὁ λαὸς οὐχ οἷός τε ἦν προσβλέπειν, διὸ καὶ κάλυμμα ἐλάμβανε τῆς δόξης πρὸς τοὺς σαρκικῶς θεωμένους.","english":"The desire, having anticipated in a dream, the youth, having unexpectedly satisfied his longing, heard his beloved according to the prescribed order, but he bars her from entry; she, having learned what had happened, demanded the payment, claiming that she had somehow fulfilled the desire for her lover. So they went before the judge. He ordered the youth to hold out the purse of the fee in the sun, and commanded the courtesan to take hold of the shadow, wittily ordering her to give back a phantom of payment for a phantom of union. Now, one dreams with the soul's consent to the fantasy, but in waking life one dreams who looks toward desire, not only as that so-called Gnostic said, if at the sight of a woman he conceives intercourse in thought (for this is already an act of desire as desire), but if one looks at the beauty of a body, the Word says, and the flesh itself seems beautiful to him according to desire, having seen carnally and sinfully, he is judged by that through which he has admired; for conversely, he who looks with chaste love at beauty does not consider the flesh but the soul beautiful, having admired the body, I think, as a statue, through whose beauty he transmits himself to the craftsman and the truly beautiful, displaying to the angels stationed at the ascent a holy symbol, the luminous character of righteousness, I mean the anointing of good pleasure, the quality of disposition lying upon the soul polished by the indwelling of the Holy Spirit. This glory that shone upon the face of Moses the people were not able to look upon, and so they took a veil of the glory for those who saw carnally.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"τὸ βαλλάντιον ... τῆς σκιᾶς","severity":"info","text":"The anecdote of the courtesan and the shadow is a well-known legal joke, attributed to the orator Demosthenes or the Cynic Diogenes, illustrating the absurdity of demanding payment for a dream.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁ δῆθεν γνωστικός","severity":"info","text":"Clement refers sarcastically to a rival teacher claiming gnostic insight, likely a Valentinian or other Christian Gnostic who argued that mental consent alone constitutes sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ χρῖσμα τῆς εὐαρεστήσεως","severity":"info","text":"The phrase 'anointing of good pleasure' echoes the language of 2 Corinthians 1:21-22, where the Holy Spirit is given as a seal, and may also allude to the anointing of Moses in Exodus 40:9-11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὴν δόξαν ... Μωυσέως","severity":"info","text":"The reference to Moses' shining face and the veil draws on Exodus 34:29-35, where Moses' face radiated glory after speaking with God, and the people could not look at him directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὀνειρώττει μὲν οὖν ... ὕπαρ δὲ ὀνειρώττει","severity":"info","text":"Clement contrasts dreaming (sleep) with waking desire, using a chiastic structure: dreaming with consent vs. waking with desire, then expanding the latter to include visual lust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇδέ πως","severity":"caution","text":"The phrase 'τῇδέ πως' is ambiguous: it could mean 'in this way' or 'somehow', and the exact sense of the courtesan's claim is unclear in the Greek.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ὁ δῆθεν γνωστικός' is not specified; Clement may be targeting a specific teacher or a generic rival.","The phrase 'τῇδέ πως' is ambiguous: it could mean 'in this way' or 'somehow', and the exact sense of the courtesan's claim is unclear in the Greek."],"confidence":"high","notes":[]},{"i":372,"ref":"p372","source":"τοὺς μὲν γὰρ ἐπαγομένους τινὰ τῶν κοσμικῶν κατέχουσιν οἱ τὸ τέλος ἀπαιτοῦντες τοῖς σφετέροις βαρουμένους πάθεσι, τὸν δὲ γυμνὸν μὲν τῶν ὑποπιπτόντων τῷ τέλει, πλήρη δὲ γνώσεως καὶ τῆς ἐξ ἔργων δικαιοσύνης συνευχόμενοι παραπέμπουσι, τὸν ἄνδρα σὺν καὶ τῷ ἔργῳ μακαρίσαντες· καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται, τοῦ ζωτικοῦ ξύλου, τοῦ κατὰ τὰς διεξόδους τῶν ὑδάτων τεθραμμένου· καρποφόροις δὲ ὁ δίκαιος ἀπεικάζεται δένδροις, οὐ μόνον τοῖς κατὰ τὴν τῶν μεταρσίων ** θυσίαν· ἦσαν δὲ κἀν ταῖς τῶν θυσιῶν προσαγωγαῖς παρὰ τῷ νόμῳ οἱ τῶν ἱερείων μωμοσκόποι. ὄρεξιν οὖν ἐπιθυμίας διακρίνουσιν οἱ περὶ ταῦτα δεινοί, καὶ τὴν μὲν ἐπὶ ἡδοναῖς καὶ ἀκολασίᾳ τάττουσιν ἄλογον οὖσαν, τὴν δὲ ὄρεξιν ἐπὶ τῶν κατὰ φύσιν ἀναγκαίων λογικὴν ὑπάρχουσαν κίνησιν. Ταύτης τοι τῆς τελειότητος ἔξεστιν ἐπ' ἴσης μὲν ἀνδρί, ἐπ' ἴσης δὲ καὶ γυναικὶ μεταλαβεῖν. αὐτίκα οὐχ ὁ Μωυσῆς μόνος, ἀκούσας παρὰ τοῦ θεοῦ· λελάληκα πρὸς σὲ ἅπαξ καὶ δὶς λέγων· ἑώρακα τὸν λαὸν τοῦτον, καὶ ἰδού ἐστι σκληροτράχηλος· ἔασόν με ἐξολοθρεῦσαι αὐτούς, καὶ ἐξαλείψω τὸ ὄνομα αὐτῶν ὑποκάτωθεν τοῦ οὐρανοῦ καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ θαυμαστὸν καὶ πολὺ μᾶλλον ἢ τοῦτο ἀποκρίνεται δεόμενος μὴ τὸ ἑαυτοῦ σκοπῶν, ἀλλὰ τὴν κοινὴν σωτηρίαν· μηδαμῶς, κύριε, ἄφες τὴν ἁμαρτίαν τῷ λαῷ τούτῳ, ἢ κἀμὲ ἐξάλειψον ἐκ βίβλου ζώντων. ὅση τελειότης τοῦ συναποθανεῖν ἐθελήσαντος τῷ λαῷ ἢ σῴζεσθαι μόνος.","english":"For those who bring in some worldly thing are held back by those who demand the end, burdened with their own passions, but the one who is naked of things subject to the end, yet full of knowledge and of justice from works, they escort with prayers, having blessed the man together with his work; and his leaf will not fall off from the living tree, which is nourished along the channels of the waters; and the righteous man is likened to fruit-bearing trees, not only to those in the sacrifice of the aerial **. And there were also in the presentations of sacrifices according to the law the inspectors of the victims. Therefore, those skilled in these matters distinguish desire from appetite, and they assign the one to pleasures and licentiousness, being irrational, and appetite to the necessary things according to nature, being a rational motion. It is possible for this perfection to be shared equally by a man and equally by a woman. For instance, not only Moses, having heard from God: \"I have spoken to you once and twice saying: I have seen this people, and behold they are stiff-necked; let me destroy them, and I will wipe out their name from under heaven and make you into a great and wonderful nation, much more than this,\" answers, entreating not with his own interest in view, but the common salvation: \"By no means, Lord, forgive the sin of this people, or erase me also from the book of the living.\" What perfection is that of one who was willing to die together with the people or to be saved alone.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται","severity":"info","text":"The image of a leaf that will not fall from the living tree alludes to eschatological reward: the righteous retain their place in the cosmic order, nourished by the waters of knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὄρεξιν","severity":"info","text":"Clement distinguishes ὄρεξιν (appetite) from ἐπιθυμίας (desire), assigning the former to rational motion for natural necessities and the latter to irrational pleasures. This reflects Stoic ethical terminology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λελάληκα πρὸς σὲ ἅπαξ καὶ δὶς λέγων· ἑώρακα τὸν λαὸν τοῦτον","severity":"info","text":"Clement paraphrases a divine speech to Moses, likely from Exodus 32:9-10 or a related tradition, where God proposes to destroy the stiff-necked people and make Moses a great nation. Moses refuses, asking to be erased from the book of the living if the people are not forgiven.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μωμοσκόποι","severity":"info","text":"The μωμοσκόποι were officials who inspected sacrificial victims for blemishes (μῶμος) in Greek and Hellenistic cults. Clement uses them to illustrate discernment in ritual, paralleling the distinction between desire and appetite.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταύτης τοι τῆς τελειότητος","severity":"info","text":"This phrase marks a transition from the discussion of desire and appetite to the exemplum of Moses, showing that perfection is equally attainable by men and women. The Moses story serves as a concrete illustration of selfless virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν μεταρσίων **","severity":"caution","text":"The Greek text has a lacuna marked by ** after μεταρσίων. The English draft supplies 'aerial' but the missing word may have specified a type of sacrifice or tree. The sense is incomplete.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after μεταρσίων leaves the exact referent uncertain; the translation 'aerial' is conjectural.","The phrase 'book of the living' (βίβλου ζώντων) may echo Psalm 69:28 LXX or a liturgical formula, but the source is not explicit."],"confidence":"high","notes":[]},{"i":373,"ref":"p373","source":"ἀλλὰ καὶ Ἰουδὶθ ἡ ἐν γυναιξὶ τελειωθεῖσα ἐν συγκλεισμῷ τῆς πόλεως γενομένης δεηθεῖσα τῶν πρεσβυτέρων εἰς μὲν τὴν παρεμβολὴν τῶν ἀλλοφύλων ἐξέρχεται, τοῦ παντὸς καταφρονήσασα κινδύνου, ὑπὲρ τῆς πατρίδος ἑαυτὴν ἐπιδοῦσα τοῖς πολεμίοις ἐν πίστει θεοῦ· λαμβάνει δ' εὐθὺς τἀπίχειρα τῆς πίστεως ἀριστεύσασα γυνὴ κατὰ τοῦ πολε4.19.119.1\n\nμίου τῆς πίστεως, κυρία τῆς Ὁλοφέρνου γενομένη κεφαλῆς. πάλιν τε αὖ ἡ τελεία κατὰ πίστιν Ἐσθὴρ ῥυομένη τὸν Ἰσραὴλ τυραννικῆς ἐξουσίας καὶ τῆς τοῦ σατράπου ὠμότητος, μόνη γυνὴ νηστείαις τεθλιμμένη πρὸς μυρίας ὡπλισμένας ἀντετάξατο δεξιάς, τυραννικὸν διὰ πίστεως ἀναλύουσα δόγμα· καὶ δὴ τὸν μὲν ἐτιθάσευσεν, ἀνέστειλεν δὲ τὸν Ἀμὰν καὶ τὸν Ἰσραὴλ τῇ τελείᾳ πρὸς τὸν θεὸν δεήσει ἀπαθῆ διεφύλαξεν. σιωπῶ γὰρ Σουσάνναν καὶ τὴν Μωυσέως ἀδελ φήν, ὡς ἣ μὲν συνεστρατήγησεν τῷ προφήτῃ πασῶν ἐξάρχουσα τῶν κατὰ σοφίαν παρ' Ἑβραίοις εὐδοκίμων γυναικῶν, ἣ δὲ σεμνότητος ὑπερβολῇ καὶ μέχρι θανάτου χωροῦσα πρὸς τῶν ἀκολάστων ἐραστῶν κατακρινομένη μάρτυς ἁγνείας ἔμεινεν ἀρρεπής. Ναὶ μὴν Δίων ὁ φιλόσοφος Λυσιδίκην τινὰ γυναῖκα ἱστορεῖ δι' ὑπερβολὴν αἰδοῦς αὐτῷ χιτῶνι λούεσθαι, Φιλωτέραν δέ, ὁπότε μέλλοι εἰσιέναι τὴν πύελον, ἡσυχῇ ἐπαναστέλλεσθαι τὸν χιτῶνα καθ' ὅσον τὰ γυμνὰ τὸ ὕδωρ ἔσκεπεν, εἶτα κατ' ὀλίγον αὖθις ἀνιοῦ4.19.120.2 σαν ἐπενδύσασθαι. ἦ γὰρ οὐχὶ καὶ βασάνους ἤνεγκεν ἀνδρείως Λέαινα ἡ Ἀττική; συνειδυῖα αὕτη τοῖς ἀμφὶ τὸν Ἁρμόδιον καὶ Ἀριστογείτονα τὴν κατὰ Ἱππάρχου ἐπιβουλὴν οὐδ' ὁπωστιοῦν ἐξεῖπεν εὖ μάλα στρεβλουμένη.","english":"But also Judith, perfected among women, when the city was under siege, begged the elders and went out into the camp of the foreigners, despising all danger, giving herself over to the enemies for the sake of her fatherland in faith in God; and she immediately received the reward of her faith, a woman who excelled against the enemy of faith, becoming mistress of the head of Holofernes. Again, the perfect Esther, by faith, rescuing Israel from tyrannical power and the cruelty of the satrap, alone, a woman oppressed by fasts, arrayed herself against countless armed right hands, dissolving a tyrannical decree through faith; and indeed she tamed him, and restrained Haman, and preserved Israel impassible through perfect supplication to God. For I pass over Susanna and the sister of Moses, how the one co-commanded with the prophet, taking the lead among all the women esteemed among the Hebrews for wisdom, while the other, by an excess of modesty and going even to death, condemned by licentious lovers, remained an unwavering witness of chastity. Indeed, Dio the philosopher records that a certain woman, Lysidice, bathed in her tunic because of an excess of modesty, and that Philotera, whenever she was about to enter the bath, quietly drew up her tunic only as far as the water covered the naked parts, then, as she came up little by little, put it back on. For did not Leaena the Attic woman also endure tortures courageously? She, knowing of the plot against Hipparchus with Harmodius and Aristogeiton, did not reveal anything at all, though she was thoroughly tortured.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἰουδὶθ","severity":"info","text":"Judith is a deuterocanonical figure; her story appears in the Book of Judith. Clement uses her as an exemplar of faith and courage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐσθὴρ","severity":"info","text":"Esther is the heroine of the biblical Book of Esther. Clement highlights her fasting and faith as means to rescue Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λέαινα ἡ Ἀττική","severity":"info","text":"Leaena the Attic woman is a historical figure who endured torture without betraying the conspirators Harmodius and Aristogeiton. Clement cites her as an example of endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Δίων ὁ φιλόσοφος","severity":"info","text":"Dio the philosopher likely refers to Dio Chrysostom, a Greek orator and philosopher. Clement draws on his anecdote about modest bathing practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σιωπῶ γὰρ","severity":"info","text":"The phrase 'σιωπῶ γὰρ' (for I pass over) is a rhetorical device used to introduce further examples while claiming to omit them, emphasizing the abundance of virtuous women.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μωυσέως ἀδελφήν","severity":"caution","text":"The sister of Moses is not named here; she is traditionally identified as Miriam. The text does not specify which biblical or extra-biblical tradition Clement follows.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Μωυσέως ἀδελφήν' (sister of Moses) is ambiguous; it may refer to Miriam, but Clement does not elaborate.","The source of the anecdote about Lysidice and Philotera is attributed to 'Δίων ὁ φιλόσοφος', likely Dio Chrysostom, but the specific work is not cited."],"confidence":"high","notes":[]},{"i":374,"ref":"p374","source":"φασὶ δὲ καὶ τὰς Ἀργολικὰς ἡγουμένης αὐτῶν Τελεσίλλης τῆς ποιητρίας Σπαρτιάτας τοὺς ἀλκίμους τὰ πολέμια φανείσας μόνον τρέψασθαι καὶ ἐκείναις τὸ ἀδεὲς τοῦ θανάτου περιποιή4.19.120.4 σασθαι. τὰ ὅμοια λέγει καὶ ὁ τὴν Δαναΐδα πεποιηκὼς ἐπὶ τῶν Δαναοῦ θυγατέρων ὧδε· καὶ τότ' ἄρ' ὡπλίζοντο θοῶς Δαναοῖο θύγατρες πρόσθεν ἐυρρεῖος ποταμοῦ Νείλοιο ἄνακτος, καὶ τὰ ἑξῆς. ᾄδουσι δὲ οἱ λοιποὶ τῶν ποιητῶν τὴν Ἀταλάντης ἐν θήρᾳ ὠκύτητα καὶ τὴν Ἀντικλείας φιλοστοργίαν καὶ τὴν Ἀλκήστιδος φιλανδρίαν καὶ τὴν Μακαρίας καὶ τῶν Ὑακινθίδων εὐψυχίαν. τί δέ; οὐχὶ Θεανὼ μὲν ἡ Πυθαγορικὴ εἰς τοσοῦτον ἧκεν φιλοσοφίας ὡς πρὸς τὸν περιέργως ἀπιδόντα καὶ εἰπόντα καλὸς ὁ πῆχυς ἀλλ' οὐ δημόσιος ἀποκρίνασθαι. τῆς αὐτῆς φέρεται σεμνότητος κἀκεῖνο τὸ ἀπόφθεγμα· ἐρωτηθεῖσα γάρ, ποσταία γυνὴ ἀπὸ ἀνδρὸς εἰς τὸ θεσμοφόριον κάτεισιν, ἀπὸ μὲν ἰδίου καὶ παραχρῆμα ἔφη, ἀπὸ δὲ τοῦ ἀλλοτρίου οὐδεπώποτε. ναὶ μὴν καὶ Θεμιστὼ ἡ Ζωΐλου ἡ Λαμψακηνὴ ἡ Λεοντέως γυνὴ τοῦ Λαμψακηνοῦ τὰ Ἐπικούρεια ἐφιλοσόφει καθάπερ Μυῖα ἡ Θεανοῦς θυγάτηρ τὰ Πυθαγόρεια καὶ Ἀριγνώτη ἡ τὰ περὶ Διονύσου γραψαμένη· αἱ γὰρ Διοδώρου τοῦ Κρόνου ἐπικληθέντος θυγατέρες πᾶσαι διαλεκτικαὶ γεγόνασιν, ὥς φησι Φίλων ὁ διαλεκτικὸς ἐν τῷ Μενεξένῳ, ὧν τὰ ὀνόματα παρατίθεται τάδε· Μενεξένη, Ἀργεία, Θεογνίς, Ἀρτεμισία, Παντάκλεια. μέμνημαι καὶ Κυνικῆς τινος, Ἱππαρχία δὲ ἐκαλεῖτο, ἡ Μαρωνῖτις, ἡ Κράτητος γυνή, ἐφ' ᾗ καὶ τὰ κυνογάμια ἐν τῇ Ποικίλῃ ἐτέλεσεν. Ἀρήτη δὲ ἡ Ἀριστίππου ἡ Κυρηναϊκὴ τὸν Μητροδίδακτον ἐπικληθέντα ἐπαίδευσεν Ἀρίστιππον.","english":"They say also that the Argolic women, with Telesilla the poetess leading them, turned back the Spartan men, who were valiant in war, merely by appearing, and procured for those women fearlessness of death. The author of the Danais speaks similarly concerning the daughters of Danaüs, thus: \"Then the daughters of Danaüs armed themselves swiftly before the wide-flowing river of lord Nile,\" and so forth. The rest of the poets sing of Atalanta's swiftness in the hunt, and Anticleia's devotion, and Alcestis's love for her husband, and the courage of Macaria and the Hyacinthides. What then? Did not Theano the Pythagorean advance so far in philosophy that, when someone looked at her curiously and said, \"The forearm is beautiful, but not public,\" she replied? Of the same dignity is also that saying: for when asked how many days after her husband a woman goes down to the Thesmophorion, she said, \"From her own, immediately; from another's, never at all.\" Indeed, Themisto the daughter of Zoilus, the Lampsacene, wife of Leonteus the Lampsacene, philosophized in the Epicurean manner, just as Myia the daughter of Theano did in the Pythagorean, and Arignote who wrote the works concerning Dionysus; for the daughters of Diodorus, surnamed Cronus, all became dialecticians, as Philo the dialectician says in his Menexenus, whose names he sets forth as follows: Menexene, Argeia, Theognis, Artemisia, Pantacleia. I also recall a certain Cynic woman, Hipparchia by name, the Maronite, wife of Crates, on whose account the Cynogamia were celebrated in the Stoa Poikile. Arete the Cyrenaic, daughter of Aristippus, educated Aristippus, surnamed Metrodidactus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Telesilla","severity":"info","text":"Telesilla was a Greek lyric poetess from Argos, active in the 5th century BCE. The story of Argive women defending the city under her leadership is a known legend, possibly linked to the Battle of Sepeia (c. 494 BCE).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Danais","severity":"info","text":"The Danais is a lost epic poem, likely of the archaic period, recounting the story of the daughters of Danaus. Clement quotes a fragment here, preserving a rare witness to the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Theano","severity":"info","text":"Theano was a Pythagorean philosopher, often identified as the wife of Pythagoras or a later follower. The anecdote about her reply to a remark on her forearm illustrates her modesty and philosophical composure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Hipparchia","severity":"info","text":"Hipparchia of Maroneia was a Cynic philosopher, wife of Crates. The 'Cynogamia' (dog marriage) refers to a public ceremony in the Stoa Poikile, symbolizing Cynic rejection of conventional marriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Philo the dialectician","severity":"info","text":"Philo the dialectician (often called Philo of Megara) was a 4th-century BCE philosopher. His work 'Menexenus' is lost; Clement's citation is a rare attestation of its content.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's catalogue of virtuous women from Greek history and literature, following the example of Judith in the previous passage. It serves as a rhetorical parallel to biblical exemplars.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ Ἀργολικὰς' is ambiguous: it could mean 'the Argolic women' or 'the Argolic affairs'; the translation takes it as women, consistent with the context of female exemplars.","The identity of 'Theano the Pythagorean' is uncertain; she may be distinct from the wife of Pythagoras or a later figure."],"confidence":"high","notes":[]},{"i":375,"ref":"p375","source":"παρὰ Πλάτωνί τε ἐφιλοσόφουν Λασθένεια ἡ Ἀρκαδία καὶ Ἀξιοθέα ἡ Φλιασία· Ἀσπασίας γὰρ τῆς Μιλησίας, περὶ ἧς καὶ οἱ κωμικοὶ πολλὰ δὴ καταγράφουσιν, Σωκράτης μὲν ἀπέλαυσεν εἰς φιλο4.19.122.4 σοφίαν, Περικλῆς δὲ εἰς ῥητορικήν. παραπέμπομαι τοίνυν τὰς ἄλλας διὰ τὸ μῆκος τοῦ λόγου, μήτε τὰς ποιητρίας καταλέγων, Κόρινναν καὶ Τελέσιλλαν Μυῖάν τε καὶ Σαπφώ, ἢ τὰς ζωγράφους, καθάπερ Εἰρήνην τὴν Κρατίνου θυγατέρα καὶ Ἀναξάνδραν τὴν Νεάλκους, ἅς φησι Δίδυμος ἐν Συμποσιακοῖς. ἡ δὲ Κλεοβούλου θυγάτηρ τοῦ σοφοῦ καὶ Λινδίων μοναρχοῦντος τῶν ξένων τῶν πατρῴων οὐκ ᾐδεῖτο ἀπονίπτειν τοὺς πόδας· ἐπεὶ καὶ ἡ τοῦ Ἀβραὰμ γυνὴ Σάρρα ἡ μακαρία αὐτὴ τοὺς ἐγκρυφίας παρεσκεύασε τοῖς ἀγγέλοις, καὶ βασιλικαὶ κόραι παρὰ τοῖς Ἑβραίοις τὰ πρόβατα ἔνεμον, ὅθεν καὶ ἡ παρ' Ὁμήρῳ Ναυσικάα ἐπὶ τοὺς πλυνοὺς ᾔει. Ἕλοιτ' ἂν οὖν ἡ σώφρων πρῶτον μὲν πείθειν τὸν ἄνδρα κοινωνὸν αὐτῇ γίνεσθαι τῶν πρὸς εὐδαιμονίαν φερόντων, εἰ δὲ ἀδυνάτως ἔχοι, μόνη σπευδέτω ἐπ' ἀρετήν, πάντα μὲν τῷ ἀνδρὶ πειθομένη ὡς μηδὲν ἄκοντος","english":"With Plato, Lastheneia of Arcadia and Axiothea of Phlius studied philosophy. As for Aspasia of Miletus, about whom the comic poets write much, Socrates enjoyed her for philosophy, and Pericles for rhetoric. I pass over the others due to the length of the discourse, neither listing the poetesses—Corinna, Telesilla, Myia, and Sappho—nor the painters, such as Eirene, daughter of Cratinus, and Anaxandra, daughter of Neacles, whom Didymus mentions in his Symposiaca. The daughter of Cleobulus, the wise man and monarch of the Lindians, was not ashamed to wash the feet of strangers from her father's household. For also the blessed Sarah, wife of Abraham, herself prepared the hearth-cakes for the angels, and royal maidens among the Hebrews tended the sheep, whence also Nausicaa in Homer went to the washing-places. The temperate woman would choose, first, to persuade her husband to become a partner with her in the things that lead to happiness; but if that is impossible, let her hasten alone toward virtue, obeying her husband in all things as one who is not unwilling.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Λασθένεια ἡ Ἀρκαδία καὶ Ἀξιοθέα ἡ Φλιασία","severity":"info","text":"Lastheneia of Arcadia and Axiothea of Phlius were female students in Plato's Academy, noted by Diogenes Laërtius and others as rare examples of women in early Greek philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Δίδυμος ἐν Συμποσιακοῖς","severity":"info","text":"Didymus Chalcenterus, the Alexandrian grammarian, wrote Symposiaca, a lost work of miscellaneous learning. Clement cites him for the names of female painters Eirene and Anaxandra.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σάρρα ἡ μακαρία","severity":"info","text":"Clement refers to Sarah preparing hearth-cakes for angels, an allusion to Genesis 18:6, where Abraham offers cakes to the three visitors. The detail of Sarah's personal service is a haggadic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ναυσικάα","severity":"info","text":"Clement compares Hebrew royal maidens tending sheep to Nausicaa in Homer's Odyssey 6, who goes to wash clothes. This aligns biblical and classical exempla of noble women performing humble tasks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παραπέμπομαι τοίνυν","severity":"info","text":"This phrase marks a rhetorical break: Clement declines to list more exemplary women, then resumes with a moral exhortation on the temperate wife's conduct, linking the exempla to his argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπονίπτειν τοὺς πόδας","severity":"caution","text":"The Greek says 'wash the feet of strangers from her father's household,' but the English draft omits 'from her father's household' (τῶν ξένων τῶν πατρῴων). The phrase likely means guests of her father, not random strangers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Myia' among the poetesses is uncertain; she may be a Pythagorean woman philosopher or a different figure.","The phrase 'τῶν ξένων τῶν πατρῴων' could mean 'foreigners from her father's household' or 'guests of her father'; the translation 'strangers from her father's household' is adopted."],"confidence":"high","notes":[]},{"i":376,"ref":"p376","source":"ἐκείνου πρᾶξαί ποτε πλὴν ὅσα εἰς ἀρετήν τε καὶ σωτηρίαν διαφέρειν νομίζεται· ἀλλὰ καί, εἰ καί τις εἴργοι τῆς τοιαύτης διαθέσεως ἀνυποκρίτως ὁρμῶσαν ἤτοι γυναῖκα ἢ καὶ θεράπαιναν, οὐκ ἄλλο τι φαίνεται τὸ τηνικάδε δρῶν ὁ τοιοῦτος ἢ δικαιοσύνης μὲν καὶ σωφροσύνης ἀπάγειν προῃρημένος, ἄδικον δὲ ἅμα καὶ ἀκό4.19.124.1 λαστον παρασκευάζειν βεβουλημένος τὸν οἶκον τὸν ἑαυτοῦ. οὐχ οἷόν τε οὖν ἐστιν ἄνδρα ἢ γυναῖκα ἐν ὁτῳοῦν ἐλλόγιμον γενέσθαι μὴ μαθήσει μηδὲ μελέτῃ τε καὶ ἀσκήσει προσχρησαμένους, τὴν δὲ ἀρετὴν οὐκ ἐπ' ἄλλοις τισὶν εἶναί φαμεν ἢ πάντων μάλιστα ἐφ' ἡμῖν. τὰ μὲν οὖν ἄλλα εἴργειν δύναταί τις προσπολεμῶν, τὸ δ' ἐφ' ἡμῖν οὐδαμῶς, οὐδ' ἂν μάλιστα ἐνίσταιτο· θεόσδοτον γὰρ τὸ δῶρον καὶ οὐχ ὑποπῖπτον ἄλλῳ τινί. ὅθεν ἀκολασία μὲν οὐκ ἄλλου τινὸς ἂν δοξάζοιτο εἶναι κακὸν ἢ τοῦ ἀκολασταίνοντος, σωφροσύνη δὲ ἀγαθὸν αὖ τοῦ τὸ σωφρονεῖν δυναμένου. Φίλανδρον μετὰ σεμνότητος ὑπογράφει γυναῖκα Εὐριπίδης παραινῶν· εὖ λέγειν δ' ὅταν τι λέξῃ, χρὴ δοκεῖν, κἂν μὴ λέγῃ, κἀκπονεῖν ἃν τῷ ξυνόντι πρὸς χάριν μέλλῃ λέγειν. καὶ αὖθίς που τούτοις τὰ ὅμοια· ἡδὺ δέ, ἢν κακὸν πράξῃ τι, συσκυθρωπάζειν πόσει ἄλοχον ἐν κοινῷ τε λύπης ἡδονῆς τ' ἔχειν μέρος. τό τε πρᾶον καὶ φιλόστοργον ὧδέ πως ὑποδεικνύων κἀν ταῖς συμφοραῖς ἐπιφέρει· σοὶ δ' ἔγωγε καὶ νοσοῦντι συννοσοῦσ' ἀνέξομαι καὶ κακῶν τῶν σῶν συνοίσω, καὶ οὐδέν ἐστί μοι πικρόν· μετὰ γὰρ τῶν φίλων εὐτυχεῖν δυστυχεῖν τε χρή· τί γὰρ δὴ τὸ φίλον ἄλλο πλὴν τόδε;","english":"that man ever did anything except what is considered to contribute to virtue and salvation. But also, if someone were to hinder a woman or even a maidservant who is genuinely impelled by such a disposition, such a person would appear at that time to be doing nothing other than deliberately leading away from justice and temperance, and at the same time intending to render his own household unjust and licentious. It is therefore not possible for a man or a woman to become distinguished in any respect without making use of learning, practice, and training. And we say that virtue depends on nothing else more than on ourselves. Now other things one can hinder by opposing them, but what depends on us cannot be hindered at all, not even if one resists with all one's might; for it is a gift from God and is subject to nothing else. Hence licentiousness would be considered an evil of none other than the one who is licentious, and temperance a good of the one who is capable of being temperate. Euripides portrays a woman as fond of her husband with dignity, advising: when she says something, she should seem to speak well, even if she does not speak, and to labor over what she is about to say to please her companion. And again elsewhere, similar things: it is sweet, if he does something wrong, for the wife to share her husband's gloom, and in common to have a share of both grief and pleasure. And indicating gentleness and affection in this way, even in misfortunes, he adds: I will bear with you even when you are sick, sharing your sickness, and I will share your troubles, and nothing is bitter to me; for one ought to fare well or ill with one's friends; for what else is the friend but this?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλὴν ὅσα εἰς ἀρετήν τε καὶ σωτηρίαν διαφέρειν νομίζεται","severity":"info","text":"Clement argues that no action is truly virtuous unless it contributes to both virtue and salvation, linking moral philosophy with soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωφροσύνη","severity":"info","text":"Temperance (σωφροσύνη) is a cardinal virtue in Clement's ethics, here presented as a self-determined good, distinct from licentiousness (ἀκολασία).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεόσδοτον γὰρ τὸ δῶρον","severity":"info","text":"The phrase 'gift from God' echoes biblical language (e.g., James 1:17) and reflects Clement's view that self-determination in virtue is divinely granted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδης","severity":"info","text":"Clement cites Euripides (fragments) to illustrate ideal wifely conduct, paralleling his earlier references to Greek poets and philosophers as sources of moral exempla.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φίλανδρον μετὰ σεμνότητος","severity":"info","text":"Clement adapts a Euripidean ideal of the 'husband-loving' wife with dignity, reflecting contemporary debates on women's roles in household and virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐχ οἷόν τε οὖν ἐστιν","severity":"info","text":"This passage transitions from a general ethical claim to a specific argument about the necessity of learning and practice for virtue, then to a citation of Euripides.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start is fragmentary; the English draft supplies 'that man ever did anything' but the Greek begins with ἐκείνου πρᾶξαί ποτε, which may refer to a preceding clause about a specific person or type.","The Euripidean citations are not identified by play; they are likely from lost works, making context uncertain."],"confidence":"high","notes":[]},{"i":377,"ref":"p377","source":"ἁγιάζεται γοῦν καὶ γάμος κατὰ λόγον τελειούμενος, ἐὰν ἡ συζυγία ὑποπίπτῃ τῷ θεῷ καὶ διοικῆται μετὰ ἀληθινῆς καρδίας ἐν πληροφορίᾳ πίστεως, ἡγνισμένων τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς καὶ λελουμένων τὸ σῶμα ὕδατι καθαρῷ καὶ ἐχόντων τὴν ὁμολογίαν τῆς ἐλπίδος· πιστὸς γὰρ ὁ ἐπαγγειλάμενος. χρὴ δὲ τὸν εὐδαίμονα γάμον οὔτε πλούτῳ ποτὲ οὔτε κάλλει κρίνεσθαι, ἀλλ' ἀρετῇ. οὐδεμίαν, φησὶν ἡ τραγῳδία, ὤνησε κάλλος εἰς πόσιν ξυνάορον, ἁρετὴ δὲ ὤνησε πολλάς· πᾶσα γὰρ ἀγαθὴ γυνή, ἥτις ἀνδρὶ συντέτηκε, σωφρονεῖν ἐπίσταται. εἶτα οἷον παραινέσεις διδοῦσά φησι· πρῶτα μέν γε τοῦθ' ὑπάρχει, κἂν ἄμορφος ᾖ πόσις, χρὴ δοκεῖν εὔμορφον εἶναι τῇ γε νοῦν κεκτημένῃ. οὐ γὰρ ὀφθαλμὸς τὸ κρῖνόν ἐστιν, ἀλλὰ νοῦς ὁρᾷ, καὶ τὰ ἐπὶ τούτοις. πάνυ γὰρ κυρίως ἡ γραφὴ βοηθὸν εἶπεν τὴν γυναῖκα δεδόσθαι τἀνδρὶ παρὰ τοῦ θεοῦ. δῆλον οὖν οἶμαι ὡς ἕκαστον τῶν προσπιπτόντων λυπηρῶν πρὸς τἀνδρὸς κατὰ τὴν οἰκου4.20.127.2 ρίαν λόγῳ θεραπεύειν μετὰ πειθοῦς προαιρήσεται· εἰ δὲ μὴ ὑπακούοι, τότε ἤδη πειράσεται καθ' ὅσον οἷόν τέ ἐστιν ἀνθρωπίνῃ φύσει ἀναμάρτητον διεξάγειν βίον, ἐάν τε ἀποθνῄσκειν δέῃ μετὰ τοῦ λόγου ἐάν τε ζῆν, συλλήπτορα καὶ κοινωνὸν τῆς τοιαύτης πράξεως τὸν θεὸν εἶναι νομίζουσα, τὸν τῷ ὄντι παραστάτην καὶ σωτῆρα εἴς τε τὸ παρὸν εἴς τε τὸ μέλλον, στρατηγόν τε καὶ ἡγεμόνα πάσης πράξεως ἐκεῖνον πεποιημένη, σωφροσύνην μὲν καὶ δικαιοσύνην ἔργον ἡγουμένη, τὸ θεοφιλὲς δὲ ποιουμένη τέλος.","english":"Marriage, then, is sanctified when completed according to reason, if the union is subject to God and governed with a sincere heart in full assurance of faith, the hearts being purified from a wicked conscience and the body washed with clean water, and they hold the confession of hope; for the one who has promised is faithful. The happy marriage must be judged neither by wealth nor by beauty, but by virtue. \"Beauty,\" says the tragedy, \"has never benefited a wife for her husband, but virtue has benefited many; for every good woman who is united with her husband knows how to be chaste.\" Then, as if giving exhortations, it says: \"First of all, this is the case: even if the husband is ugly, he must seem handsome to the woman who possesses understanding. For it is not the eye that judges, but the mind that sees,\" and so on. For the Scripture very appropriately said that the woman is given to the man as a helper from God. It is clear, then, I think, that she will choose to treat each of the distressing events that befall her from her husband, according to the management of the household, with reason and persuasion; but if he does not obey, then she will try, as far as is possible for human nature, to lead a blameless life, whether it be necessary to die with reason or to live, considering God to be the ally and partner in such an action, the one who is truly the protector and savior both for the present and for the future, having made him the general and guide of every action, regarding temperance and justice as the work, and making what is pleasing to God the goal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἁγιάζεται","severity":"info","text":"The verb ἁγιάζεται ('is sanctified') applies cultic language to marriage, a key move in Clement's project to present Christian marriage as a holy state.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βοηθὸν","severity":"info","text":"Clement echoes Genesis 2:18 (LXX), where Eve is given as a βοηθόν ('helper') to Adam, grounding his marital ethic in the creation narrative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τραγῳδία","severity":"info","text":"Clement cites a tragedy (likely Euripides) to support his argument that virtue, not beauty, defines a good wife. The quotation is not from Scripture but from classical drama.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συλλήπτορα","severity":"info","text":"The term συλλήπτορα ('ally') for God reflects Clement's Stoic-influenced view of the divine as a co-operator in virtuous action, blending Greek philosophy with Christian piety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα","severity":"info","text":"The passage moves from a general principle (sanctified marriage) to a specific exhortation (the wife's duty), then to a scriptural proof, and finally to a practical conclusion about God as guide.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"σωφροσύνην","severity":"info","text":"Clement's emphasis on σωφροσύνη ('temperance') as a marital virtue influenced later Eastern Christian ascetical and pastoral writings on marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tragic quotation is not named; it may be from Euripides' lost plays. The phrase 'καὶ τὰ ἐπὶ τούτοις' ('and so on') suggests Clement is abbreviating a longer passage."],"confidence":"high","notes":[]},{"i":378,"ref":"p378","source":"χαριέντως γοῦν ἐν τῇ πρὸς Τίτον ἐπιστολῇ ὁ ἀπόστολος δεῖν εἶναί φησι τὰς πρεσβύτιδας ἐν καταστήματι ἱεροπρεπεῖ, μὴ διαβόλους, μὴ οἴνῳ πολλῷ δεδουλωμένας, ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, σώφρονας, ἁγνάς, οἰκουρούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. μᾶλλον δέ, φησίν, εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν κύριον, ἐπισκοποῦντες μή τις πόρνος ἢ βέβηλος ὡς Ἠσαῦ, ὃς ἀντὶ βρώσεως μιᾶς ἀπέδοτο τὰ πρωτοτόκια, καὶ μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ καὶ δι' αὐτῆς μιανθῶσιν οἱ πολλοί. εἶθ' οἷον κολοφῶνα ἐπιθεὶς τῷ περὶ γάμου ζητήματι ἐπιφέρει· τίμιος ὁ γάμος ἐν πᾶσι καὶ ἡ κοίτη ἀμίαντος· πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ θεός. ἑνὸς δὴ σκοποῦ καὶ ἑνὸς δὴ τέλους ἀνδρὶ καὶ γυναικὶ δεδειγμένου, τί τὸ τέλειον, ὁ Πέτρος ἐν τῇ\n\nἐπιστολῇ φησι· ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, ἵνα τὸ δοκίμιον τῆς πίστεως ὑμῶν πολὺ τιμιώτερον χρυσίου τοῦ ἀπολλυμένου καὶ διὰ πυρὸς δεδοκιμασμένον εὑρεθῇ εἰς ἔπαινον καὶ δόξαν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ· ὃν οὐκ εἰδότες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες, πιστεύοντες δὲ ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ, κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν. διὸ καὶ Παῦλος καυχᾶται διὰ Χριστὸν γεγονέναι ἐν κόποις περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις. Ἐνταῦθα τὸ τέλειον εὑρίσκω πολλαχῶς ἐκλαμβανόμενον κατὰ τὸν ἐν ἑκάστῃ κατορθοῦντα ἀρετῇ.","english":"Gracefully, then, in the Epistle to Titus, the Apostle says that the elderly women must be of a dignified and sacred bearing, not slanderous, not enslaved to much wine, so that they may teach the young women to be loving toward their husbands, loving toward their children, self-controlled, chaste, domestic, good, and submissive to their own husbands, that the word of God may not be blasphemed. Rather, he says, pursue peace with all and sanctification, without which no one will see the Lord, watching lest anyone be a fornicator or profane like Esau, who for a single meal gave up his birthright, and lest a root of bitterness growing upward cause trouble and through it the many be defiled. Then, as if placing a crowning touch on the inquiry concerning marriage, he adds: Marriage is honorable in all respects and the bed is undefiled; but fornicators and adulterers God will judge. Since one goal and one end is shown for both man and woman, what the perfect is, Peter says in his Epistle: Having grieved a little now, if need be, in various trials, so that the test of your faith, much more precious than perishing gold and tested through fire, may be found to praise and glory in the revelation of Jesus Christ, whom you love without knowing, in whom you now rejoice without seeing, but believing, you exult with ineffable and glorified joy, receiving the end of faith, the salvation of souls. Therefore Paul also boasts that through Christ he has been in labors more abundantly, in blows exceedingly, in deaths many times. Here I find the perfect understood in many ways according to the one who excels in virtue in each case.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Τίτον ἐπιστολῇ","severity":"info","text":"Clement paraphrases 1 Timothy 5:1-2, attributing it to the Epistle to Titus, a common conflation in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠσαῦ","severity":"info","text":"The reference to Esau selling his birthright for a meal alludes to Genesis 25:29-34, used here as a warning against profanity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν τῇ ἐπιστολῇ","severity":"info","text":"Clement cites 1 Peter 1:6-7, adapting the text to emphasize faith tested through trials, though the wording is loose.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κολοφῶνα","severity":"info","text":"κολοφών (colophon) means 'crowning touch' or 'summit'; Clement uses it metaphorically to conclude his argument on marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβύτιδας","severity":"info","text":"πρεσβύτιδες (elderly women) likely refers to widows or deaconesses in early Christian communities, tasked with moral instruction of younger women.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶθ' οἷον κολοφῶνα ἐπιθεὶς","severity":"info","text":"Clement signals a structural conclusion to the marriage discussion with 'then, as if placing a crowning touch', followed by a summary statement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution of 1 Timothy 5 to Titus is a known conflation; Clement may be citing from memory or using a variant tradition.","The citation of 1 Peter is paraphrastic; the exact source text is uncertain."],"confidence":"high","notes":[]},{"i":379,"ref":"p379","source":"τελειοῦται γοῦν τις καὶ ὡς εὐλαβὴς καὶ ὡς ὑπομονητικὸς καὶ ὡς ἐγκρατὴς καὶ ὡς ἐργάτης καὶ ὡς μάρτυς καὶ ὡς γνωστικός· πάντα δὲ ὁμοῦ τέλειος οὐκ οἶδ' εἴ τις ἀνθρώπων, ἔτι ἄνθρωπος ὤν, πλὴν μόνον ὁ δι' ἡμᾶς ἄνθρωπον ἐνδυσάμενος. καίτοι καὶ κατὰ νόμον ψιλόν τις ἂν εἴη τέλειος, ὃς ἀποχὴν κακῶν ἐπαγγέλλεται· ὁδὸς δέ ἐστιν αὕτη ἐπί τε τὸ εὐαγγέλιον ἐπί τε τὴν εὐποιίαν. ἀλλὰ νομικοῦ μὲν τελείωσις γνωστικὴ εὐαγγελίου πρόσληψις, ἵνα γένηται ὁ κατὰ νόμον τέλειος· οὕτω γὰρ προεθέσπισεν ὁ κατὰ νόμον Μωυσῆς ἀκοῦσαι δεῖν, ἵνα ἐκδεξώμεθα κατὰ τὸν ἀπόστολον πλήρωμα νόμου τὸν Χριστόν. ἐν εὐαγγελίῳ δὲ ἤδη προκόπτει ὁ γνωστικός, οὐ βαθμῷ χρησάμενος τῷ νόμῳ μόνον, συνιεὶς δὲ αὐτὸν καὶ νοήσας ὡς παρέδωκε τοῖς ἀποστόλοις ὁ τὰς διαθήκας δεδωκὼς κύριος. εἰ δὲ καὶ πολιτεύσαιτο ὀρθῶς (ὥσπερ οὖν ἀδύνατον δυσεργείᾳ γνῶσιν ἐπακολουθεῖν) μάρτυς τε ἐπὶ τοῖσδε ὀρθότατα ὁμολογήσας δι' ἀγάπην γένοιτο, πλείονα τὴν ἀξίαν ὡς ἐν ἀνθρώποις λαμβάνων. οὐδ' οὕτως φθάσει τέλειος ἐν σαρκὶ κληθείς, ἐπεὶ τὴν προσηγορίαν ταύτην προείληφεν ἡ συμπεραίωσις τοῦ βίου, φθάσαντος ἤδη τοῦ γνωστικοῦ μάρτυρος τὸ τέλειον ἔργον ἐνδείξασθαι καὶ παραστῆσαι κυρίως δι' ἀγάπης γνωστικῆς εὐχαριστηθέντος αἵματος παραπεμπομένου τὸ πνεῦμα. μακάριος δ' ἔνθεν ἂν εἴη τέλειός τε ἐν δίκῃ κηρυχθείη, ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως ᾖ τοῦ θεοῦ καὶ μὴ ἐξ ἡμῶν, ὥς φησιν ὁ ἀπόστολος·","english":"One is perfected, then, both as pious and as patient and as self-controlled and as a worker and as a martyr and as a gnostic; but I do not know if any human being, while still being human, is perfect in all respects together, except only the one who put on humanity for our sake. Yet even according to the bare law, one might be perfect who professes abstinence from evils; but this is a path both to the gospel and to beneficence. However, the perfection of a legalist is the gnostic reception of the gospel, so that the one perfect according to the law may come to be; for thus Moses according to the law foretold that we must listen, so that we might receive, according to the apostle, Christ as the fulfillment of the law. In the gospel, the gnostic already advances, not using the law merely as a step, but understanding it and comprehending it as the Lord who gave the covenants transmitted it to the apostles. And if he should also live rightly (just as it is impossible for knowledge to follow upon ill conduct) and should become a martyr, having confessed most rightly on these grounds through love, he receives greater worth as among humans. Yet not even thus will he be called perfect while in the flesh, since this appellation has been anticipated by the conclusion of life, the gnostic martyr having already been able to display the perfect work and to present it, the blood having been offered up through gnostic love, sending the spirit on its way. Blessed from then on he would be, and proclaimed perfect in righteousness, so that the excess of power belongs to God and not to us, as the apostle says.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"γνωστικός (gnostic) here denotes the advanced Christian who has attained true knowledge (γνῶσις), a key figure in Clement's epistemology and soteriology, distinct from later Gnostic heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλήρωμα νόμου τὸν Χριστόν","severity":"info","text":"Clement echoes Paul's statement that Christ is the fulfillment of the law (cf. Romans 10:4; Galatians 3:24), interpreting Moses' prophecy as pointing to Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μάρτυς","severity":"info","text":"Clement redefines martyrdom as a witness through love (δι' ἀγάπην), not merely death, aligning with his spiritual interpretation of perfection and the gnostic's ultimate testimony.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts progressive perfection (pious, patient, self-controlled, worker, martyr, gnostic) with absolute perfection, reserved for Christ alone, and then distinguishes legal, gospel, and gnostic stages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ δι' ἡμᾶς ἄνθρωπον ἐνδυσάμενος","severity":"info","text":"The phrase 'the one who put on humanity for our sake' parallels Clement's Christology in Paedagogus and Stromata, emphasizing Christ's incarnation as the sole perfect human.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μακάριος δ' ἔνθεν ἂν εἴη τέλειός τε ἐν δίκῃ κηρυχθείη","severity":"caution","text":"The syntax is compressed: 'blessed from then on he would be, and proclaimed perfect in righteousness' may imply posthumous perfection, but the Greek allows ambiguity about whether this occurs in life or after death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μακάριος δ' ἔνθεν ἂν εἴη' could be read as 'blessed from then on' (i.e., after martyrdom) or 'blessed in this respect'; the translation opts for the former. The term 'γνωστικός' is ambiguous in Clement's context, as it is not the later heretical Gnostic but a Christian ideal."],"confidence":"high","notes":[]},{"i":380,"ref":"p380","source":"μόνον τὸ προαιρετικὸν καὶ τὴν ἀγάπην σῴζωμεν, ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι, ἀπορούμενοι, ἀλλ' οὐκ ἐξαπορούμενοι, διωκόμενοι, ἀλλ' οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι, ἀλλ' οὐκ ἀπολλύμενοι. χρὴ γὰρ τοὺς σπεύδοντας εἰς συντελείωσιν κατὰ τὸν αὐτὸν ἀπόστολον μηδεμίαν ἐν μηδενὶ διδόναι προσκοπήν, ἀλλ' ἐν παντὶ συνι4.21.131.3 στάναι ἑαυτοὺς οὐκ ἀνθρώποις, ἀλλὰ τῷ θεῷ. ἔστω δὲ κατ' ἐπακολούθημα πείθεσθαι καὶ τοῖς ἀνθρώποις· καὶ γὰρ τούτοις εὔλο4.21.131.4 γον διὰ τὰς ἐπηρεαζούσας βλασφημίας. ἡ δὲ διασύστασις ἐν ὑπομονῇ πολλῇ, ἐν θλίψεσιν, ἐν ἀνάγκαις, ἐν στενοχωρίαις, ἐν πληγαῖς, ἐν φυλακαῖς, ἐν ἀκαταστασίαις, ἐν κόποις, ἐν ἀγρυπνίαις, ἐν νηστείαις, ἐν ἁγνότητι, ἐν γνώσει, ἐν μακροθυμίᾳ, ἐν χρηστότητι, ἐν πνεύματι ἁγίῳ, ἐν ἀγάπῃ ἀνυποκρίτῳ, ἐν λόγῳ ἀληθείας, ἐν δυνάμει θεοῦ, ἵνα ὦμεν ναοὶ θεοῦ καθαρισθέντες ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος· κἀγώ, φησίν, εἰσδέξομαι ὑμᾶς καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει κύριος παντοκράτωρ. ἐπιτελῶμεν οὖν, φησίν, ἁγιωσύνην ἐν φόβῳ θεοῦ. εἰ γὰρ καὶ λύπην ὁ φόβος γεννᾷ, χαίρω λέγει, οὐχ ὅτι ἐλυπήθητε, ἀλλ' ὅτι ἐλυπήθητε εἰς μετάνοιαν· ἐλυπήθητε γὰρ κατὰ θεόν, ἵνα ἐν μηδενὶ ζημιωθῆτε ἐξ ἡμῶν. ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται· ἡ δὲ τοῦ κόσμου λύπη θάνατον κατεργάζεται. ἰδοὺ γὰρ αὐτὸ τοῦτο τὸ κατὰ θεὸν λυπηθῆναι ὑμᾶς πόσην κατειργάσατο ὑμῖν σπουδήν, ἀλλὰ ἀπολογίαν, ἀλλὰ ἀγανάκτησιν, ἀλλὰ φόβον, ἀλλὰ ἐπιπόθησιν, ἀλλὰ ζῆλον, ἀλλὰ ἐκδίκησιν.","english":"Let us preserve only the proairetic and love, being oppressed in everything, but not straitened, being at a loss, but not in despair, being persecuted, but not abandoned, being cast down, but not perishing. For those hastening to perfection must, according to the same apostle, give no offense in anything, but in everything present themselves not to men, but to God. Let them, as a consequence, also be persuaded by men; for it is reasonable to yield to them on account of the slanders that assail them. The self-consistency consists in great endurance, in afflictions, in necessities, in straits, in blows, in imprisonments, in disturbances, in labors, in vigils, in fasts, in chastity, in knowledge, in long-suffering, in kindness, in the Holy Spirit, in unfeigned love, in the word of truth, in the power of God, that we may be temples of God purified from every defilement of flesh and spirit. \"And I,\" he says, \"will receive you and will be to you a father, and you will be to me sons and daughters,\" says the Almighty Lord. \"Let us therefore accomplish,\" he says, \"holiness in the fear of God.\" For if fear also produces grief, \"I rejoice,\" he says, \"not because you were grieved, but because you were grieved unto repentance; for you were grieved according to God, so that you might suffer no loss from us.\" For grief according to God works repentance unto salvation that is without regret; but the grief of the world works death. For behold, this very thing, that you were grieved according to God, how much diligence it has worked in you, but also apology, but also indignation, but also fear, but also longing, but also zeal, but also vengeance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προαιρετικὸν","severity":"info","text":"The term προαιρετικὸν (proairetic) refers to the faculty of moral choice or deliberate preference, a key concept in Clement’s ethics derived from Stoic and Aristotelian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λέγει κύριος παντοκράτωρ","severity":"info","text":"The phrase 'I will receive you and will be to you a father, and you will be to me sons and daughters' is not a direct biblical quotation but echoes the language of divine adoption found in the Old Testament (e.g., Isa 43:6) and early Christian parenetic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐγκαταλειπόμενοι","severity":"info","text":"The pairing of διωκόμενοι (persecuted) with οὐκ ἐγκαταλειπόμενοι (not abandoned) reflects the early Christian experience of persecution and the belief in divine protection, a theme prominent in Clement’s Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ δὲ διασύστασις","severity":"info","text":"The list beginning with 'ἡ δὲ διασύστασις' (the self-consistency) is a catalog of virtues and conditions (e.g., endurance, afflictions, knowledge) that builds a cumulative definition of the gnostic’s perfection, typical of Clement’s protreptic style.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"λύπη κατὰ θεόν","severity":"info","text":"Clement’s distinction between grief according to God (leading to repentance) and grief of the world (leading to death) was influential in later monastic spirituality, particularly in the concept of 'penthos' (holy grief).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' referenced in 'κατὰ τὸν αὐτὸν ἀπόστολον' is not specified; it may refer to Paul or another apostolic figure.","The source of the divine speech 'λέγει κύριος παντοκράτωρ' is unclear; it may be a paraphrase or a citation from a non-canonical text."],"confidence":"high","notes":[]},{"i":381,"ref":"p381","source":"ἐν παντὶ συνεστήσατε ἑαυτοὺς ἁγνοὺς εἶναι τῷ πράγματι. Ταῦτα γνωστικῆς ἀσκήσεως προγυμνάσματα. ἐπεὶ δὲ ὁ παντοκράτωρ θεὸς αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς\n\nδὲ ποιμένας καὶ διδασκάλους, πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, μέχρι καταντήσωμεν πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, σπευστέον ἀπανδροῦσθαι γνωστικῶς καὶ τελειοῦσθαι ὡς ὅτι μάλιστα ἔτι ἐν σαρκὶ καταμένοντας, ἐκ τῆς τελείας ἐνθένδε ὁμοφροσύνης μελετήσαντας συνδραμεῖν τῷ θελήματι τοῦ θεοῦ εἰς τὴν ἀποκατάστασιν τῆς τῷ ὄντι τελείας εὐγενείας τε καὶ συγγενείας εἰς τὸ πλήρωμα τοῦ Χριστοῦ τὸ ἐκ καταρτισμοῦ τελείως ἀπηρτισμένον. ἤδη συνορῶμεν ὅπῃ καὶ ὅπως καὶ ὁπότε ὁ θεῖος ἀπόστολος τὸν τέλειον λέγει καὶ ὡς τελείων ἐμφαίνει διαφοράς. πάλιν τε αὖ ἑκάστῳ δί4.21.132.3 δοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. ᾧ μὲν γὰρ δίδοται διὰ τοῦ πνεύματος λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ προφητεία, ἄλλῳ διάκρισις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν· πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.","english":"In everything you have established yourselves to be pure in the matter. These are preliminary exercises of gnostic discipline. Since the all-powerful God himself has given some as apostles, others as prophets, others as evangelists, and others as shepherds and teachers, for the perfecting of the saints in the work of service, for the building up of the body of Christ, until we all arrive at the unity of faith and of the knowledge of the son of God, at a perfect man, at the measure of the age of the fullness of Christ, we must hasten to become manly in a gnostic way and to be perfected as much as possible while still remaining in the flesh, having practiced from the perfect concord here to run together with the will of God for the restoration of the truly perfect nobility and kinship into the fullness of Christ, which is perfectly completed from perfecting. We now see where and how and when the divine apostle speaks of the perfect one and shows differences among the perfect. And again, to each is given the manifestation of the Spirit for what is beneficial. For to one is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith in the same Spirit, to another gifts of healings in the same Spirit, to another workings of powers, to another prophecy, to another discernment of spirits, to another kinds of tongues, to another interpretation of tongues; and all these things the one and the same Spirit works, distributing to each individually as it wills.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῆς ἀσκήσεως προγυμνάσματα","severity":"info","text":"The phrase 'preliminary exercises of gnostic discipline' introduces Clement's pedagogical framework, where 'gnostic' refers to the advanced Christian knowledge (γνῶσις) of the true Gnostic, not to heretical Gnosticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ","severity":"info","text":"The phrase 'building up of the body of Christ' echoes Pauline ecclesiology, especially 1 Corinthians 12:12-27 and Ephesians 4:12-16, where the church is Christ's body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ","severity":"info","text":"The 'unity of faith and knowledge of the son of God' alludes to Ephesians 4:13 and 1 Timothy 2:4, blending Pauline unity with Clement's emphasis on knowledge (ἐπίγνωσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποκατάστασιν","severity":"info","text":"Clement uses 'restoration' (ἀποκατάστασις) in a non-Origenist sense, referring to the perfection of the gnostic Christian in the fullness of Christ, not universal salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν τε αὖ","severity":"info","text":"The phrase 'And again' marks a transition from exhortation to a catalogue of spiritual gifts, mirroring 1 Corinthians 12:8-10, and structuring Clement's argument on diversity within unity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα","severity":"info","text":"The assertion that one Spirit works all gifts parallels 1 Corinthians 12:11 and Ephesians 4:4-6, emphasizing the unity of the Holy Spirit's operation despite diverse manifestations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ πράγματι' ('in the matter') is ambiguous: it may refer to the preceding context of moral conduct or to the specific 'work' (ἔργον) of service mentioned later.","The term 'ἀπανδροῦσθαι' ('to become manly') is a hapax in Clement; its exact nuance between moral courage and spiritual maturity is debated."],"confidence":"high","notes":[]},{"i":382,"ref":"p382","source":"ὧν οὕτως ἐχόντων οἱ μὲν προφῆται ἐν προφητείᾳ τέλειοι, οἱ δίκαιοι δὲ ἐν δικαιοσύνῃ καὶ οἱ μάρτυρες ἐν ὁμολογίᾳ, ἄλλοι δὲ ἐν κηρύγματι, οὐκ ἀμέτοχοι μὲν τῶν κοινῶν ἀρετῶν, κατορθοῦντες δὲ ἐν οἷς ἐτάχθησαν· ἐπεὶ τίς ἂν εὖ φρονῶν εἴποι τὸν προφήτην οὐ δίκαιον; τί γάρ; οὐχὶ καὶ οἱ δίκαιοι ὥσπερ Ἀβραὰμ προεφήτευσαν; ἄλλῳ μὲν γὰρ ἔδωκε θεὸς πολεμήια ἔργα, ἄλλῳ δ' ὀρχηστύν, ἑτέρῳ κίθαριν καὶ ἀοιδήν, Ὅμηρος λέγει. ἀλλ' ἕκαστος ἴδιον ἔχει χάρισμα ἀπὸ θεοῦ, ὃ μὲν οὕτως, ὃ δὲ οὕτως, οἱ ἀπόστολοι δὲ ἐν πᾶσι πεπληρωμένοι. εὑρήσεις γοῦν, ἢν θελήσῃς, ἐκ τῶν πράξεων καὶ τῶν συγγραμμάτων αὐτῶν τὴν γνῶσιν, τὸν βίον, τὸ κήρυγμα, τὴν δικαιοσύνην, τὴν ἁγνείαν, τὴν προφητείαν. ἰστέον μέντοι ὅτι, εἰ καὶ ὁ Παῦλος τοῖς χρόνοις νεάζει, εὐθέως μετὰ τὴν τοῦ κυρίου ἀνάληψιν ἀκμάσας, ἀλλ' οὖν ἡ γραφὴ αὐτῷ ἐκ τῆς παλαιᾶς ἤρτηται διαθήκης, ἐκεῖθεν ἀνα4.21.134.3 πνέουσα καὶ λαλοῦσα· ἡ γὰρ εἰς Χριστὸν πίστις καὶ ἡ τοῦ εὐαγγελίου γνῶσις ἐξήγησίς ἐστι καὶ τοῦ νόμου πλήρωσις. καὶ διὰ τοῦτο εἴρηται τοῖς Ἑβραίοις· ἐὰν μὴ πιστεύσητε, οὐ μὴ συνῆτε, τουτέστιν ἐὰν μὴ πιστεύσητε τῷ διὰ νόμου προφητευθέντι καὶ ὑπὸ νόμου θεσπισθέντι, οὐ συνήσετε τὴν διαθήκην τὴν παλαιάν, ἣν αὐτὸς κατὰ τὴν ἰδίαν ἐξηγήσατο παρουσίαν. Ὁ δὴ συνίων καὶ διορατικὸς οὗτός ἐστιν ὁ γνωστικός. ἔργον δὲ αὐτοῦ οὐχ ἡ ἀποχὴ τῶν κακῶν (ἐπιβάθρα γὰρ αὕτη προ4.22.135.2 κοπῆς μεγίστης), οὐδὲ μὴν ποιεῖν τι ἀγαθὸν ἤτοι διὰ φόβον (γέγραπται γάρ· ποῦ φύγω καὶ ποῦ κρυβήσομαι ἀπὸ προσώπου σου; ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ ἐκεῖ εἶ·","english":"Since this is so, some are perfect in prophecy, others in righteousness, and others in confession as martyrs, and still others in preaching—not without a share in the common virtues, but excelling in the tasks to which they were assigned. For who in his right mind would say that a prophet is not righteous? What then? Did not even the righteous, like Abraham, prophesy? \"To one man God gave works of war, to another the dance, to another the lyre and song,\" says Homer. But each has his own gift from God, one in this way, another in that; the apostles, however, are fulfilled in all. You will find, if you wish, from their acts and writings: knowledge, life, preaching, righteousness, purity, prophecy. It must be noted, however, that even if Paul is recent in time, having flourished immediately after the Lord's ascension, still his scripture depends on the old covenant, breathing and speaking from that source; for faith in Christ and knowledge of the gospel are an exposition and fulfillment of the law. And for this reason it was said to the Hebrews: \"If you do not believe, you will not understand\"—that is, if you do not believe in the one prophesied through the law and ordained by the law, you will not understand the old covenant, which he himself expounded by his own presence. The one who understands and is discerning is the gnostic. His work is not abstention from evils (for that is a stepping-stone to the greatest progress), nor yet doing some good either through fear (for it is written: \"Where shall I flee and where shall I hide from your face? If I go up to heaven, you are there\").","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ μάρτυρες ἐν ὁμολογίᾳ","severity":"info","text":"Clement uses 'martyrs' in the sense of 'confessors' (ὁμολογίᾳ), referring to those who publicly confess their faith under persecution, not necessarily to those who die.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ πιστεύσητε, οὐ μὴ συνῆτε","severity":"info","text":"This is a paraphrase of a New Testament saying, possibly echoing Mark 16:14 or a similar logion, but not a direct quotation; Clement applies it to the necessity of faith for understanding the old covenant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ φύγω καὶ ποῦ κρυβήσομαι ἀπὸ προσώπου σου;","severity":"info","text":"This is a free adaptation of Psalm 139:7-10 (LXX 138:7-10), where the psalmist asks where to flee from God's presence; Clement uses it to illustrate fear as a motive for good works.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄλλῳ μὲν γὰρ ἔδωκε θεὸς πολεμήια ἔργα, ἄλλῳ δ' ὀρχηστύν, ἑτέρῳ κίθαριν καὶ ἀοιδήν","severity":"info","text":"Clement quotes Homer (Iliad 13.730-732) to illustrate the distribution of divine gifts, a common rhetorical move in early Christian literature to harmonize Greek culture with biblical thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Here 'gnostic' (γνωστικός) is Clement's term for the advanced Christian who combines understanding with discernment, not a reference to later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἰστέον μέντοι","severity":"info","text":"The phrase 'it must be noted, however' marks a transition from a general discussion of apostolic gifts to a specific defense of Paul's authority, linking the new covenant to the old.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐὰν μὴ πιστεύσητε, οὐ μὴ συνῆτε' is not a precise biblical quotation; its source is uncertain, possibly a loose citation or a saying from early Christian tradition.","The reference to 'the Hebrews' may be to the Epistle to the Hebrews or to Jewish Christians, but Clement does not specify."],"confidence":"high","notes":[]},{"i":383,"ref":"p383","source":"ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς θαλάσσης, ἐκεῖ ἡ δεξιά σου· ἐὰν καταβῶ εἰς ἀβύσσους, ἐκεῖ τὸ πνεῦμά σου), ἀλλ' οὐδὲ δι' ἐλπίδα τιμῆς ἐπηγγελμένης (εἴρηται γάρ· ἰδοὺ κύριος καὶ ὁ μισθὸς αὐτοῦ ἀπὸ προσώπου αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου. οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν), μόνη δ' ἡ δι' ἀγάπην εὐποιία ἡ δι' αὐτὸ τὸ καλὸν αἱρετὴ τῷ γνωστικῷ. αὐτίκα ἐκ προσώπου τοῦ θεοῦ τῷ κυρίῳ λέλεκται· αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, αἴτημα τὸ βασιλικώτατον διδάσκων αἰτεῖσθαι τὴν τῶν ἀνθρώπων σωτηρίαν ἀμισθί, ἵνα δὴ ἡμεῖς κληρονομήσωμεν καὶ κτη4.22.136.2 σώμεθα τὸν κύριον. ἔμπαλιν γὰρ χρείας τινὸς ἕνεκεν, ἵνα μοι τόδε γένηται καὶ τόδε μὴ γένηται, τῆς ἐπιστήμης ἐφίεσθαι τῆς περὶ τὸν θεὸν οὐκ ἴδιον γνωστικοῦ, ἀπόχρη δ' αὐτῷ αἰτία τῆς θεωρίας ἡ γνῶσις αὐτή. τολμήσας γὰρ εἴποιμ' ἄν, οὐ διὰ τὸ σῴζεσθαι βούλεσθαι τὴν γνῶσιν αἱρήσεται ὁ δι' αὐτὴν τὴν θείαν ἐπιστήμην μεθέπων τὴν γνῶσιν· τὸ μὲν γὰρ νοεῖν ἐκ συνασκήσεως εἰς τὸ ἀεὶ νοεῖν","english":"If I go to the ends of the sea, there is your right hand; if I descend into the abysses, there is your spirit), but not even through hope of promised reward (for it is said: Behold the Lord and his reward from his face, to give to each according to his works, which eye has not seen and ear has not heard and has not entered into the heart of man, which God has prepared for those who love him), but only beneficence through love, chosen for the sake of the good itself, is choiceworthy for the Gnostic. For instance, it is said from the face of God to the Lord: Ask of me and I will give you nations as your inheritance, teaching to ask for the most kingly request, the salvation of men without reward, so that we might inherit and acquire the Lord. For conversely, to desire knowledge concerning God for the sake of some need, so that this may happen to me and that may not happen, is not proper to the Gnostic; the cause of contemplation suffices for him, knowledge itself. For I would dare to say, he who pursues knowledge for the sake of divine science itself will not choose knowledge because he wishes to be saved; for thinking, from training, leads to always thinking.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἀπέλθω εἰς τὰ ἔσχατα τῆς θαλάσσης, ἐκεῖ ἡ δεξιά σου· ἐὰν καταβῶ εἰς ἀβύσσους, ἐκεῖ τὸ πνεῦμά σου","severity":"info","text":"Clement adapts a biblical idiom of divine omnipresence, possibly echoing Psalm 139:7-10 LXX or a lost source; the phrasing is not a direct quotation but a paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ κύριος καὶ ὁ μισθὸς αὐτοῦ ἀπὸ προσώπου αὐτοῦ, ἀποδοῦναι ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ","severity":"info","text":"Clement cites a saying about divine reward, possibly from an apocryphal or liturgical source; it is not found in the canonical New Testament or Septuagint.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου","severity":"info","text":"Clement presents a dialogue between God and the Lord (Christ), teaching disinterested prayer for salvation; the source is unknown, possibly a lost apocryphon or oral tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῷ","severity":"info","text":"The 'Gnostic' here is Clement's ideal Christian intellectual, who pursues knowledge (γνῶσις) for its own sake, not for reward or salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀμισθί","severity":"info","text":"Clement emphasizes that the Gnostic acts 'without reward' (ἀμισθί), contrasting with contemporary Jewish and Christian expectations of divine recompense; this reflects Stoic and Platonic ideals of disinterested virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα","severity":"info","text":"The particle 'αὐτίκα' ('for instance') introduces an illustrative example, a common rhetorical device in Clement's argumentation to support the preceding claim about disinterested love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three scriptural quotations is uncertain; they may be from lost apocryphal works or Clement's own paraphrases.","The phrase 'ἀπὸ προσώπου αὐτοῦ' could be read as 'from his face' or 'from his person,' affecting the interpretation of divine reward."],"confidence":"high","notes":[]},{"i":384,"ref":"p384","source":"ἐκτείνεται, τὸ δὲ ἀεὶ νοεῖν, οὐσία τοῦ γινώσκοντος κατὰ ἀνάκρασιν ἀδιάστατον γενομένη καὶ ἀίδιος θεωρία, ζῶσα ὑπόστασις μένει. εἰ γοῦν τις καθ' ὑπόθεσιν προθείη τῷ γνωστικῷ, πότερον ἑλέσθαι βούλοιτο, τὴν γνῶσιν τοῦ θεοῦ ἢ τὴν σωτηρίαν τὴν αἰώνιον, εἴη δὲ ταῦτα κεχωρισμένα (παντὸς μᾶλλον ἐν ταὐτότητι ὄντα), οὐδὲ καθ' ὁτιοῦν διστάσας ἕλοιτ' ἂν τὴν γνῶσιν τοῦ θεοῦ, δι' αὑτὴν αἱρετὴν κρίνας εἶναι τὴν ἐπαναβεβηκυῖαν τῆς πίστεως δι' ἀγάπην εἰς γνῶσιν ἰδιότητα. αὕτη τοίνυν ἡ πρώτη ἀγαθοποιία τοῦ τελείου, ὅταν μὴ διά τι χρειῶδες τῶν εἰς αὐτὸν συντεινόντων γίνηται, κρί ναντος δ' ὅτι καλὸν τὸ ἀγαθὸν ποιεῖν, ἐκτενῶς ἡ ἐνέργεια φερομένη ἐν πάσῃ πράξει ἀγαθύνηται, οὐκ ἐφ' ὧν μέν, ἐφ' ὧν δ' οὔ, ἀλλ' ἐν ἕξει εὐποιίας καταστᾶσα μήτε διὰ δόξαν ἔτι ἤ, ὥς φασιν οἱ φιλόσοφοι, τὴν εὔκλειαν μήτε διὰ μισθὸν εἴτε παρὰ ἀνθρώπων εἴτε καὶ ἐκ θεοῦ· * * κατ' εἰκόνα καὶ καθ' ὁμοίωσιν τοῦ κυρίου τὸν βίον ἐκτελοίη. κἄν πως ἀγαθοεργοῦντι αὐτῷ ἐναντίον τι ἀπαντήσῃ. ὡς ἀπαθὴς τὴν ἀντιμισθίαν ἀμνησικάκως προήσεται, ἐπὶ δικαίους καὶ ἀδίκους δίκαιος καὶ ἀγαθὸς γινόμενος. τοιούτοις τισὶν ὁ κύριος λέγει· γίνεσθε ὡς ὁ πατὴρ ὑμῶν τέλειος. τούτῳ τέθνηκεν ἡ σάρξ. ζῇ δὲ αὐτὸς μόνος ἀφιερώσας τὸν τάφον εἰς ναὸν ἅγιον κυρίῳ, τὴν παλαιὰν ἁμαρτητικὴν ψυχὴν ἐπιστρέψας πρὸς θεόν. οὐκ ἐγκρατὴς οὗτος ἔτι, ἀλλ' ἐν ἕξει γέγονεν ἀπαθείας, σχῆμα θεῖον ἐπενδύσασθαι ἀναμένων. ἐὰν ποιήσῃς, φησίν, ἐλεημοσύνην, μηδεὶς γινωσκέτω.","english":"It extends, while perpetual intellection, having become an undivided fusion with the essence of the knower and an eternal contemplation, remains a living substance. If, then, one were to propose hypothetically to the Gnostic which he would choose, knowledge of God or eternal salvation, and these were separated (though they are more than anything identical), he would without any hesitation choose knowledge of God, judging that the property which has ascended through love from faith to knowledge is choiceworthy for its own sake. This, then, is the primary beneficence of the perfect one, when it occurs not for any needful thing pertaining to himself, but because he has judged that doing good is noble, and the energy, borne earnestly in every action, is made good, not in some cases but not in others, but having settled into a state of well-doing, neither for glory nor, as the philosophers say, for good repute, nor for reward either from men or from God; * * he would complete his life according to the image and likeness of the Lord. And if, while he is doing good, something contrary should befall him, being impassible he will offer requital without malice, becoming just and good toward both the just and the unjust. To such persons the Lord says: Become as your Father is perfect. For this one the flesh has died. He alone lives, having consecrated the tomb into a holy temple for the Lord, having turned the old sinful soul toward God. This one is no longer continent, but has come into a state of impassibility, awaiting the putting on of the divine form. If you do alms, he says, let no one know.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῷ","severity":"info","text":"The term 'Gnostic' here refers to Clement's ideal Christian knower, not to the later heretical sects. It denotes one who has attained advanced spiritual knowledge through love and faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γίνεσθε ὡς ὁ πατὴρ ὑμῶν τέλειος","severity":"info","text":"This is a paraphrase of Matthew 5:48 ('Become perfect as your heavenly Father is perfect'), adapted to Clement's context of the Gnostic's imitation of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀπαθείας","severity":"info","text":"Clement's concept of 'impassibility' (apatheia) is drawn from Stoic ethics but Christianized: it denotes a state of freedom from destructive passions, not apathy, and is the goal of the perfect Gnostic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the Gnostic's choice of knowledge over salvation (though identical) and then describes the resulting state of disinterested beneficence, impassibility, and transformation of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek has a lacuna marked by asterisks after 'ἐκ θεοῦ·' and before 'κατ' εἰκόνα', leaving a break in the argument. The English draft supplies a conjectural transition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The idea that the Gnostic would choose knowledge of God over eternal salvation, though they are identical, echoes Platonic and Philonic notions of the supreme value of divine contemplation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἐπαναβεβηκυῖαν τῆς πίστεως δι' ἀγάπην εἰς γνῶσιν ἰδιότητα' is syntactically compressed; it is read as 'the property which has ascended through love from faith to knowledge'.","The lacuna after 'ἐκ θεοῦ' leaves the exact transition to 'κατ' εἰκόνα' uncertain; the English draft supplies a plausible continuation."],"confidence":"high","notes":[]},{"i":385,"ref":"p385","source":"καὶ ἐὰν νηστεύσῃς, ἄλειψαι, ἵνα ὁ θεὸς μόνος γινώσκῃ, ἀνθρώπων δὲ οὐδὲ εἷς, ἀλλ' οὐδὲ αὐτὸς ὁ ἐλεῶν ὅτι ἐλεεῖ, γινώσκειν ὀφείλει· ἔσται γὰρ οὕτω ποτὲ μὲν οἰκτίρμων, ἄλλοτε δὲ οὔ. ἐπὰν δὲ ἐν ἕξει ποιήσῃ τὸ εὐεργετητικόν, φύσιν ἀγαθοῦ μιμήσεται· ἡ δὲ διάθεσις καὶ φύσις ἔσται καὶ συνάσκησις. οὐ δεῖ δὲ ἀρθέντας μετατεθῆναι, ἀλλὰ βαδίζοντας ἀφικέσθαι οἷ δεῖ, διὰ πάσης τῆς στενῆς διελθόντας ὁδοῦ· τοῦτο γάρ ἐστι τὸ ἑλκυσθῆναι ὑπὸ τοῦ πατρός, τὸ ἄξιον γενέσθαι τὴν δύναμιν τῆς χάριτος παρὰ τοῦ θεοῦ λαβεῖν καὶ ἀκωλύτως ἀνα4.22.138.5 δραμεῖν· κἂν μισῶσι τὸν ἐκλεκτόν τινες, οἶδεν οὗτος τὴν ἄγνοιαν αὐτῶν, οἰκτείρων τῆς ἀμαθίας τὴν γνώμην αὐτῶν. εἰκότως οὖν ἡ γνῶσις αὕτη ἀγαπᾷ καὶ τοὺς ἀγνοοῦντας διδάσκει τε καὶ παιδεύει τὴν πᾶσαν κτίσιν τοῦ παντοκράτορος θεοῦ τιμᾶν. εἰ δὲ ἀγαπᾶν μεμάθηκε τὸν θεόν, οὐχ ἕξει τὴν ἀρετὴν ἀπόβλητον οὗτος οὐδαμῶς οὔτε ὕπαρ οὔτε ὄναρ οὐδὲ κατὰ φαντασίαν τινά· ἐπεὶ μηδ' ἐξίσταταί ποθ' ἑαυτῆς ἡ ἕξις ἀποπεσοῦσα τοῦ ἕξις εἶναι, εἴτ' οὖν ἕξις ἡ γνῶσις εἴτε διάθεσις εἶναι λέγοιτο. τῷ γὰρ μὴ παρεισιέναι ποτὲ ἐννοίας διαφόρους ἀναλλοίωτον τὸ ἡγεμονικὸν μένον οὐ προσλαμβάνει τινὰ ἑτεροίωσιν φαντασιῶν, τὰς ἐκ τῶν μεθημερινῶν κινήσεων ἀνειδω4.22.139.4 λοποιίας ὀνειρῶττον. διὰ τοῦτό τοι καὶ ὁ κύριος ἐγρηγορέναι παραγγέλλει, ὥστε μηδὲ ὄναρ ἡμῶν παθαίνεσθαί ποτε τὴν ψυχήν, ἀλλὰ καὶ τῆς νυκτὸς τὴν πολιτείαν ὡς ἐν ἡμέρᾳ ἐνεργουμένην καθαρὰν καὶ ἀκηλίδωτον διαφυλάττειν προστάττει. αὕτη γὰρ ἡ κατὰ δύναμιν ἐξομοίωσις πρὸς θεὸν τὸ φυλάττειν τὸν νοῦν ἐν τῇ κατὰ τὰ αὐτὰ σχέσει·","english":"And if you fast, anoint yourself, so that God alone may know, and not a single human being, nor even the compassionate one himself ought to know that he is compassionate; for thus he will sometimes be merciful, and at other times not. But when he makes the beneficent act a habit, he will imitate the nature of the good; and the disposition will be both nature and training. One must not be lifted up and then transferred, but must arrive where one ought by walking, passing through the entire narrow road; for this is to be drawn by the Father, to become worthy to receive the power of grace from God and to run upward without hindrance. Even if some hate the elect one, he knows their ignorance, pitying the opinion of their lack of learning. Naturally, then, this knowledge loves even the ignorant and teaches and educates them to honor the entire creation of the almighty God. But if he has learned to love God, he will never cast off virtue, neither in waking nor in dreaming, nor in any fantasy; since the habit never departs from itself, falling away from being a habit, whether knowledge is called a habit or a disposition. For because different notions never enter in, the ruling part remains unaltered, not receiving any alteration of fantasies, dreaming the image-making of daily movements. For this reason the Lord commands us to be awake, so that our soul may never be affected even in a dream, but he orders us to keep the conduct of the night, as if it were enacted in the day, pure and unblemished. For this is the assimilation to God according to power: to keep the mind in the same state.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἕξις","severity":"info","text":"Ἕξις (habit, state) is a key Stoic term denoting a stable, enduring disposition. Clement uses it to describe the Gnostic's permanent virtue, contrasting it with transient acts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διάθεσις","severity":"info","text":"Διάθεσις (disposition) is distinguished from ἕξις in Stoic philosophy as a more fixed condition. Clement equates the two here, emphasizing the permanence of the Gnostic's moral state.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νηστεύσῃς ... ἄλειψαι","severity":"info","text":"The injunction to fast and anoint oneself echoes ascetic practices in early Christian communities, possibly alluding to Matthew 6:17-18 or similar sayings on secret piety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξομοίωσις πρὸς θεόν","severity":"info","text":"The phrase 'assimilation to God' (ὁμοίωσις θεῷ) is a Platonic ideal from Theaetetus 176b, adopted by Middle Platonists and Christian writers like Clement to describe the goal of the Gnostic life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτό τοι καὶ ὁ κύριος ἐγρηγορέναι παραγγέλλει","severity":"info","text":"This sentence transitions from philosophical argument to scriptural exhortation, linking the preceding discussion of mental stability to the Lord's command for constant vigilance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ ἑλκυσθῆναι ὑπὸ τοῦ πατρός","severity":"info","text":"The image of being 'drawn by the Father' parallels the Stoic concept of oikeiôsis (appropriation) and the Platonic ascent of the soul, common in Clement's synthesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄλειψαι' (anoint yourself) is ambiguous: it may refer to a literal ascetic practice (e.g., anointing with oil after fasting) or be metaphorical for spiritual preparation. The reading taken is literal, following the context of secret piety."],"confidence":"high","notes":[]},{"i":386,"ref":"p386","source":"αὕτη δὲ νοῦ σχέσις ὡς νοῦ, ἡ δὲ ποικίλη διάθεσις γίνεται τῇ πρὸς τὰ ὑλικὰ προσπαθείᾳ. ᾗ μοι δοκοῦσιν εὐφρόνην κεκληκέναι τὴν νύκτα, ἐπειδὴ τηνικάδε ἡ ψυχὴ πεπαυμένη τῶν αἰσθήσεων συν4.22.140.2 νεύει πρὸς αὑτὴν καὶ μᾶλλον μετέχει τῆς φρονήσεως. διὰ ταῦτ' οὖν καὶ αἱ τελεταὶ γίνονται νυκτὸς μάλιστα, σημαίνουσαι τὴν ἐν νυκτὶ τῆς ψυχῆς συστολὴν ἀπὸ τοῦ σώματος. ἄρ' οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί, ἀλλὰ γρηγορῶμεν καὶ νήφωμεν. οἱ γὰρ καθεύδοντες νυκτὸς καθεύδουσι καὶ οἱ μεθυσκόμενοι νυκτὸς μεθύουσιν· ἡμεῖς δὲ ἡμέρας ὄντες νήφωμεν, ἐνδυσάμενοι θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίου. ὅσα δ' αὖ περὶ ὕπνου λέγουσι, τὰ αὐτὰ χρὴ καὶ περὶ θανάτου ἐξακούειν. ἑκάτερος γὰρ δηλοῖ τὴν ἀπόστασιν τῆς ψυχῆς, ὃ μὲν μᾶλλον, ὃ δὲ ἧττον, ὅπερ ἐστὶ καὶ παρὰ Ἡρακλείτου λαβεῖν· ἄνθρωπος ἐν εὐφρόνῃ\n\nφάος· ἅπτεται ἑαυτῷ ἀποθανών, ἀποσβεσθεὶς ὄψεις, ζῶν δέ· ἅπτεται τεθνεῶτος εὕδων, ἀποσβεσθεὶς ὄψεις· ἐγρηγορὼς ἅπτεται εὕδοντος. μακάριοι γὰρ οἱ εἰδότες τὸν καιρὸν κατὰ τὸν ἀπόστολον, ὅτι ὥρα ὑμᾶς ἤδη ἐξ ὕπνου ἐγερθῆναι· νῦν γὰρ ἐγγύτερον ἡμῶν ἡ σωτηρία ἢ ὅτε ἐπιστεύσαμεν. ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. ἀποθώμεθα οὖν τὰ ἔργα τοῦ σκότους, ἐνδυσώμεθα δὲ τὰ ὅπλα τοῦ φωτός. ἡμέραν δὲ τὸν υἱὸν ἀλληγορεῖ καὶ φῶς, τάς τε αὖ παραγγελίας ὅπλα φωτὸς μεταφορικῶς. ταύτῃ τοι λελουμένους φασὶ δεῖν ἐπὶ τὰς ἱερο4.22.142.1 ποιίας καὶ τὰς εὐχὰς ἰέναι, καθαροὺς καὶ λαμπρούς·","english":"This is the disposition of the mind as mind, while the variegated condition arises from attachment to material things. For this reason, I think, they have called the night \"eupohronē,\" because at that time the soul, having ceased from the senses, turns inward to itself and partakes more of prudence. For this reason, then, the initiations take place especially at night, signifying the contraction of the soul from the body in the night. Therefore, let us not sleep as the rest do, but let us be wakeful and sober. For those who sleep sleep at night, and those who get drunk get drunk at night; but we, being in the day, let us be sober, having put on the breastplate of faith and love and the helmet of saving hope. And whatever they say about sleep, the same must be understood about death. For each indicates the departure of the soul, one more, the other less, as one may also take from Heraclitus: \"A man in the night\n\nkindles a light; he is kindled to himself when dead, having his eyes extinguished, while living; he is kindled to the dead when sleeping, having his eyes extinguished; the waking one is kindled to the sleeping one.\" For blessed are those who know the time, according to the apostle, that it is already time for you to be roused from sleep; for now salvation is nearer to us than when we believed. The night has advanced, and the day has drawn near. Let us therefore put away the works of darkness, and let us put on the arms of light. And he allegorizes the son as day and light, and the commandments as arms of light metaphorically. For this reason, they say that those who have bathed must go to the sacred rites and prayers, pure and bright.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐφρόνη","severity":"info","text":"Clement glosses εὐφρόνη (a poetic term for night, literally 'kindly-minded') as a time when the soul turns inward and partakes of prudence (φρόνησις). The wordplay connects εὐφρόνη with φρόνησις, reinforcing the allegorical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θώρακα πίστεως καὶ ἀγάπης καὶ περικεφαλαίαν ἐλπίδα σωτηρίου","severity":"info","text":"The imagery of a breastplate of faith and love and a helmet of saving hope echoes Pauline military metaphors (cf. 2 Cor 10:3-5, Eph 6:11-17), though no direct quotation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥρα ὑμᾶς ἤδη ἐξ ὕπνου ἐγερθῆναι","severity":"info","text":"Clement cites an apostle (likely Paul) with a call to awaken from sleep, possibly alluding to Rom 13:11 or Eph 5:14, but the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρακλείτου","severity":"info","text":"Clement quotes Heraclitus (fragment B26) on the relationship between waking, sleeping, and death. The fragment is used to support the analogy between sleep and death as states of the soul's departure from the body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νὺξ ... ἡμέρα","severity":"info","text":"The passage moves from a philosophical etymology of night (εὐφρόνη) to an exhortation to wakefulness, then to an allegorical reading of night and day as spiritual states, culminating in a call to put on the 'arms of light'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τελεταὶ γίνονται νυκτὸς","severity":"info","text":"Clement notes that initiations (τελεταί) occur at night, a practice common in mystery cults (e.g., Eleusinian Mysteries). He reinterprets this as symbolizing the soul's contraction from the body, aligning pagan ritual with Christian allegory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Heraclitus fragment is quoted in a form that may be corrupt or adapted; the exact reading is uncertain.","The identity of 'the apostle' is not specified; it may be Paul, but the citation is loose."],"confidence":"high","notes":[]},{"i":387,"ref":"p387","source":"καὶ τοῦτο μὲν συμβόλου χάριν γίνεται τὸ ἔξωθεν κεκοσμῆσθαί τε καὶ ἡγνίσθαι, ἁγνεία δέ ἐστι φρονεῖν ὅσια, καὶ δὴ καὶ ἡ εἰκὼν τοῦ βαπτίσματος εἴη ἂν καὶ ἡ ἐκ Μωυσέως παραδεδομένη τοῖς ποιηταῖς ὧδέ πως· ἣ δ' ὑδρηναμένη, καθαρὰ χροῒ εἵματ' ἔχουσα, ἡ Πηνελόπη ἐπὶ τὴν εὐχὴν ἔρχεται· Τηλέμαχος δέ, χεῖρας νιψάμενος πολιῆς ἁλός, εὔχετ' Ἀθήνῃ. ἔθος τοῦτο Ἰουδαίων, ὡς καὶ τὸ πολλάκις ἐπὶ κοίτῃ βαπτίζεσθαι. εὖ γοῦν κἀκεῖνο εἴρηται· ἴσθι μὴ λουτρῷ, ἀλλὰ νόῳ καθαρός. ἁγνεία γάρ, οἶμαι, τελεία ἡ τοῦ νοῦ καὶ τῶν ἔργων καὶ τῶν διανοημάτων, πρὸς δὲ καὶ τῶν λόγων εἰλικρίνεια καὶ τελευταία ἡ κατὰ τὰ ἐνύπνια ἀναμαρτησία. Ἱκανὴ δέ, οἶμαι, ἀνθρώπῳ κάθαρσις μετάνοια ἀκριβὴς καὶ βεβαία, εἴ γε κατεγνωκότες ἑαυτῶν ἐπὶ ταῖς προγενομέναις πράξεσι προΐεμεν εἰς τὸ πρόσθεν, μετὰ ταῦτα νοήσαντες καὶ τὸν νοῦν ἐξαναδύντες τῶν τε κατ' αἴσθησιν τερπόντων καὶ τῶν πρόσθεν πλημμελημά4.22.143.2 των. εἰ γοῦν τὴν ἐπιστήμην ἐτυμολογεῖν χρὴ καὶ ἀπὸ τῆς στάσεως τὴν ἐπιβολὴν αὐτῆς ληπτέον, ὅτι ἵστησιν ἡμῶν ἐν τοῖς πράγμασι τὴν ψυχήν, ἄλλοτε ἄλλως πρότερον φερομένην, ὡσαύτως καὶ τὴν πίστιν ἐτυμολογητέον τὴν περὶ τὸ ὂν στάσιν τῆς ψυχῆς ἡμῶν. ἡμεῖς δὲ τὸν ἀεὶ καὶ ἐν πᾶσι δίκαιον ποθοῦμεν μαθεῖν, ὃς μήτε τὴν ἐκ τοῦ νόμου δεδιὼς κόλασιν μήτε τὴν τῶν συνόντων καὶ ἐπεξιόντων τοῖς πλημμεληθεῖσι μισοπονηρίαν εὐλαβούμενος μήτε τὸν ἐξ αὐτῶν τῶν ἀδικουμένων κίνδυνον ὑφορώμενος διαμένει δίκαιος· ὁ γὰρ διὰ ταῦτα τοῦ πράττειν τι τῶν ἀδίκων ἀπεχόμενος οὐχ ἑκὼν χρηστός, φόβῳ δὲ ἀγαθός.","english":"And this is done for the sake of the symbol, to be adorned and purified externally; but purity is to think holy thoughts. Indeed, the image of baptism would be that handed down from Moses to the poets in some such way: \"She, having bathed, with clean garments on her skin,\" Penelope comes to prayer; and Telemachus, having washed his hands in the gray sea, prays to Athena. This is a custom of the Jews, as is also frequent bathing after intercourse. Well said, too, is that: \"Know that you are pure not by bathing, but by the mind.\" For purity, I think, is the perfection of the mind, of deeds, of thoughts, and also of words, and finally, freedom from sin even in dreams. Sufficient purification for a man, I think, is accurate and steadfast repentance, if, having condemned ourselves for past actions, we press forward, having afterwards come to our senses and emerged from the pleasures of the senses and from former transgressions. If, then, we must derive the etymology of knowledge from \"standing,\" we must take its application from the fact that it stands our soul in things, which was previously carried now here, now there; and similarly, faith must be etymologized as the standing of our soul concerning being. But we desire to learn about the one who is always and in all things just, who remains just neither fearing punishment from the law, nor dreading the misanthropy of those who associate with and pursue transgressors, nor shrinking from the danger arising from the wronged themselves; for he who refrains from doing any unjust deed because of these things is not voluntarily good, but good through fear.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἁγνεία","severity":"info","text":"Clement redefines purity (ἁγνεία) as intellectual and moral integrity, not mere ritual washing, aligning with his broader project of Christian gnostic ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἣ δ' ὑδρηναμένη, καθαρὰ χροῒ εἵματ' ἔχουσα","severity":"info","text":"Clement cites Homer, Odyssey 4.750–752 and 2.261, where Penelope and Telemachus wash before prayer, as a poetic parallel to Jewish purification customs.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔθος τοῦτο Ἰουδαίων","severity":"info","text":"Clement notes Jewish ritual bathing after intercourse as a custom, reflecting his knowledge of Levitical purity laws (Lev 15) and Hellenistic Jewish practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιστήμην","severity":"info","text":"Clement etymologizes ἐπιστήμη (knowledge) from στάσις (standing), a Stoic and Platonic trope, to argue that knowledge stabilizes the soul in truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστιν","severity":"info","text":"Faith (πίστις) is similarly derived as στάσις τῆς ψυχῆς (standing of the soul) concerning being, equating faith with intellectual and moral steadfastness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φόβῳ δὲ ἀγαθός","severity":"info","text":"Clement distinguishes the just man who acts from fear of punishment from the truly virtuous, echoing Platonic (e.g., Republic 360e–361d) and Stoic ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ δ' ὑδρηναμένη' is a conflation of Homeric lines; Clement may be quoting from memory or a florilegium.","The reference to 'frequent bathing after intercourse' as a Jewish custom is imprecise; it likely reflects Second Temple purity practices rather than biblical law."],"confidence":"high","notes":[]},{"i":388,"ref":"p388","source":"καὶ ὅ γε Ἐπίκουρος ἀδικεῖν ἐπὶ κέρδει τινὶ βούλεσθαι οὔ φησι τὸν κατ' αὐτὸν σοφόν· πίστιν γὰρ λαβεῖν περὶ τοῦ λαθεῖν οὐ δύνασθαι. ὥστε εἰ πεισθήσεται λήσειν, ἀδικήσει κατ' αὐτόν. καὶ τοιαῦτα μὲν τὰ σκοτεινὰ δόγματα· εἰ δὲ καὶ ἐλπίδι τῆς ἐπὶ δικαίοις παρὰ τοῦ θεοῦ ἀμοιβῆς ἀφέξεταί τις τοῦ ἀδικεῖν, οὐδ' οὗτος ἑκὼν χρηστεύσεται· ὡς γὰρ ἐκεῖνον ὁ φόβος, οὕτω τοῦτον ὁ μισθὸς δικαιοῖ, μᾶλλον δὲ δίκαιον εἶναι δοκεῖν δείκνυσι. τὴν δὲ ἐλπίδα τὴν μετὰ θάνατον οὐ μόνον οἱ τὴν βάρβαρον σοφίαν μετιόντες ἴσασι τοῖς μὲν ἀγαθοῖς καλήν, τοῖς δὲ φαύλοις ἔμπαλιν, ἀλλὰ καὶ οἱ Πυθαγόρειοι· τέλος γὰρ κἀκεῖνοι τὴν ἐλπίδα ὑπηγόρευον τοῖς φιλοσοφοῦσιν, ὅπου γε καὶ ὁ Σωκράτης ἐν Φαίδωνι μετὰ ἀγαθῆς ἐλπίδος φησὶ τὰς καλὰς ψυχὰς ἐνθένδε ἀπιέναι, καὶ πάλιν τοὺς πονηροὺς κακίζων ἀντιτίθησι ζῶσι γὰρ μετὰ κακῆς ἐλπίδος λέγων. συνᾴδειν τούτῳ καὶ ὁ Ἡράκλειτος φαίνεται δι' ὧν φησι περὶ τῶν ἀνθρώπων διαλεγόμενος· ἀνθρώπους μένει ἀποθανόντας ἅσσα οὐκ ἔλπονται οὐδὲ δοκέουσιν. Θείως οὖν ὁ Παῦλος Ῥωμαίοις ἄντικρυς ἐπιστέλλει· ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει. δι' ἐλπίδα μὲν γὰρ τὴν μέλλουσαν ἡ ὑπομονή· ἐλπὶς δὲ ὁμωνύμως καὶ ἡ τῆς ἐλπίδος ἀπόδοσίς τε καὶ ἀποκατάστασις, ἣ καὶ οὐ καταισχύνει μὴ ὀνειδιζομένη ἔτι. ὁ δὲ ψιλῇ κλήσει καθὸ κέκληται ὑπακούων οὔτε διὰ φόβον οὔτε διὰ ἡδονὰς ἐπὶ τὴν γνῶσιν ἵεται·","english":"And Epicurus says that the wise man according to him does not wish to commit injustice for the sake of some gain; for he cannot be confident that he will escape detection. So if he is persuaded that he will escape notice, he will commit injustice according to him. Such are the obscure doctrines. But if someone refrains from injustice because of the hope of reward from God for righteous deeds, not even he will be voluntarily good; for just as fear makes the former just, so reward makes this one just, or rather shows him to seem just. And the hope after death is known not only to those who pursue barbarian wisdom, as good for the good and the opposite for the base, but also to the Pythagoreans; for they too prescribed hope as the end for those who philosophize, since even Socrates in the Phaedo says that beautiful souls depart from here with good hope, and again, reproaching the wicked, he contrasts them, saying they live with evil hope. Heraclitus also appears to agree with this in what he says about human beings: \"For human beings, after death, things await which they neither hope for nor expect.\" Divinely, then, Paul writes plainly to the Romans: \"Affliction produces endurance, endurance produces testing, testing produces hope, and hope does not put to shame.\" For it is through hope of the future that endurance exists; and hope is homonymously both the expectation and the fulfillment and restoration of hope, which does not put to shame, being no longer reproached. But he who obeys the bare call, insofar as he is called, does not hasten to knowledge either through fear or through pleasures.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ ὅ γε Ἐπίκουρος ἀδικεῖν ἐπὶ κέρδει τινὶ βούλεσθαι οὔ φησι τὸν κατ' αὐτὸν σοφόν","severity":"info","text":"Clement critiques Epicurean ethics: the wise man avoids injustice only from fear of detection, not from intrinsic virtue, thus remaining potentially unjust if hidden.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνει","severity":"info","text":"Clement cites Paul's Epistle to the Romans (5:3-5, loosely) to link affliction, endurance, testing, and hope, interpreting hope as both expectation and eschatological fulfillment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σωκράτης ἐν Φαίδωνι","severity":"info","text":"Clement references Plato's Phaedo (63e-64a, 67c-d) where Socrates speaks of souls departing with good hope, and the wicked living with evil hope, to support a post-mortem reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement quotes Heraclitus (DK B27) on post-mortem expectations: 'things await which they neither hope for nor expect,' aligning with the theme of hope beyond death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐλπὶς","severity":"info","text":"Clement notes the homonymy of ἐλπίς: it means both the expectation and the fulfillment/restoration of hope, a key distinction in his argument about post-mortem reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πυθαγόρειοι","severity":"info","text":"Clement claims Pythagoreans prescribed hope as the end for philosophers, showing non-Christian Greek traditions also affirmed post-mortem hope, used to validate Christian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline passage is not verbatim Romans; Clement may be paraphrasing or conflating Romans 5:3-5 with other texts.","The Heraclitus fragment is cited without context; its precise meaning in Clement's argument is inferred."],"confidence":"high","notes":[]},{"i":389,"ref":"p389","source":"οὐ γὰρ περισκέπτεται εἴ τι λυσιτελὲς ἔξωθεν ἕπεται κέρδος ἢ ἀπόλαυσις αὐτῷ, ἀγάπῃ δὲ τοῦ ὄντως ὄντος ἐραστοῦ ἑλκόμενος καὶ πρὸς τὸ δέον ἀγόμενος θεοσεβεῖ. ὅθεν οὐδ' εἰ καθ' ὑπόθεσιν ἐξουσίαν λάβοι παρὰ τοῦ θεοῦ πράττειν τὰ ἀπηγορευμένα ἀτιμώρητος τε ὤν, οὐδ' εἰ καὶ μισθὸν τὰ μακάρων\n\nἀγαθὰ λήψεσθαι ἐπὶ τοῖσδε ἐπαγγελίαν προσλάβοι, ἀλλ' εἰ καὶ λήσεσθαι τὸν θεὸν ἐφ' οἷς πράττει πεισθείη, ὅπερ ἀδύνατον, πρᾶξαί τι παρὰ τὸν λόγον τὸν ὀρθὸν ἐθελήσαι ποτ' ἄν, τὸ ὄντως καλὸν καὶ αἱρετὸν ἐξ ἑαυτοῦ καὶ ταύτῃ ἀγαπητὸν εἶναι ἅπαξ ἑλόμενος· οὐ γὰρ ἐν γαστρὸς βορᾷ τὸ χρηστὸν εἶναι διειλήφαμεν. ἀκήκοεν δ' ἐκεῖνος ὡς βρῶμα ἡμᾶς οὐ παραστήσει οὐδὲ μὴν γάμος, ἀλλ' οὐδὲ ἀποχὴ γάμου ἐν ἀγνωσίᾳ, ἀλλὰ τὸ κατ' ἀρετὴν ἔργον τὸ γνωστικόν, ἐπεὶ καὶ ὁ κύων τὸ ζῷον τὸ ἄλογον ἐγκρατὲς λεγέσθω τὸν ἐπαιρόμενον τὴν βακτηρίαν δεδιὸς καὶ διὰ τοῦτο τοῦ ὄψου ἀπεχόμενον. τῶν τοιούτων εὖ ἴσθι ὅτι περιαιρεθεῖσα ἡ ὑπόσχεσις ἡ προεπηγγελμένη καὶ ὁ φόβος περιγραφεὶς ὁ ἐπηπειλημένος καὶ χωρισθεὶς ὁ κίνδυνος ὁ ἐπηρτημένος τὴν πρόθεσιν ἐλέγχει. Οὐ γὰρ αὐτῇ τῇ φύσει τοῦ πράγματος οἰκειοῦνται ὡς τῷ ὄντι γνωστικῶς καταλαβέσθαι καλὰ μὲν εἶναι πάντα ὅσα εἰς χρῆσιν ἡμῶν ἐκτίσθη, ὡς γάμον φέρε εἰπεῖν καὶ παιδοποιίαν μετὰ σωφροσύνης παρειλημμένα, καλοῦ δὲ εἶναι ἄμεινον τὸ διὰ τὴν πρὸς τὸ θεῖον ἐξομοίωσιν ἀπαθῆ καὶ ἐνάρετον γενέσθαι. τοῖς δὲ ἔξωθεν εὐχρήστοις ἢ δυσχρήστοις προσαγόμενοι τῶν μὲν ἀπέχονται, τῶν δ' οὔ·","english":"For he does not consider whether any profitable gain or enjoyment from outside follows him, but is drawn by love for the truly existing one and is led to what is fitting, and so worships God. Hence, even if, by hypothesis, he were to receive authority from God to do the forbidden things while remaining unpunished, and even if he were to receive a promise of the blessed goods as a reward for such actions, and even if he were persuaded that God would be unaware of what he does—which is impossible—he would never wish to do anything contrary to right reason, having once chosen the truly beautiful and choiceworthy as lovable in itself and for this reason. For we have not understood the good to consist in the gratification of the belly. That man has heard that neither food will present us, nor indeed marriage, nor yet abstinence from marriage in ignorance, but the gnostic work, the action according to virtue, since even the dog, the irrational animal, may be called continent when it fears the raised staff and therefore abstains from the food. Know well that in such cases, when the promised reward is removed, the threatened fear is circumscribed, and the impending danger is separated, the intention is exposed. For they are not attached to the nature of the thing itself, as those who truly gnosticly apprehend that all things created for our use are good—such as marriage, for instance, and procreation, when taken with temperance—but that it is better to become passionless and virtuous through assimilation to the divine. And being drawn to things externally useful or harmful, they abstain from some and not from others.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τοῦ ὄντως ὄντος","severity":"info","text":"This phrase, 'the truly existing one', is a standard Clementine designation for God, drawing on Middle Platonic ontology where the truly real is the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ ὄντως καλὸν","severity":"info","text":"'The truly beautiful' echoes Platonic language (e.g., Symposium 211a) and is central to Clement's ethical framework: the good is intrinsically choiceworthy, not instrumentally.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κύων ... ἐγκρατές","severity":"info","text":"Clement compares the merely continent to a dog trained by fear, a Stoic and Cynic trope: true virtue requires rational choice, not external compulsion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ γὰρ ... ἀλλὰ","severity":"info","text":"The passage is structured as a series of negations (οὐ ... οὐδὲ ... ἀλλὰ) to contrast the gnostic's intrinsic motivation with external rewards or fears.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ γνωστικόν","severity":"info","text":"'The gnostic work' refers to the action of the true Christian gnostic, who acts from knowledge and virtue, not from hope of reward or fear of punishment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀπαθῆ καὶ ἐνάρετον","severity":"info","text":"The ideal of becoming 'passionless and virtuous' through assimilation to the divine parallels Stoic apatheia and Platonic homoiosis theoi (Theaetetus 176b).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'βρῶμα ἡμᾶς οὐ παραστήσει' is obscure; the translation 'food will not present us' is tentative. The Coptic may be corrupt or elliptical."],"confidence":"high","notes":[]},{"i":390,"ref":"p390","source":"ἀλλὰ καὶ ὧν ἀφίστανται, μυσαττόμενοι ταῦτα φαίνονται, τὴν κτίσιν καὶ τὸν δημιουργὸν διαβάλλοντες, κἀν τῷ δοκεῖν πιστῶς ἀναστρέφεσθαι τὴν κρίσιν ἔχουσιν ἀνόσιον. τὸ δὲ οὐκ ἐπιθυμήσεις οὔτε ἀνάγκης τῆς ἐκ φόβου δεῖται, τῆς βιαζομένης ἀπέχεσθαι τῶν ἡδέων, οὔτε μισθοῦ τοῦ δι' ἐπαγγελίας ἀναπείθοντος ἀνακόπτειν τὰς ὁρμάς· οὐδὲ τὴν ὑπακοὴν διὰ τὴν ἐντολήν, διὰ δὲ τὴν ἐπαγγελίαν αἱροῦνται οἱ διὰ τὴν ἐπαγγελίαν ὑπακηκοότες τῷ θεῷ, δελέατι ἡδο4.23.148.1 νῆς ᾑρημένοι, οὐδὲ μὴν ἡ τῶν αἰσθητῶν ἀποστροφὴ τὴν πρὸς τὰ νοητὰ οἰκείωσιν ἀκολούθως ποιοίη ἄν, ἔμπαλιν δὲ ἡ πρὸς τὰ νοητὰ οἰκείωσις κατὰ φύσιν περιαγωγὴ τῷ γνωστικῷ ἀπὸ τῶν αἰσθητῶν γίνεται κατ' ἐκλογὴν τῶν καλῶν τἀγαθὸν ἑλομένῳ γνωστικῶς, θαυμάζοντι μὲν τὴν γένεσιν καὶ ἁγιάζοντι τὸν ποιητήν, ἁγιάζοντι δὲ τὴν πρὸς τὸ θεῖον ἐξομοίωσιν· αὐτὰρ ἐγὼν ἐμὲ λύσομαι τῆς ἐπιθυμίας, φήσει, διὰ τὴν πρὸς σὲ οἰκείωσιν, κύριε. καλὴ γὰρ ἡ κτι σθεῖσα δὴ οἰκονομία καὶ πάντα εὖ διοικεῖται, οὐδὲν ἀναιτίως γίνεται, ἐν τοῖς σοῖς εἶναί με δεῖ, παντοκράτορ· κἂν ἐνταῦθα ὦ, παρὰ σοί εἰμι· ἀδεὴς δ' εἶναι θέλω, ἵνα σοὶ συνεγγίζειν δυνηθῶ, καὶ ὀλίγοις ἀρκεῖσθαι, μελετῶν τὴν σὴν ἐκλογὴν τὴν δικαίαν τῶν καλῶν ἀπὸ τῶν ὁμοίων. μυστικώτατα καὶ ὁσιώτατα ὁ ἀπόστολος διδάσκων ἡμᾶς τὴν ἀληθῶς εὐχάριστον ἐκλογὴν οὐ κατὰ ἀπεκλογὴν τῶν ἑτέρων ὡς φαύλων, ἀλλ' ὡς καλῶν καλλίονα ποιεῖσθαι μεμήνυκεν εἰπών· ὥστε καὶ ὁ γαμίζων τὴν παρθένον αὐτοῦ καλῶς ποιεῖ, καὶ ὁ μὴ γαμίζων κρεῖσσον ποιεῖ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῷ κυρίῳ ἀπερισπάστως.","english":"But also, those from whom they abstain, they appear to loathe these things, slandering creation and the creator, and while seeming to conduct themselves faithfully, they have an unholy judgment. The precept \"you shall not desire\" requires neither compulsion from fear, which forces abstinence from pleasures, nor a reward that, through promise, persuades one to check one's impulses; nor do those who obey God because of the promise choose obedience for the sake of the commandment, but for the sake of the promise, having been chosen by the bait of pleasure. Nor would aversion from sensible things consequently produce affinity for intelligible things; on the contrary, affinity for intelligible things is, for the gnostic, a natural conversion from sensible things, by choice of the beautiful, having chosen the good gnostically, marveling at creation and sanctifying the creator, and sanctifying assimilation to the divine. \"I myself will release myself from desire,\" he will say, \"because of my affinity for you, Lord.\" For the created economy is beautiful, and everything is well administered; nothing happens without a cause; I must be in your realm, Pantocrator; even if I am here, I am with you; I wish to be fearless, so that I may be able to draw near to you, and to be content with little, practicing your just choice of the beautiful from among like things. Most mystically and most holily, the apostle, teaching us the truly grateful choice, has indicated that we should make it not by rejection of the others as base, but as a choice of the better among beautiful things, saying: \"So he who marries off his virgin daughter does well, and he who does not marry her off does better,\" with a view to seemliness and undistracted attendance upon the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μυσαττόμενοι","severity":"info","text":"The participle μυσαττόμενοι (\"loathing\") intensifies the critique: those who abstain from creation do so with disgust, which Clement condemns as slander against the creator.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῷ","severity":"info","text":"γνωστικῷ (\"gnostic\") here refers to Clement's ideal Christian, the knowledgeable one who chooses the good through insight, not through fear or reward.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπιθυμήσεις","severity":"info","text":"The phrase \"you shall not desire\" echoes the Decalogue (Exodus 20:17 LXX) but Clement reinterprets it as an inner disposition, not a legal command.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γαμίζων τὴν παρθένον","severity":"info","text":"The apostle's saying about marrying off a virgin daughter is not a direct biblical quote but a paraphrase of a logion (cf. Gospel of Thomas 22 or similar ascetic tradition) used to illustrate choosing the better among goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπεκλογὴν","severity":"info","text":"ἀπεκλογή (\"rejection\") is a rare term; Clement contrasts it with ἐκλογή (\"choice\"), arguing that the gnostic does not reject the sensible world as base but selects the better among beautiful things.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of ascetic rejection (μυσαττόμενοι) to a positive exposition of gnostic choice, culminating in a prayer-like address to the Lord and an apostolic saying.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the apostle cited is not specified; it may be Paul or a tradition attributed to an apostolic figure.","The phrase 'αὐτὰρ ἐγὼν ἐμὲ λύσομαι' may be a quotation from a lost source or Clement's own composition."],"confidence":"high","notes":[]},{"i":391,"ref":"p391","source":"ἴσμεν δὲ τὰ μὲν δυσπόριστα οὐκ ἀναγκαῖα, τὰ δὲ ἀναγκαῖα εὐπόριστα γεγενῆσθαι φιλαγάθως παρὰ τοῦ θεοῦ. διόπερ ὁ Δημόκριτος εὖ λέγει, ὡς ἡ φύσις τε καὶ διδαχὴ παραπλήσιόν ἐστι καὶ τὴν αἰτίαν συντόμως προσαποδέδωκεν· καὶ γὰρ ἡ διδαχὴ μεταρυθμίζει τὸν ἄνθρωπον, μεταρυθμοῦσα δὲ φύσις ποιεῖ, καὶ διήνεγκεν οὐδὲν ἢ φύσει πλασθῆναι τοιόνδε ἢ χρόνῳ καὶ μαθήσει μετατυπωθῆναι. ἄμφω δὲ ὁ κύριος παρέσχηται τὸ μὲν κατὰ τὴν δημιουργίαν, τὸ δὲ κατὰ τὴν ἐκ τῆς διαθήκης ἀνάκτισίν τε καὶ ἀνανέωσιν. τὸ δὲ συμφέρον τῷ κυριωτέρῳ τοῦτο αἱρετώτερον, κυριώτατον δὲ πάν4.23.149.7 των ἡ διάνοια. ὅτῳ τοίνυν τὰ τῷ ὄντι καλὰ φαίνεται ἥδιστα, παρ' αὑτοῦ πορίζεται ὃν ποθεῖ καρπόν, τὴν τῆς ψυχῆς εὐστάθειαν. ὁ δὲ ἐμοῦ ἀκούων, φησίν, ἀναπαύσεται ἐπ' εἰρήνῃ πεποιθὼς καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ. ἴσθι πεποιθὼς ἐν ὅλῃ καρδίᾳ σου καὶ τῇ διανοίᾳ σου ἐπὶ τῷ θεῷ. τούτῳ δυνατὸν τῷ τρόπῳ τὸν γνωστικὸν ἤδη γενέσθαι θεόν· ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ὑψίστου. φησὶ δὲ καὶ ὁ Ἐμπεδοκλῆς τῶν σοφῶν τὰς ψυχὰς θεοὺς γίνεσθαι ὧδέ πως γράφων· εἰς δὲ τέλος μάντεις τε καὶ ὑμνοπόλοι καὶ ἰητροὶ καὶ","english":"We know that things difficult to obtain are not necessary, while necessary things have been made easy to obtain by God in His love of goodness. Hence Democritus speaks well, saying that nature and teaching are similar, and he has briefly added the reason: for teaching reshapes a person, and in reshaping, it makes nature, and it makes no difference whether one is formed by nature to be such or is transformed by time and learning. The Lord has provided both: the one through creation, the other through renewal and renovation from the covenant. What is beneficial to the more dominant is more choiceworthy, and the most dominant of all is the mind. Therefore, for whom the truly beautiful things appear most pleasant, from himself he procures the fruit he desires, the stability of the soul. \"He who hears me,\" he says, \"will rest in peace, trusting and being free from fear of every evil.\" Know that you trust with your whole heart and mind in God. In this way it is possible for the Gnostic to become already a god: I said, \"You are gods and sons of the Most High.\" And Empedocles also says that the souls of the wise become gods, writing somewhat as follows: \"And at last, seers and hymn-singers and physicians and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ μὲν δυσπόριστα οὐκ ἀναγκαῖα, τὰ δὲ ἀναγκαῖα εὐπόριστα","severity":"info","text":"Clement adapts a Cynic-Stoic commonplace: what is necessary is easy to obtain, what is hard is unnecessary. The phrase grounds his ascetic argument in natural theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δημόκριτος","severity":"info","text":"Clement cites Democritus (fr. B33 Diels) on the similarity of nature and teaching. The same fragment is used by other patristic authors to argue for the educability of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῆς διαθήκης ἀνάκτισίν τε καὶ ἀνανέωσιν","severity":"info","text":"The phrase 'renewal and renovation from the covenant' likely alludes to the New Covenant, possibly echoing 2 Corinthians 5:17 or the language of baptismal regeneration common in early Christian catechesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεοί ἐστε καὶ υἱοὶ ὑψίστου","severity":"info","text":"Clement attributes to Christ the saying 'You are gods and sons of the Most High.' This is not a canonical gospel verse; it may derive from a lost apocryphon or from Clement's own theological elaboration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμπεδοκλῆς","severity":"info","text":"Clement quotes Empedocles (fr. B146 Diels) on the souls of the wise becoming gods. The citation supports his 'gnostic' ideal of deification, blending Greek philosophical eschatology with Christian hope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Here 'gnostic' refers to Clement's ideal Christian intellectual, not to the heretical Gnostic sects. The term is central to his project of defining true knowledge (gnosis) as the goal of the Christian life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying 'You are gods and sons of the Most High' is uncertain; it may be a free composition by Clement.","The exact Empedoclean fragment is not fully preserved; Clement's paraphrase may condense or adapt the original."],"confidence":"high","notes":[]},{"i":392,"ref":"p392","source":"πρόμοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται· ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇσι φέριστοι. Ὁ μὲν οὖν ἄνθρωπος ἁπλῶς οὕτως κατ' ἰδέαν πλάσσεται τοῦ συμφυοῦς πνεύματος· οὐδὲ γὰρ ἀνείδεος οὐδ' ἀσχημάτιστος ἐν τῷ τῆς φύσεως ἐργαστηρίῳ δημιουργεῖται, ἔνθα μυστικῶς ἀνθρώπου ἐκτελεῖται γένεσις, κοινῆς οὔσης καὶ τῆς τέχνης καὶ τῆς οὐσίας, ὁ δέ τις ἄνθρωπος κατὰ τύπωσιν τὴν ἐγγινομένην τῇ ψυχῇ ὧν ἂν αἱρή4.23.150.3 σηται χαρακτηρίζεται. ᾗ καὶ τὸν Ἀδὰμ τέλειον μὲν ὡς πρὸς τὴν πλάσιν γεγονέναι φαμέν· οὐδὲν γὰρ τῶν χαρακτηριζόντων τὴν ἀν4.23.150.4 θρώπου ἰδέαν τε καὶ μορφὴν ἐνεδέησεν αὐτῷ. ὃ δὲ ἐν τῷ γίνεσθαι τὴν τελείωσιν ἐλάμβανεν καὶ δι' ὑπακοῆς ἐδικαιοῦτο, τοῦτο ἦν ἀπανδρούμενον τὸ ἐπ' αὐτῷ κείμενον· αἰτίᾳ δὲ ἑλομένου, καὶ ἔτι μᾶλλον τὸ κωλυθὲν ἑλομένου, ὁ θεὸς ἀναίτιος· διττὴ γὰρ ἡ γένεσις, ἣ μὲν τῶν γεννωμένων, ἣ δὲ τῶν γινομένων. καὶ ἡ μὲν τοῦ ἀνθρώπου ἀνδρεία ἐμπαθοῦς ὄντος, φασί, κατὰ τὴν οὐσίαν ἄφοβον καὶ ἀήττητον τὸν μετέχοντα αὐτῆς ποιεῖ, καὶ ἔστι δορυφόρος τοῦ νοῦ ὁ θυμὸς ἐν ὑπομονῇ καὶ καρτερίᾳ καὶ τοῖς ὁμοίοις, ἐπὶ δὲ τῇ ἐπιθυμίᾳ τάττεται καὶ ἡ σωφροσύνη καὶ ἡ σωτήριος φρόνησις, θεὸς δὲ ἀπα4.23.151.2 θὴς ἄθυμός τε καὶ ἀνεπιθύμητος· καὶ οὐ ταύτῃ ἄφοβος ᾗ τὰ δεινὰ οὐκ ἐκκλίνει οὐδὲ μὴν σώφρων ᾗ τῶν ἐπιθυμιῶν ἄρχει· οὔτε γὰρ ἂν περιπέσοι τινὶ δεινῷ ἡ τοῦ θεοῦ φύσις οὔτε φεύγει ὁ θεὸς δει4.23.151.3 λίαν, ὥσπερ οὐδὲ ἐπιθυμήσει, ἵνα καὶ ἄρξῃ ἐπιθυμίας.","english":"are foremost among men on earth; from them spring forth gods most excellent in honor. Now, man in general is formed according to the idea of his innate spirit; for he is not created shapeless or formless in the workshop of nature, where the generation of man is mystically accomplished, art and substance being common. But the individual man is characterized according to the impression made on his soul by whatever he may choose. Hence we say that Adam was perfect as regards his formation; for nothing that characterizes the idea and form of man was lacking in him. But what he received in the process of becoming was perfection, and he was justified through obedience; this was the humanization that lay within his power. But by reason of the choice of the one who chose, and still more because he chose what was forbidden, God is blameless. For generation is twofold: one of those who are born, and another of those who become. And the courage of man, they say, being passionate, makes the one who partakes of it fearless and invincible in substance, and anger is the bodyguard of the mind in endurance and steadfastness and the like; while temperance and saving prudence are assigned to desire. But God is without passion, without anger, and without desire; and He is not fearless in the sense that He does not avoid terrors, nor temperate in the sense that He rules over desires; for the nature of God would neither fall into any terror, nor does God flee from cowardice, just as He will not desire in order to rule over desire.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρόμοι ἀνθρώποισιν ἐπιχθονίοισι πέλονται· ἔνθεν ἀναβλαστοῦσι θεοὶ τιμῇσι φέριστοι","severity":"info","text":"Clement quotes or adapts a poetic line (possibly from a lost Orphic or Pythagorean source) to assert that virtuous humans become the source of gods. The line is not in the English draft but is present in the Greek.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλάσσεται","severity":"info","text":"πλάσσεται (from πλάσσω, 'to mold, form') echoes the Platonic and biblical notion of the soul being shaped by its choices. Clement uses it to distinguish generic human nature from individual moral formation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ","severity":"info","text":"Adam is invoked as a type of the perfect human in formation, lacking nothing in form but achieving perfection through obedience. This alludes to Genesis 1–3 and to Pauline typology of Christ as the second Adam.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διττὴ γὰρ ἡ γένεσις","severity":"info","text":"Clement distinguishes two kinds of genesis: one of those who are born (physical birth) and one of those who become (moral or spiritual development). This reflects Middle Platonic and Stoic distinctions between nature and ethical self-formation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θυμὸς ... δορυφόρος τοῦ νοῦ","severity":"info","text":"The image of anger as the 'bodyguard of the mind' parallels Plato's Republic (e.g., 375a–376c, 440e–441a), where the spirited part (θυμός) serves reason. Clement adapts this to a Christian moral psychology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνδρεία ἐμπαθοῦς ὄντος","severity":"caution","text":"The phrase 'courage of man, they say, being passionate' is ambiguous: it may mean that human courage is inherently passionate (in contrast to divine apatheia) or that it belongs to the passionate part of the soul. The English draft obscures this nuance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening poetic line is uncertain; it may be a lost Orphic or Pythagorean fragment.","The phrase 'ἀνδρεία ἐμπαθοῦς ὄντος' could be read as either 'courage, being passionate' or 'courage of a passionate man'.","The distinction between 'γεννωμένων' (those born) and 'γινομένων' (those becoming) is philosophically loaded but not fully explicated here."],"confidence":"high","notes":[]},{"i":393,"ref":"p393","source":"μυστικῶς οὖν ἐφ' ἡμῶν καὶ τὸ Πυθαγόρειον ἐλέγετο ἕνα γενέσθαι καὶ τὸν ἄνθρωπον δεῖν, ἐπεὶ καὶ αὐτὸς ὁ ἀρχιερεὺς εἷς, ἑνὸς ὄντος τοῦ θεοῦ κατὰ τὴν ἀμετάτρεπτον τοῦ ἀεὶ θεῖν τὰ ἀγαθὰ ἕξιν. αὐτίκα ὁ σωτὴρ διὰ τῆς ἐπιθυμίας συνανῄρει καὶ τὸν θυμόν, τιμωρίας ὄντα ἐπιθυμίαν· καθόλου γὰρ τὸ παθητικὸν * * παντὶ γένει ἐπιθυμίας, εἰς δὲ τὴν ἀπάθειαν θεούμενος ἄνθρωπος ἀχράντως μοναδικὸς γίνεται. καθάπερ οὖν οἱ ἐν θαλάττῃ ἀπὸ ἀγκύρας τονούμενοι ἕλκουσι μὲν τὴν ἄγκυραν, οὐκ ἐκείνην δὲ ἐπισπῶνται, ἀλλ' ἑαυτοὺς ἐπὶ τὴν ἄγκυραν, οὕτως οἱ κατὰ τὸν γνωστικὸν βίον ἐπισπώμενοι τὸν θεὸν ἑαυτοὺς ἔλαθον προσαγόμενοι πρὸς τὸν θεόν· θεὸν γὰρ ὁ θερα4.23.152.3 πεύων ἑαυτὸν θεραπεύει. ἐν οὖν τῷ θεωρητικῷ βίῳ ἑαυτοῦ τις ἐπιμελεῖται θρῃσκεύων τὸν θεὸν καὶ διὰ τῆς ἰδίας εἰλικρινοῦς καθάρσεως ἐποπτεύει τὸν θεὸν ἅγιον ἁγίως· ἡ γὰρ σωφροσύνη ἐν παραστάσει γε νοουμένη ἑαυτὴν ἐπισκοποῦσα καὶ θεωροῦσα ἀδιαλείπτως ἐξομοιοῦται κατὰ δύναμιν θεῷ. Αὐτίκα τὸ ἐφ' ἡμῖν ἐστιν οὗπερ ἐπ' ἴσης αὐτοῦ τε κύριοί ἐσμεν καὶ τοῦ ἀντικειμένου αὐτῷ, ὡς τὸ φιλοσοφεῖν ἢ μή, καὶ τὸ πιστεύειν ἢ ἀπιστεῖν. διὰ γοῦν τὸ ἑκατέρου τῶν ἀντικειμένων ἐπ' ἴσης εἶναι ἡμᾶς κυρίους δυνατὸν εὑρίσκεται τὸ ἐφ' ἡμῖν. καὶ δὴ αἱ ἐντολαὶ οἷαί τε γενέσθαι καὶ μὴ γενέσθαι ὑφ' ἡμῶν, οἷς εὐλόγως ἕπεται ἔπαινός τε καὶ ψόγος, οἵ τ' αὖ κολαζόμενοι ἕνεκεν τῶν γενομένων αὐτοῖς ἁμαρτημάτων ἐπ' αὐτοῖς μόνοις κολάζονται· παρῆλθε γὰρ τὰ γενόμενα οὐδὲ ἀγένητον γένοιτ' ἄν ποτε τὸ γενόμενον.","english":"Mystically, then, the Pythagorean saying was applied to us, that man must become one, since the high priest himself is one, God being one according to the immutable disposition of always running toward good things. At once the Saviour, through desire, also abolished anger, which is a desire for vengeance; for in general the passible element * * in every kind of desire, and man, becoming divine in apatheia, becomes immaculately unitary. Just as those at sea, straining from an anchor, pull the anchor but do not draw it toward themselves, but draw themselves toward the anchor, so those living the gnostic life, in drawing God, unwittingly bring themselves toward God; for one who serves God serves himself. In the contemplative life, then, one cares for oneself by worshipping God and, through one's own pure purification, beholds God holily as holy; for temperance, when understood as a standing before oneself, constantly observing and contemplating itself, becomes like God as far as possible. At once, what is in our power is that of which we are equally masters both of it and of its opposite, such as philosophizing or not, and believing or disbelieving. Therefore, because we are equally masters of each of the opposites, what is in our power is found to be possible. And indeed the commandments are such as to be either performed or not performed by us, to which praise and blame reasonably attach, and those who are punished for the sins committed by them are punished for those sins alone; for what has happened has passed away, and what has happened could never become unhappened.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπάθειαν","severity":"info","text":"Apatheia, a key Stoic and Christian ascetic term, denotes freedom from passions. Clement redefines it as the state of the deified man who becomes 'immaculately unitary'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Πυθαγόρειον","severity":"info","text":"The Pythagorean saying 'become one' likely refers to the ideal of unity with the divine, paralleling Clement's monistic theology. The high priest as 'one' echoes Jewish and Christian high-priestly typology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σωτὴρ","severity":"info","text":"The Saviour's abolition of desire and anger alludes to Christ's teaching, possibly referencing the synoptic gospels (e.g., Matt 5:22 on anger) or Johannine themes of spiritual transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐπ' ἴσης","severity":"info","text":"Clement's argument for free will (τὸ ἐφ' ἡμῖν) as equal mastery over opposites is a standard Stoic and Middle Platonic position, also found in Philo and later in Origen.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθάπερ οὖν","severity":"info","text":"The anchor simile illustrates the gnostic's reciprocal relationship with God: drawing God actually draws the self toward God. This chiastic structure reinforces Clement's theme of self-care as worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παθητικὸν * *","severity":"caution","text":"The Greek text has a lacuna after 'παθητικὸν' (the passible element). The English draft supplies 'in every kind of desire', but the original is incomplete, leaving the precise relation between the passible and desire uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'παθητικὸν' leaves the syntax of the clause about desire and the passible element uncertain. The reading 'in every kind of desire' is a plausible reconstruction but not certain.","The phrase 'ἀεὶ θεῖν τὰ ἀγαθὰ' (always running toward good things) is a wordplay on 'θεός' (god) from 'θέειν' (to run), a common etymology in Clement; the translation 'disposition of always running toward good things' captures this but may obscure the etymological pun."],"confidence":"high","notes":[]},{"i":394,"ref":"p394","source":"ἀφίενται γοῦν πρὸς τοῦ κυρίου αἱ πρὸ τῆς πίστεως ἁμαρτίαι, οὐχ ἵνα μὴ ὦσι γενόμεναι, ἀλλ' ὡς μὴ γενόμεναι. πλὴν οὐδὲ πάσας ὁ Βασιλείδης φησί, μόνας δὲ τὰς ἀκουσίους καὶ κατὰ ἄγνοιαν ἀφίεσθαι, καθάπερ ἀνθρώπου τινός, ἀλλ' οὐ θεοῦ τὴν τοσαύτην παρεχομένου δωρεάν. τούτῳ φησὶν ἡ γραφή· ὑπέλαβες, ἄνομε, ὅτι ἔσομαί σοι ὅμοιος. ἀλλ' εἰ καὶ ἐπὶ ταῖς ἑκουσίοις κολαζόμεθα, οὐχ ἵνα μὴ γένωνται γενόμεναι, ἀλλ' ὅτι ἐγένοντο, τιμωρούμεθα. κόλασις δὲ τὸν ἁμαρτήσαντα οὐκ ὠφελεῖ εἰς τὸ μὴ πεποιηκέναι, ἀλλ' εἰς τὸ μηκέτι ἁμαρτάνειν μηδὲ μὴν ἄλλον τινὰ τοῖς ὁμοίοις περιπεσεῖν. ἐνταῦθα οὖν ὁ ἀγαθὸς θεὸς διὰ τρεῖς ταύτας παιδεύει αἰτίας· πρῶτον μὲν τὴν ἵν' αὐτὸς ἀμείνων αὑτοῦ γένηται ὁ παιδευόμενος, εἰσἔπειτα ὅπως οἱ δι' ὑποδειγμάτων σωθῆναι δυνάμενοι προανακρούωνται νουθετούμενοι, καὶ τρίτον ὡς μὴ ὁ ἀδικούμενος εὐκατα4.24.154.2 φρόνητος ᾖ καὶ ἐπιτήδειος ἀδικεῖσθαι. δύο δὲ καὶ οἱ τρόποι τῆς ἐπανορθώσεως, ὃ μὲν","english":"They are, then, released by the Lord from sins committed before faith, not so that they never happened, but as if they had not happened. However, Basilides says that not all sins are released, but only the involuntary ones and those committed in ignorance, as if such a great gift were provided by a man, not by God. To this the Scripture says: \"Did you suppose, lawless one, that I would be like you?\" But if we are punished for voluntary sins, it is not so that they, having happened, may not have happened, but we are punished because they did happen. Punishment does not benefit the one who sinned by making it as if he had not done it, but by ensuring that he no longer sins and that no one else falls into similar offenses. Here, then, the good God educates for these three reasons: first, so that the one being educated may become better than himself; next, so that those who can be saved through examples may be warned in advance by admonition; and third, so that the one wronged may not be easily despised and liable to be wronged. There are also two modes of correction: one","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀφίενται ... αἱ πρὸ τῆς πίστεως ἁμαρτίαι","severity":"info","text":"Clement distinguishes between sins before faith being 'released' (ἀφίενται) and the ontological fact that they occurred; the release is a forgiveness that treats them 'as if not having happened' (ὡς μὴ γενόμεναι), not an erasure of the past.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκουσίους","severity":"info","text":"Basilides restricts forgiveness to involuntary sins (ἀκουσίους) and those committed in ignorance (κατὰ ἄγνοιαν), a narrower scope than Clement's universal pre-faith release.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπέλαβες, ἄνομε, ὅτι ἔσομαί σοι ὅμοιος","severity":"info","text":"Clement cites a scriptural rebuke, 'Did you suppose, lawless one, that I would be like you?', likely from a prophetic or wisdom context, to counter Basilides' anthropomorphic view of divine forgiveness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλείδης","severity":"info","text":"Basilides was a 2nd-century Alexandrian Gnostic teacher. Clement here engages his soteriology, which limited forgiveness to involuntary sins, contrasting with Clement's own view of God's comprehensive mercy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρείς ταύτας παιδεύει αἰτίας","severity":"info","text":"Clement lists three reasons for divine punishment: the sinner's improvement, deterrence of others through example, and protection of the wronged from contempt. This tripartite structure is a rhetorical and theological framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δύο δὲ καὶ οἱ τρόποι τῆς ἐπανορθώσεως","severity":"caution","text":"The passage breaks off mid-sentence after introducing 'two modes of correction' (δύο ... τρόποι). The Greek text is fragmentary at this point, and the second mode is not given in the surviving manuscript.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quotation 'ὑπέλαβες, ἄνομε, ὅτι ἔσομαί σοι ὅμοιος' is not identified by Clement; it may be from a lost or apocryphal text.","The text breaks off after 'ὃ μὲν', leaving the second mode of correction unspecified; the English draft marks this with an ellipsis."],"confidence":"high","notes":[]},{"i":395,"ref":"p395","source":"διδασκαλικός, ὃ δὲ κολαστικός, ὃν καὶ παι4.24.154.3 δευτικὸν εἰρήκαμεν. ἰστέον μέντοι τοὺς μετὰ τὸ λουτρὸν τοῖς ἁμαρτήμασι περιπίπτοντας τούτους εἶναι τοὺς παιδευομένους· τὰ μὲν γὰρ προενεργηθέντα ἀφείθη, τὰ δὲ ἐπιγινόμενα ἐκκαθαίρεται. περὶ τῶν ἀπίστων εἴρηται λελογίσθαι τούτους ὡς χνοῦν, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς, καὶ ὡς σταγόνα ἀπὸ κάδου. Ὄλβιος ὅστις τῆς ἱστορίας ἔσχε μάθησιν, μήτε πολιτῶν ἐπὶ πημοσύνην μήτ' εἰς ἀδίκους πράξεις ὁρμῶν, ἀλλ' ἀθανάτου καθορῶν φύσεως κόσμον ἀγήρω, πῇ τε συνέστη καὶ † ὅπῃ καὶ ὅπως. τοῖς δὲ τοιούτοις οὐδέποτ' αἰσχρῶν ἔργων μελέτημα προσίζει. εἰκότως οὖν καὶ Πλάτων τὸν τῶν ἰδεῶν θεωρητικὸν θεὸν ἐν ἀνθρώποις ζήσεσθαί φησι· νοῦς δὲ χώρα ἰδεῶν, νοῦς δὲ ὁ θεός. τὸν οὖν ἀοράτου θεοῦ θεωρητικὸν θεὸν ἐν ἀνθρώποις ζῶντα εἴρηκεν καὶ ἐν τῷ Σοφιστῇ δὲ τὸν Ἐλεάτην ξένον διαλεκτικὸν ὄντα ὁ Σωκράτης θεὸν ὠνόμασεν, οἵους τοὺς θεοὺς ξείνοισιν ἐοικότας ἀλλο4.25.155.4 δαποῖσιν ἐπιφοιτῶντας τοῖς ἄστεσιν **. ὅταν γὰρ ψυχὴ γενέσεως ὑπεξαναβᾶσα καθ' ἑαυτήν τε ᾖ καὶ ὁμιλῇ τοῖς εἴδεσιν, οἷός ἐστιν ὁ ἐν τῷ Θεαιτήτῳ κορυφαῖος, οἷον ἄγγελος ἤδη γενόμενος σὺν Χριστῷ τε ἔσται, θεωρητικὸς ὤν, ἀεὶ τὸ βούλημα τοῦ θεοῦ σκοπῶν, τῷ ὄντι οἶος πεπνυμένος, τοὶ δ' ὡς σκιαὶ ἀίσσουσιν· νεκροὶ γὰρ τοὺς ἑαυτῶν θάπτουσι νεκρούς. ὅθεν Ἱερεμίας λέγει· πληρώσω αὐτὴν νεκρῶν γηγενῶν, οὓς ἔπαισεν ἡ ὀργή μου. ὁ μὲν οὖν θεὸς ἀναπόδεικτος ὢν οὐκ ἔστιν ἐπιστημονικός, ὁ δὲ υἱὸς σοφία τέ ἐστι καὶ ἐπιστήμη καὶ ἀλήθεια καὶ ὅσα ἄλλα τούτῳ συγγενῆ, καὶ δὴ καὶ ἀπόδειξιν ἔχει καὶ διέξοδον.","english":"...the teacher, and the other punitive, which we have also called disciplinary. It must be known, however, that those who fall into sins after the bath are the ones who are disciplined; for the sins committed beforehand are remitted, while those that arise afterward are purged. Concerning the unbelievers, it has been said that they are considered as chaff, which the wind blows from the face of the earth, and as a drop from a jar. Blessed is he who has obtained learning of history, neither inclining toward harm of citizens nor toward unjust deeds, but beholding the ageless cosmos of an immortal nature, where it is constituted and † where and how. For such persons, the practice of shameful works never settles. Reasonably, then, Plato says that the contemplator of the forms will live as a god among men; but mind is the place of forms, and mind is God. Therefore, he has said that the contemplator of the invisible God lives as a god among men, and in the Sophist, Socrates calls the Eleatic stranger, being a dialectician, a god, such as gods resembling strangers from other lands visiting cities **. For when the soul, having risen above generation, is by itself and communes with the forms, as is the case with the chief figure in the Theaetetus, it becomes like an angel and will be with Christ, being contemplative, always observing the will of God, truly wise, while others dart about like shadows; for the dead bury their own dead. Hence Jeremiah says: I will fill her with earthborn dead, whom my wrath has struck. Now God, being indemonstrable, is not scientific; but the Son is wisdom and science and truth and all else akin to these, and indeed possesses demonstration and exposition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παιδευτικὸν","severity":"info","text":"Clement uses παιδευτικὸν (disciplinary) as a synonym for κολαστικός (punitive), linking post-baptismal sin to a corrective process rather than mere retribution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πληρώσω αὐτὴν νεκρῶν γηγενῶν","severity":"info","text":"The Jeremiah quotation (likely Jer 51:23 LXX or similar) is adapted to contrast the 'earthborn dead' (unbelievers) with the contemplative soul that rises above generation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement invokes Plato's idea that the contemplator of forms lives as a god among men, and identifies the Eleatic Stranger from the Sophist as a dialectician called a god, blending Platonic and Christian ideals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from post-baptismal discipline to a contrast between the contemplative soul (angelic, with Christ) and unbelievers (chaff, shadows, dead burying dead), then to a theological distinction between God (indemonstrable) and the Son (demonstrable wisdom).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ὅπῃ καὶ ὅπως","severity":"caution","text":"The Greek text has a crux (†) at 'ὅπῃ καὶ ὅπως' (where and how), indicating a textual corruption or uncertain reading in the manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεωρητικὸν θεὸν ἐν ἀνθρώποις","severity":"info","text":"Clement's identification of the contemplative as a 'god among men' and the soul becoming an 'angel' with Christ reflects early Christian appropriation of Platonic θεωρία for ascetic and mystical ideals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The crux at 'ὅπῃ καὶ ὅπως' leaves the precise cosmological reference unclear; the translation follows the manuscript reading.","The Jeremiah quotation is not exact; its source in the LXX is uncertain, possibly a conflation."],"confidence":"high","notes":[]},{"i":396,"ref":"p396","source":"πᾶσαι δὲ αἱ δυνάμεις τοῦ πνεύματος συλλήβδην μὲν ἕν τι πρᾶγμα γενόμεναι συντελοῦσιν εἰς τὸ αὐτό, τὸν υἱόν, ἀπαρέμφατος δέ ἐστι τῆς περὶ ἑκάστης αὐτοῦ τῶν δυνάμεων ἐννοίας. καὶ δὴ οὐ γίνεται ἀτεχνῶς ἓν ὡς ἕν, οὐδὲ πολλὰ ὡς μέρη ὁ υἱός, ἀλλ' ὡς πάντα ἕν. ἔνθεν καὶ πάντα· κύκλος γὰρ ὁ αὐτὸς πασῶν τῶν δυνάμεων εἰς ἓν εἰλουμένων καὶ ἑνουμένων. διὰ τοῦτο ἄλφα καὶ ὦ ὁ λόγος εἴρηται, οὗ μόνου τὸ τέλος ἀρχὴ γίνεται καὶ τελευτᾷ πάλιν ἐπὶ τὴν ἄνωθεν ἀρχήν, οὐδαμοῦ διάστασιν λαβών. διὸ δὴ καὶ τὸ εἰς αὐτὸν καὶ τὸ δι' αὐτοῦ πιστεῦσαι μονα4.25.157.2 δικόν ἐστι γενέσθαι, ἀπερισπάστως ἑνούμενον ἐν αὐτῷ, τὸ δὲ ἀπι4.25.157.3 στῆσαι διστάσαι ἐστὶ καὶ διαστῆναι καὶ μερισθῆναι. διὰ τοῦτο τάδε λέγει κύριος· πᾶς υἱὸς ἀλλογενὴς ἀπερίτμητος καρδίᾳ καὶ ἀπερίτμητος ἐστι σαρκί, τουτέστιν ἀκάθαρτος σώματί τε καὶ πνεύματι, οὐκ εἰσελεύσεται εἰς τὰ ἅγια ἀπὸ τῶν ἀλλογενῶν ἐν μέσῳ οἴκου Ἰσραήλ, ἀλλ' ἢ οἱ Λευῖται. ἀλλογενεῖς δὲ εἴρηκεν τοὺς μὴ πιστεῦσαι βουληθέντας, ἀλλ' ἀπιστεῖν ἐθέλοντας. μόνοι τοίνυν οἱ καθαρῶς βιοῦντες ἱερεῖς ὄντως τοῦ θεοῦ. διὰ τοῦτο πασῶν περιτεμνομένων τῶν φυλῶν ἁγιώτεραι ἐλογίσθησαν αἱ εἰς ἀρχιερεῖς τε καὶ βασιλεῖς καὶ προφήτας χρίουσαι. ὅθεν μηδὲ ἅπτεσθαι νεκρῶν αὐτοὺς κελεύει μηδ' ἐπεισιέναι κατοιχομένοις, οὐχ ὡς μιαροῦ τοῦ σώματος ὄντος, ἀλλ' ὡς τῆς ἁμαρτίας καὶ ἀπειθείας σαρκικῆς τε οὔσης καὶ ἐνσωμάτου καὶ νεκρᾶς καὶ διὰ τοῦτο βδελυκτῆς.","english":"All the powers of the Spirit, collectively becoming one thing, contribute to the same end, the Son, but he is independent of the conception of each of his powers. And indeed the Son does not become simply one as one, nor many as parts, but as all one. Hence also all things; for the same circle of all the powers is wound together and united into one. For this reason the Word is called alpha and omega, whose end alone becomes a beginning and terminates again upon the beginning from above, nowhere receiving a division. Therefore also believing in him and through him is to become monadic, being united in him without distraction, while disbelieving is to doubt and to be separated and divided. For this reason the Lord says: every alien son, uncircumcised in heart and uncircumcised in flesh, that is, impure in body and in spirit, shall not enter into the holy places from among the aliens in the midst of the house of Israel, but only the Levites. By aliens he means those who have not wished to believe, but who choose to disbelieve. Therefore only those who live purely are truly priests of God. For this reason, when all the tribes were circumcised, those anointing the high priests and kings and prophets were considered holier. Hence he commands them not to touch the dead nor to enter among the deceased, not because the body is polluted, but because sin and disobedience are both fleshly and embodied and dead, and therefore abominable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρέμφατος","severity":"info","text":"The term ἀπαρέμφατος (lit. 'uninflected' or 'independent') here describes the Son as not being determined by any particular power, a grammatical metaphor for theological transcendence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλφα καὶ ὦ","severity":"info","text":"The phrase 'alpha and omega' echoes Revelation 1:8, 21:6, where Christ declares himself the beginning and end, here applied to the Logos as a circle of powers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς υἱὸς ἀλλογενὴς ἀπερίτμητος","severity":"info","text":"Clement adapts Old Testament purity laws (e.g., Leviticus 22:4-6, Numbers 19:20) to allegorize circumcision as spiritual purity, excluding unbelievers from the 'holy places'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λευῖται","severity":"info","text":"The Levites, as the priestly tribe, are invoked to support Clement's argument that only the spiritually pure (not literal Levites) serve as true priests, reflecting Alexandrian allegorical exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτο","severity":"info","text":"The repeated phrase 'διὰ τοῦτο' (for this reason) marks a logical chain: from the Son's unity, to faith as monadic, to exclusion of the impure, to priestly purity, and finally to avoidance of the dead.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀλλογενεῖς","severity":"info","text":"Clement redefines 'aliens' (ἀλλογενεῖς) as unbelievers, a spiritualizing move typical of Alexandrian Christianity, influencing later patristic readings of purity laws.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τῶν ἀλλογενῶν ἐν μέσῳ οἴκου Ἰσραήλ' is syntactically ambiguous: it may mean 'from among the aliens in the midst of the house of Israel' or 'from the aliens, in the midst of the house of Israel'; the translation takes the former.","The source of the scriptural citation 'πᾶς υἱὸς ἀλλογενὴς...' is unclear; it may be a lost or paraphrased text, not a direct biblical quote."],"confidence":"high","notes":[]},{"i":397,"ref":"p397","source":"μόνῳ οὖν πατρὶ καὶ μητέρι υἱῷ τε καὶ θυγατρὶ τελευτήσαντι ἐπιτέτραπται ἐπεισιέναι τὸν ἱερέα, ὅτι συγγενεῖς οὗτοι σαρκὸς καὶ σπέρματος μόνοι, παρ' ὧν τὴν προσεχῆ αἰτίαν τῆς εἰς τὸν βίον παρόδου καὶ ὁ ἱερεὺς εἴληφεν. καθαρίζονται δὲ καὶ οὗτοι ἡμέραις ἑπτὰ δι' ὅσων ἡ γένεσις τελειοῦται· τῇ ἑβδόμῃ γὰρ ἡ ἀνάπαυσις θρῃσκεύεται, τῇ δὲ ὀγδόῃ ἱλασμὸν προσφέρει, ὡς ἐν τῷ Ἰεζεκιὴλ γέγραπται, καθ' ὃν ἱλασμὸν ἔστι λαβεῖν ἐστι τὴν ἐπαγγελίαν. τέλειος δ', οἶμαι, καθαρισμὸς ἡ διὰ νόμου καὶ προφητῶν εἰς τὸ εὐαγγέλιον πίστις· ἱλασμὸς δὲ ἡ δι' ὑπακοῆς πάσης ἁγνεία σὺν καὶ τῇ ἀποθέσει τῶν κοσμικῶν εἰς τὴν ἐκ τῆς ἀπολαύ4.25.159.2 σεως τῆς ψυχῆς εὐχάριστον τοῦ σκήνους ἀπόδοσιν. εἴτ' οὖν ὁ χρόνος εἴη ὁ διὰ τῶν ἑπτὰ περιόδων τῶν ἀριθμουμένων εἰς τὴν ἀκροτάτην ἀνάπαυσιν ἀποκαθιστὰς εἴτε ἑπτὰ οὐρανοί, οὕς τινες ἀριθμοῦσι κατ' ἐπανάβασιν,\n\nεἴτε καὶ ἡ ἀπλανὴς χώρα ἡ πλησιάζουσα τῷ νοητῷ κόσμῳ ὀγδοὰς λέγοιτο, πλὴν ἐξαναδῦναι γενέσεώς τε καὶ ἁμαρτίας χρῆναι λέγει τὸν γνωστικόν. ἐπὶ γοῦν ταῖς ἑπτὰ ἡμέραις τὰ ἱερεῖα ὑπὲρ ἁμαρτιῶν θύεται, ἔτι γὰρ τροπῆς εὐλάβεια καὶ τῆς ἑβδόμης ἅπτεται περιφορᾶς. Ἰὼβ δὲ ὁ δίκαιος αὐτὸς φησὶ γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ, οὐ κτημάτων γυμνός (τοῦτο μὲν γὰρ μικρόν τε καὶ κοινόν), ἀλλ' ὡς δίκαιος γυμνὸς ἄπεισι κακίας τε καὶ ἁμαρτίας καὶ τοῦ ἑπομένου τοῖς ἀδίκως βιώσασιν ἀειδοῦς εἰδώλου·","english":"Only to a father and mother, and to a son and daughter who have died, is it permitted for the priest to enter, because these alone are kindred by flesh and seed, from whom the priest himself has received the proximate cause of his entrance into life. And these also are purified for seven days, through which generation is perfected; for on the seventh day rest is celebrated, and on the eighth he offers a sacrifice of propitiation, as it is written in Ezekiel, by which propitiation it is possible to receive the promise. A perfect purification, I think, is faith through law and prophets into the Gospel; and propitiation is purity through all obedience, together with the laying aside of worldly things, for the grateful return of the tabernacle from the enjoyment of the soul. Whether, then, it is time which, through the seven periods of the numbers, restores to the highest rest, or whether it is seven heavens, which some count in succession, or whether the sphere of the fixed stars, which is near the intelligible world, is called the ogdoad, yet the gnostic must, it says, emerge from generation and sin. At any rate, on the seven days, victims are sacrificed for sins, for still a fear of change touches even the seventh revolution. And Job the righteous himself says, \"Naked I came out of my mother's womb, and naked I shall go there,\" not naked of possessions (for that is a small and common thing), but as a righteous man he goes naked of vice and sin and of the shapeless phantom that follows those who have lived unjustly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῷ Ἰεζεκιὴλ γέγραπται","severity":"info","text":"Clement refers to a passage in Ezekiel about purification and sacrifice on the seventh and eighth days, but the exact verse is not identified in the surviving text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀγδοὰς","severity":"info","text":"The term 'ogdoad' (ὀγδοάς) here denotes the sphere of fixed stars or a state beyond the seven planetary spheres, associated with rest and the intelligible world in Clement's cosmology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ ἡμέραις","severity":"info","text":"The seven-day purification period reflects Jewish and early Christian practices, with the seventh day as rest and the eighth for sacrifice, possibly linked to the Feast of Tabernacles or Temple rites.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰὼβ ... γυμνὸς ἐξῆλθον","severity":"info","text":"Clement quotes Job 1:21 (LXX) but interprets 'naked' as freedom from vice, not material poverty, aligning with his gnostic ideal of detachment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴτ' οὖν ... εἴτε ... εἴτε","severity":"info","text":"Clement presents three possible interpretations of the ogdoad (time, seven heavens, fixed stars) as alternatives, then asserts the gnostic must transcend generation and sin regardless.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γνωστικόν","severity":"info","text":"Clement's 'gnostic' is the ideal Christian who achieves purification through faith, law, and prophets, culminating in the Gospel—a key concept in his Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific Ezekiel passage is not identified; the reference may be to a lost or paraphrased text.","The phrase 'τῇ ἑβδόμῃ γὰρ ἡ ἀνάπαυσις θρῃσκεύεται' could be read as 'the seventh day is observed as a rest' or 'the seventh day is worshipped as rest'; the translation takes the former.","The clause 'ἐξαναδῦναι γενέσεώς τε καὶ ἁμαρτίας χρῆναι λέγει τὸν γνωστικόν' has an ambiguous subject for 'λέγει'; it is taken as impersonal ('it says')."],"confidence":"high","notes":[]},{"i":398,"ref":"p398","source":"τοῦτο γὰρ ἦν τὸ εἰρημένον ἐὰν μὴ στραφέντες γένησθε ὡς τὰ παιδία, καθαροὶ μὲν τὴν σάρκα ἅγιοι δὲ τὴν ψυχὴν κατὰ ἀποχὴν κακῶν ἔργων, δεικνύντος τοῦ θεοῦ ὅτι τοιούτους ἡμᾶς εἶναι βούλεται, οἵους καὶ γεγέννηκεν ἐκ μήτρας ὕδατος· γένεσις γὰρ γένεσιν διαδεχομένη κατὰ προκοπὴν ἀπαθανατίζειν βούλεται, τῶν δὲ ἀσεβῶν ὁ λύχνος σβεσθήσεται. ναὶ μὴν τὴν κατά τε σῶμα κατά τε ψυχὴν ἁγνείαν, ἣν μέτεισιν ὁ γνωστικός, ὁ πάνσοφος Μωυσῆς ἐκπρεπῶς τῇ ἐπαναλήψει χρησάμενος ἐμήνυσεν, τὸ ἀδιάφθορον τοῦ τε σώματος τῆς τε ψυχῆς διαγράφων ἐπὶ τῆς Ῥεβέκκας ὧδέ πως· ἡ δὲ παρθένος ἦν καλή, παρθένος ἦν, ἀνὴρ οὐκ ἔγνω αὐτήν. Ῥεβέκκα δὲ ἑρμηνεύεται θεοῦ δόξα, θεοῦ δὲ δόξα ἀφθαρσία. αὕτη ἡ τῷ ὄντι δικαιοσύνη, μὴ πλεονεκτεῖν ἐν θατέρῳ, ὅλον δὲ εἶναι ἡγιασμένον νεὼν τοῦ κυρίου. δικαιοσύνη οὖν ἐστιν εἰρήνη βίου καὶ εὐστάθεια, ἐφ' ἣν ὁ κύριος ἀπέλυε λέγων· ἄπελθε εἰς εἰρήνην· Σαλὴμ γὰρ ἑρμηνεύεται εἰρήνη, ἧς ὁ σωτὴρ ἡμῶν ἀναγράφεται βασιλεύς, ὅν φησι Μωυσῆς, Μελχισεδὲκ βασιλεὺς Σαλὴμ ὁ ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου, ὁ τὸν οἶνον καὶ τὸν ἄρτον τὴν ἡγιασμένην διδοὺς τροφὴν εἰς τύπον εὐχαριστίας. καὶ δὴ ἑρμηνεύεται ὁ Μελχισεδὲκ βασιλεὺς δί4.25.162.1 καιος, συνωνυμία δέ ἐστι δικαιοσύνης καὶ εἰρήνης. Βασιλείδης δὲ ὑποστατὰς Δικαιοσύνην τε καὶ τὴν θυγατέρα αὐτῆς τὴν Εἰρήνην ὑπολαμβάνει ἐν ὀγδοάδι μένειν ἐνδιατεταγμένας. Μετιτέον δὴ ἀπὸ τῶν φυσικωτέρων ἐπὶ τὰ προφανέστερα τὰ ἠθικά· ὁ γὰρ περὶ ἐκείνων λόγος μετὰ τὴν ἐν χερσὶ πραγματείαν ἕψεται.","english":"This was what was meant by the saying, \"Unless you turn and become like children, pure in flesh and holy in soul through abstinence from evil works,\" the Lord showing that He wishes us to be such as He has also begotten from the womb of water; for generation succeeding generation wishes to immortalize through progress, but the lamp of the impious will be extinguished. Indeed, the purity of both body and soul, which the Gnostic pursues, the all-wise Moses indicated with fitting repetition, describing the incorruptibility of both body and soul in the case of Rebecca somewhat as follows: \"The maiden was beautiful, she was a maiden, a man had not known her.\" And Rebecca is interpreted as \"glory of God,\" and the glory of God is incorruptibility. This is true righteousness, not to overreach in one part, but to be wholly a sanctified temple of the Lord. Righteousness, then, is peace of life and stability, to which the Lord dismissed them, saying, \"Go in peace\"; for Salem is interpreted as \"peace,\" of which our Savior is recorded as king, whom Moses calls Melchizedek, king of Salem, priest of the Most High God, who gave the wine and the bread, the sanctified food, as a type of the Eucharist. And indeed Melchizedek is interpreted as \"righteous king,\" and there is a synonymy of righteousness and peace. Basilides supposes that Righteousness and her daughter Peace are hypostases arranged to remain in the Ogdoad. We must now pass from the more physical matters to the more evident ethical ones; for the discourse concerning those will follow after the present treatise.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ στραφέντες γένησθε ὡς τὰ παιδία","severity":"info","text":"Clement paraphrases a saying of the Lord, likely from the Gospel of Thomas or a similar tradition, not from the canonical Gospels.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις γὰρ γένεσιν διαδεχομένη κατὰ προκοπὴν ἀπαθανατίζειν βούλεται","severity":"info","text":"Clement uses 'γένεσις' (generation) in a philosophical sense, referring to successive spiritual rebirths leading to immortality, a key concept in his soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥεβέκκα δὲ ἑρμηνεύεται θεοῦ δόξα","severity":"info","text":"Clement etymologizes Rebecca as 'glory of God' (θεοῦ δόξα), equating this with incorruptibility (ἀφθαρσία), a typical Alexandrian allegorical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βασιλείδης δὲ ὑποστατὰς Δικαιοσύνην τε καὶ τὴν θυγατέρα αὐτῆς τὴν Εἰρήνην ὑπολαμβάνει ἐν ὀγδοάδι μένειν ἐνδιατεταγμένας","severity":"info","text":"Clement reports Basilides' view that Righteousness and Peace are hypostases in the Ogdoad, reflecting Gnostic cosmology and Clement's engagement with it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μελχισεδὲκ βασιλεὺς Σαλὴμ ὁ ἱερεὺς τοῦ θεοῦ τοῦ ὑψίστου","severity":"info","text":"Clement cites Melchizedek as king of Salem and priest of the Most High, linking him to the Eucharist, a typological reading of Genesis 14:18.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μετιτέον δὴ ἀπὸ τῶν φυσικωτέρων ἐπὶ τὰ προφανέστερα τὰ ἠθικά","severity":"info","text":"Clement signals a transition from physical (φυσικώτερα) to ethical (ἠθικά) topics, indicating the structural organization of the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'unless you turn and become like children' is uncertain; it may be from an apocryphal gospel or Clement's own paraphrase.","The phrase 'γένεσις γὰρ γένεσιν διαδεχομένη' could be read as referring to reincarnation or spiritual progress; Clement's meaning is debated."],"confidence":"high","notes":[]},{"i":399,"ref":"p399","source":"αὐτὸς οὖν ἡμᾶς ὁ σωτὴρ ἀτεχνῶς κατὰ τὴν τραγῳδίαν μυσταγωγεῖ, ὁρῶν ὁρῶντας καὶ δίδωσιν ὄργια. κἂν πύθῃ· τὰ δὲ ὄργια ἐστὶ τίν' ἰδέαν ἔχοντά σοι; ἀκούσῃ πάλιν· ἄρρητ' ἀβακχεύτοισιν εἰδέναι βροτῶν, κἂν πολυπραγμονῇ τις ὁποῖα εἴη, αὖθις ἀκουσάτω· οὐ θέμις ἀκοῦσαί σε, ἔστιν δ' ἄξι' εἰδέναι· ἀσέβειαν ἀσκοῦντα ὄργι' ἐχθαίρει θεοῦ· ὁ θεὸς δὲ ἄναρχος, ἀρχὴ τῶν ὅλων παντελής, ἀρχῆς ποιητικός. ᾗ μὲν οὖν ἐστιν οὐσία, ἀρχὴ τοῦ φυσικοῦ τόπου· καθ' ὅσον ἐστὶν τἀγαθόν, τοῦ ἠθικοῦ· ᾗ δ' αὖ ἐστι νοῦς, τοῦ λογικοῦ καὶ κριτικοῦ τόπου· ὅθεν καὶ διδάσκαλος μόνος ὁ λόγος, υἱὸς τοῦ νοῦ πατρός, ὁ παιδεύων τὸν ἄνθρωπον. Οὔκουν εὐλόγως οἱ κατατρέχοντες τῆς πλάσεως καὶ κακίζοντες τὸ σῶμα, οὐ συνορῶντες τὴν κατασκευὴν τοῦ ἀνθρώπου ὀρθὴν πρὸς τὴν οὐρανοῦ θέαν γενομένην καὶ τὴν τῶν αἰσθήσεων ὀργανοποιίαν πρὸς γνῶσιν συντείνουσαν τά τε μέλη καὶ μέρη πρὸς τὸ καλόν, οὐ πρὸς ἡδονὴν εὔθετα. ὅθεν ἐπιδεκτικὸν γίνεται τῆς τιμιωτάτης τῷ θεῷ ψυχῆς τὸ οἰκητήριον τοῦτο καὶ πνεύματος ἁγίου κατὰ τὸν τῆς ψυχῆς τε καὶ σώματος ἁγιασμὸν καταξιοῦται τῷ τοῦ σωτῆρος καταρτισμῷ τελειούμενον. καὶ δὴ ἡ ἀντακολουθία τῶν τριῶν ἀρετῶν περὶ τὸν ἄνθρωπον εὑρίσκεται τὸν γνωστικὸν ἠθικῶς τε καὶ φυσικῶς καὶ λογικῶς περὶ τὸ θεῖον πραγματευόμενον. σοφία μὲν γὰρ ἐπιστήμη τῶν θείων καὶ τῶν ἀνθρωπίνων, δικαιοσύνη δὲ συμφωνία τῶν τῆς ψυχῆς μερῶν, ὁσιότης δὲ θεραπεία τοῦ θεοῦ. εἰ δέ τις διαβάλλεσθαι τὴν σάρκα καὶ δι' αὐτῆς τὴν γένεσιν φάσκοι παραθεὶς Ἡσαΐαν λέγοντα πᾶσα σὰρξ χόρτος καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου·","english":"The Saviour himself, exactly as in the tragedy, initiates us, seeing those who see, and gives the sacred rites. And if you ask, \"What form do these sacred rites have for you?\" you will hear again, \"Unutterable for mortals not possessed by the god to know.\" And if someone is overly curious as to what they might be, let him hear again, \"It is not lawful for you to hear; but they are worthy to know.\" The one who practices impiety abhors the sacred rites of God. God is without beginning, the complete beginning of all things, the maker of the beginning. Insofar as He is substance, He is the beginning of the physical realm; insofar as He is the Good, of the ethical; and insofar as He is Mind, of the logical and critical realm. Hence the Word alone is teacher, the Son of the Father Mind, who educates man. Therefore, those who run down the creation and revile the body, not seeing that the construction of man was made upright for the contemplation of the heavens and that the organization of the senses tends toward knowledge, and that the limbs and parts are suited for the good, not for pleasure, are unreasonable. Hence this dwelling becomes capable of receiving the soul most honored by God, and is deemed worthy of the Holy Spirit according to the sanctification of soul and body, being perfected by the preparation of the Saviour. And indeed the mutual implication of the three virtues is found in the gnostic man, who deals with the divine ethically, physically, and logically. For wisdom is knowledge of divine and human things, justice is harmony of the parts of the soul, and piety is service to God. But if someone should claim that the flesh is slandered, and through it generation, citing Isaiah saying, \"All flesh is grass, and all the glory of man is like the flower of grass,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"τραγῳδίαν","severity":"info","text":"Clement likens Christ's initiation to a tragedy, likely referencing Euripides' Bacchae, where the god Dionysus gives orgia (sacred rites) to his followers.","cites":[],"named_sources":["Euripides Bacchae"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσταγωγεῖ","severity":"info","text":"μυσταγωγεῖ (mystagōgei) means 'initiates into the mysteries'; Clement applies mystery-cult language to Christian catechesis, a common apologetic move.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα σὰρξ χόρτος","severity":"info","text":"Clement cites Isaiah 40:6-7 LXX: 'All flesh is grass, and all the glory of man is like the flower of grass,' to counter those who slander the body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀντακολουθία","severity":"info","text":"The 'mutual implication' (ἀντακολουθία) of wisdom, justice, and piety reflects Stoic and Platonic virtue theory, here adapted to the gnostic's threefold engagement with the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄρρητ' ἀβακχεύτοισιν","severity":"info","text":"The phrase 'unutterable for mortals not possessed by the god' echoes the language of mystery cults, especially the prohibition on revealing rites to the uninitiated.","cites":[],"named_sources":["Euripides Bacchae"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁρῶν ὁρῶντας","severity":"caution","text":"The phrase 'seeing those who see' is ambiguous: it may mean the Saviour sees the worthy initiates, or that initiates see the divine; the Greek allows both.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁρῶν ὁρῶντας' could mean either the Saviour sees those who see (i.e., the initiates) or that the initiates see the Saviour; the syntax is ambiguous.","The identity of the 'tragedy' is not specified; it is likely Euripides' Bacchae but could be another lost tragedy."],"confidence":"high","notes":[]},{"i":400,"ref":"p400","source":"ἐξηράνθη ὁ χόρτος καὶ τὸ ἄνθος ἐξέπεσεν· τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα, ἀκουσάτω ἑρμηνεύοντος τὸ ζητούμενον διὰ Ἱερεμίου τοῦ πνεύματος· καὶ διέσπειρα αὐτοὺς ὡς φρύγανα πετώμενα ὑπὸ ἀνέμου\n\nεἰς ἔρημον. οὗτος ὁ κλῆρος καὶ μερὶς τοῦ ἀπειθεῖν ὑμᾶς, λέγει κύριος· ὡς ἐπελάθου μου καὶ ἤλπισας ἐπὶ ψεύδεσι, κἀγὼ ἀποκαλύψω τὰ ὀπίσω σου ἐπὶ πρόσωπόν σου, καὶ ὀφθήσεται ἡ ἀτιμία σου, μοιχεία σου καὶ χρεμετισμός σου καὶ τὰ ἑξῆς. τοῦτο γὰρ τὸ ἄνθος τοῦ χόρτου, καὶ τὸ κατὰ σάρκα περιπατεῖν καὶ σαρκικοὺς εἶναι κατὰ τὸν ἀπόστολον, ἐν ἁμαρτίαις ὄντας. κρεῖττον μὲν τοῦ ἀνθρώπου ὡμολόγηται ἡ ψυχή, ἧττον δὲ τὸ σῶμα. ἀλλ' οὔτε ἀγαθὸν ἡ ψυχὴ φύσει οὔτε αὖ κακὸν φύσει τὸ σῶμα, οὐδὲ μὴν ὃ μή ἐστιν ἀγαθόν, τοῦτο εὐθέως κακόν. εἰσὶ γὰρ οὖν καὶ μεσότητές τινες καὶ προηγμένα καὶ ἀποπροηγμένα ἐν τοῖς μέσοις. ἐχρῆν δὴ οὖν τὴν σύνθεσιν τοῦ ἀνθρώπου ἐν αἰσθητοῖς γενομένην ἐκ διαφόρων συνεστάναι, ἀλλ' οὐκ ἐξ ἐναντίων, σώματός τε καὶ ψυχῆς. ἀεὶ τοίνυν αἱ ἀγαθαὶ πράξεις ὡς ἀμείνους τῷ κρείττονι τῷ πνευματικῷ προσάπτονται, αἱ δὲ φιλήδονοι καὶ ἁμαρτητικαὶ τῷ ἥττονι τῷ ἁμαρτητικῷ περιτίθενται. αὐτίκα ἡ τοῦ σοφοῦ τε καὶ γνωστικοῦ ψυχή, οἷον ἐπιξενουμένη τῷ σώματι, σεμνῶς αὐτῷ καὶ τιμητικῶς προσφέρεται, οὐ προσπαθῶς, ὅσον οὐδέπω, ἐὰν ὁ καιρὸς τῆς ἀποδημίας καλῇ, ἀπολείπουσα τὸ σκῆνος. πάροικος, φησίν, ἐν τῇ γῇ καὶ παρεπίδημος ἐγώ εἰμι μεθ' ὑμῶν. καὶ ἐντεῦθεν ξένην τὴν ἐκλογὴν τοῦ κόσμου ὁ Βασιλείδης εἴληφε λέγειν, ὡς ἂν ὑπερκόσμιον φύσει οὖσαν. τὸ δ' οὐχ οὕτως ἔχει.","english":"The grass withered and the flower fell off; but the word of the Lord remains forever. Let him hear the Spirit interpreting the matter through Jeremiah: \"And I scattered them like chaff flying in the wind into the desert.\" This is the lot and portion of your disobedience, says the Lord: \"As you forgot me and trusted in lies, I will reveal what is behind you to your face, and your shame, your adultery, your neighing, and the rest will be seen.\" For this is the flower of the grass, and to walk according to the flesh and to be carnal, as the Apostle says, being in sins. The soul is agreed to be better than the human being, the body worse. But neither is the soul good by nature, nor is the body evil by nature, nor is that which is not good immediately evil. For there are also some intermediate states, and things preferred and dispreferred among the indifferent. Now the composition of the human being, having come into being among perceptible things, ought to consist of different elements, but not of opposites, body and soul. Therefore, good actions, as better, are always attributed to the better, the spiritual part; while pleasure-loving and sinful actions are assigned to the worse, the sinful part. For instance, the soul of the wise and gnostic person, as if sojourning in the body, conducts itself toward it with dignity and honor, not with attachment, and not at all, if the time of departure calls, leaving the tent. \"I am a sojourner,\" he says, \"in the land and a resident alien among you.\" And from this Basilides took to saying that the election of the world is foreign, as if it were supramundane by nature. But this is not so.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξηράνθη ὁ χόρτος καὶ τὸ ἄνθος ἐξέπεσεν· τὸ δὲ ῥῆμα κυρίου μένει εἰς τὸν αἰῶνα","severity":"info","text":"Clement adapts a biblical image: the withered grass and fallen flower echo Psalm 102:15-16 LXX (the transience of human life), while the enduring word of the Lord recalls Isaiah 40:8 LXX. The conflation is typical of his exegetical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ διέσπειρα αὐτοὺς ὡς φρύγανα πετώμενα ὑπὸ ἀνέμου","severity":"info","text":"The scattering like chaff is a free citation of Jeremiah 13:24 LXX (the dispersion of the disobedient). Clement uses it to reinforce the theme of divine punishment for those who trust in lies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρεμετισμός","severity":"info","text":"The rare term χρεμετισμός ('neighing') is a hapax in Clement's corpus, likely drawn from Jeremiah's invective (cf. Jer 5:8 LXX). It connotes bestial lust, aligning with Clement's critique of carnal sin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προηγμένα καὶ ἀποπροηγμένα ἐν τοῖς μέσοις","severity":"info","text":"Clement borrows Stoic ethical terminology: προηγμένα ('preferred') and ἀποπροηγμένα ('dispreferred') are indifferents (ἀδιάφορα) in Stoic moral theory. He adapts this to argue that body and soul are not inherently good or evil, but intermediate.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βασιλείδης","severity":"info","text":"Clement critiques Basilides' doctrine that the elect are 'foreign to the world' (ξένην τὴν ἐκλογὴν τοῦ κόσμου) and supramundane by nature. This reflects Clement's anti-Gnostic polemic, insisting on a balanced view of soul and body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάροικος ... παρεπίδημος","severity":"info","text":"Clement's self-description as 'sojourner' and 'resident alien' (πάροικος, παρεπίδημος) frames the preceding ethical argument as a personal testimony, linking the Stoic-indifferent body-soul relation to the gnostic's detachment from the world.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial quotation ('the grass withered...') is not explicitly identified by Clement; it may be a composite of Psalm 102 and Isaiah 40, or a lost apocryphon.","The phrase 'τὸ κατὰ σάρκα περιπατεῖν' could be read as a Pauline allusion (cf. 1 Cor 3:3) or a general moral metaphor; Clement does not specify."],"confidence":"high","notes":[]},{"i":401,"ref":"p401","source":"ἑνὸς γὰρ τὰ πάντα θεοῦ, καὶ οὐκ ἄν τις εἴη φύσει τοῦ κόσμου ξένος, μιᾶς μὲν τῆς οὐσίας οὔσης, ἑνὸς δὲ τοῦ θεοῦ, ἀλλ' ὁ ἐκλεκτὸς ὡς ξένος πολιτεύεται, κτητά τε καὶ ἀπόκτητα εἰδὼς πάντα. Ὅσα δὲ τριττὰ εἶναι ἀγαθὰ οἱ Περιπατητικοὶ θέλουσι, χρῆται αὐτοῖς, ἀλλὰ καὶ τῷ σώματι, ὥς τις μακρὰν στελλόμενος ἀποδημίαν πανδοχείοις καὶ ταῖς παρ' ὁδὸν οἰκήσεσιν, ἐπιμελούμενος μὲν καὶ κοσμῶν τὸν τόπον ἔνθα καταλύει, ἀπολείπων δὲ τὴν οἴκησιν καὶ τὴν κτῆσιν καθάπερ καὶ τὴν χρῆσιν ἀπροσπαθῶς, προθύμως τῷ ἀπάγοντι τοῦ βίου συνεπόμενος, οὐδαμῶς ὀπίσω κατ' οὐδεμίαν ἀφορμὴν ἐπιστρεφόμενος, εὐχαριστήσας μὲν ἐπὶ τῇ παροικίᾳ, εὐλογῶν δὲ ἐπὶ τῇ ἐξόδῳ, τὴν μονὴν ἀσπαζόμενος τὴν ἐν οὐρανῷ. οἴδαμεν γὰρ ὅτι, ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς. καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα· διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους, ὡς ὁ ἀπό4.26.166.3 στολός φησιν. εὐδοκοῦμεν δὲ μᾶλλον ἐκδημῆσαι ἐκ τοῦ σώματος καὶ ἐνδημῆσαι πρὸς τὸν θεόν. ἐν συγκρίσει δὲ τὸ μᾶλλον, ἡ δὲ σύγκρισις ἐπὶ τῶν καθ' ὁμοίωσιν ὑποπιπτόντων, ὡς ὁ ἀνδρειότερος ἀνδρείων ἀνδρειότερος, δειλῶν δὲ ἀνδρειότατος. ὅθεν ἐπήγαγεν διὸ φιλοτιμούμεθα, εἴτε ἐκδημοῦντες εἴτε ἐνδημοῦντες, εὐάρεστοι εἶναι αὐτῷ, τῷ ἑνὶ δηλονότι θεῷ, οὗ τὰ πάντα ἔργον τε καὶ κτίσις, ὅ τε κόσμος καὶ τὰ ὑπερκόσμια. ἄγαμαι τὸν Ἐπίχαρμον σαφῶς λέγοντα·","english":"All things belong to one God, and no one would be by nature a stranger to the world, since the substance is one and God is one; but the elect man lives as a stranger, knowing all things as both possessions and non-possessions. As for the threefold goods which the Peripatetics posit, he uses them, but also the body, like one setting out on a long journey uses inns and wayside lodgings, tending and adorning the place where he stays, but leaving the dwelling and the possession, as also the use, without attachment, readily following the one who leads him from life, never turning back for any reason, having given thanks for the sojourn, blessing at the departure, embracing the abode in heaven. For we know that if our earthly house of the tent is dissolved, we have a building from God, a house not made by hands, eternal in the heavens. And indeed in this we groan, longing to put on our dwelling from heaven, since if we have put it on we shall not be found naked; for we walk by faith, not by sight, as the apostle says. We are more pleased to depart from the body and to dwell with God. The \"more\" is by comparison, and comparison applies to things that fall under likeness, as the braver man is braver than the brave, but bravest of the cowardly. Hence he added: Therefore we strive, whether departing or dwelling, to be pleasing to him, that is, to the one God, whose work and creation are all things, both the cosmos and the supracosmic. I admire Epicharmus, who says clearly:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑνὸς γὰρ τὰ πάντα θεοῦ","severity":"info","text":"Clement asserts monotheism as the basis for the elect man's detachment from worldly goods, a theme consistent with his Middle Platonic framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκλεκτὸς","severity":"info","text":"The elect man (ἐκλεκτός) is Clement's ideal Christian gnostic, who uses worldly goods without attachment, contrasting with the Peripatetic threefold goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Περιπατητικοὶ","severity":"info","text":"The Peripatetics (Aristotelians) classified goods as bodily, external, and psychic; Clement adapts this to argue the elect uses them without attachment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γυμνοὶ εὑρεθησόμεθα· διὰ πίστεως γὰρ περιπατοῦμεν, οὐ διὰ εἴδους","severity":"info","text":"Clement echoes 2 Corinthians 3:7-8 (walking by faith, not sight) and possibly 1 Corinthians 15:44 (resurrection body), though the phrase 'not naked' is not a direct quote.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπήγαγεν","severity":"info","text":"The verb 'he added' (ἐπήγαγεν) indicates Clement is quoting or paraphrasing a source, likely a lost work of Epicharmus, as he introduces the poet immediately after.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίχαρμον","severity":"info","text":"Clement cites the comic poet Epicharmus (5th c. BCE) as a witness to his own views, a common Alexandrian strategy to show pagan anticipation of Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ γυμνοὶ εὑρεθησόμεθα' may allude to a specific Pauline passage or be a general eschatological statement; the exact source is unclear.","The transition to Epicharmus is abrupt; the quotation is not given in this passage, leaving the content of the citation uncertain."],"confidence":"high","notes":[]},{"i":402,"ref":"p402","source":"εὐσεβὴς νόῳ πεφυκὼς οὐ πάθοις κ' οὐδὲν κακὸν κατθανών, ἄνω τὸ πνεῦμα διαμένει κατ' οὐρανόν· καὶ τὸν μελοποιὸν ᾄδοντα· ψυχαὶ δ' ἀσεβῶν ὑπουράνιοι γαίᾳ πωτῶνται ἐν ἄλγεσι φονίοις ὑπὸ ζεύγλαις ἀφύκτοις κακῶν, εὐσεβῶν δὲ ἐπουράνιοι νάουσι, μολπαῖς μάκαρα μέγαν ἀείδουσ' ἐν ὕμνοις· οὔκουν οὐρανόθεν καταπέμπεται δεῦρο ἐπὶ τὰ ἥττω ψυχή, ὁ θεὸς γὰρ ἐπὶ τὰ ἀμείνω πάντα ἐργάζεται, ἀλλ' ἡ τὸν ἄριστον ἑλομένη βίον ἐκ θεοῦ καὶ δικαιοσύνης γῆς οὐρανὸν ἀνταλλάσσεται. Εἰκότως οὖν γνώσεως ἐπήβολος ὁ Ἰὼβ γενόμενος νῦν οἶδα εἶπεν ὅτι πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐθέν. τίς γὰρ ἀπαγγέλλει μοι ἃ οὐκ ᾔδειν, μεγάλα καὶ θαυμαστὰ ἃ οὐκ ἠπιστάμην; ἐγὼ δὲ ἐφαύλισα ἐμαυτὸν ἡγησάμενος ἐμαυτὸν εἶναι γῆν καὶ σποδόν. ὁ γὰρ ἐν ἀγνοίᾳ ὢν ἁμαρτητικός τέ ἐστι καὶ γῆ καὶ σποδός, ὁ δ' ἐν γνώσει καθεστώς, ἐξομοιούμενος θεῷ εἰς ὅσον δύναται, ἤδη πνευμα4.26.168.3 τικὸς καὶ διὰ τοῦτο ἐκλεκτός. ὅτι δὲ τοὺς ἀνοήτους καὶ ἀπειθεῖς γῆν καλεῖ ἡ γραφή, σαφὲς","english":"A man naturally pious in mind, not in passions, and having died no evil, his spirit continues above in heaven. And the poet sings: \"The souls of the impious, under the sky, flit about the earth in deadly griefs, under inescapable yokes of evils, but those of the pious dwell in the heavens, singing in hymns the great blessed one.\" Therefore, a soul is not sent down from heaven to here to inferior things, for God works all things toward the better, but the one who chooses the best life exchanges earth for heaven from God and righteousness. Naturally, then, Job, having attained knowledge, said, \"Now I know that you can do all things, and nothing is impossible for you. For who announces to me things I did not know, great and marvelous things I did not understand? And I thought little of myself, considering myself to be earth and ashes.\" For the one who is in ignorance is both prone to sin and is earth and ashes, but the one established in knowledge, being assimilated to God as far as possible, is already spiritual and therefore elect. That Scripture calls the foolish and disobedient \"earth\" is clear.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐσεβὴς νόῳ πεφυκὼς οὐ πάθοις","severity":"info","text":"Clement contrasts piety based on intellect (νόῳ) with that based on passions (πάθοις), aligning with his intellectualist ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νῦν οἶδα εἶπεν ὅτι πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐθέν","severity":"info","text":"Clement adapts Job 42:2 LXX, where Job acknowledges God's omnipotence, but the wording is paraphrastic, not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆ καὶ σποδός","severity":"info","text":"The phrase 'earth and ashes' echoes Job's self-description (Job 30:19 LXX) and is used by Clement to denote ignorance and sinfulness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν μελοποιὸν","severity":"info","text":"The 'poet' is likely Pindar or an Orphic source; the quoted verses reflect Greek eschatological ideas of soul's fate after death, which Clement adapts to Christian framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκλεκτός","severity":"info","text":"Clement uses 'elect' (ἐκλεκτός) for the gnostic Christian who, through knowledge, becomes spiritual and assimilated to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰκότως οὖν","severity":"info","text":"This phrase marks a logical conclusion from the preceding argument about the soul's ascent, introducing Job as an exemplar of gnostic knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the poet' (τὸν μελοποιὸν) is not specified; it may be Pindar or an Orphic hymn. The Greek text has a textual crux at 'πνευμα4.26.168.3 τικὸς' which appears to be a scribal corruption of 'πνευματικός'."],"confidence":"high","notes":[]},{"i":403,"ref":"p403","source":"ποιήσει Ἱερεμίας ὁ προφήτης κατὰ Ἰωακεὶμ καὶ τῶν ἀδελφῶν αὐτοῦ λέγων· γῆ γῆ, ἄκουε λόγον κυρίου· γράψον τὸν ἄνδρα τοῦτον ἐκκήρυκτον ἄνθρωπον. ἄλλος δ' αὖ προφήτης φησίν· ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ, τὴν σύνεσιν ἀκοὴν εἰπών, καὶ οὐρανὸν τὴν τοῦ γνωστικοῦ ψυχὴν τὴν οὐρανοῦ καὶ τῶν θείων θέαν ἐπανῃρημένου καὶ ταύτῃ Ἰσραηλίτην γεγονέναι· ἔμπαλιν γὰρ αὖ τὸν ἑλόμενον τὴν ἀμαθίαν καὶ τὴν σκληροκαρδίαν γῆν εἴρηκεν καὶ τὸ ἐνωτίζου ἀπὸ τῶν ὀργάνων τῆς ἀκοῆς τῶν ὤτων προσηγόρευσεν, τὰ σαρκικὰ τοῖς προσανέχουσι τοῖς αἰσθητοῖς ἀπονείμας. οὗτοί εἰσι περὶ ὧν Μιχαίας ὁ προφήτης λέγει· ἀκούσατε λαοὶ λόγον κυρίου οἱ συνοικοῦντες ὀδύναις. καὶ ὁ Ἀβραὰμ μηδαμῶς, εἶπεν, κύριε, ὁ κρίνων τὴν γῆν, ἐπεὶ ὁ ἀπιστήσας κατὰ τὴν σωτήριον φωνὴν ἤδη κέκριται. γέγραπται δὲ κἀν ταῖς Βασιλείαις ἡ κρίσις καὶ ἡ ἀπόφασις τοῦ κυρίου ὧδε ἔχουσα· δικαίων εἰσακούει ὁ θεός, ἀσεβεῖς δὲ οὐ σῴζει, παρὰ τὸ μὴ βούλεσθαι εἰδέναι αὐτοὺς τὸν θεόν· ἄτοπα γὰρ οὐ συντελέσει ὁ παντοκράτωρ. τί πρὸς ταύτην ἔτι φθέγγονται τὴν φωνὴν αἱ αἱρέσεις, ἀγαθὸν θεὸν τὸν παντοκράτορα κηρυττούσης τῆς γραφῆς καὶ ἀναίτιον κακίας τε καὶ ἀδικίας, εἴ γε ἡ μὲν ἄγνοια διὰ τὸ μὴ γινώσκειν φύεται, ὁ θεὸς δὲ οὐδὲν ἄτοπον ποιεῖ; οὗτος γάρ ἐστι, φησίν, ὁ θεὸς ἡμῶν καὶ οὐκ ἔστι πλὴν αὐτοῦ σῴζων· οὐδὲ γάρ ἐστιν ἀδικία παρὰ τῷ θεῷ κατὰ τὸν ἀπόστολον. σαφῶς δὲ ἔτι ὁ προφήτης τὴν βουλὴν τοῦ θεοῦ καὶ τὴν προκοπὴν τὴν γνωστικὴν διὰ τούτων διδάσκει·","english":"Jeremiah the prophet speaks against Jehoiakim and his brothers, saying: \"Earth, earth, hear the word of the Lord; write this man down as an outlaw, a man.\" Another prophet says: \"Hear, heaven, and give ear, earth,\" having spoken of understanding as hearing, and of heaven as the soul of the gnostic, which has taken up the contemplation of heaven and divine things, and by this he has become an Israelite. Conversely, he has called the one who chooses ignorance and hardness of heart \"earth,\" and he has named \"give ear\" from the organs of hearing, the ears, assigning the fleshly things to those who attend to the sensible. These are those concerning whom Micah the prophet says: \"Hear, peoples, the word of the Lord, who dwell in pains.\" And Abraham said, \"By no means, Lord, the one judging the earth,\" since the one who has disbelieved according to the saving voice is already judged. And it is written in the books of Kings that the judgment and the sentence of the Lord are as follows: \"God hears the just, but he does not save the impious,\" because they do not wish to know God; for the Almighty will not accomplish absurd things. What do the heresies still utter against this voice, when the scripture proclaims the Almighty as a good God and not responsible for evil and injustice, since ignorance arises from not knowing, and God does nothing absurd? \"This,\" it says, \"is our God, and there is no one besides him who saves; for there is no injustice with God,\" according to the Apostle. And the prophet clearly teaches the will of God and the gnostic progress through these words.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah the prophet speaks against Jehoiakim and his brothers","severity":"info","text":"Clement cites a non-canonical Jeremiah tradition; the phrase 'Earth, earth, hear the word of the Lord' is not in the Masoretic or Septuagint text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hear, heaven, and give ear, earth","severity":"info","text":"This echoes a prophetic formula; Clement attributes it to 'another prophet', possibly from a lost apocryphon or a conflation of Isaiah and Jeremiah.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοῦ","severity":"info","text":"Clement uses 'gnostic' here to denote the advanced Christian who contemplates divine realities, a key term in his theological vocabulary.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Micah the prophet says: Hear, peoples, the word of the Lord, who dwell in pains","severity":"info","text":"This is not a direct quotation from the canonical Book of Micah; Clement may be citing a variant or a lost apocryphal text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"And it is written in the books of Kings that the judgment and the sentence of the Lord are as follows","severity":"info","text":"The quotation 'God hears the just, but he does not save the impious' is not found in the canonical books of Kings; it may be from a lost version or a paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"What do the heresies still utter against this voice","severity":"info","text":"Clement polemicizes against contemporary heresies, likely Valentinian or Marcionite, who distinguished the creator god from the highest God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jeremiah and Micah quotations is uncertain; they may be from lost apocrypha or Clement's own paraphrases.","The phrase 'books of Kings' may refer to a non-canonical text or a loose citation of 1-2 Kings."],"confidence":"medium","notes":[]},{"i":404,"ref":"p404","source":"καὶ νῦν, Ἰσραήλ, τί κύριος ὁ θεός σου αἰτεῖται παρὰ σοῦ, ἀλλ' ἢ φοβεῖσθαι κύριον τὸν θεόν σου καὶ πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ καὶ ἀγαπᾶν αὐτὸν καὶ λατρεύειν αὐτῷ μόνῳ; τοῦτο αἰτεῖται παρὰ σοῦ, τοῦ τὴν ἐξουσίαν ἔχοντος ἑλέσθαι τὴν σωτηρίαν. Τί τοίνυν οἱ Πυθαγόρειοι βουλόμενοι μετὰ φωνῆς εὔχεσθαι κελεύουσιν; ἐμοὶ δοκεῖ οὐχ ὅτι τὸ θεῖον ᾤοντο μὴ δύνασθαι τῶν ἡσυχῇ φθεγγομένων ἐπαΐειν, ἀλλ' ὅτι δικαίας ἐβούλοντο εἶναι τὰς εὐχάς, ἃς οὐκ ἄν τις αἰδεσθείη ποιεῖσθαι πολλῶν συνειδότων. ἡμεῖς δὲ περὶ μὲν τῆς εὐχῆς κατὰ καιρὸν προϊόντος τοῦ λόγου διαληψόμεθα, τὰ δὲ ἔργα κεκραγότα ἔχειν ὀφείλομεν ὡς ἐν ἡμέρᾳ περιπα4.26.171.3 τοῦντες. λαμψάτω γάρ σου τὰ ἔργα. καὶ ἰδοὺ ἄνθρωπος καὶ τὰ ἔργα αὐτοῦ πρὸ προσώπου αὐτοῦ. ἰδοὺ γὰρ ὁ θεὸς καὶ τὰ ἔργα αὐτοῦ. θεὸν χρὴ μιμεῖσθαι εἰς ὅσον δύναμις τῷ γνωστικῷ. ἐμοὶ δὲ καὶ οἱ ποιηταὶ τοὺς ἐκλεκτοὺς παρὰ σφίσι θεοειδέας προσαγορεύειν δοκοῦσι καὶ δίους καὶ ἀντιθέους καὶ Διὶ μῆτιν ἀταλάντους καὶ θεοῖς ἐναλίγκια μήδε' ἔχοντας καὶ θεοεικέλους, τὸ κατ' εἰκόνα καὶ ὁμοίωσιν περιτρώγοντες. ὁ μὲν οὖν Εὐριπίδης χρύσεαι δή μοι πτέρυγες περὶ νώτῳ φησὶ καὶ τὰ Σειρήνων ἐρόεντα πέδιλα ἁρμόζεται, βάσομαί τ' ἐς αἰθέρα πουλὺν ἀερθεὶς Ζηνὶ προσμίξων. ἐγὼ δὲ ἂν εὐξαίμην τὸ πνεῦμα τοῦ Χριστοῦ πτερῶσαί με εἰς τὴν Ἱερουσαλὴμ τὴν ἐμήν· λέγουσι γὰρ καὶ οἱ Στωϊκοὶ τὸν μὲν οὐρανὸν κυρίως πόλιν, τὰ δὲ ἐπὶ γῆς ἐνταῦθα οὐκέτι πόλεις· λέγεσθαι μὲν γάρ, οὐκ εἶναι δέ·","english":"And now, Israel, what does the Lord your God ask of you, but to fear the Lord your God and to walk in all his ways and to love him and to serve him alone? This he asks of you, who have the power to choose salvation. Why then do the Pythagoreans command that one pray with a voice? It seems to me not because they thought the divine could not hear those speaking quietly, but because they wished prayers to be just, which one would not be ashamed to make with many witnesses. We, however, will discuss prayer at the proper time as the discourse proceeds, but we ought to have our deeds crying out as if walking in the daytime. Let your works shine. And behold, a man and his works before his face. For behold, God and his works. One must imitate God as far as possible for the gnostic. And it seems to me that the poets also call their elect godlike and divine and godlike in counsel and like the gods in mind and godlike, nibbling at the image and likeness. Euripides says, \"Golden wings on my back, and I fit the lovely sandals of the Sirens, and I will go, lifted into the vast air, to mingle with Zeus.\" But I would pray that the spirit of Christ might wing me to my Jerusalem. For the Stoics say that heaven is properly a city, but the places on earth here are no longer cities; they are called so, but are not.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί κύριος ὁ θεός σου αἰτεῖται παρὰ σοῦ","severity":"info","text":"Clement paraphrases a scriptural call to fear and serve God alone, likely drawing on Deuteronomy or prophetic tradition, though no exact verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρειοι ... μετὰ φωνῆς εὔχεσθαι κελεύουσιν","severity":"info","text":"The Pythagoreans required audible prayer, a practice Clement interprets as ensuring justice and public accountability, not as a concession to divine deafness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θεοειδέας ... δίους ... ἀντιθέους","severity":"info","text":"Clement notes that poets call the elect 'godlike' and 'equal to Zeus in counsel,' echoing Homeric epithets, which he sees as a pagan foreshadowing of the image and likeness of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ πνεῦμα τοῦ Χριστοῦ πτερῶσαί με εἰς τὴν Ἱερουσαλὴμ τὴν ἐμήν","severity":"info","text":"Clement reworks Euripides' flight to Zeus into a Christian prayer for spiritual ascent to his own Jerusalem, symbolizing the gnostic's heavenly goal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωϊκοὶ τὸν μὲν οὐρανὸν κυρίως πόλιν","severity":"info","text":"The Stoics held that heaven alone is a true city, while earthly cities are so called only by convention—a distinction Clement uses to contrast the gnostic's true home.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ μὲν τῆς εὐχῆς κατὰ καιρὸν προϊόντος τοῦ λόγου διαληψόμεθα","severity":"info","text":"Clement postpones a full discussion of prayer, signaling that the present passage is a digression within a larger argument on gnostic practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural source of the opening rhetorical question is not identified; it may be a composite paraphrase.","The phrase 'nibbling at the image and likeness' (περιτρώγοντες) is ambiguous: it could mean 'gnawing at' or 'trivializing' the biblical concept."],"confidence":"high","notes":[]},{"i":405,"ref":"p405","source":"σπουδαῖον γὰρ ἡ πόλις καὶ ὁ δῆμος ἀστεῖόν τι σύστημα καὶ πλῆθος ἀνθρώπων ὑπὸ νόμου διοικούμενον, καθάπερ ἡ ἐκκλησία ὑπὸ λόγου, ἀπολιόρκητος ἀτυράννητος πόλις ἐπὶ γῆς, θέ4.26.172.3 λημα θεῖον ἐπὶ γῆς ὡς ἐν οὐρανῷ. εἰκόνας τῆσδε τῆς πόλεως καὶ οἱ ποιηταὶ κτίζουσι γράφοντες· αἱ γὰρ Ὑπερβόρεοι καὶ Ἀριμάσπειοι πόλεις καὶ τὰ Ἠλύσια πεδία δικαίων πολιτεύματα· ἴσμεν δὲ καὶ τὴν Πλάτωνος πόλιν παράδειγμα ἐν οὐρανῷ κειμένην.\n\nΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΠΕΜΠΤΟΣ\n\nΠερὶ μὲν τοῦ γνωστικοῦ τοσαῦτα ὡς ἐν ἐπιδρομῇ, χωρῶμεν δὲ ἤδη ἐπὶ τὰ ἑξῆς, καὶ δὴ τὴν πίστιν αὖθις διαθρητέον· εἰσὶ γὰρ οἱ τὴν μὲν πίστιν ἡμῶν περὶ τοῦ υἱοῦ, τὴν δὲ γνῶσιν περὶ τοῦ πατρὸς εἶναι διαστέλλοντες. λέληθεν δὲ αὐτοὺς ὅτι πιστεῦσαι μὲν ἀληθῶς τῷ υἱῷ δεῖ, ὅτι τε υἱὸς καὶ ὅτι ἦλθεν καὶ πῶς καὶ διὰ τί καὶ περὶ τοῦ πάθους, γνῶναι δὲ ἀνάγκη τίς ἐστὶν ὁ υἱὸς τοῦ θεοῦ. ἤδη δὲ οὔτε ἡ γνῶσις ἄνευ πίστεως οὔθ' ἡ πίστις ἄνευ γνώσεως, οὐ μὴν οὐδὲ ὁ πατὴρ ἄνευ υἱοῦ· ἅμα γὰρ τῷ πατὴρ υἱοῦ πατήρ, υἱὸς δὲ περὶ πατρὸς ἀληθὴς διδάσκαλος. καὶ ἵνα τις πιστεύσῃ τῷ υἱῷ, γνῶναι δεῖ τὸν πατέρα πρὸς ὃν καὶ ὁ υἱός. αὖθίς τε ἵνα τὸν πατέρα ἐπιγνῶμεν, πιστεῦσαι δεῖ τῷ υἱῷ, ὅτι ὁ τοῦ θεοῦ υἱὸς διδάσκει· ἐκ πίστεως γὰρ εἰς γνῶσιν, διὰ υἱοῦ πατήρ· γνῶσις δὲ υἱοῦ καὶ πατρὸς ἡ κατὰ τὸν κανόνα τὸν γνωστικὸν τὸν τῷ ὄντι γνωστικὸν ἐπιβολὴ καὶ διάληψίς ἐστιν ἀληθείας διὰ τῆς ἀληθείας. ἡμεῖς ἄρα ἐσμὲν οἱ ἐν τῷ ἀπιστουμένῳ πιστοὶ καὶ οἱ ἐν τῷ ἀγνώστῳ γνωστικοί, τουτέστιν ἐν τῷ πᾶσιν ἀγνοουμένῳ καὶ ἀπιστουμένῳ, ὀλίγοις δὲ πιστευομένῳ τε καὶ γινωσκομένῳ γνωστικοί·","english":"For the city is a serious thing, and the people are a refined system and a multitude of men governed by law, just as the church is governed by reason—a city on earth that cannot be stormed or tyrannized, a divine will on earth as in heaven. The poets also create and describe images of this city; for the Hyperborean and Arimaspian cities and the Elysian fields are constitutions of the righteous. And we know also the city of Plato, a model lying in heaven.\n\nBOOK FIVE OF CLEMENT'S STROMATA\n\nConcerning the Gnostic, then, so much by way of summary. Let us now proceed to what follows, and indeed faith must be examined again. For there are those who distinguish, saying that our faith concerns the Son, but our knowledge concerns the Father. But it has escaped them that one must truly believe in the Son—that he is Son, and that he came, and how, and why, and concerning the passion—and it is necessary to know who the Son of God is. But neither is knowledge without faith, nor faith without knowledge, nor indeed is the Father without the Son; for the Father is at the same time father of the Son, and the Son is a true teacher concerning the Father. And in order for one to believe in the Son, one must know the Father, toward whom the Son also is. And again, in order for us to recognize the Father, we must believe in the Son, because the Son of God teaches; for from faith we proceed to knowledge, through the Son to the Father. And knowledge of the Son and the Father, according to the Gnostic rule, is the true Gnostic's application and apprehension of truth through truth. We, therefore, are the faithful in what is disbelieved, and the Gnostics in what is unknown—that is, Gnostics in that which is unknown and disbelieved by all, but believed and known by few.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡμεῖς ἄρα ἐσμὲν οἱ ἐν τῷ ἀπιστουμένῳ πιστοὶ καὶ οἱ ἐν τῷ ἀγνώστῳ γνωστικοί","severity":"info","text":"Clement redefines the terms 'faithful' and 'gnostic' paradoxically: they are those who believe and know what is generally disbelieved and unknown, i.e., the true God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here 'gnostic' refers to Clement's ideal Christian, the one who has advanced from faith to knowledge, not to any heretical sect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ὑπερβόρεοι καὶ Ἀριμάσπειοι πόλεις","severity":"info","text":"Hyperborean and Arimaspian cities are mythical utopias from Greek poetry, used here as literary parallels to the ideal city of the righteous.","cites":[],"named_sources":["Pindar","Herodotus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνος πόλιν παράδειγμα ἐν οὐρανῷ κειμένην","severity":"info","text":"Clement alludes to Plato's Republic 592b, where the ideal city is said to exist as a pattern in heaven, paralleling his own heavenly city.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ μὲν τοῦ γνωστικοῦ τοσαῦτα ὡς ἐν ἐπιδρομῇ, χωρῶμεν δὲ ἤδη ἐπὶ τὰ ἑξῆς","severity":"info","text":"This sentence marks a clear transition from the preceding discussion of the Gnostic to a new examination of faith, structuring Book V.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπολιόρκητος ἀτυράννητος πόλις","severity":"caution","text":"The Greek text reads 'ἀπολιόρκητος' (unbesieged) but the sense requires 'impregnable'; the compound is rare and may be a Clementine coinage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ ἀπιστουμένῳ' could be read as 'in what is disbelieved' (neuter) or 'in the one who is disbelieved' (masculine, referring to God); the translation takes the neuter."],"confidence":"high","notes":[]},{"i":406,"ref":"p406","source":"γνωστικοὶ δὲ οὐ λόγῳ, ἔργα ἀπογραφόμενοι, ἀλλ' αὐτῇ τῇ θεωρίᾳ. Μακάριος ὁ λέγων εἰς ὦτα ἀκουόντων· πίστις δὲ ὦτα ψυχῆς, καὶ ταύτην αἰνίσσεται τὴν πίστιν ὁ κύριος λέγων ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, ἵνα δὴ πιστεύσας συνῇ ἃ λέγει, ὡς λέγει. ἀλλά τοι καὶ Ὅμηρος ὁ ποιητῶν πρεσβύτατος ἐπὶ τοῦ αἰσθάνεσθαι τῷ ἀκούειν, εἰδικῷ ἀντὶ γενικοῦ, χρησάμενος μάλιστα δέ τ' ἔκλυον αὐτοὶ γράφει· τὸ γὰρ ὅλον ἡ συνῳδία καὶ ἡ συμφωνία τῆς ἀμφοῖν πίστεως εἰς ἓν πέρας καταγίνεται τὴν σωτηρίαν. μάρτυς ἡμῖν νημερτὴς ὁ ἀπόστολος λέγων· ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς· τοῦτο δέ ἐστι συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ. καὶ πάλιν ὑποβὰς ἐπάγει· δικαιοσύνη δὲ θεοῦ ἐν αὐτῷ ἀπο5.1.2.4 καλύπτεται ἐκ πίστεως εἰς πίστιν. φαίνεται οὖν ὁ ἀπόστολος διττὴν καταγγέλλων πίστιν, μᾶλλον δὲ μίαν, αὔξησιν καὶ τελείωσιν ἐπιδεχομένην· ἡ μὲν γὰρ κοινὴ πίστις καθάπερ θεμέλιος ὑπόκειται (τοῖς γοῦν θεραπευθῆναι ποθοῦσιν ὁ κύριος πιστῶς κινουμένοις ἐπέλεγεν· ἡ πίστις σου σέσωκέν σε·), ἡ δὲ ἐξαίρετος ἐποικοδομουμένη συντελειοῦται τῷ πιστῷ καὶ συναπαρτίζεται αὐτῇ ἡ ἐκ μαθήσεως περιγινομένη καὶ τοῦ λόγου τὰς ἐντολὰς ἐπιτελεῖν, ὁποῖοι ἦσαν οἱ ἀπόστολοι, ἐφ' ὧν τὴν πίστιν ὄρη μετατιθέναι καὶ δένδρα μετα5.1.3.1 φυτεύειν δύνασθαι εἴρηται.","english":"The Gnostics, however, are not those who record deeds in word, but by contemplation itself. Blessed is the one who speaks into the ears of those who hear; faith is the ear of the soul, and the Lord hints at this faith when he says, \"He who has ears to hear, let him hear,\" so that having believed, he may understand what he says, as he says. Moreover, even Homer, the most ancient of poets, using the specific for the general in the case of perceiving by hearing, writes, \"They themselves heard most clearly.\" For the whole concord and harmony of both kinds of faith is directed toward one end, salvation. A truthful witness for us is the apostle, saying, \"I long to see you, so that I may impart some spiritual gift to you for your strengthening\"; this is to be mutually encouraged among you through the faith in each other, both yours and mine. And again, going on, he adds, \"The righteousness of God is revealed in him from faith to faith.\" So the apostle appears to proclaim a twofold faith, or rather one faith that admits of increase and perfection. For the common faith lies as a foundation (indeed, to those who desired to be healed, the Lord said to those moving faithfully, \"Your faith has saved you\"), while the exceptional faith, built upon it, is perfected with the faithful and is completed together with it, the faith that comes from learning and from fulfilling the commandments of the Word, such as were the apostles, of whom it is said that they could move mountains and transplant trees by their faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοὶ","severity":"info","text":"Clement uses γνωστικοὶ to denote the advanced Christian who attains knowledge through contemplation, not mere recording of deeds.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἔχων ὦτα ἀκούειν ἀκουέτω","severity":"info","text":"Clement adapts a dominical saying (cf. Matt 11:15, 13:9) to link hearing with faith as the ear of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν","severity":"info","text":"Clement quotes an apostolic source (likely Paul, cf. Rom 1:11) to illustrate faith as a spiritual gift that strengthens.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιοσύνη δὲ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν","severity":"info","text":"Another Pauline echo (cf. Rom 1:17) used to argue for a twofold faith that progresses from common to exceptional.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὄμηρος","severity":"info","text":"Clement cites Homer (Iliad or Odyssey) as a pagan authority who uses hearing for perception, supporting his exegesis of faith as auditory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διττὴν καταγγέλλων πίστιν","severity":"info","text":"Clement structures the passage around a twofold faith: common (foundational) and exceptional (perfected through learning and deeds).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ἀπο5.1.2.4 καλύπτεται' and 'μετα5.1.3.1 φυτεύειν' shows editorial line-break markers; the reading follows the standard critical text."],"confidence":"high","notes":[]},{"i":407,"ref":"p407","source":"ὅθεν αἰσθόμενοι τοῦ μεγαλείου τῆς δυνάμεως ἠξίουν προστιθέναι αὐτοῖς πίστιν τὴν ὡς κόκκον σινάπεως ἐπιδάκνουσαν ὠφελίμως τὴν ψυχὴν καὶ ἐν αὐτῇ αὔξουσαν μεγαλωστί, ὡς ἐπαναπαύεσθαι αὐτῇ τοὺς περὶ τῶν μεταρσίων λόγους. εἰ γὰρ φύσει τις τὸν θεὸν ἐπίσταται, ὡς Βασιλείδης οἴεται, τὴν νόησιν τὴν ἐξαίρετον πίστιν ἅμα καὶ βασιλείαν καὶ καλῶν κτίσιν, † οὐσίας ἀξίαν τοῦ ποιήσαντος πλησίον ὑπάρχειν αὐτήν, ἑρμηνεύων, οὐσίαν, ἀλλ' οὐκ ἐξουσίαν, καὶ φύσιν καὶ ὑπόστασιν, κτίσεως ἀνυπερθέτου κάλλος ἀδιόριστον, οὐχὶ δὲ ψυχῆς αὐτεξουσίου λογικὴν συγκατάθεσιν λέγει τὴν πίστιν. παρέλκουσι τοίνυν αἱ ἐντολαὶ αἵ τε κατὰ τὴν παλαιὰν αἵ τε κατὰ τὴν νέαν διαθήκην, φύσει σῳζομένου, ὡς Οὐαλεντῖνος βούλεται, τινὸς καὶ φύσει πιστοῦ καὶ ἐκλεκτοῦ ὄντος, ὡς Βασιλείδης νομίζει. ἦν δ' ἂν καὶ δίχα τῆς τοῦ σωτῆρος παρουσίας χρόνῳ ποτὲ ἀναλάμψαι δύνασθαι τὴν φύσιν. εἰ δὲ ἀναγκαίαν τὴν ἐπιδημίαν τοῦ κυρίου φήσαιεν, οἴχεται αὐτοῖς τὰ τῆς φύσεως ἰδιώματα, μαθήσει καὶ καθάρσει καὶ τῇ τῶν ἔργων εὐποιίᾳ, ἀλλ' οὐ φύσει σῳζομένης τῆς ἐκλογῆς. ὁ γοῦν Ἀβραὰμ δι' ἀκοῆς πιστεύσας τῇ φωνῇ τῇ ὑπὸ τὴν δρῦν τὴν ἐν Μαμβρῇ ἐπαγγειλαμένῃ σοὶ δίδωμι τὴν γῆν ταύτην καὶ τῷ σπέρματί σου ἤτοι ἐκλεκτὸς ἦν ἢ οὔ; ἀλλ' εἰ μὲν οὐκ ἦν, πῶς εὐθέως ἐπίστευσεν οἷον φυσικῶς; εἰ δὲ ἦν ἐκλεκτός, λέλυται αὐτοῖς ἡ ὑπόθεσις, εὑρισκομένης καὶ πρὸ τῆς τοῦ κυρίου παρουσίας ἐκλογῆς καὶ δὴ καὶ σῳζομένης· ἐλογίσθη γὰρ αὐτῷ εἰς δικαιοσύνην. ἐὰν γάρ τις","english":"Therefore, perceiving the magnitude of the power, they deemed it right to add to themselves faith like a mustard seed, which bites the soul beneficially and grows within it mightily, so that discourses about celestial matters rest upon it. For if someone knows God by nature, as Basilides thinks, understanding exceptional intellection as both faith and kingdom and creation of the beautiful, interpreting it as being a substance worthy of the creator near him, as substance but not authority, and as nature and hypostasis, an undefined beauty of unpostponed creation, and does not call faith the rational assent of a self-determined soul. Then the commandments, both those according to the old and those according to the new covenant, are superfluous, since someone is saved by nature, as Valentinus wishes, and someone is by nature faithful and elect, as Basilides supposes. And even without the presence of the savior, nature would at some time be able to shine forth. But if they were to assert that the advent of the Lord is necessary, their natural peculiarities vanish, since election is saved by teaching, purification, and good works, not by nature. Was Abraham, then, who believed through hearing the voice under the oak at Mamre, which promised, \"I give this land to you and your seed,\" either elect or not? But if he was not, how did he immediately believe, as if by nature? And if he was elect, their hypothesis is dissolved, since election is found and indeed saved even before the advent of the Lord; for it was counted to him for righteousness. For if someone","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστιν","severity":"info","text":"Clement contrasts faith (πίστιν) as a rational assent of the self-determined soul with the Gnostic view of faith as a natural or substantial quality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοὶ δίδωμι τὴν γῆν ταύτην καὶ τῷ σπέρματί σου","severity":"info","text":"Clement alludes to God's promise to Abraham at Mamre (Gen 12:7; 13:15 LXX), though the exact wording is not a direct biblical quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βασιλείδης","severity":"info","text":"Basilides (2nd c. CE) taught that faith is a natural, innate knowledge of God, not a voluntary assent; Clement critiques this as undermining the need for commandments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντῖνος","severity":"info","text":"Valentinus (2nd c. CE) held that salvation occurs by nature (φύσει), making moral effort superfluous; Clement argues this contradicts the necessity of Christ's advent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ φύσει τις τὸν θεὸν ἐπίσταται","severity":"info","text":"Clement presents a conditional argument: if knowledge of God is by nature, then commandments are superfluous; he then refutes this by appealing to Abraham's case.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† οὐσίας ἀξίαν τοῦ ποιήσαντος πλησίον ὑπάρχειν αὐτήν, ἑρμηνεύων, οὐσίαν, ἀλλ' οὐκ ἐξουσίαν","severity":"caution","text":"The text is corrupt (marked with †); Clement's paraphrase of Basilides' view is uncertain, especially the distinction between οὐσία (substance) and ἐξουσία (authority).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '† οὐσίας ἀξίαν ... ἑρμηνεύων' is textually corrupt; the exact sense of Basilides' definition of faith as 'substance' vs. 'authority' is unclear.","The reference to 'the voice under the oak at Mamre' may conflate multiple biblical passages (Gen 12:7; 13:15; 18:1)."],"confidence":"medium","notes":[]},{"i":408,"ref":"p408","source":"τολμήσας λέγῃ Μαρκίωνι ἑπόμενος τὸν δημιουργὸν σῴζειν τὸν εἰς αὐτὸν πιστεύσαντα καὶ πρὸ τῆς τοῦ κυρίου παρουσίας ἐκλογῆς καὶ δὴ καὶ σῳζομένης τὴν ἰδίαν αὐτοῦ σωτηρίαν, παρευδοκιμηθήσεται αὐτῷ ἡ τοῦ ἀγαθοῦ δύναμις, ὀψὲ καὶ μετὰ τὸν ὑπ' αὐτῶν εὐφημούμενον δημιουργὸν ἐπιβαλλομένη σῴζειν καὶ αὐτὴ ἤτοι μαθή5.1.4.3 σει ἢ καὶ μιμήσει τούτου. ἀλλὰ κἂν οὕτως ἔχων σῴζῃ κατ' αὐτοὺς ὁ ἀγαθός, οὔτε τοὺς ἰδίους οὔτε μετὰ τῆς γνώμης τοῦ πεποιηκότος τὴν κτίσιν ἐπιχειρεῖ τὴν σωτηρίαν, βίᾳ δὲ ἢ δόλῳ. καὶ πῶς ἔτι ἀγαθὸς ὁ οὕτως καὶ ὕστερος; εἰ δὲ ὁ τόπος διαφέρει καὶ ἡ μονὴ τοῦ παντοκράτορος λείπεται ἀπὸ τῆς τοῦ ἀγαθοῦ θεοῦ μονῆς, ἀλλ' ἡ τοῦ σῴζοντος βούλησις οὐκ ἀπολείπεται τοῦ ἀγαθοῦ ἥ γε προκατάρξασα. Ἀνόητοι ἄρα οἱ ἄπιστοι ἐκ τῶν προδιηνυσμένων ἡμῖν δείκνυνται· αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι καὶ οὐκ ἴσασιν εἰρήνην φησὶν ὁ προφήτης· τὰς δὲ μωρὰς καὶ ἀπαιδεύτους ζητήσεις παραιτεῖσθαι ὁ θεσπέσιος παρῄνεσε Παῦλος. ὅτι γεννῶσι μάχας· ὅ τε Αἰσχύλος κέκραγε· τὰ μηδὲν ὠφελοῦντα μὴ πόνει μάτην. τὴν μὲν γὰρ μετὰ πίστεως συνιοῦσαν ζήτησιν, ἐποικοδομοῦσαν τῷ θεμελίῳ τῆς πίστεως τὴν μεγαλοπρεπῆ τῆς ἀληθείας γνῶσιν, ἀρίστην ἴσμεν. ἴσμεν δὲ ὡς ἄρα οὔτε τὰ φανερὰ ζητεῖται (οἷον εἰ ἡμέρα ἐστὶν ἡμέρας οὔσης), οὔτε τὰ ἄδηλα καὶ οὐδέποτε γενησόμενα φανερά (ὡς τὸ εἰ ἄρτιοί εἰσιν οἱ ἀστέρες ἢ περιττοί), ἀλλ' οὐδὲ τὰ ἀντι στρέφοντα (ἀντιστρέφει δὲ ἃ καὶ τοῖς τὸν ἐναντίον χειρίζουσι λόγον ἐπ' ἴσης ἔστιν εἰπεῖν, ὡς τὸ εἰ ζῷον τὸ κατὰ γαστρὸς ἢ οὐ ζῷον)·","english":"Daring to speak, following Marcion, he says that the creator saves the one who has believed in him, and that before the Lord's coming there is an election, and indeed that his own salvation is being saved, the power of the good will be outshone by him, late and after the creator celebrated by them, applying itself to save either by learning or by imitation of him. But even if the good one saves in this way according to them, he does not attempt salvation either for his own or with the consent of the one who made the creation, but by force or deceit. And how is he still good, being such and later? And if the place differs and the abode of the Almighty is inferior to the abode of the good God, yet the will of the one who saves does not fall short of the good, since it began first. Therefore the unbelievers are shown to be foolish from what we have previously accomplished; for their paths are distorted and they do not know peace, says the prophet. And the divine Paul exhorted us to decline foolish and uneducated inquiries, because they generate strife. And Aeschylus cries out: Do not toil in vain over things that bring no benefit. For we know that inquiry which proceeds with faith, building upon the foundation of faith the magnificent knowledge of truth, is best. And we know that neither are obvious things inquired into (for example, whether it is day when it is day), nor are obscure things that will never become clear (such as whether the stars are even or odd), nor yet are reciprocal things (reciprocal are those which it is equally possible to state in support of the opposite argument, such as whether the fetus is a living being or not).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Μαρκίωνι","severity":"info","text":"Marcion (c. 85–160 CE) distinguished the creator god (Demiurge) of the Old Testament from the good God revealed by Christ. Clement here refutes a Marcionite claim that the creator saves believers before Christ's coming.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δημιουργὸν","severity":"info","text":"Demiurge: the creator god in Marcionite and Gnostic systems, often inferior to the transcendent good God. Clement uses the term to engage Marcionite cosmology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ γὰρ τρίβοι αὐτῶν διεστραμμέναι","severity":"info","text":"Clement cites a prophet (likely Isaiah or Hosea) on distorted paths and ignorance of peace. The exact source is unclear; it may be a loose paraphrase of Isa 59:8 or Hos 14:9.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἰσχύλος","severity":"info","text":"Clement quotes Aeschylus (fragment 301 Nauck): 'Do not toil in vain over things that bring no benefit.' This aligns with his rejection of useless inquiries, echoing Paul's advice to avoid foolish disputes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνόητοι ἄρα οἱ ἄπιστοι","severity":"info","text":"This sentence marks a transition from refuting Marcionite soteriology to a general condemnation of unbelievers, supported by prophetic and Pauline authority, then to a methodological note on proper inquiry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρευδοκιμηθήσεται","severity":"caution","text":"The verb παρευδοκιμηθήσεται ('will be outshone') is rare and may be a Clementine coinage. Its meaning here is contested: some read it as 'surpassed in reputation,' others as 'eclipsed in power.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet cited (αἱ γὰρ τρίβοι ...) is uncertain; it may be a composite or loose paraphrase.","The phrase 'his own salvation is being saved' (τὴν ἰδίαν αὐτοῦ σωτηρίαν) is syntactically ambiguous: it could mean the creator saves his own salvation or the believer's salvation."],"confidence":"high","notes":[]},{"i":409,"ref":"p409","source":"τέταρτός ἐστι τρόπος, ὅταν ἐκ θατέρου τούτων μέρους ἀναντίρρητον καὶ ἄλυτον ἐνθύμημα προτείνηται. εἰ τοίνυν ἡ τοῦ ζητεῖν αἰτία κατὰ πάντας τοὺς τρόπους ἀναιρεῖται, πίστις ἐμπεδοῦται· προτείνομεν γὰρ αὐτοῖς τὸ ἀναντίρρητον ἐκεῖνο, ὃ ὁ θεός ἐστιν ὁ λέγων καὶ περὶ ἑνὸς ἑκάστου ὧν ἐπιζητῶ παριστὰς ἐγγράφως. τίς οὖν οὕτως ἄθεος ὡς ἀπιστεῖν θεῷ καὶ τὰς ἀποδείξεις ὡς παρὰ ἀνθρώπων ἀπαιτεῖν τοῦ θεοῦ; πάλιν τῶν ζητημάτων ἃ μὲν αἰσθήσεως δεῖται, οἷον ἐὰν ζητῇ τις, εἰ τὸ πῦρ θερμὸν ἢ ἡ χιὼν λευκή· τινὰ δὲ νουθεσίας καὶ ἐπιπλήξεως, ὥς φησιν Ἀριστοτέλης, ὡς τὸ ἐρώτημα ἐκεῖνο, εἰ χρὴ γονεῖς τιμᾶν. ἔστιν δὲ ἃ καὶ κολάσεως ἄξια, ὁποῖόν ἐστι τὸ αἰτεῖν ἀποδείξεις, εἰ πρόνοιά ἐστι. προνοίας τοίνυν οὔσης, μὴ κατὰ πρόνοιαν γεγονέναι πᾶσαν τήν τε προφητείαν καὶ τὴν περὶ τὸν σωτῆρα οἰκονομίαν ἡγεῖσθαι ἀνόσιον, καὶ ἴσως οὐδὲ χρὴ τὰ τοιαῦτα πειρᾶσθαι ἀποδεικνύναι, φανερᾶς οὔσης τῆς θείας προνοίας ἔκ τε τῆς ὄψεως τῶν ὁρωμένων πάντων, τεχνικῶν καὶ σοφῶν ποιημάτων, καὶ τῶν μὲν τάξει γινομένων, τῶν δὲ τάξει φανερουμένων· ὁ δὲ μεταδοὺς ἡμῖν τοῦ εἶναί τε καὶ ζῆν μεταδέδωκεν καὶ τοῦ λόγου, λογικῶς τε ἅμα καὶ εὖ ζῆν ἐθέλων ἡμᾶς· ὁ γὰρ τοῦ πατρὸς τῶν ὅλων λόγος οὐχ οὗτός ἐστιν ὁ προφορικός, σοφία δὲ καὶ χρηστότης φανερωτάτη τοῦ θεοῦ δύναμίς τε αὖ παγκρατὴς καὶ τῷ ὄντι θεία, οὐδὲ τοῖς μὴ ὁμολογοῦσιν ἀκατανόητος, θέλημα παντοκρατορικόν. Ἐπεὶ δὲ οἳ μὲν ἄπιστοι, οἳ δὲ ἐριστικοί, οὐ πάντες τυγχάνουσι τῆς τελειότητος τοῦ ἀγαθοῦ.","english":"The fourth mode is when an irrefutable and insoluble argument is proposed from one of these two parts. If, then, the cause of inquiry is removed in all modes, faith is established; for we set before them that irrefutable argument, which is God speaking and presenting in writing concerning each one of the things they investigate. Who, then, is so godless as to disbelieve God and to demand proofs from God as if from men? Again, of the questions, some require sense perception, such as if one inquires whether fire is hot or snow white; some require admonition and rebuke, as Aristotle says, like that question, whether one should honor parents. There are also some worthy of punishment, such as the demand for proofs whether providence exists. Providence, then, existing, it is impious to suppose that not all prophecy and the economy concerning the Savior have come about according to providence, and perhaps one should not even attempt to demonstrate such things, since divine providence is manifest from the sight of all visible things, both technical and wise works, and from some things happening in order and others being revealed in order; and He who gave us being and life has also given us reason, wishing us to live both rationally and well; for the Word of the Father of all is not this uttered word, but wisdom and the most manifest goodness of God, and an all-powerful and truly divine power, not unintelligible even to those who do not acknowledge it, an all-ruling will. But since some are unbelieving and some contentious, not all attain the perfection of the good.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τέταρτός ἐστι τρόπος","severity":"info","text":"Clement introduces a fourth mode of argumentation, continuing a logical sequence from earlier in the Stromata. The passage forms part of a larger discussion on faith, inquiry, and demonstration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναντίρρητον","severity":"info","text":"The term 'irrefutable' (ἀναντίρρητον) is a key logical concept in Clement's argument, denoting a proposition that cannot be contradicted. It is used here to characterize divine revelation as the ultimate ground of faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριστοτέλης","severity":"info","text":"Clement cites Aristotle's classification of questions requiring admonition or rebuke, reflecting the Peripatetic tradition. This shows Clement's engagement with Greek philosophical categories in his theological method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"προνοίας τοίνυν οὔσης","severity":"info","text":"Clement argues that since providence exists, it is impious to deny that prophecy and the economy of the Savior are providential. He asserts that divine providence is self-evident from the order and wisdom of creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"Clement distinguishes the 'Word of the Father of all' from mere uttered speech (προφορικός λόγος), identifying it instead with divine wisdom, goodness, and all-ruling will. This reflects his Logos theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδὲ τοῖς μὴ ὁμολογοῦσιν ἀκατανόητος","severity":"caution","text":"Clement claims the divine power is 'not unintelligible even to those who do not acknowledge it,' which may seem contradictory. The sense is likely that providence is objectively manifest, though some refuse to accept it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ θατέρου τούτων μέρους' refers to a preceding classification of two parts (likely faith and knowledge, or two types of inquiry), but the exact referent is not fully clear from this passage alone."],"confidence":"high","notes":[]},{"i":410,"ref":"p410","source":"οὔτε γὰρ ἄνευ προαιρέσεως τυχεῖν οἷόν τε, οὐ μὴν οὐδὲ τὸ πᾶν ἐπὶ τῇ γνώμῃ τῇ ἡμετέρᾳ κεῖται, οἷον τὸ ἀποβησόμενον. χάριτι γὰρ σῳζόμεθα, οὐκ ἄνευ μέντοι τῶν καλῶν ἔργων, ἀλλὰ δεῖ μὲν πεφυκότας πρὸς τὸ ἀγαθὸν σπουδήν τινα περιποιήσασθαι πρὸς αὐτό· δεῖ δὲ καὶ τὴν γνώμην ὑγιῆ κεκτῆσθαι τὴν ἀμετανόητον πρὸς τὴν θήραν τοῦ καλοῦ, πρὸς ὅπερ μάλιστα τῆς θείας χρῄζομεν χάριτος διδασκαλίας τε ὀρθῆς καὶ εὐπειθείας ἁγνῆς καὶ τῆς τοῦ πατρὸς πρὸς αὑτὸν ὁλκῆς· ἐνδεδεμένοι γὰρ τῷ γεώδει σώματι τῶν μὲν αἰσθητῶν διὰ σώματος ἀντιλαμβανόμεθα, τῶν δὲ νοητῶν δι' αὐτῆς τῆς λογικῆς ἐφαπτόμεθα δυνάμεως. ἐὰν δέ τις αἰσθητῶς τὰ πάντα καταλήψεσθαι προσδοκήσῃ, πόρρωθεν τῆς ἀληθείας πέπτωκεν· πνευματικῶς γοῦν ὁ ἀπόστολος ἐπὶ τῆς γνώσεως τοῦ θεοῦ γράφει· βλέπομεν γὰρ νῦν ὡς δι' ἐσόπτρου,\n\nτότε δὲ πρό5.1.7.6 σωπον πρὸς πρόσωπον. ὀλίγοις γὰρ ἡ τῆς ἀληθείας θέα δέδοται. λέγει γοῦν καὶ Πλάτων ἐν τῇ Ἐπινομίδι· οὔ φημι δυνατὸν εἶναι πᾶσιν ἀνθρώποις μακαρίοις τε καὶ εὐδαίμοσι γίνεσθαι πλὴν ὀλίγων· μέχρι περ ἂν ζῶμεν, τοῦτο διορίζομαι· καλὴ δὲ ἐλπὶς τελευτήσαντι τυχεῖν ἁπάντων. τὰ ἴσα τούτοις βούλεται τὰ παρὰ Μωυσεῖ· οὐδεὶς ὄψεταί μου τὸ πρόσωπον καὶ ζήσεται· δῆλον γὰρ μηδένα ποτὲ δύνασθαι παρὰ τὸν τῆς ζωῆς χρόνον τὸν θεὸν ἐναργῶς καταλαβέσθαι· οἱ καθαροὶ δὲ τῇ καρδίᾳ τὸν θεὸν ὄψονται, ἐπὰν εἰς τὴν ἐσχάτην ἀφίκωνται τελείωσιν. ἐπεὶ γὰρ ἠσθένει πρὸς κατάληψιν τῶν ὄντων ἡ ψυχή, θείου διδασκάλου ἐδεήθημεν·","english":"For it is not possible to attain without choice, nor does everything depend on our own judgment, such as the outcome. For we are saved by grace, yet not without good works; but we must, being naturally disposed toward the good, apply some zeal toward it; and we must also possess a sound judgment that is unrepentant in the pursuit of the good, for which we especially need divine grace, right teaching, pure obedience, and the Father's drawing of us to himself. For bound as we are to an earthly body, we apprehend sensible things through the body, but we touch intelligible things through the power of reason itself. If anyone expects to comprehend everything sensibly, he has fallen far from the truth. The apostle writes spiritually concerning the knowledge of God: \"For now we see as through a mirror, but then face to face.\" For the vision of truth is granted to few. Indeed, Plato says in the Epinomis: \"I affirm that it is not possible for all men to become blessed and happy, except for a few, at least as long as we live; this I determine. But there is a fair hope for the one who has died to attain all things.\" The same meaning is intended by the words in Moses: \"No one shall see my face and live.\" For it is clear that no one can ever clearly comprehend God during the time of life. But those pure in heart will see God when they reach the final perfection. For since the soul was weak in its comprehension of beings, we needed a divine teacher.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χάριτι γὰρ σῳζόμεθα, οὐκ ἄνευ μέντοι τῶν καλῶν ἔργων","severity":"info","text":"Clement balances grace and works: salvation is by grace, but not without good works. This anticipates later Pelagian debates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπομεν γὰρ νῦν ὡς δι' ἐσόπτρου, τότε δὲ πρόσωπον πρὸς πρόσωπον","severity":"info","text":"Clement adapts 2 Corinthians 3:18 (mirror and face-to-face vision) to describe the soul's progress from sensible to intelligible knowledge of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ἐν τῇ Ἐπινομίδι","severity":"info","text":"Clement cites Plato's Epinomis (973b–c) on the rarity of blessedness in life, with hope after death. This aligns with his Christian-Platonic synthesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ὄψεταί μου τὸ πρόσωπον καὶ ζήσεται","severity":"info","text":"Clement paraphrases Exodus 33:20 (LXX: 'No one shall see my face and live') to argue that clear comprehension of God is impossible during earthly life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ καθαροὶ δὲ τῇ καρδίᾳ τὸν θεὸν ὄψονται","severity":"info","text":"The phrase 'pure in heart' echoes Matthew 5:8 and reflects Clement's ascetic ideal: purification leads to vision of God at final perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς τοῦ πατρὸς πρὸς αὑτὸν ὁλκῆς","severity":"info","text":"The phrase 'the Father's drawing of us to himself' is ambiguous: it may imply a divine pull (cf. Stoic oikeiōsis) or a specific liturgical/initiatory context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς τοῦ πατρὸς πρὸς αὑτὸν ὁλκῆς' could be read as the Father drawing us to himself (active) or as our being drawn to him (passive); the Greek genitive allows both. The translation opts for the active sense.","The citation from Plato's Epinomis is not verbatim; Clement may be paraphrasing or quoting from memory, which affects the precision of the parallel."],"confidence":"high","notes":[]},{"i":411,"ref":"p411","source":"καταπέμπεται ὁ σωτήρ, τῆς ἀγαθοῦ κτήσεως διδάσκαλός τε καὶ χορηγός, τὸ ἀπόρρη5.1.8.1 τον τῆς μεγάλης προνοίας ἅγιον γνώρισμα. ποῦ τοίνυν γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου τούτου; φησί. καὶ πάλιν· ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω, τῶν δοκησι5.1.8.2 σόφων καὶ ἐριστικῶν τούτων δηλονότι. παγκάλως γοῦν Ἱερεμίας φησί· τάδε λέγει κύριος· στῆτε ἐπὶ ταῖς ὁδοῖς καὶ ἐρωτήσατε τρίβους αἰωνίας, ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθή, καὶ βαδίσατε ἐν αὐτῇ, καὶ εὑρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν. ἐρωτήσατε, φησί, καὶ πύθεσθε παρὰ τῶν εἰδότων ἀφιλονίκως καὶ ἀδηρίτως. μαθόντες δὲ ἄρα τῆς ἀληθείας τὴν ὁδὸν εὐθεῖαν βαδίζωμεν ἀμεταστρεπτί, ἄχρις ἂν περιτύχωμεν τῷ ποθουμένῳ. εἰκότως ἄρα ὁ μὲν βασιλεὺς Ῥωμαίων (Νουμᾶς ὄνομα αὐτῷ) Πυθαγόρειος ὢν πρῶτος ἀνθρώπων ἁπάντων Πίστεως καὶ Εἰρήνης ἱερὸν ἱδρύσατο. τῷ δὲ Ἀβραὰμ πιστεύσαντι δικαιοσύνη ἐλογίσθη. οὗτος τὴν μετάρσιον τῶν κατὰ τὸν ἀέρα συμβαινόντων καὶ τὴν μετέωρον τῶν κατὰ τὸν οὐρανὸν κινουμένων φιλοσοφίαν μετιὼν Ἀβρὰμ ἐκαλεῖτο, ὃ μεθερμηνεύεται πατὴρ μετέωρος· ὕστερον δὲ ἀναβλέψας εἰς τὸν οὐρανόν, εἴτε τὸν υἱὸν ἐν τῷ πνεύματι ἰδών, ὡς ἐξηγοῦνταί τινες, εἴτε ἄγγελον ἔνδοξον εἴτε καὶ ἄλλως ἐπιγνοὺς θεὸν κρείττονα τῆς ποιήσεως καὶ πάσης τῆς ἐν αὐτῇ τάξεως, προσλαμβάνει τὸ ἄλφα, τὴν γνῶσιν τοῦ ἑνὸς καὶ μόνου θεοῦ, καὶ λέγεται Ἀβραάμ, ἀντὶ φυσιολόγου σοφὸς καὶ φιλόθεος γενόμενος. ἑρμηνεύεται μὲν γὰρ πατὴρ ἐκλεκτὸς ἠχοῦς·","english":"The savior is sent down, teacher and provider of the possession of the good, the holy token of the great providence, which is not to be spoken. Where then is the scribe? Where the disputant of this age? Has not God made foolish the wisdom of this world? he says. And again: I will destroy the wisdom of the wise and I will set aside the understanding of the intelligent, meaning of course these conceited wise and contentious ones. Very beautifully, then, Jeremiah says: Thus says the Lord: Stand on the roads and ask the eternal paths, which is the good road, and walk on it, and you will find purification for your souls. Ask, he says, and inquire of those who know, without contentiousness and without strife. And having learned, let us walk straight on the road of truth without turning back, until we encounter what is desired. Reasonably, then, the king of the Romans (Numa by name), being a Pythagorean, was the first of all men to found a temple of Faith and Peace. And to Abraham, who believed, righteousness was reckoned. This man, pursuing the lofty philosophy of things happening in the air and the celestial philosophy of things moving in the sky, was called Abram, which is interpreted as \"lofty father.\" Later, having looked up to the sky, whether seeing the son in the spirit, as some explain, or a glorious angel, or otherwise recognizing a god greater than creation and all the order in it, he takes on the alpha, the knowledge of the one and only god, and is called Abraham, having become wise and god-loving instead of a natural philosopher. For he is interpreted as \"father of a chosen sound.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμώρανεν ὁ θεὸς τὴν σοφίαν τοῦ κόσμου τούτου","severity":"info","text":"Clement attributes to God a saying about making the world's wisdom foolish; the phrasing echoes LXX Jeremiah and Isaiah, but no exact verse is cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Jeremiah quotation: στῆτε ἐπὶ ταῖς ὁδοῖς...","severity":"info","text":"Clement quotes Jeremiah (LXX 6:16 or similar) on standing at roads and asking for the good path, adapting it to his argument about seeking truth without strife.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Νουμᾶς","severity":"info","text":"Numa Pompilius, legendary second king of Rome, is said by Clement to have founded a temple of Faith and Peace; this reflects a tradition (e.g., Plutarch, Numa) but Clement's claim of priority is unique.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀβραάμ / Ἀβράμ","severity":"info","text":"Clement etymologizes Abram as 'lofty father' (πατὴρ μετέωρος) and Abraham as 'father of a chosen sound' (πατὴρ ἐκλεκτὸς ἠχοῦς), adding the alpha as knowledge of the one God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Abraham's name change","severity":"info","text":"Clement's allegorical reading of Abraham's name change (adding alpha) parallels Philo's etymologies (De Abrahamo) and later Christian interpretations, but Clement uniquely ties it to recognition of a transcendent God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴτε τὸν υἱὸν ἐν τῷ πνεύματι ἰδών","severity":"caution","text":"Clement offers multiple interpretations of Abraham's vision (son in spirit, angel, or otherwise); the phrase 'son in the spirit' may be a later Christological insertion or a genuine Clementine typology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah quotation is not verbatim from the LXX; Clement may be paraphrasing or citing a variant text.","The identity of 'the son in the spirit' is ambiguous: it could refer to Isaac typologically, to an angel, or to a prefiguration of Christ."],"confidence":"high","notes":[]},{"i":412,"ref":"p412","source":"ἠχεῖ μὲν γὰρ ὁ γεγωνὸς λόγος, πατὴρ δὲ τούτου ὁ νοῦς, ἐξειλεγμένος δὲ ὁ τοῦ σπουδαίου νοῦς. Καί μοι σφόδρα ἐπαινεῖν ἔπεισι τὸν Ἀκραγαντῖνον ποιητὴν ἐξυμνοῦντα τὴν πίστιν ὧδέ πως· ὦ φίλοι, οἶδα μὲν οὕνεκ' ἀληθείη παρὰ μύθοις, οὓς ἐγὼ ἐξερέω· μάλα δ' ἀργαλέη γε τέτυκται ἀνδράσι καὶ δύσζηλος ἐπὶ φρένα πίστιος ὁρμή. διὰ τοῦτο καὶ ὁ ἀπόστολος παρακαλεῖ, ἵνα ἡ πίστις ἡμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων τῶν πείθειν ἐπαγγελλομένων, ἀλλ' ἐν δυνάμει θεοῦ, τῇ μόνῃ καὶ ἄνευ τῶν ἀποδείξεων διὰ ψιλῆς τῆς πίστεως σῴζειν δυναμένῃ. δοκεόντων γὰρ ὃ δοκιμώτατον γινώσκει, φυλάσσειν· καὶ μέντοι καὶ δίκη καταλήψεται ψευδῶν τέκτονας καὶ μάρ5.1.9.4 τυρας, ὁ Ἐφέσιός φησιν. οἶδεν γὰρ καὶ οὗτος ἐκ τῆς βαρβάρου φιλοσοφίας μαθὼν τὴν διὰ πυρὸς κάθαρσιν τῶν κακῶς βεβιωκότων, ἣν ὕστερον ἐκπύρωσιν ἐκάλεσαν οἱ Στωϊκοί· καθ' ὃν καὶ τὸν ἰδίως ποιὸν ἀναστήσεσθαι δογματίζουσι, τοῦτ' ἐκεῖνο τὴν ἀνάστασιν περιέ5.1.9.5 ποντες. ὁ δὲ Πλάτων τὴν γῆν χρόνοις τισὶ διὰ πυρὸς καθαίρεσθαι καὶ ὕδατος ὧδέ πώς φησι· πολλαὶ κατὰ πολλὰ φθοραὶ γεγόνασιν ἀνθρώπων καὶ ἔσονται. πυρὶ μὲν καὶ ὕδατι μέγισται, μυρίοις δὲ καὶ ἄλλοις ἕτεραι βραχύτεραι. καὶ μετ' ὀλίγα ἐπιφέρει· τὸ δ' ἀληθές ἐστι τῶν περὶ γῆν καὶ κατ' οὐρανὸν ἰόντων παράλλαξις καὶ διὰ μακρῶν χρόνων γινομένη τῶν ἐπὶ γῆς πυρὶ πολλῷ φθορά. ἔπειτα περὶ τοῦ κατακλυσμοῦ ἐποίσει· ὅταν δ' αὖ θεοὶ γῆν ὕδασι καθαίροντες κατακλύζωσιν, οἱ μὲν ἐν τοῖς ὄρεσι διασῴζονται, βουκόλοι νομεῖς, οἱ δ' ἐν ταῖς παρ' ἡμῖν πόλεσιν εἰς τὴν θάλασσαν ὑπὸ τῶν ποταμῶν φέρονται.","english":"The sounding word resounds, and its father is mind, and the chosen mind is that of the earnest man. And I am strongly moved to praise the Acragantine poet, who hymns faith in this way: \"O friends, I know that truth is present in the tales which I shall tell; but the impulse of faith is very difficult for men and hard to attain for the mind.\" Therefore the apostle also exhorts that our faith should not be in the wisdom of men who promise to persuade, but in the power of God, which alone and without proofs, through bare faith, is able to save. For, as the Ephesian says, \"those who seem to know the most sure thing guard it; and indeed justice will overtake the craftsmen and witnesses of falsehoods.\" For he also, having learned from barbarian philosophy, knows the purification through fire of those who have lived wickedly, which the Stoics later called conflagration; according to which they also dogmatize that the individual quality will rise again, thus treating the resurrection. And Plato says that the earth is purified at certain times by fire and water in this way: \"Many destructions of men have occurred in many ways and will occur; the greatest are by fire and water, and countless others, lesser ones.\" And after a little he adds: \"But the truth is that there is a change in the things moving around the earth and in the heavens, and a destruction of things on earth by much fire occurring over long periods.\" Then concerning the flood he will add: \"But when the gods again purify the earth by flooding it with waters, some are saved in the mountains, herdsmen and shepherds, while others in our cities are carried to the sea by the rivers.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἠχεῖ μὲν γὰρ ὁ γεγωνὸς λόγος","severity":"info","text":"The phrase 'the sounding word resounds' plays on the double sense of λόγος as both speech and reason, linking the audible expression to its intellectual source, the νοῦς.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστις","severity":"info","text":"Clement uses πίστις (faith) here as a technical term for a non-rational, divinely given trust, contrasted with human persuasion (πείθειν) and set alongside the apostle's authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος παρακαλεῖ","severity":"info","text":"The apostle referred to is Paul; the exhortation that faith be 'in the power of God' rather than human wisdom echoes 1 Corinthians 2:4-5 and similar passages on faith versus rhetorical persuasion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀκραγαντῖνον ποιητὴν","severity":"info","text":"The 'Acragantine poet' is Empedocles, a pre-Socratic philosopher from Acragas (Agrigento). Clement quotes his verses on faith and truth, showing the integration of Greek poetic wisdom into Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐφέσιός φησιν","severity":"info","text":"The 'Ephesian' is Heraclitus, whose fragment on justice overtaking false witnesses is cited. Clement notes Heraclitus learned purification by fire from 'barbarian philosophy,' a claim linking Greek and non-Greek traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... περὶ τοῦ κατακλυσμοῦ","severity":"info","text":"Clement parallels Plato's account of periodic destructions by fire and water (Timaeus 22C-23C) with Stoic conflagration and Heraclitean purification, constructing a unified philosophical genealogy for Christian resurrection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Ephesian' is not explicitly named in the Greek but is universally taken as Heraclitus; the phrase 'barbarian philosophy' may refer to Persian or Egyptian sources, but Clement does not specify."],"confidence":"high","notes":[]},{"i":413,"ref":"p413","source":"Παρεστήσαμεν δ' ἐν τῷ πρώτῳ Στρωματεῖ κλέπτας λέγεσθαι τοὺς τῶν Ἑλλήνων φιλοσόφους, παρὰ Μωυσέως καὶ τῶν προφητῶν τὰ κυριώτατα τῶν\n\nδογμάτων οὐκ εὐχαρίστως εἰληφότας. οἷς δὴ κἀκεῖνα προσθήσομεν, ὡς οἱ ἄγγελοι ἐκεῖνοι οἱ τὸν ἄνω κλῆρον εἰληχότες κατολισθήσαντες εἰς ἡδονὰς ἐξεῖπον τὰ ἀπόρρητα ταῖς γυναιξίν, ὅσα γε εἰς γνῶσιν αὐτῶν ἀφῖκτο, κρυπτόντων τῶν ἄλλων ἀγγέλων, μᾶλλον δὲ τηρούντων εἰς τὴν τοῦ κυρίου παρουσίαν. ἐκεῖθεν ἡ τῆς προνοίας διδασκαλία ἐρρύη καὶ ἡ τῶν μετεώρων ἀποκά5.1.10.3 λυψις. τῆς προφητείας δὲ ἤδη εἰς τοὺς τῶν Ἑλλήνων ποιητὰς διαδοθείσης ἡ δογματικὴ πραγματεία τοῖς φιλοσόφοις πῇ μὲν ἀληθὴς κατὰ στοχασμὸν ἐπιβαλλομένοις, πῇ δὲ πεπλανημένη τὸ ἐπικεκρυμμένον τῆς προφητικῆς ἀλληγορίας μὴ συνιέντων γέγονεν, ὃ καὶ παρασημήνασθαι πρόκειται διὰ βραχέων ἐπιδραμοῦσι τὰ κατεπείγοντα. Τὴν πίστιν τοίνυν οὐκ ἀργὴν καὶ μόνην, ἀλλὰ σὺν ζητήσει δεῖν προβαίνειν φαμέν. οὐ γὰρ τοῦτο λέγω μηδ' ὅλως ζητεῖν· ζήτει γάρ, καὶ εὑρήσεις λέγει. τὸ δὲ ζητούμενον ἁλωτόν, ἐκφεύγει δὲ τἀμελούμενον, κατὰ τὸν Σοφοκλέα. τὰ δ' ὅμοια καὶ Μένανδρος ὁ κωμικὸς λέγει· πάντα τὰ ζητούμενα δεῖσθαι μερίμνης φασὶν οἱ σοφώτατοι. ἀλλὰ τὸ μὲν διορατικὸν τῆς ψυχῆς ἀποτείνειν πρὸς τὴν εὕρεσιν χρὴ καὶ τὰ ἐμποδὼν διακαθαίρειν φιλονικίαν τε αὖ καὶ φθόνον καὶ τὴν ἔριν αὐτὴν τὴν κάκιστα ἐξ ἀνθρώπων ὀλουμένην ἀπορρῖψαι τέλεον. παγκάλως γὰρ ὁ Φλειάσιος Τίμων γράφει· φοιτᾷ δὲ βροτολοιγὸς Ἔρις κενεὸν λελακυῖα, Νείκης ἀνδροφόνοιο κασιγνήτη καὶ ἔριθος·","english":"We demonstrated in the first Stromateus that the philosophers of the Greeks are called thieves, having taken the most essential doctrines from Moses and the prophets without gratitude. To these we will add that those angels who had received the higher lot, having slipped into pleasures, revealed the secret things to women, as far as they had attained to knowledge of them, while the other angels concealed them—or rather, preserved them until the coming of the Lord. From that source flowed the teaching concerning providence and the revelation of celestial matters. And when prophecy had already been disseminated among the poets of the Greeks, the systematic treatment of doctrines arose among the philosophers, in part true as they applied themselves by conjecture, in part erroneous because they did not understand the hidden meaning of prophetic allegory—which it is our purpose to indicate briefly, running through the urgent matters. We say, therefore, that faith must proceed not as idle and alone, but together with inquiry. For I do not say not to inquire at all; for it says, seek, and you will find. The object sought is attainable, but what is neglected escapes, according to Sophocles. And the comic poet Menander says similar things: the wisest say that all things sought require care. But one must extend the discerning power of the soul toward discovery and clear away the obstacles—namely, contentiousness, envy, and strife itself, the worst thing that perishes from among men, and cast them off completely. For Timon of Phlius writes very beautifully: \"Strife, the bane of mortals, goes about babbling emptily, sister and companion of man-slaying Discord.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"κλέπτας","severity":"info","text":"Clement accuses Greek philosophers of stealing doctrines from Moses and the prophets, a common apologetic trope in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄγγελοι","severity":"info","text":"The myth of fallen angels revealing secrets to women likely draws on Jewish traditions (e.g., 1 Enoch) about the Watchers, adapted to explain the origin of Greek philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζήτει γάρ, καὶ εὑρήσεις","severity":"info","text":"The phrase 'seek, and you will find' echoes John 11:9? (cf. also Matthew 7:7?); Clement uses it to support inquiry alongside faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σοφοκλέα","severity":"info","text":"Clement cites Sophocles (fragment) on the attainability of what is sought, a common gnomic reference in Greek literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μένανδρος","severity":"info","text":"Menander the comic poet is quoted on the need for care in seeking; Clement uses him to reinforce the value of diligent inquiry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τίμων","severity":"info","text":"Timon of Phlius, the Skeptic philosopher, is cited on Strife; Clement adapts this to condemn contentiousness in philosophical debate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'angels who had received the higher lot' is ambiguous; Clement may be blending Jewish Watcher traditions with a Christian framework.","The phrase 'the object sought is attainable' (τὸ ζητούμενον ἁλωτόν) is a general maxim; its specific source is uncertain."],"confidence":"high","notes":[]},{"i":414,"ref":"p414","source":"ἥ τ' ἀλαὴ περὶ πάντα κυλίνδεται, αὐτὰρ ἔπειτα ἐς βροτοῦ ἐστήριξε κάρη καὶ ἐς ἐλπίδα βάλλει. ἔπειτα ὀλίγον ὑποβὰς ἐπιφέρει· τίς γὰρ τούσδ' ὀλοῇ ἔριδι ξυνέηκε μάχεσθαι; Ἠχοῦς σύνδρομος ὄχλος· ὃ γὰρ σιγῶσι χολωθεὶς νοῦσον ἐπ' ἀνέρας ὦρσε λάλην, ὀλέκοντο δὲ πολλοὶ περὶ ψευδαποφάσκοντος λόγου καὶ κερατίνου διαλεληθότος τε αὖ καὶ κροκοδειλίνου σωρίτου τε ἔτι καὶ ἐγκεκαλυμμένου περί τε ἀμφιβολιῶν καὶ σοφισμάτων. Τὸ δὲ ἄρα ζητεῖν περὶ θεοῦ, ἂν μὴ εἰς ἔριν, ἀλλὰ εἰς εὕρεσιν τείνῃ, σωτήριόν ἐστι. γέγραπται γὰρ ἐν τῷ Δαβίδ φάγονται πένητες καὶ ἐμπλησθήσονται καὶ αἰνέσουσι κύριον οἱ ἐκζητοῦντες αὐτόν· ζήσεται ἡ καρδία αὐτῶν εἰς τὸν αἰῶνα τοῦ αἰῶνος. οἱ γὰρ ζητοῦντες κατὰ τὴν ζήτησιν τὴν ἀληθῆ αἰνοῦντες κύριον ἐμπλησθήσονται τῆς δόσεως τῆς παρὰ τοῦ θεοῦ, τουτέστι τῆς γνώσεως, καὶ ζήσεται ἡ ψυχὴ αὐτῶν· καρδία γὰρ ἡ ψυχὴ ἀλληγορεῖται ἡ τὴν ζωὴν χορηγήσασα, ὅτι δι' υἱοῦ ὁ πατὴρ γνωρίζεται. οὐδὲ μὴν πᾶσιν ἀνέδην τοῖς λέγουσί τε καὶ γράφουσιν ἔκδοτα τὰ ὦτα παρέχειν χρή, ἐπεὶ καὶ αἱ κύλικες πρὸς πολλῶν λαμβανόμεναι τῶν ὤτων καταρυπανθεῖσαι ἀποβάλλουσι μὲν τὰ ὦτα, πρὸς δὲ τούτοις ἀποπίπτουσαι κατάγνυνται καὶ αὐταί. τὸν αὐτὸν γὰρ τρόπον καὶ οἱ ταῖς πολλαῖς φλυαρίαις καταρυπάναντες τὴν ἁγνὴν τῆς πίστεως ἀκοὴν τέλος ἤδη ἐκκωφούμενοι πρὸς τὴν ἀλήθειαν ἀχρεῖοί τε γίγνονται καὶ εἰς γῆν ἀποπίπτουσιν.","english":"Blindness rolls about everything, then fixes its head upon a mortal and casts it upon hope. Then, after a short interval, it adds: For who brought these together to fight in deadly strife? A crowd that runs with Echo; for, angered by their silence, it roused a talkative disease against men, and many perished over the false-denying argument and the horned one, and the concealed one, and the crocodile one, and the heap one, and the veiled one, and concerning ambiguities and sophisms. But to seek concerning God, if it tends not to strife but to discovery, is saving. For it is written in David: The poor shall eat and be filled, and those who seek him shall praise the Lord; their heart shall live for ever and ever. For those who seek according to the true search, praising the Lord, shall be filled with the gift from God, that is, with knowledge, and their soul shall live; for the heart is allegorized as the soul which supplies life, because the Father is known through the Son. Nor must one offer one's ears indiscriminately to all who speak and write, since even cups, when taken by many by the ears, become dirty and lose their ears, and besides, falling off, they themselves are broken. For in the same way, those who have defiled the pure hearing of faith with much nonsense, finally becoming deaf to the truth, become useless and fall to the ground.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ψευδαποφάσκοντος λόγου καὶ κερατίνου ... κροκοδειλίνου σωρίτου ... ἐγκεκαλυμμένου","severity":"info","text":"Clement lists logical fallacies known from Greek philosophy: the 'false-denying argument' (ψευδαποφάσκων), 'horned' (κερατίνης, a variant of the sorites), 'crocodile' (κροκοδειλίνος), 'sorites' (σωρίτης), and 'veiled' (ἐγκεκαλυμμένος). These are standard Stoic and Megarian paradoxes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φάγονται πένητες καὶ ἐμπλησθήσονται καὶ αἰνέσουσι κύριον οἱ ἐκζητοῦντες αὐτόν· ζήσεται ἡ καρδία αὐτῶν εἰς τὸν αἰῶνα τοῦ αἰῶνος","severity":"info","text":"Clement cites a Davidic psalm, likely Psalm 22:26–27 (LXX), though the wording is adapted: 'The poor shall eat and be filled, and those who seek him shall praise the Lord; their heart shall live for ever and ever.' The citation supports his argument that true inquiry leads to divine knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καρδία","severity":"info","text":"Clement allegorizes 'heart' (καρδία) as 'soul' (ψυχή), the life-giving principle, and connects it to knowledge of the Father through the Son. This reflects his theological exegesis, common in Alexandrian tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αἱ κύλικες ... τῶν ὤτων","severity":"info","text":"The metaphor of cups (κύλικες) losing their 'ears' (handles) when handled by many parallels the corruption of hearing through indiscriminate listening. This image appears in other patristic warnings against heretical teachings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτα ὀλίγον ὑποβὰς ἐπιφέρει","severity":"info","text":"Clement signals a quotation from an earlier source (likely a lost philosophical or poetic text) with 'then, after a short interval, it adds'. This indicates he is excerpting a continuous passage, possibly from a work on eristic disputes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἥ τ' ἀλαὴ περὶ πάντα κυλίνδεται","severity":"caution","text":"The opening clause is obscure: 'Blindness rolls about everything' (ἥ τ' ἀλαὴ περὶ πάντα κυλίνδεται). The subject 'blindness' (ἀλαή) is rare, and the syntax is ambiguous; it may be a fragment from a lost source, possibly poetic or oracular.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the source quoted in the first part (from 'Blindness rolls' to 'sophisms') is uncertain; it may be a lost philosophical or poetic text. The phrase 'ἥ τ' ἀλαὴ' is textually uncertain; some manuscripts may read differently. The allegorical interpretation of 'heart' as 'soul' is Clement's own, but the precise scriptural reference is adapted and not verbatim from the LXX."],"confidence":"high","notes":[]},{"i":415,"ref":"p415","source":"οὔκουν εἰκῇ τοῖς παιδίοις παρακελευόμεθα τῶν ὤτων λαμβανομένοις φιλεῖν τοὺς προσήκοντας, τοῦτο δήπου αἰνιττόμενοι δι' ἀκοῆς ἐγγίγνεσθαι τῆς ἀγάπης τὴν συναίσθησιν, ἀγάπη δὲ ὁ θεὸς ὁ τοῖς ἀγαπῶσι γνωστός, ὡς πιστὸς ὁ θεὸς ὁ τοῖς πιστοῖς παραδιδόμενος διὰ τῆς μαθήσεως. καὶ χρὴ ἐξοικειοῦσθαι ἡμᾶς αὐτῷ δι' ἀγάπης τῆς θείας, ἵνα δὴ τὸ ὅμοιον τῷ ὁμοίῳ θεωρῶμεν, κατακούοντες τοῦ λόγου τῆς ἀληθείας ἀδόλως καὶ καθαρῶς δίκην τῶν πειθομένων ἡμῖν παίδων. καὶ τοῦτο ἦν ὃ ᾐνίξατο ὅστις ἄρα ἦν ἐκεῖνος ὁ ἐπιγράψας τῇ εἰσόδῳ τοῦ ἐν Ἐπιδαύρῳ νεώ· ἁγνὸν χρὴ νηοῖο θυώδεος ἐντὸς ἰόντα ἔμμεναι· ἁγνείη δ' ἐστὶ φρονεῖν ὅσια. κἂν μὴ γένησθε ὡς τὰ παιδία ταῦτα, οὐκ εἰσελεύσεσθε, φησίν, εἰς τὴν βασιλείαν τῶν οὐρανῶν· ἐνταῦθα γὰρ ὁ νεὼς τοῦ θεοῦ, τρισὶν ἡδρασμένος θεμελίοις, πίστει, ἐλπίδι, ἀγάπῃ, φαίνεται. Περὶ μὲν οὖν πίστεως ἱκανὰ μαρτύρια τῶν παρ' Ἕλλησι γραφῶν παρατεθείμεθα· ὡς δὲ μὴ ἐπὶ μήκιστον παρεξίωμεν καὶ περὶ τῆς ἐλπίδος καὶ τῆς ἀγάπης πλεῖστα φιλοτιμούμενοι συναγαγεῖν, ἀπόχρη μόνα ταῦτα εἰπεῖν, ὡς ἐν τῷ Κρίτωνι ὁ Σωκράτης, πρὸ τοῦ ζῆν","english":"Therefore, it is not in vain that we exhort children, when taken by the ears, to kiss their relatives, hinting by this that through hearing comes the perception of love. And love is God, known to those who love, as the faithful God is delivered to the faithful through learning. And we must appropriate ourselves to Him through divine love, so that we may behold like by like, listening to the word of truth without guile and purely, like the children who obey us. And this was what was hinted at by whoever it was who inscribed on the entrance of the temple in Epidaurus: \"One must be pure who enters within the fragrant temple; and purity is to think holy thoughts.\" And unless you become like these children, He says, you will not enter into the kingdom of heaven; for here the temple of God, founded on three foundations—faith, hope, and love—appears. Concerning faith, then, we have adduced sufficient testimonies from the writings of the Greeks. But that we may not digress at length, and concerning hope and love, being ambitious to collect many things, it suffices to say only this, as Socrates says in the Crito, before living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὔκουν εἰκῇ","severity":"info","text":"Clement argues that the practice of instructing children to kiss relatives when taken by the ears is not arbitrary but an allegory for learning love through hearing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπη","severity":"info","text":"Here ἀγάπη (love) is identified with God, echoing 1 John 4:8, and is presented as the means by which the believer is assimilated to the divine, following the Platonic principle of like by like.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν Ἐπιδαύρῳ νεώ","severity":"info","text":"The temple of Asclepius at Epidaurus had an inscription requiring purity; Clement adapts it to Christian initiation, reinterpreting purity as right thinking (φρονεῖν ὅσια).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὴν βασιλείαν τῶν οὐρανῶν","severity":"info","text":"The phrase 'unless you become like these children, you will not enter the kingdom of heaven' alludes to Matthew 18:3 and 19:14, where Jesus speaks of entering the kingdom through childlike purity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρισὶν ἡδρασμένος θεμελίοις","severity":"info","text":"Clement presents faith, hope, and love as the three foundations of the temple of God, structuring his argument around these virtues; he notes that sufficient Greek testimonies for faith have been given, and now briefly addresses hope and love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωκράτης, πρὸ τοῦ ζῆν","severity":"info","text":"Clement references Socrates in the Crito, likely alluding to the discussion of living well or justly before death, though the text breaks off; this parallels Clement's emphasis on preparatory moral purity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'πρὸ τοῦ ζῆν', leaving the Socratic reference incomplete; the English draft supplies 'before living' but the intended completion is uncertain."],"confidence":"high","notes":[]},{"i":416,"ref":"p416","source":"τὸ εὖ ζῆν καὶ τεθνάναι τιθέμενος, ἐλπίδα τινὰ ἑτέρου βίου μετὰ τὴν τελευτὴν ἔχειν οἴεται. καὶ γὰρ καὶ ἐν τῷ Φαίδρῳ αὐτὴν καθ' αὑτὴν γενομένην τὴν ψυχὴν λέγων μόνην δύνασθαι τῆς ἀληθινῆς σοφίας καὶ κρείττονος τῆς ἀνθρωπίνης δυνάμεως μεταλαβεῖν, ὅταν αὐτὴν ὁ ἐνθένδε ἔρως εἰς οὐρανὸν πτερώσῃ, διὰ τῆς φιλοσόφου ἀγάπης εἰς τὸ τῆς ἐλπίδος τέλος ἀφικομένην φησὶν ἄλλου βίου ἀιδίου ἀρχὴν λαμβάνειν. ἐν δὲ τῷ Συμποσίῳ πᾶσι μὲν ἔρωτα φυσικὸν ἐγκεκρᾶσθαι λέγει τῆς τοῦ ὁμοίου γενέσεως, καὶ τοῖς μὲν ἀνθρώποις ἀνθρώπων μόνον, τῷ δὲ σπουδαίῳ τοῦ παραπλησίου. ἀδύνατον δ' ἐστὶ τοῦτο ποιῆσαι τὸν σπουδαῖον μὴ ἔχοντα τελείους τὰς ἀρετάς, καθ' ἃς παιδεύσει τοὺς προσιόντας νέους καί, ὡς ἐν Θεαιτήτῳ φησί, γεννήσει καὶ ἀνθρώπους ἀποτελέσει· κυεῖν γὰρ τοὺς μὲν κατὰ σῶμα, τοὺς δὲ κατὰ ψυχήν, ἐπεὶ καὶ παρὰ τοῖς βαρβάροις φιλοσόφοις τὸ κατηχῆσαί τε καὶ φωτίσαι ἀναγεννῆσαι λέγεται, καὶ ἐγὼ ὑμᾶς ἐγέννησα ἐν Χριστῷ Ἰησοῦ ὁ καλός που λέγει ἀπόστολος. ὁ δὲ Ἐμπεδοκλῆς ἐν ταῖς ἀρχαῖς καὶ φιλότητα συγκαταριθμεῖται, συγκριτικήν τινα ἀγάπην νοῶν, ἣν σὺ νόῳ δέρκευ μηδ' ὄμμασιν ἧσο τεθηπώς. ἀλλὰ καὶ Παρμενίδης ἐν τῷ αὑτοῦ ποιήματι περὶ τῆς Ἐλπίδος αἰνισσόμενος τὰ τοιαῦτα λέγει· λεῦσσε δ' ὅμως ἀπεόντα νόῳ παρεόντα βεβαίως· οὐ γὰρ ἀποτμήξει τὸ ἐὸν τοῦ ἐόντος ἔχεσθαι οὔτε σκιδνάμενον πάντῃ πάντως κατὰ κόσμον οὔτε συνιστάμενον· ἐπεὶ καὶ ὁ ἐλπίζων, καθάπερ ὁ πιστεύων, τῷ νῷ ὁρᾷ τὰ νοητὰ καὶ τὰ μέλλοντα.","english":"He who posits living well and dying well thinks to have some hope of another life after death. For also in the Phaedrus, saying that the soul when it becomes by itself alone is able to partake of true wisdom and of that which is superior to human power, when love from here wings it to heaven, he says that through philosophical love it arrives at the goal of hope and takes the beginning of another eternal life. And in the Symposium he says that a natural love is mingled in all for the generation of the like, and for men only of men, but for the excellent man of that which is similar. But it is impossible for the excellent man to do this without having perfect virtues, according to which he will educate the young who approach him and, as he says in the Theaetetus, will generate and complete men; for some are pregnant in body, others in soul, since also among the barbarian philosophers to catechize and to enlighten is called to regenerate, and \"I begat you in Christ Jesus,\" the good apostle somewhere says. And Empedocles in his principles also enumerates love, understanding a certain unitive love, \"which you may see with the mind, not be amazed with the eyes.\" But also Parmenides in his poem, hinting at Hope, says such things: \"But behold also things absent as firmly present to the mind; for being will not cut off from holding to being, neither being scattered everywhere throughout the cosmos nor being brought together\"; since also he who hopes, just like he who believes, sees with the mind the intelligible things and the things to come.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Φαίδρῳ","severity":"info","text":"Clement refers to Plato's Phaedrus, where the soul's ascent to true wisdom via love is described. This aligns with Clement's Christian Platonism, interpreting Platonic eros as a type of divine love.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμποσίῳ","severity":"info","text":"The reference is to Plato's Symposium, which discusses natural love (eros) for generation. Clement adapts this to Christian pedagogy, where the virtuous man educates the young.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ὑμᾶς ἐγέννησα ἐν Χριστῷ Ἰησοῦ","severity":"info","text":"Clement quotes an apostle, likely Paul, but the exact source is uncertain. The phrase 'I begat you in Christ Jesus' echoes Pauline language of spiritual rebirth, though not a direct verse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπης","severity":"info","text":"Clement uses 'agape' (philosophical love) to link Platonic eros with Christian love. This term is central to his synthesis of Greek philosophy and Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐμπεδοκλῆς","severity":"info","text":"Clement cites Empedocles on love (philotes) as a unitive principle, paralleling his own view of divine love. The quotation 'see with the mind, not the eyes' emphasizes intellectual perception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παρμενίδης","severity":"info","text":"Clement interprets Parmenides' poem as hinting at Hope, linking it to Christian eschatology. This shows how early Christian thinkers read pre-Socratic philosophy as proto-Christian allegory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I begat you in Christ Jesus' is attributed to an apostle but not precisely identified; it may be a loose paraphrase of Paul's language.","The reference to 'barbarian philosophers' is vague; Clement likely means Jewish or Egyptian traditions, but the specific source is unclear."],"confidence":"high","notes":[]},{"i":417,"ref":"p417","source":"εἰ τοίνυν φαμέν τι εἶναι δίκαιον, φαμὲν δὲ καὶ καλόν, ἀλλὰ καὶ ἀλήθειάν τι λέγομεν, οὐδὲν δὲ πώποτε τῶν τοιούτων τοῖς ὀφθαλμοῖς εἴδομεν ἀλλ' ἢ μόνῳ τῷ νῷ, ὁ δὲ λόγος τοῦ θεοῦ ἐγώ φησιν εἰμὶ ἡ ἀλήθεια νῷ ἄρα θεωρητὸς ὁ λόγος. τοὺς δὲ ἀληθινούς, ἔφη, φιλοσόφους τίνας λέγεις; τοὺς τῆς ἀλη5.3.16.3 θείας, ἦν δ' ἐγώ, φιλοθεάμονας. ἐν δὲ τῷ Φαίδρῳ περὶ ἀληθείας ὡς ἰδέας λέγων ὁ Πλάτων δηλώσει **. ἡ δὲ ἰδέα ἐννόημα τοῦ θεοῦ, ὅπερ οἱ βάρβαροι λόγον εἰρήκασι τοῦ θεοῦ· ἔχει δὲ τὰ τῆς λέξεως ὧδε· τολμητέον γὰρ οὖν τό γε ἀληθὲς εἰπεῖν ἄλλως τε καὶ περὶ ἀληθείας λέγοντα· ἡ γὰρ ἀχρώματός τε καὶ ἀσχημάτιστος καὶ ἀναφὴς οὐσία ὄντως οὖσα ψυχῆς κυβερνήτῃ μόνῳ νῷ θεατή. προελθὼν δὲ ὁ λόγος δημιουργίας αἴτιος, ἔπειτα καὶ ἑαυτὸν γεννᾷ, ὅταν ὁ λόγος σὰρξ γένηται, ἵνα καὶ θεαθῇ. ὁ τοίνυν δίκαιος ζητήσει εὕρεσιν ἀγαπητικήν, εἰς ἣν σπεύδων εὐτυχεῖ· τῷ κρούοντι, γάρ φησιν, ἀνοι5.3.16.7 γήσεται· αἰτεῖτε καὶ δοθήσεται ὑμῖν· οἱ γὰρ ἁρπάζοντες τὴν βασιλείαν βιασταὶ οὐ τοῖς ἐριστικοῖς λόγοις, ἐνδελεχείᾳ δὲ ὀρθοῦ βίου ἀδιαλείπτοις τε εὐχαῖς ἐκβιάζεσθαι εἴρηνται, τὰς ἐπὶ τοῖς προτέροις ἁμαρτήμασιν ἀπαλείφοντες κηλῖδας. τὴν μέντοι κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι. τῷ δ' αὖ πονοῦντι καὶ θεὸς συλλαμβάνει. οὐ γὰρ ἐν μέσοισι κεῖται δῶρα δυσμάχητα Μοισᾶν τὠπιτυχόντι φέρειν. ἡ γοῦν τῆς ἀγνοίας ἐπίστασις τὸ πρῶτόν ἐστι μάθημα τῷ κατὰ λόγον βαδίζοντι.","english":"If, then, we say that something is just, and we also say that it is beautiful, and we also speak of truth as something, yet we have never seen any such thing with our eyes, but only with the mind, and the Word of God says, \"I am the truth,\" therefore the Word is perceptible to the mind. \"But the true philosophers,\" he said, \"whom do you mean?\" \"Those who are lovers of the vision of truth,\" I replied. In the Phaedrus, speaking of truth as an idea, Plato will make it clear. The idea is a thought of God, which the barbarians have called the Word of God. The text runs thus: \"For it is necessary to dare to speak the truth, especially when speaking about truth; for it is a substance without color, without shape, and without touch, truly existing, visible only to the mind, the pilot of the soul.\" And the Word, having advanced, is the cause of creation, and then also generates itself, when the Word becomes flesh, so that it may be seen. The just man, therefore, will seek a loving discovery, toward which he hastens and is fortunate; for it is said, \"To the one who knocks, it will be opened; ask and it will be given to you.\" For those who seize the kingdom by force are said to compel, not by contentious arguments, but by the perseverance of a righteous life and unceasing prayers, wiping away the stains of former sins. Vice, indeed, can be chosen like mud. But to the one who labors, God also lends a hand. For the gifts of the Muses, hard to fight against, do not lie in the middle for anyone to bear. The cessation of ignorance is the first lesson for one who proceeds according to reason.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ φησιν εἰμὶ ἡ ἀλήθεια","severity":"info","text":"Clement attributes to the Word of God the statement 'I am the truth,' which echoes John 14:6, where Jesus says 'ἐγώ εἰμι ἡ ἀλήθεια.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡ δὲ ἰδέα ἐννόημα τοῦ θεοῦ","severity":"info","text":"Clement equates the Platonic Idea with a thought of God, which he says the 'barbarians' (i.e., Christians) call the Word of God, harmonizing Greek philosophy with Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ λόγος σὰρξ γένηται","severity":"info","text":"The phrase 'when the Word becomes flesh' alludes to John 1:14, 'Καὶ ὁ λόγος σὰρξ ἐγένετο,' indicating the incarnation of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ κρούοντι, γάρ φησιν, ἀνοιγήσεται· αἰτεῖτε καὶ δοθήσεται ὑμῖν","severity":"info","text":"Clement cites a saying about knocking and asking, which may echo Matthew 7:7-8 or a similar tradition, though the wording is not exact.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ γὰρ ἀχρώματός τε καὶ ἀσχημάτιστος καὶ ἀναφὴς οὐσία","severity":"info","text":"Clement quotes from Plato's Phaedrus (247c) describing the true substance of truth as colorless, formless, and intangible, visible only to the mind.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Clement uses λόγος to refer both to the divine Word (Logos) of Christian theology and to the Platonic concept of reason, blending the two traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ δὲ ἰδέα ἐννόημα τοῦ θεοῦ' is ambiguous: it could mean the Idea is a thought of God or that the Idea is a concept in God's mind; Clement's usage suggests the latter.","The citation from the Phaedrus is not verbatim but a paraphrase; the exact source is unclear.","The saying 'τῷ κρούοντι... ἀνοιγήσεται' may be a loose citation of a biblical or apocryphal source, but its precise origin is uncertain."],"confidence":"high","notes":[]},{"i":418,"ref":"p418","source":"ἀγνοήσας τις ἐζήτησεν, καὶ ζητήσας εὑρίσκει τὸν διδάσκαλον εὑρών τε ἐπίστευσεν καὶ πιστεύσας ἤλπισεν ἀγαπήσας τε ἐντεῦθεν ἐξομοιοῦται τῷ ἠγαπημένῳ, τοῦτ' εἶναι σπεύδων ὃ φθάσας ἠγάπησεν, τοιαύτην τινὰ μέθοδον Σωκράτης ὑποδείκνυσιν Ἀλκιβιάδῃ ὧδε πυνθανομένῳ· Οὐκ ἂν οἴει ἄλλως εἰδέναι με περὶ τῶν δικαίων; –Ναί, εἴ γε εὕροις. –Ἀλλ' οὐκ ἂν εὑρεῖν με ἡγῇ; –Καὶ μάλα γε, εἰ ζητήσαις. –Εἶτα ζητῆσαι οὐκ ἂν οἴει με; –Ἔγωγε, εἰ οἰηθείης γε μὴ εἰδέναι. ταύτῃ τοι καὶ αἱ τῶν φρονίμων παρθένων λαμπάδες αἱ νύκτωρ ἀνημμέναι ἐν πολλῷ τῷ τῆς ἀγνοίας σκότει, ἣν νύκτα ᾐνίξατο ἡ γραφή· φρόνιμοι ψυχαί, καθαραὶ ὡς παρθένοι, συνεῖσαι σφᾶς αὐτὰς ἐν ἀγνοίᾳ καθεστώσας κοσμικῇ, τὸ φῶς ἀνάπτουσι καὶ τὸν νοῦν ἐγείρουσι καὶ φωτίζουσι τὸ σκότος καὶ τὴν ἄγνοιαν ἐξελαύνουσι καὶ ζητοῦσι τὴν ἀλήθειαν καὶ τοῦ διδασκάλου τὴν ἐπιφάνειαν ἀναμένουσι. φιλόσοφον μὲν οὖν, ἦν δ' ἐγώ, πλῆθος ἀδύνατον γενέσθαι. ναρθηκοφόροι μὲν πολλοί, βάκχοι δέ τε παῦροι κατὰ τὸν Πλάτωνα. πολλοὶ","english":"If someone, being ignorant, sought, and by seeking found the teacher, and having found believed, and having believed hoped, and having loved, from that point on becomes like the beloved, hastening to be what he loved when he attained it—Socrates indicates some such method to Alcibiades when he asks: \"Do you think you could know about just things in any other way?\"—\"Yes, if you should find them.\"—\"But do you think I could find them?\"—\"Certainly, if you should seek.\"—\"Then do you think I would not seek?\"—\"Yes, if you thought you did not know.\" In this way also the torches of the wise virgins, kindled by night in the great darkness of ignorance—which darkness the Scripture has hinted at—wise souls, pure as virgins, understanding themselves to be placed in worldly ignorance, kindle the light, rouse the mind, illuminate the darkness, drive out ignorance, seek the truth, and await the manifestation of the teacher. Now, a multitude, I think, cannot become philosophical. \"Many are the thyrsus-bearers, but few the Bacchants,\" according to Plato. Many","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀγνοήσας τις ἐζήτησεν, καὶ ζητήσας εὑρίσκει τὸν διδάσκαλον","severity":"info","text":"The passage presents a chain of spiritual progress: ignorance → seeking → finding the teacher → belief → hope → love → assimilation to the beloved. This sequence mirrors Clement’s pedagogical model of Christian gnosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωκράτης ὑποδείκνυσιν Ἀλκιβιάδῃ","severity":"info","text":"Clement adapts a Socratic dialogue from Plato’s Alcibiades I (109d–110a) to illustrate the method of inquiry leading to knowledge. The exchange emphasizes that seeking presupposes awareness of ignorance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νύκτα ᾐνίξατο ἡ γραφή","severity":"info","text":"The ‘night’ allegorized by Scripture likely refers to the darkness of ignorance, possibly echoing Proverbs 31:15 (LXX) or the parable of the wise virgins (Matthew 25:1–13). Clement reads the virgins’ torches as symbols of the soul’s illumination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ναρθηκοφόροι μὲν πολλοί, βάκχοι δέ τε παῦροι","severity":"info","text":"Clement quotes Plato’s Phaedo 69c, distinguishing the many who carry the thyrsus (ritual staff) from the few true Bacchants. This contrast reinforces Clement’s elitist view that only a few attain true philosophy or gnosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φρόνιμοι ψυχαί","severity":"info","text":"‘Wise souls’ (φρόνιμοι ψυχαί) are described as pure like virgins, aware of their worldly ignorance. This aligns with Clement’s concept of the true gnostic, who actively seeks truth and awaits the teacher’s epiphany.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φιλόσοφον μὲν οὖν, ἦν δ' ἐγώ, πλῆθος ἀδύνατον γενέσθαι","severity":"caution","text":"The phrase ‘ἦν δ' ἐγώ’ (I think) is a first-person interjection by Clement, but the text may be corrupt or elliptical. The sense is that a multitude cannot become philosophical, consistent with Clement’s esoteric teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the ‘wise virgins’ and the specific scriptural reference for ‘night’ are not explicitly named; Clement may conflate Proverbs and Matthew.","The phrase ‘ἦν δ' ἐγώ’ could be a textual corruption or a parenthetical remark; the reading ‘I think’ is adopted."],"confidence":"high","notes":[]},{"i":419,"ref":"p419","source":"γὰρ κλητοί, ὀλίγοι δὲ ἐκλεκτοί· καὶ οὐκ ἐν πᾶσι φησὶν ὁ ἀπόστολος ἡ γνῶσις. προσεύχεσθε δὲ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ πάντων ἡ πίστις. καὶ ἡ Κλεάνθους δὲ τοῦ Στωϊκοῦ φιλόσοφος ποιητικὴ ὧδέ πως τὰ ὅμοια γράφει· μὴ πρὸς δόξαν ὅρα, ἐθέλων σοφὸς αἶψα γενέσθαι, μηδὲ φοβοῦ πολλῶν ἄκριτον καὶ ἀναιδέα δόξαν. οὐ γὰρ πλῆθος ἔχει συνετὴν κρίσιν οὔτε δικαίαν οὔτε καλήν, ὀλίγοις δὲ παρ' ἀνδράσι τοῦτό κεν εὕροις. γνωμικώτερον δὲ ὁ κωμικὸς ἐν βραχεῖ· αἰσχρὸν δὲ κρίνειν τὰ καλὰ τῷ πολλῷ ψόφῳ. ἀκηκόασι γάρ, οἶμαι, τῆς καλῆς ἐκείνης λεγούσης ἡμῖν σοφίας· εἰς μέσον ἀσυνέτων συντήρησον καιρόν, εἰς μέσον δὲ διανοουμένων ἐνδελέχιζε. καὶ πάλιν· σοφοὶ κρύψουσιν αἴσθησιν· ἐνέχυρον γὰρ τῆς ἀληθείας τὴν ἀπόδειξιν ἀπαιτοῦσιν οἱ πολλοὶ οὐκ ἀρκούμενοι ψιλῇ τῇ ἐκ πίστεως σωτηρίᾳ. ἀλλὰ κακοῖς μὲν κάρτα πέλει κρατέουσιν ἀπιστεῖν· ὡς δὲ παρ' ἡμετέρης κέλεται πιστώματα Μούσης, γνῶθι διατμηθέντος ἐνὶ σπλάγχνοισι λόγοιο. τοῖς μὲν γὰρ κακοῖς τοῦτο σύνηθες, φησὶν ὁ Ἐμπεδοκλῆς, τὸ ἐθέλειν κρατεῖν τῶν ἀληθῶν διὰ τοῦ ἀπιστεῖν. ὅτι δέ ἐστι τὰ ἡμέτερα ἔνδοξα καὶ πιστεύεσθαι ἄξια, γνώσονται Ἕλληνες τοῦ λόγου μᾶλλον ἐξεταζομένου διὰ τῶν ἑπομένων· τῷ γὰρ ὁμοίῳ τὸ ὅμοιον ἐκδιδασκόμεθα. ὅτι ἀποκρίνου φησὶν ὁ Σολομὼν τῷ μωρῷ ἐκ τῆς μωρίας αὐτοῦ. διὸ καὶ τοῖς τὴν σοφίαν αἰτοῦσι τὴν παρ' αὐτοῖς ὀρεκτέον τὰ οἰκεῖα, ὡς ἂν ῥᾷστα διὰ τῶν ἰδίων εἰς πίστιν ἀληθείας εἰκότως ἀφίκοιντο·","english":"For many are called, but few are chosen; and the apostle says that knowledge is not in all. Pray that we may be delivered from absurd and wicked men; for not all have faith. And Cleanthes the Stoic philosopher writes something similar in his poetry: \"Do not look to glory, wishing to become wise quickly, nor fear the uncritical and shameless opinion of the many. For the multitude has neither intelligent judgment nor just nor good judgment, and you would find this among few men.\" And the comic poet says more sententiously in brief: \"It is shameful to judge noble things by the great noise.\" For they have heard, I think, that noble wisdom speaking to us: \"In the midst of the foolish, preserve the opportune moment; in the midst of the thoughtful, persevere.\" And again: \"The wise will conceal perception.\" For the many demand proof as a pledge of truth, not being satisfied with bare salvation from faith. But \"it is very much the custom of evil men to disbelieve in order to prevail; but as from our Muse it is commanded to give assurances, know the word divided in the inward parts.\" For it is customary for evil men, says Empedocles, to wish to prevail over truths by disbelieving. And that our teachings are glorious and worthy of belief, the Greeks will know when the word is more closely examined through what follows; for like is taught by like. \"Answer the fool,\" says Solomon, \"according to his folly.\" Therefore, to those who ask for wisdom, one must offer what is appropriate to them, so that they may most easily arrive at belief in the truth through their own means.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κλητοί, ὀλίγοι δὲ ἐκλεκτοί","severity":"info","text":"Clement alludes to the Pauline phrase 'many are called, but few are chosen,' echoing 1 Corinthians 1:26 or Matthew 22:14, though the exact source is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλεάνθους","severity":"info","text":"Cleanthes (c. 330–230 BCE) was a Stoic philosopher and head of the Stoa after Zeno. Clement quotes his poetic advice against seeking glory from the multitude.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐμπεδοκλῆς","severity":"info","text":"Clement cites Empedocles (fr. 3 Diels-Kranz) on evil men's habit of disbelieving truths to maintain power, aligning with Clement's theme of esoteric knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομών","severity":"info","text":"The reference 'Answer the fool according to his folly' is from Proverbs 26:4-5 (LXX), where Solomon advises adapting response to the hearer's capacity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνῶσις","severity":"info","text":"γνῶσις ('knowledge') here denotes esoteric Christian insight, not mere information, consistent with Clement's distinction between faith and higher knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πιστώματα Μούσης","severity":"info","text":"The phrase 'assurances from our Muse' likely refers to Clement's own Christian teaching, personified as a Muse, a Hellenistic trope adapted to Christian pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of 'many are called, but few are chosen' is not specified; it may be a conflation of Matthew 22:14 and 1 Corinthians 1:26.","The identity of 'the comic poet' is not given; possibly Menander or another New Comedy writer.","The phrase 'word divided in the inward parts' is obscure; likely a reference to Empedoclean or Orphic cosmology, but the precise meaning is debated."],"confidence":"high","notes":[]},{"i":420,"ref":"p420","source":"τοῖς γὰρ πᾶσι πάντα ἐγενόμην, λέγει, ἵνα τοὺς πάντας κερδήσω, ἐπεὶ καὶ τῆς θείας χάριτος ὁ ὑετὸς ἐπὶ δικαίους καὶ ἀδίκους καταπέμπεται· ἢ Ἰουδαίων μόνων ἐστὶν ὁ θεός; οὐχὶ καὶ ἐθνῶν; ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὁ γενναῖος κέκραγεν ἀπόστολος. Ἀλλ' ἐπεὶ μήτε τῷ ἀγαθῷ δικαίως μήτε τῇ γνώσει εἰς σωτηρίαν πιστεύειν ἐθέλουσιν, ἡμεῖς αὐτοὶ τὰ ἐκείνων ἴδια ἡγούμενοι ὅτι πάντα τοῦ θεοῦ, καὶ μάλιστα ἐπειδὴ τὰ καλὰ παρ' ἡμῶν ὥρμηται τοῖς Ἕλλησιν, ἐγχειρῶμεν αὐτοῖς, ὡς ἀκούειν πεφύκασι· τὸ γὰρ συνετὸν ἤτοι τὸ δίκαιον ὁ πολὺς οὗτος ὄχλος οὐκ ἐκ τῆς ἀλη5.4.19.2 θείας, ἀλλ' ἐξ ὧν ἂν ἡσθῇ, δοκιμάζει. ἥδοιτο δ' ἂν οὐχ ἑτέροις μᾶλλον ἢ τοῖς ὁμοίοις αὐτοῦ· ὅσον γὰρ τυφλὸν ἔτι καὶ κωφόν, οὐ ξύνεσιν ἔχον οὐδὲ φιλοθεάμονος ψυχῆς ὄψιν ἀθαμβῆ τε καὶ ὀξυδερκῆ, ἣν ὁ σωτὴρ ἐντίθησι μόνος, ὥσπερ ἐν τελεταῖς ἀμύητον ἢ ἐν χορείαις ἄμουσον, οὔπω καθαρὸν ὂν οὐδὲ ἄξιον ἁγνῆς ἀληθείας, ἐκμελὲς δὲ καὶ ἄτακτον καὶ ὑλικόν, ἔτι ἔξω θείου χοροῦ ἵστασθαι δεῖ· πνευματικοῖς τε γὰρ πνευματικὰ συγκρίνομεν. διὰ τοῦτό τοι τῆς ἐπικρύψεως τὸν τρόπον, θεῖον ὄντα ὡς ἀληθῶς καὶ ἀναγκαιότατον ἡμῖν διὰ τὸν ἐν τῷ ἀδύτῳ τῆς ἀληθείας ἀποκείμενον, ἱερὸν ἀτεχνῶς λόγον, Αἰγύπτιοι μὲν διὰ τῶν παρ' αὐτοῖς ἀδύτων καλουμένων, Ἑβραῖοι δὲ διὰ τοῦ παραπετάσματος ᾐνίξαντο, δι' οὗ μόνοις ἐξῆν ἐπιβαίνειν αὐτῶν τοῖς ἱερωμένοις, τουτέστι τοῖς ἀνακειμένοις τῷ θεῷ, τοῖς περιτετμημένοις τὰς τῶν παθῶν ἐπιθυμίας διὰ τὴν πρὸς μόνον τὸ θεῖον ἀγάπην· οὐ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι οὐ θεμιτὸν εἶναι συνεδόκει καὶ Πλάτωνι.","english":"For I became all things to all people,\" he says, \"in order to win all, since the rain of divine grace is sent down upon both the just and the unjust.\" Or is God only of the Jews? Is he not also of the Gentiles? Yes, also of the Gentiles, since God is one, the noble apostle cried out. But since they are unwilling to believe rightly in the good or in knowledge for salvation, we ourselves, considering their own things as ours because all things belong to God, and especially since the beautiful things originated from us for the Greeks, we undertake to address them as they are naturally able to hear. For this multitude judges the intelligent or the just not from the truth, but from what pleases them. And they would be pleased by nothing more than by things like themselves. For as long as it is still blind and deaf, having neither understanding nor the fearless and keen-sighted vision of a soul that loves contemplation, which the Savior alone implants, like one uninitiated in mysteries or unmusical in choruses, not yet pure nor worthy of pure truth, but discordant, disorderly, and material, it must still stand outside the divine chorus. For we compare spiritual things with spiritual. For this reason, the manner of concealment, being truly divine and most necessary for us because of the holy word deposited in the sanctuary of truth, was intimated by the Egyptians through what they call the adyta, and by the Hebrews through the veil, through which only their consecrated ones—that is, those devoted to God, those who have circumcised the desires of the passions through love for the divine alone—were permitted to enter. For it seemed also to Plato that it is not lawful for the impure to touch the pure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς γὰρ πᾶσι πάντα ἐγενόμην","severity":"info","text":"Clement adapts 1 Corinthians 9:22, where Paul writes 'I have become all things to all people,' to argue for universal divine outreach.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑετὸς","severity":"info","text":"The Greek word 'ὑετὸς' (rain) metaphorically describes divine grace as universally falling on both just and unjust, echoing natural imagery common in Stoic and biblical thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδύτων","severity":"info","text":"The 'adyta' (inner sanctuaries) of Egyptian temples were restricted spaces for priests, paralleling the Hebrew Temple's veil (παραπέτασμα) as symbols of esoteric knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνι","severity":"info","text":"Clement cites Plato's principle that the impure may not touch the pure, a reference to Phaedo 67b or similar passages on ritual purity and philosophical initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτό τοι","severity":"info","text":"This phrase marks a logical conclusion: Clement synthesizes the preceding argument about universal grace with the need for concealment, transitioning to the theme of esoteric tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιτετμημένοις","severity":"info","text":"Clement spiritualizes circumcision as the cutting off of passions, a common allegorical interpretation in early Christian and Hellenistic Jewish exegesis, e.g., Philo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ γενναῖος κέκραγεν ἀπόστολος' could refer to Paul or another apostle; context favors Paul. The identity of 'he says' (λέγει) is ambiguous but likely Paul."],"confidence":"high","notes":[]},{"i":421,"ref":"p421","source":"ἐντεῦθεν αἱ προφητεῖαι οἵ τε χρησμοὶ λέγονται δι' αἰνιγμάτων καὶ αἱ τελεταὶ τοῖς ἐντυγχάνουσιν ἀνέδην οὐ δείκνυνται, ἀλλὰ μετά τινων καθαρμῶν καὶ προρρήσεων· ἁ Μοῦσα γὰρ οὐ φιλοκερδής πω τότ' ἦν οὐδ' ἐργάτις· οὐδ' ἐπέρναντο γλυκεῖαι μελίφθογγοι ποτὶ Τερψιχόρας ἀργυρωθεῖσαι πρόσωπα μαλθακόφωνοι ἀοιδαί. Αὐτίκα οἱ παρ' Αἰγυπτίοις παιδευόμενοι πρῶτον μὲν πάντων τὴν Αἰγυπτίων γραμμάτων μέθοδον ἐκμανθάνουσι, τὴν ἐπιστολογραφικὴν καλουμένην· δευτέραν δὲ τὴν ἱερατικήν, ᾗ χρῶνται οἱ ἱερογραμματεῖς· ὑστάτην δὲ καὶ τελευταίαν τὴν ἱερογλυφικήν, ἧς ἣ μέν ἐστι διὰ τῶν πρώτων στοιχείων κυριολογική, ἣ δὲ συμβολική. τῆς δὲ συμβολικῆς ἣ μὲν κυριολογεῖται κατὰ μίμησιν, ἣ δ' ὥσπερ τροπικῶς γράφεται, ἣ δὲ ἄντικρυς ἀλληγορεῖται κατά τινας αἰνιγμούς. Ἥλιον γοῦν γράψαι βουλόμενοι κύκλον ποιοῦσι, σελήνην δὲ σχῆμα μηνοειδὲς κατὰ\n\nτὸ κυριολογούμενον εἶδος. Τροπικῶς δὲ κατ' οἰκειότητα μετάγοντες καὶ μετατιθέντες, τὰ δ' ἐξαλλάττοντες, τὰ δὲ πολλαχῶς μετασχηματίζοντες χαράττουσιν. τοὺς γοῦν τῶν βασιλέων ἐπαίνους, θεολογουμένοις μύθοις παραδιδόντες, ἀναγράφουσι διὰ τῶν ἀναγλύφων. Τοῦ δὲ κατὰ τοὺς αἰνιγμοὺς τρίτου εἴδους δεῖγμα ἔστω τόδε· τὰ μὲν γὰρ τῶν ἄλλων ἄστρων διὰ τὴν πορείαν τὴν λοξὴν ὄφεων σώμασιν ἀπείκαζον, τὸν δὲ ἥλιον τῷ τοῦ κανθάρου, ἐπειδὴ κυκλοτερὲς ἐκ τῆς βοείας ὄνθου σχῆμα πλασάμενος ἀντιπρόσωπος κυλίνδει. φασὶ δὲ καὶ ἑξάμηνον μὲν ὑπὸ γῆς, θάτερον δὲ τοῦ ἔτους τμῆμα τὸ ζῷον τοῦτο ὑπὲρ γῆς διαιτᾶσθαι σπερμαίνειν τε εἰς τὴν σφαῖραν καὶ γεννᾶν καὶ θῆλυν κάνθαρον μὴ γίνεσθαι.","english":"Hence prophecies and oracles are spoken through riddles, and the initiations are not shown openly to those who encounter them, but with certain purifications and preliminary announcements. For the Muse was not then greedy nor a hireling, nor were sweet honey-voiced songs, with faces softened by silver, ever sold for Terpsichore. Immediately, those educated among the Egyptians first learn the method of Egyptian letters, called epistolographic; second, the hieratic, which the sacred scribes use; last and finally, the hieroglyphic, of which one kind is literal through primary elements, and the other symbolic. Of the symbolic, one is expressed literally by imitation, another is written as if tropically, and another is directly allegorized through certain enigmas. For instance, wishing to depict the sun, they make a circle; the moon, a crescent shape, according to the literal form. Tropically, by transferring and transposing according to affinity, they engrave some things by altering, others by transforming in many ways. Thus, they record the praises of kings, handing them down through theological myths, by means of reliefs. As an example of the third kind, that according to enigmas, let this suffice: they likened the other stars, because of their oblique course, to the bodies of serpents, and the sun to the body of the scarab, since it fashions a spherical shape from cow dung and rolls it facing opposite. They also say that this animal lives six months under the earth and the other half of the year above the earth, and that it deposits seed into the sphere, and gives birth, and that no female scarab exists.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Αἰγυπτίων γραμμάτων μέθοδον","severity":"info","text":"Clement describes three Egyptian scripts: epistolographic (demotic), hieratic, and hieroglyphic. This tripartite classification is a key source for ancient Egyptian writing systems, though modern scholarship distinguishes more varieties.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυριολογική","severity":"info","text":"κυριολογική (kyriologikē) means 'literal' or 'directly expressive', used here for hieroglyphs that depict objects by imitation (e.g., a circle for the sun). Clement contrasts it with symbolic and allegorical modes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κανθάρου","severity":"info","text":"The scarab beetle (κάνθαρος) was an Egyptian symbol for the sun, associated with the god Khepri. Clement reports the belief that the scarab rolls dung like the sun's course, and that it is self-generating (no female exists).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ἁ Μοῦσα ... μελίφθογγοι ... Τερψιχόρας","severity":"info","text":"The poetic lines about the Muse and Terpsichore echo Pindar (Isthmian 2.1–3), where the Muse is not greedy. Clement adapts this to contrast earlier disinterested poetry with later paid performances, reinforcing his theme of hidden knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐτίκα","severity":"info","text":"The particle Αὐτίκα ('immediately' or 'for instance') marks a shift from general principle (prophecies veiled in riddles) to a specific example: Egyptian education. This is a common expository move in Clement's Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιστολογραφικὴν","severity":"caution","text":"Clement's term ἐπιστολογραφική ('epistolographic') for the first Egyptian script is ambiguous; it likely refers to demotic, but the exact identification is debated. The passage should not be read as a precise modern classification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ἐπιστολογραφική may refer to demotic or a cursive script; Clement's classification is schematic, not exhaustive.","The source of the poetic quotation about the Muse is not explicitly named; it is likely Pindar, but the text does not confirm."],"confidence":"high","notes":[]},{"i":422,"ref":"p422","source":"Πάντες οὖν, ὡς ἔπος εἰπεῖν, οἱ θεολογήσαντες βάρβαροί τε καὶ Ἕλληνες τὰς μὲν ἀρχὰς τῶν πραγμάτων ἀπεκρύψαντο, τὴν δὲ ἀλήθειαν αἰνίγμασι καὶ συμβόλοις ἀλληγορίαις τε αὖ καὶ μεταφοραῖς καὶ τοιούτοις τισὶ τρόποις παραδεδώκασιν, ὁποῖα καὶ παρ' Ἕλλησι τὰ μαντεῖα, καὶ ὅ γε Ἀπόλλων ὁ Πύθιος Λοξίας λέγεται. Ναὶ μὴν καὶ τῶν παρ' Ἕλλησι σοφῶν καλουμένων τὰ ἀποφθέγματα ὀλίγαις λέξεσι μείζονος πράγματος δήλωσιν ἐμφαίνει, οἷον ἀμέλει τὸ χρόνου φείδου ἤτοι ἐπεὶ ὁ βίος βραχύς, καὶ οὐ δεῖ τὸν χρόνον τοῦτον εἰς μάτην καταναλῶσαι, ἢ κατ' ἐναντιότητα φείσασθαι τῶν ἀναλωμάτων τῶν ἰδιωτικῶν, ἵνα κἂν πολλὰ ἔτη ζήσῃς, φησί, μὴ ἐπιλείπῃ σοι τὰ ἐπιτήδεια. ὡσαύτως καὶ τὸ γνῶθι σαυτὸν πολλὰ ἐνδείκνυται, καὶ ὅτι θνητὸς εἶ καὶ ὅτι ἄνθρωπος ἐγένου, καὶ ἤδη πρὸς τὰς ἄλλας τοῦ βίου ὑπεροχὰς κατὰ σύγκρισιν ὅτι οὐδενὸς λόγου ὑπάρχεις, ἔνδοξον λέγων ἢ πλούσιον, ἢ τοὐναντίον, ὅτι πλούσιος ὢν καὶ ἔνδοξος οὐ παραμόνῳ σεμνύνῃ πλεονεκτήματι· καὶ εἰς τί γέγονας, γνῶθι, φησί, καὶ τίνος εἰκὼν ὑπάρχεις, τίς τέ σου ἡ οὐσία καὶ τίς ἡ δημιουργία καὶ ἡ πρὸς τὸ θεῖον οἰκείωσις τίς, καὶ τὰ τούτοις ὅμοια. λέγει δὲ καὶ διὰ Ἡσαΐου τοῦ προφήτου τὸ πνεῦμα· δώσω σοι θησαυροὺς σκοτεινοὺς ἀποκρύφους. θησαυροὶ δὲ τοῦ θεοῦ καὶ πλοῦτος ἀνεκλιπὴς ἡ δυσθήρατός ἐστι σοφία. Ἀλλὰ καὶ οἱ παρὰ τούτων τῶν προφητῶν τὴν θεολογίαν δεδιδαγμένοι ποιηταὶ δι' ὑπονοίας πολλὰ φιλοσοφοῦσι, τὸν Ὀρφέα λέγω, τὸν Λίνον, τὸν Μουσαῖον, τὸν Ὅμηρον καὶ Ἡσίοδον καὶ τοὺς ταύτῃ σοφούς. παραπέτασμα δὲ αὐτοῖς πρὸς τοὺς πολλοὺς ἡ ποιητικὴ ψυχαγωγία·","english":"All, so to speak, who have theologized, both barbarians and Greeks, have hidden the beginnings of things and handed down the truth through riddles, symbols, allegories, metaphors, and certain other such modes, just as among the Greeks the oracles are, and Apollo Pythius himself is called Loxias. Moreover, the sayings of those called wise among the Greeks, in few words, manifest the indication of a greater matter; for instance, \"spare time\" means either that life is short and one must not waste this time in vain, or, by contrast, to spare private expenses so that, even if you live many years, as it says, you may not lack necessities. Likewise, \"know yourself\" indicates many things: that you are mortal, that you were born human, and that in comparison with other preeminences of life you are of no account, whether you are called glorious or rich, or, on the contrary, that being rich and glorious you do not pride yourself on a transitory advantage; and \"know,\" it says, what you have become, whose image you are, what your essence is, what your creation is, and what your kinship with the divine is, and similar things. And the Spirit says through the prophet Isaiah: \"I will give you dark hidden treasures.\" And the treasures of God and inexhaustible wealth are wisdom, which is hard to hunt out. Moreover, the poets who learned theology from these prophets philosophize much through underlying meaning—I mean Orpheus, Linus, Musaeus, Homer, Hesiod, and those wise in this way. And for them, poetic entertainment is a screen before the many.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Λοξίας","severity":"info","text":"Λοξίας (Loxias) is an epithet of Apollo, derived from λοξός (oblique, ambiguous), referring to the riddling nature of his oracles at Delphi. Clement uses it to reinforce the theme of hidden truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δώσω σοι θησαυροὺς σκοτεινοὺς ἀποκρύφους","severity":"info","text":"Clement attributes to Isaiah a saying not found verbatim in the canonical text; it may be a paraphrase of Isa 45:3 (LXX: δώσω σοι θησαυροὺς ἀποκρύφους) or a lost apocryphal tradition. The phrase 'dark hidden treasures' aligns with Clement's allegorical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement lists Orpheus, Linus, Musaeus, Homer, and Hesiod as poets who learned theology from the Hebrew prophets. This reflects the common patristic claim (e.g., Justin, Tatian) that Greek wisdom derived from Moses and the prophets, a key apologetic strategy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of hidden truth, moving from general theological concealment to specific examples: Greek oracles, Delphic maxims ('spare time', 'know yourself'), a prophetic saying, and finally Greek poets. The structure is cumulative, building a chain of authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's interpretation of 'know yourself' (γνῶθι σαυτόν) as encompassing mortality, human nature, and kinship with the divine parallels Philo of Alexandria's allegorical exegesis (e.g., De Specialibus Legibus 1.263-264), showing shared Hellenistic Jewish and Christian hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'spare time' (χρόνου φείδου) is given two contradictory interpretations: one about not wasting time, the other about saving money. This ambiguity may reflect Clement's awareness of competing proverbial traditions or his own rhetorical play.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Isaiah quotation is not verbatim from the LXX; its source is uncertain.","The dual interpretation of 'spare time' may be Clement's own invention or drawn from a lost source."],"confidence":"high","notes":[]},{"i":423,"ref":"p423","source":"ὄνειροί τε καὶ σύμβολα ἀφανέστερα πάντα τοῖς ἀνθρώποις οὐ φθόνῳ (οὐ γὰρ θέμις ἐμπαθῆ νοεῖν τὸν θεόν), ἀλλ' ὅπως εἰς τὴν τῶν αἰνιγμάτων ἔννοιαν ἡ ζήτησις παρεισδύουσα ἐπὶ τὴν εὕρεσιν τῆς ἀληθείας ἀναδράμῃ. ταύτῃ τοι Σοφοκλῆς, ὁ τῆς τραγῳδίας ποιητής, φησί που· καὶ τὸν θεὸν τοιοῦτον ἐξεπίσταμαι· σοφοῖς μὲν αἰνικτῆρα θεσφάτων ἀεί, σκαιοῖς δὲ φαῦλον κἀν βραχεῖ διδάσκαλον, τὸ φαῦλον ἐπὶ τοῦ ἁπλοῦ τάσσων. ἄντικρυς γοῦν περὶ πάσης γραφῆς τῆς καθ' ἡμᾶς ἐν τοῖς ψαλμοῖς γέγραπται ὡς ἐν παραβολῇ εἰρημένης· ἀκούσατε, λαός μου, τὸν νόμον μου, κλίνατε τὸ οὖς ὑμῶν εἰς τὰ ῥήματα τοῦ στόματός μου· ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ' ἀρχῆς. καὶ ὁ γενναῖος ἀπόστολος τὰ ὅμοια ὧδέ πως λέγει· σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν· εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρω5.4.25.3 σαν. οἱ φιλόσοφοι δὲ οὐκ ἐνηργήθησαν ἐνυβρίσαι τὴν παρουσίαν τοῦ κυρίου· ἀπόκειται τοίνυν τὴν οἴησιν τῶν ἐν Ἰουδαίοις σοφῶν ἐπιρραπίζειν τὸν ἀπόστολον· διὸ καὶ ἐπιφέρει· ἀλλὰ κηρύσσομεν καθὼς γέγραπται, φησίν, ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος· τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ θεοῦ.","english":"dreams and symbols, all more obscure to men, not out of envy (for it is not right to think of God as subject to passion), but so that inquiry, slipping into the meaning of the riddles, might run up to the discovery of truth. Thus Sophocles, the tragic poet, says somewhere: \"And I know God to be such: always a riddler of oracles to the wise, but to the foolish a poor teacher even in brief,\" using \"poor\" in the sense of \"simple.\" Indeed, concerning all our scripture, it is written in the Psalms that it is spoken in parable: \"Hear, my people, my law; incline your ear to the words of my mouth; I will open my mouth in parables; I will utter problems from the beginning.\" And the noble Apostle speaks similarly in this way: \"But we speak wisdom among the perfect, wisdom not of this age nor of the rulers of this age who are passing away; but we speak the wisdom of God in mystery, the hidden wisdom, which God predetermined before the ages for our glory; which none of the rulers of this age has known; for if they had known, they would not have crucified the Lord of glory.\" The philosophers, however, were not moved to insult the presence of the Lord. It remains, then, for the Apostle to rebuke the conceit of the wise among the Jews; therefore he adds: \"But we proclaim as it is written,\" he says, \"what no eye has seen and no ear has heard and has not entered into the heart of man, which God has prepared for those who love him. For God has revealed to us through the Spirit; for the Spirit searches everything, even the depths of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ φθόνῳ","severity":"info","text":"Clement denies that divine concealment stems from envy (φθόνος), a common charge against pagan gods; he insists God is without passion (ἀπαθής).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀκούσατε, λαός μου, τὸν νόμον μου","severity":"info","text":"Clement cites a Psalm verse not found verbatim in the Septuagint; it may be a conflation or a paraphrase, possibly from a lost or variant tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις","severity":"info","text":"This Pauline citation is not from the canonical epistles; it resembles the Gnostic or esoteric tradition of a secret apostolic teaching, possibly from the Apocryphon of John or similar sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοφοκλῆς","severity":"info","text":"The Sophocles fragment (fr. 844 Radt) is quoted to support the idea that God speaks in riddles to the wise but simply to the foolish; Clement adapts it to Christian pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος","severity":"info","text":"Clement concludes the passage by contrasting hidden apostolic wisdom with the ignorance of Jewish sages and philosophers, reinforcing his theme of esoteric Christian knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ φαῦλον ἐπὶ τοῦ ἁπλοῦ τάσσων","severity":"caution","text":"Clement glosses Sophocles' φαῦλον as 'simple' (ἁπλοῦν), but the word normally means 'worthless' or 'base'; his interpretation is forced and may misrepresent the original.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Psalm citation is not identifiable in the standard Septuagint; it may be a Clementine paraphrase or a lost variant.","The Pauline citation is non-canonical; its source is uncertain, possibly from a Gnostic or apocryphal tradition."],"confidence":"high","notes":[]},{"i":424,"ref":"p424","source":"πνευματικὸν γὰρ καὶ γνωστικὸν οἶδεν τὸν τοῦ\n\nἁγίου πνεύματος μαθητὴν τοῦ ἐκ θεοῦ χορηγουμένου, ὅ ἐστι νοῦς Χριστοῦ. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος· μωρία γὰρ αὐτῷ ἐστιν. αὐτίκα ὁ ἀπόστολος πρὸς ἀντιδιαστολὴν γνωστικῆς τελειότητος τὴν κοινὴν πίστιν πῇ μὲν θεμέλιον λέγει, πῇ δὲ γάλα, γράφων τὸν τρόπον τοῦτον· ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς, ἀλλ' ὡς σαρκικοῖς, ὡς νηπίοις ἐν Χριστῷ. γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε. ἀλλ' οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; τὰ αἱρετὰ τοῖς ἁμαρτωλοῖς τῶν ἀνθρώπων, οἱ δὲ τούτων ἀπεσχημένοι τὰ θεῖα φρονοῦσι καὶ βρώματος γνωστικοῦ μεταλαμβάνουσιν. κατὰ τὴν χάριν, φησί, τὴν δοθεῖσάν μοι ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα, ἄλλος δὲ ἐποικοδομεῖ χρυσίον καὶ ἀργύριον, λίθους τιμίους. ταῦτα γνωστικὰ ἐποικοδομήματα τῇ κρηπῖδι τῆς πίστεως τῆς εἰς Ἰησοῦν Χριστόν, καλάμη δὲ τὰ τῶν αἱρέσεων ἐπαναθήματα καὶ ξύλα καὶ χόρτος. ὁποῖον δὲ ἑκάστου τὸ ἔργον, τὸ πῦρ δοκιμάσει. τὴν γνωστικὴν οἰκοδομὴν κἀν τῇ πρὸς Ῥωμαίους ἐπιστολῇ αἰνισσόμενός φησιν· ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς. ἀποκεκαλυμμένως δὲ οὐχ οἷόν τε ἦν τὰ τοιαῦτα τῶν χαρισμάτων ἐπιστέλλειν. Αὐτίκα τῆς βαρβάρου φιλοσοφίας πάνυ σφόδρα ἐπικεκρυμ5.5.27.1 μένως ἤρτηται τὰ Πυθαγόρεια σύμβολα.","english":"For the spiritual and gnostic man knows the disciple of the Holy Spirit, which is supplied from God, that is, the mind of Christ. But the psychic man does not receive the things of the spirit; for to him it is folly. For instance, the apostle, by way of contrast to gnostic perfection, calls common faith sometimes a foundation, sometimes milk, writing in this manner: \"Brethren, I was not able to speak to you as to spiritual men, but as to fleshly men, as to infants in Christ. I gave you milk to drink, not solid food; for you were not yet able. But not even now are you able, for you are still fleshly. For where there is jealousy and strife among you, are you not fleshly and walking according to man?\" The things chosen by sinful men, but those who have abstained from these think divine things and partake of gnostic food. \"According to the grace,\" he says, \"given to me, as a wise architect I have laid a foundation, but another builds on gold and silver, precious stones.\" These are gnostic superstructures upon the foundation of faith in Jesus Christ, but the adornments of the heresies are straw and wood and grass. And what each man's work is, the fire will test. Hinting at the gnostic building also in the Epistle to the Romans, he says: \"For I long to see you, that I may impart to you some spiritual gift to strengthen you.\" But it was not possible to commit such gifts openly to writing. Indeed, the Pythagorean symbols are very closely dependent on the barbarian philosophy, which is extremely concealed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πνευματικὸν","severity":"info","text":"Clement distinguishes πνευματικὸν (spiritual) from ψυχικὸς (psychic) and σαρκικὸς (fleshly), a tripartite anthropology central to his gnostic framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα","severity":"info","text":"Clement adapts 1 Cor 3:1-3, where Paul contrasts spiritual and fleshly, to illustrate the distinction between common faith (milk) and gnostic perfection (solid food).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν","severity":"info","text":"Clement cites Rom 1:11 (or a similar Pauline passage) to support the idea of imparting spiritual gifts, but notes such gifts cannot be openly committed to writing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρεια σύμβολα","severity":"info","text":"Clement claims Pythagorean symbols are derived from barbarian (i.e., non-Greek) philosophy, aligning with his broader argument that Greek wisdom depends on earlier traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὴν γνωστικὴν οἰκοδομὴν","severity":"info","text":"The architectural metaphor (foundation, superstructure, fire test) structures Clement’s argument: common faith is the base, gnostic knowledge the building, heresies the combustible debris.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μωρία γὰρ αὐτῷ ἐστιν","severity":"info","text":"Clement echoes 1 Cor 1:18-21, where Paul says the gospel appears as folly to the unbelieving; here the psychic man deems spiritual things folly, reinforcing Clement’s esoteric hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the citation beginning 'ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς' is uncertain; it may be a paraphrase or a lost variant.","The phrase 'τὰ αἱρετὰ τοῖς ἁμαρτωλοῖς τῶν ἀνθρώπων' is ambiguous: it could mean 'the things chosen by sinful men' or 'the things chosen for sinful men'; the translation adopts the former."],"confidence":"high","notes":[]},{"i":425,"ref":"p425","source":"Παραινεῖ γοῦν ὁ Σάμιος χελιδόνα ἐν οἰκίᾳ μὴ ἔχειν, τουτέστι λάλον καὶ ψιθυρὸν καὶ πρόγλωσσον ἄνθρωπον, μὴ δυνάμενον στέγειν ὧν ἂν μετάσχῃ, μὴ δέχεσθαι. χελιδὼν γὰρ καὶ τρυγών, ἀγροῦ στρουθία, ἔγνωσαν καιροὺς εἰσόδων αὐτῶν, φησὶν ἡ γραφή, καὶ οὐ χρή ποτε φλυαρίᾳ συνοικεῖν. ναὶ μὴν γογγύζουσα ἡ τρυγὼν μέμψεως καταλαλιὰν ἀχάριστον ἐμφαίνουσα εἰκότως ἐξοικίζεται· ὡς μή μοι τρύζητε παρήμενοι ἄλλοθεν ἄλλος. ἡ χελιδὼν δέ, ἣ τὸν μῦθον αἰνίττεται τὸν Πανδίονος, ἀφοσιοῦσθαι ἀξία διὰ τὰ ἐπ' ἐκείνῃ θρυλούμενα πάθη, ἐξ ὧν τὸν Τηρέα τὰ μὲν παθεῖν, τὰ δὲ καὶ δρᾶσαι παρειλήφαμεν. διώκει δὲ ἄρα καὶ τέττιγας τοὺς μουσικούς, ὅθεν ἀπωθεῖσθαι δίκαιος ὁ διώκτης τοῦ λόγου. ναὶ τὰν Ὄλυμπον καταδερκομέναν σκηπτοῦχον Ἥραν ἔστι μοι πιστὸν ταμιεῖον ἐπὶ γλώσσας, ἡ ποιητική φησιν. ὅ τε Αἰσχύλος· ἀλλ' ἔστι κἀμοὶ κλεὶς ἐπὶ γλώσσῃ φύλαξ. Πάλιν ὁ Πυθαγόρας τῆς χύτρας ἀρθείσης ἀπὸ τοῦ πυρὸς τὸν ἐν τῇ σποδῷ τύπον μὴ ἀπολιπεῖν, ἀλλὰ συγχεῖν προσέταττεν καὶ ταράττειν ἀναστάντας ἐξ εὐνῆς τὰ στρώματα· οὐ γὰρ τὸν τῦφον ἀφανίζειν μόνον δεῖν ᾐνίττετο, ἀλλὰ μηδὲ ὀργῆς ἴχνος ἀπολιπεῖν, ἐπὰν δὲ ἀναζέσασα παύσηται, καθίστασθαι αὐτὴν καὶ πᾶσαν ἀπα5.5.27.9 λείφειν μνησικακίαν. ἥλιος δὲ ὑμῖν τῇ ὀργῇ, φησὶν ἡ γραφή, μὴ ἐπιδυέτω· καὶ ὁ εἰπὼν οὐκ ἐπιθυμήσεις πᾶσαν ἀφεῖλεν μνησικα5.5.27.10 κίαν· θυμὸς γὰρ εὑρίσκεται ὁρμὴ ἐπιθυμίας ἡμέρου ψυχῆς κατ' ἐξο5.5.28.1 χὴν ἀμύνης ἐφετικὸς ἀλόγως.","english":"The Samian, then, advises not to have a swallow in the house, that is, not to receive a talkative, whispering, and forward-tongued person, unable to keep what he may have shared. For the swallow and the turtledove, field sparrows, knew the times of their entrances, says Scripture, and one should never dwell with foolish talk. Indeed, the murmuring turtledove, indicating ungrateful slander of blame, is rightly expelled; as in, \"Do not murmur at me, sitting around from one side and another.\" The swallow, which hints at the myth of Pandion, is worthy of being purified because of the passions noised about concerning it, from which we have received that Tereus suffered some things and also did others. It also pursues the cicadas, the musicians, whence the pursuer of the word is justly rejected. \"Yes, and I have a faithful treasury for tongues, looking upon the scepter-bearing Hera who sees Olympus,\" says the poet. And Aeschylus: \"But I also have a key, a guard upon my tongue.\" Again, Pythagoras ordered that when the pot is taken from the fire, one should not leave the impression in the ash, but stir and disturb it, and when rising from bed, to disturb the bedclothes; for he hinted not only that one must obliterate pride, but also leave no trace of anger, and when it has boiled over and ceased, to calm it and wipe out all remembrance of injury. \"Let the sun not set on your anger,\" says Scripture; and the one who said \"you shall not desire\" removed all remembrance of injury; for anger is found to be an impulse of desire of the soul's day, irrationally aiming at revenge in excess.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σάμιος","severity":"info","text":"The Samian is Pythagoras, a native of Samos. Clement attributes to him a symbolic prohibition against keeping a swallow, interpreted as a warning against gossip.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χελιδὼν γὰρ καὶ τρυγών, ἀγροῦ στρουθία, ἔγνωσαν καιροὺς εἰσόδων αὐτῶν","severity":"info","text":"Clement cites a scriptural phrase about swallows and turtledoves knowing the times of their entrances. The source is likely a paraphrase of a biblical passage, possibly from the Song of Songs or a wisdom text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πανδίονος","severity":"info","text":"Pandion is a figure from Greek myth, father of Procne and Philomela. The swallow is associated with the myth of Tereus, who married Procne and was involved in tragic events, including the murder of his son Itys.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κλεὶς ἐπὶ γλώσσῃ φύλαξ","severity":"info","text":"Clement quotes Aeschylus: 'I have a key, a guard upon my tongue.' This parallels the earlier poetic line about a 'faithful treasury for tongues,' both emphasizing discretion in speech.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἥλιος δὲ ὑμῖν τῇ ὀργῇ, φησὶν ἡ γραφή, μὴ ἐπιδυέτω","severity":"info","text":"Clement cites a scriptural injunction: 'Let the sun not set on your anger.' This echoes Ephesians 4:26 or a similar early Christian admonition against prolonged anger.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῦφον","severity":"info","text":"The Greek word τῦφος (typhos) can mean 'pride' or 'vanity,' but also 'smoke' or 'vapor.' Clement uses it in the context of Pythagoras' instruction to obliterate pride, playing on the literal sense of disturbing ashes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations about swallows and turtledoves are not verbatim from the Septuagint; Clement may be paraphrasing or drawing from a lost source.","The phrase 'soul's day' (ἡμέρου ψυχῆς) in the definition of anger is ambiguous; it may be a textual corruption or a rare expression."],"confidence":"high","notes":[]},{"i":426,"ref":"p426","source":"τῷ ὁμοίῳ τρόπῳ καὶ ἡ κοίτη ταράσσεσθαι παραινεῖται, ὡς μήτε ὀνειρωγμοῦ τινος μηδὲ μὴν ὕπνου μεθ' ἡμέραν, ἀλλὰ μηδὲ τῆς ἐν νυκτὶ ἡδονῆς ἐπιμεμνῆσθαι ἔτι. τάχα δὲ καὶ φαντασίαν τὴν ζοφερὰν συγχεῖν τῷ τῆς ἀληθείας φωτὶ δεῖν ᾐνίσσετο· ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, ὁ Δαβὶδ λέγει, μὴ συγκατατίθεσθαι τῇ φαντασίᾳ μηδὲ τὸ ἔργον ἐπάγειν κυροῦντα τὴν ὀργὴν χρῆναι διδάσκων. Πάλιν ἐπὶ γῆς μὴ πλεῖν Πυθαγόρειόν ἐστι σύμβολον, δηλοῖ δὲ τὰ τέλη καὶ τὰ ὅμοια τῶν μισθωμάτων ταραχώδη καὶ ἄστατα ὄντα παραιτεῖσθαι δεῖν. διὰ τοῦτό τοι ὁ λόγος τοὺς τελώνας λέγει δυσκόλως σωθήσεσθαι. Πάλιν δ' αὖ δακτύλιον μὴ φορεῖν μηδὲ εἰκόνας αὐτοῖς ἐγχαράσσειν θεῶν παρεγγυᾷ ὁ Πυθαγόρας, ὥσπερ Μωυσῆς πρόπαλαι διαρρήδην ἐνομοθέτησεν μηδὲν δεῖν γλυπτὸν ἢ χωνευτὸν ἢ πλαστὸν ἢ γραπτὸν ἄγαλμά τε καὶ ἀπεικόνισμα ποιεῖσθαι, ὡς μὴ τοῖς αἰσθητοῖς προσανέχωμεν, ἐπὶ δὲ τὰ νοητὰ μετίωμεν· ἐξευτελίζει γὰρ τὴν τοῦ θείου σεμνότητα ἡ ἐν ἑτοίμῳ τῆς ὄψεως συνήθεια, καὶ τὴν νοητὴν οὐσίαν δι' ὕλης σεβάζεσθαι ἀτιμάζειν ἐστὶν αὐτὴν","english":"In the same way, it is advised that the bed be disturbed, so as not to remember any dream, nor sleep by day, nor even the pleasure of the night. Perhaps it was also hinted that the gloomy phantasy must be confounded by the light of truth. \"Be angry and do not sin,\" says David, teaching that one must not consent to the phantasy nor bring the deed to completion, confirming the anger. Again, \"Do not sail on land\" is a Pythagorean symbol, indicating that one must decline ends and the like of wages, which are turbulent and unstable. For this reason, the Word says that tax collectors will with difficulty be saved. Again, Pythagoras enjoins not to wear a ring nor to engrave images of gods on them, just as Moses long ago explicitly legislated that one must not make any carved, molten, molded, or painted statue or likeness, so that we may not attend to the perceptible but pass on to the intelligible; for the familiarity of the sight at hand debases the dignity of the divine, and to venerate the intelligible essence through matter is to dishonor it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κοίτη ταράσσεσθαι","severity":"info","text":"The phrase 'the bed be disturbed' likely refers to a Pythagorean ascetic practice of disrupting sleep to avoid erotic dreams, as elaborated in the previous passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀργίζεσθε καὶ μὴ ἁμαρτάνετε","severity":"info","text":"Clement attributes 'Be angry and do not sin' to David, but this is not a direct biblical quotation; it may be a paraphrase of Psalm 4:5 or a lost source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρειόν ἐστι σύμβολον","severity":"info","text":"The Pythagorean symbol 'Do not sail on land' is a known maxim from the Pythagorean akousmata, warning against unstable or unnatural pursuits, here applied to tax collection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δακτύλιον μὴ φορεῖν","severity":"info","text":"Clement parallels the Pythagorean ban on wearing rings with divine images to the Mosaic prohibition of graven images (Exodus 20:4), showing his syncretic method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φαντασίαν","severity":"info","text":"Phantasia here means a mental impression or image, especially a disturbing one; Clement advises not to consent to it, echoing Stoic ethics of assent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τελώνας","severity":"info","text":"Clement's claim that tax collectors will with difficulty be saved reflects early Christian hostility to the profession, later softened in some patristic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the David quotation is unclear; it may be a lost apocryphon or Clement's paraphrase.","The phrase 'the bed be disturbed' could be literal or metaphorical; the context suggests ascetic practice."],"confidence":"high","notes":[]},{"i":427,"ref":"p427","source":"δι' αἰσθήσεως. διὸ καὶ τῶν Αἰγυπτίων ἱερέων οἱ σοφώτατοι τὸ τῆς Ἀθηνᾶς ἕδος ὕπαιθρον ἀφώρισαν, ὡς Ἑβραῖοι τὸν νεὼν ἄνευ ἀγάλματος εἱσάμενοι. εἰσὶ δὲ οἳ τὸν θεὸν σέβοντες οὐρανοῦ μίμημα ποιησάμενοι περιέχον τὰ ἄστρα προσκυνοῦσιν. ναὶ μὴν λεγούσης τῆς γραφῆς ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν, ἄξιον ἡγοῦμαι καὶ τὴν Εὐρύσου τοῦ Πυθαγορείου παραθέσθαι φωνὴν οὕτως ἔχουσαν, ὃς ἐν τῷ Περὶ τύχας τὸν δημιουργὸν φήσας αὑτῷ χρώμενον παρα5.5.29.2 δείγματι ποιῆσαι τὸν ἄνθρωπον ἐπήγαγεν· τὸ δὲ σκᾶνος τοῖς λοιποῖς ὅμοιον, οἷα γεγονὸς ἐκ τᾶς αὐτᾶς ὕλας, ὑπὸ τεχνίτα δὲ εἰργασμένον λῴστω, ὃς ἐτεχνίτευσεν αὐτὸ ἀρχετύπῳ χρώμενος ἑαυτῷ. καὶ ὅλως ὁ Πυθαγόρας καὶ οἱ ἀπ' αὐτοῦ σὺν καὶ Πλάτωνι μάλιστα τῶν ἄλλων φιλοσόφων σφόδρα τῷ νομοθέτῃ ὡμίλησαν, ὡς ἔστιν ἐξ αὐτῶν συμβαλέσθαι τῶν δογμάτων. καὶ κατά τινα μαντείας εὔστοχον φήμην οὐκ ἀθεεὶ συνδραμόντες ἔν τισι προφητικαῖς φωναῖς τὴν ἀλήθειαν κατὰ μέρη καὶ εἴδη διαλαβόντες, προσηγορίαις οὐκ ἀφεγγέσιν οὐδὲ ἔξωθεν τῆς τῶν πραγμάτων δηλώσεως πορευομέναις ἐτίμησαν, τῆς περὶ τὴν ἀλήθειαν οἰκειότητος ἔμφασιν εἰληφότες. ὅθεν ἡ μὲν Ἑλληνικὴ φιλοσοφία τῇ ἐκ τῆς θρυαλλίδος ἔοικεν λαμπηδόνι, ἣν ἀνάπτουσιν ἄνθρωποι, παρ' ἡλίου κλέπτοντες ἐντέχνως τὸ φῶς· κηρυχθέντος δὲ τοῦ λόγου πᾶν ἐκεῖνο τὸ ἅγιον ἐξέλαμψεν φῶς. εἶτα κατὰ μὲν τὰς οἰκίας νύκτωρ χρησιμεύει τὸ κλέμμα, ἡμέρας δὲ καταυγάζεται τὸ πῦρ καὶ πᾶσα ἡ νὺξ ἐκφωτίζεται τῷ τοσούτῳ τοῦ νοητοῦ φωτὸς ἡλίῳ.","english":"through sense-perception. Hence the wisest of the Egyptian priests set apart the roofless seat of Athena, just as the Hebrews established the temple without an image. There are those who, reverencing God, have made an imitation of the heaven and worship the stars it contains. Indeed, since Scripture says, \"Let us make man according to our image and likeness,\" I consider it worthwhile to cite also the saying of Eurytus the Pythagorean, which runs thus: in his work On Fortune, having said that the demiurge made man using himself as a model, he added: \"The body is like the rest, as being made from the same material, but wrought by a better craftsman, who crafted it using himself as an archetype.\" And in general, Pythagoras and his followers, together with Plato especially among the other philosophers, conversed very closely with the lawgiver, as can be inferred from their doctrines themselves. And by some felicitous utterance of prophecy, not without divine guidance, they concurred in certain prophetic voices, having grasped the truth in parts and forms, and honored it with appellations that were neither obscure nor foreign to the manifestation of things, having received an intimation of the affinity for truth. Hence Greek philosophy resembles the lamp flame that men kindle, stealing light from the sun by artifice; but when the Word was proclaimed, that whole holy light shone forth. Then, by night, the stolen light serves in houses, but by day the fire is outshone, and the whole night is illuminated by the sun of that intelligible light.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τὸ τῆς Ἀθηνᾶς ἕδος ὕπαιθρον","severity":"info","text":"The roofless shrine of Athena likely refers to the temple at Sais, where the goddess Neith (identified with Athena) was worshipped in an open-air sanctuary, symbolizing the transcendent nature of the deity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν","severity":"info","text":"Clement loosely paraphrases Genesis 1:26, where God says, 'Let us make man in our image and likeness.' The plural 'our' reflects the divine council language of the Hebrew text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐρύσου τοῦ Πυθαγορείου","severity":"info","text":"Eurytus the Pythagorean is known from Diogenes Laertius and Iamblichus as a disciple of Philolaus; his work 'On Fortune' is lost. Clement cites him to show that Greek philosophy anticipated the biblical idea of man made in God's image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θρυαλλίδος λαμπηδόνι","severity":"info","text":"The 'lamp flame' (θρυαλλίδος λαμπηδόνι) is a metaphor for Greek philosophy as a derivative light, stolen from the sun (divine revelation). This image recurs in Clement's contrast between partial truth and full Christian revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κηρυχθέντος δὲ τοῦ λόγου","severity":"info","text":"Clement contrasts the 'proclamation of the Word' (the Gospel) with the limited light of Greek philosophy, a common apologetic trope in early Christian literature, emphasizing the superiority of Christian revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατά τινα μαντείας εὔστοχον φήμην","severity":"caution","text":"The phrase 'by some felicitous utterance of prophecy' is ambiguous: it may refer to the Sibylline Oracles or to a general notion of pagan prophecy. Clement's claim that Greek philosophers 'conversed with the lawgiver' (Moses) is a common but unverifiable assertion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophetic voices' (προφητικαῖς φωναῖς) is unclear; they may be Orphic, Sibylline, or other pagan oracles. The phrase 'not without divine guidance' (οὐκ ἀθεεὶ) is ambiguous as to whether Clement attributes this to a demonic or a providential source."],"confidence":"high","notes":[]},{"i":428,"ref":"p428","source":"Αὐτίκα ἐπιτομὴν τῶν περὶ δικαιοσύνης εἰρημένων Μωυσεῖ ὁ Πυθαγόρας πεποίηται λέγων ζυγὸν μὴ ὑπερβαίνειν, τουτέστι μὴ παρέρχεσθαι τὸ πρὸς τὰς διανομὰς ἴσον, τιμῶντας τὴν δικαιοσύνην, ἣ φίλους ἀεὶ φίλοις πόλεις τε πόλεσι συμμάχους τε συμμάχοις συνδεῖ· τὸ γὰρ ἴσον νόμιμον ἀνθρώποις ἔφυ, τῷ πλέονι δ' ἀεὶ πολέμιον καθίσταται τοὔλασσον ἐχθρᾶς θ' ἡμέρας κατάρχεται κατὰ τὴν ποιητικὴν χάριν. διὰ τοῦτο ὁ κύριος ἄρατε τὸν ζυγόν μου· φησίν, ὅτι χρηστός ἐστι καὶ ἀβαρής. καὶ τοῖς περὶ πρωτείων φιλονικοῦσι γνωρίμοις μετὰ ἁπλότητος τὴν ἰσότητα παρεγ5.5.30.4 γυᾷ λέγων ὡς τὰ παιδία αὐτοὺς γενέσθαι δεῖν. ὡσαύτως καὶ ὁ ἀπόστολος μηδένα εἶναι ἐν Χριστῷ δοῦλον ἢ ἐλεύθερον γράφει ἢ Ἕλληνα ἢ Ἰουδαῖον· καινὴ γὰρ ἡ κτίσις ἡ ἐν Χριστῷ ἀφιλόνικος καὶ ἀπλεονέκτητος καὶ ἰσότης δικαία· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται καὶ ζῆλος καὶ λύπη, ᾗ καὶ οἱ μύσται καρδίαν ἐσθίειν ἀπαγορεύουσιν, μὴ χρῆναί ποτε διδάσκοντες βαρυθυμίαις καὶ ὀδύναις ἐπὶ τοῖς ἀβουλήτως συμβαίνουσι δάκνειν καὶ κατεσθίειν τὴν ψυχήν. ἄθλιος γοῦν ἐκεῖνος, ὅν φησι καὶ Ὅμηρος πλανώμενον μόνον ὃν θυμὸν κατέδειν.","english":"For example, Pythagoras made an epitome of what was said by Moses concerning justice, saying, \"Do not step over the balance,\" that is, do not transgress the equality of distributions, honoring justice, which always binds friends to friends, cities to cities, and allies to allies; for equality is naturally lawful for men, but the lesser always becomes hostile to the greater and begins an enemy day, according to poetic grace. For this reason the Lord says, \"Take up my yoke,\" because it is good and light. And to his disciples who were contending about precedence, he recommends equality with simplicity, saying that they must become like children. Likewise the Apostle writes that in Christ there is neither slave nor free, nor Greek nor Jew; for the new creation in Christ is free from strife and covetousness, and is just equality; for envy stands outside the divine chorus, and also jealousy and grief, on account of which the initiates forbid eating the heart, teaching that one should never bite and consume the soul with vexations and pains over things that happen unwillingly. Wretched, then, is that man whom even Homer speaks of as wandering alone, consuming his own heart.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρατε τὸν ζυγόν μου","severity":"info","text":"Clement attributes to the Lord the saying 'Take up my yoke,' which is not a direct biblical quotation but likely a paraphrase of Matthew 11:28-30 or a similar logion about the yoke as light and good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδένα εἶναι ἐν Χριστῷ δοῦλον ἢ ἐλεύθερον","severity":"info","text":"Clement paraphrases Galatians 3:28, where Paul writes that in Christ there is neither slave nor free, male nor female, but here he substitutes 'Greek nor Jew' for the original categories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ζυγὸν μὴ ὑπερβαίνειν","severity":"info","text":"The Pythagorean maxim 'Do not step over the balance' is a symbolic injunction to observe justice and equality, often interpreted as a rule for communal harmony. Clement connects it to Mosaic teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καρδίαν ἐσθίειν","severity":"info","text":"The prohibition against eating the heart in mystery cults (μύσται) symbolizes the avoidance of consuming one's soul with grief and envy. Clement uses this to illustrate the ideal of emotional detachment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὃν θυμὸν κατέδειν","severity":"info","text":"Clement cites Homer (likely Iliad 6.202 or Odyssey, but the phrase 'consuming his own heart' is a common Homeric trope) to illustrate the wretchedness of the man who lets anger devour him.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from Pythagorean maxim to dominical saying to Pauline teaching to mystery cult practice to Homeric allusion, forming a chain of authorities that all converge on the theme of justice and equality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄρατε τὸν ζυγόν μου' is not a verbatim biblical citation; Clement may be loosely quoting or adapting a known saying. The identity of the 'poetic grace' (ποιητικὴν χάριν) is unspecified, possibly referring to a lost poetic source or a general stylistic flourish."],"confidence":"high","notes":[]},{"i":429,"ref":"p429","source":"Πάλιν αὖ δύο ὁδοὺς ὑποτιθεμένου τοῦ εὐαγγελίου καὶ τῶν ἀποστόλων ὁμοίως τοῖς προφήταις ἅπασι καὶ τὴν μὲν καλούντων στενὴν καὶ τεθλιμμένην τὴν κατὰ τὰς ἐντολὰς καὶ ἀπαγορεύσεις περιεσταλμένην, τὴν δὲ ἐναντίαν τὴν εἰς ἀπώλειαν φέρουσαν πλατεῖαν καὶ εὐρύχωρον, ἀκώλυτον ἡδοναῖς τε καὶ θυμῷ, καὶ φασκόντων μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, ὅ τε τοῦ Κείου Προδίκου ἐπί τε τῆς Ἀρετῆς καὶ τῆς Κακίας μῦθος πρόεισιν, καὶ Πυθαγόρας οὐκ ὀκνεῖ ἀπαγορεύειν τὰς λεωφόρους ὁδοὺς βαδίζειν, προστάττων μὴ δεῖν ταῖς τῶν πολλῶν ἕπεσθαι γνώμαις ἀκρίτοις καὶ ἀνομολογουμέναις οὔσαις. Ἀριστόκριτος δ' ἐν τῇ πρώτῃ τῶν πρὸς Ἡρακλεόδωρον ἀντιδοξουμένων μέμνηταί τινος ἐπιστολῆς οὕτως ἐχούσης· Βασιλεὺς Σκυθῶν Ἀτοίας Βυζαντίων δήμῳ. μὴ βλάπτετε προσόδους ἐμάς, ἵνα μὴ ἐμαὶ ἵπποι ὑμέτερον ὕδωρ πίωσι. συμβολικῶς γὰρ ὁ βάρ5.5.31.4 βαρος τὸν μέλλοντα πόλεμον αὐτοῖς ἐπάγεσθαι παρεδήλωσεν. ὁμοίως καὶ Εὐφορίων ὁ ποιητὴς τὸν Νέστορα παράγει λέγοντα· οἱ δ' οὔπω Σιμόεντος Ἀχαιίδας ἄρσαμεν ἵππους. Διὰ τοῦτό τοι καὶ Αἰγύπτιοι πρὸ τῶν ἱερῶν τὰς σφίγγας ἱδρύονται, ὡς αἰνιγματώδους τοῦ περὶ θεοῦ λόγου καὶ ἀσαφοῦς ὄντος, τάχα δὲ καὶ ὅτι φιλεῖν τε","english":"Again, the Gospel and the Apostles, like all the prophets, posit two ways, calling one narrow and confined, constrained by commandments and prohibitions, and the opposite one, broad and spacious, leading to destruction, unhindered by pleasures and passion, and they declare blessed the man who did not walk in the counsel of the impious and did not stand in the path of sinners. The myth of Prodicus of Ceos concerning Virtue and Vice proceeds, and Pythagoras does not hesitate to forbid walking on the highways, commanding that one must not follow the uncritical and inconsistent opinions of the many. Aristocritus, in the first book of his *Contradictions to Heracleodorus*, mentions a letter running thus: \"Ataias, king of the Scythians, to the people of Byzantium: Do not harm my revenues, lest my horses drink your water.\" For the barbarian symbolically intimated the war he was about to bring upon them. Similarly, the poet Euphorion introduces Nestor saying: \"We have not yet watered our Achaean horses in the Simois.\" For this reason too the Egyptians place sphinxes before their temples, because the discourse concerning God is enigmatic and obscure, and perhaps also because it is necessary to love","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Prodicus of Ceos","severity":"info","text":"Prodicus of Ceos was a 5th-century BCE Sophist known for his moral fable of Heracles at the crossroads between Virtue and Vice, a narrative Clement adapts to Christian moral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"two ways","severity":"info","text":"The motif of two ways (narrow vs. broad) appears in the Hebrew Bible (e.g., Jeremiah 21:8) and in Pythagorean and Platonic traditions, which Clement aligns with Christian scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Aristocritus","severity":"info","text":"Aristocritus is a little-known author; his work 'Contradictions to Heracleodorus' is cited by Clement as a source for the Scythian king's letter, illustrating symbolic communication.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Euphorion","severity":"info","text":"Euphorion of Chalcis (3rd century BCE) was a Greek poet and grammarian; Clement quotes his epic line about Nestor to show symbolic speech in classical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"sphinxes","severity":"info","text":"Egyptian sphinxes at temple entrances symbolized the enigmatic nature of divine knowledge, a point Clement uses to argue for allegorical interpretation of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκρίτοις","severity":"caution","text":"The Greek 'ἀκρίτοις' (uncritical) may also mean 'undecided' or 'without judgment'; Clement likely intends the sense of unexamined popular opinions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The letter from Ataias is quoted indirectly; its authenticity or exact wording is uncertain.","The phrase 'ἐμαὶ ἵπποι ὑμέτερον ὕδωρ πίωσι' is a symbolic threat whose precise interpretation is debated."],"confidence":"high","notes":[]},{"i":430,"ref":"p430","source":"δεῖν καὶ φοβεῖσθαι τὸ θεῖον, ἀγαπᾶν μὲν ὡς προσηνὲς καὶ εὐμενὲς τοῖς ὁσίοις, δεδιέναι δὲ ὡς ἀπαραιτήτως δίκαιον τοῖς ἀνοσίοις. θηρίου γὰρ ὁμοῦ καὶ ἀνθρώπου ἡ σφὶγξ αἰνίσσεται τὴν εἰκόνα. Μακρὸν δ' ἂν εἴη πάντα ἐπεξιέναι τὰ προφητικὰ καὶ τὰ νομικὰ τὰ δι' αἰνιγμάτων εἰρημένα ἐπιλεγομένους. σχεδὸν γὰρ ἡ πᾶσα ὧδέ πως θεσπίζεται γραφή. ἀπόχρη δ', οἶμαι, τῷ γε νοῦν κεκτημένῳ εἰς ἔνδειξιν τοῦ προκειμένου ὀλίγα τινὰ ἐκτεθέντα παρα5.6.32.2 δείγματα. αὐτίκα ὁμολογεῖ τὴν ἐπίκρυψιν ἡ περὶ τὸν νεὼν τὸν πα5.6.32.2 λαιὸν τῶν ἑπτὰ περιβόλων πρός τι ἀναφορὰ παρ' Ἑβραίοις ἱστορουμένη ἥ τε κατὰ τὸν ποδήρη διασκευή, διὰ ποικίλων τῶν πρὸς τὰ φαινόμενα συμβόλων τὴν ἀπ' οὐρανοῦ μέχρι γῆς αἰνισσομένη συνθήκην. τό τε κάλυμμα καὶ παραπέτασμα ὑακίνθῳ καὶ πορφύρᾳ κόκκῳ τε καὶ βύσσῳ πεποίκιλτο, ᾐνίττετο δ' ἄρα, ὡς ἡ τῶν στοιχείων φύσις περιέχει, τὴν ἀποκάλυψιν τοῦ θεοῦ· ἐξ ὕδατος μὲν γὰρ ἡ πορφύρα, βύσσος δὲ ἐκ γῆς, ὑάκινθός τε ὡμοίωται ἀέρι ζοφώδης ὤν, ὥσπερ ὁ κόκκος τῷ πυρί. ἀνὰ μέσον δὲ τοῦ καλύμματος καὶ τοῦ παραπετάσματος, ἔνθα τοῖς ἱερεῦσιν ἐξῆν εἰσιέναι, θυμιατήριον τε ἔκειτο σύμβολον τῆς ἐν μέσῳ τῷ κόσμῳ τῷδε κειμένης γῆς, ἐξ ἧς αἱ ἀναθυμιάσεις. μέσος δὲ καὶ ὁ τόπος ἐκεῖνος τοῦ τε ἐντὸς τοῦ καταπετάσματος, ἔνθα μόνῳ τῷ ἀρχιερεῖ ἐπετέτραπτο ῥηταῖς εἰσιέναι ἡμέραις, καὶ τῆς ἔξωθεν περικειμένης αὐλαίας τῆς πᾶσιν ἀνειμένης Ἑβραίοις· διὸ μεσαίτατον οὐρανοῦ φασι καὶ γῆς̣ ἄλλοι δὲ κόσμου τοῦ νοητοῦ καὶ τοῦ αἰσθητοῦ λέγουσιν εἶναι σύμβολον.","english":"It is necessary both to revere and to fear the divine, to love it as gracious and benevolent to the pious, and to fear it as inexorably just to the impious. For the sphinx signifies the image of both beast and man together. It would be a long task to go through all the prophetic and legal passages spoken in enigmas, selecting them. For almost the entire scripture is somehow or other divinely inspired in this way. But it is sufficient, I think, for one who possesses understanding, for the demonstration of the subject in hand, to have set forth a few examples. For instance, the concealment is acknowledged by the reference among the Hebrews to the seven enclosures of the ancient temple, and by the arrangement of the priestly robe, which, through various symbols relating to the visible world, signifies the covenant from heaven to earth. The veil and the curtain were embroidered with hyacinth, purple, crimson, and fine linen, and signified, as the nature of the elements encompasses, the revelation of God: for purple comes from water, fine linen from earth, hyacinth is likened to the dark air, just as crimson is to fire. Between the veil and the curtain, where it was permitted for the priests to enter, stood the altar of incense, a symbol of the earth lying in the middle of this cosmos, from which arise the vapors. And that place was also in the middle, between the interior of the curtain, where only the high priest was permitted to enter on specified days, and the outer court which was open to all Hebrews; therefore some say it is a symbol of the midpoint of heaven and earth, while others say it is a symbol of the intelligible and the sensible cosmos.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σφίγξ","severity":"info","text":"Clement uses the sphinx as a symbol of the dual nature of the divine: both loving and fearsome, like the composite beast-man.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑπτὰ περιβόλων","severity":"info","text":"The seven enclosures of the ancient temple refer to the concentric courts of the Jerusalem Temple, a common symbol in Jewish and early Christian allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ποδήρη","severity":"info","text":"The priestly robe (ποδήρης) is described as embroidered with hyacinth, purple, crimson, and fine linen, each representing an element (air, water, fire, earth) in Clement's allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θυμιατήριον","severity":"info","text":"The altar of incense between the veil and curtain is interpreted as a symbol of the earth at the center of the cosmos, echoing Platonic and Stoic cosmological models.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνὰ μέσον","severity":"info","text":"Clement structures the temple space into three zones: the outer court (for all Hebrews), the middle area (for priests), and the inner sanctuary (for the high priest alone), each with allegorical meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"νοητοῦ καὶ τοῦ αἰσθητοῦ","severity":"info","text":"The final interpretation of the middle space as a symbol of the intelligible and sensible cosmos reflects Middle Platonic influence, common in Clement's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ πᾶσα ὧδέ πως θεσπίζεται γραφή' could mean 'almost the entire scripture is divinely inspired in this way' or 'almost the entire scripture is somehow or other prophesied'; the translation follows the former.","The reference to 'seven enclosures' may be to the Temple of Solomon or to a later Second Temple structure; Clement does not specify."],"confidence":"high","notes":[]},{"i":431,"ref":"p431","source":"τὸ μὲν οὖν κάλυμμα κώλυμα λαϊκῆς ἀπιστίας ἐπίπροσθε τῶν πέντε τετάνυστο κιόνων, εἶργον τοὺς ἐν τῷ περιβόλῳ. ταύτῃ τοι μυστικώτατα πέντε ἄρτοι πρὸς τοῦ σωτῆρος κατακλῶνται καὶ πληθύνουσι τῷ ὄχλῳ τῶν ἀκροωμένων. πολὺς γὰρ ὁ τοῖς αἰσθητοῖς ὡς μόνοις οὖσι προσανέ5.6.33.5 χων. ἄθρει δὴ περισκοπῶν, φησὶν ὁ Πλάτων, μή τις τῶν ἀμυήτων ἐπακούῃ. εἰσὶ δὲ οὗτοι οἱ οὐδὲν ἄλλο οἰόμενοι εἶναι ἢ οὗ ἂν ἀπρὶξ τοῖν χειροῖν λαβέσθαι δύναιντο, πράξεις δὲ καὶ γενέσεις καὶ πᾶν τὸ ἀόρατον οὐκ ἀποδεχόμενοι ὡς ἐν οὐσίας μέρει· τοιοῦτοι γὰρ οἱ τῇ πεντάδι τῶν αἰσθήσεων προσανέχοντες μόνῃ. ἄβατον δὲ ἀκοαῖς καὶ τοῖς ὁμογενέσιν ἡ νόησις τοῦ θεοῦ. ἐντεῦθεν πρόσωπον εἴρηται τοῦ πατρὸς ὁ υἱός, αἰσθήσεων πεντάδι σαρκοφόρος γενόμενος, ὁ λόγος ὁ τοῦ πατρῴου μηνυτὴς ἰδιώματος. εἰ δὲ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. διὰ πίστεως περιπατοῦμεν, οὐ διὰ εἴδους, ὁ καλὸς ἀπόστολος λέγει. ἔνδον μὲν οὖν τοῦ καλύμματος ἱερατικὴ κέκρυπται διακονία καὶ τοὺς ἐν αὐτῇ πονουμένους πολὺ τῶν ἔξω εἴργει. πάλιν τὸ παραπέτασμα τῆς εἰς τὰ ἅγια τῶν ἁγίων παρόδου, κίονες τέτταρες αὐτόθι, ἁγίας μήνυμα τετράδος διαθηκῶν παλαιῶν, ἀτὰρ καὶ τὸ τετράγραμμον ὄνομα τὸ μυστικόν, ὃ περιέκειντο οἷς μόνοις τὸ ἄδυτον βάσιμον ἦν· λέγεται δὲ Ἰˉαˉοˉυˉε, ὃ μεθερμηνεύεται ὁ ὢν καὶ ὁ ἐσόμενος. καὶ μὴν καὶ καθ' Ἕλληνας θεὸς τὸ ὄνομα τετράδα περιέχει γραμμάτων. εἰς δὲ τὸν νοητὸν κόσμον μόνος ὁ κύριος ἀρχιερεὺς γενόμενος εἴσεισι, διὰ τῶν παθῶν εἰς τὴν τοῦ ἀρρήτου γνῶσιν παρεισδυόμενος, ὑπὲρ πᾶν ὄνομα ἐξαναχωρῶν, ὃ φωνῇ γνωρίζεται.","english":"Now the veil is a barrier to lay disbelief, stretched before the five pillars, keeping out those in the enclosure. In this way, most mystically, five loaves are broken by the Saviour and multiply for the crowd of hearers. For many are those who cling to the sensible as if it alone exists. \"Look then around you,\" says Plato, \"lest any of the uninitiated overhear.\" These are those who think that nothing else exists but what they can grasp with their hands, and do not accept actions and generations and everything invisible as part of being; for such are those who cling only to the pentad of the senses. But the understanding of God is inaccessible to ears and their like. Hence the Son is called the face of the Father, being the Word who, incarnate through the pentad of senses, is the revealer of the Father's character. \"But if we live by spirit, let us also walk by spirit. We walk by faith, not by form,\" says the good apostle. Within the veil, then, is hidden the priestly ministry, and it keeps those who labour in it far from those outside. Again, the curtain of the entrance into the holy of holies: there are four pillars there, a sign of the holy tetrad of the old covenants, and also the tetragrammaton, the mystical name, which was worn by those alone for whom the innermost sanctuary was accessible; it is pronounced Iˉaˉoˉuˉe, which is interpreted as \"the one who is and the one who will be.\" And indeed, even among the Greeks, the name of God contains a tetrad of letters. Into the intelligible world, only the Lord enters as high priest, penetrating through the passions into the knowledge of the ineffable, withdrawing beyond every name that is known by speech.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέντε ἄρτοι","severity":"info","text":"The 'five loaves' broken by the Saviour alludes to the Gospel feeding narrative (John 6) but is here allegorized as a symbol of the pentad of senses, a recurring theme in Clement's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δὲ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν. διὰ πίστεως περιπατοῦμεν, οὐ διὰ εἴδους","severity":"info","text":"Clement attributes this to 'the good apostle'; it is a paraphrase of 2 Corinthians 3:3 or Galatians 5:25, but the exact source is unclear, possibly a conflation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων","severity":"info","text":"The warning 'lest any of the uninitiated overhear' echoes Plato's Phaedrus (250b–c) or Symposium (218b), where Socrates guards esoteric discourse from the uninitiated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἰˉαˉοˉυˉε","severity":"info","text":"Clement gives the tetragrammaton as Iˉaˉoˉuˉe, a Greek vocalization of YHWH, and interprets it as 'the one who is and the one who will be', aligning with Exodus 3:14 LXX.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κίονες τέτταρες","severity":"info","text":"The four pillars of the holy of holies are paired with the tetragrammaton and the four old covenants, forming a structural parallel that reinforces Clement's numerological symbolism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πέντε κιόνων","severity":"caution","text":"The 'five pillars' earlier in the passage are not explained; they may refer to the five senses or to a lost architectural detail of the Temple, but Clement's meaning remains ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'five pillars' is unclear; they may be allegorical (senses) or literal (Temple architecture).","The source of the apostle quotation is uncertain; it may be a loose paraphrase of Paul."],"confidence":"high","notes":[]},{"i":432,"ref":"p432","source":"ναὶ μὴν ἥ τε λυχνία ἐν τοῖς νοτίοις ἔκειτο τοῦ θυμιατηρίου, δι' ἧς αἱ τῶν ἑπτὰ φωσφόρων κινήσεις δεδήλωνται νοτίους τὰς περιπολήσεις ποιουμένων. τρεῖς γὰρ ἑκατέρωθεν τῆς λυχνίας ἐμπεφύκασι κλάδοι καὶ ἐπ' αὐτοῖς οἱ λύχνοι, ἐπεὶ καὶ ὁ ἥλιος ὥσπερ ἡ λυχνία μέσος τῶν ἄλλων πλανητῶν τεταγμένος τοῖς τε ὑπὲρ αὐτὸν τοῖς τε ὑπ' αὐτὸν κατά τινα θείαν μουσικὴν ἐνδίδωσι τοῦ φωτός. ἔχει δέ τι καὶ ἄλλο αἴνιγμα ἡ λυχνία ἡ χρυσῆ τοῦ σημείου τοῦ Χριστοῦ, οὐ τῷ σχήματι μόνῳ, ἀλλὰ καὶ τῷ φωτεμβολεῖν πολυτρόπως καὶ πολυμερῶς τοὺς εἰς αὐτὸν πιστεύοντας ἐλπίζοντάς τε καὶ βλέποντας διὰ τῆς τῶν πρωτοκτίστων διακονίας. φασὶ δ' εἶναι ἑπτὰ ὀφθαλμοὺς κυρίου τὰ ἑπτὰ πνεύματα, τὰ ἐπαναπαυόμενα τῇ ῥάβδῳ τῇ ἀνθούσῃ ἐκ τῆς ῥίζης Ἰεσσαί. πρὸς δὲ τοῖς\n\nβορείοις τοῦ θυμιατηρίου τράπεζα εἶχε τὴν θέσιν, ἐφ' ἧς ἡ παράθεσις τῶν ἄρτων, ὅτι τροφιμώτατα τῶν πνευμάτων τὰ βόρεια. εἶεν δ' ἂν μοναί τινες εἰς ἓν σῶμα καὶ σύνοδον μίαν συμπνεουσῶν ἐκκλησιῶν. τά τε ἐπὶ τῆς ἁγίας κιβωτοῦ ἱστορούμενα μηνύει τὰ τοῦ νοητοῦ κόσμου τοῦ ἀποκεκρυμμένου καὶ ἀποκεκλεισμένου τοῖς πολ5.6.35.6 λοῖς. ναὶ μὴν καὶ τὰ χρυσᾶ ἐκεῖνα ἀγάλματα, ἑξαπτέρυγον ἑκάτερον αὐτῶν, εἴτε τὰς δύο ἄρκτους, ὡς βούλονταί τινες, ἐμφαίνει, εἴτε, ὅπερ μᾶλλον, τὰ δύο ἡμισφαίρια, ἐθέλει δὲ τὸ ὄνομα τῶν Χερουβὶμ δηλοῦν ἐπίγνωσιν πολλήν. ἀλλὰ δώδεκα πτέρυγας ἄμφω ἔχει καὶ διὰ τοῦ ζῳδιακοῦ κύκλου καὶ τοῦ κατ' αὐτὸν φερομένου χρόνου τὸν αἰσθητὸν κόσμον δηλοῖ. περὶ τούτων οἶμαι καὶ ἡ τραγῳδία φυσιολογοῦσά φησιν·","english":"Indeed, the lampstand was placed in the southern part of the incense altar, through which the movements of the seven light-bearers are indicated, as they make their revolutions in the south. For three branches grow out on each side of the lampstand, and on them the lamps, since the sun, like the lampstand, being stationed in the middle of the other planets, imparts its light to those above it and those below it according to some divine music. The golden lampstand also contains another enigma of the sign of Christ, not only in its form, but also in that it sheds light in manifold and various ways upon those who believe in him, hope, and see through the ministry of the first-created. And they say that the seven spirits are the seven eyes of the Lord, which rest upon the rod that blossoms from the root of Jesse. On the\n\nnorthern side of the incense altar the table was placed, upon which the arrangement of the loaves was set, because the northern winds are most nourishing for the spirits. These would be certain abodes for one body and one assembly of churches converging together. And the things recorded concerning the holy ark indicate the things of the intelligible world, which is hidden and closed off to the many. Indeed, those golden figures, each with six wings, whether they signify the two Bears, as some suppose, or rather the two hemispheres, the name Cherubim intends to denote much knowledge. But both have twelve wings, and through the zodiacal circle and the time carried along it, they signify the sensible world. Concerning these matters, I think, the tragedy also speaks, philosophizing about nature, saying:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"λυχνία","severity":"info","text":"The lampstand (λυχνία) with seven lamps is a standard feature of the Tabernacle menorah, here allegorized as the sun among planets.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτοκτίστων","severity":"info","text":"πρωτοκτίστων (first-created) likely refers to angelic or primordial beings in Clement's cosmology, mediating light to believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥίζης Ἰεσσαί","severity":"info","text":"The rod blossoming from the root of Jesse alludes to Isaiah 11:1 (LXX), a messianic prophecy, here linked to the seven spirits.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Χερουβίμ","severity":"info","text":"Clement etymologizes Cherubim as ἐπίγνωσιν πολλήν (much knowledge), a common patristic interpretation from Philo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τραγῳδία","severity":"info","text":"The reference to tragedy philosophizing about nature likely points to a lost Orphic or Aeschylean fragment, used as a pagan parallel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"βορείοις","severity":"info","text":"The passage shifts from the southern lampstand to the northern table, structuring the Tabernacle as a cosmic map of spiritual nourishment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'first-created' (πρωτοκτίστων) is ambiguous: possibly angels, aeons, or primordial elements.","The source of the tragic quotation is unspecified; it may be a lost play or a paraphrase."],"confidence":"high","notes":[]},{"i":433,"ref":"p433","source":"ἀκάμας τε χρόνος περί τ' ἀενάῳ ῥεύματι πλήρης φοιτᾷ τίκτων αὐτὸς ἑαυτόν, δίδυμοί τ' ἄρκτοι ταῖς ὠκυπλάνοις πτερύγων ῥιπαῖς τὸν Ἀτλάντειον τηροῦσι πόλον. Ἄτλας δὲ ὁ μὴ πάσχων πόλος δύναται μὲν εἶναι καὶ ἡ ἀπλανὴς σφαῖρα, βέλτιον δὲ ἴσως αἰῶνα ἀκίνητον νοεῖσθαι. ἄμεινον δ' ἡγοῦμαι τὴν κιβωτὸν ἐκ τοῦ Ἑβραϊκοῦ ὀνόματος θηβωθὰ καλουμένην ἄλλο τι σημαίνειν. ἑρμηνεύεται μὲν ἓν ἀνθ' ἑνὸς πάντων τόπων. εἴτ' οὖν ὀγδοὰς καὶ ὁ νοητὸς κόσμος εἴτε καὶ ὁ περὶ πάντων περιεκτικὸς ἀσχημάτιστός τε καὶ ἀόρατος δηλοῦται θεός, τὰ νῦν ὑπερκείσθω λέγειν· πλὴν ἀνάπαυσιν μηνύει τὴν μετὰ τῶν δοξολόγων πνευμά των, ἃ αἰνίσσεται Χερουβίμ· οὐ γὰρ ἄν ποτε ὁ μηδὲ γλυπτὸν εἴδωλον δημιουργεῖν παραινέσας αὐτὸς ἀπεικόνιζεν τῶν ἁγίων ἄγαλμα, οὐδ' ἔστι τὴν ἀρχὴν ἐπισύνθετόν τι καὶ αἰσθητὸν ζῷον ἐν οὐρανῷ ὧδέ πως ἔχον, σύμβολον δ' ἐστὶ λογικῆς μὲν τὸ πρόσωπον ψυχῆς, πτέρυγες δὲ λειτουργίαι τε καὶ ἐνέργειαι αἱ μετάρσιοι δεξιῶν τε ἅμα καὶ λαιῶν δυνάμεων, ἡ φωνὴ δὲ δόξα εὐχάριστος ἐν ἀκαταπαύστῳ θεωρίᾳ. Ἀπόχρη μέχρι τοῦδε προχωρῆσαι τὴν μυστικὴν ἑρμηνείαν· τοῦ δὲ ἀρχιερέως ὁ ποδήρης κόσμου ἐστὶν αἰσθητοῦ σύμβολον, τῶν μὲν ἑπτὰ πλανητῶν οἱ πέντε λίθοι καὶ οἱ δύο ἄνθρακες διά τε τὸν Κρόνον καὶ τὴν Σελήνην· ὃ μὲν γὰρ μεσημβρινὸς καὶ ὑγρὸς καὶ γεώδης καὶ βαρύς, ἣ δὲ ἀερώδης· διὸ Ἄρτεμις πρός τινων εἴρηται ἀεροτόμος τις οὖσα, ζοφερὸς δὲ ὁ ἀήρ.","english":"Unwearied time, full of eternal flux, goes about, begetting itself; and the twin bears, with the swift strokes of their wings, guard the Atlantean pole. Atlas, the impassive pole, may be the fixed sphere, but it is perhaps better to conceive of it as the unmoved aeon. I consider it better that the ark, called Thebotha from the Hebrew name, signifies something else. It is interpreted as \"one in place of all places.\" Whether it is the ogdoad and the intelligible world, or the God who encompasses all things, formless and invisible, is revealed, let it be set aside for now to speak of these things. But it indicates rest, with the doxological spirits, which are hinted at by the Cherubim. For he who advised against creating a graven image would never himself have fashioned a statue of the holy ones, nor is there originally some composite and sensible living being in heaven having such a form; rather, the face is a symbol of the rational soul, the wings are the ministries and high-soaring energies of both right and left powers, and the voice is grateful praise in unceasing contemplation. It is sufficient to have advanced the mystical interpretation this far. The high priest's long robe is a symbol of the sensible world; the five stones and the two carbuncles correspond to the seven planets, because of Cronus and the Moon. For the former is southern, moist, earthy, and heavy, while the latter is airy; hence Artemis is called by some \"air-cutter,\" being something that cuts the air, and the air is dark.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θηβωθά","severity":"info","text":"Clement transliterates the Hebrew תֵּבָה (tēḇâ, 'ark') as θηβωθά, noting its interpretation as 'one in place of all places.' This reflects a tradition of symbolic exegesis of the Ark of the Covenant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄτλας","severity":"info","text":"Clement reinterprets Atlas as the 'impassive pole' or the fixed sphere, possibly the unmoved aeon. This aligns with Middle Platonic cosmology, where Atlas represents the axis of the cosmos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χερουβίμ","severity":"info","text":"Clement interprets the Cherubim as symbols of rational soul, ministries, and doxological spirits, referencing Exodus 25:18-22 (LXX) where the Cherubim are part of the Ark's design. He denies a literal, composite being.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἄρτεμις","severity":"info","text":"Clement connects Artemis to the moon via the epithet 'air-cutter' (ἀεροτόμος), reflecting syncretic identification of Greek deities with planetary bodies in Hellenistic allegory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀπόχρη μέχρι τοῦδε προχωρῆσαι","severity":"info","text":"Clement marks a boundary in his mystical interpretation, indicating that the following discussion of the high priest's robe is a distinct section. This signals a shift from celestial to liturgical symbolism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πνευμά των","severity":"caution","text":"The Greek text has a space in 'πνευμά των' (spirits), likely a scribal or editorial artifact. The intended reading is 'πνευμάτων' (spirits), as reflected in the English draft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴτ' οὖν ὀγδοὰς καὶ ὁ νοητὸς κόσμος εἴτε καὶ ὁ περὶ πάντων περιεκτικὸς ἀσχημάτιστός τε καὶ ἀόρατος δηλοῦται θεός' is ambiguous: Clement may be offering two alternative interpretations of the ark (ogdoad/intelligible world vs. God), or he may be deferring discussion. The translation opts for the latter.","The reference to 'five stones and two carbuncles' on the high priest's robe is unclear; Clement may be drawing on a lost tradition of gemstone symbolism for the planets."],"confidence":"high","notes":[]},{"i":434,"ref":"p434","source":"συνεργοῦντας δὲ εἰς γένεσιν τῶν τῇδε τοὺς ἐφεστῶτας τοῖς πλανήταις κατὰ τὴν θείαν πρόνοιαν ἐπί τε τοῦ στήθους καὶ τῶν ὤμων εἰκότως ἱδρῦσθαι διαγράφει, δι' ὧν ἡ πρᾶξις ἡ ἐπιγενεσιουργός, ἡ ἑβδομὰς ἡ πρώτη· στῆθος δ' οἰκητήριον καρδίας τε καὶ ψυχῆς. εἶεν δ' ἂν καὶ ἄλλως λίθοι ποικίλοι σωτηρίας τρόποι, οἳ μὲν ἐν τοῖς ὑπεραναβεβηκόσιν, οἳ δ' ἐν τοῖς ὑποβεβηκόσιν ἱδρυμένοι παντὸς τοῦ σῳζομένου σώματος. οἵ τε τριακόσιοι ἑξήκοντα κώδωνες οἱ ἀπηρτημένοι τοῦ ποδήρους χρόνος ἐστὶν ἐνιαύσιος, ἐνιαυτὸς κυρίου δεκτός, κηρύσσων καὶ κατηχῶν τὴν μεγίστην τοῦ σωτῆρος ἐπιφάνειαν. ἀλλὰ καὶ ὁ πῖλος ὁ χρυσοῦς ὁ ἀνατεταμένος τὴν ἐξουσίαν μηνύει τὴν βασιλικὴν τοῦ κυρίου, εἴ γε ἡ κεφαλὴ τῆς ἐκκλησίας ὁ σωτήρ. σημεῖον γοῦν ἡγεμονικωτάτης ἀρχῆς ὁ πῖλος ὁ ὑπὲρ αὐτήν· ἄλλως τε ἀκηκόαμεν, ὡς εἴρηται· καὶ τοῦ Χριστοῦ κεφαλὴ ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ναὶ μὴν τὸ μὲν περιστήθιον ἔκ τε ἐπωμίδος, ἥ ἐστιν ἔργου σύμβολον, ἔκ τε τοῦ λογίου (τὸν λόγον δὲ τοῦτο αἰνίσσεται) ᾧ συνέστηκεν καὶ ἔστιν οὐρανοῦ εἰκὼν τοῦ λόγῳ γενομένου, τοῦ ὑποκειμένου τῇ κεφαλῇ τῶν πάντων τῷ Χριστῷ καὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως κινουμένου. οἱ οὖν ἐπὶ τῆς ἐπωμίδος σμαράγδου φωτεινοὶ λίθοι ἥλιον καὶ σελήνην μηνύουσι τοὺς συνεργοὺς τῆς φύσεως. χειρὸς δέ, οἶμαι, ὦμος ἀρχή. οἱ δὲ ἐπὶ τῷ στήθει τέτραχα τεταγμένοι δώδεκα τὸν ζῳδιακὸν διαγράφουσιν ἡμῖν κύκλον κατὰ τὰς τέσσαρας τοῦ ἔτους τροπάς. ἄλλως τε ἐχρῆν τῇ κεφαλῇ τῇ κυριακῇ νόμον μὲν καὶ προφήτας ὑποκεῖσθαι, δι' ὧν οἱ δίκαιοι μηνύονται καθ' ἑκατέρας τὰς διαθήκας·","english":"Those who cooperate in the generation of earthly things, the overseers of the planets according to divine providence, he fittingly depicts as established on the chest and shoulders, through which the generative action, the first hebdomad, takes place; the chest is the dwelling place of the heart and soul. There could also be, in another sense, variegated stones, modes of salvation, some placed among the transcendent beings, others among the lower beings, of the entire body that is being saved. The three hundred and sixty bells suspended from the robe are the yearly time, the acceptable year of the Lord, proclaiming and teaching the greatest epiphany of the Savior. Moreover, the golden cap that is raised indicates the royal authority of the Lord, since the head of the church is the Savior. The cap above it is a sign of the most sovereign rule; besides, we have heard, as it has been said, that the head of Christ is God and Father of our Lord Jesus Christ. Indeed, the pectoral, consisting of the shoulder-piece, which is a symbol of work, and of the logion (this alludes to the Word), by which it is constituted, is an image of the heaven that came to be by the Word, which is subject to the head of all things, Christ, and moves in the same manner and uniformly. The luminous emerald stones on the shoulder-piece indicate the sun and moon, the cooperators of nature. The shoulder, I think, is the beginning of the hand. The twelve stones arranged in four rows on the chest delineate for us the zodiacal circle according to the four turnings of the year. Besides, it was necessary that law and prophets be placed under the Lord's head, through whom the righteous are indicated according to each of the two covenants.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑβδομὰς ἡ πρώτη","severity":"info","text":"The 'first hebdomad' likely refers to the seven planetary spheres, which Clement interprets as cooperating in generation under divine providence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πῖλος ὁ χρυσοῦς","severity":"info","text":"The golden cap (πῖλος) is a priestly or royal headdress, here allegorized as signifying Christ's royal authority, with the head of Christ identified as God the Father.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ Χριστοῦ κεφαλὴ ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"info","text":"This phrase echoes New Testament language (e.g., 1 Cor 11:3, Eph 1:17) identifying God as Father and head of Christ, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ τριακόσιοι ἑξήκοντα κώδωνες","severity":"info","text":"The 360 bells suspended from the robe symbolize the solar year, a common allegorical motif in early Christian and Jewish apocalyptic literature (cf. 1 Enoch 72).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"στῆθος δ' οἰκητήριον καρδίας τε καὶ ψυχῆς","severity":"info","text":"Clement identifies the chest as the seat of heart and soul, linking the physical description of the high priest's vestments to a microcosmic allegory of the soul's faculties.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὸ λόγιον","severity":"info","text":"The 'logion' (oracle) on the high priest's pectoral is interpreted as an image of the heaven created by the Word (λόγος), reflecting Clement's Logos theology and his allegorical reading of Exodus 28.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑβδομὰς ἡ πρώτη' could refer to the seven planets or to a hebdomad of archangels; the text does not specify.","The identity of 'the overseers of the planets' (τοὺς ἐφεστῶτας τοῖς πλανήταις) is ambiguous—possibly angelic powers or planetary deities allegorized."],"confidence":"high","notes":[]},{"i":435,"ref":"p435","source":"προφήτας γὰρ ἅμα καὶ δικαίους εἶναι τοὺς ἀποστόλους λέγοντες εὖ ἂν εἴποιμεν, ἑνὸς καὶ τοῦ αὐτοῦ ἐνεργοῦντος διὰ\n\nπάν5.6.38.6 των ἁγίου πνεύματος. ὥσπερ δὲ ὁ κύριος ὑπεράνω τοῦ κόσμου παντός, μᾶλλον δὲ ἐπέκεινα τοῦ νοητοῦ, οὕτως καὶ τὸ ἐν τῷ πετάλῳ ἔγγραπτον ὄνομα ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας εἶναι ἠξίωται, ἔγγραπτον δὲ διά τε τὰς ἐντολὰς τὰς ἐγγράφους διά τε τὴν αἰσθητὴν παρουσίαν. ὄνομα δὲ εἴρηται θεοῦ. ἐπεί, ὡς βλέπει τοῦ πατρὸς τὴν ἀγαθότητα, ὁ υἱὸς ἐνεργεῖ, θεὸς σωτὴρ κεκλημένος, ἡ τῶν ὅλων ἀρχή, ἥτις ἀπεικόνισται μὲν ἐκ τοῦ θεοῦ τοῦ ἀοράτου πρώτη καὶ πρὸ αἰώνων, τετύπωκεν δὲ τὰ μεθ' ἑαυτὴν ἅπαντα γενό5.6.39.1 μενα. ναὶ μὴν τὸ λόγιον τὴν προφητείαν τὴν ἐκβοῶσαν τῷ λόγῳ καὶ κηρύσσουσαν καὶ τὴν κρίσιν τὴν ἐσομένην δηλοῖ, ἐπεὶ ὁ αὐτός ἐστι λόγος ὁ προφητεύων κρίνων τε ἅμα καὶ διακρίνων ἕκαστα. φασὶ δὲ καὶ τὸ ἔνδυμα, τὸν ποδήρη, τὴν κατὰ σάρκα προφητεύειν οἰκονομίαν, δι' ἣν προσεχέστερον εἰς κόσμον ὤφθη.","english":"For if we say that the apostles are both prophets and righteous men, we would speak well, since one and the same Holy Spirit is active through all. And just as the Lord is above the whole world, or rather beyond the intelligible realm, so too the name inscribed on the petalon is deemed to be above every beginning and authority; it is inscribed both because of the written commandments and because of the sensible presence. And it is called the name of God. For, as the Son sees the Father’s goodness, he acts, being called God the Saviour, the principle of all things, which is imaged from the invisible God first and before the ages, and has formed all things that come after it. Indeed, the logion signifies the prophecy that proclaims and preaches by the Word, and the judgment that is to come, since the same Word both prophesies and judges, distinguishing each thing. And they say that the garment, the full-length robe, signifies the economy according to the flesh, through which he appeared more directly in the world.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέταλον","severity":"info","text":"The petalon is the gold leaf worn on the high priest's forehead, inscribed with the Tetragrammaton; Clement here allegorizes it as the name of God above all authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγιον","severity":"info","text":"Logion here likely refers to the oracle or prophetic utterance, but Clement reinterprets it as the prophetic proclamation and judgment by the Word (Logos).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ποδήρης","severity":"info","text":"The poderes is a full-length robe worn by Jewish high priests; Clement allegorizes it as the incarnate economy, i.e., Christ's visible appearance in the flesh.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's allegorical interpretation of the high priest's vestments, linking each item to Christ, the apostles, or salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's identification of the Son as 'God the Saviour' and 'principle of all things' echoes Middle Platonic and Philonic concepts of the Logos as the first image of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is from a single manuscript tradition; the phrase 'ἡ τῶν ὅλων ἀρχή' may be ambiguous, referring either to the Son or to the name of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ἡ τῶν ὅλων ἀρχή' (the principle of all things) is ambiguous: it could be the Son (God the Saviour) or the name of God inscribed on the petalon. The translation takes it as the Son, following the immediate context."],"confidence":"high","notes":[]},{"i":436,"ref":"p436","source":"ταύτῃ τοι ἀποδὺς τὸν ἡγιασμένον χιτῶνα ὁ ἀρχιερεὺς (κόσμος δὲ καὶ ἡ ἐν κόσμῳ κτίσις ἡγίασται πρὸς τοῦ καλὰ συγκαταθεμένου τὰ γινόμενα) λούεται καὶ τὸν ἄλλον ἐνδύεται ἅγιον ἁγίου ὡς εἰπεῖν χιτῶνα, τὸν συνεισ5.6.39.4 ιόντα εἰς τὰ ἄδυτα αὐτῷ, ἐμοὶ δοκεῖν ἐμφαίνων τὸν Λευίτην καὶ γνωστικὸν ὡς ἂν τῶν ἄλλων ἱερέων ἄρχοντα, ὕδατι ἀπολελουμένων ἐκείνων καὶ πίστιν ἐνδεδυμένων μόνην καὶ τὴν ἰδίαν ἐκδεχομένων μονήν, αὐτὸν διακρίναντα τὰ νοητὰ τῶν αἰσθητῶν, κατ' ἐπανάβασιν τῶν ἄλλων ἱερέων σπεύδοντα ἐπὶ τὴν τοῦ νοητοῦ δίοδον, τῶν τῇδε ἀπολουόμενον οὐκέτι ὕδατι, ὡς πρότερον ἐκαθαίρετο εἰς Λευιτικὴν ἐντασσόμενος φυλήν, ἀλλ' ἤδη τῷ γνωστικῷ λόγῳ. καθαρὸς μὲν οὖν τὴν καρδίαν πᾶσαν, κατορθώσας δ' εὖ μάλα καὶ τὴν πολιτείαν ἐπ' ἄκρον, πέρα τοῦ ἱερέως ἐπὶ μεῖζον αὐξήσας, ἀτεχνῶς ἡγνισμένος καὶ λόγῳ καὶ βίῳ, ἐπενδυσάμενος τὸ γάνωμα τῆς δόξης, τοῦ πνευματικοῦ ἐκείνου καὶ τελείου ἀνδρὸς τὴν ἀπόρρητον κληρονομίαν ἀπολαβών, ἣν ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, υἱὸς καὶ φίλος γενόμενος, πρόσωπον ἤδη πρὸς πρόσωπον ἐμπίπλαται τῆς ἀκορέστου θεωρίας. οὐδὲν δὲ οἷον αὐτοῦ ἐπακοῦσαι τοῦ λόγου, πλείονα τὸν νοῦν διὰ τῆς γραφῆς ἐνδιδόντος. λέγει γὰρ ὧδε· καὶ ἐκδύσεται τὴν στολὴν τὴν λινῆν, ἣν ἐνδεδύκει εἰσπορευόμενος εἰς τὰ ἅγια, καὶ ἀποθήσει αὐτὴν ἐκεῖ. καὶ λούσεται τὸ σῶμα αὐτοῦ ὕδατι ἐν τόπῳ ἁγίῳ καὶ ἐνδύσεται τὴν στολὴν αὐτοῦ.","english":"Then, having removed the consecrated tunic, the high priest—for the world and the creation in the world have been consecrated by the one who has beautifully assented to what comes into being—washes and puts on the other holy tunic, so to speak, the one that enters with him into the inner sanctuary, signifying, as it seems to me, the Levite and Gnostic as ruler, as it were, of the other priests, while those others are washed with water and clothed only with faith and await their own station, he, having distinguished the intelligible from the sensible, hastening by way of ascent beyond the other priests toward the passage of the intelligible, being washed no longer with water, as he was previously purified when enrolled in the Levitical tribe, but now with the gnostic Word. So, pure in his whole heart, having also perfected his conduct to the utmost, having grown beyond the priest to something greater, genuinely purified in both word and life, having put on the luster of glory, having received the ineffable inheritance of that spiritual and perfect man, which no eye has seen, no ear heard, and which has not entered into the heart of man, having become son and friend, he now fills himself face to face with the insatiable contemplation. And nothing is like hearing the Word himself, who gives greater understanding through Scripture. For he speaks thus: \"And he shall take off the linen garment which he had put on when entering the holy place, and shall lay it aside there. And he shall wash his body with water in a holy place and put on his garment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῷ λόγῳ","severity":"info","text":"The phrase 'gnostic Word' (γνωστικῷ λόγῳ) is a key term in Clement, denoting the rational principle that imparts true knowledge, distinct from mere water purification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐκδύσεται τὴν στολὴν τὴν λινῆν...","severity":"info","text":"Clement quotes a ritual instruction from the Old Testament (likely Leviticus 16:23-24 or similar) about the high priest removing his linen garment, washing, and putting on another, to allegorize spiritual purification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Λευίτην","severity":"info","text":"The Levite (Λευίτην) is a member of the priestly tribe of Levi; Clement uses it here to symbolize the advanced Gnostic Christian, who surpasses ordinary priests in spiritual insight.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms part of a narrative sequence where Clement interprets the high priest's ritual actions as an allegory for the Gnostic's ascent from sensible to intelligible reality, culminating in direct contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱὸς καὶ φίλος γενόμενος","severity":"info","text":"The phrase 'having become son and friend' echoes Clement's earlier theme of the Gnostic becoming a 'son' of God and a 'friend' of the Logos, paralleling Philo's language of spiritual kinship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's allegorical reading of Levitical purity rites influenced later Christian mysticism, though his identification of the 'Gnostic' as the ideal Christian was controversial in later orthodoxy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Old Testament source of the quoted ritual is not specified; it may conflate Leviticus 16:23-24 with other priestly instructions.","The phrase 'τὸν συνεισ.5.6.39.4 ιόντα' contains a textual crux; the reading 'συνεισιόντα' (entering with) is adopted here."],"confidence":"high","notes":[]},{"i":437,"ref":"p437","source":"ἄλλως δ', οἶμαι, ὁ κύριος ἀποδύεταί τε καὶ ἐνδύεται κατιὼν εἰς αἴσθησιν, ἄλλως ὁ δι' αὐτοῦ πιστεύσας ἀποδύεταί τε καὶ ἐπενδύεται, ὡς καὶ ὁ ἀπόστολος ἐμήνυσεν, τὴν ἡγιασμένην στολήν. ἐντεῦθεν κατ' εἰκόνα τοῦ κυρίου ἀρχιερεῖς ἀπὸ τῆς ἁγιασθείσης ᾑροῦντο φυλῆς οἱ δοκιμώτατοι καὶ οἱ εἰς βασιλείαν καὶ οἱ εἰς προφητείαν ἐκλεκτοὶ ἐχρίοντο. Ὅθεν καὶ Αἰγύπτιοι οὐ τοῖς ἐπιτυχοῦσι τὰ παρὰ σφίσιν ἀνετίθεντο μυστήρια οὐδὲ μὴν βεβήλοις τὴν τῶν θείων εἴδησιν ἐξέφερον, ἀλλ' ἢ μόνοις γε τοῖς μέλλουσιν ἐπὶ βασιλείαν προϊέναι καὶ τῶν ἱερέων τοῖς κριθεῖσιν εἶναι δοκιμωτάτοις ἀπό τε τῆς τροφῆς καὶ τῆς παιδείας καὶ τοῦ γένους. Ὅμοια γοῦν τοῖς Ἑβραϊκοῖς κατά γε τὴν ἐπίκρυψιν καὶ τὰ τῶν Αἰγυπτίων αἰνίγματα. Αἰγυπτίων οἳ μὲν ἐπὶ πλοίου, οἳ δὲ ἐπὶ κρο5.7.41.3 κοδείλου τὸν ἥλιον δεικνύουσι. σημαίνουσι δὲ ὅτι ὁ ἥλιος, δι' ἀέρος γλυκεροῦ καὶ ὑγροῦ τὴν πορείαν ποιούμενος, γεννᾷ τὸν χρόνον, ὃν αἰνίσσεται ὁ κροκόδειλος διά τινα ἄλλην ἱερατικὴν ἱστορίαν. ναὶ μὴν καὶ ἐν Διοσπόλει τῆς Αἰγύπτου ἐπὶ τοῦ ἱεροῦ καλουμένου πυλῶνος διατετύπωται παιδίον μὲν γενέσεως σύμβολον, φθορᾶς δὲ ὁ γέρων, θεοῦ τε αὖ ὁ ἱέραξ, ὡς ὁ ἰχθὺς μίσους, καὶ κατ' ἄλλο πάλιν σημαινό5.7.42.1 μενον ὁ κροκόδειλος ἀναιδείας. φαίνεται τοίνυν συντιθέμενον τὸ πᾶν σύμβολον δηλωτικὸν εἶναι τοῦδε· ὦ γινόμενοι καὶ ἀπογινό5.7.42.2 μενοι, θεὸς μισεῖ ἀναίδειαν. τά τε ὦτα καὶ τοὺς ὀφθαλμοὺς οἱ δημιουργοῦντες ἐξ ὕλης τιμίας καθιεροῦσιν τοῖς θεοῖς ἀνατιθέντες εἰς τοὺς νεώς, τοῦτο δήπου αἰνισσόμενοι ὡς πάντα θεὸς ὁρᾷ καὶ ἀκούει.","english":"In another way, I think, the Lord both takes off and puts on when descending into sense-perception; in another way, the one who has believed through him both takes off and puts on, as the apostle also indicated, the consecrated garment. Hence, in the image of the Lord, high priests were chosen from the consecrated tribe—the most approved—and those chosen for kingship and for prophecy were anointed. Whence also the Egyptians did not entrust their mysteries to just anyone, nor did they divulge knowledge of divine things to the profane, but only to those who were to advance to kingship and to the priests judged to be most approved, on the basis of their nurture, education, and lineage. At any rate, the riddles of the Egyptians are similar to the Hebrew ones in respect of concealment. Some Egyptians depict the sun on a boat, others on a crocodile. They signify that the sun, making its journey through sweet and moist air, generates time, which the crocodile hints at through some other priestly account. Indeed, also in Diospolis of Egypt, on the so-called gateway of the temple, a child is depicted as a symbol of generation, an old man of decay, a hawk of god, as a fish of hatred, and, according to another meaning again, the crocodile of shamelessness. So then, the whole symbol appears to be indicative of this: O you who come into being and pass away, god hates shamelessness. And craftsmen, fashioning ears and eyes from precious material, dedicate them to the gods, setting them up in the temples, hinting at this, namely, that god sees and hears everything.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄλλως δ'","severity":"info","text":"Clement distinguishes two modes of 'taking off and putting on' garments: the Lord's descent into sense-perception and the believer's spiritual investiture, echoing Pauline imagery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος ἐμήνυσεν","severity":"info","text":"The reference to the apostle likely alludes to Paul's language of putting on the consecrated garment (cf. Gal 3:27; Eph 4:24), though no direct quotation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰγύπτιοι ... μυστήρια","severity":"info","text":"Clement compares Egyptian and Hebrew practices of concealing mysteries, noting that Egyptians restricted knowledge to kings and approved priests based on nurture, education, and lineage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κροκόδειλος","severity":"info","text":"The crocodile symbolizes time (χρόνος) in Egyptian allegory, generated by the sun's journey through moist air; Clement also notes its alternative meaning of shamelessness (ἀναίδεια).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅθεν ... Ὅμοια ... ναὶ μὴν","severity":"info","text":"The passage moves from Christological typology to Egyptian ritual secrecy, then to specific symbols (sun, crocodile, Diospolis gateway), culminating in a moral aphorism about divine omniscience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεὸς μισεῖ ἀναίδειαν","severity":"info","text":"Clement's moralizing interpretation of Egyptian symbols—'god hates shamelessness'—reflects a common patristic strategy of reinterpreting pagan iconography for Christian ethical instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἡγιασμένην στολήν' could refer either to the high priest's garment or to a spiritual garment; the English draft takes it as the consecrated garment.","The identity of 'the apostle' is not specified; likely Paul, but not certain."],"confidence":"high","notes":[]},{"i":438,"ref":"p438","source":"πρὸς τοῖσδε ἀλκῆς μὲν καὶ ῥώμης σύμβολον αὐτοῖς ὁ λέων· ὥσπερ ἀμέλει γῆς τε αὐτῆς καὶ γεωργίας καὶ\n\nτροφῆς ὁ βοῦς, ἀνδρείας τε καὶ παρρησίας ὁ ἵππος, ἀλκῆς τε αὖ μετὰ συνέσεως ἡ σφίγξ, τὸ μὲν σῶμα πᾶν λέοντος, τὸ πρόσωπον δὲ ἀνθρώπου ἔχουσα. ὁμοίως τε τούτοις σύνεσιν καὶ μνήμην καὶ κράτος καὶ τέχνην ὁ ἄνθρωπος αἰνισσόμενος τοῖς ἱεροῖς πρὸς αὐτῶν ἐγγλύφεται. ἤδη δὲ κἀν ταῖς καλουμέναις παρ' αὐτοῖς κωμασίαις τῶν θεῶν χρυσᾶ ἀγάλματα, δύο μὲν κύνας, ἕνα δὲ ἱέρακα καὶ ἶβιν μίαν περιφέρουσι καὶ καλοῦσι τὰ τέσσαρα τῶν ἀγαλμάτων εἴδωλα τέσσαρα γράμματα. εἰσὶ γοῦν οἱ μὲν κύνες σύμβολα τῶν δυεῖν ἡμισφαιρίων, οἷον περιπολούντων καὶ φυλασσόντων· ὁ δὲ ἱέραξ ἡλίου· πυρώδης γὰρ καὶ ἀναιρετικός· αὐτίκα τὰς λοιμικὰς νόσους ἡλίῳ ἀνατιθέασιν· ἡ δὲ ἶβις σελήνης, τὰ μὲν σκιερὰ τῷ μέλανι, τὰ δὲ φωτεινὰ τῷ λευκῷ τῶν πτίλων εἰκα5.7.43.3 ζόντων. εἰσὶν δ' οἳ τοὺς μὲν τροπικοὺς πρὸς τῶν κυνῶν μηνύεσθαι βούλονται, οἳ δὴ διαφυλάσσουσι καὶ πυλωροῦσι τὴν ἐπὶ νότον καὶ ἄρκτον πάροδον τοῦ ἡλίου· τὸν δ' ἰσημερινόν, ὑψηλὸν ὄντα καὶ διακεκαυμένον, ὁ ἱέραξ δηλοῖ, καθάπερ ἡ ἶβις τὸν λοξόν· ἀριθμοῦ γὰρ ἐπινοίας καὶ μέτρου μάλιστα τῶν ζῴων ἡ ἶβις ἀρχὴν παρεσχῆσθαι τοῖς Αἰγυπτίοις δοκεῖ, ὡς τῶν κύκλων ὁ λοξός. Ἀλλὰ γὰρ οὐ μόνον Αἰγυπτίων οἱ λογιώτατοι, πρὸς δὲ καὶ τῶν ἄλλων βαρβάρων ὅσοι φιλοσοφίας ὠρέχθησαν, τὸ συμβολικὸν εἶδος ἐζήλωσαν.","english":"In addition to these, the lion is for them a symbol of courage and strength; just as, of course, the ox is of the earth itself and of agriculture and nourishment, the horse of courage and frankness, and the sphinx of courage combined with intelligence, having the whole body of a lion but the face of a human. Similarly to these, the human being, hinting at understanding, memory, power, and art, is engraved by them among the sacred symbols. Already, too, in the so-called processions of the gods among them, they carry around golden statues—two dogs, one hawk, and one ibis—and they call the four statues four letters. The dogs are symbols of the two hemispheres, as it were circling and guarding; the hawk of the sun, for it is fiery and destructive; indeed, they attribute pestilential diseases to the sun; and the ibis of the moon, the shadowy parts being represented by the black, and the luminous by the white of its feathers. Some wish the dogs to indicate the tropics, which indeed guard and gatekeep the passage of the sun to the south and north; the equinoctial circle, being high and burnt, the hawk signifies, just as the ibis signifies the oblique circle; for the ibis seems to have provided the Egyptians with the beginning of the concept of number and measure, as the oblique circle does of the cycles. But not only the most learned of the Egyptians, but also of the other barbarians who pursued philosophy, emulated the symbolic form.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"σφίγξ","severity":"info","text":"The sphinx as a composite symbol (lion body, human face) was common in Egyptian and Greek iconography, often representing strength with wisdom. Clement adapts this to his allegorical reading of Egyptian animal symbolism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κωμασίαις","severity":"info","text":"The term κωμασίαις (processions) refers to Egyptian religious festivals where statues of gods were carried. Clement interprets these as symbolic letters, reflecting a Hellenistic tradition of reading Egyptian hieroglyphs as allegorical signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἶβις","severity":"info","text":"The ibis, associated with the god Thoth, was a symbol of writing, number, and measure in Egyptian culture. Clement connects it to the oblique circle (ecliptic), linking animal symbolism to astronomical concepts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κύνες","severity":"info","text":"Dogs in Egyptian symbolism often served as guardians, associated with the god Anubis. Clement interprets them as representing the hemispheres or the tropics, reflecting a syncretic blend of Egyptian and Greek astronomical ideas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"συμβολικὸν εἶδος","severity":"info","text":"Clement's claim that the most learned barbarians emulated the 'symbolic form' aligns with the early Christian apologetic strategy of claiming that Greek philosophy derived from older, non-Greek sources, particularly Egyptian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"τέσσαρα γράμματα","severity":"caution","text":"Clement's identification of the four statues as 'four letters' is ambiguous: it may refer to hieroglyphic signs or to the four consonants of a divine name. The exact referent is uncertain and debated among scholars.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'four letters' (τέσσαρα γράμματα) is ambiguous: it could mean hieroglyphic characters or the four consonants of a divine name (e.g., the Egyptian god Thoth or the Greek 'θεός'). The reading here follows the symbolic interpretation of the statues as representing letters.","The identity of the 'most learned of the Egyptians' is unspecified; Clement may be referring to the priestly class or to specific philosophers like Hermes Trismegistus."],"confidence":"high","notes":[]},{"i":439,"ref":"p439","source":"Φασὶ γοῦν καὶ Ἰδανθούραν τὸν Σκυθῶν βασιλέα, ὡς ἱστορεῖ Φερεκύδης ὁ Σύριος, Δαρείῳ διαβάντι τὸν Ἴστρον πόλεμον ἀπειλοῦντα πέμψαι σύμβολον ἀντὶ τῶν γραμμάτων μῦν, βάτραχον ὄρνιθα, ὀιστόν, ἄροτρον. ἀπορίας δὲ οὔσης, οἷα εἰκός, ἐπὶ τούτοις Ὀροντοπάτας μὲν ὁ χιλίαρχος ἔλεγεν παραδώσειν αὐτοὺς τὴν ἀρχήν, τεκμαιρόμενος ἀπὸ μὲν τοῦ μυὸς τὰς οἰκήσεις, ἀπὸ δὲ τοῦ βατράχου τὰ ὕδατα τὸν ἀέρα τε ἀπὸ τῆς ὄρνιθος καὶ ἀπὸ τοῦ ὀιστοῦ τὰ ὅπλα, ἀπὸ δὲ τοῦ ἀρότρου τὴν χώραν. Ξιφόδρης δὲ ἔμπαλιν ἡρμήνευσεν· ἔφασκεν γάρ· ἐὰν μὴ ὡς ὄρνιθες ἀναπτῶμεν ἢ ὡς μύες κατὰ τῆς γῆς ἢ ὡς οἱ βάτραχοι καθ' ὕδατος δύωμεν, οὐκ ἂν φύγοιμεν τὰ ἐκείνων βέλη, τῆς γὰρ χώρας οὔκ ἐσμεν κύριοι. Ἀνάχαρσίν τε τὸν Σκύθην φασὶ καὶ αὐτὸν κοιμώμενον κατέχειν τῇ μὲν λαιᾷ τὰ αἰδοῖα, τῇ δεξιᾷ δὲ τὸ στόμα, αἰνιττόμενον δεῖν μὲν ἀμφοῖν, μεῖζον δὲ εἶναι γλώττης κρατεῖν ἢ ἡδονῆς. Καὶ τί μοι περὶ τοὺς βαρβάρους ἐνδιατρίβειν, ἐξὸν αὐτοὺς τοὺς Ἕλληνας σφόδρα τῇ ἐπικρύψει κεχρημένους παραστῆσαι; Ἀνδροκύδης γοῦν ὁ Πυθαγορικὸς τὰ Ἐφέσια καλούμενα γράμματα ἐν πολλοῖς δὴ πολυθρύλητα ὄντα συμβόλων ἔχειν φησὶ τάξιν, σημαίνειν δὲ Ἄσκιον μὲν τὸ σκότος, μὴ γὰρ ἔχειν τοῦτο σκιάν· φῶς δὲ Κατάσκιον, ἐπεὶ καταυγάζει τὴν σκιάν· Λίξ τέ ἐστιν ἡ γῆ κατὰ ἀρχαίαν ἐπωνυμίαν καὶ Τετρὰξ ὁ ἐνιαυτὸς διὰ τὰς ὥρας, Δαμνα5.8.45.3 μενεὺς δὲ ὁ ἥλιος ὁ δαμάζων, τὰ Αἴσιά τε ἡ ἀληθὴς φωνή. σημαίνει δ' ἄρα τὸ σύμβολον ὡς κεκόσμηται τὰ θεῖα, οἷον σκότος πρὸς φῶς καὶ ἥλιος πρὸς ἐνιαυτὸν καὶ γῆ πρὸς παντοίαν φύσεως γένεσιν.","english":"They say, then, that Idanthyrsus, king of the Scythians, as Pherecydes of Syros relates, when Darius had crossed the Ister and was threatening war, sent him a symbol instead of a letter: a mouse, a frog, a bird, an arrow, and a plow. And when there was perplexity, as is likely, over these, Orontopatas the chiliarch said they would surrender their rule, inferring from the mouse the dwellings, from the frog the waters, from the bird the air, from the arrow the weapons, and from the plow the land. Xiphodres interpreted them in the opposite way; for he said: unless we fly like birds, or go under the earth like mice, or dive into the water like frogs, we would not escape their arrows, for we are not masters of the land. And they say that Anacharsis the Scythian, even when sleeping, held his genitals with his left hand and his mouth with his right, intimating that both must be controlled, but that it is greater to master the tongue than pleasure. And why should I dwell on the barbarians, when I can show that the Greeks themselves made great use of concealment? Androcydes the Pythagorean, for instance, says that the so-called Ephesian letters, which are much talked of among many, have the character of symbols, and that Askeon means darkness, for it has no shadow; Kataskion means light, since it illuminates the shadow; Lix is the earth according to an ancient name, and Tetrax the year because of the seasons, Damnameneus the sun that tames, and the Aisia the true voice. And the symbol signifies, then, how the divine things are ordered, such as darkness in relation to light, and the sun in relation to the year, and the earth in relation to the whole generation of nature.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἰδανθούραν","severity":"info","text":"Idanthyrsus was a Scythian king who resisted Darius I's invasion c. 513 BCE. The anecdote of the symbolic gifts is known from Herodotus (4.126–132), though Clement cites Pherecydes of Syros as his source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σύμβολον","severity":"info","text":"Here σύμβολον means a symbolic message, not a written letter. Clement uses the term to illustrate how barbarians and Greeks alike employ concealment (ἐπίκρυψις) in communication.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐφέσια γράμματα","severity":"info","text":"The 'Ephesian letters' were magical syllables associated with Ephesus, used as protective charms. Androcydes the Pythagorean here interprets them allegorically as cosmic symbols, a euhemerizing or philosophical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τί μοι περὶ τοὺς βαρβάρους ἐνδιατρίβειν","severity":"info","text":"This rhetorical question marks a transition from barbarian examples to Greek ones, reinforcing Clement's argument that concealment (ἐπίκρυψις) is a universal feature of wisdom traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀνάχαρσις","severity":"info","text":"Anacharsis was a legendary Scythian sage. The anecdote of his sleeping posture (hand on genitals and mouth) appears in later Greek and Roman moralizing literature as a symbol of self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δαμναμενεύς","severity":"caution","text":"The text reads Δαμναμενεὺς, but the correct form is likely Δαμναμενεύς (Damnameneus). The meaning 'the tamer' (of the sun) is clear, but the spelling varies in manuscripts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Xiphodres (Ξιφόδρης) is uncertain; he may be a Persian interpreter or a legendary figure. The text does not clarify his historical status.","The phrase 'τὰ Αἴσιά τε ἡ ἀληθὴς φωνή' is ambiguous: 'Aisia' may be a proper name or a transliteration of a Greek word meaning 'auspicious things'; the translation 'true voice' is interpretive."],"confidence":"high","notes":[]},{"i":440,"ref":"p440","source":"Ἀλλὰ καὶ Διονύσιος ὁ Θρᾷξ ὁ γραμματικὸς ἐν τῷ Περὶ τῆς ἐμφάσεως περὶ τοῦ τῶν τροχίσκων συμβόλου φησὶ κατὰ λέξιν· ἐσήμαινον γοῦν οὐ διὰ λέξεως μόνον, ἀλλὰ καὶ διὰ συμβόλων ἔνιοι τὰς πράξεις, διὰ λέξεως μὲν ὡς ἔχει τὰ λεγόμενα Δελφικὰ παραγγέλματα, τὸ μηδὲν ἄγαν\"7 καὶ τὸ γνῶθι σαυτὸν\"7 καὶ τὰ τούτοις ὅμοια, διὰ δὲ συμβόλων ὡς ὅ τε τροχὸς ὁ στρεφόμενος ἐν τοῖς τῶν θεῶν τεμένεσιν εἱλκυσμένος παρὰ Αἰγυπτίων καὶ τὸ τῶν θαλλῶν τῶν διδομένων τοῖς προσκυνοῦσι. φησὶ γὰρ Ὀρφεὺς ὁ Θρᾴκιος· θαλλῶν δ' ὅσσα βροτοῖσιν ἐπὶ χθονὸς ἔργα μέμηλεν, οὐδὲν ἔχει μίαν αἶσαν ἐπὶ φρεσίν, ἀλλὰ κυκλεῖται πάντα πέριξ, στῆναι δὲ καθ' ἓν μέρος οὐ θέμις ἐστίν, ἀλλ' ἔχει, ὡς ἤρξαντο, δρόμου μέρος ἶσον ἕκαστος. οἱ θαλλοὶ ἤτοι τῆς πρώτης τροφῆς σύμβολον ὑπάρχουσιν, ἢ ὅπως ἐπιστῶνται οἱ πολλοὶ τοὺς μὲν καρποὺς δι' ὅλου θάλλειν καὶ αὔξεσθαι διαμένοντας ἐπὶ πλεῖστον, σφᾶς δὲ αὐτοὺς ὀλίγον εἰληχέναι τὸν τῆς ζωῆς χρόνον, τούτου χάριν δίδοσθαι τοὺς θαλλοὺς βούλον ται, ἴσως δὲ καὶ ἵνα ἐπιστῶνται, ὅτι, ὡς οὗτοι αὖ","english":"And Dionysius the Thracian, the grammarian, in his work On Emphasis, says concerning the symbol of the wheels, word for word: \"Some, then, signified actions not only through speech, but also through symbols; through speech, as the so-called Delphic maxims have it, 'Nothing in excess' and 'Know thyself' and similar sayings; through symbols, as the revolving wheel drawn in the precincts of the gods from the Egyptians, and the offering of branches to those who do obeisance. For Orpheus the Thracian says: 'Of the branches, as many works as are cared for by mortals on earth, none has a single portion in the mind, but all circle around, and it is not lawful to stand still in one part, but each has, as they began, an equal share of the course.' The branches are either a symbol of the first food, or so that the many may be drawn to understand that the fruits continue to flourish and increase for the longest time, while they themselves have been allotted only a short time of life; for this reason they wish the branches to be given; perhaps also so that they may understand that, just as these","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Διονύσιος ὁ Θρᾷξ ὁ γραμματικὸς","severity":"info","text":"Dionysius Thrax (c. 170–90 BCE) was a Hellenistic grammarian, author of the first Greek grammar. Clement cites his lost work On Emphasis, likely a treatise on symbolic expression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δελφικὰ παραγγέλματα","severity":"info","text":"The Delphic maxims, such as 'Nothing in excess' and 'Know thyself', were inscribed at the temple of Apollo at Delphi. They were widely cited in antiquity as moral precepts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τροχὸς ὁ στρεφόμενος","severity":"info","text":"The revolving wheel in Egyptian temple precincts is a symbol of cyclical time or cosmic order, paralleling Orphic and Pythagorean ideas of eternal recurrence. Clement uses it to illustrate non-verbal signification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θαλλοί","severity":"info","text":"The branches (θαλλοί) are interpreted as symbols of first food or of the brevity of human life. This allegorical reading echoes Clement's broader method of finding hidden meanings in pagan symbols, akin to Christian typology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὀρφεὺς ὁ Θρᾴκιος","severity":"info","text":"The Orphic fragment quoted (Orph. fr. 245 Bernabé) reflects the doctrine of cosmic cycle and the impossibility of stasis. Clement's use of Orphic material shows his strategy of appropriating pagan wisdom for Christian instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴσως δὲ καὶ ἵνα ἐπιστῶνται","severity":"caution","text":"Clement's interpretation of the branches is tentative ('perhaps also so that they may understand'), indicating that the symbolic meaning is not fixed. The text may reflect multiple exegetical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'αὖ', leaving the final clause incomplete. The English draft supplies a plausible continuation ('just as these'), but the original is fragmentary."],"confidence":"high","notes":[]},{"i":441,"ref":"p441","source":"καίονται, οὕτως καὶ αὐτοὺς δεῖ τοῦτον τὸν βίον ταχέως ἐκλιπεῖν καὶ πυρὸς ἔργον γενέσθαι. Χρησιμώτατον ἄρα τὸ τῆς συμβολικῆς ἑρμηνείας εἶδος εἰς πολλά, καὶ πρὸς τὴν ὀρθὴν θεολογίαν συνεργοῦν καὶ πρὸς εὐσέβειαν καὶ πρὸς ἐπίδειξιν συνέσεως καὶ πρὸς βραχυλογίας ἄσκησιν καὶ σοφίας ἔνδειξιν· σοφοῦ γὰρ τὸ χρῆσθαι τῇ συμβολικῇ φράσει δεξιῶς, φησὶν ὁ γραμματικὸς Δίδυμος, καὶ τὸ γνωρίσαι τὸ διὰ ταύτης δηλούμενον. Ναὶ μὴν ἡ στοιχειωτικὴ τῶν παίδων διδασκαλία τὴν τῶν τετ5.8.46.4 τάρων στοιχείων περιείληφεν ἑρμηνείαν. βέδυ20 μὲν γὰρ τοὺς Φρύγας τὸ ὕδωρ φησὶ καλεῖν, καθὰ καὶ Ὀρφεύς· καὶ βέδυ νυμφάων καταλείβεται ἀγλαὸν ὕδωρ. ἀλλὰ καὶ ὁ θύτης Δίων ὁμοίως φαίνεται γράφων· καὶ βέδυ λαβὼν κατὰ χειρῶν καταχέου καὶ ἐπὶ τὴν ἱεροσκοπίην τρέπου. ἔμπαλιν δὲ ὁ κωμικὸς Φιλύλλιος βέδυ τὸν ἀέρα βιόδωρον ὄντα διὰ τούτων γινώσκει· ἕλκειν τὸ βέδυ σωτήριον προσεύχομαι, ὅπερ μέγιστόν ἐστιν ὑγιείας μέρος, τὸ τὸν ἀέρα ἕλκειν καθαρόν, οὐ τεθολωμένον. συνομόλογος τῆς τοιᾶσδε δόξης καὶ ὁ Κυζικηνὸς Νεάνθης γράφων τοὺς Μακεδόνων ἱερεῖς ἐν ταῖς κατευχαῖς βέδυ κατακαλεῖν ἵλεω αὐτοῖς τε καὶ τοῖς τέκνοις, ὅπερ ἑρμηνεύουσιν ἀέρα. ζὰψ20 δὲ τὸ πῦρ οἳ μὲν παρὰ τὴν ζέσιν ἀμαθῶς ἐδέξαντο· καλεῖται δ' οὕτως ἡ θάλασσα, ὡς Εὐφορίων ἐν ταῖς πρὸς Θεοδωρίδαν ἀντιγραφαῖς· ζὰψ δὲ ποτὶ σπιλάδεσσι νεῶν ὀλέτειρα κακύνει. Διονύσιός τε ὁ Ἴαμβος ὁμοίως· πόντου μαινομένοιο περιστείνει ἁλυκὴ ζάψ. ὁμοίως δὲ Κρατῖνος ὁ νεώτερος κωμικός· καρῖδας ἡ ζὰψ ἐκφέρει κἰχθύδια. καὶ Σιμμίας ὁ Ῥόδιος· ἀμμὰς Ἰγνήτων καὶ Τελχίνων ἔφυ ἡ ἁλυκὴ ζάψ.","english":"They are burned, so they too must quickly leave this life and become the work of fire. Therefore, the form of symbolic interpretation is most useful for many things, contributing both to correct theology and to piety, and to the display of intelligence, and to the practice of brevity and the indication of wisdom; for it is the mark of a wise man to use symbolic expression skillfully, says the grammarian Didymus, and to recognize what is indicated through it. Indeed, the elementary teaching of children has encompassed the interpretation of the four elements. For the Phrygians are said to call water \"bedy,\" just as Orpheus does: \"and bedy, the bright water of the nymphs, flows down.\" And likewise the sacrificer Dion appears to write: \"and taking bedy, pour it over your hands and turn to the inspection of entrails.\" On the other hand, the comic poet Philyllius recognizes \"bedy\" as the life-giving air through these words: \"I pray to draw in the saving bedy, which is the greatest part of health, to draw in pure air, not turbid.\" Of the same opinion is Neanthes of Cyzicus, writing that the priests of the Macedonians in their prayers invoke \"bedy\" as propitious for themselves and their children, which they interpret as air. \"Zaps\" is fire, which some have ignorantly derived from \"zein\" (to boil); but the sea is called thus, as Euphorion in his replies to Theodoridas: \"and zaps among the rocks destroys ships.\" And Dionysius the Iambus similarly: \"the salty zaps of the raging sea surrounds.\" Likewise the younger comic poet Cratinus: \"the zaps brings forth shrimps and small fish.\" And Simmias of Rhodes: \"the salty zaps was the mother of the Ignites and Telchines.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συμβολικῆς ἑρμηνείας εἶδος","severity":"info","text":"Clement concludes his argument for symbolic interpretation, linking it to theology, piety, and wisdom, and citing the grammarian Didymus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βέδυ","severity":"info","text":"Clement reports that the Phrygians call water 'bedy', citing Orpheus, the sacrificer Dion, the comic poet Philyllius, and Neanthes of Cyzicus, who interprets it as air.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζάψ","severity":"info","text":"Clement notes that 'zaps' is used for fire, but also for the sea, citing Euphorion, Dionysius the Iambus, Cratinus the younger, and Simmias of Rhodes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δίδυμος","severity":"info","text":"Didymus the grammarian, likely Didymus Chalcenterus, is cited as an authority on symbolic expression; his work on etymology and allegory was influential in Alexandrian scholarship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐφορίων","severity":"info","text":"Euphorion of Chalcis, a Hellenistic poet and grammarian, is cited for his use of 'zaps' for the sea; his replies to Theodoridas were a known poetic exchange.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βέδυ","severity":"caution","text":"Clement's sources disagree on the meaning of 'bedy': water (Orpheus, Dion) vs. air (Philyllius, Neanthes). The term may have been polysemous in Phrygian or Orphic usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'βέδυ' is assigned conflicting meanings (water vs. air) by different ancient authorities; Clement does not resolve the discrepancy.","The term 'ζάψ' is used for both fire and sea; Clement notes an ignorant derivation from 'ζέσις' but does not clarify the semantic relationship."],"confidence":"high","notes":[]},{"i":442,"ref":"p442","source":"χθὼν20 δὲ ἡ γῆ εἰς μέγεθος κεχυμένη. καὶ πλῆκτρον20 οἳ μὲν τὸν πόλον, οἳ δὲ τὸν ἀέρα τὸν πάντα πλήσσοντα καὶ κινοῦντα εἰς φύσιν τε καὶ αὔξησιν ἢ τὸν πάντων πληρωτικόν. οὐκ ἀνέγνωσαν δ' οὗτοι Κλεάνθην τὸν φιλόσοφον, ὃς ἄντικρυς πλῆκτρον τὸν ἥλιον καλεῖ· ἐν γὰρ ταῖς ἀνατολαῖς ἐρείδων τὰς αὐγάς, οἷον πλήσσων τὸν κόσμον, εἰς τὴν ἐναρμόνιον πορείαν τὸ φῶς ἄγει· ἐκ δὲ τοῦ ἡλίου σημαίνει καὶ τὰ λοιπὰ ἄστρα. σφὶγξ20 δὲ οὐχ ἡ τῶν ὅλων σύνδεσις καὶ ἡ τοῦ κόσμου κατὰ τὸν ποιητὴν Ἄρατον περιφορά, ἀλλὰ τάχα μὲν ὁ διή5.8.48.3 κων πνευματικὸς τόνος καὶ συνέχων τὸν κόσμον εἴη ἄν· ἄμεινον δὲ ἐκδέχεσθαι τὸν αἰθέρα πάντα συνέχοντα καὶ σφίγγοντα, καθὰ καὶ ὁ Ἐμπεδοκλῆς φησιν· εἰ δ' ἄγε τοι λέξω κείνων πρῶθ' ἥλιον ἀρχήν, ἐξ ὧν δὴ ἐγένοντο τὰ νῦν ἐσορώμενα πάντα, γαῖά τε καὶ πόντος πολυκύμων ἠδ' ὑγρὸς ἀὴρ Τιτὰν ἠδ' αἰθὴρ σφίγγων περὶ κύκλον ἅπαντα. Ἀπολλόδωρος δ' ὁ Κερκυραῖος τοὺς στίχους τούσδε ὑπὸ Βράγχου ἀναφωνηθῆναι τοῦ μάντεως λέγει Μιλησίους καθαίροντος ἀπὸ λοιμοῦ. ὃ μὲν γὰρ ἐπιρραίνων τὸ πλῆθος δάφνης κλάδοις προκατήρχετο τοῦ ὕμνου ὧδέ πως· μέλπετε, ὦ παῖδες, ἑκάεργον καὶ ἑκαέργαν· ἐπέψαλλεν δὲ ὡς εἰπεῖν ὁ λαός· βέδυ, ζάψ, χθώμ, πλῆκτρον, σφίγξ· κναξζβίχ, θύπτης, φλεγμό, δρώψ. μέμνηται τῆς ἱστορίας καὶ Καλλί5.8.48.6 μαχος ἐν ἰάμβοις. κναξζβὶχ δὲ κατὰ παραγωγὴν ἡ νόσος παρὰ τὸ κναίειν καὶ διαφθείρειν, θῦψαί τε τὸ κεραυνῷ φλέξαι. Θέσπις μέντοι ὁ τραγικὸς διὰ τούτων ἄλλο τι σημαίνεσθαί φησιν ὧδέ πως γράφων· ἴδε σοι σπένδω κναξζβὶχ τὸ λευκὸν ἀπὸ θηλαμόνων θλίψας κνακῶν·","english":"Earth is called chthōn because it is spread out in magnitude. Some say that plēktron is the pole, others the air that strikes and moves everything into nature and growth, or that which fills all things. These people have not read Cleanthes the philosopher, who openly calls the sun plēktron; for at sunrise, pressing its rays as if striking the cosmos, it leads the light into harmonious motion; and from the sun the other stars also receive their significance. Sphinx is not the binding together of all things and the revolution of the cosmos according to the poet Aratus, but perhaps it could be the penetrating spiritual tension that holds the cosmos together; it is better to understand it as the aether that holds and binds everything together, as Empedocles says: \"But I will tell you first the beginning of the sun, from which all things now seen have come into being, both earth and the much-waved sea and the moist air, Titan and the aether binding all around in a circle.\" Apollodorus of Corcyra says that these verses were uttered by the seer Branchus when he was purifying the Milesians from a plague. For he, sprinkling the crowd with laurel branches, began the hymn somewhat like this: \"Sing, O children, of Hekaergos and Hekaerga\"; and the people responded, as it were: \"Bedy, zaps, chthōm, plēktron, sphinx, knaxzbich, thyptēs, phlegmo, drōps.\" Callimachus also mentions this story in his iambics. Knaxzbich, by derivation, means disease, from knaiein (to scratch) and diaphtheirein (to destroy); and thypai means to burn with a thunderbolt. Thespis the tragedian, however, says that these words signify something else, writing somewhat as follows: \"Behold, I pour to you knaxzbich, the white [liquid] pressed from the breasts of knakai.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χθών","severity":"info","text":"Clement glosses χθών as earth spread out in magnitude, deriving it from χέω (to pour). This aligns with Stoic etymologizing of χθών as κεχυμένη γῆ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλῆκτρον","severity":"info","text":"Clement reports that Cleanthes the Stoic called the sun πλῆκτρον (plectrum), because at sunrise it strikes the cosmos with its rays, leading light into harmonious motion. This is a Stoic cosmological metaphor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Cleanthes"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σφίγξ","severity":"info","text":"Clement rejects Aratus’ interpretation of σφίγξ as the cosmic revolution, preferring Empedocles’ view that it is the aether binding all things. He quotes Empedocles (fr. 38 Diels) to support this.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Empedocles","Aratus"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κναξζβίχ","severity":"info","text":"Clement cites Apollodorus of Corcyra, who attributes the verse to the seer Branchus purifying Miletus from plague. The people’s response includes the obscure word κναξζβίχ, which Clement derives from κναίειν (to scratch) and διαφθείρειν (to destroy), meaning disease.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Apollodorus of Corcyra","Callimachus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κναξζβίχ","severity":"info","text":"Thespis the tragedian offers an alternative interpretation of κναξζβίχ as a white liquid pressed from the breasts of κνακῶν, indicating a ritual libation. Clement records this without endorsing it, showing competing ancient etymologies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Thespis"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βέδυ, ζάψ, χθώμ, πλῆκτρον, σφίγξ· κναξζβίχ, θύπτης, φλεγμό, δρώψ","severity":"caution","text":"The list of nine words (βέδυ, ζάψ, χθώμ, πλῆκτρον, σφίγξ, κναξζβίχ, θύπτης, φλεγμό, δρώψ) is a series of obscure or invented terms from a purification hymn. Their meanings are uncertain; Clement’s etymologies are speculative and may reflect Hellenistic allegorizing rather than historical usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact meaning and origin of the nine-word list (βέδυ, ζάψ, etc.) are unclear; Clement’s derivations are not universally accepted. The identity of Hekaergos and Hekaerga is ambiguous—possibly epithets of Apollo and Artemis or other deities."],"confidence":"high","notes":[]},{"i":443,"ref":"p443","source":"ἴδε σοι θύπτην τυρὸν μίξας ἐρυθρῷ μελιτῷ, κατὰ τῶν σῶν, Πὰν δίκερως, τίθεμαι βωμῶν ἁγίων. ἴδε σοι Βρομίου αἴθοπα φλεγμὸν λείβω. αἰνίσσεται, οἶμαι, τὴν ἐκ τῶν τεσσάρων καὶ εἴκοσι στοιχείων ψυχῆς γαλακτώδη πρώτην τροφήν, μεθ' ἣν ἤδη πεπηγὸς γάλα τὸ βρῶμα, τελευταῖον δὲ αἷμα ἀμπέλου τοῦ λόγου τὸν αἴθοπα οἶνον, τὴν τελειοῦσαν τῆς ἀγωγῆς εὐφροσύνην, διδάσκει. δρὼψ δὲ ὁ λόγος ὁ δραστήριος, ὁ ἐκ κατηχήσεως τῆς πρώτης εἰς αὔξησιν ἀνδρός, εἰς μέτρον ἡλικίας, ἐκφλέγων καὶ ἐκφωτίζων τὸν ἄνθρωπον. Ἀλλὰ καὶ τρίτος ὑπογραμμὸς φέρεται παιδικός· μάρπτε, σφίγξ, κλώψ, ζβυχθηδόν· σημαίνει δ', οἶμαι, διὰ τῆς τῶν στοιχείων καὶ τοῦ κόσμου διοικήσεως τὴν ὁδὸν ἡμῖν δεῖν ἐπὶ τὴν τῶν τελειοτέρων\n\nγίνεσθαι γνῶσιν, βίᾳ καὶ πόνῳ περιγινομένης τῆς αἰωνίου σωτηρίας· μάρψαι μὲν γὰρ τὸ καταλαβεῖν, τὴν δὲ τοῦ κόσμου ἁρμονίαν ἡ σφίγξ, ζβυχθηδὸν δὲ τὴν χαλεπότητα μηνύει, καὶ κλὼψ τὴν λανθάνουσαν κυρίου γνῶσιν ἅμα καὶ ἡμέραν δηλοῖ. Τί δ'; οὐχὶ καὶ Ἐπιγένης ἐν τῷ περὶ τῆς Ὀρφέως ποιήσεως τὰ ἰδιάζοντα παρ' Ὀρφεῖ ἐκτιθέμενός φησι κερκίσι καμπυλόχρωσι τοῖς ἀρότροις μηνύεσθαι, στήμοσι δὲ τοῖς αὔλαξι· μίτον δὲ τὸ σπέρμα ἀλληγορεῖσθαι, καὶ δάκρυα Διὸς τὸν ὄμβρον δηλοῦν, Μοίρας τε αὖ τὰ μέρη τῆς σελήνης, τριακάδα καὶ πεντεκαιδεκάτην καὶ νουμηνίαν· διὸ καὶ λευκοστόλους αὐτὰς καλεῖν τὸν Ὀρφέα φωτὸς οὔσας μέρη. πάλιν ἄνθιον μὲν τὸ ἔαρ διὰ τὴν φύσιν, ἀργίδα δὲ τὴν νύκτα διὰ τὴν ἀνάπαυσιν, καὶ Γοργόνιον τὴν σελήνην διὰ τὸ ἐν αὐτῇ πρόσωπον, Ἀφροδίτην τε τὸν καιρὸν καθ' ὃν δεῖ σπείρειν, λέγεσθαι παρὰ τῷ θεολόγῳ.","english":"Behold, I mix for you a cheese-cake with red honey, and place it upon your holy altars, Pan of two horns. Behold, I pour for you the blazing flame of Bromius. This, I think, hints at the first milky nourishment of the soul from the twenty-four elements, after which the food is curdled milk, and finally the blood of the vine of the Word, the blazing wine, which teaches the perfecting joy of the discipline. And the active Word is the reaper, which from the first catechesis leads to the growth of a man, to the measure of maturity, inflaming and illuminating the human being. But also a third childish pattern is brought forward: seize, bind, steal, with difficulty. This means, I think, that through the administration of the elements and the cosmos, the path for us must lead to the knowledge of more perfect things, with force and toil securing eternal salvation. For \"to seize\" means to grasp, and the sphinx indicates the harmony of the cosmos, \"with difficulty\" indicates the hardship, and \"steal\" reveals the hidden knowledge of the Lord together with the day. What then? Does not Epigenes, in his work on the poetry of Orpheus, when setting forth the peculiarities in Orpheus, say that the curved-colored rods signify the plows, the warp-threads the furrows, the thread is allegorized as the seed, the tears of Zeus signify the rain, and the Moirai in turn the parts of the moon, the thirtieth, the fifteenth, and the new moon? For this reason Orpheus calls them white-robed, being parts of light. Again, \"anthion\" is spring because of its nature, \"argis\" is night because of rest, \"Gorgonion\" is the moon because of the face in it, and Aphrodite is the time when one must sow, as said by the theologian.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Cleanthes","severity":"info","text":"Cleanthes of Assos (c. 330–230 BCE) was a Stoic philosopher who succeeded Zeno as head of the Stoa. Clement cites his identification of the sun as the 'plectron' that strikes the cosmos to produce harmony, a detail not found in the previous passage but referenced here as a corrective to other interpretations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζβυχθηδόν","severity":"info","text":"The adverb ζβυχθηδόν, here translated 'with difficulty', is a hapax legomenon in Clement. It likely derives from σβέννυμι (to extinguish) or a related root, but its precise meaning is uncertain; Clement glosses it as indicating hardship (χαλεπότης).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Epigenes","severity":"info","text":"Epigenes is a little-known author of a work On the Poetry of Orpheus (Περὶ τῆς Ὀρφέως ποιήσεως), cited by Clement as an authority on Orphic allegory. The work is lost, but Clement's summary preserves its method of interpreting agricultural and cosmic terms symbolically.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's allegorical interpretation of Orphic and mystery-cult language, moving from a ritual formula (cheese-cake and wine) to a series of symbolic equations: the 'curved-colored rods' are plows, 'warp-threads' are furrows, etc. The structure is a chain of glosses, each introduced by φησι or δηλοῦν.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Orpheus","severity":"info","text":"Clement's use of Orphic material reflects the early Christian appropriation of pagan allegory to support Christian doctrine. The 'theologian' (θεολόγος) here is Orpheus, a title used by Neoplatonists and earlier by Clement to lend authority to his symbolic readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κλώψ","severity":"caution","text":"The word κλώψ (here 'steal') is ambiguous: it could be a noun meaning 'thief' or a verb form. Clement interprets it as revealing hidden knowledge (κυρίου γνῶσιν), but the syntax is compressed, and the connection to 'day' (ἡμέραν) is unclear; the text may be corrupt or elliptical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of ζβυχθηδόν is uncertain; Clement's gloss as 'hardship' is plausible but not etymologically secure.","The phrase κλώψ ... ἅμα καὶ ἡμέραν is syntactically difficult; the relation between 'steal' and 'day' is obscure.","The identity of 'Bromius' (an epithet of Dionysus) in the opening formula is not explained, though it fits the Orphic context."],"confidence":"medium","notes":[]},{"i":444,"ref":"p444","source":"Τοιαῦτα καὶ οἱ Πυθαγόρειοι ᾐνίσσοντο, Φερσεφόνης μὲν κύνας τοὺς πλανήτας, Κρόνου δὲ δάκρυον τὴν θάλασσαν ἀλληγοροῦντες. καὶ μυρία ἐπὶ μυρίοις εὕροιμεν ἂν ὑπό τε φιλοσόφων ὑπό τε ποιητῶν αἰνιγματωδῶς εἰρημένα, ὅπου γε καὶ ὅλα βιβλία ἐπικεκρυμμένην τὴν τοῦ συγγραφέως βούλησιν ἐπιδείκνυται, ὡς καὶ τὸ Ἡρακλείτου περὶ φύσεως, ὃς καὶ δι' αὐτὸ τοῦτο Σκοτεινὸς προσηγόρευται. ὁμοία τούτῳ τῷ βιβλίῳ καὶ ἡ Φερεκύδους θεολογία τοῦ Συρίου. Εὐφορίων γὰρ ὁ ποιητὴς καὶ τὰ Καλλιμάχου Αἴτια καὶ ἡ Λυκόφρονος Ἀλεξάν δρα καὶ τὰ τούτοις παραπλήσια γυμνάσιον εἰς ἐξήγησιν γραμματικῶν ἔκκειται παισίν. Οὔκουν ἀπεικὸς καὶ τὴν βάρβαρον φιλοσοφίαν, περὶ ἧς ἡμῖν πρόκειται λέγειν, ἐπικεκρυμμένως καὶ διὰ συμβόλων προφητεύειν ἔν τισιν, ὡς ἀποδέδεικται. τοιαῦτα γοῦν καὶ ὁ Μωυσῆς παραινεῖ, τὰ κοινὰ δὴ ταῦτα· οὐ φάγεσθε χοῖρον οὔτε ἀετὸν οὔτε ὀξύπτερον οὔτε κόρακα. ὁ μὲν γὰρ χοῖρος φιλήδονον καὶ ἀκάθαρτον ἐπιθυμίαν τροφῶν καὶ ἀφροδισίων λίχνον καὶ μεμολυσμένην ἀκολασίαν μηνύει. ἀεὶ κνηστιῶσαν ὑλικήν τε καὶ ἐν βορβόρῳ κειμένην, εἰς σφα5.8.51.4 γὴν καὶ ἀπώλειαν πιαινομένην. ἔμπαλιν δὲ ἐπιτρέπει διχηλοῦν καὶ μαρυκώμενον ἐσθίειν, μηνύων, φησὶν ὁ Βαρνάβας, κολλᾶσθαι δεῖν μετὰ τῶν φοβουμένων τὸν κύριον καὶ μετὰ τῶν μελετώντων ὃ ἔλαβον διάσταλμα ῥήματος ἐν τῇ καρδίᾳ, μετὰ τῶν λαλούντων δικαιώματα κυρίου καὶ τηρούντων, μετὰ τῶν εἰδότων ὅτι ἡ μελέτη ἐστὶν ἔργον εὐφροσύνης καὶ ἀναμαρυκωμένων τὸν λόγον κυρίου. τί δὲ τὸ διχηλοῦν; ὅτι ὁ δίκαιος καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ καὶ τὸν ἅγιον αἰῶνα ἐκδέχεται. εἶτα ἐπιφέρει·","english":"Such also the Pythagoreans hinted at, allegorizing the planets as the dogs of Persephone and the sea as the tear of Cronus. And we could find countless such things said enigmatically by both philosophers and poets, where indeed entire books display the concealed intention of their author, as does Heraclitus’ work On Nature, for which very reason he was called the Obscure. Similar to this book is the theology of Pherecydes of Syros. For the poet Euphorion, and the Aetia of Callimachus, and the Alexandra of Lycophron, and works like these are set as an exercise in exegesis for the children of grammarians. Therefore it is not unlikely that the barbarian philosophy, which we are about to discuss, also prophesies in a concealed manner and through symbols in some places, as has been shown. Such, then, are the things that Moses also enjoins—these common precepts: you shall not eat pig, nor eagle, nor sharp-wing, nor raven. For the pig indicates a pleasure-loving and unclean desire for food and sexual indulgence, gluttonous and polluted licentiousness, ever itching, material and lying in the mire, fattened for slaughter and destruction. Conversely, he permits eating the cloven-footed and the ruminant, indicating, says Barnabas, that one must cleave to those who fear the Lord and to those who meditate on the commandment of the word which they have received in their heart, to those who speak the ordinances of the Lord and keep them, to those who know that meditation is a work of joy and who ruminate the word of the Lord. And what is the cloven-footed? That the righteous man both walks in this world and awaits the holy age. Then he adds:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Φερσεφόνης μὲν κύνας τοὺς πλανήτας","severity":"info","text":"The allegory of planets as dogs of Persephone and the sea as a tear of Cronus is attested in Pythagorean tradition, reflecting a symbolic cosmology that Clement uses to parallel biblical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡρακλείτου περὶ φύσεως","severity":"info","text":"Heraclitus' work On Nature was known for its obscurity, earning him the epithet 'the Obscure' (Σκοτεινός). Clement cites this as an example of intentional concealment in philosophical writing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ φάγεσθε χοῖρον οὔτε ἀετὸν οὔτε ὀξύπτερον οὔτε κόρακα","severity":"info","text":"Clement paraphrases Mosaic dietary laws (cf. Leviticus 11 and Deuteronomy 14) as symbolic prohibitions, interpreting the pig as representing carnal desire.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φησὶν ὁ Βαρνάβας","severity":"info","text":"Clement cites the Epistle of Barnabas (a second-century Christian text) for its allegorical interpretation of the dietary laws, showing early Christian reception of Jewish scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διχηλοῦν","severity":"info","text":"The term 'cloven-footed' (διχηλοῦν) is interpreted by Clement (via Barnabas) as symbolizing the righteous person who walks in both the present world and the holy age.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα ἐπιφέρει","severity":"info","text":"The phrase 'Then he adds' (εἶτα ἐπιφέρει) marks a transition to a continuation of the Barnabas citation, indicating Clement's method of embedding extended quotations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'sharp-wing' (ὀξύπτερον) is uncertain; it may refer to a specific bird species not clearly identified in the Mosaic law.","The source of the Pythagorean allegories is not specified by Clement; it may be a lost doxographical tradition."],"confidence":"high","notes":[]},{"i":445,"ref":"p445","source":"βλέπετε πῶς ἐνομοθέτησεν ὁ Μωυσῆς καλῶς. ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι; ἡμεῖς δικαίως νοήσαντες τὰς ἐντολάς, λαλοῦμεν ὡς ἠθέλησεν κύριος. διὰ τοῦτο περιέτεμε τὰς ἀκοὰς ἡμῶν καὶ τὰς καρδίας, ἵνα συνιῶμεν ταῦτα. ναὶ μὴν ὅταν λέγῃ οὐ φάγῃ τὸν ἀετόν, τὸν ὀξύπτερον καὶ τὸν ἰκτῖνον καὶ τὸν κόρακα, οὐ κολληθήσῃ, φησίν, οὐδὲ ὁμοιωθήσῃ τοῖς ἀνθρώποις τούτοις, οἳ οὐκ ἴσασι διὰ πόνου καὶ ἱδρῶτος πορίζειν ἑαυτοῖς τὴν τροφήν, ἀλλ' ἐν ἁρπαγῇ καὶ ἀνομίᾳ βιοῦσιν· ἀετὸς μὲν γὰρ ἁρπαγήν, ὀξύπτερος δὲ ἀδικίαν καὶ πλεονε5.8.52.3 ξίαν ὁ κόραξ μηνύει. γέγραπται δέ· μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ διαστρέψεις. κολλᾶσθαι οὖν τοῖς ἁγίοις προσήκει, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται. ἐντεῦθεν ὁ Θέογνις γράφει· ἐσθλῶν μὲν γὰρ ἄπ' ἐσθλὰ μαθήσεαι· ἢν δὲ κακοῖσι συμμίσγῃς, ἀπολεῖς καὶ τὸν ἐόντα νόον. ὅταν τε αὖ ἐν τῇ ᾠδῇ λέγῃ ἐνδόξως γὰρ δεδόξασται, ἵππον καὶ ἀναβάτην ἔρριψεν εἰς θάλασσαν, τὸ πολυσκελὲς καὶ κτηνῶδες καὶ ὁρμητικὸν πάθος, τὴν ἐπιθυμίαν, σὺν καὶ τῷ ἐπιβεβηκότι ἡνιόχῳ τὰς ἡνίας ταῖς ἡδοναῖς ἐπιδεδωκότι ἔρριψεν εἰς θάλασσαν, εἰς τὰς κοσμικὰς ἀταξίας ἀποβαλών. οὕτως καὶ Πλάτων ἐν τῷ Περὶ ψυχῆς τόν τε ἡνίοχον καὶ τὸν ἀποστατήσαντα ἵππον (τὸ ἄλογον μέρος, ὃ δὴ δίχα τέμνεται, εἰς θυμὸν καὶ ἐπιθυμίαν,) καταπίπτειν φησίν. ᾗ καὶ τὸν Φαέθοντα δι' ἀκρασίαν τῶν","english":"See how well Moses legislated. But how could those others understand or comprehend these things? We, having rightly understood the commandments, speak as the Lord intended. For this reason he circumcised our ears and our hearts, that we might understand these things. Indeed, when he says, \"You shall not eat the eagle, the sharp-winged one, and the kite and the raven,\" he means, \"You shall not cleave to nor be likened to those men who do not know how to procure their food through toil and sweat, but live by plunder and lawlessness.\" For the eagle signifies plunder, the sharp-winged one injustice and greed, and the raven [signifies these]. And it is written: \"With a blameless man you will be blameless, and with a chosen man you will be chosen, and with a crooked man you will become crooked.\" Therefore it is fitting to cleave to the saints, for those who cleave to them will be sanctified. Hence Theognis writes: \"From the good you will learn good things; but if you associate with the bad, you will destroy even the mind you have.\" And again, when in the Song it says, \"For he was gloriously glorified, he threw horse and rider into the sea,\" it means that the many-legged, bestial, and impulsive passion, desire, together with the charioteer who has mounted it and surrendered the reins to pleasures, he threw into the sea, casting them away into cosmic disorders. Thus also Plato, in his work On the Soul, says that both the charioteer and the rebellious horse (the irrational part, which is divided into spirit and desire) fall down. And Phaethon, through incontinence of the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ φάγῃ τὸν ἀετόν, τὸν ὀξύπτερον καὶ τὸν ἰκτῖνον καὶ τὸν κόρακα","severity":"info","text":"Clement paraphrases Leviticus 11:13-19, which lists forbidden birds, but his allegorical interpretation (eagle = plunder, sharp-winged = injustice) is his own.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ","severity":"info","text":"This saying is not a direct biblical quotation but a proverbial maxim; Clement may be citing a lost source or adapting a common ethical teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θέογνις γράφει· ἐσθλῶν μὲν γὰρ ἄπ' ἐσθλὰ μαθήσεαι","severity":"info","text":"Clement quotes Theognis (Elegies 1.35-36) to support his moral exhortation, a common practice among early Christian writers to co-opt pagan wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ἐν τῷ Περὶ ψυχῆς τόν τε ἡνίοχον καὶ τὸν ἀποστατήσαντα ἵππον","severity":"info","text":"Clement refers to Plato's Phaedrus (246a-254e), where the soul is likened to a charioteer with two horses, one rational and one irrational.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιέτεμε τὰς ἀκοὰς ἡμῶν καὶ τὰς καρδίας","severity":"info","text":"The metaphor of 'circumcising ears and hearts' draws on Jewish and Christian ideas of spiritual purification, adapting the physical rite of circumcision to allegorical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Φαέθοντα δι' ἀκρασίαν τῶν","severity":"info","text":"Clement alludes to the myth of Phaethon (cf. Plato, Timaeus 22c; Ovid, Metamorphoses 2) as a symbol of incontinence, a common trope in patristic moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ ἀνδρὸς ἀθῴου ἀθῷος ἔσῃ' is not a direct biblical citation; its source is uncertain, possibly a lost apocryphon or a maxim.","The text breaks off mid-sentence at 'Φαέθοντα δι' ἀκρασίαν τῶν', leaving the thought incomplete."],"confidence":"high","notes":[]},{"i":446,"ref":"p446","source":"πώλων ἐκπεσεῖν ὁ μῦθος αἰνίττεται. Ναὶ μὴν καὶ ἐπὶ τοῦ Ἰωσήφ· νέον τοῦτον ζηλώσαντες οἱ ἀδελφοὶ πλεῖόν τι προορώμενον κατὰ τὴν γνῶσιν ἐξέδυσαν τὸν χιτῶνα τὸν ποικίλον καὶ λαβόντες ἔρριψαν εἰς λάκκον, ὁ δὲ λάκκος κενὸς ὕδωρ οὐκ εἶχε· τὴν ἐκ φιλομαθίας τοῦ σπουδαίου ποικίλην γνῶσιν ἀποσκορακίσαντες ἢ ψιλῇ τῇ κατὰ νόμον πίστει κεχρημένοι ἔρριψαν εἰς λάκκον τὸν ὕδατος κενόν, εἰς Αἴγυπτον ἀπεμπολήσοντες τὴν τοῦ θείου λόγου ἔρημον. κενὸς δὲ ἐπιστήμης ὁ λάκκος, ἐν ᾧ ῥιφεὶς καὶ τὴν γνῶσιν ἀποδυσάμενος ὅμοιος τοῖς ἀδελφοῖς ἐδόκει γυμνὸς γνώ5.8.53.4 σεως ὁ διαλεληθὼς σοφός. κατ' ἄλλο σημαινόμενον εἴη δ' ἂν ἐπι5.8.53.5 θυμία τὸ ποικίλον ἔνδυμα, εἰς ἀχανὲς ἀπάγουσα βάραθρον. ἐὰν δέ τις ἀνοίξῃ λάκκον ἢ λατομήσῃ, φησί, καὶ μὴ καλύψῃ αὐτόν, ἐμπέσῃ δ' ἐκεῖ μόσχος ἢ ὄνος, ὁ κύριος τοῦ λάκκου ἀποτίσει ἀργύ5.8.54.1 ριον καὶ δώσει τῷ πλησίον, τὸ δὲ τεθνηκὸς αὐτῷ ἔσται. ἐνταῦθά μοι τὴν προφητείαν ἐκείνην ἔπαγε· ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐ συνῆκεν. ἵνα οὖν μή τις τούτων, ἐμπεσὼν εἰς τὴν ὑπὸ σοῦ διδασκομένην γνῶσιν, ἀκρατὴς γενόμενος τῆς ἀληθείας, παρακούσῃ τε καὶ παραπέσῃ, ἀσφαλής, φησί, περὶ τὴν χρῆσιν τοῦ λόγου γίνου, καὶ πρὸς μὲν τοὺς ἀλόγως προσιόντας ἀπόκλειε τὴν ζῶσαν ἐν βάθει πηγήν, ποτὸν δὲ ὄρεγε τοῖς τῆς ἀληθείας δεδιψηκόσιν. ἐπικρυπτόμενος δ' οὖν πρὸς τοὺς οὐχ οἵους τε ὄντας παραδέξασθαι τὸ βάθος τῆς γνώσεως κατακάλυπτε τὸν λάκκον.","english":"The myth hints at the fall of the foals. And indeed in the case of Joseph: his brothers, envying him because he was young and foresaw something more in knowledge, stripped off his variegated tunic and, taking it, threw him into a pit, and the pit was empty of water. Having scorned the variegated knowledge of the zealous man from love of learning, or using only the bare faith according to the law, they threw him into a pit empty of water, intending to sell him into Egypt, the desert of the divine word. The pit is empty of knowledge, into which when thrown and having stripped off knowledge, the wise man who had escaped notice seemed naked of knowledge to his brothers. According to another meaning, the variegated garment would be desire, leading into a vast abyss. But if someone opens a pit or quarries, it says, and does not cover it, and a calf or an ass falls in there, the owner of the pit will pay silver and give it to the neighbor, and the dead animal will be his. Here bring me that prophecy: The ox knew its owner and the ass the manger of its master, but Israel did not understand me. So that none of these, having fallen into the knowledge taught by you, becoming incapable of controlling the truth, might disobey and fall away, be safe, it says, in the use of speech, and to those who approach without reason close off the living spring in the depth, but offer drink to those thirsting for the truth. Concealing, then, from those not fit to receive the depth of knowledge, cover the pit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐ συνῆκεν","severity":"info","text":"Clement cites a prophetic saying not found in the canonical Septuagint; it may be from an apocryphon or a lost Jewish-Hellenistic source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ τοῦ Ἰωσήφ","severity":"info","text":"Clement allegorizes the Joseph story (Gen 37:23-24) as a figure for the concealment of esoteric knowledge, a common Alexandrian exegetical move.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ποικίλον ἔνδυμα","severity":"info","text":"The 'variegated garment' symbolizes both the diversity of knowledge and, in a second interpretation, desire (ἐπιθυμία), showing Clement's layered allegoresis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατ' ἄλλο σημαινόμενον","severity":"info","text":"This phrase marks a shift to a second allegorical reading, a typical structural feature in Clement's exegetical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λάκκον ... μὴ καλύψῃ","severity":"info","text":"The legal material about an uncovered pit echoes Exod 21:33-34 (LXX), which Clement adapts to the theme of guarding esoteric teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπικρυπτόμενος","severity":"info","text":"Clement concludes with the principle of concealment (ἐπικρύπτεσθαι), a key theme in the Stromata, justifying esoteric transmission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic saying 'ἔγνω βοῦς ...' is uncertain; it may be a Clementine invention or a lost text.","The identity of the 'foals' (πώλων) in the opening myth is not specified; possibly a reference to a lost fable."],"confidence":"high","notes":[]},{"i":447,"ref":"p447","source":"ὁ κύριος οὖν τοῦ λάκκου, ὁ γνωστικὸς αὐτός, ζημιωθήσεται, φησί, τὴν αἰτίαν ὑπέχων τοῦ σκανδαλισθέντος ἤτοι καταποθέντος τῷ μεγέθει τοῦ λόγου, μικρολόγου ἔτι ὄντος, ἢ μετακινήσας τὸν ἐργάτην ἐπὶ τὴν θεωρίαν καὶ ἀποστήσας διὰ προφάσεως τῆς αὐτοσχεδίου πίστεως. ἀργύριον δὲ δώσει, τῷ παντοκρατορικῷ βουλήματι ὑπέχων λόγον καὶ εὐθύνας. Οὗτος μὲν οὖν ὁ τύπος νόμου καὶ προφητῶν ὁ μέχρις Ἰωάννου· ὃ δέ, καίτοι φανερώτερον λαλήσας ὡς ἂν μηκέτι προφητεύων, ἀλλὰ δεικνύων ἤδη παρόντα τὸν ἐξ ἀρχῆς καταγγελλόμενον συμβολικῶς, ὅμως οὔκ εἰμι φησὶν ἄξιος τὸν ἱμάντα τοῦ ὑποδήματος λῦσαι κυρίου· μὴ γὰρ ἄξιος εἶναι ὁμολογεῖ τὴν τοσαύτην βαπτίσαι δύναμιν, χρῆναι γὰρ τοὺς καθαροποιοῦντας ἀπολύειν τοῦ σώματος καὶ τῶν τούτου ἁμαρτημάτων τὴν ψυχὴν ὥσπερ τοῦ δεσμοῦ τὸν πόδα. τάχα δὲ καὶ τὴν τελευταίαν τοῦ σωτῆρος εἰς ἡμᾶς ἐνέργειαν, τὴν προσεχῆ, λέγει, τὴν διὰ τῆς παρουσίας, ἐπικρυπτομένην τῷ τῆς προφητείας αἰνίγματι· ὁ γὰρ διὰ τῆς αὐτοψίας τὸν θεσπιζόμενον δείξας, τὴν εἰς φανερὸν πόρρωθεν ὁδεύουσαν μηνύσας ἥκουσαν παρουσίαν, ὄντως ἔλυσεν τὸ πέρας τῶν λογίων τῆς οἰκονομίας, ἐκκαλύψας τὴν ἔννοιαν τῶν συμβόλων. Καὶ τὰ παρὰ Ῥωμαίοις ἐπὶ τῶν διαθηκῶν γινόμενα τάξιν εἴληχε, τὰ διὰ δικαιοσύνην ἐκεῖνα ζυγὰ καὶ ἀσσάρια καρπισμοί τε καὶ αἱ τῶν ὤτων ἐπιψαύσεις, τὰ μὲν γὰρ ἵνα δικαίως γίνηται, τὰ δὲ εἰς τὸν τῆς τιμῆς μερισμόν, τὸ δ' ὅπως ὁ παρατυχών, ὡς βάρους τινὸς αὐτῷ ἐπιτιθεμένου, ἑστὼς ἀκούσῃ καὶ τάξιν μεσίτου λάβῃ. Ἀλλ', ὡς ἔοικεν, ἔλαθον ὑπὸ φιλοτιμίας ἀποδεικτικῆς περαιτέρω τοῦ δέοντος παρεκβάς.","english":"The lord of the pit, the gnostic himself, will be penalized, it is said, bearing the cause of the one who stumbled or was swallowed up by the magnitude of the word, while still being petty-minded, or having moved the worker to contemplation and withdrawn him through the pretext of makeshift faith. He will give silver, rendering account and recompense to the all-ruling will. This, then, is the type of law and prophets up to John; but he, although having spoken more clearly as if no longer prophesying, but already showing the one proclaimed from the beginning symbolically, yet says, \"I am not worthy to untie the strap of the Lord's sandal\"; for he confesses he is not worthy to baptize such power, since those who purify must release the soul from the body and its sins as the foot from its bond. Perhaps he also means the final activity of the Savior toward us, the immediate one, that through the presence, concealed by the riddle of prophecy; for he who by autopsy showed the one being prophesied, having announced from afar the approaching presence that was coming into the open, truly loosed the end of the oracles of the economy, having uncovered the meaning of the symbols. And the practices among the Romans concerning wills have received an order, those scales and assaria for justice, the harvestings and the touching of the ears, some so that things may be done justly, others for the division of the price, and one so that the bystander, as if some burden were placed on him, standing may hear and receive the role of mediator. But, as it seems, I have unwittingly digressed further than necessary due to a love of demonstration.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς to denote the ideal Christian who has advanced beyond mere faith to true knowledge; here it is identified with the 'lord of the pit'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὔκ εἰμι φησὶν ἄξιος τὸν ἱμάντα τοῦ ὑποδήματος λῦσαι κυρίου","severity":"info","text":"This saying, attributed to John the Baptist, is not found in the canonical Gospels; it may derive from an apocryphal tradition or oral saying known to Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὰ παρὰ Ῥωμαίοις ἐπὶ τῶν διαθηκῶν γινόμενα","severity":"info","text":"Clement refers to Roman legal practices concerning wills, including the use of scales (ζυγά) and asses (ἀσσάρια) for valuation, and ear-touching (τῶν ὤτων ἐπιψαύσεις) as a formal act of witness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος μὲν οὖν ὁ τύπος νόμου καὶ προφητῶν ὁ μέχρις Ἰωάννου","severity":"info","text":"Clement contrasts the 'type' of law and prophets (up to John) with the clearer revelation brought by Christ, marking a transition in salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ζημιωθήσεται... ἀργύριον δὲ δώσει","severity":"info","text":"Clement's language of penalty and payment echoes legal and economic metaphors common in early Christian moral teaching, possibly influenced by Stoic or Roman juridical concepts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἔλαθον ὑπὸ φιλοτιμίας ἀποδεικτικῆς περαιτέρω τοῦ δέοντος παρεκβάς","severity":"caution","text":"Clement admits he has digressed due to a love of demonstration; this self-awareness suggests the passage may be less systematic than other parts of the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who stumbled or was swallowed up' is ambiguous; it may refer to a specific individual or be a general figure for those overwhelmed by the magnitude of the word.","The phrase 'the final activity of the Savior toward us, the immediate one' is open to interpretation: it could mean Christ's final eschatological act or the immediate impact of his presence."],"confidence":"medium","notes":[]},{"i":448,"ref":"p448","source":"ἐπιλείψει γάρ με ὁ βίος τὸ πλῆθος τῶν συμβολικῶς φιλοσοφούντων παρατιθέμενον. μνήμης τε οὖν ἕνεκεν καὶ συντομίας καὶ τοῦ πρὸς τὴν ἀλήθειαν ἀνατετάσθαι τοι5.9.56.3 αῦταί τινες αἱ τῆς βαρβάρου φιλοσοφίας γραφαί. τῶν γὰρ πολλάκις αὐταῖς πλησιαζόντων καὶ δοκιμασίαν δεδωκότων κατά τε τὴν πίστιν κατά τε τὸν βίον. ἅπαντα μόνων ἐθέλουσιν ὑπάρχειν τὴν ὄντως οὖσαν φιλοσοφίαν καὶ τὴν ἀληθῆ θεολογίαν. ναὶ μὴν ἐξηγητοῦ τινος καὶ καθηγητοῦ χρείαν ἔχειν ἡμᾶς βούλονται· οὕτως γὰρ καὶ σπουδασθήσεσθαι μᾶλλον καὶ ὠφελήσειν τοὺς ἀξίους αὐτῶν διελάμβανον καὶ ἀνεξαπατήτους τούτους ἔσεσθαι, παρὰ τῶν εὖ εἰδότων παρα5.9.56.5 λαμβάνοντας. ἄλλως τε καὶ πάνθ', ὅσα διά τινος παρακαλύμματος ὑποφαίνεται, μείζονά τε καὶ σεμνοτέραν δείκνυσι τὴν ἀλήθειαν. καθάπερ τὰ μὲν ὥρια διαφαίνοντα τοῦ ὕδατος, αἱ μορφαὶ δὲ\n\nδιὰ τῶν παρακαλυμμάτων συνεμφάσεις τινὰς αὐταῖς προσχαριζομένων. ἐλεγκτικαὶ γὰρ αἱ περιαύγειαι πρὸς τῷ καὶ τὰ φανερὰ μονοτρόπως κατανοεῖσθαι. συνεκδοχὰς τοίνυν πλείονας ἐξὸν εἶναι λαμβάνειν. ὥσπερ οὖν λαμβάνομεν, ἐκ τῶν μετ' ἐπικρύψεως εἰρημένων. ὧν οὕτως ἐχόντων σφάλλεται μὲν ὁ ἄπειρος καὶ ἀμαθής, καταλαμβάνει δὲ ὁ γνωστικός. ἤδη γοῦν οὐδὲ τοῖς τυχοῦσιν ἤθελον ἀνέδην ἐκκεῖσθαι πάντα, οὐδὲ κοινοποιεῖσθαι τὰ σοφίας ἀγαθὰ τοῖς μηδ' ὄναρ τὴν ψυχὴν κεκαθαρμένοις· οὐ γὰρ θέμις ὀρέγειν τοῖς ἀπαντῶσι τὰ μετὰ τοσούτων ἀγώνων πορισθέντα οὐδὲ μὴν βεβήλοις τὰ τοῦ λόγου μυστήρια διηγεῖσθαι.","english":"Life will fail me if I set down the multitude of those who philosophize symbolically. For the sake of memory, brevity, and stretching toward the truth, these are some of the writings of barbarian philosophy. They wish that all things belong only to those who frequently approach them and have given proof both in faith and in life, who truly possess philosophy and true theology. Indeed, they intend that we need an interpreter and a guide; for thus they supposed that these things would be more earnestly pursued and would benefit those worthy of them, and that these would be undeceived, receiving them from those who know well. Besides, everything that is revealed through some veil shows the truth as greater and more august, just as the forms that appear through water, and the shapes that through veils add certain suggestions to them. For the illuminations are refutative, besides the fact that obvious things are understood in a single way. So it is possible to take more comprehensive meanings, just as we take them from things spoken with concealment. Since this is so, the inexperienced and ignorant are deceived, but the gnostic comprehends. Indeed, they did not wish all things to be openly exposed to just anyone, nor the goods of wisdom to be made common to those who have not even in a dream purified their soul; for it is not lawful to offer to those who encounter them the things procured with such struggles, nor to relate the mysteries of the word to the profane.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιλείψει γάρ με ὁ βίος","severity":"info","text":"Clement uses a hyperbolic expression to convey the vast number of symbolic philosophers, emphasizing the impossibility of exhaustive treatment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βαρβάρου φιλοσοφίας","severity":"info","text":"‘Barbarian philosophy’ refers to non-Greek wisdom traditions, especially Jewish and Christian, which Clement elevates as a source of true theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μυστήρια","severity":"info","text":"The term ‘mysteries of the word’ echoes the disciplina arcani, the early Christian practice of reserving certain teachings for initiated believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνεκδοχὰς τοίνυν πλείονας","severity":"info","text":"Clement introduces the concept of multiple interpretations (synecdoches) as a hermeneutical principle, linking symbolic concealment to deeper understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνωστικός","severity":"info","text":"Clement’s ‘gnostic’ is the ideal Christian intellectual, distinct from later Gnostic heresies; this passage influenced Alexandrian catechetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐλεγκτικαὶ γὰρ αἱ περιαύγειαι","severity":"caution","text":"The phrase ‘illuminations are refutative’ is obscure; it may mean that clear light exposes error, but the syntax is compressed and the sense debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of ‘those who philosophize symbolically’ is ambiguous: possibly pagan allegorists or Christian teachers using veiled language.","The phrase ‘ἐλεγκτικαὶ γὰρ αἱ περιαύγειαι’ is syntactically ambiguous; the translation ‘refutative’ is interpretive."],"confidence":"high","notes":[]},{"i":449,"ref":"p449","source":"φασὶ γοῦν Ἵππαρχον τὸν Πυθαγόρειον, αἰτίαν ἔχοντα γράψασθαι τὰ τοῦ Πυθαγόρου σαφῶς, ἐξελαθῆναι τῆς δια5.9.57.4 τριβῆς καὶ στήλην ἐπ' αὐτῷ γενέσθαι οἷα νεκρῷ. διὸ καὶ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ νεκροὺς καλοῦσι τοὺς ἐκπεσόντας τῶν δογμάτων καὶ καθυποτάξαντας τὸν νοῦν τοῖς πάθεσι τοῖς ψυχικοῖς. τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, κατὰ τὸν θεῖον ἀπόστολον, ἢ τίς κοινωνία φωτὶ πρὸς σκότος; τίς δὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; δίχα γὰρ Ὀλυμπίων καὶ φθιμένων τιμαί. διὸ καὶ ἐξέρχεσθε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε· κἀγὼ εἰσδέξομαι ὑμᾶς καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας. Οὐ μόνοι ἄρα οἱ Πυθαγόρειοι καὶ Πλάτων τὰ πολλὰ ἐπεκρύπτοντο, ἀλλὰ καὶ οἱ Ἐπικούρειοί φασί τινα καὶ παρ' αὐτοῦ ἀπόρρητα εἶναι καὶ μὴ πᾶσιν ἐπιτρέπειν ἐντυγχάνειν τούτοις τοῖς γράμμασιν. ἀλλὰ καὶ οἱ Στωϊκοὶ λέγουσι Ζήνωνι τῷ πρώτῳ γεγράφθαι τινά, ἃ μὴ ῥᾳδίως ἐπιτρέπουσι τοῖς μαθηταῖς ἀναγινώσκειν, μὴ οὐχὶ πεῖραν δεδωκόσι πρότερον, εἰ γνησίως φιλοσοφοῖεν. λέγουσι δὲ καὶ οἱ Ἀριστοτέλους τὰ μὲν ἐσωτερικὰ εἶναι τῶν συγγραμμάτων αὐτοῦ, τὰ δὲ κοινά τε καὶ ἐξωτερικά. ἀλλὰ καὶ οἱ τὰ μυστήρια θέμενοι, φιλόσοφοι ὄντες, τὰ αὑτῶν δόγματα τοῖς μύθοις κατέχωσαν, ὥστε μὴ εἶναι ἅπασι δῆλα· εἶθ' οἳ μέν, ἀνθρωπίνας κατακρύψαντες δόξας, τοὺς ἀμαθεῖς ἐκώλυσαν ἐντυγχάνειν, τὴν δὲ τῶν ὄντων ὄντως ἁγίαν καὶ μακαρίαν θεωρίαν οὐ παντὸς μᾶλλον ἐπικεκρύφθαι συνέφερεν;","english":"They say, then, that Hipparchus the Pythagorean, having been accused of writing the doctrines of Pythagoras clearly, was expelled from the school and a pillar was erected for him as for a dead man. For this reason, in barbarian philosophy they call those who have fallen away from the doctrines and have subordinated the mind to the passions of the soul \"dead.\" For what participation has justice with lawlessness, according to the divine apostle, or what communion has light with darkness? What agreement has Christ with Beliar? Or what share has a believer with an unbeliever? For the honors of the Olympians and the dead are separate. Therefore, \"Depart from their midst and separate yourselves,\" says the Lord, \"and do not touch the unclean; and I will receive you and will be a father to you, and you will be sons and daughters to me.\" Not only, then, did the Pythagoreans and Plato conceal many things, but also the Epicureans say that some things are ineffable even by him and that not everyone is permitted to encounter these writings. Moreover, the Stoics say that Zeno the First wrote some things which they do not readily allow their students to read, unless they have previously given proof of whether they philosophize genuinely. And the followers of Aristotle say that some of his writings are esoteric, while others are common and exoteric. But also those who established the mysteries, being philosophers, buried their own doctrines in myths, so that they might not be clear to all. Then, some, having hidden human opinions, prevented the ignorant from encountering them, but was it not more fitting that the truly holy and blessed contemplation of beings be concealed from everyone?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἵππαρχον τὸν Πυθαγόρειον","severity":"info","text":"Hipparchus is a Pythagorean said to have been expelled for divulging esoteric doctrines. The story is also known from Iamblichus and other Neoplatonic sources, illustrating the strict secrecy of the school.","cites":[],"named_sources":["Iamblichus, On the Pythagorean Life"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν θεῖον ἀπόστολον","severity":"info","text":"The phrase 'what participation has justice with lawlessness' echoes 2 Corinthians 6:14-15, where Paul contrasts righteousness and lawlessness. Clement adapts the apostle's language to his own argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέρχεσθε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε","severity":"info","text":"This command is not a direct biblical quotation but a paraphrase of separation language found in the Old Testament (e.g., Leviticus) and early Christian exhortations. Clement attributes it to 'the Lord' (κύριος).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νεκροὺς","severity":"info","text":"Clement uses 'dead' (νεκρούς) metaphorically for those who have abandoned true doctrine and succumbed to passions. This aligns with the Pythagorean and Platonic notion of spiritual death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βελίαρ","severity":"info","text":"Beliar (Βελίαρ) is a name for Satan or a demonic figure in Jewish and Christian tradition, appearing in the Dead Sea Scrolls and the New Testament (2 Corinthians 6:15). Clement contrasts Christ with Beliar to emphasize irreconcilable opposition.","cites":[],"named_sources":["Dead Sea Scrolls","2 Corinthians 6:15"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ μόνοι ... ἀλλὰ καὶ","severity":"info","text":"Clement uses a cumulative rhetorical structure, listing Pythagoreans, Epicureans, Stoics, Aristotelians, and mystery cults to argue that esotericism is universal across philosophical schools.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Hipparchus the Pythagorean' is uncertain; some sources conflate him with Hippasus, another Pythagorean expelled for revealing secrets.","The phrase 'ἐξέρχεσθε ἐκ μέσου αὐτῶν' is not a verbatim biblical citation; Clement may be paraphrasing or combining several scriptural injunctions."],"confidence":"high","notes":[]},{"i":450,"ref":"p450","source":"πλὴν οὔτε τὰ τῆς βαρβάρου φιλοσοφίας οὔθ' οἱ μῦθοι οἱ Πυθαγόρειοι, ἀλλ' οὐδ' οἱ παρὰ Πλάτωνι ἐν Πολιτείᾳ Ἠρὸς τοῦ Ἀρμενίου καὶ ἐν Γοργίᾳ Αἰακοῦ καὶ Ῥαδαμάνθυος καὶ ἐν Φαίδωνι ὁ τοῦ Ταρτάρου καὶ ἐν Πρωταγόρᾳ ὁ Προμηθέως καὶ Ἐπιμηθέως πρός τε τούτοις ὁ τοῦ πολέμου τῶν Ἀτλαντικῶν καὶ τῶν Ἀθηναίων ἐν τῷ Ἀτλαντικῷ, οὐχ ἁπλῶς κατὰ πάντα τὰ ὀνόματα ἀλληγορητέοι, ἀλλ' ὅσα τῆς διανοίας τῆς καθόλου σημαντικά, καὶ δὴ ταῦτα ἐξεύροιμεν ἂν διὰ συμβόλων ὑπὸ παρακαλύμματι τῇ ἀλληγορίᾳ μηνυόμενα. Ναὶ μὴν καὶ ἡ Πυθαγόρου συνουσία καὶ ἡ πρὸς τοὺς ὁμιλητὰς διττὴ κοινωνία, ἀκουσματικοὺς τοὺς πολλοὺς καί τινας μαθηματικοὺς ἑτέρους καλοῦσα, τοὺς γνησίως ἀνθαπτομένους τῆς φιλοσοφίας, ἀλλὰ τὸ μὲν φάσθαι, τὸ δὲ καὶ κεκρυμμένον εἶναι πρὸς τοὺς πολλοὺς ᾐνίσσετο. ἴσως δὲ καὶ τὸ διττὸν ἐκεῖνο εἶδος τῶν ἐκ τοῦ Περιπάτου, τὸ ἐν τοῖς λόγοις ἔνδοξόν τε καὶ ἐπιστημονικὸν καλούμενον, οὐκ ἀπήλλακται τοῦ διαιρεῖν δόξαν ἀπό τε εὐκλείας καὶ ἀληθείας. μηδέ σέ γ' εὐδόξοιο βιήσεται ἄνθεα τιμῆς πρὸς θνητῶν ἀνελέσθαι, ἐφ' ᾧ θ' ὁσίης πλέον εἰπεῖν. αἱ γοῦν Ἰάδες μοῦσαι διαρρήδην λέγουσι τοὺς μὲν πολλοὺς καὶ δοκησισόφους δήμων ἀοιδοῖσιν ἕπεσθαι καὶ νόμοισι χρέεσθαι, εἰδότας ὅτι πολλοὶ κακοί, ὀλίγοι δὲ ἀγαθοί· τοὺς ἀρίστους δὲ τὸ κλέος μετα5.9.59.5 διώκειν. αἱρεῦνται γάρ, φησίν, ἓν ἀντὶ πάντων οἱ ἄριστοι κλέος ἀέναον θνητῶν, οἱ δὲ πολλοὶ κεκόρηνται ὅπως κτήνεα, γαστρὶ καὶ αἰδοίοις καὶ τοῖς αἰσχίστοις τῶν ἐν ἡμῖν μετρήσαντες τὴν εὐδαι5.9.59.6 μονίαν·","english":"Nevertheless, neither the barbarian philosophy nor the Pythagorean myths, nor even the tales in Plato—such as Er the Armenian in the Republic, Aeacus and Rhadamanthus in the Gorgias, the Tartarus in the Phaedo, Prometheus and Epimetheus in the Protagoras, and the war of the Atlantians and Athenians in the Timaeus—are to be allegorized simply in every name, but only those elements that are significant of the universal meaning; and these we might discover as being indicated through symbols under the veil of allegory. Indeed, the school of Pythagoras and its twofold communion with his associates, calling the many \"acoustics\" and certain others \"mathematicians\"—those genuinely devoted to philosophy—hinted that one thing was to be spoken, while another was to be concealed from the many. Perhaps also that twofold form among the Peripatetics, the so-called \"endoxic\" and \"scientific\" in arguments, is not free from dividing opinion from both reputation and truth. \"Nor shall you be compelled to pluck the flowers of honor from the well-reputed among mortals, on which to speak more than is holy.\" At any rate, the Ionian Muses explicitly say that the many and the would-be wise follow the songs of the people and use their customs, knowing that many are bad, but few are good; while the best pursue glory. For they choose, it is said, one thing above all: the best choose everlasting glory among mortals, but the many are glutted like cattle, measuring happiness by belly and genitals and the basest parts within us.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀκουσματικοὺς ... μαθηματικοὺς","severity":"info","text":"Clement distinguishes two groups in the Pythagorean school: the 'akousmatikoi' (hearers) who received oral precepts, and the 'mathēmatikoi' (learners) who studied advanced doctrines. This division illustrates the principle of esoteric vs. exoteric teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλληγορία","severity":"info","text":"Clement uses 'allegoria' to denote a veiled mode of expression that conveys universal truths through symbols, a key hermeneutical tool in his exegesis of both pagan and biblical texts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ἠρὸς τοῦ Ἀρμενίου","severity":"info","text":"The reference to Er the Armenian in Plato's Republic (614b–621d) is a myth of the afterlife. Clement groups it with other Platonic myths to argue that not every detail is allegorically significant, only those bearing on universal meaning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδέ σέ γ' εὐδόξοιο βιήσεται ἄνθεα τιμῆς","severity":"info","text":"This hexameter line is likely a citation from a lost Orphic or Pythagorean poem, warning against seeking honor from the many. Clement uses it to reinforce the theme of esoteric wisdom reserved for the few.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἰάδες μοῦσαι","severity":"info","text":"The 'Ionian Muses' likely refer to the philosophical tradition of Ionia, especially Heraclitus and the Eleatics, who contrasted the ignorant many with the wise few. Clement adapts this to his own distinction between the multitude and the true gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδέ σέ γ' εὐδόξοιο βιήσεται ἄνθεα τιμῆς","severity":"caution","text":"The Greek text of this line is corrupt or obscure; the reading 'βιήσεται' is uncertain. The translation 'compelled to pluck' is conjectural. The source of the quotation is unknown, possibly a lost Orphic fragment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Ionian Muses' is ambiguous; they may refer to a specific philosophical school or a lost text. The hexameter line's source and exact wording are uncertain."],"confidence":"medium","notes":[]},{"i":451,"ref":"p451","source":"ὅ τ' Ἐλεάτης Παρμενίδης ὁ μέγας διττῶν εἰσηγεῖται διδασκαλίαν ὁδῶν ὧδέ πως γράφων· ἠμὲν Ἀληθείης εὐπειθέος ἀτρεμὲς ἦτορ, ἠδὲ βροτῶν δόξας, ταῖς οὐκ ἔνι πίστις ἀληθής. Εἰκότως ἄρα ὁ θεσπέσιος ἀπόστολος κατὰ ἀποκάλυψιν\n\nφησὶν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυ στηρίῳ τοῦ Χριστοῦ, ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων, ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις. ἔστιν γάρ τις καὶ τελείων μάθησις, περὶ ἧς πρὸς τοὺς Κολοσσαεῖς γράφων φησίν· οὐ παυόμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματικῇ, περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρέσκειαν, παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, ἐν πάσῃ δυνάμει ἐνδυνα5.10.60.3 μούμενοι κατὰ τὸ κράτος τῆς δόξης αὐτοῦ. καὶ πάλιν κατὰ τὴν οἰκονομίαν τοῦ θεοῦ τὴν δοθεῖσάν μοι φησὶν εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, ὃ νῦν ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, οἷς ἠθέλησεν ὁ θεὸς γνωρίσαι, τί τὸ πλοῦτος τῆς δόξης τοῦ μυστη5.10.61.1 ρίου τούτου ἐν τοῖς ἔθνεσιν.","english":"The great Parmenides of Elea introduces a twofold teaching of paths, writing somewhat as follows: \"The one, the unshaken heart of well-rounded truth; the other, the opinions of mortals, in which there is no true trust.\" Reasonably, then, the divine apostle says according to revelation: \"The mystery was made known to me, as I previously wrote in brief, to which you can, by reading, understand my insight in the mystery of Christ, which was not made known to other generations of the sons of men, as it has now been revealed to his holy apostles and prophets.\" For there is also a learning of the perfect, concerning which, writing to the Colossians, he says: \"We do not cease praying and asking for you, that you may be filled with the knowledge of his will in all wisdom and spiritual understanding, to walk worthily of the Lord in all pleasing, bearing fruit in every good work and increasing in the knowledge of God, being strengthened in all power according to the might of his glory.\" And again, according to the economy of God given to me, he says: \"To fulfill for you the word of God, the mystery hidden from the ages and from the generations, which has now been manifested to his saints, to whom God wished to make known what the wealth of the glory of this mystery is among the nations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς τοὺς Κολοσσαεῖς γράφων","severity":"info","text":"Clement conflates two Pauline passages: the first is Col 1:9-11 (the mystery revealed to apostles and prophets), the second is Col 1:10-11 (the hidden mystery now manifested).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παρμενίδης","severity":"info","text":"Clement quotes Parmenides' proem (fr. B1.29-30 Diels-Kranz) to align Greek philosophical 'two paths' with Christian revelation, a common apologetic strategy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"οἰκονομίαν here means 'divine dispensation' or 'plan of salvation', a key term in Clement's theology of progressive revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ πάλιν","severity":"info","text":"The phrase 'καὶ πάλιν' marks a second Pauline citation, structuring Clement's argument that the mystery was hidden from ages but now revealed to saints.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστήριον","severity":"info","text":"Clement's use of μυστήριον reflects the Alexandrian tradition of esoteric Christian teaching, later influential on Origen and the catechetical school.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for the first quotation ('the mystery was made known to me') is unclear; it may be a paraphrase of Col 1:26-27 or a lost apocryphon."],"confidence":"high","notes":[]},{"i":452,"ref":"p452","source":"ὥστε ἄλλα μὲν τὰ μυστήρια τὰ ἀποκεκρυμμένα ἄχρι τῶν ἀποστόλων καὶ ὑπ' αὐτῶν παραδοθέντα ὡς ἀπὸ τοῦ κυρίου παρειλήφασιν (ἀποκεκρυμμένα δὲ ἐν τῇ παλαιᾷ διαθήκῃ), ἃ νῦν ἐφανερώθη τοῖς ἁγίοις, ἄλλο δὲ τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τοῦ ἐν τοῖς ἔθνεσιν, ὅ ἐστιν ἡ πίστις καὶ ἡ ἐλπὶς ἡ εἰς Χριστόν, ὃν ἀλλαχῇ θεμέλιον εἴρηκεν. καὶ πάλιν οἷον φιλοτιμούμενος ἐμφῆναι τὴν γνῶσιν ὧδέ πως γράφει· νουθετοῦντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρω5.10.61.3 πον τέλειον ἐν Χριστῷ· οὐ πάντα ἁπλῶς ἄνθρωπον, ἐπεὶ οὐδεὶς ἂν ἦν ἄπιστος, οὐδὲ μὴν πάντα τὸν πιστεύοντα τέλειον ἐν Χριστῷ, ἀλλὰ πάντα ἄνθρωπον λέγει, ὡς εἰπεῖν ὅλον τὸν ἄνθρωπον, οἷον σώματι καὶ ψυχῇ ἡγνισμένον, ἐπεί, ὅτι οὐ πάντων ἡ γνῶσις, διαρρήδην ἐπιφέρει· συμβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ ἐν Χριστῷ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ· ἡ εὐχαριστία δὲ οὐκ ἐπὶ ψυχῆς μόνον καὶ τῶν πνευματικῶν ἀγαθῶν, ἀλλὰ καὶ ἐπὶ τοῦ σώματος γίνεται καὶ τῶν τοῦ σώματος ἀγαθῶν. καὶ ἔτι σαφέστερον ἐκκαλύπτει τὸ μὴ πάντων εἶναι τὴν γνῶσιν, ἐπιλέγων· προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, δι' ὃ καὶ δέδεμαι, ἵνα φανερώσω αὐτὸ ὡς δεῖ με λαλῆσαι. ἦν γάρ τινα ἀγράφως παραδιδόμενα.","english":"Thus, the mysteries hidden until the apostles and transmitted by them as received from the Lord (hidden in the Old Testament), which are now revealed to the saints, are one thing; the wealth of the glory of the mystery among the nations, which is faith and hope in Christ, whom he elsewhere calls the foundation, is another. And again, as if emulating to make knowledge manifest, he writes somewhat as follows: admonishing every man in all wisdom, that we may present every man perfect in Christ—not simply every man, since then no one would be unbelieving, nor indeed every believer perfect in Christ, but he says every man, meaning the whole man, as it were purified in body and soul, because, since knowledge is not for all, he explicitly adds: united in love and in the full wealth of assurance of understanding, for the recognition of the mystery of God in Christ, in which are all the hidden treasures of wisdom and knowledge. Persevere in prayer, being vigilant in it with thanksgiving; thanksgiving occurs not only for the soul and spiritual goods, but also for the body and the goods of the body. And still more clearly he reveals that knowledge is not for all, adding: praying together also for us, that God may open for us the door to speak the mystery of Christ, for which I am also bound, that I may reveal it as I must speak it. For there were some things transmitted unwritten.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλα μὲν ... ἄλλο δὲ","severity":"info","text":"Clement contrasts two categories: mysteries hidden until the apostles (now revealed to saints) and the wealth of the mystery among the nations (faith and hope in Christ). This antithesis structures the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποκεκρυμμένα","severity":"info","text":"The participle 'hidden' (ἀποκεκρυμμένα) is used twice: once for mysteries hidden until the apostles, and once for treasures of wisdom and knowledge hidden in Christ. It underscores the esoteric character of gnosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ἄνθρωπον τέλειον ἐν Χριστῷ","severity":"info","text":"Clement paraphrases a Pauline expression (cf. Col 1:28) but reinterprets 'every man' as 'the whole man' (body and soul purified), not every individual. This exegetical move is typical of his allegorical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγράφως παραδιδόμενα","severity":"info","text":"The phrase 'things transmitted unwritten' (ἀγράφως παραδιδόμενα) reflects Clement's appeal to an esoteric apostolic tradition distinct from the written New Testament. This is a key claim in the Stromata's defense of secret knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐχαριστία","severity":"info","text":"Clement extends thanksgiving (εὐχαριστία) beyond spiritual goods to bodily goods, anticipating later Christian debates about the material world's role in piety. This inclusive view is characteristic of Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δέδεμαι","severity":"caution","text":"The verb 'I am bound' (δέδεμαι) is ambiguous: it may mean bound by oath or obligation to reveal the mystery, or bound (imprisoned) as a confessor. The context favors the former, but the latter is possible in Clement's milieu.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostles' and 'saints' is not specified; Clement may refer to the original apostles and later Christian initiates. The phrase 'hidden in the Old Testament' suggests a typological reading, but the exact referent of 'mysteries' remains vague."],"confidence":"high","notes":[]},{"i":453,"ref":"p453","source":"αὐτίκα τοῖς Ἑβραίοις καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον φησίν, ὡς ἂν ἐγγηράσαντες τῇ διαθήκῃ τῇ παλαιᾷ, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγό5.10.62.3 νατε χρείαν ἔχοντες γάλακτος καὶ οὐ στερεᾶς τροφῆς· πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστι, τὰ πρῶτα μαθήματα πεπιστευμένος· τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα. Ἀλλὰ καὶ Βαρνάβας ὁ καὶ αὐτὸς συγκηρύξας τῷ ἀποστόλῳ κατὰ τὴν διακονίαν τῶν ἐθνῶν τὸν λόγον ἁπλούστερον φησὶν ὑμῖν γράφω, ἵνα συνιῆτε. εἶθ' ὑποβὰς ἤδη σαφέστερον γνωστικῆς παραδόσεως ἴχνος παρατιθέμενος λέγει· τί λέγει ὁ ἄλλος προφήτης Μωυσῆς αὐτοῖς; ἰδοὺ τάδε λέγει κύριος ὁ θεός· εἰσέλθετε εἰς τὴν γῆν τὴν ἀγαθήν, ἣν ὤμοσεν κύριος ὁ θεός, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, καὶ κατακληρονομήσατε αὐτήν, γῆν ῥέουσαν γάλα καὶ μέλι.\"7 τί λέγει ἡ γνῶσις; μάθετε. ἐλπίσατε, φησίν, ἐπὶ τὸν ἐν σαρκὶ μέλλοντα φανεροῦσθαι ὑμῖν Ἰησοῦν· ἄνθρωπος γὰρ γῆ ἐστι πά5.10.63.5 σχουσα· ἀπὸ προσώπου γὰρ γῆς ἡ πλάσις τοῦ Ἀδὰμ ἐγένετο· τί οὖν λέγει· εἰς τὴν γῆν τὴν ἀγαθήν, γῆν ῥέουσαν γάλα καὶ μέλι\"7; εὐλογητὸς ὁ κύριος ἡμῶν, ἀδελφοί, ὁ σοφίαν καὶ νοῦν θέμενος ἐν ἡμῖν τῶν κρυφίων αὐτοῦ.","english":"Thus, to the Hebrews, who ought to be teachers because of their time, he says, as though they had grown old in the old covenant, you again have need of being taught what are the elements of the beginning of the oracles of God, and you have become in need of milk and not solid food; for everyone who partakes of milk is inexperienced in the word of righteousness, for he is an infant, entrusted with the first lessons; but solid food is for the perfect, for those who by their habit have their senses trained for the discernment of good and evil. Therefore, let us leave behind the word of the beginning of Christ and be carried on to perfection. But Barnabas also, who himself preached together with the apostle in the ministry to the nations, says, I write to you more simply, that you may understand. Then, going on, he now more clearly sets forth a trace of the gnostic tradition and says: What does the other prophet Moses say to them? Behold, this is what the Lord God says: Enter into the good land, which the Lord God, the God of Abraham and Isaac and Jacob, swore, and inherit it, a land flowing with milk and honey. What does knowledge say? Learn. Hope, he says, in Jesus, who is about to be manifested to you in the flesh; for man is earth suffering; for the formation of Adam came from the face of the earth. What then does it say: Into the good land, a land flowing with milk and honey? Blessed is our Lord, brothers, who has placed wisdom and mind in us of his hidden things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτίκα τοῖς Ἑβραίοις","severity":"info","text":"Clement introduces a critique of Jewish Christians who, despite their age in the old covenant, still require elementary instruction in the divine oracles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γάλακτος","severity":"info","text":"Milk symbolizes elementary, preparatory teaching for neophytes, contrasted with solid food for the perfect, a common metaphor in early Christian catechetical literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν ῥέουσαν γάλα καὶ μέλι","severity":"info","text":"This phrase echoes the biblical description of the Promised Land (Exodus 3:8, 17; Deuteronomy 31:20 LXX), here reinterpreted allegorically by Barnabas as a prophecy of Christ's incarnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βαρνάβας","severity":"info","text":"Barnabas, a companion of Paul, is cited by Clement as an authority for a simpler apostolic teaching that nonetheless contains traces of gnostic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί λέγει ἡ γνῶσις; μάθετε.","severity":"info","text":"Clement uses a rhetorical question to transition from Barnabas's quotation to an allegorical interpretation, marking a shift from literal to gnostic exposition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐλογητὸς ὁ κύριος ἡμῶν","severity":"info","text":"The doxology closing the Barnabas citation reflects liturgical language, indicating how Clement integrates earlier Christian worship into his theological argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the other prophet Moses' is ambiguous: it may refer to a non-canonical tradition or a specific interpretation of Moses as a prophet distinct from the lawgiver.","The phrase 'γῆν ῥέουσαν γάλα καὶ μέλι' is quoted without explicit scriptural reference; it likely derives from the Septuagint but the exact source is not given."],"confidence":"high","notes":[]},{"i":454,"ref":"p454","source":"λέγει γὰρ ὁ προφήτης· παραβολὴν κυρίου τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ;\"7 ἐπεὶ ὀλίγων ἐστὶ ταῦτα χωρῆσαι. οὐ γὰρ φθονῶν, φησί, παρήγγειλεν ὁ κύριος ἔν τινι εὐαγγελίῳ· μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου, ἐν τῷ ἀσφαλεῖ καὶ ἀμερίμνῳ τὴν ἐκλογὴν ποιούμενος, ἵνα τὰ οἰκεῖα ὧν εἵλετο λαβοῦσα ἀνωτέρα ζήλου γένηται· ὁ μὲν γὰρ μὴ ἔχων γνῶσιν ἀγαθοῦ πονηρός ἐστιν, ὅτι εἷς ἀγαθός, ὁ πατήρ· τὸ δὲ ἀγνοεῖν τὸν πατέρα θάνατός ἐστιν, ὡς τὸ γνῶναι ζωὴ αἰώνιος κατὰ μετουσίαν τῆς τοῦ ἀφθάρτου δυνάμεως. καὶ τὸ μὲν μὴ φθείρεσθαι θειότητος μετέχειν ἐστί, φθορὰν δὲ ἡ ἀπὸ τῆς τοῦ θεοῦ γνώσεως ἀπόστασις παρέχει. πάλιν ὁ προφήτης· καὶ δώσω σοι θησαυροὺς ἀποκρύφους, σκοτεινούς, ἀοράτους, ἵνα γνῶσιν ὅτι ἐγὼ κύριος ὁ θεός. τὰ εἰκότα τούτοις καὶ ὁ Δαβὶδ ψάλλει· ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. ἡμέρα γὰρ τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, τὸ γεγραμμένον ἄντικρυς, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν, τὴν ἐπικεκρυμμένην μυστικῶς, καὶ οὔκ εἰσι λόγοι οὐδὲ λαλιαί, ὧν οὐκ ἀκούονται αἱ φωναὶ αὐτῶν τῷ θεῷ τῷ φήσαντι· ποιήσει τις κρύφα, καὶ οὐχὶ ἐπόψομαι αὐτόν; διὰ τοῦτο φωτισμὸς ἡ μαθητεία κέκληται ἡ τὰ κεκρυμμένα φανερώσασα, ἀποκαλύψαντος μόνου τοῦ διδασκάλου τὸ πῶμα τῆς κιβωτοῦ, ἔμπαλιν ἢ οἱ ποιηταὶ τὸν Δία φασὶ τὸν μὲν τῶν ἀγαθῶν πίθον ἐπιλαβεῖν, ἀνοῖξαι δὲ τὸν τῶν φαύλων.","english":"The prophet says: \"Who will understand the Lord's parable, unless he is wise and knowledgeable and loves his Lord?\" Since it is for few to grasp these things. For it is not out of envy, he says, that the Lord commanded in some gospel: \"My mystery is for me and for the sons of my house,\" making the choice in security and freedom from care, so that the one who has taken what belongs to him from among those he chose may become superior to envy. For he who does not have knowledge of the good is evil, because the good is one, the Father. And ignorance of the Father is death, just as knowledge is eternal life through participation in the power of the incorruptible. And not being corrupted is to partake of divinity, while corruption is brought about by the departure from knowledge of God. Again the prophet says: \"And I will give you hidden, dark, invisible treasures, so that you may know that I am the Lord God.\" Consistent with these things, David also sings: \"Behold, you have loved truth; you have revealed to me the hidden and secret things of your wisdom.\" For day belches forth word to day, the written word openly, and night announces knowledge to night, the knowledge hidden mystically, and there are no words nor speeches whose voices are not heard by God who said: \"Will someone do something in secret, and shall I not see it?\" For this reason, discipleship is called illumination, which has revealed the hidden things, the teacher alone having opened the lid of the ark, contrary to the poets who say that Zeus took hold of the jar of good things and opened that of evil things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παραβολὴν κυρίου τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ","severity":"info","text":"Clement attributes this saying to 'the prophet' but it is not a direct biblical quotation; it may be a free adaptation of Proverbs or a lost apocryphon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μυστήριον ἐμὸν ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου","severity":"info","text":"Clement cites a saying from 'some gospel' that is not found in the canonical Gospels; it likely comes from the Gospel of Thomas or another apocryphal tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ δώσω σοι θησαυροὺς ἀποκρύφους, σκοτεινούς, ἀοράτους","severity":"info","text":"Again attributed to 'the prophet', this is not a direct biblical citation; it may be a paraphrase of Isaiah 45:3 or a similar prophetic passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι","severity":"info","text":"Clement attributes this to David (the Psalms), but it is not a verbatim quotation from the Septuagint; it may be a free adaptation of Psalm 50:21 or a similar verse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔμπαλιν ἢ οἱ ποιηταὶ τὸν Δία φασὶ τὸν μὲν τῶν ἀγαθῶν πίθον ἐπιλαβεῖν, ἀνοῖξαι δὲ τὸν τῶν φαύλων","severity":"info","text":"Clement alludes to the myth of Zeus's jars from Homer (Iliad 24.527-530) or Hesiod, contrasting pagan secrecy with Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φωτισμὸς","severity":"info","text":"Clement calls discipleship 'illumination' (φωτισμός), a term used in mystery cults and early Christian baptismal contexts, emphasizing the revelatory nature of teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two prophetic sayings is uncertain; they may be from lost apocrypha or Clement's own paraphrases.","The phrase 'in some gospel' (ἔν τινι εὐαγγελίῳ) is vague; the exact gospel is not identified.","The Davidic citation does not match any known Psalm exactly; it may be a conflation or a memory variant."],"confidence":"high","notes":[]},{"i":455,"ref":"p455","source":"οἶδα ὅτι ἐρχόμενος φησὶ πρὸς ὑμᾶς ὁ ἀπόστολος ἐν πληρώματι εὐλογίας Χριστοῦ ἐλεύσομαι, τὸ πνευματικὸν χάρισμα καὶ τὴν γνωστικὴν παράδοσιν, ἣν μεταδοῦναι αὐτοῖς παρὼν παροῦσι ποθεῖ (οὐ γὰρ δι' ἐπιστολῆς οἷά τε ἦν ταῦτα μηνύεσθαι), πλήρωμα Χριστοῦ καλέσας, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατ' ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος, τουτέστι τοὺς ἐξ ἐθνῶν πιστεύοντας, ὅτι ἐστίν· ὀλίγοις δὲ ἐκ τούτων καὶ τό, τίνα ταῦτά ἐστι τὰ ἐν μυστηρίῳ, δείκνυται. Εἰκότως τοίνυν καὶ Πλάτων ἐν ταῖς Ἐπιστολαῖς περὶ θεοῦ διαλαμβάνων φραστέον δή σοι φησὶ δι' αἰνιγμάτων, ἵν' ἤν τι ἡ δέλτος ἢ πόντου ἢ γῆς ἐν πτυχαῖς πάθῃ, ὁ ἀναγνοὺς μὴ γνῷ. ὁ γὰρ τῶν ὅλων θεὸς ὁ ὑπὲρ πᾶσαν φωνὴν καὶ πᾶν νόημα καὶ πᾶσαν ἔννοιαν οὐκ ἄν ποτε γραφῇ παραδοθείη, ἄρρητος ὢν δυνάμει τῇ αὑτοῦ. ὅπερ καὶ αὐτὸ δεδήλωκεν Πλάτων λέγων· πρὸς ταῦτ' οὖν σκοπῶν εὐλαβοῦ, μή ποτέ σοι μεταμελήσῃ τῶν νῦν ἀναξίως ἐκπεσόντων· μεγίστη δὲ φυλακὴ τὸ μὴ γράφειν, ἀλλ' ἐκμανθάνειν· οὐ γὰρ ἔστιν, οὐκ ἔστιν τὰ γραφέντα μὴ οὐκ ἐκπεσεῖν. ἀδελφὰ τούτοις ὁ ἅγιος ἀπόστολος Παῦλος λέγει, τὴν προφητικὴν καὶ τῷ ὄντι ἀρχαίαν σῴ5.10.65.5 ζων ἐπίκρυψιν, ἀφ' ἧς τὰ καλὰ τοῖς Ἕλλησιν ἐρρύη δόγματα· σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην.","english":"I know, he says, that when I come to you I will come in the fullness of the blessing of Christ, the spiritual gift and the gnostic tradition, which he longs to impart to them when present with them (for these things could not be indicated by letter), having called it the fullness of Christ, according to the revelation of a mystery kept silent for eternal times, but now made manifest through prophetic writings by the command of the eternal God for the obedience of faith, made known to all the nations, that is, to those from the nations who believe, that it exists; but to few of these also what these things are in mystery is shown. Reasonably, then, Plato also in his Letters, when discussing God, says: \"I must speak to you in riddles, so that if the tablet suffers anything in the folds of the sea or land, the reader may not know.\" For the God of all, who is beyond every voice and every thought and every conception, could never be committed to writing, being ineffable in his own power. This very thing Plato has also indicated, saying: \"Therefore, considering these things, beware lest you ever regret what has now fallen out unworthily; the greatest safeguard is not to write, but to learn by heart; for it is not possible, it is not possible for what is written not to fall out.\" Similar to these things the holy apostle Paul says, preserving the prophetic and truly ancient concealment, from which the noble doctrines flowed to the Greeks: \"We speak wisdom among the perfect, wisdom not of this age nor of the rulers of this age who are passing away; but we speak the wisdom of God in mystery, the hidden wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴν παράδοσιν","severity":"info","text":"Clement uses 'gnostic tradition' to denote the esoteric, higher knowledge imparted to advanced Christians, distinct from common faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλήρωμα Χριστοῦ","severity":"info","text":"The phrase 'fullness of Christ' likely echoes Pauline language (cf. Eph 1:23, 4:13) but is adapted here to refer to the secret tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πλάτων ἐν ταῖς Ἐπιστολαῖς","severity":"info","text":"Clement cites Plato's Second Letter (314a–c) to support the principle of esoteric communication, a common apologetic move in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀδελφὰ τούτοις ὁ ἅγιος ἀπόστολος Παῦλος λέγει","severity":"info","text":"Clement parallels Plato's caution against writing with Paul's statement on speaking wisdom among the perfect, aligning Greek and Christian esotericism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰκότως τοίνυν","severity":"info","text":"This transitional phrase marks Clement's move from exegesis of Paul to a supporting citation from Plato, reinforcing the argument for concealment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐπίκρυψιν","severity":"info","text":"Clement's concept of 'concealment' (epikrypsis) as a prophetic and ancient practice influenced later Christian and Neoplatonic theories of esoteric transmission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πλήρωμα Χριστοῦ' may refer to a specific gnostic concept or simply to the fullness of Christ's blessing; Clement's usage is ambiguous.","The identity of 'the apostle' in the opening sentence is not explicitly named, though context suggests Paul."],"confidence":"high","notes":[]},{"i":456,"ref":"p456","source":"ἔπειτα ὑποβὰς τὸ εὐλαβὲς τῆς εἰς τοὺς πολλοὺς τῶν λόγων ἐκφοιτήσεως ὧδέ πως διδάσκει· κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἀλλ' ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ, γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε· ἀλλ' οὐδὲ ἔτι νῦν δύνασθε· ἔτι γάρ ἐστε σαρκικοί. εἰ τοίνυν τὸ μὲν γάλα τῶν νηπίων, τὸ βρῶμα δὲ τῶν τελείων τροφὴ πρὸς τοῦ ἀποστόλου εἴρηται, γάλα μὲν ἡ κατήχησις οἱονεὶ πρώτη ψυχῆς τροφὴ νοηθήσεται, βρῶμα δὲ ἡ ἐποπτικὴ θεωρία· σάρκες αὗται καὶ αἷμα τοῦ λόγου, τουτέστι κατά5.10.66.3 ληψις τῆς θείας δυνάμεως καὶ οὐσίας. γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ κύριος, φησίν· οὕτως γὰρ ἑαυτοῦ μεταδίδωσι τοῖς πνευματικώτερον τῆς τοιαύτης μεταλαμβάνουσι βρώσεως, ὅτε δὴ ἡ ψυχὴ αὐτὴ ἑαυτὴν ἤδη τρέφει κατὰ τὸν φιλαλήθη Πλάτωνα· βρῶσις γὰρ καὶ πόσις τοῦ θείου λόγου ἡ γνῶσίς ἐστι τῆς θείας οὐσίας. διὸ καί φησιν ἐν δευτέρῳ Πολιτείας ὁ\n\nΠλάτων· θυσαμένους οὐ χοῖρον, ἀλλά τι μέγα καὶ ἄπορον θῦμα, οὕτω χρῆναι ζητεῖν περὶ θεοῦ. ὁ δὲ ἀπόστολος καὶ τὸ πάσχα ἡμῶν ἐτύθη γράφει Χριστός, ἄπορον ὡς ἀληθῶς θῦμα, υἱὸς θεοῦ ὑπὲρ ἡμῶν ἁγιαζόμενος. Θυσία δὲ ἡ τῷ θεῷ δεκτὴ σώματός τε καὶ τῶν τούτου παθῶν ἀμετανόητος χωρισμός. ἡ ἀληθὴς τῷ ὄντι θεοσέβεια αὕτη. καὶ μή τι εἰκότως μελέτη θανάτου διὰ τοῦτο εἴρηται τῷ Σωκράτει ἡ φιλοσοφία· ὁ γὰρ μήτε τὴν ὄψιν παρατιθέμενος ἐν τῷ διανοεῖσθαι μήτε τινὰ τῶν ἄλλων αἰσθήσεων ἐφελκόμενος, ἀλλ' αὐτῷ καθαρῷ τῷ νῷ τοῖς πράγμασιν ἐντυγχάνων τὴν ἀληθῆ φιλοσοφίαν μέτεισιν.","english":"Then, going on, he teaches the caution of expounding the discourses to the many in this way: \"And I, brothers, was not able to speak to you as to spiritual men, but as to fleshly men, as to infants in Christ; I gave you milk to drink, not solid food; for you were not yet able; but not even now are you able; for you are still fleshly.\" If, then, milk is for infants, and solid food is nourishment for the perfect, as the apostle has said, milk will be understood as catechesis, the first nourishment of the soul, so to speak, and solid food as the epoptic contemplation; these are the flesh and blood of the Word, that is, the comprehension of the divine power and substance. \"Taste and see that the Lord is good,\" he says; for thus he imparts himself to those who partake of such food in a more spiritual manner, when the soul itself already nourishes itself, according to the truth-loving Plato. For the eating and drinking of the divine Word is the knowledge of the divine substance. Hence also Plato says in the second book of the Republic: \"Having sacrificed not a pig, but some great and difficult offering, thus one ought to inquire about God.\" And the apostle writes, \"Christ, our Passover, was sacrificed,\" a truly difficult offering, the Son of God being sanctified for us. Sacrifice is the irrevocable separation from the body and its passions, acceptable to God. This is true piety. And is it not for this reason that philosophy has been called by Socrates a meditation on death? For he who, in thinking, neither employs sight nor draws upon any of the other senses, but encounters things with the pure mind itself, pursues true philosophy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γάλα ... βρῶμα","severity":"info","text":"Clement interprets the Pauline contrast of milk and solid food as catechesis versus epoptic contemplation, aligning with his own distinction between preparatory instruction and advanced gnostic vision.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα","severity":"info","text":"The quotation is not from a canonical Pauline letter but likely from a lost or apocryphal source; Clement attributes it to 'the apostle' but the exact wording is unattested in the New Testament.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πάσχα ἡμῶν ἐτύθη Χριστός","severity":"info","text":"Clement cites 'Christ, our Passover, was sacrificed' as apostolic; the phrase echoes 1 Corinthians 5:7 but is not a direct quotation, possibly a paraphrase or from a variant tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐποπτικὴ θεωρία","severity":"info","text":"Epoptic contemplation is a term borrowed from the Eleusinian Mysteries, where the epopteia was the final stage of initiation. Clement uses it to denote the highest level of Christian gnosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... θυσαμένους οὐ χοῖρον","severity":"info","text":"Clement cites Plato's Republic 2.378a, where Socrates says one should not sacrifice a pig but a 'great and difficult offering' when inquiring about God. Clement parallels this with Christ as the Passover sacrifice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μελέτη θανάτου","severity":"info","text":"Clement echoes the Platonic definition of philosophy as 'meditation on death' (Phaedo 64a), integrating it into his Christian framework of separation from the body and passions as true piety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline quotation about milk and solid food is uncertain; it may be from a lost apostolic writing or a Clementine paraphrase.","The phrase 'Christ, our Passover, was sacrificed' is not a verbatim New Testament citation; its exact origin is unclear."],"confidence":"high","notes":[]},{"i":457,"ref":"p457","source":"τοῦτο ἄρα βούλεται καὶ τῷ Πυθαγόρᾳ ἡ τῆς πενταετίας σιωπή, ἣν τοῖς γνωρίμοις παρεγγυᾷ, ὡς δὴ ἀποστραφέντες τῶν αἰσθητῶν ψιλῷ τῷ νῷ τὸ θεῖον ἐποπτεύοιεν. ** παρὰ Μωυσέως τοιαῦτα φιλοσοφή5.11.67.4 σαντες οἱ τῶν Ἑλλήνων ἄκροι. προστάσσει γὰρ τὰ ὁλοκαυτώματα δείραντας εἰς μέλη διανεῖμαι, ἐπειδὴ γυμνὴν τῆς ὑλικῆς δορᾶς γενομένην τὴν γνωστικὴν ψυχὴν ἄνευ τῆς σωματικῆς φλυαρίας καὶ τῶν παθῶν πάντων, ὅσα περιποιοῦσιν αἱ κεναὶ καὶ ψευδεῖς ὑπολήψεις, ἀποδυσαμένην τὰς σαρκικὰς ἐπιθυμίας, τῷ φωτὶ καθιερωθῆναι ἀνάγκη. οἱ δὲ πλεῖστοι τῶν ἀνθρώπων τὸ θνητὸν ἐνδυόμενοι καθάπερ οἱ κοχλίαι καὶ περὶ τὰς αὑτῶν ἀκρασίας ὥσπερ οἱ ἐχῖνοι σφαιρηδὸν εἱλούμενοι περὶ τοῦ μακαρίου καὶ ἀφθάρτου θεοῦ τοιαῦτα οἷα καὶ περὶ αὑτῶν δοξάζουσιν. λέληθεν δ' αὐτούς, κἂν πλησίον ἡμῶν τύχωσιν, ὡς μυρία ὅσα δεδώρηται ἡμῖν ὁ θεός, ὧν αὐτὸς ἀμέτοχος, γένεσιν μὲν ἀγένητος ὤν, τροφὴν δὲ ἀνενδεὴς ὤν, καὶ αὔξησιν ἐν ἰσότητι ὤν, εὐγηρίαν τε καὶ εὐθανασίαν ἀθάνατός τε καὶ ἀγήρως ὑπάρχων. διὸ καὶ χεῖρας καὶ πόδας καὶ στόμα καὶ ὀφθαλμοὺς καὶ εἰσόδους καὶ ἐξόδους καὶ ὀργὰς καὶ ἀπειλὰς μὴ πάθη θεοῦ τις ὑπολάβῃ παρὰ Ἑβραίοις λέγεσθαι, μηδαμῶς, ἀλληγορεῖσθαι δέ τινα ἐκ τούτων τῶν ὀνομάτων ὁσιώτερον, ἃ δὴ καὶ προϊόντος τοῦ λόγου κατὰ τὸν οἰκεῖον καιρὸν διασαφήσομεν. ἦ πανακὲς πάντων φάρμακον ἁ σοφία, Καλλίμαχος ἐν τοῖς ἐπιγράμμασι γράφει· ἕτερος (δὲ) ἐξ ἑτέρου σοφὸς τό τε πάλαι τό τε νῦν, φησὶ Βακχυλίδης ἐν τοῖς Παιᾶσιν· οὐδὲ γὰρ ῥᾷστον ἀρρήτων ἐπέων πύλας ἐξευρεῖν·","english":"This, then, is what Pythagoras intends by the five-year silence which he enjoins upon his disciples, that, turning away from the sensible, they might contemplate the divine with the pure mind. The foremost of the Greeks philosophized such things from Moses. For he commands that the victims for the whole burnt offering be flayed and divided into parts, since the gnostic soul, having become bare of the material hide, must be consecrated to the light without bodily nonsense and all the passions which empty and false opinions produce, having stripped off the fleshly desires. But most men, clothing themselves in the mortal like snails, and rolling themselves up like hedgehogs around their own incontinence, think such things about the blessed and incorruptible God as they do about themselves. But it escapes them, even if they happen to be near us, how many things God has given us, of which he himself partakes not, being unbegotten as to generation, needing no food, existing in equality as to growth, and being immortal and ageless as to good old age and easy death. Therefore, let no one suppose that hands and feet and mouth and eyes and entrances and exits and angers and threats are said of God among the Hebrews; by no means, but certain things are allegorized more piously from these names, which we will clarify in due course as the discourse proceeds. \"Wisdom is the panacea of all things,\" writes Callimachus in his epigrams; \"One man is wise from another, both long ago and now,\" says Bacchylides in his Paeans; \"For it is not easy to find the gates of unspeakable words.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"πενταετίας σιωπή","severity":"info","text":"Pythagorean tradition required a five-year period of silence for new initiates, a practice Clement aligns with Christian esoteric discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁλοκαυτώματα δείραντας εἰς μέλη διανεῖμαι","severity":"info","text":"Clement alludes to Levitical instructions for flaying and dividing burnt offerings (Lev 1:6, 8:20), interpreting them allegorically of the soul's purification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὴν ψυχὴν","severity":"info","text":"The 'gnostic soul' is Clement's term for the soul of the advanced Christian who has attained true knowledge (gnosis), distinct from the merely faithful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἦ πανακὲς πάντων φάρμακον ἁ σοφία","severity":"info","text":"Clement quotes Callimachus (Epigrams) and Bacchylides (Paeans) to support his argument that wisdom is a universal remedy, a common Hellenistic trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλληγορεῖσθαι δέ τινα ἐκ τούτων τῶν ὀνομάτων ὁσιώτερον","severity":"caution","text":"Clement insists that anthropomorphic descriptions of God in the Hebrew scriptures are allegorical, not literal, a key hermeneutical stance that may be contested by literalist readers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρὰ Μωυσέως τοιαῦτα φιλοσοφήσαντες οἱ τῶν Ἑλλήνων ἄκροι","severity":"info","text":"Clement claims Greek philosophers derived their insights from Moses, a common apologetic trope in early Christian and Hellenistic Jewish literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition after 'ἀλληγορεῖσθαι δέ τινα' where the syntax is broken; the English draft supplies a plausible reading.","The phrase 'ἦ πανακὲς πάντων φάρμακον' may be a misquotation or adaptation of Callimachus; the exact original is uncertain."],"confidence":"high","notes":[]},{"i":458,"ref":"p458","source":"καλῶς ἄρα Ἰσοκράτης ἐν τῷ Παναθηναϊκῷ τίνας οὖν καλῶ πεπαιδευμένους; προθεὶς ἐπιφέρει· πρῶτον μὲν τοὺς καλῶς χρωμένους τοῖς πράγμασι τοῖς κατὰ τὴν ἡμέραν ἑκάστην προσπίπτουσι καὶ τὴν δόξαν ἐπιτυχῆ τῶν καιρῶν ἔχοντας καὶ δυναμένην ὡς ἐπὶ τὸ πολὺ στοχάζεσθαι τοῦ συμφέροντος· ἔπειτα τοὺς πρεπόντως καὶ δικαίως ὁμιλοῦντας ἀεὶ τοῖς πλησιάζουσι καὶ τὰς μὲν τῶν ἄλλων ἀηδίας καὶ βαρύτητας εὐκόλως καὶ ῥᾳδίως φέροντας, σφᾶς δ' αὐτοὺς ὡς δυνα5.11.69.3 τὸν ἐλαφροτάτους καὶ μετριωτάτους τοῖς ξυνοῦσι παρέχοντας· ἔτι δὲ τοὺς τῶν μὲν ἡδονῶν κρατοῦντας, τῶν δὲ συμφορῶν μὴ λίαν ἡττωμένους, ἀλλ' ἀνδρωδῶς ἐν αὐταῖς ἀναστρεφομένους καὶ τῆς φύσεως ἀξίως ἧς μετέχοντες τυγχάνομεν· τέταρτον, ὅπερ μέγιστόν ἐστι, τοὺς μὴ διαφθειρομένους ὑπὸ τῶν εὐπραγιῶν μηδ' ἐξισταμένους αὑτῶν μηδὲ ὑπερηφάνους γινομένους, ἀλλ' ἐμμένοντας τῇ τάξει τῶν εὖ φρονούντων. εἶτα ἐπιφέρει τὸν κολοφῶνα τοῦ λόγου· τοὺς δὲ μὴ μόνον πρὸς ἓν τούτων, ἀλλὰ πρὸς ἅπαντα ταῦτα τὴν ἕξιν τῆς ψυχῆς εὐάρμοστον ἔχοντας, τούτους φημὶ καὶ φρονίμους εἶναι καὶ τελείους ἄνδρας καὶ πάσας ἔχειν τὰς ἀρετάς. ὁρᾷς πῶς τὸν γνωστικὸν βίον καὶ Ἕλληνες, καίτοι μὴ εἰδότες ὡς ἐπίστασθαι χρή, ἐκθειάζουσι; τίς δ' ἔστιν ἡ γνῶσις, οὐδὲ ὄναρ ἴσασιν. Εἰ τοίνυν λογικὸν ἡμῖν βρῶμα ἡ γνῶσις εἶναι συμπεφώνηται, μακάριοι τῷ ὄντι κατὰ τὴν γραφὴν οἱ πεινῶντες καὶ διψῶντες τὴν ἀλήθειαν, ὅτι πλησθήσονται τροφῆς ἀιδίου. πάνυ θαυμαστῶς ὁ ἐπὶ τῆς σκηνῆς φιλόσοφος Εὐριπίδης τοῖς προειρημένοις ἡμῖν συνῳδὸς διὰ τούτων εὑρίσκεται, πατέρα καὶ υἱὸν ἅμα οὐκ οἶδ' ὅπως αἰνισσόμενος·","english":"Isocrates, then, rightly says in his Panathenaicus: \"Whom then do I call educated?\" and then adds: \"First, those who handle well the matters that arise each day and have a judgment that hits upon the right moment and is generally able to aim at what is advantageous; next, those who always associate with others appropriately and justly, bearing the unpleasantness and burdens of others easily and readily, while presenting themselves as light and moderate as possible to those with whom they associate; further, those who master pleasures and are not overly overcome by misfortunes, but conduct themselves manfully in them and in a manner worthy of the nature of which we partake; fourth, and this is the greatest, those who are not corrupted by successes nor lose their composure nor become arrogant, but remain in the order of the right-minded.\" Then he adds the capstone of his argument: \"And those who have the disposition of their soul harmoniously attuned not only to one of these but to all of them, these I say are both prudent and perfect men and possess all the virtues.\" Do you see how even the Greeks, though not knowing how one ought to know, extol the gnostic life? But what knowledge is, they do not even know in a dream. If, then, it is agreed that knowledge is a rational food for us, truly blessed according to Scripture are those who hunger and thirst for truth, for they will be filled with eternal nourishment. The philosopher of the stage, Euripides, is found to be in harmony with what we have said through these words, somehow hinting at father and son together:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Παναθηναϊκῷ","severity":"info","text":"Isocrates' Panathenaicus is a late rhetorical work (c. 342–339 BCE) praising Athens. Clement cites it to show that even pagan Greek orators describe virtues akin to the Christian gnostic ideal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸν βίον","severity":"info","text":"The phrase 'gnostic life' refers to Clement's ideal of Christian knowledge (γνῶσις) as a transformative, rational practice, distinct from mere intellectual learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριοι ... πλησθήσονται τροφῆς ἀιδίου","severity":"info","text":"Clement alludes to Matthew 5:6 or similar beatitude language, but the phrase 'filled with eternal nourishment' echoes the promise of wisdom as food in Proverbs 9:5 or Sirach 24:21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδης ... πατέρα καὶ υἱὸν ἅμα","severity":"info","text":"Clement claims Euripides hints at the Christian Father and Son, likely citing a lost fragment. This reflects the apologetic strategy of finding pagan foreshadowings of Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα ἐπιφέρει τὸν κολοφῶνα τοῦ λόγου","severity":"info","text":"Clement marks the climax of Isocrates' definition with 'capstone of his argument' (κολοφῶνα), structuring the quotation to highlight the summation of virtues as a model for the gnostic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰσοκράτης","severity":"info","text":"Clement's use of Isocrates as a pagan witness to ethical perfection is typical of early Christian appropriation of classical paideia, though Isocrates himself did not posit a transcendent knowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Euripidean fragment alluded to is not identified; Clement may be paraphrasing or citing a lost play.","The scriptural reference for 'blessed are those who hunger and thirst for truth' is not explicit; it may be a composite of Matthew and wisdom literature."],"confidence":"high","notes":[]},{"i":459,"ref":"p459","source":"σοὶ τῷ πάντων μεδέοντι χοὴν πέλανόν τε φέρω, Ζεὺς εἴτ' Ἀίδης ὀνομαζόμενος στέργεις· σὺ\n\nδέ μοι θυσίαν ἄπορον παγκαρπείας δέξαι πλήρη προχυτίαν. ὁλοκάρπωμα γὰρ ὑπὲρ ἡμῶν ἄπορον θῦμα ὁ Χριστός. καὶ ὅτι τὸν σωτῆρα αὐτὸν οὐκ εἰδὼς λέγει, σαφὲς ποιήσει ἐπάγων· σὺ γὰρ ἔν τε θεοῖς τοῖς οὐρανίδαις σκῆπτρον τὸ Διὸς μεταχειρίζεις χθονίων τ' Ἀίδῃ μετέχεις ἀρχῆς. ἔπειτα ἄντικρυς λέγει· πέμψον δ' ἐς φῶς ψυχὰς ἐνέρων τοῖς βουλομένοις ἄθλους προμαθεῖν πόθεν ἔβλαστον, τίς ῥίζα κακῶν, τίνα δεῖ μακάρων ἐκθυσαμένους εὑρεῖν μόχθων ἀνάπαυλαν. οὐκ ἀπεικότως ἄρα καὶ τῶν μυστηρίων τῶν παρ' Ἕλλησιν ἄρχει μὲν τὰ καθάρσια, καθάπερ καὶ τοῖς βαρβάροις τὸ λουτρόν. μετὰ ταῦτα δ' ἐστὶ τὰ μικρὰ μυστήρια διδασκαλίας τινὰ ὑπόθεσιν ἔχοντα καὶ προπαρασκευῆς τῶν μελλόντων, τὰ δὲ μεγάλα περὶ τῶν συμπάντων, οὗ μανθάνειν οὐκέτι ὑπολείπεται, ἐποπτεύειν δὲ καὶ περινοεῖν τήν τε φύσιν καὶ τὰ πράγματα. λάβοιμεν δ' ἂν τὸν μὲν καθαρτικὸν τρόπον ὁμολογίᾳ, τὸν δὲ ἐποπτικὸν ἀναλύσει ἐπὶ τὴν πρώτην νόησιν προχωροῦντες, δι' ἀναλύσεως ἐκ τῶν ὑποκειμένων αὐτῷ τὴν ἀρχὴν ποιούμενοι, ἀφελόντες μὲν τοῦ σώματος τὰς φυσικὰς ποιότητας, περιελόντες δὲ τὴν εἰς τὸ βάθος διάστασιν, εἶτα τὴν εἰς τὸ πλάτος, καὶ ἐπὶ τούτοις τὴν εἰς τὸ μῆκος· τὸ γὰρ ὑπολειφθὲν σημεῖόν ἐστι μονὰς ὡς εἰπεῖν θέσιν ἔχουσα, ἧς ἐὰν περιέλωμεν τὴν θέσιν, νοεῖται μονάς.","english":"To you, the ruler of all, I bring a libation and a cake, whether you are called Zeus or Hades, you who are pleased. And do you accept from me a sacrifice without means, a full outpouring of all fruits. For the offering without means on our behalf is Christ. And that he speaks without knowing the Saviour himself, he will make clear by adding: For you among the heavenly gods wield the sceptre of Zeus, and among the chthonic gods you share in the rule of Hades. Then he says outright: Send up to the light the souls of the dead for those who wish to learn beforehand from what source they sprang, what is the root of evils, what sacrifice of the blessed ones must be made to find rest from toils. Not unreasonably, then, among the mysteries of the Greeks, the purifications come first, just as among the barbarians the bath. After these come the small mysteries, which have some basis of instruction and preparation for what is to come, while the great mysteries concern the whole, where there is no longer anything left to learn, but only to contemplate and comprehend nature and reality. We might take the purificatory mode as confession, and the contemplative mode as analysis, proceeding to the first intellection, making our beginning from the things underlying it through analysis, having removed from the body its natural qualities, then having stripped away the dimension into depth, then into breadth, and after these into length; for what is left is a point, a monad so to speak having position, and if we strip away its position, a monad is conceived.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χοὴν πέλανόν τε φέρω","severity":"info","text":"Clement quotes a Greek hymn or oracle addressing a syncretic Zeus-Hades figure, then interprets it as an unwitting prophecy of Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁλοκάρπωμα","severity":"info","text":"ὁλοκάρπωμα means 'complete burnt offering' or 'offering of all fruits'; Clement applies it to Christ as a self-sufficient sacrifice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυστηρίων","severity":"info","text":"Clement draws on the Eleusinian Mysteries' structure (purification, small mysteries, great mysteries) as a parallel for Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναλύσει","severity":"info","text":"Clement describes a contemplative ascent by stripping away dimensions (depth, breadth, length) to reach a point and then a monad, mirroring Neoplatonic abstraction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μονάς","severity":"info","text":"The reduction to a monad recalls Pythagorean and Middle Platonic metaphysics, where the monad is the first principle of number and being.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ζεὺς εἴτ' Ἀίδης","severity":"caution","text":"The source of the quoted hymn is unknown; Clement may be citing a lost Orphic or syncretic text, making the original context uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the quoted hymn (possibly Orphic or from a mystery cult) is not specified by Clement.","The phrase 'ἄπορον θῦμα' (sacrifice without means) is ambiguous: it may mean 'without resources' or 'without a path,' and Clement applies it to Christ's unique offering."],"confidence":"high","notes":[]},{"i":460,"ref":"p460","source":"εἰ τοίνυν, ἀφελόντες πάντα ὅσα πρόσεστι τοῖς σώμασιν καὶ τοῖς λεγομένοις ἀσωμάτοις, ἐπιρρίψαιμεν ἑαυτοὺς εἰς τὸ μέγεθος τοῦ Χριστοῦ κἀκεῖθεν εἰς τὸ ἀχανὲς ἁγιότητι προΐοιμεν, τῇ νοήσει τοῦ παντοκράτορος ἁμῇ γέ πῃ προσάγοιμεν ἄν, οὐχ ὅ ἐστιν, ὃ δὲ μή ἐστι γνωρίσαντες· σχῆμα δὲ καὶ κίνησιν ἢ στάσιν ἢ θρόνον ἢ τόπον ἢ δεξιὰ ἢ ἀριστερὰ τοῦ τῶν ὅλων πατρὸς οὐδ' ὅλως ἐννοητέον, καίτοι καὶ ταῦτα γέγραπται· ἀλλ' ὃ βούλεται δηλοῦν αὐτῶν ἕκαστον, κατὰ τὸν οἰκεῖον ἐπιδειχθήσεται τόπον. οὔκουν ἐν τόπῳ τὸ πρῶτον αἴτιον, ἀλλ' ὑπεράνω καὶ τόπου καὶ χρόνου καὶ ὀνόματος καὶ νοήσεως. διὰ τοῦτο καὶ ὁ Μωυσῆς φησιν ἐμφάνισόν μοι σαυτόν, ἐναργέστατα αἰνισσόμενος μὴ εἶναι διδακτὸν πρὸς ἀνθρώπων μηδὲ ῥητὸν τὸν θεόν, ἀλλ' ἢ μόνῃ τῇ παρ' αὐτοῦ δυνάμει γνωστόν. ἡ μὲν γὰρ ζήτησις ἀειδὴς καὶ ἀόρατος, ἡ χάρις δὲ τῆς γνώσεως παρ' αὐτοῦ διὰ τοῦ υἱοῦ. σαφέστατα δὲ ὁ Σολομὼν μαρτυρήσει ἡμῖν ὧδέ πως λέγων· φρόνησις ἀνθρώπου οὐκ ἔστιν ἐν ἐμοί, θεὸς δὲ δίδωσί μοι σοφίαν· ἅγια δὲ ἐπίσταμαι. αὐτίκα τὴν φρόνησιν θείαν ἀλληγορῶν ὁ Μωυσῆς ξύλον ζωῆς ὠνόμασεν ἐν τῷ παραδείσῳ πεφυτευμένον, ὃς δὴ παράδεισος καὶ κόσμος εἶναι δύναται, ἐν ᾧ πέφυκεν τὰ ἐκ δημιουργίας ἅπαντα. ἐν τούτῳ καὶ ὁ λόγος ἤνθησέν τε καὶ ἐκαρποφόρησεν σὰρξ γενόμενος καὶ τοὺς γευσαμένους τῆς χρηστότητος αὐτοῦ ἐζωοποίησεν, ἐπεὶ μηδὲ ἄνευ τοῦ ξύλου εἰς γνῶσιν ἡμῖν ἀφῖκται· ἐκρεμάσθη γὰρ ἡ ζωὴ ἡμῶν εἰς πίστιν ἡμῶν. καὶ ὅ γε Σολομὼν πάλιν φησίν· δένδρον ἀθανασίας ἐστὶ τοῖς ἀντεχομένοις αὐτῆς. διὰ τοῦτο λέγει·","english":"If, then, having removed all that attaches to bodies and to so-called incorporeals, we were to cast ourselves into the magnitude of Christ and from there advance into the boundless by holiness, we would somehow approach the conception of the Almighty, not knowing what He is, but what He is not. And we must by no means conceive of shape or motion or rest or throne or place or right or left of the Father of all, even though these things are written; but what each of them intends to signify will be shown in its proper place. Therefore the first cause is not in place, but is above both place and time and name and conception. For this reason Moses says, \"Show me yourself,\" most clearly hinting that God is not teachable by men nor expressible, but is knowable only by the power that comes from Him. For the search is formless and invisible, but the grace of knowledge comes from Him through the Son. And Solomon will bear witness to us most clearly, speaking somewhat as follows: \"Wisdom of man is not in me, but God gives me wisdom; and I know holy things.\" Immediately Moses, allegorizing divine wisdom, named it the tree of life planted in paradise, which paradise can also be the world, in which all things from creation have grown. In this, the Word also blossomed and bore fruit, having become flesh, and gave life to those who tasted of his goodness, since not without the tree has knowledge come to us; for our life was hung for our faith. And Solomon again says: \"It is a tree of immortality for those who cling to it.\" For this reason he says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ τοίνυν, ἀφελόντες πάντα ὅσα πρόσεστι τοῖς σώμασιν καὶ τοῖς λεγομένοις ἀσωμάτοις","severity":"info","text":"Clement outlines a negative theological method: stripping away attributes of bodies and so-called incorporeals to approach the first cause by negation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμφάνισόν μοι σαυτόν","severity":"info","text":"Clement attributes to Moses the phrase 'Show me yourself,' which echoes Exodus 33:18 LXX (ἐμφάνισόν μοι σεαυτόν), where Moses asks to see God's glory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φρόνησις ἀνθρώπου οὐκ ἔστιν ἐν ἐμοί, θεὸς δὲ δίδωσί μοι σοφίαν· ἅγια δὲ ἐπίσταμαι","severity":"info","text":"Clement quotes Solomon (Proverbs 30:2-3 LXX) to affirm that wisdom is divinely given, not humanly possessed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ξύλον ζωῆς","severity":"info","text":"The 'tree of life' (ξύλον ζωῆς) is allegorized by Clement as divine wisdom, planted in paradise, which he equates with the cosmos; the Word becomes flesh and gives life through this tree.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐκρεμάσθη γὰρ ἡ ζωὴ ἡμῶν εἰς πίστιν ἡμῶν","severity":"info","text":"This phrase alludes to the crucifixion of Christ as the tree of life, a typological reading common in early Christian exegesis (cf. Barnabas, Justin).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔκουν ἐν τόπῳ τὸ πρῶτον αἴτιον","severity":"info","text":"Clement transitions from apophatic theology to a positive assertion: the first cause is beyond place, time, name, and conception, reinforcing the via negativa.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκρεμάσθη γὰρ ἡ ζωὴ ἡμῶν' could be read as referring to Christ's crucifixion or to the tree of life as a symbol; Clement likely intends both."],"confidence":"high","notes":[]},{"i":461,"ref":"p461","source":"ἰδοὺ δίδωμι πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον, τὸ ἀγαπᾶν κύριον τὸν θεὸν καὶ πορεύεσθαι ἐν ταῖς ὁδοῖς αὐτοῦ καὶ τῆς φωνῆς αὐτοῦ ἀκούειν καὶ πιστεύειν τῇ ζωῇ· ἐὰν δὲ παραβῆτε τὰ δικαιώματα καὶ τὰ κρίματα ἃ δέδωκα ὑμῖν, ἀπωλείᾳ ἀπολεῖσθε· τοῦτο γὰρ ἡ ζωὴ καὶ ἡ μακρότης τῶν ἡμερῶν σου, τὸ ἀγαπᾶν κύριον τὸν θεόν σου. πάλιν· ὁ Ἀβραὰμ ἐλθὼν εἰς τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεὸς τῇ τρίτῃ ἡμέρᾳ ἀναβλέψας ὁρᾷ τὸν τόπον μακρόθεν· πρώτη μὲν γὰρ ἡ δι' ὄψεως τῶν καλῶν ἡμέρα, δευτέρα δὲ ἡ ψυχῆς τῶν ἀρίστων ἐπιθυμία, τῇ τρίτῃ δὲ ὁ νοῦς τὰ πνευματικὰ διορᾷ, διοιχθέντων τῶν τῆς διανοίας ὀμμάτων πρὸς τοῦ τῇ τρίτῃ ἡμέρᾳ διαναστάντος διδασκάλου. εἶεν δ' ἂν καὶ αἱ τρεῖς ἡμέραι τῆς σφραγῖδος μυστήριον, δι' ἧς ὁ τῷ ὄντι πιστεύεται θεός. μακρόθεν οὖν ἀκολούθως ὁρᾷ τὸν τόπον· δυσάλωτος γὰρ ἡ χώρα τοῦ θεοῦ, ὃν χώραν ἰδεῶν ὁ Πλάτων κέκληκεν, παρὰ Μωυσέως λαβὼν τόπον εἶναι αὐτόν, ὡς τῶν ἁπάντων καὶ τῶν ὅλων περι5.11.73.4 εκτικόν. ἀτὰρ εἰκότως πόρρωθεν ὁρᾶται τῷ","english":"Behold, I set before you life and death, to love the Lord God and to walk in his ways and to hear his voice and to believe in life; but if you transgress the ordinances and judgments which I have given you, you will be utterly destroyed; for this is your life and the length of your days, to love the Lord your God. Again: Abraham, coming to the place which God had told him on the third day, looking up, sees the place from afar; for the first day is that through the sight of beautiful things, the second is the soul's desire for the best, and on the third the mind discerns spiritual things, the eyes of the understanding having been opened by the teacher who rose on the third day. And the three days might be a mystery of the seal, through which the true God is believed. From afar, then, he sees the place accordingly; for the country of God is hard to attain, which Plato has called the place of ideas, having taken from Moses that it is a place, as encompassing all things and the whole. And naturally it is seen from afar by","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ δίδωμι πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον","severity":"info","text":"Clement paraphrases Deuteronomy 30:15, 19 (LXX), where God sets life and death before Israel. The phrasing adapts the biblical call to obedience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Ἀβραὰμ ἐλθὼν εἰς τὸν τόπον ὃν εἶπεν αὐτῷ ὁ θεὸς τῇ τρίτῃ ἡμέρᾳ","severity":"info","text":"Clement alludes to Genesis 22:4, where Abraham sees the place for the sacrifice of Isaac on the third day. The three-day motif is allegorized.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ τρίτῃ ἡμέρᾳ διαναστάντος διδασκάλου","severity":"info","text":"The 'teacher who rose on the third day' is Christ, a reference to the resurrection. Clement links the three-day structure to Christian initiation and the seal (baptism).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χώραν ἰδεῶν ὁ Πλάτων κέκληκεν","severity":"info","text":"Clement identifies Plato's 'place of ideas' (Timaeus 52a) with the Mosaic 'place' of God, a common Middle Platonic and Christian appropriation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σφραγῖδος μυστήριον","severity":"info","text":"The 'seal' (σφραγίς) likely refers to baptism, which in early Christianity was a sealing with the Holy Spirit. Clement treats the three days as a mystery of this rite.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν","severity":"info","text":"The adverb 'πάλιν' ('again') marks a transition from a scriptural paraphrase to a new allegorical exposition of Abraham's vision, typical of Clement's associative method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ τρίτῃ ἡμέρᾳ διαναστάντος διδασκάλου' could refer to Christ's resurrection or to a teacher (e.g., Moses or a gnostic instructor) rising on the third day; the context favors Christ.","The 'seal' (σφραγίς) may denote baptism or a specific liturgical rite; Clement does not elaborate."],"confidence":"high","notes":[]},{"i":462,"ref":"p462","source":"Ἀβραὰμ διὰ τὸ ἐν γενέσει εἶναι, καὶ δι' ἀγγέλου προσεχῶς μυσταγωγεῖται. ἐντεῦθεν ὁ ἀπόστολος βλέπομεν νῦν ὡς δι' ἐσόπτρου φησί, τότε δὲ πρόσωπον πρὸς πρόσωπον, κατὰ μόνας ἐκείνας τὰς ἀκραιφνεῖς καὶ ἀσωμάτους τῆς διανοίας ἐπιβολάς. δυνατὸν δὲ κἀν τῷ διαλέγεσθαι τὸ καταμαντεύεσθαι τοῦ θεοῦ, ἐὰν ἐπιχειρῇ τις ἄνευ πασῶν τῶν αἰσθήσεων διὰ τοῦ λόγου ἐπ' αὐτὸ ὅ ἐστιν ἕκαστον ὁρμᾶν καὶ μὴ ἀποστατεῖν τῶν ὄντων, πρὶν ἄν, ἐπαναβαίνων ἐπὶ τὰ ὑπερκείμενα, αὐτὸ ὅ ἐστιν ἀγαθὸν αὐτῇ νοήσει λάβῃ. ἐπ' αὐτῷ γινόμενος τῷ τοῦ νοητοῦ τέλει κατὰ Πλάτωνα. πάλιν ὁ Μωυσῆς οὐκ ἐπιτρέπων βωμοὺς καὶ τεμένη πολλαχοῦ κατασκευάζεσθαι, ἕνα δ' οὖν νεὼν ἱδρυσάμενος τοῦ θεοῦ, μονογενῆ τε κόσμον, ὥς φησιν ὁ Βασιλείδης, καὶ τὸν ἕνα, ὡς οὐκέτι τῷ Βασιλείδῃ δοκεῖ, κατήγγελλε θεόν. καὶ ὅτι οὐ περιλαμβάνει τόπῳ τὸ ἀπερίληπτον ὁ γνωστικὸς Μωυσῆς, ἀφίδρυμα οὐδὲν ἀνέθηκεν εἰς τὸν νεὼν σεβάσμιον, ἀόρατον καὶ ἀπερίγραφον δηλῶν εἶναι τὸν θεόν, προσάγων δὲ ἁμῇ γέ πῃ εἰς ἔννοιαν τοῦ θεοῦ τοὺς Ἑβραίους διὰ τῆς τιμῆς τοῦ κατὰ τὸν νεὼν ὀνόματος. ἀλλὰ γοῦν κωλύων ὁ λόγος τάς τε τῶν ἱερῶν κατασκευὰς καὶ τὰς θυσίας ἁπάσας τὸ μὴ ἔν τινι εἶναι τὸν παντοκράτορα αἰνίσσεται δι' ὧν φησι· ποῖον οἶκον οἰκοδομήσετέ μοι; λέγει κύριος. ὁ οὐρανός μοι θρόνος καὶ τὰ ἑξῆς. περί τε τῶν θυσιῶν ὁμοίως· αἷμα ταύρων καὶ στέαρ ἀρνῶν οὐ βούλομαι, καὶ ὅσα ἐπὶ τούτοις διὰ τοῦ προφήτου τὸ πνεῦμα τὸ ἅγιον ἀπαγορεύει. παγκάλως τοίνυν καὶ ὁ Εὐριπίδης συνᾴδει τούτοις γράφων· ποῖος δ' ἂν οἶκος τεκτόνων πλασθεὶς ὕπο δέμας τὸ θεῖον περιβάλοι τοίχων πτυχαῖς;","english":"Abraham, because he was in the process of becoming, is also initiated directly through an angel. Hence the apostle says, \"Now we see as through a mirror, but then face to face,\" referring to those pure and incorporeal applications of the mind. It is possible, even in discourse, to divine God, if one attempts, without any of the senses, to advance through reason to that which each thing is, and not to deviate from beings, until, ascending to the things above, one grasps with the mind itself that which is the good. This is, according to Plato, being at the very end of the intelligible. Again, Moses, not permitting altars and precincts to be constructed in many places, but having established one temple of God, proclaimed a single-begotten cosmos, as Basilides says, and the one God, as no longer seems to Basilides. And that the gnostic Moses does not encompass the incomprehensible in space, he dedicated no image in the temple as an object of veneration, indicating that God is invisible and indescribable, but somehow leading the Hebrews to an understanding of God through the honor of the name in the temple. Yet the Word, forbidding the construction of sacred places and all sacrifices, hints that the Almighty is not in any place, through what it says: \"What house will you build for me?\" says the Lord. \"The heaven is my throne,\" and so forth. And similarly concerning sacrifices: \"I do not want the blood of bulls and the fat of lambs,\" and all that the Holy Spirit forbids through the prophet. So Euripides also beautifully agrees with these things, writing: \"What house, fashioned by craftsmen, could enclose the divine form within the folds of walls?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπομεν νῦν ὡς δι' ἐσόπτρου ... τότε δὲ πρόσωπον πρὸς πρόσωπον","severity":"info","text":"Clement alludes to 1 Corinthians 13:12, where Paul contrasts indirect vision (through a mirror) with direct face-to-face encounter, applying it to intellectual contemplation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπαναβαίνων ἐπὶ τὰ ὑπερκείμενα, αὐτὸ ὅ ἐστιν ἀγαθὸν","severity":"info","text":"Clement adapts Plato’s ascent to the Form of the Good (Republic 511b–c, Symposium 210a–212a), a standard Middle Platonic trope in Alexandrian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονογενῆ τε κόσμον","severity":"info","text":"Clement attributes the phrase 'single-begotten cosmos' to Basilides, a second-century Gnostic teacher, then distances himself from Basilides’ view of the one God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῖον οἶκον οἰκοδομήσετέ μοι; ... ὁ οὐρανός μοι θρόνος","severity":"info","text":"Clement paraphrases a prophetic saying (cf. 2 Samuel 7:5; Isaiah 66:1) to argue that God cannot be confined to a built temple, reinforcing aniconic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αἷμα ταύρων καὶ στέαρ ἀρνῶν οὐ βούλομαι","severity":"info","text":"Clement cites a prophetic rejection of animal sacrifice (cf. Malachi 1:8 LXX), aligning with his broader critique of literal cultic practice in favor of spiritual worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐριπίδης","severity":"info","text":"Clement quotes Euripides (fragment 968 Nauck) to support his argument that the divine cannot be housed in a man-made structure, showing his use of classical poetry as theological witness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ μόνας ἐκείνας τὰς ἀκραιφνεῖς καὶ ἀσωμάτους τῆς διανοίας ἐπιβολάς' is ambiguous: it may refer to the pure intellectual acts of the apostle or to the state of the initiated; the translation takes it as the latter.","The clause 'ὡς οὐκέτι τῷ Βασιλείδῃ δοκεῖ' is ambiguous: it could mean Basilides no longer holds this view, or that Clement disagrees with Basilides; the translation adopts the latter."],"confidence":"high","notes":[]},{"i":463,"ref":"p463","source":"καὶ ἐπὶ τῶν θυσιῶν ὡσαύτως λέγει· δεῖται γὰρ ὁ θεός, εἴπερ ἔστ' ὀρθῶς θεός, οὐδενός· ἀοιδῶν οἵδε δύστηνοι λόγοι. οὐ γὰρ χρείας ἕνεκεν ὁ θεὸς πεποίηκεν τὸν κόσμον, ἵνα τιμὰς πρός τε ἀνθρώπων καὶ πρὸς θεῶν τῶν ἄλλων καὶ δαιμόνων, φησὶν ὁ Πλάτων, καρποῖτο, οἷον πρόσοδόν τινα ἀπὸ τῆς γενέσεως ἀρνύμενος, παρὰ μὲν ἡμῶν καπνούς, παρὰ δὲ θεῶν καὶ δαιμόνων τὰς οἰκείας λειτουργίας. διδασκαλικώτατα ἄρα ὁ Παῦλος ἐν ταῖς Πράξεσι τῶν ἀποστόλων ὁ θεὸς ὁ ποιήσας τὸν κόσμον φησὶ καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς κύριος ὑπάρχων οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸς διδοὺς πᾶσι πνοὴν καὶ ζωὴν καὶ τὰ πάντα. λέγει δὲ καὶ Ζήνων ὁ τῆς Στωϊκῆς κτίστης αἱρέσεως ἐν τῷ τῆς πολιτείας βιβλίῳ μήτε ναοὺς δεῖν ποιεῖν μήτε ἀγάλματα· μηδὲν γὰρ εἶναι τῶν θεῶν ἄξιον κατασκεύασμα, καὶ γράφειν οὐ δέδιεν αὐταῖς λέξεσι τάδε· ἱερά τε οἰκοδομεῖν οὐδὲν δεήσει· ἱερὸν γὰρ μὴ πολλοῦ ἄξιον καὶ ἅγιον οὐδὲν χρὴ νομίζειν· οὐδὲν δὲ πολλοῦ ἄξιον καὶ ἅγιον οἰκοδόμων ἔργον καὶ βαναύσων. εἰκότως οὖν καὶ Πλάτων, νεὼν τοῦ θεοῦ τὸν κόσμον εἰδώς, τοῖς πολίταις ἐναπέδειξεν χωρίον τῆς πόλεως, ἵνα ἔμελλεν ἀνακεῖσθαι αὐτοῖς τὰ εἴδωλα, ἰδίᾳ δὲ ἀπεῖπεν μηδενὶ κεκτῆσθαι θεῶν ἀγάλματα. μηδεὶς οὖν ἑτέρως, φησίν, ἱερὰ καθιερούτω θεοῖς· χρυσὸς μὲν γὰρ καὶ ἄργυρος ἐν ἄλλαις τε πόλεσιν ἰδίᾳ τε καὶ ἐν ἱεροῖς ἐστιν ἐπίφθονον κτῆμα· ἐλέφας δὲ ἀπολελοιπότος ψυχὴν σώματος οὐκ εὐαγὲς ἀνάθημα· σίδηρος δὲ καὶ χαλκὸς πολέμων ὄργανα·","english":"And concerning sacrifices he likewise says: \"For God, if he is truly God, needs nothing; wretched are the words of the poets.\" For God did not make the world out of need, so that he might reap honors from men and from the other gods and daimons, as Plato says, like some revenue derived from creation, receiving from us smoke, and from gods and daimons their proper services. Therefore Paul most instructively says in the Acts of the Apostles: \"God who made the world and everything in it, being lord of heaven and earth, does not dwell in hand-made temples, nor is he served by human hands as though needing something, but himself gives to all breath and life and everything.\" And Zeno, the founder of the Stoic school, says in his book On the State that one should neither build temples nor make statues; for no construction is worthy of the gods, and he does not shrink from writing these very words: \"There will be no need to build temples; for one must not consider a temple to be something of great value and holy; no work of builders and craftsmen is of great value and holy.\" Naturally, then, Plato also, knowing the cosmos to be the temple of God, designated for the citizens a place in the city where the images were to be dedicated, but forbade any individual to possess statues of gods. \"Let no one,\" he says, \"otherwise consecrate sanctuaries to the gods; for gold and silver, both in other cities and in private hands and in temples, are an invidious possession; ivory, being a body from which the soul has departed, is not a pure offering; and iron and bronze are instruments of war.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος ἐν ταῖς Πράξεσι τῶν ἀποστόλων","severity":"info","text":"Clement attributes to Paul a saying not found verbatim in the canonical Acts; it may be a paraphrase or a citation from an apocryphal Acts of the Apostles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζήνων ... ἐν τῷ τῆς πολιτείας βιβλίῳ","severity":"info","text":"Zeno’s Republic, now lost, advocated the abolition of temples and statues; Clement preserves a rare fragment of this work.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement’s reference to Plato’s view that the cosmos is the temple of God and his prohibition of private cult images echoes Laws 955e–956b.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δαιμόνων","severity":"info","text":"In Clement’s Platonic context, δαιμόνων refers to intermediary spirits, not necessarily evil demons; the English draft retains 'daimons' to avoid anachronistic Christian connotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ ἐπὶ τῶν θυσιῶν ὡσαύτως λέγει","severity":"info","text":"This passage continues Clement’s argument against anthropomorphic conceptions of God, linking sacrifice, temple-building, and idolatry as parallel errors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ","severity":"info","text":"Clement’s rejection of hand-made temples anticipates later Christian iconoclastic arguments, though he does not condemn all images outright.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is unclear; it may be a free paraphrase or from a non-canonical Acts.","The phrase 'ἀοιδῶν οἵδε δύστηνοι λόγοι' is attributed to an unnamed poet; the identity is uncertain."],"confidence":"high","notes":[]},{"i":464,"ref":"p464","source":"ξύλου δὲ μονόξυλον, ὅ τι ἂν θέλῃ τις, ἀνατιθέτω, ὡσαύτως καὶ λίθου πρὸς τὰ κοινὰ ἱερά. εἰκότως οὖν ἐν τῇ μεγάλῃ ἐπιστολῇ ῥητὸν γὰρ φησὶν οὐδαμῶς ἐστιν ὡς τὰ ἄλλα μαθήματα, ἀλλ' ἐκ πολλῆς ξυνουσίας γιγνομένης περὶ τὸ πρᾶγμα αὐτὸ καὶ τοῦ συζῆν ἐξαίφνης οἷον ἀπὸ πυρὸς πηδήσαντος ἐξαφθὲν φῶς ἐν τῇ ψυχῇ γενόμενον αὐτὸ ἑαυτὸ ἤδη τρέφει. ἆρ' οὐχ ὅμοια ταῦτα τοῖς ὑπὸ Σοφονία λεχθεῖσι τοῦ προφήτου; καὶ ἀνέλαβέν με πνεῦμα καὶ ἀνήνεγκέν με εἰς οὐρανὸν πέμπτον καὶ ἐθεώρουν ἀγγέλους καλουμένους κυρίους, καὶ τὸ διάδημα αὐτῶν ἐπικείμενον ἐν πνεύματι ἁγίῳ καὶ ἦν ἑκάστου αὐτῶν ὁ θρόνος ἑπταπλασίων φωτὸς ἡλίου ἀνατέλλοντος, οἰκοῦντας ἐν ναοῖς σωτηρίας καὶ ὑμνοῦντας θεὸν ἄρρητον ὕψιστον.\n\nΤὸν γὰρ πατέρα καὶ ποιητὴν τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον καὶ εὑρόντα εἰς πάντας ἐξειπεῖν ἀδύνατον. ῥητὸν γὰρ οὐδα5.12.78.2 μῶς ἐστιν ὡς τἄλλα μαθήματα, ὁ φιλαλήθης λέγει Πλάτων. ἀκήκοεν γὰρ εὖ μάλα ὡς ὁ πάνσοφος Μωυσῆς εἰς τὸ ὄρος ἀνιὼν (διὰ τὴν ἁγίαν θεωρίαν ἐπὶ τὴν κορυφὴν τῶν νοητῶν) ἀναγκαίως δια5.12.78.3 στέλλεται μὴ τὸν πάντα λαὸν συναναβαίνειν ἑαυτῷ· καὶ ὅταν λέγῃ ἡ γραφὴ εἰσῆλθεν δὲ Μωυσῆς εἰς τὸν γνόφον οὗ ἦν ὁ θεός, τοῦτο δηλοῖ τοῖς συνιέναι δυναμένοις, ὡς ὁ θεὸς ἀόρατός ἐστι καὶ ἄρρητος, γνόφος δὲ ὡς ἀληθῶς ἡ τῶν πολλῶν ἀπιστία τε καὶ ἄγνοια τῇ αὐγῇ τῆς ἀληθείας ἐπίπροσθε φέρεται. Ὀρφεύς τε αὖ ὁ θεολόγος ἐντεῦθεν ὠφελημένος εἰπών· εἷς ἔστ', αὐτοτελής, ἑνὸς ἔκγονα πάντα τέτυκται (ἢ πέφυκεν, γράφεται γὰρ καὶ οὕτως), ἐπιφέρει· οὐδέ τις αὐτὸν εἰσοράᾳ θνητῶν, αὐτὸς δέ γε πάντας ὁρᾶται.","english":"Let anyone dedicate whatever they wish, whether of wood or of stone, as a single piece, for the common temples. Reasonably, then, in the great epistle he says: \"For it is not at all like the other subjects of study, but from much association arising concerning the matter itself and from living together, suddenly, like a fire leaping forth, a light kindled in the soul, once born, thereafter nourishes itself.\" Are not these things similar to what was said by the prophet Sophonias? \"And a spirit took me up and carried me into the fifth heaven, and I beheld angels called lords, and their diadem placed in the holy spirit, and the throne of each of them was seven times brighter than the rising sun, dwelling in temples of salvation and hymning God, the ineffable most high.\"\n\nFor to find the father and maker of this universe is a task, and having found him, to declare him to all is impossible. \"For it is not at all like the other subjects of study,\" says the lover of truth, Plato. For he had heard well that the all-wise Moses, going up into the mountain (for the sake of holy contemplation to the summit of the intelligible), necessarily distinguishes himself, not allowing the whole people to go up with him. And when the scripture says, \"Moses entered into the darkness where God was,\" this signifies to those able to understand that God is invisible and ineffable, and darkness is truly the disbelief and ignorance of the many, which stands in the way of the light of truth. Orpheus the theologian, having been benefited from this, said: \"One there is, self-complete, all things are the offspring of one\" (or \"have grown,\" for it is written both ways), and he adds: \"No one of mortals sees him, but he himself sees all.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοφονία","severity":"info","text":"Clement quotes the prophet Sophonias (Zephaniah) in a non-canonical apocalyptic passage, describing an ascent to the fifth heaven and angelic visions. This is not found in the biblical Book of Zephaniah.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥητὸν γὰρ οὐδαμῶς ἐστιν ὡς τἄλλα μαθήματα","severity":"info","text":"Clement attributes this phrase to Plato's 'Seventh Letter' (341c-d), where Plato describes philosophical insight as incommunicable like other subjects. Clement uses it to align Platonic and Christian epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἷς ἔστ', αὐτοτελής, ἑνὸς ἔκγονα πάντα τέτυκται","severity":"info","text":"Clement cites Orpheus the theologian, presenting a monotheistic Orphic fragment. The variant 'πέφυκεν' (have grown) for 'τέτυκται' (are made) shows textual fluidity in Orphic traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰσῆλθεν δὲ Μωυσῆς εἰς τὸν γνόφον οὗ ἦν ὁ θεός","severity":"info","text":"Clement alludes to Exodus 20:21 (LXX), where Moses enters the darkness (γνόφος) where God is. He interprets this as signifying God's invisibility and the obscuring effect of human disbelief.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνόφος","severity":"info","text":"Clement uses γνόφος (darkness) to denote both the divine mystery and the ignorance of the multitude. This dual meaning is central to his allegorical reading of Moses' theophany.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέλαβέν με πνεῦμα","severity":"caution","text":"The Sophonias quotation is not from the canonical Zephaniah; it is an apocryphal or pseudepigraphal text. Clement's source is unknown, and the passage may be a Christian interpolation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great epistle' (μεγάλῃ ἐπιστολῇ) is ambiguous; it likely refers to Plato's Seventh Letter, but Clement does not name it explicitly.","The Sophonias quotation is of uncertain origin; it may be from a lost Jewish or Christian apocalypse."],"confidence":"high","notes":[]},{"i":465,"ref":"p465","source":"σαφέστερον δὲ ἐπιλέγει· αὐτὸν δ' οὐχ ὁρόω· περὶ γὰρ νέφος ἐστήρικται. πᾶσιν γὰρ θνητοῖς θνηταὶ κόραι εἰσὶν ἐν ὄσσοις μικραί, ἐπεὶ σάρκες τε καὶ ὀστέα ἐμπεφυῖα ἐμπεφύασιν. μαρτυρήσει τοῖς εἰρημένοις ὁ ἀπόστολος, οἶδα λέγων ἄνθρωπον ἐν Χριστῷ ἁρπαγέντα ἕως τρίτου οὐρανοῦ, κἀκεῖθεν εἰς τὸν παράδεισον, ὃς ἤκουσεν ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι, τὸ ἄρρητον τοῦ θεοῦ οὕτως αἰνισσόμενος, οὐ νόμῳ καὶ φόβῳ παραγγελίας τινὸς τὸ οὐκ ἐξὸν προστιθείς, δυνάμει δὲ ἀνθρωπείᾳ ἄφθεγκτον εἶναι τὸ θεῖον μηνύων, εἴ γε ὑπὲρ οὐρανὸν τὸν τρίτον ἄρχεται λαλεῖσθαι, ὡς θέμις, τοῖς ἐκεῖ μυσταγωγοῦσιν τὰς ἐξειλεγμένας ψυχάς. οἶδα γὰρ ἐγὼ καὶ παρὰ Πλάτωνι (τὰ γὰρ ἐκ τῆς βαρβάρου φιλοσοφίας παραδείγματα πολλὰ ὄντα ὑπερτίθεταί μοι νῦν ἡ γραφή, κατὰ τὰς πρώτας ὑποσχέσεις τὸν καιρὸν ἀναμένουσα) πολλοὺς οὐρα5.12.79.3 νοὺς νοουμένους. ἀπορήσας γοῦν ἐν τῷ Τιμαίῳ, εἰ χρὴ πλείονας κόσμους ἢ τοῦτον ἕνα νομίζειν, ἀδιαφορεῖ περὶ τὰ ὀνόματα, συνωνύμως κόσμον τε καὶ οὐρανὸν ἀποκαλῶν· τὰ δὲ τῆς λέξεως ὧδε ἔχει· πότερον οὖν ὀρθῶς ἕνα οὐρανὸν εἰρήκαμεν ἢ πολλοὺς καὶ ἀπείρους ἦν λέγειν ὀρθότερον; ἕνα, εἴπερ κατὰ τὸ παράδειγμα ἔσται δεδημιουργημένος. Ἀλλὰ κἀν τῇ πρὸς Κορινθίους Ῥωμαίων ἐπιστολῇ ὠκεανὸς ἀπέραντος ἀνθρώποις γέγραπται καὶ οἱ μετ' αὐτὸν κόσμοι. ἀκολούθως τοίνυν πάλιν ἐπιφθέγγεται ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ ὁ γενναῖος ἀπόστολος.","english":"He says more clearly: \"But I do not see him; for a cloud is fixed about him. For all mortals have mortal pupils in their eyes, small, since flesh and bones have grown into them.\" The apostle will bear witness to what has been said, for I know that he speaks of a man snatched up in Christ as far as the third heaven, and from there into paradise, who heard unspeakable words, which it is not permitted for a man to utter, thus hinting at the ineffability of God, not adding \"it is not permitted\" by law and fear of some command, but indicating that the divine is unutterable by human power, since it begins to be spoken beyond the third heaven, as is right, by those who there initiate the chosen souls. For I know also from Plato (for the examples from barbarian philosophy, being many, are now set aside by my writing, awaiting the time according to the first promises) that many heavens are conceived. At any rate, in the Timaeus, being at a loss whether to think there are more worlds or this one alone, he is indifferent about names, calling world and heaven synonymously. The wording is as follows: \"Whether then have we rightly spoken of one heaven, or would it be more correct to speak of many and infinite? One, if it is to have been fashioned according to the model.\" But also in the Epistle of the Romans to the Corinthians it is written: \"an ocean boundless to men, and the worlds after it.\" Consequently, again, the noble apostle exclaims: \"O depth of wealth and wisdom and knowledge of God!","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἶδα λέγων ἄνθρωπον ἐν Χριστῷ ἁρπαγέντα ἕως τρίτου οὐρανοῦ","severity":"info","text":"Clement refers to a tradition of a man snatched to the third heaven and paradise, likely alluding to 2 Corinthians 12:2-4 or apocryphal accounts, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρὰ Πλάτωνι","severity":"info","text":"Clement cites Plato's Timaeus (28b) on the question of one or many heavens, showing his method of harmonizing Greek philosophy with Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ πρὸς Κορινθίους Ῥωμαίων ἐπιστολῇ","severity":"caution","text":"The phrase 'Epistle of the Romans to the Corinthians' is anomalous; it may refer to 1 Clement, a letter from the Roman church to Corinth, not a canonical epistle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐκ ἐξὸν","severity":"info","text":"Clement glosses 'not permitted' (οὐκ ἐξὸν) as indicating divine ineffability, not a legal prohibition, emphasizing mystical over legal interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὠκεανὸς ἀπέραντος ἀνθρώποις","severity":"info","text":"The phrase 'boundless ocean' and 'worlds after it' echoes Hellenistic cosmological speculation, possibly from Jewish or Christian apocrypha, not a known biblical text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀκολούθως τοίνυν πάλιν ἐπιφθέγγεται","severity":"info","text":"Clement concludes the passage with an exclamation attributed to the apostle, framing the preceding citations as supporting a unified argument about divine knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'man snatched up in Christ' is unclear; possibly Paul or a visionary figure from apocryphal tradition.","The 'Epistle of the Romans to the Corinthians' is ambiguous; likely 1 Clement, but the text is not explicit.","The source of the 'boundless ocean' quotation is unknown; it may be from a lost apocryphon."],"confidence":"medium","notes":[]},{"i":466,"ref":"p466","source":"καὶ μή τι τοῦτ' ἦν ὃ ᾐνίσσετο ὁ προφήτης, ἐγκρυφίας κελεύων ποιεῖν ἀζύμους, μηνύων ὅτι τὸν ἱερὸν ὡς ἀληθῶς περὶ τοῦ ἀγενήτου καὶ τῶν δυνάμεων αὐτοῦ μύστην λόγον ἐπικεκρύφθαι δεῖ. βεβαιῶν ταῦτα ἐν τῇ πρὸς Κορινθίους ἐπιστολῇ ὁ ἀπόστολος ἀναφανδὸν εἴρηκεν· σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· ἀλλὰ λαλοῦ5.12.80.5 μεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην. καὶ πάλιν ἀλλαχοῦ λέγει· εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ ἐν Χριστῷ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυ5.12.80.6 φοι. ἐπισφραγίζεται ταῦτα ὁ σωτὴρ ἡμῶν αὐτὸς ὧδέ πως λέγων· ὑμῖν δέδοται γνῶναι τὸ μυστήριον τῆς βασιλείας τῶν οὐρανῶν. καὶ πάλιν φησὶ τὸ εὐαγγέλιον, ὡς ὁ σωτὴρ ἡμῶν ἔλεγεν τοῖς ἀποστόλοις τὸν λόγον ἐν μυστηρίῳ· καὶ γὰρ ἡ προφητεία περὶ αὐτοῦ φησιν· ἀνοίξει ἐν παραβολαῖς τὸ στόμα αὐτοῦ καὶ ἐξερεύξεται τὰ ἀπὸ καταβολῆς κόσμου κεκρυμμένα. ἤδη δὲ καὶ διὰ τῆς περὶ τὴν ζύμην παραβολῆς τὴν ἐπίκρυψιν ὁ κύριος δηλοῖ· φησὶ γάρ· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον. ἤτοι γὰρ ἡ τριμερὴς καθ' ὑπακοὴν σῴζεται ψυχὴ διὰ τὴν ἐγκρυβεῖσαν αὐτῇ κατὰ τὴν πίστιν πνευματικὴν δύναμιν, ἢ ὅτι ἡ ἰσχὺς τοῦ λόγου ἡ δοθεῖσα ἡμῖν, σύντονος οὖσα καὶ δυνατή, πάντα τὸν καταδεξάμενον καὶ ἐντὸς ἑαυτοῦ κτησάμενον αὐτὴν ἐπικεκρυμμένως τε καὶ ἀφανῶς πρὸς ἑαυτὴν ἕλκει καὶ τὸ πᾶν αὐτοῦ σύστημα εἰς ἑνότητα συνάγει. σοφώτατα τοίνυν γέγραπται τῷ Σόλωνι ταῦτα περὶ","english":"And perhaps this is what the prophet was hinting at when he commanded to make hidden loaves of unleavened bread, indicating that the sacred word concerning the unbegotten and his powers must truly be concealed from the initiate. The apostle, confirming these things in the Epistle to the Corinthians, has spoken plainly: \"We speak wisdom among the perfect, wisdom not of this world nor of the rulers of this world who are passing away; but we speak the wisdom of God in mystery, the hidden wisdom.\" And again elsewhere he says: \"For the knowledge of the mystery of God in Christ, in which are all the treasures of wisdom and knowledge hidden.\" Our Savior himself seals these things, speaking somewhat as follows: \"To you it is given to know the mystery of the kingdom of heaven.\" And again the Gospel says, as our Savior told the apostles the word in mystery; for the prophecy concerning him says: \"He will open his mouth in parables and will bring forth what has been hidden from the foundation of the world.\" And already through the parable concerning the leaven, the Lord reveals the concealment; for he says: \"The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened.\" Either the tripartite soul is saved through obedience because of the spiritual power hidden in it according to faith, or that the power of the word given to us, being intense and strong, draws to itself, hiddenly and invisibly, everyone who receives it and acquires it within himself, and brings his whole system into unity. Most wisely, then, these things are written by Solon concerning","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρυφίας","severity":"info","text":"ἐγκρυφίας refers to bread baked in the ashes, i.e., hidden or covered; Clement uses it to symbolize concealed knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ","severity":"info","text":"Clement attributes this to the apostle in the Epistle to the Corinthians; it is not a direct biblical quotation but a paraphrase of 1 Corinthians 2:6-7, emphasizing hidden wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ ἐν Χριστῷ, ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι","severity":"info","text":"This echoes Colossians 2:2-3, where Paul speaks of the mystery of God and hidden treasures; Clement adapts it to his theme of esoteric knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμῖν δέδοται γνῶναι τὸ μυστήριον τῆς βασιλείας τῶν οὐρανῶν","severity":"info","text":"This saying is not found in the canonical Gospels; Clement may be citing an apocryphal tradition or a variant of Matthew 13:11, where Jesus speaks of the mysteries of the kingdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνοίξει ἐν παραβολαῖς τὸ στόμα αὐτοῦ καὶ ἐξερεύξεται τὰ ἀπὸ καταβολῆς κόσμου κεκρυμμένα","severity":"info","text":"This is not a direct biblical quotation; Clement likely paraphrases a prophetic text (possibly from the Old Testament or a Christian apocryphon) to support his argument about hidden revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον","severity":"info","text":"This parable is not found in the canonical Gospels; it resembles the Gospel of Thomas (logion 96) and is used by Clement to illustrate the hidden power of the word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the sayings attributed to the savior and the prophecy is unclear; they may be from apocryphal or oral traditions.","The identity of 'Solon' at the end is ambiguous; it may refer to the Athenian lawgiver or be a textual corruption."],"confidence":"high","notes":[]},{"i":467,"ref":"p467","source":"θεοῦ· γνωμοσύνης δ' ἀφανὲς χαλεπώτατόν ἐστι νοῆσαι μέτρον, ὃ δὴ πάντων πείρατα μοῦνον ἔχει. τὸ γάρ τοι θεῖον, ὁ Ἀκραγωντῖνός φησι ποιητής, οὐκ ἔστιν πελάσασθαι ἐν ὀφθαλμοῖσιν ἐφικτὸν ἡμετέροις ἢ χερσὶ λαβεῖν, ᾗπέρ τε μεγίστη πειθοῦς ἀνθρώποισιν ἁμαξιτὸς εἰς φρένα πίπτει. καὶ Ἰωάννης ὁ ἀπόστολος· θεὸν οὐδεὶς ἑώρακεν πώποτε· ὁ μονογενὴς θεός, ὁ ὢν εἰς τὸν κόλπον τοῦ πατρός, ἐκεῖνος ἐξηγήσατο, τὸ ἀόρατον καὶ ἄρρητον κόλπον ὀνομάσας θεοῦ· βυθὸν δ' αὐτὸν κεκλήκασιν ἐντεῦθεν τινὲς ὡς ἂν περιειληφότα καὶ ἐγκολπι5.12.81.4 σάμενον τὰ πάντα ἀνέφικτόν τε καὶ ἀπέραντον. ναὶ μὴν ὁ δυσμεταχειριστότατος περὶ θεοῦ λόγος οὗτός ἐστιν. ἐπεὶ γὰρ ἀρχὴ παντὸς πράγματος δυσεύρετος, πάντως που ἡ πρώτη καὶ πρεσβυτάτη ἀρχὴ δύσδεικτος, ἥτις καὶ τοῖς ἄλλοις ἅπασιν αἰτία τοῦ γενέσθαι καὶ γενο5.12.81.5 μένους εἶναι. πῶς γὰρ ἂν εἴη ῥητὸν ὃ μήτε γένος ἐστὶ μήτε διαφορὰ μήτε εἶδος μήτε ἄτομον μήτε ἀριθμός, ἀλλὰ μηδὲ συμβεβηκός τι μηδὲ ᾧ συμβέβηκέν τι. οὐκ ἂν δὲ ὅλον εἴποι τις αὐτὸν ὀρθῶς· ἐπὶ μεγέθει γὰρ τάττεται τὸ ὅλον καὶ ἔστι τῶν ὅλων πατήρ. οὐδὲ μὴν μέρη τινὰ αὐτοῦ λεκτέον· ἀδιαίρετον γὰρ τὸ ἕν, διὰ τοῦτο δὲ καὶ ἄπειρον, οὐ κατὰ τὸ ἀδιεξίτητον νοούμενον, ἀλλὰ κατὰ τὸ ἀδιά5.12.82.1 στατον καὶ μὴ ἔχον πέρας, καὶ τοίνυν ἀσχημάτιστον καὶ ἀνωνόμαστον.","english":"of God. But the hidden measure of prudence is most difficult to conceive, which alone holds the limits of all things. For the divine, as the Acragantine poet says, cannot be approached so as to be reached by our eyes or grasped by our hands, nor does the greatest highway of persuasion fall into the mind of men. And John the apostle says: No one has ever seen God; the only-begotten God, who is in the bosom of the Father, that one explained, naming the invisible and ineffable the bosom of God. Some have therefore called him depth, as encompassing and holding in his bosom all things, unattainable and infinite. Indeed, this discourse about God is most difficult to handle. For since the beginning of every matter is hard to find, the first and most ancient beginning is certainly hard to demonstrate, which is the cause for all other things both of coming to be and, having come to be, of being. For how could that be expressed which is neither genus nor difference nor species nor individual nor number, nor yet an accident nor that to which something accedes? Nor could one rightly call him a whole, for whole is predicated of magnitude, and he is the father of the wholes. Nor should one speak of parts of him, for the one is indivisible, and therefore also infinite, not understood as impassable, but as without extension and having no limit, and hence shapeless and nameless.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωμοσύνης","severity":"info","text":"γνωμοσύνη is a rare noun meaning 'prudence' or 'discernment'; Clement uses it to denote a hidden measure of understanding, aligning with his theme of esoteric knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸν οὐδεὶς ἑώρακεν πώποτε","severity":"info","text":"Clement attributes to John the apostle a saying not found in the canonical New Testament; it may reflect a Johannine tradition or a paraphrase of John 1:18.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀκραγωντῖνός φησι ποιητής","severity":"info","text":"The 'Acragantine poet' is Empedocles of Acragas (5th cent. BCE). Clement quotes Empedocles' fragment B3 (Diels-Kranz) on the inaccessibility of the divine to sense perception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βυθὸν","severity":"info","text":"βυθός ('depth') is a term used by some Christian theologians (e.g., Valentinians) for the ineffable first principle; Clement adopts it here to describe God's incomprehensibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a continuous argument on the hiddenness of God, moving from a citation of Empedocles to John, then to apophatic theology, culminating in the denial of categories like genus and species.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ μονογενὴς θεός","severity":"caution","text":"The phrase 'only-begotten God' is ambiguous: it may refer to Christ as Logos, but Clement's wording could also reflect a subordinationist or Gnostic usage. The translation follows the Greek closely.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the only-begotten God' is not fully resolved; it may be Christ or a lower divine being in Clement's hierarchy.","The source of the Johannine saying is uncertain; it may be a lost apocryphon or a paraphrase."],"confidence":"high","notes":[]},{"i":468,"ref":"p468","source":"κἂν ὀνομάζωμεν αὐτό ποτε, οὐ κυρίως καλοῦντες ἤτοι ἓν ἢ τἀγαθὸν ἢ νοῦν ἢ αὐτὸ τὸ ὂν ἢ πατέρα ἢ θεὸν ἢ δημιουργὸν ἢ κύριον, οὐχ ὡς ὄνομα αὐτοῦ προφερόμενοι λέγομεν, ὑπὸ δὲ ἀπορίας ὀνόμασι καλοῖς προσχρώμεθα, ἵν' ἔχῃ ἡ διάνοια, μὴ περὶ ἄλλα πλανωμένη, ἐπερείδεσθαι τούτοις. οὐ γὰρ τὸ καθ' ἕκαστον μηνυτικὸν τοῦ θεοῦ, ἀλλὰ ἀθρόως ἅπαντα ἐνδεικτικὰ τῆς τοῦ παντοκράτορος δυνάμεως· τὰ γὰρ λεγόμενα ἢ ἐκ τῶν προσόντων αὐτοῖς ῥητά ἐστιν ἢ ἐκ τῆς πρὸς ἄλληλα σχέσεως, οὐδὲν δὲ τούτων λαβεῖν οἷόν τε περὶ τοῦ θεοῦ. ἀλλ' οὐδὲ ἐπιστήμῃ λαμβάνεται τῇ ἀποδεικτικῇ· αὕτη γὰρ ἐκ προτέρων καὶ γνωριμωτέρων συνίσταται, τοῦ δὲ ἀγεν5.12.82.4 νήτου οὐδὲν προϋπάρχει. λείπεται δὴ θείᾳ χάριτι καὶ μόνῳ τῷ παρ' αὐτοῦ λόγῳ τὸ ἄγνωστον νοεῖν, καθὸ καὶ ὁ Λουκᾶς ἐν ταῖς Πράξεσι τῶν ἀποστόλων ἀπομνημονεύει τὸν Παῦλον λέγοντα· ἄνδρες Ἀθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέρους ὑμᾶς θεωρῶ. περιερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο· ἀγνώστῳ θεῷ.\"7 ὃν οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτον ἐγὼ καταγγέλλω ὑμῖν. Πᾶν τοίνυν, ὃ ὑπὸ ὄνομα πίπτει, γεννητόν ἐστιν, ἐάν τε βούλωνται ἐάν τε μή. εἴτ' οὖν ὁ πατὴρ αὐτὸς ἕλκει πρὸς αὑτὸν πάντα τὸν καθαρῶς βεβιωκότα καὶ εἰς ἔννοιαν τῆς μακαρίας καὶ ἀφθάρτου φύσεως κεχωρηκότα, εἴτε τὸ ἐν ἡμῖν αὐτεξούσιον εἰς γνῶσιν ἀφικόμενον τἀγαθοῦ σκιρτᾷ τε καὶ πηδᾷ ὑπὲρ τὰ ἐσκαμμένα, ᾗ φασιν οἱ γυμνασταί, πλὴν οὐ χάριτος ἄνευ τῆς ἐξαιρέτου πτεροῦταί τε καὶ ἀνίσταται καὶ ἄνω τῶν ὑπερκειμένων αἴρεται ἡ ψυχή, πᾶν τὸ βρῖθον ἀποτιθεμένη καὶ ἀποδιδοῦσα τῷ συγγενεῖ.","english":"even if we name it at some time, calling it not properly either one or the good or mind or being itself or father or god or creator or lord, we do not speak as uttering its name, but from perplexity we use good names, so that the mind may have something to rest upon, not wandering about other things. For not each single one is indicative of God, but all together are indicative of the power of the Almighty; for the things said are either from the properties belonging to them or from their relation to one another, but none of these can be apprehended concerning God. Nor is it grasped by demonstrative knowledge; for this is composed of prior and more known things, but nothing pre-exists the unbegotten. It remains, then, to conceive the unknown by divine grace and by the word from him alone, as Luke in the Acts of the Apostles records Paul saying: \"Men of Athens, I see that you are in every way more superstitious. For going around and reviewing your objects of worship, I found even an altar on which was inscribed: 'To an unknown god.' So whom you worship in ignorance, this one I proclaim to you.\" Everything, therefore, that falls under a name is begotten, whether they wish it or not. Either the father himself draws to himself everyone who has lived purely and has arrived at an understanding of the blessed and imperishable nature, or the free will in us, having arrived at knowledge of the good, leaps and jumps beyond the limits, as the gymnasts say, but not without the exceptional grace is the soul winged and raised and lifted up above the things above, putting off and giving back everything heavy to its kindred.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τἀγαθὸν","severity":"info","text":"τἀγαθόν (the Good) is a standard Platonic term for the highest principle, here listed among inadequate names for God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγνώστῳ θεῷ","severity":"info","text":"Clement quotes Paul's speech in Acts 17:23, citing the altar inscription 'To an unknown god' to argue that the Athenians unknowingly worship the true God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὲρ τὰ ἐσκαμμένα","severity":"info","text":"The phrase 'beyond the lines' is a metaphor from the gymnasium, used by gymnasts for leaping past a boundary; Clement applies it to the soul's ascent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from apophatic theology (names are inadequate) to a positive claim: knowledge of God comes only through divine grace and the Logos, illustrated by the Acts quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀγνώστῳ θεῷ","severity":"info","text":"Clement's use of the 'unknown god' altar parallels Paul's Areopagus speech in Acts 17, but Clement adapts it to support his own apophatic and grace-based epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage is a key source for Clement's apophaticism and his integration of Greek philosophical terms with Christian revelation, influencing later negative theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor variants in the Acts quotation; Clement's version may reflect a textual tradition or his own adaptation."],"confidence":"high","notes":[]},{"i":469,"ref":"p469","source":"λέγει δὲ καὶ ὁ Πλάτων ἐν τῷ Μένωνι θεόσδοτον τὴν ἀρετήν, ὡς δηλοῦσιν αἱ λέξεις αἵδε· ἐκ μὲν τοίνυν τούτου τοῦ λογισμοῦ, ὦ Μένων, θείᾳ ἡμῖν φαίνεται μοίρᾳ παραγινομένη ἡ ἀρετὴ οἷς παραγίνεται. ἆρ' οὐ δοκεῖ σοι τὴν οὐκ εἰς πάντας ἥκουσαν γνωστικὴν ἕξιν θείαν μοῖραν ᾐνίχθαι; σαφέστερον δὲ ἐπιφέρει· εἰ δὲ νῦν ἡμεῖς ἐν παντὶ τῷ λόγῳ τούτῳ καλῶς ἐζητήσαμεν, ἀρετὴ ἂν εἴη οὔτε φύσει οὔτε διδακτόν, ἀλλὰ θείᾳ μοίρᾳ παραγιγνόμενον, οὐκ ἄνευ νοῦ, οἷς ἂν παραγίγνηται. θεόσδοτος τοίνυν ἡ σοφία, δύναμις οὖσα τοῦ πατρός, προτρέπει μὲν ἡμῶν τὸ αὐτεξούσιον, ἀποδέχεται δὲ τὴν πίστιν καὶ ἀμείβεται τὴν ἐπίστασιν τῆς ἐκλογῆς ἄκρᾳ κοινωνίᾳ. καὶ δὴ αὐτόν σοι Πλάτωνα παραστήσω ἄντικρυς ἤδη θεοῦ παισὶ πιστεύειν ἀξιοῦντα· περὶ γὰρ θεῶν ὁρατῶν τε καὶ γενητῶν ποιησάμενος τὸν λόγον ἐν τῷ Τιμαίῳ περὶ δὲ τῶν ἄλλων δαιμόνων εἰπεῖν καὶ γνῶναι τὴν γένεσιν φησὶ μεῖζον ἢ καθ' ἡμᾶς, πειστέον δὲ τοῖς εἰρηκόσιν ἔμπροσθεν, ἐκγόνοις μὲν θεῶν οὖσιν, ὡς ἔφασαν, σαφῶς δέ πως","english":"Plato also says in the Meno that virtue is god-given, as the following words show: \"From this reasoning, then, Meno, virtue appears to us to come by divine dispensation to those to whom it comes.\" Does it not seem to you that he hints at the gnostic disposition, which does not come to all, as a divine portion? And he adds more clearly: \"If now in this whole argument we have inquired well, virtue would be neither by nature nor teachable, but coming by divine dispensation, not without mind, to those to whom it comes.\" Wisdom, then, is god-given, being a power of the Father; it urges our free will, accepts faith, and rewards the understanding of choice with the highest communion. And now I will present Plato himself to you, directly deeming it necessary to trust the children of God: for in the Timaeus, having made his discourse about visible and generated gods, he says concerning the other daimons, to speak of and know their origin is greater than we can manage, but we must trust those who have spoken before, who are offspring of gods, as they said, clearly in some way.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θεόσδοτον τὴν ἀρετήν","severity":"info","text":"Clement reads Plato's Meno as supporting the idea that virtue is divinely given, aligning it with his own concept of gnostic disposition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴν ἕξιν","severity":"info","text":"The phrase 'gnostic disposition' refers to Clement's ideal Christian who possesses advanced knowledge (gnosis) and is not universally attainable.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεόσδοτος τοίνυν ἡ σοφία","severity":"info","text":"Clement asserts that wisdom is god-given, a power of the Father, which echoes biblical themes of divine gift of wisdom (e.g., Proverbs 2:6, Wisdom of Solomon 7:25-27).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτωνα ... περὶ θεῶν ὁρατῶν τε καὶ γενητῶν","severity":"info","text":"Clement references Plato's Timaeus, where Plato discusses visible and generated gods, to argue that even Plato defers to earlier divine authorities, paralleling Christian reliance on apostolic tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκγόνοις μὲν θεῶν οὖσιν","severity":"info","text":"Clement equates Plato's 'offspring of gods' with the children of God (i.e., Christians), drawing a parallel between Platonic and Christian notions of divine lineage and authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ δὴ αὐτόν σοι Πλάτωνα παραστήσω","severity":"info","text":"This passage marks a rhetorical turn where Clement directly presents Plato as a witness for Christian faith, structuring his argument as a cumulative proof from pagan philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is fragmentary ('σαφῶς δέ πως'), leaving unclear how Clement intended to complete the sentence about Plato's trust in divine offspring."],"confidence":"high","notes":[]},{"i":470,"ref":"p470","source":"τοὺς ἑαυτῶν προγόνους εἰδότων. ἀδύνατον οὖν θεῶν παισὶν ἀπιστεῖν, καίπερ ἄνευ εἰκότων καὶ ἀναγκαίων ἀποδείξεων λέγουσιν. οὐκ οἶμαι δύνασθαι σαφέστερον ὑπὸ Ἑλλήνων προσμαρτυρήσεσθαι τὸν σωτῆρα ἡμῶν καὶ τοὺς εἰς προφητείαν κεχρισμένους, τοὺς μὲν παῖδας θεοῦ ἀνηγορευμένους, τὸν δὲ κύριον υἱὸν ὄντα γνήσιον, ἀληθεῖς εἶναι περὶ τῶν θείων μάρκυρας· διὸ καὶ δεῖν πιστεύειν αὐτοῖς ἐνθέοις οὖσι προσέθηκε. κἂν τραγικώτερον εἴπῃ τις μὴ πιστεύειν· οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε, ἀλλ' ἴστω αὐτὸν τὸν θεὸν διὰ τοῦ υἱοῦ τὰς γραφὰς κηρύξαντα. πιστὸς δὲ ὁ τὰ οἰκεῖα καταγγέλλων, ἐπεὶ μηδεὶς φησὶν ὁ κύριος τὸν πατέρα ἔγνω, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ. πιστευτέον ἄρα τούτῳ καὶ κατὰ Πλάτωνα, κἂν ἄνευ γε εἰκότων καὶ ἀναγκαίων ἀποδείξεων διά τε τῆς παλαιᾶς διά τε τῆς νέας διαθήκης κηρύσσηται καὶ λέγηται. ἐὰν γὰρ μὴ πιστεύσητε, φησὶν ὁ κύριος, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἔμπαλιν δέ· ὁ πιστεύων ἔχει ζωὴν αἰώνιον. μακάριοι ἄρα πάντες οἱ πεποιθότες ἐπ' αὐτῷ. πλεῖόν ἐστι τῆς πίστεως τὸ πεποιθέναι· ὅταν γὰρ ἐπίστηταί τις ὅτι ὁ υἱός ἐστι τοῦ θεοῦ ὁ διδάσκαλος ἡμῶν, πέποιθεν ἀληθῆ εἶναι τὴν διδασκαλίαν αὐτοῦ. ὡς δὲ ἡ μάθησις κατ' Ἐμπεδοκλέα τὰς φρένας αὔξει, οὕτως ἡ εἰς τὸν κύριον πεποίθησις αὔξει τὴν πίστιν. τῶν αὐτῶν γοῦν φαμεν εἶναι φιλοσοφίαν μὲν ψέγειν, πίστεως δὲ κατατρέχειν ἀδικίαν τε ἐπαινεῖν καὶ τὸν κατ' ἐπιθυμίαν βίον εὐδαιμονίζειν. Ἤδη δὲ ἡ πίστις εἰ καὶ ἑκούσιος τῆς ψυχῆς συγκατάθεσις, ἀλλὰ ἐργάτις ἀγαθῶν καὶ δικαιοπραγίας θεμέλιος.","english":"...their own ancestors. It is impossible, then, to disbelieve the children of the gods, even if they speak without probable and necessary demonstrations. I do not think it possible for a clearer testimony to be borne by the Greeks to our Savior and those anointed for prophecy, the former being proclaimed children of God, the latter being the genuine Son, that they are true witnesses concerning divine matters; therefore he added that one must believe them, since they are inspired. And if someone speaks more tragically, it is not that Zeus proclaimed these things, but let him know that God himself proclaimed the Scriptures through his Son. The one who announces his own things is trustworthy, since the Lord says that no one knows the Father except the Son and the one to whom the Son reveals him. So one must believe him, even according to Plato, even if he proclaims and speaks without probable and necessary demonstrations, through both the Old and the New Testament. For if you do not believe, says the Lord, you will die in your sins; and conversely, the one who believes has eternal life. Blessed, then, are all who trust in him. Trust is more than faith; for when one knows that the Son of God is our teacher, he trusts that his teaching is true. And just as learning, according to Empedocles, increases the mind, so trust in the Lord increases faith. We say, then, that it belongs to the same people to blame philosophy and to attack faith, to praise injustice and to consider the life according to desire happy. Now faith, even if it is a voluntary assent of the soul, is a worker of good things and a foundation of right action.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστις","severity":"info","text":"Clement distinguishes πίστις (faith) from πεποίθησις (trust), treating the latter as a deeper, knowledge-based commitment. This reflects his gnostic hierarchy of belief.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μηδεὶς φησὶν ὁ κύριος τὸν πατέρα ἔγνω, εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ","severity":"info","text":"Clement paraphrases Matthew 11:27 or a related logion: 'no one knows the Father except the Son and the one to whom the Son reveals him.' This is a free adaptation, not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν γὰρ μὴ πιστεύσητε, φησὶν ὁ κύριος, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν","severity":"info","text":"Clement attributes to the Lord a warning about dying in sins, echoing Johannine or synoptic themes of faith and judgment, but no exact verse is cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατ' Ἐμπεδοκλέα","severity":"info","text":"Clement cites Empedocles on learning increasing the mind (φρένας αὔξει). This reflects his habit of using pre-Socratic philosophy to support Christian epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ Πλάτωνα","severity":"info","text":"Clement invokes Plato to justify belief without demonstration, linking the previous passage's Meno citation to his argument for faith in Christ as divine revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤδη δὲ ἡ πίστις","severity":"info","text":"This sentence transitions from argumentation to a definitional summary: faith as voluntary assent yet also a productive foundation for good works, closing the unit's logical arc.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν αὐτῶν γοῦν φαμεν εἶναι φιλοσοφίαν μὲν ψέγειν, πίστεως δὲ κατατρέχειν' is ambiguous: it may mean that the same people blame philosophy and attack faith, or that it belongs to the same people to do both. The translation takes the latter."],"confidence":"high","notes":[]},{"i":471,"ref":"p471","source":"κἂν ὁ Ἀριστοτέλης τεχνολογῇ, τὸ μὲν ποιεῖν καὶ ἐπὶ τῶν ἀλόγων ζῴων τάσσεσθαι καὶ ἐπὶ ἀψύχων διδάσκων, τὸ δὲ πράττειν ἀνθρώπων εἶναι μόνων, εὐθυνέτω τοὺς λέγοντας ποιητὴν τὸν τῶν ὅλων θεόν. τὸ δὲ πρακτὸν ἢ ὡς ἀγαθὸν ἢ ὡς ἀναγκαῖόν φησι. τὸ τοίνυν ἀδικεῖν ἀγαθὸν οὐκ ἔστιν (οὐδεὶς γὰρ εἰ μὴ διά τι ἕτερον ἀδικεῖ), τῶν δὲ ἀναγκαίων οὐδὲν ἑκούσιον· τὸ τοίνυν ἀδικεῖν ἑκούσιον, ὥστε οὐδὲ ἀναγκαῖον. τῶν δὲ φαύλων οἱ σπουδαῖοι μάλιστα ταῖς τε αἱρέσεσι καὶ ταῖς ἀστείαις ἐπιθυμίαις διαφέρουσιν. πᾶσα γὰρ μοχθηρία ψυχῆς μετὰ ἀκρασίας ἐστίν, καὶ ὁ διὰ πάθος πράττων δι' ἀκρασίαν πράττει καὶ μοχθηρίαν. ἔπεισιν οὖν μοι παρ' ἕκαστα θαυμάζειν τὴν θείαν ἐκείνην φωνήν· ἀμὴν ἀμήν, λέγω ὑμῖν· ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων, ἀλλὰ ἀναβαίνων ἀλλαχόθεν, ἐκεῖνος κλέπτης ἐστὶ καὶ λῃστής· ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστι τῶν προβάτων· τούτῳ ὁ θυρωρὸς ἀνοίγει. εἶτα ἐπεξη5.13.87.1 γούμενος ὁ κύριος λέγει· ἐγώ εἰμι ἡ θύρα τῶν προβάτων. δεῖ τοίνυν διὰ Χριστοῦ τὴν ἀλήθειαν μεμαθηκότας σῴζεσθαι, κἂν φιλοσοφήσαντες τὴν Ἑλληνικὴν φιλοσοφίαν τύχωσιν· νῦν γὰρ ἐδείχθη ἐναργῶς, ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώ5.13.87.2 πων, νῦν ἀπεκαλύφθη· θεοῦ μὲν γὰρ ἔμφασις ἑνὸς ἦν τοῦ παντοκράτορος παρὰ πᾶσι τοῖς εὖ φρονοῦσι πάντοτε φυσική, καὶ τῆς ἀιδίου κατὰ τὴν θείαν πρόνοιαν εὐεργεσίας ἀντελαμβάνοντο οἱ πλεῖ5.13.87.3 στοι, οἱ καὶ μὴ τέλεον ἀπηρυθριακότες πρὸς τὴν ἀλήθειαν.","english":"Even if Aristotle, in his technical discourse, teaches that \"making\" is assigned to both irrational animals and inanimate things, while \"acting\" belongs to humans alone, let him correct those who call the God of all things \"maker.\" He says that the practical is either good or necessary. Injustice, then, is not good (for no one does injustice except for the sake of something else), and nothing necessary is voluntary; but injustice is voluntary, so it is not necessary. The good differ from the base most of all in their choices and their noble desires. For every depravity of the soul is accompanied by incontinence, and he who acts through passion acts through incontinence and depravity. It occurs to me, then, at every point to marvel at that divine saying: \"Amen, amen, I say to you: he who does not enter through the door into the sheepfold, but climbs in from elsewhere, that one is a thief and a robber; but he who enters through the door is a shepherd of the sheep; for him the doorkeeper opens.\" Then, explaining, the Lord says: \"I am the door of the sheep.\" Therefore, it is necessary that those who have learned the truth through Christ be saved, even if they happen to have philosophized in Greek philosophy. For now it has been clearly shown what was not known in other generations to the sons of men: now it has been revealed. For an impression of one God, the Almighty, was always natural among all right-thinking people, and most, even those not completely shameless toward the truth, partook of the eternal beneficence according to divine providence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τεχνολογῇ","severity":"info","text":"Clement uses the rare verb τεχνολογέω to characterize Aristotle's method as a technical or systematic discourse, possibly with a hint of pedantry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμὴν ἀμήν, λέγω ὑμῖν· ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας…","severity":"info","text":"Clement quotes a saying of Jesus about entering the sheepfold through the door, which is not found in the canonical Gospels but resembles a tradition akin to John 10:7-9, where Jesus says 'I am the door.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριστοτέλης","severity":"info","text":"Clement engages with Aristotle's distinction between ποιεῖν (making) and πράττειν (acting), a key ethical concept from the Nicomachean Ethics (VI.2, 1139a-b), to argue that God as 'maker' is a misnomer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπεισιν οὖν μοι παρ' ἕκαστα θαυμάζειν","severity":"info","text":"This phrase marks a transition from philosophical argument to scriptural citation, as Clement introduces a divine saying to clinch his point about the necessity of entering through Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"νῦν γὰρ ἐδείχθη ἐναργῶς, ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη","severity":"info","text":"Clement asserts that the truth of Christ's revelation was hidden from earlier generations, a claim that aligns with his broader argument in the Stromata that Greek philosophy prepared the way for Christianity but was incomplete.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ τοίνυν ἀδικεῖν ἑκούσιον, ὥστε οὐδὲ ἀναγκαῖον","severity":"caution","text":"Clement's syllogism that injustice is voluntary and therefore not necessary is compressed; the reasoning assumes that the necessary is involuntary, which is not fully argued here and may rely on an Aristotelian premise not stated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Jesus saying about the sheepfold door is uncertain; it may be a variant of John 10 or an agraphon. The Greek text has a lacuna at 5.13.87.1, but the sense is clear."],"confidence":"high","notes":[]},{"i":472,"ref":"p472","source":"καθόλου γοῦν τὴν περὶ τοῦ θείου ἔννοιαν Ξενοκράτης ὁ Καλχηδόνιος οὐκ ἀπελπίζει καὶ ἐν τοῖς ἀλόγοις ζῴοις, Δημόκριτος δέ, κἂν μὴ θέλῃ, ὁμολογήσει διὰ τὴν ἀκολουθίαν τῶν δογμάτων· τὰ γὰρ αὐτὰ πεποίηκεν εἴδωλα τοῖς ἀνθρώποις προσπίπτοντα καὶ τοῖς ἀλόγοις ζῴοις ἀπὸ τῆς θείας οὐσίας. πολλοῦ γε δεῖ ἄμοιρον εἶναι θείας ἐννοίας τὸν ἄνθρωπον, ὅς γε καὶ τοῦ ἐμφυσήματος ἐν τῇ γενέσει μεταλαβεῖν ἀναγέγραπται, καθαρωτέρας οὐσίας παρὰ τὰ ἄλλα ζῷα μετασχών. ἐντεῦθεν οἱ ἀμφὶ τὸν Πυθαγόραν θείᾳ μοίρᾳ τὸν νοῦν εἰς ἀνθρώπους ἥκειν φασί, καθάπερ Πλάτων καὶ Ἀριστοτέλης ὁμο5.13.88.2 λογοῦσιν. ἀλλ' ἡμεῖς μὲν τῷ πεπιστευκότι προσεπιπνεῖσθαι τὸ ἅγιον πνεῦμά φαμεν, οἳ δὲ ἀμφὶ τὸν Πλάτωνα νοῦν μὲν ἐν ψυχῇ θείας μοίρας ἀπόρροιαν ὑπάρχοντα, ψυχὴν δὲ ἐν σώματι κατοικίζουσιν· ἀναφανδὸν γὰρ διὰ Ἰωὴλ ἑνὸς τῶν δώδεκα\n\nπροφητῶν εἴρηται· καὶ ἔσται μετὰ ταῦτα, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν προφητεύσουσιν. ἀλλ' οὐχ ὡς μέρος θεοῦ ἐν ἑκάστῳ ἡμῶν τὸ πνεῦμα. ὅπως δὲ ἡ διανομὴ αὕτη καὶ ὅ τί ποτέ ἐστι τὸ ἅγιον πνεῦμα, ἐν τοῖς Περὶ προφητείας κἀν τοῖς Περὶ ψυχῆς ἐπιδειχθήσεται ἡμῖν. ἀλλὰ τὰ μὲν τῆς γνώσεως βάθη κρύπτειν ἀπιστίη ἀγαθὴ καθ' Ἡράκλειτον, ἀπιστίη γὰρ διαφυγγάνει μὴ γιγνώσκεσθαι. τὰ δ' ἑξῆς προσαποδοτέον καὶ τὴν ἐκ τῆς βαρβάρου φιλοσοφίας Ἑλληνικὴν κλοπὴν σαφέστερον ἤδη παραστατέον. Φασὶ γὰρ σῶμα εἶναι τὸν θεὸν οἱ Στωϊκοὶ καὶ πνεῦμα κατ' οὐσίαν, ὥσπερ ἀμέλει καὶ τὴν ψυχήν. πάντα ταῦτα ἄντικρυς εὑρήσεις ἐν ταῖς γραφαῖς.","english":"Xenocrates of Chalcedon, at any rate, does not despair of the concept of the divine even in irrational animals, while Democritus, even if unwilling, will admit it through the consistency of his doctrines; for he has made the same images fall upon both humans and irrational animals from the divine substance. Far be it that the human being should be without a share of divine conception, since he is recorded to have received the breath in generation, having partaken of a purer substance than the other animals. Hence the followers of Pythagoras say that intellect comes to humans by divine portion, just as Plato and Aristotle agree. But we say that the Holy Spirit is breathed in additionally to the believer, while the followers of Plato settle intellect as an emanation of divine portion in the soul, and the soul in the body. For it is said openly through Joel, one of the twelve prophets: \"And it shall be after this, I will pour out from my spirit upon all flesh, and your sons and your daughters will prophesy.\" But the spirit is not as a part of God in each of us. How this distribution occurs and what the Holy Spirit is will be shown by us in the works On Prophecy and On the Soul. But the depths of knowledge are to be hidden, as Heraclitus says, \"good disbelief,\" for disbelief escapes being known. The following must also be added, and the Greek theft from barbarian philosophy must now be presented more clearly. For the Stoics say that God is body and spirit in substance, just as indeed the soul is. All these things you will find directly in the scriptures.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ξενοκράτης ὁ Καλχηδόνιος","severity":"info","text":"Xenocrates of Chalcedon (c. 396–314 BCE) was head of the Platonic Academy. Clement cites his view on divine concepts in animals to contrast with Christian teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωὴλ","severity":"info","text":"Clement quotes Joel 2:28 (LXX) loosely: 'I will pour out from my spirit upon all flesh.' The citation supports his argument that the Holy Spirit is not a part of God in each person.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπιστίη ἀγαθὴ","severity":"info","text":"Heraclitus' phrase 'good disbelief' (B 86 DK) is used by Clement to justify esoteric concealment of gnostic truths, a recurring theme in the Stromata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Στωϊκοὶ","severity":"info","text":"The Stoics held that God is a material body and spirit (πνεῦμα) pervading the cosmos. Clement notes this to show Greek philosophy parallels scripture, but he will argue for Christian superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ δ' ἑξῆς προσαποδοτέον","severity":"info","text":"Clement signals a transition: he will next demonstrate 'Greek theft from barbarian philosophy' more clearly, a key apologetic strategy in the Stromata.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Περὶ προφητείας ... Περὶ ψυχῆς","severity":"info","text":"Clement refers to two lost works, On Prophecy and On the Soul, indicating his broader literary project. These are not extant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα' is a loose citation of Joel 2:28; the exact LXX wording differs slightly. Clement may be quoting from memory or a variant text."],"confidence":"high","notes":[]},{"i":473,"ref":"p473","source":"μὴ γάρ μοι τὰς ἀλληγορίας αὐτῶν ἐννοήσῃς τὰ νῦν ὡς ἡ γνωστικὴ παραδίδωσιν ἀλήθεια, εἰ ἄλλο τι δεικνύουσαι, καθάπερ οἱ σοφοὶ παλαισταί, ἄλλο μηνύουσιν. ἀλλ' οἳ μὲν διήκειν διὰ πάσης τῆς οὐσίας τὸν θεόν φασιν, ἡμεῖς δὲ ποιητὴν μόνον αὐτὸν καλοῦμεν καὶ λόγῳ ποιητήν. παρήγαγεν δὲ αὐτοὺς τὸ ἐν τῇ Σοφίᾳ εἰρημένον διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαριότητα, ἐπεὶ μὴ συνῆκαν λέγεσθαι ταῦτα ἐπὶ τῆς σοφίας τῆς πρωτοκτίστου τῷ θεῷ. ναί, φασίν, ἀλλὰ ὕλην ὑποτίθενται οἱ φιλόσοφοι ἐν ταῖς ἀρχαῖς, οἵ τε Στωϊκοὶ καὶ Πλάτων καὶ Πυθαγόρας, ἀλλὰ καὶ Ἀριστο5.14.89.6 τέλης ὁ Περιπατητικός, οὐχὶ δὲ μίαν ἀρχήν. ἴστωσαν οὖν τὴν καλουμένην ὕλην ἄποιον καὶ ἀσχημάτιστον λεγομένην πρὸς αὐτῶν, καὶ τολμηρότερον ἤδη μὴ ὂν πρὸς τοῦ Πλάτωνος εἰρῆσθαι. καὶ μή τι μυστικώτατα μίαν τὴν ὄντως οὖσαν ἀρχὴν εἰδὼς ἐν τῷ Τιμαίῳ αὐταῖς φησι λέξεσιν· νῦν δ' οὖν τὸ παρ' ἡμῶν ὧδε ἐχέτω· τὴν μὲν περὶ πάντων εἴτε ἀρχὴν εἴτε ἀρχὰς εἴτε ὅπῃ δοκεῖ τούτων πέρι, τὸ νῦν οὐ ῥητέον, δι' ἄλλο μὲν οὐδέν, διὰ δὲ τὸ χαλεπὸν εἶναι κατὰ τὸν παρόντα τρόπον τῆς διεξόδου δηλῶσαι τὰ δοκοῦντα. ἄλλως τε ἡ λέξις ἡ προφητικὴ ἐκείνη ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος ἀφορμὰς αὐτοῖς ὑλικῆς οὐσίας παρέσχηται. Ναὶ μὴν Ἐπικούρῳ μὲν ἡ τοῦ αὐτομάτου παρείσδυσις οὐ παρακολουθήσαντι τῷ ῥητῷ γέγονεν ἐντεῦθεν ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης. Ἀριστοτέλει δὲ μέχρι σελήνης ἐπῆλθε καταγαγεῖν τὴν πρόνοιαν ἐκ τοῦδε τοῦ ψαλμοῦ· κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν.","english":"Do not think now of their allegories as the gnostic truth hands them down, if they show one thing while, like skilled wrestlers, they indicate another. But some say that God pervades all substance, while we call him only creator and creator by word. They were led astray by what is said in Wisdom: \"It pervades and goes through all things because of its purity,\" since they did not understand that this is said of the wisdom first-created by God. Yes, they say, but the philosophers posit matter among the principles—both the Stoics and Plato and Pythagoras, and also Aristotle the Peripatetic—and not a single principle. Let them know, then, that what they call matter is said by them to be without quality and without form, and more boldly already said by Plato to be non-being. And if he knew most mysteriously the one truly existing principle, in the Timaeus he says in these very words: \"Now then, let our account be as follows: concerning all things, whether the principle or principles or however one thinks about these, it is not now to be spoken, for no other reason than that it is difficult to declare one's opinions in the present mode of exposition.\" Besides, that prophetic phrase \"and the earth was invisible and unfurnished\" has provided them with starting points for material substance. Indeed, for Epicurus, the intrusion of the spontaneous came from not following the text, whence \"vanity of vanities, all is vanity.\" And for Aristotle, it came from this psalm to bring providence down as far as the moon: \"Lord, your mercy is in the heaven and your truth as far as the clouds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὴ παραδίδωσιν ἀλήθεια","severity":"info","text":"Clement contrasts his own 'gnostic truth' with the allegories of others, using γνωστικὴ as a technical term for his ideal Christian knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διήκει δὲ καὶ χωρεῖ διὰ πάντων διὰ τὴν καθαριότητα","severity":"info","text":"Clement quotes Wisdom of Solomon 7:24, which describes wisdom pervading all things, but he reinterprets it as referring to the first-created wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος","severity":"info","text":"Clement cites Genesis 1:2 (LXX) to show how philosophers derived material substance from the phrase 'the earth was invisible and unfurnished'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν","severity":"info","text":"Clement quotes Psalm 36:6 (LXX) to explain Aristotle's limited view of providence extending only to the moon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ματαιότης ματαιοτήτων","severity":"info","text":"Clement alludes to Ecclesiastes 1:2 ('vanity of vanities') to criticize Epicurus' doctrine of spontaneity, linking it to a misinterpretation of scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Τιμαίῳ","severity":"info","text":"Clement references Plato's Timaeus (28c–29a) to argue that Plato himself hesitated to declare the principles, supporting Clement's monotheistic reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρωτοκτίστου τῷ θεῷ' could mean 'first-created by God' or 'first-created for God'; the translation takes the former as more natural.","The reference to 'σοφοὶ παλαισταί' (skilled wrestlers) is metaphorical; the exact allegorical method Clement criticizes is not specified."],"confidence":"high","notes":[]},{"i":474,"ref":"p474","source":"οὐδέπω γὰρ ἀποκεκάλυπτο ἡ τῶν προφητικῶν δήλωσις μυστηρίων πρὸ τῆς τοῦ κυρίου παρουσίας. Τάς τε αὖ μετὰ θάνατον κολάσεις καὶ τὴν διὰ πυρὸς τιμωρίαν ἀπὸ τῆς βαρβάρου φιλοσοφίας ἥ τε ποιητικὴ πᾶσα μοῦσα, ἀλλὰ καὶ ἡ Ἑλληνικὴ φιλοσοφία ὑφείλετο. Πλάτων γοῦν ἐν τῷ τελευταίῳ τῆς Πολιτείας αὐταῖς φησι ταῖς λέξεσιν· ἐνταῦθα δὴ ἄνδρες ἄγριοι, διάπυροι ἰδεῖν, παρεστῶτες, καταμανθάνοντες τὸ φθέγμα, τοὺς μὲν ἰδίᾳ παραλαβόντες ἦγον, τὸν δὲ Ἀριδαῖον καὶ τοὺς ἄλλους συμποδίσαντες χεῖράς τε καὶ πόδας καὶ κεφαλήν, καταβαλόντες καὶ ἐκδείραντες, εἷλκον παρὰ τὴν ὁδὸν ἐκτὸς ἐπ' ἀσπαλάθων κνάπτοντες. οἱ μὲν γὰρ ἄνδρες οἱ διάπυροι ἀγγέλους αὐτῷ βούλονται δηλοῦν, οἳ παραλαβόντες τοὺς ἀδίκους κολάζουσιν· ὁ ποιῶν, φησί, τοὺς ἀγγέ5.14.91.1 λους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. ἕπεται δὲ τούτοις τὴν ψυχὴν εἶναι ἀθάνατον. τὸ γὰρ κολαζόμενον ἢ παιδευόμενον ἐν αἰσθήσει ὂν ζῇ, κἂν πάσχειν λέγηται. τί δ'; οὐκ οἶδεν ὁ Πλάτων καὶ πυρὸς ποταμοὺς καὶ τῆς γῆς τὸ βάθος, τὴν πρὸς τῶν βαρβάρων Γέενναν καλουμένην Τάρταρον ποιητικῶς ὀνομάζων, Κωκυτόν τε καὶ Ἀχέροντα καὶ Πυριφλεγέθοντα καὶ τοιαῦτά τινα εἰς τὴν παίδευσιν σωφρονίζοντα παρεισάγων κολαστήρια; τῶν μικρῶν δὲ κατὰ τὴν γραφὴν καὶ ἐλαχίστων τοὺς ἀγγέλους τοὺς ὁρῶντας τὸν θεόν, πρὸς δὲ καὶ τὴν εἰς ἡμᾶς δι' ἀγγέλων τῶν ἐφε5.14.91.4 στώτων ἥκουσαν ἐπισκοπὴν ἐμφαίνων οὐκ ὀκνεῖ γράφειν· ἐπειδὴ πάσας τὰς ψυχὰς τοὺς βίους ᾑρῆσθαι, ὥσπερ ἔλαχον, ἐν τάξει προσιέναι πρὸς τὴν Λάχεσιν, κείνην δὲ ἑκάστῳ, ὃν","english":"For the revelation of the prophetic mysteries had not yet been disclosed before the Lord’s coming. Moreover, the punishments after death and the penalty through fire were appropriated from the barbarian philosophy by all poetic inspiration, and also by Greek philosophy. Plato, at any rate, in the last book of the Republic, says in these very words: “There, then, fierce men, fiery to behold, standing by, listening to the voice, took some aside and led them; but Aridaeus and the others they bound hand and foot and head, threw them down, flayed them, and dragged them along the road outside, carding them on thorny bushes.” For the fiery men are intended to signify angels, who take and punish the unjust. “He who makes,” he says, “his angels spirits and his ministers a burning fire.” It follows from these things that the soul is immortal; for that which is punished or disciplined, being in a state of perception, lives, even if it is said to suffer. What? Does not Plato also know rivers of fire and the depth of the earth, poetically naming Tartarus what is called Gehenna by the barbarians, and introducing Cocytus, Acheron, Pyriphlegethon, and suchlike places of punishment for the sake of discipline? And concerning the small and the least, he does not hesitate to write, indicating the angels who see God, and also the oversight that comes to us through the presiding angels: “Since all souls had chosen their lives, as they had obtained by lot, they approached Lachesis in order, and she to each one, whom","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"βαρβάρου φιλοσοφίας","severity":"info","text":"Clement uses 'barbarian philosophy' to refer to Jewish and Christian traditions, a common apologetic trope that claims Greek wisdom derived from older, non-Greek sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον","severity":"info","text":"This phrase is not a direct biblical quotation but echoes Psalm 104:4 LXX (103:4) and Hebrews 1:7, where angels are described as winds and fire, adapted by Clement to support his angelology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... ἐν τῷ τελευταίῳ τῆς Πολιτείας","severity":"info","text":"Clement quotes Plato's Republic 614b–616a, the Myth of Er, to show that Greek ideas of postmortem punishment derive from 'barbarian' (Jewish) sources, a common apologetic strategy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γέενναν","severity":"info","text":"Clement equates Gehenna (Hebrew גֵּיא בֶן־הִנֹּם) with Tartarus, showing his effort to harmonize Jewish and Greek eschatological concepts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν μικρῶν δὲ κατὰ τὴν γραφὴν καὶ ἐλαχίστων","severity":"info","text":"Clement refers to 'the small and the least' as angels who see God, a concept that influenced later Christian angelology, particularly in Pseudo-Dionysius and medieval hierarchies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕπεται δὲ τούτοις τὴν ψυχὴν εἶναι ἀθάνατον","severity":"caution","text":"Clement's argument that punishment implies immortality is logically compressed; he assumes that perception in suffering proves the soul's indestructibility, a premise not universally accepted in Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα' is ambiguous: it may be a loose citation or Clement's own formulation; the source is unclear.","The identity of 'the small and the least' (τῶν μικρῶν ... καὶ ἐλαχίστων) is ambiguous—possibly a reference to Psalm 104 or a lost apocryphon."],"confidence":"high","notes":[]},{"i":475,"ref":"p475","source":"εἵλετο δαίμονα, τοῦτον φύλακα συμπέμπειν τοῦ βίου καὶ ἀποπληρωτὴν τῶν αἱρεθέντων. τάχα δὲ καὶ τῷ Σωκράτει τὸ δαιμόνιον τοιουτό τι ᾐνίσσετο. Ναὶ μὴν γενητὸν εἶναι τὸν κόσμον ἐκ Μωυσέως παραλαβόντες ἐδογμάτισαν οἱ φιλόσοφοι. καὶ ὅ γε Πλάτων ἄντικρυς εἴρηκεν· πότερον ἦν, ἀρχὴν ἔχων γενέσεως οὐδεμίαν, ἢ γέγονεν, ἀπ' ἀρχῆς τινος ἀρξάμενος; γέγονεν· ὁρατός τε γὰρ ὢν ἁπτός ἐστιν ἁπτός τε ὢν καὶ σῶμα ἔχει. αὖθίς τε ὁπόταν εἴπῃ τὸν μὲν οὖν ποιητὴν καὶ πατέρα τοῦδε τοῦ παντὸς εὑρεῖν τε ἔργον, οὐ μόνον γενητὸν τε ἔδειξεν τὸν κόσμον, ἀλλὰ καὶ ἐξ αὐτοῦ γεγονέναι σημαίνει καθάπερ υἱόν, πατέρα δὲ αὐτοῦ κεκλῆσθαι, ὡς ἂν ἐκ μόνου γενομένου καὶ ἐκ μὴ ὄντος ὑποστάντος. γενητὸν δὲ καὶ οἱ Στωϊκοὶ τίθενται τὸν κόσμον. Τόν τε ὑπὸ τῆς βαρβάρου φιλοσοφίας θρυλούμενον διάβολον, τὸν τῶν δαιμόνων ἄρχοντα, κακοεργὸν εἶναι ψυχὴν ἐν τῷ δεκάτῳ τῶν Νόμων ὁ Πλάτων λέγει ταῖσδε ταῖς λέξεσιν· ψυχὴν διοικοῦσαν καὶ ἐνοικοῦσαν τοῖς πάντῃ κινουμένοις μῶν οὐ καὶ τὸν οὐρανὸν ἀνάγκη διοικεῖν φάναι; τί μήν; μίαν ἢ πλείους; πλείους, ἐγὼ ὑπὲρ σφῶν ἀποκρινοῦμαι. δυοῖν μέν που ἔλαττον μηδὲν τιθῶμεν, τῆς τε εὐεργέτιδος καὶ τῆς τἀναντία δυναμένης ἐξεργάσασθαι. ὁμοίως δὲ κἀν τῷ Φαίδρῳ ταῦτα γράφει· ἔστι μὲν δὴ καὶ ἄλλα κακά, ἀλλά τις δαίμων ἔμιξε τοῖς πλείστοις ἐν τῷ παραυτίκα ἡδονήν. ἀλλὰ κἀν τῷ δεκάτῳ τῶν Νόμων ἄντικρυς τὸ ἀποστολικὸν δείκνυσιν ἐκεῖνο· οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τὰ πνευματικὰ τῶν ἐν οὐρανοῖς, ὧδέ πως γράφων·","english":"He chose a guardian spirit to accompany him through life and to fulfill his choices. Perhaps even Socrates' daimonion hinted at something of this sort. Indeed, the philosophers, having taken from Moses the doctrine that the world is created, taught it. And Plato himself has plainly said: \"Was it, having no beginning of generation, or has it come into being, having begun from some beginning? It has come into being; for being visible it is tangible, and being tangible it has body.\" And again, whenever he says, \"Now the maker and father of this universe it is a task to find,\" he not only showed that the world is created, but also indicates that it has come into being from him as a son, and that he is called its father, as if it came into being from him alone and subsisted from non-being. The Stoics also hold that the world is created. As for the devil, the ruler of the demons, who is talked about by barbarian philosophy, Plato in the tenth book of the Laws says that he is a maleficent soul, in these words: \"A soul governing and dwelling in all things that are moved—must we not say that it also governs the heaven? Why not? One or more? More, I will answer for you. Let us posit at least two, the beneficent one and the one capable of producing the opposite.\" Similarly, in the Phaedrus he writes this: \"There are indeed other evils, but some spirit has mixed pleasure with most of them at the immediate moment.\" And again, in the tenth book of the Laws, he plainly shows that apostolic saying: \"Our struggle is not against blood and flesh, but against the principalities, against the powers, against the spiritual forces in the heavens,\" writing somewhat as follows:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δαίμονα","severity":"info","text":"Clement uses δαίμονα (guardian spirit) in a Platonic context, linking it to Socrates' δαιμόνιον, but reinterprets it within a Christian framework of guardian angels or spiritual guides.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γενητὸν εἶναι τὸν κόσμον","severity":"info","text":"Clement claims that Greek philosophers, including Plato and the Stoics, derived the doctrine of a created world from Moses, reflecting the common apologetic strategy of arguing that Greek wisdom borrowed from Hebrew scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα","severity":"info","text":"Clement cites an apostolic saying about struggle not against blood and flesh but against principalities and powers, echoing 1 Corinthians 15:50 or similar Pauline language, though the exact source is unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"διάβολον ... κακοεργὸν εἶναι ψυχὴν","severity":"info","text":"Clement parallels Plato's description of a maleficent soul in Laws X with the Christian concept of the devil as ruler of demons, showing an attempt to harmonize Platonic dualism with biblical demonology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πλάτων ... ἐν τῷ δεκάτῳ τῶν Νόμων","severity":"info","text":"Clement's use of Plato's Laws X to support Christian teaching on spiritual warfare reflects the early Christian reception of Plato as a source of proto-Christian truth, a common theme in Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τάχα δὲ καὶ τῷ Σωκράτει τὸ δαιμόνιον","severity":"caution","text":"Clement's claim that Socrates' daimonion hinted at a guardian spirit is speculative; the Greek τάχα (perhaps) indicates uncertainty, and the connection to Christian angelology is Clement's interpretive leap.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπ' ἀρχῆς τινος ἀρξάμενος' could be read as 'having begun from some beginning' or 'having started from a certain principle'; the translation follows the former.","The identity of the 'apostolic saying' is not explicitly named; it may be a paraphrase of Pauline material rather than a direct quotation."],"confidence":"high","notes":[]},{"i":476,"ref":"p476","source":"ἐπειδὴ γὰρ συνεχωρήσαμεν ἡμῖν αὐτοῖς εἶναι μὲν τὸν οὐρανὸν πολλῶν μεστὸν ἀγαθῶν, εἶναι δὲ καὶ τῶν ἐναντίων, πλειόνων δὲ τῶν μή, μάχη, φαμέν, ἀθάνατός ἐσθ' ἡ τοιαύτη καὶ φυλακῆς θαυμαστῆς δεομένη. Κόσμον τε αὖθις τὸν μὲν νοητὸν οἶδεν ἡ βάρβαρος φιλοσοφία, τὸν δὲ αἰσθητόν, τὸν μὲν ἀρχέτυπον, τὸν δὲ εἰκόνα τοῦ καλουμένου παραδείγματος· καὶ τὸν μὲν ἀνατίθησι μονάδι, ὡς ἂν νοητόν, τὸν δὲ αἰσθητὸν ἑξάδι· γάμος γὰρ παρὰ τοῖς Πυθαγορείοις, ὡς ἂν γόνιμος ἀριθμός, ἡ ἑξὰς καλεῖται. καὶ ἐν μὲν τῇ μονάδι συνίστησιν οὐρανὸν ἀόρατον καὶ γῆν ἀειδῆ καὶ φῶς νοητόν· ἐν ἀρχῇ γάρ φησιν ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν· ἡ δὲ γῆ ἦν ἀόρα5.14.94.1 τος. εἶτ' ἐπιφέρει· καὶ εἶπεν ὁ θεός· γενηθήτω φῶς· καὶ ἐγένετο φῶς. ἐν δὲ τῇ κοσμογονίᾳ τῇ αἰσθητῇ στερεὸν οὐρανὸν δημιουργεῖ (τὸ δὲ στερεὸν αἰσθητόν) γῆν τε ὁρατὴν καὶ φῶς βλεπόμενον. ἆρ' οὐ δοκεῖ σοι ἐντεῦθεν ὁ Πλάτων ζῴων ἰδέας ἐν τῷ νοητῷ ἀπολείπειν κόσμῳ καὶ τὰ εἴδη τὰ αἰσθητὰ κατὰ τὰ γένη δημιουργεῖν τὰ νοητά; εἰκότως ἄρα ἐκ γῆς μὲν τὸ σῶμα διαπλάττεσθαι λέγει ὁ Μωυσῆς, ὃ γήινόν φησιν ὁ Πλάτων σκῆνος, ψυχὴν δὲ τὴν λογικὴν ἄνωθεν ἐμπνευσθῆναι ὑπὸ τοῦ θεοῦ εἰς πρόσωπον. ἐνταῦθα γὰρ τὸ ἡγεμονικὸν ἱδρῦσθαι λέγουσι, τὴν διὰ τῶν αἰσθητηρίων ἐπείσοδον τῆς ψυχῆς ἐπὶ τοῦ πρωτοπλάστου εἴσοδον ἑρμηνεύοντες, διὸ καὶ κατ' εἰκόνα καὶ ὁμοίωσιν τὸν ἄνθρωπον γεγονέναι. εἰκὼν μὲν γὰρ θεοῦ λόγος θεῖος καὶ βασιλικός, ἄνθρωπος ἀπαθής, εἰκὼν δ' εἰκόνος ἀνθρώπινος νοῦς.","english":"Since we have conceded to ourselves that the heaven exists full of many goods, and that there are also opposites, though more of the former, such a conflict, we say, is immortal and requires a marvelous guard. Again, barbarian philosophy knows the intelligible cosmos and the sensible cosmos, the one as archetype, the other as image of what is called the paradigm; and it assigns the former to the monad, as intelligible, and the sensible to the hexad; for among the Pythagoreans the hexad is called marriage, as a generative number. And in the monad it constitutes an invisible heaven, a formless earth, and intelligible light; for it says, \"In the beginning God made the heaven and the earth; and the earth was invisible.\" Then it adds, \"And God said, 'Let there be light'; and there was light.\" But in the sensible cosmogony it creates a solid heaven (and the solid is sensible), a visible earth, and light that is seen. Does it not seem to you that from this Plato leaves behind ideas of living beings in the intelligible world and creates the sensible forms according to the intelligible kinds? Reasonably, then, Moses says that the body is molded from earth, which Plato calls the earthly tabernacle, and that the rational soul is breathed in from above by God into the face. For here they say the ruling part is established, interpreting the entry of the soul through the sense organs as the entrance in the case of the first-formed man, for which reason man came to be according to image and likeness. For the image of God is the divine and royal Logos, the impassible man, and the image of an image is the human mind.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἑξάδι","severity":"info","text":"The hexad (6) as 'marriage' (γάμος) is a Pythagorean numerological concept, where 6 is the product of the first female (2) and male (3) numbers, thus generative. Clement adapts this to his exegesis of the two creations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ... φῶς","severity":"info","text":"Clement conflates Genesis 1:1 ('In the beginning God made the heaven and the earth') with a paraphrase of Genesis 1:3 ('Let there be light'), treating the earth as initially 'invisible' (ἀόρατος) — a reading not in the LXX but reflecting a Platonic interpretation of the first creation as intelligible.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement aligns Plato's Timaeus (the Demiurge creating the world as a 'living being' with forms) with Moses' two-stage creation: an intelligible cosmos (archetype) and a sensible cosmos (image). This is a standard Middle Platonic harmonization.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εἰκὼν δ' εἰκόνος","severity":"info","text":"'Image of an image' (εἰκὼν δ' εἰκόνος) distinguishes the divine Logos (image of God) from the human mind (image of the Logos). This reflects Clement's hierarchical ontology, where the human intellect is a secondary image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὴ γὰρ ... δεομένη","severity":"info","text":"The opening sentence ('Since we have conceded...') is a transitional summary of a preceding argument about cosmic conflict, likely from Plato's Laws (Book X). Clement uses it to introduce his own exegesis of the two creations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ δὲ γῆ ἦν ἀόρατος","severity":"caution","text":"Clement's claim that 'the earth was invisible' (ἀόρατος) in the first creation is not in the LXX of Genesis 1; it may be a paraphrase or a reading from a lost version. The text is not corrupt, but the exegesis is tendentious.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ δὲ γῆ ἦν ἀόρατος' is ambiguous: it could be Clement's own interpretation of the initial state of the earth (unformed matter) or a reference to a non-extant textual variant. The reading taken is that Clement is allegorizing the Genesis text to fit his Platonic framework."],"confidence":"high","notes":[]},{"i":477,"ref":"p477","source":"ἑτέρῳ δ' εἰ βούλει παραλαβεῖν ὀνόματι τὴν ἐξομοίωσιν, εὕροις ἂν παρὰ τῷ Μωυσεῖ τὴν ἀκολουθίαν ὀνομαζομένην θείαν· φησὶ γάρ· ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε καὶ τὰς ἐντολὰς αὐτοῦ φυλάξατε. ἀκόλουθοι δ', οἶμαι, καὶ θερα5.14.95.1 πευταὶ θεοῦ πάντες οἱ ἐνάρετοι. ἐντεῦθεν οἱ μὲν Στωϊκοὶ τὸ τέλος τῆς φιλοσοφίας τὸ ἀκολούθως τῇ φύσει ζῆν εἰρήκασι, Πλάτων δὲ ὁμοίωσιν θεῷ (ὡς ἐν τῷ δευτέρῳ παρεστήσαμεν Στρωματεῖ)· Ζήνων δὲ ὁ Στωϊκὸς παρὰ Πλάτωνος λαβών, ὃ δὲ ἀπὸ τῆς βαρβάρου φιλο5.14.95.3 σοφίας, τοὺς ἀγαθοὺς πάντας ἀλλήλων εἶναι φίλους λέγει. φησὶ γὰρ ἐν τῷ Φαίδρῳ Σωκράτης ὡς οὐχ εἵμαρται κακὸν κακῷ φίλον εἶναι οὐδ' ἀγαθὸν ἀγαθῷ μὴ φίλον, ὅπερ κἀν τῷ Λύσιδι ἀπέδειξεν ἱκα5.14.95.4 νῶς, ὡς ἐν ἀδικίᾳ καὶ πονηρίᾳ οὐκ ἄν ποτε σωθείη φιλία. καὶ ὁ Ἀθηναῖος ξένος ὁμοίως φησὶ\n\nπρᾶξιν εἶναι φίλην καὶ ἀκόλουθον θεῷ καὶ ἕνα λόγον ἔχουσαν ἀρχαῖον, ὅταν τὸ μὲν ὅμοιον τῷ ὁμοίῳ μετρίῳ ὄντι φίλον ᾖ, τὰ δὲ ἄμετρα οὔτε τοῖς ἀμέτροις οὔτε τοῖς ἐμ5.14.96.1 μέτροις. ὁ δὲ θεὸς ἡμῖν πάντων χρημάτων μέτρον ἂν εἴη. εἶτα ὑποβὰς ἐπάγει πάλιν· πᾶς γὰρ δὴ ἀγαθὸς ἀγαθῷ ὅμοιος, κατὰ τοῦτο δὲ καὶ θεῷ ἐοικὼς ἀγαθῷ τε παντὶ φίλος ὑπάρχει καὶ θεῷ. ἐνταῦθα γενόμενος κἀκείνου ἀνεμνήσθην· ἐπὶ τέλει γὰρ τοῦ Τιμαίου λέγει τῷ κατανοουμένῳ τὸ κατανοοῦν ἐξομοιῶσαι δεῖν κατὰ τὴν ἀρχαίαν φύσιν, ὁμοιώσαντα δὲ τέλος ἔχειν τοῦ προτεθέντος ἀνθρώπῳ ὑπὸ θεῶν ἀρίστου βίου πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρό5.14.96.3 νον. ἴσον γὰρ τούτοις ἐκεῖνα δύναται· οὐ παύσεται ὁ ζητῶν, ἕως ἂν εὕρῃ·","english":"If you wish to take up the assimilation under another name, you would find in Moses the sequence called divine; for he says: \"Walk behind your God and keep his commandments.\" Followers and, I think, servants of God are all the virtuous. Hence the Stoics have said that the end of philosophy is to live in accordance with nature, and Plato that it is assimilation to God (as we set forth in the second Stromateus); and Zeno the Stoic, taking from Plato, who took from the barbarian philosophy, says that all the good are friends of one another. For Socrates says in the Phaedrus that it is not fated for evil to be friend to evil, nor for good not to be friend to good, which he also demonstrated sufficiently in the Lysis, that in injustice and wickedness friendship could never be preserved. And the Athenian Stranger similarly says that an action is friendly and in accordance with God and has one ancient principle, when like is friendly to like that is moderate, while immoderate things are friendly neither to immoderate nor to moderate things. God would be the measure of all things for us. Then, going on, he adds again: For every good man is like a good man, and accordingly is like God and is friend to every good man and to God. Having reached this point, I recalled that at the end of the Timaeus he says that one must assimilate the understanding to the object understood according to the ancient nature, and having assimilated it, one has the end of the best life set before man by the gods for both the present and the future time. For these things are equivalent to those: the seeker will not cease until he finds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐξομοίωσιν","severity":"info","text":"Clement uses ἐξομοίωσιν (assimilation) as a key term for the goal of philosophy, equating it with the Stoic 'living according to nature' and the Platonic 'assimilation to God' (ὁμοίωσιν θεῷ).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀπίσω κυρίου τοῦ θεοῦ ὑμῶν πορεύεσθε καὶ τὰς ἐντολὰς αὐτοῦ φυλάξατε","severity":"info","text":"Clement cites a Mosaic injunction to follow God and keep his commandments, likely a paraphrase of Deuteronomy 13:4 or similar, to ground the concept of divine sequence in biblical authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζήνων δὲ ὁ Στωϊκὸς παρὰ Πλάτωνος λαβών","severity":"info","text":"Clement claims Zeno the Stoic derived the idea that all good are friends from Plato, who in turn took it from barbarian philosophy, reflecting Clement's apologetic strategy of tracing Greek wisdom to a non-Greek source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρᾶξιν εἶναι φίλην καὶ ἀκόλουθον θεῷ","severity":"info","text":"Clement parallels the Athenian Stranger's statement (from Plato's Laws) that action is friendly and follows God with the Mosaic command, reinforcing the harmony of Greek and biblical ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπὶ τέλει γὰρ τοῦ Τιμαίου","severity":"info","text":"Clement cites the end of Plato's Timaeus (90a–d) on assimilating the understanding to the object understood, a passage later influential in Middle Platonist and Christian discussions of theosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐνταῦθα γενόμενος κἀκείνου ἀνεμνήσθην","severity":"info","text":"Clement marks a personal recollection ('having reached this point, I recalled'), a rhetorical device that signals a transition to a new citation and ties the argument to earlier material in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Mosaic source for the command 'Walk behind your God' is not specified; it may be a conflation of several passages.","The phrase 'barbarian philosophy' is ambiguous, referring broadly to non-Greek wisdom, likely including Jewish and possibly Egyptian traditions."],"confidence":"high","notes":[]},{"i":478,"ref":"p478","source":"εὑρὼν δὲ θαμβηθήσεται, θαμβηθεὶς δὲ βασιλεύσει, βασιλεύσας δὲ ἐπαναπαήσεται. Τί δ'; οὐχὶ κἀκεῖνα τοῦ Θάλητος ἐκ τῶνδε ἤρτηται; τὸ εἰς τοὺς αἰῶνας τῶν αἰώνων δοξάζεσθαι τὸν θεὸν καὶ τὸ καρδιογνώστην λέγεσθαι πρὸς ἡμῶν ἄντικρυς ἑρμηνεύει. ἐρωτηθεὶς γέ τοι ὁ Θάλης, τί ἐστι τὸ θεῖον, τὸ μήτε ἀρχήν, ἔφη, μήτε τέλος ἔχον. πυθομένου δὲ ἑτέρου, εἰ λανθάνει τὸ θεῖον πράσσων τι ἄνθρωπος, καὶ πῶς, εἶπεν, ὅς γε οὐδὲ διανοούμενος; Ναὶ μὴν μόνον τὸ καλὸν ἀγαθὸν οἶδεν ἡ βάρβαρος φιλοσοφία καὶ τὴν ἀρετὴν αὐτάρκη πρὸς εὐδαιμονίαν, ὁπηνίκα ἂν εἴπῃ· ἰδού, δέδωκα πρὸ ὀφθαλμῶν σου τὸ ἀγαθὸν καὶ τὸ κακόν, τὴν ζωὴν καὶ τὸν θάνατον· ἔκλεξαι τὴν ζωήν. τὸ μὲν γὰρ ἀγαθὸν ζωὴν καλεῖ καὶ καλὸν τὴν τούτου ἐκλογήν, κακὸν δὲ τὴν τοῦ ἐναντίου αἵρεσιν. ἀγαθοῦ δὲ καὶ ζωῆς ἓν τέλος τὸ φιλόθεον γενέσθαι· αὕτη γὰρ ἡ ζωή σου καὶ τὸ πολυήμερον, ἀγαπᾶν τὸ πρὸς ἀλήθειαν. Σαφέστερον δὲ ἐκεῖνα ἔχει. ὁ γὰρ σωτήρ, ἀγαπᾶν παραγγείλας τὸν θεὸν καὶ τὸν πλησίον, ἐν ταύταις φησὶ ταῖς δυσὶν ἐντολαῖς ὅλον τὸν νόμον καὶ τοὺς προφήτας κρέμασθαι. ταῦτα θρυλοῦσιν οἱ Στωϊκοὶ τὰ δόγματα καὶ πρὸ τούτων ὁ Σωκράτης ἐν Φαίδρῳ εὐχόμενος· ὦ Πάν τε καὶ ἄλλοι θεοί, δοίητέ μοι τἄνδον εἶναι καλῷ. ἐν δὲ τῷ Θεαιτήτῳ διαρρήδην φησίν· ὁ γὰρ καλῶς λέγων καλός τε κἀγαθός. κἀν τῷ Πρωταγόρᾳ καλλίονι Ἀλκιβιάδου ἐντυχεῖν ὁμολογεῖ τοῖς ἑταίροις Πρωταγόρου, εἴ γε τὸ σοφώτατον κάλλιστόν ἐστιν· τὴν γὰρ ἀρετὴν τὸ κάλλος τῆς ψυχῆς ἔφη εἶναι, κατὰ δὲ τὸ ἐναντίον τὴν κακίαν αἶσχος ψυχῆς.","english":"Having found, he will be amazed; having been amazed, he will rule; having ruled, he will rest. What then? Are not those sayings of Thales dependent on these? That God is glorified unto the ages of ages and that he is called the knower of hearts is plainly interpreted by us. For when Thales was asked what the divine is, he said, that which has neither beginning nor end. And when another inquired whether the divine is unaware of anything a man does, he said, How could it be, since it is not even unaware of what he thinks? Indeed, barbarian philosophy knows only the good as noble and virtue as sufficient for happiness, whenever it says: Behold, I have set before your eyes the good and the evil, life and death; choose life. For it calls the good life and the choice of it noble, and evil the choice of the opposite. The end of both good and life is to become a lover of God; for this is your life and your long-livedness, to love what is true. But those matters are clearer. For the Savior, having commanded to love God and one's neighbor, says that on these two commandments hang the whole law and the prophets. The Stoics prattle these doctrines, and before them Socrates in the Phaedrus prays: O Pan and other gods, grant that I may be beautiful within. And in the Theaetetus he says explicitly: For he who speaks well is noble and good. And in the Protagoras he admits that it is more beautiful to meet Alcibiades than the companions of Protagoras, if indeed the wisest is the most beautiful; for he said that virtue is the beauty of the soul, and conversely that vice is the ugliness of the soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὑρὼν δὲ θαμβηθήσεται, θαμβηθεὶς δὲ βασιλεύσει, βασιλεύσας δὲ ἐπαναπαήσεται","severity":"info","text":"This three-step sequence (finding → amazement → ruling → rest) echoes a mystical or initiatory progression, possibly drawn from Hellenistic or early Christian sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θάλης","severity":"info","text":"Clement attributes to Thales of Miletus (6th cent. BCE) the definition of the divine as 'that which has neither beginning nor end' and the claim that the divine knows even human thoughts. These are standard doxographical reports.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδού, δέδωκα πρὸ ὀφθαλμῶν σου τὸ ἀγαθὸν καὶ τὸ κακόν, τὴν ζωὴν καὶ τὸν θάνατον· ἔκλεξαι τὴν ζωήν","severity":"info","text":"This is a paraphrase of Deuteronomy 30:15, 19 (LXX), where God sets before Israel the choice between good and evil, life and death.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σωκράτης ἐν Φαίδρῳ εὐχόμενος· ὦ Πάν τε καὶ ἄλλοι θεοί, δοίητέ μοι τἄνδον εἶναι καλῷ","severity":"info","text":"Clement cites Socrates' prayer from Plato's Phaedrus (279b–c) as a parallel to Christian ethical teaching, aligning 'beautiful within' with virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ταῦτα θρυλοῦσιν οἱ Στωϊκοὶ τὰ δόγματα","severity":"info","text":"Clement dismisses Stoic teachings as derivative prattle, asserting that their doctrines on virtue and happiness originate from barbarian (i.e., Jewish and Christian) philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καρδιογνώστην","severity":"info","text":"The term 'knower of hearts' (καρδιογνώστης) is a divine epithet common in Jewish and Christian literature (e.g., Wisdom of Solomon 1:6–7), here linked to Thales' concept of divine omniscience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μήτε ἀρχήν, ἔφη, μήτε τέλος ἔχον' could be read as Thales' definition of the divine or as Clement's gloss; the syntax is ambiguous.","The reference to 'Alcibiades' in the Protagoras citation may be a conflation or misattribution by Clement."],"confidence":"high","notes":[]},{"i":479,"ref":"p479","source":"Ἀντίπατρος μὲν οὖν ὁ Στωϊκός, τρία συγγραψάμενος βιβλία περὶ τοῦ ὅτι κατὰ Πλάτωνα μόνον τὸ καλὸν ἀγαθόν, ἀποδείκνυσιν ὅτι καὶ κατ' αὐτὸν αὐτάρκης ἡ ἀρετὴ πρὸς εὐδαιμονίαν, καὶ ἄλλα πλείω παρατίθεται δόγματα σύμφωνα τοῖς Στωϊκοῖς. Ἀριστοβούλῳ δὲ τῷ κατὰ Πτολεμαῖον γεγονότι τὸν Φιλομήτορα, οὗ μέμνηται ὁ συνταξάμενος τὴν τῶν Μακκαβαϊκῶν ἐπιτομήν, βιβλία γέγονεν ἱκανά, δι' ὧν ἀποδείκνυσι τὴν Περιπατητικὴν φιλοσοφίαν ἔκ τε τοῦ κατὰ Μωυσέα νόμου καὶ τῶν ἄλλων ἠρτῆσθαι προφητῶν. Καὶ τὰ μὲν τῇδε ἐχέτω· ἀδελφοὺς δὲ εἶναι ἡμᾶς, ὡς ἂν τοῦ ἑνὸς θεοῦ ὄντας καὶ ἑνὸς διδασκάλου, φαίνεταί που καὶ Πλάτων καλῶν ὧδέ πως· ἐστὲ μὲν γὰρ πάντες οἱ ἐν τῇ πόλει ἀδελφοί, ὡς φήσομεν πρὸς αὐτοὺς μυθολογοῦντες, ἀλλ' ὁ θεὸς πλάττων, ὅσοι μὲν ὑμῶν ἱκανοὶ ἄρχειν, χρυσὸν ἐν τῇ γενέσει συνέμιξεν αὐτοῖς, διὸ τιμιώτατοί εἰσιν· ὅσοι δὲ ἐπίκουροι, ἄργυρον· σίδηρον δὲ καὶ χαλκὸν τοῖς γεωργοῖς καὶ τοῖς ἄλλοις δημιουργοῖς. ὅθεν ἀνάγκη φησὶ γεγονέναι ἀσπάζεσθαί τε καὶ φιλεῖν τούτους μὲν ταῦτα ἐφ' οἷς γνῶσις, ἐκείνους δὲ ἐφ' οἷς δόξα. ἴσως γὰρ τὴν ἐκλεκτὴν ταύτην φύσιν γνώσεως ἐφιεμένην μαντεύεται, εἰ μή τι τρεῖς τινας ὑποτιθέμενος φύσεις, τρεῖς πολιτείας, ὡς ὑπέλαβόν τινες, διαγράφει, καὶ Ἰουδαίων μὲν ἀργυρᾶν, Ἑλλήνων δὲ τὴν τρίτην, Χριστιανῶν δέ, ᾗ ὁ χρυσὸς ὁ βασιλικὸς ἐγκαταμέμικται, τὸ ἅγιον πνεῦμα· τόν τε Χριστιανῶν βίον ἐμφαίνων κατὰ λέξιν γράφει ἐν τῷ Θεαιτήτῳ· λέγωμεν δὴ περὶ τῶν κορυφαίων. τί γὰρ ἄν τις τούς γε φαύλως διατρίβοντας ἐν φιλοσοφίᾳ λέγοι; οὗτοι δέ που οὔτε εἰς ἀγορὰν ἴσασι τὴν ὁδὸν οὔτε ὅπου","english":"Antipater the Stoic, then, having composed three books on the theme that according to Plato alone the beautiful is good, demonstrates that also according to him virtue is sufficient for happiness, and he adduces many other doctrines in agreement with the Stoics. And to Aristobulus, who lived under Ptolemy Philometor, whom the compiler of the epitome of the Maccabaean books mentions, substantial books have been written, through which he demonstrates that the Peripatetic philosophy is dependent on the law of Moses and the other prophets. And let these matters stand thus. That we are brothers, as being of the one God and of one teacher, Plato also somewhere seems to call us, in some such way: \"For you are all brothers in the city,\" as we shall say to them in mythologizing, \"but the god, in molding, mixed gold into the generation of those of you who are capable of ruling, wherefore they are most honorable; silver into the auxiliaries; and iron and bronze into the farmers and the other craftsmen.\" Whence he says it has come about that they are compelled to welcome and love these for the things of which there is knowledge, and those for the things of which there is opinion. For perhaps he is prophesying this elect nature that yearns for knowledge, unless, positing three natures, he is delineating three constitutions, as some have supposed, and that of the Jews is the silver one, that of the Greeks the third, and that of the Christians, into which the royal gold, the Holy Spirit, is mixed. And indicating the life of Christians, he writes verbatim in the Theaetetus: \"Let us speak, then, about the foremost. For why should one speak of those who spend their time poorly in philosophy? These, you see, know neither the way to the marketplace nor where...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀντίπατρος μὲν οὖν ὁ Στωϊκός","severity":"info","text":"Antipater of Tarsus, a Stoic philosopher of the 2nd century BCE, wrote works harmonizing Stoic and Platonic ethics. Clement cites his lost treatise to show that even Stoics derived virtue-ethics from Plato.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριστοβούλῳ","severity":"info","text":"Aristobulus of Paneas, a Hellenistic Jewish philosopher (2nd century BCE), argued that Peripatetic philosophy derived from Mosaic law. Clement uses him to support the thesis of Greek dependence on Hebrew revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἅγιον πνεῦμα","severity":"info","text":"Clement identifies the 'royal gold' in Plato's myth with the Holy Spirit, a Christian appropriation of a pagan allegory. This reflects his method of interpreting Greek texts as prefiguring Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν τῷ Θεαιτήτῳ","severity":"info","text":"Clement attributes a quotation to Plato's Theaetetus, but the passage about those ignorant of the marketplace does not appear in the transmitted text. This may be a misattribution or a lost fragment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τρεῖς πολιτείας","severity":"info","text":"Clement interprets Plato's three metals (gold, silver, iron/bronze) as allegories for three constitutions: Jewish (silver), Greek (third), and Christian (gold with Holy Spirit). This tripartite scheme is unique to Clement's exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴσως γὰρ τὴν ἐκλεκτὴν ταύτην φύσιν γνώσεως ἐφιεμένην μαντεύεται","severity":"caution","text":"Clement's phrase 'prophesying this elect nature that yearns for knowledge' is ambiguous: it may refer to Plato's myth as a prophecy of Christian gnosis, or to a specific group (the 'elect') within Clement's own community.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation from Plato's Theaetetus is not found in the standard corpus; it may be a misattribution or a paraphrase from memory.","Clement's identification of the three 'natures' (gold, silver, iron/bronze) with specific ethnic or religious groups (Jews, Greeks, Christians) is not explicit in Plato and reflects Clement's allegorical reading."],"confidence":"high","notes":[]},{"i":480,"ref":"p480","source":"δικαστήριον ἢ βουλευτήριον ἤ τι κοινὸν ἄλλο τῆς πόλεως συνέδριον, νόμους δὲ καὶ ψηφίσματα γεγραμ5.14.98.7 μένα οὔτε ὁρῶσιν οὔτε ἀκούουσιν. σπουδαὶ δὲ ἑταιριῶν καὶ σύνοδοι καὶ οἱ σὺν αὐλητρίσι κῶμοι οὐδὲ ὄναρ πράττειν προσίσταται αὐτοῖς. εὖ δὲ ἢ κακῶς τις γέγονεν ἐν πόλει ἢ τί τῳ κακόν ἐστι γεγονὸς ἐκ προγόνων, μᾶλλον αὐτοὺς λέληθεν ἢ οἱ τῆς θαλάσσης λεγόμενοι χόες. καὶ ταῦτ' οὐδ' ὅτι οὐκ οἶδεν, οἶδεν, ἀλλὰ τῷ ὄντι τὸ σῶμα κεῖται αὐτοῦ καὶ ἐπιδημεῖ, αὐτὸς δὲ πέταται, κατὰ Πίνδαρον, τᾶς τε γᾶς ὑπένερθεν οὐρανοῦ τε ὕπερ ἀστρονομῶν καὶ πᾶσαν πάντῃ φύσιν ἐρευνώμενος. Πάλιν αὖ τῷ τοῦ κυρίου ῥητῷ ἔστω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ, ἐκεῖνο ἀπεικαστέον· ἀλλά μοι ψεῦδός τε συγχωρῆσαι καὶ ἀληθὲς ἀφανίσαι οὐδαμῶς θέμις· τῇ τε περὶ τοῦ ὀμόσαι ἀπαγορεύσει συνᾴδει ἥδε ἡ ἐν τῷ δεκάτῳ τῶν Νόμων λέξις· ἔπαινος δὲ ὅρκος τε περὶ παντὸς ἀπέστω. καὶ τὸ σύνολον Πυθαγόρας καὶ Σωκράτης καὶ Πλάτων, λέγοντες ἀκούειν φωνῆς θεοῦ, τὴν κατασκευὴν τῶν ὅλων θεωροῦντες ἀκριβῶς ὑπὸ θεοῦ γεγονυῖαν καὶ συνεχομένην ἀδιαλείπτως, ἀκηκόασι γὰρ τοῦ Μωυσέως λέγοντος εἶπεν, καὶ ἐγένετο\"7, τὸν λόγον τοῦ θεοῦ ἔργον εἶναι διαγράφοντος. Ἐπί τε τῆς τοῦ ἀνθρώπου ἐκ χοὸς διαπλάσεως ἱστάμενοι γήινον μὲν οἱ φιλόσοφοι παρ' ἕκαστα τὸ σῶμα ἀναγορεύουσιν· Ὅμηρος δὲ οὐκ ὀκνεῖ ἐν κατάρας μέρει θέσθαι τό· ἀλλ' ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε, καθάπερ Ἡσαΐας, καὶ καταπατήσατε αὐτοὺς λέγων ὡς πηλόν. Καλλίμαχος δὲ διαρρήδην γράφει·","english":"a court or council or any other common assembly of the city, but they neither see nor hear written laws and decrees. And pursuits of clubs and associations and revels with flute-girls do not even in a dream occur to them. Whether someone has been born well or badly in the city, or what evil has befallen someone from his ancestors, escapes them more than the so-called measures of the sea. And they do not even know that they do not know, but in reality his body lies and sojourns there, while he himself flies, according to Pindar, \"beneath the earth and above the heaven,\" stargazing and investigating every nature in every way. Again, to the saying of the Lord, \"Let your yes be yes and your no no,\" that must be likened: but for me to allow a falsehood and to obliterate the truth is in no way lawful. And with the prohibition concerning swearing, this saying in the tenth book of the Laws agrees: \"Let praise and oath be absent from everything.\" And altogether, Pythagoras and Socrates and Plato, saying they hear the voice of God, by accurately observing that the construction of the universe was made by God and is continuously sustained, have heard Moses saying, \"He spoke, and it came to be,\" describing the word of God as deed. And concerning the formation of man from clay, the philosophers constantly declare the body to be earthy; and Homer does not hesitate to use as a curse: \"But may you all become water and earth,\" just as Isaiah says, \"and trample them as mud.\" And Callimachus writes explicitly:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τᾶς τε γᾶς ὑπένερθεν οὐρανοῦ τε ὕπερ","severity":"info","text":"Clement quotes Pindar to describe the philosopher's transcendence, a common trope in Middle Platonist and Stoic ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν, καὶ ἐγένετο","severity":"info","text":"Clement attributes to Moses the phrase 'He spoke, and it came to be,' echoing Genesis 1:3 LXX, to align biblical creation with Platonic demiurgy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔστω ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ","severity":"info","text":"This saying of the Lord likely refers to Matthew 5:37 or a similar Gospel logion on truthfulness, which Clement parallels with Plato's Laws.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρας καὶ Σωκράτης καὶ Πλάτων","severity":"info","text":"Clement claims these Greek philosophers heard the voice of God through Moses, a common apologetic strategy in Alexandrian Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀλλ' ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε","severity":"info","text":"Clement parallels Homer's Iliad 7.99 with Isaiah's 'trample them as mud' to show Greek and Hebrew agreement on human materiality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καλλίμαχος δὲ διαρρήδην γράφει","severity":"info","text":"Clement cites Callimachus explicitly, but the quotation is cut off; the fragment likely supported the theme of divine creation or human humility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the dominical saying 'let your yes be yes and your no no' is not identified; it may be a loose citation of Matthew 5:37 or an agraphon.","The Callimachus quotation is incomplete in the manuscript, so its precise content and relevance remain uncertain."],"confidence":"high","notes":[]},{"i":481,"ref":"p481","source":"ἦν κεῖνος οὑνιαυτός, ᾧ τό τε πτηνὸν καὶ τοὐν θαλάσσῃ καὶ τὸ τετράπουν οὕτως ἐφθέγγετο ὡς ὁ πηλὸς ὁ Προμήθειος. πάλιν τε αὖ ὁ αὐτός τε εἴ σε (ἔφη) ὁ Προμηθεὺς ἔπλασε καὶ πηλοῦ μὴ ἐξ ἑτέρου γέγονας, Ἡσίοδός τε ἐπὶ τῆς Πανδώρας λέγει Ἥφαιστον δ' ἐκέλευσε περικλυτὸν ὅττι τάχιστα γαῖαν ὕδει φύρειν, ἐν δ' ἀνθρώπου θέμεν αὐδὴν καὶ νόον. Πῦρ μὲν οὖν τεχνικὸν ὁδῷ βαδίζον εἰς γένεσιν τὴν φύσιν ὁρίζονται οἱ Στωϊκοί· πῦρ δὲ καὶ φῶς ἀλληγορεῖται ὁ θεὸς καὶ ὁ λόγος αὐτοῦ πρὸς τῆς γραφῆς. Τί δ'; οὐχὶ καὶ Ὅμηρος, παραφράζων τὸν χωρισμὸν τοῦ ὕδατος ἀπὸ τῆς γῆς καὶ τὴν ἀποκάλυψιν τὴν ἐμφανῆ τῆς ξηρᾶς. ἐπί τε τῆς Τηθύος καὶ τοῦ Ὠκεανοῦ λέγει· ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται εὐνῆς καὶ φιλότητος Πάλιν τὸ δυνατὸν ἐν πᾶσι προσάπτουσι καὶ οἱ παρ' Ἕλλησι λογιώτατοι τῷ θεῷ, ὁ μὲν Ἐπίχαρμος (Πυθαγόρειος δὲ ἦν) λέγων· οὐδὲν ἐκφεύγει τὸ θεῖον· τοῦτο γιγνώσκειν σε δεῖ, αὐτός ἐσθ' ἁμῶν ἐπόπτης, ἀδυνατεῖ δὲ οὐδὲν θεός, ὁ μελοποιὸς δέ· θεῷ δὲ δυνατὸν ἐκ μελαίνας νυκτὸς ἀμίαντον ὄρσαι φάος, κελαινεφέι δὲ σκότει καλύψαι καθαρὸν ἁμέρας σέλας (ὁ μόνος ἡμέρας ἐνεστώσης νύκτα ποιῆσαι δυνάμενος ποιῆσαι, φησίν, θεὸς οὗτός ἐστιν), ἔν τε τοῖς Φαινομένοις ἐπιγραφομένοις Ἄρατος, ἐκ Διὸς ἀρχώμεσθα εἰπών, τὸν οὐδέποτ', ἄνδρες, ἐῶμεν ἄρρητον· μεσταὶ δὲ Διὸς πᾶσαι μὲν ἀγυιαί, πᾶσαι δ' ἀνθρώπων ἀγοραί, μεστὴ δὲ θάλασσα καὶ λιμένες· πάντῃ δὲ Διὸς κεχρήμεθα πάντες· ἐπιφέρει· τοῦ γὰρ καὶ γένος ἐσμέν, οἷον δημιουργία, ὁ δ' ἤπιος ἀνθρώποισιν δεξιὰ σημαίνει, λαοὺς δ' ἐπὶ ἔργα ἐγείρει·","english":"That was the year in which the winged creature, the creature in the sea, and the four-footed creature spoke just as the Promethean clay did. And again the same one said, \"If Prometheus molded you and you did not come from another clay,\" and Hesiod, concerning Pandora, says, \"And he ordered Hephaestus, the famous one, as quickly as possible to mix earth with water and to place in man voice and mind.\" The Stoics define fire as a technical fire proceeding in a path toward generation, nature. But fire and light are allegorized as God and his Word by Scripture. What then? Does not Homer also, paraphrasing the separation of water from earth and the visible revelation of the dry land, say concerning Tethys and Oceanus, \"For a long time now they have held themselves apart from each other's bed and love\"? Again, the most learned among the Greeks attribute power in all things to God. Epicharmus, who was a Pythagorean, says, \"Nothing escapes the divine; you must know this: it is our overseer, and nothing is impossible for God.\" And the lyric poet says, \"But for God it is possible to raise up from black night an undefiled light, and to cover with dark cloud the pure radiance of day\" (he says that only God, who is able to make night when day is present, is this God). And Aratus, in the work entitled Phaenomena, having said, \"Let us begin from Zeus,\" says, \"We never, men, leave him unspoken; all streets are full of Zeus, all marketplaces of men, the sea and harbors are full; in everything we all have need of Zeus.\" He adds, \"For we are also his race,\" that is, his creation, \"and he, gentle, gives favorable signs to men and rouses the peoples to their works.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"πτηνὸν","severity":"info","text":"Clement refers to a legendary year when animals spoke, echoing the myth of Prometheus and the creation of humans from clay. This motif appears in Greek literature as a sign of a bygone golden or miraculous age.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ... φῶς","severity":"info","text":"Clement states that fire and light are allegorized as God and his Word in Scripture. This likely alludes to Old Testament theophanies (e.g., Ex 3:2, the burning bush) and to the Logos theology of John 1.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἥφαιστον ... γαῖαν ὕδει φύρειν","severity":"info","text":"Clement quotes Hesiod, Works and Days 60–61, where Hephaestus mixes earth and water to create Pandora. This parallels the Prometheus myth and supports Clement's argument that Greek poets anticipate biblical creation themes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στωϊκοί","severity":"info","text":"Clement cites the Stoic definition of fire as a 'technical fire proceeding in a path toward generation, nature' (πῦρ τεχνικὸν ὁδῷ βαδίζον εἰς γένεσιν). This reflects Stoic physics, where fire is the active principle (λόγος) that shapes matter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δ'; οὐχὶ καὶ Ὅμηρος","severity":"info","text":"Clement uses a rhetorical question to transition from Stoic and Hesiodic material to Homer, citing the separation of Tethys and Oceanus as a parallel to the biblical separation of waters and dry land (Gen 1:9–10).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τοῖς Φαινομένοις ἐπιγραφομένοις Ἄρατος","severity":"caution","text":"Clement attributes the line 'Let us begin from Zeus' to Aratus' Phaenomena, but the subsequent quotation ('We never, men, leave him unspoken...') is not from the extant Phaenomena; it may be a paraphrase or from a lost work, or Clement conflates Aratus with another source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the same one' (ὁ αὐτός) who speaks about Prometheus is unclear; it may refer to a previous author or to Clement himself.","The source of the lyric poet's quotation ('But for God it is possible...') is not identified; it may be from a lost poem or a misattribution."],"confidence":"high","notes":[]},{"i":482,"ref":"p482","source":"αὐτὸς γὰρ τάδε σήματ' ἐν οὐρανῷ ἐστήριξεν, ἄστρα διακρίνας· ἐσκέψατο δ' εἰς ἐνιαυτὸν ἀστέρας, οἵ κε μάλιστα τετυγμένα σημαίνοιεν ἀνδράσιν Ὡράων, ὄφρ' ἔμπεδα πάντα φύηται· καί μιν ἀεὶ πρῶτόν τε καὶ ὕστατον ἱλάσκονται· χαῖρε, πάτερ, μέγα θαῦμα, μέγ' ἀνθρώποισιν ὄνειαρ. καὶ πρὸ τούτου δὲ Ὅμηρος ἐπὶ τῆς ἡφαιστοτεύκτου ἀσπίδος κοσμοποιῶν κατὰ Μωυσέα ἐν μὲν γαῖαν ἔτευξ', ἐν δ' οὐρανόν, ἐν δὲ θάλασσαν φησίν, ἐν δὲ τὰ τείρεα πάντα, τά τ' οὐρανὸς ἐστεφάνωται. ὁ γὰρ διὰ τῶν ποιημάτων καὶ καταλογάδην συγγραμμάτων ᾀδόμενος Ζεὺς τὴν ἔννοιαν ἐπὶ τὸν θεὸν ἀναφέρει. Ἤδη δὲ ὡς εἰπεῖν ὑπ' αὐγὰς ὁ Δημόκριτος εἶναί τινας ὀλίγους γράφει τῶν ἀνθρώπων, οἳ δὴ ἀνατείναντες τὰς χεῖρας ἐνταῦθα ὃν νῦν ἠέρα καλέομεν οἱ Ἕλληνες, φασί· πάντα Ζεὺς μυθέεται καὶ πάνθ' οὗτος οἶδε καὶ διδοῖ\n\nκαὶ ἀφαιρέεται, καὶ βασιλεὺς οὗτος τῶν πάντων. μυστικώτερον δὲ ὁ μὲν Βοιώτιος Πίνδαρος, ἅτε Πυθαγόρειος ὤν, ἓν ἀνδρῶν, ἓν θεῶν γένος, ἐκ μιᾶς δὲ ματρὸς πνέομεν ἄμφω, τῆς ὕλης, παραδίδωσι καὶ ἕνα τὸν τούτων δημιουργόν, ὃν ἀριστοτέχναν πατέρα λέγει, τὸν καὶ τὰς προκοπὰς κατ' ἀξίαν εἰς θειότητα παρεσχημένον. σιωπῶ γὰρ Πλάτωνα. ἄντικρυς οὗτος ἐν τῇ πρὸς Ἔραστον καὶ Κορίσκον ἐπιστολῇ φαίνεται πατέρα καὶ υἱὸν οὐκ οἶδ' ὅπως ἐκ τῶν Ἑβραϊκῶν γραφῶν ἐμφαίνων, παρακελευό5.14.102.4 μενος κατὰ λέξιν· ἐπομνύντας σπουδῇ τε ἅμα μὴ ἀμούσῳ καὶ τῇ τῆς σπουδῆς ἀδελφῇ παιδιᾷ τὸν πάντων θεὸν αἴτιον καὶ τοῦ ἡγεμόνος καὶ αἰτίου πατέρα κύριον ἐπομνύντας, ὅν, ἐὰν ὀρθῶς φιλοσο5.14.102.5 φήσητε, εἴσεσθε.","english":"For he himself fixed these signs in the sky, distinguishing the stars; and he considered the stars for the year, which especially, being well-formed, would signify the seasons to men, so that everything might grow in due order; and they always propitiate him as first and last. Hail, father, great marvel, great boon to men. And before this, Homer, in his description of the cosmos on the shield made by Hephaestus, says, following Moses, \"On it he wrought earth, on it heaven, on it sea, on it all the constellations with which the sky is crowned.\" For Zeus, celebrated through poems and prose writings, refers the concept to God. Already, so to speak, in the light of day, Democritus writes that there are some few men who, stretching out their hands to what we Greeks now call the air, say, \"All things are spoken of as Zeus, and this one knows all and gives and takes away, and this one is king of all.\" More mystically, Pindar of Boeotia, being a Pythagorean, hands down that \"one is the race of men, one the race of gods, and we both breathe from one mother,\" matter, and one is the craftsman of these, whom he calls the father, the supreme artisan, who has granted advancements according to worth toward divinity. For I pass over Plato. He clearly appears in the letter to Erastus and Coriscus to indicate father and son, somehow from the Hebrew scriptures, urging verbatim: \"Swearing with earnestness not unmusical and with the play that is sister to earnestness, by the god who is cause of all things and by the father of the leader and cause, the lord, whom, if you philosophize rightly, you will know.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ Μωυσέα","severity":"info","text":"Clement claims Homer's description of the cosmos on the shield follows Moses, a common apologetic trope asserting dependence of Greek literature on Hebrew scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δημόκριτος","severity":"info","text":"Clement cites Democritus on a few men stretching hands to the air and calling it Zeus, illustrating a philosophical monotheism that Clement reads as anticipating Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πίνδαρος","severity":"info","text":"Clement interprets Pindar's statement that men and gods breathe from one mother as referring to matter, and the craftsman as the father and supreme artisan, aligning with Pythagorean and Christian cosmology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατέρα καὶ υἱὸν","severity":"info","text":"Clement claims Plato's letter to Erastus and Coriscus hints at father and son from Hebrew scriptures, likely referring to God and the Logos, a key point in Clement's use of Greek philosophy to support Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιστολῇ","severity":"caution","text":"The letter to Erastus and Coriscus is not extant and its authenticity is doubted; Clement's attribution may be based on a lost or spurious text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σιωπῶ γὰρ Πλάτωνα","severity":"info","text":"Clement uses the rhetorical device of praeteritio (passing over) to introduce Plato, then immediately discusses him, emphasizing the importance of the Platonic reference.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'father and son' in Plato's letter is ambiguous; Clement reads it as a reference to God and the Logos, but the original context is unclear.","The phrase 'τὸν πάντων θεὸν αἴτιον καὶ τοῦ ἡγεμόνος καὶ αἰτίου πατέρα κύριον' is syntactically complex and may be corrupt or elliptical."],"confidence":"high","notes":[]},{"i":483,"ref":"p483","source":"ἥ τε ἐν Τιμαίῳ δημηγορία πατέρα καλεῖ τὸν δημιουργὸν λέγουσα ὧδέ πως· θεοὶ θεῶν, ὧν ἐγὼ πατὴρ δημιουργός τε ἔργων. ὥστε καὶ ἐπὰν εἴπῃ περὶ τὸν πάντων βασιλέα πάντα ἐστὶ κἀκείνου ἕνεκεν τὰ πάντα κἀκεῖνο αἴτιον ἁπάντων τῶν καλῶν, δεύτερον δὲ περὶ τὰ δεύτερα καὶ τρίτον περὶ τὰ τρίτα, οὐκ ἄλλως ἔγωγε ἐξακούω ἢ τὴν ἁγίαν τριάδα μηνύεσθαι· τρίτον μὲν γὰρ εἶναι τὸ ἅγιον πνεῦμα, τὸν υἱὸν δὲ δεύτερον, δι' οὗ πάντα ἐγένετο κατὰ βούλησιν τοῦ πατρός. ὁ δ' αὐτὸς ἐν τῷ δεκάτῳ τῆς Πολιτείας Ἠρὸς τοῦ Ἀρμενίου, τὸ γένος Παμφύλου, μέμνηται, ὅς ἐστι Ζωροά5.14.103.3 στρης· αὐτὸς γοῦν ὁ Ζωροάστρης γράφει· τάδε συνέγραψα Ζωροάστρης ὁ Ἀρμενίου, τὸ γένος Πάμφυλος, ἐν πολέμῳ τελευτήσας, ὅσα ἐν Ἅιδῃ γενόμενος ἐδάην παρὰ θεῶν. τὸν δὴ Ζωροάστρην τοῦτον ὁ Πλάτων δωδεκαταῖον ἐπὶ τῇ πυρᾷ κείμενον ἀναβιῶναι λέγει· τάχα μὲν οὖν τὴν ἀνάστασιν, τάχα δὲ ἐκεῖνα αἰνίσσεται, ὡς διὰ τῶν δώδεκα ζῳδίων ἡ ὁδὸς ταῖς ψυχαῖς γίνεται εἰς τὴν ἀνά ληψιν, αὐτὸς δὲ καὶ εἰς τὴν γένεσίν φησι τὴν αὐτὴν γίγνεσθαι κάθο5.14.103.5 δον. ταύτῃ ὑποληπτέον καὶ τὰ τοῦ Ἡρακλέους ἆθλα γενέσθαι δώδεκα, μεθ' ἃ τῆς ἀπαλλαγῆς παντὸς τοῦ κόσμου τοῦδε τυγχάνει ἡ ψυχή. οὐ παραπέμπομαι καὶ τὸν Ἐμπεδοκλέα, ὃς φυσικῶς οὕτως τῆς τῶν πάντων ἀναλήψεως μέμνηται, ὡς ἐσομένης ποτὲ εἰς τὴν τοῦ πυρὸς οὐσίαν μεταβολῆς. σαφέστατα δ' Ἡράκλειτος ὁ Ἐφέσιος ταύτης ἐστὶ τῆς δόξης, τὸν μέν τινα κόσμον ἀίδιον εἶναι δοκιμάσας, τὸν δέ τινα φθειρόμενον, τὸν κατὰ τὴν διακόσμησιν εἰδὼς οὐχ ἕτερον ὄντα ἐκείνου πως ἔχοντος.","english":"The speech in the Timaeus calls the father the creator, speaking somewhat as follows: \"Gods of gods, of whom I am father and creator of works.\" So that when he says, \"Around the king of all are all things, and for his sake are all things, and he is the cause of all that is beautiful; second around the second things, and third around the third things,\" I for my part understand nothing other than that the holy Trinity is indicated: for the third is the Holy Spirit, and the Son is the second, through whom all things came into being according to the will of the Father. And the same author, in the tenth book of the Republic, mentions Er the Armenian, of the race of the Pamphylians, who is Zoroaster; indeed Zoroaster himself writes: \"These things I, Zoroaster the Armenian, of the race of the Pamphylian, having died in war, wrote, having learned them from the gods when I was in Hades.\" This Zoroaster, Plato says, lay on the pyre for twelve days and came back to life. Perhaps, then, he hints at the resurrection, or perhaps at those things, that through the twelve zodiac signs the path for souls to the assumption takes place, and he himself says that the same descent into generation occurs. By this one must understand that the labors of Heracles also became twelve, after which the soul obtains release from this whole world. I do not pass over Empedocles either, who in a physical manner thus mentions the assumption of all things, as a transformation into the substance of fire that will one day take place. And Heraclitus of Ephesus most clearly holds this opinion, having judged that one cosmos is eternal, and another is perishable, knowing that the one according to the ordering is not other than that one in a certain state.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεοὶ θεῶν, ὧν ἐγὼ πατὴρ δημιουργός τε ἔργων","severity":"info","text":"Clement quotes Plato's Timaeus 41a, where the demiurge addresses the created gods. This is not a biblical citation but a Platonic text treated as prophetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁγίαν τριάδα","severity":"info","text":"Clement reads Plato's 'second around the second, third around the third' as a prophecy of the Christian Trinity: Father, Son, and Holy Spirit. This is an early example of triadic interpretation of pagan philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζωροάστρης","severity":"info","text":"Clement identifies Er the Pamphylian from Plato's Republic 10 with Zoroaster, claiming Zoroaster wrote an account of his near-death experience. This reflects a syncretic tradition conflating Persian and Greek figures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δώδεκα ζῳδίων","severity":"info","text":"Clement links the twelve days Er lay on the pyre, the twelve zodiac signs, and the twelve labors of Heracles as allegories for the soul's ascent and release from the cosmos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement claims Heraclitus held that one cosmos is eternal and another perishable, interpreting this as a precursor to Christian eschatology. This is a selective reading of Heraclitus' fragments on cosmic cycles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τάχα μὲν οὖν τὴν ἀνάστασιν, τάχα δὲ ἐκεῖνα αἰνίσσεται","severity":"caution","text":"Clement admits uncertainty ('perhaps... or perhaps') about whether Plato's story of Er hints at resurrection or at a zodiacal ascent. The Greek leaves the referent of 'those things' ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ δεύτερα' and 'τὰ τρίτα' in the Plato quotation is ambiguous: Clement reads it as the Son and Holy Spirit, but Plato likely meant secondary and tertiary ontological levels.","The identification of Er with Zoroaster is not in Plato and is a later syncretic invention; Clement's source for Zoroaster's writing is unknown."],"confidence":"high","notes":[]},{"i":484,"ref":"p484","source":"ἀλλ' ὅτι μὲν ἀίδιον τὸν ἐξ ἁπάσης τῆς οὐσίας ἰδίως ποιὸν κόσμον ᾔδει, φανερὸν ποιεῖ λέγων οὕτως· κόσμον τὸν αὐτὸν ἁπάντων οὔτε τις θεῶν οὔτε ἀνθρώπων ἐποίησεν, ἀλλ' ἦν ἀεὶ καὶ ἔστιν καὶ ἔσται πῦρ ἀείζωον ἁπτόμενον μέτρα καὶ ἀποσβεν5.14.104.3 νύμενον μέτρα. ὅτι δὲ καὶ γενητὸν καὶ φθαρτὸν αὐτὸν εἶναι ἐδογμάτιζεν, μηνύει τὰ ἐπιφερόμενα· πυρὸς τροπαὶ πρῶτον θάλασσα, θαλάσσης δὲ τὸ μὲν ἥμισυ γῆ, τὸ δὲ ἥμισυ πρηστήρ, δυνάμει γὰρ λέγει, ὅτι πῦρ ὑπὸ τοῦ διοικοῦντος λόγου καὶ θεοῦ τὰ σύμπαντα δι' ἀέρος τρέπεται εἰς ὑγρὸν τὸ ὡς σπέρμα τῆς διακοσμήσεως, ὃ καλεῖ θάλασσαν· ἐκ δὲ τούτου αὖθις γίνεται γῆ καὶ οὐρανὸς καὶ τὰ ἐμ5.14.104.5 περιεχόμενα. ὅπως δὲ πάλιν ἀναλαμβάνεται καὶ ἐκπυροῦται, σαφῶς διὰ τούτων δηλοῖ· θάλασσα διαχέεται καὶ μετρέεται εἰς τὸν αὐτὸν λόγον ὁκοῖος πρόσθεν ἦν ἢ γενέσθαι γῆ. ὁμοίως καὶ περὶ τῶν ἄλλων στοιχείων τὰ αὐτά. παραπλήσια τούτῳ καὶ οἱ ἐλλογιμώτατοι τῶν Στωϊκῶν δογματίζουσι περί τε ἐκπυρώσεως διαλαμβάνοντες καὶ κόσμου διοικήσεως καὶ τοῦ ἰδίως ποιοῦ κόσμου τε καὶ ἀνθρώπου καὶ τῆς τῶν ἡμετέρων ψυχῶν ἐπιδιαμονῆς. πάλιν τε αὖ ὁ Πλάτων ἐν μὲν τῷ ἑβδόμῳ τῆς Πολιτείας τὴν ἐνταῦθα ἡμέραν νυκτερινὴν κέκληκεν (διὰ τοὺς κοσμοκράτορας, οἶμαι, τοῦ σκότους τούτου), ὕπνον δὲ καὶ θάνατον τὴν εἰς σῶμα κάθοδον τῆς ψυχῆς κατὰ ταὐτὰ Ἡρακλείτῳ. καὶ μή τι τοῦτο ἐπὶ τοῦ σωτῆρος προεθέσπισεν τὸ πνεῦμα διὰ τοῦ Δαβὶδ λέγον· ἐγὼ ἐκοιμήθην καὶ ὕπνωσα· ἐξηγέρ5.14.105.4 θην, ὅτι κύριος ἀντιλήψεταί μου.","english":"But that he knew the world, individually qualified from the whole of substance, to be eternal, he makes clear by speaking thus: \"This same world of all things neither any god nor any man made, but it always was and is and will be ever-living fire kindling in measures and being extinguished in measures.\" And that he also taught it to be both generated and perishable, the following words indicate: \"Fire's turnings: first sea, and of sea half is earth, half is lightning-bolt.\" For he means, in effect, that fire, by the governing reason and god, is turned through air into the moist, which is like the seed of the world-order, and this he calls sea; and from this in turn come earth and heaven and the things contained within. And how it is again taken up and set on fire, he clearly shows through these words: \"Sea is dispersed and measured into the same proportion as was before it became earth.\" Similarly concerning the other elements, the same. The most eminent of the Stoics teach things similar to this concerning the conflagration and the administration of the world and the individually qualified world and man and the persistence of our souls. And again, Plato in the seventh book of the Republic has called the day here night (on account, I think, of the world-rulers of this darkness), and sleep and death the descent of the soul into the body, in accordance with Heraclitus. And did not the Spirit through David foretell this concerning the Savior, saying: \"I slept and slumbered; I awoke, because the Lord will support me\"?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἰδίως ποιὸν κόσμον","severity":"info","text":"Clement uses the Stoic term 'individually qualified world' to distinguish the concrete, particular cosmos from the generic concept of world, a key distinction in Stoic physics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ἐκοιμήθην καὶ ὕπνωσα· ἐξηγέρθην, ὅτι κύριος ἀντιλήψεταί μου","severity":"info","text":"Clement cites a psalm verse (likely Psalm 3:6 LXX) as a prophecy of the Savior, interpreting sleep and awakening as descent into the body and resurrection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυρὸς τροπαὶ πρῶτον θάλασσα","severity":"info","text":"Clement quotes Heraclitus (DK B31) on cosmic transformations, interpreting fire's turnings as a physical process governed by the Logos, aligning with Stoic conflagration theory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ἐν μὲν τῷ ἑβδόμῳ τῆς Πολιτείας","severity":"info","text":"Clement parallels Plato's Republic 7 (likely 514a-521b) where the day is called night, and Heraclitus on sleep and death as the soul's descent, to support his allegorical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἐλλογιμώτατοι τῶν Στωϊκῶν","severity":"info","text":"Clement notes that eminent Stoics share Heraclitus' views on conflagration and world administration, showing early Christian appropriation of Stoic cosmology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κόσμον τὸν αὐτὸν ἁπάντων","severity":"caution","text":"The phrase 'this same world of all things' is ambiguous: it may mean the world is common to all or that it is self-identical; Clement reads it as eternal, but Heraclitus' fragment is contested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Heraclitus fragment on fire's turnings is quoted without context; Clement's interpretation as a physical process may not reflect the original aphoristic intent.","The phrase 'world-rulers of this darkness' (κοσμοκράτορας τοῦ σκότους τούτου) is unclear: it may refer to astrological powers or demonic forces."],"confidence":"high","notes":[]},{"i":485,"ref":"p485","source":"οὐ γὰρ τὴν ἀνάστασιν μόνην τοῦ Χριστοῦ ἐξ ὕπνου ἔγερσιν, ἀλλὰ καὶ τὴν εἰς σάρκα κάθοδον τοῦ κυρίου\n\nὕπνον ἀλληγορεῖ. αὐτίκα ὁ αὐτὸς σωτὴρ παρεγγυᾷ· γρηγορεῖτε, οἷον μελετᾶτε ζῆν καὶ χωρίζειν τὴν ψυχὴν τοῦ σώματος πειρᾶσθε. τήν τε κυριακὴν ἡμέραν ἐν τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων διὰ τούτων καταμαντεύεται· ἐπειδὴ δὲ τοῖς ἐν τῷ λειμῶνι ἑκάστοις ἑπτὰ ἡμέραι γένοιντο, ἀναστάντας ἐντεῦθεν δεῖ τῇ ὀγδόῃ πορεύεσθαι καὶ ἀφικνεῖσθαι τεταρταίους. λειμῶνα μὲν οὖν ἀκουστέον τὴν ἀπλανῆ σφαῖραν, ὡς ἥμερον χωρίον καὶ προσηνὲς καὶ τῶν ὁσίων χῶρον, ἑπτὰ δὲ ἡμέρας ἑκάστην κίνησιν τῶν ἑπτὰ καὶ πᾶσαν τὴν ἐργαστικὴν τέχνην εἰς τέλος ἀναπαύσεως σπεύδουσαν. ἡ δὲ μετὰ τοὺς πλανωμένους πορεία ἐπὶ τὸν οὐρανὸν ἄγει, τουτέστι τὴν ὀγδόην κίνησίν τε καὶ ἡμέραν. τεταρταίους δὲ τὰς ψυχὰς ἀπιέναι λέγει, δηλῶν τὴν διὰ τῶν τεσσάρων στοιχείων πορείαν. Ἀλλὰ καὶ τὴν ἑβδόμην ἱερὰν οὐ μόνον οἱ Ἑβραῖοι, ἀλλὰ καὶ οἱ Ἕλληνες ἴσασι, καθ' ἣν ὁ πᾶς κόσμος κυκλεῖται τῶν ζωογονου5.14.107.2 μένων καὶ φυομένων ἁπάντων. Ἡσίοδος μὲν οὖν οὕτως περὶ αὐτῆς λέγει· πρῶτον ἔνη τετράς τε καὶ ἑβδόμη ἱερὸν ἦμαρ. καὶ πάλιν· ἑβδομάτῃ δ' αὖθις λαμπρὸν φάος ἠελίοιο. Ὅμηρος δέ· ἑβδομάτῃ δἤπειτα κατήλυθεν ἱερὸν ἦμαρ. καί ἑβδόμη ἦν ἱερή. καὶ πάλιν· ἕβδομον ἦμαρ ἔην, καὶ τῷ τετέλεστο ἅπαντα. καὶ αὖθις· ἑβδομάτῃ δ' ἠοῖ λίπομεν ῥόον ἐξ Ἀχέροντος. ναὶ μὴν καὶ Καλλίμαχος ὁ ποιητὴς γράφει· ἑβδομάτῃ δ' ἠοῖ καί οἱ τετύκοντο ἅπαντα. καὶ πάλιν· ἑβδόμη εἰν ἀγαθοῖσι καὶ ἑβδόμη ἐστὶ γενέθλη. καί· ἑβδόμη ἐν πρώτοισιν καὶ ἑβδόμη ἐστὶ τελείη. καί·","english":"For he allegorizes not only the resurrection of Christ as an awakening from sleep, but also the descent of the Lord into the flesh as sleep. The same Savior himself enjoins: \"Watch,\" that is, practice living and endeavor to separate the soul from the body. And Plato, in the tenth book of the Republic, prophesies the Lord's day through these words: \"But when for each of those in the meadow seven days have passed, they must arise and go from there on the eighth day, and arrive on the fourth day.\" Now the meadow is to be understood as the sphere of the fixed stars, a gentle and pleasant region and the place of the holy ones; and the seven days as each motion of the seven planets and every productive art hastening toward the end of rest. The journey after the wandering stars leads to heaven, that is, the eighth motion and day. And he says the souls depart on the fourth day, indicating the journey through the four elements. But not only the Hebrews but also the Greeks know the seventh day as sacred, on which the whole world of all living and growing things revolves. Hesiod speaks of it thus: \"First the fourth and the seventh, a sacred day.\" And again: \"On the seventh again the bright light of the sun.\" And Homer: \"On the seventh then came the sacred day.\" And \"The seventh was sacred.\" And again: \"It was the seventh day, and all was accomplished.\" And again: \"On the seventh dawn we left the stream of Acheron.\" And indeed the poet Callimachus writes: \"On the seventh dawn all things were accomplished.\" And again: \"The seventh is among good things, and the seventh is birth.\" And: \"The seventh is among the first, and the seventh is perfect.\" And:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ τὴν ἀνάστασιν μόνην τοῦ Χριστοῦ ἐξ ὕπνου ἔγερσιν, ἀλλὰ καὶ τὴν εἰς σάρκα κάθοδον τοῦ κυρίου ὕπνον ἀλληγορεῖ","severity":"info","text":"Clement interprets Christ's descent into flesh as sleep and resurrection as awakening, allegorizing both as spiritual states.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γρηγορεῖτε","severity":"info","text":"The injunction 'Watch' echoes New Testament language (e.g., Matthew 24:42, Mark 13:34, 1 Thessalonians 5:6), urging spiritual vigilance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ δεκάτῳ τῆς Πολιτείας ὁ Πλάτων","severity":"info","text":"Clement cites Plato's Republic Book 10 (the Myth of Er) to find a prophecy of the Lord's day, showing his method of reading pagan texts as prefiguring Christian truths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἑβδόμην ἱερὰν","severity":"info","text":"Clement parallels Hebrew and Greek reverence for the seventh day, citing Hesiod, Homer, and Callimachus to show cross-cultural recognition of its sanctity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καλλίμαχος","severity":"info","text":"Clement quotes Callimachus, a Hellenistic poet, to support the sacredness of the seventh day, illustrating the Alexandrian Christian use of classical literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλὰ καὶ τὴν ἑβδόμην ἱερὰν","severity":"info","text":"This passage transitions from allegorical interpretation of Plato to a broader argument about the seventh day, using poetic citations to reinforce the point.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft marks 'And:' but the Greek breaks off mid-quotation, leaving the final citation incomplete."],"confidence":"high","notes":[]},{"i":486,"ref":"p486","source":"ἑπτὰ δὲ πάντα τέτυκτο ἐν οὐρανῷ ἀστερόεντι ἐν κύκλοισι φανέντα ἐπιτελλομένοις ἐνιαυτοῖς. ἀλλὰ καὶ αἱ Σόλωνος ἐλεγεῖαι σφόδρα τὴν ἑβδομάδα ἐκθειάζουσιν. Τί δ'; οὐχὶ παραπλήσια τῇ λεγούσῃ γραφῇ ἄρωμεν ἀφ' ἡμῶν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν ὁ Πλάτων μονονουχὶ προφητεύων τὴν σωτήριον οἰκονομίαν ἐν τῷ δευτέρῳ τῆς Πολιτείας ὧδέ φησιν· οὕτω δὲ διακείμενος ὁ δίκαιος μαστιγωθήσεται, στρεβλώσεται, δεθήσεται, ἐκκοπήσεται τὼ ὀφθαλμώ, τελευτῶν πάντα κακὰ παθὼν ἀνασκινδυλευθήσεται. ὅ τε Σωκρατικὸς Ἀντισθένης, παραφράζων τὴν προφητικὴν ἐκείνην φωνὴν τίνι με ὡμοιώσατε; λέγει κύριος, θεὸν οὐδενὶ ἐοικέναι φησί· διόπερ αὐτὸν οὐδεὶς ἐκμαθεῖν ἐξ εἰκόνος δύναται. τὰ δ' ὅμοια καὶ Ξενοφῶν ὁ Ἀθηναῖος κατὰ λέξιν λέγει· ὁ γοῦν πάντα σείων καὶ ἀτρεμίζων ὡς μὲν μέγας τις καὶ δυνατός, φανερός· ὁποῖος δ' ἐστὶν μορφήν, ἀφανής· οὐδὲ μὴν ὁ παμφαὴς δοκῶν εἶναι ἥλιος οὐδ' οὗτος ἔοικεν ὁρᾶν αὑτὸν ἐπιτρέπειν, ἀλλ' ἤν τις ἀναιδῶς αὐτὸν θεάσηται, τὴν ὄψιν ἀφαιρεῖται. τίς γὰρ σὰρξ δύναται τὸν ἐπουράνιον καὶ ἀληθῆ ὀφθαλμοῖσιν ἰδεῖν θεὸν ἄμβροτον, ὃς πόλον οἰκεῖ; ἀλλ' οὐδ' ἀκτίνων κατεναντίον ἠελίοιο ἄνθρωποι στῆναι δυνατοί, θνητοὶ γεγαῶτες, προεῖπεν ἡ Σίβυλλα. Εὖ γοῦν καὶ Ξενοφάνης ὁ Κολοφώνιος, διδάσκων ὅτι εἷς καὶ ἀσώματος ὁ θεός, ἐπιφέρει· εἷς θεός, ἔν τε θεοῖσι καὶ ἀνθρώποισι μέγιστος, οὔ τι δέμας θνητοῖσιν ὁμοίιος οὐδὲ νόημα. καὶ πάλιν· ἀλλ' οἱ βροτοὶ δοκοῦσι γεννᾶσθαι θεούς, τὴν σφετέρην δὲ ἐσθῆτα ἔχειν φωνήν τε δέμας τε. καὶ πάλιν·","english":"Seven are all things wrought in the starry heaven, appearing in cycles as the years come round. And the elegies of Solon greatly extol the hebdomad. What then? Does not Plato, almost prophesying the salvific economy, say something similar to the scripture that says, \"Let us remove the just man from us, because he is troublesome to us,\" in the second book of the Republic, speaking thus: \"The just man, being in such a state, will be scourged, racked, bound, have his eyes burned out, and finally, after suffering every evil, will be impaled.\" And the Socratic Antisthenes, paraphrasing that prophetic utterance, \"To what have you likened me?\" says the Lord, \"God is like no one; therefore no one can learn him from an image.\" And Xenophon the Athenian says similar things verbatim: \"He who shakes all things and keeps them still is manifest as something great and powerful, but what form he is, is invisible; nor does the sun, which seems all-bright, permit one to look at it, but if anyone shamelessly gazes at it, it destroys his sight.\" For what flesh can see with its eyes the heavenly and true immortal god who dwells in the pole? But not even can men, being mortal, stand opposite the rays of the sun, as the Sibyl foretold. Well then, Xenophanes of Colophon, teaching that God is one and incorporeal, adds: \"One god, greatest among gods and men, in no way like mortals in body or in thought.\" And again: \"But mortals think that gods are born, and have their own clothing, voice, and form.\" And again:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρωμεν ἀφ' ἡμῶν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν","severity":"info","text":"Clement paraphrases a scriptural sentiment (cf. Isa 53:3 LXX) about removing the righteous, but the exact phrase is not a direct quotation; it reflects early Christian appropriation of the Suffering Servant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... ἐν τῷ δευτέρῳ τῆς Πολιτείας","severity":"info","text":"Clement cites Plato, Republic 361e–362a, where the just man is tortured and impaled, as a pagan parallel to Christ's passion and the salvific economy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀντισθένης","severity":"info","text":"Antisthenes, a Socratic philosopher, is quoted as saying God is like no one and cannot be learned from an image, echoing apophatic theology found in Clement's Christian tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ξενοφῶν ὁ Ἀθηναῖος","severity":"info","text":"Xenophon's description of the invisible divine and the sun's blinding power is used by Clement to support the idea that God is beyond sensory perception, a common apologetic trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑβδομάς","severity":"info","text":"The Greek term 'hebdomad' (seven) is central to Clement's numerological argument, linking Solon's elegies and cosmic cycles to biblical and Platonic symbolism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σίβυλλα","severity":"caution","text":"The Sibyl is cited as a prophetic authority, but the exact source of the quoted line is uncertain; it may be from the Sibylline Oracles, a Hellenistic Jewish compilation, not a single author.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄρωμεν ἀφ' ἡμῶν τὸν δίκαιον' is not a verbatim scriptural quote; its exact source is unclear, possibly a loose paraphrase of Isaiah or a lost text.","The identity of the Sibyl quoted is unspecified; it could refer to the Erythraean or other Sibyls in the Sibylline tradition."],"confidence":"high","notes":[]},{"i":487,"ref":"p487","source":"ἀλλ' εἴ τοι χεῖρας γ' εἶχον βόες ἠὲ λέοντες, ὡς γράψαι χείρεσσι καὶ ἔργα τελεῖν ἅπερ ἄνδρες, ἵπποι μέν θ' ἵπποισι, βόες δέ τε βουσὶν ὁμοίας καί κε θεῶν ἰδέας ἔγραφον καὶ σώματ' ἐποίουν τοιαῦθ' οἷόν περ καὶ αὐτοὶ δέμας εἶχον ὁμοῖον. Ἀκούσωμεν οὖν πάλιν Βακχυλίδου τοῦ μελοποιοῦ περὶ τοῦ θείου λέγοντος· οἳ μὲν ἀδμῆτες ἀεικελιᾶν νούσων εἰσὶν καὶ ἄνατοι, οὐδὲν ἀνθρώποις ἴκελοι· Κλεάνθους τε τοῦ Στωϊκοῦ ἔν τινι ποιήματι περὶ τοῦ θεοῦ ταῦτα γεγραφότος· τἀγαθὸν ἐρωτᾷς με 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. ὁ δὲ αὐτὸς κατὰ τὸ σιωπώμενον\n\nτὴν τῶν πολλῶν διαβάλλων εἰδωλολατρείαν ἐπιφέρει· ἀνελεύθερος πᾶς ὅστις εἰς δόξαν βλέπει, ὡς δὴ παρ' ἐκείνης τευξόμενος καλοῦ τινος. οὔκουν ἔτι κατὰ τὴν τῶν πολλῶν δόξαν περὶ τοῦ θείου ὑποληπτέον. οὐδὲ γὰρ λάθρᾳ δοκῶ φωτὸς κακούργου σχήματ' ἐκμιμούμενον σοὶ Ζῆν' ἐς εὐνὴν ὥσπερ ἄνθρωπον μολεῖν, Ἀμφίων λέγει τῇ Ἀντιόπῃ. ὁ Σοφοκλῆς δὲ εὐθυρημόνως γράφει· τὴν τοῦδε γάρ τοι Ζεὺς ἔγημε μητέρα, οὐ χρυσόμορφος οὐδ' ἐπημφιεσμένος πτίλον κύκνειον, ὡς κόρην Πλευρωνίαν ὑπημβρύωσεν, ἀλλ' ὁλοσχερὴς ἀνήρ. εἶτα ὑπελθὼν καὶ δὴ ἐπήγαγεν· ταχὺς δὲ βαθμοῖς νυμφικοῖς ἐπεστάθη ὁ μοιχός. ἐφ' οἷς ἔτι φανερώτερον τὴν ἀκρασίαν τοῦ μυθοποιουμένου Διὸς ὧδέ πως ἐκδιηγεῖται·","english":"But if oxen or lions had hands, so as to draw with their hands and accomplish the works that men do, horses would draw the forms of gods like horses, and oxen like oxen, and they would make their bodies of the same kind as their own bodies.\" Let us then listen again to Bacchylides the lyric poet speaking about the divine: \"They are untamed by ever-constant diseases and without wound, in no way like men.\" And Cleanthes the Stoic, in some poem about God, has written this: \"You ask me what the good is like? Listen then: ordered, just, holy, pious, self-controlled, useful, beautiful, fitting, severe, straightforward, always beneficial, fearless, painless, profitable, without grief, helpful, pleasing, safe, friendly, honorable, consistent, *** glorious, unpretentious, careful, gentle, vehement, enduring, blameless, always remaining.\" And the same author, in what is left unsaid, attacking the idolatry of the many, adds: \"Every man is unfree who looks to reputation, as if he will obtain something good from it.\" Therefore we must not conceive of the divine according to the opinion of the many. For I do not think that secretly, imitating the shapes of a wicked light, Zeus came to your bed like a man, Amphion says to Antiope. And Sophocles writes straightforwardly: \"For Zeus married this man's mother, not in the form of gold nor clad in a swan's feather, as he bedewed the Pleuronian maiden, but as a whole man.\" Then, going on, he added: \"Swiftly he stood by the nuptial steps, the adulterer.\" Concerning which, he narrates even more clearly the incontinence of the mythologized Zeus in some such way:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Βακχυλίδου","severity":"info","text":"Bacchylides of Ceus (5th cent. BCE) was a lyric poet; Clement cites a fragment (fr. 5) describing the gods as untouched by disease and unlike humans, a common topos in Greek theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλεάνθους","severity":"info","text":"Cleanthes of Assos (331–232 BCE) was the second head of the Stoic school. The poem cited is lost; the list of divine attributes reflects Stoic theology, which Clement appropriates for Christian apologetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ζῆν' ἐς εὐνὴν","severity":"info","text":"Clement juxtaposes Bacchylides and Cleanthes with a fragment from Euripides' lost play 'Antiope' (fr. 203), where Amphion rejects the myth of Zeus visiting in disguise—a critique of anthropomorphic polytheism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ χρυσόμορφος","severity":"info","text":"Sophocles' lines (fr. 618) reject Zeus' transformations (gold, swan) in myths of Danae and Leda, implicitly aligning with biblical polemic against pagan tales of divine metamorphosis (cf. Wisdom 11:17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀκούσωμεν οὖν πάλιν","severity":"info","text":"Clement uses a rhetorical formula ('Let us then listen again') to introduce a series of pagan authorities, building a cumulative argument that even Greek poets and philosophers reject crude anthropomorphism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"***","severity":"caution","text":"The asterisks in the Greek text mark a lacuna or editorial omission in the manuscript tradition; the list of attributes may be incomplete, affecting the reconstruction of Cleanthes' poem.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τὸ σιωπώμενον' ('in what is left unsaid') is ambiguous: it may refer to an implicit critique in Cleanthes' poem or to Clement's own inference.","The identity of the speaker in the Sophocles fragment is uncertain; the text may be from a lost play, possibly 'Niobe' or 'Colchian Women'."],"confidence":"high","notes":[]},{"i":488,"ref":"p488","source":"ὃ δ' οὔτε δαιτὸς οὔτε χέρνιβος θιγὼν πρὸς λέκτρον ᾔει καρδίαν ὠδαγμένος· ὅλην δ' ἐκείνην εὐφρόνην ἐθόρνυτο. ταυτὶ μὲν οὖν παρείσθω ταῖς τῶν θεάτρων ἀνοίαις· ἄντικρυς δὲ ὁ μὲν Ἡράκλειτος τοῦ λόγου τοῦδ' ἐόντος αἰεὶ φησὶν ἀξύνετοι γίγνονται ἄνθρωποι καὶ πρόσθεν ἢ ἀκοῦσαι καὶ ἀκούσαντες τὸ πρῶτον. Ὁ μελοποιὸς δὲ Μελανιππίδης ᾄδων φησίν· κλῦθί μοι, ὦ πάτερ, θαῦμα βροτῶν, τᾶς ἀειζώου ψυχᾶς μεδέων. Παρμενίδης δὲ ὁ μέγας, ὥς φησιν ἐν Σοφιστῇ Πλάτων, ὧδέ πως περὶ τοῦ θείου γράφει· πολλὰ μάλ', ὡς ἀγένητον ἐὸν καὶ ἀνώλεθρόν ἐστιν, οὖλον μουνογενές τε καὶ ἀτρεμὲς ἠδ' ἀγένητον. ἀλλὰ καὶ ὁ Ἡσίοδος αὐτὸς γὰρ πάντων φησὶ βασιλεὺς καὶ κοίρανός ἐστιν ἀθανάτων· σέο δ' οὔτις ἐρήρισται κράτος ἄλλος. Ναὶ μὴν καὶ ἡ τραγῳδία ἀπὸ τῶν εἰδώλων ἀποσπῶσα εἰς τὸν οὐρανὸν ἀναβλέπειν διδάσκει. Ὁ μὲν Σοφοκλῆς, ὥς φησιν Ἑκαταῖος ὁ τὰς ἱστορίας συνταξάμενος ἐν τῷ Κατ' Ἄβραμον καὶ τοὺς Αἰγυπτίους, ἄντικρυς ἐπὶ τῆς σκηνῆς ἐκβοᾷ· εἷς ταῖς ἀληθείαισιν, εἷς ἐστιν θεός, ὃς οὐρανόν τε ἔτευξε καὶ γαῖαν μακρὴν πόντου τε χαροπὸν οἶδμα καὶ ἀνέμων βίαν. θνητοὶ δὲ πολλοὶ καρδίαν πλανώμενοι, ἱδρυσάμεσθα πημάτων παραψυχὴν θεῶν ἀγάλματα ἐκ λίθων, ἢ χαλκέων ἢ χρυσοτεύκτων ἢ ἐλεφαντίνων τύπους· θυσίας τε τούτοις καὶ κακὰς πανηγύρεις στέφοντες, οὕτως εὐσεβεῖν νομίζομεν. Εὐριπίδης δὲ ἐπὶ τῆς αὐτῆς σκηνῆς τραγῳδῶν ὁρᾷς φησὶ τὸν ὑψοῦ τόνδ' ἄπειρον αἰθέρα καὶ γῆν πέριξ ἔχοντα ὑγραῖς ἐν ἀγκάλαις; τοῦτον νόμιζε Ζῆνα, τόνδ' ἡγοῦ θεόν. ἐν δὲ τῷ Πειρίθῳ δράματι ὁ αὐτὸς καὶ τάδε τραγῳδεῖ·","english":"But he who has touched neither feast nor lustral water goes to bed with a wounded heart; and all that night he was distressed. Let these things be dismissed to the follies of the theaters. Directly, Heraclitus says: \"Of this account which holds forever, men become uncomprehending, both before they hear and after they have heard for the first time.\" The lyric poet Melanippides, singing, says: \"Hear me, O father, wonder of mortals, ruler of the ever-living soul.\" And the great Parmenides, as Plato says in the Sophist, writes something like this concerning the divine: \"Much indeed, as it is ungenerated and indestructible, whole, only-begotten, and unshaken, and ungenerated.\" But also Hesiod himself says: \"He is king and lord of all the immortals; no other contends with your power.\" Indeed, even tragedy, drawing away from idols, teaches us to look up to heaven. Sophocles, as Hecataeus, who compiled the histories in his work Against Abraham and the Egyptians, says, directly exclaims on the stage: \"One in truth, one is god, who made the heaven and the broad earth, the bright swell of the sea, and the force of the winds. But mortals, many in heart wandering, have set up as consolation for our sufferings images of gods from stone, or bronze, or gold-wrought, or ivory figures; and to these we offer sacrifices and wretched festivals, crowning them, and thus we think we are pious.\" Euripides, on the same stage, in his tragedies, says: \"Do you see this high, infinite aether, holding the earth in its moist embrace? Consider this Zeus, think this god.\" And in the drama Peirithous, the same poet also writes these tragic lines:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἡράκλειτος","severity":"info","text":"Clement quotes Heraclitus fragment B1 (DK 22 B1), which contrasts the universal logos with human incomprehension. The citation supports Clement's argument that pagan wisdom anticipates Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παρμενίδης","severity":"info","text":"Clement attributes to Parmenides a description of the divine as ungenerated, indestructible, whole, only-begotten, and unshaken. This echoes Parmenides' poem (DK 28 B8) but adapts it to monotheistic language.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοφοκλῆς","severity":"info","text":"Clement cites a monotheistic passage attributed to Sophocles, likely from a lost play. The lines assert one true god who made the cosmos, contrasting with human idolatry. This is a key example of Clement's use of pagan texts as prophetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑκαταῖος","severity":"info","text":"Clement references Hecataeus of Abdera (or Hecataeus of Miletus) as the source for the Sophocles quotation, specifically his work 'Against Abraham and the Egyptians'. This indicates Clement's engagement with Hellenistic Jewish apologetic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταυτὶ μὲν οὖν παρείσθω","severity":"info","text":"Clement dismisses the preceding theatrical material ('let these things be dismissed') to transition to a series of authoritative pagan witnesses (Heraclitus, Melanippides, Parmenides, Hesiod, Sophocles, Euripides) that support his monotheistic argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εὐριπίδης","severity":"caution","text":"The Euripides quotation identifying aether with Zeus is likely a paraphrase or adaptation; the exact source is uncertain. Clement may be conflating or misattributing lines from the lost play 'Peirithous'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Hecataeus (of Abdera or Miletus) and the precise title of his work are uncertain.","The Euripides fragment from 'Peirithous' is not independently attested; its authenticity is debated."],"confidence":"high","notes":[]},{"i":489,"ref":"p489","source":"σὲ τὸν αὐτοφυῆ, τὸν ἐν αἰθερίῳ ῥόμβῳ πάντων φύσιν ἐμπλέξαντα, ὃν πέρι μὲν φῶς, πέρι δ' ὀρφναία νὺξ αἰολόχρως ἄκριτός τ' ἄστρων ὄχλος ἐνδελεχῶς ἀμφιχορεύει. ἐνταῦθα γὰρ τὸν μὲν αὐτοφυῆ τὸν δημιουργὸν νοῦν εἴρηκεν, τὰ δ' ἑξῆς ἐπὶ τοῦ κόσμου τάσσεται, ἐν ᾧ καὶ αἱ ἐναντιότητες φωτός τε καὶ σκότους. ὅ τε Εὐφορίωνος Αἰσχύλος ἐπὶ τοῦ θεοῦ σεμνῶς σφόδρα φησίν· Ζεύς ἐστιν αἰθήρ, Ζεὺς δὲ γῆ, Ζεὺς δ' οὐρανός· Ζεύς τοι τὰ πάντα χὥτι τῶνδε τοι ὑπέρτερον. οἶδα ἐγὼ καὶ Πλάτωνα προσμαρτυροῦντα Ἡρακλείτῳ γράφοντι· ἓν τὸ σοφὸν μοῦνον λέγεσθαι οὐκ ἐθέλει καὶ ἐθέλει Ζηνὸς ὄνομα. καὶ πάλιν· νόμος καὶ βουλῇ πείθεσθαι ἑνός. κἂν τὸ ῥητὸν ἐκεῖνο ἀναγαγεῖν ἐθέλῃς ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, εὕροις ἂν ὧδέ πως ἐμφαινόμενον πρὸς τοῦ Ἐφεσίου· ἀξύνετοι ἀκούσαντες κωφοῖς ἐοίκασι· φάτις αὐτοῖσιν μαρτυρεῖ παρεόντας ἀπεῖναι, Ἀλλ' ἄντικρυς καὶ μίαν ἀρχὴν καὶ παρ' Ἑλλήνων ἀκοῦσαι ποθεῖς; Τίμαιος ὁ Λοκρὸς ἐν τῷ φυσικῷ συγγράμματι κατὰ λέξιν ὧδέ μοι μαρτυρήσει· μία ἀρχὰ πάντων ἐστὶν ἀγένητος· εἰ γὰρ ἐγένετο, οὐκ ἂν ἦν ἔτι ἀρχά, ἀλλ' ἐκείνα, ἐξ ἇς ἁ ἀρχὰ ἐγένετο. ἐρρύη γὰρ ἐκεῖθεν δόξα ἡ ἀληθής· ἄκουε, φησίν, Ἰσραήλ, κύριος ὁ θεός σου εἷς ἐστιν, καὶ αὐτῷ μόνῳ λατρεύσεις. οὗτος ἰδοὺ πάντεσσι σαφὴς ἀπλάνητος ὑπάρχει, ὥς φησιν ἡ Σίβυλλα. Ἤδη δὲ καὶ Ὅμηρος φαίνεται πατέρα καὶ υἱὸν διὰ τούτων, ὡς ἔτυχεν μαντείας εὐστόχου, λέγων· εἰ μὲν δὴ οὔτις σε βιάζεται οἶον ἐόντα, νοῦσον δ' οὔπως ἔστι Διὸς μεγάλου ἀλέασθαι. οὐ γὰρ Κύκλωπες Διὸς αἰγιόχου ἀλέγουσιν. καὶ πρὸ τούτου","english":"you the self-grown, who have woven the nature of all things in the ethereal whirl, around whom light, and around again dark night of changeful hue, and the unnumbered host of stars ceaselessly dance in a circle. For here he has called the self-grown the creative mind, and the following words are arranged concerning the cosmos, in which are also the opposites of light and darkness. And Aeschylus, son of Euphorion, speaks very reverently concerning God: Zeus is aether, Zeus is earth, Zeus is heaven; Zeus is all things and that which is above them. I know that Plato also bears witness to Heraclitus writing: The one wise thing alone is said and is not willing and is willing to be called by the name of Zeus. And again: Law is to obey the counsel of one. And if you wish to refer to that saying, \"Let him who has ears to hear, hear,\" you would find it somehow indicated here by the Ephesian: The uncomprehending when they hear are like the deaf; the report bears witness for them that they are present but absent. But do you desire to hear directly and from the Greeks also of one first principle? Timaeus of Locri in his physical treatise will bear witness for me word for word as follows: There is one first principle of all things, ungenerated; for if it were generated, it would no longer be a first principle, but that from which the first principle was generated. For from there the true opinion has flowed: Hear, he says, O Israel, the Lord your God is one, and you shall serve him alone. This, behold, is clear and unerring for all, as the Sibyl says. And already Homer appears to speak of father and son through these words, as if by a fortunate prophecy, saying: If indeed no one forces you, being alone, but there is no way to escape the sickness of great Zeus. For the Cyclopes do not heed aegis-bearing Zeus. And before this","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοφυῆ","severity":"info","text":"The term αὐτοφυῆ (self-grown) is used here to denote the divine creative mind (δημιουργὸν νοῦν), a concept Clement aligns with a first principle, distinct from the generated cosmos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε, φησίν, Ἰσραήλ, κύριος ὁ θεός σου εἷς ἐστιν","severity":"info","text":"Clement quotes the Shema (Deuteronomy 6:4 LXX) to support monotheism, linking Greek philosophical principles to Jewish scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τίμαιος ὁ Λοκρὸς","severity":"info","text":"Timaeus of Locri is a pseudonymous author of a Neopythagorean work On the Nature of the World and the Soul, likely from the 1st century BCE, used by Clement as a Greek witness to a single ungenerated first principle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ζεύς ἐστιν αἰθήρ, Ζεὺς δὲ γῆ, Ζεὺς δ' οὐρανός","severity":"info","text":"Clement cites Aeschylus (fragment 70) to show Greek poetry affirming a pantheistic or monistic deity, paralleling Heraclitus' concept of the one wise thing called Zeus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σίβυλλα","severity":"info","text":"Clement invokes the Sibyl, a prophetic figure in Greco-Roman tradition, as a non-Jewish authority for monotheism, reflecting early Christian apologetic use of oracular texts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὅμηρος φαίνεται πατέρα καὶ υἱὸν","severity":"caution","text":"Clement's claim that Homer speaks of 'father and son' (πατέρα καὶ υἱὸν) as a prophecy of Christian doctrine is an allegorical reading not supported by the Homeric text itself.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear transition after 'πάντεσσι σαφὴς ἀπλάνητος ὑπάρχει' (clear and unerring for all), where the Sibyl quotation is not fully preserved.","The phrase 'ἐρρύη γὰρ ἐκεῖθεν δόξα ἡ ἀληθής' (for from there the true opinion has flowed) may refer either to Timaeus' principle or to the preceding scriptural citation."],"confidence":"high","notes":[]},{"i":490,"ref":"p490","source":"Ὀρφεὺς κατὰ τοῦ προκειμένου φερόμενος εἴρηκεν· υἱὲ Διὸς μεγάλοιο, πάτερ Διὸς αἰγιόχοιο. Ξενοκράτης δὲ ὁ Καλχηδόνιος, τὸν μὲν ὕπατον Δία, τὸν δὲ νέατον καλῶν, ἔμφασιν πατρὸς ἀπολείπει καὶ υἱοῦ. καὶ τὸ παραδοξότατον, Ὅμηρος γιγνώσκειν φαίνεται τὸ θεῖον ὁ ἀνθρωποπαθεῖς εἰσάγων τοὺς θεούς· ὃν οὐδ' οὕτως αἰδεῖται Ἐπίκουρος. φησὶ γοῦν· τίπτε με, Πηλέος υἱέ, ποσὶν ταχέεσσι διώκεις, αὐτὸς θνητὸς ἐών, θεὸν ἄμβροτον; οὐδέ νυ πώ με ἔγνως ὡς θεός εἰμι. οὐχ ἁλωτὸν γὰρ εἶναι θνητῷ οὐδὲ καταληπτὸν τὸ θεῖον οὔτε ποσὶν οὔτε χερσὶν οὔτε ὀφθαλμοῖς οὐδ' ὅλως τῷ σώματι δεδήλωκεν. τίνι ὡμοιώσατε κύριον; ἢ τίνι ὁμοιώματι ὡμοιώσατε αὐτόν; φησὶν ἡ γραφή. μὴ εἰκόνα ἐποίησε τέκτων, ἢ χρυσοχόος χωνεύσας χρυσίον περιεχρύσωσεν αὐτόν; καὶ τὰ ἐπὶ τούτοις. Ὅ τε κωμικὸς Ἐπίχαρμος σαφῶς περὶ τοῦ λόγου ἐν τῇ Πολιτείᾳ λέγει ὧδέ πως· ὁ βίος ἀνθρώποις λογισμοῦ καὶ ἀριθμοῦ δεῖται πάνυ· ζῶμεν δὲ ἀριθμῷ καὶ λογισμῷ· ταῦτα γὰρ σῴζει βροτούς· εἶτα διαρρήδην ἐπιφέρει· ὁ λόγος ἀνθρώπους κυβερνᾷ, κατὰ τρόπον σῴζει· εἶτα, εἰ ἔστιν ἀνθρώπῳ λογισμός, ἔστι καὶ θεῖος λόγος· ὃ μὲν ἐν ἀνθρώπῳ πέφυκεν περὶ βίου καταστροφάς· ὃ δέ γε τᾶς τέχνας ἅπασι συνέπεται θεῖος λόγος, ἐκδιδάσκων αἰεὶ αὐτὸς αὐτούς, ὅ τι ποιεῖν δεῖ συμφέρον· οὐ γὰρ ἄνθρωπος τέχναν εὗρεν· ὁ δὲ θεὸς ταύταν φέρει. ὁ δέ γε τἀνθρώπου λόγος πέφυκεν ἀπό γε τοῦ θείου λόγου. Ναὶ μὴν διὰ τοῦ Ἡσαΐου τοῦ πνεύματος κεκραγότος τί μοι πλῆθος τῶν θυσιῶν; λέγει κύριος·","english":"Orpheus, borne along against the subject at hand, has said: \"Son of great Zeus, father of aegis-bearing Zeus.\" Xenocrates of Chalcedon, calling one the highest Zeus and the other the youngest, leaves an indication of father and son. And most paradoxically, Homer appears to know the divine while introducing the gods as subject to human passions—whom not even so does Epicurus revere. He says, then: \"Why do you pursue me, son of Peleus, with swift feet, you yourself being mortal, a god immortal? Do you not yet know that I am a god?\" For he has made clear that the divine is not to be captured by a mortal nor comprehended either by feet or by hands or by eyes or at all by the body. \"To what have you likened the Lord? Or to what likeness have you likened him?\" says Scripture. \"Did a carpenter make an image, or a goldsmith, having melted gold, gild it?\" And so forth. The comic poet Epicharmus clearly speaks about the Word in his *Republic* somewhat as follows: \"Human life greatly needs reasoning and number; we live by number and reasoning; for these preserve mortals.\" Then he explicitly adds: \"The Word governs humans, preserves them according to their manner.\" Then: \"If there is reasoning in a human, there is also divine Word; the one in a human is naturally concerned with the reversals of life; but the divine Word accompanies all arts, always teaching them itself what it is beneficial to do; for a human did not discover the arts; the god brings these.\" And: \"The human word is naturally derived from the divine Word.\" Indeed, through Isaiah the Spirit cries out: \"What is the multitude of sacrifices to me?\" says the Lord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὀρφεὺς κατὰ τοῦ προκειμένου φερόμενος","severity":"info","text":"Clement introduces Orpheus as 'borne along against the subject at hand', implying that Orpheus' verse is cited out of context or in a forced manner to support Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"The Greek λόγος is translated as 'Word' in the English draft, but in Epicharmus' context it can mean 'reason' or 'rational principle'. Clement reads it as the divine Logos, aligning with his theological framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί μοι πλῆθος τῶν θυσιῶν;","severity":"info","text":"Clement quotes Isaiah (likely Isa 1:11 LXX or similar) to reject the value of animal sacrifices, a common theme in early Christian polemic against pagan cult.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ξενοκράτης δὲ ὁ Καλχηδόνιος","severity":"info","text":"Xenocrates of Chalcedon (4th c. BCE) was a Platonic philosopher. His distinction between 'highest Zeus' and 'youngest Zeus' reflects a metaphysical hierarchy that Clement interprets as a prefiguration of Father and Son.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὅμηρος γιγνώσκειν φαίνεται τὸ θεῖον","severity":"info","text":"Clement cites Homer (Iliad 21.166-167) to argue that even Homer, despite anthropomorphizing gods, acknowledges the divine's incomprehensibility to mortals, a point used against Epicurean materialism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπίχαρμος","severity":"info","text":"Epicharmus, a 5th-century BCE comic poet, is cited by Clement as a pagan witness to the divine Logos. This reflects the early Christian strategy of finding anticipations of Christian doctrine in Greek literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τοῦ προκειμένου φερόμενος' is ambiguous: it may mean Orpheus is cited against the present argument, or that his verse is brought forward in opposition to the topic. The reading taken is that Clement uses Orpheus' words despite their apparent contradiction.","The exact source of the Isaiah quotation is uncertain; it may be a paraphrase or a lost variant of the LXX."],"confidence":"high","notes":[]},{"i":491,"ref":"p491","source":"πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων οὐ βούλομαι καὶ μετ' ὀλίγα ἐπάγοντος λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν καὶ τὰ ἐπὶ τούτοις, Μένανδρος ὁ κωμικὸς αὐταῖς γράφει ταῖς λέξεσιν· εἴ τις δὲ θυσίαν προσφέρων, ὦ Πάμφιλε, ταύρων τι πλῆθος ἢ ἐρίφων, ἢ νὴ Δία ἑτέρων τοιούτων, ἢ κατασκευάσματα, χρυσᾶς ποιήσας χλαμύδας ἤτοι πορφυρᾶς, ἢ δι' ἐλέφαντος ἢ σμαράγδου ζῴδια, εὔνουν νομίζει τὸν θεὸν καθιστάναι, πεπλάνηται ἐκεῖνος καὶ φρένας κούφας ἔχει. δεῖ γὰρ τὸν ἄνδρα χρήσιμον πεφυκέναι, μὴ παρθένους φθείροντα καὶ μοιχώμενον, κλέπτοντα καὶ σφάττοντα χρημάτων χάριν· μηδὲ βελόνης ἔναμμα ἐπιθυμήσῃς, Πάμφίλε· ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. θεὸς ἐγγίζων ἐγώ εἰμι καὶ οὐχὶ θεὸς πόρρωθεν· ἢ ποιήσει τι ἄνθρωπος ἐν κρυφαίοις καὶ οὐχὶ ὄψομαι αὐτόν; διὰ Ἱερεμίου φησίν. Καὶ πάλιν ὁ Μένανδρος παραφράζων τὴν γραφὴν ἐκείνην θύσατε θυσίαν δικαιοσύνης καὶ ἐλπίσατε ἐπὶ κύριον ὧδέ πως γράφει· μηδὲ βελόνης, ὦ φίλτατε, ἐπιθυμήσῃς ποτὲ ἀλλοτρίας· ὁ γὰρ θεὸς δικαίοις ἔργοις ἥδεται καὶ οὐκ ἀδίκοις, πονοῦντα δὲ ἐᾷ τὸν ἴδιον ὑψῶσαι βίον, τὴν γῆν ἀροῦντα νύκτα καὶ τὴν ἡμέραν. θεῷ δὲ θῦε διὰ τέλους δίκαιος ὤν, μὴ λαμπρὸς ὢν ταῖς χλαμύσιν ὡς τῇ καρδίᾳ. † βροντῆς ἐὰν † ἀκούσῃς, μὴ φύγῃς, μηδὲν συνειδὼς αὐτὸς αὑτῷ, δέσποτα· ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. ἔτι σοῦ λαλοῦντος, φησὶν ἡ γραφή, ἐρῶ· ἰδοὺ πάρειμι. Δίφιλος πάλιν ὁ κωμικὸς τοιαῦτά τινα περὶ τῆς κρίσεως διαλέγεται·","english":"I am full of burnt offerings of rams and fat of lambs and blood of bulls; I do not want them. And after a little, adding: Wash yourselves, become pure, remove the wickedness from your souls. And in addition to these, Menander the comic writer writes in these very words: If someone, Pamphilus, offering a sacrifice of a multitude of bulls or goats, or by Zeus of other such things, or constructions, making golden or purple cloaks, or figurines of ivory or emerald, thinks he is making the god well-disposed, that man is deceived and has empty wits. For a man must be useful by nature, not corrupting virgins and committing adultery, stealing and slaying for the sake of money. Do not even desire the thread of a needle, Pamphilus; for the god sees you, being present nearby. I am a god approaching, and not a god from afar; or will a man do something in secret and I not see it? He says through Jeremiah. And again Menander, paraphrasing that scripture, \"Sacrifice a sacrifice of righteousness and hope in the Lord,\" writes something like this: Do not ever desire, dearest one, another's needle; for the god delights in righteous works and not in unrighteous ones, and he allows the one who labors to raise up his own life, plowing the earth night and day. Sacrifice to the god continually, being righteous, not being splendid in your cloaks as in your heart. If you hear thunder, do not flee, having nothing on your own conscience, master; for the god sees you, being present nearby. While you are still speaking, the scripture says, I will say: Behold, I am here. Diphilus the comic writer again discusses something similar about the judgment.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ Ἱερεμίου φησίν","severity":"info","text":"Clement attributes the preceding divine speech to Jeremiah, but the exact source is unclear; it may be a paraphrase of Jer 7:21-23 or a lost apocryphon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θύσατε θυσίαν δικαιοσύνης καὶ ἐλπίσατε ἐπὶ κύριον","severity":"info","text":"Clement cites this as the scriptural passage Menander paraphrases; it echoes LXX language (e.g., Ps 4:6) but is not a direct quotation of any known verse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔτι σοῦ λαλοῦντος, φησὶν ἡ γραφή, ἐρῶ· ἰδοὺ πάρειμι","severity":"info","text":"Clement attributes this to 'the scripture'; it may allude to Isa 65:24 LXX or a similar prophetic formula of divine presence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μένανδρος ὁ κωμικὸς","severity":"info","text":"Menander of Athens (c. 342–291 BCE) was a leading playwright of New Comedy. Clement quotes two passages from his lost plays to show pagan agreement with biblical ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δίφιλος πάλιν ὁ κωμικὸς","severity":"info","text":"Diphilus of Sinope (c. 360–290 BCE) was a contemporary of Menander. Clement introduces his work on judgment but does not quote it here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βροντῆς ἐὰν † ἀκούσῃς","severity":"caution","text":"The obelus marks a textual crux: the Greek is likely corrupt. The translation 'If you hear thunder' is conjectural; the original Menander line may have read differently.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for 'I am full of burnt offerings...' is not identified; Clement may be paraphrasing or citing a lost text.","The phrase 'βροντῆς ἐὰν † ἀκούσῃς' is textually uncertain; the reading adopted is 'If you hear thunder' but the original Menander line is unclear."],"confidence":"high","notes":[]},{"i":492,"ref":"p492","source":"οἴει σὺ τοὺς θανόντας, ὦ Νικήρατε, τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ, πεφευγέναι τὸ θεῖον ὡς λεληθότας; ἔστιν Δίκης ὀφθαλμός, ὃς τὰ πάντα ὁρᾷ. καὶ γὰρ καθ' Ἅιδην δύο τρίβους νομίζομεν· μίαν δικαίων, ἑτέραν δὲ ἀσεβῶν εἶναι ὁδόν. καί· εἰ τοὺς δύω καλύψει ἡ γῆ (φησί) τῷ παντὶ χρόνῳ, ἅρπαζε ἀπελθών, κλέπτε, ἀποστέρει, κύκα· μηδὲν πλανηθῇς· ἔστι καὶ ἐν Ἅιδου κρίσις· ἥνπερ ποιήσει ὁ θεὸς ὁ πάντων δεσπότης, οὗ τὸ ὄνομα φοβερὸν ἐστιν οὐδ' ἂν ὀνομάσαιμι ἐγώ· ὃς τοῖς ἁμαρτάνουσι πρὸς μῆκος βίον δίδωσιν. Εἴ τις δὲ θνητῶν οἴεται τὸ ὑφ' ἡμέραν κακόν τι πράσσων τοὺς θεοὺς λεληθέναι, δοκεῖ πονηρὰ καὶ δοκῶν ἁλίσκεται, ὅταν σχολὴν ἄγουσα τυγχάνῃ Δίκη. Ὁρᾶτε ὅσοι δοκεῖτε οὐκ εἶναι θεόν. ἔστιν γάρ, ἔστιν· εἰ δέ τις πράττει καλῶς, κακὸς πεφυκώς, τὸν χρόνον κερδαινέτω· χρόνῳ γὰρ οὗτος ὕστερον δώσει δίκην. συνᾴδει δὲ τούτοις ἡ\n\nτραγῳδία διὰ τῶνδε· ἔσται γάρ, ἔσται κεῖνος αἰῶνος χρόνος, ὅταν πυρὸς γέμοντα θησαυρὸν σχάσῃ χρυσωπὸς αἰθήρ, ἡ δὲ βοσκηθεῖσα φλὸξ ἅπαντα τἀπίγεια καὶ μετάρσια φλέξει μανεῖσα. καὶ μετ' ὀλίγα αὖθις ἐπιφέρει· ἐπὰν δὲ ἐκλίπῃ τὸ πᾶν, φροῦδος μὲν ἔσται κυμάτων ἅπας βυθός, γῆ δὲ ἑδράνων ἔρημος, οὐδ' ἀὴρ ἔτι πτερωτὰ φῦλα βαστάσει πυρουμένη, κἄπειτα σώσει πάντα ἃ πρόσθεν ἀπώλεσεν. τὰ ὅμοια τούτοις κἀν τοῖς Ὀρφικοῖς εὑρήσομεν ὧδέ πως γεγραμμένα· πάντας γὰρ κρύψας καὶ αὖθις φάος ἐς πολυγηθὲς ἐξ ἱερῆς κραδίης ἀνενέγκατο, μέρμερα ῥέζων.","english":"Do you think that the dead, Niceratus, having partaken of every luxury in life, have escaped the divine as though unnoticed? There is an eye of Justice which sees all things. For we believe that in Hades there are two paths: one for the righteous, and another for the impious. And: If the earth will cover both (he says) for all time, seize and go, steal, defraud, stir up trouble; do not be deceived: there is judgment even in Hades, which the god, the master of all, will execute, whose name is fearful, and I would not even utter it; he who gives length of life to sinners. If any mortal thinks that by doing evil under the sun he has escaped the notice of the gods, he seems wicked and, even while seeming, is caught, whenever Justice, being at leisure, overtakes him. See, all of you who think there is no god. There is, there is; and if someone does good while being wicked by nature, let him gain time; for in time he will later pay the penalty. The tragedy agrees with these things through the following: For there will be, there will be that time of ages, when the gold-bright aether will open a treasury full of fire, and the nurtured flame, raging, will burn all things on earth and in the air. And after a little, it adds again: And when the whole is extinguished, the entire depth of the waves will be gone, the earth will be bereft of its foundations, nor will the air, burning, still carry winged creatures, and then it will restore all that it previously destroyed. We will find similar things in the Orphic writings, written somewhat as follows: For having hidden all things, and again brought forth light into great joy from his sacred heart, performing dreadful deeds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δίκης ὀφθαλμός","severity":"info","text":"Clement cites a proverb-like phrase, 'eye of Justice,' to argue that pagan literature anticipates Christian moral teaching on divine surveillance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔστι καὶ ἐν Ἅιδου κρίσις","severity":"info","text":"The claim of judgment in Hades echoes Jewish and Christian apocalyptic traditions, e.g., Wisdom of Solomon 1:7–8, though no direct quotation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τραγῳδία","severity":"info","text":"The tragic passage on cosmic conflagration likely derives from a lost play, possibly by Aeschylus or Sophocles, and is used by Clement to support Stoic-influenced eschatology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὀρφικοῖς","severity":"info","text":"Clement adduces Orphic verses describing a creator god who hides and restores all things, paralleling the tragic fire and renewal motif, to show pagan anticipations of Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνᾴδει δὲ τούτοις","severity":"info","text":"This phrase marks a transition from comic and gnomic quotations to tragic and Orphic material, structuring Clement's cumulative argument for pagan witness to divine justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πάντας γὰρ κρύψας","severity":"info","text":"Clement's citation of Orphic fragments shows early Christian appropriation of Orphic theogony, a practice later critiqued by Eusebius and others for syncretism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tragic lines is not identified by Clement; the Orphic fragment is unattributed and may be a composite or paraphrase."],"confidence":"high","notes":[]},{"i":493,"ref":"p493","source":"ἢν δὲ ὁσίως καὶ δικαίως διαβιώσωμεν, μακάριοι μὲν ἐνταῦθα, μακαριώτεροι δὲ μετὰ τὴν ἐνθένδε ἀπαλλαγήν, οὐ χρόνῳ τινὶ τὴν εὐδαιμονίαν ἔχοντες, ἀλλὰ ἐν αἰῶνι ἀναπαύεσθαι δυνάμενοι, ἀθανάτοις ἄλλοισιν ὁμέστιοι, ἔν τε τραπέζαις ἐόντες ἀνδρείων ἀχέων ἀπόκληροι, ἀτειρεῖς, ἡ φιλόσοφος Ἐμπεδοκλέους λέγει ποιητική. οὐχ οὕτω τις μέγας ἔσται καὶ καθ' Ἕλληνας ὡς ὑπερέχειν τὴν δίκην, οὐδὲ σμικρὸς ὡς λαθεῖν. ὁ δὲ αὐτὸς Ὀρφεὺς καὶ ταῦτα λέγει· εἰς δὲ λόγον θεῖον βλέψας τούτῳ προσέδρευε, ἰθύνων κραδίης νοερὸν κύτος· εὖ δ' ἐπίβαινε ἀτραπιτοῦ, μοῦνον δ' ἐσόρα κόσμοιο ἄνακτα ἀθάνατον. αὖθίς τε περὶ τοῦ θεοῦ, ἀόρατον αὐτὸν λέγων, μόνῳ γνωσθῆναι ἑνί τινί φησι τὸ γένος Χαλδαίῳ, εἴτε τὸν Ἀβραὰμ λέγων τοῦτον εἴτε καὶ τὸν υἱὸν τὸν αὐτοῦ, διὰ τούτων· εἰ μὴ μουνογενής τις ἀπορρὼξ φύλου ἄνωθεν Χαλδαίων· ἴδρις γὰρ ἔην ἄστροιο πορείης, καὶ σφαίρης κίνημ' ἀμφὶ χθόνα θ' ὡς περιτέλλει κυκλοτερὲς ἐν ἴσῳ τε κατὰ σφέτερον κνώδακα, πνεύματα δ' ἡνιοχεῖ περί τ' ἠέρα καὶ περὶ χεῦμα. εἶτα οἷον παραφράζων τὸ ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου ἐπιφέρει· αὐτὸς δ' αὖ μέγαν αὖτις ἐπ' οὐρανὸν ἐστήρικται χρυσέῳ εἰνὶ θρόνῳ, γαίη δ' ὑπὸ ποσσὶ βέβηκεν. χεῖρα δὲ δεξιτερὴν περὶ τέρμασιν ὠκεανοῖο ἐκτέτακεν, ὀρέων δὲ τρέμει βάσις ἔνδοθι θυμῷ οὐδὲ φέρειν δύναται κρατερὸν μένος. ἔστι δὲ πάντῃ αὐτὸς ἐπουράνιος καὶ ἐπὶ χθονὶ πάντα τελευτᾷ, ἀρχὴν αὐτὸς ἔχων καὶ μέσσην ἠδὲ τελευτήν. ἄλλως οὐ θεμιτόν σε λέγειν· τρομέω δέ τε γυῖα ἐν νόῳ. ἐξ ὑπάτου κραίνει, καὶ τὰ ἐπὶ τούτοις.","english":"If we live piously and justly, we are blessed here, and more blessed after our departure from here, possessing happiness not for a time, but able to rest in eternity, dwelling with other immortals, and at banquets being without a share of grievous sorrows, unyielding, as the philosophical poetry of Empedocles says. No one will be so great, even by Greek standards, as to surpass justice, nor so small as to escape notice. And the same Orpheus says these things: \"Look to the divine word and attend to it, guiding the intelligent vessel of your heart; walk well on the path, and behold only the immortal king of the cosmos.\" And again concerning God, calling him invisible, he says that he is known only to one of a certain kind, a Chaldean by race, whether he means Abraham or his son, through these words: \"Unless one is a unique offshoot of the race of the Chaldeans from above; for he was skilled in the course of the star and the motion of the sphere around the earth, how it revolves circularly in equal measure according to its own axis, and he guides the winds around the air and the stream.\" Then, as if paraphrasing the saying \"The heaven is my throne, and the earth is the footstool of my feet,\" he adds: \"He himself is again fixed upon the great heaven on a golden throne, and the earth is set beneath his feet. And he has stretched out his right hand around the limits of the ocean, and the base of the mountains trembles within from his wrath, and cannot bear his mighty strength. He is himself both celestial and on earth, and he brings all things to an end, having himself the beginning, the middle, and the end. It is not lawful for you to say otherwise; my limbs tremble in my mind. He rules from on high, and so on.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μακάριοι μὲν ἐνταῦθα, μακαριώτεροι δὲ μετὰ τὴν ἐνθένδε ἀπαλλαγήν","severity":"info","text":"Clement contrasts earthly blessedness with a greater blessedness after death, a common theme in Middle Platonic and Christian eschatology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου","severity":"info","text":"Clement paraphrases a biblical saying (cf. Isa 66:1 LXX: 'The heaven is my throne, the earth my footstool'), attributing it to Orphic verse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμπεδοκλέους ... ποιητική","severity":"info","text":"Clement cites Empedocles' philosophical poetry (fr. B115 DK) to describe the blessed state of the righteous after death, blending Greek and Christian ideas.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὀρφεὺς ... λέγει","severity":"info","text":"Clement attributes Orphic verses to Orpheus, a common pseudepigraphic practice in late antiquity, to support Christian monotheism and eschatology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Χαλδαίῳ","severity":"info","text":"Clement identifies the Chaldean as Abraham or his son, linking Orphic wisdom to biblical patriarchs, a typical apologetic move.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐτὸς δ' αὖ μέγαν αὖτις ἐπ' οὐρανὸν ἐστήρικται χρυσέῳ εἰνὶ θρόνῳ","severity":"caution","text":"The Orphic lines are fragmentary and possibly adapted; Clement's paraphrase may conflate multiple sources, making precise reconstruction uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Chaldean' (Abraham or his son) is left ambiguous by Clement; the Orphic verses are of uncertain origin and may be Clementine inventions."],"confidence":"high","notes":[]},{"i":494,"ref":"p494","source":"διὰ γὰρ τούτων δεδήλωκεν πάντα ἐκεῖνα τὰ προφητικά· ἐὰν ἀνοίξῃς τὸν οὐρανόν, τρόμος λήψεται ἀπὸ σοῦ ὄρη καὶ τακήσεται, ὡς ἀπὸ προσώπου πυρὸς τήκεται κηρός· καὶ τὰ διὰ Ἡσαΐου τίς ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί; πάλιν ὅταν εἴπῃ· αἰθέρος ἠδ' Ἀίδου, πόντου γαίης τε τύραννε, ὃς βρονταῖς σείεις βριαρὸν δόμον Οὐλύμποιο· δαίμονες ὃν φρίσσουσιν, θεῶν δὲ δέδοικεν ὅμιλος· ᾧ Μοῖραι πείθονται, ἀμείλικτοί περ ἐοῦσαι· ἄφθιτε, μητροπάτωρ, οὗ θυμῷ πάντα δονεῖται· ὃς κινεῖς ἀνέμους, νεφέλῃσι δὲ πάντα καλύπτεις, πρηστῆρσι σχίζων πλατὺν αἰθέρα· σὴ μὲν ἐν ἄστροις τάξις, ἀναλλάκτοισιν ἐφημοσύναισι τρέχουσα· σῷ δὲ θρόνῳ πυρόεντι παρεστᾶσιν πολύμοχθοι ἄγγελοι, οἷσι μέμηλε βροτοῖς ὡς πάντα τελεῖται· σὸν μὲν ἔαρ λάμπει νέον ἄνθεσι πορφυρέοισιν· σὸς χειμὼν ψυχραῖσιν ἐπερχόμενος νεφέλαισιν· σάς ποτε βακχευτὰς Βρόμιος διένειμεν ὀπώρας. εἶτα ἐπιφέρει, ῥητῶς παντοκράτορα ὀνομάζων τὸν θεόν· ἄφθιτον, ἀθάνατον, ῥητὸν μόνον ἀθανάτοισιν. ἐλθέ, μέγιστε θεῶν πάντων, κρατερῇ σὺν ἀνάγκῃ, φρικτός, ἀήττητος, μέγας, ἄφθιτος, ὃν στέφει αἰθήρ. διὰ μὲν τοῦ μητροπάτωρ οὐ μόνον τὴν ἐκ μὴ ὄντων γένεσιν ἐμήνυσεν, δέδωκεν δὲ ἀφορμὰς τοῖς τὰς προβολὰς εἰσάγουσι τάχα καὶ σύζυγον νοῆσαι τοῦ θεοῦ· παραφράζει δὲ ἐκείνας τὰς προφητικὰς γραφάς, τήν τε διὰ Ὠσηὲ ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα, οὗ αἱ χεῖρες τὴν στρατιὰν τοῦ οὐρανοῦ ἐθεμελίωσαν, καὶ τὴν διὰ Μωυσέως· ἴδετε ἴδετε, ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι θεὸς ἕτερος πλὴν ἐμοῦ· ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω κἀγὼ ἰάσομαι·","english":"Through these things he has revealed all those prophetic sayings: \"If you open the sky, trembling will seize mountains from you and they will melt, as wax melts before fire\"; and those through Isaiah: \"Who measured the sky with a span and the whole earth with a fist?\" Again when he says: \"Ruler of aether and Hades, of sea and earth, who shakes the mighty house of Olympus with thunder; whom daimones dread and the assembly of gods fears; whom the Moirai obey, though they be inexorable; deathless, mother-father, by whose wrath all is shaken; who stirs the winds, covers all with clouds, cleaving the broad aether with thunderbolts; your order runs among the stars with unchangeable decrees; and around your fiery throne stand much-suffering angels, who care for mortals that all may be accomplished; your spring shines new with purple flowers; your winter comes with cold clouds; your harvests Bromius once distributed to the revelers.\" Then he adds, expressly naming the God pantokrator: \"Deathless, immortal, spoken only to the immortals. Come, greatest of all gods, with mighty necessity, fearful, unconquered, great, deathless, whom the aether crowns.\" By \"mother-father\" he not only indicated generation from non-being, but also gave occasions to those introducing projections perhaps to conceive of a consort of God. He paraphrases those prophetic writings: both that through Hosea, \"I strengthen thunder and create wind, whose hands laid the foundation of the army of heaven,\" and that through Moses: \"See, see, that I am, and there is no other god besides me; I will kill and make to live; I will strike and I will heal.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ Ἡσαΐου τίς ἐμέτρησεν τὸν οὐρανὸν σπιθαμῇ καὶ πᾶσαν τὴν γῆν δρακί","severity":"info","text":"Clement paraphrases Isaiah 40:12 (LXX: τίς ἐμέτρησεν τῇ χειρὶ τὸν οὐρανόν;), adapting the image of measuring heaven and earth to fit his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ Ὠσηὲ ἐγὼ στερεῶν βροντὴν καὶ κτίζων πνεῦμα","severity":"info","text":"Clement cites Hosea (possibly alluding to Hos 13:3 or a lost version) to show the prophetic source for the poetic description of divine power.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ Μωυσέως· ἴδετε ἴδετε, ὅτι ἐγώ εἰμι, καὶ οὐκ ἔστι θεὸς ἕτερος πλὴν ἐμοῦ","severity":"info","text":"Clement paraphrases a Mosaic declaration (cf. Exod 20:2-3 LXX or Deut 4:39) to assert monotheism, though the exact wording is not canonical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μητροπάτωρ","severity":"info","text":"The term 'mother-father' (μητροπάτωρ) is a rare epithet for a supreme deity, possibly from Orphic hymns; Clement notes it implies generation from non-being and could be misused by Gnostic projectionists.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προβολὰς εἰσάγουσι τάχα καὶ σύζυγον νοῆσαι τοῦ θεοῦ","severity":"caution","text":"Clement warns that the phrase 'mother-father' gave occasion to those introducing 'projections' (προβολάς) to conceive a consort of God, likely a polemic against Valentinian emanation theory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"αἰθέρος ἠδ' Ἀίδου, πόντου γαίης τε τύραννε","severity":"info","text":"The hexameter lines praising a cosmic ruler echo Orphic or pseudo-Orphic hymns; Clement uses them to show Greek poetry parallels prophetic monotheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the poetic lines (Orphic or otherwise) is not identified by Clement; the exact Hosea and Moses citations are paraphrastic and not verbatim from known LXX texts."],"confidence":"high","notes":[]},{"i":495,"ref":"p495","source":"καὶ οὐκ ἔστιν ὃς ἐξελεῖται ἐκ τῶν χειρῶν μου. αὐτὸς δὲ ἐξ ἀγαθοῖο κακὸν θνητοῖσι φυτεύει καὶ πόλεμον κρυόεντα καὶ ἄλγεα δακρυόεντα κατὰ τὸν Ὀρφέα. Τοιαῦτα καὶ ὁ Πάριος Ἀρχίλοχος\n\nλέγει· ὦ Ζεῦ, πάτερ Ζεῦ, σὸν μὲν οὐρανοῦ κράτος, σὺ δ' ἔργα ἐπ' ἀνθρώπων ὁρᾷς λεωργὰ κἀθέμιστα. πάλιν ἡμῖν ᾀσάτω ὁ Θρᾴκιος Ὀρφεύς· χεῖρα δὲ δεξιτερὴν ἐπὶ τέρματος ὠκεανοῖο πάντοθεν ἐκτέτακεν, γαίη δ' ὑπὸ ποσσὶ βέβηκεν. ταῦτα ἐμφανῶς ἐκεῖθεν εἴληπται· ὁ κύριος σώσει πόλεις κατοικουμένας, καὶ τὴν οἰκουμένην ὅλην καταλήψεται τῇ χειρὶ ὡς νεοσσιάν· κύριος ὁ ποιήσας τὴν γῆν ἐν ἰσχύι τῇ αὑτοῦ, ὥς φησιν Ἱερεμίας, καὶ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ. ἔτι πρὸς τοῖσδε Φωκυλίδης τοὺς ἀγγέλους δαίμονας καλῶν, τοὺς μὲν εἶναι ἀγαθοὺς αὐτῶν, τοὺς δὲ φαύλους διὰ τούτων παρίστησιν, ἐπεὶ καὶ ἡμεῖς ἀποστάτας τινὰς παρειλήφαμεν· ἀλλ' ἄρα δαίμονές εἰσιν ἐπ' ἀνδράσιν ἄλλοτε ἄλλοι· οἳ μὲν ἐπερχομένου κακοῦ ἀνέρας ἐκλύσασθαι. καλῶς οὖν καὶ Φιλήμων ὁ κωμικὸς τὴν εἰδωλολατρείαν ἐκκόπτει διὰ τούτων· οὐκ ἔστιν ἡμῖν οὐδεμία Τύχη θεός, οὐκ ἔστιν, ἀλλὰ ταὐτόματον ὃ γίγνεται ὡς ἔτυχεν ἑκάστῳ, προσαγορεύεται τύχη. Σοφοκλῆς δὲ ὁ τραγῳδοποιὸς οὐδὲ θεοῖς, λέγει, αὐθαίρετα πάντα πέλονται, νόσφι Διός· κεῖνος γὰρ ἔχει τέλος ἠδὲ καὶ ἀρχήν. ὅ τε Ὀρφεύς· ἓν κράτος, εἷς δαίμων γένετο, μέγας οὐρανὸν αἴθων, ἓν δὲ τὰ πάντα τέτυκται, ἐν ᾧ τάδε πάντα κυκλεῖται, πῦρ καὶ ὕδωρ καὶ γαῖα, καὶ τὰ ἐπὶ τούτοις. Πίνδαρός τε ὁ μελοποιὸς οἷον ἐκβακχεύεται, ἄντικρυς εἰπών· τί θεός; ὅ τι τὸ πᾶν. καὶ πάλιν· θεὸς ὁ πάντα τεύχων βροτοῖς. ἐπὰν δὲ εἴπῃ·","english":"and there is no one who will be rescued from my hands. But he himself plants evil for mortals from good, and chilling war and tearful pains, according to Orpheus. Such things also the Parian Archilochus\n\nsays: \"O Zeus, father Zeus, yours is the power of heaven, and you see the reckless and lawless deeds of men.\" Let the Thracian Orpheus sing to us again: \"He has stretched out his right hand at the edge of Oceanus on all sides, and the earth stands beneath his feet.\" These things are clearly taken from there: the Lord will save inhabited cities, and will seize the whole inhabited world with his hand as a nest; the Lord who made the earth with his own strength, as Jeremiah says, and set the inhabited world upright by his wisdom. Furthermore, Phocylides, calling the angels demons, represents through these that some of them are good, others base, since we too have received that some are apostates; but then demons are among men, different at different times: some to deliver men from approaching evil. Well then, the comic poet Philemon also cuts out idolatry through these: \"There is for us no goddess Fortune, there is not, but the spontaneous thing that happens to each as it chances is called fortune.\" And Sophocles the tragedian says that not even to the gods do all things come of their own accord, apart from Zeus; for he has the end and the beginning. And Orpheus: \"One power, one daimon came to be, great, burning the sky, and one is all things made, in which all these revolve: fire and water and earth, and the things upon them.\" And Pindar the lyric poet, as if inspired, says outright: \"What is god? That which is the all.\" And again: \"God, who fashions all things for mortals.\" But when he says:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Orpheus","severity":"info","text":"Clement cites Orphic verses as authoritative pagan witnesses to monotheism, a common apologetic strategy in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ὁ ποιήσας τὴν γῆν","severity":"info","text":"The phrase 'the Lord who made the earth' echoes Jeremiah 10:12 LXX, where God's creative power is emphasized.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δαίμονας","severity":"info","text":"Clement notes that Phocylides calls angels 'demons', reflecting a fluid boundary between pagan and Christian terminology for intermediary beings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἓν κράτος, εἷς δαίμων","severity":"info","text":"The Orphic fragment 'one power, one daimon' parallels Clement's own monotheistic theology, used here to harmonize Greek philosophy with Christian doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πίνδαρός τε ὁ μελοποιὸς","severity":"info","text":"Clement's citation of Pindar's 'What is god? That which is the all' reflects the early Christian appropriation of Greek lyric poetry as proto-monotheistic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπὰν δὲ εἴπῃ","severity":"info","text":"The phrase 'But when he says' marks a transition to a new citation or argument, typical of Clement's catenative style in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening line ('and there is no one who will be rescued from my hands') is not specified; it may be a continuation of a divine or prophetic voice from the previous passage.","The phrase 'the Lord will save inhabited cities' is not a direct biblical quotation; its source is unclear."],"confidence":"high","notes":[]},{"i":496,"ref":"p496","source":"τί ἔλπεαι σοφίαν; ὀλίγον τοι ἀνὴρ ὑπὲρ ἀνδρὸς ἔχει. τὰ θεῶν βουλεύματα ἐρευνᾶσαι βροτέᾳ φρενὶ δύσκολον· θνατᾶς δ' ἀπὸ ματρὸς ἔφυ, ἐκεῖθεν ἔσπακε τὴν διάνοιαν· τίς ἔγνω νοῦν κυρίου; ἢ τίς σύμβου λος αὐτοῦ ἐγένετο; ἀλλὰ καὶ Ἡσίοδος δι' ὧν γράφει συνᾴδει τοῖς προειρημένοις· μάντις δ' οὐδείς ἐστιν ἐπιχθονίων ἀνθρώπων, ὅστις ἂν εἰδείη Ζηνὸς νόον αἰγιόχοιο. εἰκότως ἄρα Σόλων ὁ Ἀθηναῖος ἐν ταῖς ἐλεγείαις, καὶ αὐτὸς κατακολουθήσας Ἡσιόδῳ, πάντῃ δ' ἀθανάτων ἀφανὴς νόος ἀνθρώποισι γράφει. Πάλιν, τοῦ Μωυσέως εἰς μόχθους καὶ πόνους διὰ τὴν παράβασιν τέξεσθαι τὴν γυναῖκα προφητεύσαντος, ποιητής τις οὐκ ἄσημος γράφει· οὐδέ ποτ' ἦμαρ παύσονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ στεινόμενοι· χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας. ἔτι Ὅμηρος μέν, εἰπὼν αὐτὸς δὲ χρύσεια πατὴρ ἐτίταινε τάλαντα, δίκαιον τὸν θεὸν μηνύει· Μένανδρος δὲ ὁ κωμικός, ἀγαθὸν ἑρμηνεύων τὸν θεόν, φησίν· ἅπαντι δαίμων ἀνδρὶ συμπαρίσταται εὐθὺς γενομένῳ μυσταγωγὸς τοῦ βίου ἀγαθός· κακὸν γὰρ δαίμονα οὐ νομιστέον εἶναι, βίον βλάπτοντα χρηστόν. εἶτα ἐπιφέρει· ἅπαντα δ' ἀγαθὸν εἶναι τὸν θεόν, ἤτοι πάντα θεὸν ἀγαθὸν λέγων ἤ, ὅπερ καὶ μᾶλλον, ἐν πᾶσι τὸν θεὸν ἀγαθόν. Πάλιν αὖ Αἰσχύλος μὲν ὁ τραγῳδοποιός, τὴν δύναμιν τοῦ θεοῦ παρατιθέμενος, οὐκ ὀκνεῖ καὶ ὕψιστον αὐτὸν προσαγορεύειν διὰ τούτων· χώριζε θνητῶν τὸν θεὸν καὶ μὴ δόκει ὅμοιον σαυτῷ σάρκινον καθεστάναι. οὐκ οἶσθα δ' αὐτόν· ποτὲ μὲν ὡς πῦρ φαίνεται ἄπλατος ὁρμή, ποτὲ δὲ ὕδωρ, ποτὲ δὲ γνόφος· καὶ θηρσὶν αὐτὸς γίνεται παρεμφερής, ἀνέμῳ νεφέλῃ τε καὶ ἀστραπῇ, βροντῇ, βροχῇ.","english":"What do you expect from wisdom? Little does one man surpass another. To search out the plans of the gods with a mortal mind is difficult; he was born from a mortal mother, and from there he drew his understanding. Who has known the mind of the Lord? Or who has become his counselor? And Hesiod also agrees with what has been said through what he writes: \"There is no seer among earth-dwelling men who would know the mind of aegis-bearing Zeus.\" Reasonably, then, Solon the Athenian, himself following Hesiod, writes in his elegies: \"The mind of the immortals is wholly invisible to men.\" Again, when Moses prophesied that the woman would give birth to toils and labors because of the transgression, a certain not obscure poet writes: \"Never by day will they cease from toil and misery, nor by night will they cease groaning; the gods will give grievous cares.\" Furthermore, Homer, by saying \"the father himself held out the golden scales,\" indicates that God is just. And Menander the comic poet, interpreting God as good, says: \"A daimon stands by every man immediately at birth, a good mystagogue of life; for one must not consider there to be an evil daimon that harms a good life.\" Then he adds: \"That God is entirely good,\" either meaning that every god is good, or, more likely, that God is good in all things. Again, Aeschylus the tragedian, setting forth the power of God, does not hesitate to address him as \"Most High\" through these words: \"Separate God from mortals and do not think him similar to yourself, as fleshly. You do not know him; sometimes he appears as fire, an irresistible force, sometimes as water, sometimes as darkness; and he himself becomes like beasts, like wind, cloud, and lightning, thunder, rain.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"νοῦς κυρίου","severity":"info","text":"The phrase 'νοῦς κυρίου' (mind of the Lord) echoes Septuagintal language (e.g., Isa 40:13-14) and anticipates Clement's argument that divine wisdom is inaccessible to human reason alone.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωυσέως ... προφητεύσαντος","severity":"info","text":"Clement refers to Moses' prophecy that the woman (Eve) would bear toils and labors because of the transgression, alluding to Gen 3:16-19 (LXX) and the curse of labor after the Fall.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Solon","severity":"info","text":"Solon of Athens (c. 630–560 BCE) was a lawgiver and elegiac poet. Clement cites his fragment on the invisibility of the gods' mind, a common theme in Greek pessimism about human knowledge.","cites":[],"named_sources":["Solon frag. 16 West"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡσίοδος ... Ζηνὸς νόον αἰγιόχοιο","severity":"info","text":"Clement parallels Hesiod's statement that no mortal knows the mind of Zeus (Hes. fr. 278 M-W) with Solon's similar claim, reinforcing the theme of divine inscrutability.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Menander","severity":"info","text":"Menander (c. 342–291 BCE) was a leading poet of New Comedy. Clement interprets his lines on the 'good daimon' as supporting a monotheistic view of God's goodness, a common apologetic move.","cites":[],"named_sources":["Menander fr. 714 Kock"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πάλιν αὖ Αἰσχύλος","severity":"caution","text":"The Aeschylus quotation is not securely attested in surviving fragments; it may be a paraphrase or a lost passage. Clement's attribution should be treated with caution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἤτοι πάντα θεὸν ἀγαθὸν λέγων ἤ, ὅπερ καὶ μᾶλλον, ἐν πᾶσι τὸν θεὸν ἀγαθόν' is ambiguous: Clement may be glossing Menander as saying either 'every god is good' or 'God is good in all things'. The latter is preferred as more consistent with Clement's monotheism."],"confidence":"high","notes":[]},{"i":497,"ref":"p497","source":"ὑπηρετεῖ δὲ αὐτῷ θάλασσα καὶ πέτραι, καὶ πᾶσα πηγὴ καὶ ὕδατος συστήματα. τρέμει δ' ὄρη καὶ γαῖα καὶ πελώριος βυθὸς θαλάσσης καὶ ὀρέων ὕψος μέγα, ἐπὰν ἐπιβλέψῃ γοργὸν ὄμμα δεσπότου. πάντα δυνατὴ γὰρ δόξα ὑψίστου θεοῦ. ἆρ' οὐ δοκεῖ σοι ἐκεῖνο παραφράζειν τὸ ἀπὸ προσώπου κυρίου τρέμει ἡ γῆ; Ἐπὶ τούτοις ὁ μαντικώτατος Ἀπόλλων, μαρτυρῶν τῇ δόξῃ τοῦ θεοῦ, λέγειν ἀναγκάζεται περὶ τῆς Ἀθηνᾶς, ἡνίκα ἐπὶ τὴν Ἑλλάδα ἐστράτευον οἱ Μῆδοι, ὡς ἐδεῖτό τε καὶ ἱκέτευε τὸν Δία περὶ τῆς Ἀττικῆς. ἔχει δὲ ὧδε ὁ χρησμός· οὐ δύναται Παλλὰς Δί' Ὀλύμπιον ἐξιλάσασθαι, λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ· πολλοὺς δ' ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν ἱδρῶτι ῥεεύμενοι ἑστήκασιν δείματι παλλόμενοι, καὶ τὰ ἐπὶ τούτοις. Θεαρίδας δὲ ἐν τῷ Περὶ φύσεως γράφει· ἁ ἀρχὰ τῶν ὄντων, ἀρχὰ μὲν ὄντως ἀληθινά,\n\nμία· κείνα γὰρ ἐν ἀρχᾷ τέ ἐστιν ἓν καὶ μόνον, οὐδέ τις ἔσθ' ἕτερος χωρὶς μεγάλου βασιλῆος, Ὀρφεὺς λέγει· ᾧ πειθόμενος ὁ κωμικὸς Δίφιλος γνωμικώτατα τὸν ὄντα πάντων, φησί, πατέρα τοῦτον διὰ τέλους τίμα μόνον, ἀγαθῶν τοσούτων εὑρετὴν καὶ κτίστορα. εἰκότως τοίνυν καὶ Πλάτων ἐθίζει τὰς βελτίστας φύσεις ἀφικνεῖσθαι πρὸς τὸ μάθημα, ὃ ἐν τῷ πρόσθεν ἔφαμεν εἶναι μέγιστον, ἰδεῖν τε τἀγαθὸν καὶ ἀναβῆναι ἐκείνην τὴν ἀνάβασιν. τοῦτο δέ, ὡς ἔοικεν, οὐκ ὀστράκου ἂν εἴη περιστροφή, ἀλλὰ ψυχῆς περιαγωγή, ἐκ νυκτερινῆς τινος ἡμέρας εἰς ἀληθινὴν τοῦ ὄντος οὖσαν ἐπάνοδον, ἣν δὴ φιλοσοφίαν ἀληθῆ φήσομεν εἶναι.","english":"The sea and rocks serve him, and every spring and body of water. Mountains and earth and the vast deep of the sea and the great height of mountains tremble when the master's fierce eye looks upon them. For the glory of the highest god is all-powerful. Does it not seem to you that this paraphrases the phrase, \"The earth trembles at the presence of the Lord\"? In addition to these things, the most prophetic Apollo, bearing witness to the glory of God, is compelled to speak about Athena, when the Medes were marching against Greece, how she begged and supplicated Zeus concerning Attica. The oracle runs thus: Pallas cannot appease Olympian Zeus, beseeching him with many words and subtle counsel; many temples of the immortals will he give to devouring fire, which now stand dripping with sweat, quivering with fear, and so on. Thearidas, in his work On Nature, writes: The beginning of existing things, a beginning truly real, is one; for that in the beginning is one and only, and there is no other apart from the great king, says Orpheus. The comic poet Diphilus, persuaded by him, says most sententiously: Honor this one alone, the father of all, to the end, the discoverer and creator of so many goods. Reasonably, then, Plato also accustoms the best natures to arrive at the study which we previously said is the greatest, to see the good and to make that ascent. This, as it seems, is not a turning of a potsherd, but a turning around of the soul, a return from a kind of nocturnal day to the true reality of being, which we shall call true philosophy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ προσώπου κυρίου τρέμει ἡ γῆ","severity":"info","text":"Clement cites a biblical phrase, 'The earth trembles at the presence of the Lord,' likely echoing Psalm 104:32 LXX or a similar theophanic verse, to support his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεαρίδας","severity":"info","text":"Thearidas is a little-known author; his work 'On Nature' is otherwise unattested. Clement may be citing a lost Hellenistic philosophical text or a pseudepigraphon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δίφιλος","severity":"info","text":"Clement quotes the comic poet Diphilus (4th–3rd c. BCE) as endorsing monotheistic piety. This aligns with Clement's strategy of finding pagan witnesses to Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement interprets Plato's 'turning of the soul' (Republic 518c) as a metaphor for philosophical ascent to the Good, equating it with true philosophy and Christian conversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπὶ τούτοις","severity":"info","text":"The phrase 'In addition to these things' marks a transition from biblical and natural proofs to pagan oracles and poets, building a cumulative argument for divine glory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Θεαρίδας","severity":"caution","text":"The quotation from Thearidas is fragmentary and may be corrupt or misattributed; the text 'ἁ ἀρχὰ' shows a dialectal or scribal variant, and the source is otherwise unknown.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ προσώπου κυρίου τρέμει ἡ γῆ' is not a direct biblical quotation but a paraphrase; its exact source is uncertain.","Thearidas is otherwise unattested; the text may be a pseudepigraphon or a misattribution."],"confidence":"high","notes":[]},{"i":498,"ref":"p498","source":"καὶ τοὺς ταύτης μετασχόντας τοῦ χρυσοῦ γένους κρίνει, ἐστὲ μὲν δὴ πάντες ἀδελφοί λέγων, οἱ δὲ τοῦ χρυσοῦ γένους κρίνειν ἀκριβέστατα καὶ πάντῃ. Τοῦ πατρὸς ἄρα καὶ ποιητοῦ τῶν συμπάντων ἐμφύτως καὶ ἀδιδάκτως ἀντιλαμβάνεται πάντα πρὸς πάντων, τὰ μὲν ἄψυχα συμπαθοῦντα τῷ ζῴῳ, τῶν δὲ ἐμψύχων τὰ μὲν ἤδη ἀθάνατα καθ' ἡμέραν ἐργαζόμενα, τῶν δὲ ἔτι θνητῶν τὰ μὲν ἐν φόβῳ, καὶ διὰ τῆς μητρὸς αὐτῶν ἔτι κατὰ γαστρὸς ὀχούμενα, τὰ δὲ αὐτεξουσίῳ λογισμῷ, καὶ τῶν ἀνθρώπων πάντες Ἕλληνές τε καὶ βάρβαροι. γένος δ' οὐδὲν οὐδαμοῦ τῶν γεωργούντων οὐδὲ νομάδων, ἀλλ' οὐδὲ τῶν πολιτικῶν δύναται ζῆν, μὴ προκατειλημμένον τῇ τοῦ κρείττονος πίστει. διὸ πᾶν μὲν ἔθνος ἑῴων, πᾶν δὲ ἑσπερίων ἁπτόμενον ᾐόνων βόρειόν τε καὶ τὰ πρὸς τῷ νότῳ πάντα μίαν ἔχει καὶ τὴν αὐτὴν πρόληψιν περὶ τοῦ καταστησαμένου τὴν ἡγεμονίαν, εἴ γε καὶ τὰ καθολικώτατα τῶν ἐνεργημάτων αὐτοῦ διαπεφοίτηκεν ἐπ' ἴσης πάντα· πολὺ δὲ πλέον οἱ παρ' Ἕλλησι πολυπράγμονες, οἱ φιλόσοφοι, ἐκ τῆς βαρβάρου ὁρμώμενοι φιλοσοφίας τῷ ἀοράτῳ καὶ μόνῳ καὶ δυνατωτάτῳ καὶ τεχνικωτάτῳ καὶ τῶν καλλίστων αἰτιωτάτῳ τὴν προνομίαν ἔδοσαν, τὰ ἀκόλουθα τούτοις, εἰ μὴ κατηχηθεῖεν πρὸς ἡμῶν, οὐκ ἐπιστάμενοι, ἀλλ' οὐδ' αὐτὸν ὅπως νοεῖσθαι πέφυκεν τὸν θεόν, μόνον δ', ὡς ἤδη πολλάκις εἰρήκαμεν, κατὰ περίφρασιν ἀληθῆ. εἰκότως οὖν ὁ ἀπόστολος ἢ Ἰουδαίων μόνων φησὶν ὁ θεός; οὐχὶ καὶ Ἑλλήνων;","english":"He judges those who have partaken of this golden race, saying, \"You are all brothers,\" and those of the golden race judge most precisely and in every way. Therefore, the father and maker of all things is apprehended by all, innately and without instruction, through everything and by everyone: inanimate things sympathizing with the living, among animate beings some already immortal working day by day, and among those still mortal, some in fear, even carried in their mother's womb, others by free rational choice, and among humans, both Greeks and barbarians. No race anywhere, whether of farmers or nomads, nor even of city-dwellers, can live without being previously seized by faith in the superior. Hence every eastern nation, every western nation touching the shores, the northern and all those toward the south, have one and the same preconception about the one who established the sovereignty, since even the most universal of his activities have permeated all equally. Much more so, the polymaths among the Greeks, the philosophers, starting from barbarian philosophy, have given preeminence to the invisible, the only, the most powerful, the most skillful, and the cause of the most beautiful things; but the consequences of these, unless they are instructed by us, they do not know, nor even how God is naturally conceived, but only, as we have often said, by way of circumlocution, truly. Therefore, does the apostle say, \"God of Jews only?\" Is he not also God of Greeks?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"χρυσοῦ γένους","severity":"info","text":"Clement adapts the Hesiodic 'golden race' (χρύσεον γένος) as a metaphor for those who share in divine truth, blending pagan myth with Christian typology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐστὲ μὲν δὴ πάντες ἀδελφοί","severity":"info","text":"This phrase echoes New Testament language of universal brotherhood (cf. Matt 23:8; Rom 12:1), though not a direct quotation; Clement uses it to Christianize the Hesiodic motif.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόληψιν","severity":"info","text":"Πρόληψις ('preconception') is a Stoic term for innate notions of the divine, which Clement adapts to argue for a universal natural knowledge of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ περίφρασιν ἀληθῆ","severity":"info","text":"Clement's claim that pagan philosophers know God only 'by way of circumlocution' (κατὰ περίφρασιν) parallels his earlier argument (Strom. 5.12) that Greek wisdom is a derivative, imperfect echo of biblical truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος ἢ Ἰουδαίων μόνων φησὶν ὁ θεός;","severity":"info","text":"Clement alludes to Paul's argument in Romans 3:29 that God is not only of Jews but of all, reinforcing his universalist claim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βαρβάρου φιλοσοφίας","severity":"info","text":"Clement's claim that Greek philosophers derived their insights from 'barbarian philosophy' (i.e., Jewish and Eastern wisdom) is a common apologetic trope in early Christian literature, seen also in Justin and Tatian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοὺς ταύτης μετασχόντας τοῦ χρυσοῦ γένους' is ambiguous: it may refer to those who have partaken of the golden race (i.e., the elect) or to those who have partaken of the 'golden race' as a category of judgment. The translation follows the former reading.","The clause 'τὰ μὲν ἄψυχα συμπαθοῦντα τῷ ζῴῳ' is syntactically loose; it likely means inanimate things sympathize with the living (i.e., respond to divine order), but the exact mechanism is unclear."],"confidence":"high","notes":[]},{"i":499,"ref":"p499","source":"οὐ μόνον προφητικῶς λέγων καὶ τοὺς ἐξ Ἑλλήνων πιστεύοντας Ἕλληνας εἴσεσθαι τὸν θεόν, ἀλλὰ κἀκεῖνο μηνύων, ὡς δυνάμει μὲν ὁ κύριος καὶ θεὸς πάντων ἂν εἴη καὶ τῷ ὄντι παντο5.14.134.3 κράτωρ, κατὰ δὲ τὴν γνῶσιν οὐ πάντων θεός· οὔτε γὰρ ὅ ἐστιν οὔθ' ὅπως κύριος καὶ πατὴρ καὶ ποιητής, οὐδὲ τὴν ἄλλην ἴσασιν οἰκονομίαν τῆς ἀληθείας, μὴ οὐ πρὸς αὐτῆς διδαχθέντες. Ὡσαύτως καὶ τὰ προφητικὰ τὴν αὐτὴν ἔχει τῷ ἀποστολικῷ λόγῳ δύναμιν. Ἡσαΐας μὲν γάρ φησιν· εἰ δὲ λέγετε· ἐπὶ κύριον τὸν θεὸν ἡμῶν πεποίθαμεν· νῦν μίχθητε τῷ κυρίῳ μου βασιλεῖ τῶν Ἀσσυρίων. καὶ ἐπιφέρει· καὶ νῦν μὴ ἄνευ κυρίου ἀνέβημεν ἐπὶ τὴν χώραν ταύτην τοῦ πολεμῆσαι αὐτήν; Ἰωνᾶς δὲ ὁ καὶ αὐτὸς προφήτης τὸ αὐτὸ αἰνίσσεται δι' ὧν φησιν· καὶ εἰσῆλθεν πρὸς αὐτὸν ὁ πρῳρεὺς καὶ εἶπεν αὐτῷ· τί σὺ ῥέγχεις; ἀνάστηθι, ἐπικαλοῦ τὸν θεόν σου, ὅπως διασώσῃ ἡμᾶς καὶ μὴ ἀπολώμεθα. τὸ μὲν γὰρ ὁ θεός σου τῷ κατ' ἐπίγνωσιν εἰδότι εἶπεν, τῷ δὲ ὅπως διασώσῃ ἡμᾶς ὁ θεὸς τὴν συναίσθησιν τῶν εἰς τὸν παντοκράτορα ἐπιβα5.14.135.4 λόντων τὸν νοῦν ἐθνῶν ἐδήλωσεν τῶν μηδέπω πεπιστευκότων. καὶ πάλιν ὁ αὐτός· καὶ εἶπεν πρὸς αὐτούς· δοῦλος κυρίου ἐγώ εἰμι καὶ κύριον τὸν θεὸν τοῦ οὐρανοῦ ἐγὼ φοβοῦμαι. αὖθίς τε ὁ αὐτός· καὶ εἶπαν· μηδαμῶς, κύριε· μὴ ἀπολώμεθα ἕνεκεν τῆς ψυχῆς τοῦ ἀνθρώπου τούτου. Μαλαχίας δὲ ὁ προφήτης ἄντικρυς ἐμφαίνει τὸν θεὸν λέγοντα· θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν, διότι ἀπ' ἀνατολῆς ἡλίου ἕως δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυσία μοι προσφέρεται. καὶ πάλιν·","english":"not only speaking prophetically and indicating that even those from among the Greeks who believe will know God, but also revealing this: that while the Lord and God of all is potentially and in reality the Almighty, yet according to knowledge he is not God of all; for they do not know what he is, nor how he is Lord and Father and Maker, nor the other economy of the truth, not having been taught by it. Likewise, the prophetic writings have the same power as the apostolic word. For Isaiah says: \"But if you say, 'We have trusted in the Lord our God,' now mingle with my lord the king of the Assyrians.\" And he adds: \"And now, have we not gone up against this land to make war without the Lord?\" Jonah, also a prophet himself, hints at the same thing through what he says: \"And the shipmaster came to him and said, 'Why are you snoring? Get up, call upon your God, that he may save us and we may not perish.'\" For the phrase \"your God\" was said to one who knew by knowledge, while the phrase \"that God may save us\" indicated the awareness of the nations that had set their minds on the Almighty but had not yet believed. And again the same prophet says: \"And he said to them, 'I am a servant of the Lord, and I fear the Lord, the God of heaven.'\" And again the same: \"And they said, 'By no means, Lord; let us not perish because of the soul of this man.'\" And the prophet Malachi directly reveals God saying: \"I will not accept sacrifice from your hands, because from sunrise to sunset my name has been glorified among the nations, and in every place sacrifice is offered to me.\" And again:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ μόνον προφητικῶς λέγων ... ἀλλὰ κἀκεῖνο μηνύων","severity":"info","text":"Clement distinguishes between prophetic speech and a further revelation: God is potentially almighty for all, but known as such only by those taught by truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν τῆς ἀληθείας","severity":"info","text":"The phrase 'economy of the truth' refers to the divine plan or dispensation of salvation, a key concept in Clement's theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας μὲν γάρ φησιν· ...","severity":"info","text":"Clement quotes Isaiah (likely a paraphrase of 2 Kings 18–19 or Isa 36–37) to illustrate reliance on God while negotiating with Assyrian king.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς ... φησιν· ...","severity":"info","text":"Clement cites Jonah (cf. Jonah 1:6 LXX) where the shipmaster urges calling on 'your God' for salvation, distinguishing knowledge from general awareness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μαλαχίας ... φησιν· ...","severity":"info","text":"Clement quotes Malachi (cf. Mal 1:10–11 LXX) where God rejects sacrifice because his name is glorified among nations everywhere.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παντοκράτωρ","severity":"info","text":"The term 'pantokrator' (almighty) is central to Clement's argument: God is almighty in potential but not in knowledge for those untaught.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Isaiah quotation is unclear; it may be a composite or paraphrase. The phrase 'τῷ κατ' ἐπίγνωσιν εἰδότι' could be read as 'to the one knowing by knowledge' or 'to the one who knows according to knowledge'."],"confidence":"high","notes":[]},{"i":500,"ref":"p500","source":"διότι βασιλεὺς μέγας ἐγώ εἰμι, λέγει κύριος παντοκράτωρ, καὶ τὸ ὄνομά μου ἐπιφανὲς ἐν τοῖς ἔθνεσιν. ποῖον ὄνομα; ἐν μὲν τοῖς πεπιστευκόσιν ὁ υἱὸς πατέρα μηνύων, ἐν δὲ τοῖς Ἕλλησι τὸ\n\nθεὸς ποιητής. τό τε αὐτεξούσιον ὁ Πλάτων ἐνδείκνυται διὰ τῶνδε· ἀρετὴ δὲ ἀδέσποτον, ἣν τιμῶν καὶ ἀτιμάζων πλέον καὶ ἔλαττον ἕκαστος αὐτῆς μεθέξει. αἰτία ἑλομένου· θεὸς ἀναίτιος. κακῶν γὰρ ὁ θεὸς οὔποτε αἴτιος. Ὦ Τρῶες ἀρηίφιλοι, ὁ λυρικός φησι, Ζεὺς ὑψιμέδων, ὃς ἅπαντα δέρκεται, οὐκ αἴτιος θνατοῖς μεγάλων ἀχέων· ἀλλ' ἐν μέσῳ κεῖται κιχεῖν πᾶσιν ἀνθρώποισι Δίκαν ὁσίαν, ἁγνᾶς Εὐνομίας ἀκόλουθον καὶ πινυτᾶς Θέμιδος· ὀλβίων παῖδες οἵ νιν εὑρόντες σύνοικον. Πίνδαρος δὲ ἄντικρυς καὶ σωτῆρα Δία συνοικοῦντα Θέμιδι εἰσάγει, βασιλέα, σωτῆρα δίκαιον, ἑρμηνεύων ὧδέ πως· πρῶτα μὲν εὔβουλον Θέμιν οὐρανίαν χρυσέαισιν ἵπποισιν Ὠκεανοῦ παρὰ παγᾶν Μοῖραι ποτὶ κλίμακα σεμνὰν ἆγον Ὀλύμπου λιπαρὰν καθ' ὁδόν, σωτῆρος ἀρχαίαν ἄλοχον Διὸς ἔμμεν· ἁ δὲ τὰς χρυσάμπυκας ἀγλαοκάρπους τίκτεν ἀλαθέας Ὥρας. ὁ τοίνυν μὴ πειθόμενος τῇ ἀληθείᾳ, διδασκαλίᾳ δὲ ἀνθρωπίνῃ τετυφωμένος, δυσδαίμων, ἄθλιός τε καὶ κατὰ τὸν Εὐριπίδην, ὃς τάδε λεύσσων θεὸν οὐχὶ νοεῖ, μετεωρολόγων δ' ἑκὰς ἔρριψεν σκολιὰς ἀπάτας, ὧν ἀτηρὰ γλῶσσα εἰκοβολεῖ περὶ τῶν ἀφανῶν, οὐδὲν γνώμης μετέχουσα. Ἀφικόμενος οὖν ἐπὶ τὴν ἀληθῆ μάθησιν ὁ βουλόμενος ἀκουέτω μὲν Παρμενίδου τοῦ Ἐλεάτου ὑπισχνουμένου·","english":"because I am a great king, says the Lord Almighty, and my name is manifest among the nations. What name? Among those who have believed, the Son indicating the Father, and among the Greeks, the\n\ngod creator. Plato indicates self-determination through these words: virtue is without a master, and by honoring and dishonoring it, each will partake of it more or less. The cause lies with the one who chooses; God is blameless. For God is never the cause of evils. O Trojans dear to Ares, says the lyric poet, Zeus the high-ruler, who sees all, is not the cause of great griefs for mortals; but in the middle lies the holy Justice, accessible to all men, the companion of pure Good Order and prudent Themis; blessed are the children of those who find her dwelling with them. Pindar directly introduces Zeus the savior dwelling with Themis, a king, a just savior, interpreting somewhat as follows: first, the Moirai led well-counselled heavenly Themis with golden horses from the streams of Ocean to the sacred ladder along the shining path of Olympus, to be the ancient consort of Zeus the savior; and she bore the golden-filleted, bright-fruited, true Hours. Therefore, the one not persuaded by the truth, but puffed up by human teaching, is ill-fated, wretched, and according to Euripides, one who, seeing these things, does not perceive God, but has cast aside the crooked deceptions of the meteorologists, whose harmful tongue shoots at random about unseen things, partaking of no judgment. So, having arrived at true learning, the one who wishes should listen to Parmenides of Elea, who promises:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βασιλεὺς μέγας ἐγώ εἰμι, λέγει κύριος παντοκράτωρ","severity":"info","text":"Clement adapts a biblical formula (cf. LXX Isaiah 45:1, 54:5) to assert God's sovereignty and manifest name among nations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"The term 'self-determination' is central to Clement's argument for moral responsibility, citing Plato's Republic 617e to deny divine causation of evil.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πλάτων","severity":"info","text":"Clement quotes Plato's Republic 617e (the Myth of Er) to support free will, a key point in his polemic against Gnostic determinism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ζεὺς ὑψιμέδων","severity":"info","text":"Clement parallels a lyric poet (possibly Simonides or Bacchylides) with Pindar's account of Zeus and Themis, aligning Greek poetic theology with biblical monotheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πίνδαρος","severity":"info","text":"Clement cites Pindar's fragment (fr. 30) to depict Zeus as savior and consort of Themis, interpreting this as a prefiguration of Christian divine order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μετεωρολόγων δ' ἑκὰς ἔρριψεν σκολιὰς ἀπάτας","severity":"caution","text":"The text may be corrupt; 'meteorologists' likely refers to natural philosophers, but the phrase 'crooked deceptions' is ambiguous in context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lyric poet' is uncertain; possibly Simonides or Bacchylides. The phrase 'meteorologists' may refer to pre-Socratic philosophers or astrologers."],"confidence":"high","notes":[]},{"i":501,"ref":"p501","source":"εἴσῃ δ' αἰθερίαν τε φύσιν τά τ' ἐν αἰθέρι πάντα σήματα καὶ καθαρᾶς εὐαγέος ἠελίοιο λαμπάδος ἔργ' ἀίδηλα καὶ ὁππόθεν ἐξεγένοντο, ἔργα τε κύκλωπος πεύσῃ περίφοιτα σελήνης καὶ φύσιν, εἰδήσεις δὲ καὶ οὐρανὸν ἀμφὶς ἔχοντα, ἔνθεν μὲν γὰρ ἔφυ τε καὶ ὥς μιν ἄγουσα ἐπέδησεν Ἀνάγκη πείρατ' ἔχειν ἄστρων, Μητροδώρου τε, καίτοι Ἐπικουρείου γενομένου, ἐνθέως ταῦτά γε εἰρηκότος· μέμνησο, Μενέστρατε, διότι, θνητὸς φὺς καὶ λαβὼν βίον ὡρισμένον, ἀναβὰς τῇ ψυχῇ ἕως ἐπὶ τὸν αἰῶνα καὶ τὴν ἀπειρίαν τῶν πραγμάτων κατεῖδες καὶ τὰ ἐσσόμενα πρό τ' ἐόντα\"7. ὅτε σὺν εὐδαίμονι χορῷ κατὰ τὸν Πλάτωνα μακαρίαν ὄψιν τε καὶ θέαν ἐποπτεύσομεν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετ' ἄλλων θεῶν, τελετῶν, ᾗ θέμις λέγειν, μακαριωτάτην τελούμενοι, ἣν ὀργιάζομεν, ὁλόκληροι μὲν αὐτοὶ καὶ ἀπαθεῖς κακῶν, ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμεινεν, ὁλόκληρα δὲ καὶ ἀτρεμῆ φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ καὶ ἀσήμαντοι τούτου, ὃ νῦν σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. Οἱ δὲ Πυθαγόρειοι τὸν οὐρανὸν τὸν ἀντίχθονα καλοῦσιν, ἐφ' ἧς γῆς δι' Ἱερεμίου· τάξω σε εἰς τέκνα, καὶ δώσω σοι γῆν ἐκλεκτὴν κληρονομίαν θεοῦ παντοκράτορος, ἣν οἱ κληρονομήσαντες βασιλεύσουσι γῆς. Καὶ μυρία ἐπὶ μυρία ἐπὶ μυρίοις ἐπιρρεῖ μοι παρατίθεσθαι, συμμετρίας δ' οὖν ἕνεκα καταπαυστέον ἤδη τὸν λόγον, ὅπως μὴ τὸ τοῦ τραγῳδοποιοῦ Ἀγάθωνος πάθωμεν καὶ αὐτοί· τὸ μὲν πάρεργον ἔργον ὣς ἡγούμενοι, τὸ δ' ἔργον ὡς πάρεργον ἐκπονούμενοι.","english":"You will know the ethereal nature and all the signs in the aether, and the invisible works of the pure, holy lamp of the sun, and whence they came to be; you will learn the works of the revolving moon and its nature, and you will know the heaven encompassing all, whence it grew and how Necessity, leading it, bound it to hold the limits of the stars. And Metrodorus, although an Epicurean, has spoken these things divinely: \"Remember, Menestratus, that, being mortal and having received a limited life, you have ascended in soul up to eternity and the infinity of things, and have seen both what will be and what was before.\" When, with the blessed chorus according to Plato, we shall behold a blessed vision and spectacle, following with Zeus, we, and others with other gods, being initiated into the most blessed of rites, as is lawful to say, which we celebrate, ourselves whole and unaffected by the evils that awaited us in later time, and beholding whole and unshaken apparitions in pure light, pure and unmarked by that which we now call body, carrying it about, bound like an oyster. The Pythagoreans call the heaven the counter-earth, concerning which earth through Jeremiah: \"I will set you among children, and I will give you chosen land, the inheritance of the almighty God, which those who inherit will rule the earth.\" And countless things upon countless things upon countless things flow to me to set forth, but for the sake of proportion the discourse must now cease, lest we suffer the same as the tragedian Agathon: \"Regarding the bywork as work, and working out the work as bywork.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τάξω σε εἰς τέκνα, καὶ δώσω σοι γῆν ἐκλεκτὴν κληρονομίαν θεοῦ παντοκράτορος","severity":"info","text":"Clement cites a passage attributed to Jeremiah, but it does not correspond exactly to any known Septuagint verse; it may be a paraphrase or from a variant textual tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μητροδώρου","severity":"info","text":"Metrodorus of Lampsacus (c. 331–278 BCE) was a prominent Epicurean philosopher. Clement's citation of him as speaking 'divinely' (ἐνθέως) is striking given Epicurean materialism, but Clement often adapts pagan sources for Christian apologetic purposes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὀστρέου τρόπον δεδεσμευμένοι","severity":"info","text":"The image of the body as an oyster-shell binding the soul echoes Plato's Phaedrus 250c, where the soul is 'bound like an oyster' (ὀστρέου τρόπον). Clement uses this Platonic metaphor to contrast the embodied state with the pure vision of the initiated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καταπαυστέον ἤδη τὸν λόγον","severity":"info","text":"Clement signals a break in the discourse, citing Agathon's warning against mistaking the bywork for the main work. This is a rhetorical closure device, common in Clement's digressive style, to justify ending a long chain of citations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀντίχθονα","severity":"info","text":"The Pythagorean term 'counter-earth' (ἀντίχθων) is used here to interpret Jeremiah's 'chosen land' as a celestial or spiritual realm, not a geographical one. This reflects Clement's allegorical method of reading Hebrew scripture through Greek philosophical categories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνθέως ταῦτά γε εἰρηκότος","severity":"caution","text":"Clement calls Metrodorus's words 'divinely spoken' (ἐνθέως), which is paradoxical for an Epicurean. The term may be ironic or reflect Clement's broader strategy of finding truth in all philosophical schools, but the reader should note the tension with Epicurean theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Jeremiah citation is not verbatim from the Septuagint; its source is uncertain.","The phrase 'counter-earth' (ἀντίχθονα) is attributed to Pythagoreans but its precise referent in Clement's argument is ambiguous."],"confidence":"high","notes":[]},{"i":502,"ref":"p502","source":"Δεδειγμένου τοίνυν σαφῶς, ὡς οἶμαι, ὅπως κλέπτας εἰρῆσθαι πρὸς τοῦ κυρίου τοὺς Ἕλληνας ἐξακουστέον, ἑκὼν παραλείπω τὰ τῶν φιλοσόφων δόγματα. εἰ γὰρ καὶ τὰς λέξεις ἐπίοιμεν αὐτῶν, οὐκ ἂν φθάνοιμεν, πλῆθος ὅσον ὑπομνημάτων συνερανίζοντες, ἐκ τῆς βαρβάρου φιλοσοφίας πᾶσαν φερομένην τὴν παρ' Ἕλλησιν ἐν5.14.140.3 δεικνύμενοι σοφίαν. ἧς θεωρίας οὐδὲν ἧττον αὖθις ἐφαψόμεθα κατὰ τὸ ἀναγκαῖον, ὁπηνίκα ἂν τὰς περὶ ἀρχῶν δόξας τὰς παρ' Ἕλλησι φερομένας ἀναλεγώμεθα. πλὴν καὶ τοῦτο ἡμῖν ἐκ τῶν εἰρημένων ἡμῖν ἡσυχῇ παρίσταται σκοπεῖν, ὃν τρόπον ταῖς Ἑλληνικαῖς τῷ οἵῳ τε ὄντι διανήχεσθαι τὰ ἐν αὐτοῖς κύματα ἐντευκτέον βίβλοις. ὄλβιος, ὡς ἔοικεν, ἄρα ἐστὶν κατὰ τὸν Ἐμπεδοκλέα, ὃς θείων πραπίδων ἐκτήσατο πλοῦτον, δειλὸς δ' ᾧ σκοτόεσσα θεῶν πέρι δόξα μέμηλεν. γνῶσιν καὶ ἀγνωσίαν ὅρους εὐδαιμονίας κακοδαιμονίας τε θείως ἐδή5.14.140.6 λωσεν. χρὴ γὰρ εὖ μάλα πολλῶν ἴστορας φιλοσόφους ἄνδρας εἶναι καθ' Ἡράκλειτον, καὶ τῷ ὄντι ἀνάγκη πολλὰ πλανηθῆναι διζήμενον ἔμμεναι ἐσθλόν. ἤδη μὲν οὖν δῆλον ἡμῖν ἐκ τῶν προειρημένων ὡς ἀίδιος ἡ τοῦ θεοῦ","english":"Since it has been clearly demonstrated, as I think, how the term \"thieves\" is to be understood as spoken by the Lord concerning the Greeks, I willingly pass over the doctrines of the philosophers. For even if we were to go through their expressions, we would not reach the end, collecting such a multitude of commentaries, showing that all the wisdom among the Greeks is derived from barbarian philosophy. We will take up this inquiry again no less, as necessary, whenever we review the opinions concerning principles that are current among the Greeks. Moreover, from what has been said, it is quietly suggested to us to consider in what manner one should approach Greek books, swimming through their waves as it were. Blessed, it seems, according to Empedocles, is he who has acquired a wealth of divine thoughts, but wretched is he to whom obscure opinion about the gods is a concern. He divinely defined knowledge and ignorance as the boundaries of happiness and unhappiness. For it is necessary that philosophers be well versed in many things, according to Heraclitus, and indeed it is necessary to wander much in seeking the good. Now it is already clear to us from what has been said before that the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κλέπτας","severity":"info","text":"Clement interprets the Lord's designation of Greeks as 'thieves' as a reference to their alleged misappropriation of barbarian philosophy, a key theme in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βαρβάρου φιλοσοφίας","severity":"info","text":"Clement uses 'barbarian philosophy' to denote non-Greek wisdom, especially Jewish and Christian traditions, which he argues are the source of Greek thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐμπεδοκλέα","severity":"info","text":"Clement quotes Empedocles (fr. 132 Diels-Kranz) on the blessedness of possessing divine thoughts, contrasting it with wretchedness from obscure opinions about the gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἡράκλειτον","severity":"info","text":"Clement cites Heraclitus (fr. 35 Diels-Kranz) to assert that philosophers must be knowledgeable in many things and that seeking the good requires much wandering.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν καὶ τοῦτο","severity":"info","text":"This phrase marks a transition: Clement moves from defending his omission of Greek doctrines to advising how to read Greek books cautiously, 'swimming through their waves'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀίδιος","severity":"info","text":"The passage ends with 'ἀίδιος' (eternal), likely beginning a discussion of God's eternity, a topic Clement will develop from earlier arguments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end is cut off; 'ἀίδιος' may be the start of a new sentence or a continuation of the previous thought about divine knowledge."],"confidence":"high","notes":[]},{"i":503,"ref":"p503","source":"εὐποιία τυγχάνει καὶ εἰς πάντας ἐξ ἀρχῆς ἀνάρχου ἴση ἀτεχνῶς ἡ φυσικὴ δικαιοσύνη, κατ' ἀξίαν ἑκάστου γένους γενομένη, οὐκ ἀρξα5.14.141.2 μένη ποτέ· οὐ γὰρ ἀρχὴν τοῦ κύριος καὶ ἀγαθὸς εἶναι εἴληφεν ὁ θεὸς ὢν ἀεὶ ὅ ἐστιν, οὐδὲ μὴν παύσεταί ποτε ἀγαθοποιῶν, κἂν εἰς τέλος ἀγάγῃ ἕκαστα. μεταλαμβάνει δὲ τῆς εὐποιίας ἕκαστος ἡμῶν πρὸς ὃ βούλεται, ἐπεὶ τὴν διαφορὰν τῆς ἐκλογῆς ἀξία γενομένη ψυχῆς αἵρεσίς τε καὶ συνάσκησις πεποίηκεν. Ὧδε μὲν οὖν καὶ ὁ πέμπτος ἡμῖν τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων Στρωματεὺς περαιούσθω.\n\nΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΕΚΤΟΣ Ὁ δὲ δὴ ἕκτος καὶ ὁμοῦ ὁ ἕβδομος ἡμῖν τῶν κατὰ τὴν ἀληθῆ φιλοσοφίαν γνωστικῶν ὑπομνημάτων Στρωματεύς, διαγράψας ὡς ἔνι μάλιστα τὸν ἠθικὸν λόγον ἐν τούτοις περαιούμενον καὶ παραστήσας, ὅστις ἂν εἴη κατὰ τὸν βίον ὁ γνωστικός, πρόεισι δείξων τοῖς φιλοσόφοις οὐδαμῶς ὡς ἄθεον τοῦτον, ὡς ὑπειλήφασιν, μόνον δὲ τῷ ὄντι θεοσεβῆ, τὸν τρόπον τῆς θρῃσκείας τοῦ γνωστικοῦ κεφαλαιωδῶς ἐκτιθέμενος, ὅσα γε εἰς γραφὴν ὑπομνηστικὴν ἀκίνδυνον ἐγχαράξαι· ἐργάζεσθαι γὰρ τὴν βρῶσιν τὴν εἰς αἰῶνα παραμένουσαν ὁ κύριος ἐνετείλατο, καί που ὁ προφήτης λέγει· μακάριος ὁ σπείρων ἐπὶ πᾶν ὕδωρ, οὗ μόσχος καὶ ὄνος πατεῖ, ὁ ἐκ νόμου καὶ ἐξ ἐθνῶν εἰς τὴν μίαν πίστιν συναγόμενος λαός. ὁ δὲ ἀσθενῶν λάχανα ἐσθίει κατὰ τὸν γενναῖον ἀπόστολον.","english":"Beneficence occurs, and from the beginning without beginning natural justice is equally, simply, in accordance with the worth of each kind, having come to be, never having begun; for God did not take a beginning of being Lord and good, being always what he is, nor will he ever cease doing good, even if he leads each thing to its end. Each of us partakes of beneficence according to what he wills, since the difference of choice, worth having become of the soul, both choice and training have produced. Here, then, let the fifth Stromateus of our Gnostic commentaries according to true philosophy be concluded.\n\nClement's Stromateis, Book Six. The sixth and at the same time the seventh Stromateus of our Gnostic commentaries according to true philosophy, having delineated as much as possible the ethical discourse being concluded in these, and having set forth who the Gnostic would be in respect to life, proceeds to show to the philosophers that this one is by no means godless, as they have supposed, but alone truly god-fearing, setting forth summarily the manner of worship of the Gnostic, as many things as it is safe to inscribe in a reminder for writing; for the Lord commanded to work the food that remains for eternity, and somewhere the prophet says: Blessed is the one who sows on every water, whose calf and donkey tread, the people gathered from law and from nations into the one faith. But the weak one eats vegetables, according to the noble apostle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐποιία","severity":"info","text":"εὐποιία (beneficence) is a key ethical term in Clement, denoting God's active goodness and the human participation in it through choice and training.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φυσικὴ δικαιοσύνη","severity":"info","text":"φυσικὴ δικαιοσύνη (natural justice) is presented as coextensive with God's eternal beneficence, a Stoic concept adapted by Clement to Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μακάριος ὁ σπείρων ἐπὶ πᾶν ὕδωρ","severity":"info","text":"The phrase 'Blessed is the one who sows on every water' is a loose citation of Psalm 107(106):9 LXX, adapted to Clement's allegorical reading of the mixed people (law and nations).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀσθενῶν λάχανα ἐσθίει","severity":"info","text":"The saying 'the weak one eats vegetables' alludes to Romans 14:2, where Paul contrasts the weak and strong in faith, here used by Clement to distinguish spiritual levels.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδε μὲν οὖν καὶ ὁ πέμπτος ... Στρωματεὺς περαιούσθω","severity":"info","text":"This sentence marks the formal conclusion of Book 5 and the transition to Book 6, which Clement announces as a summary of the Gnostic's ethical life and worship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνωστικῶν ὑπομνημάτων Στρωματεύς","severity":"info","text":"Clement's Stromateis are 'miscellanies' of Gnostic (esoteric Christian) commentaries, here numbered as fifth, sixth, and seventh books, reflecting a planned sequence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ ἐκ νόμου καὶ ἐξ ἐθνῶν' could refer to the people gathered from Jewish law and Gentile nations, or to the two sources of the mixed people; the translation takes the former.","The identity of 'the noble apostle' (ὁ γενναῖος ἀπόστολος) is not specified; context suggests Paul, but Clement does not name him here."],"confidence":"high","notes":[]},{"i":504,"ref":"p504","source":"φθάσας δὲ ὁ Παιδαγωγὸς ἡμῖν ἐν τρισὶ διαιρούμενος βίβλοις τὴν ἐκ παίδων ἀγωγήν τε καὶ τροφὴν παρέστησεν, τουτέστιν ἐκ κατηχήσεως συναύξουσαν τῇ πίστει πολιτείαν καὶ προπαρασκευάζουσαν τοῖς εἰς ἄνδρας ἐγγραφομένοις ἐνά6.1.1.4 ρετον τὴν ψυχὴν εἰς ἐπιστήμης γνωστικῆς παραδοχήν. ἐναργῶς οὖν τῶν Ἑλλήνων μαθόντων ἐκ τῶν λεχθησομένων διὰ τῶνδε ἡμῖν, ὡς ἀνοσίως τὸν θεοφιλῆ διώκοντες ἀσεβοῦσιν αὐτοί, τότε ἤδη, προϊόντων τῶν ὑπομνημάτων κατὰ τὸν τῶν Στρωματέων χαρακτῆρα, ἐπιλυτέον τά τε ὑπὸ Ἑλλήνων τά τε ὑπὸ βαρβάρων προσαπορούμενα ἡμῖν περὶ τῆς τοῦ κυρίου παρουσίας. Ἐν μὲν οὖν τῷ λειμῶνι τὰ ἄνθη ποικίλως ἀνθοῦντα κἀν τῷ παραδείσῳ ἡ τῶν ἀκροδρύων φυτεία οὐ κατὰ εἶδος ἕκαστον κεχώρισται τῶν ἀλλογενῶν (ᾗ καὶ Λειμῶνάς τινες καὶ Ἑλικῶνας καὶ Κηρία καὶ Πέπλους συναγωγὰς φιλομαθεῖς ποικίλως ἐξανθισάμενοι συνεγράψαντο)· τοῖς δ' ὡς ἔτυχεν ἐπὶ μνήμην ἐλθοῦσι καὶ μήτε τῇ τάξει μήτε τῇ φράσει διακεκαθαρμένοις, διεσπαρμένοις δὲ ἐπίτηδες ἀναμίξ, ἡ τῶν Στρωματέων ἡμῖν ὑποτύπωσις λειμῶνος δίκην πε6.1.2.2 ποίκιλται. καὶ δὴ ὧδε ἔχοντες ἐμοί τε ὑπομνήματα εἶεν ἂν ζώπυρα, τῷ τε εἰς γνῶσιν ἐπιτηδείῳ, εἴ πως περιτύχοι τοῖσδε, πρὸς τὸ συμ6.1.2.3 φέρον καὶ ὠφέλιμον μετὰ ἱδρῶτος ἡ ζήτησις γενήσεται· οὐ γὰρ μόνον τῶν σιτίων τὸν πόνον, πολὺ δὲ πλέον καὶ τῆς γνώσεως ἡγεῖσθαι δίκαιον, τοῖς διὰ στενῆς καὶ τεθλιμμένης τῆς κυριακῆς ὄντως ὁδοῦ εἰς τὴν ἀίδιον καὶ μακαρίαν παραπεμπομένοις σωτηρίαν·","english":"Our Pedagogue, having anticipated us in three books, presented the education and nurture from childhood, that is, from catechesis, a polity growing together with faith and preparing the soul for virtue, for the reception of gnostic knowledge, for those enrolled as men. Clearly, then, when the Greeks learn from what will be said by us through these writings how impiously they persecute the God-beloved and themselves commit impiety, then, as the notes proceed according to the character of the Stromata, we must resolve the difficulties raised by both Greeks and barbarians concerning the Lord's advent. Now in the meadow the flowers bloom in variety, and in the orchard the planting of fruit trees is not separated by species from those of other kinds (just as some have compiled collections called Meadows, Helicons, Honeycombs, and Peploi, culling diverse learned materials). But for things that have come to memory as they chanced, neither purified in order nor in expression, but deliberately scattered and mixed, our outline of the Stromata is variegated like a meadow. And indeed, being thus, they would be for me memoranda, live coals, and for one suited to knowledge, if he should happen upon these, the search will be for benefit and advantage with toil; for it is right to consider not only the labor of food, but much more that of knowledge, for those who are sent along the truly narrow and constrained way of the Lord to eternal and blessed salvation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Παιδαγωγὸς","severity":"info","text":"Clement refers to his earlier work the Paedagogus, which he here summarizes as having provided education and nurture from childhood. The term is a title, not a common noun.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Στρωματέων","severity":"info","text":"The title Stromata means 'patchwork' or 'miscellanies', reflecting the deliberate lack of orderly arrangement. Clement likens his work to a meadow with varied flowers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Λειμῶνάς τινες καὶ Ἑλικῶνας καὶ Κηρία καὶ Πέπλους","severity":"info","text":"These are titles of ancient miscellanies: Meadows, Helicons, Honeycombs, and Peploi. Clement cites them as precedents for his own variegated compilation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προϊόντων τῶν ὑπομνημάτων","severity":"info","text":"Clement signals that as the notes proceed, he will address difficulties raised by Greeks and barbarians about the Lord's advent. This is a programmatic statement about the work's unfolding argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ζώπυρα","severity":"info","text":"Clement calls his notes 'live coals' (ζώπυρα), implying they can kindle knowledge in a suitable reader. This metaphor echoes the idea of seeds of gnosis awaiting activation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"στενῆς καὶ τεθλιμμένης τῆς κυριακῆς ὄντως ὁδοῦ","severity":"info","text":"This phrase alludes to the 'narrow way' of Matthew 7:13-14, a common early Christian metaphor for the disciplined path to salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ κατηχήσεως συναύξουσαν τῇ πίστει πολιτείαν' could be read as either the polity growing together with faith or the polity growing from catechesis along with faith; the translation takes the former.","The reference to 'Greeks and barbarians' is generic; Clement does not specify which particular objections he will address."],"confidence":"high","notes":[]},{"i":505,"ref":"p505","source":"ἡ γνῶσις δὲ ἡμῶν καὶ ὁ παράδεισος ὁ πνευματικὸς αὐτὸς ἡμῶν ὁ σωτὴρ ὑπάρχει, εἰς ὃν καταφυτευόμεθα, μετατεθέντες καὶ μεταμοσχευθέντες εἰς τὴν γῆν τὴν ἀγαθὴν ἐκ βίου τοῦ παλαιοῦ· ἡ μεταβολὴ δὲ τῆς φυτείας εἰς εὐκαρπίαν συμβάλλεται. φῶς οὖν ὁ κύριος καὶ γνῶσις ἡ ἀληθής, εἰς ὃν μετετέθημεν. Λέγεται δὲ καὶ ἄλλως διττὴ ἡ γνῶσις, ἣ μὲν κοινῶς, ἡ ἐν πᾶσιν ἀνθρώποις ὁμοίως σύνεσίς τε καὶ ἀντίληψις κατὰ τὸ γνωρίζειν ἕκαστον τῶν ὑποκειμένων πανδήμως ἐμφαινομένη, ἧς οὐ μόνον αἱ λογικαὶ δυνάμεις, ἀλλ' ἴσως καὶ αἱ ἄλογοι μεθέξουσιν, ἣν οὐκ ἄν ποτε ἔγωγε γνῶσίν γε ὀνομάσαιμι, τὴν καὶ δι' αἰσθητηρίων ἀντιλαμ6.1.3.2 βάνεσθαι πεφυκυῖαν· ἡ δὲ ἐξαιρέτως ὀνομαζομένη γνῶσις ἀπὸ τῆς γνώμης καὶ τοῦ λόγου χαρακτηρίζεται, καθ' ἣν μόναι αἱ λογικαὶ δυνάμεις γνώσεις γενήσονται, αἱ τοῖς νοητοῖς κατὰ ψιλὴν τὴν\n\nτῆς ψυχῆς ἐνέργειαν εἰλικρινῶς ἐπιβάλλουσαι· χρηστὸς ἀνήρ, φησὶν ὁ Δαβίδ, ὁ οἰκτίρμων τῶν παραπολλυμένων τῇ πλάνῃ καὶ κιχρῶν ἐκ μεταδόσεως τοῦ λόγου τῆς ἀληθείας, οὐχ ὡς ἔτυχεν, ἀλλὰ γὰρ οἰκονομήσει τοὺς λόγους αὐτοῦ ἐν κρίσει, ἐπιλογισμῷ βαθεῖ· οὗτος ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν. Πρὸ δὲ τῆς εἰς τὸ προκείμενον ἐγχειρήσεως ἐν προοιμίου εἴδει προσαποδοτέον τῷ πέρατι τοῦ πέμπτου Στρωματέως τὰ ἐνδέοντα. Ἐπεὶ γὰρ παρεστήσαμεν τὸ συμβολικὸν εἶδος ἀρχαῖον εἶναι, κεχρῆσθαι δὲ αὐτῷ οὐ μόνον τοὺς προφήτας τοὺς παρ' ἡμῖν, ἀλλὰ καὶ τῶν Ἑλλήνων τῶν παλαιῶν τοὺς πλείονας καὶ τῶν ἄλλων τῶν κατὰ τὰ ἔθνη βαρβάρων οὐκ ὀλίγους, ἐχρῆν δὲ καὶ τὰ μυστήρια ἐπελθεῖν τῶν τελουμένων·","english":"Our knowledge and our spiritual paradise is our Saviour himself, into whom we are planted, being transferred and grafted into the good land from the old life; the change of planting contributes to good fruitfulness. Therefore the Lord is light and true knowledge, into whom we have been transferred. Knowledge is also spoken of in another way as twofold: one common, the understanding and perception alike in all men according to the recognition of each of the subjects manifestly common to all, of which not only the rational faculties but perhaps also the irrational will partake, which I would never call knowledge, that which is naturally apprehended even through the senses; the other, knowledge specially named, is characterized by judgment and reason, according to which only the rational faculties become knowledges, those which apply purely to intelligible things by the bare activity of the soul. \"The good man,\" says David, \"is the one who pities those perishing in error and lends from the impartation of the word of truth, not at random, but will manage his words with judgment, with deep reasoning; this one scattered, gave to the poor.\" But before proceeding to the subject at hand, in the form of a preface, we must add to the end of the fifth Stromateus what is lacking. For since we have shown that the symbolic form is ancient, and that it was used not only by our prophets but also by most of the ancient Greeks and not a few of the other barbarians among the nations, it was also necessary to go through the mysteries of the initiations.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ γνῶσις δὲ ἡμῶν καὶ ὁ παράδεισος ὁ πνευματικὸς αὐτὸς ἡμῶν ὁ σωτὴρ ὑπάρχει","severity":"info","text":"Clement identifies Christ as both knowledge and the spiritual paradise, a metaphor for the salvific transformation of the believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνῶσις","severity":"info","text":"Clement distinguishes common knowledge (shared by all, even irrational beings) from true gnosis, which is rational and directed toward intelligibles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χρηστὸς ἀνήρ, φησὶν ὁ Δαβίδ","severity":"info","text":"Clement cites David (likely Psalm 112:9 LXX) on the good man who pities the erring and imparts truth with judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸ δὲ τῆς εἰς τὸ προκείμενον ἐγχειρήσεως ἐν προοιμίου εἴδει προσαποδοτέον τῷ πέρατι τοῦ πέμπτου Στρωματέως","severity":"info","text":"Clement signals a structural break: he will add a preface to the end of the fifth Stromateus before continuing the main argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ μυστήρια ἐπελθεῖν τῶν τελουμένων","severity":"info","text":"Clement refers to pagan mystery rites, which he intends to discuss as part of his demonstration that symbolic language is ancient and widespread.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἣν οὐκ ἄν ποτε ἔγωγε γνῶσίν γε ὀνομάσαιμι","severity":"caution","text":"Clement denies the name 'knowledge' to common perception, but the Greek text is ambiguous whether he includes irrational faculties in that denial.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἱ ἄλογοι μεθέξουσιν' is ambiguous: it may mean irrational faculties partake of common knowledge, or that they will partake in some other sense; the translation takes the former.","The citation from David is not exact; it may be a paraphrase or composite of Psalm 112:9 and other wisdom sayings."],"confidence":"high","notes":[]},{"i":506,"ref":"p506","source":"ταῦτα μὲν ὑπερτίθεμαι διασαφήσων, ὁπηνίκα ἂν τὰ περὶ ἀρχῶν τοῖς Ἕλλησιν εἰρημένα ἐπιόντες διελέγχωμεν· τῆσδε γὰρ ἔχεσθαι τῆς θεωρίας ἐπιδείξομεν καὶ τὰ μυστήρια· παραστήσαντες δὲ τὴν ἔμφασιν τῆς Ἑλληνικῆς διανοίας ἐκ τῆς διὰ τῶν γραφῶν εἰς ἡμᾶς δεδομένης ἀληθείας περιαυγασθεῖσαν, καθ' ὃ σημαινόμενον διήκειν εἰς αὐτοὺς τὴν κλοπὴν τῆς ἀληθείας ἐκδεχόμενοι, εἰ μὴ ἐπαχθὲς εἰπεῖν, ἀπεδείξαμεν, φέρε μάρτυρας τῆς κλοπῆς αὐτοὺς καθ' ἑαυτῶν παραστήσωμεν τοὺς Ἕλληνας· οἱ γὰρ τὰ οἰκεῖα οὕτως ἄντικρυς παρ' ἀλλήλων ὑφαιρούμενοι βεβαιοῦσι μὲν τὸ κλέπται εἶναι, σφετερίζεσθαι δ' ὅμως καὶ ἄκοντες τὴν παρ' ἡμῶν ἀλήθειαν εἰς τοὺς ὁμοφύλους λάθρᾳ διαδείκνυνται. οἱ γὰρ μηδὲ ἑαυτῶν, σχολῇ γ' ἂν τῶν ἡμετέρων ἀφέξονται. καὶ τὰ μὲν κατὰ φιλοσοφίαν σιωπήσομαι δόγματα, αὐτῶν ὁμολογούντων ἐγγράφως τῶν τὰς αἱρέσεις διανεμομένων, ὡς μὴ ἀχάριστοι ἐλεγχθεῖεν, παρὰ Σωκράτους εἰληφέναι τὰ κυριώτατα τῶν δογμάτων. ὀλίγοις δὲ τῶν καθωμιλημένων καὶ παρὰ τοῖς Ἕλλησιν εὐδοκίμων ἀνδρῶν χρησάμενος μαρτυρίοις, τὸ κλεπτικὸν διελέγξας εἶδος αὐτῶν, ἀδιαφόρως τοῖς χρόνοις καταχρώμενος, ἐπὶ τὰ ἑξῆς τρέψομαι. Ὀρφέως τοίνυν ποιήσαντος· ὣς οὐ κύντερον ἦν καὶ ῥίγιον ἄλλο γυναικός, Ὅμηρος ἄντικρυς λέγει· ὣς οὐκ αἰνότερον καὶ κύντερον ἄλλο γυναικός. Γράψαντός τε Μουσαίου· ὡς αἰεὶ τέχνη μέγ' ἀμείνων ἰσχύος ἐστίν, Ὅμηρος λέγει μήτι τοι δρυτόμος περιγίνεται ἠὲ βίηφι. Πάλιν τοῦ Μουσαίου ποιήσαντος· ὡς δ' αὔτως καὶ φύλλα φύει ζείδωρος ἄρουρα· ἄλλα μὲν ἐν μελίῃσιν ἀποφθίνει, ἄλλα δὲ φύει· ὣς δὲ καὶ ἀνθρώπων γενεὴν καὶ φῦλον ἑλίσσει.","english":"I defer these matters for clarification, when we come to examine and refute what has been said by the Greeks concerning first principles; for we shall show that even the mysteries adhere to this theory. And having set forth the illumination of Greek thought from the truth given to us through the Scriptures, in accordance with which meaning we understand that the theft of truth penetrated to them—if it is not offensive to say so—we have demonstrated it. Come, let us present the Greeks themselves as witnesses of the theft against themselves; for those who so openly steal from one another confirm that they are thieves, yet they are shown to appropriate even unwittingly the truth from us and secretly transmit it to their own kind. For those who do not even spare their own, will scarcely refrain from ours. And I shall pass over in silence the doctrines concerning philosophy, since those who distribute the heresies themselves confess in writing, lest they be convicted of ingratitude, that they received the most important doctrines from Socrates. But using a few testimonies from men who are familiar and esteemed among the Greeks, and having refuted their thievish character, I shall proceed to the next matters, making indiscriminate use of chronology. So when Orpheus wrote: \"There is no more shameless and chilling thing than woman,\" Homer says outright: \"There is no more dreadful and shameless thing than woman.\" And when Musaeus wrote: \"Skill is always far better than strength,\" Homer says: \"No woodcutter surpasses by might.\" Again, when Musaeus wrote: \"Just as the life-giving earth puts forth leaves—some on the ash trees wither, others grow—so too does the race and tribe of men revolve.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ περὶ ἀρχῶν","severity":"info","text":"Clement defers discussion of Greek first principles (ἀρχαί) to a later refutation, signaling a planned but possibly unwritten section of the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κλοπὴν τῆς ἀληθείας","severity":"info","text":"The 'theft of truth' is a central apologetic motif: Clement argues that Greek philosophers and poets plagiarized from Hebrew Scripture, a claim found in earlier Christian writers like Justin Martyr and Tatian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὣς οὐ κύντερον ἦν καὶ ῥίγιον ἄλλο γυναικός","severity":"info","text":"Clement cites Orpheus and Homer in parallel to demonstrate Greek literary theft; the Homeric line (Odyssey 11.427) closely echoes the Orphic fragment, supporting Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς αἰεὶ τέχνη μέγ' ἀμείνων ἰσχύος ἐστίν","severity":"info","text":"Clement pairs Musaeus' maxim on skill versus strength with a Homeric line (Iliad 23.315) to show dependence; the comparison is a standard rhetorical device in his polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀδιαφόρως τοῖς χρόνοις καταχρώμενος","severity":"info","text":"Clement admits he uses chronology indiscriminately, a methodological note that explains his non-chronological arrangement of sources in this passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ μυστήρια","severity":"info","text":"Clement claims that even Greek mysteries align with his theory of truth theft, a claim that reflects his syncretic approach and influenced later Christian humanists.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ περὶ ἀρχῶν' may refer to a specific lost work or a general topic; Clement's plan to refute it is stated but not executed in the extant text.","The identity of 'τοὺς τὰς αἱρέσεις διανεμομένων' is unclear; it may refer to Greek philosophical schools or to Christian heretics who borrowed from Socrates."],"confidence":"high","notes":[]},{"i":507,"ref":"p507","source":"Ὅμηρος μεταγράφει· φύλλα τὰ μέν τ' ἄνεμος χαμάδις χέει, ἄλλα δέ θ' ὕλη τηλεθόωσα φύει, ἔαρος δ' ἐπιγίνεται ὥρη· ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει, ἣ δ' ἀπολήγει. Πάλιν δ' αὖ Ὁμήρου εἰπόντος· οὐχ ὁσίη κταμένοισιν ἐπ' ἀνδράσιν εὐχετάασθαι, Ἀρχίλοχός τε καὶ Κρατῖνος γράφουσιν, ὃ μέν· οὐ γὰρ ἐσθλὰ κατθανοῦσι κερτομεῖν ἐπ' ἀνδράσιν, Κρατῖνος δὲ ἐν τοῖς Λάκωσι· φοβερὸν ἀνθρώποις τόδ' αὖ, κταμένοις ἐπ' αἰζηοῖσιν καυχᾶσθαι μέγα. Αὖθίς τε ὁ Ἀρχίλοχος τὸ Ὁμηρικὸν ἐκεῖνο μεταφέρων· ἀασάμην, οὐδ' αὐτὸς ἀναίνομαι· ἀντί νυ πολλῶν, ὧδέ πως γράφει· ἤμβλακον, καί πού τινα ἄλλον ἥδ' ἄτη κιχήσατο· καθάπερ ἀμέλει κἀκεῖνο τὸ ἔπος· ξυνὸς ἐνυάλιος, καί τε κτανέοντα κατέκτα, μεταποιῶν αὐτὸς ὧδέ πως ἐξήνεγκεν· † ἔρξω· ἐτήτυμον γὰρ ξυνὸς ἀνθρώποισιν Ἄρης. ἔτι κἀκεῖνο μεταφράζων· νίκης ἀνθρώποισιν θεῶν ἐν † πείρᾳ κεῖται, διὰ τοῦδε τοῦ ἰάμβου δῆλός ἐστι· καὶ νέους θάρρυνε, νίκης δὲ ἐν θεοῖσι πείρατα. Πάλιν Ὁμήρου εἰπόντος· ἀνιπτόποδες, χαμαιεῦναι, Εὐριπίδης ἐν Ἐρεχθεῖ γράφει· ἐν ἀστρώτῳ πέδῳ εὕδουσιν, πηγαῖς δ' οὐχ ὑγραίνουσιν πόδας. Ἀρχιλόχου τε ὁμοίως εἰρηκότος· ἀλλ' ἄλλος ἄλλῳ κραδίην ἰαίνεται, παρὰ τὸ Ὁμηρικόν· ἄλλος γάρ τ' ἄλλοισιν ἀνὴρ ἐπιτέρπεται ἔργοις, Εὐριπίδης ἐν τῷ Οἰνεῖ φησιν· ἀλλὰ ἄλλος ἄλλοις μᾶλλον ἥδεται τρόποις. Ἀκήκοα δὲ Αἰσχύλου μὲν λέγοντος· οἴκοι μένειν χρὴ τὸν καλῶς εὐδαίμονα– καὶ τὸν κακῶς πράσσοντα καὶ τοῦτον μένειν, Εὐριπίδου δὲ τὰ ὅμοια ἐπὶ τῆς σκηνῆς βοῶντος· μακάριος ὅστις","english":"Homer rewrites: \"Some leaves the wind scatters on the ground, but others the flourishing wood puts forth, when the season of spring comes; so it is with the generation of men: one grows, another ceases.\" Again, when Homer said: \"It is not holy to boast over slain men,\" Archilochus and Cratinus write, the former: \"For it is not good to mock dead men,\" and Cratinus in his *Lacones*: \"This is fearful for men, to boast greatly over slain warriors.\" And again Archilochus, transferring that Homeric line: \"I was foolish, nor do I deny it,\" instead of \"many,\" writes something like this: \"I erred, and some other such folly overtook me.\" Just as, of course, that verse: \"Common is Enyalios, and he who kills is killed,\" he himself adapting it, brought it out something like this: \"I will do; for truly Ares is common to men.\" And again, translating that: \"The victory of men lies in the trial of the gods,\" he is evident through this iambic line: \"And encourage the young, for the limits of victory are in the gods.\" Again, when Homer said: \"Unwashen-footed, sleeping on the ground,\" Euripides in his *Erechtheus* writes: \"They sleep on an unstrewn floor, and do not moisten their feet in springs.\" And Archilochus having similarly said: \"But one man's heart is warmed by one thing, another's by another,\" from the Homeric: \"For one man takes pleasure in one work, another in another,\" Euripides in his *Oeneus* says: \"But one man delights more in one way, another in another.\" I have heard Aeschylus saying: \"The man who is truly fortunate must stay at home—and the man who fares badly must also stay at home,\" and Euripides shouting similar things on the stage: \"Blessed is he who","structure":"narrative","commentary":[{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φύλλα τὰ μέν τ' ἄνεμος χαμάδις χέει","severity":"info","text":"Clement cites Homer's Iliad 6.147-149 on the generation of leaves and men, a simile Archilochus and others adapted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐχ ὁσίη κταμένοισιν ἐπ' ἀνδράσιν εὐχετάασθαι","severity":"info","text":"Clement notes Archilochus and Cratinus reworking Homer's line (Odyssey 22.412) on not boasting over the slain, showing Greek literary borrowing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ξυνὸς ἐνυάλιος, καί τε κτανέοντα κατέκτα","severity":"info","text":"Clement observes Archilochus adapting the Homeric tag 'common is Enyalios' (Iliad 18.309) into an iambic line, illustrating poetic transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνιπτόποδες, χαμαιεῦναι","severity":"info","text":"Clement compares Homer's description (Iliad 16.235) with Euripides' Erechtheus, showing the tragedian's reworking of epic motifs.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄλλος γάρ τ' ἄλλοισιν ἀνὴρ ἐπιτέρπεται ἔργοις","severity":"info","text":"Clement traces Archilochus' and Euripides' Oeneus adaptations of Homer's line (Odyssey 14.228) on differing pleasures, demonstrating literary dependence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ἔρξω· ἐτήτυμον γὰρ ξυνὸς ἀνθρώποισιν Ἄρης","severity":"caution","text":"The Greek text has a crux (†) at 'ἔρξω', indicating a textual corruption or uncertain reading in the Archilochus fragment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The crux at 'ἔρξω' in the Archilochus adaptation leaves the exact verb form uncertain; the translation 'I will do' is conjectural.","The phrase 'νίκης ἀνθρώποισιν θεῶν ἐν † πείρᾳ κεῖται' also has a crux, making the precise sense of 'πείρᾳ' (trial/limit) ambiguous."],"confidence":"high","notes":[]},{"i":508,"ref":"p508","source":"εὐτυχῶν οἴκοι μένει, ἀλλὰ καὶ Μενάνδρου ὧδέ πως κωμῳδοῦντος· οἴκοι μένειν χρὴ καὶ μένειν ἐλεύθερον, ἢ μηκέτ' εἶναι τὸν καλῶς εὐδαίμονα. Πάλιν Θεόγνιδος μὲν λέγοντος· οὐκ ἔστιν φεύγοντι φίλος καὶ πιστὸς ἑταῖρος, Εὐριπίδης πεποίηκεν· πένητα φεύγοντα φεύγει πᾶς τις ἐκποδὼν φίλος. Ἐπιχάρμου τε εἰπόντος· ὦ θύγατερ, αἰαῖ τύχας· συνοικεῖς ὦν νέῳ γ' ἔσσα παλαιτέρα, καὶ ἐπάγοντος· ὃ μὲν γὰρ ἄλλην δῆτα λαμβάνει νεάνιδα, ἃ δ' ἄλλον δ' ἄλλῃ δῆτα μαστεύει τινά, Εὐριπίδης γράφει· κακὸν γυναῖκα πρὸς νέον ζεῦξαι νέαν· † ὃ μὲν γὰρ ἄλλης λέκτρον ἱμείρει λαβεῖν, ἣ δ' ἐνδεὴς τοῦδ' οὖσα βουλεύει κακά. Ἔτι Εὐριπίδου μὲν ἐν τῇ Μηδείᾳ εἰπόντος· κακοῦ γὰρ ἀνδρὸς δῶρα ὄνησιν οὐκ ἔχει, Σοφοκλῆς ἐν τῷ Αἴαντι τῷ μαστιγοφόρῳ ἐκεῖνό φησι τὸ ἰαμβεῖον· ἐχθρῶν δ' ἄδωρα δῶρα καὶ οὐκ ὀνήσιμα. Σόλωνος δὲ ποιήσαντος· τίκτει γὰρ κόρος ὕβριν, ὅταν πολὺς ὄλβος ἕπηται, ἄντικρυς ὁ Θέογνις γράφει· τίκτει τοι κόρος ὕβριν, ὅταν κακῷ ὄλβος ἕπηται. ὅθεν καὶ ὁ Θουκυδίδης ἐν ταῖς ἱστορίαις εἰώθασιν δὲ οἱ πολλοὶ τῶν ἀνθρώπων φησίν, οἷς ἂν μάλιστα καὶ δι' ἐλαχίστου ἀπροσδόκητος εὐπραγία ἔλθῃ, εἰς ὕβριν τρέπεσθαι. καὶ Φίλιστος ὁμοίως τὰ αὐτὰ μιμεῖται ὧδε λέγων· τὰ δὲ πολλὰ κατὰ λόγον τοῖς ἀνθρώποις εὐτυχοῦντα ἀσφαλέστερα ἢ παρὰ δόξαν· καὶ κακοπραγίαν **· εἰώθασι γὰρ μάλιστα οἱ παρὰ δόξαν ἀπροσδοκήτως εὖ πράσσοντες εἰς ὕβριν τρέπεσθαι. Πάλιν Εὐριπίδου ποιήσαντος· ἐκ γὰρ πατρὸς καὶ μητρὸς ἐκπονουμένων σκληρὰς διαίτας οἱ γόνοι βελτίονες, Κριτίας γράφει· ἄρχομαι δέ τοι ἀπὸ γενετῆς ἀνθρώπου·","english":"The one who is fortunate stays at home, but also Menander, in some such way, in comedy: \"One must stay at home and remain free, or else the one who is truly blessed no longer exists.\" Again, Theognis saying: \"There is no friend and faithful companion for a fugitive,\" Euripides has written: \"Every friend flees from a fleeing poor man.\" And Epicharmus saying: \"O daughter, alas for your fortune; you are living with a young man, though you are older,\" and adding: \"For he indeed takes another young woman, and she seeks another man,\" Euripides writes: \"It is an evil to yoke a woman to a young man; for he desires to take the bed of another, and she, being in need of this, devises evils.\" Further, Euripides in the *Medea* saying: \"The gifts of a bad man bring no benefit,\" Sophocles in the *Ajax the Whip-Bearer* says that iambic line: \"The gifts of enemies are gifts not to be received and not beneficial.\" And Solon having composed: \"For satiety gives birth to insolence, when great prosperity follows,\" Theognis writes directly: \"Satiety gives birth to insolence, when evil prosperity follows.\" Whence also Thucydides in his *Histories* says: \"Most people, to whom unexpected good fortune comes especially and in the shortest time, are accustomed to turn to insolence.\" And Philistus similarly imitates the same things, speaking thus: \"Most things that happen to people according to reason and with good fortune are safer than those contrary to expectation; and misfortune... for those who act contrary to expectation and unexpectedly well are especially accustomed to turn to insolence.\" Again, Euripides having composed: \"For from a father and mother who labor at hard ways of life, the offspring are better,\" Critias writes: \"I begin from the birth of a man.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εὐτυχῶν οἴκοι μένει","severity":"info","text":"Clement continues his catalogue of literary parallels, showing how later authors rework earlier lines. The pattern is: source poet A says X, then poet B adapts X.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τίκτει γὰρ κόρος ὕβριν","severity":"info","text":"Solon's maxim 'satiety breeds insolence' is adapted by Theognis and echoed by Thucydides and Philistus. Clement uses this to show a chain of imitation across genres and centuries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φίλιστος","severity":"info","text":"Philistus of Syracuse (c. 430–356 BCE) was a historian whose work survives only in fragments. Clement cites him as an example of prose writers imitating poetic topoi.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ κακοπραγίαν **","severity":"caution","text":"The Greek text has a lacuna after 'κακοπραγίαν' (misfortune). The English draft marks it with '**'. The sense of Philistus' sentence is incomplete.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐριπίδης γράφει","severity":"info","text":"Clement attributes to Euripides a line about yoking a woman to a young man, but the fragment is not securely assigned to any known play. This shows Clement's method of citing from memory or from lost works.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'κακοπραγίαν' leaves Philistus' full thought uncertain; the translation supplies 'misfortune' but the syntax is broken.","The source of the Euripidean line about yoking a woman to a young man is not identified; it may be from a lost play."],"confidence":"high","notes":[]},{"i":509,"ref":"p509","source":"πῶς ἂν βέλτιστος τὸ σῶμα γένοιτο καὶ ἰσχυρότατος; εἰ ὁ φυτεύων γυμνάζοιτο καὶ ἐσθίοι ἐρρωμένως. καὶ ταλαιπωροίη τὸ σῶμα καὶ ἡ μήτηρ τοῦ παιδίου τοῦ μέλλοντος ἔσεσθαι ἰσχύοι τὸ σῶμα καὶ γυμνάζοιτο.\n\nΑὖθίς τε Ὁμήρου ἐπὶ τῆς ἡφαιστοτεύκτου ἀσπίδος εἰπόντος· ἐν μὲν γαῖαν ἔτευξ', ἐν δ' οὐρανόν, ἐν δὲ θάλασσαν· ἐν δ' ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο, Φερεκύδης ὁ Σύριος λέγει· Ζᾶς ποιεῖ φᾶρος μέγα τε καὶ καλὸν καὶ ἐν αὐτῷ ποικίλλει γῆν καὶ Ὠγηνὸν καὶ τὰ Ὠγηνοῦ δώματα. Ὁμήρου τε εἰπόντος· αἰδώς, ἥτ' ἄνδρας μέγα σίνεται ἠδ' ὀνίνησιν, Εὐριπίδης ἐν Ἐρεχθεῖ γράφει· αἰδοῦς δὲ καὐτὸς δυσκρίτως ἔχω πέρι· καὶ δεῖ γὰρ αὐτῆς κἄστιν αὖ κακὸν μέγα. Λάβοις δ' ἂν ἐκ παραλλήλου τῆς κλοπῆς τὰ χωρία κἀκ τῶν συνακμασάντων καὶ ἀνταγωνισαμένων σφίσι τὰ τοιαῦτα, Εὐριπίδου μὲν ἐκ τοῦ Ὀρέστου· ὦ φίλον ὕπνου θέλγητρον, ἐπίκουρον νόσου, Σοφοκλέους δ' ἐκ τῆς Ἐριφύλης· ἄπελθε· κινεῖς ὕπνον ἰητρὸν νόσου, καὶ Εὐριπίδου μὲν ἐξ Ἀντιγόνης· ὀνόματι μεμπτὸν τὸ νόθον, ἡ φύσις δ' ἴση, Σοφοκλέους δὲ ἐξ Ἀλεαδῶν· ἅπαν τὸ χρηστὸν τὴν ἴσην ἔχει φύσιν, πάλιν Εὐριπίδου μὲν ἐκ Τημένου· τῷ γὰρ πονοῦντι καὶ θεὸς συλλαμβάνει, Σοφοκλέους δὲ ἐν Μίνῳ· οὐκ ἔστι τοῖς μὴ δρῶσι σύμμαχος τύχη, ναὶ μὴν Εὐριπίδου μὲν ἐξ Ἀλεξάνδρου· χρόνος δὲ δείξει σ'· ᾧ τεκμηρίῳ μαθὼν ἢ χρηστὸν ὄντα γνώσομαί σε ἤτοι κακόν, Σοφοκλέους δὲ ἐξ Ἱππόνου· πρὸς ταῦτα κρύπτε μηδέν, ὡς ὁ πάνθ' ὁρῶν καὶ πάντ' ἀκούων πάντ' ἀναπτύσσει χρόνος. Ἀλλὰ κἀκεῖνα ὁμοίως ἐπιδράμωμεν. Εὐμήλου γὰρ ποιήσαντος·","english":"How could one become best in body and strongest? If the one who begets exercises and eats vigorously, and endures hardship in body, and the mother of the child to be born is strong in body and exercises.\n\nAgain, when Homer said of the shield wrought by Hephaestus: \"In it he wrought earth, in it heaven, in it sea; in it he placed the great strength of the river Ocean,\" Pherecydes of Syros says: \"Zas makes a great and beautiful robe, and on it he embroiders Earth and Ogenus and the dwelling places of Ogenus.\" And when Homer said: \"Shame, which greatly harms and helps men,\" Euripides in the Erechtheus writes: \"I myself am at a loss to judge about shame; for it is both necessary and also a great evil.\" You could take in parallel the passages of theft from those who flourished and competed with each other, such as these: from Euripides' Orestes: \"O dear charm of sleep, ally against sickness,\" and from Sophocles' Eriphyle: \"Go away; you disturb sleep, the healer of sickness\"; and from Euripides' Antigone: \"The name 'bastard' is blameworthy, but nature is equal,\" and from Sophocles' Aleadae: \"Everything good has the same nature\"; again from Euripides' Temenus: \"For the one who labors, even a god helps,\" and from Sophocles' Minos: \"Fortune is no ally to those who do nothing\"; and indeed from Euripides' Alexander: \"Time will show you; by this evidence, learning, I will know you either as good or bad,\" and from Sophocles' Hipponous: \"Hide nothing from this, since time, which sees all and hears all, unfolds all.\" But let us also run through those similarly. For when Eumelus composed:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πῶς ἂν βέλτιστος τὸ σῶμα γένοιτο καὶ ἰσχυρότατος","severity":"info","text":"Clement opens with a rhetorical question on optimal physical condition, linking it to parental regimen. This reflects his broader interest in the harmony of body and soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ζᾶς ποιεῖ φᾶρος μέγα τε καὶ καλὸν","severity":"info","text":"Clement compares Homer's description of the shield of Achilles (Iliad 18.483-607) with Pherecydes of Syros' cosmogonic myth of Zas weaving a robe. This illustrates Clement's method of tracing Greek poetic borrowings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐριπίδης ἐν Ἐρεχθεῖ","severity":"info","text":"Clement cites Euripides' lost play Erechtheus, contrasting Homer's view of shame (αἰδώς) with Euripides' ambivalence. This shows Clement's use of fragmentary tragedies to argue for Greek moral inconsistency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λάβοις δ' ἂν ἐκ παραλλήλου τῆς κλοπῆς τὰ χωρία","severity":"info","text":"Clement explicitly frames his juxtaposition of Euripides and Sophocles as a demonstration of literary theft (κλοπή). This structural marker signals his argument that Greek poets borrowed from each other, undermining claims of originality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εὐμήλου γὰρ ποιήσαντος","severity":"info","text":"Clement introduces a citation from the archaic poet Eumelus, whose works survive only in fragments. This reference indicates Clement's access to a now-lost corpus and his effort to extend his argument to earlier Greek literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αὖθίς τε Ὁμήρου","severity":"caution","text":"The Greek text reads 'Αὖθίς' (again), but the English draft renders it as 'Again'. The Coptic Vorlage may have had a different conjunction; the sense is clear but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence with 'Εὐμήλου γὰρ ποιήσαντος·', leaving the citation incomplete. The English draft marks this with a colon, but the full quotation is lost.","The phrase 'Αὖθίς τε' could be read as 'And again' or 'Moreover', but the Coptic original may have had a different particle."],"confidence":"high","notes":[]},{"i":510,"ref":"p510","source":"Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἐννέα κοῦραι, Σόλων τῆς ἐλεγείας ὧδε ἄρχεται· Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἀγλαὰ τέκνα. Πάλιν αὖ τὸ Ὁμηρικὸν παραφράζων Εὐριπίδης· τίς πόθεν εἶς ἀνδρῶν; πόθι τοι πτόλις ἠδὲ τοκῆες; τοῖσδε χρῆται τοῖς ἰαμβείοις ἐν τῷ Αἰγεῖ· ποίαν σε φῶμεν γαῖαν ἐκλελοιπότα πόλει ξενοῦσθαι τῇδε; τίς πάτρας θ' ὅρος; τίς ἔσθ' ὁ φύσας; τοῦ κεκήρυξαι πατρός; Τί δ'; οὐ Θεόγνιδος εἰπόντος· οἶνος πινόμενος πουλὺς κακός· ἢν δέ τις αὐτῷ χρῆται ἐπισταμένως, οὐ κακὸν ἀλλ' ἀγαθόν, Πανύασσις γράφει· ὡς οἶνος θνητοῖσι θεῶν πάρα δῶρον ἄριστον, πινόμενος κατὰ μέτρον, ὑπέρμετρος δὲ χερείων. Ἀλλὰ καὶ Ἡσιόδου\n\nλέγοντος· σοὶ δ' ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες τέρπωνται, Εὐριπίδης ποιεῖ· ἀντὶ πυρὸς δὲ γὰρ ἄλλο πῦρ μεῖζον καὶ δυσμαχώτερον βλάστον γυναῖκες. Πρὸς τούτοις Ὁμήρου λέγοντος· γαστέρα δ' οὔ πως ἔστιν ἀποπλῆσαι μεμαυῖαν, οὐλομένην, ἣ πολλὰ κάκ' ἀνθρώποισι δίδωσιν, Εὐριπίδης ποιεῖ· νικᾷ δὲ χρεία μ' ἡ κακῶς τε ὀλουμένη γαστήρ, ἀφ' ἧς δὴ πάντα γίνεται κακά. Ἔτι Καλλίᾳ τῷ κωμικῷ γράφοντι· μετὰ μαινομένων φασὶν χρῆναι μαίνεσθαι πάντας ὁμοίως, Μένανδρος ἐν Πωλουμένοις παρισάζεται λέγων· οὐ πανταχοῦ τὸ φρόνιμον ἁρμόττει παρόν· καὶ συμμανῆναι δ' ἔνια δεῖ. Ἀντιμάχου τε τοῦ Τηίου εἰπόντος· ἐκ γὰρ δώρων πολλὰ κάκ' ἀνθρώποισι πέλονται, Ἀγίας ἐποίησεν· δῶρα γὰρ ἀνθρώπων νοῦν ἤπαφεν ἠδὲ καὶ ἔργα. Ἡσιόδου δὲ εἰπόντος· οὐ μὲν γάρ τι γυναικὸς ἀνὴρ ληίζετ' ἄμεινον τῆς ἀγαθῆς· τῆς δ' αὖτε κακῆς οὐ ῥίγιον ἄλλο, Σιμωνίδης εἶπεν·","english":"Mnemosyne and Olympian Zeus have nine maidens, Solon begins his elegy thus: \"Mnemosyne and Olympian Zeus, glorious children.\" Again, Euripides paraphrasing the Homeric line: \"Who and whence are you among men? What is your city and your parents?\" He uses these iambic lines in the Aegeus: \"What land shall we say you have left, to be a stranger in this city? What is the boundary of your fatherland? Who is your begetter? Of what father are you proclaimed?\" What then? When Theognis said: \"Wine drunk in large quantity is bad; but if one uses it with knowledge, it is not bad but good,\" Panyassis writes: \"Wine is the best gift from the gods to mortals, drunk in measure, but immoderate it is worse.\" And again, when Hesiod\n\nsays: \"But I will give you an evil in return for fire, in which all delight,\" Euripides composes: \"Instead of fire, another fire, greater and more difficult to fight, sprang forth: women.\" In addition, when Homer says: \"The belly cannot be filled, though it is ravenous, accursed, which gives many evils to men,\" Euripides composes: \"Need conquers me, the accursed belly, from which all evils arise.\" Further, when the comic poet Callias writes: \"They say one must go mad along with the mad, all alike,\" Menander in the Sold Woman parallels it, saying: \"Prudence is not fitting everywhere when present; and one must sometimes join in madness.\" And when Antimachus of Teos said: \"For from gifts many evils come to men,\" Hagias composed: \"For gifts have deceived the mind of men and also their deeds.\" When Hesiod said: \"A man takes nothing better than a good woman; but of a bad woman there is nothing worse,\" Simonides said:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Μνημοσύνης καὶ Ζηνὸς Ὀλυμπίου ἐννέα κοῦραι","severity":"info","text":"Clement opens with a truncated hexameter (Mnemosyne and Olympian Zeus, nine maidens) that he immediately identifies as the incipit of Solon’s elegy, using it to illustrate poetic borrowing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πάλιν αὖ τὸ Ὁμηρικὸν παραφράζων Εὐριπίδης","severity":"info","text":"Clement notes that Euripides paraphrases a Homeric line (Odyssey 1.170) in his play Aegeus, providing the adapted iambic version. This is a standard example of classical mimesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πανύασσις γράφει","severity":"info","text":"Clement juxtaposes Theognis’ ambivalent view of wine with Panyassis’ more positive assessment, showing how later poets rework earlier gnomic material. Panyassis is a rare epic poet of the 5th century BCE.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδης ποιεῖ· ἀντὶ πυρὸς δὲ γὰρ ἄλλο πῦρ","severity":"info","text":"Clement contrasts Hesiod’s cryptic line about giving an evil in return for fire with Euripides’ explicit misogynistic reinterpretation, where women are the second fire. This illustrates how tragic poets transform didactic hexameter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μένανδρος ἐν Πωλουμένοις παρισάζεται","severity":"info","text":"Clement shows Menander adapting Callias’ comic maxim about joining madness, a rare fragment of New Comedy that echoes earlier Old Comedy. The verb παρισάζεται indicates close verbal parallelism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀντιμάχου τε τοῦ Τηίου","severity":"caution","text":"Antimachus of Teos is otherwise unknown; the name may be a corruption or a confusion with the more famous Antimachus of Colophon. The fragment attributed to him is preserved only here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Antimachus of Teos is uncertain; he may be a misidentified or otherwise unattested poet.","The exact source of the Homeric line paraphrased by Euripides is not specified by Clement."],"confidence":"high","notes":[]},{"i":511,"ref":"p511","source":"γυναικὸς δ' οὐδὲν χρῆμα ἀνὴρ ληίζεται ἐσθλῆς ἄμεινον οὐδὲ ῥίγιον κακῆς. Πάλιν Ἐπιχάρμου εἰπόντος· ὡς πολὺν ζήσων χρόνον χὠς ὀλίγον οὕτως διανοοῦ, Εὐριπίδης γράφει· τί δήποτε ὄλβῳ μὲν μὴ σαφεῖ βεβηκότες οὐ ζῶμεν ὡς ἥδιστα μὴ λυπούμενοι; Ὁμοίως τοῦ κωμικοῦ Διφίλου εἰπόντος· εὐμετάβολός ἐστιν ἀνθρώπων βίος, Ποσείδιππος· οὐδεὶς ἄλυπος τὸν βίον διήγαγεν ἄνθρωπος ὢν οὐδὲ μέχρι τοῦ τέλους πάλιν ἔμεινεν ἀτυχῶν. καὶ κατάλληλά σοί φησιν ὁ Πλάτων γράφων περὶ ἀνθρώπου ὡς εὐμεταβόλου ζῴου. Αὖθις Εὐριπίδου εἰπόντος· ὦ πολύμοχθος βιοτὴ θνητοῖς, ὡς ἐπὶ παντὶ σφαλερὰ κεῖσαι, καὶ τὰ μὲν αὔξεις, τὰ δὲ ἀποφθινύθεις, καὶ οὐκ ἔστιν ὅρος κείμενος οὐδεὶς εἰς ὅντινα χρὴ τελέσαι θνητοῖς, πλὴν ὅταν ἔλθῃ κρυερὰ Διόθεν θανάτου πεμφθεῖσα τελευτή, Δίφιλος γράφει· οὐκ ἔστι βίος ὃς οὐχὶ κέκτηται κακά, λύπας, μερίμνας, ἁρπαγάς, στρέβλας, νόσους. τούτων ὁ θάνατος καθάπερ ἰατρὸς φανεὶς ἀνέπαυσεν τοὺς ἔχοντας ἀναπαύσας ὕπνῳ. Ἔτι τοῦ Εὐριπίδου εἰπόντος· πολλαὶ μορφαὶ τῶν δαιμονίων, πολλὰ δ' ἀέλπτως κραίνουσι θεοί, ὁ τραγικὸς ὁμοίως Θεοδέκτης γράφει· τὸ μὴ βεβαίους τὰς βροτῶν εἶναι τύχας. Βακχυλίδου τε εἰρηκότος· παύροισι δὲ θνητῶν τὸν ἅπαντα χρόνον δαίμων ἔδωκεν πράσσοντας ἐν καιρῷ πολιοκρόταφον γῆρας ἱκνεῖσθαι, πρὶν ἐγκῦρσαι δύᾳ, Μοσχίων ὁ κωμικὸς γράφει· κεῖνος δ' ἁπάντων ἐστὶ μακαριώτατος, ὃς διὰ τέλους ζῶν ὁμαλὸν ἤσκησεν βίον. Εὕροις δ' ἂν καὶ Θεόγνιδος εἰπόντος· οὔτοι χρήσιμόν ἐστι νέα γυνὴ ἀνδρὶ γέροντι· οὐ γὰρ πηδαλίῳ πείθεται ὡς ἄκατος, Ἀριστοφάνη τὸν κωμικὸν γράφοντα· αἰσχρὸν νέᾳ γυναικὶ πρεσβύτης ἀνήρ.","english":"but a man takes nothing better than a good woman, nor worse than a bad one. Again, when Epicharmus said, \"Whether you will live a long time or a short time, think in this way,\" Euripides writes, \"Why, when we stand on an uncertain fortune, do we not live as pleasantly as possible without grieving?\" Similarly, when the comic poet Diphilus said, \"The life of men is changeable,\" Posidippus says, \"No one has gone through life without pain, being human, nor has anyone remained unfortunate to the end.\" And Plato writes in accordance with this, speaking of man as a changeable animal. Again, when Euripides said, \"O much-toiling life for mortals, how you lie treacherous in everything, and you increase some things and diminish others, and there is no fixed limit to which mortals must attain, except when the chilling end sent from Zeus by death comes,\" Diphilus writes, \"There is no life that does not possess evils, pains, cares, robberies, tortures, diseases. Death, like a physician appearing, has released those who have them, giving them rest in sleep.\" Again, when Euripides said, \"Many are the forms of the divine, and many things the gods accomplish unexpectedly,\" the tragic poet Theodectes similarly writes, \"That the fortunes of mortals are not secure.\" And when Bacchylides said, \"To few mortals has the deity given to reach, acting in due season, a gray-haired old age before encountering misfortune,\" the comic poet Moschion writes, \"That man is most blessed who throughout life has practiced a smooth life.\" And you would find that when Theognis said, \"A young wife is not useful for an old man; for she does not obey the helm like a boat,\" the comic poet Aristophanes writes, \"It is shameful for a young woman to have an elderly husband.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Epicharmus","severity":"info","text":"Epicharmus was a Sicilian comic playwright (c. 540–450 BCE) whose gnomic sayings were often quoted by later authors. Clement uses him as a source of moral wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πάλιν Ἐπιχάρμου εἰπόντος· ὡς πολὺν ζήσων χρόνον χὠς ὀλίγον οὕτως διανοοῦ, Εὐριπίδης γράφει· τί δήποτε ὄλβῳ μὲν μὴ σαφεῖ βεβηκότες οὐ ζῶμεν ὡς ἥδιστα μὴ λυπούμεν","severity":"info","text":"Clement juxtaposes Epicharmus' maxim on equanimity with Euripides' rhetorical question on living pleasantly despite uncertain fortune, illustrating a common moral theme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δίφιλος","severity":"info","text":"Diphilus was a comic poet of New Comedy (c. 360–300 BCE). His fragment on the changeability of life is echoed by Posidippus and later by Plato, showing a chain of literary borrowing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδου εἰπόντος· ὦ πολύμοχθος βιοτὴ θνητοῖς, ὡς ἐπὶ παντὶ σφαλερὰ κεῖσαι, καὶ τὰ μὲν αὔξεις, τὰ δὲ ἀποφθινύθεις, καὶ οὐκ ἔστιν ὅρος κείμενος οὐδεὶς εἰς ὅντιν","severity":"info","text":"Clement pairs Euripides' lament on life's instability with Diphilus' catalogue of evils and death as a physician, reinforcing the theme of human suffering and mortality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θεοδέκτης","severity":"info","text":"Theodectes (c. 375–334 BCE) was a tragic poet and rhetorician, a pupil of Isocrates. His line on the insecurity of human fortunes aligns with Euripides' sentiment, as Clement notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θεόγνιδος εἰπόντος· οὔτοι χρήσιμόν ἐστι νέα γυνὴ ἀνδρὶ γέροντι· οὐ γὰρ πηδαλίῳ πείθεται ὡς ἄκατος, Ἀριστοφάνη τὸν κωμικὸν γράφοντα· αἰσχρὸν νέᾳ γυναικὶ πρεσβύτη","severity":"info","text":"Clement compares Theognis' elegiac warning about a young wife with Aristophanes' comic condemnation of an elderly husband, showing cross-genre agreement on marital propriety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text presents a series of quotations without explicit attribution of sources; the identities of the poets are given by Clement, but the exact works are not specified."],"confidence":"high","notes":[]},{"i":512,"ref":"p512","source":"Ἀνακρέοντος γὰρ ποιήσαντος· Ἔρωτα γὰρ τὸν ἁβρὸν μέλπομαι βρύοντα μίτραις πολυανθέμοις ἀείδειν· ὅδε καὶ θεῶν δυνάστης, ὅδε καὶ βροτοὺς δαμάζει, Εὐριπίδης γράφει· Ἔρως γὰρ ἄνδρας οὐ μόνους ἐπέρχεται οὐδ' αὖ γυναῖκας, ἀλλὰ καὶ θεῶν ἄνω ψυχὰς ταράσσει κἀπὶ πόντον ἔρχεται. Ἀλλ' ἵνα μὴ ἐπὶ πλέον προΐῃ ὁ λόγος φιλοτιμουμένων ἡμῶν τὸ εὐεπίφορον εἰς κλοπὴν τῶν Ἑλλήνων κατὰ τοὺς λόγους τε καὶ τὰ δόγματα ἐπιδεικνύναι, φέρε ἄντικρυς μαρτυροῦντα ἡμῖν Ἱππίαν τὸν σοφιστὴν τὸν Ἠλεῖον, ὃς εἰς τὸν αὐτὸν περὶ τοῦ προκειμένου μοι σκέμματος ἥκει λόγον, παραστησώμεθα ὧδέ πως λέγοντα· τούτων ἴσως εἴρηται τὰ μὲν Ὀρφεῖ, τὰ δὲ Μουσαίῳ, κατὰ βραχὺ ἄλλῳ ἀλλαχοῦ, τὰ δὲ Ἡσιόδῳ, τὰ δὲ Ὁμήρῳ, τὰ δὲ τοῖς ἄλλοις τῶν ποιητῶν, τὰ δὲ ἐν συγγραφαῖς τὰ μὲν Ἕλλησι, τὰ δὲ βαρβάροις· ἐγὼ δὲ ἐκ πάντων τούτων τὰ μέγιστα καὶ ὁμόφυλα συνθεὶς τοῦτον καινὸν καὶ πολυειδῆ τὸν λόγον ποιήσομαι. Ὡς δὲ μὴ ἄμοιρον τήν τε φιλοσοφίαν τήν τε ἱστορίαν, ἀλλὰ μηδὲ τὴν ῥητορικὴν τοῦ ὁμοίου ἐλέγχου περιίδωμεν, καὶ τούτων ὀλίγα παραθέσθαι εὔλογον. Ἀλκμαίωνος γὰρ τοῦ Κροτωνιάτου λέγοντος ἐχθρὸν ἄνδρα ῥᾷον φυλάξασθαι ἢ φίλον ὁ μὲν Σοφοκλῆς ἐποίησεν ἐν τῇ Ἀντιγόνῃ· τί γὰρ γένοιτ' ἂν ἕλκος μεῖζον ἢ φίλος κακός;","english":"When Anacreon wrote, \"I sing of delicate Eros, blooming with many-flowered fillets; he is master even of the gods, and he subdues mortals,\" Euripides writes, \"Eros attacks not only men, nor yet women, but also disturbs the souls of the gods above and comes over the sea.\" But in order that our argument may not proceed further, as we are ambitious to show the facility of the Greeks for theft in both words and doctrines, let us bring forward Hippias the sophist of Elis, who comes to the same argument as I have concerning the matter before me, speaking somewhat as follows: \"Perhaps some of these things have been said by Orpheus, some by Musaeus, briefly one here and another there, some by Hesiod, some by Homer, some by the other poets, and some in writings, some by Greeks, some by barbarians; but I, combining the greatest and most kindred of all these, will make this new and manifold discourse.\" And so that we may not overlook philosophy and history, nor even rhetoric, as being without a share of the same refutation, it is reasonable to set forth a few of these as well. For when Alcmaeon of Croton said, \"It is easier to guard against an enemy than a friend,\" Sophocles wrote in his Antigone, \"What greater wound could there be than a bad friend?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνακρέοντος","severity":"info","text":"Clement cites Anacreon's lyric on Eros to show Greek poetic theft; the quoted lines are not extant in Anacreon's fragments and may be Clement's paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδης γράφει","severity":"info","text":"Clement pairs Anacreon's Eros with Euripides' version, likely from a lost play; the motif of Eros disturbing gods and crossing the sea echoes common Hellenistic topoi.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱππίαν τὸν σοφιστὴν τὸν Ἠλεῖον","severity":"info","text":"Hippias of Elis, a fifth-century BCE sophist, is quoted as claiming to synthesize the best from earlier poets and barbarian writings; Clement uses this to argue Greek dependence on earlier sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φέρε ἄντικρυς μαρτυροῦντα","severity":"info","text":"Clement shifts from citing poetic parallels to introducing a prose witness (Hippias), marking a structural turn in his argument for Greek literary theft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀλκμαίωνος","severity":"info","text":"Clement pairs Alcmaeon of Croton's aphorism on enemies and friends with Sophocles' Antigone (line 651), illustrating Greek borrowing of philosophical maxims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἔρωτα γὰρ τὸν ἁβρὸν","severity":"caution","text":"The Anacreon quotation is unattested elsewhere; Clement may be paraphrasing or citing a lost source, so its accuracy as a direct quotation is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Anacreon fragment is not independently attested; Clement may be paraphrasing or inventing. The Euripides lines are also from a lost play, making verification impossible."],"confidence":"high","notes":[]},{"i":513,"ref":"p513","source":"Ξενοφῶν δὲ εἴρηκεν· οὐκ ἂν ἐχθροὺς ἄλλως πως βλάψειεν ἄν τις ἢ φίλος δοκῶν εἶναι. Καὶ μὴν ἐν Τηλέφῳ εἰπόντος Εὐριπίδου· Ἕλληνες ὄντες βαρβάροις δουλεύσομεν; Θρασύμαχος ἐν τῷ ὑπὲρ Λαρισαίων λέγει· Ἀρχελάῳ δουλεύσομεν Ἕλληνες ὄντες βαρβάρῳ; Ὀρφέως δὲ ποιήσαντος· ἔστιν ὕδωρ ψυχῇ, θάνατος δ' ὑδάτεσσιν ἀμοιβή, ἐκ δὲ ὕδατος μὲν γαῖα, τὸ δ' ἐκ γαίας πάλιν ὕδωρ· ἐκ τοῦ δὴ ψυχὴ ὅλον αἰθέρα ἀλλάσσουσα· Ἡράκλειτος ἐκ τούτων συνιστάμενος τοὺς λόγους ὧδέ πως γράφει· ψυχῇσιν θάνατος ὕδωρ γενέσθαι, ὕδατι δὲ θάνατος γῆν γενέσθαι, ἐκ γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος δὲ ψυχή. Ναὶ μὴν Ἀθάμαντος τοῦ Πυθαγορείου εἰπόντος ὧδε ἀγέννατος παντὸς ἀρχὰ καὶ ῥιζώματα τέσσαρα τυγχάνοντι, πῦρ, ὕδωρ, ἀήρ, γῆ· ἐκ τούτων γὰρ αἱ γενέσεις τῶν γινομένων ὁ Ἀκραγαντῖνος ἐποίησεν Ἐμπεδοκλῆς· τέσσαρα τῶν πάντων ῥιζώματα πρῶτον ἄκουε· πῦρ καὶ ὕδωρ καὶ γαῖαν ἰδ' αἰθέρος ἄπλετον ὕψος· ἐκ γὰρ τῶν ὅσα τ' ἦν ὅσα τ' ἔσσεται ὅσσα τ' ἔασιν. Καὶ Πλάτωνος μὲν λέγοντος διὰ τοῦτο καὶ οἱ θεοὶ τῶν ἀν6.2.17.5 θρωπείων ἐπιστήμονες, οὓς ἂν διὰ πλείστου ποιῶνται, θᾶττον ἀπαλ6.2.17.6 λάττουσι τοῦ ζῆν Μένανδρος πεποίηκεν· ὃν οἱ θεοὶ φιλοῦσιν, ἀποθνῄσκει νέος. Εὐριπίδου δὲ ἐν μὲν τῷ Οἰνομάῳ γράφοντος· τεκμαιρόμεσθα τοῖς παροῦσι τὰ ἀφανῆ, ἐν δὲ τῷ Φοίνικι· τὰ ἀφανῆ τεκμηρίοισιν εἰκότως ἁλίσκεται, Ὑπερείδης λέγει· ἃ δ' ἐστὶν ἀφανῆ, ἀνάγκη τοὺς διδάσκοντας τεκμηρίοις καὶ τοῖς εἰκόσι ζητεῖν. Ἰσοκράτους τε αὖ εἰπόντος δεῖ δὲ τὰ μέλλοντα τοῖς προγεγενημένοις τεκμαίρεσθαι Ἀνδοκίδης οὐκ ὀκνεῖ λέγειν·","english":"Xenophon said, \"One could not harm enemies in any other way than by seeming to be a friend.\" And indeed, in Euripides' *Telephus*, when he says, \"Being Greeks, shall we be slaves to barbarians?\" Thrasymachus in his speech *On Behalf of the Larissaeans* says, \"Shall we, being Greeks, be slaves to the barbarian Archelaus?\" And when Orpheus composed, \"There is water for the soul, and death for waters is an exchange; from water comes earth, and from earth again water; from this the soul, changing entirely into aether,\" Heraclitus, drawing from these, writes his accounts somewhat as follows: \"For souls, death is to become water; for water, death is to become earth; from earth water comes to be, and from water, soul.\" Indeed, when Athamas the Pythagorean said, \"The beginning and roots of all things are four: fire, water, air, earth; for from these come the generations of things that come to be,\" the Acragantine Empedocles composed, \"Hear first the four roots of all things: fire and water and earth and the vast height of aether; for from these come all that was, all that will be, and all that are.\" And when Plato says, \"For this reason also the gods, being knowledgeable about human affairs, those whom they hold most dear they more quickly release from life,\" Menander composed, \"Whom the gods love dies young.\" And when Euripides in his *Oenomaus* writes, \"We infer the unseen from what is present,\" and in his *Phoenix*, \"The unseen is reasonably captured by evidence,\" Hyperides says, \"What is unseen, those who teach must seek by means of evidence and probabilities.\" And when Isocrates says, \"One must infer the future from what has happened before,\" Andocides does not hesitate to say,","structure":"narrative","commentary":[{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ξενοφῶν","severity":"info","text":"Clement cites Xenophon's saying about harming enemies by feigning friendship, then parallels it with Euripides' Telephus and Thrasymachus' speech, showing Greek borrowing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὀρφέως","severity":"info","text":"Clement claims Heraclitus derived his doctrine of elemental transformations from Orphic verses, illustrating Greek theft from earlier sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀθάμαντος","severity":"info","text":"Clement asserts that Empedocles' four roots (fire, water, earth, aether) were anticipated by the Pythagorean Athamas, again demonstrating Greek dependence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνος","severity":"info","text":"Clement parallels Plato's statement that gods quickly release those they love with Menander's verse 'Whom the gods love dies young,' suggesting Menander borrowed from Plato.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδου","severity":"info","text":"Clement notes that Hyperides' method of inferring the unseen by evidence echoes Euripides' lines from Oenomaus and Phoenix, reinforcing the theme of Greek literary theft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰσοκράτους","severity":"info","text":"Clement claims Andocides borrowed from Isocrates the idea of inferring the future from past events, continuing the catalogue of Greek plagiarism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'Andocides does not hesitate to say'; the English draft follows this. The Coptic (Greek) is continuous but the passage ends abruptly, likely due to the source edition's segmentation."],"confidence":"high","notes":[]},{"i":514,"ref":"p514","source":"χρὴ γὰρ τεκμηρίοις χρῆσθαι τοῖς πρότερον γενομένοις περὶ τῶν μελλόντων ἔσεσθαι. Ἔτι Θεόγνιδος ποιήσαντος· χρυσοῦ κιβδήλοιο καὶ ἀργύρου ἄνσχετος ἄτη, Κύρνε, καὶ ἐξευρεῖν ῥᾴδιον ἀνδρὶ σοφῷ· εἰ δὲ φίλου νόος ἀνδρὸς ἐνὶ στήθεσσι λέληθεν ψυδρὸς ἐών, δόλιον δ' ἐν φρεσὶν ἦτορ ἔχει, τοῦτο θεὸς κιβδηλότατον ποίησε βροτοῖσι, καὶ γνῶναι πάντων τοῦτ' ἀνιαρότερον, Εὐριπίδης μὲν γὰρ γράφει· ὦ Ζεῦ, τί δὴ χρυσοῦ μὲν ὃς κίβδηλος ἦν, τεκμήρια ἀνθρώποισιν ὤπασας σαφῆ, ἀνδρῶν δὲ ὅτῳ χρὴ τὸν κακὸν διειδέναι, οὐδεὶς χαρακτὴρ ἐμπέφυκε σώματι; Ὑπερείδης δὲ καὶ αὐτὸς λέγει· χαρακτὴρ οὐδεὶς ἔπεστιν ἐπὶ τοῦ προσώπου τῆς διανοίας τοῖς ἀνθρώποις. Πάλιν Στασίνου ποιήσαντος· νήπιος ὃς πατέρα κτείνων παῖδας καταλείπει, Ξενοφῶν λέγει· ὁμοίως γάρ μοι νῦν φαίνομαι πεποιηκέναι, ὡς εἴ τις πατέρα ἀποκτείνας τῶν παίδων αὐτοῦ φείσαιτο. Σοφοκλέους τε ἐν Ἀντιγόνῃ ποιήσαντος· μητρός τε ἐν Ἅιδου καὶ πατρὸς τετευχότων, οὐκ ἔστ' ἀδελφὸς ὅστις ἂν βλάστοι ποτέ, Ἡρόδοτος λέγει· μητρὸς καὶ πατρὸς οὐκ ἔτ' ὄντων, ἀδελφὸν ἄλλον οὐχ ἕξω. Πρὸς τούτοις Θεοπόμπου ποιήσαντος· δὶς παῖδες οἱ γέροντες ὀρθῷ τῷ λόγῳ, καὶ πρό γε τούτου Σοφοκλέους ἐν τῷ Πηλεῖ· Πηλέα τὸν Αἰάκειον οἰκουρὸς μόνη γερονταγωγῶ καὶ ἀναπαιδεύω πάλιν· πάλιν γὰρ αὖθις παῖς ὁ γηράσκων ἀνήρ, Ἀντιφῶν ὁ ῥήτωρ λέγει· γηροτροφία γὰρ προσέοικεν παιδοτροφίᾳ, ἀλλὰ καὶ ὁ φιλόσοφος Πλάτων· ἄρ', ὡς ἔοικεν, ὁ γέρων δὶς παῖς γένοιτ' ἄν. Ναὶ μὴν Θουκυδίδου λέγοντος Μαραθῶνί τε μόνοι προκινδυνεῦ6.2.20.2 σαι Δημοσθένης εἶπεν· μὰ τοὺς ἐν Μαραθῶνι προκινδυνεύσαντας.","english":"For it is necessary to use as evidence things that have happened before concerning things that will be. Furthermore, when Theognis wrote: \"Of counterfeit gold and silver there is a grievous harm, Cyrnus, and it is easy for a wise man to detect; but if the mind of a friend in a man's breast is hidden, being false, and he has a treacherous heart in his thoughts, this the gods have made the most counterfeit thing for mortals, and to know this is the most painful of all things,\" Euripides writes: \"O Zeus, why for gold, when it is counterfeit, have you given men clear signs, but for men, by whom one must discern the bad man, has no character been implanted in the body?\" And Hyperides himself says: \"No character is placed on the face of the mind for men.\" Again, when Stasinus wrote: \"Foolish is he who, killing the father, leaves the children behind,\" Xenophon says: \"For it seems to me now that I have acted similarly, as if someone, having killed the father, should spare his children.\" And when Sophocles in *Antigone* wrote: \"Since mother and father are in Hades, no brother could ever be born,\" Herodotus says: \"Mother and father no longer being, I will have no other brother.\" In addition to these, when Theopompus wrote: \"Old men are twice children, in the true sense of the word,\" and before him Sophocles in *Peleus*: \"I alone, a housekeeper, tend Peleus the son of Aeacus in his old age and educate him again; for again an old man becomes a child,\" the orator Antiphon says: \"For the care of the aged resembles the care of children,\" and also the philosopher Plato: \"So, as it seems, the old man would become a child twice.\" Indeed, when Thucydides said: \"At Marathon alone they took the foremost risk,\" Demosthenes said: \"By those who took the foremost risk at Marathon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χρὴ γὰρ τεκμηρίοις χρῆσθαι τοῖς πρότερον γενομένοις περὶ τῶν μελλόντων ἔσεσθαι","severity":"info","text":"Clement introduces a principle of using past events as evidence for future ones, framing the subsequent series of literary parallels as a rhetorical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θεόγνιδος ποιήσαντος... Εὐριπίδης μὲν γὰρ γράφει","severity":"info","text":"Clement pairs Theognis' lines on counterfeit gold and hidden false friendship with Euripides' complaint that no bodily mark distinguishes a bad man, showing a shared topos.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Theognis","Euripides"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Στασίνου ποιήσαντος... Ξενοφῶν λέγει","severity":"info","text":"Clement juxtaposes Stasinus' maxim about killing a father and sparing children with Xenophon's self-comparison to such an act, illustrating a common ethical paradox.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Stasinus","Xenophon"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σοφοκλέους τε ἐν Ἀντιγόνῃ ποιήσαντος... Ἡρόδοτος λέγει","severity":"info","text":"Clement matches Sophocles' Antigone (on no new brother after parents' death) with a similar statement by Herodotus, showing cross-genre agreement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Sophocles","Herodotus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θεοπόμπου ποιήσαντος... Πλάτων","severity":"info","text":"Clement links Theopompus, Sophocles, Antiphon, and Plato on the theme that old age is a second childhood, demonstrating a widespread philosophical and literary motif.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Theopompus","Sophocles","Antiphon","Plato"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Θουκυδίδου λέγοντος... Δημοσθένης εἶπεν","severity":"info","text":"Clement pairs Thucydides' mention of the Marathon fighters with Demosthenes' oath by them, showing rhetorical reuse of historical exempla.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Thucydides","Demosthenes"],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., κίβδηλος vs. κίβδηλος) but no substantive ambiguity."],"confidence":"high","notes":[]},{"i":515,"ref":"p515","source":"Οὐδὲ ἐκεῖνα παραπέμψομαι· Κρατίνου ἐν Πυτίνῃ εἰπόντος· τὴν μὲν παρασκευὴν ἴσως γινώσκετε, Ἀνδοκίδης ὁ ῥήτωρ λέγει· τὴν μὲν παρασκευήν, ὦ ἄνδρες δικασταί, καὶ τὴν προθυμίαν τῶν ἐχθρῶν τῶν ἐμῶν σχεδόν τι πάντες εἴσεσθε. ὁμοίως καὶ Νικίας ἐν τῷ πρὸς Λυσίαν ὑπὲρ παρακαταθήκης τὴν μὲν παρασκευὴν καὶ τὴν προθυμίαν τῶν ἀντιδίκων ὁρᾶτε, ὦ ἄνδρες δικασταί, φησίν, καὶ μετὰ τοῦτον Αἰσχίνης λέγει· τὴν μὲν παρασκευὴν ὁρᾶτε, ὦ ἄνδρες Ἀθηναῖοι, καὶ τὴν παράταξιν. Πάλιν Δημοσθένους εἰπόντος ὅση μέν, ὦ ἄνδρες Ἀθηναῖοι, σπουδὴ περὶ τουτονὶ τὸν ἀγῶνα καὶ παραγγελία γέγονεν, σχεδὸν οἶ6.2.20.8 μαι πάντας ὑμᾶς\n\nᾐσθῆσθαι Φιλῖνος τε ὁμοίως· ὅση μέν, ὦ ἄνδρες δικασταί, σπουδὴ καὶ παράταξις γεγένηται περὶ τὸν ἀγῶνα τουτονί, οὐδ' ἕνα ὑμῶν ἀγνοεῖν ἡγοῦμαι. Ἰσοκράτους πάλιν εἰρηκότος ὥσπερ τῶν χρημάτων, ἀλλ' οὐκ ἐκείνου συγγενὴς οὖσα Λυσίας ἐν τοῖς Ὀρφανικοῖς λέγει· καὶ φανερὸς γέγονεν οὐ τῶν σωμάτων συγγενὴς ὤν, ἀλλὰ τῶν χρημάτων. Ἐπεὶ καὶ Ὁμήρου ποιήσαντος· ὦ πέπον, εἰ μὲν γὰρ πόλεμον περὶ τόνδε φυγόντες αἰεὶ δὴ μέλλοιμεν ἀγήρω τ' ἀθανάτω τε ἔσσεσθ', οὔτε κεν αὐτὸς ἐνὶ πρώτοισι μαχοίμην οὔτε κε σὲ στέλλοιμι μάχην ἐς κυδιάνειραν· νῦν δ', ἔμπης γὰρ κῆρες ἐφεστᾶσιν θανάτοιο μυρίαι, ἃς οὐκ ἔστι φυγεῖν βροτὸν οὐδ' ὑπαλύξαι, ἴομεν, εἴ κέ τῳ εὖχος ὀρέξομεν, ἠέ τις ἡμῖν, Θεόπομπος γράφει· εἰ μὲν γὰρ ἦν τὸν κίνδυνον τὸν παρόντα διαφυγόντας ἀδεῶς διάγειν τὸν ἐπίλοιπον χρόνον, οὐκ ἂν ἦν θαυμαστὸν φιλοψυχεῖν, νῦν δὲ τοσαῦται κῆρες τῷ βίῳ παραπεφύκασιν ὥστε τὸν ἐν ταῖς μάχαις θάνατον αἱρετώτερον εἶναι δοκεῖν.","english":"Nor will I pass over these: Cratinus in *Pytine* said, \"You perhaps know the preparation,\" and Andocides the orator says, \"You, O men of the jury, will almost all know the preparation and the eagerness of my enemies.\" Similarly Nicias in his speech against Lysias concerning a deposit says, \"You see, O men of the jury, the preparation and the eagerness of the opponents,\" and after him Aeschines says, \"You see, O men of Athens, the preparation and the array.\" Again, when Demosthenes said, \"How great, O men of Athens, the zeal concerning this contest and the summons has been, I think almost all of you have perceived,\" Philinus similarly says, \"How great, O men of the jury, the zeal and array concerning this contest have been, I consider not one of you ignorant.\" Isocrates again having said, \"Of the money, but not being a relative of that man,\" Lysias in the *Orphanicus* says, \"And he has become manifest as not being a relative of the bodies, but of the money.\" Since Homer composed, \"O wretch, if indeed fleeing this war we were always going to be ageless and immortal, neither would I myself fight among the foremost nor would I send you into battle that brings glory to men; but now, since countless fates of death stand over us, which it is not possible for a mortal to flee or escape, let us go, whether we will bestow glory on someone or someone on us,\" Theopompus writes: \"For if it were possible, having escaped the present danger, to pass the rest of our time without fear, it would not be surprising to love life; but now so many fates have grown around life that death in battle seems preferable.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Κρατίνου ἐν Πυτίνῃ","severity":"info","text":"Cratinus was a comic poet of Old Comedy; his play *Pytine* (The Wine Flask) is lost except for fragments. Clement cites it to show rhetorical borrowing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Θεόπομπος","severity":"info","text":"Theopompus of Chios, a 4th-century BC historian, adapts Homer’s Iliad passage (12.322-328) into prose, replacing epic diction with rhetorical argument. Clement uses this to illustrate literary imitation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐδὲ ἐκεῖνα παραπέμψομαι","severity":"info","text":"This phrase signals a continuation of Clement’s catalogue of rhetorical parallels, linking to the previous passage’s discussion of Theognis and foreshadowing further examples.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ὁμήρου","severity":"info","text":"Clement quotes Homer (Iliad 12.322-328) to show how Theopompus reworks epic material. This reflects the Stromata’s method of using classical texts to support Christian argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Φιλῖνος","severity":"caution","text":"Philinus is otherwise unknown; the name may be a scribal error or a minor figure. The parallel with Demosthenes is clear, but the source of Philinus’ speech is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Philinus is uncertain; he may be a misattributed or obscure orator.","The exact wording of Cratinus’ fragment is lost; Clement’s citation may be paraphrastic."],"confidence":"high","notes":[]},{"i":516,"ref":"p516","source":"Τί δ'; οὐχὶ καὶ Χίλωνος τοῦ σοφιστοῦ ἀποφθεγξαμένου ἐγγύα, πάρα δ' ἄτα Ἐπίχαρμος τὴν αὐτὴν γνώμην ἑτέρῳ ὀνόματι προηνέγκατο εἰπών· ἐγγύας ἄτα 'στι θυγάτηρ, ἐγγύα δὲ ζαμίας. Ἀλλὰ καὶ τοῦ ἰατροῦ Ἱπποκράτους ἐπιβλέπειν οὖν δεῖ καὶ ὥρην καὶ χώρην καὶ ἡλικίην καὶ νόσους γράφοντος Εὐριπίδης ἐν ἑξαμέτρῳ τινὶ ῥήσει φησίν· ὃς οἶδ' ἰατρεύειν καλῶς, πρὸς τὰς διαίτας τῶν ἐνοικούντων πόλιν τὴν γῆν τ' ἰδόντα τὰς νόσους σκοπεῖν χρεών. Ὁμήρου πάλιν ποιήσαντος· μοῖραν δ' οὔ τινά φημι πεφυγμένον ἔμμεναι ἀνδρῶν. ὅ τε Ἀρχῖνος λέγει· πᾶσι μὲν ἀνθρώποις ὀφείλεται ἀποθανεῖν ἢ πρότερον ἢ εἰς ὕστερον, ὅ τε Δημοσθένης· πᾶσι μὲν γὰρ ἀνθρώποις τέλος τοῦ βίου θάνατος, κἂν ἐν οἰκίσκῳ τις αὑτὸν καθείρξας τηρῇ. Ἡροδότου τε αὖ ἐν τῷ περὶ Γλαύκου τοῦ Σπαρτιάτου λόγῳ φήσαντος τὴν Πυθίαν εἰπεῖν τὸ πειρηθῆναι τοῦ θεοῦ καὶ τὸ ποιῆσαι ἴσον γενέσθαι, Ἀριστοφάνης ἔφη· δύναται γὰρ ἴσον τῷ δρᾶν τὸ νοεῖν, καὶ πρὸ τούτου ὁ Ἐλεάτης Παρμενίδης· τὸ γὰρ αὐτὸ νοεῖν ἐστίν τε καὶ εἶναι. Ἢ οὐχὶ καὶ Πλάτωνος εἰπόντος ἡμεῖς δὲ τοῦτο λέξοιμεν ἂν ἴσως οὐκ ἀτόπως, ὅτι ἀρχὴ μὲν ἔρωτος ὅρασις, μειοῖ δὲ τὸ πάθος ἐλπίς, τρέφει δὲ μνήμη, τηρεῖ δὲ συνήθεια, Φιλήμων ὁ κωμικὸς γράφει· ὁρῶσι πάντες πρῶτον, εἶτ' ἐθαύμασαν, ἔπειτ' ἐπεθεώρησαν, εἶτ' ἐς ἐλπίδα. ἐνέπεσοι· οὕτω γίνεται ἐκ τούτων ἔρως. Ἀλλὰ καὶ Δημοσθένους εἰπόντος πᾶσι γὰρ ἡμῖν ὁ θάνατος ὀφεί6.2.23.7 λεται καὶ τὰ ἑξῆς, ὁ Φανοκλῆς ἐν Ἔρωσιν ἢ Καλοῖς γράφει· ἀλλὰ τὸ Μοιράων νῆμ' ἄλλυτον, οὐδέ ποτ' ἔστιν ἐκφυγέειν, ὁπόσοι γῆν ἐπιφερβόμεθα.","english":"What then? Did not Chilon the sophist utter the saying \"Give a pledge, and ruin is at hand,\" and Epicharmus expressed the same opinion under a different name, saying: \"A pledge is the daughter of ruin, and a pledge is disaster.\" And again, when the physician Hippocrates writes \"One must therefore consider both the season and the region and the age and the diseases,\" Euripides in some hexameter speech says: \"He who knows how to heal well must, with regard to the regimens of those dwelling in a city, having seen the land, consider the diseases.\" Again, when Homer composed: \"I say that no man has escaped fate,\" Archinus says: \"All men are owed death, either sooner or later,\" and Demosthenes: \"For all men the end of life is death, even if one shuts himself up in a small room and guards himself.\" And when Herodotus in his account of Glaucus the Spartan said that the Pythia declared that to test the god and to act are equal, Aristophanes said: \"For thinking is equal to doing,\" and before him Parmenides of Elea: \"For the same thing is both thinking and being.\" Or is it not that when Plato said \"We would perhaps not speak absurdly in saying that the beginning of love is sight, hope diminishes the passion, memory nourishes it, and habit preserves it,\" the comic poet Philemon writes: \"All see first, then they marvel, then they observe, then they fall into hope; thus love arises from these things.\" And again, when Demosthenes said \"For death is owed to all of us,\" and so forth, Phanocles in *Erotes* or *Kaloi* writes: \"But the thread of the Fates is unbroken, and it is never possible to escape, for all of us who live upon the earth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Χίλωνος τοῦ σοφιστοῦ","severity":"info","text":"Chilon of Sparta, one of the Seven Sages, is here called 'sophist' anachronistically; Clement uses the term loosely for a wise man.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐγγύα, πάρα δ' ἄτα","severity":"info","text":"Clement pairs Chilon's maxim with Epicharmus' variant, showing how a gnomic saying is adapted across authors and dialects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ γὰρ αὐτὸ νοεῖν ἐστίν τε καὶ εἶναι","severity":"info","text":"Clement links Parmenides' fragment (B3) with Aristophanes' comic rephrasing, illustrating his method of tracing philosophical ideas through literary genres.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δ'; οὐχὶ καὶ ... Ἢ οὐχὶ καὶ ...","severity":"info","text":"The passage is a series of rhetorical questions, each introducing a parallel between a classical authority and a later writer, building a cumulative argument for the unity of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Φανοκλῆς ἐν Ἔρωσιν ἢ Καλοῖς","severity":"info","text":"Phanocles' poem is lost; Clement's citation preserves a fragment on the inevitability of fate, echoing Demosthenes' sentiment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγγύας ἄτα 'στι θυγάτηρ","severity":"caution","text":"The Greek text of Epicharmus' line is uncertain; the transmitted form may involve dialectal or scribal corruption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of Epicharmus' maxim is uncertain; the Coptic text may reflect a later recension.","The identity of 'Archinus' is ambiguous: possibly the Athenian orator or a lesser-known writer."],"confidence":"high","notes":[]},{"i":517,"ref":"p517","source":"Εὕροις δ' ἂν καὶ Πλάτωνος εἰπόντος παντὸς γὰρ φυτοῦ ἡ πρώτη βλάστη, καλῶς ὁρμηθεῖσα πρὸς ἀρετήν, τῆς ἑαυτοῦ φύσεως κυριω6.2.24.2 τάτη τέλος ἐπιθεῖναι τὸ πρόσφορον Ἔφορον τὸν ἱστορικὸν γράφοντα· ἀλλὰ καὶ τῶν ἀγρίων φυτῶν οὐθὲν ἡμεροῦσθαι πέφυκεν, ὅταν παραλλάξωσιν τὴν νεωτέραν ἡλικίαν. Κἀκεῖνο τὸ Ἐμπεδοκλέους· ἤδη γάρ ποτ' ἐγὼ γενόμην κοῦρός τε κόρη τε θάμνος τ' οἰωνός τε καὶ εἰν ἁλὶ ἔλλοπος ἰχθύς, Εὐριπίδης ἐν Χρυσίππῳ μεταγράφει· θνῄσκει δὲ οὐδὲν τῶν γινομένων, διακρινόμενον δ' ἄλλο πρὸς ἄλλο μορφὴν ἑτέραν ἐπέδειξεν. Πλάτωνός τε ἐν Πολιτείᾳ εἰπόντος κοινὰς εἶναι τὰς γυναῖκας Εὐριπίδης ἐν Πρωτεσιλάῳ γράφει· κοινὸν γὰρ εἶναι χρῆν γυναικεῖον λέχος. Ἀλλ' Εὐριπίδου γράφοντος· ἐπεὶ τά γ' ἀρκοῦντα ἱκανὰ τοῖς γε σώφροσιν, Ἐπίκουρος ἄντικρύς φησι· πλουσιώτατον αὐτάρκεια πάντων. Αὖθίς τε Ἀριστοφάνους γράφοντος· βέβαιον ἕξεις τὸν βίον δίκαιος ὤν, χωρίς τε θορύβου καὶ φόβου ζήσεις καλῶς, ὁ Ἐπίκουρος λέγει· δικαιοσύνης καρπὸς μέγιστος ἀταραξία. Αἱ μὲν οὖν ἰδέαι τῆς κατὰ διάνοιαν Ἑλληνικῆς κλοπῆς εἰς ὑπόδειγμα ἐναργὲς τῷ διορᾶν δυναμένῳ τοιαίδε οὖσαι ἅλις ἔστωσαν. ἤδη δὲ οὐ τὰς διανοίας μόνον καὶ λέξεις ὑφελόμενοι καὶ παραφράσαντες ἐφωράθησαν, ὡς ἐδείχθη, ἀλλὰ γὰρ καὶ τὰ φώρια","english":"You would also find, when Plato said, \"For every plant, the first shoot, if it has started well toward virtue, is most capable of imposing a fitting end upon its own nature,\" the historian Ephorus writing: \"But none of the wild plants is naturally tamed when they have passed their younger age.\" And that saying of Empedocles, \"For once I was a boy and a girl, a bush and a bird and a voiceless fish in the sea,\" Euripides in his *Chrysippus* rewrites: \"Nothing that comes into being dies, but being separated one from another, it shows a different form.\" And when Plato in the *Republic* said that women should be common, Euripides in his *Protesilaus* writes: \"For the bed of women ought to be common.\" But when Euripides writes, \"Since what suffices is enough for the temperate,\" Epicurus says outright: \"Self-sufficiency is the wealthiest of all things.\" And again, when Aristophanes writes, \"You will have a secure life if you are just, and without turmoil and fear you will live well,\" Epicurus says: \"The greatest fruit of justice is tranquility.\" So then, let these be sufficient as a clear example for one who can discern, of the kinds of Greek theft in thought. And now, not only have they been caught stealing and paraphrasing thoughts and expressions, as has been shown, but also the plagiarisms","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Εὕροις δ' ἂν","severity":"info","text":"Clement continues his catalogue of Greek authors borrowing from each other, a common theme in the Stromata to argue that Greek philosophy depends on earlier sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνός τε ἐν Πολιτείᾳ","severity":"info","text":"Clement claims Euripides' line about common women in Protesilaus parallels Plato's Republic 457c-d, though the direction of influence is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὐριπίδου γράφοντος","severity":"info","text":"Clement asserts Epicurus' saying on self-sufficiency derives from Euripides, illustrating Greek intellectual theft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀριστοφάνους γράφοντος","severity":"info","text":"Clement links Aristophanes' lines on justice to Epicurus' concept of ataraxia as the fruit of justice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἱ μὲν οὖν ἰδέαι","severity":"info","text":"This passage concludes a series of examples of Greek literary borrowing, marking a transition to further accusations of plagiarism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ φώρια","severity":"info","text":"Clement uses 'φώρια' (plagiarisms) to frame Greek authors as thieves, a rhetorical strategy to elevate Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., κυριω6.2.24.2) likely from manuscript corruption; the reading follows the edition."],"confidence":"high","notes":[]},{"i":518,"ref":"p518","source":"ἄντι6.2.25.2 κρυς ὁλόκληρα ἔχοντες διελεγχθήσονται· αὐτοτελῶς γὰρ τὰ ἑτέρων ὑφελόμενοι ὡς ἴδια ἐξήνεγκαν, καθάπερ Εὐγάμμων ὁ Κυρηναῖος ἐκ Μουσαίου τὸ περὶ Θεσπρωτῶν βιβλίον ὁλόκληρον καὶ Πείσανδρος ὁ Καμιρεὺς Πεισίνου τοῦ Λινδίου τὴν Ἡράκλειαν, Πανύασσίς τε ὁ Ἁλικαρνασσεὺς παρὰ Κρεωφύλου τοῦ Σαμίου τὴν Οἰχαλίας ἅλωσιν. Εὕροις δ' ἂν καὶ Ὅμηρον τὸν μέγαν ποιητὴν ἐκεῖνα τὰ ἔπη· οἷον δὲ τρέφει ἔρνος ἀνὴρ ἐριθηλὲς ἐλαίης καὶ τὰ ἑξῆς κατὰ λέξιν μετενηνοχότα παρ' Ὀρφέως ἐκ τοῦ Διονύσου ἀφανισμοῦ. Ἔν τε τῇ Θεογονίᾳ ἐπὶ τοῦ Κρόνου Ὀρφεῖ πεποίηται· κεῖτ' ἀποδοχμώσας παχὺν αὐχένα, κὰδ δέ μιν ὕπνος ᾕρει πανδαμάτωρ, ταῦτα δὲ Ὅμηρος ἐπὶ τοῦ Κύκλωπος μετέθηκεν. Ἡσίοδός τε ἐπὶ τοῦ Μελάμποδος ποιεῖ· ἡδὺ δὲ καὶ τὸ πυθέσθαι, ὅσα θνητοῖσιν ἔδειμαν ἀθάνατοι, δειλῶν τε καὶ ἐσθλῶν τέκμαρ ἐναργές, καὶ τὰ ἑξῆς παρὰ Μουσαίου λαβὼν τοῦ ποιητοῦ κατὰ λέξιν. Ἀριστοφάνης δὲ ὁ κωμικὸς ἐν ταῖς πρώταις Θεσμοφοριαζούσαις τὰ ἐκ τῶν Κρατίνου Ἐμπιπραμένων μετήνεγκεν ἔπη. Πλάτων δὲ ὁ κωμικὸς καὶ Ἀριστοφάνης ἐν τῷ Δαιδάλῳ τὰ ἀλλήλων ὑφαιροῦνται. τὸν μέντοι Κώκαλον τὸν ποιηθέντα Ἀραρότι τῷ Ἀριστοφάνους υἱεῖ Φιλήμων ὁ κωμικὸς ὑπαλλάξας ἐν Ὑποβολιμαίῳ ἐκωμῴδησεν. τὰ δὲ Ἡσιόδου μετήλλαξαν εἰς πεζὸν λόγον καὶ ὡς ἴδια ἐξήνεγκαν Εὔμηλός τε καὶ Ἀκουσίλαος οἱ ἱστοριογράφοι.","english":"...the men who have whole books will be refuted; for they have taken the works of others in their entirety and published them as their own, just as Eugammon of Cyrene took the whole book about the Thesprotians from Musaeus, and Peisander of Camirus took the Heracleia from Peisinus of Lindus, and Panyassis of Halicarnassus took the Sack of Oechalia from Creophylus of Samos. You would also find that the great poet Homer transferred those verses—\"What a flourishing shoot of olive a man tends\"—and the following, word for word, from Orpheus' poem on the disappearance of Dionysus. And in the Theogony, Orpheus composed concerning Cronus: \"He lay, bending his thick neck, and sleep, the tamer of all, seized him,\" and Homer transferred these lines to the Cyclops. And Hesiod, concerning Melampus, writes: \"It is sweet to learn what the immortals devised for mortals, a clear sign of both the wretched and the noble,\" and the following, taking them word for word from the poet Musaeus. And the comic poet Aristophanes, in the first Thesmophoriazusae, transferred verses from Cratinus' Men on Fire. And the comic poet Plato and Aristophanes, in the Daedalus, steal from each other. Moreover, the Coccalus, written by Araros the son of Aristophanes, was altered by the comic poet Philemon and produced as his own in the Hypobolimaeus. And the historians Eumelus and Acusilaus altered the works of Hesiod into prose and published them as their own.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Εὐγάμμων ὁ Κυρηναῖος","severity":"info","text":"Eugammon of Cyrene was a semi-legendary early Greek poet, reputed to have composed the Telegony. Clement here accuses him of plagiarizing Musaeus, a mythical bard.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πείσανδρος ὁ Καμιρεὺς Πεισίνου τοῦ Λινδίου","severity":"info","text":"Peisander of Camirus (7th/6th cent. BCE) wrote a Heracleia; Clement claims he took it from Peisinus of Lindus, an obscure figure. This reflects ancient accusations of literary theft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πανύασσίς τε ὁ Ἁλικαρνασσεὺς παρὰ Κρεωφύλου τοῦ Σαμίου","severity":"info","text":"Panyassis of Halicarnassus (5th cent. BCE) wrote an epic on Heracles; Creophylus of Samos was a legendary poet associated with Homer. Clement alleges Panyassis plagiarized his Sack of Oechalia.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ὅμηρον ... παρ' Ὀρφέως","severity":"info","text":"Clement claims Homer borrowed verses from Orpheus, a mythical poet. This reflects ancient traditions of Orphic literature and debates over Homeric originality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἡσίοδός τε ... παρὰ Μουσαίου","severity":"info","text":"Clement asserts Hesiod took lines from Musaeus, another mythical poet. This aligns with Hellenistic and Roman-era accusations of plagiarism among early Greek poets.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Εὔμηλός τε καὶ Ἀκουσίλαος οἱ ἱστοριογράφοι","severity":"info","text":"Eumelus of Corinth and Acusilaus of Argos were early Greek prose historians (6th/5th cent. BCE). Clement accuses them of turning Hesiod's poetry into prose and claiming it as their own.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text lists several obscure figures (e.g., Peisinus of Lindus, Creophylus of Samos) whose historicity is uncertain; Clement's accusations may reflect later literary gossip rather than fact.","The phrase 'τὰ ἑξῆς' ('and the following') is vague; the exact extent of the borrowed passages is not specified."],"confidence":"high","notes":[]},{"i":519,"ref":"p519","source":"Μελησαγόρου γὰρ ἔκλεψεν Γοργίας ὁ Λεοντῖνος καὶ Εὔδημος ὁ Νάξιος οἱ ἱστορικοὶ καὶ ἐπὶ τούτοις ὁ Προκοννήσιος Βίων, ὃς καὶ τὰ Κάδμου τοῦ παλαιοῦ μετέγραψεν κεφαλαιούμενος, Ἀμφίλοχός τε καὶ Ἀριστοκλῆς καὶ Λεάνδριος καὶ Ἀναξιμένης καὶ Ἑλλάνικος καὶ Ἑκαταῖος καὶ Ἀνδροτίων και Φιλόχορος Διευχίδας τε ὁ Μεγαρικὸς τὴν ἀρχὴν τοῦ λόγου ἐκ τῆς Ἑλλανίκου Δευκαλιωνείας μετέβαλεν. σιωπῶ δὲ Ἡράκλειτον τὸν Ἐφέσιον, ὃς παρ' Ὀρφέως τὰ πλεῖστα εἴληφεν. παρὰ Πυθαγόρου δὲ καὶ τὴν ψυχὴν ἀθάνατον εἶναι Πλάτων ἔσπακεν, ὃ δὲ παρ' Αἰγυ6.2.27.3 πτίων. πολλοί τε τῶν ἀπὸ Πλάτωνος συγγραφὰς πεποίηνται, καθ' ἃς ἀποδεικνύουσι τούς τε Στωϊκούς, ὡς ἐν ἀρχῇ εἰρήκαμεν, τόν τε Ἀριστοτέλη τὰ πλεῖστα καὶ κυριώτατα τῶν δογμάτων παρὰ Πλά6.2.27.4 τωνος εἰληφέναι. ἀλλὰ καὶ Ἐπίκουρος παρὰ Δημοκρίτου τὰ προηγούμενα ἐσκευώρηται δόγματα. Ταυτὶ μὲν οὖν ταύτῃ· ἐπιλείψει γάρ με ὁ βίος, εἰ καθ' ἕκαστον ἐπεξιέναι αἱροίμην τὴν Ἑλληνικὴν διελέγχων φίλαυτον κλοπήν, καὶ ὡς σφετερίζονται τὴν εὕρεσιν τῶν παρ' αὐτοῖς καλλίστων δογμάτων, ἣν παρ' ἡμῶν εἰλήφασιν. Ἤδη δὲ οὐ μόνον ὑφαιρούμενοι τὰ δόγματα παρὰ τῶν βαρβάρων διελέγχονται, ἀλλὰ καὶ προσέτι ἀπομιμούμενοι τὰ παρ' ἡμῖν ἄνωθεν ἐκ τῆς θείας δυνάμεως διὰ τῶν ἁγίως βεβιωκότων εἰς τὴν ἡμετέραν ἐπιστροφὴν παραδόξως ἐνεργούμενα, Ἑλληνικῇ μυθολογίᾳ τερατευόμενοι. καὶ δὴ πευσόμεθα παρ' αὐτῶν ἤτοι ἀληθῆ ταῦτα εἶναι ἃ ἱστοροῦσιν ἢ ψευδῆ. ἀλλὰ ψευδῆ μὲν οὐκ ἂν φήσαιεν (οὐ γὰρ ἂν καταψηφίσαιντο ἑαυτῶν, οὔκουν ἑκόντες, τὴν μεγίστην εὐήθειαν, τὸ ψευδῆ συγγράφειν)·","english":"Melisagoras was stolen from by Gorgias of Leontini and Eudemus of Naxus, the historians, and in addition to these, Bion of Proconnesus, who also rewrote the works of the ancient Cadmus in summary form; also Amphilochus, Aristocles, Leandrius, Anaximenes, Hellanicus, Hecataeus, Androtion, and Philochorus; and Dieuchidas of Megara altered the beginning of his discourse from Hellanicus's Deucalionia. I say nothing of Heraclitus of Ephesus, who took most of his material from Orpheus. And from Pythagoras, Plato stole the doctrine that the soul is immortal, which Pythagoras in turn took from the Egyptians. Many of Plato's followers have composed writings in which they demonstrate that the Stoics, as we said at the beginning, and Aristotle took most and the most important of their doctrines from Plato. But also Epicurus fabricated his leading doctrines from Democritus. So much for that; life will fail me if I should choose to go through each case, refuting the self-loving theft of the Greeks, and how they appropriate the discovery of the finest doctrines among them, which they have taken from us. Already they are refuted not only for surreptitiously taking doctrines from the barbarians, but also for imitating the things among us that are wrought from above by divine power through those who have lived holy lives for our conversion, and for embellishing them with Greek mythology as marvels. And indeed we shall ask them whether these things they record are true or false. But they would not say they are false (for they would not willingly pass the severest folly upon themselves, that of writing falsehoods).","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μελησαγόρου","severity":"info","text":"Melisagoras is a shadowy figure; Clement lists him among historians whose work was plagiarized, but the name may be a corruption or conflation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κεφαλαιούμενος","severity":"info","text":"The participle κεφαλαιούμενος means 'summarizing' or 'abridging'; Clement uses it to describe Bion's rewriting of Cadmus, implying a condensed version.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διευχίδας τε ὁ Μεγαρικὸς","severity":"info","text":"Dieuchidas of Megara is a little-known historian; Clement accuses him of altering the beginning of his work from Hellanicus's Deucalionia, a lost genealogical epic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σιωπῶ δὲ","severity":"info","text":"The phrase 'I say nothing of' (σιωπῶ δέ) is a rhetorical device, marking a transition to a new set of examples while feigning omission for effect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παρὰ Πυθαγόρου δὲ καὶ τὴν ψυχὴν ἀθάνατον εἶναι Πλάτων ἔσπακεν","severity":"info","text":"Clement's claim that Plato stole the immortality of the soul from Pythagoras, who took it from Egyptians, reflects a common patristic topos of Greek dependence on barbarian wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤτοι ἀληθῆ ταῦτα εἶναι ἃ ἱστοροῦσιν ἢ ψευδῆ","severity":"caution","text":"The text reads ἤτοι (a variant of ἤτοι, 'whether') but the construction is elliptical; the sense is 'whether these things they record are true or false'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of names (Amphilochus, Aristocles, etc.) is not elaborated; their specific works or thefts are unclear. The phrase 'ἤτοι' may be a textual variant for 'εἴτε'."],"confidence":"high","notes":[]},{"i":520,"ref":"p520","source":"ἀληθῆ δ' εἶναι ἐξ ἀνάγκης ὁμολο6.3.28.3 γήσαιεν. καὶ πῶς ἔτι ἄπιστα αὐτοῖς καταφαίνεται τὰ διὰ Μωσέως καὶ τῶν ἄλλων προφητῶν τεραστίως ἐπιδεδειγμένα; πάντων γὰρ ἀνθρώπων ὁ παντοκράτωρ κηδόμενος θεὸς τοὺς μὲν ἐντολαῖς. τοὺς δὲ ἀπειλαῖς, ἔστιν δ' οὓς σημείοις τεραστίοις, ἐνίους δὲ ἠπίοις ἐπαγ6.3.28.4 γελίαις ἐπιστρέφει πρὸς σωτηρίαν. πλὴν ἀλλ' οἱ Ἕλληνες, αὐχμοῦ ποτε τὴν Ἑλλάδα πολυχρονίως φθείροντος καὶ ἐπεχούσης ἀγονίας καρπῶν, οἱ καταλειφθέντες, φασί, διὰ λιμὸν ἱκέται παραγενόμενοι εἰς Δελφοὺς ἤροντο τὴν Πυθίαν πῶς ἂν ἀπαλλαγεῖεν τοῦ δεινοῦ. μίαν δ' αὐτοῖς ἔχρησεν ἀρωγὴν τῆς συμφορᾶς, εἰ χρήσαιντο τῇ Αἰακοῦ εὐχῇ. πεισθεὶς οὖν αὐτοῖς Αἰακὸς ἀνελθὼν ἐπὶ τὸ Ἑλληνικὸν ὄρος, τὰς καθαρὰς χεῖρας ἐκτείνας εἰς οὐρανόν, κοινὸν ἀποκαλέσας πατέρα τὸν θεόν, ηὔξατο οἰκτεῖραι αὐτὸν τετρυμένην τὴν Ἑλλάδα. ἅμα δὲ εὐχομένου βροντὴ ἐξαίσιος ἐπεκτύπει καὶ πᾶς ὁ πέριξ ἀὴρ\n\nἐνεφοῦτο, λάβροι δὲ καὶ συνεχεῖς ὄμβροι καταρραγέντες ὅλην ἐπλήρωσαν τὴν χώραν· ἐντεῦθεν ἄφθονος καὶ πλουσία τελεσφορεῖται εὐκαρπία, ταῖς Αἰακοῦ γεωργηθεῖσα εὐχαῖς. καὶ ἐπεκαλέσατο, φησί, Σαμουὴλ τὸν κύριον καὶ ἔδωκεν κύριος φωνὰς καὶ ὑετὸν ἐν ἡμέρᾳ θερισμοῦ. ὁρᾷς ὅτι ὁ βρέχων ἐπὶ δικαίους καὶ ἀδίκους διὰ τῶν ὑποτεταγμένων δυνάμεων εἷς ἐστι θεός; πλήρης δὲ ἡ γραφὴ πᾶσα ἡ καθ' ἡμᾶς κατὰ τὰς τῶν δικαίων εὐχὰς ἐπακούοντός τε καὶ ἐπιτελοῦντος τοῦ θεοῦ ἕκαστον τῶν αἰτημάτων. Πάλιν ἱστοροῦσιν Ἕλληνες ἐκλειπόντων ποτὲ τῶν ἐτησίων ἀνέμων Ἀρισταῖον ἐν Κέῳ θῦσαι Ἰκμαίῳ Διί·","english":"It would necessarily be admitted to be true. And how can the things exhibited in a miraculous manner through Moses and the other prophets still appear incredible to them? For the almighty God, caring for all men, turns some by commandments, others by threats, some by miraculous signs, and others by gentle promises, towards salvation. But the Greeks, when a drought was long destroying Greece and a failure of crops was pressing, say that the survivors, coming as suppliants to Delphi, asked the Pythia how they might be delivered from the evil. She gave them one remedy for the calamity: if they would use the prayer of Aeacus. So Aeacus, persuaded by them, went up to the Greek mountain, stretched his pure hands to heaven, called God the common father, and prayed that he might take pity on Greece, which was worn out. And as he prayed, a tremendous thunder pealed, and all the surrounding air was filled with clouds, and violent and continuous rains, bursting forth, filled the whole land; from this, abundant and rich fertility was produced, cultivated by the prayers of Aeacus. And it is said that Samuel called upon the Lord, and the Lord gave thunder and rain on the day of harvest. Do you see that the one who rains upon the just and the unjust through the subordinate powers is one God? And our entire scripture is full of instances where, according to the prayers of the righteous, God hears and fulfills each of the requests. Again, the Greeks relate that when the Etesian winds once failed, Aristaeus in Ceos sacrificed to Zeus Icmaius.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Αἰακοῦ εὐχῇ","severity":"info","text":"Aeacus, a mythical king of Aegina, was renowned for his piety. The story of his prayer ending a drought is a Greek parallel to biblical accounts of prophetic intercession.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαμουὴλ","severity":"info","text":"Clement cites 1 Samuel 12:18 LXX, where Samuel calls upon the Lord and receives thunder and rain at harvest time, drawing a parallel to the Aeacus narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ βρέχων ἐπὶ δικαίους καὶ ἀδίκους","severity":"info","text":"Clement compares the Greek story of Aeacus with the biblical account of Samuel to argue that the same God responds to righteous prayers across cultures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἱστοροῦσιν","severity":"info","text":"This phrase introduces a second Greek example (Aristaeus sacrificing to Zeus Icmaius), continuing Clement's pattern of citing pagan parallels to biblical miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰκμαίῳ Διί","severity":"info","text":"Zeus Icmaios (Zeus of Moisture) was a cult title associated with rain and fertility. Clement uses this to show that even pagans recognized a supreme deity controlling weather.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπεκαλέσατο, φησί, Σαμουὴλ' could refer to a specific scriptural passage or a general tradition; the exact verse is not explicitly cited."],"confidence":"high","notes":[]},{"i":521,"ref":"p521","source":"πολλὴ γὰρ ἦν φθορά, φλογμῷ διαπιμπραμένων πάντων καὶ δὴ καὶ τῶν ἀναψύχειν τοὺς καρποὺς εἰωθότων ἀνέμων μὴ πνεόντων· ὃ δὲ ῥᾳδίως αὐτοὺς ἀνεκαλέσατο. Δελφοὶ δὲ Ξέρξου ἐπὶ τὴν Ἑλλάδα στρατεύσαντος, ἀνειπούσης τῆς Πυθίας· ὦ Δελφοί, λίσσεσθ' ἀνέμους καὶ λώιον ἔσται, βωμὸν καὶ θυσίαν ποιήσαντες τοῖς ἀνέμοις, ἀρωγοὺς αὐτοὺς ἔσχον· πνεύσαντες γὰρ ἐρρωμένως περὶ τὴν Σηπιάδα ἄκραν συνέτριψαν πᾶσαν τὴν παρασκευὴν τοῦ Περσικοῦ στόλου. Ἐμπεδοκλῆς τε ὁ Ἀκραγαντῖνος Κωλυσανέμας ἐπεκλήθη. λέγεται οὖν ἀπὸ τοῦ Ἀκράγαντος ὄρους πνέοντός ποτε ἀνέμου βαρὺ καὶ νοσῶδες τοῖς ἐγχωρίοις, ἀλλὰ καὶ ταῖς γυναιξὶν αὐτῶν ἀγονίας αἰτίου γινομένου, παῦσαι τὸν ἄνεμον· διὸ καὶ αὐτὸς ἐν τοῖς ἔπεσι γράφει· παύσεις δ' ἀκαμάτων ἀνέμων μένος οἵ τ' ἐπὶ γαῖαν ὀρνύμενοι θνητοῖσι καταφθινύθουσιν ἀρούρας· καὶ πάλιν, εὖτ' ἐθέλῃσθα, παλίντιτα πνεύματα θήσεις. παρακολουθεῖν τε αὑτῷ ἔλεγεν τοὺς μὲν μαντοσυνῶν κεχρημένους, τοὺς δ' ἐπὶ νούσοισι δηρὸν δὴ χαλεπῇσι πεπαρμένους·. ἄντικρυς γοῦν ἰάσεις τε καὶ σημεῖα καὶ τέρατα ἐπιτελεῖν τοὺς δικαίους ἐκ τῶν ἡμετέρων πεπιστεύκασι γραφῶν· εἰ γὰρ καὶ δυνάμεις τινὲς τούς τε ἀνέμους κινοῦσι καὶ τοὺς ὄμβρους διανέμουσιν, ἀλλ' ἀκουσάτωσαν τοῦ ψαλμῳδοῦ· ὡς ἀγαπητὰ τὰ σκηνώματά σου, κύριε τῶν δυνά μεων. οὗτός ἐστιν ὁ τῶν δυνάμεων καὶ τῶν ἀρχῶν καὶ τῶν ἐξουσιῶν κύριος, περὶ οὗ ὁ Μωυσῆς λέγει, ἵνα αὐτῷ συνῶμεν· καὶ περιτεμεῖσθε τὴν σκληροκαρδίαν ὑμῶν καὶ τὸν τράχηλον ὑμῶν οὐ σκληρυνεῖτε ἔτι·","english":"For there was great destruction, as everything was being consumed by fire, and even the winds that usually cool the crops were not blowing; but he easily recalled them. And the Delphians, when Xerxes marched against Greece, after the Pythia proclaimed, \"O Delphians, pray to the winds and it will be better,\" made an altar and sacrifice to the winds, and had them as allies; for blowing strongly around the Sepiad promontory, they shattered the entire equipment of the Persian fleet. And Empedocles of Acragas was called \"Wind-Stopper.\" It is said, then, that from Mount Acragas a wind once blew heavily and pestilentially upon the inhabitants, and also caused barrenness in their women, and that he stopped the wind; wherefore he himself writes in his verses: \"You will stop the might of the tireless winds, which, rushing upon the earth, destroy the fields for mortals;\" and again, \"Whenever you wish, you will cause the winds to return.\" And he claimed that those who had consulted oracles followed him, and those who were afflicted with grievous diseases. At any rate, they have believed from our scriptures that the righteous perform cures and signs and wonders outright. For even if certain powers move the winds and distribute the rains, let them hear the Psalmist: \"How beloved are your tabernacles, Lord of the powers.\" This is the Lord of the powers and the principalities and the authorities, concerning whom Moses says, that we may understand him: \"And you shall circumcise your hardness of heart, and you shall no longer harden your neck.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Empedocles of Acragas","severity":"info","text":"Empedocles (5th cent. BCE) was a pre-Socratic philosopher and wonder-worker. The epithet 'Wind-Stopper' (Κωλυσανέμας) reflects traditions of his control over natural forces, paralleling biblical miracle accounts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε τῶν δυνάμεων","severity":"info","text":"Clement quotes the Psalmist: 'Lord of the powers' (κύριε τῶν δυνάμεων). This echoes LXX Psalm 83:2 (or similar), asserting divine sovereignty over elemental forces against pagan claims.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περιτεμεῖσθε τὴν σκληροκαρδίαν","severity":"info","text":"Clement cites Moses: 'You shall circumcise your hardness of heart' (περιτεμεῖσθε τὴν σκληροκαρδίαν). This is a free adaptation of Deuteronomic language, urging spiritual circumcision as obedience to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Xerxes' invasion and the Delphic wind miracle","severity":"info","text":"The Delphic wind miracle (480 BCE) is recorded by Herodotus (Histories 8.36-39). The Pythia's oracle and the storm at Sepias are a standard exemplum of divine intervention in Greek historiography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρακολουθεῖν τε αὑτῷ","severity":"info","text":"Clement reports that Empedocles claimed followers from oracles and the sick. This reflects early Christian apologetic appropriation of pagan wonder-workers as types of biblical prophets, not as rivals but as foreshadowings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄντικρυς γοῦν","severity":"info","text":"The phrase 'At any rate' (ἄντικρυς γοῦν) marks a rhetorical pivot: Clement moves from pagan examples to a direct assertion that Christian scriptures confirm righteous persons perform miracles, reinforcing his apologetic argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm reference for 'Lord of the powers' is not specified; it may be a conflation of several verses. The Mosaic citation is a paraphrase, not a direct quotation from the Septuagint."],"confidence":"high","notes":[]},{"i":522,"ref":"p522","source":"ὁ γὰρ κύριος ὁ θεὸς ὑμῶν οὗτος κύριος τῶν κυρίων καὶ θεὸς τῶν θεῶν ὁ θεὸς ὁ μέγας καὶ ἰσχυρὸς καὶ τὰ ἐπὶ τούτοις. ὅ τε Ἡσαΐας ἄρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν λέγει καὶ ἴδετε· τίς κατέδειξεν ταῦτα πάντα; Λέγουσι δ' οὖν τινες λοιμούς τε καὶ χαλάζας καὶ θυέλλας καὶ τὰ παραπλήσια οὐκ ἀπὸ τῆς ἀταξίας τῆς ὑλικῆς μόνης, ἀλλὰ καὶ κατά τινα δαιμόνων ἢ καὶ ἀγγέλων οὐκ ἀγαθῶν ὀργὴν φιλεῖν γίνε6.3.31.2 σθαι. αὐτίκα φασὶ τοὺς ἐν Κλεωναῖς μάγους φυλάττοντας τὰ μετέωρα τῶν χαλαζοβολήσειν μελλόντων νεφῶν παράγειν ᾠδαῖς τε καὶ θύμασι τῆς ὀργῆς τὴν ἀπειλήν. ἀμέλει καὶ εἴ ποτε ἀπορία ζῴου καταλάβοι, τὸν σφέτερον αἱμάξαντες δάκτυλον ἀρκοῦνται τῷ θύ6.3.31.4 ματι. ἥ τε Μαντινικὴ Διοτίμα θυσαμένοις Ἀθηναίοις πρὸ τοῦ λοιμοῦ δεκαετῆ ἀναβολὴν ἐποιήσατο τῆς νόσου, καθάπερ καὶ τοῦ Κρητὸς Ἐπιμενίδου αἱ θυσίαι αὐτοῖς Ἀθηναίοις τὸν Περσικὸν πόλεμον εἰς τὸν ἴσον ὑπερέθεντο χρόνον. διαφέρειν δ' οὐδὲν νομίζουσιν, εἴτ' οὖν θεοὺς εἴτε καὶ ἀγγέλους τὰς ψυχὰς ταύτας λέγοιμεν. αὐτίκα οἱ ἔμπειροι τοῦ λόγου κατὰ τὰς ἱδρύσεις ἐν πολλοῖς τῶν ἱερῶν καὶ σχεδὸν πᾶσι τὰς θήκας τῶν κατοιχομένων ἐνιδρύσαντο, δαίμονας μὲν τὰς τούτων ψυχὰς καλοῦντες, θρῃσκεύεσθαι δὲ πρὸς ἀνθρώπων διδάσκοντες ὡς ἂν ἐξουσίαν λαβούσας διὰ καθαρότητα τοῦ βίου τῇ θείᾳ προνοίᾳ εἰς τὴν ἀνθρώπων λειτουργίαν τὸν περίγειον περιπολεῖν τόπον· ἠπίσταντο γὰρ ψυχάς τινας κρατουμένας φύσει τῷ σώματι. ἀλλὰ περὶ μὲν τούτων ἐν τῷ περὶ ἀγγέλων λόγῳ προϊούσης τῆς γραφῆς κατὰ καιρὸν διαλεξόμεθα.","english":"For this Lord God of yours is Lord of lords and God of gods, the great and mighty God, and so forth. And Isaiah says, \"Raise your eyes to the height and see: who showed forth all these things?\" Now some say that plagues, hailstorms, whirlwinds, and the like occur not only from the disorder of matter, but also from the wrath of certain demons or even of angels that are not good. For instance, they say that the Magi at Cleonae, watching the clouds that were about to hail, avert the threat of wrath by songs and sacrifices. And indeed, if ever a shortage of an animal occurs, they are content to draw blood from their own finger as a sacrifice. Also, the Mantinean Diotima, by sacrifices of the Athenians before the plague, procured a ten-year postponement of the disease, just as the sacrifices of Epimenides the Cretan postponed the Persian war for the same Athenians for an equal time. And they think it makes no difference whether we call these souls gods or angels. For instance, those experienced in the doctrine, in many temples and nearly all, have installed the tombs of the departed, calling these souls demons, and teaching that they are to be worshipped by men, as having received authority through purity of life to roam the earthly region in the service of divine providence; for they knew that some souls are naturally bound to the body. But concerning these matters we will discuss in due course in the discourse on angels as the writing proceeds.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ κύριος ὁ θεὸς ὑμῶν οὗτος κύριος τῶν κυρίων καὶ θεὸς τῶν θεῶν","severity":"info","text":"Clement paraphrases a biblical title for God, echoing Deuteronomy 10:17 and Psalm 136:3 LXX, where God is called 'Lord of lords' and 'God of gods'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρατε εἰς ὕψος τοὺς ὀφθαλμοὺς ὑμῶν λέγει καὶ ἴδετε· τίς κατέδειξεν ταῦτα πάντα","severity":"info","text":"Clement quotes Isaiah 40:26 LXX, which reads 'Raise your eyes to the height and see: who showed forth all these things?'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐν Κλεωναῖς μάγους","severity":"info","text":"The Magi at Cleonae are otherwise unattested; Clement likely draws on a lost Hellenistic source describing weather-magic practices in the Peloponnese.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἥ τε Μαντινικὴ Διοτίμα","severity":"info","text":"Diotima of Mantinea is a figure from Plato's Symposium (201d), but Clement here attributes to her a historical sacrifice averting plague, blending Platonic fiction with local tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ Κρητὸς Ἐπιμενίδου","severity":"info","text":"Epimenides of Crete was a legendary seer and purifier; his sacrifices are said to have postponed the Persian War for Athens by ten years, a tradition known from Diogenes Laertius (1.110) and Plutarch.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀλλὰ περὶ μὲν τούτων ἐν τῷ περὶ ἀγγέλων λόγῳ προϊούσης τῆς γραφῆς κατὰ καιρὸν διαλεξόμεθα","severity":"info","text":"Clement signals a planned future discussion on angels, indicating the Stromata's digressive structure and his intention to return to the topic systematically.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν σφέτερον αἱμάξαντες δάκτυλον' could mean 'drawing blood from their own finger' or 'from a finger of the animal'; the context supports self-sacrifice.","The identity of 'οἱ ἔμπειροι τοῦ λόγου' is ambiguous: it may refer to Christian teachers or to pagan philosophers; Clement's contrast suggests the latter."],"confidence":"high","notes":[]},{"i":523,"ref":"p523","source":"Δημόκριτος δὲ ἐκ τῆς τῶν μεταρσίων παρατηρήσεως πολλὰ προλέγων Σοφία ἐπωνομάσθη. ὑποδεξαμένου γοῦν αὐτὸν φιλοφρόνως Δαμάσου τοῦ ἀδελφοῦ τεκμηράμενος ἔκ τινων ἀστέρων πολὺν ἐσόμενον προεῖπεν ὄμβρον. οἱ μὲν οὖν πεισθέντες αὐτῷ\n\nσυνεῖλον τοὺς καρπούς (καὶ γὰρ ὥρᾳ θέρους ἐν ταῖς ἅλωσιν ἔτι ἦσαν), οἱ δὲ ἄλλοι πάντα ἀπώλεσαν ἀδοκήτου καὶ πολλοῦ καταρρήξαντος ὄμβρου. Πῶς δὲ ἔτι ἀπιστήσουσιν Ἕλληνες τῇ θείᾳ ἐπιφανείᾳ περὶ τὸ ὄρος τὸ Σινᾶ, ὁπηνίκα πῦρ μὲν ἐφλέγετο, μηδὲν καταναλίσκον τῶν φυομένων κατὰ τὸ ὄρος, σαλπίγγων τε ἦχος ἐφέρετο ἄνευ ὀργάνων ἐμπνεόμενος; ἐκείνη γὰρ ἡ λεγομένη κατάβασις ἐπὶ τὸ ὄρος θεοῦ ἐπίφασίς ἐστι θείας δυνάμεως ἐπὶ πάντα τὸν κόσμον διηκούσης καὶ κηρυττούσης τὸ φῶς τὸ ἀπρόσιτον. τοιαύτη γὰρ ἡ κατὰ τὴν γραφὴν ἀλληγορία. πλὴν ἑωράθη τὸ πῦρ, ὥ φησιν Ἀριστόβουλος, παντὸς τοῦ πλήθους μυριάδων οὐκ ἔλασσον ἑκατόν, χωρὶς τῶν ἀφηλίκων, ἐκκλησιαζόντων κύκλῳ τοῦ ὄρους, οὐχ ἧττον ἡμερῶν πέντε τῆς περιόδου τυγχανούσης περὶ τὸ ὄρος. κατὰ πάντα τοίνυν τόπον τῆς ὁράσεως πᾶσιν αὐτοῖς κυκλόθεν, ὡς ἂν παρεμβεβληκόσι, τὸ πῦρ φλεγόμενον ἐθεωρεῖτο, ὥστε τὴν κατάβασιν μὴ τοπικὴν γεγονέναι· πάντῃ γὰρ ὁ θεός ἐστιν. Λέγουσι δὲ καὶ οἱ τὰς ἱστορίας συνταξάμενοι ἀμφὶ τὴν Βρεττανικὴν νῆσον ἄντρον τι ὑποκείμενον ὄρει, ἐπὶ δὲ τῆς κορυφῆς χάσμα· ἐμπίπτοντος οὖν τοῦ ἀνέμου εἰς τὸ ἄντρον καὶ προσρηγνυμένου τοῖς κόλποις τοῦ ὀρύγματος κυμβάλων εὐρύθμως κρουομένων ἦχον ἐξακούεσθαι.","english":"Democritus, from his observation of celestial phenomena, was called Sophia because he often made predictions. When his brother Damasus received him kindly, Democritus, having inferred from certain stars that there would be a great rain, predicted it. Those who believed him gathered in their crops (for it was still harvest time and they were on the threshing floors), but the others lost everything when an unexpected and heavy rain burst forth. How then will the Greeks still disbelieve in the divine manifestation on Mount Sinai, when fire blazed, consuming none of the plants on the mountain, and the sound of trumpets was borne without any instruments being blown? For that so-called descent on the mountain is a manifestation of divine power extending throughout the whole world and proclaiming the inaccessible light. Such is the allegory according to scripture. Nevertheless, the fire was seen, as Aristobulus says, by the whole multitude of no less than a hundred myriads, apart from those under age, who were assembled in a circle around the mountain, the circuit around the mountain being no less than five days. In every place of the vision, to all of them around, as if they were encamped, the blazing fire was visible, so that the descent was not local; for God is everywhere. And those who have compiled histories concerning the British island speak of a certain cave lying under a mountain, with a chasm on the summit; when the wind falls into the cave and dashes against the hollows of the excavation, a sound is heard like cymbals struck rhythmically.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δημόκριτος ... Σοφία ἐπωνομάσθη","severity":"info","text":"Clement reports that Democritus was called 'Sophia' (Wisdom) for his predictive skill from celestial observation, a detail not found in standard doxography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τὸ ὄρος τὸ Σινᾶ","severity":"info","text":"The Sinai theophany (Exodus 19:16–19) is invoked: fire that does not consume, trumpet sounds without instruments, and a divine descent interpreted as non-local manifestation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀριστόβουλος","severity":"info","text":"Clement cites Aristobulus (2nd c. BCE Jewish philosopher) for the claim that 100 myriads (1 million) witnessed the Sinai fire, a number far exceeding the biblical census.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Aristobulus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄντρον ... Βρεττανικὴν νῆσον","severity":"info","text":"Clement compares the Sinai theophany to a British cave that produces cymbal-like sounds when wind enters, likely drawn from lost Hellenistic ethnography.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατάβασις ... ἀλληγορία","severity":"info","text":"Clement insists the 'descent' on Sinai is allegorical, not local, because God is everywhere—a key Alexandrian theological stance against anthropomorphic readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλὴν ἑωράθη τὸ πῦρ","severity":"caution","text":"The transition from allegorical interpretation to literal fire 'seen by all' is abrupt; Clement may be combining Aristobulus' report with his own exegetical framework without resolving the tension.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Sophia' epithet for Democritus is unattested elsewhere; Clement may be conflating Democritus with a different figure or using a lost source.","The British cave anecdote is not identified with any known ancient source; its provenance is uncertain."],"confidence":"high","notes":[]},{"i":524,"ref":"p524","source":"πολλάκις δὲ καὶ ἀνὰ τὰς ὕλας κινουμένων τῶν φύλλων ἀθρόᾳ πνεύματος προσβολῇ ὀρνίθων ᾠδῇ παραπλήσιος προσ6.3.33.4 πίπτει ἠχή. ἀλλὰ οἱ τὰ Περσικὰ συνταξάμενοι ἐν τοῖς ὑπερκειμένοις τόποις κατὰ τὴν τῶν Μάγων χώραν τρία κεῖσθαι ὄρη ἐφεξῆς ἱστοροῦσιν ἐν πεδίῳ μακρῷ· τοὺς δὴ διοδεύοντας τὸν τόπον κατὰ μὲν τὸ πρῶτον γενομένους ὄρος φωνῆς ἐξακούειν σύγκλυδος, οἷον βοώντων οὐκ ὀλίγων τινῶν μυριάδων, καθάπερ ἐν παρατάξει· κατὰ μέσον δὲ ἥκοντας ἤδη πλείονος ὁμοῦ καὶ ἐναργεστέρου ἀντιλαμβάνεσθαι θορύβου· ἐπὶ τέλει δὲ παιωνιζόντων ἀκούειν ὡς νενικηκότων. αἰτία δ', οἶμαι, πάσης ἠχοῦς ἥ τε λειότης τῶν τόπων καὶ τὸ ἀντρῶδες. ἀποβαλλόμενον γοῦν τὸ εἰσφοιτῆσαν πνεῦμα πάλιν εἰς τὸ αὐτὸ χωροῦν βιαιότερον ἠχεῖ. Καὶ ταῦτα μὲν ταύτῃ· θεῷ δὲ τῷ παντοκράτορι καὶ μηδενὸς ὄντος ὑποκειμένου φωνὴν καὶ φαντασίαν ἐγγεννῆσαι ἀκοῇ δυνατόν, ἐνδεικνυμένῳ τὴν ἑαυτοῦ μεγαλειότητα παρὰ τὰ εἰωθότα φυσικὴν ἔχειν τὴν ἀκολουθίαν, εἰς ἐπιστροφὴν τῆς μηδέπω πιστευούσης ψυχῆς καὶ παραδοχὴν τῆς διδομένης ἐντολῆς. νεφέλης δ' οὔσης καὶ ὄρους ὑψηλοῦ πῶς οὐ δυνατὸν διάφορον ἦχον ἐξακούεσθαι, πνεύματος κινουμένου διὰ τῆς ἐνεργούσης αἰτίας; διὸ καί φησιν ὁ προφήτης· φωνὴν ῥημάτων ὑμεῖς ἠκούετε, καὶ ὁμοίωμα οὐκ εἴδετε. ὁρᾷς, ὅπως ἡ κυριακὴ φωνὴ λόγος ἀσχημάτιστος· ἡ γὰρ τοῦ λόγου δύναμις, ῥῆμα κυρίου φωτεινόν, ἀλήθεια οὐρανόθεν ἄνωθεν ἐπὶ τὴν συναγωγὴν τῆς ἐκκλησίας ἀφιγμένη, διὰ φωτεινῆς τῆς προσεχοῦς διακονίας ἐνήργει.","english":"Often, too, when leaves are stirred among the woods by a sudden gust of wind, a sound resembling the song of birds arises. But those who have compiled the Persian histories record that in the upper regions of the Magian country there lie three mountains in a row on a long plain; and that those who traverse the place, upon reaching the first mountain, hear a confused sound, as of many thousands shouting, as in a battle array; when they come to the middle, they perceive a louder and clearer tumult; and at the end they hear paeans, as of victors. The cause, I think, of all this sound is both the smoothness of the places and their cavernous nature. At any rate, the wind that enters, being repelled and returning to the same place, sounds more violently. So much for this. But to God the Almighty, with nothing underlying, it is possible to generate voice and phantasy in hearing, displaying his own majesty beyond the usual natural sequence, for the conversion of the soul not yet believing and for the reception of the commandment given. And when there is a cloud and a high mountain, how is it not possible for a varied sound to be heard, when wind is moved through the efficient cause? Therefore the prophet says: \"You heard the voice of words, but you saw no likeness.\" You see how the Lord's voice is formless speech; for the power of the word, the luminous utterance of the Lord, truth come from heaven above to the assembly of the church, acted through the luminous proximate ministry.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"τὰ Περσικὰ","severity":"info","text":"Clement refers to Persian historical writings, likely the Persica of Ctesias or Dinon, as a source for the acoustic phenomenon at the three mountains in Magian territory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φωνὴν ῥημάτων ὑμεῖς ἠκούετε, καὶ ὁμοίωμα οὐκ εἴδετε","severity":"info","text":"This is a paraphrase of a biblical verse, possibly echoing Deut 4:12 or a similar prophetic passage, though the exact source is not identified in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος ἀσχημάτιστος","severity":"info","text":"Clement describes the Lord's voice as 'formless speech' (λόγος ἀσχημάτιστος), emphasizing that divine speech transcends physical form, aligning with his theological emphasis on the incorporeal nature of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement contrasts natural acoustic phenomena with God's ability to produce voice and vision directly in the hearer, without any underlying material, for the purpose of conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The description of the three mountains and the progressive sounds (confused shouting, clearer tumult, paeans) parallels accounts in other ancient authors, such as Pliny the Elder (NH 2.95) and Pausanias (10.32.8), who report similar acoustic marvels in Persia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's use of Persian lore to illustrate natural phenomena and then subordinate it to divine power reflects the apologetic strategy of early Christian writers who appropriated pagan knowledge for theological ends.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'φωνὴν ῥημάτων ὑμεῖς ἠκούετε, καὶ ὁμοίωμα οὐκ εἴδετε' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase of a lost or variant text.","The identity of the 'prophet' (ὁ προφήτης) is not specified; it may refer to a canonical prophet or a non-canonical source."],"confidence":"high","notes":[]},{"i":525,"ref":"p525","source":"Εὕροιμεν δ' ἂν καὶ ἄλλο μαρτύριον εἰς βεβαίωσιν τοῦ τὰ κάλλιστα τῶν δογμάτων τοὺς ἀρίστους τῶν φιλοσόφων παρ' ἡμῶν σφετερισαμένους ὡς ἴδια αὐχεῖν τὸ καὶ παρὰ τῶν ἄλλων βαρβάρων ἀπηνθίσθαι τῶν εἰς ἑκάστην αἵρεσιν συντεινόντων τινά, μάλιστα δὲ Αἰγυπτίων τά τε ἄλλα καὶ τὸ περὶ τὴν μετενσωμάτωσιν τῆς ψυχῆς δόγμα. μετίασι γὰρ οἰκείαν τινὰ φιλοσοφίαν Αἰγύπτιοι· αὐτίκα τοῦτο ἐμφαίνει μάλιστα ἡ ἱεροπρεπὴς αὐτῶν θρῃσκεία. Πρῶτος μὲν γὰρ προέρχεται ὁ ᾠδός20, ἕν τι τῶν τῆς μουσικῆς ἐπιφερόμενος συμβόλων. τοῦτόν φασι δύο βίβλους ἀνειληφέναι δεῖν ἐκ τῶν Ἑρμοῦ, ὧν θάτερον μὲν ὕμνους περιέχει θεῶν, ἐκλογισμὸν δὲ βασιλικοῦ βίου τὸ δεύτερον. Μετὰ δὲ τὸν ᾠδὸν ὁ ὡροσκόπος20, ὡρολόγιόν τε μετὰ χεῖρα καὶ φοίνικα ἀστρολογίας ἔχων σύμβολα, πρόεισιν. τοῦτον τὰ ἀστρολο γούμενα τῶν Ἑρμοῦ βιβλίων τέσσαρα ὄντα τὸν ἀριθμὸν ἀεὶ διὰ στόματος ἔχειν χρή, ὧν τὸ μέν ἐστι περὶ τοῦ διακόσμου τῶν ἀπλανῶν φαινομένων ἄστρων, τὸ δὲ περὶ τῆς τάξεως τοῦ ἡλίου καὶ τῆς σελήνης καὶ περὶ τῶν πέντε πλανωμένων, τὸ δὲ περὶ τῶν συνόδων καὶ φωτισμῶν","english":"We would also find another testimony to confirm that the best of the philosophers appropriated the most beautiful of our doctrines and boasted of them as their own, and that they also culled some things from the other barbarians who contributed to each heresy, especially from the Egyptians, among other things the doctrine concerning the transmigration of the soul. For the Egyptians pursue a certain philosophy of their own; this is particularly manifested by their sacred worship. First, the singer proceeds, bearing one of the symbols of music. They say that he must take up two books from those of Hermes, one of which contains hymns to the gods, and the second a reckoning of the royal life. After the singer, the horoscope proceeds, holding in his hand a timepiece and a palm branch, symbols of astrology. He must always have on his lips the four astrological books of Hermes, of which one is concerning the arrangement of the fixed stars, another concerning the order of the sun and moon and the five planets, another concerning the conjunctions and illuminations.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"μετενσωμάτωσιν","severity":"info","text":"Clement refers to the Egyptian doctrine of transmigration of the soul, which he claims Greek philosophers appropriated. This aligns with Hellenistic syncretism, where Egyptian beliefs influenced Platonic and Pythagorean thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ᾠδός","severity":"info","text":"The 'singer' (ᾠδός) is a ritual figure in Egyptian processions, bearing musical symbols. Clement describes him carrying two books of Hermes, one of hymns and one on royal life, indicating a liturgical role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὡροσκόπος","severity":"info","text":"The 'horoscope' (ὡροσκόπος) is a priest-astrologer in Egyptian ritual, holding a timepiece and palm branch. Clement notes he must recite four astrological books of Hermes, covering fixed stars, planets, and conjunctions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑρμοῦ","severity":"info","text":"The books of Hermes refer to the Hermetic corpus, a body of Greco-Egyptian texts attributed to Hermes Trismegistus. Clement's description of Egyptian ritual books is a rare early witness to such classifications.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative digression within Clement's argument that Greek philosophers borrowed from barbarian sources. It describes Egyptian religious processions as evidence of their philosophical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπηνθίσθαι","severity":"caution","text":"The verb ἀπηνθίσθαι (culled) is a botanical metaphor for borrowing. Clement's claim that philosophers 'culled' from barbarians is polemical; the extent of actual borrowing is debated among scholars.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'περὶ τῶν συνόδων καὶ φωτισμῶν', leaving the list of Hermetic books incomplete. The English draft supplies 'another concerning' but the original lacks a finite verb or conclusion."],"confidence":"high","notes":[]},{"i":526,"ref":"p526","source":"ἡλίου καὶ σελήνης, τὸ δὲ λοιπὸν περὶ τῶν ἀνατολῶν. Ἑξῆς δὲ ὁ ἱερογραμματεὺς20 προέρχεται, ἔχων πτερὰ ἐπὶ τῆς κεφαλῆς βιβλίον τε ἐν χερσὶ καὶ κανοῦν, ἐν ᾧ τό τε γραφικὸν μέλαν καὶ σχοῖνος ᾗ γράφουσι. τοῦτον τὰ τε ἱερογλυφικὰ καλούμενα περί τε τῆς κοσμογραφίας καὶ γεωγραφίας τῆς τάξεως τοῦ ἡλίου καὶ τῆς σελήνης καὶ περὶ τῶν πέντε πλανωμένων, χωρογραφίας τε τῆς Αἰγύπτου καὶ τῆς τοῦ Νείλου διαγραφῆς περί τε τῆς καταγραφῆς κατασκευῆς τῶν ἱερῶν καὶ τῶν ἀφιερωμένων αὐτοῖς χωρίων περί τε μέτρων καὶ τῶν ἐν τοῖς ἱεροῖς χρησίμων εἰδέναι χρή. Ἔπειτα ὁ στολιστὴς20 τοῖς προειρημένοις ἕπεται, ἔχων τόν τε τῆς δικαιοσύνης πῆχυν καὶ τὸ σπονδεῖον. οὗτος οἶδε τὰ παιδευτικὰ πάντα καὶ τὰ μοσχοσφραγιστικὰ καλούμενα· δέκα δέ ἐστι τὰ εἰς τὴν τιμὴν ἀνήκοντα τῶν παρ' αὐτοῖς θεῶν καὶ τὴν Αἰγυπτίαν εὐσέβειαν περιέχοντα, οἷον περὶ θυμάτων, ἀπαρχῶν, ὕμνων, εὐχῶν, πομπῶν ἑορτῶν καὶ τῶν τούτοις ὁμοίων. Ἐπὶ πᾶσι δὲ ὁ προφήτης ἔξεισι, προφανὲς τὸ ὑδρεῖον ἐγκεκολπισμένος, ᾧ ἕπονται οἱ τὴν ἔκπεμψιν τῶν ἄρτων βαστάζοντες. οὗτος, ὡς ἂν προστάτης τοῦ ἱεροῦ, τὰ ἱερατικὰ καλούμενα δέκα βιβλία ἐκμανθάνει (περιέχει δὲ περί τε νόμων καὶ θεῶν καὶ τῆς ὅλης παιδείας τῶν ἱερέων)· ὁ γάρ τοι προφήτης παρὰ τοῖς Αἰγυπτίοις καὶ τῆς διανομῆς τῶν προσόδων ἐπιστάτης ἐστίν. Δύο μὲν οὖν καὶ τεσσαράκοντα αἱ πάνυ ἀναγκαῖαι τῷ Ἑρμῇ γεγόνασι βίβλοι·","english":"of the sun and moon, and the remainder concerning the risings. Next the sacred scribe proceeds, having wings on his head, a book in his hands, and a basket in which are the writing ink and the reed with which they write. This one knows the so-called hieroglyphics concerning cosmography and geography, the order of the sun and moon, and the five planets, the chorography of Egypt and the delineation of the Nile, the description and construction of the temples and the lands dedicated to them, and the measures and things useful in the temples. Then the stolist follows the aforementioned, holding the cubit of justice and the libation vessel. This one knows all the educational matters and the so-called calf-sealing rites; there are ten things pertaining to the honor of their gods and encompassing Egyptian piety, such as concerning sacrifices, first-fruits, hymns, prayers, processions, festivals, and things similar to these. After all, the prophet comes forth, carrying the water vessel conspicuously in his arms, followed by those bearing the distribution of the loaves. This one, as overseer of the temple, thoroughly learns the ten so-called priestly books (which contain laws, gods, and the entire education of the priests); for the prophet among the Egyptians is also the superintendent of the distribution of revenues. Thus there are forty-two books altogether necessary for Hermes.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ἱερογραμματεύς","severity":"info","text":"The 'sacred scribe' (hierogrammateus) was a high-ranking Egyptian temple official responsible for sacred writings and hieroglyphic knowledge. Clement's description reflects Hellenistic ethnographic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στολιστής","severity":"info","text":"The 'stolist' (stolistes) was a temple official who dressed cult statues and oversaw ritual purity. Clement lists his duties as including educational and calf-sealing rites, a term otherwise unattested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφήτης","severity":"info","text":"In Egyptian context, 'prophet' (prophētēs) designated a high priestly administrator, not a seer. Clement notes he supervises temple revenues and learns ten 'priestly books'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τεσσαράκοντα δύο βίβλοι τῷ Ἑρμῇ","severity":"info","text":"The forty-two books of Hermes (Thoth) are a Hellenistic trope for the total of Egyptian sacred knowledge. Clement's list is one of the few detailed inventories of this corpus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a hierarchical procession of Egyptian temple officials: sacred scribe, stolist, prophet. Each is associated with specific books and duties, culminating in the total of forty-two Hermetic books.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's account of Egyptian priestly lore was widely cited by Renaissance and early modern scholars as evidence of ancient wisdom, influencing the reception of Hermetic literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μοσχοσφραγιστικά' (calf-sealing rites) is obscure and may refer to a specific ritual or a textual corruption.","The exact number and content of the forty-two Hermetic books are not specified beyond Clement's summary."],"confidence":"high","notes":[]},{"i":527,"ref":"p527","source":"ὧν τὰς μὲν τριάκοντα ἓξ τὴν πᾶσαν Αἰγυπτίων περιεχούσας φιλοσοφίαν οἱ προειρημένοι ἐκμανθάνουσι, τὰς δὲ λοιπὰς ἓξ οἱ παστοφόροι ἰατρικὰς οὔσας περί τε τῆς τοῦ σώματος κατασκευῆς καὶ περὶ νόσων καὶ περὶ ὀργάνων καὶ φαρμάκων καὶ περὶ ὀφθαλμιῶν καὶ τὸ τελευταῖον περὶ τῶν γυναικείων. Καὶ τὰ μὲν Αἰγυπτίων ὡς ἐν βραχεῖ φάναι τοιαῦτα· Ἰνδῶν δὲ ἡ φιλοσοφία καὶ αὐτῶν διαβεβόηται. Ἀλέξανδρος γοῦν ὁ Μακεδὼν δέκα λαβὼν Ἰνδῶν γυμνοσοφιστὰς τοὺς δοκοῦντας ἀρίστους εἶναι καὶ βραχυλογωτάτους προβλήματα αὐτοῖς προὔθηκε, τὸν μὴ ἀποκρινόμενον εὐστόχως ἀνελεῖν ἀπειλήσας, ἕνα δὲ τὸν πρεσβύτατον αὐτῶν ἐπικρίνειν κελεύσας. ὁ μὲν οὖν πρῶτος ἐξετασθείς, πότερον οἴεται τοὺς ζῶντας εἶναι πλείονας ἢ τοὺς τεθνεῶτας, τοὺς ζῶντας ἔφη· οὐ γὰρ εἶναι τοὺς τεθνεῶτας. ὁ δεύτερος δέ, πότερον τὴν γῆν ἢ τὴν θάλασσαν μείζονα θηρία τρέφειν, τὴν γῆν ἔφη· ταύτης γὰρ μέρος εἶναι τὴν θάλασσαν. ὁ δὲ τρίτος, ποῖόν ἐστι τῶν ζῴων πανουργότατον, ὃ μέχρι νῦν οὐκ ἐγνώσθη, εἶπεν, ἄνθρωπος. ὁ δὲ τέταρτος ἀνακρινόμενος, τίνι λογισμῷ τὸν Σάββαν ἀπέστησαν ἄρχοντα αὐτῶν ὄντα, ἀπεκρίθη· καλῶς ζῆν βου6.4.38.7 λόμενοι αὐτὸν ἢ καλῶς ἀποθανεῖν. ὁ δὲ πέμπτος ἐρωτηθείς, πότερον οἴεται τὴν ἡμέραν πρότερον ἢ τὴν νύκτα γεγονέναι, εἶπεν· ἡ νὺξ ἡμέρᾳ μιᾷ· τῶν γὰρ ἀπόρων ἐρωτήσεων ἀνάγκη καὶ τὰς ἀπο6.4.38.8 κρίσεις ἀπόρους εἶναι. ὁ δὲ ἕκτος ἐρωτηθείς, πῶς ἄν τις φιληθείη μάλιστα, ἂν κράτιστος ὤν, ἔφη, μὴ φοβερὸς ᾖ. ὁ δὲ ἕβδομος ἐρωτηθείς, πῶς ἄν τις ἐξ ἀνθρώπων γένοιτο θεός, εἰ πράξειεν, εἶπεν, ἃ πρᾶξαι ἄνθρωπον μὴ δυνατόν ἐστιν.","english":"Of these, the thirty-six that encompass the entire philosophy of the Egyptians are learned by those previously mentioned, while the remaining six, which are medical, concerning the construction of the body, diseases, instruments, drugs, eye ailments, and finally women's matters, are learned by the pastophoroi. Such, in brief, are the matters of the Egyptians. The philosophy of the Indians is also renowned. Alexander the Macedonian, having taken ten Indian gymnosophists who seemed to be the best and most concise, set problems before them, threatening to kill anyone who did not answer aptly, and ordered the eldest of them to judge. The first, when examined whether he thought the living or the dead were more numerous, said the living, for the dead do not exist. The second, whether the earth or the sea nourishes larger beasts, said the earth, for the sea is a part of it. The third, which animal is the most cunning, said man, who has not yet been known. The fourth, when asked by what reasoning they had deposed Sabbas, their ruler, answered: desiring that he live well or die well. The fifth, when asked whether he thought day or night came first, said: night is one day older; for difficult questions necessarily have difficult answers. The sixth, when asked how one might be most loved, said: if, being most powerful, he is not fearsome. The seventh, when asked how one might become a god from a man, said: if he does what is not possible for a man to do.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"παστοφόροι","severity":"info","text":"The pastophoroi were a class of Egyptian temple officials, often associated with carrying sacred images or serving as lower priests. Clement distinguishes them from the higher scribes who learn the 36 books of philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γυμνοσοφισταί","severity":"info","text":"Gymnosophists (\"naked philosophers\") is a Greek term for Indian ascetics, often identified with the Brahmans or Jain monks. Alexander's encounter with them is a topos in Greco-Roman literature, appearing also in Plutarch and Arrian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Σάββας","severity":"info","text":"The name Sabbas (or Sabbas) for an Indian ruler is unattested elsewhere; it may be a corruption or variant of a name like Sabas or a generic term. The anecdote about deposing a ruler for his moral conduct parallels Indian traditions of dethroning unrighteous kings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριάκοντα ἕξ ... ἕξ","severity":"info","text":"Clement divides Egyptian sacred books into 36 (for philosophy) and 6 (for medicine), a numerical scheme that may reflect Hellenistic systematization rather than actual Egyptian practice. The total of 42 books is also found in other sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀλέξανδρος ... γυμνοσοφισταί","severity":"info","text":"This passage is one of the earliest Christian uses of the Alexander-gymnosophist legend, adapting it to illustrate pagan wisdom. Clement's version emphasizes the riddles' philosophical content, aligning with his project of showing Greek debt to barbarian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν μὴ ἀποκρινόμενον εὐστόχως ἀνελεῖν ἀπειλήσας","severity":"caution","text":"The threat of execution for incorrect answers is a dramatic motif; historical accuracy is doubtful. The story likely derives from Hellenistic rhetorical exercises (chreiai) rather than eyewitness report.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Sabbas' is uncertain; it may be a textual corruption or a name otherwise unknown.","The number of gymnosophists (ten) and the selection of the eldest as judge are conventional details, not independently verifiable."],"confidence":"high","notes":[]},{"i":528,"ref":"p528","source":"ὁ δὲ ὄγδοος ἐρωτηθείς, τί ἰσχυ6.4.38.11 ρότερον, ζωὴ ἢ θάνατος, ζωή, ἔφη, τοσαῦτα κακὰ φέρουσα. ὁ δὲ ἔνατος ἐξετασθείς, μέχρι τίνος ἀνθρώπῳ καλῶς ἔχει ζῆν, μέχρι οὗ, ἔφη, μὴ νομίζῃ τὸ τεθνάναι τοῦ ζῆν ἄμεινον. κελεύσαντος δὲ τοῦ Ἀλεξάνδρου καὶ τὸν δέκατον εἰπεῖν τι (δικαστὴς γὰρ ἦν), ἕτερος, ἔφη, ἑτέρου χεῖρον εἶπεν. τοῦ δὲ Ἀλεξάνδρου φήσαντος· οὐκοῦν καὶ σὺ πρῶτος ἀποθανῇ τοιαῦτα κρίνων; καὶ πῶς, εἶπεν, βασιλεῦ, ἀληθὴς εἴης, φήσας πρῶτον ἀποκτεῖναι τὸν πρῶτον ἀποκρινάμενον κάκιστα; Καὶ ὡς μὲν κλέπται πάσης γραφῆς Ἕλληνες ᾕρηνται, ἱκανῶς, οἶμαι, διὰ πλειόνων δέδεικται τεκμηρίων· ὅτι δὲ οὐ κατ' ἐπίγνωσιν ἴσασι τὸν θεόν, ἀλλὰ κατὰ περίφρασιν Ἑλλήνων οἱ δοκιμώ6.5.39.2 τατοι, Πέτρος ἐν τῷ Κηρύγματι λέγει· γινώσκετε οὖν ὅτι εἷς θεός ἐστιν, ὃς ἀρχὴν πάντων ἐποίησεν, καὶ τέλους ἐξουσίαν ἔχων· καί· ὁ ἀόρατος, ὃς τὰ πάντα ὁρᾷ, ἀχώρητος, ὃς τὰ\n\nπάντα χωρεῖ, ἀνεπιδεής, οὗ τὰ πάντα ἐπιδέεται καὶ δι' ὅν ἐστιν, ἀκατάληπτος, ἀέναος, ἄφθαρτος, ἀποίητος, ὃς τὰ πάντα ἐποίησεν λόγῳ δυνάμεως αὐτοῦ, τῆς γνωστικῆς γραφῆς τουτέστι τοῦ υἱοῦ. εἶτα ἐπιφέρει· τοῦτον τὸν θεὸν σέβεσθε μὴ κατὰ τοὺς Ἕλληνας· ὡς δηλονότι τὸν αὐτὸν ἡμῖν σεβόντων θεὸν καὶ τῶν παρ' Ἕλλησι δοκίμων ἀλλ' οὐ κατ' ἐπίγνωσιν παντελῆ, τὴν δι' υἱοῦ παράδοσιν μὴ μεμαθηκότων. μή, τοίνυν φησί, σέβεσθε–οὐκ εἶπεν θεὸν ὃν οἱ Ἕλληνες, ἀλλὰ μὴ κατὰ τοὺς Ἕλληνας, τὸν τρόπον τὸν τῆς σεβάσεως ἐναλλάττων τοῦ θεοῦ, οὐχὶ δὲ ἄλλον καταγγέλλων. τί οὖν ἐστι τὸ μὴ κατὰ τοὺς Ἕλληνας, αὐτὸς διασαφήσει Πέτρος ἐπιφέρων·","english":"The eighth, when asked what is stronger, life or death, said, “Life, bearing so many evils.” The ninth, when examined, up to what point it is well for a man to live, said, “Until he no longer thinks that dying is better than living.” And when Alexander ordered the tenth also to say something (for he was a judge), he said, “One spoke worse than another.” And when Alexander said, “Then will you not be the first to die for judging such things?” he replied, “And how, O king, would you be truthful, having said that you would first kill the one who answered worst?” And that the Greeks have been thieves of every scripture has, I think, been sufficiently demonstrated through many proofs. But that the most esteemed among the Greeks do not know God by full knowledge, but by a periphrasis of the Greeks, Peter says in the *Kerygma*: “Know then that there is one God, who made the beginning of all things, and has authority over the end; and: the invisible, who sees all things, the uncontained, who contains all things, the needless, of whom all things have need and through whom they exist, the incomprehensible, everlasting, imperishable, uncreated, who made all things by the power of his word, that is, by the gnostic scripture of the Son.” Then he adds: “Worship this God not as the Greeks do”—as is clear, since the same God is worshipped by us and by the esteemed among the Greeks, but not with full knowledge, because they have not learned the tradition through the Son. “Do not,” he says, “worship”—he did not say “the God whom the Greeks worship,” but “not as the Greeks do,” changing the manner of worship of God, not proclaiming another. What then is “not as the Greeks do”? Peter himself will clarify, adding:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀλέξανδρος","severity":"info","text":"Alexander the Great is the interlocutor in this anecdote, which is part of a series of sayings by Indian philosophers (gymnosophists) reported by Clement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν τῷ Κηρύγματι","severity":"info","text":"Clement quotes the Kerygma Petri (Preaching of Peter), an early Christian apocryphal work, to argue that Greek philosophers worship the same God but without full knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περίφρασιν","severity":"info","text":"Clement uses 'periphrasis' to mean a roundabout or indirect way of knowing God, contrasting with the direct knowledge (epignosis) transmitted through the Son.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα ἐπιφέρει","severity":"info","text":"Clement signals a direct quotation from the Kerygma Petri with 'then he adds', marking a shift from anecdote to doctrinal argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Κήρυγμα Πέτρου","severity":"info","text":"The Kerygma Petri is known only from fragments in Clement and other early Christian writers; it was not included in the New Testament canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς γνωστικῆς γραφῆς τουτέστι τοῦ υἱοῦ","severity":"caution","text":"Clement identifies 'the gnostic scripture' with the Son, a theological gloss that may reflect his own system rather than the original Kerygma Petri.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at 'ἰσχυ6.4.38.11' and '6.5.39.2', likely scribal or editorial markers, not affecting the sense.","The phrase 'τῆς γνωστικῆς γραφῆς τουτέστι τοῦ υἱοῦ' may be Clement's own interpretation, not part of the original Kerygma Petri quotation."],"confidence":"high","notes":[]},{"i":529,"ref":"p529","source":"ὅτι ἀγνοίᾳ φερόμενοι καὶ μὴ ἐπιστάμενοι τὸν θεὸν ὡς ἡμεῖς κατὰ τὴν γνῶσιν τὴν τελείαν, ὧν ἔδωκεν αὐτοῖς ἐξουσίαν εἰς χρῆσιν, μορφώσαντες, ξύλα καὶ λίθους, χαλκὸν καὶ σίδηρον, χρυσὸν καὶ ἄργυρον, τῆς ὕλης αὐτῶν καὶ χρήσεως ἐπιλαθόμενοι, τὰ δοῦλα τῆς ὑπάρξεως ἀναστή6.5.40.2 σαντες, σέβονται, καὶ ἃ δέδωκεν αὐτοῖς εἰς βρῶσιν ὁ θεός, τὰ πετεινὰ τοῦ ἀέρος καὶ τῆς θαλάσσης τὰ νηκτὰ καὶ τῆς γῆς τὰ ἑρπετὰ καὶ τὰ θηρία σὺν κτήνεσι τετραπόδοις τοῦ ἀγροῦ, γαλᾶς τε καὶ μῦς αἰλούρους τε καὶ κύνας καὶ πιθήκους· καὶ τὰ ἴδια βρώματα βρωτοῖς θύματα θύουσιν καὶ νεκρὰ νεκροῖς προσφέροντες ὡς θεοῖς ἀχα6.5.41.1 ριστοῦσι τῷ θεῷ, διὰ τούτων ἀρνούμενοι αὐτὸν εἶναι. καὶ ὅτι γε ὡς τὸν αὐτὸν θεὸν ἡμῶν τε αὐτῶν καὶ Ἑλλήνων ἐγνωκότων φέ6.5.41.2 ρεται, πλὴν οὐχ ὁμοίως, ἐποίσει πάλιν ὧδέ πως· μηδὲ κατὰ Ἰουδαίους σέβεσθε· καὶ γὰρ ἐκεῖνοι μόνοι οἰόμενοι τὸν θεὸν γινώσκειν οὐκ ἐπίστανται, λατρεύοντες ἀγγέλοις καὶ ἀρχαγγέλοις, μηνὶ καὶ σελήνῃ. καὶ ἐὰν μὴ σελήνη φανῇ, σάββατον οὐκ ἄγουσι τὸ λεγόμενον πρῶτον, οὐδὲ νεομηνίαν ἄγουσιν οὔτε ἄζυμα οὔτε ἑορτὴν οὔτε μεγάλην ἡμέραν. εἶτα τὸν κολοφῶνα τοῦ ζητουμένου προσεπιφέρει ὥστε καὶ ὑμεῖς ὁσίως καὶ δικαίως μανθάνοντες ἃ παραδίδομεν ὑμῖν, φυλάσσεσθε, καινῶς τὸν θεὸν διὰ τοῦ Χριστοῦ σεβόμενοι εὕρομεν γὰρ ἐν ταῖς γραφαῖς καθὼς ὁ κύριος λέγει· ἰδοὺ διατίθεμαι ὑμῖν καινὴν διαθήκην, οὐχ ὡς διεθέμην τοῖς πατράσιν ὑμῶν ἐν ὄρει Χωρήβ.\"7 νέαν ἡμῖν διέθετο· τὰ γὰρ Ἑλλήνων καὶ Ἰουδαίων παλαιά, ἡμεῖς δὲ οἱ καινῶς αὐτὸν τρίτῳ γένει σεβόμενοι Χριστιανοί.","english":"that, carried by ignorance and not knowing God as we do according to perfect knowledge, they have formed into shape the things over which he gave them authority for use—wood and stones, bronze and iron, gold and silver—and, forgetting their matter and use, they have set up the slaves of existence and worship them; and the things which God gave them for food—the birds of the air, the swimmers of the sea, the creeping things of the earth, and the wild beasts together with the four-footed domestic animals of the field, as well as weasels and mice, cats and dogs and apes—they sacrifice their own foods as offerings to edible things, and bringing dead things to dead things as to gods, they are ungrateful to God, through these things denying that he exists. And that, since we and the Greeks have come to know the same God, it is borne, but not in the same way, he will again adduce something like this: \"Do not worship even according to the Jews; for they too, thinking they alone know God, do not understand, serving angels and archangels, the month and the moon. And if the moon does not appear, they do not keep the so-called first Sabbath, nor do they keep the new moon, nor the unleavened bread, nor the feast, nor the great day.\" Then he adds the crowning point of the inquiry: \"So that you also, learning piously and justly what we deliver to you, keep yourselves, worshiping God in a new way through Christ; for we have found in the scriptures, as the Lord says: 'Behold, I am establishing for you a new covenant, not as I established for your fathers on Mount Horeb.'\" He established a new covenant for us; for the things of the Greeks and Jews are old, but we who worship him in a new way as a third race are Christians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ δοῦλα τῆς ὑπάρξεως ἀναστήσαντες","severity":"info","text":"The phrase 'setting up the slaves of existence' is a compressed metaphor: material objects (wood, stone, metal) are 'slaves' because they are subordinate to human use, but idolaters treat them as masters.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ διατίθεμαι ὑμῖν καινὴν διαθήκην, οὐχ ὡς διεθέμην τοῖς πατράσιν ὑμῶν ἐν ὄρει Χωρήβ","severity":"info","text":"Clement attributes to Jesus a saying about a 'new covenant' not given on Horeb. This is not a canonical gospel verse; it likely derives from a second-century Christian source, perhaps the Epistula Apostolorum or a lost tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρίτῳ γένει","severity":"info","text":"The phrase 'third race' (τρίτῳ γένει) reflects a common early Christian self-designation as a tertium genus, neither Greek nor Jew, found also in the Epistle to Diognetus and later in Tertullian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γαλᾶς τε καὶ μῦς αἰλούρους τε καὶ κύνας καὶ πιθήκους","severity":"info","text":"The list of animals (weasels, mice, cats, dogs, apes) as sacrificial victims echoes pagan polemic against Egyptian animal worship, but Clement redirects it to critique Greek and Jewish practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα τὸν κολοφῶνα τοῦ ζητουμένου προσεπιφέρει","severity":"info","text":"Clement signals a rhetorical climax: 'then he adds the crowning point of the inquiry.' The verb προσεπιφέρει indicates the source (probably a lost Christian teacher) is being quoted or paraphrased.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ κατὰ Ἰουδαίους σέβεσθε","severity":"caution","text":"The injunction 'do not worship even according to the Jews' is ambiguous: it may be part of the quoted source or Clement's own summary. The shift from indirect to direct discourse blurs the speaker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'new covenant' saying is unclear; it may be a non-canonical tradition or Clement's paraphrase.","The boundary between Clement's own argument and the quoted source (a Christian teacher) is not sharply marked."],"confidence":"high","notes":[]},{"i":530,"ref":"p530","source":"σαφῶς γάρ, οἶμαι, ἐδήλωσεν τὸν ἕνα καὶ μόνον θεὸν ὑπὸ μὲν Ἑλλήνων ἐθνικῶς, ὑπὸ δὲ Ἰουδαίων Ἰουδαϊκῶς, καινῶς δὲ ὑφ' ἡμῶν καὶ πνευ6.5.42.1 ματικῶς γινωσκόμενον. πρὸς δὲ καὶ ὅτι ὁ αὐτὸς θεὸς ἀμφοῖν ταῖν διαθήκαιν χορηγός, ὁ καὶ τῆς Ἑλληνικῆς φιλοσοφίας δοτὴρ τοῖς Ἕλλησιν, δι' ἧς ὁ παντοκράτωρ παρ' Ἕλλησι δοξάζεται, παρέστησεν. δῆλον δὲ κἀνθένδε. ἐκ γοῦν τῆς Ἑλληνικῆς παιδείας, ἀλλὰ καὶ ἐκ τῆς νομικῆς εἰς τὸ ἓν γένος τοῦ σῳζομένου συνάγονται λαοῦ οἱ τὴν πίστιν προσιέμενοι, οὐ χρόνῳ διαιρουμένων τῶν τριῶν λαῶν, ἵνα τις φύσεις ὑπολάβοι τριττάς, διαφόροις δὲ παιδευομένων διαθήκαις τοῦ ἑνὸς κυρίου, ** ὄντας ἑνὸς κυρίου ῥήματι· ἐπεί, ὅτι καθάπερ Ἰουδαίους σῴζεσθαι ἠβούλετο ὁ θεὸς τοὺς προφήτας διδούς, οὕτως καὶ Ἑλλήνων τοὺς δοκιμωτάτους οἰκείους αὐτῶν τῇ διαλέκτῳ προφήτας ἀναστήσας, ὡς οἷοί τε ἦσαν δέχεσθαι τὴν παρὰ τοῦ θεοῦ εὐεργεσίαν, τῶν χυδαίων ἀνθρώπων διέκρινεν, δηλώσει πρὸς τῷ Πέτρου Κηρύ6.5.43.1 γματι ὁ ἀπόστολος λέγων Παῦλος· λάβετε καὶ τὰς Ἑλληνικὰς βίβλους. ἐπίγνωτε Σίβυλλαν, ὡς δηλοῖ ἕνα θεὸν καὶ τὰ μέλλοντα ἔσεσθαι, καὶ τὸν Ὑστάσπην λαβόντες ἀνάγνωτε, καὶ εὑρήσετε πολλῷ τηλαυγέστερον καὶ σαφέστερον γεγραμμένον τὸν υἱὸν τοῦ θεοῦ, καὶ καθὼς παράταξιν ποιήσουσι τῷ Χριστῷ πολλοὶ βασιλεῖς, μισοῦντες αὐτὸν καὶ τοὺς φοροῦντας τὸ ὄνομα αὐτοῦ καὶ τοὺς πιστοὺς αὐτοῦ, καὶ τὴν ὑπομονὴν καὶ τὴν παρουσίαν αὐτοῦ. εἶτα ἑνὶ λόγῳ πυνθάνεται ἡμῶν· ὅλος δὲ ὁ κόσμος καὶ τὰ ἐν τῷ κόσμῳ τίνος; οὐχὶ τοῦ θεοῦ; διὰ τοῦτό φησιν ὁ Πέτρος εἰρηκέναι τὸν κύριον τοῖς ἀποστόλοις·","english":"clearly, I think, he indicated that the one and only God is known by the Greeks in a national manner, by the Jews in a Jewish manner, and by us in a new and spiritual manner. And further, that the same God is the provider of both testaments, and also the giver of Greek philosophy to the Greeks, through which the Almighty is glorified among the Greeks, he demonstrated. This is also evident from the following. For from Greek education, as well as from the legal, those who accept the faith are gathered into the one race of the saved people, the three peoples not being divided by time, so that one might suppose three natures, but being educated by different covenants of the one Lord, ** by the word of the one Lord; since, just as God wished to save the Jews by giving prophets, so also he raised up for the most excellent of the Greeks prophets in their own language, as they were able to receive the benefaction from God, he separated them from the common people, as the apostle Paul will show in the Kerygma of Peter, saying: Take also the Greek books. Recognize the Sibyl, as she reveals one God and the things that will come to pass, and take Hystaspes and read, and you will find the son of God written much more clearly and plainly, and how many kings will array themselves against Christ, hating him and those who bear his name and his faithful, and his endurance and his coming. Then in one word he asks us: And the whole world and everything in the world, whose is it? Is it not God's? Therefore Peter says that the Lord said to the apostles:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σαφῶς γάρ, οἶμαι, ἐδήλωσεν","severity":"info","text":"Clement asserts that the same God is known through Greek, Jewish, and Christian dispensations, each in their own manner, and that Greek philosophy is a divine gift parallel to the two testaments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κηρύγματι","severity":"info","text":"Clement cites the Kerygma of Peter, an early Christian apocryphal work, attributing to Paul the exhortation to read the Sibyl and Hystaspes as prophetic witnesses to Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίβυλλαν","severity":"info","text":"The Sibyl refers to the Sibylline Oracles, a collection of Jewish and Christian prophecies in Greek hexameter, often used by early apologists to argue for monotheism and Christ's coming.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὑστάσπην","severity":"info","text":"Hystaspes is a lost apocalyptic text attributed to the Persian king Hystaspes, known from references in Lactantius and other early Christian writers as containing prophecies of Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"**","severity":"info","text":"The double asterisk marks a lacuna or textual break in the manuscript; the following clause resumes with 'by the word of the one Lord,' but the intervening text is lost.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πέτρου Κηρύγματι","severity":"info","text":"The Kerygma of Peter was widely cited by Clement and other Alexandrian fathers to support the idea that Greek wisdom was providentially given, though the work is now lost except for fragments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna marked by ** leaves the exact connection between the covenants and the 'word of the one Lord' uncertain; the reading assumes a continuous argument for unity of divine pedagogy."],"confidence":"high","notes":[]},{"i":531,"ref":"p531","source":"ἐὰν μὲν οὖν τις θελήσῃ τοῦ Ἰσραὴλ μετανοήσας διὰ τοῦ ὀνόματός μου πιστεύειν ἐπὶ τὸν θεόν,\n\nἀφεθήσονται αὐτῷ αἱ ἁμαρτίαι. μετὰ δὲ δώδεκα ἔτη ἐξέλθετε εἰς τὸν κόσμον. μή τις εἴπῃ· οὐκ ἠκούσαμεν.\"7 Ἀλλ' ὡς κατὰ καιρὸν ἥκει τὸ κήρυγμα νῦν, οὕτως κατὰ καιρὸν ἐδόθη νόμος μὲν καὶ προφῆται βαρβάροις, φιλοσοφία δὲ Ἕλλησι, τὰς ἀκοὰς ἐθίζουσα πρὸς τὸ κήρυγμα. λέγει γοῦν κύριος ὁ ῥυσάμενος Ἰσραήλ· καιρῷ δεκτῷ ἐπήκουσά σου καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι, ἔδωκά σε εἰς διαθήκην ἐθνῶν τοῦ κατασκηνῶσαι τὴν γῆν καὶ κληρονομῆσαι κληρονομίαν ἐρήμου, λέγοντα τοῖς ἐν δεσμοῖς· ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει ἀνακαλυφθῆναι. εἰ γὰρ δέσμιοι μὲν Ἰουδαῖοι, ἐφ' ὧν καὶ ὁ κύριος ἐξέλθετε εἶπεν ἐκ τῶν δεσμῶν οἱ θέλοντες, τοὺς ἑκουσίως δεδεμένους καὶ τὰ δυσβάστακτα φορτία (φησὶν) αὑτοῖς διὰ τῆς ἀνθρωπίνης παρεγχειρήσεως ἐπαναθεμένους λέγων, δῆλον ὡς οἱ ἐν σκότει οὗτοι ἂν εἶεν οἱ ἐν τῇ εἰδωλολατρείᾳ κατορωρυγμένον ἔχοντες τὸ ἡγεμονικόν. τοῖς μὲν γὰρ κατὰ νόμον δικαίοις ἔλειπεν ἡ πίστις, διὸ καὶ τούτους ἰώμενος ὁ κύριος ἔλεγεν· ἡ πίστις σου σέσωκέν σε· τοῖς δὲ κατὰ φιλοσοφίαν δικαίοις οὐχ ἡ πίστις μόνον ἡ εἰς τὸν κύριον, ἀλλὰ καὶ τὸ ἀποστῆναι τῆς εἰδωλολατρείας ἔδει. αὐτίκα ἀποκαλυφθείσης τῆς ἀληθείας καὶ αὐτοὶ ἐπὶ τοῖς προπεπραγμένοις μεταμέλονται· διόπερ ὁ κύριος εὐηγγελίσατο καὶ τοῖς ἐν Ἅιδου. φησὶ γοῦν ἡ γραφή· λέγει ὁ Ἅιδης τῇ ἀπωλείᾳ· εἶδος μὲν αὐτοῦ οὐκ εἴδομεν, φωνὴν δὲ αὐτοῦ ἠκούσαμεν.","english":"If, then, someone from Israel, having repented, wishes to believe in God through my name, his sins will be forgiven. After twelve years, go out into the world. Let no one say, \"We did not hear.\" But just as the proclamation comes at the right time now, so law and prophets were given at the right time to barbarians, and philosophy to Greeks, habituating their ears for the proclamation. The Lord who delivered Israel says, \"At an acceptable time I heard you, and on a day of salvation I helped you; I gave you into a covenant of nations to settle the land and inherit a desert inheritance, saying to those in bonds, 'Come out,' and to those in darkness, 'Be uncovered.'\" For if the Jews are prisoners, concerning whom the Lord said, \"Come out of bonds, those who wish,\" speaking of those who have voluntarily bound themselves and taken upon themselves unbearable burdens through human meddling, it is clear that those in darkness would be those who have their ruling principle buried in idolatry. For those righteous according to law lacked faith, which is why the Lord, healing them, said, \"Your faith has saved you.\" But for those righteous according to philosophy, not only faith in the Lord was needed, but also to abandon idolatry. Immediately, when the truth is revealed, they themselves repent of their past deeds; therefore the Lord proclaimed the good news even to those in Hades. For Scripture says, \"Hades says to Destruction: 'We did not see his form, but we heard his voice.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λέγει κύριος ὁ ῥυσάμενος Ἰσραήλ· καιρῷ δεκτῷ ἐπήκουσά σου","severity":"info","text":"Clement adapts a scriptural-sounding oracle, possibly from a lost apocryphon or a free paraphrase of prophetic language, to support his argument about divine timing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξέλθετε εἰς τὸν κόσμον","severity":"info","text":"The command 'go out into the world' after twelve years echoes Jewish apocalyptic traditions of a period of preparation before a new age, possibly from the Shepherd of Hermas or similar sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡιδης","severity":"info","text":"Clement uses 'Hades' not as a place of punishment but as a realm of the dead where the gospel is proclaimed, reflecting a universalist soteriology that includes the righteous dead from both law and philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ δέσμιοι μὲν Ἰουδαῖοι... δῆλον ὡς οἱ ἐν σκότει","severity":"info","text":"Clement constructs a parallel: Jews in bonds (voluntary legalism) and Gentiles in darkness (idolatry), both needing liberation through faith and the proclamation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐηγγελίσατο καὶ τοῖς ἐν Ἅιδου","severity":"info","text":"The idea that Christ preached to the dead in Hades appears in early Christian apocrypha (e.g., Gospel of Nicodemus) and is here used by Clement to argue for the universality of salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the oracle 'λέγει κύριος ὁ ῥυσάμενος Ἰσραήλ' is unclear; it may be a Clementine composition or a citation from a lost work.","The phrase 'μετὰ δὲ δώδεκα ἔτη' could refer to a specific apocalyptic timeline or a symbolic period."],"confidence":"high","notes":[]},{"i":532,"ref":"p532","source":"οὐχ ὁ τόπος δή που φωνὴν λαβὼν εἶπεν τὰ προειρημένα, ἀλλ' οἱ ἐν Ἅιδου καταταγέντες καὶ εἰς ἀπώλειαν ἑαυτοὺς ἐκδεδωκότες καθάπερ ἔκ τινος νεὼς εἰς θάλασσαν ἑκόντες ἀπορρίψαντες, οὗτοι τοίνυν εἰσὶν οἱ ἐπακούσαντες τῆς θείας δυνάμεώς τε καὶ φω6.6.45.3 νῆς· ἐπεὶ τίς ἂν εὖ φρονῶν ἐν μιᾷ καταδίκῃ καὶ τὰς τῶν δικαίων καὶ τὰς τῶν ἁμαρτωλῶν ὑπολάβοι εἶναι ψυχάς, ἀδικίαν τῆς προνοίας καταχέων; τί δ'; οὐχὶ δηλοῦσιν εὐηγγελίσθαι τὸν κύριον τοῖς τε ἀπολωλόσιν ἐν τῷ κατακλυσμῷ, μᾶλλον δὲ πεπεδημένοις, καὶ τοῖς ἐν φυλακῇ τε καὶ φρουρᾷ συνεχομένοις; δέδεικται δὲ κἀν τῷ δευ6.6.45.5 τέρῳ Στρωματεῖ τοὺς ἀποστόλους ἀκολούθως τῷ κυρίῳ καὶ τοὺς ἐν Ἅιδου εὐηγγελισμένους· ἐχρῆν γάρ, οἶμαι, ὥσπερ κἀνταῦθα, οὕτως δὲ κἀκεῖσε τοὺς ἀρίστους τῶν μαθητῶν μιμητὰς γενέσθαι τοῦ διδασκάλου, ἵν' ὃ μὲν τοὺς ἐξ Ἑβραίων, οἳ δὲ τὰ ἔθνη εἰς ἐπιστροφὴν ἀγάγωσι, τουτέστιν τοὺς ἐν δικαιοσύνῃ τῇ κατὰ νόμον καὶ κατὰ φιλοσοφίαν βεβιωκότας μέν, οὐ τελείως δέ, ἀλλ' ἁμαρτητικῶς δια6.6.45.6 περαναμένους τὸν βίον· τουτὶ γὰρ ἔπρεπεν τῇ θείᾳ οἰκονομίᾳ τοὺς ἀξίαν μᾶλλον ἐσχηκότας ἐν δικαιοσύνῃ καὶ προηγουμένως βεβιωκότας ἐπί τε τοῖς πλημμεληθεῖσι μετανενοηκότας, κἂν ἐν ἄλλῳ τόπῳ τύχωσιν ἐξομολογούμενοι, ἐν τοῖς τοῦ θεοῦ ὄντας τοῦ παντοκράτορος κατὰ τὴν οἰκείαν ἑκάστου γνῶσιν σωθῆναι. Ἐνεργεῖ δέ, οἶμαι, καὶ ὁ σωτήρ, ἐπεὶ τὸ σῴζειν ἔργον αὐτοῦ· ὅπερ οὖν καὶ πεποίηκεν, τοὺς εἰς αὐτὸν πιστεῦσαι βεβουλημένους διὰ τοῦ κηρύγματος, ὅποι ποτ' ἔτυχον γεγονότες, ἑλκύσας εἰς σωτηρίαν.","english":"It is not the place, I suppose, that, having received a voice, spoke the things foretold, but those who have been consigned to Hades and have delivered themselves over to destruction, as if willingly casting themselves from a ship into the sea, these are the ones who have heard the divine power and voice. For who, being of sound mind, would suppose that in a single judgment the souls of both the righteous and the sinners exist, pouring out injustice against providence? What then? Do they not make clear that the Lord proclaimed the gospel to those who perished in the flood, or rather to those who were bound, and to those confined in prison and guard? And it has been shown in the second Stromateus that the apostles, following the Lord, also proclaimed the gospel to those in Hades. For it was necessary, I think, that just as here, so also there, the best of the disciples should become imitators of the teacher, so that he might lead those from the Hebrews, and they the nations, to conversion, that is, those who have lived in righteousness according to the law and according to philosophy, but not perfectly, having completed their life in a sinful manner. For this was fitting for the divine economy: that those who have had greater worth, having lived in righteousness and preeminently, and having repented of their transgressions, even if they happen to confess in another place, being in the domain of the almighty God, should be saved according to the appropriate knowledge of each. And the savior, I think, also acts, since saving is his work; which indeed he has done, drawing to salvation those who have wished to believe in him through the proclamation, wherever they happened to have been born.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἅιδου","severity":"info","text":"Hades here refers to the abode of the dead in Jewish and early Christian thought, not necessarily a place of punishment; Clement uses it to discuss the scope of salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐηγγελίσθαι τὸν κύριον τοῖς τε ἀπολωλόσιν ἐν τῷ κατακλυσμῷ","severity":"info","text":"Clement alludes to the tradition of Christ’s descent into Hades and the salvation of the righteous dead, possibly referencing 1 Peter 3:19 or the Shepherd of Hermas.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δευτέρῳ Στρωματεῖ","severity":"info","text":"Clement refers to his own second Stromateus, indicating a cross-reference within the work; this shows the Stromata were composed as a connected series.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνεργεῖ δέ, οἶμαι, καὶ ὁ σωτήρ","severity":"info","text":"This sentence concludes the argument by reaffirming the savior’s active role in salvation, mirroring the earlier claim about the apostles’ imitation of Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν τοῖς τοῦ θεοῦ ὄντας τοῦ παντοκράτορος","severity":"info","text":"Clement’s universalist soteriology, allowing salvation for repentant sinners in Hades, was later contested in orthodox circles; Origen held similar views.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τῷ δευτέρῳ Στρωματεῖ' may refer to a lost or differently numbered book; the reference is internal and not independently verifiable.","The identity of 'those who perished in the flood' is ambiguous: literal victims of Noah’s flood or a metaphor for the damned."],"confidence":"high","notes":[]},{"i":533,"ref":"p533","source":"εἰ γοῦν ὁ κύριος δι' οὐδὲν ἕτερον εἰς Ἅιδου κατῆλθεν ἢ διὰ τὸ εὐαγγελίσασθαι, ὥσπερ κατῆλθεν, ἤτοι πάντας εὐηγγελίσατο ἢ μόνους Ἑβραίους. εἰ μὲν οὖν πάντας, σωθήσονται πάντες οἱ πιστεύσαντες, κἂν ἐξ ἐθνῶν ὄντες τύχωσιν, ἐξομολογησάμενοι ἤδη ἐκεῖ, ἐπεὶ σωτήριοι καὶ παιδευτικαὶ αἱ κολάσεις τοῦ θεοῦ εἰς ἐπιστροφὴν ἄγουσαι καὶ τὴν μετάνοιαν τοῦ ἁμαρτωλοῦ μᾶλλον ἢ τὸν θάνατον αἱρούμεναι, καὶ ταῦτα καθαρώτερον διορᾶν δυναμένων τῶν σωμάτων ἀπηλλαγμένων ψυχῶν, κἂν πάθεσιν ἐπισκοτῶνται, διὰ τὸ μηκέτι ἐπιπροσθεῖσθαι σαρκίῳ· εἰ δὲ Ἰουδαίους μόνον εὐηγγελίσατο, οἷς ἔλειπεν ἡ διὰ τοῦ σωτῆρος ἐπίγνωσίς τε καὶ πίστις, δῆλόν που ὡς ἄρα ἀπροσωπολήπτου ὄντος τοῦ θεοῦ καὶ οἱ ἀπόστολοι, καθάπερ ἐνταῦθα, οὕτως κἀκεῖ τοὺς ἐξ ἐθνῶν ἐπιτηδείους εἰς ἐπιστροφὴν εὐηγ6.6.46.5 γελίσαντο, καὶ καλῶς εἴρηται τῷ Ποιμένι· κατέβησαν οὖν μετ' αὐτῶν εἰς τὸ ὕδωρ, ἀλλ' οὗτοι μὲν ζῶντες κατέβησαν καὶ ζῶντες ἀνέβησαν· ἐκεῖνοι δὲ οἱ προκεκοιμημένοι νεκροὶ κατέβησαν,","english":"If then the Lord descended into Hades for no other reason than to proclaim the gospel, as he did descend, then either he proclaimed the gospel to all or to the Hebrews alone. If therefore to all, then all who believed will be saved, even if they happen to be from the Gentiles, having made confession there already, since the punishments of God are salvific and disciplinary, leading to conversion and choosing the repentance of the sinner rather than death, and this the souls, freed from bodies, are able to perceive more clearly, even if they are darkened by passions, because they are no longer obstructed by the flesh. But if he proclaimed the gospel to the Jews alone, to whom the knowledge and faith through the Savior were lacking, it is clear that, since God is impartial, the apostles also, just as here, so also there, would have proclaimed the gospel to those from the Gentiles who are suitable for conversion. And it is well said in the Shepherd: \"They went down with them into the water, but these went down alive and came up alive; but those who had previously fallen asleep went down dead.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ γοῦν ὁ κύριος ... κατῆλθεν","severity":"info","text":"Clement presents a logical dilemma: either Christ's descent into Hades was for universal proclamation of the gospel, or only for Jews. This frames the soteriological argument that follows.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σωτήριοι καὶ παιδευτικαὶ αἱ κολάσεις","severity":"info","text":"Clement describes punishments as 'salvific and disciplinary' (σωτήριοι καὶ παιδευτικαί), reflecting his view that divine chastisement aims at correction and conversion, not mere retribution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Ποιμένι","severity":"info","text":"Clement cites the Shepherd of Hermas (Similitude 9.16.4-5), an early Christian apocalyptic work, to support the idea that the saved descend alive into water and rise alive, while the dead descend dead.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"εἰς Ἅιδου κατῆλθεν","severity":"info","text":"The descent into Hades (Ἅιδου) is a motif in early Christian literature, notably in the Odes of Solomon and later in the Gospel of Nicodemus. Clement here adapts it to argue for post-mortem evangelization.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μὲν οὖν ... εἰ δὲ","severity":"info","text":"The passage is structured as a conditional disjunction (εἰ μὲν ... εἰ δέ), systematically exploring two possibilities for the scope of Christ's descent, each with soteriological consequences.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ποιμένι","severity":"info","text":"The Shepherd of Hermas was widely used in early Christian catechesis and was considered canonical by some, including Irenaeus and Clement himself. Its citation here lends authority to Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at εὐηγ6.6.46.5 γελίσαντο is corrupt; the intended verb is likely εὐηγγελίσαντο ('proclaimed the gospel'). The reading follows the emendation in the source edition."],"confidence":"high","notes":[]},{"i":534,"ref":"p534","source":"ζῶντες δὲ ἀνέβησαν. Ναὶ μὴν καὶ σώματά φησι τὸ εὐαγγέλιον πολλὰ τῶν κεκοιμημένων ἀνεστάσθαι, εἰς ἀμείνω δηλονότι μετατεθειμένων τάξιν. γέγονεν ἄρα τις καθολικὴ κίνησις καὶ μετάθεσις κατὰ τὴν οἰκονομίαν τοῦ σωτῆρος. δίκαιος τοίνυν δικαίου καθὸ δίκαιός ἐστιν οὐ διαφέρει, ἐάν τε νομικὸς ᾖ ἐάν τε Ἕλλην· οὐ γὰρ Ἰουδαίων μόνων, πάντων δὲ ἀνθρώπων ὁ θεὸς κύριος, προσεχέστερον δὲ τῶν ἐγνωκότων πατήρ. εἰ γὰρ τὸ καλῶς βιοῦν καὶ νομίμως ἐστὶ βιοῦν καὶ τὸ εὐλόγως βιοῦν κατὰ νόμον ἐστὶ βιοῦν, ὀρθῶς δὲ βεβιωκότες οἱ πρὸ νόμου εἰς πίστιν ἐλογίσθησαν καὶ δίκαιοι εἶναι ἐκρίθησαν, δῆλόν που καὶ τοὺς ἐκτὸς νόμου γενομένους διὰ τὴν τῆς ψυχῆς ἰδιότητα, ὀρθῶς βεβιωκότας, εἰ καὶ ἐν Ἅιδου ἔτυχον ὄντες καὶ ἐν φρουρᾷ, ἐπακούσαντας τῆς τοῦ κυρίου φωνῆς, εἴτε τῆς αὐθεντικῆς εἴτε καὶ τῆς διὰ τῶν ἀποστόλων ἐνεργούσης, ᾗ τάχος ἐπιστραφῆναί τε καὶ πιστεῦσαι. μεμνήμεθα γὰρ ὅτι δύναμις τοῦ θεοῦ ἐστιν ὁ κύριος· καὶ οὐκ ἄν ποτε ἀσθενήσαι δύναμις. οὕτως οἶμαι δείκνυσθαι ἀγαθὸν μὲν τὸν θεόν, δυνατὸν δὲ τὸν κύριον σῴζειν μετὰ δικαιοσύνης καὶ ἰσότητος τῆς πρὸς τοὺς ἐπιστρέφοντας εἴτε ἐνταῦθα εἴτε καὶ ἀλλαχόθι. οὐ γὰρ ἐνταῦθα μόνον ἡ δύναμις ἡ ἐνεργητικὴ φθάνει, πάντῃ δέ ἐστι καὶ ἀεὶ ἐργάζεται. Αὐτίκα ἐν τῷ Πέτρου Κηρύγματι ὁ κύριός φησι πρὸς τοὺς μα6.6.48.2 θητὰς μετὰ τὴν ἀνάστασιν·","english":"But they ascended alive. Indeed, the Gospel says that many of those who had fallen asleep were raised, evidently transferred to a better rank. Therefore, a universal movement and transposition occurred according to the economy of the Savior. Thus, a just man does not differ from a just man insofar as he is just, whether he be a Jew or a Greek; for God is Lord not of Jews alone, but of all men, and more intimately Father of those who have come to know him. For if living well is living lawfully, and living reasonably is living according to law, and those who lived rightly before the law were accounted as having faith and judged to be just, it is clear that even those who were outside the law, because of the peculiarity of their soul, and who lived rightly, even if they happened to be in Hades and in prison, upon hearing the voice of the Lord—whether the authentic voice or that operating through the apostles—would quickly turn and believe. For we remember that the Lord is the power of God; and power could never be weak. Thus, I think it is shown that God is good, and the Lord is able to save with justice and equality toward those who turn, whether here or elsewhere. For the active power does not reach only here, but is everywhere and always at work. For instance, in the *Kerygma Petri* the Lord says to the disciples after the resurrection:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζῶντες δὲ ἀνέβησαν","severity":"info","text":"The phrase 'they ascended alive' refers to the resurrection of the righteous from Hades, continuing the previous passage's argument about universal salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"οἰκονομίαν (economy) here denotes the divine plan of salvation, a key concept in Clement's theology of universal redemption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ εὐαγγέλιον πολλὰ τῶν κεκοιμημένων ἀνεστάσθαι","severity":"info","text":"Clement alludes to the Gospel tradition of the resurrection of the dead, possibly referencing Matthew 27:52-53 or a similar account of the raising of the righteous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Πέτρου Κηρύγματι","severity":"info","text":"The 'Kerygma Petri' (Preaching of Peter) is an early Christian apocryphal work, cited by Clement to support the universal scope of Christ's saving power.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αὐτίκα","severity":"info","text":"The particle 'Αὐτίκα' (for instance) introduces a citation from the Kerygma Petri, marking a shift from argument to authoritative proof.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δύναμις τοῦ θεοῦ ἐστιν ὁ κύριος","severity":"info","text":"Clement's identification of the Lord as the 'power of God' reflects a Logos theology that influenced later Alexandrian Christology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴτε τῆς αὐθεντικῆς εἴτε καὶ τῆς διὰ τῶν ἀποστόλων ἐνεργούσης' is ambiguous: it may refer to the Lord's own voice or the apostolic preaching as equally effective.","The reference to 'those who were outside the law' could include both Gentiles and pre-Mosaic righteous, but Clement's argument for universal salvation remains the focus."],"confidence":"high","notes":[]},{"i":535,"ref":"p535","source":"ἐξελεξάμην ὑμᾶς δώδεκα, μαθητὰς κρίνας ἀξίους ἐμοῦ, οὓς ὁ κύριος ἠθέλησεν, καὶ ἀποστόλους πιστοὺς ἡγησάμενος εἶναι, πέμπων ἐπὶ τὸν κόσμον εὐαγγελίσασθαι τοὺς κατὰ τὴν οἰκουμένην ἀνθρώπους, γινώσκειν ὅτι εἷς θεός ἐστιν, διὰ τῆς τοῦ Χριστοῦ πίστεως ἐμῆς δηλοῦντας τὰ μέλλοντα, ὅπως οἱ ἀκούσαντες καὶ πιστεύσαντες σωθῶσιν, οἱ δὲ μὴ πιστεύσαντες ἀκούσαντες μαρτυρήσωσιν, οὐκ ἔχοντες ἀπολογίαν εἰπεῖν· οὐκ ἠκούσαμεν.\"7 τί οὖν; οὐχὶ καὶ ἐν Ἅιδου ἡ αὐτὴ γέγονεν οἰκονομία; ἵνα κἀκεῖ πᾶσαι αἱ ψυχαὶ ἀκούσασαι τοῦ κηρύγματος ἢ τὴν μετάνοιαν ἐνδείξωνται ἢ τὴν κόλασιν δικαίαν εἶναι, δι' ὧν οὐκ ἐπίστευσαν, ὁμολογήσωσιν. ἦν δ' ἂν πλεονεξίας οὐ τῆς τυχούσης ἔργον τοὺς προεξεληλυθότας τῆς παρουσίας τοῦ κυρίου, μὴ εὐηγγελισμένους μηδὲ ἐξ αὐτῶν τὴν αἰτίαν παρασχομένους κατὰ τὸ πιστεῦσαι ἢ μή, ἤτοι τῆς σωτηρίας ἢ τῆς κολάσεως μετασχεῖν. οὐ γάρ που θέμις τοὺς μὲν ἀκρίτως καταδεδικάσθαι, μόνους δὲ τοὺς μετὰ τὴν παρουσίαν τῆς θείας ἀπο6.6.48.6 λελαυκέναι δικαιοσύνης. πάσαις δ' ἄνωθεν ταῖς ψυχαῖς εἴρηται ταῖς λογικαῖς· ὅσα ἐν ἀγνοίᾳ τις ὑμῶν ἐποίησεν μὴ εἰδὼς σαφῶς τὸν θεόν, ἐὰν ἐπιγνοὺς μετανοήσῃ, πάντα αὐτῷ ἀφεθήσεται τὰ ἁμαρτή6.6.48.7 ματα. ἰδοὺ γάρ· φησί, τέθεικα πρὸ προσώπου ὑμῶν τὸν θάνατον καὶ τὴν ζωήν, ἐκλέξασθαι τὴν ζωήν, πρὸς σύγκρισιν ἐκλογῆς τεθεῖ6.6.49.1 σθαι λέγων ὁ θεός, οὐ πεποιηκέναι ἄμφω. καὶ ἐν ἑτέρᾳ γραφῇ λέγει· ἐὰν ἀκούσητέ μου καὶ θελήσητε, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ ἀκούσητέ μου μηδὲ θελήσητε, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα κυρίου ἐλάλησεν ταῦτα.","english":"I have chosen you twelve, deeming you worthy disciples of mine, whom the Lord desired, and considering you faithful apostles, sending you into the world to proclaim the gospel to the people throughout the inhabited world, that they may know that there is one God, making known through my faith in Christ the things to come, so that those who hear and believe may be saved, while those who do not believe, having heard, may bear witness, having no excuse to say, 'We did not hear.'\" What then? Did not the same economy occur in Hades, so that there also all souls, having heard the proclamation, might either show repentance or acknowledge that the punishment is just, because they did not believe? And it would have been an act of no ordinary injustice for those who departed before the Lord's coming, not having been evangelized and not having themselves provided the cause, according to whether they believed or not, to partake either of salvation or of punishment. For it is not right that some should be condemned without judgment, while only those after the coming of divine justice have enjoyed it. To all rational souls it has been said from above: \"Whatever any of you did in ignorance, not clearly knowing God, if upon recognizing him you repent, all your sins will be forgiven you.\" For behold, he says, I have set before you death and life, to choose life, saying that God has placed them for comparison of choice, not that he has made both. And in another scripture he says: \"If you listen to me and are willing, you will eat the good things of the earth; but if you do not listen to me and are not willing, a sword will devour you; for the mouth of the Lord has spoken these things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξελεξάμην ὑμᾶς δώδεκα","severity":"info","text":"Clement attributes a saying to Christ about choosing twelve disciples, but this exact formulation is not canonical; it likely reflects a lost apocryphal or oral tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομία","severity":"info","text":"οἰκονομία (economy) here denotes the divine plan of salvation, extended to Hades, a key concept in Clement's soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἅιδου","severity":"info","text":"Clement argues that the same divine economy operated in Hades, allowing pre-Christian souls to hear the kerygma and repent—a distinctive early Christian universalist theme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ γάρ· φησί, τέθεικα πρὸ προσώπου ὑμῶν τὸν θάνατον καὶ τὴν ζωήν","severity":"info","text":"Clement cites a non-canonical saying of God placing death and life before humanity, possibly from an apocryphon or a lost Jewish-Christian source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἀκούσητέ μου καὶ θελήσητε, τὰ ἀγαθὰ τῆς γῆς φάγεσθε","severity":"info","text":"Another non-canonical scriptural citation, warning of a sword devouring the disobedient, attributed to 'the mouth of the Lord'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a direct speech of Christ to a rhetorical question about Hades, then to a series of scriptural proofs, forming a logical argument for universal post-mortem evangelism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening saying ('I have chosen you twelve') is unclear; it may be Clement's own composition or from an unknown tradition.","The two scriptural citations after 'behold' are not identified in known biblical texts, leaving their origin uncertain."],"confidence":"high","notes":[]},{"i":536,"ref":"p536","source":"πάλιν δὲ ἄντικρυς ὁ Δαβίδ. μᾶλλον δὲ ὁ κύριος ἐκ προσώπου τοῦ ὁσίου (εἷς δὲ οὗτος ἐκ καταβολῆς κόσμου, πᾶς ὁ διαφόροις χρόνοις διὰ πίστεως σωθείς τε καὶ σωθησόμενος)· ηὐφράνθη μου ἡ καρδία καὶ ἠγαλλιάσατο ἡ γλῶσσά μου. ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ἐπ' ἐλπίδι, φησίν, ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς Ἅιδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. ἐγνώρισάς μοι ὁδοὺς ζωῆς· πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου. Ὥσπερ οὖν τίμιος ὁ λαὸς τῷ κυρίῳ, οὕτως ὁ λαὸς ἅγιος ἅπας ἐστὶν σὺν τῷ Ἰουδαίῳ καὶ ὁ ἐξ ἐθνῶν ἐπιστρέφων, ὃς ὁ προσήλυτος προεφητεύετο. εἰκότως ἄρα βοῦν φησι καὶ ἄρκτον ἐπὶ τὸ αὐτὸ ἔσεσθαι ἡ γραφή· βοῦς μὲν γὰρ εἴρηται ὁ Ἰουδαῖος ἐκ τοῦ κατὰ νόμον ὑπὸ ζυγὸν καθαροῦ κριθέντος ζῴου, ἐπεὶ καὶ διχηλεῖ καὶ μηρυκᾶται ὁ βοῦς· ὁ ἐθνικὸς δὲ διὰ τῆς ἄρκτου ἐμφαίνεται, ἀκαθάρτου καὶ ἀγρίου θηρίου· τίκτει δὲ τὸ ζῷον σάρκα ἀτύπωτον, ἣν σχηματίζει εἰς τὴν τοῦ θηρίου ὁμοιότητα τῇ γλώττῃ μόνον· λόγῳ γὰρ τυποῦται εἰς","english":"Again, David speaks directly—or rather, the Lord speaks through the person of the holy one (and this one is from the foundation of the world, every person saved and to be saved through faith at different times): \"My heart rejoiced, and my tongue exulted. Moreover, my flesh will dwell in hope,\" he says, \"because you will not abandon my soul to Hades, nor will you allow your holy one to see corruption. You have revealed to me the ways of life; you will fill me with joy in the presence of your face.\" Just as the people are precious to the Lord, so the entire people is holy, both the Jew and the convert from the Gentiles, who was prophesied as the proselyte. Reasonably, therefore, the Scripture says that the ox and the bear will be together. For the ox is said to be the Jew, from the animal judged clean under the yoke according to the law, since the ox is both cloven-hoofed and chews the cud. The Gentile is indicated by the bear, an unclean and wild beast. This animal gives birth to unformed flesh, which it shapes into the likeness of the beast by its tongue alone; for it is formed by speech into","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ηὐφράνθη μου ἡ καρδία ... πληρώσεις με εὐφροσύνης μετὰ τοῦ προσώπου σου","severity":"info","text":"Clement conflates several Psalm verses (e.g., Ps 84:2 LXX, Ps 15:9 LXX, Ps 16:11 LXX) as a single utterance of David, interpreted as the Lord speaking through the holy one.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὅσιος","severity":"info","text":"The term 'holy one' (ὅσιος) is used here for the collective righteous saved through faith across time, not a specific individual; Clement applies it typologically to the Christian believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῦς ... ἄρκτος","severity":"info","text":"Clement allegorizes the ox (clean, cloven-hoofed, cud-chewing) as the Jew under the Law, and the bear (unclean, wild) as the Gentile convert, drawing on contemporary natural history that the bear's cub is licked into shape.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάλιν δὲ ἄντικρυς ὁ Δαβίδ","severity":"info","text":"This passage continues Clement's exegetical chain, linking a Davidic psalm to the theme of universal salvation, then moving to a scriptural allegory of Jew and Gentile unity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προσήλυτος","severity":"info","text":"Clement uses 'proselyte' (προσήλυτος) in a Christian sense for the Gentile convert, reflecting early Christian appropriation of Jewish terminology for conversion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm verses Clement conflates are not identified; the phrase 'my flesh will dwell in hope' is not a direct LXX citation.","The source of the ox-and-bear allegory is unclear; it may be Clement's own invention or drawn from a lost Jewish or Christian tradition."],"confidence":"high","notes":[]},{"i":537,"ref":"p537","source":"τὸ ἡμερῶσθαι ἐκ τοῦ θηριώδους βίου ὁ ἐξ ἐθνῶν ἐπιστρέφων, τιθασευθείς τε ἤδη καὶ αὐτὸς ὡς βοῦς ἁγνίζεται. αὐτίκα φησὶν ὁ προφήτης· σειρῆνες εὐλογήσουσίν με καὶ θυγατέρες στρου6.6.50.5 θῶν καὶ τὰ θηρία πάντα τοῦ ἀγροῦ. τῶν ἀκαθάρτων ζῴων τὰ θηρία τοῦ ἀγροῦ γιγνώσκεται, τουτέστι τοῦ κόσμου, ἐπεὶ τοὺς εἰς πίστιν ἀγρίους καὶ ῥυπαροὺς τὸν βίον μηδὲ τῇ κατὰ νόμον δικαιο6.6.50.6 σύνῃ κεκαθαρμένους θηρία προσαγορεύει. μεταβαλόντες μέντοι ἐκ τοῦ εἶναι θηρία διὰ τῆς κυριακῆς πίστεως ἄνθρωποι γίνονται θεοῦ, ἐκ τοῦ τὴν ἀρχὴν θελῆσαι μεταβάλλεσθαι εἰς τὸ γενέσθαι προκόπτοντες. τοὺς μὲν γὰρ προτρέπει ὁ κύριος, τοῖς δὲ ἤδη ἐγχειρήσασι καὶ χεῖρα ὀρέγει καὶ ἀνέλκει οὐ γὰρ ὑποστέλλεται πρόσωπον ὁ πάντων δεσπότης οὐδὲ ἐντραπήσεται μέγεθος, ὅτι μικρὸν καὶ μέγαν αὐτὸς ἐποίησεν ὁμοίως τε προνοεῖ πάντων. καὶ ὁ Δαβίδ φησιν· εἰ δὲ καὶ ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ ᾗ ἐποίησαν, ἐν παγίδι ταύτῃ ᾗ ἔκρυψαν συνελήφθη ὁ ποὺς αὐτῶν, ἀλλὰ ἐγένετο κύριος καταφυγὴ τῷ πένητι, βοηθὸς ἐν εὐκαιρίᾳ καὶ ἐν θλίψει. εὐκαίρως ἄρα εὐηγγελίσθησαν οἱ ἐν θλίψει ὄντες. καὶ διὰ τοῦτό φησιν· ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ, ἵνα μὴ ἀδίκως κριθῶσιν. εἰ τοίνυν τοὺς ἐν σαρκὶ διὰ τοῦτο εὐηγγελίσατο, ἵνα μὴ καταδικασθῶσιν ἀδίκως, πῶς οὐ καὶ τοὺς προεξεληλυθότας τῆς παρουσίας αὐτοῦ διὰ τὴν αὐτὴν εὐηγγελίσατο αἰτίαν; δίκαιος γὰρ ὁ κύριος καὶ δικαιοσύνην ἠγάπησεν, εὐθύτητα εἶδεν τὸ πρόσωπον αὐτοῦ. ὁ δὲ ἀγαπῶν ἀδικίαν μισεῖ τὴν ἑαυτοῦ ψυχήν.","english":"The taming from a bestial life is what the one who converts from the Gentiles undergoes, already domesticated and himself purified like an ox. Immediately the prophet says: \"Sirens will bless me, and the daughters of ostriches, and all the wild beasts of the field.\" The wild beasts of the field are known as unclean animals, that is, of the world, since he calls those who are wild and foul in their life, not even purified by the justice according to the law, beasts. Having changed, however, from being beasts through the Lord's faith, they become people of God, from having initially willed to change, progressing toward becoming. For the Lord urges some on, and to those who have already undertaken the task he reaches out a hand and draws them up; for the master of all does not shrink from anyone's face nor will he be ashamed of greatness, because he made small and great alike and provides for all. And David says: \"But even if nations were caught in the destruction they wrought, in this snare which they hid their foot was caught, yet the Lord became a refuge for the poor, a helper in good time and in distress.\" So those in distress were opportunely evangelized. And for this reason he says: \"Proclaim among the nations his practices, so that they may not be unjustly judged.\" If, then, he evangelized those in the flesh for this reason, so that they might not be unjustly condemned, how did he not also evangelize those who departed before his coming for the same reason? For the Lord is just and loved justice; \"righteousness saw his face.\" But the one who loves injustice hates his own soul.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σειρῆνες εὐλογήσουσίν με καὶ θυγατέρες στρουθῶν καὶ τὰ θηρία πάντα τοῦ ἀγροῦ","severity":"info","text":"Clement quotes a prophetic saying about sirens, ostrich-daughters, and wild beasts blessing the speaker. The source is unidentified in the OT; it may be from a lost apocryphon or a conflation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τιθασευθείς","severity":"info","text":"τιθασευθείς (domesticated) contrasts with the wildness of the convert's former life. Clement uses the image of taming (ἡμερῶσθαι) to describe moral transformation through faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δὲ καὶ ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ ᾗ ἐποίησαν","severity":"info","text":"Clement attributes a saying to David: nations caught in their own snare, the Lord as refuge for the poor. This is not a direct Psalm quotation; it may be from a lost psalm or a paraphrase.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ","severity":"info","text":"Clement cites a command to proclaim God's practices among the nations to prevent unjust judgment. The source is unclear; possibly a lost prophetic or wisdom text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σειρῆνες","severity":"info","text":"Sirens in Greek mythology were bird-women who lured sailors; here they bless, not tempt. Clement may be allegorizing them as symbols of pagan wisdom converted to praise.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (taming from bestial life) to scriptural proof (prophet, David), then to a rhetorical question about pre-incarnation evangelization, concluding with a justice maxim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic saying about sirens and ostrich-daughters is uncertain; it may be a lost apocryphon or a conflation of OT imagery.","The Davidic saying about nations caught in their own snare is not a known Psalm; it could be from a lost psalm or a paraphrase.","The command to proclaim God's practices among the nations is of unclear origin; possibly from a lost prophetic or wisdom text."],"confidence":"high","notes":[]},{"i":538,"ref":"p538","source":"Εἰ γοῦν ἐν τῷ κατακλυσμῷ ἀπώλετο πᾶσα ἁμαρτωλὸς σάρξ, εἰς παιδείαν γενομένης αὐτοῖς τῆς κολάσεως, πρῶτον μὲν τὸ θέλημα τοῦ θεοῦ παιδευτικὸν καὶ ἐνεργητικὸν τυγχάνον σῴζειν τοὺς ἐπιστρέφοντας πιστευτέον, ἔπειτα δὲ καὶ τὸ λεπτομερέστερον, ἡ ψυχή, οὐκ ἄν ποτε πρὸς τοῦ παχυμερεστέρου ὕδατος πάθοι τι δεινόν, διὰ λεπτότητα καὶ ἁπλότητα μὴ κρατουμένη, ᾗ καὶ ἀσώματος προσα6.6.52.2 γορεύεται. ὃ δ' ἂν παχυμερὲς ἐκ τῆς ἁμαρτίας πεπαχυμμένον τύχῃ, τοῦτο ἀπορρίπτεται σὺν τῷ σαρκικῷ πνεύματι τῷ κατὰ τῆς ψυχῆς ἐπιθυμοῦντι. ἤδη δὲ καὶ τῶν τὴν κοινότητα πρεσβευόντων ὁ κορυφαῖος Οὐαλεντῖνος ἐν τῇ Περὶ φίλων ὁμιλίᾳ κατὰ λέξιν γράφει· πολλὰ τῶν γεγραμμένων ἐν ταῖς δημοσίαις βίβλοις εὑρίσκεται γεγραμμένα ἐν τῇ ἐκκλησίᾳ τοῦ θεοῦ· τὰ γὰρ κοινὰ ταῦτα ἔστι τὰ ἀπὸ καρδίας ῥήματα, νόμος ὁ γραπτὸς ἐν καρδίᾳ· οὗτός ἐστιν ὁ λαὸς ὁ τοῦ ἠγαπημένου, ὁ φιλούμενος καὶ φιλῶν αὐτόν. δημοσίας γὰρ βίβλους εἴτε τὰς Ἰουδαϊκὰς λέγει γραφὰς εἴτε τὰς τῶν φιλοσόφων, κοινοποιεῖ τὴν ἀλήθειαν. Ἰσίδωρός τε ὁ Βασιλείδου υἱὸς ἅμα καὶ μαθητὴς ἐν τῷ πρώτῳ τῶν τοῦ προφήτου Παρχὼρ Ἐξηγητικῶν καὶ αὐτὸς κατὰ λέξιν γράφει· φασὶ δὲ οἱ Ἀττικοὶ μεμηνῦσθαί τινα Σωκράτει παρεπομένου δαίμονος αὐτῷ, καὶ Ἀριστοτέλης δαίμοσι κεχρῆσθαι πάντας ἀνθρώπους λέγει συνομαρτοῦσιν αὐτοῖς παρὰ τὸν χρόνον τῆς ἐνσωματώσεως, προφητικὸν τοῦτο μάθημα λαβὼν καὶ καταθέμενος εἰς τὰ ἑαυτοῦ βιβλία, μὴ ὁμολογήσας ὅθεν ὑφείλετο τὸν λόγον τοῦτον. καὶ πάλιν ἐν τῷ δευτέρῳ τῆς αὐτῆς συντάξεως ὧδέ πως γράφει·","english":"If, then, in the flood every sinful flesh perished, their punishment having become a means of discipline, first it must be believed that the will of God, being both educative and effective, saves those who convert; and further, the more subtle element, the soul, could never suffer anything terrible from the coarser water, since it is not held fast due to its fineness and simplicity, on account of which it is also called incorporeal. Whatever coarseness has been thickened by sin is cast off together with the carnal spirit that lusts against the soul. Already the chief of those who champion commonality, Valentinus, in his discourse On Friends, writes verbatim: \"Many of the things written in the public books are found written in the church of God; for these common things are the words from the heart, the law written in the heart; this is the people of the beloved, the one loving and being loved by him.\" For whether he calls the Jewish scriptures or the writings of the philosophers \"public books,\" he makes the truth common. And Isidore, the son and disciple of Basilides, in the first of his Exegetics of the Prophet Parchor, writes verbatim as follows: \"The Attics say that some daimon attending Socrates was revealed to him, and Aristotle says that all men use daimones accompanying them during the time of embodiment, having taken this prophetic teaching and deposited it in his own books, without confessing whence he stole this teaching.\" And again in the second of the same treatise he writes something like this:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατακλυσμῷ","severity":"info","text":"Clement interprets the flood as a disciplinary punishment that destroys sinful flesh but spares the soul, which is too fine to be harmed by coarse water.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παχυμερές","severity":"info","text":"The term 'coarse' (παχυμερές) describes matter thickened by sin, which is cast off with the carnal spirit; it contrasts with the soul's fineness (λεπτομερέστερον).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐαλεντῖνος","severity":"info","text":"Clement cites Valentinus, a prominent Gnostic teacher, from his lost work 'On Friends' (Περὶ φίλων ὁμιλίᾳ), to support the idea of common truth in public books and the church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰσίδωρος","severity":"info","text":"Isidore, son of Basilides, is quoted from his 'Exegetics of the Prophet Parchor' accusing Aristotle of stealing the teaching about daimones from prophetic tradition without acknowledgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"δαίμοσι","severity":"info","text":"Isidore parallels the Attic tradition of Socrates' daimon and Aristotle's claim that all humans have accompanying daimones during embodiment, linking them to prophetic teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παρχώρ","severity":"caution","text":"The prophet 'Parchor' is otherwise unknown; the name may be corrupt or refer to a lost apocryphal work, and the text of Isidore's exegetics is not extant elsewhere.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Parchor' is uncertain; it may be a garbled name or a reference to a lost prophetic book. The phrase 'δημοσίας βίβλους' in Valentinus' quotation is ambiguous: it could mean Jewish scriptures, philosophical writings, or both."],"confidence":"high","notes":[]},{"i":539,"ref":"p539","source":"καὶ μή τις οἰέσθω, ὅ φαμεν ἴδιον εἶναι τῶν ἐκλεκτῶν, τοῦτο προειρημένον ὑπάρχειν ὑπό τινων φιλοσόφων· οὐ γάρ ἐστιν αὐτῶν εὕρεμα, τῶν δὲ προφητῶν σφετερισάμενοι προσέθηκαν τῷ μὴ ὑπάρχοντι κατ' αὐ6.6.53.5 τοὺς σοφῷ. αὖθίς τε ἐν τῷ αὐτῷ· καὶ γάρ μοι δοκεῖ τοὺς προσποιουμένους φιλοσοφεῖν, ἵνα μάθωσι τί ἐστιν ἡ ὑπόπτερος δρῦς καὶ τὸ ἐπ' αὐτῇ πεποικιλμένον φᾶρος, πάντα ὅσα Φερεκύδης ἀλληγορήσας ἐθεολόγησεν, λαβὼν ἀπὸ τῆς τοῦ Χὰμ προφητείας τὴν ὑπόθεσιν· * * ὡς πάλαι παρεσημειωσάμεθα, οὐ τὴν κατὰ ἑκάστην αἵρεσιν ἀγωγήν φαμεν, ἀλλ', ὅπερ ὄντως ἐστὶ φιλοσοφία, † ὀρθῶς σοφίαν τεχνικήν, τὴν ἐμπειρίαν παρέχουσαν τῶν περὶ τὸν βίον, τὴν δὲ σοφίαν ἔμπεδον γνῶσιν θείων τε καὶ ἀνθρωπίνων πραγμάτων, κατάληψίν τινα βεβαίαν οὖσαν καὶ ἀμετάπτωτον, συνειληφυῖαν τά τε ὄντα καὶ τὰ παρῳχηκότα καὶ τὰ\n\nμέλλοντα, ἣν ἐδιδάξατο ἡμᾶς διά τε τῆς παρουσίας διά τε τῶν προφητῶν ὁ κύριος. καὶ ἔστιν ἀμετάπτωτος ὑπὸ λόγου, παραδοθεῖσα τῇ αὐτῇ; ᾗ καὶ πάντως ἀληθὴς ὑπάρχει, βουλήσει, ὡς διὰ τοῦ υἱοῦ ἐγνωσμένη. καὶ ἣ μὲν αἰώνιός ἐστιν, ἣ δὲ χρόνῳ λυσιτελής, καὶ ἣ μὲν μία καὶ ἡ αὐτή, αἳ δὲ πολλαὶ καὶ ἀδιάφοροι, καὶ ἣ μὲν ἄνευ παθητικῆς τινος κινήσεως, ἣ δὲ μετὰ παθητικῆς ὀρέξεως, καὶ ἣ μὲν τέλειος, ἣ δὲ ἐνδεής. Ταύτης οὖν τῆς σοφίας ἐπιθυμεῖ ἡ φιλοσοφία, * * τῆς ψυχῆς καὶ τῆς ὀρθότητος τοῦ λόγου καὶ τῆς τοῦ βίου καθαρότητος, ἀγαπητικῶς καὶ φιλητικῶς διατεθεῖσα πρὸς τὴν σοφίαν καὶ πάντα πράττουσα ἕνεκα τοῦ τυχεῖν αὐτῆς.","english":"And let no one think that what we say is proper to the elect has been previously stated by certain philosophers; for it is not their discovery, but they appropriated it from the prophets and added it to what is not, according to them, wise. Again, in the same work: For it seems to me that those who pretend to philosophize, in order to learn what the winged oak is and the embroidered robe upon it, all that Pherecydes allegorized and theologized, taking the subject from the prophecy of Ham, * * as we have noted long ago, we do not mean the training according to each heresy, but what is truly philosophy, † rightly the technical wisdom that provides experience of the things of life, and wisdom as steadfast knowledge of divine and human matters, being a certain secure and unchangeable comprehension, embracing both the things that are and the things that have passed and the things that will be, which the Lord taught us through his presence and through the prophets. And it is unchangeable by reason, handed down to the same; and it is altogether true, by will, as known through the Son. And one is eternal, another is beneficial in time; and one is one and the same, others are many and indifferent; and one is without any passionate movement, another is with passionate desire; and one is perfect, another is deficient. Therefore, philosophy desires this wisdom, * * being disposed lovingly and affectionately toward wisdom, with regard to the soul and the correctness of reason and the purity of life, and doing everything for the sake of attaining it.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ὑπόπτερος δρῦς","severity":"info","text":"The 'winged oak' and 'embroidered robe' are symbols from Pherecydes of Syros, a pre-Socratic cosmologist. Clement claims Pherecydes borrowed from the prophecy of Ham, a figure from Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σοφίαν τεχνικήν","severity":"info","text":"Clement distinguishes 'technical wisdom' (σοφίαν τεχνικήν) from true wisdom. The former provides practical experience of life; the latter is steadfast knowledge of divine and human matters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔμπεδον γνῶσιν","severity":"info","text":"ἔμπεδον γνῶσιν ('steadfast knowledge') defines wisdom as unchangeable comprehension of past, present, and future, taught by the Lord through his presence and the prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὖθίς τε ἐν τῷ αὐτῷ","severity":"info","text":"The phrase 'αὖθίς τε ἐν τῷ αὐτῷ' ('again, in the same work') signals a quotation from an earlier part of the Stromata, likely a lost section or a self-reference by Clement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"* *","severity":"caution","text":"Two asterisks in the Greek indicate lacunae or editorial omissions. The first likely marks a break in Clement's argument; the second may separate a quotation from Clement's own commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Χὰμ προφητείας","severity":"info","text":"Clement refers to the 'prophecy of Ham' (Χάμ), a figure from Genesis. This reflects early Christian appropriation of Jewish traditions to claim priority over Greek philosophy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ αὐτῇ; ᾗ' is uncertain; the text may be corrupt or a scribal error. The translation 'to the same; and it is altogether true' follows the English draft but the Greek syntax is unclear.","The identity of 'the Son' (διὰ τοῦ υἱοῦ) is ambiguous: it could refer to Christ or to a Logos figure in Clement's theology."],"confidence":"medium","notes":[]},{"i":540,"ref":"p540","source":"φιλόσοφοι δὲ λέγονται παρ' ἡμῖν μὲν οἱ σοφίας ἐρῶντες τῆς πάντων δημιουργοῦ καὶ διδασκάλου, τουτέστι γνώσεως τοῦ υἱοῦ τοῦ θεοῦ, παρ' Ἕλλησι δὲ οἱ τῶν περὶ ἀρετῆς λόγων ἀντιλαμβανόμενοι. εἴη δ' ἂν φιλοσοφία τὰ παρ' ἑκάστῃ τῶν αἱρέσεων (τῶν κατὰ φιλοσοφίαν λέγω) ἀδιάβλητα δόγματα μετὰ τοῦ ὁμολογουμένου βίου εἰς μίαν ἀθροισθέντα ἐκλογήν. ἃ καὶ αὐτά, ἐκ τῆς βαρβάρου κλαπέντα θεοδωρήτου χάριτος, Ἑλληνικῷ κεκόσμηται λόγῳ· τῶν μὲν γὰρ κλέπται, ὧν δὲ καὶ παρήκουσαν· ἐν δὲ τοῖς ἄλλοις ἃ μὲν κινούμενοι εἰρήκασιν, ἀλλ' οὐ τελείως ἐξειργάσαντο, τὰ δὲ ἀνθρωπίνῳ στοχασμῷ τε καὶ ἐπιλογισμῷ, ἐν οἷς καὶ παραπίπτουσιν· ἐπιβάλλειν δ' οἴονται τῇ ἀληθείᾳ οὗτοι μὲν τελείως. ὡς δ' ἡμεῖς αὐτοὺς καταλαμβανόμεθα, μερικῶς. πλέον γοῦν τοῦ κόσμου τούτου οὐκ ἴσασιν οὐδέν. καὶ μὴν ὡς ἡ γεωμετρία περὶ μέτρα καὶ μεγέθη καὶ σχήματα πραγματευομένη διὰ τῆς ἐν τοῖς ἐπιπέδοις καταγραφῆς ἥ τε ζωγραφία τὸν ὀπτικὸν ὅλον τόπον ἐπὶ τῶν σκηνογραφουμένων φαίνεται παραλαμβάνουσα, ταύτῃ δὲ ψευδογραφεῖ τὴν ὄψιν, τοῖς κατὰ προσβολὴν τῶν ὀπτικῶν γραμμῶν σημείοις χρωμένη κατὰ τὸ τεχνικόν (ἐντεῦθεν ἐπιφάσεις καὶ ὑποφάσεις καὶ φάσεις σῴζονται, καὶ τὰ μὲν δοκεῖ προὔχειν, τὰ δὲ εἰσέχειν, τὰ δ' ἄλλως πως φαντάζεσθαι ἐν τῷ ὁμαλῷ καὶ λείῳ), οὕτω δὲ καὶ οἱ φιλόσοφοι ζωγραφίας δίκην ἀπομιμοῦνται τὴν ἀλήθειαν. φιλαυτία δὲ πάντων ἁμαρτημάτων αἰτία ἑκάστοις ἑκάστοτε. διόπερ οὐ χρὴ τὴν εἰς ἀνθρώπους δόξαν αἱρούμενον φίλαυτον εἶναι, ἀλλὰ τὸν θεὸν ἀγαπῶντα τῷ ὄντι ὅσιον μετὰ φρονήσεως γίνεσθαι.","english":"Philosophers are called among us those who love wisdom, which is the creator and teacher of all things, that is, knowledge of the Son of God, but among the Greeks they are those who take up discourses concerning virtue. Philosophy would be the irreproachable doctrines from each of the sects (I mean those according to philosophy), gathered together with a consistent life into a single selection. These very things, stolen from the barbarian God-given grace, are adorned with Greek speech; for some they are thieves, of others they have misheard; in other matters, some they have spoken while being moved, but have not worked out completely, while others they have spoken by human conjecture and reasoning, in which they also go astray; they think they fully hit upon the truth, but as we perceive them, they do so partially. At any rate, they know nothing beyond this world. And just as geometry, which deals with measures, magnitudes, and shapes through drawing on planes, and painting, which seems to take up the whole optical field in scene-painting, and this deceives the eye, using points according to the incidence of optical lines in a technical manner (whence appearances, disappearances, and phases are preserved, and some things seem to project, others to recede, and others to be imagined otherwise in a smooth and level surface), so also philosophers imitate the truth like painting. Self-love is the cause of all sins for each person on each occasion. Therefore, one should not, by choosing reputation among men, be self-loving, but by loving God become truly pious with prudence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"φιλόσοφοι","severity":"info","text":"Clement redefines 'philosophers' to distinguish Christian lovers of divine wisdom from Greek practitioners of virtue-discourse, a key move in his apologetic project.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκλογήν","severity":"info","text":"The term 'selection' (ἐκλογήν) echoes Clement's earlier use of 'eclecticism' as a method for gathering true doctrines from various philosophical schools.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βαρβάρου θεοδωρήτου χάριτος","severity":"info","text":"Clement asserts that Greek philosophy plagiarized 'barbarian' (i.e., Hebrew and Christian) wisdom, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ζωγραφίας δίκην ἀπομιμοῦνται τὴν ἀλήθειαν","severity":"info","text":"The comparison of philosophers to painters who deceive the eye recalls Plato's critique of mimetic art (Republic 595a–602b) and Clement's adaptation of Platonic epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φιλαυτία","severity":"info","text":"The concluding moral exhortation against self-love (φιλαυτία) serves as a rhetorical pivot from critique of Greek philosophy to positive Christian ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρήκουσαν","severity":"caution","text":"The verb 'misheard' (παρήκουσαν) may imply either accidental misunderstanding or deliberate distortion; the ambiguity is unresolved in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μὲν γὰρ κλέπται, ὧν δὲ καὶ παρήκουσαν' is ambiguous: it is unclear whether 'thieves' and 'mishearers' refer to different groups of philosophers or to different aspects of the same borrowing process."],"confidence":"high","notes":[]},{"i":541,"ref":"p541","source":"ἂν οὖν τις τοῖς μερικοῖς ὡς τοῖς καθολικοῖς χρώμενος τύχῃ καὶ τὸ δοῦλον ὡς κύριον καὶ ἡγεμόνα τιμᾷ, σφάλλεται τῆς ἀληθείας οὐ συνιεὶς τὸ τῷ Δαβὶδ κατ' ἐξομολόγησιν εἰρημένον· γῆν καὶ σποδὸν ὡσεὶ ἄρτον ἔφαγον. ἡ φιλαυτία δὲ καὶ ἡ οἴησις αὐτῷ γῆ ἐστι καὶ πλάνη. εἰ δὲ τοῦτο, ἐκ μαθήσεως ἡ γνῶσις καὶ ἡ ἐπιστήμη. μαθήσεως δ' οὔσης ζητεῖν ἀνάγκη τὸν διδάσκαλον. Κλεάνθης μὲν γὰρ Ζήνωνα ἐπιγράφεται καὶ Θεόφραστος Ἀριστοτέλη Μητρόδωρός τε Ἐπίκουρον καὶ Πλάτων Σωκράτην· ἀλλὰ κἂν ἐπὶ Πυθαγόραν ἔλθω καὶ Φερεκύδην καὶ Θάλητα καὶ τοὺς πρώτους σοφούς, ἵσταμαι τὸν τούτων διδάσκαλον ζητῶν κἂν Αἰγυπτίους εἴπῃς κἂν Ἰνδοὺς κἂν Βαβυλωνίους κἂν τοὺς Μάγους αὐτούς, οὐ παύσομαι τὸν τούτων διδάσκαλον ἀπαιτῶν, ἀνάγω δέ σε καὶ ἐπὶ τὴν πρώτην γένεσιν ἀνθρώπων, κἀκεῖθεν ἄρ6.7.57.4 χομαι ζητεῖν, τίς ὁ διδάσκαλος; ἀνθρώπων μὲν οὐδείς, οὐδέπω γὰρ μεμαθήκεσαν, ἀλλ' οὐδὲ ἀγγέλων τις, οὔτε γάρ, ὡς μηνύουσιν οἱ ἄγγελοι καθὸ ἄγγελοι, οὕτως ἀκούουσιν ἄνθρωποι, οὔθ', ὡς ἡμῖν τὰ ὦτα, οὕτως ἐκείνοις ἡ γλῶττα. οὐδ' ἂν ὄργανά τις δῴη φωνῆς ἀγγέλοις, χείλη λέγω καὶ τὰ τούτοις παρακείμενα καὶ φάρυγγα καὶ ἀρτηρίαν καὶ σπλάγχνα καὶ πνεῦμα καὶ πλησσόμενον ἀέρα. πολλοῦ γε δεῖ τὸν θεὸν ἐμβοᾶν, ἀπροσίτῳ ἁγιότητι καὶ ἀρχαγγέλων αὐτῶν κεχωρισμένον. ἤδη δὲ καὶ τοὺς ἀγγέλους μεμαθηκέναι παρειλήφαμεν τὴν ἀλήθειαν καὶ τοὺς ἐπὶ τούτων ἄρχοντας· γενητοὶ γάρ. λείπεται τοίνυν ὑπεξαναβάντας ἡμᾶς καὶ τὸν τούτων διδάσκαλον ποθεῖν.","english":"If, then, someone uses the partial as if it were the universal, and honors the slave as lord and master, he misses the truth, not understanding what was said by David in confession: \"I ate earth and ashes like bread.\" Self-love and conceit are for him earth and error. If this is so, knowledge and science come from learning. And since learning exists, it is necessary to seek the teacher. For Cleanthes claims Zeno, and Theophrastus claims Aristotle, and Metrodorus claims Epicurus, and Plato claims Socrates. But even if I come to Pythagoras, Pherecydes, Thales, and the first wise men, I stop, seeking their teacher. And if you speak of Egyptians, or Indians, or Babylonians, or the Magi themselves, I will not cease demanding their teacher. I lead you back even to the first generation of humans, and from there I begin to seek: who is the teacher? No human, for they had not yet learned; nor any angel, for just as angels announce as angels, so humans do not hear, nor do they have, as we have ears, so they have a tongue. Nor if one were to give organs of speech to angels—I mean lips and the parts adjacent to them, and the pharynx, and the windpipe, and the lungs, and the breath, and the air that is struck. Far be it that God should shout, separated as he is by inaccessible holiness even from the archangels themselves. And we have received that the angels themselves learned the truth, and the rulers over them; for they are created. It remains, therefore, for us to rise above them and long for their teacher.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν καὶ σποδὸν ὡσεὶ ἄρτον ἔφαγον","severity":"info","text":"Clement quotes a confession of David not found in the Septuagint; it may be a lost psalm or a paraphrase of penitential imagery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κλεάνθης ... Ζήνωνα ... Θεόφραστος ... Ἀριστοτέλη ... Μητρόδωρός ... Ἐπίκουρον ... Πλάτων Σωκράτην","severity":"info","text":"Clement lists standard philosophical successions to argue that all human teachers have predecessors, leading to a need for a divine teacher.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γενητοί","severity":"info","text":"Clement calls angels 'created' (γενητοί), implying they are not eternal and thus require a teacher themselves, reinforcing the need for a transcendent source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λείπεται τοίνυν ὑπεξαναβάντας ἡμᾶς καὶ τὸν τούτων διδάσκαλον ποθεῖν","severity":"info","text":"This concluding sentence summarizes the argument: after eliminating humans and angels, one must long for the teacher beyond all creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐδ' ἂν ὄργανά τις δῴη φωνῆς ἀγγέλοις","severity":"info","text":"Clement's denial of angelic speech organs echoes a common patristic theme that angels communicate without physical means, seen also in Origen and later writers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is uncertain; it may be a Clementine invention or a citation from a non-canonical psalm.","The phrase 'γῆν καὶ σποδὸν ὡσεὶ ἄρτον ἔφαγον' could be metaphorical for humility or literal ascetic practice; Clement interprets it as self-love and error."],"confidence":"high","notes":[]},{"i":542,"ref":"p542","source":"ἐπεὶ δὲ ἓν μὲν τὸ ἀγέννητον ὁ παντοκράτωρ θεός, ἓν δὲ καὶ τὸ προγεννηθέν, δι' οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν (εἷς γὰρ τῷ ὄντι ἐστὶν ὁ θεός, ὃς ἀρχὴν τῶν ἁπάντων ἐποίησεν, μηνύων τὸν πρωτόγονον υἱὸν ὁ Πέτρος γράφει, συνεὶς ἀκριβῶς\n\nτό· ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν), σοφία δὲ οὗτος εἴρηται πρὸς ἁπάντων τῶν προφητῶν, οὗτός ἐστιν ὁ τῶν γενητῶν ἁπάντων διδάσκαλος, ὁ σύμβουλος τοῦ θεοῦ τοῦ τὰ πάντα προεγνωκότος. ὃ δὲ ἄνωθεν ἐκ πρώτης καταβολῆς κόσμου πολυτρόπως καὶ πολυμερῶς πεπαίδευκέν τε καὶ τελειοῖ. ὅθεν εἰκότως εἴρηται· μὴ εἴπητε ἑαυτοῖς διδάσκαλον ἐπὶ τῆς γῆς. ὁρᾷς ὁπόθεν ἔχει τὰς λαβὰς ἡ φιλοσοφία ἡ ἀληθής. κἂν ὁ νόμος εἰκὼν καὶ σκιὰ τῆς ἀληθείας τυγχάνῃ, σκιά γε ὁ νόμος τῆς ἀληθείας, ἀλλ' ἡ φιλαυτία τῶν Ἑλλήνων διδασκάλους τινὰς ἀνθρώπους ἀνακηρύττει. Ὡς οὖν ἐπὶ τὸν ποιητὴν τὸν θεὸν πᾶσα ἀνατρέχει πατριά, οὕτως καὶ ἐπὶ τὸν κύριον ἡ τῶν καλῶν διδασκαλία καὶ ἡ δικαιοῦσα καὶ εἰς τοῦτο χειραγωγοῦσά τε καὶ συλλαμβάνουσα. εἰ δ' ἔκ τινος ποιήσεως τὰ τῆς ἀληθείας ὁτῳδήποτε τρόπῳ λαβόντες σπέρματα οὐκ ἐξέθρεψάν τινες, γῇ δὲ ἀγόνῳ καὶ ἀνομβρίᾳ παραδεδωκότες ἀγρίαις συνεπνίξαντο βοτάναις, καθάπερ οἱ Φαρισαῖοι ἐξετράπησαν τοῦ νόμου ἀνθρωπίνας παρεισάγοντες διδασκαλίας, τούτων οὐχ ὁ διδάσκαλος αἴτιος, ἀλλ' οἱ παρακούειν προῃρημένοι. οἱ πεισθέντες δὲ αὐτῶν τῇ τε τοῦ κυρίου παρουσίᾳ καὶ τῇ τῶν γραφῶν σαφηνείᾳ ἐν ἐπιγνώσει γίνονται τοῦ νόμου, καθάπερ καὶ οἱ ἀπὸ φιλοσοφίας διὰ τῆς τοῦ κυρίου διδασκαλίας ἐν ἐπιγνώσει τῆς ἀληθοῦς φιλοσοφίας καθίστανται.","english":"Since the unbegotten is one, the almighty God, and the one pre-begotten is also one, through whom all things came to be and without whom nothing came to be (for God is truly one, who made the beginning of all things, Peter writing indicates the firstborn son, understanding precisely: \"In the beginning God made the heaven and the earth\"), and this one is called wisdom by all the prophets, he is the teacher of all generated things, the counselor of God who foreknew all things. He from above, from the first foundation of the world, has taught and perfects in manifold and various ways. Hence it is rightly said: \"Do not call anyone on earth your teacher.\" You see from where true philosophy takes its hold. Even if the law is an image and shadow of the truth—yet the law is a shadow of the truth—the self-love of the Greeks proclaims certain human beings as teachers. Just as every lineage runs back to the creator God, so too does the teaching of good things and that which justifies and leads by the hand and assists in this run back to the Lord. But if some, having taken seeds of truth from some creation in whatever manner, did not nurture them, but handed them over to barren land and lack of rain, and were choked by wild weeds, just as the Pharisees deviated from the law by introducing human teachings, the teacher is not responsible for these, but those who chose to disobey. Those who are persuaded by them, through the presence of the Lord and the clarity of the scriptures, come to knowledge of the law, just as those from philosophy, through the teaching of the Lord, are established in knowledge of true philosophy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προγεννηθέν","severity":"info","text":"The term 'pre-begotten' (προγεννηθέν) distinguishes the Son from the unbegotten Father, a key distinction in Clement's Trinitarian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Clement quotes Genesis 1:1 (LXX) to support his claim that the Son is the 'beginning' of creation, citing Peter as his source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ εἴπητε ἑαυτοῖς διδάσκαλον ἐπὶ τῆς γῆς","severity":"info","text":"This saying, 'Do not call anyone on earth your teacher,' is likely a reference to Matthew 23:8-10, where Jesus warns against human teachers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖοι","severity":"info","text":"Clement contrasts true Christian teaching with Pharisaic tradition, which he accuses of introducing human teachings that deviate from the law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σκιὰ τῆς ἀληθείας","severity":"info","text":"The phrase 'shadow of the truth' echoes Platonic epistemology (e.g., Republic 514a-517a), where sensible reality is a shadow of the Forms.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν εἰκότως εἴρηται","severity":"info","text":"This phrase marks a logical conclusion: Clement uses it to transition from theological exposition to a scriptural citation, reinforcing his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Peter' as source for the Genesis citation is unclear; Clement may refer to a lost apocryphon or a tradition.","The phrase 'first foundation of the world' (πρώτης καταβολῆς κόσμου) could refer to creation or to a primordial teaching event."],"confidence":"high","notes":[]},{"i":543,"ref":"p543","source":"τὰ λόγια γὰρ κυρίου λόγια ἁγνά, ἀργύριον πεπυρω6.7.60.1 μένον δοκίμιον, τῇ γῇ κεκαθαρισμένον ἑπταπλασίως. ἤτοι ὡς ἄργυρος πολλάκις ἀποκαθαρθεὶς εἰς δοκίμιον καθίσταται ὁ δίκαιος, νόμισμα κυρίου γενόμενος καὶ χάραγμα βασιλικὸν ἀναδεξάμενος, ἤ, ἐπεὶ καὶ Σολομὼν λέγει γλῶσσαν δικαίου ἄργυρον πεπυρωμένον, τὴν δεδοκιμασμένην καὶ σοφὴν διδασκαλίαν ἐπαινετὴν καὶ ἀποδεκτὴν τυγχάνει μηνύων, ὅταν ἐκκεκαθαρμένη πλουσίως τυγχάνῃ τῇ γῇ, τουτέστιν ὅταν πολυτρόπως ἡ γνωστικὴ ψυχὴ ἁγιάζηται κατὰ τὴν ἀποχὴν τῶν γεωδῶν πυρώσεων. ἁγνίζεται δὲ καὶ τὸ σῶμα, ἐν ᾧ οἰκεῖ, ἐξιδιοποιούμενον εἰς εἰλικρίνειαν ἁγίου νεώ· ὁ δὲ ἐν τῷ σώματι καθαρισμὸς τῆς ψυχῆς πρώτης πρῶτος οὗτός ἐστιν, ἡ ἀποχὴ τῶν κακῶν, ἥν τινες τελείωσιν ἡγοῦνται, καὶ ἔστιν ἁπλῶς τοῦ κοινοῦ πιστοῦ, Ἰουδαίου τε καὶ Ἕλληνος, ἡ τελείωσις αὕτη· τοῦ δὲ γνωστικοῦ μετὰ τὴν ἄλλοις νομιζομένην τελείωσιν ἡ δικαιοσύνη εἰς ἐνέργειαν εὐποιίας προβαίνει· καὶ ὅτῳ δὴ ἡ ἐπίτασις τῆς δικαιοσύνης εἰς ἀγαθοποιίαν ἐπιδέδωκεν, τούτῳ ἡ τελείωσις ἐν ἀμεταβόλῳ ἕξει εὐποιίας καθ' ὁμοίωσιν τοῦ θεοῦ διαμένει· οἳ μὲν γὰρ σπέρμα Ἀβραάμ, δοῦλοι ἔτι τοῦ θεοῦ, οὗτοί εἰσιν οἱ κλητοί· υἱοὶ δὲ Ἰακὼβ οἱ ἐκλεκτοὶ αὐτοῦ, οἱ τῆς κακίας πτερνίσαντες τὴν ἐνέργειαν.","english":"The oracles of the Lord are pure oracles, silver refined in the test, purified sevenfold by the earth. That is, either as silver often purified becomes a standard, the righteous man, having become a coin of the Lord and having received the royal stamp; or, since Solomon also says the tongue of the righteous is refined silver, indicating that tested and wise teaching is praiseworthy and acceptable, when it happens to be richly purified by the earth, that is, when the gnostic soul is sanctified in many ways through the abstention from earthly fires. The body also, in which it dwells, is purified, being appropriated into the sincerity of a holy temple. This purification of the soul in the body is the first, the abstention from evils, which some consider perfection, and this is simply the perfection of the common believer, both Jew and Greek. But for the gnostic, after the perfection supposed by others, righteousness proceeds into the activity of beneficence. And for whomever the intensity of righteousness has advanced to doing good, for him perfection remains in an unchangeable state of beneficence, in likeness to God. For those who are the seed of Abraham are still servants of God; these are the called. But the sons of Jacob are his elect, who have heeled the activity of wickedness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀργύριον πεπυρωμένον δοκίμιον","severity":"info","text":"Clement uses the metaphor of refined silver to denote the tested and purified state of the righteous soul, drawing on both metallurgical and economic imagery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γλῶσσαν δικαίου ἄργυρον πεπυρωμένον","severity":"info","text":"Clement attributes this phrase to Solomon, likely referencing Proverbs 10:20 (LXX: 'ἄργυρος πεπυρωμένος γλῶσσα δικαίου'), though the wording is adapted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νόμισμα κυρίου ... χάραγμα βασιλικόν","severity":"info","text":"The imagery of the righteous as a coin of the Lord with a royal stamp reflects Hellenistic and Roman imperial coinage, where purity and stamp guaranteed value and authority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἤτοι ... ἤ","severity":"info","text":"Clement presents two alternative interpretations of the silver metaphor, a common exegetical technique in the Stromata, showing his method of layered allegorical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὴ ψυχὴ","severity":"info","text":"The 'gnostic soul' is Clement's term for the advanced Christian who moves beyond mere abstention from evil to active beneficence, a key concept in his spiritual hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπέρμα Ἀβραάμ ... υἱοὶ δὲ Ἰακώβ","severity":"info","text":"Clement distinguishes between the 'seed of Abraham' (the called, servants) and the 'sons of Jacob' (the elect), a typology possibly rooted in Jewish and early Christian traditions of spiritual lineage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ γῇ κεκαθαρισμένον ἑπταπλασίως' is ambiguous: it may mean 'purified sevenfold by the earth' (as in the English draft) or 'purified sevenfold in the land' (referring to a process of refining). The reading taken follows the draft's interpretation of earthly purification.","The reference to 'Solomon' is not explicit in the Greek; it may be an allusion to Proverbs or a lost wisdom saying. The reading assumes Proverbs 10:20."],"confidence":"high","notes":[]},{"i":544,"ref":"p544","source":"Εἰ τοίνυν αὐτόν τε τὸν Χριστὸν σοφίαν φαμὲν καὶ τὴν ἐνέργειαν αὐτοῦ τὴν διὰ τῶν προφητῶν, δι' ἧς ἔστι τὴν γνωστικὴν παράδοσιν ἐκμανθάνειν, ὡς αὐτὸς κατὰ τὴν παρουσίαν τοὺς ἁγίους ἐδίδαξεν ἀποστόλους, σοφία εἴη ἂν ἡ γνῶσις, ἐπιστήμη οὖσα καὶ κατάληψις τῶν ὄντων τε καὶ ἐσομένων καὶ παρῳχηκότων βεβαία καὶ ἀσφαλής, ὡς ἂν παρὰ τοῦ υἱοῦ τοῦ θεοῦ παραδοθεῖσα καὶ ἀποκα6.7.61.2 λυφθεῖσα. καὶ δὴ καὶ εἰ ἔστι τέλος τοῦ σοφοῦ ἡ θεωρία, ὀρέγεται μὲν ὁ μὲν ἔτι φιλοσοφῶν τῆς θείας ἐπιστήμης, οὐδέπω δὲ τυγχάνει. ἢν μὴ μαθήσει παραλάβῃ σαφηνισθεῖσαν αὐτῷ τὴν προφητικὴν φωνήν, δι' ἧς τά τ' ἐόντα τά τ' ἐσόμενα πρό τ' ἐόντα, ὅπως ἔχει τε καὶ ἔσχεν καὶ ἕξει, παραλαμβάνει. ἡ γνῶσις δὲ αὕτη ἡ κατὰ διαδοχὰς εἰς ὀλίγους ἐκ τῶν ἀποστόλων ἀγράφως παραδοθεῖσα κατελήλυθεν. Ἐντεῦθεν δὲ ἄρα γνῶσιν εἴτε σοφίαν συνασκηθῆναι χρὴ εἰς ἕξιν θεωρίας ἀίδιον καὶ ἀναλλοίωτον· ἐπεὶ καὶ Παῦλος ἐν ταῖς ἐπιστολαῖς οὐ φιλοσοφίαν διαβάλλων φαίνεται, τὸν δὲ τοῦ γνωστικοῦ μεταλαμβάνοντα ὕψους οὐκέτι παλινδρομεῖν ἀξιοῖ ἐπὶ τὴν Ἑλληνικὴν φιλοσοφίαν, στοιχεῖα τοῦ κόσμου ταύτην ἀλληγορῶν, στοιχειωτικήν τινα οὖσαν καὶ προπαιδείαν τῆς ἀληθείας. διὸ καὶ τοῖς Ἑβραίοις γράφων τοῖς ἐπανακάμπτουσιν εἰς νόμον ἐκ πίστεως ἢ πάλιν φησὶ χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ","english":"If, then, we call Christ himself wisdom, and his activity through the prophets, by which it is possible to learn the gnostic tradition, as he himself taught the holy apostles at his coming, then knowledge would be wisdom, being a sure and certain science and comprehension of things that are, that will be, and that have been, as transmitted and revealed by the Son of God. And indeed, if the goal of the wise person is contemplation, the one still philosophizing yearns for divine science but does not yet attain it, unless he receives through learning the prophetic voice clarified to him, by which he apprehends things that are, that will be, and that have been, how they are, were, and will be. This knowledge, transmitted in succession to a few from the apostles without writing, has come down. Hence, then, one must practice knowledge or wisdom into a state of eternal and unchangeable contemplation; since Paul in his epistles does not appear to disparage philosophy, but deems that the one who has partaken of the height of the gnostic should no longer turn back to Greek philosophy, allegorizing this as elements of the world, it being a kind of elementary instruction and preparatory education for the truth. Therefore, writing to the Hebrews who return to the law from faith, he says again, you have need of someone to teach you what are the elements of the beginning of the oracles of God, and","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"Here γνῶσις is identified with σοφία and defined as a sure science of past, present, and future, transmitted by Christ through the prophets and apostles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴν παράδοσιν","severity":"info","text":"The 'gnostic tradition' is the secret apostolic teaching passed down orally to a few, distinct from public scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τά τ' ἐόντα τά τ' ἐσόμενα πρό τ' ἐόντα","severity":"info","text":"Clement adapts a Homeric formula (Iliad 1.70) to describe prophetic knowledge, blending pagan epic with Christian gnosis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στοιχεῖα τοῦ κόσμου","severity":"info","text":"Clement allegorizes Greek philosophy as 'elements of the world'—elementary instruction for truth, not to be returned to after attaining gnostic height.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς Ἑβραίοις γράφων","severity":"info","text":"Clement refers to Paul's Epistle to the Hebrews (likely 13:1 or similar), citing a warning against reverting to the law from faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ τοίνυν ... καὶ δὴ καὶ ... Ἐντεῦθεν δὲ","severity":"info","text":"The passage moves from a conditional definition of wisdom/gnosis to an exhortation to practice it, then to a Pauline justification against reverting to philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῖς ἐπανακάμπτουσιν εἰς νόμον ἐκ πίστεως' could refer to Jewish Christians returning to Mosaic law or to Gentile converts backsliding; Clement's reading assumes the former.","The exact Pauline passage is not quoted verbatim; Clement may be paraphrasing Hebrews or another lost letter."],"confidence":"high","notes":[]},{"i":545,"ref":"p545","source":"γεγόνατε χρείαν ἔχοντες γάλακτος καὶ οὐ στερεᾶς τροφῆς. ὡσαύτως ἄρα καὶ τοῖς ἐξ Ἑλλήνων ἐπιστρέφουσι Κολοσσαεῦσι· βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου τούτου καὶ οὐ κατὰ Χριστόν, δελεάζων αὖθις εἰς φιλοσο6.8.62.4 φίαν ἀναδραμεῖν, τὴν στοιχειώδη διδασκαλίαν. κἂν λέγῃ τις κατὰ σύνεσιν ἀνθρώπων φιλοσοφίαν ηὑρῆσθαι πρὸς Ἑλλήνων, ἀλλὰ τὰς γραφὰς εὑρίσκω τὴν σύνεσιν θεόπεμπτον εἶναι λεγούσας. ὁ γοῦν ψαλμῳδὸς μεγίστην ἡγεῖται δωρεὰν τὴν σύνεσιν καὶ αἰτεῖ λέγων· δοῦλος σός εἰμι ἐγώ· συνέτισόν με. καὶ μή τι τὸ πολύπειρον τῆς γνώσεως αἰτούμενος ὁ Δαβὶδ γράφει· χρηστότητα καὶ παιδείαν καὶ γνῶσιν δίδαξόν με, ὅτι ταῖς ἐντολαῖς σου ἐπίστευσα. κυρίας δ' εἶναι τὰς διαθήκας ὡμολόγηται καὶ τοῖς τιμιωτέροις δίδοσθαι. λέγει γοῦν ὁ ψαλμὸς πάλιν ἐπὶ τοῦ θεοῦ· οὐκ ἐποίησεν οὕτως οὐδενὶ ἔθνει, καὶ τὰ κρίματα αὐτοῦ οὐκ ἐδήλωσεν αὐτοῖς. τὸ δὲ οὐκ ἐποίησεν οὕτως πεποιηκέναι μὲν δηλοῖ, ἀλλ' οὐχ οὕτως. ἐν συγκρίσει γοῦν τὸ οὕτως πρὸς τὴν ὑπεροχὴν τὴν καθ' ἡμᾶς γινομένην· ἐξῆν δὲ δήπου τῷ προφήτῃ εἰπεῖν ἁπλῶς τὸ οὐκ ἐποίησεν ἄνευ τῆς προσθήκης τοῦ οὕτως. ναὶ μὴν καὶ ὁ Πέτρος ἐν ταῖς Πράξεσιν ἐπ' ἀληθείας καταλαμβάνομαι φησίν, ὅτι προσωπολήπτης οὐκ ἔστιν ὁ θεός, ἀλλ' ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργα6.8.64.1 ζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστιν.","english":"You have become in need of milk and not solid food. Likewise, then, also to those from among the Greeks who are turning, the Colossians: see that there is no one who will lead you astray through philosophy and empty deceit according to the tradition of men, according to the elements of this world and not according to Christ, enticing you again to go back to philosophy, the elementary teaching. And if someone says that philosophy was discovered by the understanding of men among the Greeks, yet I find the scriptures saying that understanding is divinely sent. The psalmist, at any rate, considers understanding the greatest gift and asks, saying: I am your servant; give me understanding. And David, asking not for the much-experienced knowledge, writes: Teach me goodness and discipline and knowledge, because I have trusted in your commandments. The covenants are acknowledged to be authoritative and to be given to the more honorable. The psalm, at any rate, says again concerning God: He did not do thus to any nation, and he did not reveal his judgments to them. The phrase \"he did not do thus\" shows that he did do, but not thus. In comparison, then, the \"thus\" refers to the preeminence that occurs in our case; the prophet could, of course, have simply said \"he did not do\" without the addition of \"thus.\" Indeed, Peter in the Acts says: I understand in truth that God is not a respecter of persons, but in every nation the one who fears him and practices righteousness is acceptable to him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κολοσσαεῦσι","severity":"info","text":"Clement addresses the Colossians, likely alluding to Paul's Epistle to the Colossians, which warns against false teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δοῦλος σός εἰμι ἐγώ· συνέτισόν με","severity":"info","text":"This quotation is from Psalm 119 (118 LXX), verse 125 or similar, where the psalmist asks for understanding as a divine gift.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χρηστότητα καὶ παιδείαν καὶ γνῶσιν δίδαξόν με","severity":"info","text":"Clement attributes this request to David; it echoes Psalm 119:66 (LXX) or a similar passage, asking for goodness, discipline, and knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐποίησεν οὕτως οὐδενὶ ἔθνει","severity":"info","text":"This phrase is from Psalm 147 (LXX) or a similar passage, where God's unique favor to Israel is contrasted with other nations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν ταῖς Πράξεσιν","severity":"info","text":"Clement cites Peter's speech in Acts (likely Acts 10:34-35) to argue that God accepts the righteous from every nation, not just Israel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συλαγωγῶν","severity":"info","text":"The rare verb συλαγωγέω means 'to lead astray' or 'to plunder,' here used metaphorically for deceptive philosophical teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm references are not specified by Clement; the quotations are paraphrastic or composite. The phrase 'οὐκ ἐποίησεν οὕτως' may conflate multiple verses."],"confidence":"high","notes":[]},{"i":546,"ref":"p546","source":"οὐ χρόνῳ τοίνυν τὸ ἀπροσωπόληπτον τοῦ θεοῦ, ἀλλ' ἐξ αἰῶνος, οὐδὲ μὴν ἤρξατό ποτε ἡ εὐεργεσία αὐτοῦ, ἀλλ' οὐδὲ περιορίζεται τόποις ἢ ἀνθρώποις τισίν, οὐδὲ γὰρ μερικὴ ἡ εὐποιία αὐτοῦ. ἀνοίξατέ μοι πύλας δικαιοσύνης φησίν· ἐν αὐταῖς εἰσελθὼν ἐξομολογήσομαι τῷ κυρίῳ. αὕτη ἡ πύλη τοῦ κυρίου, δίκαιοι εἰσελεύσονται ἐν αὐτῇ. ἐξηγούμενος δὲ τὸ ῥητὸν τοῦ προφήτου Βαρνάβας ἐπιφέρει· πολλῶν πυλῶν ἀνεῳγυιῶν ἡ ἐν δικαιοσύνῃ αὕτη ἐστὶν ἡ ἐν Χριστῷ, ἐν ᾗ μακάριοι πάντες οἱ εἰσελθόντες. τῆς αὐτῆς ἔχεται ἐννοίας κἀκεῖνο τὸ προφητικόν· κύριος ἐπὶ ὑδάτων πολλῶν, οὐ τῶν διαθηκῶν τῶν διαφόρων μόνων, ἀλλὰ καὶ τῶν τῆς διδασκαλίας τρόπων τῶν τε ἐν Ἕλλησιν εἰς δικαιοσύνην ἀγόντων τῶν τε ἐν βαρβάροις. σαφῶς δὲ ἤδη καὶ ὁ Δαβὶδ μαρτυρῶν τῇ ἀληθείᾳ ψάλλει· ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν Ἅιδην, πάντα τὰ ἔθνη τὰ ἐπιλανθανόμενα τοῦ θεοῦ. ἐπιλανθάνονται δὲ δηλονότι οὗ πρότερον ἐμέμνηντο, καὶ ὃν πρὶν ἢ ἐκλαθέσθαι ἐγίνωσκον, τοῦτον παραπέμπονται. ἦν ἄρα εἴδησίς τις ἀμαυρὰ τοῦ θεοῦ καὶ παρὰ τοῖς ἔθνεσι. Καὶ ταυτὶ μὲν τῇδε ἐχέτω· πολυμαθῆ δὲ εἶναι χρὴ τὸν γνωστικὸν καί, ἐπειδὴ Ἕλληνές φασι Πρωταγόρου προκατάρξαντος παντὶ λόγῳ λόγον ἀντικεῖσθαι, παρεσκευάσθαι καὶ πρὸς τοὺς τοιούτους τῶν λόγων ἃ ἁρμόζει λέγεσθαι. λέγει γὰρ ἡ γραφή· ὁ τὰ πολλὰ λέγων καὶ ἀντακούσεται. παραβολὴν δὲ κυρίου τίς νοήσει, εἰ μὴ σοφὸς καὶ ἐπιστήμων καὶ ἀγαπῶν τὸν κύριον αὐτοῦ; ἔστω τοίνυν πιστὸς ὁ τοιοῦτος, ἔστω δυνατὸς γνῶσιν ἐξειπεῖν, ἤτω σοφὸς ἐν διακρίσει λόγων, ἤτω γοργὸς ἐν ἔργοις, ἤτω ἁγνός.","english":"Not in time, then, is God's impartiality, but from eternity; nor did his beneficence ever begin, nor is it limited to places or to certain people, for his goodness is not partial. \"Open for me the gates of righteousness,\" it says; \"entering through them, I will confess to the Lord.\" This is the gate of the Lord; the righteous will enter through it. And interpreting this saying of the prophet, Barnabas adds: \"Of the many gates that are opened, this one in righteousness is the one in Christ, through which all who enter are blessed.\" That prophetic saying also holds the same thought: \"The Lord is over many waters,\" not only of the different covenants, but also of the modes of teaching, both among Greeks that lead to righteousness and among barbarians. And David clearly already, bearing witness to the truth, sings: \"Let the sinners turn back to Hades, all the nations that forget God.\" They forget, evidently, him whom they previously remembered, and whom they knew before they forgot, they dismiss. There was, then, some dim knowledge of God also among the nations. And let these matters stand thus. But the gnostic must be learned; and since the Greeks say that, beginning with Protagoras, every argument has an opposing argument, he must be prepared also for such arguments, to say what is fitting. For Scripture says: \"He who speaks much will also be heard in return.\" And who will understand the Lord's parable, unless he is wise and knowledgeable and loves his Lord? Let such a one be faithful, let him be capable of expounding knowledge, let him be wise in discerning arguments, let him be swift in deeds, let him be pure.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνοίξατέ μοι πύλας δικαιοσύνης","severity":"info","text":"Clement quotes a phrase not found verbatim in the Septuagint; it may be a conflation of Psalm 118:19-20 (LXX 117:19-20) or a liturgical adaptation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαρνάβας","severity":"info","text":"Clement attributes an interpretation of the prophetic saying to Barnabas, likely the apostolic figure or a work ascribed to him; no extant Barnabas text contains this exact quote.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος ἐπὶ ὑδάτων πολλῶν","severity":"info","text":"This phrase echoes Psalm 29:10 (LXX 28:10) or a similar theophany; Clement reinterprets 'many waters' as diverse covenants and modes of teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν Ἅιδην","severity":"info","text":"Not a direct biblical verse; Clement adapts a psalm-like phrase (cf. Psalm 9:18 LXX) to argue that nations once knew God before forgetting.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πρωταγόρου προκατάρξαντος παντὶ λόγῳ λόγον ἀντικεῖσθαι","severity":"info","text":"Clement references the Protagorean principle of antilogic (Dissoi Logoi), a Sophistic tradition that every argument has a counter-argument, to justify the gnostic's dialectical preparation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τὰ πολλὰ λέγων καὶ ἀντακούσεται","severity":"info","text":"A proverbial saying possibly derived from Proverbs or Sirach; not a direct citation but a scriptural-sounding maxim used to support the need for rhetorical readiness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Barnabas' is uncertain: the apostolic Barnabas or a pseudepigraphon?","The phrase 'κύριος ἐπὶ ὑδάτων πολλῶν' may conflate multiple psalm verses; the exact source is unclear.","The quotation 'ἀποστραφήτωσαν...' is not a verbatim biblical text; its origin is ambiguous."],"confidence":"high","notes":[]},{"i":547,"ref":"p547","source":"τοσούτῳ γὰρ μᾶλλον ταπεινοφρονεῖν ὀφείλει, ὅσῳ δοκεῖ μᾶλλον μείζων εἶναι, ὁ Κλήμης ἐν τῇ πρὸς Κορινθίους φησί. τοιοῦτος οἷός τε ἐκείνῳ πείθεσθαι τῷ παραγγέλματι· καὶ οὓς μὲν ἐκ πυρὸς ἁρπάζετε, διακρινο6.8.65.5 μένους δὲ ἐλεᾶτε. ἀμέλει τὸ δρέπανον ἕνεκεν τοῦ κλαδεύειν προηγουμένως γέγονεν, ἀλλὰ καὶ πεπλεγμένα τὰ κλήματα διαστέλλομεν ἐν αὐτῷ καὶ ἀκάνθας κόπτομεν τῶν συμπεφυκυιῶν ταῖς ἀμπέλοις, αἷς οὐ ῥᾴδιόν ἐστι προσελθεῖν. ταῦτα δὲ πάντα τὴν ἀναφορὰν ἔχει ἐπὶ τὸ κλαδεῦσαι. πάλιν ἄνθρωπος προηγουμένως γέγονεν εἰς ἐπίγνωσιν θεοῦ, ἀλλὰ καὶ γεωργεῖ καὶ γεωμετρεῖ καὶ φιλοσοφεῖ, ὧν τὸ μὲν ἐπὶ τὸ ζῆν, τὸ δὲ ἐπὶ τὸ εὖ ζῆν, τὸ δὲ ἐπὶ τὸ μελετᾶν τὰ ἀποδεικτικὰ γεγένηται. Ναὶ μὴν οἱ λέγοντες τὴν φιλοσοφίαν ἐκ τοῦ διαβόλου ὁρμᾶσθαι κἀκεῖνο ἐπιστησάτωσαν, ὅτι φησὶν ἡ γραφὴ μετασχηματίζεσθαι τὸν διάβολον εἰς ἄγγελον φωτός, τί\n\nποιήσοντα; εὔδηλον, ὅτι προφη6.8.66.2 τεύσοντα. εἰ δὲ ὡς ἄγγελος φωτὸς προφητεύει, ἀληθῆ ἄρα ἐρεῖ. εἰ ἀγγελικὰ καὶ φωτεινά, προφητεύσει καὶ ὠφέλιμα τότε, ὅτε καὶ μετασχηματίζεται καθ' ὁμοιότητα ἐνεργείας, κἂν ἄλλος ᾖ κατὰ τὸ ὑπο6.8.66.3 κείμενον τῆς ἀποστασίας. ἐπεὶ πῶς ἂν ἀπατήσειέν τινα, μὴ διὰ τῶν ἀληθῶν ὑπαγόμενος τὸν φιλομαθῆ εἰς οἰκειότητα καὶ οὕτως ὕστερον εἰς ψεῦδος ὑποσύρων; ἄλλως τε καὶ ἐπιστάμενος τὴν ἀλήθειαν εὑρεθήσεται, καὶ εἰ μὴ καταληπτικῶς, ἀλλ' οὖν οὐκ ἄπειρός γε αὐτῆς.","english":"The more one seems to be greater, the more one ought to be humble, says Clement in his Epistle to the Corinthians. Such a person is one who obeys that commandment: \"And those whom you snatch from the fire, pity them as they are being judged.\" Of course, the pruning hook was made primarily for pruning, but we also separate entangled branches in it and cut thorns from vines that have grown together, which are not easy to approach. All these things have reference to pruning. Again, man was made primarily for the knowledge of God, but he also farms, measures land, and philosophizes; of these, one is for living, one for living well, and one for practicing demonstrative reasoning. Indeed, those who say that philosophy originates from the devil should also consider this: that scripture says the devil transforms himself into an angel of light. What will he do? Clearly, he will prophesy. If he prophesies as an angel of light, then he will speak truth. If his works are angelic and luminous, he will prophesy and speak beneficially at that time when he transforms himself in likeness of activity, even if he is otherwise in the underlying substance of apostasy. For how could he deceive anyone, unless by leading the lover of learning through truths to familiarity and thus later dragging him into falsehood? Moreover, he will be found to know the truth, even if not comprehensively, yet he is certainly not ignorant of it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ Κλήμης ἐν τῇ πρὸς Κορινθίους φησί","severity":"info","text":"Clement of Rome's First Epistle to the Corinthians (1 Clem. 30:8) is quoted: 'The more one seems to be greater, the more one ought to be humble.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὓς μὲν ἐκ πυρὸς ἁρπάζετε, διακρινομένους δὲ ἐλεᾶτε","severity":"info","text":"This phrase echoes a biblical or paraenetic source, possibly alluding to Zechariah 3:2 or a lost apocryphon, but the exact reference is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ταπεινοφρονεῖν","severity":"info","text":"The Greek verb ταπεινοφρονεῖν means 'to be humble-minded,' a key virtue in Clement's ethical framework, here cited from 1 Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ δρέπανον","severity":"info","text":"The pruning hook (δρέπανον) is used as an analogy for philosophy: its primary purpose is pruning, but it also serves secondary functions, mirroring Clement's view that philosophy has a legitimate, subordinate role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ λέγοντες τὴν φιλοσοφίαν ἐκ τοῦ διαβόλου ὁρμᾶσθαι","severity":"info","text":"Clement refutes opponents who claim philosophy originates from the devil, a view possibly held by certain rigorist Christian groups (e.g., Tatian or Encratites).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετασχηματίζεσθαι τὸν διάβολον εἰς ἄγγελον φωτός","severity":"info","text":"Allusion to 2 Corinthians 11:14 (or a similar tradition) where Satan disguises himself as an angel of light; Clement uses this to argue that even the devil can speak truth deceptively.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὓς μὲν ἐκ πυρὸς ἁρπάζετε, διακρινομένους δὲ ἐλεᾶτε' is not a direct biblical quotation; its source is unclear, possibly a lost apocryphon or a paraphrase.","The reference to 'ἄγγελον φωτός' may conflate 2 Corinthians 11:14 with other traditions about Satan's transformation."],"confidence":"high","notes":[]},{"i":548,"ref":"p548","source":"οὐ τοίνυν ψευδὴς ἡ φιλοσοφία, κἂν ὁ κλέπτης καὶ ὁ ψεύστης κατὰ μετασχηματισμὸν ἐνεργείας τὰ ἀληθῆ λέγῃ, οὐδὲ μὴν διὰ τὸν λέγοντα προκαταγνωστέον ἀμαθῶς καὶ τῶν λεγομένων, ὅπερ καὶ ἐπὶ τῶν προφητεύειν νῦν δὴ λεγομένων παρατηρητέον, ἀλλὰ τὰ λεγόμενα σκοπητέον, εἰ τῆς ἀληθείας ἔχεται. Ἤδη δὲ καὶ καθολικῷ λόγῳ πάντα τὰ ἀναγκαῖα καὶ λυσιτελῆ τῷ βίῳ θεόθεν ἥκειν εἰς ἡμᾶς λέγοντες οὐκ ἂν ἁμάρτοιμεν, τὴν δὲ φιλοσοφίαν καὶ μᾶλλον Ἕλλησιν, οἷον διαθήκην οἰκείαν αὐτοῖς, δεδόσθαι, ὑποβάθραν οὖσαν τῆς κατὰ Χριστὸν φιλοσοφίας, κἂν οἱ φιλοσοφοῦντες τὰ Ἑλλήνων ἐθελοκωφῶσι πρὸς τὴν ἀλήθειαν, ἐξευτελίζοντες τὴν φωνὴν τὴν βαρβάρων ἢ καὶ ὑφορώμενοι τὸν ἐπηρτημένον τῷ πιστῷ κατὰ τοὺς πολιτικοὺς νόμους τοῦ θανάτου κίνδυνον. ὥσπερ δὲ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ, οὕτως καὶ ἐν τῇ Ἑλληνικῇ ἐπεσπάρη τὰ ζιζάνια πρὸς τοῦ τῶν ζιζανίων οἰκείου γεωργοῦ. ὅθεν αἵ τε αἱρέσεις παρ' ἡμῖν συνανεφύησαν τῷ γονίμῳ πυρῷ οἵ τε τὴν Ἐπικούρου ἀθεότητα καὶ τὴν ἡδονὴν καὶ ὅσα ἄλλα παρὰ τὸν ὀρθὸν λόγον ἐπέσπαρται τῇ Ἑλληνικῇ φιλοσοφίᾳ κηρύσσοντες νόθοι τῆς θεόθεν δωρηθείσης γεωργίας Ἕλλησιν ὑπάρχουσι καρποί. ταύτην σοφίαν τοῦ αἰῶνος τούτου τὴν φιλήδονον καὶ φίλαυτον ὁ ἀπόστολος λέγει, ὡς ἂν τὰ τοῦ κόσμου τοῦδε καὶ τὰ περὶ αὐτὸν μόνον διδάσκουσαν ὑποκειμένην τε ἀκολούθως κατὰ προστασίαν τοῖς τῇδε ἄρχουσι·","english":"Philosophy is not false, then, even if the thief and the liar speak the truth through a transformation of activity; nor, because of the speaker, should one ignorantly prejudge what is said, which must also be observed in the case of those now said to prophesy; rather, one must examine what is said to see if it holds to the truth. Moreover, speaking in a universal sense, we would not err in saying that all things necessary and beneficial for life come to us from God; and philosophy, especially for the Greeks, has been given as a kind of covenant to them, being a foundation for the philosophy according to Christ, even if those who philosophize in the Greek manner deliberately turn a deaf ear to the truth, disparaging the voice of the barbarians or even fearing the danger of death that hangs over the faithful according to the civil laws. Just as in barbarian philosophy, so also in Greek philosophy, tares have been sown by the farmer who is master of tares. Hence, heresies have sprung up among us alongside the fruitful wheat, and those who proclaim Epicurus' atheism and pleasure and all other things contrary to right reason have been sown into Greek philosophy as bastard fruits of the divinely given cultivation for the Greeks. This wisdom of this world, which is pleasure-loving and self-loving, the apostle speaks of, as teaching only the things of this world and those concerning it, and being accordingly subject, by way of stewardship, to the rulers of this world.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ τοίνυν ψευδὴς ἡ φιλοσοφία","severity":"info","text":"Clement argues that philosophy is not inherently false, even when misused by dishonest speakers; the truth-value of statements is independent of the speaker's character.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετασχηματισμὸν ἐνεργείας","severity":"info","text":"The phrase 'transformation of activity' (μετασχηματισμὸν ἐνεργείας) is rare; it likely means a change in the mode or appearance of an action, allowing a thief or liar to speak truth without altering their essential character.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ἐπηρτημένον τῷ πιστῷ κατὰ τοὺς πολιτικοὺς νόμους τοῦ θανάτου κίνδυνον","severity":"info","text":"Clement alludes to the danger of death for Christians under Roman law, a historical reality that shaped early Christian apologetic; this echoes the context of martyrdom in the early church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ζιζανίων οἰκείου γεωργοῦ","severity":"info","text":"The 'farmer who is master of tares' is a metaphor for a diabolical agent sowing false teachings; this agricultural imagery is common in patristic literature, derived from the parable of the wheat and tares (Matt 13:24-30).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ταύτην σοφίαν τοῦ αἰῶνος τούτου τὴν φιλήδονον καὶ φίλαυτον ὁ ἀπόστολος λέγει","severity":"info","text":"Clement identifies the 'wisdom of this world' with the apostle Paul's critique of worldly wisdom (cf. 1 Cor 2:6, 'the wisdom of this world'), linking Epicurean hedonism to a rejection of divine truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ δὲ ἐν τῇ βαρβάρῳ φιλοσοφίᾳ, οὕτως καὶ ἐν τῇ Ἑλληνικῇ","severity":"info","text":"This parallel construction ('just as in barbarian philosophy, so also in Greek') structures Clement's argument that both traditions contain genuine and adulterated elements, reinforcing his inclusive view of philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'thief and liar' is unspecified; Clement may be using a generic example or alluding to a known figure.","The phrase 'those now said to prophesy' is ambiguous; it could refer to contemporary Christian prophets or to pagan or heretical claimants."],"confidence":"high","notes":[]},{"i":549,"ref":"p549","source":"διὸ καὶ στοιχειωτική τίς ἐστιν ἡ μερικὴ αὕτη φιλοσοφία, τῆς τελείας ὄντως ἐπιστήμης ἐπέκεινα κόσμου περὶ τὰ νοητὰ καὶ ἔτι τούτων τὰ πνευματικώτερα ἀναστρεφομένης, ἃ ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν οὐδὲ ἐπὶ καρδίαν ἀνέβη ἀνθρώπων, πρὶν ἢ διασαφῆσαι τὸν περὶ τούτων λόγον ἡμῖν τὸν διδάσκαλον, ἅγια ἁγίων καὶ ἔτι τούτων κατ' ἐπανάβασιν τὰ ἁγιώτερα ἀποκαλύψαντος τοῖς γνησίως καὶ μὴ νόθως τῆς κυριακῆς υἱοθεσίας κληρονόμοις. αὐτίκα γὰρ τολμῶμεν φάναι (ἐνταῦθα γὰρ ἡ πίστις ἡ γνωστική) πάντων ἐπιστήμονα εἶναι καὶ πάντων περιληπτικόν, βεβαίᾳ καταλήψει κεχρημένον καὶ ἐπὶ τῶν ἡμῖν ἀπόρων, τὸν τῷ ὄντι γνωστικόν, ὁποῖος ἦν Ἰάκωβος, Πέτρος, Ἰωάννης, Παῦλος καὶ οἱ λοιποὶ ἀπόστολοι. γνώσεως γὰρ πλήρης ἡ προφητεία, ὡς ἂν παρὰ κυρίου δοθεῖσα καὶ διὰ κυρίου πάλιν τοῖς ἀποστόλοις σαφηνισθεῖσα· καὶ μή τι ἡ γνῶσις ἰδίωμα ψυχῆς τυγχάνει λογικῆς εἰς τοῦτο ἀσκουμένης, ἵνα διὰ τῆς γνώσεως εἰς ἀθανασίαν ἐπιγραφῇ. ἄμφω γὰρ δυνάμεις τῆς ψυχῆς, γνῶσίς τε καὶ ὁρμή. εὑρίσκεται δ' ἡ ὁρμὴ μετά τινα συγκατάθεσιν κίνησις οὖσα· ὁ γὰρ ὁρμήσας εἴς τινα πρᾶξιν πρότερον τὴν γνῶσιν τῆς πράξεως λαμβάνει, δεύτερον δὲ τὴν ὁρμήν. ἔτι κἀπὶ τοῦδε κατανοήσωμεν·","english":"Therefore, this partial philosophy is a kind of elementary instruction, while the truly perfect science revolves beyond the cosmos, concerning the intelligibles and, even more than these, the more spiritual things, which no eye has seen, no ear has heard, nor have they entered into the heart of any man, before the teacher clarified for us the account concerning these things, revealing the holy of holies and, by progression, even holier things than these to the genuine and not spurious heirs of the Lord’s adoption. For we dare to assert (for here is the gnostic faith) that the true gnostic—such as James, Peter, John, Paul, and the other apostles—is knowledgeable of all things and comprehensive of all things, employing firm apprehension even in matters that are difficult for us. For prophecy is full of knowledge, as given by the Lord and again clarified through the Lord to the apostles. And is not knowledge a property of the rational soul trained for this purpose, so that through knowledge it is enrolled in immortality? For both are powers of the soul: knowledge and impulse. Impulse is found to be a movement following some assent; for one who impels toward some action first receives knowledge of the action, and second, the impulse. Let us further consider this:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) to denote the ideal Christian intellectual, not a sectarian. The term is central to his project of defining true knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν","severity":"info","text":"This phrase echoes 1 Corinthians 2:9 and the broader biblical motif of hidden mysteries, adapted by Clement to describe transcendent spiritual realities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅγια ἁγίων","severity":"info","text":"The phrase 'holy of holies' derives from the Temple in Jerusalem, used here as a metaphor for the innermost secrets of Christian teaching revealed only to the worthy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα γὰρ τολμῶμεν φάναι","severity":"info","text":"This phrase marks a transition from a general claim about philosophy to a specific assertion about the gnostic's comprehensive knowledge, supported by apostolic examples.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γνῶσίς τε καὶ ὁρμή","severity":"info","text":"Clement's distinction between knowledge (γνῶσις) and impulse (ὁρμή) as powers of the soul parallels Stoic psychology, where assent precedes impulse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰάκωβος, Πέτρος, Ἰωάννης, Παῦλος","severity":"info","text":"Clement's list of apostles as models of gnostic knowledge reflects early Christian tradition that these figures possessed esoteric teaching, later influential in Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ πνευματικώτερα' could be read as comparative ('more spiritual') or as a distinct class of entities; the translation takes it as comparative.","The clause 'καὶ μή τι ἡ γνῶσις ἰδίωμα ψυχῆς τυγχάνει λογικῆς' is ambiguous: it may be a rhetorical question or a statement; the English draft treats it as a question."],"confidence":"high","notes":[]},{"i":550,"ref":"p550","source":"ἐπειδὴ γὰρ τὸ μαθεῖν τοῦ πρᾶξαι πρεσβύτερόν ἐστιν (φύσει γὰρ ὁ πράσσων τοῦτο, ὃ πρᾶξαι βούλεται, μανθάνει πρότερον) καὶ ἡ μὲν γνῶσις ἐκ τοῦ μαθεῖν, τὸ πρᾶξαι δὲ ἐκ τοῦ ὁρμῆσαι κἀκ τοῦ μανθάνειν ἡ γνῶσις, ἕπεται δὲ τῇ ἐπιστήμῃ ἡ ὁρμὴ μεθ' ἣν ἡ πρᾶξις, ἀρχὴ καὶ δημιουργὸς πάσης λογικῆς πράξεως ἡ γνῶσις εἴη ἄν, ὥστ' ἂν εἰκότως ταύτῃ μόνῃ χαρακτηρίζοιτο ἡ τῆς λογικῆς ἰδιότης ψυχῆς· τῷ ὄντι γὰρ ἡ μὲν ὁρμὴ καθάπερ γνῶσίς ἐστιν ἐπὶ τῶν ὄντων κινουμένη, γνῶσις δὲ αὐτὸ τοῦτο, θέα τίς ἐστι τῆς ψυχῆς τῶν ὄντων ἤτοι τινὸς ἢ τινῶν, τελειωθεῖσα δὲ τῶν συμπάντων. καίτοι φασί τινες τὸν σοφὸν ἄνθρωπον πεπεῖσθαι εἶναί τινα ἀκατάληπτα, ὡς καὶ περὶ τούτων ἔχειν τινὰ κατάληψιν, καταλαμβάνοντος, ὅτι\n\nἀκα6.8.70.2 τάληπτα ἔσται τὰ ἀκατάληπτα. ὅπερ ἐστὶ κοινὸν καὶ τῶν ὀλίγον προορᾶσθαι δυναμένων· βεβαιοῖ γὰρ ὁ τοιοῦτος εἶναί τινα ἀκατάληπτα. ὁ γνωστικὸς δὲ ἐκεῖνος, περὶ οὗ λέγω, τὰ δοκοῦντα ἀκατάληπτα εἶναι τοῖς ἄλλοις αὐτὸς καταλαμβάνει, πιστεύσας ὅτι οὐδὲν ἀκατάληπτον τῷ υἱῷ τοῦ θεοῦ, ὅθεν οὐδὲ ἀδίδακτον· ὁ γὰρ δι' ἀγάπην τὴν πρὸς ἡμᾶς παθὼν οὐδὲν ἂν ὑποστείλαιτο εἰς διδασκαλίαν τῆς γνώσεως. γίνεται τοίνυν αὕτη ἡ πίστις ἀπόδειξις βεβαία, ἐπεὶ τοῖς ὑπὸ τοῦ θεοῦ παραδοθεῖσιν ἀλήθεια ἕπεται. εἰ δὲ καὶ πολυπειρίαν ποθεῖ τις, οἶδεν τὰ ἀρχαῖα καὶ τὰ μέλλοντα εἰκάζει, ἐπίσταται στροφὰς λόγων καὶ λύσεις αἰνιγμάτων, σημεῖα καὶ τέρατα προγινώσκει καὶ ἐκβάσεις καιρῶν καὶ χρόνων ὁ τῆς σοφίας μαθητής.","english":"For since learning is older than doing (for by nature the one who does something first learns what he intends to do), and knowledge comes from learning, while doing comes from impulse, and knowledge from learning, and impulse follows knowledge, after which comes action, knowledge would be the beginning and creator of every rational action, so that it would reasonably be by this alone that the peculiarity of the rational soul is characterized. For in truth, impulse is like knowledge set in motion concerning beings, and knowledge itself is a kind of vision of the soul of beings, either of some one or some, and when perfected, of all things. Yet some say that the wise man is persuaded that there are some incomprehensible things, so that he also has some comprehension concerning these, comprehending that the incomprehensible things will be incomprehensible. This is common even to those who can foresee only a little; for such a person confirms that there are some incomprehensible things. But that gnostic of whom I speak comprehends the things that seem incomprehensible to others, having believed that nothing is incomprehensible to the son of God, and therefore nothing is unteachable. For he who suffered out of love for us would withhold nothing for the teaching of knowledge. Therefore this faith becomes a firm proof, since truth follows the things handed down by God. And if one also desires wide experience, he knows ancient things and conjectures future ones, he understands turns of arguments and solutions of riddles, he foreknows signs and wonders and outcomes of seasons and times, the disciple of wisdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μαθεῖν τοῦ πρᾶξαι πρεσβύτερόν ἐστιν","severity":"info","text":"Clement argues that learning is prior to action by nature, establishing knowledge as the foundation of rational action. This reflects a Platonic hierarchy of contemplation over practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"The 'gnostic' here is Clement's ideal Christian intellectual, who comprehends what others deem incomprehensible through faith in Christ. This term is central to Clement's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲν ἀκατάληπτον τῷ υἱῷ τοῦ θεοῦ","severity":"info","text":"Clement asserts that nothing is incomprehensible to the Son of God, echoing Johannine themes of Christ as Logos and teacher (cf. John 1:1-18). The reference is implicit, not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ δι' ἀγάπην τὴν πρὸς ἡμᾶς παθών","severity":"info","text":"Clement refers to Christ's suffering out of love for humanity, a soteriological motif common in early Christian thought. This underscores the pedagogical purpose of the incarnation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γίνεται τοίνυν αὕτη ἡ πίστις ἀπόδειξις βεβαία","severity":"info","text":"Clement transitions from discussing knowledge and action to asserting that faith becomes a firm proof. This marks a key argumentative move, linking faith to certainty via divine tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πολυπειρίαν","severity":"info","text":"Clement's praise of 'wide experience' (πολυπειρία) as a mark of the wisdom disciple anticipates later Christian humanist ideals, though the term can also carry negative connotations of idle curiosity in other contexts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 'ἀκα6.8.70.2 τάληπτα' appears to be a scribal or editorial insertion; the reading 'ἀκατάληπτα' is assumed. The phrase 'τῶν συμπάντων' could mean 'all things' or 'the universe'; the translation takes it as 'all things'."],"confidence":"high","notes":[]},{"i":551,"ref":"p551","source":"Τοιοῦτος γὰρ ὁ γνωστικός, ὡς μόνοις τοῖς διὰ τὴν διαμονὴν τοῦ σώματος γινομένοις πάθεσι περιπίπτειν, οἷον πείνῃ, δίψει καὶ τοῖς ὁμοίοις. ἀλλ' ἐπὶ μὲν τοῦ σωτῆρος τὸ σῶμα ἀπαιτεῖν ὡς σῶμα τὰς ἀναγκαίας ὑπηρεσίας εἰς διαμονήν, γέλως ἂν εἴη· ἔφαγεν γὰρ οὐ διὰ τὸ σῶμα, δυνάμει συνεχόμενον ἁγίᾳ, ἀλλ' ὡς μὴ τοὺς συνόντας ἄλλως περὶ αὐτοῦ φρονεῖν ὑπεισέλθοι, ὥσπερ ἀμέλει ὕστερον δοκήσει τινὲς αὐτὸν πεφανερῶσθαι ὑπέλαβον· αὐτὸς δὲ ἁπαξαπλῶς ἀπαθὴς ἦν, εἰς ὃν οὐδὲν παρεισδύεται κίνημα παθητικὸν οὔτε ἡδονὴ οὔτε λύπη. οἱ δὲ ἀπόστολοι ὀργῆς καὶ φόβου καὶ ἐπιθυμίας διὰ τῆς κυριακῆς διδασκαλίας γνωστικώτερον κρατήσαντες καὶ τὰ δοκοῦντα ἀγαθὰ τῶν παθητικῶν κινημάτων, οἷον θάρσος, ζῆλον, χαράν, εὐθυμίαν, οὐδὲ αὐτὰ ἀνεδέξαντο, ἐμπέδῳ τινὶ τῆς διανοίας καταστάσει μηδὲ καθ' ὁτιοῦν μεταβαλλόμενοι, ἀλλ' ἐν ἕξει ἀσκήσεως ἀεὶ μένον6.9.71.4 τες ἀναλλοίωτοι μετά γε τὴν τοῦ κυρίου ἀνάστασιν. κἂν γὰρ μετὰ λόγου γινόμενα τὰ προειρημένα ἀγαθά τις ἐκδέχηται, ἀλλ' οὖν γε ἐπὶ τοῦ τελείου οὐ παραδεκτέον, ὃς οὔτε θαρσεῖν ἔχει (οὐδὲ γὰρ ἐν δεινοῖς γίνεται, μηδὲν δεινὸν ἡγούμενος τῶν ἐν τῷ βίῳ, οὐδὲ ἀποστῆσαί τι καὶ τούτου αὐτὸν τῆς πρὸς τὸν θεὸν ἀγάπης δύναται), οὔτε εὐθυμίας χρεία ἐστίν (οὐδὲ γὰρ εἰς λύπην ἐμπίπτει, πάντα καλῶς γίνεσθαι πεπεισμένος) οὐδὲ μὴν θυμοῦται (οὐδὲ γάρ ἐστιν ὅ τι συγκινήσει αὐτὸν πρὸς θυμόν, ἀγαπῶντα ἀεὶ τὸν θεὸν καὶ πρὸς τούτῳ μόνῳ ὅλον τετραμμένον καὶ διὰ τοῦτο μηδὲν τῶν κτισμάτων τοῦ θεοῦ μεμισηκότα)· ἀλλ' οὐδὲ ζηλοῖ (οὐδὲ γὰρ ἐνδεῖ τι αὐτῷ πρὸς ἐξομοίωσιν τῷ καλῷ καὶ ἀγαθῷ εἶναι·","english":"Such is the gnostic, that he falls only into those affections which occur for the preservation of the body, such as hunger, thirst, and the like. But in the case of the Saviour, it would be laughable for the body to demand, as a body, the necessary services for its preservation; for he ate not for the sake of the body, which was held together by a holy power, but so that those with him might not come to think otherwise about him, as indeed later some supposed that he had been manifested in appearance only. He was altogether impassible, into whom no passionate movement, neither pleasure nor pain, could insinuate itself. The apostles, having more gnosticly mastered anger, fear, and desire through the Lord's teaching, did not even admit those things that seem to be good among the passionate movements, such as courage, zeal, joy, and cheerfulness, being in a certain steadfast condition of the mind, changing in no respect whatsoever, but remaining always unaltered in a state of discipline after the Lord's resurrection. For even if one accepts the aforementioned goods as occurring with reason, yet in the case of the perfect man they are not to be admitted, who has no need to be courageous (for he is not in terrible circumstances, considering nothing in life terrible, nor can anything, not even this, turn him from his love for God), nor has he need of cheerfulness (for he does not fall into grief, being persuaded that all things happen well), nor does he become angry (for there is nothing that will move him to anger, since he always loves God and is wholly turned toward him alone, and for this reason hates none of God's creatures); nor does he envy (for he lacks nothing for assimilation to the good and noble).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"The term 'gnostic' here denotes Clement's ideal Christian, one who has advanced knowledge (γνῶσις) and achieves impassibility, not a member of a later sect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαθής","severity":"info","text":"Clement applies 'impassible' (ἀπαθής) to Christ, meaning freedom from all emotional disturbance, a key concept in Stoic and Christian ascetic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's distinction between Christ's absolute impassibility and the apostles' disciplined control reflects contemporary debates about the nature of Christ and the ideal sage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage contrasts the gnostic (who falls only into necessary bodily affections) with Christ (utterly impassible) and the apostles (who master passions post-resurrection).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's view that even positive emotions like joy are rejected for the perfect Christian influenced later ascetic traditions, though it was not universally adopted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γνωστικώτερον","severity":"caution","text":"The comparative adverb 'γνωστικώτερον' (more gnosticly) is unusual; Clement may be coining a term to emphasize the apostles' superior mastery through Christ's teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετά γε τὴν τοῦ κυρίου ἀνάστασιν' could mean 'after the Lord's resurrection' (temporal) or 'in addition to the Lord's resurrection' (logical); the translation takes it as temporal.","The term 'ἕξει ἀσκήσεως' (state of discipline) may imply a permanent condition or a habitual practice; the context suggests the former."],"confidence":"high","notes":[]},{"i":552,"ref":"p552","source":"οὐδὲ ἄρα φιλεῖ τινα τὴν κοινὴν ταύτην φιλίαν, ἀλλ' ἀγαπᾷ τὸν κτίστην διὰ τῶν κτισμάτων). οὔτ' οὖν ἐπιθυμίᾳ καὶ ὀρέξει τινὶ περιπίπτει οὔτε ἐνδεής ἐστι κατά γε τὴν ψυχὴν τῶν ἄλλων τινός, συνὼν ἤδη δι' ἀγάπης τῷ ἐραστῷ, ᾧ δὴ ᾠκείωται κατὰ τὴν αἵρεσιν, καὶ τῇ ἐξ ἀσκήσεως ἕξει τούτῳ προσεχέστερον συνεγγίζων, μακάριος ὢν διὰ τὴν τῶν ἀγαθῶν περιουσίαν, ὥστε ἕνεκά γε τούτων ἐξομοιοῦσθαι βιάζεται τῷ διδασκάλῳ εἰς ἀπάθειαν· νοερὸς γὰρ ὁ λόγος τοῦ θεοῦ, καθ' ὃ ὁ τοῦ νοῦ εἰκονισμὸς ὁρᾶται ἐν μόνῳ τῷ ἀνθρώπῳ, ᾗ καὶ θεοειδὴς καὶ θεοείκελος ὁ ἀγαθὸς ἀνὴρ κατὰ ψυχὴν ὅ τε αὖ θεὸς ἀνθρωποειδής· τὸ γὰρ εἶδος ἑκάστου ὁ νοῦς, ᾧ χαρακτηριζόμεθα. παρ' ὃ καὶ οἱ εἰς ἄνθρωπον ἁμαρτάνοντες ἀνόσιοί τε καὶ ἀσεβεῖς. λῆρος γὰρ καὶ τὸ φάσκειν τὸν γνωστικὸν καὶ τέλειον μὴ δεῖν ἀφαιρεῖν θυμοῦ καὶ θάρσους, ὡς μὴ καὶ ἄνευ τούτων κατεξαναστησο6.9.73.1 μένου τῶν περιστάσεων οὐδ' ὑπομενοῦντος τὰ δεινά, ἀλλ', εἰ καὶ τὴν εὐθυμίαν ἀφέλοιμεν αὐτοῦ, ὡς πάντως ὑπὸ τῶν λυπηρῶν συγχεθησομένου καὶ διὰ τοῦτο κάκιστα ἀπαλλάξοντος. τοῦ τε ζήλου εἰ μὴ μετείη αὐτῷ, ᾗ τισιν ἔδοξεν, οὐκ ἂν τῶν ὁμοίων τοῖς καλοῖς κἀγαθοῖς ἔργων ἔφεσιν λάβοι. εἰ γοῦν ἡ πᾶσα οἰκείωσις ἡ πρὸς τὰ καλὰ μετ' ὀρέξεως γίνεται, πῶς ἀπαθὴς μένει, φασίν, ὁ τῶν καλῶν ὀρεγόμενος; ἀλλ' οὐκ ἴσασιν, ὡς ἔοικεν, οὗτοι τὸ θεῖον τῆς ἀγάπης· οὐ γάρ ἐστιν ἔτι ὄρεξις τοῦ ἀγαπῶντος ἡ ἀγάπη, στερκτικὴ δὲ οἰκείωσις, εἰς τὴν ἑνότητα τῆς πίστεως ἀποκαθεστακυῖα τὸν γνωστικόν, χρόνου καὶ τόπου μὴ προσδεόμενον. ὃ δ' ἐν","english":"Nor, then, does he love anyone with this common friendship, but he loves the Creator through the creatures. So he does not fall into any desire or appetite, nor is he in need, at least as regards the soul, of anything else, since he is already united through love with the Beloved, to whom he is assimilated according to his choice, and by the habit formed through training he draws nearer to him more closely, being blessed through the abundance of goods, so that for these reasons he forces himself to become like the Teacher in impassibility. For the Word of God is intellectual, according to which the image of the mind is seen in man alone, by which the good man is godlike and god-formed in soul, and God in turn is man-formed; for the form of each is the mind, by which we are characterized. Hence also those who sin against man are unholy and impious. For it is nonsense to claim that the gnostic and perfect man should not remove anger and courage, as if without these he would not rise up against circumstances nor endure terrors, but if we were to take away his cheerfulness, he would be utterly confounded by painful things and thus come off very badly. And if he did not partake of zeal, as some have thought, he would not acquire a desire for deeds similar to those of the noble and good. For if all appropriation of the good occurs with appetite, how, they say, can he who desires the good remain impassible? But these people, it seems, do not know the divine nature of love; for love is no longer an appetite of the one who loves, but a bonding appropriation, having restored the gnostic to the unity of faith, needing neither time nor place. And he who is","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπάθειαν","severity":"info","text":"ἀπάθειαν (impassibility) is a key ascetic ideal in Clement's gnostic: freedom from irrational passions, not from all affections. The passage distinguishes it from mere apathy by grounding it in love (ἀγάπη).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπης","severity":"info","text":"ἀγάπη (love) is here defined as a 'bonding appropriation' (στερκτικὴ οἰκείωσις), not an appetite (ὄρεξις). This technical distinction is central to Clement's argument that the gnostic remains impassible while loving.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The phrase 'God is man-formed' (θεὸς ἀνθρωποειδής) echoes Xenophanes' critique of anthropomorphism (fr. 15 Diels-Kranz), but Clement inverts it positively: the good man is godlike because mind (νοῦς) is the form of both.","cites":[],"named_sources":["Xenophanes"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's denial that the gnostic needs anger or courage to face dangers parallels Stoic discussions of the wise man's freedom from passions (e.g., Seneca, Ep. 85). But Clement redefines the ideal through Christian love, not Stoic apatheia.","cites":[],"named_sources":["Seneca"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a longer argument (from p551) that the gnostic's affections are only bodily necessities. The rhetorical question 'how can he who desires the good remain impassible?' is answered by distinguishing love from appetite.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατεξαναστη6.9.73.1","severity":"caution","text":"The Greek text at κατεξαναστη6.9.73.1 contains a corrupt or interpolated reference number (6.9.73.1) from the manuscript tradition, not part of Clement's original. The sense is 'rise up against' (κατεξανίστημι).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ ἐξ ἀσκήσεως ἕξει' could mean 'the habit from training' or 'the state from ascetic practice'; both are compatible. The reference to 'αἵρεσιν' (choice) may also mean 'school' or 'sect', but Clement uses it positively here for the gnostic's deliberate choice."],"confidence":"high","notes":[]},{"i":553,"ref":"p553","source":"οἷς ἔσται, δι' ἀγάπης ἤδη γενόμενος, τὴν ἐλπίδα προειληφὼς διὰ τῆς γνώσεως, οὐδὲ ὀρέγεταί τινος, ἔχων ὡς οἷόν τε αὐτὸ τὸ ὀρεκτόν. εἰκότως τοίνυν ἐν τῇ μιᾷ ἕξει μένει τῇ ἀμεταβόλῳ γνωστικῶς ἀγαπῶν, οὐδ' ἄρα ζηλώσει ἐξομοιω6.9.73.6 θῆναι τοῖς καλοῖς τὸ εἶναι δι' ἀγάπης ἔχων τοῦ κάλλους. θάρσους τε καὶ ἐπιθυμίας τίς ἔτι τούτῳ χρεία, τὴν ἐκ τῆς ἀγάπης οἰκείωσιν πρὸς τὸν ἀπαθῆ θεὸν ἀπειληφότι καὶ διὰ τῆς ἀγάπης ἑαυτὸν εἰς τοὺς φίλους ἐγγεγραφότι; ἐξαιρετέον ἄρα τὸν γνωστικὸν ἡμῖν καὶ τέλειον ἀπὸ παντὸς ψυχικοῦ πάθους· ἡ μὲν γὰρ γνῶσις συνάσκησιν, ἡ συνάσκησις δὲ ἕξιν ἢ διάθεσιν, ἡ κατάστασις δὲ ἡ τοιάδε ἀπάθειαν ἐργάζεται, οὐ μετριοπάθειαν· ἀπάθειαν γὰρ καρποῦται παντελὴς τῆς ἐπιθυμίας ἐκκοπή. ἀλλ' οὐδὲ ἐκείνων τῶν θρυλουμένων ἀγαθῶν, τουτέστι τῶν παρακειμένων τοῖς πάθεσιν παθητικῶν ἀγαθῶν, μετα λαμβάνει ὁ γνωστικός, οἷον εὐφροσύνης λέγω (ἥτις παράκειται τῇ ἡδονῇ) καὶ κατηφείας (αὕτη γὰρ τῇ λύπῃ παρέζευκται) καὶ εὐλαβείας (ὑπέσταλκεν γὰρ τῷ φόβῳ), ἀλλ' οὐδὲ θυμοῦ (παρὰ τὴν ὀργὴν οὗτος τέτακται), κἂν λέγωσί τινες μηκέτ' εἶναι ταῦτα κακά, ἀλλ' ἤδη ἀγαθά. ἀδύνατον γὰρ τὸν ἅπαξ τελειωθέντα δι' ἀγάπης καὶ τὴν ἀπλήρωτον τῆς θεωρίας εὐφροσύνην ἀιδίως καὶ ἀκορέστως ἑστιώμενον ἐπὶ τοῖς μικροῖς καὶ χαμαιζήλοις ἔτι τέρπεσθαι·","english":"Those who will be, having already become through love, having anticipated hope through knowledge, do not desire anything, possessing as far as possible the object of desire itself. Naturally, then, they remain in the one unchanging state, loving gnosticly, nor will they envy being made like the beautiful, since they have being through love of beauty. What need of boldness and desire does this one still have, having received through love the appropriation to the impassible God and having enrolled himself among the friends through love? We must therefore remove the gnostic and perfect one from every psychic passion; for knowledge produces training, training produces a state or disposition, and such a condition produces apatheia, not metriopatheia; for apatheia is the fruit of a complete cutting off of desire. But the gnostic does not partake even of those celebrated goods, that is, the passible goods that lie alongside the passions, such as cheerfulness (which lies alongside pleasure) and dejection (which is yoked to grief) and caution (which is subordinate to fear), nor even of spirit (which is arrayed alongside anger), even if some say these are no longer evils but already goods. For it is impossible for one who has once been perfected through love and who feasts eternally and insatiably on the unfailing joy of contemplation to still delight in small and lowly things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῶς","severity":"info","text":"The adverb γνωστικῶς (gnostically) is a hallmark of Clement's technical vocabulary, denoting the mode of knowing proper to the true gnostic, not mere intellectual cognition but a transformative, contemplative union with God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπάθειαν","severity":"info","text":"Ἀπάθεια (apathy, impassibility) is a key Stoic term adopted by Clement to describe the ideal state of the gnostic, who is free from all passions, in contrast to μετριοπάθεια (moderation of passions), which he explicitly rejects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετριοπάθειαν","severity":"info","text":"Clement's rejection of μετριοπάθεια (moderation of passions) in favor of ἀπάθεια (complete passionlessness) marks a departure from the Peripatetic and some Stoic traditions, aligning him with more radical Stoic and later Christian ascetic ideals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's argument that the true gnostic, perfected through love and knowledge, transcends all passions and even the 'passible goods' that accompany them, such as cheerfulness and dejection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's list of passions and their associated 'goods' (e.g., cheerfulness with pleasure, dejection with grief) echoes Stoic classifications, particularly those found in Epictetus and Seneca, but is adapted to a Christian framework of spiritual perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's concept of ἀπάθεια as the fruit of complete desire-removal influenced later Christian mystics and ascetics, including Evagrius Ponticus and John Cassian, who developed it into a central monastic ideal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἐλπίδα προειληφὼς διὰ τῆς γνώσεως' could be read as 'having anticipated hope through knowledge' (as in the draft) or 'having received hope beforehand through knowledge'; the sense of anticipation is retained.","The term 'γνωστικῶς' is ambiguous in its precise nuance; it may mean 'in a gnostic manner' or 'by means of gnostic knowledge'; the reading 'gnosticly' is adopted."],"confidence":"high","notes":[]},{"i":554,"ref":"p554","source":"τίς γὰρ ὑπολείπεται ἔτι τούτῳ εὔλογος αἰτία ἐπὶ τὰ κοσμικὰ παλινδρομεῖν ἀγαθὰ τῷ τὸ ἀπρόσιτον ἀπειληφότι φῶς, κἂν μηδέπω κατὰ τὸν χρόνον καὶ τὸν τόπον, ἀλλ' ἐκείνῃ γε τῇ γνωστικῇ ἀγάπῃ, δι' ἣν καὶ ἡ κληρονομία καὶ ἡ παντελὴς ἕπεται ἀποκατάστασις, βεβαιοῦντος δι' ἔργων τοῦ μισθαποδότου, ὃ διὰ τοῦ ἑλέσθαι γνωστικῶς διὰ τῆς ἀγάπης φθάσας προείληφεν ὁ γνωστικός; ἦ γὰρ οὐχί, ἀποδημῶν πρὸς τὸν κύριον δι' ἀγάπην τὴν πρὸς αὐτόν, κἂν τὸ σκῆνος αὐτοῦ ἐπὶ γῆς θεωρῆται, ἑαυτὸν μὲν οὐκ ἐξάγει τοῦ βίου (οὐ γὰρ ἐπιτέτραπται αὐτῷ), ἐξήγαγεν δὲ τὴν ψυχὴν τῶν παθῶν (συγκεχώρηται γὰρ αὐτῷ) ζῇ τε αὖ νεκρώσας τὰς ἐπιθυμίας καὶ οὐκέτι συγχρῆται τῷ σώματι, μόνον δὲ αὐτῷ ἐπιτρέπει χρῆσθαι τοῖς ἀναγκαίοις, ἵνα μὴ τὴν αἰτίαν τῆς διαλύσεως παράσχῃ; Πῶς οὖν ἔτι τούτῳ τῆς ἀνδρείας χρεία, μὴ γινομένῳ ἐν δεινοῖς, τῷ γε μὴ παρόντι, ὅλως δὲ ἤδη συνόντι τῷ ἐραστῷ; τίς δὲ καὶ σωφροσύνης ἀνάγκη μὴ χρῄζοντι αὐτῆς; τὸ γὰρ ἔχειν τοιαύτας ἐπιθυμίας, ὡς σωφροσύνης δεῖσθαι πρὸς τὴν τούτων ἐγκράτειαν, οὐδέπω καθαροῦ, ἀλλ' ἐμπαθοῦς, ἀνδρεία τε διὰ φόβον καὶ δειλίαν παραλαμβάνεται. οὐ γὰρ δὴ πρέπον ἔτι τὸν φίλον τοῦ θεοῦ, ὃν προώρισεν ὁ θεὸς πρὸ καταβολῆς κόσμου εἰς τὴν ἄκραν ἐγκαταλεγῆναι υἱοθεσίαν, ἡδοναῖς ἢ φόβοις περιπίπτειν καὶ περὶ τὴν καταστολὴν ἀπασχολεῖσθαι τῶν παθῶν. τολμήσας γὰρ φήσαιμ' ἄν·","english":"For what reasonable cause still remains for this one to run back to worldly goods, who has received the inaccessible light, even if not yet in time and place, but in that gnostic love, through which both the inheritance and the perfect restoration follow, the rewarder confirming through works what the gnostic, by choosing gnosticly through love, has already anticipated by arriving? For is it not so, that while journeying to the Lord through love for him, even if his body is seen on earth, he does not remove himself from life (for this is not permitted to him), but he has removed the soul from the passions (for this is allowed to him), and he lives again, having mortified the desires, and no longer uses the body, but only permits it to use necessities, so as not to provide the cause of dissolution? How then does this one still have need of courage, not being in fearful situations, since he is not present, but is already wholly with the beloved? And what need of temperance for one who does not require it? For having such desires as to require temperance for their restraint is not yet pure, but passionate, and courage is taken up because of fear and cowardice. For it is not fitting that the friend of God, whom God predestined before the foundation of the world to be enrolled in the highest adoption, should fall into pleasures or fears and be occupied with the suppression of passions. For I would dare to say:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῇ ἀγάπῃ","severity":"info","text":"Clement's distinctive phrase 'gnostic love' denotes the perfect love of the true gnostic, which transcends mere desire and unites the believer with God, anticipating eschatological restoration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀποκατάστασις","severity":"info","text":"'Restoration' here refers to the final return of the gnostic soul to its original, perfect state in God, a key eschatological concept in Clement's thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προώρισεν ὁ θεὸς πρὸ καταβολῆς κόσμου","severity":"info","text":"Echoes Pauline predestinarian language (cf. Eph 1:4-5, Rom 8:29-30), but Clement adapts it to the gnostic's pre-temporal election to divine adoption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"υἱοθεσίαν","severity":"info","text":"'Adoption' (υἱοθεσία) is a Pauline term (Rom 8:15, Gal 4:5) used by Clement to describe the gnostic's spiritual kinship with God, distinct from mere believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τολμήσας γὰρ φήσαιμ' ἄν","severity":"info","text":"This rhetorical formula marks a transition to a bold assertion, typical of Clement's style when introducing a provocative theological claim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν μηδέπω κατὰ τὸν χρόνον καὶ τὸν τόπον","severity":"caution","text":"The phrase 'even if not yet in time and place' is ambiguous: it may mean the gnostic has not yet physically died, or that the eschatological restoration is not yet temporally realized.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κἂν μηδέπω κατὰ τὸν χρόνον καὶ τὸν τόπον' is ambiguous: it could refer to the gnostic's not yet having died physically, or to the eschatological restoration not yet being temporally and spatially realized.","The clause 'βεβαιοῦντος δι' ἔργων τοῦ μισθαποδότου' is syntactically ambiguous: the subject of 'βεβαιοῦντος' could be God (the rewarder) or the gnostic; the translation takes it as God confirming through works."],"confidence":"high","notes":[]},{"i":555,"ref":"p555","source":"καθάπερ προωρισμένως κεῖται δι' ὧν πράξει καὶ οὗ τεύξεται, οὕτως καὶ αὐτὸς προορίσας ἔχει δι' ὧν ἔγνω ὃν ἠγάπησεν, οὐκ ἔχων δυστέκμαρτον τὸ μέλλον, καθάπερ οἱ πολλοὶ στοχαζόμενοι βιοῦσιν, ἀπειληφὼς δὲ διὰ πίστεως γνωστικῆς, ὃ τοῖς ἄλλοις ἄδηλον. κἄστιν αὐτῷ δι' ἀγάπην ἐνεστὸς ἤδη τὸ μέλλον· πεπίστευκεν γὰρ διά τε τῆς προφητείας διά τε τῆς παρουσίας τῷ μὴ ψευδομένῳ θεῷ καί, ὃ πεπί στευκεν, ἔχει καὶ κρατεῖ τῆς ἐπαγγελίας (ἀλήθεια δὲ ὁ ἐπαγγειλάμενος) καὶ τὸ τέλος τῆς ἐπαγγελίας διὰ τῆς ἀξιοπιστίας τοῦ ἐπαγγειλαμένου κατ' ἐπιστήμην βεβαίως ἀπείληφεν. ὁ δὲ τὴν ἐν οἷς ἐστι κατάστασιν βεβαίαν τῶν μελλόντων κατάληψιν εἰδὼς δι' ἀγάπης προαπαντᾷ τῷ μέλλοντι. αὐτίκα οὐδὲ εὔξεται τυχεῖν τῶν τῇδε ὁ τεύξεσθαι πεπεισμένος τῶν ὄντως ἀγαθῶν, ἔχεσθαι δὲ ἀεὶ τῆς ἐπη6.9.77.4 βόλου καὶ κατορθωτικῆς πίστεως. καὶ πρὸς τοῖσδε παμπόλλους ὡς ὅτι μάλιστα ὁμοίους αὐτῷ γενέσθαι εὔξεται, εἰς δόξαν τοῦ θεοῦ, ἣ κατ' ἐπίγνωσιν τελειοῦται· σωτήριος γάρ τις ὁ τῷ σωτῆρι ἐξομοιούμενος, εἰς ὅσον ἀνθρωπίνῃ φύσει χωρῆσαι τὴν εἰκόνα θέμις, ἀπαραβάτως τὰ κατὰ τὰς ἐντολὰς κατορθῶν· τὸ δ' ἔστι ἔχει θρῃσκεύειν τὸ θεῖον διὰ τῆς ὄντως δικαιοσύνης, ἔργων τε καὶ γνώσεως· τούτου φωνὴν κατὰ τὴν εὐχὴν οὐκ","english":"Just as it is predetermined through which actions he will act and what he will attain, so he himself has predetermined through which he has come to know whom he loved, not having the future as something difficult to discern, as the many live by conjecture, but having received through gnostic faith what is unclear to others. And for him, through love, the future is already present; for he has believed, both through prophecy and through the presence, in the God who does not lie, and what he has believed, he possesses and holds the promise (and the one who promised is truth), and the end of the promise he has securely received through the trustworthiness of the one who promised, according to knowledge. And he who knows that the stable condition of present things is a secure apprehension of future things, through love anticipates the future. Accordingly, he will not even pray to obtain the things of this world, being persuaded that he will attain the truly good things, but to hold always to the aiming and successful faith. And in addition to these things, he will pray that as many as possible become like him, for the glory of God, which is perfected through knowledge; for one who is made like the savior is salvific, insofar as it is permitted for human nature to receive the image, unswervingly accomplishing what is according to the commandments; and this is to worship the divine through true righteousness, both in works and knowledge. The voice of this one, according to the prayer, does not","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῆς πίστεως","severity":"info","text":"Clement distinguishes 'gnostic faith' from ordinary faith; it is an informed, intellectual assent grounded in knowledge (γνῶσις) of God, not mere conjecture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προωρισμένως","severity":"info","text":"The adverb 'predeterminedly' echoes Stoic and Christian debates on providence; Clement adapts it to describe the gnostic's cognitive and moral certainty, not fatalism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ μὴ ψευδομένῳ θεῷ","severity":"info","text":"The phrase 'the God who does not lie' likely alludes to Titus 1:2 ('God, who does not lie'), a Pauline expression of divine trustworthiness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς δόξαν τοῦ θεοῦ, ἣ κατ' ἐπίγνωσιν τελειοῦται","severity":"info","text":"Clement redefines doxology: God's glory is perfected through knowledge (ἐπίγνωσις), aligning worship with intellectual and moral perfection, a hallmark of Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σωτήριος γάρ τις ὁ τῷ σωτῆρι ἐξομοιούμενος","severity":"info","text":"The idea of becoming 'salvific' by assimilation to the Savior parallels Platonic ὁμοίωσις θεῷ (Theaetetus 176b) and Christian theosis, but Clement stresses ethical and cognitive imitation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα οὐδὲ εὔξεται...","severity":"info","text":"This passage transitions from the gnostic's cognitive state to his prayer life: he does not pray for worldly goods but for the spread of gnostic faith, illustrating the practical outworking of his theory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ τέλος τῆς ἐπαγγελίας' could mean either 'the end (fulfillment) of the promise' or 'the goal of the promise'; the translation opts for 'end' as fulfillment, but the ambiguity is intentional in Clement's eschatology."],"confidence":"high","notes":[]},{"i":556,"ref":"p556","source":"ἀναμένει κύριος, αἴτησαι λέγων καὶ ποιήσω· ἐννοήθητι καὶ δώσω. Καθόλου γὰρ ἐν τῷ τρεπομένῳ τὸ ἄτρεπτον ἀδύνατον λαβεῖν πῆξιν καὶ σύστασιν, ἐν τροπῇ δὲ τῇ συνεχεῖ, καὶ διὰ τοῦτο ἀστάτου τοῦ ἡγεμονικοῦ γινομένου, ἡ ἑκτικὴ δύναμις οὐ σῴζεται. ὃ γὰρ ὑπὸ τῶν ἔξωθεν ὑπεισιόντων καὶ προσπιπτόντων ἀεὶ μεταβάλλεται, πῶς ἄν ποτε ἐν ἕξει καὶ διαθέσει καὶ συλλήβδην ἐν ἐπιστήμης κατοχῇ γένοιτ' ἄν; καίτοι καὶ οἱ φιλόσοφοι τὰς ἀρετὰς ἕξεις καὶ διαθέσεις καὶ ἐπιστήμας οἴονται. ὡς δὲ οὐ συγγεννᾶται τοῖς ἀνθρώποις, ἀλλ' ἐπίκτητός ἐστιν ἡ γνῶσις καὶ προσοχῆς μὲν δεῖται κατὰ τὰς ἀρχὰς ἡ μάθησις αὐτῆς ἐκθρέψεώς τε καὶ αὐξήσεως, ἔπειτα δὲ ἐκ τῆς ἀδιαλείπτου μελέτης εἰς ἕξιν ἔρχεται, οὕτως ἐν ἕξει τελειωθεῖσα τῇ μυστικῇ ἀμετάπτωτος δι' ἀγάπην μένει· οὐ γὰρ μόνον τὸ πρῶτον αἴτιον καὶ τὸ ὑπ' αὐτοῦ γεγεννημένον αἴτιον κατείληφεν καὶ περὶ τούτων ἐμπέδως ἔχει, μονίμως μονίμους καὶ ἀμεταπτώτους καὶ ἀκινήτους λόγους κεκτημένος, ἀλλὰ καὶ περὶ ἀγαθῶν καὶ περὶ κακῶν περί τε γενέσεως ἁπάσης καὶ συλλήβδην εἰπεῖν, περὶ ὧν ἐλάλησεν ὁ κύριος, τὴν ἀκριβεστάτην ἐκ καταβολῆς κόσμου εἰς τέλος ἀλήθειαν παρ' αὐτῆς ἔχει τῆς ἀληθείας μαθών, οὐκ, εἴ πού τι φανείη πιθανὸν ἢ κατὰ λόγον Ἑλληνικὸν ἀναγκαστικόν, πρὸ αὐτῆς αἱρούμενος τῆς ἀληθείας, τὰ δὲ εἰρημένα ὑπὸ κυρίου σαφῆ καὶ πρόδηλα ἔχει λαβών. κἂν τοῖς ἄλλοις ᾖ ἔτι κεκρυμμένα, ἤδη περὶ πάντων εἴληφε τὴν γνῶσιν. τὰ λόγια δὲ τὰ παρ' ἡμῖν θεσπίζει περί τε τῶν ὄντων ὡς ἔστι, περί τε τῶν μελλόντων ὡς ἔσται, περί τε τῶν γεγονότων ὡς ἐγένετο.","english":"The Lord waits, saying, \"Ask, and I will do; conceive, and I will give.\" For in general, it is impossible for the immutable to take on fixity and stability in that which is mutable, and in continuous change, and because of this the ruling principle becomes unstable, the habitual power is not preserved. For how could that which is always altered by things entering and impinging from without ever come to be in a state, disposition, and, in sum, in a possession of knowledge? And yet the philosophers consider the virtues to be states, dispositions, and knowledges. But just as knowledge is not congenital to humans but is acquired, and its learning requires attention at the beginnings, as well as nurture and growth, and then from uninterrupted practice comes into a state, so when perfected in a state, it remains unchangeable through love in the mystical state. For it has not only grasped the first cause and the cause generated by it and holds firmly concerning these, possessing stable, unchangeable, and immovable principles, but also concerning goods and evils, concerning all generation, and in sum, concerning what the Lord spoke, it has the most accurate truth from the beginning of the world to the end, having learned from truth itself, not, if something should appear plausible or compelling according to Greek logic, choosing it before the truth, but it has the things spoken by the Lord as clear and evident, having received them. And even if they are still hidden to others, it has already received knowledge concerning all things. And the oracles among us prophesy concerning things that are, as they are; concerning things that will be, as they will be; and concerning things that have happened, as they happened.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἕξις","severity":"info","text":"Ἕξις (state) is a technical term in Stoic and Aristotelian ethics, denoting a stable disposition. Clement uses it to describe the gnostic's permanent condition, contrasting with the instability of the mutable.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡγεμονικόν","severity":"info","text":"Ἡγεμονικόν (ruling principle) is a Stoic term for the commanding faculty of the soul. Clement adopts it to argue that continuous change prevents the soul from attaining stable knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἴτησαι λέγων καὶ ποιήσω· ἐννοήθητι καὶ δώσω","severity":"info","text":"The phrase 'Ask, and I will do; conceive, and I will give' is not a direct biblical quotation but echoes the divine promise of granting requests, possibly alluding to Isaiah 65:24 or similar prophetic assurances.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ φιλόσοφοι","severity":"info","text":"Clement refers to Greek philosophers who define virtues as states (ἕξεις), dispositions (διαθέσεις), and knowledges (ἐπιστήμαι). This aligns with Stoic and Peripatetic ethics, where virtue is a stable disposition of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ λόγια δὲ τὰ παρ' ἡμῖν","severity":"info","text":"Clement contrasts the oracles of the Christian tradition (τὰ λόγια παρ' ἡμῖν) with Greek logic, asserting that Christian prophecy provides certain knowledge of past, present, and future, unlike fallible human reasoning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυστικῇ","severity":"info","text":"The term 'mystical state' (μυστικῇ ἕξει) reflects Clement's esoteric interpretation of Christian knowledge, where the gnostic attains an unchangeable state through love, a theme later influential in Eastern Christian mysticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἴτησαι λέγων καὶ ποιήσω· ἐννοήθητι καὶ δώσω' is not a direct scriptural citation; its source is unclear, possibly a paraphrase of a prophetic saying or a liturgical formula.","The identity of 'τὸ ὑπ' αὐτοῦ γεγεννημένον αἴτιον' (the cause generated by the first cause) is ambiguous; it may refer to the Logos or a subordinate divine principle in Clement's theology."],"confidence":"high","notes":[]},{"i":557,"ref":"p557","source":"ἔν τε τοῖς ἐπιστημονικοῖς, μόνος ὢν ἐπιστήμων, κρατιστεύσει καὶ τὸν περὶ τἀγαθοῦ λόγον πρεσβεύσει, τοῖς νοητοῖς προσκείμενος ἀεί, ἀπ' ἐκείνων ἄνωθεν τῶν ἀρχετύπων τὴν περὶ τὰ ἀνθρώπεια αὑτοῦ διοίκησιν ἀπογραφόμενος, καθάπερ οἱ πλοϊζόμενοι καὶ πρὸς τὸ ἄστρον τὴν ναῦν κατευθύνοντες, πρὸς πᾶσαν καθήκουσαν πρᾶξιν ἑτοίμως ἔχειν παρεσκευασμένος, πάντα τὰ ὀχληρὰ καὶ δεινὰ εἰθισμένος ὑπερορᾶν, ὅταν ὑπομεῖναι δέῃ, μηδὲν προπετὲς μηδὲ ἀσύμφωνον μήτε αὑτῷ μήτε τοῖς κοινοῖς ποτε ἐπιτελῶν, προορατικὸς ὢν καὶ ἄκαμπτος ἡδοναῖς ταῖς τε ὕπαρ ταῖς τε δι' ὀνειράτων· διαίτῃ γὰρ λιτῇ καὶ αὐταρκείᾳ συνειθισμένος σωφρονικῶς, εὐσταλὴς μετὰ σεμνότητος ὑπάρχει, ὀλίγων τῶν ἀναγκαίων πρὸς τὸ διαζῆν δεόμενος, μηδὲν περιττὸν πραγματευόμενος, ἀλλὰ μηδὲ ταῦτα ὡς προηγούμενα, ἐκ δὲ τῆς κατὰ τὸν βίον κοινωνίας ὡς ἀναγκαῖα τῇ τῆς σαρκὸς ἐπιδημίᾳ, εἰς ὅσον ἀνάγκη, προσιέμενος· προηγουμένη γὰρ αὐτῷ ἡ γνῶσις.\n\nΚατ' ἐπακολούθημα τοίνυν καὶ τοῖς εἰς γνῶσιν γυμνάζουσιν αὐτὸν προσανάκειται, παρ' ἑκάστου μαθήματος τὸ πρόσφορον τῇ ἀληθείᾳ λαμβάνων, τῆς μὲν οὖν μουσικῆς τὴν ἐν τοῖς ἡρμοσμένοις ἀναλογίαν διώκων, ἐν δὲ τῇ ἀριθμητικῇ τὰς αὐξήσεις καὶ μειώσεις τῶν ἀριθμῶν παρασημειούμενος καὶ τὰς πρὸς ἀλλήλους σχέσεις καὶ ὡς τὰ πλεῖστα ἀναλογίᾳ τινὶ ἀριθμῶν ὑποπέπτωκεν, ἐν δὲ τῇ γεωμετρικῇ οὐσίαν αὐτὴν ἐφ' ἑαυτῆς θεωρῶν καὶ ἐθιζόμενος συνεχές τι διάστημα νοεῖν καὶ οὐσίαν ἀμετάβλητον, ἑτέραν τῶνδε τῶν σωμά6.10.80.3 των οὖσαν·","english":"In the domain of knowledge, being alone knowledgeable, he will be preeminent and will champion the discourse concerning the good, always devoted to the intelligible realities, from those archetypes above tracing his own administration of human affairs, just as those who sail and steer the ship by the star, prepared to be ready for every appropriate action, accustomed to disregard all that is troublesome and terrible, whenever it is necessary to endure, never performing anything rash or discordant either with himself or with the common good, being provident and unbending in pleasures both waking and through dreams; for, accustomed to a simple and self-sufficient diet in a temperate manner, he is composed with dignity, needing few necessities for living, busying himself with nothing superfluous, but not even these as primary, rather accepting them from the fellowship of life as necessary for the sojourn of the flesh, to the extent necessary; for knowledge is primary for him.\n\nConsequently, as a secondary pursuit, he also devotes himself to the disciplines that train him for knowledge, taking from each branch of learning what is suitable for the truth. From music, he pursues the proportion in harmonies; in arithmetic, he notes the increases and decreases of numbers and their relations to one another, and how most things fall under some proportion of numbers; in geometry, he contemplates substance itself in itself, and becomes accustomed to conceive of a continuous interval and an immutable substance, different from these bodies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"γνῶσις (gnōsis) is a central term in Clement, denoting the higher, spiritual knowledge that perfects the Christian gnostic. Here it is contrasted with preparatory disciplines.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The comparison of the gnostic to a sailor steering by a star echoes a common Stoic and Platonic metaphor for the wise person guided by divine reason.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement’s description of the gnostic as ‘unbending in pleasures both waking and through dreams’ parallels a similar ascetic ideal in Philo of Alexandria, who speaks of the sage’s continence even in sleep.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two sections: first, the gnostic’s primary devotion to knowledge and virtue; second, the subordinate role of encyclical disciplines (music, arithmetic, geometry) as preparatory for truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προηγουμένη","severity":"info","text":"προηγουμένη (proēgoumenē) means ‘primary’ or ‘leading’; Clement uses it to distinguish the gnostic’s chief aim (knowledge) from merely necessary or secondary pursuits.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end of the passage is fragmentary: ‘σωμά6.10.80.3 των’ appears to be a scribal or editorial insertion of a page reference, not part of Clement’s original text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘σωμά6.10.80.3 των’ is a clear intrusion, likely a page or column reference from the manuscript tradition, and has been omitted from the English translation."],"confidence":"high","notes":[]},{"i":558,"ref":"p558","source":"ἔκ τε αὖ τῆς ἀστρονομίας γῆθεν αἰωρούμενος τε τῷ νῷ συνυψωθήσεται οὐρανῷ καὶ τῇ περιφορᾷ συμπεριπολήσει, ἱστορῶν ἀεὶ τὰ θεῖα καὶ τὴν πρὸς ἄλληλα συμφωνίαν, ἀφ' ὧν ὁρμώ6.10.80.4 μενος Ἀβραὰμ εἰς τὴν τοῦ κτίσαντος ὑπεξανέβη γνῶσιν. ἀλλὰ καὶ τῇ διαλεκτικῇ προσχρήσεται ὁ γνωστικός, τὴν εἰς εἴδη τῶν γενῶν ἐκλεγόμενος διαίρεσιν, καὶ τὴν τῶν ὄντων προσήσεται διάκρισιν. μέχρις ἂν τῶν πρώτων καὶ ἁπλῶν ἐφάψηται. οἱ πολλοὶ δὲ καθάπερ οἱ παῖδες τὰ μορμολυκεῖα, οὕτως δεδίασι τὴν Ἑλληνικὴν φιλοσοφίαν, φοβούμενοι μὴ ἀπαγάγῃ αὐτούς. εἰ δὲ τοιαύτη παρ' αὐτοῖς ἐστιν ἡ πίστις (οὐ γὰρ ἂν γνῶσιν εἴποιμι), ἵνα λυθῇ πιθανολογίᾳ, λυθήτω, διὰ τούτου μάλιστα ὁμολογούντων οὐχ ἕξειν τὴν ἀλήθειαν· ἀνίκητος γάρ, φησίν, ἡ ἀλήθεια, ψευδοδοξία δὲ καταλύεται. αὐτίκα πορφύραν\n\nἐξ ἀντιπαραθέσεως ἄλλης πορφύρας ἐκλεγόμεθα. ὥστ' εἴ τις ὁμολογεῖ καρδίαν μὴ ἔχειν διηρθρωμένην, τράπεζαν οὐκ ἔχει τὴν τῶν ἀργυραμοιβῶν οὐδὲ μὴν τὸ κριτήριον τῶν λόγων. καὶ πῶς ἔτι τραπεζίτης οὗτος, δοκιμάσαι μὴ δυνάμενος καὶ διακρῖναι τὸ ἀκίβδηλον νόμισμα τοῦ παραχαράγματος; κέκραγεν δὲ ὁ Δαβίδ· ὅτι εἰς τὸν αἰῶνα οὐ σαλευθήσεται δίκαιος· οὔτ' οὖν ἀπατηλῷ λόγῳ οὐδὲ μὴν πεπλανημένῃ ἡδονῇ, ὅθεν οὐδὲ τῆς οἰκείας κληρονομίας σαλευθή6.10.81.4 σεται. ἀπὸ ἀκοῆς ἄρα πονηρᾶς οὐ φοβηθήσεται. οὔτ' οὖν διαβολῆς κενῆς οὐδὲ μὴν ψευδοδοξίας τῆς περὶ αὑτόν, ἀλλ' οὐδὲ τοὺς πανούργους δεδίξεται λόγους ὁ διαγνῶναι τούτους δυνάμενος ἢ πρός τε τὸ ἐρωτᾶν ὀρθῶς καὶ ἀποκρίνασθαι·","english":"From astronomy, being lifted up from the earth, he will be raised in mind together with the heaven and will revolve with the circuit, always observing the divine things and their mutual harmony, from which starting-point Abraham ascended to the knowledge of the creator. But the gnostic will also make use of dialectic, selecting the division of genera into species, and will apply the distinction of beings, until he touches upon the first and simple things. The many, however, like children with bogies, fear Greek philosophy, afraid that it may lead them away. But if their faith is of such a kind (for I would not call it knowledge), that it may be dissolved by plausible reasoning, let it be dissolved, for by this they especially confess that they do not possess the truth; for truth, it is said, is invincible, while false opinion is dissolved. Just so we choose purple\n\nby comparison with another purple. So if someone confesses that he does not have a heart that is articulated, he does not have the table of the money-changers nor the criterion of arguments. And how then is this man a money-changer, being unable to test and distinguish the genuine coin from the counterfeit? And David cries out: that the righteous man will never be shaken; neither by deceitful speech nor by wandering pleasure, whence he will not be shaken from his own inheritance. Therefore he will not be frightened by evil report. So neither by empty slander nor by false opinion about himself, nor will the one able to distinguish them be terrified by the crafty arguments, either for questioning or answering correctly.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀβραὰμ","severity":"info","text":"Clement refers to Abraham as a model of ascent to knowledge of the creator, likely alluding to Jewish and early Christian traditions that portray Abraham as an astronomer and philosopher.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κέκραγεν δὲ ὁ Δαβίδ· ὅτι εἰς τὸν αἰῶνα οὐ σαλευθήσεται δίκαιος","severity":"info","text":"Clement cites Psalm 55:22 (LXX) or a similar verse: 'the righteous man will never be shaken.' The exact source is uncertain, but it is a clear scriptural echo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Clement uses 'gnostic' to denote the advanced Christian who pursues knowledge (γνῶσις) through disciplines like astronomy and dialectic, distinct from mere faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τραπεζίτης","severity":"info","text":"The money-changer (τραπεζίτης) metaphor for testing arguments was common in Hellenistic philosophy, used by Stoics and others to illustrate critical discernment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ πολλοὶ δὲ καθάπερ οἱ παῖδες τὰ μορμολυκεῖα","severity":"info","text":"The comparison of the many to children fearing bogies (μορμολυκεῖα) echoes Plato's critique of those who fear philosophy (e.g., Phaedo 77e).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔκ τε αὖ τῆς ἀστρονομίας","severity":"info","text":"This passage continues Clement's argument that the gnostic uses all disciplines (astronomy, dialectic) to ascend to knowledge, contrasting with the fearful many.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ ἀκοῆς ἄρα πονηρᾶς' is ambiguous: it could mean 'from evil report' (slander) or 'from evil hearing' (listening to false teachings). The translation adopts the former.","The exact scriptural reference for David's cry is not specified; it may be a loose citation or conflation of Psalm verses."],"confidence":"high","notes":[]},{"i":559,"ref":"p559","source":"οἷον θριγκὸς γάρ ἐστι διαλεκτική, ὡς μὴ καταπατεῖσθαι πρὸς τῶν σοφιστῶν τὴν ἀλήθειαν. ἐπαινουμένους γὰρ χρὴ ἐν τῷ ὀνόματι τῷ ἁγίῳ τοῦ κυρίου κατὰ τὸν προφήτην εὐφραίνεσθαι τὴν καρδίαν ζητοῦντας τὸν κύριον. ζητήσατε οὖν αὐτὸν καὶ κραταιώθητε, ζητήσατε τὸ πρόσωπον αὐτοῦ διὰ παντὸς παντοίως. πολυμερῶς γὰρ καὶ πολυτρόπως λαλήσας οὐχ ἁπλῶς γνωρίζεται. Οὔκουν ὡς ἀρεταῖς ταύταις συγχρώμενος ἡμῖν ὁ γνωστικὸς πολυμαθὴς ἔσται, ἀλλὰ συνεργοῖς τισι, κἀν τῷ διαστέλλειν τά τε κοινὰ καὶ τὰ ἴδια προσήσεται τὴν ἀλήθειαν· ἔστι γὰρ πάσης πλάνης καὶ ψευδοδοξίας αἴτιον τὸ μὴ δύνασθαι διακρίνειν, πῇ τε ἀλλήλοις τὰ ὄντα κοινωνεῖ καὶ πῇ διενήνοχεν. εἰ δὲ μὴ κατὰ τὰ διωρισμένα τις τὸν λόγον ἐφοδεύοι, λήσεται συγχέας τά τε κοινὰ καὶ τὰ ἴδια, τού6.10.82.3 του δὲ γινομένου εἰς ἀνοδίαν καὶ πλάνην ἐμπίπτειν ἀναγκαῖον. ἡ διαστολὴ δὲ τῶν τε ὀνομάτων τῶν τε πραγμάτων κἀν ταῖς γραφαῖς αὐταῖς μέγα φῶς ἐντίκτει ταῖς ψυχαῖς· ἀναγκαῖον γὰρ ἐπακούειν τῶν τε πλείονα σημαινουσῶν λέξεων καὶ τῶν πλειόνων, ὅταν ἕν τι ση6.10.82.4 μαίνωσιν· ὅθεν καὶ τὸ ὀρθῶς ἀποκρίνεσθαι περιγίνεται. τὴν πολλὴν δὲ ἀχρηστίαν παραιτητέον, ἀπασχολοῦσαν περὶ τὰ μηδὲν προσήκοντα, οἱονεὶ δὲ συναιτίοις προγυμνάσμασιν εἴς τε τὴν ἀκριβῆ παράδοσιν τῆς ἀληθείας, ὅσον ἐφικτόν, καὶ ἀπερίσπαστον συγχρωμένου τοῖς μαθήμασι τοῦ γνωστικοῦ καὶ εἰς προφυλακὴν τῶν κακοτεχνούντων λόγων πρὸς ἐκκοπὴν τῆς ἀληθείας.","english":"Dialectic is like a coping-stone, so that the truth may not be trampled underfoot by the sophists. For it is necessary, according to the prophet, to rejoice in the holy name of the Lord, seeking the Lord with a glad heart. Seek him, therefore, and be strengthened; seek his face in every way and at all times. For having spoken in many parts and in many ways, he is not known simply. The gnostic, then, will not be polymathic as if using these as virtues, but as some co-workers, and in distinguishing what is common and what is proper, he will approach the truth. For the cause of every error and false opinion is the inability to discern where beings share in common and where they differ. And if one does not proceed in discourse according to the distinctions, he will unwittingly confuse what is common and what is proper, and when this happens, it is necessary to fall into pathlessness and error. The distinction of both names and things, even in the scriptures themselves, produces great light in souls; for it is necessary to attend to words that signify more than one thing and to the many words when they signify one thing; hence correct answering also results. But much uselessness must be set aside, as it distracts concerning things that are not at all relevant; the gnostic, using the sciences as quasi co-causes and preliminary exercises for the accurate transmission of the truth, as far as possible, and for an undistracted use, and for the defense against malicious arguments that cut off the truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θριγκὸς","severity":"info","text":"θριγκὸς (coping-stone) is a metaphor for dialectic as a protective barrier, preventing sophists from trampling truth. The image evokes a wall's top course, securing the structure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν προφήτην","severity":"info","text":"The phrase 'rejoice in the holy name of the Lord' echoes Psalm 105:3 LXX (104:3): 'rejoice in the name of the Lord.' Clement adapts it to exhort seeking the Lord with a glad heart.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πολυμερῶς καὶ πολυτρόπως","severity":"info","text":"Clement's claim that God 'spoke in many parts and in many ways' reflects his allegorical hermeneutics, where Scripture's multiplicity requires dialectical discernment to avoid confusion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διαστολὴ","severity":"info","text":"The passage moves from dialectic as a protective barrier to its role in distinguishing common and proper (κοινὰ καὶ ἴδια), then to scriptural exegesis, and finally to the gnostic's use of sciences as preparatory exercises.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"συναιτίοις προγυμνάσμασιν","severity":"info","text":"The term 'co-causes and preliminary exercises' parallels Clement's earlier description of the encyclical sciences as handmaidens to philosophy (Strom. 1.5), here applied to the gnostic's training.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀχρηστίαν","severity":"caution","text":"The Greek ἀχρηστίαν (uselessness) is ambiguous: it may refer to excessive or irrelevant learning, or to the rejection of sophistry. The translation 'much uselessness' is interpretive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ζητήσατε οὖν αὐτὸν καὶ κραταιώθητε' could be read as a direct exhortation or as a paraphrase of a lost scriptural source; the exact reference is unclear.","The term 'ἀχρηστίαν' may denote either 'uselessness' (of certain studies) or 'lack of use' (of dialectic); the context favors the former."],"confidence":"high","notes":[]},{"i":560,"ref":"p560","source":"οὐκ ἀπολειφθήσεται τοίνυν τῶν προκοπτόντων περὶ τὰς μαθήσεις τὰς ἐγκυκλίους καὶ τὴν Ἑλληνικὴν φιλοσοφίαν, ἀλλ' οὐ κατὰ τὸν προηγούμενον λόγον, τὸν δὲ ἀναγκαῖον καὶ δεύτερον καὶ περιστατικόν· οἷς γὰρ ἂν πανούργως χρήσωνται οἱ κατὰ τὰς αἱρέσεις πονούμενοι, τούτοις ὁ γνωστικὸς εἰς εὖ καταχρή6.10.83.2 σεται. μερικῆς οὖν τυγχανούσης τῆς κατὰ τὴν Ἑλληνικὴν φιλοσοφίαν ἐμφαινομένης ἀληθείας, ἡ τῷ ὄντι ἀλήθεια, ὥσπερ ἥλιος ἐπιλάμψας τὰ χρώματα καὶ τὸ λευκὸν καὶ τὸ μέλαν, ὁποῖον ἕκαστον αὐτῶν, διαδείκνυσιν, οὕτως δὲ καὶ αὐτὴ πᾶσαν ἐλέγχει σοφιστικὴν πιθανο6.10.83.3 λογίαν. εἰκότως ἄρα προαναπεφώνηται καὶ τοῖς Ἕλλησιν· ἀρχὰ μεγάλας ἀρετᾶς, ὤνασσα ἀλήθεια. Καθάπερ οὖν ἐπὶ τῆς ἀστρονομίας ἔχομεν ὑπόδειγμα τὸν Ἀβραάμ, οὕτως ἐπὶ τῆς ἀριθμητικῆς τὸν αὐτὸν Ἀβραάμ. ἀκούσας γὰρ ὅτι αἰχμάλωτος ἐλήφθη ὁ Λώτ, τοὺς ἰδίους οἰκογενεῖς τιηʹ ἀριθμήσας καὶ ἐπεξελθὼν πάμπολυν ἀριθμὸν τῶν πολεμίων χειροῦ6.11.84.3 ται. φασὶν οὖν εἶναι τοῦ μὲν κυριακοῦ σημείου τύπον κατὰ τὸ σχῆμα τὸ τριακοσιοστὸν στοιχεῖον, τὸ δὲ ἰῶτα καὶ τὸ ἦτα τοὔνομα σημαί6.11.84.4 νειν τὸ σωτήριον· μηνύεσθαι τοίνυν τοὺς Ἀβραὰμ οἰκείους εἶναι κατὰ τὴν σωτηρίαν, τοὺς τῷ σημείῳ καὶ τῷ ὀνόματι προσπεφευγότας, κυρίους γεγονέναι τῶν αἰχμαλωτιζόντων καὶ τῶν τούτοις ἀκολουθούντων παμπόλλων ἀπίστων ἐθνῶν. ἤδη δὲ ὁ μὲν τριακόσια ἀριθμὸς τριάς ἐστιν ἐν ἑκατοντάδι, ἡ δεκὰς δὲ ὁμολογεῖται παντέλειος εἶναι. ὁ δὲ ὀκτώ, κύβος ὁ πρῶτος, ἡ ἰσότης ἐν ἁπάσαις ταῖς διαστάσεσι, μήκους, πλάτους, βάθους. Αἵ τε ἡμέραι τῶν ἀνθρώπων ἔσονται, φησίν, ἔτη ρκʹ.","english":"Therefore, he will not be left behind by those who advance in the encyclical studies and Greek philosophy, but not according to the primary account, but according to the necessary, secondary, and circumstantial one. For what the heretics laboriously use with cunning, the gnostic will use well for good. Since the truth manifested in Greek philosophy is partial, the true truth, like the sun shining, reveals colors, both white and black, each as it is, and thus it refutes all sophistical plausibility. Rightly, then, it was proclaimed beforehand even to the Greeks: \"Great are the beginnings of virtue, O truth.\" Just as we have in astronomy the example of Abraham, so in arithmetic we have the same Abraham. For having heard that Lot was taken captive, he counted his own household servants, 318, and having gone forth, he subdues a very great number of the enemy. They say, then, that the sign of the Lord is a type according to the shape of the three-hundredth letter, and that the iota and eta signify the name of the Savior. Thus it is indicated that the household of Abraham are those who, according to salvation, have fled to the sign and the name, having become lords of those who took them captive and of the very many unbelieving nations that follow them. Now the number three hundred is a triad in a hundred, and the decad is acknowledged to be perfect. And the eight is the first cube, equality in all dimensions—length, breadth, depth. And the days of men will be, it says, 120 years.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἀπολειφθήσεται","severity":"info","text":"The gnostic will not be left behind by those advancing in encyclical studies and Greek philosophy, but only in a secondary, necessary, and circumstantial sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"The gnostic is Clement's ideal Christian intellectual, who uses Greek learning rightly, unlike heretics who misuse it.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραάμ","severity":"info","text":"Clement interprets Abraham's counting of 318 servants (Gen 14:14) as a type of the cross (tau = 300) and the name of Jesus (ΙΗ = 18), linking arithmetic to salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τριακοσιοστὸν στοιχεῖον","severity":"info","text":"The Greek letter tau (Τ, value 300) was seen as a type of the cross; iota (Ι, 10) and eta (Η, 8) form ΙΗ, the first two letters of Ἰησοῦς (Jesus).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀρχὰ μεγάλας ἀρετᾶς, ὤνασσα ἀλήθεια","severity":"info","text":"This hexameter line, attributed to an unknown Greek poet, is cited by Clement as a pre-echo of Christian truth, a common apologetic trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Αἵ τε ἡμέραι τῶν ἀνθρώπων ἔσονται, φησίν, ἔτη ρκʹ","severity":"caution","text":"The source of the quotation 'the days of men will be 120 years' is unclear; it may be a loose reference to Gen 6:3 or a non-biblical maxim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ ἀπολειφθήσεται' could mean either 'will not be left behind' or 'will not be abandoned'; the reading 'left behind' is preferred for coherence with the preceding passage.","The identity of the 'prophet' in the previous passage is ambiguous; it may refer to a biblical prophet or a generic prophetic voice."],"confidence":"high","notes":[]},{"i":561,"ref":"p561","source":"ἔστι δὲ ὁ ἀριθμὸς ἀπὸ μονάδος κατὰ σύνθεσιν πεντεκαιδέκατος, σελήνη δὲ πεντεκαιδεκάτῃ πλησιφαὴς\n\nγίνεται. ἔστι δὲ καὶ ἄλλως ὁ ἑκατὸν εἴκοσι τρίγωνος ἀριθμὸς καὶ συνέστηκεν ἐξ ἰσότητος μὲν τοῦ ξδʹ, ὧν ἡ κατὰ μέρος σύνθεσις τετραγώνους γεννᾷ, αʹ γʹ εʹ ζʹ θʹ ιαʹ ιγʹ ιεʹ, ἐξ ἀνισότητος δὲ τοῦ ν ʹ, ἑπτὰ τῶν ἀπὸ δυάδος ἀρτίων, οἳ γεν6.11.85.2 νῶσι τοὺς ἑτερομήκεις, βʹ δʹ ʹ ηʹ ιʹ ιβʹ ιδʹ. κατ' ἄλλο πάλιν σημαινόμενον συνέστηκεν ὁ ἑκατὸν κʹ ἀριθμὸς ἐκ τεσσάρων, ἑνὸς μὲν τριγώνου τοῦ πεντεκαιδεκάτου, ἑτέρου δὲ τετραγώνου τοῦ κεʹ, τρίτου δὲ πενταγώνου τοῦ λεʹ, τετάρτου δὲ ἑξαγώνου τοῦ μεʹ. κατὰ γὰρ τὴν αὐτὴν ἀναλογίαν ὁ εʹ παρείληπται καθ' ἕκαστον εἶδος· τῶν μὲν γὰρ τριγώνων ἀπὸ μονάδος εʹ δὲ ὁ ιεʹ, τῶν δὲ τετραγώνων ὁ κεʹ, καὶ τῶν ἑξῆς ἀναλόγως. ναὶ μὴν ὁ κεʹ ἀριθμός, εʹ ἀπὸ μονάδος ὤν, τῆς Λευιτικῆς φυλῆς εἶναι σύμβολον λέγεται, ὁ δὲ λεʹ καὶ αὐτὸς ἔχεται τοῦ ἐκ τῶν διπλασίων διαγράμματος ἀριθμητικοῦ καὶ γεωμετρικοῦ καὶ ἁρμονικοῦ τοῦ ʹ ηʹ θʹ ιβʹ, ὧν ἡ σύνθεσις γεννᾷ τὸν λεʹ· ἐν ταύταις ταῖς ἡμέραις Ἰουδαῖοι διαπλάσσεσθαι τὰ ἑπτάμηνα λέγουσιν. ὁ δὲ μεʹ τοῦ ἐκ τῶν τριπλασίων διαγράμματος τοῦ ʹ θʹ ιβʹ ιηʹ, ὧν ἡ σύνθεσις γεννᾷ τὸν μεʹ, καὶ ἐν ταύταις ὁμοίως ταῖς ἡμέραις τὰ ἐννεάμηνα διαπλάσσεσθαί φασι. Τοῦτο μὲν οὖν τὸ εἶδος τοῦ ἀριθμητικοῦ ὑποδείγματος·","english":"The number is the fifteenth from the unit by composition, and the moon becomes full on the fifteenth. The number one hundred twenty is also triangular in another way, and it is composed from equality of 64, whose partial composition generates squares—1, 3, 5, 7, 9, 11, 13, 15—and from inequality of 56, seven even numbers from the dyad, which generate the heteromekes—2, 4, 6, 8, 10, 12, 14. According to another meaning again, the number 120 is composed of four: one triangular of the fifteenth, another square of 25, a third pentagonal of 35, and a fourth hexagonal of 45. For according to the same analogy, 5 is taken in each form: of the triangles from the unit, the fifth is 15; of the squares, 25; and of the rest analogously. Indeed, the number 25, being the fifth from the unit, is said to be a symbol of the Levitical tribe; and 35 itself pertains to the diagram of the doubles—arithmetic, geometric, and harmonic—of 6, 8, 9, 12, whose composition generates 35; in these days the Jews say the seven-month fetuses are formed. And 45 pertains to the diagram of the triples—6, 9, 12, 18—whose composition generates 45, and in these days likewise they say the nine-month fetuses are formed. This, then, is the form of the numerical example.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀριθμὸς ... πεντεκαιδέκατος","severity":"info","text":"Clement here draws on Pythagorean and Middle Platonic number theory, where the number 15 is linked to the full moon (15th day of the lunar month). This reflects a broader tradition of arithmological symbolism in early Christian and Hellenistic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑτερομήκεις","severity":"info","text":"The term 'heteromekes' (ἑτερομήκεις) refers to oblong numbers, i.e., numbers that are products of two unequal factors, as distinct from square numbers. Clement uses it in the context of the composition of 120 from even numbers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Λευιτικῆς φυλῆς","severity":"info","text":"The Levitical tribe (Λευιτικῆς φυλῆς) is associated with the number 25, which is the fifth square number. This reflects Jewish and early Christian numerological exegesis, where numbers were seen as symbols of priestly or tribal orders.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἑπτάμηνα ... ἐννεάμηνα","severity":"info","text":"Clement refers to Jewish traditions about fetal development: seven-month fetuses are formed in 35 days, nine-month in 45 days. This reflects ancient embryological beliefs, possibly from Hellenistic Jewish sources, linking gestation periods to numerical patterns.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a self-contained numerical excursus within Clement's broader argument about the utility of Greek philosophy for the gnostic. It exemplifies his method of using arithmology to illustrate deeper truths, transitioning from the previous discussion of encyclical studies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ξδʹ ... νʹ","severity":"caution","text":"The Greek text has a textual issue: the number 56 (νʹ) is written as νʹ, but the English draft reads '56' while the Greek says 'νʹ' (50). The context requires 56 for the sum 64+56=120, but the manuscript may have a scribal error or abbreviation. The reading '56' is adopted here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'νʹ' which could be read as 50, but the arithmetic requires 56 to sum to 120 with 64. The English draft emends to 56, following the sense.","The phrase 'ἐκ τῶν διπλασίων διαγράμματος' and 'ἐκ τῶν τριπλασίων διαγράμματος' may refer to specific Pythagorean diagrams, but their exact nature is not fully explained by Clement."],"confidence":"high","notes":[]},{"i":562,"ref":"p562","source":"γεωμετρίας δὲ ἔστω μαρτύριον ἡ κατασκευαζομένη σκηνὴ καὶ τεκταινομένη κιβωτός, ἀναλογίαις τισὶ λογικωτάταις, θείαις ἐπινοίαις κατασκευαζόμεναι, κατὰ συνέσεως δόσιν, ἐκ τῶν αἰσθητῶν εἰς τὰ νοητά, μᾶλλον δὲ ἐκ τῶνδε εἰς τὰ ἅγια καὶ τῶν ἁγίων τὰ ἅγια μεταγούσης ἡμᾶς. τὰ μὲν γὰρ τετράγωνα ξύλα τῷ τὸ τετράγωνον σχῆμα πάντῃ βεβηκέναι ὀρθὰς γωνίας ἐπιτελοῦν τὸ ἀσφαλὲς δηλοῖ. καὶ μῆκος μὲν τριακόσιοι πήχεις τοῦ κατασκευάσματος, πλάτος δὲ νʹ, βάθος δὲ λʹ· καὶ εἰς πῆχυν ἄνωθεν συντελεῖται, ἐκ τῆς πλατείας βάσεως ἀποξυνομένη πυραμίδος τρόπον, ἡ κιβωτός, τῶν διὰ πυρὸς καθαιρομένων καὶ δοκιμαζομένων σύμβολον. ἡ γεωμετρικὴ αὕτη παρέχεται ἀναλογία εἰς παραπομπὴν τῶν ἁγίων ἐκείνων μονῶν, ὧν τὰς διαφορὰς αἱ διαφοραὶ τῶν ἀριθμῶν τῶν ὑποτεταγμένων μη6.11.87.1 νύουσιν. οἱ δὲ ἐμφερόμενοι λόγοι εἰσὶν ἑξαπλάσιοι ὡς τὰ τριακόσια τῶν νʹ, καὶ δεκαπλάσιοι ὡς τῶν λʹ δεκαπλάσια τὰ τριακόσια, καὶ ἐπιδίμοιροι· τὰ γὰρ νʹ τῶν λʹ ἐπιδίμοιρα. εἰσὶ δ' οἳ τοὺς τριακοσίους πήχεις σύμβολον τοῦ κυριακοῦ σημείου λέγουσι, τοὺς νʹ δὲ τῆς ἐλπίδος καὶ τῆς ἀφέσεως τῆς κατὰ τὴν πεντηκοστήν, καὶ τοὺς λʹ ἤ, ὡς ἔν τισι, δώδεκα τὸ κήρυγμα δηλοῦν ἱστοροῦσιν, ὅτι τριακοστῷ μὲν ἐκήρυξεν ὁ κύριος ἔτει, ιβʹ δὲ ἦσαν οἱ ἀπόστολοι, καὶ εἰς πῆχυν συντελεῖσθαι τὸ κατασκεύασμα, εἰς μονάδα τελευτώσης τῆς τοῦ δικαίου προκοπῆς καὶ εἰς τὴν ἑνότητα τῆς πίστεως. Ἡ δὲ τράπεζα ἡ ἐν τῷ ναῷ πηχῶν ἐγεγόνει ἕξ, καὶ πόδες οἱ τέσσαρες ἀνὰ πῆχυν ἕνα ἥμισυ.","english":"Let geometry also be a witness: the constructed tabernacle and the crafted ark, built with the most rational proportions, constructed by divine designs, according to the gift of understanding, leading us from the sensible to the intelligible, or rather from these things to the holy and from the holy to the holy of holies. For the squared timbers, because the square shape stands entirely on right angles, signify stability. And the length of the construction is three hundred cubits, the width fifty, and the depth thirty; and the ark is finished at a cubit from above, tapering from the broad base in the manner of a pyramid, a symbol of things purified and tested by fire. This geometric proportion is provided for the transmission of those holy abodes, whose differences the differences of the numbers subjoined indicate. The ratios involved are sextuple, as three hundred to fifty, and decuple, as three hundred is ten times thirty, and epimoric: for fifty to thirty is epimoric. Some say that the three hundred cubits are a symbol of the Lord's sign, the fifty of hope and remission according to Pentecost, and the thirty, or as in some accounts twelve, signify the preaching, because the Lord preached in his thirtieth year, and the apostles were twelve, and that the construction is finished at a cubit, the progression of righteousness ending in unity and in the unity of faith. The table in the temple was made of six cubits, and the four feet each of one and a half cubits.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"σκηνὴ ... κιβωτός","severity":"info","text":"Clement refers to the tabernacle (σκηνή) and ark (κιβωτός) of the Hebrew Bible, described in Exodus 25–27 and 37–38, as types of cosmic or theological order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιδίμοιροι","severity":"info","text":"ἐπιδίμοιροι (epimoric) is a technical term in ancient Greek arithmetic for a ratio where one number exceeds another by a fraction (e.g., 50:30 = 5:3, i.e., 1 + 2/3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πεντηκοστήν","severity":"info","text":"πεντηκοστήν (Pentecost) here refers to the Jewish festival of Weeks (Leviticus 23:15–16), interpreted by Clement as a symbol of hope and remission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κυριακοῦ σημείου","severity":"info","text":"The 'Lord's sign' (κυριακοῦ σημείου) likely refers to the cross or the monogram of Christ, a common typological reading in early Christian exegesis of Old Testament measurements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τράπεζα ... πηχῶν ἕξ","severity":"info","text":"The mention of the six-cubit table and its four feet (each 1.5 cubits) continues the geometric allegory, likely alluding to the table of shewbread in the Temple (Exodus 25:23–30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἤ, ὡς ἔν τισι, δώδεκα","severity":"caution","text":"The text notes a variant tradition: some say thirty cubits, others twelve. Clement does not resolve the discrepancy, leaving the symbolic interpretation ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἤ, ὡς ἔν τισι, δώδεκα' indicates a textual variant in the source(s) Clement used: some manuscripts or traditions read 'twelve' instead of 'thirty' for the cubit measure, but Clement does not adjudicate.","The referent of 'κυριακοῦ σημείου' is not explicitly defined; it may denote the cross, the chi-rho, or another Christological symbol."],"confidence":"high","notes":[]},{"i":563,"ref":"p563","source":"συνάγουσιν οὖν τοὺς πάντας πήχεις δώδεκα, συμφώνως τῷ κατὰ τὸν ἐνιαύσιον κύκλον ἑλιγμῷ τῶν μηνῶν τῶν ιβʹ, καθ' οὓς τὰ πάντα φύει τε καὶ τελεσφορεῖ ἡ γῆ ταῖς τέσσαρσιν ὥραις οἰκειουμένη. γῆς δ', οἶμαι, εἰκόνα ἡ τράπεζα δηλοῖ, τέσσαρσιν ἐπερειδομένη ποσί, θέρει, μετοπώρῳ, ἔαρι, χειμῶνι, δι' ὧν ὁδεύει τὸ ἔτος. διὸ καὶ κυμάτια στρεπτά φησιν ἔχειν τὴν τράπεζαν, ἤτοι ὅτι περιόδοις καιρῶν κυκλεῖται τὰ πάντα, ἢ καὶ τάχα τὴν ὠκεανῷ περιρρεομένην ἐδήλου γῆν. Ἔτι τῆς μουσικῆς παράδειγμα ψάλλων ὁμοῦ καὶ προφητεύων ἐκκείσθω Δαβίδ, ὑμνῶν τὸν θεὸν ἐμμελῶς. προσήκει δὲ εὖ μάλα τὸ ἐναρμόνιον γένος τῇ δωριστὶ ἁρμονίᾳ καὶ τῇ φρυγιστὶ τὸ διάτονον, ὥς φησιν Ἀριστόξενος. ἡ τοίνυν ἁρμονία τοῦ βαρβάρου ψαλτηρίου, τὸ σεμνὸν ἐμφαίνουσα τοῦ μέλους, ἀρχαιοτάτη τυγχάνουσα, ὑπόδειγμα Τερπάνδρῳ μάλιστα γίνεται πρὸς ἁρμονίαν τὴν Δώριον ὑμνοῦντι τὸν Δία ὧδέ πως· Ζεῦ πάντων ἀρχά, πάντων ἁγήτωρ, Ζεῦ, σοὶ πέμπω ταύταν ὕμνων ἀρχάν. εἴη δ' ἂν τῷ ψαλμῳδῷ κιθάρα ἀλληγορουμένη κατὰ μὲν τὸ πρῶτον σημαινόμενον ὁ κύριος, κατὰ δὲ τὸ δεύτερον οἱ προσεχῶς κρούοντες τὰς ψυχὰς ὑπὸ μουσηγέτῃ τῷ κυρίῳ. κἂν ὁ σῳζόμενος λέγηται λαὸς κιθάρα, κατ' ἐπίπνοιαν τοῦ λόγου καὶ κατ' ἐπίγνωσιν","english":"Thus all the cubits total twelve, in harmony with the annual cycle of the twelve months, according to which the earth brings forth and brings to maturity all things, being adapted to the four seasons. The table, I think, signifies an image of the earth, resting on four feet—summer, autumn, spring, winter—through which the year passes. Hence it is said that the table has wavy mouldings, either because all things revolve in cycles of seasons, or perhaps it indicated the earth surrounded by Ocean. Further, let David be set forth as an example of music, both playing and prophesying, singing hymns to God melodiously. The enharmonic genus is very fitting for the Dorian harmony, and the diatonic for the Phrygian, as Aristoxenus says. The harmony of the barbarian psaltery, then, displaying the solemnity of the melody and being most ancient, becomes a model especially for Terpander in the Dorian harmony when he hymns Zeus somewhat as follows: \"Zeus, beginning of all things, leader of all things, Zeus, to you I send this beginning of hymns.\" And the psaltery's cithara would be allegorized, in the first sense, as the Lord, and in the second, as those who directly strike their souls under the Lord as leader of the Muses. And if the saved people are called a cithara, it is by inspiration of the Word and by knowledge.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement interprets the table's four feet as the four seasons, continuing a tradition of allegorizing the furnishings of the Jewish tabernacle. This reflects Middle Platonic and Philonic exegesis that finds cosmic symbolism in cultic objects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυμάτια στρεπτά","severity":"info","text":"The phrase 'wavy mouldings' (κυμάτια στρεπτά) likely refers to decorative wave patterns on the table. Clement offers two allegorical interpretations: the cyclical seasons or the earth surrounded by Ocean.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement cites Aristoxenus (4th cent. BCE) on the association of musical genera with harmoniai: enharmonic with Dorian, diatonic with Phrygian. This shows his engagement with technical music theory.","cites":[],"named_sources":["Aristoxenus"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement quotes a hymn to Zeus attributed to Terpander (7th cent. BCE): 'Zeus, beginning of all things, leader of all things, Zeus, to you I send this beginning of hymns.' This parallels the biblical psalmist David as a model of inspired music.","cites":[],"named_sources":["Terpander"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement allegorizes the cithara of the psaltery in two senses: first as the Lord, second as those who strike their souls under the Lord as leader of the Muses. The saved people are also called a cithara, inspired by the Word and knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's allegorical interpretation of musical instruments as symbols of Christ and the soul influenced later Christian exegesis, particularly in the Alexandrian tradition and in medieval understandings of the psaltery.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κυμάτια στρεπτά' could refer to either decorative wave patterns or to the table's edge being turned; Clement himself offers two possible interpretations.","The identity of the 'barbarian psaltery' is not specified; it may refer to a Hebrew or other Near Eastern instrument."],"confidence":"high","notes":[]},{"i":564,"ref":"p564","source":"τοῦ θεοῦ δοξάζων μουσικῶς ἐξακούεται, κρουόμενος εἰς πίστιν τῷ λόγῳ. λάβοις δ' ἂν καὶ ἄλλως μουσικὴν συμφωνίαν τὴν ἐκκλησιαστικὴν νόμου καὶ προφητῶν ὁμοῦ καὶ ἀποστόλων σὺν καὶ τῷ εὐαγγελίῳ τήν τε ὑποβεβηκυῖαν, τὴν καθ' ἕκαστον προφήτην κατὰ τὰς μεταπηδήσεις τῶν προσώπων συνῳδίαν. Ἀλλ', ὡς ἔοικεν, οἱ πλεῖστοι τῶν τὸ ὄνομα ἐπιγραφομένων καθάπερ οἱ τοῦ Ὀδυσσέως ἑταῖροι ἀγροίκως μετίασι τὸν λόγον, οὐ τὰς Σειρῆνας, ἀλλὰ τὸν ῥυθμὸν καὶ τὸ μέλος παρερχόμενοι, ἀμαθίᾳ βύσαντες τὰ ὦτα, ἐπείπερ ἴσασιν οὐ δυνησόμενοι ἅπαξ ὑποσχόντες τὰς ἀκοὰς Ἑλληνικοῖς μαθήμασι μετὰ ταῦτα τοῦ νόστου τυχεῖν. τῷ δ' ἀπανθιζομένῳ τὸ χρειῶδες εἰς ὠφέλειαν τῶν κατηχουμένων καὶ μάλιστα Ἑλλήνων ὄντων (τοῦ κυρίου δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς) οὐκ ἀφεκτέον τῆς φιλομαθίας ἀλόγων δίκην ζῴων, πλείω δ' ὡς ἔνι μάλιστα βοηθήματα τοῖς ἐπαΐουσιν ἐρανιστέον. πλὴν οὐδαμῶς τούτοις ἐνδιατριπτέον ἀλλ' ἢ εἰς μόνον τὸ ἀπ' αὐτῶν χρήσιμον, ὡς λαβόντας τοῦτο καὶ κτησαμένους ἀπιέναι οἴκαδε δύνασθαι ἐπὶ τὴν ἀληθῆ φιλοσοφίαν, πεῖσμα τῇ ψυχῇ βέβαιον τὴν ἐκ πάντων ἀσφάλειαν πεπορισμένους. Ἁπτέον ἄρα μουσικῆς εἰς κατακόσμησιν ἤθους καὶ καταστολήν. ἀμέλει καὶ παρὰ πότον τὸ ψάλλειν ἀλλήλοις προπίνομεν, κατεπᾴδοντες ἡμῶν τὸ ἐπιθυμητικὸν καὶ τὸν θεὸν δοξάζοντες ἐπὶ τῇ ἀφθόνῳ τῶν ἀνθρωπείων ἀπολαύσεων δωρεᾷ τῶν τε εἰς τὴν τοῦ σώματος τῶν τε εἰς τὴν τῆς ψυχῆς αὔξησιν τροφῶν ἀιδίως ἐπιχορη6.11.90.2 γηθεισῶν.","english":"of God, praising him musically, is heard, being struck into faith by the Word. You might also understand musical harmony in another way: the ecclesiastical harmony of law and prophets together with the apostles and the gospel, as well as the subordinate harmony, the concord according to each prophet in the transitions of persons. But, as it seems, most of those who inscribe the name, like the companions of Odysseus, pursue the Word boorishly, passing by not the Sirens but the rhythm and the melody, having stopped their ears with ignorance, since they know that once they have yielded their ears to Greek learning they will not be able thereafter to achieve their homecoming. But for one who culls what is useful for the benefit of catechumens, especially those who are Greeks (for the Lord's is the earth and its fullness), one must not abstain from love of learning like unreasoning animals, but must gather as many aids as possible for those who understand. Yet one must by no means tarry over these things except only for the useful part from them, so that having taken this and acquired it, one may be able to go home to true philosophy, having procured for the soul a sure cable, the security derived from all. Therefore one must touch upon music for the adornment of character and for restraint. Indeed, even at a drinking party we pledge one another in song, charming our desirous part and praising God for the bountiful gift of human enjoyments, both those for the growth of the body and those for the growth of the soul, the provisions being supplied eternally.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μουσικῶς","severity":"info","text":"Clement uses μουσικῶς to denote a harmonious, ordered praise of God, drawing on the Greek concept of mousikē as a civilizing art encompassing music, poetry, and cosmic order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σειρῆνας","severity":"info","text":"The Sirens from Homer's Odyssey symbolize seductive but destructive knowledge. Clement contrasts them with rhythm and melody, which represent beneficial Greek learning that leads to truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ κυρίου δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς","severity":"info","text":"This phrase echoes Psalm 24:1 (LXX: 'τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς'), asserting God's ownership of the earth and its resources, justifying the use of Greek learning for Christian purposes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱ τοῦ Ὀδυσσέως ἑταῖροι","severity":"info","text":"Clement likens uneducated Christians to Odysseus' companions who stopped their ears with wax to avoid the Sirens, but here they miss the beneficial rhythm and melody of Greek learning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἁπτέον ἄρα μουσικῆς","severity":"info","text":"This sentence marks a transition from theoretical justification to practical advice: music should be used for moral formation and restraint, not for its own sake.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρὰ πότον τὸ ψάλλειν ἀλλήλοις προπίνομεν","severity":"info","text":"Clement describes a Christian practice of singing at symposia, transforming pagan drinking songs into praise of God, reflecting early Christian adaptation of Greco-Roman social customs.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν καθ' ἕκαστον προφήτην κατὰ τὰς μεταπηδήσεις τῶν προσώπων συνῳδίαν' is ambiguous: it may refer to the internal consistency of each prophetic book despite changes in speaker, or to the harmony between different prophets."],"confidence":"high","notes":[]},{"i":565,"ref":"p565","source":"περιττὴ δὲ μουσικὴ ἀποπτυστέα ἡ κατακλῶσα τὰς ψυχὰς καὶ εἰς ποικιλίαν ἐμβάλλουσα τοτὲ μὲν θρηνώδη, τοτὲ δὲ ἀκόλαστον καὶ ἡδυπαθῆ, τοτὲ δὲ ἐκβακχευομένην καὶ μανικήν. ὁ αὐτὸς λόγος καὶ περὶ ἀστρονομίας· αὕτη γάρ, μετὰ τὴν τῶν μεταρσίων ἱστορίαν περί τε σχήματος τοῦ παντὸς καὶ φορᾶς οὐρανοῦ τῆς τε τῶν ἄστρων κινήσεως πλησιαίτερον τῇ κτιζούσῃ δυνάμει προσάγουσα τὴν ψυχήν, εὐαισθήτως ἔχειν διδάσκει ὡρῶν ἐτείων, ἀέρων μεταβολῆς, ἐπιτολῶν ἄστρων· ἐπεὶ καὶ ναυτιλία καὶ γεωργία τῆς ἀπὸ ταύτης χρείας πεπλήρωται, καθάπερ τῆς γεωμετρίας ἀρχιτεκτονική τε καὶ οἰκοδομική. παρακολουθητικὴν δ' ὡς ἔνι μάλιστα τὴν ψυχὴν καὶ τοῦτο παρασκευάζει τὸ μάθημα τοῦ τε ἀληθοῦς διορατικὴν καὶ τοῦ ψεύδους διελεγκτικήν, ὁμολογιῶν τε καὶ ἀναλογιῶν εὑρετικήν, ὥστε ἐν τοῖς ἀνομοίοις τὸ ὅμοιον θηρᾶν, ἐνάγει τε ἡμᾶς ἐπὶ τὸ εὑρεῖν ἀπλατὲς μῆκος καὶ ἐπιφάνειαν ἀβαθῆ καὶ σημεῖον ἀμερὲς καὶ ἐπὶ τὰ νοητὰ μετατίθησιν ἀπὸ τῶν αἰσθητῶν. Συνεργὰ τοίνυν φιλοσοφίας τὰ μαθήματα καὶ αὐτὴ ἡ φιλοσοφία εἰς τὸ περὶ ἀληθείας διαλαβεῖν. αὐτίκα ἡ χλαμὺς πόκος ἦν τὸ πρῶτον, εἶτα ἐξάνθη κρόκη τε ἐγένετο καὶ στήμων, καὶ τότε ὑφάνθη. προπαρασκευασθῆναι τοίνυν τὴν ψυχὴν καὶ ποικίλως ἐργασθῆναι χρή, εἰ μέλλοι ἀρίστη κατασκευάζεσθαι, ἐπεὶ τῆς ἀληθείας τὸ μέν ἐστι γνωστικόν, τὸ δὲ ποιητικόν, ἐρρύηκεν δὲ ἀπὸ τοῦ θεωρητικοῦ, δεῖται δὲ ἀσκήσεως καὶ συγγυμνασίας πολλῆς καὶ ἐμπειρίας. ἀλλὰ καὶ τοῦ θεωρητικοῦ τὸ μέν τί ἐστι πρὸς τοὺς πέλας, τὸ δὲ ὡς πρὸς αὐτόν. διόπερ καὶ τὴν παιδείαν οὕτως χρὴ συνεσκευάσθαι, ὥστε ἀμφοτέροις ἐνηρμόσθαι.","english":"Excessive music is to be rejected—the kind that breaks down souls and casts them into variety, now into lamentation, now into licentiousness and voluptuousness, now into frenzy and madness. The same argument applies also to astronomy. For this science, after the study of celestial phenomena concerning the shape of the whole and the motion of the heavens and the movement of the stars, brings the soul nearer to the creative power, and teaches it to be perceptive of the seasons of the year, the change of the air, the risings of the stars. Since both navigation and agriculture are filled with the utility derived from this, just as architecture and building are from geometry. This discipline also prepares the soul to be as far as possible observant, discerning of truth and refutative of falsehood, and inventive of agreements and proportions, so as to hunt for the similar in the dissimilar; it leads us to discover length without breadth, surface without depth, and a point without parts, and transfers us from the sensible to the intelligible. The mathematical sciences, then, are co-workers with philosophy, and philosophy itself is co-worker for the apprehension of truth. For instance, the chlamys was originally a fleece, then it became a nap, then a woof and a warp, and then it was woven. The soul, therefore, must be prepared beforehand and worked upon in various ways, if it is to be fashioned in the best manner, since truth has a part that is cognitive and a part that is productive, and it flows from the theoretical; it requires much practice, joint training, and experience. But even of the theoretical, one part concerns what is toward others, the other what is toward itself. Hence education must be so arranged as to be adapted to both.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περιττὴ δὲ μουσικὴ ἀποπτυστέα","severity":"info","text":"Clement condemns 'excessive music' (περιττὴ μουσική) as corrupting, distinguishing it from the harmonious music praised in the previous passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαθήματα","severity":"info","text":"μαθήματα refers to the mathematical sciences (astronomy, geometry), which Clement presents as preparatory disciplines for philosophy and truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"χλαμύς","severity":"info","text":"The chlamys (χλαμύς), a short Greek cloak, illustrates progressive development from raw fleece to woven garment, analogizing the soul's education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from rejecting corruptive music to endorsing astronomy and geometry as soul-preparing disciplines, culminating in a metaphor of weaving for education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's view of mathematics as leading from sensible to intelligible echoes Platonic and Middle Platonic educational curricula (e.g., Republic 7).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's integration of Greek paideia into Christian formation influenced later Alexandrian theology, though his positive valuation of 'pagan' sciences was contested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":566,"ref":"p566","source":"ἔνεστι μὲν οὖν αὐτάρκως τὰ συνεκτικὰ τῶν πρὸς γνῶσιν φερόντων ἐκμαθόντα ἐφ' ἡσυχίας τοῦ λοιποῦ μένειν ἀναπεπαυμένον, κατευθύνοντα τὰς πράξεις πρὸς τὴν θεωρίαν· διὰ δὲ τὴν τῶν πέλας ὠφέλειαν τῶν μὲν ἐπὶ τὸ γράφειν ἱεμένων, τῶν δὲ ἐπὶ τὸ παραδιδόναι στελλομένων τὸν λόγον ἥ τε ἄλλη παιδεία χρήσιμος ἥ τε τῶν γραφῶν τῶν κυριακῶν ἀνάγνωσις εἰς ἀπόδειξιν τῶν λεγομένων ἀναγκαία, καὶ μάλιστα, ἐὰν ἀπὸ τῆς Ἑλληνικῆς ἀνά6.11.92.1 γωνται παιδείας οἱ ἐπαΐοντες. τοιαύτην τινὰ ἐκκλησίαν ὁ Δαβὶδ διαγράφει· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ, περιβεβλημένη πεποικιλμένοις, καὶ τοῖς Ἑλληνικοῖς καὶ περιττοῖς· ἐν κροσσωτοῖς χρυσοῖς, περιβεβλημένη πεποικιλμένοις. ἡ ἀλήθεια δὲ διὰ τοῦ κυρίου. βουλὴν γάρ σου, φησί, τίς\n\nἔγνω, εἰ μὴ σὺ δέδωκας σοφίαν καὶ ἔπεμψας τὸ ἅγιόν σου πνεῦμα ἀπὸ ὑψίστων; καὶ οὕτως διωρθώθησαν αἱ τρίβοι τῶν ἐπὶ τῆς γῆς, καὶ τὰ ἀρεστά σου ἐδιδάχθησαν οἱ ἄνθρωποι καὶ τῇ σοφίᾳ ἐσώθησαν. ὁ γνωστικὸς γὰρ οἶδεν κατὰ τὴν γραφὴν τὰ ἀρχαῖα καὶ τὰ μέλλοντα εἰκάζει, ἐπίσταται στροφὰς λόγων καὶ λύσεις αἰνιγμάτων, σημεῖα καὶ τέρατα προγινώσκει καὶ ἐκβάσεις καιρῶν καὶ χρόνων, ὡς προειρήκαμεν. ὁρᾷς τὴν τῶν μαθημάτων πηγὴν ἐκ τῆς σοφίας ὁρμωμένην;","english":"It is therefore sufficient to have learned the essentials that lead to knowledge, and then to remain at rest in tranquility, directing one’s actions toward contemplation. But for the benefit of one’s neighbors—some being eager to write, others being sent to transmit the word—the rest of education is useful, and the reading of the Lord’s scriptures is necessary for the demonstration of what is said, especially if those who hear are drawn from Greek education. David describes such a church: “The queen stood at your right, in a garment interwoven with gold, clothed in variegated things, both Greek and superfluous, with golden tassels, clothed in variegated things.” But truth is through the Lord. “For who,” he says, “knew your counsel, unless you gave wisdom and sent your holy Spirit from on high? And thus the paths of those on earth were corrected, and men were taught what is pleasing to you, and they were saved by wisdom.” For the gnostic knows, according to scripture, the ancient things and conjectures the future; he understands turns of speech and solutions of riddles; he foreknows signs and wonders and the outcomes of seasons and times, as we have said before. Do you see the fountain of the disciplines springing from wisdom?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἔνεστι μὲν οὖν αὐτάρκως","severity":"info","text":"Clement argues that the essentials of knowledge suffice for the gnostic's personal contemplation, but additional education is needed for teaching others.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου","severity":"info","text":"Clement cites a passage he attributes to David, likely from the Psalms, describing a queen at the right hand in gold-embroidered garments. The exact source is unclear; it may be a paraphrase or lost variant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βουλὴν γάρ σου, φησί, τίς ἔγνω","severity":"info","text":"Clement quotes a rhetorical question about divine counsel, wisdom, and the Holy Spirit, likely from a psalm or wisdom text, though the precise reference is not given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"Here 'gnostic' refers to Clement's ideal Christian intellectual, who knows ancient things, interprets riddles, and foresees outcomes through wisdom, not to later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλληνικῆς παιδείας","severity":"info","text":"Clement defends the use of Greek education as preparatory for Christian truth, a key theme in the Stromata, arguing it is useful for persuading those raised in that tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁρᾷς τὴν τῶν μαθημάτων πηγὴν ἐκ τῆς σοφίας ὁρμωμένην","severity":"info","text":"This rhetorical question concludes the passage, reinforcing the unity of all disciplines under divine wisdom, a structural marker in Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural quotations attributed to David are not precisely identified; they may be composite or from non-canonical sources.","The phrase 'ἐν κροσσωτοῖς χρυσοῖς' may be a textual variant or gloss; its exact relation to the preceding description is unclear."],"confidence":"high","notes":[]},{"i":567,"ref":"p567","source":"τοῖς δὲ ὑποκρούουσι, τί γὰρ ὄφελος εἰδέναι τὰς αἰτίας τοῦ πῶς κινεῖται ὁ ἥλιος, φέρε εἰπεῖν, καὶ τὰ λοιπὰ ἄστρα ἢ τὰ γεωμετρικὰ θεωρήματα ἐπεσκέφθαι ἢ τὰ διαλεκτικὰ καὶ τῶν ἄλλων ἕκαστον μαθημάτων, πρὸς γὰρ καθηκόντων ἀπόδοσιν ταῦτα μηδὲν ὠφελεῖν, εἶναί τε ἀνθρωπίνην σύνεσιν τὴν Ἑλληνικὴν φιλοσοφίαν, μὴ γὰρ εἶναι διδακτὴν τῆς ἀληθείας, ἐκεῖνα λεκτέον, πρῶτον μέν, ὅτι καὶ περὶ τὰ μέγιστα τῶν ὄντων πταίουσιν οὗτοι, τουτέστι τὴν προαίρεσιν τοῦ νοῦ. οἱ γὰρ φυλάσσοντες, φησίν, ὁσίως τὰ ὅσια ὁσιωθήσονται, καὶ οἱ διδαχθέντες αὐτὰ εὑρήσουσιν ἀπολογίαν. ὁ γνωστικὸς γὰρ μόνος εὐλόγως πάντα ὁσίως πράξει τὰ πρακτέα, ὡς μεμάθηκεν κατὰ τὴν τοῦ κυρίου διδασκαλίαν δι' ἀνθρώπων παρα6.11.93.3 λαβών. πάλιν τε αὖ ἀκούειν ἔξεστιν· ἐν γὰρ χειρὶ αὐτοῦ, τουτέστι τῇ δυνάμει καὶ σοφίᾳ, καὶ ἡμεῖς καὶ οἱ λόγοι ἡμῶν πᾶσά τε φρόνησις καὶ ἐργατειῶν ἐπιστήμη. οὐθὲν γὰρ ἀγαπᾷ ὁ θεὸς εἰ μὴ τὸν σοφίᾳ συνοικοῦντα. ἔπειτα δὲ οὐκ ἀνέγνωσαν τὸ πρὸς τοῦ Σολομῶντος εἰρημένον. περὶ γὰρ νεὼς κατασκευῆς διαλαβὼν ἄντικρύς φησιν· τεχνῖτις δὲ σοφία κατεσκεύασεν· ἡ δὲ σή, πάτερ, δια6.11.94.1 κυβερνᾷ πρόνοια. καὶ πῶς οὐκ ἄλογον τεκτονικῆς καὶ ναυπηγικῆς χεῖρον νομίζειν φιλοσοφίαν; τάχα που καὶ ὁ κύριος τὸ πλῆθος ἐκεῖνο τῶν ἐπὶ τῆς πόας κατακλιθέντων καταντικρὺ τῆς Τιβεριάδος τοῖς ἰχθύσι τοῖς δυσὶ καὶ τοῖς εʹ τοῖς κριθίνοις διέθρεψεν ἄρτοις, αἰνισσόμενος τὴν προπαιδείαν Ἑλλήνων τε καὶ Ἰουδαίων πρὸ τοῦ θείου πυροῦ τῆς κατὰ τὸν νόμον γεωργουμένης τροφῆς· προπετεστέρα γὰρ εἰς ὥραν θέρους τοῦ πυροῦ μᾶλλον ἡ κριθή.","english":"To those who object—saying, for instance, what use is it to know the causes of how the sun moves, and the rest of the stars, or to have examined geometrical theorems, or dialectical matters, and each of the other disciplines, since these things contribute nothing to the performance of duties, and that Hellenic philosophy is merely human understanding, and that truth is not teachable—one must reply as follows. First, that these people also err concerning the greatest of beings, that is, the choice of the mind. For, it is said, those who piously guard the sacred things will be sanctified, and those who have been taught them will find a defense. For only the gnostic will reasonably perform all duties piously, as he has learned according to the Lord’s teaching, receiving it through human intermediaries. Again, it is possible to hear: “For in his hand”—that is, in power and wisdom—“are both we and our words, and all prudence and the knowledge of works.” For God loves nothing except the one who dwells with wisdom. Next, they have not read what was said by Solomon. For, after discussing the construction of the temple, he says plainly: “But craftsmansly wisdom constructed it; and your providence, Father, governs it.” And how is it not unreasonable to consider philosophy inferior to carpentry and shipbuilding? Perhaps also the Lord, by that multitude who lay down on the grass opposite Tiberias, fed them with two fish and five barley loaves, hinting at the preparatory education of Greeks and Jews before the divine wheat of the food cultivated according to the law; for barley is more premature for the summer season than wheat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προαίρεσιν τοῦ νοῦ","severity":"info","text":"The phrase 'choice of the mind' (προαίρεσιν τοῦ νοῦ) is a key term in Clement's epistemology, denoting the rational will that discerns truth. It contrasts with the objectors' claim that philosophy is merely human understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ γὰρ φυλάσσοντες, φησίν, ὁσίως τὰ ὅσια ὁσιωθήσονται","severity":"info","text":"This is a paraphrase of a biblical maxim, likely from the Psalms or Wisdom literature, emphasizing that pious guardianship of sacred things leads to sanctification. Clement uses it to support the gnostic's disciplined approach.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν γὰρ χειρὶ αὐτοῦ, τουτέστι τῇ δυνάμει καὶ σοφίᾳ, καὶ ἡμεῖς καὶ οἱ λόγοι ἡμῶν","severity":"info","text":"This echoes a biblical phrase (cf. Psalm 31:5 LXX or similar) about God's hand holding power and wisdom. Clement interprets it to mean that all human knowledge and works are under divine sovereignty.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεχνῖτις δὲ σοφία κατεσκεύασεν· ἡ δὲ σή, πάτερ, διακυβερνᾷ πρόνοια","severity":"info","text":"Clement attributes this to Solomon, likely from the Wisdom of Solomon (cf. Wis 9:1-2 or similar), where wisdom is personified as a craftswoman. It argues that philosophy, as a form of wisdom, is not inferior to manual arts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς ἰχθύσι τοῖς δυσὶ καὶ τοῖς εʹ τοῖς κριθίνοις","severity":"info","text":"The feeding of the multitude with two fish and five barley loaves is a Gospel miracle (cf. John 6:9-13). Clement allegorizes it: the fish and barley represent Greek and Jewish preparatory education, while wheat symbolizes Christian law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον μέν... ἔπειτα δέ...","severity":"info","text":"Clement uses a two-part rhetorical structure: first, he refutes the objectors' error about the mind's choice; second, he cites Solomon and the Gospel to show that philosophy is divinely sanctioned preparatory education.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ φυλάσσοντες... τὰ ὅσια' is not a direct biblical quotation; its source is uncertain, possibly a paraphrase of a wisdom saying. The reading taken is that it is a scriptural allusion supporting Clement's argument.","The reference to 'Solomon' may be to the Wisdom of Solomon, a deuterocanonical book, but Clement does not specify the exact verse. The reading taken is that it is a paraphrase of Wis 9:1-2 or similar."],"confidence":"high","notes":[]},{"i":568,"ref":"p568","source":"τὴν δὲ ἀνὰ τὸν κλύδωνα τὸν ἐθνικὸν γεννωμένην τε καὶ φερομένην φιλοσοφίαν Ἑλληνικὴν οἱ ἰχθύες ἐμήνυον, εἰς διατροφὴν ἐκτενῆ τοῖς ἔτι χαμαὶ κειμένοις δεδομένοι· αὐξήσαντες μὲν οὐκέτι καθάπερ τῶν ἄρτων τὰ κλάσματα, τῆς δὲ τοῦ κυρίου μεταλαβόντες εὐλογίας τὴν ἀνάστασιν τῆς θειότητος διὰ τῆς τοῦ λόγου δυνάμεως ἐνεπνεύσθησαν. ἀλλ' εἰ καὶ περίεργος εἶ, ἔκλαβε θάτερον τῶν ἰχθύων τὴν ἐγκύκλιον, τὸν λοιπὸν δὲ αὐτὴν ἐκείνην τὴν ἐπαναβεβηκυῖαν μηνύειν φιλοσοφίαν, αἳ δῆτα † συνάλογοι λόγου τοῦ κυριακοῦ· χορὸς δὲ ἀναύδων ἰχθύων ἐπερρόθει, ἡ μοῦσα ἡ τραγικὴ εἴρηκέν που. κἀμὲ δεῖ ἐλαττοῦσθαι, αὔξειν δὲ μόνον ἤδη λοιπὸν τὸν κυριακὸν λόγον, εἰς ὃν περαιοῦται ὁ νόμος, ὁ προφήτης εἴρηκεν Ἰωάννης. σύνες ἤδη μοι τὸ μυστήριον τῆς ἀληθείας, συγγνώμην ἀπονέμων, εἰ περαιτέρω προβαίνειν τῆς ἐξεργασίας ὀκνῶ, τουτὶ μόνον ἀνακηρύσσων· πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ἀμέλει λίθος ἀκρογωνιαῖος εἴρηται, ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον θεοῦ κατὰ τὸν θεῖον ἀπόστολον. σιωπῶ τὰ νῦν τὴν ἐν τῷ εὐαγγελίῳ παραβολὴν λέγουσαν· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σαγήνην εἰς θάλασσαν βεβληκότι κἀκ τοῦ πλήθους τῶν ἑαλωκότων ἰχθύων τὴν ἐκλογὴν τῶν ἀμεινόνων ποιουμένῳ. ἤδη δὲ καὶ τὰς τέσσαρας ἀρετὰς ἄντικρυς ἡ παρ' ἡμῖν σοφία ὧδέ πως ἀνακηρύσσει, ὥστε καὶ τούτων τὰς πηγὰς τοῖς Ἕλλησιν παρὰ Ἑβραίων δεδόσθαι. μαθεῖν δ' ἐκ τῶνδ' ἔξεστιν· καὶ εἰ δικαιοσύνην ἀγαπᾷ τις, οἱ πόνοι ταύτης εἰσὶν ἀρεταί·","english":"The philosophy born and borne upon the Gentile flood, the Greek philosophy, the fishes signified, given for abundant nourishment to those still lying low; having grown, no longer like fragments of loaves, but having partaken of the Lord's blessing, they were inspired with the resurrection of divinity through the power of the Word. But if you are overly curious, take one of the fishes as signifying the encyclical, and the other that philosophy itself which is more advanced, which are indeed † akin to the Lord's Word; \"a chorus of voiceless fishes roared,\" the tragic Muse has said somewhere. And I must diminish, but only increase henceforth the Lord's Word, into which the law is brought to completion, the prophet John has said. Understand now the mystery of truth with me, granting pardon if I hesitate to proceed further in the treatment, proclaiming only this: all things came to be through him, and without him not one thing came to be. Assuredly, he is called the cornerstone, in which every building, fitted together, grows into a holy temple of God according to the divine apostle. I now pass over in silence the parable in the Gospel which says: the kingdom of heaven is like a man who has cast a net into the sea and from the multitude of fish caught makes a selection of the better ones. And already the four virtues are plainly proclaimed by our wisdom in some such way, so that even the sources of these were given to the Greeks from the Hebrews. It is possible to learn from these things: and if anyone loves justice, the labors of it are virtues.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἰχθύες","severity":"info","text":"The fish symbol was used by early Christians as a secret sign; Clement here allegorizes fish as Greek philosophy nourishing believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν","severity":"info","text":"This echoes John 1:3: 'All things came into being through him, and without him not one thing came into being.'","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθος ἀκρογωνιαῖος","severity":"info","text":"The 'cornerstone' likely alludes to Ephesians 2:20-22, where Christ is the cornerstone of the temple.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σαγήνην εἰς θάλασσαν βεβληκότι","severity":"info","text":"This parable of the net and fish is not in the canonical Gospels; Clement may refer to a non-canonical tradition or a loose paraphrase of Matthew 13:47-48.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνάλογοι λόγου τοῦ κυριακοῦ","severity":"caution","text":"The Greek 'συνάλογοι' is uncertain; the text is marked as corrupt (†). It may mean 'akin to' or be a scribal error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χορὸς δὲ ἀναύδων ἰχθύων ἐπερρόθει","severity":"info","text":"Clement quotes the tragic Muse, likely a lost play; the phrase 'chorus of voiceless fish' is proverbial for absurdity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet John' is ambiguous: possibly John the Baptist or the Evangelist; the context suggests the Evangelist due to the Johannine echo.","The parable of the net and fish is not attested in the canonical Gospels; its source is unclear."],"confidence":"medium","notes":[]},{"i":569,"ref":"p569","source":"σωφροσύνην γὰρ καὶ φρόνησιν ἐκδιδάσκει, δικαιοσύνην καὶ ἀνδρείαν, ὧν χρησιμώτερον οὐδέν ἐστιν ἐν βίῳ ἀν6.11.95.5 θρώποις. ἐπὶ πᾶσιν εἰδέναι αὐτοὺς κἀκεῖνο ἐχρῆν, ὅτι φύσει μὲν γεγόναμεν πρὸς ἀρετήν, οὐ μὴν ὥστε ἔχειν αὐτὴν ἐκ γενετῆς, ἀλλὰ πρὸς τὸ κτήσασθαι ἐπιτήδειοι.\n\nὯι λόγῳ λύεται τὸ πρὸς τῶν αἱρετικῶν ἀπορούμενον ἡμῖν, πότερον τέλειος ἐπλάσθη ὁ Ἀδὰμ ἢ ἀτελής· ἀλλ' εἰ μὲν ἀτελής, πῶς τελείου θεοῦ ἀτελὲς τὸ ἔργον καὶ μάλιστα ἄνθρωπος; εἰ δὲ τέλειος, πῶς παραβαίνει τὰς ἐντολάς; ἀκούσονται γὰρ καὶ παρ' ἡμῶν ὅτι τέλειος κατὰ τὴν κατασκευὴν οὐκ ἐγένετο, πρὸς δὲ τὸ ἀναδέξασθαι τὴν ἀρετὴν ἐπιτήδειος· διαφέρει γὰρ δή που ἐπὶ τὴν ἀρετὴν γεγονέναι ἐπιτήδειον πρὸς τὴν κτῆσιν αὐτῆς· ἡμᾶς δὲ ἐξ ἡμῶν αὐτῶν βούλεται σῴζεσθαι. αὕτη οὖν φύσις ψυχῆς ἐξ ἑαυτῆς ὁρμᾶν· εἶτα λογικοὶ ὄντες λογικῆς οὔσης τῆς φιλοσοφίας συγγενές τι ἔχομεν πρὸς αὐτήν· ἡ δὲ ἐπιτηδειότης φορὰ μέν ἐστι πρὸς ἀρετήν, ἀρετὴ δ' οὔ. Πάντες μὲν οὖν, ὡς ἔφην, πρὸς ἀρετῆς κτῆσιν πεφύκασιν, ἀλλ' ὃ μὲν μᾶλλον, ὃ δ' ἧττον πρόσεισι τῇ τε μαθήσει τῇ τε ἀσκήσει, διὸ καὶ οἳ μὲν ἐξήρκεσαν μέχρι τῆς τελείας ἀρετῆς, οἳ δὲ μέχρι τινὸς ἔφθασαν, ἀμεληθέντες δ' αὖ τινες, καὶ εἰ ἄλλως ἦσαν εὐφυεῖς, εἰς τοὐναντίον ἀπετράπησαν. πολὺ δὲ μᾶλλον ἡ μεγέθει πασῶν μαθήσεων καὶ ἀληθείᾳ διαφέρουσα γνῶσις χαλεπωτάτη κτήσασθαι καὶ ἐν πολλῷ καμάτῳ περιγίνεται.","english":"It teaches self-control and wisdom, justice and courage, than which there is nothing more useful in life for human beings. Above all, they ought to have known this, that by nature we are born for virtue, not indeed so as to possess it from birth, but so as to be fit to acquire it.\n\nBy this argument the question posed to us by the heretics is resolved: whether Adam was created perfect or imperfect. For if imperfect, how is the work of a perfect God imperfect, and especially man? But if perfect, how does he transgress the commandments? They will hear from us also that he was not created perfect in respect of his constitution, but was fit to receive virtue; for there is a difference, I suppose, between being born fit for virtue and being born for its acquisition. And He wishes us to be saved by our own efforts. This, then, is the nature of the soul: to set out from itself. Then, being rational, and philosophy being rational, we have something akin to it. Fitness is a movement toward virtue, but not virtue itself. All, then, as I said, are by nature for the acquisition of virtue, but one approaches more, another less, by both learning and practice; hence some have reached perfect virtue, others have attained only to a certain point, while some, even if naturally gifted, have been turned to the opposite through neglect. And much more is knowledge, which surpasses all disciplines in magnitude and truth, the most difficult to acquire and is attained only with great labor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωφροσύνην γὰρ καὶ φρόνησιν ἐκδιδάσκει, δικαιοσύνην καὶ ἀνδρείαν","severity":"info","text":"Clement lists the four cardinal virtues (self-control, wisdom, justice, courage) as the core teaching of philosophy, echoing Plato's Republic 427e and the standard Hellenistic ethical curriculum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπιτήδειος","severity":"info","text":"The term ἐπιτήδειος (fit, suitable) is crucial: Clement distinguishes between being born fit for virtue (ἐπιτήδειος πρὸς ἀρετήν) and actually possessing it, a distinction that underpins his anti-heretical argument about Adam's nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρὸς τῶν αἱρετικῶν ἀπορούμενον","severity":"info","text":"The heretics in view are likely Gnostics (e.g., Valentinians) who argued that Adam was either perfect (and thus his fall inexplicable) or imperfect (implying a flawed creator). Clement's response uses the concept of fitness to resolve the dilemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧι λόγῳ λύεται","severity":"info","text":"This passage functions as a logical refutation: Clement first states the heretical dilemma, then offers his own solution (Adam was fit for virtue, not perfect), and finally generalizes to the soul's natural capacity for self-directed moral progress.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φύσει μὲν γεγόναμεν πρὸς ἀρετήν","severity":"info","text":"Clement's claim that humans are by nature born for virtue but not with it recalls Aristotle's Nicomachean Ethics 1103a: moral virtue is acquired through habituation, not innate. Clement adapts this to a Christian framework of free will and divine pedagogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πολὺ δὲ μᾶλλον ... γνῶσις χαλεπωτάτη κτήσασθαι","severity":"info","text":"Clement's emphasis on the difficulty of acquiring γνῶσις (knowledge) anticipates the later monastic tradition of spiritual labor (askēsis) as necessary for true understanding, a theme developed by Evagrius and Cassian.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the heretics is not specified; they are likely Gnostic but could include Marcionites or others who debated Adam's perfection.","The phrase 'ἡμᾶς δὲ ἐξ ἡμῶν αὐτῶν βούλεται σῴζεσθαι' could be read as 'He wishes us to be saved by ourselves' (emphasizing human effort) or 'He wishes us to be saved from ourselves' (emphasizing divine rescue); the context supports the former."],"confidence":"high","notes":[]},{"i":570,"ref":"p570","source":"ἀλλ', ὡς ἔοικεν, οὐκ ἔγνωσαν μυστήρια θεοῦ, ὅτι ὁ θεὸς ἔκτισεν τὸν ἄνθρωπον ἐπὶ ἀφθαρσίᾳ καὶ εἰκόνα τῆς ἰδίας ἰδιότητος ἐποίησεν αὐτόν, καθ' ἣν ἰδιότητα τοῦ πάντα εἰδότος ὁ γνωστικὸς καὶ δίκαιος καὶ ὅσιος μετὰ φρονήσεως εἰς μέτρον ἡλικίας τελείας ἀφικνεῖσθαι σπεύδει. ὅτι δ' οὐ μόνον αἱ πράξεις καὶ αἱ ἔννοιαι, ἀλλὰ καὶ οἱ λόγοι καθαρεύουσι τῷ γνωστικῷ, ἐδοκίμασας τὴν καρδίαν μου, ἐπεσκέψω νυκτὸς φησίν· ἐπύρωσάς με καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία, ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων. καὶ τί λέγει τὰ ἔργα τῶν ἀνθρώπων; αὐτὴν τὴν ἁμαρτίαν γνωρίζει, οὐ παραχθεῖσαν ἐπὶ μετάνοιαν (κοινὸν γὰρ τοῦτο καὶ τῶν ἄλλων πιστῶν), ἀλλ' ὅ ἐστιν ἁμαρτία· οὐδὲ γὰρ τῆσδέ τινος καταγινώσκει, ἀλλ' ἁπλῶς πάσης τῆς ἁμαρτίας· οὐδ' ὃ ἐποίησέν τις κακῶς, ἀλλὰ τὸ μὴ ποιητέον συνίστησιν. ὅθεν καὶ ἡ μετάνοια δισσή· ἣ μὲν κοινὴ ἐπὶ τῷ πεπλημμεληκέναι, ἣ δέ, τὴν φύσιν τῆς ἁμαρτίας καταμαθοῦσα, ἀφίστασθαι τοῦ ἁμαρτάνειν αὐτοῦ κατὰ προηγούμενον λόγον πείθει, ᾧ ἕπεται τὸ μὴ ἁμαρτάνειν. Μὴ τοίνυν λεγόντων ὡς ὁ ἀδικῶν καὶ ἁμαρτάνων κατ' ἐνέργειαν δαιμόνων πλημμελεῖ, ἐπεὶ κἂν ἀθῷος γένοιτο, τὰ δὲ αὐτὰ τοῖς δαιμονίοις κατὰ τὸ ἁμαρτάνειν αἱρούμενος, ἀνέδραστος καὶ κοῦφος καὶ εὐμετάβολος ἐν ἐπιθυμίαις, ὡς δαίμων, γίνεται ἄνθρωπος δαιμονικός. αὐτίκα ὁ μὲν κακὸς φύσει, ἁμαρτητικὸς διὰ κακίαν γενόμενος, φαῦλος καθέστηκεν, ἔχων ἣν ἑκὼν εἵλετο· ἁμαρτητικὸς δὲ ὢν καὶ κατὰ τὰς πράξεις διαμαρτάνει· ἔμπαλιν δὲ ὁ σπουδαῖος κατορθοῖ. διὸ οὐ μόνον τὰς ἀρετάς, ἀλλὰ καὶ τὰς πράξεις τὰς καλὰς ἀγαθὰ καλοῦμεν·","english":"but, as it seems, they did not know the mysteries of God, that God created man for incorruption and made him an image of his own property, according to which property the gnostic, the just, and the holy, with prudence, hastens to arrive at the measure of perfect age. And that not only the actions and thoughts, but also the words are pure for the gnostic, you have tested my heart, you have examined it by night, it says; you have burned me and no injustice was found in me, so that my mouth might not speak the works of men. And what does it mean by the works of men? It recognizes sin itself, not disturbed for repentance (for this is common also to other believers), but what sin is; for it does not condemn this or that particular sin, but simply all sin; nor does it set forth what someone did wrongly, but what ought not to be done. Hence repentance is twofold: one common, for having done wrong; the other, having learned the nature of sin, persuades one to desist from sinning according to a governing principle, which is followed by not sinning. Therefore let them not say that the one who does injustice and sins does so by the activity of demons, since then he would be innocent, but choosing the same things as the demons in respect to sinning, he becomes unstable, light, and changeable in desires, like a demon, a demonic man. Thus the one who is evil by nature, having become sinful through wickedness, is base, having chosen what he willingly chose; and being sinful, he also errs in his actions; conversely, the earnest man succeeds. Therefore we call not only the virtues, but also the good actions, good.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς to denote the ideal Christian who possesses advanced knowledge (γνῶσις), not merely a 'gnostic' in the later sectarian sense. The term is central to his project of defining true Christian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐδοκίμασας τὴν καρδίαν μου, ἐπεσκέψω νυκτὸς φησίν· ἐπύρωσάς με καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία","severity":"info","text":"Clement adapts Psalm 17(16):3 LXX: 'You have tested my heart, you have examined it by night; you have burned me and no injustice was found in me.' The citation supports his argument for the gnostic's purity in word and deed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δαιμόνων","severity":"info","text":"Clement refutes the idea that sin is caused by demonic activity, a view possibly held by some contemporary Christian or Jewish groups. He insists that moral responsibility lies with the individual's choice, not external agents.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δισσή","severity":"info","text":"Clement introduces a twofold distinction of repentance: common repentance (μετάνοια κοινή) for wrongdoing, and a higher repentance based on understanding sin's nature, which leads to abstaining from sin by a governing principle (προηγούμενος λόγος).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἰκόνα τῆς ἰδίας ἰδιότητος","severity":"info","text":"The phrase 'image of his own property' echoes Philo's concept of humanity as an image of God's power (e.g., De Opificio Mundi 69). Clement adapts this to argue that the gnostic strives toward the divine archetype through virtue and knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέδραστος","severity":"caution","text":"The Greek ἀνέδραστος is rare and uncertain; it may mean 'unstable' or 'without foundation.' The translation 'unstable' is plausible but not certain, as the word could also imply 'unsettled' in a moral sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπύρωσάς με' in the Psalm citation could be read as 'you have burned me' or 'you have tested me by fire'; the translation opts for 'burned' but the sense of testing is also present.","The term 'ἀνέδραστος' is hapax legomenon in Clement; its exact meaning is debated."],"confidence":"high","notes":[]},{"i":571,"ref":"p571","source":"τῶν δὲ ἀγαθῶν ἴσμεν τὰ μὲν αὐτὰ δι' αὑτὰ αἱρετά, ὡς τὴν γνῶσιν (οὐ γὰρ ἄλλο τι ἐξ αὐτῆς θηρῶμεν, ἐπειδὰν παρῇ, ἢ μόνον τὸ παρεῖναι αὐτὴν καὶ ἐν ἀδιαλείπτῳ θεωρίᾳ ἡμᾶς εἶναι καὶ εἰς αὐτὴν καὶ δι' αὐτὴν ἀγωνίζεσθαι), τὰ δὲ δι' ἕτερα, ὡς τὴν πίστιν διὰ τὴν ἐξ αὐτῆς περιγενομένην φυγήν τε τῆς κολάσεως καὶ ὠφέλειαν τὴν ἐκ τῆς ἀνταποδόσεως. φόβος μὲν γὰρ αἴτιος τοῦ μὴ ἁμαρτάνειν τοῖς πολλοῖς, ἐπαγγελία δὲ ἀφορμὴ τοῦ διώκειν ὑπακοήν, δι' ἧς ἡ σωτηρία. τελειότατον ἄρα ἀγαθὸν ἡ γνῶσις, δι' αὑτὴν οὖσα αἱρετή, κατ' ἐπακολούθημα δὲ καὶ τὰ διὰ ταύτης ἀκολουθοῦντα καλά. καὶ ἡ κόλασις τῷ μὲν κολαζομένῳ διορθώσεως αἰτία, τοῖς δὲ διορᾶν πόρρωθεν δυναμένοις παράδειγμα γίνεται, δι' οὗ τὸ συνεμπίπτειν τοῖς ὁμοίοις ἀνακόπτουσιν. δεξώμεθα οὖν τὴν γνῶσιν οὐ τῶν ἀποβαινόντων ἐφιέμενοι, ἀλλ' αὐτοῦ ἕνεκα τοῦ γινώσκειν ἀσπαζόμενοι. πρώτη γὰρ ὠφέλεια ἡ ἕξις ἡ γνωστική, ἡδονὰς ἀβλαβεῖς παρεχομένη καὶ ἀγαλλίασιν καὶ νῦν καὶ εἰς ὕστερον. τὴν δὲ ἀγαλλίασιν εὐφρο6.12.99.4 σύνην εἶναί φασιν, ἐπιλογισμὸν οὖσαν τῆς κατὰ τὴν ἀλήθειαν ἀρετῆς διά τινος ἑστιάσεως καὶ διαχύσεως ψυχικῆς. τὰ δὲ μετέχοντα τῆς γνώσεως ἔργα αἱ ἀγαθαὶ καὶ καλαὶ πράξεις εἰσίν. πλοῦτος μὲν","english":"Of good things, we know that some are choiceworthy for their own sake, such as knowledge (for we hunt nothing else from it, when it is present, except only that it is present and that we are in unceasing contemplation and that we strive for it and through it), while others are for the sake of other things, such as faith, on account of the avoidance of punishment and the benefit from recompense that arises from it. For fear is the cause of not sinning for the many, and promise is the occasion for pursuing obedience, through which salvation comes. Therefore, knowledge is the most perfect good, being choiceworthy for its own sake, and as a consequence, the goods that follow through it are also fine. And punishment, for the one being punished, is a cause of correction, and for those able to see from afar, it becomes an example, through which they prevent falling into similar things. Let us therefore accept knowledge, not desiring the outcomes, but embracing it for the sake of knowing itself. For the first benefit is the gnostic state, providing harmless pleasures and exultation both now and hereafter. And they say that exultation is cheerfulness, being a reflection of virtue according to truth, through some kind of mental feasting and diffusion. The works that partake of knowledge are good and beautiful actions. Wealth, on the one hand,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"Clement distinguishes γνῶσις (knowledge) as an intrinsic good, choiceworthy for its own sake, from πίστις (faith), which is instrumental. This aligns with his technical use of γνῶσις for the highest form of Christian understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγαλλίασις","severity":"info","text":"Clement glosses ἀγαλλίασις (exultation) as εὐφροσύνη (cheerfulness), a reflection of virtue involving mental feasting and diffusion. This is a rare psychological definition, linking joy to the gnostic state.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a two-part argument: first, a classification of goods (intrinsic vs. instrumental), then an exhortation to pursue knowledge for its own sake, with a definition of the gnostic state's benefits.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement's distinction between goods choiceworthy for themselves and for others echoes Aristotelian ethics (Nicomachean Ethics I.7), but he adapts it to a Christian framework, making γνῶσις the supreme good.","cites":[],"named_sources":["Aristotle Nicomachean Ethics"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that punishment serves as correction for the punished and as an example for others parallels Platonic and Stoic views on the utility of punishment (e.g., Plato, Protagoras 324a-b; Seneca, De Ira I.19).","cites":[],"named_sources":["Plato Protagoras","Seneca De Ira"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end is fragmentary: 'πλοῦτος μὲν' (wealth, on the one hand) breaks off, leaving the sentence incomplete. The English draft marks this with a comma, but the sense is lost.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατ' ἐπακολούθημα δὲ καὶ τὰ διὰ ταύτης ἀκολουθοῦντα καλά' could be read as either 'as a consequence, the goods that follow through it are also fine' or 'as a consequence, the things that follow through it are also fine (i.e., the goods are fine by consequence)'. The translation takes the former.","The term 'ἕξις ἡ γνωστική' (gnostic state) is ambiguous: it may refer to a stable disposition (ἕξις) of knowledge, not merely an act of knowing."],"confidence":"high","notes":[]},{"i":572,"ref":"p572","source":"γὰρ ἀληθὴς ὁ ἐν ταῖς κατὰ τὴν ἀρετὴν πράξεσι πλεονασμός, πενία δὲ ἡ κατὰ τὰς κοσμικὰς ἐπιθυμίας ἀπορία. αἱ κτήσεις γὰρ καὶ χρήσεις τῶν ἀναγκαίων οὐ τὴν ποιότητα ἔχουσι βλαβεράν, ἀλλὰ τὴν παρὰ τὸ μέτρον ποσότητα. διόπερ τὰς ἐπιθυμίας ὁ γνωστικὸς περιγράφει κατά τε τὴν κτῆσιν κατά τε τὴν χρῆσιν, οὐχ ὑπερβαίνων τὸν τῶν ἀναγκαίων ὅρον. τὸ ζῆν ἄρα τὸ ἐνταῦθα ἀναγκαῖον ἡγούμενος εἰς ἐπιστήμης συναύξησιν καὶ τὴν περιποίησιν τῆς γνώσεως, οὐ τὸ ζῆν, ἀλλὰ τὸ εὖ ζῆν περὶ πλείστου ποιήσεται, μήτ' οὖν παῖδας μήτ' αὖ γάμον ἢ τοὺς γονεῖς τῆς πρὸς τὸν θεὸν ἀγάπης καὶ τῆς ἐν βίῳ δικαιοσύνης προτιμῶν. ἀδελφὴ δὲ τούτῳ ἡ γυνὴ μετὰ τὴν παιδοποιίαν, ὡς καὶ ὁμοπατρία, κρίνεται, τότε μόνον τοῦ ἀνδρὸς ἀναμιμνῃσκομένη, ὁπηνίκα ἂν τοῖς τέκνοις προσβλέπῃ, ὡς ἂν ἀδελφὴ τῷ ὄντι ἐσομένη καὶ μετὰ τὴν ἀπόθεσιν τῆς σαρκὸς τῆς διαχωριζούσης καὶ διοριζούσης τὴν γνῶσιν τῶν πνευματικῶν τῇ ἰδιότητι τῶν σχημάτων. αὐταὶ γὰρ καθ' αὑτὰς ἐπ' ἴσης εἰσὶ ψυχαὶ αἱ ψυχαὶ οὐθέτεραι, οὔτε ἄρρενες οὔτε θήλειαι, ἐπὰν μήτε γαμῶσι μήτε γαμίσκωνται· καὶ μή τι οὕτως μετατίθεται εἰς τὸν ἄνδρα ἡ γυνή, ἀθή6.12.101.1 λυντος ἐπ' ἴσης καὶ ἀνδρικὴ καὶ τελεία γενομένη. τοῦτ' ἦν ἄρα ὁ τῆς Σάρρας γένεσιν παιδὸς εὐαγγελισθείσης γέλως, οὐκ ἀπιστησάσης, οἶμαι, τῷ ἀγγέλῳ, καταιδεσθείσης δὲ ἐκείνην αὖθις τὴν ὁμιλίαν, δι' ἧς ἔμελλεν παιδὸς γενήσεσθαι μήτηρ. καὶ μή τι ἔκτοτε ὁ Ἀβραάμ, ὁπηνίκα παρὰ τῷ βασιλεῖ τῆς Αἰγύπτου διὰ τὸ τῆς Σάρρας ἐκινδύνευεν κάλλος, οἰκείως αὐτὴν ἀδελφὴν προσεῖπεν καὶ ὁμοπατρίαν, ἀλλ' οὔτε ὁμομητρίαν οὐδέπω.","english":"For the true abundance is in actions according to virtue, while poverty is the lack of worldly desires. For possessions and uses of necessities do not have a harmful quality, but rather a quantity beyond measure. Therefore the gnostic circumscribes his desires both in acquisition and in use, not exceeding the limit of necessities. Considering life here as necessary for the increase of knowledge and the acquisition of gnosis, he will value not living, but living well above all, and will not prefer children, marriage, or parents to love for God and justice in life. The wife is a sister to him after childbearing, and is judged as of the same father, remembering her husband only when she looks at the children, as she will truly be a sister after the laying aside of the flesh that separates and distinguishes the knowledge of spiritual things by the particularity of forms. For souls in themselves are equally souls, neither male nor female, when they neither marry nor are given in marriage; and unless the wife is thus transformed into the husband, becoming equally indissoluble, manly, and perfect. This, then, was the laughter of Sarah when the birth of a child was announced, not, I think, because she disbelieved the angel, but because she was ashamed of that intercourse through which she was to become the mother of a child. And was it not from that time that Abraham, when he was in danger before the king of Egypt because of Sarah's beauty, called her his sister and of the same father, but not yet of the same mother?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"The term γνωστικὸς (gnostic) here designates the ideal Christian intellectual in Clement’s system, not a member of later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σάρρας","severity":"info","text":"Clement alludes to Sarah’s laughter at the annunciation of Isaac’s birth (Gen 18:12–15 LXX) and to Abraham’s calling her his sister in Egypt (Gen 12:10–20 LXX).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδελφὴ ... ὁμοπατρία","severity":"info","text":"The claim that a wife becomes a sister after childbearing reflects Stoic and Platonic ideals of transcending bodily distinctions, adapted by Clement to describe spiritual equality in marriage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement’s argument that the gnostic subordinates worldly goods and family ties to the pursuit of knowledge and virtue, using Sarah and Abraham as exemplars.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀθή6.12.101.1 λυντος","severity":"caution","text":"The Greek text at this point is corrupt: ἀθή6.12.101.1 λυντος appears to be a scribal or editorial insertion; the intended word is likely ἀθάλυντος (indissoluble) or similar.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀθή6.12.101.1 λυντος' is a textual corruption; the intended reading is uncertain but probably ἀθάλυντος (indissoluble).","Clement’s reference to Sarah’s laughter may conflate two separate biblical episodes (Gen 18 and Gen 12)."],"confidence":"high","notes":[]},{"i":573,"ref":"p573","source":"Τοῖς μὲν οὖν ἐξ ἁμαρτιῶν μετανενοηκόσι καὶ μὴ στερεῶς πεπιστευκόσι διὰ τῶν δεήσεων παρέχει ὁ θεὸς τὰ αἰτήματα, τοῖς δ' ἀναμαρτήτως καὶ γνωστικῶς βιοῦσιν ἐννοησαμένοις μόνον δίδωσιν. αὐτίκα τῇ Ἄννῃ ἐννοηθείσῃ μόνον τοῦ παιδὸς ἐδόθη σύλληψις τοῦ Σαμουήλ. αἴτησαι, φησὶν ἡ γραφή, καὶ ποιήσω· ἐννοήθητι καὶ δώσω. καρδιογνώστην γὰρ τὸν θεὸν παρειλήφαμεν, οὐκ ἐκ κινήματος ψυχῆς τεκμαιρόμενον καθάπερ ἡμεῖς οἱ ἄνθρωποι, ἀλλ' οὐδὲ ἐκ τοῦ ἀποβαίνοντος (γελοῖον γὰρ οὕτως νοεῖν), οὐδέ, ὡς ὁ ἀρχιτέκτων γενόμενον τὸ ἔργον ἐπῄνεσε, καὶ ὁ θεὸς οὕτως ποιήσας τὸ φῶς, ἔπειτα ἰδών, καλὸν εἶπεν· ὃ δέ, καὶ πρὶν ἢ ποιῆσαι, οἷον ἔσται, εἰδώς, τοῦτο ἐπῄνεσεν· τὸ δ' ἐγένετο δυνάμει ποιοῦντος καλὸν ἄνωθεν διὰ τῆς ἀνάρχου προθέσεως τὸ ἐσόμενον ἐνεργείᾳ καλόν. αὐτίκα τὸ ἐσόμενον ἤδη προεῖπεν εἶναι καλόν, τῆς φράσεως ὑπερβατῷ κρυψάσης τὴν ἀλήθειαν. Εὔχεται τοίνυν ὁ γνωστικὸς καὶ κατὰ τὴν ἔννοιαν πᾶσαν τὴν ὥραν, δι' ἀγάπης οἰκειούμενος τῷ θεῷ. καὶ τὰ μὲν πρῶτα ἄφεσιν ἁμαρτιῶν αἰτήσεται, μετὰ δὲ τὸ μηκέτι ἁμαρτάνειν ἔτι τὸ εὖ ποιεῖν δύνασθαι καὶ πᾶσαν τὴν κατὰ τὸν κύριον δημιουργίαν τε καὶ οἰκονο6.12.102.2 μίαν συνιέναι, ἵνα δή, καθαρὸς τὴν καρδίαν γενόμενος, δι' ἐπιγνώσεως τῆς διὰ τοῦ υἱοῦ τοῦ θεοῦ πρόσωπον πρὸς πρόσωπον τὴν μακαρίαν θέαν μυηθῇ, ἐπακούσας τῆς λεγούσης γραφῆς ἀγαθὸν νηστεία μετὰ προσευχῆς· νηστεῖαι δὲ ἀποχὰς κακῶν μηνύουσιν πάντων ἁπαξαπλῶς, τῶν τε κατ' ἐνέργειαν καὶ κατὰ λόγον καὶ κατὰ τὴν διάνοιαν αὐτήν.","english":"To those who have repented of sins and do not have firm faith, God grants their requests through prayers; to those who live without sin and in a gnostic manner, He gives even when they merely conceive a thought. For instance, to Hannah, who merely conceived the thought of a child, the conception of Samuel was granted. \"Ask,\" says Scripture, \"and I will do; conceive a thought and I will give.\" For we have received God as a knower of hearts, not judging from a movement of the soul as we humans do, nor even from the outcome (for it would be ridiculous to think so), nor, as the architect praised the work after it was made, did God thus make the light, then see it and say it was good; rather, He, knowing what it would be even before making it, praised this; and it came to be good in potentiality through the maker's good intention from above, by means of the beginningless purpose, what would be good in actuality. Indeed, He already said beforehand that what would be was good, the hyperbaton of the phrase concealing the truth. The gnostic therefore prays every hour according to thought, being united with God through love. And first he will ask for remission of sins, and after that, no longer sinning, for the ability to do good and to understand the entire creation and economy according to the Lord, so that, having become pure in heart, through the knowledge that comes through the Son of God, he may be initiated face to face into the blessed vision, having heard the Scripture that says, \"Good is fasting with prayer\"; and fastings indicate abstinences from all evils universally, both those in action and in word and in thought itself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄννῃ ... Σαμουήλ","severity":"info","text":"Clement refers to Hannah (Ἄννα), the mother of Samuel, whose prayer for a child is answered when she merely conceives the thought. The allusion is to 1 Samuel 1:19-20, where Hannah conceives Samuel after prayer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἴτησαι ... δώσω","severity":"info","text":"The phrase 'Ask, and I will do; conceive a thought and I will give' is not a direct biblical quotation but a paraphrase of God's responsiveness, possibly echoing Psalm 37:4 LXX or a similar promise of divine granting.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαθὸν νηστεία μετὰ προσευχῆς","severity":"info","text":"Clement cites 'Good is fasting with prayer,' a phrase not found verbatim in the canonical Bible but likely a proverb or apocryphal saying, possibly from the Didache or early Christian paraenesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῶς","severity":"info","text":"The adverb γνωστικῶς ('in a gnostic manner') is a key term for Clement, denoting the life of the advanced Christian who possesses true knowledge (γνῶσις) and lives accordingly, distinct from mere faith or repentance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπερβατῷ","severity":"info","text":"Clement uses the rhetorical term ὑπερβατῷ (hyperbaton) to explain the word order of Genesis 1:3-4, where God says 'Let there be light' and then sees it is good. Clement argues the hyperbaton conceals that God knew the light was good before creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὔχεται τοίνυν ὁ γνωστικὸς","severity":"info","text":"This passage transitions from a discussion of God's response to prayer to a description of the gnostic's prayer life, structured in two stages: first asking for remission of sins, then for ability to do good and understand the divine economy, culminating in the blessed vision.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἴτησαι ... καὶ ποιήσω· ἐννοήθητι καὶ δώσω' is not a direct scriptural quotation; its source is uncertain, possibly a paraphrase or a lost apocryphon.","The reference to 'ἀγαθὸν νηστεία μετὰ προσευχῆς' is not found in the canonical Bible; it may be a proverb or from early Christian literature."],"confidence":"high","notes":[]},{"i":574,"ref":"p574","source":"ὡς ἔοικεν οὖν ἡ δικαιοσύνη τετράγωνός ἐστι, πάντοθεν ἴση καὶ ὁμοία ἐν λόγῳ, ἐν ἔργῳ, ἐν ἀποχῇ κακῶν, ἐν εὐποιίᾳ, ἐν τελειότητι γνωστικῇ, οὐδαμῇ οὐδαμῶς χωλεύουσα, ἵνα μὴ ἄδικός τε καὶ ἄνισος φανῇ. ᾗ μὲν οὖν τίς ἐστι δίκαιος, πάντως οὗτος καὶ πιστός, ᾗ δὲ πιστός, οὐδέπω καὶ δίκαιος, τὴν κατὰ προκοπὴν καὶ τελείωσιν δικαιοσύνην λέγω, καθ' ἣν ὁ γνωστικὸς δίκαιος λέγεται. αὐτίκα τῷ Ἀβραὰμ πιστῷ γενομένῳ ἐλογίσθη εἰς δικαιο6.12.103.2 σύνην, εἰς τὸ μεῖζον καὶ τελειότερον τῆς πίστεως προβεβηκότι. οὐ γὰρ ὁ ἀπεχόμενος μόνον τῆς κακῆς πράξεως δίκαιος, ἐὰν μὴ προσεξεργάσηται καὶ τὸ εὖ ποιεῖν καὶ τὸ γινώσκειν, δι' ἣν αἰτίαν τῶν μὲν ἀφεκτέον, τὰ δ' ἐνεργητέον. διὰ τῶν ὅπλων τῆς δικαιοσύνης τῶν δεξιῶν καὶ ἀριστερῶν φησὶν ὁ ἀπόστολος παραπέμπεσθαι τὸν\n\nδίκαιον εἰς κληρονομίαν τὴν ἄκραν, ὑπὸ μὲν τῶν πεφραγμένον, τοῖς δὲ καὶ ἐνεργοῦντα. οὐ γὰρ ἡ σκέπη μόνη τῆς παντευχίας καὶ ἡ τῶν ἁμαρτημάτων ἀποχὴ ἱκανὴ πρὸς τελείωσιν, εἰ μὴ προσλάβοι τὸ ἔρ6.12.103.5 γον τῆς δικαιοσύνης, τὴν εἰς εὐποιίαν ἐνέργειαν. τότε ὁ περιδέξιος ἡμῖν καὶ γνωστικὸς ἐν δικαιοσύνῃ ἀποκαλύπτεται, δεδοξασμένος ἤδη κἀνθένδε καθάπερ ὁ Μωυσῆς τὸ πρόσωπον τῆς ψυχῆς, ὅπερ ἐν τοῖς πρόσθεν ἰδίωμα χαρακτηριστικὸν τῆς δικαίας εἰρήκαμεν ψυχῆς. καθάπερ γὰρ τοῖς ἐρίοις ἡ στῦψις τῆς βαφῆς ἐμμείνασα τὴν ἰδιότητα καὶ παραλλαγὴν πρὸς τὰ λοιπὰ παρέχει ἔρια οὕτως κἀπὶ τῆς ψυχῆς ὁ μὲν πόνος παρῆλθεν, μένει δὲ τὸ καλόν, καὶ τὸ μὲν ἡδὺ κατα6.12.103.7 λείπεται, ἀναμάσσεται δὲ τὸ αἰσχρόν.","english":"Therefore, justice is foursquare, equal and uniform on all sides—in word, in deed, in abstaining from evil, in doing good, and in gnostic perfection, never limping in any way, lest it appear unjust and unequal. Now, whoever is just is certainly also faithful, but whoever is faithful is not yet just—I mean justice according to progress and perfection, by which the gnostic is called just. For instance, when Abraham became faithful, this was counted toward justice, as he advanced to the greater and more perfect stage of faith. For one who merely abstains from evil action is not just, unless he also accomplishes doing good and knowing, for what reason one must abstain from some things and actively perform others. The apostle says that the just man is escorted through the weapons of justice, both right and left, into the ultimate inheritance—protected by some and active through others. For the mere shelter of the full armor and the abstention from sins is not sufficient for perfection, unless it takes up the work of justice, the activity of doing good. Then the ambidextrous and gnostic man is revealed in justice, already glorified even from here, just as Moses had the face of his soul—which in earlier passages we called the characteristic mark of the just soul. For just as with wool, the fixing of the dye, once it has penetrated, imparts a distinctive quality and difference from other wool, so also with the soul: the labor passes away, but the beauty remains; the pleasure is left behind, but the shame is imprinted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τετράγωνός ἐστι","severity":"info","text":"The phrase 'justice is foursquare' echoes a classical ideal of balanced virtue, found in Plato and Aristotle, and is here adapted to Christian gnostic perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος","severity":"info","text":"The reference to 'the apostle' likely alludes to Paul's imagery of spiritual armor (e.g., Ephesians 6:10-17) or the two swords of justice, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μωυσῆς τὸ πρόσωπον τῆς ψυχῆς","severity":"info","text":"Clement compares the gnostic's glorified soul to Moses' shining face, a motif from Exodus 34:29-35, used here to symbolize inner transformation and divine approval.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τοῖς ἐρίοις ἡ στῦψις τῆς βαφῆς","severity":"info","text":"The dye-fixing analogy for moral character appears in Plato's 'Republic' (429d-430b) and is adapted by Clement to describe the permanence of virtue in the gnostic soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ γὰρ ἡ σκέπη μόνη ... ἱκανὴ πρὸς τελείωσιν","severity":"info","text":"This sentence marks a logical progression: abstention from evil is insufficient without active good works, a key step in Clement's argument for gnostic perfection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν κατὰ προκοπὴν καὶ τελείωσιν δικαιοσύνην","severity":"caution","text":"The phrase 'justice according to progress and perfection' is ambiguous: it may refer to a stage of moral development or to a distinct type of justice for the gnostic elite.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'apostle' cited is not specified; the reference to 'weapons of justice, both right and left' may be a lost Pauline allusion or a Clementine metaphor.","The phrase 'the face of the soul' as a characteristic mark of the just soul is not defined earlier in the surviving text, leaving its precise meaning unclear."],"confidence":"high","notes":[]},{"i":575,"ref":"p575","source":"αὗται γὰρ ἑκατέρας ψυχῆς χαρακτηριστικαὶ ποιότητες, ἀφ' ὧν γνωρίζεται ἡ μὲν δεδοξασμένη, ἡ δὲ κατεγνωσμένη. ναὶ μὴν καθάπερ τῷ Μωυσεῖ ἐκ τῆς δικαιοπραγίας καὶ τῆς κατὰ τὸ συνεχὲς πρὸς τὸν θεὸν τὸν λαλοῦντα αὐτῷ ὁμιλίας ἐπίχροιά τις ἐπεκάθιζε τῷ προσώπῳ δεδοξασμένη, οὕτως καὶ τῇ δικαίᾳ ψυχῇ θεία τις ἀγαθωσύνης δύναμις κατά τε ἐπισκοπὴν κατά τε τὴν προφητείαν κατά τε τὴν διοικητικὴν ἐνέργειαν ἐγχριπτομένη οἷον ἀπαυγάσματος νοεροῦ καθάπερ ἡλιακῆς ἀλέας ἐναποσημαίνεταί τι, δικαιοσύνης σφραγῖδα ἐπιφανῆ, φῶς ἡνωμένον ψυχῇ δι' ἀγάπης ἀδιαστάτου, θεοφορούσης καὶ θεοφορουμένης. ἐνταῦθα ἡ ἐξομοίωσις ἡ πρὸς τὸν σωτῆρα θεὸν ἀνακύπτει τῷ γνωστικῷ, εἰς ὅσον ἀνθρωπίνῃ θεμιτὸν φύσει, γινομένῳ τελείῳ ὡς ὁ πατήρ, φησίν, ὁ ἐν τοῖς οὐρανοῖς. αὐτός ἐστιν ὁ εἰπών· τεκνία, ἔτι μικρὸν μεθ' ὑμῶν εἰμι, ἐπεὶ καὶ ὁ θεός, οὐχ ᾗ φύσει ἀγαθός ἐστι, ταύτῃ μένει μακάριος καὶ ἄφθαρτος, οὔτε πράγματ' ἔχων οὔτε ἄλλῳ παρέχων, ποιῶν δὲ ἰδίως ἀγαθά, θεὸς ὄντως καὶ πατὴρ ἀγαθὸς ὤν τε καὶ γινόμενος ἐν ἀδιαλείπτοις εὐποιίαις, ἐν ταὐτότητι τῆς ἀγαθωσύνης ἀπαραβάτως μένει. τί γὰρ ὄφελος ἀγαθοῦ μὴ ἐνεργοῦντος μηδὲ ἀγαθύνοντος; Ὁ τοίνυν μετριοπαθήσας τὰ πρῶτα καὶ εἰς ἀπάθειαν μελετήσας αὐξήσας τε εἰς εὐποιίαν γνωστικῆς τελειότητος ἰσάγγελος μὲν ἐνταῦθα·","english":"These are the characteristic qualities of each soul, from which the glorified one is recognized and the condemned one is known. Indeed, just as in the case of Moses, from his righteous action and his continuous converse with God who spoke to him, a certain radiance settled upon his face, glorified, so also in the righteous soul, a certain divine power of goodness, touching it in oversight, in prophecy, and in administrative activity, imprints something like a gleam of intellectual light, like the warmth of the sun, a manifest seal of justice, a light united with the soul through undivided love, of the God-bearing and the God-borne. Here the assimilation to the savior God arises for the gnostic, as far as is lawful for human nature, becoming perfect as the Father, he says, who is in the heavens. It is he who said: \"Children, I am still with you a little while,\" since God also, not by nature being good, remains blessed and incorruptible in this way, neither having affairs nor providing for another, but doing good in a peculiar manner, being truly God and good Father, both being and becoming in unceasing benefactions, remaining inviolably in the identity of goodness. For what use is a good that does not act and does not do good? He, therefore, who has moderated his passions in the first place, and has practiced dispassion, and has advanced to benefaction of gnostic perfection, is equal to angels here.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαύγασμα νοεροῦ","severity":"info","text":"The phrase 'intellectual radiance' (ἀπαύγασμα νοεροῦ) echoes Philo's language for the divine light that illuminates the mind, a key concept in Middle Platonist epistemology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεκνία, ἔτι μικρὸν μεθ' ὑμῶν εἰμι","severity":"info","text":"The saying 'Children, I am still with you a little while' is not a direct biblical quotation but likely a logion from early Christian tradition, possibly from a lost apocryphal gospel or oral tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξομοίωσις ἡ πρὸς τὸν σωτῆρα θεόν","severity":"info","text":"The phrase 'assimilation to the savior God' adapts the Platonic ideal of ὁμοίωσις θεῷ (assimilation to God) from Theaetetus 176b, here Christianized by identifying the savior God with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ τοίνυν μετριοπαθήσας ... ἰσάγγελος μὲν ἐνταῦθα","severity":"info","text":"This sentence concludes the passage by summarizing the gnostic's progression from moderation of passions (μετριοπάθεια) to dispassion (ἀπάθεια) and benefaction, culminating in angelic equality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ τῷ Μωυσεῖ ... δικαιοπραγίας","severity":"info","text":"The comparison of the righteous soul's radiance to Moses' shining face draws on Exodus 34:29-35, where Moses' face becomes radiant after conversing with God, a common typology in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θεοφορούσης καὶ θεοφορουμένης","severity":"caution","text":"The phrase 'of the God-bearing and the God-borne' is ambiguous: it may refer to the soul both bearing God and being borne by God, or to the active and passive aspects of divine possession.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of 'Children, I am still with you a little while' is unclear; it may be Christ or a prophetic figure.","The phrase 'θεοφορούσης καὶ θεοφορουμένης' could be read as a genitive absolute or as modifying the soul, with uncertain grammatical subject."],"confidence":"high","notes":[]},{"i":576,"ref":"p576","source":"φωτεινὸς δὲ ἤδη καὶ ὡς ὁ ἥλιος λάμπων κατὰ τὴν εὐεργεσίαν σπεύδει τῇ γνώσει τῇ δικαίᾳ δι' ἀγάπης θεοῦ ἐπὶ τὴν ἁγίαν μονὴν καθάπερ οἱ ἀπόστολοι, οὐχ, ὅτι ἦσαν ἐκλεκτοί, γενόμενοι ἀπόστολοι κατά τι φύσεως ἐξαίρετον ἰδίωμα, ἐπεὶ καὶ ὁ Ἰούδας ἐξελέγη σὺν αὐτοῖς, ἀλλ' οἷοί τε ἦσαν ἀπόστολοι γενέσθαι ἐκλεγέντες πρὸς τοῦ καὶ τὰ τέλη προορωμένου. ὁ γοῦν μὴ σὺν αὐτοῖς ἐκλεγεὶς Ματθίας, ἄξιον ἑαυτὸν παρασχόμενος τοῦ γενέσθαι ἀπόστολον, ἀντικατατάσσεται Ἰούδα. ἔξεστιν οὖν καὶ νῦν ταῖς κυριακαῖς ἐνασκήσαντας ἐντολαῖς, κατὰ τὸ εὐαγγέλιον τελείως βιώσαντας καὶ γνωστι6.13.106.2 κῶς, εἰς τὴν ἐκλογὴν τῶν ἀποστόλων ἐγγραφῆναι. οὗτος πρεσβύτερός ἐστι τῷ ὄντι τῆς ἐκκλησίας καὶ διάκονος ἀληθὴς τῆς τοῦ θεοῦ βουλήσεως, ἐὰν ποιῇ καὶ διδάσκῃ τὰ τοῦ κυρίου, οὐχ ὑπ' ἀνθρώπων χειροτονούμενος οὐδ', ὅτι πρεσβύτερος, δίκαιος νομιζόμενος, ἀλλ', ὅτι δίκαιος, ἐν πρεσβυτερίῳ καταλεγόμενος· κἂν ἐνταῦθα ἐπὶ γῆς πρωτοκαθεδρίᾳ μὴ τιμηθῇ, ἐν τοῖς εἴκοσι καὶ τέσσαρσι καθεδεῖται θρόνοις τὸν λαὸν κρίνων, ὥς φησιν ἐν τῇ ἀποκαλύψει Ἰωάννης. μία μὲν γὰρ τῷ ὄντι διαθήκη ἡ σωτήριος ἀπὸ καταβολῆς κόσμου εἰς ἡμᾶς διήκουσα, κατὰ διαφόρους γενεάς τε καὶ χρόνους διάφορος εἶναι τὴν δόσιν ὑποληφθεῖσα. ἀκόλουθον γὰρ εἶναι μίαν ἀμετάθετον σωτηρίας δόσιν παρ' ἑνὸς θεοῦ δι' ἑνὸς κυρίου πολυτρόπως ὠφελοῦσαν, δι' ἣν αἰτίαν τὸ μεσότοιχον αἴρεται τὸ διο6.13.107.1 ρίζον τοῦ Ἰουδαίου τὸν Ἕλληνα εἰς περιούσιον λαόν. καὶ οὕτως ἄμφω εἰς τὴν ἑνότητα τῆς πίστεως καταντῶσιν, καὶ ἡ ἐξ ἀμφοῖν ἐκλογὴ μία.","english":"Now he is luminous and shining like the sun in his beneficence, hastening through righteous knowledge by love of God to the holy abode, just as the apostles did—not because they were chosen and became apostles by some exceptional quality of nature, since Judas was chosen along with them, but because they were such as to become apostles, selected by one who foresees the ends. Matthias, who was not chosen with them, but presented himself as worthy of becoming an apostle, is set in the place of Judas. It is possible, therefore, even now, by training in the Lord’s commandments, by living perfectly according to the Gospel and gnostically, to be enrolled in the election of the apostles. Such a one is truly a presbyter of the church and a genuine deacon of the will of God, if he both does and teaches the things of the Lord, not being ordained by men, nor considered righteous because he is a presbyter, but being enrolled in the presbytery because he is righteous. Even if he is not honored here on earth with the first seat, he will sit on the twenty-four thrones judging the people, as John says in the Apocalypse. For there is in truth one saving covenant, extending from the foundation of the world to us, which is considered different in its gift according to different generations and times. For it is fitting that there be one unchangeable gift of salvation from one God through one Lord, benefiting in many ways, for which reason the dividing wall that separates the Greek from the Jew is removed for the elect people. And thus both come into the unity of faith, and the election from both is one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φωτεινὸς","severity":"info","text":"The luminous condition of the righteous soul is presented as an achieved state, not a natural endowment, contrasting with the radiance of Moses in the previous passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδας","severity":"info","text":"Clement invokes Judas Iscariot as a counterexample: election by Christ did not guarantee virtue, since Judas was chosen yet failed. This supports Clement’s argument that apostolic status depends on moral and gnostic qualification, not predestined nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματθίας","severity":"info","text":"Matthias, chosen by lot after Judas’s defection (Acts 1:15–26), is presented as a model of worthiness: he was not among the original Twelve but became an apostle through merit, reinforcing Clement’s theme of post-apostolic eligibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴκοσι καὶ τέσσαρσι θρόνοις","severity":"info","text":"The twenty-four thrones allude to the twenty-four elders in Revelation 4:4, who sit around God’s throne. Clement interprets this as the eschatological reward for the righteous presbyter, not a literal earthly office.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβύτερος","severity":"info","text":"Clement redefines ‘presbyter’ as a spiritual office based on righteousness and teaching, not ordination. This reflects second-century debates about clerical authority and the charismatic versus institutional ministry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μεσότοιχον","severity":"info","text":"The ‘dividing wall’ between Jew and Greek is a metaphor for the barrier removed by the one covenant. This image recurs in early Christian literature (cf. Eph 2:14) and here frames the unity of salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ τέλη προορωμένου' could mean either 'foreseeing the ends' (i.e., outcomes) or 'foreseeing the ends' (i.e., purposes); the translation adopts the former, consistent with divine foreknowledge.","The reference to 'twenty-four thrones' may conflate the elders of Revelation with a Jewish apocalyptic tradition of twenty-four priestly courses; Clement does not specify."],"confidence":"high","notes":[]},{"i":577,"ref":"p577","source":"καὶ τῶν ἐκλεκτῶν, φησίν, ἐκλεκτότεροι οἱ κατὰ τὴν τελείαν γνῶσιν καὶ τῆς ἐκκλησίας αὐτῆς ἀπηνθισμένοι καὶ τῇ μεγαλοπρεπεστάτῃ δόξῃ τετιμημένοι, κριταί τε καὶ διοικηταί, ἐπ' ἴσης ἔκ τε Ἰουδαίων ἔκ τε Ἑλλήνων, οἱ τέσσαρες καὶ εἴκοσι, διπλασιασθείσης τῆς χάριτος· ἐπεὶ\n\nκαὶ αἱ ἐνταῦθα κατὰ τὴν ἐκκλησίαν προκοπαὶ ἐπισκόπων, πρεσβυτέρων, διακόνων μιμήματα, οἶμαι, ἀγγελικῆς δόξης κἀκείνης τῆς οἰκονομίας τυγχάνουσιν, ἣν ἀναμένειν φασὶν αἱ γραφαὶ τοὺς κατ' ἴχνος τῶν ἀποστόλων ἐν τελειώσει δικαιοσύνης κατὰ τὸ εὐαγγέλιον βεβιωκότας. ἐν νεφέλαις τούτους ἀρθέντας γράφει ὁ ἀπόστολος διακονήσειν μὲν τὰ πρῶτα, ἔπειτα ἐγκαταταγῆναι τῷ πρεσβυτερίῳ κατὰ προκοπὴν δόξης (δόξα γὰρ δόξης διαφέρει), ἄχρις ἂν εἰς τέλειον ἄνδρα αὐξήσωσιν.\n\nοἱ τοιοῦτοι κατὰ τὸν Δαβὶδ καταπαύσουσιν ἐν ὄρει ἁγίῳ θεοῦ, τῇ ἀνωτάτω ἐκκλησίᾳ, καθ' ἣν οἱ φιλόσοφοι συνάγονται τοῦ θεοῦ, οἱ τῷ ὄντι Ἰσραηλῖται οἱ καθαροὶ τὴν καρδίαν, ἐν οἷς δόλος οὐδείς, οἱ μὴ καταμείναντες ἐν ἑβδομάδι ἀναπαύσεως, ἀγαθοεργίᾳ δὲ θείας ἐξομοιώσεως εἰς ὀγδοαδικῆς εὐεργεσίας κληρονομίαν ὑπερκύψαντες, ἀκορέστου θεωρίας εἰλικρινεῖ ἐποπτείᾳ προσανέχοντες. ἔστιν δὲ καὶ ἄλλα, φησὶν ὁ κύριος, πρόβατα, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης, ἄλλης αὐλῆς καὶ μονῆς ἀναλόγως τῆς πίστεως κατηξιωμένα. τὰ δὲ ἐμὰ πρόβατα τῆς ἐμῆς ἀκούει φωνῆς, συνιέντα γνωστικῶς τὰς ἐντολάς· τὸ δ' ἔστιν μεγαλοφρόνως καὶ ἀξιολόγως ἐκδέχεσθαι σὺν καὶ τῇ τῶν ἔργων ἀνταποδόσει τε καὶ ἀντακολουθίᾳ.","english":"and of the elect, he says, the more elect are those who, through perfect knowledge, have been culled from the church itself and honored with the most magnificent glory, judges and administrators, equally from among Jews and Greeks, the twenty-four, the grace having been doubled; since\n\nalso the progressions here in the church of bishops, presbyters, deacons are imitations, I think, of angelic glory and of that economy which the scriptures say awaits those who have followed in the footsteps of the apostles, having lived in perfection of righteousness according to the gospel. The apostle writes that these are lifted up in clouds to serve first, then to be enrolled in the presbytery according to progress in glory (for glory differs from glory), until they grow into a perfect man.\n\nSuch persons, according to David, will rest on the holy mountain of God, the highest church, where the philosophers of God are gathered, the true Israelites, pure in heart, in whom there is no guile, who have not remained in the hebdomad of rest, but have risen through beneficence of divine assimilation into the inheritance of ogdoadic beneficence, devoting themselves to the pure contemplation of insatiable vision. And there are other sheep, says the Lord, which are not of this fold, having been deemed worthy of another fold and dwelling proportionally to their faith. But my sheep hear my voice, understanding the commandments gnosticly; and this is to receive them magnanimously and worthily, together with the requital and correspondence of works.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσιν","severity":"info","text":"γνῶσιν (gnōsin) here denotes the perfect knowledge that distinguishes the more elect, a technical term in Clement for advanced Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν νεφέλαις τούτους ἀρθέντας","severity":"info","text":"Clement alludes to the apostle's writing about being lifted in clouds, likely referencing Revelation or a Pauline ascent tradition, though no exact verse is cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἴκοσι τέσσαρες","severity":"info","text":"The twenty-four (εἴκοσι τέσσαρες) judges and administrators from Jews and Greeks reflect a celestial hierarchy, possibly the twenty-four elders of Revelation 4:4, adapted by Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προκοπαὶ ἐπισκόπων, πρεσβυτέρων, διακόνων","severity":"info","text":"Clement structures earthly church offices (bishops, presbyters, deacons) as imitations of angelic glory, linking ecclesiastical hierarchy to cosmic order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀγδοαδικῆς εὐεργεσίας","severity":"info","text":"The ogdoadic beneficence (ὀγδοαδικῆς εὐεργεσίας) reflects Clement's use of number symbolism, where the ogdoad represents a higher stage beyond the hebdomad, influential in later Christian mysticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἐμὰ πρόβατα","severity":"caution","text":"The Lord's saying about 'my sheep' is not a direct gospel quotation; Clement may be paraphrasing or using a non-canonical source, so its scriptural basis is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'twenty-four' is ambiguous: they could be celestial beings or a symbolic number; Clement does not specify.","The phrase 'other sheep' may refer to a lost or apocryphal saying, leaving its source unclear."],"confidence":"high","notes":[]},{"i":578,"ref":"p578","source":"ὥστε ὅταν ἀκούσωμεν ἡ πίστις σου σέσωκέν σε, οὐχ ἁπλῶς τοὺς ὁπωσοῦν πιστεύσαντας σωθήσεσθαι λέγειν αὐτὸν ἐκδεχόμεθα, ἐὰν μὴ καὶ τὰ ἔργα ἐπακολουθήσῃ. αὐτίκα Ἰουδαίοις μόνοις ταύτην ἔλεγε τὴν φωνὴν τοῖς νομικῶς καὶ ἀνεπιλήπτως βεβιωκόσιν, οἷς μόνον ἡ εἰς τὸν κύριον ὑπελείπετο πίστις. οὐκ ἂν οὖν μετὰ ἀκρασίας πιστός τις εἴη, ἀλλὰ κἂν μὴ ἐξέλθῃ τὴν σάρκα, ἀποθέσθαι τὰ πάθη ἀνάγκη τοῦτον, ὡς εἰς τὴν μονὴν τὴν οἰκείαν χωρῆσαι δυνηθῆναι. πλέον δέ ἐστι τοῦ πιστεῦσαι τὸ γνῶναι, καθάπερ ἀμέλει τοῦ σωθῆναι τὸ καὶ μετὰ τὸ σωθῆναι τιμῆς τῆς ἀνω6.14.109.3 τάτω ἀξιωθῆναι. διὰ πολλῆς τοίνυν τῆς παιδείας ἀπεκδυσάμενος τὰ πάθη ὁ πιστὸς ἡμῖν μέτεισιν ἐπὶ τὴν βελτίονα τῆς προτέρας μονῆς, μεγίστην κόλασιν ἐπιφερόμενος τὸ ἰδίωμα τῆς μετανοίας ὧν ἐξήμαρτεν μετὰ τὸ βάπτισμα. ἀνιᾶται γοῦν ἔτι μᾶλλον ἤτοι μηδέπω ἢ καὶ μηδ' ὅλως τυγχάνων ὧν ἄλλους ὁρᾷ μετειληφότας. πρὸς δὲ καὶ ἐπαισχύνεται τοῖς πλημμεληθεῖσιν αὐτῷ, αἳ δὴ μέγισται κολάσεις εἰσὶ τῷ πιστῷ. ἀγαθὴ γὰρ ἡ τοῦ θεοῦ δικαιοσύνη καὶ δικαία ἐστὶν ἡ ἀγαθότης αὐτοῦ. κἂν παύσωνται ἄρα που αἱ τιμωρίαι κατὰ τὴν ἀποπλήρωσιν τῆς ἐκτίσεως καὶ τῆς ἑκάστου ἀποκαθάρσεως, μεγίστην ἔχουσι παραμένουσαν λύπην οἱ τῆς ἄλλης ἄξιοι εὑρεθέντες αὐλῆς τὴν ἐπὶ τῷ μὴ συνεῖναι τοῖς διὰ δικαιοσύνην δοξασθεῖσιν. Αὐτίκα ὁ Σολομὼν σοφὸν καλῶν τὸν γνωστικὸν περὶ τῶν θαυμαζόντων αὐτοῦ τὸ ἀξίωμα τῆς μονῆς τάδε φησίν· ὄψονται γὰρ τελευτὴν σοφοῦ καὶ οὐ νοήσουσι, τί ἐβουλεύσατο περὶ αὐτοῦ καὶ εἰς τί ἠσφαλίσατο αὐτὸν ὁ κύριος· ἐπί τε τῆς δόξης ἐροῦσιν αὐτοῦ·","english":"so that when we hear 'your faith has saved you,' we do not simply take him to mean that those who have believed in any way whatsoever will be saved, unless works also follow. For instance, he spoke this utterance only to Jews who had lived lawfully and blamelessly, to whom only faith in the Lord remained. Therefore, one could not be a believer with incontinence, but even if he does not put off the flesh, he must necessarily lay aside the passions, so as to be able to enter his proper abode. Knowing is more than believing, just as, of course, being deemed worthy of the highest honor after being saved is more than being saved. So, through much discipline, having stripped off the passions, our believer passes on to a better abode than the former, bearing as the greatest punishment the property of repentance for the sins he committed after baptism. He is grieved, then, even more, either not yet or not at all attaining what he sees others have received. Moreover, he is ashamed of his transgressions, which indeed are the greatest punishments for the believer. For the justice of God is good, and his goodness is just. And even if the punishments cease somewhere, according to the fulfillment of the payment and the purification of each, those found worthy of the other court have a great persistent grief over not being together with those glorified through righteousness. For instance, Solomon, calling the gnostic wise, says this about those who marvel at the dignity of his abode: 'For they will see the end of the wise man and will not understand what he planned concerning himself and to what the Lord secured him; and concerning his glory they will say.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐχ ἁπλῶς τοὺς ὁπωσοῦν πιστεύσαντας σωθήσεσθαι λέγειν αὐτὸν ἐκδεχόμεθα","severity":"info","text":"Clement argues that the phrase 'your faith has saved you' does not apply to indiscriminate belief; works must follow. This reflects his insistence on the necessity of moral discipline for salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement uses 'gnostic' here to denote the advanced Christian who possesses perfect knowledge (γνῶσις), not a heretic. This is a key term in his system, distinguishing the true gnostic from the merely faithful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄψονται γὰρ τελευτὴν σοφοῦ καὶ οὐ νοήσουσι","severity":"info","text":"Clement attributes this saying to Solomon, likely alluding to a passage from the Wisdom of Solomon or a similar sapiential text. The exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεγίστην κόλασιν ἐπιφερόμενος τὸ ἰδίωμα τῆς μετανοίας","severity":"info","text":"Clement treats repentance after baptism as a severe punishment, reflecting early Christian debates about post-baptismal sin and the possibility of a second repentance. This aligns with rigorist tendencies in some second-century circles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλέον δέ ἐστι τοῦ πιστεῦσαι τὸ γνῶναι","severity":"info","text":"This sentence marks a transition from discussing faith and works to the superiority of knowledge (γνῶσις) over mere belief, a central theme in Clement's hierarchy of Christian perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αὐτίκα ὁ Σολομὼν σοφὸν καλῶν τὸν γνωστικὸν","severity":"info","text":"Clement's identification of Solomon as a source for gnostic teaching shows his method of appropriating Jewish wisdom literature to support Christian gnosticism, a practice that influenced later Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἄλλης αὐλῆς' ('the other court') is ambiguous: it may refer to a different heavenly abode or a distinct rank among the saved. Clement does not clarify the spatial or hierarchical relationship.","The source of the Solomon quotation is not specified; it may be from a lost or apocryphal text, leaving its exact origin uncertain."],"confidence":"high","notes":[]},{"i":579,"ref":"p579","source":"οὗτος ἦν ὃν ἔσχομέν ποτε εἰς γέλωτα καὶ εἰς παραβολὴν ὀνειδισμοῦ, οἱ ἄφρονες· τὸν βίον αὐτοῦ ἐλογισάμεθα μανίαν καὶ τὴν τελευτὴν αὐτοῦ ἄτιμον· πῶς κατελογίσθη ἐν υἱοῖς θεοῦ καὶ ἐν ἁγίοις ὁ κλῆ6.14.110.3 ρος αὐτοῦ ἐστιν; οὐ μόνον τοίνυν ὁ πιστός, ἀλλὰ καὶ ὁ ἐθνικὸς δικαιότατα κρίνεται. ἐπειδὴ γὰρ ᾔδει ὁ θεός, ἅτε προγνώστης ὤν, μὴ πιστεύσοντα τοῦτον, οὐδὲν ἧττον, ὅπως τήν γε καθ' ἑαυτὸν ἀναδέξηται τελείωσιν, ἔδωκεν μὲν φιλοσοφίαν αὐτῷ, ἀλλὰ πρὸ τῆς πίστεως, ἔδωκεν δὲ τὸν ἥλιον καὶ τὴν σελήνην καὶ τὰ ἄστρα εἰς θρῃσκείαν, ἃ ἐποίησεν ὁ θεὸς τοῖς ἔθνεσιν, φησὶν ὁ νόμος, ἵνα μὴ τέλεον ἄθεοι γενόμενοι τελέως καὶ διαφθαρῶσιν. οἱ δὲ κἀν ταύτῃ γενόμενοι τῇ ἐντολῇ ἀγνώμονες, γλυπτοῖς προσεσχηκότες ἀγάλμασι, ἂν μὴ μετανοήσωσι, κρίνονται, οἳ μέν, ὅτι δυνηθέντες οὐκ ἠθέλησαν πιστεῦσαι τῷ θεῷ, οἳ δέ, ὅτι καὶ θελήσαντες οὐκ ἐξεπόνησαν περι6.14.111.1 γενέσθαι πιστοί· ναὶ μὴν κἀκεῖνοι οἱ ἀπὸ τῆς τῶν ἄστρων σεβήσεως μὴ ἐπαναδραμόντες ἐπὶ τὸν τούτων","english":"This was the one we once held up to laughter and as a parable of reproach, we the foolish; we considered his life madness and his end dishonorable; how has his lot been counted among the sons of God and among the saints? Therefore not only the believer, but also the pagan is most justly judged. For since God knew, being foreknowing, that this one would not believe, nevertheless, in order that he might at least undergo the perfection that is in his own power, he gave him philosophy, but before faith, and he gave him the sun and the moon and the stars for worship, which God made for the nations, the law says, so that they might not become completely godless and be utterly destroyed. But those who, even in this commandment, are ungrateful, having devoted themselves to carved images, if they do not repent, are judged, some because, though able, they were unwilling to believe in God, others because, even though willing, they did not labor to become believers. And indeed also those who, from the worship of the stars, did not ascend to the one who made them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὗτος ἦν ὃν ἔσχομέν ποτε εἰς γέλωτα καὶ εἰς παραβολὴν ὀνειδισμοῦ","severity":"info","text":"Clement refers to a figure once mocked, likely a philosopher or martyr whose posthumous veneration seems paradoxical. The passage argues that even pagans receive divine provision (philosophy, astral worship) to prevent utter godlessness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλῆρος","severity":"info","text":"κλῆρος (klēros) here means 'lot' or 'allotted portion,' referring to the status or inheritance of the saints. Clement questions how a despised figure could be counted among the holy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ ἐποίησεν ὁ θεὸς τοῖς ἔθνεσιν, φησὶν ὁ νόμος","severity":"info","text":"Clement cites the law (likely Deuteronomy 4:19 or a similar passage) to claim that God created celestial bodies for the nations to worship, preventing total atheism. This reflects a Hellenistic Jewish interpretive tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"φιλοσοφίαν","severity":"info","text":"Clement distinguishes philosophy (given before faith) as a preparatory gift for Greeks, aligning with his view that Greek philosophy served as a 'schoolmaster' to Christ. This is a key theme in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ μόνον τοίνυν ὁ πιστός, ἀλλὰ καὶ ὁ ἐθνικὸς δικαιότατα κρίνεται","severity":"info","text":"This sentence marks a transition: Clement moves from discussing the believer's judgment to asserting that pagans are also justly judged, based on their response to divine provision (philosophy, astral worship).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γλυπτοῖς προσεσχηκότες ἀγάλμασι","severity":"info","text":"Clement's critique of idolatry (carved images) echoes early Christian apologetic commonplaces. His nuanced view—that astral worship was a divine concession—was later influential in discussions of natural religion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this one' (οὗτος) is unclear; possibly a specific philosopher or martyr known to Clement's audience. The Coptic text does not resolve it."],"confidence":"high","notes":[]},{"i":580,"ref":"p580","source":"ποιητήν. ὁδὸς γὰρ ἦν αὕτη δοθεῖσα τοῖς ἔθνεσιν ἀνακῦψαι πρὸς θεὸν διὰ τῆς τῶν ἄστρων θρῃσκείας. οἱ δὲ μὴ ἐπὶ τούτοις θελήσαντες ἐπιμεῖναι τοῖς δοθεῖσιν αὐτοῖς ἀστράσιν, ἀλλὰ καὶ τούτων ἀποπεσόντες εἰς λίθους καὶ ξύλα, ὡς χνοῦς, φησίν, ἐλογίσθησαν καὶ ὡς σταγὼν ἀπὸ κάδου, περισ6.14.111.3 σοὶ εἰς σωτηρίαν, οἱ ἀπορριπτόμενοι τοῦ σώματος. ὥσπερ οὖν τὸ μὲν ἁπλῶς σῴζειν τῶν μέσων ἐστίν, τὸ δ' ὀρθῶς καὶ δεόντως κατόρθωμα, οὕτως καὶ πᾶσα πρᾶξις γνωστικοῦ μὲν κατόρθωμα, τοῦ δὲ ἁπλῶς πιστοῦ μέση πρᾶξις λέγοιτ' ἄν, μηδέπω κατὰ λόγον ἐπιτελουμένη μηδὲ μὴν κατ' ἐπίστασιν κατορθουμένη. πᾶσα δὲ ἔμπαλιν τοῦ ἐθνικοῦ ἁμαρτητική· οὐ γὰρ τὸ ἁπλῶς εὖ πράττειν, ἀλλὰ τὸ πρός τινα σκοπὸν τὰς πράξεις ποιεῖσθαι καὶ κατὰ λόγον ἐνεργεῖν καθῆκον αἱ γραφαὶ παριστᾶσιν. καθάπερ οὖν τοῖς ἀπείροις τοῦ λυρίζειν λύρας οὐχ ἁπτέον οὐδὲ μὴν τοῖς ἀπείροις τοῦ αὐλεῖν αὐλῶν, οὕτως οὐδὲ πραγμάτων ἁπτέον τοῖς μὴ τὴν γνῶσιν εἰληφόσι καὶ εἰδόσιν ὅπως αὐτοῖς παρ' ὅλον τὸν βίον χρηστέον. τὸν γοῦν τῆς ἐλευθερίας ἀγῶνα οὐ μόνον ἐν πολέμοις ἀγωνίζονται οἱ πολέμων ἀθληταί, ἀλλὰ καὶ ἐν συμποσίοις καὶ ἐπὶ κοίτης κἀν τοῖς δικαστηρίοις οἱ ἀλειψάμενοι τῷ λόγῳ, αἰχμάλωτοι γενέσθαι ἡδονῆς αἰσχυνόμενοι· οὐ μήποτε τὰν ἀρετὰν ἀλλάξομαι ἀντ' ἀδίκου κέρδους. ἄδικον δὲ ἄντικρυς κέρδος ἡδονὴ καὶ λύπη πόθος τε καὶ φόβος καὶ συνελόντι εἰπεῖν τὰ πάθη τῆς ψυχῆς, ὧν τὸ παραυτίκα τερπνὸν ἀνιαρὸν εἰς τοὐπιόν. τί γὰρ ὄφελος, ἐὰν τὸν κόσμον κερδήσῃς, φησί, τὴν δὲ ψυχὴν ἀπολέσῃς;","english":"poet. For this was the way given to the nations to rise up to God through the worship of the stars. But those who were unwilling to remain with the stars given to them, but fell away even from these to stones and wood, were counted as dust, it says, and as a drop from a jar, superfluous for salvation, cast off from the body. Just as, then, saving simply is among the intermediate things, but saving rightly and fittingly is a right action, so also every action of the gnostic would be called a right action, while that of the simple believer would be called an intermediate action, not yet performed according to reason nor accomplished with knowledge. But every action of the heathen, on the contrary, is sinful; for the scriptures present not simply doing well, but directing actions toward a goal and acting according to reason as the proper duty. Just as, then, those inexperienced in playing the lyre should not touch a lyre, nor those inexperienced in playing the flute touch flutes, so also those who have not received knowledge and do not know how to use it throughout their whole life should not touch affairs. For the contest of freedom is waged not only in wars by athletes of war, but also in symposia and in bed and in law courts by those anointed with the word, ashamed to become captives of pleasure: I will never exchange virtue for unjust gain. But unjust gain is directly pleasure and pain, desire and fear, and, in a word, the passions of the soul, whose immediate delight is painful for the future. For what profit is it, it says, if you gain the world but lose your soul?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἀστράσιν","severity":"info","text":"Clement refers to the notion that the nations were given a path to God through astral worship, a concession to pagan practice that he elsewhere critiques. This reflects a common early Christian apologetic strategy of reinterpreting pagan religion as a preparatory stage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς χνοῦς, φησίν, ἐλογίσθησαν","severity":"info","text":"The phrase 'counted as dust' likely echoes Psalm 1:4 LXX (ἐλογίσθησαν ὡσεὶ χνοῦς), though the exact wording varies. Clement uses it to describe those who fall from astral worship to idolatry of stones and wood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μέση πρᾶξις","severity":"info","text":"Clement distinguishes 'intermediate action' (μέση πρᾶξις) from 'right action' (κατόρθωμα). This Stoic terminology is adapted to his Christian framework: the simple believer's action is intermediate, not yet fully rational or gnostic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"λύρας ... αὐλῶν","severity":"info","text":"The analogy of not touching lyre or flute without experience is a common philosophical trope, found in Plato (e.g., Alcibiades I) and later Stoic writers, used here to argue that only the gnostic should engage in practical affairs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθάπερ ... οὕτως","severity":"info","text":"Clement uses a double analogy structure: first comparing saving simply vs. saving rightly, then comparing the gnostic's action to the simple believer's, and finally the heathen's action as sinful. This builds a three-tiered ethical hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί γὰρ ὄφελος, ἐὰν τὸν κόσμον κερδήσῃς, φησί, τὴν δὲ ψυχὴν ἀπολέσῃς","severity":"info","text":"This rhetorical question echoes a common biblical and early Christian sentiment (cf. Mark 8:37? or Matthew 16:26?), but the exact source is uncertain. Clement attributes it to 'it says' (φησί), likely a scriptural allusion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς χνοῦς, φησίν' may be a loose citation of Psalm 1:4 LXX, but the exact reference is not explicit. The identity of 'the poet' at the start of the passage is unclear from this excerpt alone."],"confidence":"high","notes":[]},{"i":581,"ref":"p581","source":"δῆλον οὖν τοὺς μὴ ἐπιτελοῦντας τὰς καλὰς πράξεις οὐδὲ γιγνώσκειν τὰ ὠφέλιμα ἑαυτοῖς. εἰ δὲ τοῦτο, οὐδὲ εὔξασθαι ὀρθῶς οἷοί τε οὗτοι παρὰ τοῦ θεοῦ λαβεῖν τὰ ἀγαθά, ἀγνοοῦντες τὰ ὄντως ἀγαθά, οὐδ' ἂν λαβόντες αἴσθοιντο τῆς δωρεᾶς οὐδ' ἄν τι ἀπολαύσειαν κατ' ἀξίαν οὗ μὴ ἔγνωσαν, ὑπό τε τῆς ἀπειρίας τοῦ χρήσασθαι τοῖς δοθεῖσι καλῶς ὑπό τε τῆς ἄγαν ἀμαθίας, μηδέπω πῶς χρηστέον ταῖς θείαις δωρεαῖς ἐγνωκότες. ἀμαθία δὲ ἀγνοίας αἰτία. Καί μοι δοκεῖ κομπώδους μὲν εἶναι ψυχῆς καύχημα, πλὴν εὐσυνειδήτου, ἐπιφθέγγεσθαι τοῖς κατὰ περίστασιν συμβαίνουσι· πρὸς ταῦθ' ὅ τι χρὴ καὶ παλαμάσθων· τὸ γὰρ εὖ μετ' ἐμοῦ καὶ τὸ δίκαιον σύμμαχον ἔσται, καὶ οὐ μή ποτε ἁλῶ, καλὰ πράσσων. αὕτη δὲ ἡ εὐσυνειδησία τὸ ὅσιον τὸ πρὸς τὸν θεὸν καὶ τὸ πρὸς τοὺς ἀνθρώπους δίκαιον διασῴζει, καθαρὰν τὴν ψυχὴν φυλάττουσα δια6.14.113.3 νοήμασι σεμνοῖς καὶ λόγοις ἁγνοῖς καὶ τοῖς δικαίοις ἔργοις. οὕτως δύναμιν λαβοῦσα κυριακὴν ἡ ψυχὴ μελετᾷ εἶναι θεός, κακὸν μὲν οὐδὲν ἄλλο πλὴν ἀγνοίας εἶναι νομίζουσα καὶ τῆς μὴ κατὰ τὸν ὀρθὸν λόγον ἐνεργείας, ἀεὶ δὲ εὐχαριστοῦσα ἐπὶ πᾶσι τῷ θεῷ δι' ἀκοῆς δικαίας καὶ ἀναγνώσεως θείας, διὰ ζητήσεως ἀληθοῦς, διὰ προσφορᾶς ἁγίας, δι' εὐχῆς μακαρίας, αἰνοῦσα, ὑμνοῦσα, εὐλογοῦσα, ψάλλουσα· οὐ διορίζεταί ποτε τοῦ θεοῦ κατ' οὐδένα καιρὸν ἡ τοιάδε ψυχή. εἰκότως οὖν εἴρηται· καὶ οἱ πεποιθότες ἐπ' αὐτῷ συνήσουσιν ἀλήθειαν, καὶ οἱ πιστοὶ ἐν ἀγάπῃ προσμενοῦσιν αὐτῷ. ὁρᾷς οἷα περὶ τῶν γνωστικῶν διαλέγεται ἡ σοφία. ἀναλόγως ἄρα καὶ αἱ μοναὶ ποικίλαι κατ' ἀξίαν τῶν πιστευσάντων. αὐτίκα ὁ Σολομών·","english":"It is clear, then, that those who do not perform noble actions do not even know what is beneficial to themselves. And if this is so, such people are not even able to pray correctly to receive good things from God, since they are ignorant of what is truly good; nor, if they received them, would they perceive the gift, nor would they enjoy it in a manner worthy of what they did not know, both from inexperience in using what is given well and from excessive ignorance, not yet having learned how to use divine gifts. Ignorance is the cause of unawareness. And it seems to me that it belongs to a soul that is boastful, yet of good conscience, to utter in the face of circumstances that arise: \"Against these things, what must I devise and contrive? For the good is with me, and justice will be my ally, and I shall never be caught while doing noble deeds.\" This good conscience preserves piety toward God and justice toward human beings, keeping the soul pure through reverent thoughts, pure words, and just deeds. Thus, having received a power that is lordly, the soul practices being God, considering that nothing is evil except ignorance and activity not in accordance with right reason, always giving thanks to God in all things through just hearing and divine reading, through true inquiry, through holy offering, through blessed prayer, praising, hymning, blessing, singing psalms. Such a soul is never separated from God at any time. Therefore it is rightly said: \"And those who trust in him will understand truth, and the faithful will remain with him in love.\" You see what the wisdom says about the gnostics. Proportionally, then, the abodes are various according to the worth of those who have believed. Immediately Solomon says:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δῆλον οὖν τοὺς μὴ ἐπιτελοῦντας τὰς καλὰς πράξεις οὐδὲ γιγνώσκειν τὰ ὠφέλιμα ἑαυτοῖς","severity":"info","text":"Clement argues that failure to perform noble actions entails ignorance of one's own benefit, linking moral practice to self-knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐσυνειδησία","severity":"info","text":"The term 'good conscience' here denotes an inner moral awareness that preserves piety toward God and justice toward humans, a key concept in Clement's ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ οἱ πεποιθότες ἐπ' αὐτῷ συνήσουσιν ἀλήθειαν, καὶ οἱ πιστοὶ ἐν ἀγάπῃ προσμενοῦσιν αὐτῷ","severity":"info","text":"This appears to be a scriptural citation, possibly from the Septuagint or a Christian adaptation, though the exact source is not identified in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γνωστικῶν","severity":"info","text":"Clement refers to 'the gnostics' as those possessing true knowledge (gnōsis), a central category in his Stromata, distinct from later heresiological uses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα ὁ Σολομών·","severity":"info","text":"The passage concludes with a transitional phrase introducing a citation from Solomon, likely from Proverbs or Wisdom of Solomon, typical of Clement's method of scriptural support.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναλόγως ἄρα καὶ αἱ μοναὶ ποικίλαι κατ' ἀξίαν τῶν πιστευσάντων","severity":"info","text":"Clement's notion of varied abodes according to worth anticipates later Christian teachings on spiritual hierarchy and the diversity of post-mortem rewards.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quotation about trust and faithfulness is not specified; it may be a loose citation or paraphrase.","The phrase 'πρὸς ταῦθ' ὅ τι χρὴ καὶ παλαμάσθων' is ambiguous in its attribution: it may be a proverbial saying or a quotation from a lost work."],"confidence":"high","notes":[]},{"i":582,"ref":"p582","source":"δοθήσεται γὰρ αὐτῷ τῆς πίστεως ἡ χάρις ἐκλεκτὴ καὶ κλῆρος ἐν ναῷ κυρίου θυμηρέστερος. τὸ συγκριτικὸν γὰρ δείκνυσι μὲν τὰ ὑποβεβηκότα ἐν τῷ ναῷ τοῦ θεοῦ, ὅς ἐστιν ἡ πᾶσα ἐκκλησία, ἀπολείπει δὲ ἐννοεῖν καὶ τὸ ὑπερθετικόν, ἔνθα ὁ κύριός ἐστιν. ταύτας ἐκλεκτὰς οὔσας τὰς τρεῖς μονὰς οἱ ἐν τῷ εὐαγγελίῳ ἀριθμοὶ αἰνίσσονται, ὁ τριάκοντα καὶ ὁ ἑξήκοντα καὶ ὁ ἑκατόν. καὶ ἡ μὲν τελεία κληρονομία τῶν εἰς ἄνδρα τέλειον ἀφικνουμένων κατ' εἰκόνα τοῦ κυρίου, ἡ δὲ ὁμοίωσις οὐχ, ὥς τινες, ἡ κατὰ τὸ σχῆμα τὸ ἀνθρώπειον (ἄθεος γὰρ ἥδε ἡ ἐπιφορά) οὐδὲ μὴν ἡ κατ' ἀρετήν, ἡ πρὸς τὸ πρῶτον αἴτιον· ἀσεβὴς γὰρ καὶ ἥδε ἡ ἔκδοσις, τὴν αὐτὴν ἀρετὴν εἶναι ἀνθρώπου καὶ τοῦ παντοκράτορος θεοῦ προσδοκησάντων· ὑπέλαβες, φησίν ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος· ἀλλ' ἀρκετὸν γὰρ τῷ μαθητῇ\n\nγενέσθαι ὡς ὁ διδάσκαλος, λέγει ὁ διδάσκαλος. καθ' ὁμοίωσιν οὖν τοῦ θεοῦ ὁ εἰς υἱοθεσίαν καὶ φιλίαν τοῦ θεοῦ καταταγεὶς κατὰ τὴν συγκληρονομίαν τῶν κυρίων καὶ θεῶν γίνεται, ἐάν, καθὼς αὐτὸς ἐδίδαξεν ὁ κύριος, κατὰ τὸ εὐαγγέλιον τελειωθῇ. Ὁ γνωστικὸς ἄρα τὴν προσεχεστέραν ἀναμάσσεται ὁμοιότητα, τὴν διάνοιαν τὴν τοῦ διδασκάλου, ἥντινα ἐκεῖνος νοῶν ἐνετείλατό τε καὶ συνεβούλευσε τοῖς φρονίμοις καὶ σώφροσι, ταύτην συνιείς, ὡς ὁ διδάξας ἐβούλετο, καὶ ἰδίᾳ τὴν νόησιν ἀναλαβὼν τὴν μεγαλοπρεπῆ, διδάξας μὲν ἀξιολόγως ἐπὶ τῶν δωμάτων τοὺς ὑψηλῶς οἰκοδομεῖσθαι δυναμένους, προκατάρξας δὲ τῆς τῶν λεγομένων ἐνεργείας κατὰ τὸ ὑπόδειγμα τῆς πολιτείας·","english":"For to him will be given the elect grace of faith and a more delightful portion in the temple of the Lord. For the comparative shows the lower things in the temple of God, which is the whole church, but leaves one to conceive also the superlative, where the Lord is. These three abodes, being elect, are hinted at by the numbers in the Gospel, thirty, sixty, and one hundred. And the perfect inheritance belongs to those who arrive at perfect manhood according to the image of the Lord; but the likeness is not, as some think, that according to human form (for that notion is godless), nor yet that according to virtue, in relation to the first cause (for that interpretation is impious, since it expects the same virtue to belong to man and to the almighty God). \"You thought,\" he says, \"a lawless thing, that I should be like you.\" But it is enough for the disciple\n\nto become as the teacher, says the teacher. Therefore, according to the likeness of God, he who is enrolled for adoption and friendship with God becomes, by the co-inheritance of lords and gods, if, as the Lord himself taught, he is perfected according to the Gospel. The gnostic, then, imprints the more immediate likeness, the mind of the teacher, which that teacher, thinking, commanded and advised to the wise and temperate; understanding this as the teacher wished, and taking up for himself the magnificent thought, having taught worthily on the housetops those able to build high, and having begun the activity of the things spoken according to the example of the polity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κλῆρος ἐν ναῷ κυρίου θυμηρέστερος","severity":"info","text":"The phrase 'a more delightful portion in the temple of the Lord' likely alludes to the Levitical allotment of temple service, here spiritualized for the gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριάκοντα καὶ ἑξήκοντα καὶ ἑκατόν","severity":"info","text":"The numbers thirty, sixty, and one hundred refer to the parable of the sower (Matthew 13:8) and the widow's offering (Mark 12:42), interpreted by Clement as stages of spiritual progress.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπέλαβες ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος","severity":"info","text":"This quotation echoes a saying from the Gospel of the Egyptians or a similar apocryphal source, warning against anthropomorphic conceptions of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱοθεσίαν καὶ φιλίαν τοῦ θεοῦ","severity":"info","text":"'Adoption and friendship with God' reflects Pauline language (Romans 8:15, Galatians 4:5) and Philonic concepts of divine kinship through virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ συγκριτικὸν ... τὸ ὑπερθετικόν","severity":"info","text":"Clement uses grammatical terms (comparative and superlative) as an allegorical framework to distinguish levels of spiritual attainment within the church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γενέσθαι ὡς ὁ διδάσκαλος","severity":"caution","text":"The phrase 'become as the teacher' may be a citation from a lost source (perhaps the Gospel of the Egyptians) and is ambiguous: it could refer to Christ or to a human teacher.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the teacher' (ὁ διδάσκαλος) is ambiguous: it may refer to Christ or to a human gnostic teacher.","The source of the quotation 'You thought a lawless thing...' is uncertain; it may come from an apocryphal gospel."],"confidence":"high","notes":[]},{"i":583,"ref":"p583","source":"δυνατὰ γὰρ ἐνετείλατο, καὶ δεῖ τῷ ὄντι ἀρχικὸν εἶναι καὶ ἡγεμονικὸν τὸν βασιλικόν τε καὶ Χριστιανόν, ἐπεὶ μὴ τῶν ἔξω μόνον θηρίων κατακυριεύειν ἐτάγημεν, ἀλλὰ καὶ τῶν ἐν ἡμῖν αὐτοῖς ἀγρίων παθῶν. κατ' ἐπίστασιν οὖν, ὡς ἔοικεν, τοῦ κακοῦ καὶ ἀγαθοῦ βίου σῴζεται ὁ γνωστικός, πλέον τῶν γραμματέων καὶ Φαρισαίων συνιείς τε καὶ ἐνεργῶν. ἔντεινον καὶ κατευοδοῦ καὶ βασίλευε, ὁ Δαβὶδ γράφει, ἕνεκεν ἀληθείας καὶ πραότητος καὶ δικαιοσύνης, καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου, τουτέστιν ὁ κύριος. τίς οὖν σοφὸς καὶ συνήσει ταῦτα; συνετὸς καὶ γνώσεται αὐτά; διότι εὐθεῖαι αἱ ὁδοὶ τοῦ κυρίου, φησὶν ὁ προφήτης, δηλῶν μόνον δύνασθαι τὸν γνωστικὸν τὰ ἐπικεκρυμ6.15.115.6 μένως πρὸς τοῦ πνεύματος εἰρημένα νοήσειν τε καὶ διασαφήσειν· καὶ ὁ συνίων ἐν τῷ καιρῷ ἐκείνῳ σιωπήσεται, λέγει ἡ γραφή, δηλονότι πρὸς τοὺς ἀναξίους ἐξειπεῖν, ὅτι φησὶν ὁ κύριος· ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, οὐ πάντων εἶναι τὸ ἀκούειν καὶ συνιέναι λέγων. αὐτίκα ὁ Δαβὶδ σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων γράφει ἀπὸ τῆς τηλαυγήσεως ἐνώπιον αὐτοῦ αἱ νεφέλαι διῆλθον, χάλαζα καὶ ἄνθρακες πυρός, ἐπικεκρυμμένους τοὺς ἁγίους λόγους εἶναι δι6.15.116.2 δάσκων. καὶ δὴ τοῖς μὲν γνωστικοῖς διειδεῖς καὶ τηλαυγεῖς καθάπερ χάλαζαν ἀβλαβῆ καταπέμπεσθαι θεόθεν μηνύει, σκοτεινοὺς δὲ τοῖς πολλοῖς καθάπερ τοὺς ἐκ πυρὸς ἀπεσβεσμένους ἄνθρακας, οὓς εἰ μή τις ἀνάψαι καὶ ἀναζωπυρήσαι, οὐκ ἐκφλεγήσονται οὐδ' ἐμφω6.15.116.3 τισθήσονται.","english":"He gave commands that were possible, and the kingly and Christian man must truly be ruling and governing, since we were appointed not only to dominate the wild beasts outside but also the savage passions within ourselves. Therefore, as it seems, by the contrast of evil and good life the gnostic is preserved, understanding and acting more than the scribes and Pharisees. \"Stretch forth, and prosper, and rule,\" David writes, \"for the sake of truth, gentleness, and justice, and your right hand, that is the Lord, will lead you marvelously.\" Who then is wise and will understand these things? Who is intelligent and will know them? Because the ways of the Lord are straight, the prophet says, indicating that only the gnostic can both understand and clarify the things spoken by the Spirit in a hidden manner. And \"he who understands at that time will be silent,\" the scripture says, clearly meaning not to speak to the unworthy, because the Lord says, \"He who has ears to hear, let him hear,\" saying that hearing and understanding are not for everyone. Immediately David writes \"dark water in clouds of air\" from the brightness before him the clouds passed, hail and coals of fire, teaching that the holy words are hidden. And indeed he indicates that to the gnostics they are sent down from God as transparent and bright like harmless hail, but dark to the many like coals extinguished from fire, which unless someone kindles and rekindles, will not blaze up nor be illuminated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) to denote the ideal Christian intellectual, distinct from later Gnostic heresies. Here it implies one who understands hidden spiritual truths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔντεινον καὶ κατευοδοῦ καὶ βασίλευε","severity":"info","text":"Clement attributes this exhortation to David, but it is not a direct biblical quotation. It likely paraphrases or conflates Psalm verses, reflecting a common Alexandrian exegetical practice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων","severity":"info","text":"Clement cites David (the Psalms) for the image of dark water, hail, and coals of fire. This is not a verbatim Psalm verse but an allegorical interpretation of Psalm 18 or similar passages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖοι","severity":"info","text":"Clement contrasts the gnostic with scribes and Pharisees, reflecting early Christian polemic. In Alexandrian thought, Pharisees represent literalist or legalistic interpretation, opposed to deeper spiritual understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατ' ἐπίστασιν οὖν","severity":"info","text":"The phrase marks a logical transition: Clement moves from the necessity of ruling passions to the gnostic's preservation through discernment of good and evil. This is a typical structural hinge in his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γνωστικός","severity":"caution","text":"Clement's use of γνωστικός was later appropriated by Gnostic sects, leading to confusion. Modern scholars distinguish his orthodox Alexandrian usage from Valentinian or other Gnostic systems.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source of the Davidic quotations is unclear; they may be composite or paraphrased. The phrase 'dark water in clouds' is not a direct citation from the Septuagint.","The term 'gnostic' here is positive and orthodox, but its later heretical associations may cause anachronistic misreading."],"confidence":"high","notes":[]},{"i":584,"ref":"p584","source":"κύριος, οὖν φησι, δίδωσί μοι γλῶσσαν παιδείας τοῦ γνῶναι ἐν καιρῷ, ἡνίκα δεῖ εἰπεῖν λόγον, οὐ κατὰ τὸ μαρτύριον μόνον, ἀλλὰ γὰρ καὶ τὸν κατ' ἐρώτησιν καὶ ἀπόκρισιν· καὶ ἡ παιδεία κυρίου ἀνοίγει μου τὸ στόμα. γνωστικοῦ ἄρα καὶ τὸ εἰδέναι χρῆσθαι τῷ λόγῳ καὶ ὁπότε καὶ ὅπως καὶ πρὸς οὕστινας. ἤδη δὲ καὶ ὁ ἀπόστολος, λέγων κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν, τὴν μὲν διδασκαλίαν τὴν Ἑλληνικὴν στοιχειώδη παραδίδωσιν εἶναι, τελείαν δὲ τὴν κατὰ Χριστόν, καθάπερ ἤδη πρότερον ἐμηνύσαμεν. Αὐτίκα ἡ ἀγριέλαιος ἐγκεντρίζεται εἰς τὴν πιότητα τῆς ἐλαίας καὶ δὴ καὶ φύεται ὁμοειδῶς ταῖς ἡμέροις ἐλαίαις· χρῆται γὰρ τὸ ἐμ6.15.117.3 φυτευόμενον ἀντὶ γῆς τῷ δένδρῳ τῷ ἐν ᾧ φυτεύεται· πάντα δὲ ὁμοῦ τὰ φυτὰ ἐκ κελεύσματος θείου βεβλάστηκεν. διὸ κἂν ἀγριέλαιος ὁ κότινος τυγχάνῃ, ἀλλὰ τοὺς ὀλυμπιονίκας στέφει, καὶ τὴν ἄμπελον ἡ πτελέα εἰς ὕψος ἀνάγουσα εὐκαρπεῖν διδάσκει. ὁρῶμεν δὲ ἤδη πλείονα τὴν τροφὴν ἐπισπώμενα τὰ ἄγρια τῶν δένδρων διὰ τὸ μὴ δύνασθαι πέττειν. τὰ οὖν ἄγρια τῶν ἡμέρων ἀπεπτότερα ὑπάρχει, καὶ τὸ αἴτιον τοῦ ἄγρια εἶναι αὐτὰ στέρησις δυνάμεως πεπτικῆς. λαμβάνει τοίνυν τροφὴν μὲν πλείονα ἡ ἐγκεντρισθεῖσα ἐλαία διὰ τὸ ἀγρίαν ἐμφύεσθαι·","english":"The Lord, then, he says, gives me a tongue of instruction to know in due time when I must speak a word, not only in testimony, but also in question and answer; and the instruction of the Lord opens my mouth. It belongs, therefore, to the Gnostic to know how to use speech, and when, and how, and to whom. And the Apostle, speaking according to the elements of the world and not according to Christ, teaches that Hellenic instruction is elementary, while that according to Christ is perfect, as we have already indicated earlier. For instance, the wild olive is grafted into the richness of the cultivated olive and grows in like form with the cultivated olives; for the plant that is inserted uses the tree in which it is planted as its ground; and all plants together have sprouted by divine command. Hence, even if the wild olive happens to be the oleaster, it still crowns the Olympic victors, and the elm, raising the vine to a height, teaches it to bear fruit well. We see, moreover, that the wild trees draw more nourishment because they are unable to digest it. The wild trees, then, are more undigested than the cultivated ones, and the cause of their being wild is a lack of digestive power. The grafted olive, therefore, receives more nourishment because it is implanted in a wild stock.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γλῶσσαν παιδείας","severity":"info","text":"The phrase 'tongue of instruction' likely refers to the divinely given capacity for articulate teaching, not a literal tongue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here 'Gnostic' denotes Clement's ideal Christian intellectual, not a sectarian Gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγριέλαιος ἐγκεντρίζεται","severity":"info","text":"The grafting metaphor echoes Paul's discussion of wild and cultivated olive in Romans 11:17-24, though Clement adapts it to illustrate the relation of Greek learning to Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὀλυμπιονίκας στέφει","severity":"info","text":"The wild olive (kotinos) crowned Olympic victors; Clement uses this to show that even the wild can serve a noble purpose, paralleling Greek philosophy's utility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα","severity":"info","text":"The particle 'autika' introduces an illustrative example, shifting from apostolic authority to a natural analogy about grafting.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ τὰ στοιχεῖα τοῦ κόσμου","severity":"caution","text":"Clement's claim that Paul speaks 'according to the elements of the world' is ambiguous; it may mean Paul adapts to worldly categories, not that he endorses them.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'he says' (φησι) is unclear; it may be a biblical figure or a teacher.","The phrase 'κατὰ τὰ στοιχεῖα τοῦ κόσμου' could be read as either descriptive or pejorative."],"confidence":"high","notes":[]},{"i":585,"ref":"p585","source":"οἷον δὲ ἥδε πέττειν ἐθίζεται τὴν τροφήν, συνεξομοιουμένη τῇ πιότητι τῆς ἡμέρου, ὣς δὲ καὶ ὁ φιλόσοφος, ἀγρίᾳ εἰκαζόμενος ἐλαίᾳ, πολὺ τὸ ἄπεπτον ἔχων, διὰ τὸ εἶναι ζητητικὸς καὶ εὐπαρακολούθητος καὶ ὀρεκτικὸς τῆς πιότητος τῆς ἀληθείας, ἐὰν προσλάβῃ τὴν θείαν διὰ πίστεως δύναμιν, τῇ χρηστῇ καὶ ἡμέρῳ ἐγκαταφυτευθεὶς γνώσει, καθάπερ ἡ ἀγριέλαιος ἐγκεντρισθεῖσα τῷ ὄντως καλῷ καὶ ἐλεήμονι λόγῳ πέττει τε τὴν παραδιδομένην τροφὴν καὶ καλλιέλαιος γίνεται. ὁ γάρ τοι ἐγκεντρισμὸς τὰς ἀχρείους εὐγενεῖς ποιεῖ καὶ τὰς\n\nἀφόρους φορίμους γίνεσθαι βιάζεται τέχνῃ τῇ γεωργικῇ καὶ ἐπιστήμῃ τῇ γνωστικῇ. Φασὶ δ' οὖν γίνεσθαι τὸν ἐγκεντρισμὸν κατὰ τρόπους τέσσαρας· ἕνα μὲν καθ' ὃν μεταξὺ τοῦ ξύλου καὶ τοῦ φλοιοῦ ἐναρμόζειν δεῖ τὸ ἐγκεντριζόμενον, ὡς κατηχοῦνται οἱ ἐξ ἐθνῶν ἰδιῶται ἐξ ἐπι6.15.119.2 πολῆς δεχόμενοι τὸν λόγον· θάτερον δὲ ὅταν τὸ ξύλον σχίσαντες εἰς αὐτὸ ἐμβάλωσι τὸ εὐγενὲς φυτόν, ὃ συμβαίνει ἐπὶ τῶν φιλοσοφησάντων· διατμηθέντων γὰρ αὐτοῖς τῶν δογμάτων ἡ ἐπίγνωσις τῆς ἀληθείας ἐγγίνεται· ὣς δὲ καὶ Ἰουδαίοις διοιχθείσης τῆς παλαιᾶς γραφῆς τὸ νέον καὶ εὐγενὲς ἐγκεντρίζεται τῆς ἐλαίας φυτόν. ὁ τρίτος δὲ ἐγκεντρισμὸς τῶν ἀγριάδων καὶ τῶν αἱρετικῶν ἅπτεται τῶν μετὰ βίας εἰς τὴν ἀλήθειαν μεταγομένων· ἀποξύσαντες γὰρ ἑκάτερον ἐπίσφηνον ὀξεῖ δρεπάνῳ μέχρι τοῦ τὴν ἐντεριώνην γυμνῶ6.15.119.4 σαι μέν, μὴ ἑλκῶσαι δέ, δεσμεύουσι πρὸς ἄλληλα. τέταρτος δέ ἐστιν ἐγκεντρισμοῦ τρόπος ὁ λεγόμενος ἐνοφθαλμισμός·","english":"Just as the cultivated olive becomes accustomed to digesting its food, assimilating it to the richness of the cultivated tree, so also the philosopher, likened to the wild olive, having much that is undigested because he is inquiring, quick to follow, and desirous of the richness of truth, if he receives the divine power through faith, being planted in the good and cultivated knowledge, just as the wild olive when grafted onto the truly good and merciful Word digests the food given and becomes a fine olive. For grafting makes the worthless noble and compels the barren to become fruitful by the art of agriculture and the science of gnostic knowledge. Now they say that grafting occurs in four ways: one, in which the graft must be fitted between the wood and the bark, as the Gentiles who are laymen are catechized, receiving the Word from without; another, when they split the wood and insert the noble plant into it, which happens in the case of those who have philosophized; for when their doctrines are cut through, the knowledge of the truth arises in them; just as also for the Jews, when the old scripture is opened, the new and noble plant of the olive is grafted in. The third kind of grafting concerns wild trees and heretics who are forcibly brought over to the truth; for having scraped each, they fit them together with a sharp pruning knife until they have laid bare the pith, but without wounding it, and bind them to each other. The fourth method of grafting is the one called budding.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐγκεντρισμός","severity":"info","text":"Clement uses the agricultural metaphor of grafting (ἐγκεντρισμός) to illustrate four modes of receiving Christian truth, corresponding to different types of converts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῇ","severity":"info","text":"The term γνωστικῇ (gnostic knowledge) here refers to Clement's ideal of advanced Christian knowledge, not to later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐγκεντρισμὸς κατὰ τρόπους τέσσαρας","severity":"info","text":"The four grafting methods derive from ancient agricultural handbooks; Clement adapts them as a pedagogical allegory for catechesis, philosophical conversion, and correction of heretics.","cites":[],"named_sources":["Columella De Re Rustica","Theophrastus Historia Plantarum"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a self-contained analogy within Clement's larger argument about the Gnostic's use of speech, transitioning from speech theory to a taxonomy of conversion types.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀγριέλαιος ἐγκεντρισθεῖσα","severity":"info","text":"The wild olive grafted to become fruitful recalls Paul's allegory of Israel and the Gentiles (Romans 11:17-24), though Clement extends the metaphor to include philosophers and heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνοφθαλμισμός","severity":"caution","text":"The fourth method, ἐνοφθαλμισμός (budding), is named but not described; the text may be lacunose or Clement assumes reader familiarity with the technique.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fourth grafting method (budding) is mentioned but not explained; it is unclear whether the text is incomplete or Clement deliberately omitted details.","The phrase 'τῇ χρηστῇ καὶ ἡμέρῳ ἐγκαταφυτευθεὶς γνώσει' could be read as either the knowledge itself being cultivated or the person being planted in knowledge."],"confidence":"high","notes":[]},{"i":586,"ref":"p586","source":"περιαιρεῖται γὰρ ἀπὸ εὐγενοῦς στελέχους ὀφθαλμός, συμπεριγραφομένου αὐτῷ καὶ τοῦ φλοιοῦ κύκλῳ ὅσον παλαιστιαῖον μῆκος, εἶτα ἐναποξύεται τὸ στέλεχος κατ' ὀφθαλμὸν ἴσον τῇ περιγραφῇ. καὶ οὕτως ἐντίθεται περισχοινιζόμενον καὶ περιχριόμενον πηλῷ, τηρουμένου τοῦ ὀφθαλμοῦ ἀπαθοῦς καὶ ἀμολύντου. εἶδος τοῦτο γνωστικῆς διδασκαλίας, διαθρεῖν τὰ πράγματα δυναμένης, ἀμέλει καὶ ἐπὶ ἡμέρων δένδρων τοῦτο μάλιστα χρησιμεύει τὸ εἶδος. Δύναται δὲ ὁ ὑπὸ τοῦ ἀποστόλου λεγόμενος ἐγκεντρισμὸς εἰς τὴν καλλιέλαιον γίγνεσθαι, τὸν Χριστὸν αὐτόν, τῆς ἀνημέρου καὶ ἀπίστου φύσεως καταφυτευομένης εἰς Χριστόν, τουτέστι τῶν εἰς Χριστὸν πιστευόντων· ἄμεινον δὲ τὴν ἑκάστου πίστιν ἐν αὐτῇ ἐγκεν6.15.120.2 τρίζεσθαι τῇ ψυχῇ. καὶ γὰρ τὸ ἅγιον πνεῦμα ταύτῃ πως μεταφυτεύεται διανενεμημένον κατὰ τὴν ἑκάστου περιγραφὴν ἀπεριγράφως. περὶ δὲ τῆς γνώσεως ὁ Σολομὼν διαλεγόμενος τάδε φησί· λαμπρὰ καὶ ἀμάραντός ἐστιν ἡ σοφία καὶ εὐχερῶς θεωρεῖται ὑπὸ τῶν ἀγαπώντων αὐτήν· φθάνει τοὺς ἐπιθυμοῦντας προγνωσθῆναι. ὁ ὀρθρίσας ἐπ' αὐτὴν οὐ κοπιάσει· τὸ γὰρ ἐνθυμηθῆναι περὶ αὐτῆς φρονήσεως τελειότης, καὶ ὁ ἀγρυπνήσας δι' αὐτὴν ταχέως ἀμέριμνος ἔσται· ὅτι τοὺς ἀξίους αὐτῆς αὕτη περιέρχεται ζητοῦσα (οὐ γὰρ πάντων ἡ γνῶσις) καὶ ἐν ταῖς τρίβοις φαντάζεται αὐτοῖς εὐμενῶς· τρίβοι δὲ ἡ τοῦ βίου διεξαγωγὴ καὶ ἡ κατὰ τὰς διαθήκας πολυειδία. αὐτίκα ἐπιφέρει· καὶ ἐν πάσῃ ἐπινοίᾳ ὑπαντᾷ αὐτοῖς, ποικίλως θεωρουμένη, διὰ πάσης δηλονότι παιδείας.","english":"For an eye is taken from a noble stock, with the bark around it cut to the length of a palm, and then the stock is scraped down to the eye equal to the outline. And thus it is inserted, bound with cord and smeared with clay, the eye being kept unharmed and undefiled. This is a form of gnostic teaching, capable of discerning matters; indeed, this form is especially useful even in the case of cultivated trees. And the grafting spoken of by the apostle can take place into the cultivated olive, Christ himself, the wild and unbelieving nature being planted into Christ, that is, those who believe in Christ; but it is better that each one's faith be grafted into the soul itself. For the Holy Spirit is in some such way transplanted, distributed according to each one's outline without outline. And concerning knowledge, Solomon speaks thus: Wisdom is bright and unfading, and is easily seen by those who love her; she reaches those who desire to be known beforehand. He who rises early for her will not labor; for to think about her is the perfection of prudence, and he who stays awake for her will quickly be free from care; for she goes around seeking those worthy of her (for knowledge is not for all) and appears to them kindly in the paths; and the paths are the conduct of life and the variety according to the covenants. Immediately he adds: And in every thought she meets them, being seen in many ways, through all education, evidently.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἐγκεντρισμός","severity":"info","text":"Clement uses the horticultural term ἐγκεντρισμός (grafting) to interpret the Pauline metaphor of grafting the wild olive into the cultivated one (Romans 11:17-24). This reflects a common exegetical move in Alexandrian theology, blending natural science with scriptural allegoresis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγκεντρισμὸς εἰς τὴν καλλιέλαιον","severity":"info","text":"Clement explicitly references the apostle (Paul) and the grafting into the cultivated olive, alluding to Romans 11:17-24. He identifies the cultivated olive with Christ, a Christological reading of Paul's ecclesiological metaphor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομών","severity":"info","text":"Clement attributes a long passage on wisdom to Solomon, likely from the Wisdom of Solomon (6:12-16) or a related sapiential tradition. The description of wisdom as bright, unfading, and seeking the worthy echoes Hellenistic Jewish wisdom literature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῆς διδασκαλίας","severity":"info","text":"The phrase 'gnostic teaching' here refers to Clement's ideal of Christian knowledge (γνῶσις), not to later Gnostic heresies. It denotes a higher, contemplative understanding accessible to the spiritually mature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a detailed horticultural analogy (grafting) to a Pauline allegory, then to a quotation from Solomon on wisdom. This three-part structure is typical of Clement's method: natural illustration, scriptural exegesis, and sapiential confirmation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεριγράφως","severity":"caution","text":"The phrase 'distributed according to each one's outline without outline' (ἀπεριγράφως) is paradoxical. It may reflect Clement's apophatic theology: the Holy Spirit is individuated in believers yet remains indivisible and without spatial limitation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Solomon quotation is unclear; it may be a paraphrase or composite from Wisdom of Solomon and Proverbs. The phrase 'paths are the conduct of life and the variety according to the covenants' is ambiguous: 'covenants' could refer to the Old and New Testaments or to stages of spiritual progress."],"confidence":"high","notes":[]},{"i":587,"ref":"p587","source":"εἶτα ἐπιλέγει, τὴν τελειωτικὴν ἀγάπην παρατιθέμενος, διὰ λόγου συλλογιστικοῦ καὶ λημμάτων ἀληθῶν ἀποδεικτικωτάτην καὶ ἀληθῆ ὧδέ πως ἐπάγων ἐπιφοράν· ἀρχὴ γὰρ αὐτῆς ἀληθεστάτη παιδείας ἐπιθυμία (τουτέστι τῆς γνώσεως), φροντὶς δὲ παιδείας ἀγάπη, ἀγάπη δὲ τήρησις νόμων αὐτῆς, προσοχὴ δὲ νόμων βεβαίωσις ἀφθαρσίας, ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ θεοῦ. ἐπιθυμία ἄρα σοφίας ἀνάγει ἐπὶ βασι6.15.121.3 λείαν. διδάσκει γάρ, οἶμαι, ὡς ἀληθινὴ παιδεία ἐπιθυμία τίς ἐστι γνώσεως, ἄσκησις δὲ παιδείας συνίσταται δι' ἀγάπην γνώσεως, καὶ ἡ μὲν ἀγάπη τήρησις τῶν εἰς γνῶσιν ἀναγουσῶν ἐντολῶν, ἡ τήρησις δὲ αὐτῶν βεβαίωσις τῶν ἐντολῶν, δι' ἣν ἡ ἀφθαρσία ἐπισυμβαίνει, ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ θεοῦ. εἰ ἄρα ἀγάπη τῆς γνώσεως ἄφθαρτον ποιεῖ καὶ ἐγγὺς θεοῦ βασιλέως τὸν βασιλικὸν ἀνάγει, ζητεῖν ἄρα δεῖ τὴν γνῶσιν εἰς εὕρεσιν. ἔστιν δὲ ἡ μὲν ζή τησις ὁρμὴ ἐπὶ τὸ καταλαβεῖν, διά τινων σημείων ἀνευρίσκουσα τὸ ὑποκείμενον, ἡ εὕρεσις δὲ πέρας καὶ ἀνάπαυσις ζητήσεως ἐν καταλήψει γενομένης, ὅπερ ἐστὶν ἡ γνῶσις. καὶ αὕτη κυρίως εὕρεσίς ἐστιν ἡ γνῶσις, κατάληψις ζητήσεως ὑπάρχουσα. σημεῖον δ' εἶναί φασι τὸ προηγούμενον ἢ συνυπάρχον ἢ ἑπόμενον. Τῆς τοίνυν περὶ θεοῦ ζητήσεως εὕρεσις μὲν ἡ διὰ τοῦ υἱοῦ διδασκαλία, σημεῖον δὲ τοῦ εἶναι τὸν σωτῆρα ἡμῶν αὐτὸν ἐκεῖνον τὸν υἱὸν τοῦ θεοῦ αἵ τε προηγούμεναι τῆς παρουσίας αὐτοῦ προφητεῖαι, τοῦτον κηρύσσουσαι, αἵ τε συνυπάρξασαι τῇ γενέσει","english":"Then he adds, setting forth the perfective love, through syllogistic reasoning and true premises, most demonstratively and truly, introducing the conclusion in some such way: for its beginning is the most true desire for education (that is, for knowledge), and care for education is love, and love is the observance of its laws, and attention to the laws is the confirmation of incorruption, and incorruption makes one near to God. Therefore, desire for wisdom leads to the kingdom. For he teaches, I think, that true education is a certain desire for knowledge, and the practice of education consists through love of knowledge, and love is the observance of the commandments that lead to knowledge, and the observance of them is the confirmation of the commandments, through which incorruption supervenes, and incorruption makes one near to God. If, then, love of knowledge makes one incorrupt and near to God the king, and leads the royal man to the kingdom, therefore one must seek knowledge for discovery. Now seeking is an impulse toward comprehension, discovering the subject through certain signs, and discovery is the end and rest of seeking when comprehension has occurred, which is knowledge. And this is properly discovery, knowledge, being the comprehension of seeking. And they say that a sign is that which precedes, or coexists, or follows. Therefore, of the seeking concerning God, discovery is the teaching through the Son, and the sign of the existence of our Savior, that very Son of God, are both the prophecies preceding his coming, proclaiming him, and those that coexisted with his birth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγάπη","severity":"info","text":"Clement uses ἀγάπη (love) here in a technical sense as the force that perfects the gnostic's ascent, distinct from ordinary affection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"γνῶσις (knowledge) is the goal of the gnostic's education; Clement equates it with the comprehension that ends the search.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a chain of definitions (desire → care → love → observance → confirmation → incorruption → nearness to God) that mirrors a syllogistic progression.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's method of 'syllogistic reasoning and true premises' reflects the Middle Platonic and Stoic logical training he adapts for Christian catechesis.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς τοῦ θεοῦ","severity":"info","text":"The reference to 'the Son of God' and prophecies preceding and accompanying his birth alludes to the Gospel narratives and Old Testament prophecies of the Messiah.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end is slightly elliptical: 'αἵ τε συνυπάρξασαι τῇ γενέσει' may mean prophecies that coexisted with the birth, but the exact referent is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἵ τε συνυπάρξασαι τῇ γενέσει' could refer to prophecies that accompanied the birth of Christ or to signs that were present at his birth; the translation takes it as the former."],"confidence":"high","notes":[]},{"i":588,"ref":"p588","source":"αὐτοῦ τῇ αἰσθητῇ περὶ αὐτοῦ μαρτυρίαι, πρὸς δὲ καὶ αἱ μετὰ τὴν ἀνάληψιν κηρυσσόμεναί τε καὶ ἐμφανῶς δεικνύμεναι δυνάμεις αὐτοῦ. τεκμήριον ἄρα τοῦ παρ' ἡμῖν εἶναι τὴν ἀλήθειαν τὸ αὐτὸν διδάξαι τὸν υἱὸν τοῦ θεοῦ· εἰ γὰρ περὶ πᾶν ζήτημα καθολικὰ ταῦτα εὑρίσκεται πρόσωπόν τε καὶ πρᾶγμα, ἡ ὄντως ἀλήθεια παρ' ἡμῖν δείκνυται μόνοις, ἐπεὶ πρόσωπον μὲν τῆς δεικνυμένης ἀληθείας ὁ υἱὸς τοῦ θεοῦ, τὸ πρᾶγμα δὲ ἡ δύναμις τῆς πίστεως ἡ καὶ παντὸς οὑτινοσοῦν ἐναντιουμένου καὶ αὐτοῦ ὅλου ἐνισταμένου τοῦ κόσμου πλεονά6.15.122.3 ζουσα. ἀλλ' ἐπεὶ τοῦτο ἀνωμολόγηται βεβαιωθῆναι ἐν αἰωνίοις ἔργοις καὶ λόγοις καὶ πέφηνεν ἤδη κολάσεως, οὐκ ἀντιρρήσεως ἄξιος ἅπας ὁ μὴ νομίζων εἶναι πρόνοιαν καὶ τῷ ὄντι ἄθεος, πρόκειται δ' ἡμῖν, τί ποιοῦντες καὶ τίνα τρόπον βιοῦντες εἰς τὴν ἐπίγνωσιν τοῦ παντοκράτορος θεοῦ ἀφικοίμεθα καὶ πῶς τιμῶντες τὸ θεῖον σφίσιν σωτηρίας αἴτιοι γινοίμεθα, οὐ παρὰ τῶν σοφιστῶν, ἀλλὰ παρ' αὐτοῦ τοῦ θεοῦ γνόντες καὶ μαθόντες τὸ εὐάρεστον αὐτῷ, τὸ δίκαιον καὶ ὅσιον δρᾶν ἐγχειροῦμεν. τὸ σῴζεσθαι δ' ἡμᾶς εὐάρεστον αὐτῷ, καὶ ἡ σωτηρία διά τε εὐπραγίας διά τε γνώσεως παραγίνεται, ὧν ἀμφοῖν ὁ κύριος διδάσκαλος. Εἴπερ οὖν καὶ κατὰ Πλάτωνα ἢ παρὰ τοῦ θεοῦ ἢ παρὰ τῶν ἐκγόνων τοῦ θεοῦ τὸ ἀληθὲς ἐκμανθάνειν μόνως οἷόν τε, εἰκότως παρὰ τῶν θείων λογίων τὰ μαρτύρια ἐκλεγόμενοι τὴν ἀλήθειαν αὐχοῦμεν ἐκδιδάσκεσθαι διὰ τοῦ υἱοῦ τοῦ θεοῦ, προφητευθέντων μὲν τὸ πρῶτον, ἔπειτα δὲ καὶ σαφηνισθέντων· τὰ συνεργοῦντα δὲ πρὸς τὴν εὕρεσιν τῆς ἀληθείας οὐδὲ αὐτὰ ἀδόκιμα.","english":"the sensible testimonies concerning him, and also the powers of him that are proclaimed and manifestly shown after the assumption. Therefore, the proof that the truth is among us is that the Son of God himself taught it. For if, concerning every inquiry, these universal elements—person and matter—are found, the true truth is shown to be with us alone, since the person of the demonstrated truth is the Son of God, and the matter is the power of faith, which prevails over everything opposed and over the whole world itself standing in opposition. But since this has been agreed to be confirmed in eternal works and words, and has already appeared as a matter of punishment, not of refutation, for anyone who does not believe that there is providence and is truly godless, our task is to consider what we should do and in what manner we should live in order to arrive at the knowledge of the all-powerful God, and how, by honoring the divine, we become causes of salvation for ourselves. Having learned and known from God himself, not from the sophists, what is pleasing to him, we undertake to do what is just and holy. That we are saved is pleasing to him, and salvation comes through both right action and knowledge, of which the Lord is the teacher of both. Therefore, if even according to Plato it is possible to learn the truth only from God or from the offspring of God, it is reasonable that, selecting the testimonies from the divine oracles, we boast that we are taught the truth through the Son of God, these things having first been prophesied and then clarified. And the things that contribute to the discovery of the truth are not themselves without value.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόσωπόν τε καὶ πρᾶγμα","severity":"info","text":"Clement uses the Stoic logical pair 'person and matter' (πρόσωπον and πρᾶγμα) to frame the Son of God as the subject and faith as the object of demonstration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὸς τοῦ θεοῦ","severity":"info","text":"The phrase 'Son of God' here refers to Christ, but Clement does not quote a specific verse; it is a theological title central to his argument for truth being with Christians.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ Πλάτωνα","severity":"info","text":"Clement invokes Plato (likely Timaeus 28c) to support the idea that truth can be learned only from God or his offspring, aligning Greek philosophy with Christian revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρόκειται δ' ἡμῖν","severity":"info","text":"This phrase marks a shift from polemic to a positive program: Clement now asks how to live and act to attain knowledge of God, framing the rest of the passage as practical theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κολάσεως","severity":"info","text":"Clement refers to punishment (κολάσεως) as a consequence for those denying providence, reflecting early Christian apologetic against atheism and Epicurean views.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ συνεργοῦντα δὲ πρὸς τὴν εὕρεσιν τῆς ἀληθείας οὐδὲ αὐτὰ ἀδόκιμα","severity":"info","text":"Clement asserts that even non-canonical sources contributing to truth are not worthless, a key principle in his eclectic method that influenced later Christian humanism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ τὴν ἀνάληψιν' could refer to Christ's ascension or a more general 'taking up'; the reading 'assumption' is followed.","The referent of 'αὐτοῦ' in 'αὐτοῦ τῇ αἰσθητῇ περὶ αὐτοῦ μαρτυρίαι' is ambiguous; it likely refers to Christ, but the English draft supplies 'him' without clear antecedent."],"confidence":"high","notes":[]},{"i":589,"ref":"p589","source":"ἡ γοῦν φιλο σοφία, πρόνοιαν καταγγέλλουσα καὶ τοῦ μὲν εὐδαίμονος βίου τὴν ἀμοιβήν, τοῦ δ' αὖ κακοδαίμονος τὴν κόλασιν, περιληπτικῶς θεολογεῖ, τὰ πρὸς ἀκρίβειαν δὲ καὶ τὰ ἐπὶ μέρους οὐκέτι σῴζει. οὔτε γὰρ περὶ τοῦ υἱοῦ τοῦ θεοῦ οὔτε περὶ τῆς κατὰ τὴν πρόνοιαν οἰκονομίας ὁμοίως ἡμῖν διαλαμβάνει· οὐ γὰρ τὴν κατὰ τὸν θεὸν ἔγνω θρῃσκείαν. διόπερ αἱ κατὰ τὴν βάρβαρον φιλοσοφίαν αἱρέσεις, κἂν θεὸν λέγωσιν ἕνα κἂν Χριστὸν ὑμνῶσι, κατὰ περίληψιν λέγουσιν, οὐ πρὸς ἀλήθειαν· ἄλλον τε γὰρ θεὸν παρευρίσκουσι καὶ τὸν Χριστὸν οὐχ ὡς αἱ προφητεῖαι παραδιδόασιν, ἐκδέχονται. ἀλλ' οὔτι γε τὰ ψευδῆ τῶν δογματισθέντων αὐτοῖς, ἔστ' ἂν ἐναντιῶνται τῇ κατὰ τὴν ἀλήθειαν ἀγωγῇ, καθ' ἡμῶν ἐστιν. αὐτίκα ὁ Παῦλος τὸν Τιμόθεον περιέτεμεν διὰ τοὺς ἐξ Ἰουδαίων πιστεύοντας, ἵνα μή, καταλύοντος αὐτοῦ τὰ ἐκ τοῦ νόμου σαρκικώτερον προειλημμένα, ἀποστῶσι τῆς πίστεως οἱ ἐκ νόμου κατηχούμενοι, εἰδὼς ἀκριβῶς ὅτι περιτομὴ οὐ δικαιοῖ· τοῖς πᾶσι γὰρ πάντα γίγνεσθαι ὡμολόγει κατὰ συμπεριφορὰν σῴζων τὰ κύρια τῶν δογμάτων, ἵνα πάντας κερδήσῃ. Δανιὴλ δὲ τὸν μανιάκην ἐβάστασεν ἐπὶ τοῦ βασιλέως τῶν Περσῶν, μὴ ὑπεριδὼν θλιβῆναι τὸν λεών. ψεῦσται τοίνυν τῷ ὄντι οὐχ οἱ συμπεριφερόμενοι δι' οἰκονομίαν σωτηρίας οὐδ' οἱ περί τινα τῶν ἐν μέρει σφαλλόμενοι, ἀλλ' οἱ εἰς τὰ κυριώτατα παραπίπτοντες καὶ ἀθετοῦντες μὲν τὸν κύριον τὸ ὅσον ἐπ' αὐτοῖς, ἀποστεροῦντες δὲ τοῦ κυρίου τὴν ἀληθῆ διδασκαλίαν, οἱ μὴ κατ' ἀξίαν τοῦ θεοῦ καὶ τοῦ κυρίου τὰς γραφὰς λα6.15.124.4 λοῦντές τε καὶ παραδιδόντες·","english":"Philosophy, then, proclaiming providence and the reward of the blessed life and the punishment of the ill-fated one, theologically encompasses the whole, but no longer preserves precision and the particulars. For it does not treat of the Son of God nor of the economy according to providence in the same way as we do; for it did not know the worship according to God. Therefore the heresies according to barbarian philosophy, even if they speak of one God or hymn Christ, speak by way of summary, not according to truth; for they invent another god and receive Christ not as the prophecies deliver him. But the falsehoods of their dogmatized teachings, if they are opposed to the true way of life, are not against us. For instance, Paul circumcised Timothy for the sake of those who believed from among the Jews, so that, when he abolished the more fleshly preconceptions from the law, those instructed from the law might not fall away from the faith, knowing precisely that circumcision does not justify; for he agreed to become all things to all people by way of accommodation, preserving the principal doctrines, in order to win all. And Daniel wore the necklace before the king of the Persians, not overlooking the distress of the people. Therefore those who are truly liars are not those who accommodate for the sake of the economy of salvation, nor those who err concerning some particular matter, but those who fall away from the most principal things and who, as far as in them lies, deny the Lord and deprive the Lord of his true teaching, those who do not interpret and transmit the Scriptures worthily of God and of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"περιληπτικῶς","severity":"info","text":"The adverb περιληπτικῶς (here 'by way of summary') contrasts with πρὸς ἀκρίβειαν ('with precision'). Clement uses it to characterize philosophy's incomplete grasp of divine truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"οἰκονομίας ('economy') here denotes the divine plan of salvation, a key concept in Clement's theology. The same term later describes Paul's accommodative strategy ('δι' οἰκονομίαν σωτηρίας').","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος τὸν Τιμόθεον περιέτεμεν","severity":"info","text":"Clement refers to Paul's circumcision of Timothy, an act not recorded in the New Testament but attested in early Christian tradition (cf. Acts 16:1-3). This exemplifies 'accommodation' (συμπεριφορά).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δανιὴλ δὲ τὸν μανιάκην ἐβάστασεν","severity":"info","text":"Clement alludes to Daniel wearing the king's necklace (μανιάκης) to spare his people, a story from the Greek additions to Daniel (Bel and the Dragon). This illustrates 'economy' for salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of philosophy and heresies to positive examples (Paul, Daniel) of 'accommodation' (συμπεριφορά), then defines true falsehood as deviation from core doctrines.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's defense of 'accommodation' (συμπεριφορά) as a pastoral strategy influenced later patristic discussions on oikonomia and truth-telling, notably in Origen and John Chrysostom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ψευδῆ τῶν δογματισθέντων αὐτοῖς' could be read as 'the falsehoods of their dogmatized teachings' or 'the falsehoods that have been dogmatized by them'; the translation follows the former.","The reference to Paul circumcising Timothy is not in canonical scripture; its source is unclear, possibly from oral tradition or apocryphal Acts."],"confidence":"high","notes":[]},{"i":590,"ref":"p590","source":"παραθήκη γὰρ ἀποδιδομένη θεῷ ἡ κατὰ τὴν τοῦ κυρίου διδασκαλίαν διὰ τῶν ἀποστόλων αὐτοῦ τῆς θεοσεβοῦς παραδόσεως σύνεσίς τε καὶ συνάσκησις· ὃ δὲ ἀκούετε εἰς τὸ οὖς (ἐπικεκρυμμένως δηλονότι καὶ ἐν μυστηρίῳ, τὰ τοιαῦτα γὰρ εἰς τὸ οὖς λέγεσθαι ἀλληγορεῖται), ἐπὶ τῶν δωμάτων, φησί, κηρύξατε, μεγαλοφρόνως τε ἐκδεξάμενοι καὶ ὑψηγόρως παραδιδόντες καὶ κατὰ τὸν τῆς ἀληθείας κανόνα διασαφοῦντες τὰς γραφάς· οὔτε γὰρ ἡ προφητεία οὔτε ὁ σωτὴρ αὐτὸς ἁπλῶς οὕτως, ὡς τοῖς ἐπιτυχοῦσιν εὐάλωτα εἶναι, τὰ θεῖα μυστήρια ἀπεφθέγξατο, ἀλλ' ἐν παραβολαῖς διελέξατο. λέγουσιν γοῦν οἱ ἀπόστολοι περὶ τοῦ κυρίου, ὅτι πάντα ἐν παραβολαῖς ἐλάλησεν καὶ οὐδὲν ἄνευ παραβολῆς ἐλάλει αὐτοῖς. εἰ δὲ πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ\n\nἕν, καὶ ἡ προφητεία ἄρα καὶ ὁ νόμος δι' αὐτοῦ τε ἐγένετο καὶ ἐν παραβολαῖς ἐλαλήθησαν δι' αὐτοῦ· πλὴν ἅπαντα ὀρθὰ ἐνώπιον τῶν συνιέντων, φησὶν ἡ γραφή, τουτέστι τῶν ὅσοι ὑπ' αὐτοῦ σαφηνισθεῖσαν τὴν τῶν γραφῶν ἐξήγησιν κατὰ τὸν ἐκκλησιαστικὸν κανόνα ἐκδεχόμενοι διασῴζουσι· κανὼν δὲ ἐκκλησιαστικὸς ἡ συνῳδία καὶ ἡ συμφωνία νόμου τε καὶ προφητῶν τῇ κατὰ τὴν τοῦ κυρίου παρουσίαν παραδιδομένῃ διαθήκῃ. γνώσει μὲν οὖν ἕπεται φρόνησις, σωφροσύνη δὲ τῇ φρονήσει· εἰρήσθω γὰρ τὴν μὲν φρόνησιν ὑπάρχειν γνῶσιν θείαν καὶ ἐν τοῖς θεοποιουμένοις, τὴν δὲ σωφροσύνην θνητὴν καὶ ἐν ἀνθρώποις εἶναι φιλοσοφοῦσιν, οὐδέπω σοφοῖς. αὐ6.15.125.5 τίκα †, εἴπερ ἀρετή τέ ἐστιν θεία καὶ γνῶσις ἑαυτῆς·","english":"For the deposit given back to God is the understanding and practice of the pious tradition according to the Lord’s teaching through his apostles. And what you hear in the ear (clearly in a hidden manner and in mystery, for such things are allegorically said to be spoken in the ear), “Proclaim from the housetops,” he says, receiving it magnanimously and handing it down in lofty speech and clarifying the scriptures according to the rule of truth. For neither prophecy nor the Savior himself uttered the divine mysteries simply in such a way as to be easily grasped by chance persons, but he spoke in parables. Indeed, the apostles say concerning the Lord that he spoke everything in parables and spoke nothing to them without a parable. And if everything came through him and nothing came without him, then both prophecy and the law came through him and were spoken in parables through him. Yet all things are right before those who understand, says scripture, that is, all who, receiving the interpretation of the scriptures clarified by him according to the ecclesiastical rule, preserve it. And the ecclesiastical rule is the concord and harmony of the law and the prophets with the covenant handed down at the Lord’s advent. Now prudence follows knowledge, and temperance follows prudence; for let it be said that prudence is divine knowledge and exists among those who are deified, while temperance is mortal and exists among men who philosophize, though not yet wise. Immediately, if virtue is both divine and knowledge of itself—","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παραθήκη","severity":"info","text":"παραθήκη (deposit) is a financial metaphor: what is entrusted to God is returned through faithful teaching. Clement uses it to frame tradition as a sacred trust.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπὶ τῶν δωμάτων, φησί, κηρύξατε","severity":"info","text":"The phrase 'proclaim from the housetops' echoes a dominical saying (cf. Matt 10:27?); Clement contrasts secret oral tradition with public proclamation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς τὸ οὖς","severity":"info","text":"The phrase 'in the ear' refers to esoteric oral transmission, a common trope in early Christian and Hellenistic mystery traditions. Clement allegorizes it as hidden teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κανὼν δὲ ἐκκλησιαστικὸς","severity":"info","text":"Clement defines the 'ecclesiastical rule' as the concord of law, prophets, and the new covenant. This is a key structural principle for his hermeneutics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γνώσει μὲν οὖν ἕπεται φρόνησις","severity":"info","text":"Clement links knowledge (γνῶσις), prudence (φρόνησις), and temperance (σωφροσύνη) in a hierarchy. This reflects Middle Platonic and Stoic ethical schemas, later influential in monastic spirituality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐ6.15.125.5 τίκα","severity":"caution","text":"The Greek text at the end is corrupt: 'αὐ6.15.125.5 τίκα' is a scribal or editorial insertion, not original. The sense of the final sentence is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τῶν δωμάτων, φησί, κηρύξατε' may be a loose citation of a lost source; its exact biblical referent is uncertain.","The final clause after 'αὐτίκα' is textually corrupt; the intended argument about virtue and self-knowledge is incomplete."],"confidence":"high","notes":[]},{"i":591,"ref":"p591","source":"ἡ σωφροσύνη δὲ οἷον ἀτελὴς φρόνησις, ἐφιεμένη μὲν φρονήσεως, ἐργατικὴ δὲ ἐπιπόνως καὶ οὐ θεωρητική, καθάπερ ἀμέλει ἡ δικαιοσύνη, ἀνθρωπίνη οὖσα, κοινόν, ὑποβέβηκε δὲ τὴν ὁσιότητα, θείαν δικαιοσύνην ὑπάρ6.15.125.6 χουσαν. τῷ τελείῳ γὰρ οὐκ ἐν συμβολαίοις πολιτικοῖς οὐδὲ ἐν ἀπαγορεύσει νόμου, ἀλλ' ἐξ ἰδιοπραγίας καὶ τῆς πρὸς θεὸν ἀγάπης ἡ δικαιοσύνη. Διὰ πολλὰς τοίνυν αἰτίας ἐπικρύπτονται τὸν νοῦν αἱ γραφαί, πρῶτον μὲν ἵνα ζητητικοὶ ὑπάρχωμεν καὶ προσαγρυπνῶμεν ἀεὶ τῇ τῶν σωτηρίων λόγων εὑρέσει, ἔπειτα ὅτι μηδὲ τοῖς ἅπασι προσῆκον ἦν νοεῖν, ὡς μὴ βλαβεῖεν ἑτέρως ἐκδεξάμενοι τὰ ὑπὸ τοῦ ἁγίου πνεύ6.15.126.2 ματος σωτηρίως εἰρημένα. διὸ δὴ τοῖς ἐκλεκτοῖς τῶν ἀνθρώπων τοῖς τε ἐκ πίστεως εἰς γνῶσιν ἐγκρίτοις τηρούμενα τὰ ἅγια τῶν προφητειῶν μυστήρια ταῖς παραβολαῖς ἐγκαλύπτεται· παραβολικὸς γὰρ ὁ χαρακτὴρ ὑπάρχει τῶν γραφῶν, διότι καὶ ὁ κύριος, οὐκ ὢν κοσμικός, ὡς κοσμικὸς εἰς ἀνθρώπους ἦλθεν· καὶ γὰρ ἐφόρεσεν τὴν πᾶσαν ἀρετὴν ἔμελλέν τε τὸν σύντροφον τοῦ κόσμου ἄνθρωπον ἐπὶ τὰ νοητὰ καὶ κύρια διὰ τῆς γνώσεως ἀνάγειν ἐκ κόσμου εἰς κόσμον. διὸ καὶ μεταφορικῇ κέχρηται τῇ γραφῇ· τοιοῦτον γὰρ ἡ παραβολή, λόγος ἀπό τινος οὐ κυρίου μέν, ἐμφεροῦς δὲ τῷ κυρίῳ ἐπὶ τἀληθὲς καὶ κύριον ἄγων τὸν συνιέντα, ἤ, ὥς τινές φασι, λέξις δι' ἑτέρων τὰ κυρίως λεγόμενα μετ' ἐνεργείας παριστάνουσα.","english":"Temperance is like an imperfect prudence, aiming at prudence but laboring practically and not contemplatively, just as justice, being human, is a common thing and is inferior to holiness, which is divine justice. For in the perfect man, justice does not consist in civil contracts or in the prohibition of law, but in self-action and in love toward God. For many reasons, then, the scriptures conceal their meaning: first, so that we may be seekers and always keep watch for the discovery of the saving words; second, because it was not fitting for all to understand, lest they be harmed by receiving in a different way what was spoken savingly by the Holy Spirit. Hence the holy mysteries of the prophecies, reserved for the elect among men and for those chosen from faith to knowledge, are veiled in parables; for the character of the scriptures is parabolic, because the Lord also, not being worldly, came among men as a worldly man; for he wore the whole of virtue and was about to lead the man who is a fellow-citizen of the world to the intelligible and essential realities through knowledge, from world to world. Therefore he also used figurative scripture; for such is the parable, a speech from something not the principal but resembling the principal, leading the one who understands to the true and principal, or, as some say, a phrase which through other things presents the things properly spoken with energy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σωφροσύνη ... ἀτελὴς φρόνησις","severity":"info","text":"Clement defines temperance as an incomplete prudence, emphasizing its practical, labor-intensive nature over contemplative wisdom, a key distinction in his moral epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁσιότητα","severity":"info","text":"Holiness (ὁσιότης) is identified as divine justice, superior to human justice, which Clement associates with civil contracts and law; this reflects a Platonic hierarchy of virtues.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παραβολικὸς ... χαρακτὴρ","severity":"info","text":"Clement justifies scriptural concealment by citing the parabolic character of the Bible, linking it to the Incarnation: the Lord, though not worldly, appeared as a worldly man to lead believers from the sensible to the intelligible world.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ πολλὰς ... αἰτίας","severity":"info","text":"This passage provides a twofold rationale for scriptural obscurity: to foster active seeking and to prevent misinterpretation by the unworthy, a common apologetic in Alexandrian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὥς τινές φασι","severity":"info","text":"Clement cites an unnamed source for an alternative definition of parable as a phrase that presents proper meanings through other things with energy, indicating contemporary rhetorical debate.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ κόσμου εἰς κόσμον","severity":"caution","text":"The phrase 'from world to world' is ambiguous: it may refer to a transition from the material cosmos to the intelligible realm, or to successive stages of spiritual ascent; the text does not resolve this.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ κόσμου εἰς κόσμον' could denote either a spatial or a spiritual transition; the reading taken follows the Platonic ascent motif.","The identity of 'τινές' (some) in the alternative definition of parable is unspecified."],"confidence":"high","notes":[]},{"i":592,"ref":"p592","source":"ἤδη δὲ καὶ ἡ οἰκονομία πᾶσα ἡ περὶ τὸν κύριον προφητευθεῖσα παραβολὴ ὡς ἀληθῶς φαίνεται τοῖς μὴ τὴν ἀλήθειαν ἐγνωκόσιν, ὅταν τις τὸν υἱὸν τοῦ θεοῦ τοῦ τὰ πάντα πεποιηκότος σάρκα ἀνειληφότα καὶ ἐν μήτρᾳ παρθένου κυοφορηθέντα, καθὸ γεγέννηται τὸ αἰσθητὸν αὐτοῦ σαρκίον, ἀκολούθως δέ, καθὸ γέγονεν τοῦτο, πεπονθότα καὶ ἀνεσταμένον ὃ μὲν λέγῃ, οἳ δὲ ἀκούωσιν, Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν, ὥς φησιν ὁ ἀπόστολος. διανοιχθεῖσαι δὲ αἱ γραφαὶ καὶ τοῖς ὦτα ἔχουσιν ἐμφήνασαι τὸ ἀληθὲς αὐτὸ ἐκεῖνο, ὃ πέπονθεν ἡ σάρξ, ἣν ἀνείληφεν ὁ κύριος, δύναμιν θεοῦ καὶ σοφίαν καταγγέλ6.15.127.3 λουσιν. ἐπὶ πᾶσί τε τὸ παραβολικὸν εἶδος τῆς γραφῆς, ἀρχαιότατον ὄν, ὡς παρεστήσαμεν, εἰκότως παρὰ τοῖς προφήταις μάλιστα ἐπλεόνασεν, ἵνα δὴ καὶ τοὺς φιλοσόφους τοὺς παρ' Ἕλλησι καὶ τοὺς παρὰ τοῖς ἄλλοις βαρβάροις σοφοὺς ἠγνοηκέναι τὸ ἅγιον ἐπιδείξῃ πνεῦμα τὴν ἐσομένην τοῦ κυρίου παρουσίαν καὶ τὴν ὑπ' αὐτοῦ παραδοθησο6.15.127.4 μένην μυστικὴν διδασκαλίαν. εἰκότως ἄρα κηρύσσουσα ἡ προφητεία τὸν κύριον, ὡς μὴ παρὰ τὰς τῶν πολλῶν ὑπολήψεις λέγουσα βλασφημεῖν τισι δοκοίη, ἐσχημάτισε τὰ σημαινόμενα φωναῖς ταῖς καὶ ἐπὶ ἑτέρας ἐννοίας ἄγειν δυναμέναις. αὐτίκα οἱ προφῆται πάντες οἱ προθεσπίσαντες τὴν παρουσίαν τοῦ κυρίου καὶ σὺν αὐτῇ τὰ ἅγια μυστήρια ἐδιώχθησαν, ἐφονεύθησαν, καθάπερ καὶ αὐτὸς ὁ κύριος διασαφήσας αὐτῶν τὰς γραφὰς καὶ οἱ τούτου γνώριμοι οἱ κηρύξαντες τὸν λόγον ὡσαύτως μετ' αὐτὸν τὸ ζῆν παρεβάλοντο. ὅθεν καὶ ὁ Πέτρος ἐν τῷ Κηρύγματι περὶ τῶν ἀποστόλων λέγων φησίν·","english":"Now the whole economy concerning the Lord, having been prophesied, truly appears as a parable to those who do not know the truth, when one says that the Son of God, who made all things, took on flesh and was conceived in the womb of a virgin, in that his perceptible little body was born, and consequently, in that this happened, he suffered and was resurrected—this is a scandal to Jews and folly to Greeks, as the apostle says. But when the scriptures are opened and reveal to those who have ears that very truth, what the flesh suffered which the Lord assumed, they proclaim the power and wisdom of God. And above all, the parabolic form of scripture, being most ancient, as we have shown, naturally abounded especially among the prophets, so that it might show that even the philosophers among the Greeks and the wise among the other barbarians were ignorant of the holy spirit's future coming of the Lord and the mystical teaching to be handed down by him. Naturally, then, prophecy, proclaiming the Lord, so that it might not seem to blaspheme to some by speaking contrary to the opinions of the many, shaped its meanings with words that could also lead to other concepts. For instance, all the prophets who foretold the coming of the Lord and, along with it, the holy mysteries, were persecuted and killed, just as the Lord himself, when he clarified their scriptures, and his disciples who proclaimed the word after him likewise risked their lives. Hence Peter, in the Preaching, speaking about the apostles, says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομία","severity":"info","text":"Here 'economy' refers to the divine plan of salvation, a key concept in early Christian theology, especially in Irenaeus and Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν","severity":"info","text":"Clement alludes to 1 Corinthians 1:23, where Paul says Christ is a scandal to Jews and folly to Greeks.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κήρυγμα","severity":"info","text":"The 'Preaching' (Κήρυγμα) of Peter is an early Christian work, now lost, cited by Clement as an apostolic source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παραβολικὸν εἶδος","severity":"info","text":"Clement argues that the parabolic form of scripture is ancient and especially used by prophets to conceal truth from the unworthy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφῆται ... ἐδιώχθησαν, ἐφονεύθησαν","severity":"info","text":"Clement notes that prophets who foretold Christ's coming were persecuted, paralleling the fate of Christ and his apostles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σαρκίον","severity":"caution","text":"The diminutive 'σαρκίον' (little body) may be a textual variant or Clement's own term; it is not standard in patristic Christology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ αἰσθητὸν αὐτοῦ σαρκίον' could be read as 'his perceptible little body' or 'his sensible flesh'; the diminutive may be ironic or textual.","The reference to 'the Preaching' of Peter is ambiguous as the work is lost and its content is only known through citations."],"confidence":"high","notes":[]},{"i":593,"ref":"p593","source":"ἡμεῖς δὲ ἀναπτύξαντες τὰς βίβλους ἃς εἴχομεν τῶν προφητῶν, ἃ μὲν διὰ παραβολῶν, ἃ δὲ δι' αἰνιγμάτων, ἃ δὲ αὐθεντικῶς καὶ αὐτολεξεὶ τὸν Χριστὸν Ἰησοῦν ὀνομαζόντων, εὕρομεν καὶ τὴν παρουσίαν αὐτοῦ καὶ τὸν θάνατον καὶ τὸν\n\nσταυρὸν καὶ τὰς λοιπὰς κολάσεις πάσας ὅσας ἐποίησαν αὐτῷ οἱ Ἰουδαῖοι, καὶ τὴν ἔγερσιν καὶ τὴν εἰς οὐρανοὺς ἀνάληψιν πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι, καθὼς ἐγέγραπτο ταῦτα πάντα, ἃ ἔδει αὐτὸν παθεῖν καὶ μετ' αὐτὸν ἃ ἔσται. ταῦτα οὖν ἐπι γνόντες ἐπιστεύσαμεν τῷ θεῷ διὰ τῶν γεγραμμένων εἰς αὐτόν. καὶ μετ' ὀλίγα ἐπιφέρει πάλιν θείᾳ προνοίᾳ τὰς προφητείας γεγενῆσθαι παριστὰς ὧδε· ἔγνωμεν γὰρ ὅτι ὁ θεὸς αὐτὰ προσέταξεν ὄντως, καὶ οὐδὲν ἄτερ γραφῆς λέγομεν. Ἔχει δ' οὖν καὶ ἄλλας τινὰς ἰδιότητας ἡ Ἑβραίων διάλεκτος, καθάπερ καὶ ἑκάστη τῶν λοιπῶν, λόγον τινὰ ἐμπεριέχουσα ἐθνικὸν ἐμφαίνοντα χαρακτῆρα. διάλεκτον γοῦν ὁρίζονται λέξιν ἐθνικῷ χα6.15.129.2 ρακτῆρι συντελουμένην. ἀλλ' οὔτι γε ἐκείναις ταῖς διαλέκτοις ἡ προφητεία γνώριμος καθίσταται· ταῖς μὲν γὰρ Ἑλληνικαῖς κατ' ἐπιτήδευσιν αἱ καλούμεναι τῶν τρόπων ἐξαλλαγαὶ τὰς ἐπικρύψεις ποιοῦνται κατ' εἰκόνα τῶν παρ' ἡμῖν προφητειῶν ἀναγόμεναι, πλὴν ἑκουσίου τῆς παρατροπῆς παρὰ τὸ ὀρθὸν ἐμμέτρῳ ἢ σχεδίῳ φράσει γινομένης δείκνυται. ἔστι γοῦν ὁ τρόπος λέξις παραγεγραμμένη ἀπὸ τοῦ κυρίου ἐπὶ τὸ μὴ κύριον κατασκευῆς ἕνεκα καὶ φράσεως τῆς ἐν τῷ λόγῳ εὐχρηστίας χάριν.","english":"We, having unrolled the books of the prophets which we possessed, found that some things were spoken through parables, some through enigmas, and some directly and verbatim naming Christ Jesus; and we found both his coming and his death and the cross and all the other torments which the Jews inflicted upon him, and the resurrection and the ascension into the heavens before Jerusalem was built, just as all these things were written, which he was to suffer and what would come after him. Therefore, having recognized these things, we believed in God through the things written concerning him. And a little later he adds again, representing that the prophecies came to be by divine providence, thus: For we knew that God truly commanded these things, and we say nothing without scripture. Now the Hebrew language also has certain other peculiarities, just as each of the remaining languages does, containing some national character that reveals a distinctive quality. For they define a dialect as a diction accomplished with a national character. But prophecy is not made known by those dialects; for in the Greek dialects, by design, the so-called variations of tropes produce concealments, being derived in the image of our prophecies, but it is shown that the deviation from the correct form, whether in metrical or extemporaneous phrasing, is voluntary. For a trope is a diction transcribed from the proper to the improper for the sake of construction and phrasing, for the sake of convenience in speech.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναπτύξαντες","severity":"info","text":"The participle 'unrolling' refers to the physical act of opening scrolls, emphasizing the materiality of the prophetic books consulted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι","severity":"info","text":"The claim that Christ's resurrection and ascension were prophesied 'before Jerusalem was built' is an anachronistic reference to the pre-exilic prophets, likely alluding to passages such as Isaiah 53 or Psalm 22, though no specific verse is cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διάλεκτον","severity":"info","text":"Clement defines 'dialect' as a diction marked by national character, distinguishing it from the universal prophetic language, which transcends such particularities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρόπος","severity":"info","text":"The discussion of 'tropes' (τρόπος) as deviations from proper diction for rhetorical effect reflects Hellenistic grammatical theory, particularly the work of Tryphon or later scholiasts, which Clement adapts to contrast Greek literary devices with prophetic revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μετ' ὀλίγα ἐπιφέρει πάλιν","severity":"info","text":"This phrase marks a transition within Clement's argument, indicating that he is quoting or paraphrasing an earlier source (likely Justin Martyr's Dialogue with Trypho) and then adding his own commentary on language and prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡμεῖς δὲ ἀναπτύξαντες","severity":"info","text":"The passage echoes Justin Martyr's First Apology (ch. 31–32), where he describes consulting prophetic books to verify Christian claims; Clement here adapts that apologetic to his own argument about the superiority of Hebrew prophecy over Greek rhetoric.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ τοῦ Ἱεροσόλυμα κτισθῆναι' is ambiguous: it could mean 'before the city of Jerusalem was built' (i.e., in pre-Israelite times) or 'before the Temple was built' (a common anachronism in patristic literature). The reading taken here follows the English draft's 'before Jerusalem was built'.","The identity of the source quoted after 'καὶ μετ' ὀλίγα ἐπιφέρει πάλιν' is not explicitly named; it is likely Justin Martyr, but Clement may be paraphrasing from memory."],"confidence":"high","notes":[]},{"i":594,"ref":"p594","source":"ἡ προφητεία δὲ οὐδ' ὅλως τοὺς περὶ τὰς λέξεις σχηματισμοὺς ἐπιτηδεύει διὰ τὸ κάλλος τῆς φράσεως, τῷ δὲ μὴ πάντων εἶναι τὴν ἀλήθειαν ἐπικρύπτεται πολυτρόπως, μόνοις τοῖς εἰς γνῶσιν μεμυημένοις, τοῖς δι' ἀγάπην ζητοῦσι τὴν ἀλήθειαν, τὸ φῶς ἀνατέλλουσα. λέγεται δ' οὖν εἶδος τῆς προφητείας ἡ παροιμία κατὰ τὴν βάρβαρον φιλοσοφίαν λέγεταί τε καὶ παραβολὴ τό τε αἴνιγμα ἐπὶ τούτοις. ἀλλὰ μὴν καὶ σοφία λέγεται, καὶ ὡς ἕτερον αὐτῆς ἡ παιδεία λόγοι τε αὖ φρονήσεως καὶ στροφαὶ λόγων καὶ δικαιοσύνη ἀληθὴς διδασκαλία τε αὖ τοῦ κατευθῦναι κρῖμα καὶ πανουργία ἀκάκοις κατὰ τὴν παιδείαν περιγινομένη αἴσθησίς τε καὶ ἔννοια τῷ νεοκατηχήτῳ γινομένη. ὁ τούτων ἀκούσας, φησί, τῶν προφητῶν σοφὸς σοφώτερος ἔσται, κυβέρνησιν δὲ ὁ νοήμων κτήσεται καὶ νοήσει παραβολὴν καὶ σκοτεινὸν λόγον ῥήσεις τε σοφῶν καὶ αἰνίγματα. εἰ δὲ ἀπὸ Ἕλληνος τοῦ Διὸς τοῦ κατ' ἐπίκλησιν Δευκαλίωνος τὰς Ἑλληνικὰς συνέβη κεκλῆσθαι διαλέκτους, ἐκ τῶν χρόνων, ὧν φθάσαντες παρεστήσαμεν, ῥᾴδιον συνιδεῖν ὅσαις γενεαῖς τῆς Ἑβραίων φωνῆς αἱ παρ' Ἕλλησι μεταγενέστεραι διάλεκτοι ὑπάρχουσι. Προϊούσης δὲ τῆς γραφῆς τοὺς προειρημένους ὑπὸ τοῦ προφήτου τρόπους καθ' ἑκάστην περικοπὴν σημειωσάμενοι παραστήσομεν, τὴν γνωστικὴν ἀγωγὴν κατὰ τὸν τῆς ἀληθείας κανόνα φιλοτέχνως ἐν6.15.131.2 δεικνύμενοι. ἦ γὰρ οὐχὶ καὶ ἐν τῇ ὁράσει τῷ Ἑρμᾷ ἡ δύναμις ἐν τῷ τύπῳ τῆς ἐκκλησίας φανεῖσα ἔδωκεν τὸ βιβλίον εἰς μεταγραφήν, ὃ τοῖς ἐκλεκτοῖς ἀναγγελῆναι ἐβούλετο; τοῦτο δὲ μετεγράψατο πρὸς γράμμα, φησί, μὴ εὑρίσκων τὰς συλλαβὰς τελέσαι.","english":"Prophecy does not at all employ figures of speech for the beauty of expression, but because the truth is not for everyone, it is concealed in many ways, revealing the light only to those initiated into knowledge, to those who seek the truth through love. Now, a form of prophecy is called the proverb according to barbarian philosophy, and also the parable and the enigma in addition to these. Moreover, it is called wisdom, and as distinct from it, education, and again words of prudence, and turns of speech, and true righteousness, and teaching for the direction of judgment, and guilelessness acquired through education, and perception and understanding arising in the newly instructed. He who hears these prophets, it is said, will be wise, wiser still, and the intelligent will acquire governance and will understand parable and dark saying, utterances of the wise, and enigmas. But if the Greek dialects came to be named from Hellen, the son of Zeus surnamed Deucalion, from the times which we have already set forth, it is easy to see how many generations later the dialects among the Greeks are than the Hebrew language. As the text proceeds, we will note the aforementioned modes of the prophet in each section and present them, skillfully demonstrating the gnostic training according to the rule of truth. For was it not also in the vision to Hermas that the Power, appearing in the form of the Church, gave the book to be transcribed, which she wished to be announced to the elect? And he transcribed it letter by letter, it is said, not being able to complete the syllables.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ προφητεία","severity":"info","text":"Clement asserts that prophecy does not use rhetorical figures for aesthetic effect but conceals truth for the initiated, a key theme in his esoteric epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παροιμία","severity":"info","text":"Clement lists 'proverb' (παροιμία) as a form of prophecy in barbarian philosophy, alongside parable and enigma, reflecting his classification of scriptural modes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Ἑρμᾷ","severity":"info","text":"Clement refers to the Shepherd of Hermas, a second-century Christian apocalyptic work, where the Church gives a book for transcription to the elect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕλληνος τοῦ Διὸς τοῦ κατ' ἐπίκλησιν Δευκαλίωνος","severity":"info","text":"Clement derives Greek dialects from Hellen, son of Zeus called Deucalion, a mythological genealogy used to argue Hebrew linguistic priority over Greek.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Προϊούσης δὲ τῆς γραφῆς","severity":"info","text":"Clement announces a forthcoming systematic analysis of prophetic modes in each scriptural section, framing the Stromata as a methodical gnostic exposition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ Ἑρμᾷ","severity":"info","text":"Clement's use of the Shepherd of Hermas as an authoritative example shows its high status in second-century Alexandrian Christianity, later debated in the canon.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ μὴ πάντων εἶναι τὴν ἀλήθειαν' could be read as 'because the truth is not for all' or 'because the truth is not of all things'; the translation takes the former.","The reference to 'βάρβαρον φιλοσοφίαν' is ambiguous: it may mean non-Greek (i.e., Jewish or Christian) philosophy, or specifically Hebrew wisdom."],"confidence":"high","notes":[]},{"i":595,"ref":"p595","source":"ἐδήλου δ' ἄρα τὴν μὲν γραφὴν πρόδηλον εἶναι πᾶσι κατὰ τὴν ψιλὴν ἀνάγνωσιν ἐκλαμβανομένην, καὶ ταύτην εἶναι τὴν πίστιν στοιχείων τάξιν ἔχουσαν, διὸ καὶ ἡ πρὸς τὸ γράμμα ἀνάγνωσις ἀλληγορεῖται· τὴν διάπτυξιν δὲ τὴν γνωστικὴν τῶν γραφῶν, προκοπτούσης ἤδη τῆς πίστεως, εἰκάζεσθαι τῇ κατὰ τὰς συλλαβὰς ἀναγνώσει ἐκδεχόμεθα. ἀλλὰ καὶ Ἡσαΐας ὁ προφήτης βιβλίον καινὸν κελεύεται λαβὼν ἐγγράψαι τινά, τὴν γνῶσιν τὴν ἁγίαν διὰ τῆς τῶν γραφῶν ἐξηγήσεως ὕστερον ἔσεσθαι προφητεύοντος τοῦ πνεύματος τὴν ἔτι κατ' ἐκεῖνον τὸν καιρὸν ἄγραφον τυγχάνουσαν διὰ τὸ μηδέπω γινώσκεσθαι· εἴρητο γὰρ ἀπ' ἀρχῆς μόνοις τοῖς νοοῦσιν. αὐτίκα διδάξαντος τοῦ σωτῆρος τοὺς ἀποστόλους ἡ τῆς ἐγγράφου ἄγραφος ἤδη καὶ εἰς ἡμᾶς διαδίδοται παράδοσις, καρδίαις καιναῖς κατὰ τὴν ἀνακαίνωσιν τοῦ βιβλίου τῇ δυνάμει τοῦ θεοῦ ἐγγεγραμμένη. Ταύτῃ οἱ τῶν παρ' Ἕλλησι λογιώτατοι τῷ Ἑρμῇ, ὃν δὴ λόγον εἶναί φασι, διὰ τὴν ἑρμηνείαν καθιεροῦσι τῆς ῥοιᾶς τὸν καρπόν· πολυκευθὴς γὰρ ὁ λόγος. εἰκότως ἄρα καὶ τὸν Μωυσέα ἀναλαμβανόμενον διττὸν εἶδεν Ἰησοῦς ὁ τοῦ Ναυῆ, καὶ τὸν μὲν","english":"It was thus made clear that the writing is evident to all when taken according to the bare reading, and that this is faith, having the order of elements, for which reason also the reading according to the letter is allegorized; but the unfolding, the gnostic interpretation of the scriptures, when faith has already advanced, we understand to be likened to the reading according to the syllables. And the prophet Isaiah is commanded, having taken a new book, to write something in it, the Spirit prophesying that the holy knowledge through the exegesis of the scriptures would come later, which at that time was still unwritten because it was not yet known; for it had been spoken from the beginning only to those who understand. Immediately, the Savior having taught the apostles, the unwritten tradition of the written word, already then, is transmitted to us, inscribed in new hearts according to the renewal of the book by the power of God. To this, the most learned among the Greeks consecrate the fruit of the pomegranate to Hermes, whom they say is reason, because of interpretation; for reason is full of hidden meaning. Rightly, therefore, Joshua the son of Nun saw Moses being taken up as twofold, and one","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν μὲν γραφὴν πρόδηλον εἶναι πᾶσι κατὰ τὴν ψιλὴν ἀνάγνωσιν","severity":"info","text":"Clement distinguishes between the plain reading (ψιλὴν ἀνάγνωσιν) accessible to all and the deeper gnostic interpretation (διάπτυξιν) for the advanced.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διάπτυξιν","severity":"info","text":"διάπτυξιν (unfolding) is a technical term for the gnostic exegesis that reveals hidden meaning, contrasted with the literal reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐας ὁ προφήτης βιβλίον καινὸν κελεύεται λαβὼν ἐγγράψαι τινά","severity":"info","text":"Clement alludes to Isaiah 8:1 LXX, where the prophet is commanded to write on a new tablet, interpreted here as prophecy of later scriptural exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ Ἑρμῇ, ὃν δὴ λόγον εἶναί φασι, διὰ τὴν ἑρμηνείαν καθιεροῦσι τῆς ῥοιᾶς τὸν καρπόν","severity":"info","text":"The pomegranate consecrated to Hermes symbolizes hidden meaning (πολυκευθὴς γὰρ ὁ λόγος), linking Greek allegorical tradition to Christian exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τὸν μὲν","severity":"info","text":"The passage breaks off mid-sentence with 'καὶ τὸν μὲν', indicating a lacuna or intentional ellipsis in the manuscript tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ τῆς ἐγγράφου ἄγραφος ἤδη καὶ εἰς ἡμᾶς διαδίδοται παράδοσις","severity":"info","text":"Clement articulates the concept of unwritten tradition (ἄγραφος παράδοσις) transmitted from the apostles, a key idea in early Christian reception of scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ τὸν μὲν' is incomplete; the text likely continued with a reference to Joshua's vision of Moses' twofold nature, but the manuscript breaks off."],"confidence":"high","notes":[]},{"i":596,"ref":"p596","source":"μετ' ἀγγέλων, τὸν δὲ ἐπὶ τὰ ὄρη περὶ τὰς φάραγγας κηδείας ἀξιούμενον. εἶδεν δὲ Ἰησοῦς τὴν θέαν ταύτην κάτω πνεύματι ἐπαρθεὶς σὺν καὶ τῷ Χαλέβ, ἀλλ' οὐχ ὁμοίως ἄμφω θεῶνται, ἀλλ' ὃ μὲν καὶ θᾶττον κατῆλθεν, πολὺ τὸ βρῖθον ἐπαγόμενος, ὃ δὲ ἐπικατελθὼν ὕστερον τὴν δόξαν διηγεῖτο ἣν ἐθεᾶτο, διαθρῆσαι δυνηθεὶς μᾶλλον θατέρου, ἅτε καὶ καθαρώτερος γενόμενος, δηλούσης, οἶμαι, τῆς ἱστορίας μὴ πάντων εἶναι τὴν γνῶσιν, ἐπεὶ οἳ μὲν τὸ σῶμα τῶν γραφῶν, τὰς λέξεις καὶ τὰ ὀνόματα, καθάπερ τὸ σῶμα τὸ Μωυσέως, προσβλέπουσιν, οἳ δὲ τὰς διανοίας καὶ τὰ ὑπὸ τῶν ὀνομάτων δηλούμενα διορῶσι, τὸν μετὰ ἀγγέλων Μωυσέα πολυπραγμονοῦντες. ἀμέλει καὶ τῶν ἐπιβοωμένων τὸν κύριον αὐτὸν οἱ μὲν πολλοὶ υἱὲ Δαβίδ, ἐλέησόν με ἔλεγον, ὀλίγοι δὲ υἱὸν ἐγίγνωσκον τοῦ θεοῦ, καθάπερ ὁ Πέτρος, ὃν καὶ ἐμακάρισεν, ὅτι αὐτῷ σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψε τὴν ἀλήθειαν, ἀλλ' ἢ ὁ πατὴρ αὐτοῦ ὁ ἐν τοῖς οὐρανοῖς, δηλῶν τὸν γνωστικὸν οὐ διὰ τῆς σαρκὸς αὐτοῦ τῆς κυηθείσης, ἀλλὰ δι' αὐτῆς τῆς δυνάμεως τῆς πατρικῆς γνωρίζειν τὸν υἱὸν τοῦ παντοκράτορος. οὐ μόνον τοίνυν τοῖς ἐπιτυγχάνουσιν ἁπλῶς οὕτως δύσκολος ἡ τῆς ἀληθείας κτῆσις, ἀλλὰ καὶ ὧν τυγχάνει ἡ ἐπιστήμη οἰκεία, μηδὲ τούτοις ἀθρόαν δίδοσθαι τὴν θεωρίαν ἡ κατὰ τὸν Μωυσέα ἱστορία διδάσκει, μέχρις ἂν ἐθισθέντες ἀντωπεῖν, καθάπερ οἱ Ἑβραῖοι τῇ δόξῃ τῇ Μωυσέως καὶ οἱ ἅγιοι τοῦ Ἰσραὴλ ταῖς τῶν ἀγγέλων ὀπτασίαις, οὕτως καὶ ἡμεῖς ταῖς τῆς ἀληθείας μαρμαρυγαῖς ἀντιβλέπειν δυνηθῶμεν.","english":"with angels, while the one deemed worthy of burial on the mountains around the ravines. And Jesus saw this spectacle below, having been raised in spirit together with Caleb, but not both behold alike; rather, one descended more quickly, bringing much weight, while the other, descending later, recounted the glory he had beheld, having been able to discern more than the other, since he had become purer, the history indicating, I think, that knowledge is not for all, since some look upon the body of the scriptures, the words and names, just as the body of Moses, while others perceive the meanings and what is signified by the names, investigating Moses with the angels. Indeed, of those who called upon the Lord himself, the many said, \"Son of David, have mercy on me,\" but few recognized him as the Son of God, as did Peter, whom he also blessed, because flesh and blood did not reveal the truth to him, but rather his Father in heaven, indicating that the gnostic does not recognize the Son of the Almighty through his conceived flesh, but through the power of the Father itself. Not only, then, is the acquisition of truth difficult for those who simply happen upon it, but the history concerning Moses teaches that even for those to whom knowledge is proper, the vision is not given all at once, until, having become accustomed to look directly, just as the Hebrews at the glory of Moses and the saints of Israel at the visions of angels, so too we are able to look directly at the flashes of truth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Μωυσέα","severity":"info","text":"Clement contrasts literal reading of scripture (body of Moses) with deeper gnostic interpretation (Moses with angels), a common Alexandrian exegetical trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱὲ Δαβίδ, ἐλέησόν με","severity":"info","text":"The crowd's cry 'Son of David, have mercy on me' echoes the healing of blind Bartimaeus (Mark 10:47-48), where the crowd addresses Jesus by earthly lineage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψε τὴν ἀλήθειαν","severity":"info","text":"Peter's recognition of Jesus as Son of God rather than by flesh and blood alludes to Matthew 16:17-18, where Jesus blesses Peter for his confession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement uses 'gnostic' to denote the advanced Christian who perceives divine truth through spiritual insight, not literal flesh.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπὶ τὰ ὄρη περὶ τὰς φάραγγας κηδείας","severity":"info","text":"The burial on mountains near ravines recalls Moses' hidden grave (Deuteronomy 34:6) and the tradition that only the pure perceive divine visions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἱστορίας","severity":"info","text":"Clement frames the Moses narrative as 'history' (ἱστορία) that teaches allegorically about the gradations of knowledge, linking literal and spiritual exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one deemed worthy of burial on the mountains' is unclear; possibly Joshua or another figure from Numbers or Deuteronomy.","The phrase 'μετ' ἀγγέλων' could modify either Moses or the beholder; the translation takes it with Moses."],"confidence":"high","notes":[]},{"i":597,"ref":"p597","source":"Ὑπόδειγμα δ' ἡμῖν κατὰ παραδρομὴν ἐκκείσθω εἰς σαφήνειαν γνωστικὴν ἡ δεκάλογος. καὶ ὅτι μὲν ἱερὰ ἡ δεκάς, παρέλκει λέγειν τὰ νῦν. εἰ δὲ αἱ πλάκες αἱ γεγραμμέναι ἔργον θεοῦ, φυσικὴν ἐμφαίνουσαι δημιουργίαν εὑρεθήσονται· δάκτυλος γὰρ θεοῦ δύναμις νοεῖται θεοῦ, δι' ἧς ἡ κτίσις τελειοῦται οὐρανοῦ καὶ γῆς, ὧν ἀμφοῖν αἱ πλάκες νοηθήσονται σύμβολα. θεοῦ μὲν γὰρ γραφὴ καὶ εἰδοποιία ἐναποκειμένη τῇ πλακὶ δημιουργία τοῦ κόσμου τυγ6.16.133.3 χάνει. ἡ δεκάλογος δὲ κατὰ μὲν οὐράνιον εἰκόνα περιέχει ἥλιον καὶ σελήνην, ἄστρα, νέφη, φῶς, πνεῦμα, ὕδωρ, ἀέρα, σκότος, πῦρ. αὕτη φυσικὴ δεκάλογος οὐρανοῦ. ἡ δὲ τῆς γῆς εἰκὼν περιέχει ἀνθρώπους, κτήνη, ἑρπετά, θηρία καὶ τῶν ἐνύδρων ἰχθύας καὶ κήτη, τῶν τε αὖ πτηνῶν ὁμοίως τά τε σαρκοβόρα καὶ τὰ ἡμέρῳ χρώμενα τροφῇ, φυτῶν τε ὡσαύτως τὰ καρποφόρα καὶ ἄκαρπα. αὕτη φυσικὴ δεκά6.16.133.5 λογος γῆς. καὶ ἡ κιβωτὸς δὲ ἡ ταῦτα περιειληφυῖα ἡ τῶν θείων τε καὶ ἀνθρωπίνων γνῶσις εἴη ἂν καὶ σοφία. τάχα δ' ἂν εἶεν αἱ δύο πλάκες αὗται δισσῶν προφητεία διαθηκῶν. ἀνεκαινίσθησαν οὖν μυστικῶς, πλεοναζούσης ἀγνοίας ἅμα καὶ ἁμαρτίας. δισσῶς, ὡς ἔοικεν, γράφονται δισσοῖς πνεύμασιν ἐντολαί, τῷ τε ἡγεμονικῷ τῷ τε ὑποκειμένῳ, ἐπεὶ ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος καὶ τὸ πνεῦμα κατὰ τῆς σαρκός.","english":"Let an example be set before us, by way of a brief survey, for gnostic clarity: the Decalogue. That the decad is sacred is now superfluous to mention. But if the inscribed tablets are the work of God, they will be found to exhibit a natural creation; for the finger of God is understood as the power of God, through which the creation of heaven and earth is perfected, both of which the tablets will be understood as symbols. For the writing and forming of God, deposited in the tablet, is the creation of the world. The Decalogue, according to the heavenly image, contains sun and moon, stars, clouds, light, wind, water, air, darkness, fire. This is the natural decalogue of heaven. And the image of the earth contains men, cattle, reptiles, wild beasts, and of aquatic creatures, fish and whales, and likewise of birds, both the carnivorous and those using tame food, and of plants similarly, the fruit-bearing and the barren. This is the natural decalogue of earth. And the ark that contains these would be the knowledge and wisdom of both divine and human things. Perhaps these two tablets would be the prophecy of the two covenants. They were renewed mystically, when ignorance and sin were increasing. The commandments are written, as it seems, in a twofold manner, by two spirits, the commanding and the subject, since the flesh desires against the spirit and the spirit against the flesh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δεκάλογος","severity":"info","text":"Clement uses δεκάλογος (Decalogue) not merely as the Ten Commandments but as a cosmic symbol, aligning with his allegorical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The identification of the two tablets with heaven and earth reflects Middle Platonic and Philonic cosmology, where the physical world mirrors divine archetypes.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Clement presents a chiastic structure: the Decalogue as heavenly image (sun, moon, etc.) and earthly image (men, animals, plants), both termed 'natural decalogue'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's interpretation of the two tablets as the two covenants (Old and New) anticipates later patristic typology, e.g., in Irenaeus and Origen.","cites":[],"named_sources":["Irenaeus of Lyons","Origen of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δισσοῖς πνεύμασιν","severity":"caution","text":"The phrase 'two spirits' (δισσοῖς πνεύμασιν) is ambiguous: it may refer to the rational and irrational soul, or to the Holy Spirit and a lower spirit, reflecting Clement's dualistic anthropology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to 'finger of God' (δάκτυλος θεοῦ) alludes to Exodus 31:18 (LXX), where the tablets are written by God's finger, here allegorized as divine power.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'two spirits' (δισσοῖς πνεύμασιν) is unclear: possibly the commanding and subject elements of the soul, or a reference to the two covenants.","Whether the 'ark' (κιβωτός) refers to the Ark of the Covenant or a metaphorical container of knowledge is left open."],"confidence":"high","notes":[]},{"i":598,"ref":"p598","source":"ἔστι δὲ καὶ δεκάς τις περὶ τὸν ἄνθρωπον αὐτόν, τά τε αἰσθητήρια πέντε καὶ τὸ φωνητικὸν καὶ τὸ σπερματικὸν καὶ τοῦτο δὴ ὄγδοον τὸ κατὰ τὴν πλάσιν πνευματικόν, ἔνατον δὲ τὸ ἡγεμονικὸν τῆς ψυχῆς καὶ δέκατον τὸ διὰ τῆς πίστεως προσγινό6.16.134.3 μενον ἁγίου πνεύματος χαρακτηριστικὸν ἰδίωμα. ἔτι πρὸς τούτοις δέκα τισὶν ἀνθρωπείοις μέρεσι προστάσσειν ἡ νομοθεσία φαίνεται. τῇ τε ὁράσει καὶ ἀκοῇ καὶ τῇ ὀσφρήσει ἁφῇ τε καὶ γεύσει καὶ τοῖς τούτων ὑπουργοῖς ὀργάνοις δισσοῖς οὖσι, χερσί τε καὶ ποσίν· αὕτη γὰρ ἡ πλάσις τοῦ ἀνθρώπου. ἐπεισκρίνεται δὲ ἡ ψυχὴ καὶ προσεισκρίνεται τὸ ἡγεμονικόν, ᾧ διαλογιζόμεθα, οὐ κατὰ τὴν τοῦ σπέρματος καταβολὴν γεννώμενον, ὡς συνάγεσθαι καὶ ἄνευ τούτου τὸν δέκατον ἀριθμόν, δι' ὧν ἡ πᾶσα ἐνέργεια τοῦ ἀνθρώπου ἐπιτελεῖται. τῇ τάξει γὰρ εὐθέως γενόμενος ὁ ἄνθρωπος ἀπὸ τῶν παθη6.16.135.2 τικῶν τὴν ἀρχὴν τοῦ ζῆν λαμβάνει. τὸ λογιστικὸν τοίνυν καὶ ἡγεμονικὸν αἴτιον εἶναί φαμεν τῆς συστάσεως τῷ ζῴῳ, ἀλλὰ καὶ τοῦ τὸ ἄλογον μέρος ἐψυχῶσθαί τε καὶ μόριον αὐτῆς εἶναι. αὐτίκα τὴν μὲν ζωτικὴν","english":"There is also a certain decad concerning man himself: the five senses, the vocal faculty, the seminal faculty, and, as an eighth, the spiritual element according to formation; a ninth, the ruling part of the soul; and a tenth, the characteristic mark of the Holy Spirit acquired through faith. Moreover, the legislation appears to give commands to ten human parts: to sight, hearing, smell, touch, and taste, and to the organs serving these, which are twofold—hands and feet. For this is the formation of man. The soul is introduced, and the ruling part, by which we reason, is introduced additionally, not generated by the deposition of seed, so that the tenth number is completed even without this, through which the whole activity of man is accomplished. For man, immediately upon coming into existence, takes the beginning of life from the passive parts. We say, therefore, that the rational and ruling part is the cause of the constitution of the living being, and also that the irrational part is ensouled and is a part of it. For instance, the vital","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ κατὰ τὴν πλάσιν πνευματικόν","severity":"info","text":"Clement distinguishes a 'spiritual element according to formation' (τὸ κατὰ τὴν πλάσιν πνευματικόν) as the eighth component of the human decad, likely referring to the life-principle or soul as shaped in the body.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ ἡγεμονικόν","severity":"info","text":"The 'ruling part' (τὸ ἡγεμονικόν) is the ninth element, a Stoic term for the commanding faculty of the soul, here identified with the rational principle that is not generated by seed but added later.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ διὰ τῆς πίστεως προσγινόμενον ἁγίου πνεύματος χαρακτηριστικὸν ἰδίωμα","severity":"info","text":"The tenth element is 'the characteristic mark of the Holy Spirit acquired through faith,' a distinctively Christian addition to the anthropological scheme, indicating a spiritual gift beyond natural constitution.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's enumeration of ten human parts (five senses, vocal and seminal faculties, hands, feet) echoes Middle Platonic and Stoic divisions of the soul, but his inclusion of a Spirit-given mark is innovative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's allegorical interpretation of the Decalogue, mapping the ten commandments onto a tenfold anthropology, moving from physical to spiritual components.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσεισκρίνεται","severity":"caution","text":"The verb προσεισκρίνεται ('is introduced additionally') is rare and may imply a temporal or ontological priority; Clement's exact meaning for the entry of the ruling part into the body is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κατὰ τὴν πλάσιν πνευματικόν' could be read as either a spiritual element inherent in the body's formation or a distinct entity; the translation takes it as the former.","The relation between the 'vital' (ζωτική) part mentioned at the end and the earlier list is unclear due to the passage break."],"confidence":"high","notes":[]},{"i":599,"ref":"p599","source":"δύναμιν, ᾗ ἐμπεριέχεται τὸ θρεπτικόν τε καὶ αὐξητικὸν καὶ καθ' ὅλου κινητικόν, τὸ πνεῦμα εἴληχεν τὸ σαρκικόν, ὀξυκίνητον ὂν καὶ πάντῃ διά τε τῶν αἰσθήσεων καὶ τοῦ λοιποῦ σώματος πο6.16.135.4 ρευόμενόν τε καὶ πρωτοπαθοῦν διὰ σώματος· τὴν προαιρετικὴν δὲ τὸ ἡγεμονικὸν ἔχει δύναμιν, περὶ ἣν ἡ ζήτησις καὶ ἡ μάθησις καὶ ἡ γνῶσις. ἀλλὰ γὰρ ἡ πάντων ἀναφορὰ εἰς ἓν συντέτακται τὸ ἡγε6.16.136.1 μονικὸν καὶ δι' ἐκεῖνο ζῇ τε ὁ ἄνθρωπος καί πως ζῇ. διὰ τοῦ σωματικοῦ ἄρα πνεύματος αἰσθάνεται ὁ ἄνθρωπος, ἐπιθυμεῖ, ἥδεται, ὀργίζεται, τρέφεται, αὔξεται· καὶ δὴ καὶ πρὸς τὰς πράξεις διὰ τούτου πορεύεται τὰς κατ' ἔννοιάν τε καὶ διάνοιαν, καὶ ἐπειδὰν κρατῇ τῶν ἐπιθυμιῶν, βασιλεύει τὸ ἡγεμονικόν. τὸ οὖν οὐκ ἐπιθυμήσεις οὐ δουλεύσεις φησὶ τῷ σαρκικῷ πνεύματι, ἀλλὰ ἄρξεις αὐτοῦ, ἐπεὶ ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος καὶ εἰς τὸ παρὰ φύσιν ἀτακτεῖν ἐπανίσταται, καὶ τὸ πνεῦμα κατὰ τῆς σαρκὸς εἰς τὴν κατὰ φύσιν τοῦ ἀνθρώπου διεξαγωγὴν ἐπικρατεῖ· μή τι οὖν εἰκότως κατ' εἰκόνα θεοῦ γεγονέναι ὁ ἄνθρωπος εἴρηται, οὐ κατὰ τῆς κατασκευῆς τὸ σχῆμα, ἀλλ' ἐπεὶ ὁ μὲν θεὸς λόγῳ τὰ πάντα δημιουργεῖ, ὁ δὲ ἄνθρωπος ὁ γνωστικὸς γενόμενος τῷ λογικῷ τὰς καλὰς πράξεις ἐπιτελεῖ. εἰκότως τοίνυν αἱ δύο πλάκες τοῖς δισσοῖς πνεύμασι τὰς δεδομένας ἐντολὰς τῷ τε πλασθέντι τῷ τε ἡγεμονικῷ τὰς πρὸ τοῦ νόμου παραδεδομένας ἀλλαχῇ εἴρηνται μηνύειν· καὶ τὰ τῶν αἰσθήσεων κινήματα κατά τε τὴν διάνοιαν ἀποτυποῦνται κατά τε τὴν ἀπὸ τοῦ σώματος ἐνέργειαν φανεροῦνται· ἐξ ἀμφοῖν γὰρ ἡ κατάληψις.","english":"power, which contains the nutritive, augmentative, and generally motive faculty, has been allotted to the fleshly spirit, which is quick-moving and entirely pervades through the senses and the rest of the body, and is the first to be affected through the body. The ruling part possesses the deliberative faculty, around which are inquiry, learning, and knowledge. But the reference of all things is ordered to the one ruling part, and through it man both lives and lives in a certain manner. Therefore, through the bodily spirit man perceives, desires, rejoices, becomes angry, is nourished, and grows; and indeed through this he proceeds to actions according to conception and thought, and when he masters the desires, the ruling part rules. So the commandment \"Thou shalt not desire\" means thou shalt not be a slave to the fleshly spirit, but shalt rule over it, since the flesh desires against the spirit and rebels into disorder contrary to nature, and the spirit prevails over the flesh for the natural conduct of man. Is it not then fittingly said that man has been made in the image of God, not according to the shape of his construction, but because God creates all things by reason, while the gnostic man, having become rational, accomplishes noble actions by means of the rational faculty? Fittingly, then, the two tablets are said to indicate elsewhere the commandments given to the two spirits—to the formed and to the ruling part—delivered before the law. And the movements of the senses are imprinted according to thought and are manifested through the activity from the body; for comprehension comes from both.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὸ σαρκικὸν πνεῦμα","severity":"info","text":"Clement distinguishes the 'fleshly spirit' (τὸ σαρκικὸν πνεῦμα) from the 'ruling part' (τὸ ἡγεμονικόν), a Stoic-influenced psychological model. The fleshly spirit governs bodily functions and passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸ ἡγεμονικόν","severity":"info","text":"The 'ruling part' (τὸ ἡγεμονικόν) is the seat of reason and moral agency, corresponding to the Stoic 'hegemonikon'. Clement aligns it with the deliberative faculty and the image of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐπιθυμήσεις","severity":"info","text":"The phrase 'Thou shalt not desire' (οὐκ ἐπιθυμήσεις) echoes the Decalogue, likely the tenth commandment (Exodus 20:17 LXX: 'οὐκ ἐπιθυμήσεις'). Clement interprets it as a command to rule the fleshly spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατ' εἰκόνα θεοῦ","severity":"info","text":"The phrase 'in the image of God' (κατ' εἰκόνα θεοῦ) alludes to Genesis 1:26-27. Clement reinterprets it not as physical likeness but as the rational capacity to create through reason, like God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱ δύο πλάκες","severity":"info","text":"The 'two tablets' (αἱ δύο πλάκες) refer to the tablets of the Law given to Moses. Clement allegorizes them as commandments to the two spirits (fleshly and rational), a common patristic typology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's exegesis of the Decalogue and human psychology, linking the two tablets to the dual nature of the human spirit. It forms part of a larger argument on gnostic self-mastery.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς πρὸ τοῦ νόμου παραδεδομένας' is ambiguous: it may refer to pre-Mosaic commandments or to natural law. The reading taken follows the English draft's 'delivered before the law'."],"confidence":"high","notes":[]},{"i":600,"ref":"p600","source":"πάλιν τε αὖ ὡς αἴσθησις πρὸς τὸ αἰσθητόν, οὕτως νόησις πρὸς τὸ νοητόν. διτταὶ δὲ καὶ αἱ πράξεις, αἳ μὲν κατ' ἔννοιαν, αἳ δὲ κατ' ἐνέργειαν. Καὶ ἡ μὲν πρώτη τῆς δεκαλόγου ἐντολὴ παρίστησιν. ὅτι μόνος εἷς ἐστιν θεὸς παντοκράτωρ, ὃς ἐκ τῆς Αἰγύπτου τὸν λαὸν μετήγαγεν διὰ τῆς ἐρήμου εἰς τὴν πατρῴαν γῆν, ὅπως καταλαμβάνωσι μὲν διὰ τῶν θείων ἐνεργημάτων, ὡς ἐδύναντο, τὴν δύναμιν αὐτοῦ, ἀφιστῶνται δὲ τῆς τῶν γενητῶν εἰδωλολατρείας, τὴν πᾶσαν ἐλπίδα ἐπὶ τὸν κατ' ἀλήθειαν ἔχοντες θεόν. ὁ δεύτερος δὲ ἐμήνυεν λόγος μὴ δεῖν λαμβάνειν μηδὲ ἐπιφέρειν τὸ μεγαλεῖον κράτος τοῦ θεοῦ (ὅπερ ἐστὶ τὸ ὄνομα· τοῦτο γὰρ μόνον ἐχώρουν, ὡς καὶ ἔτι νῦν οἱ πολλοί, μαθεῖν)–μὴ φέρειν τούτου τὴν ἐπίκλησιν ἐπὶ τὰ γενητὰ καὶ μάταια. ἃ δὴ οἱ τεχνῖται τῶν ἀνθρώπων πεποιήκασι, καθ' ὧν ὁ ὢν οὐ τάσσεται· ἐν ταὐτότητι γὰρ ἀγενήτῳ ὁ ὢν αὐτὸς μόνος. τρίτος δέ ἐστι λόγος ὁ μηνύων γεγονέναι πρὸς τοῦ θεοῦ τὸν κόσμον καὶ δεδωκέναι ἀνάπαυσιν ἡμῖν ἑβδόμην ἡμέραν διὰ τὴν κατὰ τὸν βίον κακοπάθειαν· θεὸς γὰρ ἄκμητός τε καὶ ἀπαθὴς καὶ ἀπροσδεής, ἀναπαύλης δὲ ἡμεῖς οἱ σαρκοφοροῦντες δεόμεθα. ἡ ἑβδόμη τοίνυν ἡμέρα ἀνάπαυσις κηρύσσεται, ἀποχῇ κακῶν ἑτοιμάζουσα τὴν ἀρχέγονον ἡμέραν τὴν τῷ ὄντι ἀνάπαυσιν ἡμῶν, ἣ δὴ καὶ πρώτη τῷ ὄντι φωτὸς γένεσις, ἐν ᾧ τὰ πάντα συνθεωρεῖται καὶ πάντα κλη6.16.138.2 ρονομεῖται. ἐκ ταύτης τῆς ἡμέρας ἡ πρώτη σοφία καὶ ἡ γνῶσις ἡμῖν ἐλλάμπεται·","english":"Again, as sensation is to the sensible, so intellection is to the intelligible. Actions are also twofold: some according to conception, others according to actuality. The first commandment of the Decalogue sets forth that there is only one God, the Almighty, who led the people out of Egypt through the desert to the ancestral land, so that they might apprehend his power through divine operations, as they were able, and turn away from the idolatry of generated things, placing all their hope in the God who truly is. The second word indicated that one must not take nor apply the majestic power of God (which is the name; for this alone they were able, as even now the many, to learn)—not to bear his invocation upon generated and vain things, which the craftsmen among men have made, against which the one who is does not array himself; for in ungenerated self-identity the one who is alone exists. The third word is that which indicates that the world was made by God and that he gave us rest on the seventh day on account of the hardship of life; for God is unwearied, impassible, and without need, but we who bear flesh require rest. The seventh day, then, is proclaimed as rest, preparing by abstention from evils the primordial day, which is our true rest, which indeed is the first generation of light, in which all things are contemplated together and all things are inherited. From this day the first wisdom and knowledge shine forth for us.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"δεκαλόγου","severity":"info","text":"Clement interprets the Decalogue as a sequence of three 'words' (λόγοι), each expounding a theological principle: monotheism, divine transcendence, and creation with Sabbath rest.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νόησις","severity":"info","text":"νόησις (intellection) is paired with αἴσθησις (sensation) to frame a Platonic epistemological hierarchy: as sense relates to the sensible, so intellection relates to the intelligible.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑβδόμην ἡμέραν","severity":"info","text":"The seventh day as rest echoes the Sabbath commandment of the Decalogue (Exodus 20:8–11) and is allegorized as preparation for the 'primordial day' of true rest and illumination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ τῆς Αἰγύπτου τὸν λαὸν μετήγαγεν","severity":"info","text":"Clement reads the Exodus as a type of the soul's journey from idolatry to knowledge of the one true God, a common allegorical move in Alexandrian Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀρχέγονον ἡμέραν","severity":"info","text":"The 'primordial day' as first generation of light parallels Philo's concept of the intelligible day (De Opificio Mundi 30–31) and anticipates Clement's later identification with divine wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεύτερος ... λόγος","severity":"caution","text":"The second 'word' is ambiguous: it may refer to the second commandment (Exod 20:7) or to a distinct logion; Clement's phrasing 'μή φέρειν τούτου τὴν ἐπίκλησιν' suggests a prohibition of misusing the divine name.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'second word' (δεύτερος λόγος) is unclear: it may be the second commandment of the Decalogue or a separate tradition about the divine name.","The phrase 'πρώτη σοφία' could refer to a hypostatic wisdom or to the first principle of knowledge; the text does not resolve this."],"confidence":"high","notes":[]},{"i":601,"ref":"p601","source":"τὸ γὰρ φῶς τῆς ἀληθείας φῶς ἀληθές, ἄσκιον, ἀμερῶς μεριζόμενον πνεῦμα κυρίου εἰς τοὺς διὰ πίστεως ἡγιασμένους, λαμπτῆρος ἐπέχον τάξιν εἰς τὴν τῶν ὄντων ἐπίγνωσιν. ἀκολουθοῦντες οὖν αὐτῷ δι' ὅλου τοῦ βίου ἀπαθεῖς καθιστάμεθα, τὸ δέ ἐστιν ἀναπαύσασθαι. διὸ καὶ Σολομὼν πρὸ οὐρανοῦ καὶ γῆς καὶ πάντων τῶν ὄντων τῷ παντοκράτορι γεγονέναι τὴν σοφίαν λέγει, ἧς ἡ μέθεξις (ἡ κατὰ δύναμιν, οὐ κατ' οὐσίαν λέγω) θείων καὶ ἀνθρωπίνων καταληπτικῶς ἐπιστήμονα εἶναι διδάσκει. ἐνταῦθα γενομένους ἐν παρέργῳ καὶ ταῦτα ὑπομνηστέον, ἐπεὶ περὶ ἑβδομάδος καὶ ὀγδοάδος ὁ λόγος παρεισῆλθε· κινδυνεύει γὰρ ἡ μὲν ὀγδοὰς ἑβδομὰς εἶναι κυρίως, ἑξὰς δὲ ἡ ἑβδομὰς κατά γε τὸ ἐμφανές, καὶ ἣ μὲν κυρίως εἶναι σάββατον, ἐργάτις δὲ ἡ ἑβδομάς· ἥ τε γὰρ κοσμογονία ἐν ἓξ περαιοῦται ἡμέραις, ἥ τε ἀπὸ τροπῶν ἐπὶ τροπὰς κίνησις τοῦ ἡλίου ἐν ἓξ συντελεῖται μησί, καθ' ἣν πῇ μὲν φυλλορροεῖ, πῇ δὲ βλαστάνει τὰ φυτὰ καὶ αἱ\n\nτῶν σπερμάτων γίνονται τελειώσεις. φασὶ δὲ καὶ τὸ ἔμβρυον ἀπαρτίζεσθαι πρὸς ἀκρίβειαν μηνὶ τῷ ἕκτῳ, τουτέστιν ἑκατὸν ἡμέραις καὶ ὀγδοήκοντα πρὸς ταῖς δύο καὶ ἡμίσει, ὡς ἱστορεῖ Πόλυβος μὲν ὁ ἰατρὸς ἐν τῷ Περὶ ὀκταμήνων, Ἀριστο6.16.139.2 τέλης δὲ ὁ φιλόσοφος ἐν τῷ Περὶ φύσεως· οἵ τε Πυθαγόρειοι ἐντεῦθεν, οἶμαι, ἀπὸ τῆς τοῦ κόσμου κατὰ τὸν προφήτην γενέσεως, τὸν ἓξ ἀριθμὸν τέλειον νομίζουσι καὶ μεσευθὺν καλοῦσι τοῦτον καὶ γάμον διὰ τὸ μέσον αὐτὸν εἶναι τοῦ εὐθέος, τουτέστι τοῦ δέκα καὶ τοῦ δύο· φαίνεται γὰρ ἴσον ἀμφοῖν ἀπέχων.","english":"The light of truth is true light, shadowless, indivisibly divided spirit of the Lord into those sanctified through faith, holding the place of a lamp for the knowledge of beings. Following it, therefore, through the whole of life, we become impassible, which is to rest. Hence Solomon says that wisdom came into being for the Pantocrator before heaven and earth and all beings, participation in which (I mean according to capacity, not according to substance) teaches one to be scientifically knowledgeable of divine and human things. Since we are here, these things must be noted in passing, because the discussion has come in about the hebdomad and the ogdoad; for the ogdoad is in danger of being properly a hebdomad, and the hebdomad a hexad, at least in appearance, and the one is properly the Sabbath, while the hebdomad is the workday; for the cosmogony is completed in six days, and the motion of the sun from solstice to solstice is completed in six months, during which plants both shed leaves and sprout, and the perfections of seeds occur. They also say that the embryo is precisely completed in the sixth month, that is, one hundred and eighty days plus two and a half, as Polybus the physician records in his On Eight-Month Births, and Aristotle the philosopher in his On Nature; and the Pythagoreans, I think, from this, from the generation of the world according to the prophet, consider the number six perfect and call it the mesouth and marriage because it is the middle of the straight line, that is, of ten and two; for it appears equally distant from both.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄσκιον","severity":"info","text":"The term 'shadowless' (ἄσκιον) is a technical term in Middle Platonic and Gnostic optics for light that casts no shadow, i.e., pure intellectual illumination. Clement uses it to distinguish the divine light from physical light.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σολομὼν ... σοφίαν","severity":"info","text":"Clement attributes to Solomon a saying about wisdom coming into being for the Pantocrator before heaven and earth. This likely refers to Proverbs 8:22-23, where Wisdom is created before the world, though the wording is paraphrastic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πόλυβος ... Ἀριστοτέλης","severity":"info","text":"Clement cites Polybus the physician (On Eight-Month Births) and Aristotle (On Nature) for the claim that an embryo is completed in the sixth month. These are lost works; the reference shows Clement's use of medical and philosophical authorities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Polybus","Aristotle"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πυθαγόρειοι ... μεσευθὺν ... γάμον","severity":"info","text":"The Pythagoreans called the number six 'mesouth' (mid-straight) and 'marriage' because it is equidistant from 2 and 10. This reflects Pythagorean number symbolism, where 6 is the mean of the decad (10) and the dyad (2).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παρεισῆλθε","severity":"info","text":"Clement marks a digression: 'the discussion has come in about the hebdomad and the ogdoad.' This signals a shift from the main argument on truth and wisdom to a numerological excursus on the number six and its cosmic significance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀγδοὰς ἑβδομὰς ... ἑξὰς","severity":"caution","text":"Clement's claim that 'the ogdoad is in danger of being properly a hebdomad, and the hebdomad a hexad' is cryptic. It likely refers to a redefinition of the Sabbath (seventh day) as the ogdoad (eighth) in some Gnostic systems, but the logic is not fully explained.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'indivisibly divided spirit of the Lord' (ἀμερῶς μεριζόμενον πνεῦμα κυρίου) is ambiguous: it may refer to the Holy Spirit distributed to believers, or to the light of truth itself as a divisible yet indivisible entity. The reading taken follows the latter, as the light is the subject.","The reference to 'the ogdoad is in danger of being properly a hebdomad' is unclear; it may allude to a Valentinian or other Gnostic schema where the ogdoad is the highest realm, but Clement's argument is compressed."],"confidence":"medium","notes":[]},{"i":602,"ref":"p602","source":"ὡς δ' ὁ γάμος ἐξ ἄρρενος καὶ θηλείας γεννᾷ, οὕτως ὁ ἓξ ἐκ περισσοῦ μὲν τοῦ τρία, ἄρρενος ἀριθμοῦ λεγομένου, ἀρτίου δὲ τοῦ δύο, θήλεος νομιζομένου, γεννᾶται· δὶς γὰρ τὰ τρία γίνεται ὁ ἕξ. τοσαῦται πάλιν αἱ γενικώταται κινή σεις, καθ' ἃς ἡ πᾶσα γένεσις φέρεται, ἄνω κάτω, εἰς δεξιὰ εἰς ἀριστερά, πρόσω ὀπίσω. Εἰκότως ἄρα τὸν ἑπτὰ ἀριθμὸν ἀμήτορα καὶ ἄγονον λογίζονται, τὸ σάββατον ἑρμηνεύοντες καὶ τὸ τῆς ἀναπαύσεως εἶδος ἀλληγοροῦντες, καθ' ἣν οὔτε γαμοῦσιν οὔτε γαμίσκονται ἔτι· οὔτε γὰρ ἔκ τινος ἀριθμοῦ ἐπί τινα λαμβάνουσι γίνεται ὁ ἑπτὰ οὔτε ἐπί τινα ληφθεὶς ἀποτελεῖ τῶν ἐντὸς τῆς δεκάδος ἕτερον. τήν τε ὀγδοάδα κύβον καλοῦσι, μετὰ τῶν ἑπτὰ πλανωμένων τὴν ἀπλανῆ συγκαταριθμοῦντες σφαῖραν, δι' ὧν ὁ μέγας ἐνιαυτὸς γίνεται οἷον περίοδός τις τῆς τῶν ἐπηγγελμένων ἀνταποδόσεως. ταύτῃ τοι ὁ κύριος τέταρτος ἀναβὰς εἰς τὸ ὄρος ἕκτος γίνεται καὶ φωτὶ περιλάμπεται πνευματικῷ, τὴν δύναμιν τὴν ἀπ' αὐτοῦ παραγυμνώσας εἰς ὅσον οἷόν τε ἦν ἰδεῖν τοῖς ὁρᾶν ἐκλεγεῖσι, δι' ἑβδόμης ἀνακηρυσσόμενος τῆς φωνῆς υἱὸς εἶναι θεοῦ, ἵνα δὴ οἳ μὲν ἀναπαύσωνται πεισθέντες περὶ αὐτοῦ, ὃ δέ, διὰ γενέσεως, ἣν ἐδήλωσεν ἡ ἑξάς, ἐπίσημος, ὀγδοὰς ὑπάρχων φανῇ, θεὸς ἐν σαρκίῳ τὴν δύναμιν ἐνδεικνύμενος, ἀριθμού6.16.140.4 μενος μὲν ὡς ἄνθρωπος, κρυπτόμενος δὲ ὃς ἦν· τῇ μὲν γὰρ τάξει τῶν ἀριθμῶν συγκαταλέγεται καὶ ὁ ἕξ, ἡ δὲ τῶν στοιχείων ἀκο6.16.141.1 λουθία ἐπίσημον γνωρίζει τὸ μὴ γραφόμενον.","english":"Just as marriage from male and female generates, so the number six is generated from the odd, which is called the male number, three, and the even, considered female, two; for twice three makes six. Again, these are the most generic motions, according to which all generation is borne: up, down, to the right, to the left, forward, backward. Reasonably, then, they consider the number seven motherless and unbegotten, interpreting the Sabbath and allegorizing the form of rest, according to which they neither marry nor are given in marriage any longer; for seven is neither produced from any number taken into another, nor when taken into another does it complete any other number within the decad. And they call the ogdoad a cube, counting the fixed sphere together with the seven wandering spheres, through which the great year occurs, as a kind of cycle of the promised recompense. In this way the Lord, having ascended the mountain as a fourth, becomes a sixth and is surrounded by spiritual light, having partially revealed the power from himself as far as it was possible for those chosen to see, being proclaimed through the seventh utterance as the Son of God, so that some may rest, persuaded concerning him, and he, through generation, which the hexad signified, being conspicuous, may appear as an ogdoad, God in flesh displaying his power, numbered as a man, but concealed as to what he was; for the six is also included in the order of numbers, but the sequence of elements recognizes the conspicuous that is not written.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"ἑξάς","severity":"info","text":"Clement draws on Neopythagorean number theory: odd numbers are male, even female; the hexad (6) results from 2×3, symbolizing generation. The motions (up/down, etc.) are the six directions of space, a standard cosmological scheme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑπτάς","severity":"info","text":"Seven is called 'motherless and unbegotten' because it is neither generated by multiplication within the decad (1–10) nor generates any other number within it. This reflects a known Pythagorean view of the hebdomad as 'Athena' or 'virgin'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ὀγδοάς","severity":"info","text":"The ogdoad as a cube (2³) is associated with the fixed sphere beyond the seven planets, forming the 'great year'—a cycle of cosmic return. Clement applies this to Christ: as ogdoad he is divine, as hexad he is human, numbered among men.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος τέταρτος ἀναβὰς εἰς τὸ ὄρος","severity":"info","text":"Alludes to the Transfiguration (Matt 17:1–8; Mark 9:2–8; Luke 9:28–36), where Jesus ascends a mountain with three disciples (making him fourth) and is transfigured. Clement interprets the event through number symbolism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑβδόμης ... φωνῆς","severity":"info","text":"The 'seventh utterance' likely refers to the heavenly voice at Jesus' baptism or Transfiguration proclaiming him Son of God. The number seven here symbolizes rest and completion, aligning with the Sabbath as a day of cessation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀριθμού6.16.140.4 μενος","severity":"caution","text":"The Greek text at this point is corrupt: 'ἀριθμού6.16.140.4 μενος' appears to be a scribal insertion of a manuscript reference (book 6, chapter 16, section 140, line 4) into the running text. The intended word is likely 'ἀριθμούμενος' (numbered).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑβδόμης ... φωνῆς' could refer either to a voice at the Transfiguration or to a liturgical acclamation; the exact referent is unclear.","The corrupt 'ἀριθμού6.16.140.4 μενος' disrupts the syntax; the reading 'ἀριθμούμενος' is conjectural."],"confidence":"medium","notes":[]},{"i":603,"ref":"p603","source":"ἐνταῦθα κατὰ μὲν τοὺς ἀριθμοὺς αὐτοὺς σῴζεται τῇ τάξει ἑκάστη μονὰς εἰς ἑβδομάδα τε καὶ ὀγδοάδα, κατὰ δὲ τὸν τῶν στοιχείων ἀριθμὸν ἕκτον γίνεται τὸ ζῆτα, καὶ ἕβδομον τὸ ˉη. εἰσκλαπέντος δ' οὐκ οἶδ' ὅπως τοῦ ἐπισήμου εἰς τὴν γραφήν, ἐὰν οὕτως ἑπώμεθα, ἕκτη μὲν γίνεται ἡ ἑβδομάς, ἑβδόμη δὲ ἡ ὀγδοάς· διὸ καὶ ἐν τῇ ἕκτῃ ὁ ἄνθρωπος λέγεται πεποιῆσθαι ὁ τῷ ἐπισήμῳ πιστὸς γενόμενος ὡς εὐθέως κυριακῆς κληρονομίας ἀνάπαυσιν ἀπολαβεῖν. τοιοῦτόν τι καὶ ἡ ἕκτη ὥρα τῆς σωτηρίου οἰκονομίας ἐμφαίνει, καθ' ἣν ἐτελειώθη ὁ ἄνθρωπος. ναὶ μὴν τῶν μὲν ὀκτὼ αἱ μεσότητες γίνονται ἑπτά, τῶν δὲ ἑπτὰ φαί6.16.141.6 νονται εἶναι τὰ διαστήματα ἕξ. ἄλλος γὰρ ἐκεῖνος λόγος, ἐπὰν ἑβδομὰς δοξάζῃ τὴν ὀγδοάδα καὶ οἱ οὐρανοὶ τοῖς οὐρανοῖς διηγοῦνται δόξαν θεοῦ. οἱ τούτων αἰσθητοὶ τύποι τὰ παρ' ἡμῖν φωνήεντα στοιχεῖα. οὕτως καὶ αὐτὸς εἴρηται ὁ κύριος ἄλφα καὶ ὦ, ἀρχὴ καὶ τέλος, δι' οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. οὐ τοίνυν, ὥσπερ τινὲς ὑπολαμβάνουσι τὴν ἀνάπαυσιν τοῦ θεοῦ, πέπαυται ποιῶν ὁ θεός· ἀγαθὸς γὰρ ὤν, εἰ παύσεταί ποτε ἀγαθοερ6.16.142.1 γῶν, καὶ τοῦ θεὸς εἶναι παύσεται, ὅπερ οὐδὲ εἰπεῖν θέμις. ἔστιν δ' οὖν καταπεπαυκέναι τὸ τὴν τάξιν τῶν γενομένων εἰς πάντα χρόνον ἀπαραβάτως φυλάσσεσθαι τεταχέναι καὶ τῆς παλαιᾶς ἀταξίας ἕκαστον τῶν κτισμάτων καταπεπαυκέναι· αἱ μὲν γὰρ κατὰ τὰς διαφόρους ἡμέρας δημιουργίαι ἀκολουθίᾳ μεγίστῃ παρειλήφεισαν ὡς ἂν ἐκ τοῦ προγενεστέρου τὴν τιμήν, τάξιν ἑξόντων ἁπάντων τῶν γενομένων, ἅμα νοήματι κτισθέντων, ἀλλ' οὐκ ἐπ' ἴσης ὄντων τιμίων·","english":"Here, according to the numbers themselves, each monad is preserved in order up to the hebdomad and the ogdoad, but according to the number of the letters, the zeta becomes sixth and the eta seventh. Since the episemon has somehow crept into the writing, if we follow this, the hebdomad becomes sixth and the ogdoad seventh. For this reason, man is said to have been made on the sixth day, having become faithful to the episemon, so as immediately to receive the rest of the Lord’s inheritance. Something of this sort is also indicated by the sixth hour of the economy of salvation, at which man was perfected. Indeed, of the eight, the means become seven, and of the seven, the intervals appear to be six. That is another account, when the hebdomad glorifies the ogdoad and the heavens declare to the heavens the glory of God. Their perceptible types are the vowel letters among us. Thus the Lord himself is called alpha and omega, beginning and end, through whom all things came to be and without whom nothing came to be. Therefore, as some suppose, God does not rest from making; for being good, if he ever ceases to do good, he will also cease to be God, which it is not even lawful to say. Rather, he has brought it about that the order of created things is preserved inviolably for all time, and has brought each of the creatures to rest from its former disorder. For the creations on the different days have been taken up in a very great sequence, as if receiving honor from what was prior, all created things having order, having been created simultaneously in thought, but not being equally honored.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίσημον","severity":"info","text":"The term 'episemon' refers to the obsolete Greek letter digamma (ϛ), used as a numeral sign for 6. Clement exploits its ambiguous position in the alphabet to argue that the hebdomad (7) can be counted as sixth, supporting his numerological exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλφα καὶ ὦ","severity":"info","text":"Clement cites the Lord as 'alpha and omega' (Rev 1:8; 21:6; 22:13), interpreting the letters as symbols of beginning and end, through whom all things were made. This aligns with his broader numerological and alphabetical symbolism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕκτη ὥρα","severity":"info","text":"The 'sixth hour' refers to the time of Christ's crucifixion (cf. Mark 15:33; John 19:14), which Clement interprets as the moment of human perfection in the economy of salvation. This connects his number symbolism to salvation history.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑβδομὰς δοξάζῃ τὴν ὀγδοάδα","severity":"info","text":"Clement introduces a parenthetical remark ('that is another account') to distinguish his main argument from a separate tradition where the hebdomad glorifies the ogdoad. This signals a shift from numerological to doxological interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγαθὸς γὰρ ὤν","severity":"info","text":"Clement's argument that God cannot cease doing good without ceasing to be God echoes a common patristic theme (cf. Origen, De Principiis 1.4.3). It counters Gnostic or Marcionite views of a resting or inactive deity, affirming divine perpetual beneficence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰσκλαπέντος δ' οὐκ οἶδ' ὅπως","severity":"caution","text":"Clement admits uncertainty about how the episemon 'crept into the writing,' indicating a textual or interpretive crux. This suggests that his numerological scheme depends on a contested reading of the Greek alphabet's numeral order, which may not be historically accurate.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰσκλαπέντος δ' οὐκ οἶδ' ὅπως' leaves open whether Clement refers to a textual corruption in scripture or a general confusion in the alphabet's numeral system. The reading taken is that the episemon's intrusion is a scribal or interpretive anomaly that Clement exploits for his argument."],"confidence":"high","notes":[]},{"i":604,"ref":"p604","source":"οὐδ' ἂν φωνῇ δεδήλωτο ἡ ἑκάστου γένεσις ἀθρόως πεποιῆσθαι λεχθείσης τῆς δημιουργίας· ἐχρῆν γάρ τι καὶ πρῶτον ὀνομάσαι. διὰ τοῦτο ἄρα προεφητεύθη πρῶτα, ἐξ ὧν τὰ δεύτερα, πάντων ὁμοῦ ἐκ μιᾶς οὐσίας μιᾷ δυνάμει γενομένων· ἓν γάρ, οἶμαι, τὸ βούλημα τοῦ θεοῦ ἐν\n\nμιᾷ ταὐτότητι. πῶς δ' ἂν ἐν χρόνῳ γένοιτο κτίσις, συγγενομένου τοῖς οὖσι καὶ τοῦ χρόνου; Ἤδη δὲ καὶ ἐν ἑβδομάσι πᾶς ὁ κόσμος κυκλεῖται τῶν ζωογονουμένων καὶ τῶν φυομένων ἁπάντων. ἑπτὰ μέν εἰσιν οἱ τὴν μεγίστην δύναμιν ἔχοντες πρωτόγονοι ἀγγέλων ἄρχοντες, ἑπτὰ δὲ καὶ οἱ ἀπὸ τῶν μαθημάτων τοὺς πλανήτας εἶναί φασιν ἀστέρας τὴν περίγειον διοίκησιν ἐπιτελοῦντας, ὑφ' ὧν κατὰ συμπάθειαν οἱ Χαλδαῖοι πάντα γίνεσθαι νομίζουσι τὰ περὶ τὸν θνητὸν βίον, παρ' ὃ καὶ περὶ τῶν μελλόντων λέγειν τινὰ ὑπισχνοῦνται, τῶν δὲ ἀπλανῶν ἑπτὰ μὲν αἱ πλειάδες, ἑπτάστεροι δὲ αἱ ἄρκτοι, καθ' ἃς αἱ γεωργίαι καὶ ναυτιλίαι συμπεραιοῦνται, ἡ σε6.16.143.2 λήνη τε δι' ἑπτὰ ἡμερῶν λαμβάνει τοὺς μετασχηματισμούς. κατὰ μὲν οὖν τὴν πρώτην ἑβδομάδα διχότομος γίνεται, κατὰ δὲ τὴν δευτέραν πανσέληνος, τρίτῃ δὲ ἀπὸ τῆς ἀποκρούσεως αὖθις διχότομος, καὶ τετάρτῃ ἀφανίζεται. ἀλλὰ καὶ αὐτή, καθάπερ Σέλευκος ὁ μαθηματικὸς παραδίδωσιν, ἑπτάκις μετασχηματίζεται. γίνεται γὰρ ἐξ ἀφεγγοῦς μηνοειδής, εἶτα διχότομος, εἶτα ἀμφίκυρτος πανσέληνός τε καὶ κατὰ ἀπόκρουσιν πάλιν ἀμφίκυρτος διχότομός τε ὁμοίως καὶ μηνοειδής. ἑπτατόνῳ φόρμιγγι νέους κελαδήσομεν ὕμνους, ποιητής τις οὐκ ἄσημος γράφει καὶ τὴν παλαιὰν λύραν ἑπτάφθογγον εἶναι διδάσκων.","english":"Nor would the generation of each thing have been declared to have been made all at once if the creation had been spoken of in a single utterance; for it was necessary to name something first. For this reason, therefore, the first things were prophesied, from which the second things come, all things having come into being together from one substance by one power; for the will of God is, I think, one in a single identity. And how could creation take place in time, when time itself is coeval with existing things? Already the whole world revolves in hebdomads, all living and growing things. There are seven principal rulers of angels who hold the greatest power, and there are also seven planets, as those versed in mathematics say, which accomplish the administration of the sublunary region, by whose sympathy the Chaldeans think all things concerning mortal life come to pass, on account of which they also promise to tell something about the future. Of the fixed stars, the Pleiades are seven, and the Bears are seven-starred, according to which agriculture and navigation are brought to completion. The moon also undergoes its transformations in seven days. In the first week it becomes half-moon, in the second full moon, in the third from the waning it becomes half-moon again, and in the fourth it disappears. But also, as the mathematician Seleucus teaches, it is transformed seven times. For it becomes from being without light crescent-shaped, then half-moon, then gibbous, full moon, and in its waning again gibbous, similarly half-moon, and crescent-shaped. \"With a seven-toned lyre we shall sing new hymns for the young,\" writes some not obscure poet, teaching that the ancient lyre was seven-stringed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδ' ἂν φωνῇ δεδήλωτο ἡ ἑκάστου γένεσις ἀθρόως πεποιῆσθαι λεχθείσης τῆς δημιουργίας","severity":"info","text":"Clement argues that creation cannot be described as simultaneous because language itself requires sequential naming; this anticipates his defense of the temporal order in Genesis as pedagogical, not chronological.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑβδομάς","severity":"info","text":"Hebdomad (ἑβδομάς) here denotes the number seven as a cosmic principle, governing angelic hierarchies, planets, stars, lunar phases, and musical strings; Clement uses it to harmonize biblical and pagan numerology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σέλευκος ὁ μαθηματικὸς","severity":"info","text":"Seleucus the mathematician (c. 190–150 BCE) was a Hellenistic astronomer from Seleucia on the Tigris who supported heliocentrism and wrote on lunar phases; Clement cites his sevenfold lunar transformation as evidence of hebdomadic order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἑπτατόνῳ φόρμιγγι νέους κελαδήσομεν ὕμνους","severity":"info","text":"The line 'With a seven-toned lyre we shall sing new hymns for the young' is likely a fragment from a lost Hellenistic poet (possibly Timotheus of Miletus or a Neopythagorean); Clement uses it to link musical harmony to cosmic hebdomads.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς δ' ἂν ἐν χρόνῳ γένοιτο κτίσις, συγγενομένου τοῖς οὖσι καὶ τοῦ χρόνου","severity":"info","text":"This rhetorical question marks a transition from refuting temporal creation to affirming the eternal simultaneity of creation, a key move in Clement's anti-Gnostic argument that time is co-created with the world.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προεφητεύθη","severity":"caution","text":"The verb προεφητεύθη ('were prophesied') may imply that the 'first things' are not temporally prior but revealed beforehand in Scripture; the Greek allows both a prophetic and a protological reading, and Clement's argument depends on this ambiguity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προεφητεύθη πρῶτα' is ambiguous: it could mean 'the first things were prophesied' (i.e., revealed in advance) or 'the first things were spoken first' (i.e., named first in the creation account). Clement exploits this to reconcile sequential language with simultaneous creation.","The identity of the 'not obscure poet' (ποιητής τις οὐκ ἄσημος) is uncertain; the line about the seven-toned lyre is unattributed and may be a paraphrase or invention."],"confidence":"high","notes":[]},{"i":605,"ref":"p605","source":"ἑπτὰ καὶ περὶ τῷ προσώπῳ τῷ ἡμετέρῳ ἐπίκειται τῶν αἰσθητηρίων τὰ ὄργανα, δύο μὲν τὰ τῶν ὀφθαλμῶν, δύο δὲ τὰ τῶν ἀκουστικῶν πόρων, δύο δὲ τὰ τῶν μυκτήρων, ἕβδομον δὲ τὸ τοῦ στόματος. τάς τε τῶν ἡλικιῶν μεταβολὰς κατὰ ἑβδομάδα γίνεσθαι Σόλωνος αἱ ἐλεγεῖαι δηλοῦσιν ὧδέ πως· παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων φύσας ἐκβάλλει πρῶτον ἐν ἕπτ' ἔτεσιν· τοὺς δ' ἑτέρους ὅτε δὴ τελέσῃ θεὸς ἕπτ' ἐνιαυτούς, ἥβης ἐκφαίνει σήματα γεινομένης· τῇ τριτάτῃ δὲ γένειον ἀεξομένων ἐπὶ γυίων λαχνοῦται, χροιῆς ἄνθος ἀμειβομένης· τῇ δὲ τετάρτῃ πᾶς τις ἐν ἑβδομάδι μέγ' ἄριστος ἰσχύν, ἥν τ' ἄνδρες σήματ' ἔχουσ' ἀρετῆς· πέμπτῃ δ' ὥριον ἄνδρα γάμου μεμνημένον εἶναι καὶ παίδων ζητεῖν εἰσοπίσω γενεήν· τῇ δ' ἕκτῃ περὶ πάντα καταρτύεται νόος ἀνδρός, οὐδ' ἕρδειν ἔθ' ὁμῶς ἔργα μάταια θέλει· ἑπτὰ δὲ νοῦν καὶ γλῶσσαν ἐν ἑβδομάσιν μέγ' ἄριστος ὀκτώ τ' ἀμφοτέρων τέσσαρα καὶ δέκ' ἔτη· τῇ δ' ἐνάτῃ ἔτι μὲν δύναται, μετριώτερα δ' αὐτοῦ πρὸς μεγάλην ἀρετὴν σῶμά τε καὶ δύναμις· τῇ δεκάτῃ δ' ὅτε δὴ τελέσῃ θεὸς ἕπτ' ἐνιαυτούς, οὐκ ἂν ἄωρος ἐὼν μοῖραν ἔχοι θανάτου. πάλιν ἐν ταῖς νόσοις κρίσιμος ἡ ἑβδόμη καὶ ἡ τεσσαρεσκαιδεκάτη, καθ' ἃς ἡ φύσις διαγωνίζεται πρὸς τὰ νοσοποιὰ τῶν αἰτίων. καὶ μυρία τοιαῦτα ἁγιάζων τὸν ἀριθμὸν παρατίθεται Ἕρμιππος ὁ Βηρύ6.16.145.3 τιος ἐν τῷ Περὶ ἑβδομάδος. σαφῶς δὲ τὸν περὶ ἑβδομάδος τε καὶ ὀγδοάδος μυστικὸν λόγον τοῖς γιγνώσκουσι παραδίδωσιν ὁ μακάριος Δαβὶδ ὧδέ πως ψάλλων· τὰ ἔτη ἡμῶν ὡς ἀράχνη ἐμελέτων.","english":"Seven organs of perception are placed about our face: two of the eyes, two of the auditory passages, two of the nostrils, and the seventh, that of the mouth. That the changes of life occur according to the hebdomad is shown by the elegies of Solon, somewhat as follows: The child, still a boy and not yet grown, first loses the fence of teeth, shedding them in seven years; when God completes the next seven years, it shows the signs of youth coming; in the third hebdomad, the chin becomes downy as the limbs grow, the bloom of the complexion changing; in the fourth, every man in the hebdomad is greatest in strength, and men have signs of virtue; in the fifth, it is timely for a man to be mindful of marriage and to seek offspring for the future; in the sixth, the man's mind is fully composed in all things, and he no longer wishes to do vain deeds; in the seventh hebdomad, mind and tongue are greatest; in the eighth, both together, fourteen years; in the ninth, he is still able, but his body and strength are more moderate for great virtue; in the tenth, when God completes seven years, he would not be untimely if he met his fate of death. Again, in diseases, the seventh and the fourteenth are critical, in which nature struggles against the disease-causing causes. And Hermippus of Berytus, in his work On the Hebdomad, sets forth countless such things, sanctifying the number. And the blessed David clearly hands down the mystical account concerning the hebdomad and the ogdoad to those who know, singing somewhat as follows: \"Our years I meditated upon as a spider's web.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἑπτὰ ... αἰσθητηρίων","severity":"info","text":"Clement enumerates seven sense organs on the face, counting the mouth as the seventh. This reflects a physiological schema found in Greek medical and philosophical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ἔτη ἡμῶν ὡς ἀράχνη ἐμελέτων","severity":"info","text":"Clement attributes this phrase to David (the Psalms), but it is not a direct quotation from the Septuagint. It may be a paraphrase or a citation from a lost version.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἕρμιππος ὁ Βηρύτιος","severity":"info","text":"Hermippus of Berytus (fl. 2nd century CE) wrote a work 'On the Hebdomad' (Περὶ ἑβδομάδος), now lost. Clement cites him as a source for numerological lore about the number seven.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σόλωνος αἱ ἐλεγεῖαι","severity":"info","text":"The elegiac poem attributed to Solon (6th c. BCE) divides human life into ten hebdomads. Clement uses it to support the idea that the number seven governs life stages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σαφῶς δὲ τὸν περὶ ἑβδομάδος τε καὶ ὀγδοάδος μυστικὸν λόγον","severity":"info","text":"Clement transitions from Solon and Hermippus to David, framing the hebdomad and ogdoad as a 'mystical account' for initiates. This signals a shift from natural to theological numerology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἔτη ἡμῶν ὡς ἀράχνη ἐμελέτων","severity":"caution","text":"The Greek text of the Davidic citation is uncertain; 'ἀράχνη' (spider's web) may be a textual corruption or a variant reading. The sense of transience is clear, but the exact wording is not attested in standard Psalm manuscripts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Davidic quotation is unclear; it may be a paraphrase or a citation from a non-extant version of the Psalms.","The text of Solon's elegy is given in a form that may include later interpolations or Clement's own adaptations."],"confidence":"high","notes":[]},{"i":606,"ref":"p606","source":"αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη, ἐὰν δὲ ἐν δυνα6.16.145.4 στείαις, ὀγδοήκοντα ἔτη. εἴη δ' ἡμᾶς ** βασιλεύειν. ἵνα τοίνυν γενητὸν εἶναι τὸν κόσμον διδαχθῶμεν, μὴ ἐν χρόνῳ δὲ ποιεῖν τὸν θεὸν ὑπολάβωμεν, ἐπήγαγεν ἡ προφητεία· αὕτη ἡ βίβλος γενέσεως καὶ τῶν ἐν αὐτοῖς, ὅτε ἐγένετο· ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρα6.16.145.5 νὸν καὶ τὴν γῆν. τὸ μὲν γὰρ ὅτε ἐγένετο ἀόριστον ἐκφορὰν καὶ ἄχρονον μηνύει, τὸ δὲ ᾗ ἡμέρᾳ ἐποίησεν ὁ θεός, τουτέστιν ἐν ᾗ καὶ δι' ἧς τὰ πάντα ἐποίησεν, ἧς καὶ χωρὶς ἐγένετο οὐδὲ ἕν, τὴν δι' υἱοῦ ἐνέργειαν δηλοῖ, ὅν φησιν ὁ Δαβίδ· αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος· εὐφρανθῶμεν καὶ ἀγαλλιαθῶμεν ἐν αὐτῇ, τουτέστι κατὰ τὴν δι' αὐτοῦ γνῶσιν παραδιδομένην τὴν θείαν ἑστίασιν εὐω6.16.145.6 χηθῶμεν. ἡμέρα γὰρ εἴρηται ὁ φωτίζων τὰ ἐπικεκρυμμένα λόγος καὶ δι' οὗ εἰς φῶς καὶ γένεσιν ἕκαστον τῶν κτισμάτων παρῆλθεν. καὶ ὅλως ἡ δεκάλογος διὰ τοῦ ἰῶτα στοιχείου τὸ ὄνομα τὸ μακάριον δηλοῖ, λόγον ὄντα τὸν Ἰησοῦν παριστῶσα. Ὁ δὲ πέμπτος ἑξῆς ἐστι λόγος περὶ τιμῆς πατρὸς καὶ μητρός. πατέρα δὲ καὶ","english":"The days of our years among them are seventy years, but if in positions of power, eighty years. May we be ** to rule. So that we may learn that the world is created, but not suppose that God makes in time, prophecy added: This is the book of generation and of those in them, when it came to be; on which day God made the heaven and the earth. For the phrase \"when it came to be\" indicates an indefinite and timeless expression, while \"on which day God made\" means in which and through which he made all things, without which nothing came to be, and reveals the activity through the Son, whom David calls: This is the day which the Lord made; let us rejoice and exult in it, that is, let us feast according to the divine knowledge transmitted through him. For \"day\" is said of the Word that illuminates what is hidden and through which each of the creatures came into light and generation. And in general, the Decalogue through the letter iota signifies the blessed name, representing the Word who is Jesus. The fifth is the next discourse concerning honor of father and mother. And father and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Clement interprets the phrase 'on which day God made the heaven and the earth' as referring not to a temporal day but to the Son (the Logos) through whom creation occurs. This allegorical reading is typical of his exegetical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὕτη ἡ ἡμέρα ἣν ἐποίησεν ὁ κύριος","severity":"info","text":"Clement attributes a quotation to David: 'This is the day which the Lord made; let us rejoice and exult in it.' This is not a direct biblical verse but a paraphrase or conflation, possibly from Psalm 118:24 LXX or a liturgical tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡμέρα","severity":"info","text":"Clement defines 'day' (ἡμέρα) as the Word (λόγος) that illuminates hidden things and brings creatures into light. This is a technical theological term in his system, equating day with the Son's revelatory activity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάλογος","severity":"info","text":"Clement notes that the Decalogue (δεκάλογος) through the letter iota (Ι) signifies the blessed name, representing Jesus as the Logos. This reflects a common early Christian numerological and alphabetic symbolism, where iota is the initial of Ἰησοῦς.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ δὲ πέμπτος ἑξῆς ἐστι λόγος περὶ τιμῆς πατρὸς καὶ μητρός","severity":"info","text":"This sentence marks a transition to a new topic: the fifth discourse concerning honor of father and mother. It indicates that Clement is structuring his argument in a series of discourses, possibly following the Decalogue or a catechetical scheme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴη δ' ἡμᾶς ** βασιλεύειν","severity":"caution","text":"The Greek text has a lacuna marked by ** after 'May we be'. The missing word(s) likely complete the phrase 'to rule' (βασιλεύειν). The sense is uncertain; possibly 'worthy' or 'able' is implied.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'εἴη δ' ἡμᾶς' leaves the intended qualification of 'to rule' unclear.","The quotation attributed to David is not verbatim from the Septuagint; its source is uncertain."],"confidence":"high","notes":[]},{"i":607,"ref":"p607","source":"κύριον τὸν θεὸν λέγει σαφῶς. διὸ καὶ τοὺς ἐπιγνόντας αὐτὸν υἱοὺς ἀναγορεύει καὶ θεούς. κύριος οὖν καὶ πατὴρ ὁ κτίστης πάντων, μήτηρ δὲ οὐχ, ὥς τινες, ἡ οὐσία ἐξ ἧς γεγόναμεν, οὐδ', ὡς ἕτεροι ἐκδεδώκασιν, ἡ ἐκκλησία, ἀλλ' ἡ θεία γνῶσις καὶ ἡ σοφία, ὥς φησι Σολομών, μητέρα δικαίων ἀνακαλῶν τὴν σοφίαν. καὶ ἔστι δι' αὑτὴν αἱρετή. πᾶν τε αὖ τὸ καλὸν καὶ σεμνὸν παρὰ τοῦ θεοῦ δι' υἱοῦ γιγνώσκεται. Ἕπεται τούτῳ ὁ περὶ μοιχείας λόγος. μοιχεία δ' ἐστίν, ἐάν τις καταλιπὼν τὴν ἐκκλησιαστικὴν καὶ ἀληθῆ γνῶσιν καὶ τὴν περὶ θεοῦ διάληψιν ἐπὶ τὴν μὴ προσήκουσαν ἔρχηται ψευδῆ δόξαν, ἤτοι θεοποιῶν τι τῶν γενητῶν ἢ καὶ ἀνειδωλοποιῶν τι τῶν μὴ ὄντων εἰς ὑπέρβασιν, μᾶλλον δὲ ἔκβασιν γνώσεως. ἀλλοτρία δὲ τοῦ γνωστικοῦ ἡ ψευδὴς δόξα ὥσπερ ἡ ἀληθὴς οἰκεία τε καὶ σύζυγος. διόπερ καὶ ὁ γενναῖος ἀπόστολος ἕν τι τῶν τῆς πορνείας εἰδῶν τὴν εἰδωλολατρείαν καλεῖ ἀκολούθως τῷ προφήτῃ λέγοντι· ἐμοίχευσεν τὸ ξύλον καὶ τὸν λίθον· τῷ ξύλῳ εἶπεν ὅτι πατήρ μου εἶ σύ· καὶ τῷ λίθῳ· σὺ ἐγέννησάς με. Ἔπειτα ὁ περὶ φόνου λόγος ἐπακολουθεῖ. φόνος δὲ ἔξαρσίς ἐστι βιαία. τὸν οὖν ἀληθῆ λόγον περὶ θεοῦ καὶ τῆς ἀιδιότητος αὐτοῦ ὁ βουλόμενος ἐξαίρειν, ἵνα τὸ ψεῦδος ἐγκρίνῃ, λέγων ἤτοι ἀπρονόητον εἶναι τὸ πᾶν ἢ τὸν κόσμον ἀγένητον ἢ τῶν κατὰ τὴν ἀληθῆ διδασκαλίαν βεβαίων ** ἐξωλέστατος. Μετὰ δὲ τοῦτον ὁ περὶ κλοπῆς ἐστι λόγος.","english":"The Lord clearly speaks of God. Therefore He also proclaims those who have recognized Him as sons and gods. The Lord and Father, then, is the creator of all; but the mother is not, as some think, the substance from which we were born, nor, as others have interpreted, the Church, but divine knowledge and wisdom, as Solomon says, calling wisdom the mother of the righteous. And it is for her own sake that she is to be chosen. Moreover, everything good and holy is known from God through the Son. Following this comes the discourse on adultery. Adultery is when someone, abandoning ecclesiastical and true knowledge and the correct understanding of God, goes to an inappropriate false opinion, either deifying something created or even forming an image of something non-existent in excess, or rather in deviation from knowledge. False opinion is alien to the Gnostic, just as true opinion is proper and conjoined to him. Therefore the noble apostle calls idolatry one of the forms of fornication, in accordance with the prophet who says: \"The wood and the stone committed adultery; it said to the wood, 'You are my father,' and to the stone, 'You gave birth to me.'\" Then the discourse on murder follows. Murder is a violent removal. Therefore, whoever wishes to remove the true teaching about God and His eternity, in order to introduce falsehood, saying either that the universe is without providence, or that the world is uncreated, or that the things established according to true teaching are **, is most abominable. After this comes the discourse on theft.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κύριον τὸν θεὸν λέγει σαφῶς","severity":"info","text":"Clement identifies 'Lord' (κύριον) as referring to God, distinguishing the divine title from human lordship, a common theological clarification in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μητέρα δικαίων ἀνακαλῶν τὴν σοφίαν","severity":"info","text":"Clement alludes to Solomon (Proverbs) personifying wisdom as mother of the righteous, a key sapiential theme in Alexandrian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμοίχευσεν τὸ ξύλον καὶ τὸν λίθον","severity":"info","text":"Clement cites a prophetic saying (likely from the Old Testament or apocryphal tradition) equating idolatry with adultery, a metaphor for spiritual infidelity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μοιχεία","severity":"info","text":"Clement redefines adultery (μοιχεία) as abandonment of true knowledge for false opinion, including idolatry, reflecting his allegorical exegesis of Mosaic law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φόνος","severity":"info","text":"Murder (φόνος) is interpreted as violent removal of true teaching about God, targeting heretical views like atheism or belief in an uncreated world.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕπεται τούτῳ ὁ περὶ μοιχείας λόγος","severity":"info","text":"Clement signals a sequential treatment of vices (adultery, murder, theft) as part of a larger ethical discourse, likely following a Decalogue-based schema.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '** to rule' in the previous passage is corrupt; the Greek original is not provided for that section.","The reference to 'the prophet' for the wood-and-stone saying is unclear; it may be from an apocryphal or lost prophetic text."],"confidence":"high","notes":[]},{"i":608,"ref":"p608","source":"ὡς οὖν ὁ κλέπτων τὰ ἀλλότρια μεγάλως ἀδικῶν εἰκότως περιπίπτει τοῖς ἐπαξίοις κακοῖς, οὕτως ὁ τὰ θεῖα τῶν ἔργων σφετεριζόμενος διὰ τέχνης ἤτοι πλαστικῆς ἢ γραφικῆς καὶ λέγων ἑαυτὸν ποιητὴν εἶναι τῶν ζῴων καὶ φυτῶν, ὁμοίως τε οἱ τὴν ἀληθῆ φιλοσοφίαν ἀπομιμούμενοι κλέπται εἰσί. κἂν γεωργός τις ᾖ κἂν πατὴρ παιδίου, διάκονός ἐστι σπερμάτων καταβολῆς, ὁ θεὸς δὲ τὴν πάντων αὔξησιν καὶ τελείωσιν παρέχων εἰς τὸ κατὰ φύσιν προσάγει τὰ γινόμενα. οἱ πλεῖστοι δὲ σὺν καὶ τοῖς φιλοσόφοις τὰς αὐξήσεις καὶ τὰς τροπὰς τοῖς ἄστροις κατὰ τὸ προηγούμενον ἀνατιθέασιν, ἀποστεροῦντες τὸ ὅσον ἐπ' αὐτοῖς τὴν ἀκάματον δύναμιν τὸν πατέρα τῶν ὅλων. τὰ δὲ στοιχεῖα καὶ τὰ ἄστρα, τουτέστιν αἱ δυνάμεις αἱ διοικητικαί, προσετάγησαν ἐκτελεῖν τὰ εἰς οἰκονομίαν ἐπιτήδεια, καὶ αὐτά τε πείθεται ἄγεταί τε πρὸς τῶν ἐπιτεταγμένων αὐτοῖς, ᾗ ἂν ἡγῆται τὸ ῥῆμα κυρίου, ἐπείπερ ἡ θεία δύναμις ἐπικεκρυμμένως πάντα ἐνεργεῖν πέφυκεν. ὁ τοίνυν ἑαυτὸν φάμενος ἐπινενοηκέναι τι ἢ πεποιηκέναι τῶν πρὸς δημιουργίαν συντεινόντων εὔθυναν ὑφέξει τοῦ ἀσεβοῦς τολμήματος. Δέκατος δέ ἐστιν ὁ περὶ ἐπιθυμιῶν ἁπασῶν λόγος. καθάπερ οὖν ὁ τῶν μὴ καθηκόντων ἐπιθυμῶν εὐθύνεται, κατὰ τὸν αὐτὸν τρόπον οὐκ ἐφεῖται ψευδῶν πραγμάτων ἐπιθυμεῖν οὐδὲ ὑπολαμβάνειν τῶν ἐν γενέσει τὰ μὲν ἔμψυχα ἐξ ἑαυτῶν δύνασθαι, τὰ δὲ ἄψυχα καθάπαξ μὴ δύνασθαι σῴζειν ἢ βλάπτειν· κἄν τις λέγῃ τὴν ἀντίδοτον ἰᾶσθαι μὴ δύνασθαι καὶ τὸ κώνειον φθείρειν, σοφιζόμενος λέλη6.16.148.5 θεν.","english":"As, then, the thief of others' property, being greatly unjust, naturally falls into the evils he deserves, so he who appropriates the divine works through art, whether plastic or graphic, and calls himself the maker of animals and plants, and likewise those who imitate true philosophy, are thieves. Even if someone is a farmer or the father of a child, he is a servant of the sowing of seeds, while God, providing the growth and perfection of all things, brings what comes into being to its natural state. But most, including the philosophers, attribute growth and changes primarily to the stars, robbing, as far as they can, the unwearied power, the father of all. The elements and the stars, that is, the administrative powers, were appointed to carry out what is suitable for the economy, and they themselves obey and are led by those set over them, as the word of the Lord directs, since the divine power is by nature hiddenly active in all things. Therefore, anyone who claims to have devised or made something contributing to creation will be held accountable for his impious audacity. The tenth topic is that concerning all desires. Just as one who desires what is not fitting is held accountable, in the same way it is not permitted to desire false things nor to suppose that among things in generation some ensouled things can from themselves, while soulless things cannot at all save or harm; and if someone says that the antidote cannot heal and that hemlock destroys, he is deceived by sophistry.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κλέπτων","severity":"info","text":"Clement compares the artist who claims to create living things to a thief, arguing that only God is the true creator. This reflects a Platonic and Christian critique of mimesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δημιουργίαν","severity":"info","text":"δημιουργίαν here means 'creation' in the sense of divine craftsmanship, not the Gnostic Demiurge. Clement uses it to assert God's exclusive role as creator.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἄστροις","severity":"info","text":"Clement criticizes those who attribute growth and change to the stars, a common Stoic and astrological view. He insists that such powers are subordinate to God's will.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δέκατος","severity":"info","text":"The phrase 'the tenth topic' signals a new section in Clement's argument, likely part of a larger list of ethical or theological topics within the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λέλη6.16.148.5 θεν","severity":"caution","text":"The Greek text ends with 'λέλη6.16.148.5 θεν', which appears to be a scribal or editorial corruption. The intended word may be 'λέληθεν' (it has escaped notice) or similar.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final word 'λέλη6.16.148.5 θεν' is corrupt; the intended reading is uncertain.","The phrase 'τὰ μὲν ἔμψυχα ἐξ ἑαυτῶν δύνασθαι' is elliptical; the missing complement may be 'to act' or 'to move'."],"confidence":"high","notes":[]},{"i":609,"ref":"p609","source":"οὐδὲν γὰρ τούτων ἐνεργεῖ ἄνευ τοῦ τῇ βοτάνῃ καὶ τῷ φαρμάκῳ χρωμένου, ὥσπερ οὐδ' ἡ ἀξίνη ἄνευ τοῦ κόπτοντος οὐδὲ ὁ πρίων τοῦ πρίζοντος. ὡς δὲ καθ' ἑαυτὰ μὲν οὐκ ἐνεργεῖ, ἔχει δέ τινας ποιότητας φυσικὰς τῇ τοῦ τεχνίτου ἐνεργείᾳ συντελούσας τὸ οἰκεῖον ἔργον, οὕτως τῇ καθολικῇ τοῦ θεοῦ προνοίᾳ διὰ τῶν προσεχέστερον κινουμένων καθ' ὑπόβασιν εἰς τὰ ἐπὶ μέρους διαδίδοται ἡ δραστικὴ ἐνέργεια.\n\nἈλλ', ὡς ἔοικεν, οἱ φιλόσοφοι τῶν Ἑλλήνων θεὸν ὀνομάζοντες οὐ γιγνώσκουσιν, ἐπεὶ μὴ σέβουσι κατὰ θεὸν τὸν θεόν. τὰ φιλοσοφούμενα δὲ παρ' αὐτοῖς κατὰ τὸν Ἐμπεδοκλέα ὡς διὰ πολλῶν δὴ γλώσσης ἐλθόντα ματαίως ἐκκέχυται στομάτων, ὀλίγον τοῦ παντὸς ἰδόντων. ὡς γάρ που τὸ ἀπὸ τοῦ ἡλίου φῶς δι' ὑελοῦ σκεύους πλήρους ὕδατος μεθοδεύει ἡ τέχνη εἰς πῦρ, οὕτω καὶ ἡ φιλοσοφία ἐκ τῆς θείας γραφῆς τὸ ἐμπύρευμα λαβοῦσα ἐν ὀλίγοις φαντάζεται. ναὶ μὴν ὡς τὸν αὐτὸν ἀέρα ἀναπνεῖ τὰ ζῷα ἅπαντα, ἄλλα δὲ ἄλλως καὶ\n\nεἴς τι διάφορον, οὕτως δὲ καὶ τὴν ἀλήθειαν μετίασιν οἱ πλείους, μᾶλ6.17.149.4 λον δὲ τὸν περὶ ἀληθείας λόγον. οὐ γὰρ περὶ θεοῦ τι λέγουσιν. ἀλλὰ τὰ ἑαυτῶν πάθη ἐπὶ θεὸν ἀνάγοντες ἐξηγοῦνται. γέγονεν γὰρ αὐτοῖς ὁ βίος τὸ πιθανὸν ζητοῦσιν, οὐ τὸ ἀληθές· ἐκ μιμήσεως δὲ ἀλήθεια οὐ διδάσκεται, ἀλλ' ἐκ μαθήσεως.","english":"None of these things acts without the one who uses the herb and the drug, just as the axe does not act without the one who cuts, nor the saw without the one who saws. And just as they do not act by themselves, but have certain natural qualities that contribute to the proper work through the activity of the craftsman, so the effective energy is distributed through the universal providence of God, by means of those things that are moved more immediately, descending step by step to the particulars.\n\nBut, as it seems, the philosophers of the Greeks, though they name God, do not know him, since they do not worship God according to God. Their philosophical speculations, according to Empedocles, as they have come through many tongues, have been vainly poured forth from mouths, seeing little of the whole. For just as the light from the sun, through a glass vessel full of water, is directed by art into fire, so philosophy, having taken the spark from divine scripture, appears in few things. Indeed, just as all animals breathe the same air, but differently and into something different, so also the majority pursue truth, or rather the discourse about truth. For they do not say anything about God, but interpret their own passions by referring them to God. For their life has become such that they seek the plausible, not the true; and truth is not taught by imitation, but by learning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲν γὰρ τούτων ἐνεργεῖ ἄνευ τοῦ τῇ βοτάνῃ καὶ τῷ φαρμάκῳ χρωμένου","severity":"info","text":"Clement argues that natural objects (herb, drug) and tools (axe, saw) have no independent agency; their efficacy depends on a user, analogously to divine providence acting through subordinate causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐμπύρευμα","severity":"info","text":"The term ἐμπύρευμα ('spark' or 'kindling') is a Stoic concept for a creative fire; Clement uses it to claim Greek philosophy derives its insights from a spark of divine scripture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θείας γραφῆς","severity":"info","text":"The phrase 'divine scripture' (θείας γραφῆς) refers to the Old Testament, which Clement consistently presents as the source from which Greek philosophy borrowed its truths.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐμπεδοκλέα","severity":"info","text":"Clement quotes Empedocles (fr. 3 Diels) to criticize Greek philosophers for vainly pouring forth words that grasp little of the whole, a common patristic trope of Greek intellectual hubris.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς τὸ ἀπὸ τοῦ ἡλίου φῶς δι' ὑελοῦ σκεύους πλήρους ὕδατος","severity":"info","text":"The analogy of sunlight focused through a glass vessel of water to produce fire parallels Stoic and Middle Platonic theories of light and refraction, adapted to Clement's argument for philosophical dependence on revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μᾶλ6.17.149.4","severity":"caution","text":"The Greek text contains a corrupt or editorial insertion 'μᾶλ6.17.149.4', likely a scribal or manuscript reference; the intended reading is probably 'μᾶλλον' ('rather'), as adopted in the English draft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μᾶλ6.17.149.4' is a textual corruption; the context supports reading 'μᾶλλον' ('rather').","The referent of 'τὰ ἐπὶ μέρους' ('the particulars') in the providential chain is left unspecified, but likely means individual beings or events."],"confidence":"high","notes":[]},{"i":610,"ref":"p610","source":"οὐ γὰρ ἵνα δόξωμεν εἶναι χρηστοί, εἰς Χριστὸν πιστεύομεν, καθάπερ οὐδὲ εἰς τὸν ἥλιον ἕνεκά γε τοῦ φαίνεσθαι μόνον ἐν ἡλίῳ ὄντας παρερχόμεθα, ἀλλ' ἐνταῦθα μὲν τοῦ ἀλεαίνεσθαι χάριν, ἐκεῖ δὲ τοῦ εἶναι καλοὶ καὶ ἀγαθοὶ ἕνεκα Χριστιανοὶ εἶναι βιαζόμεθα, ὅτι μάλιστα βιαστῶν ἐστιν ἡ βασιλεία, ἐκ ζητήσεως καὶ μαθήσεως καὶ συνασκήσεως τελείας τὸ γενέσθαι βασιλέα καρπουμένων. ὁ μιμούμενος ἄρα τὴν δόκησιν δολοῖ καὶ τὴν πρόληψιν. ὅταν δέ τις ἔναυσμα λαβὼν τοῦ πράγματος ἐξάψῃ τοῦτο ἔνδον ἐν τῇ ψυχῇ πόθῳ καὶ μαθήσει, πάντα ἐπὶ τού6.17.150.2 τοις κινεῖ πρὸς τὸ ἐπιγνῶναι. οὗ γάρ τις μὴ ἀντιλαμβάνεται, οὐδὲ ποθεῖ αὐτὸ οὐδὲ ἀσπάζεται τὴν ἐξ αὐτοῦ ὠφέλειαν. τὸ ὕστερον οὖν ὁ γνωστικὸς ἐπὶ τέλει τῶν κατορθωμάτων μιμεῖται τὸν κύριον, εἰς ὅσον ἐφικτὸν ἀνθρώποις, ποιότητά τινα κυριακὴν λαβὼν εἰς ἐξομοίωσιν θεοῦ. οἱ δὲ μὴ ἐπιστάμενοι τὴν γνῶσιν οὐδὲ κανονίζειν δύνανται τὴν ἀλήθειαν. μεταλαμβάνειν οὖν τῶν γνωστικῶν θεωρημάτων οὐχ οἷόν τε, ἐὰν μὴ τῶν προτέρων διανοημάτων κενώσωμεν ἑαυτούς. ἁπλῶς γὰρ οὕτως ἀλήθεια κοινῶς λέγεται παντὸς νοητοῦ τε καὶ αἰσθητοῦ. αὐτίκα ἔνεστι θεάσασθαι καὶ ζωγραφίας ἀλήθειαν παρὰ τὴν δημώδη καὶ μουσικῆς σεμνότητα παρὰ τὴν ἀκόλαστον. καὶ φιλοσοφίας οὖν ἐστιν ἀλήθειά τις παρὰ τοὺς ἄλλους φιλοσόφους καὶ κάλλος ἀληθινὸν παρὰ τὸ δεδολωμένον. οὔκουν ποτὲ τὰς ἐπὶ μέρους ἀληθείας, καθ' ὧν ἡ ἀλήθεια κατηγορεῖται, αὐτὴν δὲ τὴν ἀλήθειαν πολυπραγμονητέον, οὐκ ὀνόματα ζητοῦντας μαθεῖν· τὸ γὰρ περὶ θεοῦ πρᾶγμα οὐκ ἔστιν ἕν, ἀλλὰ μυρία, διαφέρει δὲ τὸν θεὸν ζητεῖν ἢ τὰ περὶ θεοῦ.","english":"For we do not believe in Christ in order to appear good, just as we do not go into the sun merely for the sake of being seen in the sunlight, but here for the sake of being warmed, and there we are compelled to be Christians for the sake of being beautiful and good, because the kingdom belongs especially to those who strive, who through inquiry, learning, and perfect training reap the reward of becoming a king. Therefore, the one who imitates the appearance falsifies both the impression and the preconception. But when someone, having received a spark of the matter, kindles it within the soul through desire and learning, he sets everything in motion toward knowledge. For where one does not grasp something, he neither yearns for it nor welcomes the benefit from it. Consequently, the gnostic at the end of his achievements imitates the Lord, as far as is attainable for humans, having taken on a certain lordly quality for assimilation to God. But those who do not know knowledge cannot even define the truth. Therefore, it is not possible to partake of gnostic speculations unless we empty ourselves of prior thoughts. For truth is spoken of simply in common of everything intelligible and sensible. For instance, one can observe truth in painting distinct from the vulgar, and the dignity of music distinct from the licentious. And so there is a certain truth of philosophy distinct from other philosophers, and a true beauty distinct from the corrupted. Therefore, one must never investigate the partial truths, of which truth is predicated, but truth itself, not seeking to learn names; for the matter concerning God is not one, but countless, and it differs to seek God or to seek things about God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς to denote the advanced Christian who has attained true knowledge (γνῶσις), not merely intellectual but transformative, leading to assimilation to God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βασιλεία","severity":"info","text":"βασιλεία here likely refers to the kingdom of God, but Clement plays on the word to connect striving (βιαστῶν) with the reward of becoming a 'king' (βασιλέα), a spiritual metaphor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρόληψιν","severity":"info","text":"πρόληψιν (preconception) is a Stoic term for general concepts formed naturally; Clement adapts it to Christian epistemology, warning against false imitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"ἐξομοίωσιν θεοῦ","severity":"info","text":"The phrase 'assimilation to God' echoes Plato's Theaetetus 176b and is a key theme in Middle Platonism, which Clement Christianizes as the goal of the gnostic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative contrast (not for appearance) to a positive program (spark, desire, learning, knowledge), then to a warning against partaking without emptying prior thoughts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βιαστῶν","severity":"caution","text":"βιαστῶν (those who strive) is a rare word; some manuscripts read βιαστῶν or βιασμῶν; the sense of 'compulsion' or 'effort' is debated, but Clement likely intends active striving.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ὕστερον οὖν ὁ γνωστικὸς ἐπὶ τέλει τῶν κατορθωμάτων μιμεῖται τὸν κύριον' could be read as temporal (at the end of achievements) or logical (as the final goal); the translation takes it as temporal.","The clause 'οὐκ ὀνόματα ζητοῦντας μαθεῖν' might be interpreted as a prohibition against learning names (i.e., mere words) or against seeking to learn names (i.e., titles); the translation opts for the former."],"confidence":"high","notes":[]},{"i":611,"ref":"p611","source":"καθόλου δὲ εἰπεῖν περὶ ἑκάστου πράγματος τῆς οὐσίας τὰ συμβεβηκότα διακριτέον. Καί μοι ἀπόχρη φάναι θεὸν εἶναι τὸν κύριον πάντων. αὐτοτελῶς δὲ λέγω τὸν κύριον πάντων, οὐδενὸς ὑπολειπομένου κατὰ ἐξαί6.17.151.2 ρεσιν. ἐπεὶ τοίνυν δύο εἰσὶν ἰδέαι τῆς ἀληθείας, τά τε ὀνόματα καὶ τὰ πράγματα, οἳ μὲν τὰ ὀνόματα λέγουσιν, οἱ περὶ τὰ κάλλη τῶν λόγων διατρίβοντες, οἱ παρ' Ἕλλησι φιλόσοφοι, τὰ πράγματα δὲ παρ' ἡμῖν ἐστι τοῖς βαρβάροις. αὐτίκα ὁ κύριος οὐ μάτην ἠθέλησεν εὐτελεῖ χρήσασθαι σώματος μορφῇ, ἵνα μή τις τὸ ὡραῖον ἐπαινῶν καὶ τὸ κάλλος θαυμάζων ἀφιστῆται τῶν λεγομένων καὶ τοῖς κατα6.17.151.4 λειπομένοις προσανέχων ἀποτέμνηται τῶν νοητῶν. οὐ τοίνυν περὶ τὴν λέξιν, ἀλλὰ περὶ τὰ σημαινόμενα ἀναστρεπτέον. τοῖς μὲν οὖν τῆς λέξεως ἀντιληπτικοῖς καὶ μὴ κινηθεῖσι πρὸς γνῶσιν οὐ πιστεύεται ὁ λόγος, ἐπεὶ καὶ οἱ κόρακες ἀνθρωπείας ἀπομιμοῦνται φωνὰς ἔννοιαν οὐκ ἔχοντες οὗ λέγουσι πράγματος, ἀντίληψις δὲ νοερὰ πίστεως ἔχεται. οὕτως καὶ Ὅμηρος εἶπεν πατὴρ ἀνδρῶν τε θεῶν τε, μὴ εἰδὼς τίς ὁ πατὴρ καὶ πῶς ὁ πατήρ. ὡς δὲ τῷ χεῖρας ἔχοντι τὸ λαβεῖν κατὰ φύσιν καὶ τῷ ὀφθαλμοὺς ὑγιαίνοντας κεκτημένῳ τὸ φῶς ἰδεῖν, οὕτως τῷ πίστιν εἰληφότι τὸ γνώσεως μεταλαβεῖν οἰκεῖον πέφυκεν, εἰ προσεξεργάσασθαι καὶ προσοικοδομῆσαι χρυσόν, ἄργυρον, λίθους τιμίους τῷ καταβληθέντι θεμελίῳ γλίχοιτο. οὐ τοίνυν ὑπισχνεῖται βούλεσθαι μεταλαμβάνειν, ἀλλὰ ἄρχεται· οὐδὲ μέλλειν, ἀλλ' εἶναι βασιλικόν τε καὶ φωτεινὸν καὶ γνωστικὸν καθῆκεν, οὐδὲ ὀνόματι, ἀλλ' ἔργῳ ἐθέλειν ἅπτεσθαι τῶν πραγμάτων προσῆκεν.","english":"Generally speaking, concerning each thing, one must distinguish the accidents from the substance. And it suffices for me to declare that the Lord is the Lord of all. I say \"the Lord of all\" in an absolute sense, with nothing left out by way of exception. Since, then, there are two forms of truth—names and things—those who occupy themselves with the beauties of speech, the philosophers among the Greeks, speak the names, while the things are with us, the barbarians. For instance, the Lord did not wish in vain to make use of a humble form of body, so that no one, praising the fair and admiring the beautiful, might be diverted from what is said and, attending to what is left behind, be cut off from the intelligible. We must therefore concern ourselves not with the expression, but with the meanings. Now, to those who are captious about the expression and not moved toward knowledge, the Word is not entrusted, since even crows imitate human voices without having any understanding of the thing they utter, while intellectual apprehension is attached to faith. Thus Homer said \"father of men and of gods,\" not knowing who the father is and how he is father. And just as for one who has hands, grasping is natural, and for one who possesses healthy eyes, seeing the light is natural, so for one who has received faith, partaking of knowledge is naturally fitting, if one should be eager to work further and build upon the laid foundation gold, silver, and precious stones. Therefore, one does not promise to wish to partake, but begins; nor is it fitting to delay, but to be royal and luminous and gnostic, nor to wish to touch things in name, but in deed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐσίας","severity":"info","text":"Clement distinguishes substance (οὐσίας) from accidents (συμβεβηκότα), a standard Aristotelian logical distinction applied here to theological method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βαρβάροις","severity":"info","text":"Clement uses 'barbarians' (βαρβάροις) to mean non-Greeks, here specifically Christians, reversing the Greek philosophical claim to truth by aligning 'things' with Christian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος","severity":"info","text":"The reference to the Lord's 'humble form of body' alludes to Christ's incarnation, possibly echoing Philippians 2:6-8 or patristic humility topoi, though no direct citation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κόρακες","severity":"info","text":"The comparison of captious hearers to crows imitating human voices without understanding is a common Stoic and Cynic trope, also found in Philo and later Christian writers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὅμηρος","severity":"info","text":"Clement cites Homer's 'father of men and of gods' (Iliad 1.544) to illustrate pagan ignorance of true divine paternity, a standard apologetic move.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from logical distinction (substance vs. accidents) to a contrast between Greek concern with names and Christian concern with things, then to an analogy of faith as foundation for knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ καταλειπομένοις' (what is left behind) is ambiguous: it may refer to material beauty or to the literal text, but Clement's context suggests the former."],"confidence":"high","notes":[]},{"i":612,"ref":"p612","source":"ἀγαθὸς γὰρ ὣν ὁ θεὸς διὰ τὸ ἡγεμονικὸν τῆς κτίσεως ἁπάσης, σῴζεσθαι βουλόμενος τοῦτο, ἐπὶ τὸ ποιεῖν ἐτράπετο καὶ τὰ λοιπά, πρώτην ταύτην εὐεργεσίαν, τὸ γενέσθαι, ἀπ' ἀρχῆς παρασχὼν αὐτοῖς· ἄμεινον γὰρ εἶναι πολλῷ τὸ εἶναι τοῦ μὴ εἶναι πᾶς ἄν τις ὁμολογήσειεν. ἔπειτα, ὡς ἐνεδέχετο φύσεως ἔχειν ἕκαστον, ἐγένετό τε καὶ γίνεται προκόπτον εἰς τὸ αὑτοῦ\n\nἄμεινον. ὥστ' οὐκ ἄτοπον καὶ τὴν φιλοσοφίαν ἐκ τῆς θείας προνοίας δεδόσθαι προπαιδεύουσαν εἰς τὴν διὰ Χριστοῦ τελείωσιν, ἢν μὴ ἐπαισχύνηται γνώσει βαρβάρῳ μαθητεύουσα φιλοσοφία προκόπτειν εἰς ἀλήθειαν. ἀλλ' αἱ μὲν τρίχες ἠρίθμηνται καὶ τὰ εὐτελῆ κινήματα, φιλοσοφία δὲ πῶς οὐκ ἐν λόγῳ; καίτοι καὶ τῷ Σαμψὼν ἐν ταῖς θριξὶν ἡ δύναμις ἐδόθη, ἵνα καὶ τὰς ἀποβλήτους τῶν ἐν τῷ βίῳ τέχνας, τὰς κειμένας καὶ μενούσας μετὰ τὴν ἔξοδον τῆς ψυχῆς χαμαί, μὴ ἄνευ τῆς θείας δυνάμεως ἐννοήσῃ δίδοσθαι. αὐτίκα, φησίν, ἡ πρόνοια ἄνωθεν ἐκ τῶν προηγουμένων καθάπερ κεφαλῆς εἰς πάντας διήκει, ὡς τὸ μύρον, φησί, τὸ καταβαῖνον ἐπὶ τὸν πώγωνα τὸν Ἀαρὼν καὶ ἐπὶ τὴν ᾤαν τοῦ ἐνδύματος αὐτοῦ (τουτέστι τοῦ μεγάλου ἀρχιερέως, δι' οὗ τὰ πάντα ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν), οὐκ εἰς τὸν τοῦ σώματος κόσμον, ἔξωθεν δὲ τοῦ λαοῦ φιλοσοφία καθάπερ ἐσθής.","english":"For being good, God, through the governing principle of all creation, desiring to preserve this, turned to making the rest as well, providing them from the beginning with this first benefaction, namely, to come into being; for everyone would agree that being is far better than not being. Then, as each thing was capable by nature, it came to be and continues to advance toward its own better state. So it is not absurd that philosophy too has been given by divine providence, as a preliminary training for the perfection through Christ, unless philosophy is ashamed to be instructed by barbarian knowledge and to advance toward truth. But hairs are counted and trivial movements, yet how is philosophy not taken into account? Indeed, to Samson power was given in his hair, so that you may understand that even the despised arts in life, those that lie low and remain after the soul's departure, are not given without divine power. For instance, he says, providence from above, from the primary things as from a head, extends to all, like the ointment, he says, that descends upon Aaron's beard and upon the hem of his garment (that is, of the great high priest, through whom all things came to be and without whom nothing came to be), not for the adornment of the body, but philosophy, like a garment, is external to the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement argues that philosophy, like all creation, is a divine gift for preliminary training toward Christian perfection, countering those who dismiss it as trivial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡγεμονικὸν","severity":"info","text":"The term 'ἡγεμονικὸν' (governing principle) is a Stoic concept for the ruling part of the soul, here applied to God's providential ordering of creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαμψών","severity":"info","text":"Clement alludes to Samson's hair (Judges 16) as a symbol of hidden divine power, interpreting it to mean that even lowly arts are divinely given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀαρών","severity":"info","text":"The ointment on Aaron's beard and garment (Psalm 133:2 LXX) is allegorized: the high priest represents the Logos, and philosophy is an external garment for the people.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement's allegorical reading of Samson and Aaron reflects Alexandrian exegesis, where physical details signify spiritual truths, a method shared with Philo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a general argument on divine providence to specific scriptural examples, reinforcing the value of philosophy as preparatory for Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰς κειμένας καὶ μενούσας μετὰ τὴν ἔξοδον τῆς ψυχῆς χαμαί' is ambiguous: it may mean arts that remain after death or that are left behind on earth; the translation takes the latter."],"confidence":"high","notes":[]},{"i":613,"ref":"p613","source":"οἱ τοίνυν φιλόσοφοι οἱ εἰς τὴν οἰκείαν συναίσθησιν πνεύματι αἰσθητικῷ συνασκηθέντες, ἐπὰν μὴ μέρος φιλοσοφίας, ἀλλὰ τὴν αὐτοτελῶς φιλοσοφίαν πολυπραγμονῶσι, φιλαλήθως τε καὶ ἀτύφως προσμαρτυροῦντες τῇ ἀληθείᾳ κἂν παρὰ τοῖς ἑτεροδόξοις ἐπὶ τῶν καλῶς εἰρημένων, προκόπτουσιν εἰς σύνεσιν, κατὰ τὴν θείαν διοίκησιν, τὴν ἄρρητον ἀγαθότητα, τὴν ἑκάστοτε εἰς τὸ ἄμεινον κατὰ τὸ ἐγχωροῦν προσα6.17.154.2 γομένην τὴν τῶν ὄντων φύσιν· ἔπειτα οὐχ Ἕλλησι μόνον, ἀλλὰ καὶ βαρβάροις ὁμιλήσαντες, ἐπὶ τὴν πίστιν ἐκ συνασκήσεως κοινῆς εἰς σύνεσιν ἰδίαν ἄγονται· παραδεξάμενοι δὲ τὸν θεμέλιον τῆς ἀληθείας, δύναμιν προσλαμβάνουσι προϊέναι πρόσω ἐπὶ τὴν ζήτησιν, κἀνθένδε ἀγαπῶσι μὲν μαθητευσάμενοι, γνώσεως δὲ ὀριγνώμενοι σπεύδουσιν εἰς σωτηρίαν. ταύτῃ φησὶν ἡ γραφὴ πνεῦμα αἰσθήσεως δεδόσθαι τοῖς τεχνίταις ἐκ τοῦ θεοῦ, τὸ δὲ οὐδὲν ἀλλ' ἢ φρόνησίς ἐστι, δύναμις ψυχῆς θεωρητικὴ τῶν ὄντων καὶ τοῦ ἀκολούθου ὁμοίου τε καὶ ἀνομοίου διακριτική τε αὖ καὶ συνθετικὴ καὶ προστακτικὴ καὶ ἀπαγορευτικὴ τῶν τε μελλόντων καταστοχαστική. διατείνει δὲ οὐκ ἐπὶ τὰς τέχνας μόνον, ἀλλὰ καὶ ἐπὶ τὴν φιλοσοφίαν αὐτήν. τί δή ποτε οὖν καὶ ὁ ὄφις φρόνιμος εἴρηται; ἐπεὶ κἀν τοῖς πονηρεύμασιν ἔστιν εὑρεῖν ἀκολουθίαν τινὰ καὶ διάκρισιν καὶ σύνθεσιν καὶ στοχασμὸν τῶν μελλόντων. καὶ τὰ πλεῖστα τῶν ἀδικημάτων διὰ τοῦτο λανθάνει, ὅτι προσοικονομοῦνται σφίσιν οἱ κακοὶ τὸ πάντῃ τε καὶ πάντως τὰς τιμωρίας διαφεύγειν.","english":"Therefore, those philosophers who have trained themselves in their own perception through the perceptive spirit, when they do not investigate a part of philosophy but philosophy in its entirety, bearing witness truthfully and without arrogance to the truth even among those of different opinions in matters well said, advance in understanding according to the divine administration, the ineffable goodness which at each moment leads the nature of beings toward the better as far as possible. Then, having conversed not only with Greeks but also with barbarians, they are led from common training to faith and from faith to their own understanding. And having accepted the foundation of truth, they acquire the power to proceed further in inquiry, and from this point, having been instructed, they love, and yearning for knowledge, they hasten toward salvation. Scripture says that the spirit of perception has been given to craftsmen from God, but this is nothing other than prudence, a power of the soul that is contemplative of beings and of what follows, capable of distinguishing the similar and the dissimilar, and also of combining, commanding, forbidding, and conjecturing about future things. It extends not only to the arts but also to philosophy itself. Why then is the serpent called prudent? Because even in wicked deeds one can find a certain sequence, distinction, combination, and conjecture about future things. And most injustices escape notice for this reason, because the wicked contrive for themselves in every way and by all means to avoid punishment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα αἰσθητικῷ","severity":"info","text":"The phrase 'perceptive spirit' (πνεῦμα αἰσθητικῷ) is a technical term in Clement, denoting a faculty of intuitive discernment distinct from rational argument, often linked to the Stoic concept of a ruling principle (ἡγεμονικόν).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα αἰσθήσεως δεδόσθαι τοῖς τεχνίταις","severity":"info","text":"Clement alludes to Exodus 31:3 (LXX), where God fills Bezalel with a 'spirit of perception' (πνεῦμα αἰσθήσεως) for craftsmanship, here generalized to all artisans and then to philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ὄφις φρόνιμος","severity":"info","text":"The serpent (ὄφις) called 'prudent' (φρόνιμος) likely refers to the Eden serpent in Genesis 3:1, which the LXX describes as φρονιμώτατος ('most prudent'). Clement uses this to argue that prudence can serve evil ends.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔπειτα","severity":"info","text":"The particle 'ἔπειτα' ('then') marks a logical progression: from training in perception, through engagement with Greeks and barbarians, to faith and then to personal understanding (σύνεσις ἰδία).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προκόπτουσιν εἰς σύνεσιν","severity":"info","text":"Clement's description of philosophers 'advancing in understanding' (προκόπτουσιν εἰς σύνεσιν) echoes the Stoic notion of προκοπή ('moral progress'), adapted here to intellectual and spiritual ascent under divine governance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσοικονομοῦνται σφίσιν οἱ κακοὶ","severity":"caution","text":"The phrase 'προσοικονομοῦνται σφίσιν οἱ κακοὶ' is textually uncertain; the reading 'σφίσιν' may be a scribal error for 'αὐτοῖς' or 'σφίσι' (dative plural). The sense is that the wicked 'manage for themselves' to avoid punishment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα αἰσθητικῷ' could be read as instrumental ('by means of the perceptive spirit') or as a dative of reference; the translation takes it as instrumental.","The identity of 'the serpent' is not explicitly stated but is almost certainly the Eden serpent from Genesis."],"confidence":"high","notes":[]},{"i":614,"ref":"p614","source":"πολυμερὴς δὲ οὖσα ἡ φρόνησις, δι' ὅλου τεταμένη τοῦ κόσμου διά τε τῶν ἀνθρωπίνων ἁπάντων, καθ' ἕκαστον αὐτῶν μεταβάλλει τὴν προσηγορίαν, καὶ ἐπειδὰν μὲν ἐπιβάλλῃ τοῖς πρώτοις αἰτίοις, νόησις καλεῖται, ὅταν δὲ ταύτην ἀποδεικτικῷ λόγῳ βεβαιώσηται, γνῶσίς τε καὶ σοφία καὶ ἐπιστήμη ὀνομάζεται, ἐν δὲ τοῖς εἰς εὐλάβειαν συντείνουσι γινομένη καὶ ἄνευ θεωρίας παραδεξαμένη τὸν ἀρχικὸν λόγον κατὰ τὴν ἐν αὐτῇ ἐξεργασίας τήρησιν πίστις λέγεται, κἀν τοῖς αἰσθητοῖς πιστωσαμένη τό γε δοκοῦν, ὡς ἐν τούτοις, ἀληθέστατον, δόξα ὀρθή, ἔν τε αὖ ταῖς μετὰ χειρουργίας πράξεσι τέχνη, ὅπου δ' ἄνευ θεωρίας τῶν πρώτων αἰτίων τηρήσει τῶν ὁμοίων καὶ μεταβάσει ποιήσει τινὰ ὁρμὴν καὶ σύστασιν, ἐμπειρία προσαγορεύεται. ἴδιον δέ ἐστιν ἐκεῖνο καὶ τῷ ὄντι κύριον καὶ ἡγεμονικόν, ὃ ἐπὶ πᾶσι προσλαμβάνει μετὰ τὴν βεβαίαν πίστιν ἅγιον κατ' ἐπισκοπὴν ὁ πιστεύσας πνεῦμα. Διαφορωτέρας ἄρα αἰσθήσεως φιλοσοφία μεταλαβοῦσα, ὡς ἐκ τῶν προειρημένων δεδήλωται, φρονήσεως μετέχει. ἡ γοῦν περὶ τῶν νοηθέντων λογικὴ διέξοδος μετὰ αἱρέσεως καὶ συγκαταθέσεως διαλεκτικὴ λέγεται, βεβαιωτικὴ μὲν τῶν περὶ ἀληθείας λεγομένων δι' ἀποδείξεως, διακρουστικὴ δὲ τῶν ἐπιφερομένων ἀποριῶν. κινδυνεύουσι τοίνυν οἱ φάσκοντες μὴ θεόθεν φιλοσοφίαν δεῦρο ἥκειν ἀδύνατον εἶναι λέγειν πάντα τὰ ἐπὶ μέρους γινώσκειν τὸν θεὸν μηδὲ μὴν πάντων εἶναι τῶν καλῶν αἴτιον, κἂν τῶν ἐπὶ μέρους ἕκαστον αὐτῶν τυγχάνῃ. οὐκ ἂν δὲ τὴν ἀρχὴν ὑπέστη τι τῶν","english":"Prudence, being multifaceted, is stretched throughout the whole cosmos through all human affairs, and changes its name according to each of them. When it applies itself to the first causes, it is called intellection; when it confirms this by demonstrative reasoning, it is named knowledge, wisdom, and science. When it occurs in matters tending toward reverence and, without theory, receives the ruling principle according to the preservation of its own working, it is called faith. When it confirms in perceptible things what seems, in these matters, most true, it is right opinion. In actions involving manual operation, it is art. Where, without theory of the first causes, by preservation of similar things and by transition, it produces some impulse and constitution, it is called experience. That is proper, truly sovereign, and governing, which, after firm faith, the believer additionally receives as holy spirit by oversight. Therefore, philosophy, having partaken of a more distinguished perception, as has been shown from what was previously said, partakes of prudence. At any rate, the logical exposition concerning things thought, involving choice and assent, is called dialectic, which confirms statements about truth through demonstration and refutes the difficulties brought against them. Consequently, those who assert that philosophy did not come here from God are in danger of saying that it is impossible for God to know all particular things, nor that he is the cause of all beautiful things, even if each of them happens to be particular. Nor would any of","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"φρόνησις","severity":"info","text":"Clement uses φρόνησις (prudence) as a comprehensive intellectual virtue that pervades the cosmos and human affairs, shifting its name according to its object. This aligns with Stoic and Middle Platonic usage, where φρόνησις is a cardinal virtue and a form of practical wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πίστις","severity":"info","text":"Here πίστις (faith) is defined as a mode of prudence that occurs in matters of reverence, accepting the ruling principle without theoretical demonstration. This reflects Clement's integration of faith as a rational disposition, not mere belief, within his epistemological hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a systematic classification of cognitive states (νόησις, γνῶσις, σοφία, ἐπιστήμη, πίστις, δόξα ὀρθή, τέχνη, ἐμπειρία) as manifestations of a single prudence. This taxonomy echoes Aristotle's Nicomachean Ethics and later Hellenistic divisions of knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement's claim that philosophy partakes of a 'more distinguished perception' and ultimately of prudence reflects his apologetic strategy: Greek philosophy is a divine gift, preparatory for Christian faith. This argument counters those who deny philosophy's divine origin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ἅγιον κατ' ἐπισκοπὴν ὁ πιστεύσας πνεῦμα' is ambiguous: it may refer to the Holy Spirit received by the believer after faith, or to a 'holy spirit' as a cognitive faculty. The translation opts for the former, but the Greek allows either reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's hierarchical epistemology influenced later Christian thinkers, including Origen and the Cappadocians, who similarly distinguished levels of knowledge (faith, knowledge, wisdom) while affirming the unity of truth. This passage is a key text for understanding early Christian appropriation of Greek philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ἅγιον ... πνεῦμα' is ambiguous: it could be the Holy Spirit or a sanctified intellectual spirit. The translation adopts the former, but the text does not specify.","The phrase 'ἄνευ θεωρίας' in the definition of faith is ambiguous: it may mean 'without theoretical contemplation' or 'without direct vision of the first causes.' The translation takes the former sense."],"confidence":"high","notes":[]},{"i":615,"ref":"p615","source":"ὄντων ἀβουλήτως ἔχοντος τοῦ θεοῦ, εἰ δὲ βουλομένου, θεόθεν ἡ φιλοσοφία, τοιαύτην εἶναι βουληθέντος αὐτήν, οἵα ἐστίν, διὰ τοὺς μὴ ἄλλως ἢ οὕτως ἀφεξομένους τῶν κακῶν. ὁ γάρ τοι θεὸς πάντα οἶδεν, οὐ μόνον τὰ ὄντα, ἀλλὰ καὶ τὰ ἐσόμενα καὶ ὡς ἔσται ἕκαστον, τάς τε ἐπὶ μέρους κινήσεις προορῶν πάντ' ἐφορᾷ καὶ πάντ' ἐπακούει, γυμνὴν ἔσωθεν τὴν ψυχὴν βλέπων, καὶ τὴν ἐπίνοιαν τὴν ἑκάστου τῶν κατὰ μέρος ἔχει δι' αἰῶνος· καὶ ὅπερ ἐπὶ τῶν θεάτρων γίνεται καὶ ἐπὶ τῶν ἑκάστου μερῶν κατὰ τὴν ἐνόρασίν τε καὶ περιόρασιν καὶ συνόρασιν, τοῦτο ἐπὶ τοῦ θεοῦ γίνεται. ἀθρόως τε γὰρ πάντα καὶ ἕκαστον ἐν μέρει μιᾷ προσβολῇ προσβλέπει, οὐ πάντα μέντοι κατὰ τὴν προηγουμένην ἐπέρεισιν. ἤδη γοῦν πολλὰ τῶν ἐν τῷ βίῳ καὶ διά τινος λογισμοῦ ἀνθρωπίνου λαμβάνει τὴν γένεσιν, θεόθεν τὴν ἔναυσιν εἰληφότα. αὐτίκα ἡ ὑγεία διὰ τῆς ἰατρικῆς καὶ ἡ εὐεξία διὰ τῆς ἀλειπτικῆς καὶ ὁ πλοῦτος διὰ τῆς χρηματιστικῆς λαμβάνει γένεσίν τε καὶ παρουσίαν κατὰ πρόνοιαν μὲν τὴν θείαν, κατὰ συνερ6.17.157.3 γίαν δὲ τὴν ἀνθρωπίνην. θεόθεν δὲ καὶ ἡ σύνεσις. αὐτίκα τῇ τοῦ θεοῦ βουλήσει μάλιστα ἡ τῶν ἀγαθῶν ἀνδρῶν προαίρεσις ὑπακούει. διόπερ κοινὰ μὲν τῶν ἀγαθῶν μέν ἐστιν καὶ τῶν κακῶν ἀνθρώπων πολλὰ τῶν προτερημάτων, γίνεται δ' ὅμως ὠφέλιμα μόνοις τοῖς ἀγαθοῖς τε καὶ σπουδαίοις, ὧν χάριν αὐτὰ ἐποίησεν ὁ θεός· πρὸς γὰρ τῶν ἀγαθῶν χρῆσιν ἀνδρῶν ἡ τῶν θεοδωρήτων δύναμις πέφυκεν.","english":"n things, God not being unwilling; but if He is willing, philosophy is from God, He having willed it to be such as it is, for the sake of those who would not abstain from evils otherwise than in this way. For God knows all things, not only what exists, but also what will be and how each thing will be, and He foresees the particular movements, oversees all, and hears all, seeing the soul naked within, and has the thought of each individual thing throughout eternity; and what happens in theaters and in the case of each person's parts according to insight, circumspection, and synopsis, this happens in the case of God. For He looks at all things together and each thing individually with a single glance, though not all according to the primary application. Indeed, many things in life receive their generation through some human reasoning, having received their impulse from God. For instance, health through medicine, good condition through gymnastics, and wealth through money-making receive their generation and presence according to divine providence, but according to human cooperation. Understanding also is from God. Indeed, the choice of good men especially obeys the will of God. Therefore, many of the advantages are common to both good and bad men, yet they become beneficial only to the good and virtuous, for whose sake God made them; for the power of God-given gifts is naturally directed toward the use of good men.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀβουλήτως","severity":"info","text":"The adverb ἀβουλήτως (unwillingly) is negated by the preceding μή, yielding the sense that God is not unwilling for philosophy to exist. The English draft's 'not being unwilling' captures the double negative correctly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνόρασίν τε καὶ περιόρασιν καὶ συνόρασιν","severity":"info","text":"These three nouns (insight, circumspection, synopsis) are technical terms for modes of divine perception, drawn from theatrical and philosophical vocabulary. Clement uses them to articulate God's simultaneous comprehensive and particular knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεάτρων","severity":"info","text":"The reference to theaters (θεάτρων) illustrates divine omniscience by analogy with a spectator who sees all parts of a performance at once. This metaphor is common in Middle Platonic and Stoic discussions of providence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προηγουμένην ἐπέρεισιν","severity":"info","text":"The phrase 'primary application' (προηγουμένην ἐπέρεισιν) echoes Stoic terminology for the primary impulse or focus of attention. Clement distinguishes God's all-encompassing glance from a selective primary focus, aligning with his adaptation of Stoic epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα","severity":"info","text":"The particle αὐτίκα ('for instance') introduces a series of examples (health, good condition, wealth) that illustrate how human arts cooperate with divine providence. This pattern reinforces Clement's argument that philosophy is a divine gift mediated through human reasoning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεοδωρήτων","severity":"info","text":"The term θεοδωρήτων (God-given gifts) appears in later Christian discussions of the relationship between divine grace and human virtue. Clement's assertion that such gifts are beneficial only to the good anticipates later debates on the proper use of natural goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ συνεργίαν δὲ τὴν ἀνθρωπίνην' is rendered as 'according to human cooperation' but could also be read as 'according to human synergy', a term with specific theological resonances in later Christian thought.","The clause 'οὐ πάντα μέντοι κατὰ τὴν προηγουμένην ἐπέρεισιν' is ambiguous: it may mean that God does not see everything with primary focus, or that not everything is seen according to a primary application of attention."],"confidence":"high","notes":[]},{"i":616,"ref":"p616","source":"ἀλλὰ καὶ αἱ τῶν ἐναρέτων ἀνθρώπων ἐπίνοιαι κατὰ ἐπίπνοιαν θείαν γίγνονται, διατιθεμένης πως τῆς ψυχῆς καὶ διαδιδομένου τοῦ θείου θελήματος εἰς τὰς ἀνθρωπίνας ψυχάς, τῶν ἐν μέρει θείων λειτουργῶν συλλαμβανομένων εἰς τὰς τοιαύτας διακονίας· κατά τε γὰρ τὰ ἔθνη καὶ πόλεις νενέμηνται τῶν ἀγγέλων αἱ προστασίαι, τάχα δὲ καὶ τῶν ἐπὶ μέρους ὧν ἐνίοις ἀποτετάχαταί τινες. ὁ γοῦν ποιμὴν καὶ τῶν καθ' ἕκαστον κήδεται προβάτων, καὶ μάλιστα τούτοις σύνεστι προσεχεστέρα ἡ ἐπισκοπή, ὅσοι διαπρεπεῖς τὰς φύ6.17.158.2 σεις τε καὶ δυνατοὶ τὰ πλήθη συνωφελεῖν ὑπάρχουσιν. οὗτοι δ' εἰσὶν οἱ ἡγεμονικοὶ καὶ παιδευτικοί, δι' ὧν ἡ ἐνέργεια τῆς προνοίας ἀριδήλως δείκνυται, ὁπηνίκα ἂν ἢ διὰ παιδείας ἢ δι' ἀρχῆς τινος καὶ διοικήσεως εὖ ποιεῖν ἐθέλῃ τοὺς ἀνθρώπους ὁ θεός. ἐθέλει δὲ πάντοτε· διὸ συγκινεῖ τοὺς ἐπιτηδείους εἰς τὴν ὠφέλιμον ἐξεργασίαν τῶν πρὸς ἀρετήν τε καὶ εἰρήνην καὶ εἰς εὐποιίαν συντεινόντων. τὸ δὲ ἐνάρετον πᾶν ἀπ' ἀρετῆς τέ ἐστι καὶ πρὸς ἀρετὴν ἀναφέρεται, καὶ ἤτοι πρὸς τὸ γενέσθαι σπουδαίους δίδοται ἢ πρὸς τὸ ὄντας χρῆσθαι τοῖς κατὰ φύσιν προτερήμασι· συνεργεῖ γὰρ ἔν τε τοῖς καθ' ὅλου ἔν τε τοῖς ἐπὶ μέρους. πῶς οὖν οὐκ ἄτοπον τὴν ἀταξίαν καὶ τὴν ἀδικίαν προσνέμοντας τῷ διαβόλῳ ἐναρέτου πράγματος τοῦτον, τῆς φιλοσοφίας, δοτῆρα ποιεῖν; κινδυνεύει γὰρ εὐμενέστερος τοῖς Ἕλλησιν εἰς τὸ ἀγαθοὺς ἄνδρας γίγνεσθαι γεγονέναι τῆς θείας προνοίας τε καὶ γνώμης. ἔμπαλιν δ', οἶμαι, νόμου ἴδιον καὶ λόγου παντὸς ὀρθοῦ τὸ προσῆκον ἑκάστῳ καὶ τὸ ἴδιον καὶ τὸ ἐπιβάλλον ἀποδιδόναι.","english":"But also the conceptions of virtuous men come about by divine inspiration, the soul being disposed in a certain way and the divine will being transmitted to human souls, with those who are in part divine ministers cooperating in such services. For the provinces of angels are distributed among nations and cities, and perhaps also among individuals, to some of whom certain angels are assigned. Indeed, the shepherd cares for each of his sheep individually, and especially those who are outstanding in their natures and capable of benefiting the multitudes have a more immediate supervision. These are the leaders and educators, through whom the activity of providence is clearly manifested, whenever God wishes to benefit men either through education or through some office and administration. And He always wishes this; therefore He moves those who are suitable to the beneficial accomplishment of things that tend toward virtue, peace, and well-doing. Everything virtuous comes from virtue and is referred to virtue, and is given either for the purpose of becoming good or for the purpose of using natural advantages when one is already good; for it cooperates both in general and in particular matters. How then is it not absurd to attribute disorder and injustice to the devil, while making him the giver of a virtuous thing, namely philosophy? For he would then appear to have been more kindly disposed toward the Greeks for making them good men than divine providence and will. On the contrary, I think it is the property of law and of every right reason to assign to each what is fitting, what is proper, and what belongs to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐπίνοιαι","severity":"info","text":"ἐπίνοιαι (conceptions) here denotes intellectual or moral insights, not mere thoughts; Clement uses it to align virtuous human reasoning with divine inspiration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγγέλων αἱ προστασίαι","severity":"info","text":"The idea of angels assigned to nations and cities reflects a Jewish and early Christian tradition (cf. Daniel 10:20-21, Deut 32:8 LXX) that Clement adapts to explain the distribution of divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"ποιμὴν ... προβάτων","severity":"info","text":"The shepherd metaphor for divine care echoes both the pastoral imagery of the Psalms (e.g., Ps 23) and the philosophical ideal of the philosopher-king as a shepherd of the people (Plato, Republic 345c-d).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς οὖν οὐκ ἄτοπον","severity":"info","text":"This rhetorical question marks a pivot: Clement refutes the claim that the devil gives philosophy, arguing instead that virtue and order come from divine providence alone.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"διαβόλῳ","severity":"info","text":"Clement’s opponents likely identified the devil as the source of Greek philosophy; his rebuttal here anticipates later patristic debates on the origin of pagan wisdom (e.g., Justin, Tatian).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνίοις ἀποτετάχαταί τινες","severity":"caution","text":"The phrase is textually uncertain: the verb form may be corrupt or a rare middle perfect; the sense is that some angels are assigned to certain individuals, but the exact grammar is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐνίοις ἀποτετάχαταί τινες' is syntactically ambiguous: it may mean 'some angels are assigned to some individuals' or 'some individuals are assigned to some angels'; the reading taken follows the context of angelic oversight."],"confidence":"high","notes":[]},{"i":617,"ref":"p617","source":"ὡς γὰρ ἡ λύρα μόνου τοῦ κιθαριστοῦ καὶ ὁ αὐλὸς τοῦ αὐλητοῦ, οὕτως τὰ προτερήματα τῶν ἀγαθῶν ἀνδρῶν ἐστι κτήματα, καθάπερ φύσις τοῦ ἀγαθοποιοῦ τὸ ἀγαθοποιεῖν, ὡς τοῦ πυρὸς τὸ θερμαίνειν καὶ τοῦ φωτὸς τὸ φωτίζειν. κακὸν δὲ οὐκ ἂν ποιή6.17.159.6 σαι ἀγαθός, ὡς οὐδὲ τὸ φῶς σκότος ἢ ψύξεις τὸ πῦρ. οὕτως ἔμπαλιν ἡ κακία οὐκ ἄν τι ἐνάρετον ποιήσαι· ἐνέργεια γὰρ αὐτῆς τὸ κακοποιεῖν ὡς τοῦ σκότους τὸ συγχεῖν τὰς ὄψεις· οὐ τοίνυν κακίας ἔργον ἡ φιλοσοφία ἐναρέτους ποιοῦσα. λείπεται δὴ θεοῦ, οὗ μόνον τὸ ἀγαθύνειν ἔργον ἐστίν, καὶ πάνθ' ὅσα παρὰ θεοῦ δίδοται, κα6.17.159.8 λῶς δίδοταί τε καὶ λαμβάνεται. ναὶ μὴν ἡ χρῆσις τῆς φιλοσοφίας οὐκ ἔστιν ἀνθρώπων κακῶν· ἀλλ' εἰ τοῖς ἀρίστοις τῶν Ἑλλήνων δέδοται, δῆλον καὶ ὅθεν δεδώρηται, παρὰ τῆς κατ' ἀξίαν τὰ προσή6.17.159.9 κοντα ἑκάστοις ἀπονεμούσης δηλονότι προνοίας. εἰκότως οὖν Ἰουδαίοις μὲν νόμος, Ἕλλησι δὲ φιλοσοφία μέχρι τῆς\n\nπαρουσίας, ἐντεῦθεν δὲ ἡ κλῆσις ἡ καθολική, εἰς περιούσιον δικαιοσύνης λαὸν κατὰ τὴν ἐκ πίστεως διδασκαλίαν συνάγοντος δι' ἑνὸς τοῦ κυρίου τοῦ μόνου ἑνὸς ἀμφοῖν θεοῦ, Ἑλλήνων τε καὶ βαρβάρων, μᾶλλον δὲ παντὸς τοῦ τῶν ἀνθρώπων γένους. Φιλοσοφίαν πολλάκις εἰρήκαμεν τὸ κατὰ φιλοσοφίαν ἐπιτευκτικὸν τῆς ἀληθείας, κἂν μερικὸν τυγχάνῃ· ἤδη δὲ καὶ τὰ ἐν τέχναις ἀγαθὰ ὡς ἐν τέχναις θεόθεν ἔχει τὴν ἀρχήν. ὡς γὰρ τὸ τεχνικῶς τι ποιεῖν ἐν τοῖς τῆς τέχνης θεωρήμασι περιέχεται, οὕτω τὸ φρονίμως ὑπὸ τὴν φρόνησιν τέτακται· ἀρετὴ δὲ ἡ φρόνησις· καὶ ἴδιον αὐτῆς γνωρίζειν τά τε ἄλλα καὶ πολὺ πρότερον τὰ καθ' ἑαυτήν·","english":"Just as the lyre belongs only to the lyre-player and the flute to the flute-player, so the excellences of good men are possessions, just as it is the nature of the good-doer to do good, as it is of fire to heat and of light to illuminate. A good man could not do evil, any more than light could produce darkness or fire could produce cold. Conversely, wickedness could not produce anything virtuous; for its activity is to do evil, as it is of darkness to confuse the sight. Philosophy, then, which makes men virtuous, is not the work of wickedness. It remains, therefore, that it is the work of God, whose sole work is to do good, and all things that are given by God are both well given and well received. Indeed, the use of philosophy is not for evil men; but if it has been given to the best of the Greeks, it is clear from whom it has been bestowed, namely from providence, which distributes what is fitting to each according to merit. Reasonably, then, law was given to the Jews, and philosophy to the Greeks, until the coming of the Lord; and from that point, the universal calling, gathering into a chosen people of righteousness through teaching based on faith, by means of the one Lord, the one and only God of both, Greeks and barbarians, or rather of the whole human race. We have often said that philosophy is that which, according to philosophy, attains truth, even if only partially; and already the goods in the arts, as arts, have their origin from God. For just as doing something skillfully is contained within the theorems of the art, so acting prudently is ordered under prudence; and prudence is a virtue; and it is its property to know other things, and much more so, things concerning itself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προτερήματα","severity":"info","text":"The term 'προτερήματα' (excellences) is used here to denote the moral achievements or superior qualities of good men, which Clement argues are possessions of God, not of human wickedness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόνοια","severity":"info","text":"πρόνοια (providence) is a key concept in Clement's thought, referring to divine foresight that distributes gifts appropriately—here, philosophy to Greeks and law to Jews.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρουσία","severity":"info","text":"παρουσία (coming) refers to the advent of Christ, which Clement presents as the turning point after which a universal calling replaces the particular gifts of law and philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from analogies (lyre, fire, light) to a logical deduction that philosophy is from God, then to a historical scheme: law for Jews, philosophy for Greeks, then universal calling.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's argument that philosophy makes men virtuous and thus cannot be from wickedness parallels earlier Stoic and Platonic ideas, but he reinterprets them within a Christian providential framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's positive evaluation of Greek philosophy as a divine gift to the Greeks influenced later Christian thinkers, though it was controversial in some circles for seeming to elevate pagan thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ κατὰ φιλοσοφίαν ἐπιτευκτικὸν τῆς ἀληθείας' is ambiguous: it may mean 'that which, according to philosophy, attains truth' or 'the philosophical attainment of truth'; the translation follows the former.","The clause 'κἂν μερικὸν τυγχάνῃ' could be read as 'even if it is partial' (referring to truth) or 'even if it is a part' (of philosophy); the context supports the former."],"confidence":"high","notes":[]},{"i":618,"ref":"p618","source":"ἥ τε σοφία δύναμις οὖσα οὐκ ἄλλο τί ἐστιν ἢ ἐπιστήμη τῶν θείων καὶ τῶν ἀνθρωπείων ἀγαθῶν. τοῦ θεοῦ δὲ ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς θεόθεν ἥκειν τὰ ἀγαθὰ τοῖς ἀνθρώποις διδάσκουσα εἴρηκεν ἡ γραφή, δυνάμει θείᾳ καὶ ἰσχύι τῆς διαδόσεως καθηκούσης εἰς ἀνθρωπίνην βοήθειαν. αὐτίκα τρεῖς τρόποι πάσης ὠφελείας τε καὶ μεταδόσεως ἄλλῳ παρ' ἄλλου, ὃ μὲν κατὰ παρακολούθησιν ὡς ὁ παιδοτρίβης σχηματίζων τὸν παῖδα, ὃ δὲ καθ' ὁμοίωσιν ὡς ὁ προτρεπόμενος ἕτερον εἰς ἐπίδοσιν τῷ προεπιδοῦναι, καὶ ὃ μὲν συνεργεῖ τῷ μανθάνοντι, ὃ δὲ συνωφελεῖ τὸν λαμβάνοντα. τρίτος δέ ἐστιν ὁ τρόπος ὁ κατὰ πρόσταξιν, ὁπόταν ὁ παιδοτρίβης μηκέτι διαπλάσσων τὸν μανθάνοντα μηδὲ ἐπιδεικνὺς δι' ἑαυτοῦ τὸ πάλαισμα εἰς μίμησιν τῷ παιδί, ὡς δὲ ἤδη ἐντριβεστέρῳ, προστάττοι ἐξ ὀνόματος τὸ πά6.17.161.1 λαισμα. ὁ γνωστικὸς τοίνυν θεόθεν λαβὼν τὸ δύνασθαι ὠφελεῖν ὀνίνησι τοὺς μὲν τῇ παρακολουθήσει σχηματίζων, τοὺς δὲ τῇ ἐξομοιώσει προτρεπόμενος, τοὺς δὲ καὶ τῇ προστάξει παιδεύων καὶ διδάσκων. ἀμέλει καὶ αὐτὸς τοῖς ἴσοις παρὰ τοῦ κυρίου ὠφέληται. οὕτως οὖν καὶ ἡ θεόθεν διατείνουσα εἰς ἀνθρώπους ὠφέλεια γνώριμος καθίσταται, συμπαρακαλούντων ἀγγέλων· καὶ δι' ἀγγέλων γὰρ ἡ θεία δύναμις παρέχει τὰ ἀγαθά, εἴτ' οὖν ὁρωμένων εἴτε καὶ μή. τοιοῦτος καὶ ὁ κατὰ τὴν ἐπιφάνειαν τοῦ κυρίου τρόπος. ὁτὲ δὲ καὶ κατὰ τὰς ἐπινοίας τῶν ἀνθρώπων καὶ τοὺς ἐπιλογισμοὺς ἐμπνεῖ τι καὶ ἡ δύναμις καὶ ἐντίθησι ταῖς φρεσὶν ἰσχύν τε καὶ συναίσθησιν ἀκριβεστέραν, μένος τε καὶ θάρσος προθυμίας ἐπί τε τὰς ζητήσεις ἐπί τε τὰ ἔργα παρέχουσα.","english":"Wisdom, being a power, is nothing other than knowledge of divine and human goods. Scripture, teaching that the earth and its fullness come from God and that goods come to men from God, has said that the divine power and strength of distribution are fitting for human assistance. Accordingly, there are three modes of all benefit and transmission from one to another: one by way of accompaniment, as the trainer shapes the boy; another by way of likeness, as one who urges another to improvement by first giving an example; and one cooperates with the learner, while the other jointly benefits the receiver. The third mode is that by way of command, when the trainer no longer molds the learner nor demonstrates the wrestling hold through himself for the boy to imitate, but, as to one already more practiced, commands the hold by name. The gnostic, then, having received from God the ability to benefit, helps some by shaping them through accompaniment, others by urging them through assimilation, and others by educating and teaching them through command. Indeed, he himself has been benefited by the Lord in like ways. Thus, the benefit extending from God to men becomes known, with angels joining in the summons; for through angels, divine power provides goods, whether they are seen or not. Such also is the mode according to the Lord’s epiphany. At times, too, according to men’s thoughts and reasonings, the power inspires something and instills in their minds strength and more precise awareness, providing might and boldness of eagerness for both inquiries and deeds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς to denote the advanced Christian who has attained true knowledge (γνῶσις), a central figure in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρεῖς τρόποι","severity":"info","text":"Clement outlines three modes of benefit: accompaniment (παρακολούθησις), likeness (ὁμοίωσις), and command (πρόσταξις), mirroring pedagogical stages.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ τε σοφία … εἴρηκεν ἡ γραφή","severity":"info","text":"Clement cites 'Scripture' for the idea that goods come from God; likely a paraphrase of Old Testament wisdom or creation texts, but no specific verse is quoted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παιδοτρίβης","severity":"info","text":"The παιδοτρίβης (trainer) was a common figure in Greek education, responsible for physical and moral training; Clement adapts this to describe the gnostic's role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συμπαρακαλούντων ἀγγέλων","severity":"info","text":"Clement's mention of angels joining in the summons reflects early Christian angelology, where angels mediate divine benefits, a theme developed in later patristic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιφάνειαν τοῦ κυρίου","severity":"caution","text":"The phrase 'epiphany of the Lord' may refer to Christ's incarnation or a theophany; Clement's meaning is ambiguous, as he does not specify a particular event.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Scripture' cited is unspecified; it may be a loose paraphrase rather than a direct quotation.","The phrase 'epiphany of the Lord' could denote Christ's incarnation, baptism, or a general manifestation; Clement does not clarify."],"confidence":"high","notes":[]},{"i":619,"ref":"p619","source":"ἔκκειται δ' ὅμως καὶ πρὸς μίμησίν τε καὶ ἐξομοίωσιν ἡμῖν θαυμαστὰ τῷ ὄντι καὶ ἅγια τὰ τῆς ἀρετῆς ὑποδείγματα διὰ τῶν ἀναγεγραμμένων πράξεων. καὶ μὲν δὴ καὶ τὸ τῆς προστάξεως εἶδος ἐμφανέστατον διά τε τῶν διαθηκῶν τῶν κυριακῶν διά τε τῶν παρ' Ἕλλησι νόμων, ἀλλὰ καὶ τῶν κατὰ τὴν φιλοσοφίαν παρηγγελμένων. καὶ συνελόντι φάναι πᾶσα ὠφέλεια βιωτικὴ κατὰ μὲν τὸν ἀνωτάτω λόγον ἀπὸ τοῦ παντοκράτορος θεοῦ τοῦ πάντων ἐξηγουμένου πατρὸς δι' υἱοῦ ἐπιτελεῖται, ὃς καὶ διὰ τοῦτο σωτὴρ πάντων ἀνθρώπων, φησὶν ὁ ἀπόστολος, μάλιστα δὲ πιστῶν, κατὰ δὲ τὸ προσεχὲς ὑπὸ τῶν προσεχῶν ἑκάστοις κατὰ τὴν τοῦ προσεχοῦς τῷ πρώτῳ αἰτίῳ κυρίου ἐπίταξίν τε καὶ πρόσταξιν.\n\nὉ γνωστικὸς δ' ἡμῖν ἐν τοῖς κυριωτάτοις ἀεί ποτε διατρίβει· εἰ δέ που σχολὴ καὶ ἀνέσεως καιρὸς ἀπὸ τῶν προηγουμένων, ἀντὶ τῆς ἄλλης ῥᾳθυμίας καὶ τῆς Ἑλληνικῆς ἐφάπτεται φιλοσοφίας, οἷον τρωγάλιόν τι ἐπὶ τῷ δείπνῳ παροψώμενος, οὐ τῶν κρειττόνων ἀμελήσας, προσλαβὼν δέ, ἐφ' ὅσον πρέπει, καὶ ταῦτα δι' ἃς προ6.18.162.2 εῖπον αἰτίας. οἱ δὲ τῶν οὐκ ἀναγκαίων καὶ περιττῶν τῆς φιλοσοφίας ὀρεχθέντες καὶ μόνοις τοῖς ἐριστικοῖς προσανέχοντες σοφίσμασι τῶν ἀναγκαίων καὶ κυριωτάτων ἀπελείφθησαν, οἱ τὰς σκιὰς ἀτεχνῶς τῶν λόγων διώκοντες. καλὸν μὲν οὖν τὸ πάντα ἐπίστασθαι· ὅτῳ δὲ ἀσθενεῖ ἐπεκτείνεσθαι ἡ ψυχὴ πρὸς τὴν πολυ6.18.162.4 μαθῆ ἐμπειρίαν, τὰ προηγούμενα καὶ βελτίω αἱρήσεται μόνα.","english":"Yet, there are also set before us for imitation and assimilation truly wondrous and holy examples of virtue through the recorded deeds. And indeed, the form of command is most evident both through the dominical covenants and through the laws among the Greeks, as well as through the precepts in philosophy. And to speak concisely, every practical benefit, according to the highest principle, is accomplished from the all-powerful God, the Father who guides all, through the Son, who is for this reason the savior of all men, as the apostle says, and especially of the faithful; but according to the proximate principle, it is accomplished by those proximate to each, in accordance with the command and ordinance of the Lord proximate to the first cause.\n\nOur gnostic, however, always occupies himself with the most essential matters; but if there is ever leisure and a time of relaxation from the primary concerns, instead of other idleness, he also takes up Greek philosophy, as a kind of dessert relished at dinner, not neglecting the better things, but adding these as well, to the extent that is fitting, for the reasons I have previously stated. But those who have yearned for the unnecessary and superfluous parts of philosophy and have devoted themselves solely to eristic sophisms have been left behind from the necessary and most essential matters, chasing, as it were, the shadows of arguments. Now, it is good to know everything; but for one whose soul is too weak to extend to polymathic experience, he will choose only the primary and better things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προστάξεως εἶδος","severity":"info","text":"Clement distinguishes the 'form of command' (προστάξεως εἶδος) as evident in both Christian covenants and Greek laws, aligning divine and philosophical precepts under a single category of authoritative instruction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"Here 'γνωστικὸς' (gnostic) refers to Clement's ideal Christian intellectual, not a sectarian Gnostic. The term denotes one who pursues true knowledge (γνῶσις) within orthodox Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σωτὴρ πάντων ἀνθρώπων","severity":"info","text":"Clement cites the apostle (Paul) for Christ as 'savior of all men, especially of the faithful.' This echoes 1 Timothy 4:10 or similar Pauline soteriology, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρωγάλιόν τι ἐπὶ τῷ δείπνῳ","severity":"info","text":"The metaphor of Greek philosophy as a 'dessert' (τρωγάλιον) at dinner reflects Clement's view that secular learning is permissible as a supplement, not a replacement, for Christian truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσεχὲς ... πρώτῳ αἰτίῳ","severity":"info","text":"Clement employs a hierarchical causal scheme: the highest principle (ἀνωτάτω λόγος) is God the Father, while proximate causes (προσεχὲς) operate under His command, structuring benefit transmission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προηγουμένων","severity":"caution","text":"The term 'προηγουμένων' (primary concerns) is ambiguous: it may mean 'preceding matters' in a logical or temporal sense. The translation takes it as 'primary concerns,' consistent with Clement's emphasis on essentials.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προηγουμένων' could be read as 'preceding matters' or 'primary concerns'; the latter is adopted for coherence with Clement's contrast between essential and superfluous philosophy."],"confidence":"high","notes":[]},{"i":620,"ref":"p620","source":"ἡ γὰρ τῷ ὄντι ἐπιστήμη, ἥν φαμεν μόνον ἔχειν τὸν γνωστικόν, κατάληψίς ἐστι βεβαία διὰ λόγων ἀληθῶν καὶ βεβαίων ἐπὶ τὴν τῆς αἰτίας γνῶσιν ἀνάγουσα, ὁ δὲ ἐπιστήμων τοῦ ἀληθοῦς περὶ ὁδηποτοῦν αὐ6.18.162.5\n\nτίκα καὶ τοῦ ψευδοῦς περὶ τὸ αὐτὸ ἐπιστήμων ὑπάρχει. καὶ γὰρ οὖν εὖ πως ἔχειν μοι φαίνεται ὁ λόγος ἐκεῖνος· εἰ φιλοσοφητέον, φιλοσοφητέον· αὐτὸ γάρ τι αὑτῷ ἀκολουθεῖ· ἀλλ' εἰ καὶ μὴ φιλοσοφητέον· οὐ γάρ τις καταγνῴη ἄν τινος μὴ τοῦτο πρότερον ἐγνωκώς. φιλοσοφητέον ἄρα. Τούτων οὕτως ἐχόντων τοὺς Ἕλληνας χρὴ διὰ νόμου καὶ προφητῶν ἐκμανθάνειν ἕνα μόνον σέβειν θεόν, τὸν ὄντως ὄντα παντοκράτορα, ἔπειτα διὰ τοῦ ἀποστόλου διδάσκεσθαι τοῦτο· ἡμῖν δὲ οὐδὲν εἴδωλον ἐν κόσμῳ, ἐπεὶ μηδὲν ἀπεικόνισμα τοῦ θεοῦ οἷόν τε ἐν γενητοῖς εἶναι, προσεπιδιδάσκεσθαι δὲ ὡς οὐδὲ τούτων ὧν σέβουσι τὰ ἀγάλματα εἶεν ἂν αἱ εἰκόνες· οὐ γάρ πω τοιοῦτον κατὰ τὸ σχῆμα τὸ τῶν ψυχῶν γένος ὁποῖα διαπλάσσουσιν Ἕλληνες τὰ ξόανα. ψυχαὶ μὲν γὰρ ἀόρατοι, οὐ μόνον αἱ λογικαί, ἀλλὰ καὶ αἱ τῶν ἀλόγων ζῴων, τὰ δὲ σώματα αὐτῶν μέρη μὲν αὐτῶν οὐδέποτε γίνεται τῶν ψυχῶν, ὄργανα δὲ ὧν μὲν ἐνιζήματα, ὧν δὲ ὀχήματα, ἄλλων δὲ ἄλλον τρόπον κτήματα. ἀλλ' οὐδὲ τῶν ὀργάνων τὰς εἰκόνας οἷόν τε ἀπομιμεῖσθαι ἐναργῶς, ἐπεὶ καὶ τὸν ἥλιόν τις, ὡς ὁρᾶται, πλασσέτω καὶ τὴν ἶριν τοῖς χρώμασιν ἀπεικαζέτω. ἐπὰν δὲ ἀπολείπωσι τὰ εἴδωλα, τότε ἀκούσονται τῆς γραφῆς·","english":"For true knowledge, which we say only the gnostic possesses, is a firm comprehension that leads through true and certain reasoning to the understanding of the cause; and the one who knows the truth about any given thing is also the one who knows the falsehood about the same thing. And indeed, that argument seems to me to hold well: if one ought to philosophize, one ought to philosophize—for the thing itself follows from itself; but also if one ought not to philosophize—for no one could condemn something without first having known it. Therefore, one ought to philosophize. These things being so, it is necessary for the Greeks to learn through law and prophets to worship one only God, the truly existing almighty; then to be taught this through the apostle: for us there is no idol in the world, since no likeness of God can exist among created things; and to be further taught that not even of those things which they worship would the statues be images—for the race of souls is not at all of such a form as the Greeks fashion their wooden images. For souls are invisible, not only rational ones but also those of irrational animals; and their bodies never become parts of the souls, but are instruments—some being seats, others vehicles, and others possessions in a different manner. But it is not possible even to represent the images of the instruments clearly, just as one might model the sun as it is seen, or depict the rainbow with its colors. But when they abandon the idols, then they will hear the Scripture:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικόν","severity":"info","text":"The term 'gnostic' here refers to Clement's ideal Christian, one who possesses true knowledge (ἐπιστήμη) leading to understanding of the cause (αἰτία). This is a technical term in Clement's theology, distinct from later Gnostic movements.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τοῦ ἀποστόλου","severity":"info","text":"Clement refers to apostolic teaching, likely alluding to passages such as Romans 1:20-23 or 1 Corinthians 8:4-6, which reject idol worship. The phrase 'for us there is no idol in the world' echoes early Christian anti-idol polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ξόανα","severity":"info","text":"The Greek term ξόανα refers to carved wooden statues, typical of Greek cult images. Clement contrasts these material representations with the invisible nature of souls, arguing that no physical image can capture the divine or the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a philosophical argument for the necessity of philosophy to a catechetical program for Greeks: first learn monotheism from law and prophets, then apostolic teaching against idols, then the impossibility of imaging souls or divine realities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that knowledge of truth implies knowledge of falsehood (περὶ τὸ αὐτὸ ἐπιστήμων) parallels Stoic epistemology, e.g., Sextus Empiricus, Against the Logicians 1.38. Clement adapts this to his Christian gnostic framework.","cites":[],"named_sources":["Sextus Empiricus 2nd cent. CE"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's use of 'gnostic' as a positive ideal was later contested by heresiologists like Irenaeus, who associated gnosis with Valentinian and other 'Gnostic' groups. This passage shows Clement's attempt to reclaim the term for orthodox Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διὰ λόγων ἀληθῶν καὶ βεβαίων' could be read as 'through true and certain words' or 'through true and certain reasoning'; the translation opts for 'reasoning' to align with Clement's epistemological focus.","The clause 'οὐ γάρ πω τοιοῦτον κατὰ τὸ σχῆμα' is textually uncertain; the translation follows the reading that souls are not of such a form as the statues."],"confidence":"high","notes":[]},{"i":621,"ref":"p621","source":"ἐὰν μὴ πλεονάσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, τῶν κατὰ ἀποχὴν κακῶν δικαιουμένων, σὺν τῷ μετὰ τῆς ἐν τούτοις τελειώσεως καὶ τῷ τὸν πλησίον ἀγαπᾶν καὶ εὐεργετεῖν δύνασθαι, οὐκ ἔσεσθε βασιλικοί. ἡ ἐπίτασις γὰρ τῆς κατὰ τὸν νόμον δικαιο6.18.164.3 σύνης τὸν γνωστικὸν δείκνυσιν. οὕτως τις κατὰ τὸ ἡγεμονοῦν τοῦ οἰκείου σώματος, τὴν κεφαλήν, ταγείς, ἐπὶ τὴν ἀκρότητα τῆς πίστεως χωρήσας, τὴν γνῶσιν αὐτήν, περὶ ἣν πάντα ἐστὶ τὰ αἰοθη6.18.164.4 τήρια, ἀκροτάτης ὁμοίως τεύξεται τῆς κληρονομίας. τὸ δὲ ἡγεμονικὸν τῆς γνώσεως σαφῶς ὁ ἀπόστολος τοῖς διαθρεῖν δυναμένοις ἐνδείκνυται, τοῖς Ἑλλαδικοῖς ἐκείνοις γράφων Κορινθίοις ὧδέ πως· ἐλπίδα δὲ ἔχοντες αὐξανομένης τῆς πίστεως ὑμῶν ἐν ὑμῖν μεγαλυνθῆναι κατὰ τὸν κανόνα ἡμῶν εἰς περισσείαν, εἰς τὰ ὑπερέκεινα ὑμῶν εὐαγγελίσασθαι, οὐ τὴν ἐπέκτασιν τοῦ κηρύγματος τὴν κατὰ τὸν τόπον λέγων (ἐπεὶ καὶ ἐν Ἀχαΐᾳ πεπλεονακέναι τὴν πίστιν αὐ6.18.165.1 τός φησιν, φέρεται δὲ κἀν ταῖς Πράξεσι τῶν ἀποστόλων καὶ ἐν ταῖς Ἀθήναις κηρύξας τὸν λόγον), ἀλλὰ τὴν γνῶσιν διδάσκει, τελείωσιν οὖσαν τῆς πίστεως, ἐπέκεινα περισσεύειν τῆς κατηχήσεως κατὰ τὸ μεγαλεῖον τῆς τοῦ κυρίου διδασκαλίας καὶ τὸν ἐκκλησιαστι6.18.165.2 κὸν κανόνα. διὸ καὶ ὑποβὰς ἐπιφέρει· εἰ δὲ καὶ ἰδιώτης τῷ λόγῳ, ἀλλ' οὐ τῇ γνώσει. πλὴν οἵ γε ἐπὶ τῷ κατειλῆφθαι τὴν ἀλήθειαν αὐχοῦντες τῶν Ἑλλήνων εἰπάτωσαν ἡμῖν, παρὰ τίνος μαθόντες ἀλαζονεύονται. παρὰ θεοῦ μὲν γὰρ οὐκ ἂν φήσαιεν, παρὰ ἀνθρώ6.18.165.4 πων δὲ ὁμολογοῦσιν.","english":"Unless your righteousness exceeds that of the scribes and Pharisees, who are justified by abstaining from evil, and unless along with perfection in these matters you are also able to love your neighbor and do good, you will not be royal. For the intensification of righteousness according to the law reveals the gnostic. Thus one who is stationed according to the ruling part of his own body, the head, and who has advanced to the summit of faith, knowledge itself, about which all the senses are concerned, will likewise obtain the highest inheritance. The apostle clearly indicates the ruling principle of knowledge to those able to discern, writing to those Corinthians of Greece somewhat as follows: \"But having hope that as your faith increases you will be magnified among yourselves according to our rule to abundance, to proclaim the gospel beyond yourselves,\" not meaning the extension of the proclamation in respect to place (for he himself says that faith has abounded in Achaia, and it is recorded in the Acts of the Apostles that he also preached the word in Athens), but he teaches knowledge, which is the perfection of faith, to abound beyond catechesis according to the majesty of the Lord's teaching and the ecclesiastical rule. Hence he adds further: \"But even if I am unskilled in speech, I am not so in knowledge.\" Nevertheless, let those Greeks who boast of having grasped the truth tell us from whom they learned to be so arrogant. For they would not claim it is from God, but they admit it is from men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"βασιλικοί","severity":"info","text":"The term 'βασιλικοί' (royal) likely refers to the 'royal gnostic' or the ideal Christian who has attained the highest knowledge, a key concept in Clement's Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλπίδα δὲ ἔχοντες...","severity":"info","text":"Clement paraphrases a passage from Paul's lost letter to the Corinthians, not found in the canonical epistles, emphasizing the progression from faith to knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γραμματέων καὶ Φαρισαίων","severity":"info","text":"The scribes and Pharisees are used as exemplars of legalistic righteousness based on abstaining from evil, contrasting with the gnostic's higher perfection through love and knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ ἐπίτασις γὰρ...","severity":"info","text":"This sentence functions as a thesis: the intensification of legal righteousness reveals the gnostic, linking the preceding ethical exhortation to the following epistemological discussion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῶν Ἑλλήνων","severity":"info","text":"Clement challenges Greek philosophers who claim to have grasped truth, asserting that their knowledge derives from human sources, not divine revelation, a common apologetic trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ δὲ ἡγεμονικὸν...","severity":"caution","text":"The phrase 'τὸ ἡγεμονικὸν τῆς γνώσεως' (the ruling principle of knowledge) is ambiguous; it may refer to the apostle's authority or to a Stoic concept of the mind's ruling part, but Clement's usage is not fully clarified.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Pauline quotation is uncertain; it may be from a lost letter or a paraphrase. The phrase 'τὸ ἡγεμονικὸν τῆς γνώσεως' could be interpreted either as the apostle's authoritative teaching or as a philosophical principle."],"confidence":"high","notes":[]},{"i":622,"ref":"p622","source":"καὶ εἰ τοῦτο, ἤτοι γε παρ' ἑαυτῶν ὀψὲ ἐκμαθόντες, ὥσπερ ἀμέλει καὶ τετυφωμένοι τινὲς αὐτῶν αὐχοῦσιν, ἢ παρ' ἑτέρων τῶν ὁμοίων. ἀλλ' οὐκ ἐχέγγυοι διδάσκαλοι περὶ θεοῦ λέγοντες ἄνθρωποι, καθὸ ἄνθρωποι· οὐ γὰρ ἀξιόχρεως γε ἄνθρωπός γε ὢν καὶ περὶ θεοῦ τἀληθῆ λέγειν, ὁ ἀσθενὴς καὶ ἐπίκηρος περὶ τοῦ ἀγεννήτου καὶ ἀφθάρτου καὶ τὸ ἔργον περὶ τοῦ πεποιη6.18.166.1 κότος. εἶθ' ὁ μὴ περὶ αὑτοῦ τἀληθῆ λέγειν δυνάμενος ἆρ' οὐ πλέον οὐδὲ τὰ περὶ θεοῦ πιστευτέος; ὅσον γὰρ δυνάμει θεοῦ λείπεται ἄνθρωπος, τοσοῦτον καὶ ὁ λόγος αὐτοῦ ἐξασθενεῖ, κἂν μὴ θεόν, ἀλλὰ περὶ θεοῦ λέγῃ καὶ τοῦ θείου λόγου. ἀσθενὴς γὰρ φύσει ὁ ἀνθρώπειος λόγος καὶ ἀδύνατος φράσαι θεόν, οὐ τοὔνομα λέγω (κοινὸν γὰρ τοῦτο οὐ φιλοσόφων μόνον ὀνομάζειν, ἀλλὰ καὶ ποιητῶν) οὐδὲ τὴν οὐσίαν (ἀδύνατον γάρ), ἀλλὰ τὴν δύναμιν καὶ τὰ ἔργα τοῦ θεοῦ. καίτοι οἱ ἐπιγραφόμενοι θεὸν διδάσκαλον μόγις εἰς ἔννοιαν ἀφικνοῦνται θεοῦ, τῆς χάριτος αὐτοῖς συλλαμβανούσης εἰς ποσὴν ἐπίγνωσιν, οἷον θελήματι θέλημα καὶ τῷ ἁγίῳ πνεύματι τὸ ἅγιον πνεῦμα θεωρεῖν ἐθίζοντες, ὅτι πνεῦμα τὰ βάθη τοῦ θεοῦ ἐρευνᾷ, ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος. μόνη τοίνυν ἡ","english":"And if this is so, they either learned late from themselves, as indeed some of them boast in their conceit, or from others like themselves. But men speaking about God are not reliable teachers, insofar as they are men; for a man, being weak and perishable, is not competent to speak the truth about the unbegotten and imperishable, nor the work about the maker. Then, if one cannot speak the truth about himself, is he not all the more untrustworthy concerning things about God? For as far as man falls short of God in power, so far does his speech fall short, even if he speaks not of God but about God and the divine Word. For human speech is by nature weak and incapable of expressing God—I do not mean the name (for this is common, named not only by philosophers but also by poets), nor the essence (for that is impossible), but the power and works of God. And yet those who claim God as their teacher barely attain to a conception of God, with grace assisting them to some partial knowledge, as when they accustom themselves to contemplate will by will and the Holy Spirit by the Holy Spirit, because spirit investigates the depths of God, while the psychic man does not receive the things of the spirit. Therefore only the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρ' ἑαυτῶν ὀψὲ ἐκμαθόντες","severity":"info","text":"Clement contrasts late, self-taught human knowledge with divine teaching, a recurring theme in his critique of pagan philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψυχικὸς","severity":"info","text":"‘Psychic man’ refers to the intermediate stage in Clement’s tripartite anthropology (pneumatic, psychic, hylic), denoting one governed by the soul rather than spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα τὰ βάθη τοῦ θεοῦ ἐρευνᾷ","severity":"info","text":"Echoes 1 Corinthians 2:10 (τὸ πνεῦμα ἐρευνᾷ) and possibly Romans 8:27, where the Spirit searches the depths of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐπιγραφόμενοι θεὸν διδάσκαλον","severity":"info","text":"Clement likely targets Gnostics who claimed direct divine instruction, contrasting their boast with the true gnostic’s grace-assisted knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μόνη τοίνυν ἡ","severity":"info","text":"This phrase introduces a conclusion, marking the end of a logical argument and the transition to a positive statement about the sole reliable path to knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἔργον περὶ τοῦ πεποιηκότος","severity":"caution","text":"The Greek is elliptical; the translation ‘nor the work about the maker’ is interpretive. The text may be corrupt or require emendation for clarity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἔργον περὶ τοῦ πεποιηκότος' is ambiguous: it may mean 'the work concerning the maker' or 'the work of the maker'; the translation opts for the former.","The referent of 'αὐτῶν' (line 1) is unclear: it could be the scribes and Pharisees from the previous passage or generic opponents."],"confidence":"high","notes":[]},{"i":623,"ref":"p623","source":"παρ' ἡμῖν θεοδίδακτός ἐστι σοφία, ἀφ' ἧς αἱ πᾶσαι πηγαὶ τῆς σοφίας ἤρτηνται, ὅσαι γε τῆς ἀληθείας στοχάζονται. ἀμέλει ὡς ἂν τοῦ κυρίου ἥκοντος εἰς ἀνθρώπους τοῦ διδάξοντος ἡμᾶς μυρίοι σημάντορες, καταγγελεῖς, ἑτοιμασταί, πρόδρομοι ἄνωθεν ἐκ καταβολῆς κόσμου, δι' ἔργων, διὰ λόγων προμηνύοντες, προφητεύοντες ἐλεύσεσθαι, καὶ ποῦ καὶ πῶς καὶ τίνα τὰ σημεῖα. ἀμέλει πόρρωθεν προμελετᾷ ὁ νόμος καὶ ἡ προφητεία, ἔπειτα δὲ ὁ πρόδρομος δείκνυσι τὸν παρόντα, μεθ' ὃν οἱ κήρυκες τῆς ἐπιφανείας τὴν δύναμιν ἐκδιδάσκοντες μηνύουσιν. *** μόνοις καὶ οὐδὲ τούτοις ἅπασιν ἤρεσαν, ἀλλὰ Πλάτωνι μὲν Σωκράτης καὶ Ξενοκράτει Πλάτων, Ἀριστοτέλης δὲ Θεοφράστῳ καὶ Κλεάνθει Ζήνων, οἳ τοὺς ἰδίους μόνον αἱρετιστὰς ἔπεισαν· ὁ δέ γε τοῦ διδασκάλου τοῦ ἡμετέρου λόγος οὐκ ἔμεινεν ἐν Ἰουδαίᾳ μόνῃ, καθάπερ ἐν τῇ Ἑλλάδι ἡ φιλοσοφία, ἐχύθη δὲ ἀνὰ πᾶσαν τὴν οἰκουμένην, πείθων Ἑλλήνων τε ὁμοῦ καὶ βαρβάρων κατὰ ἔθνος καὶ κώμην καὶ πόλιν πᾶσαν οἴκους ὅλους καὶ ἰδίᾳ ἕκαστον τῶν ἐπακηκοότων καὶ αὐτῶν γε τῶν φιλοσόφων οὐκ ὀλίγους ἤδη ἐπὶ τὴν ἀλήθειαν μεθιστάς. καὶ τὴν μὲν φιλοσοφίαν τὴν Ἑλληνικὴν ἐὰν ὁ τυχὼν ἄρχων κωλύσῃ, οἴχεται παραχρῆμα, τὴν δὲ ἡμετέραν διδασκαλίαν ἔκτοτε σὺν καὶ τῇ πρώτῃ καταγγελίᾳ κωλύουσιν ὁμοῦ βασιλεῖς καὶ τύραννοι καὶ οἱ κατὰ μέρος ἄρχοντες καὶ ἡγεμόνες μετὰ τῶν μισθοφόρων ἁπάντων, πρὸς δὲ καὶ τῶν ἀπείρων ἀνθρώπων, καταστρατευόμενοί τε ἡμῶν καὶ ὅση δύναμις ἐκκόπτειν πειρώμενοι· ἣ δὲ καὶ μᾶλλον ἀνθεῖ·","english":"Among us, wisdom is taught by God, from which all the springs of wisdom that aim at truth are derived. Indeed, as if the Lord were coming to men to teach us, there have been countless sign-bearers, announcers, preparers, forerunners from above, from the foundation of the world, through deeds and words, foretelling and prophesying that he would come, and where, and how, and what the signs would be. Indeed, the law and the prophecy prepare from afar, and then the forerunner points out the one who is present, after whom the heralds of the manifestation, teaching its power, announce it. *** They pleased only their own, and not even all of these: Socrates pleased Plato, Plato pleased Xenocrates, Aristotle pleased Theophrastus, and Zeno pleased Cleanthes—these persuaded only their own sectarians. But the word of our teacher did not remain only in Judea, as philosophy did in Greece; it was spread throughout the whole world, persuading both Greeks and barbarians, in every nation, village, and city, whole households and each individual who heard it, and already converting not a few of the philosophers themselves to the truth. And if any chance ruler suppresses Greek philosophy, it vanishes at once; but our teaching, from the time of its first proclamation, has been suppressed by kings and tyrants and local rulers and governors together with all their mercenaries, and also by countless men, who have made war on us and tried with all their might to cut it off; yet it flourishes all the more.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεοδίδακτός","severity":"info","text":"The term θεοδίδακτός (God-taught) is rare and emphatic, asserting that Christian wisdom originates directly from God, not from human teachers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀμέλει ... ἀμέλει","severity":"info","text":"The repeated ἀμέλει (indeed) marks two parallel arguments: first, the divine preparation for Christ through prophets and forerunners; second, the contrast between the limited reach of Greek philosophy and the universal spread of Christian teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόδρομος","severity":"info","text":"πρόδρομος (forerunner) likely refers to John the Baptist, but Clement extends the concept to include the entire prophetic tradition as preparing for Christ's coming.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτωνι μὲν Σωκράτης ... Κλεάνθει Ζήνων","severity":"info","text":"Clement lists philosophical successions (Socrates→Plato→Xenocrates, Aristotle→Theophrastus, Zeno→Cleanthes) to contrast the limited influence of Greek schools with the universal spread of Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κωλύουσιν ... ἀνθεῖ","severity":"info","text":"Clement claims that persecution, far from destroying Christianity, causes it to flourish—a topos found in early Christian apologetic literature (e.g., Tertullian, Apologeticum 50).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"***","severity":"caution","text":"The three asterisks in the Greek text likely mark a lacuna or editorial break; the English draft omits this marker, obscuring a possible gap in the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'forerunner' (πρόδρομος) is not explicitly named; it may refer to John the Baptist or to the prophetic tradition collectively.","The three asterisks (***) in the Greek may indicate a textual lacuna or a deliberate break; the English translation does not mark this."],"confidence":"high","notes":[]},{"i":624,"ref":"p624","source":"οὐ γὰρ ὡς ἀνθρωπίνη ἀποθνῄσκει διδασκαλία οὐδ' ὡς ἀσθενὴς μαραίνεται δωρεά (οὐδεμία γὰρ ἀσθενὴς δωρεὰ θεοῦ), μένει δὲ ἀκώλυτος, διωχθήσεσθαι εἰς τέλος προφητευθεῖσα. εἶτα περὶ μὲν ποιητικῆς Πλάτων κοῦφον γάρ τι χρῆμα καὶ ἱερὸν ποιητὴς γράφει καὶ οὐχ οἷός τε ποιεῖν, πρὶν ἂν ἔνθεός τε καὶ ἔκφρων γένηται. καὶ ὁ Δημόκριτος ὁμοίως· ποιητὴς δὲ ἅσσα μὲν ἂν γράφῃ μετ' ἐνθουσιασμοῦ καὶ ἱεροῦ πνεύ6.18.168.3 ματος, καλὰ κάρτα ἐστίν. ἴσμεν δὲ οἷα ποιηταὶ λέγουσιν. τοὺς δὲ τοῦ παντοκράτορος προφήτας θεοῦ οὐκ ἄν τις καταπλαγείη, ὄργανα θείας γενομένους φωνῆς; Καθάπερ οὖν ἀνδριάντα ἀποπλασάμενοι τοῦ γνωστικοῦ, ἤδη μὲν ἐπεδείξαμεν, οἷός ἐστι, μέγεθός τε καὶ κάλλος ἤθους αὐτοῦ ὡς ἐν ὑπογραφῇ δηλώσαντες· ὁποῖος γὰρ κατὰ τὴν θεωρίαν ἐν τοῖς φυσικοῖς, μετὰ ταῦτα δηλωθήσεται, ἐπὰν περὶ γενέσεως κόσμου διαλαμβάνειν ἀρξώμεθα.\n\nΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΕΒΔΟΜΟΣ Ἤδη δὲ καιρὸς ἡμᾶς παραστῆσαι τοῖς Ἕλλησι μόνον ὄντως εἶναι θεοσεβῆ τὸν γνωστικόν, ὡς ἀναμαθόντας τοὺς φιλοσόφους, οἷός τίς ἐστιν ὁ τῷ ὄντι Χριστιανός, τῆς ἑαυτῶν ἀμαθίας καταγνῶναι, εἰκῇ μὲν καὶ ὡς ἔτυχεν διώκοντας τοὔνομα, μάτην δὲ ἀθέους ἀποκαλοῦντας τοὺς τὸν τῷ ὄντι θεὸν ἐγνωκότας. ἐναργεστέροις δ', οἶμαι, πρὸς τοὺς φιλοσόφους χρῆσθαι προσήκει τοῖς λόγοις, ὡς ἐπαΐειν ἐκ τῆς παρ' αὐτοῖς παιδείας ἤδη γεγυμνασμένους δύνασθαι, καὶ εἰ μηδέπω ἀξίους ἑαυτοὺς μεταλαβεῖν τῆς τοῦ πιστεῦσαι δυνάμεως παρεσχήκασι. τῶν δὲ λέξεων τῶν προφητικῶν ἐπὶ τοῦ παρόντος οὐκ ἐπιμνησθησόμεθα, κατὰ τοὺς ἐπικαίρους τόπους ὕστερον ταῖς γραφαῖς συγχρησόμενοι·","english":"For the teaching does not die as a human one, nor does the gift wither as a weak one (for no gift of God is weak), but it remains unhindered, having been prophesied to be persecuted to the end. Then, concerning poetry, Plato writes that the poet is a light and sacred thing, and is not able to make before he becomes inspired and out of his senses. And Democritus similarly: whatever a poet writes with enthusiasm and holy spirit is very beautiful. But we know what poets say. Would not one be astounded at the prophets of the almighty God, who have become instruments of the divine voice? Just as, having molded a statue of the gnostic, we have already shown what he is like, having indicated the magnitude and beauty of his character as in a sketch; what he is like in contemplation of natural things will be shown afterwards, when we begin to treat of the generation of the world.\n\nCLEMENT'S STROMATEIS, BOOK SEVEN. Now it is time for us to demonstrate to the Greeks that only the gnostic is truly god-fearing, so that the philosophers, having learned what sort of person the true Christian is, may condemn their own ignorance, persecuting the name vainly and at random, and falsely calling atheists those who have known the true God. I think it is fitting to use clearer arguments with the philosophers, since they are able to understand from the education they have already been trained in, even if they have not yet rendered themselves worthy to partake of the power of believing. We will not mention the prophetic sayings at present, but will use the scriptures later in the appropriate places.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ γὰρ ὡς ἀνθρωπίνη ἀποθνῄσκει διδασκαλία","severity":"info","text":"Clement contrasts divine teaching with human teaching: the former does not die or wither, emphasizing its eternal and unhindered nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πλάτων ... ποιητὴς ... ἔνθεός τε καὶ ἔκφρων γένηται","severity":"info","text":"Clement cites Plato’s Ion (534a–b) on poetic inspiration, where the poet is described as light, sacred, and out of his senses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Δημόκριτος ... μετ' ἐνθουσιασμοῦ καὶ ἱεροῦ πνεύματος","severity":"info","text":"Democritus is quoted on poetic inspiration, linking enthusiasm and holy spirit to beautiful poetry, a rare fragment (DK 68 B 18).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοῦ","severity":"info","text":"The 'gnostic' here is Clement’s ideal Christian, characterized by true knowledge (gnosis) and piety, not a sectarian label.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤδη δὲ καιρὸς ἡμᾶς παραστῆσαι τοῖς Ἕλλησι","severity":"info","text":"This marks a transition: Clement shifts from describing the gnostic to demonstrating to Greeks that only the gnostic is truly god-fearing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀθέους ἀποκαλοῦντας","severity":"info","text":"Clement addresses the charge of atheism leveled against Christians, a common accusation in the second century (e.g., by Celsus).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἱεροῦ πνεύματος' in Democritus may be Clement’s Christian gloss; the original fragment likely read 'ἱεροῦ' alone.","The transition at 'Ἤδη δὲ καιρὸς' could be a book division marker; the text may be from the beginning of Book 7."],"confidence":"high","notes":[]},{"i":625,"ref":"p625","source":"τὰ δ' ἐξ αὐτῶν δηλούμενα σημανοῦμεν κεφαλαιωδῶς τὸν χριστιανισμὸν ὑπογράφοντες, ἵνα μὴ διακόπτωμεν τὸ συνεχὲς τοῦ λόγου συμπαραλαμβάνοντες τὰς γραφάς, καὶ ταῦτα τοῖς μηδέπω συνιεῖσιν τὰς λέξεις αὐτῶν. ἐπὰν δὲ τὰ σημαινόμενα ἐνδειξώμεθα, τότε αὐτοῖς ἐκ περιουσίας πιστεύσασι καὶ τὰ μαρτύρια φα7.1.1.4 νερωθήσεται. (κἂν ἑτεροῖά τισι τῶν πολλῶν καταφαίνηται τὰ ὑφ' ἡμῶν λεγόμενα τῶν κυριακῶν γραφῶν, ἰστέον ὅτι ἐκεῖθεν\n\nἀναπνεῖ τε καὶ ζῇ, καὶ τὰς ἀφορμὰς ἀπ' αὐτῶν ἔχοντα τὸν νοῦν μόνον, οὐ τὴν λέξιν, παριστᾶν ἐπαγγέλλεται.) ἥ τε γὰρ ἐπὶ πλέον ἐπεξεργασία, μὴ κατὰ καιρὸν γινομένη, περισσὴ δόξειεν ἂν εἰκότως, τό τε μηδ' ὅλως ἐπε7.1.1.6 σκέφθαι τὸ κατεπεῖγον ῥᾴθυμον κομιδῇ καὶ ἐνδεές. μακάριοι δὲ ὡς ἀληθῶς οἱ ἐξερευνῶντες τὰ μαρτύρια κυρίου, ἐν ὅλῃ καρδίᾳ ἐκζητήσουσιν αὐτόν· μαρτυροῦσιν δὲ περὶ κυρίου ὁ νόμος καὶ οἱ προφῆται. Πρόκειται τοίνυν παραστῆσαι ἡμῖν μόνον τὸν γνωστικὸν ὅσιόν τε καὶ εὐσεβῆ, θεοπρεπῶς τὸν τῷ ὄντι θεὸν θρῃσκεύοντα· τῷ θεο πρεπεῖ δὲ τὸ θεοφιλὲς ἕπεται καὶ φιλόθεον. τίμιον μὲν οὖν ἅπαν τὸ ὑπερέχον ἡγεῖται κατὰ τὴν ἀξίαν· καὶ τιμητέον ἐν μὲν τοῖς αἰσθητοῖς τοὺς ἄρχοντας καὶ τοὺς γονεῖς καὶ πάντα τὸν πρεσβύτερον, ἐν δὲ τοῖς διδακτοῖς τὴν ἀρχαιοτάτην φιλοσοφίαν καὶ τὴν πρεσβίστην προφητείαν, ἐν δὲ τοῖς νοητοῖς τὸ πρεσβύτατον ἐν γενέσει, τὴν ἄχρο7.1.2.3 νον ἄναρχον ἀρχήν τε καὶ ἀπαρχὴν τῶν ὄντων, τὸν υἱόν·","english":"We will indicate the meanings derived from them summarily, sketching Christianity, so as not to break the continuity of the discourse by including the Scriptures, and this for those who do not yet understand their words. But when we have pointed out the meanings, then for those who have believed from abundance, the testimonies will also be made clear. (And if what we say appears to some of the many to be different from the Lord’s Scriptures, it must be known that it breathes and lives from them, and having its starting points from them, it undertakes to present the mind, not the wording.) For further elaboration, if not done at the right time, would reasonably seem superfluous, while not considering the urgent matter at all is utterly negligent and deficient. Truly blessed are those who search out the testimonies of the Lord; they will seek him out with their whole heart. The law and the prophets bear witness concerning the Lord. It is our task, then, to set forth only the Gnostic as holy and pious, worshipping the true God in a manner befitting God; and what is befitting God is followed by what is dear to God and loving of God. Now, everything that is superior is considered honorable according to its worth; and honor must be given, among perceptible things, to rulers, parents, and every elder; among teachable things, to the most ancient philosophy and the most senior prophecy; among intelligible things, to the most senior in generation, the timeless, beginningless beginning and first-fruit of beings, the Son.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement uses γνωστικὸν to denote the ideal Christian, the 'Gnostic' who possesses true knowledge (γνῶσις) of God, distinct from heretical Gnosticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μαρτύρια κυρίου","severity":"info","text":"The phrase 'testimonies of the Lord' echoes a scriptural pattern (e.g., Psalm 19:1 LXX) and is linked to the law and prophets as witnesses to Christ.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν υἱόν","severity":"info","text":"Clement identifies the 'timeless, beginningless beginning' as the Son (τὸν υἱόν), reflecting his Logos theology where the Son is the first principle of being.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόκειται τοίνυν παραστῆσαι","severity":"info","text":"This phrase marks a programmatic statement: Clement announces his aim to depict the Gnostic as holy and pious, structuring the ensuing argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ θεοφιλὲς ἕπεται καὶ φιλόθεον","severity":"info","text":"The pairing of 'dear to God' and 'loving of God' parallels Platonic and Stoic discussions of divine love and human piety, e.g., Plato's Euthyphro.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν ἑτεροῖά τισι τῶν πολλῶν καταφαίνηται","severity":"caution","text":"Clement anticipates objections that his interpretation differs from the literal wording of Scripture, defending his focus on the 'mind' (νοῦν) rather than the 'wording' (λέξιν).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ μαρτύρια φανερωθήσεται' could mean either 'the testimonies will be made clear' or 'the martyrdoms will be revealed'; the context favors the former, as Clement refers to scriptural proofs.","The identity of 'the Son' as the 'timeless, beginningless beginning' is ambiguous: it may refer to Christ as Logos or to a subordinate divine principle; Clement's usage elsewhere supports the Logos interpretation."],"confidence":"high","notes":[]},{"i":626,"ref":"p626","source":"παρ' οὗ ἐκμανθάνειν ἔστιν τὸ ἐπέκεινα αἴτιον, τὸν πατέρα τῶν ὅλων, τὸ πρέσβιστον καὶ πάντων εὐεργετικώτατον, οὐκέτι φωνῇ παραδιδόμενον, σεβάσματι δὲ καὶ σιγῇ μετὰ ἐκπλήξεως ἁγίας σεβαστὸν καὶ σεπτὸν κυριώτατα. λεγόμενον μὲν πρὸς τοῦ κυρίου ὡς οἷόν τε ἦν ἐπαΐειν τοῖς μανθάνουσι, νοούμενον δὲ πρός γε τῶν ἐξειλεγμένων εἰς γνῶσιν παρὰ κυρίον. τῶν τὰ αἰσθητήρια φησὶν ὁ ἀπόστολος συγγεγυμνασμένων. Θεραπεία τοίνυν τοῦ θεοῦ ἡ συνεχὴς ἐπιμέλεια τῆς ψυχῆς τῷ γνωστικῷ καὶ ἡ περὶ τὸ θεῖον αὐτοῦ κατὰ τὴν ἀδιάλειπτον ἀγάπην ἀσχολία. τῆς γὰρ περὶ τοὺς ἀνθρώπους θεραπείας ἣ μὲν βελτιωτική, ἣ δὲ ὑπηρετική. ἰατρικὴ μὲν σώματος, φιλοσοφία δὲ ψυχῆς βελτιωτική. γονεῦσι μὲν ἐκ παίδων καὶ ἡγεμόσιν ἐκ τῶν ὑποτετα7.1.3.3 γμένων ὑπηρετικὴ ὠφέλεια προσγίνεται· ὁμοίως δὲ καὶ κατὰ τὴν ἐκκλησίαν τὴν μὲν βελτιωτικὴν οἱ πρεσβύτεροι σῴζουσιν εἰκόνα, τὴν ὑπηρετικὴν δὲ οἱ διάκονοι. ταύτας ἄμφω τὰς διακονίας ἄγγελοί τε ὑπηρετοῦνται τῷ θεῷ κατὰ τὴν τῶν περιγείων οἰκονομίαν καὶ αὐτὸς ὁ γνωστικός, θεῷ μὲν διακονούμενος, ἀνθρώποις δὲ τὴν βελτιωτικὴν ἐνδεικνύμενος θεωρίαν, ὅπως ἂν καὶ παιδεύειν ᾖ τεταγμένος εἰς τὴν τῶν ἀνθρώπων ἐπανόρθωσιν. θεοσεβὴς γὰρ μόνος ὁ καλῶς καὶ ἀνε7.1.3.5 πιλήπτως περὶ τὰ ἀνθρώπεια ἐξυπηρετῶν τῷ θεῷ.","english":"From whom it is possible to learn the cause beyond, the father of all, the most ancient and most beneficent of all, no longer transmitted by voice, but by reverence and silence with holy awe, most properly revered and august. It is spoken by the Lord as far as it was possible for learners to hear, but understood by those chosen for knowledge from the Lord, whose senses, as the apostle says, have been exercised together. Therefore, the service of God is the continuous care of the soul for the gnostic, and his unceasing occupation with the divine in accordance with undying love. For of the service concerning human beings, one part is improving, the other serving. Medicine improves the body, philosophy the soul. To parents from children and to rulers from subjects, serving benefit accrues; similarly in the church, the elders preserve the image of the improving kind, the deacons that of the serving. Both these services are performed by angels for God according to the administration of earthly affairs, and by the gnostic himself, serving God, while displaying the improving contemplation to human beings, so that he may be appointed to teach for the correction of human beings. For only the one who serves God well and blamelessly in human affairs is pious.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τὸ ἐπέκεινα αἴτιον","severity":"info","text":"A key phrase in Clement's apophatic theology: the 'cause beyond' indicates the transcendent first principle, not accessible through speech but through reverent silence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῶν τὰ αἰσθητήρια ... συγγεγυμνασμένων","severity":"info","text":"Clement alludes to Hebrews 5:14 (variant reading) or a similar Pauline phrase about 'senses exercised together', linking gnostic perception to spiritual discipline.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρεσβύτεροι ... διάκονοι","severity":"info","text":"Clement distinguishes two orders in the early church: presbyters (elders) embody the 'improving' service (teaching), deacons the 'serving' (practical ministry), reflecting second-century ecclesiastical hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"θεραπεία ... βελτιωτική, ὑπηρετική","severity":"info","text":"The bipartite division of service (improving vs. serving) mirrors Clement's earlier distinction between medicine (body) and philosophy (soul), and aligns with Platonic and Stoic ethical categories.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θεραπεία τοίνυν τοῦ θεοῦ","severity":"info","text":"This sentence marks a transition from the ineffable divine to the practical life of the gnostic, defining 'service of God' as continuous care of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"γνωστικός","severity":"info","text":"Clement's 'gnostic' is the ideal Christian intellectual, later influential in Eastern Christian spirituality but distinct from the heretical Gnosticism condemned by Irenaeus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν τὰ αἰσθητήρια ... συγγεγυμνασμένων' is not a direct biblical quotation; the exact Pauline source is uncertain.","The Coptic text (not present here) may have variant readings for 'πρεσβύτεροι' and 'διάκονοι' that affect the ecclesiastical interpretation."],"confidence":"high","notes":[]},{"i":627,"ref":"p627","source":"ὥσπερ γὰρ θεραπεία φυτῶν ἀρίστη καθ' ἣν γίγνονται οἱ καρποὶ καὶ συγκομίζονται ἐπιστήμῃ καὶ ἐμπειρίᾳ γεωργικῇ, τὴν ὠφέλειαν τὴν ἐξ αὐτῶν παρεχομένη τοῖς ἀνθρώποις, οὕτως ἡ θεοσέβεια τοῦ γνωστικοῦ, τοὺς καρποὺς τῶν δι' αὐτοῦ πιστευσάντων ἀνθρώπων εἰς ἑαυτὴν ἀναδεχομένη, ἐν ἐπιγνώσει πλειόνων γιγνομένων καὶ ταύτῃ σῳζομένων, συγκομιδὴν ἀρίστην δι' ἐμπειρίας ἐργάζεται. εἰ δ' ἡ θεοπρέπεια ἕξις ἐστὶ τὸ πρέπον τῷ θεῷ σῴζουσα, θεοφιλὴς ὁ θεοπρεπὴς μόνος· οὗ τος δ' ἂν εἴη ὁ εἰδὼς τὸ πρέπον καὶ κατὰ τὴν ἐπιστήμην καὶ κατὰ τὸν βίον, ὅπως βιωτέον τῷ ἐσομένῳ καὶ δὴ ἐξομοιουμένῳ ἤδη θεῷ. Ταύτῃ ἄρα φιλόθεος τε τὸ πρῶτον. ὡς γὰρ ὁ τιμῶν τὸν πα7.1.4.2 τέρα φιλοπάτωρ, οὕτως ὁ τιμῶν τὸν θεὸν φιλόθεος. ᾗ καί μοι καταφαίνεται τρία εἶναι τῆς γνωστικῆς δυνάμεως ἀποτελέσματα, πρῶτον τὸ γινώσκειν τὰ πράγματα, δεύτερον τὸ ἐπιτελεῖν ὅ τι ἂν ὁ λόγος ὑπαγορεύῃ, καὶ τρίτον τὸ παραδιδόναι δύνασθαι θεοπρεπῶς τὰ παρὰ τῇ ἀληθείᾳ ἐπικεκρυμμένα. ὁ τοίνυν θεὸν πεπεισμένος εἶναι παντοκράτορα καὶ τὰ θεῖα μυστήρια παρὰ τοῦ μονογενοῦς παιδὸς αὐτοῦ ἐκμαθών, πῶς οὗτος ἄθεος; ἄθεος μὲν γὰρ ὁ μὴ νομίζων εἶναι θεόν, δεισιδαίμων δὲ ὁ δεδιὼς τὰ δαιμόνια. ὁ πάντα θειάζων καὶ ξύλον καὶ λίθον καὶ πνεῦμα ἄνθρωπον τὸν μὴ λογικῶς βιοῦντα καταδεδουλωμένον.","english":"Just as the best care of plants is that by which the fruits are produced and gathered through the knowledge and experience of agriculture, providing the benefit from them to men, so the piety of the gnostic, receiving into itself the fruits of the men who have believed through him, as more come to recognition and are saved by this, accomplishes the best harvest through experience. If godliness is a disposition preserving what is fitting for God, the godly man alone is beloved of God; and he would be the one who knows what is fitting both according to knowledge and according to life, how one ought to live who is to be and is already being assimilated to God. Therefore he is first of all a lover of God. For as the one who honors his father is a lover of his father, so the one who honors God is a lover of God. And thus it appears to me that there are three results of the gnostic power: first, to know things; second, to accomplish whatever reason dictates; and third, to be able to transmit in a godly manner the things hidden in truth. Therefore, the one who is convinced that God is almighty and has learned the divine mysteries from his only-begotten son, how can this man be an atheist? For an atheist is one who does not believe that God exists, while a superstitious man is one who fears demons. The one who divinizes everything—wood and stone and spirit—is a man not living rationally, but enslaved.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεοσέβεια","severity":"info","text":"The term 'theosebeia' (piety) is here distinguished from mere 'eusebeia' (piety in a general sense) and is specifically the piety of the gnostic, which actively receives the fruits of believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεοπρέπεια","severity":"info","text":"'Theoprepeia' (godliness) is defined as a disposition (hexis) that preserves what is fitting for God, linking ethical conduct to divine assimilation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a tripartite division of gnostic power: knowledge of things, action according to reason, and transmission of hidden truths in a godly manner.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μονογενοῦς παιδὸς","severity":"info","text":"The phrase 'only-begotten son' (monogenous paidos) reflects Clement's Logos theology, identifying Christ as the divine teacher of mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The agricultural metaphor (care of plants, harvest) parallels Paul's imagery of spiritual fruit and harvest (e.g., 1 Cor 3:6-8), adapted to gnostic pedagogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεισιδαίμων","severity":"caution","text":"The term 'deisidaimon' (superstitious) is contrasted with 'atheos' (atheist); Clement's definition of superstition as fear of demons reflects a standard philosophical critique, but the precise boundary between piety and superstition is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ παρὰ τῇ ἀληθείᾳ ἐπικεκρυμμένα' (the things hidden in truth) could mean either truths concealed within truth itself or truths hidden from the uninitiated; the translation opts for the latter.","The identity of 'the only-begotten son' is unambiguous as Christ, but the exact relationship to the Logos in Clement's system is nuanced."],"confidence":"high","notes":[]},{"i":628,"ref":"p628","source":"Πίστις οὖν τοῦ εἰδέναι θεὸν ἡ πρώτη μετὰ τῆς τοῦ σωτῆρος διδασκαλίας τὴν πεποίθησιν τὸ κατὰ μηδένα τρόπον ἄδικα δρᾶν, τοῦτ' εἶναι πρέπον ἡγεῖσθαι τῇ ἐπιγνώσει τοῦ θεοῦ. ταύτῃ κράτιστον μὲν ἐν γῇ ἄνθρωπος ὁ θεοσεβέστατος, κράτιστον δὲ ἐν οὐρανῷ ἄγγελος, ὁ πλησιαίτερον κατὰ τόπον καὶ\n\nἤδη καθαρώτερον τῆς αἰω7.2.5.3 νίου καὶ μακαρίας ζωῆς μεταλαγχάνων. τελειοτάτη δὲ καὶ ἁγιωτάτη καὶ κυριωτάτη καὶ ἡγεμονικωτάτη καὶ βασιλικωτάτη καὶ εὐεργετικω7.2.5.4 τάτη ἡ υἱοῦ φύσις ἡ τῷ μόνῳ παντοκράτορι προσεχεστάτη. αὕτη ἡ μεγίστη ὑπεροχή, ἣ τὰ πάντα διατάσσεται κατὰ τὸ θέλημα τοῦ πατρὸς καὶ τὸ πᾶν ἄριστα οἰακίζει, ἀκαμάτῳ καὶ ἀτρύτῳ δυνάμει πάντα ἐργαζομένη, δι' ὧν ἐνεργεῖ τὰς ἀποκρύφους ἐννοίας ἐπιβλέπουσα. οὐ γὰρ ἐξίσταταί ποτε τῆς αὑτοῦ περιωπῆς ὁ υἱὸς τοῦ θεοῦ, οὐ μεριζόμενος, οὐκ ἀποτεμνόμενος, οὐ μεταβαίνων ἐκ τόπου εἰς τόπον, πάντῃ δὲ ὢν πάντοτε καὶ μηδαμῇ περιεχόμενος, ὅλος νοῦς, ὅλος φῶς πατρῷον, ὅλος ὀφθαλμός, πάντα ὁρῶν, πάντα ἀκούων, εἰδὼς πάντα, δυνάμει τὰς δυνάμεις ἐρευνῶν. τούτῳ πᾶσα ὑποτέτακται στρατιὰ ἀγγέλων τε καὶ θεῶν, τῷ λόγῳ τῷ πατρικῷ τὴν ἁγίαν οἰκονομίαν ἀναδεδεγμένῳ διὰ τὸν ὑποτάξαντα, δι' ὃν καὶ πάντες αὐτοῦ οἱ ἄνθρωποι, ἀλλ' οἳ μὲν κατ' ἐπίγνωσιν, οἳ δὲ οὐδέπω, καὶ οἳ μὲν ὡς φίλοι, οἳ δὲ ὡς οἰκέται πιστοί, οἳ δὲ ὡς ἁπλῶς οἰκέται. Ὁ διδάσκαλος οὗτος ὁ παιδεύων μυστηρίοις μὲν τὸν γνωστικόν, ἐλπίσι δὲ ἀγαθαῖς τὸν πιστόν, καὶ παιδείᾳ τῇ ἐπανορθωτικῇ δι' αἰσθητικῆς ἐνεργείας τὸν σκληροκάρδιον. ἐντεῦθεν ἡ πρόνοια ἰδίᾳ καὶ δημοσίᾳ καὶ πανταχοῦ.","english":"Faith, then, is the first step toward knowing God, together with the teaching of the Savior, producing the confidence that it is proper to do nothing unjust in any way, and that this is fitting for the knowledge of God. By this, the most powerful on earth is the most god-fearing man, and the most powerful in heaven is the angel, who partakes of eternal and blessed life more closely in place and already more purely. The most perfect, most holy, most authoritative, most governing, most royal, and most beneficent is the nature of the Son, which is nearest to the sole Pantocrator. This is the greatest supremacy, which orders all things according to the will of the Father and steers the whole excellently, working everything with unwearied and untiring power, overseeing the hidden thoughts through which it acts. For the Son of God never departs from his own watchtower, not being divided, not being cut off, not moving from place to place, but being everywhere always and contained nowhere, wholly mind, wholly paternal light, wholly eye, seeing all, hearing all, knowing all, investigating the powers by power. To him is subordinated the entire host of angels and gods, to the Logos who has taken up the holy economy for the Father, on account of the one who subordinated him, through whom also all are his men, but some according to knowledge, others not yet, and some as friends, others as faithful servants, others as mere servants. This is the Teacher who educates the gnostic by mysteries, the faithful by good hopes, and the hard-hearted by corrective discipline through perceptible activity. From this comes providence, privately, publicly, and everywhere.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The term γνωστικός (gnostic) here denotes Clement's ideal Christian, one who has advanced beyond simple faith to deeper knowledge, not a member of a later sect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Λόγος (Logos) is the Son of God, identified as the divine principle ordering the cosmos and the teacher of humanity, central to Clement's theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ὁρῶν, πάντα ἀκούων","severity":"info","text":"The description of the Son as 'seeing all, hearing all' echoes biblical language of divine omniscience, e.g., Psalm 139:7-8 LXX (138:7-8) and 1 Kings 8:39-40 LXX.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"στρατιὰ ἀγγέλων τε καὶ θεῶν","severity":"info","text":"The phrase 'host of angels and gods' reflects Middle Platonic and Stoic hierarchies of divine beings, adapted by Clement to a Christian framework with the Logos at the head.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from faith as a first step, through a hierarchy (man, angel, Son), to the Son's attributes and role as teacher, culminating in providence—a typical Clementine ascent from practical to cosmic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's subordination of angels and 'gods' to the Logos influenced later Origenist cosmology, though his positive use of 'gods' (plural) was controversial in later orthodoxy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν θεῶν' (gods) is ambiguous: it may refer to pagan deities reinterpreted as angels or to a class of divine beings in Clement's hierarchy, not necessarily polytheistic.","The clause 'διὰ τὸν ὑποτάξαντα' (on account of the one who subordinated him) is ambiguous: it could mean the Father subordinated the Son, or the Son subordinated the host; the translation takes the former."],"confidence":"high","notes":[]},{"i":629,"ref":"p629","source":"υἱὸν δὲ εἶναι τοῦ θεοῦ, καὶ τοῦτον εἶναι τὸν σωτῆρα καὶ κύριον ὃν ἡμεῖς φαμεν, ἄντικρυς αἱ θεῖαι παριστᾶσι προφητεῖαι. ταύτῃ ὁ πάντων κύριος Ἑλλήνων τε καὶ βαρβάρων τοὺς ἐθέλοντας πείθει· οὐ γὰρ βιάζεται τὸν ἐξ αὑτοῦ τὴν σωτηρίαν λαβεῖν διὰ τοῦ ἑλέσθαι καὶ πάντα ἀποπληρῶσαι τὰ παρ' αὑτοῦ πρὸς τὸ λαβέσθαι τῆς ἐλπίδος δυνάμενον. οὗτός ἐστιν ὁ διδοὺς καὶ τοῖς Ἕλλησι τὴν φιλοσοφίαν διὰ τῶν ὑποδεεστέρων ἀγγέλων· εἰσὶ γὰρ συνδιανενεμημένοι προστάξει θείᾳ τε καὶ ἀρχαίᾳ ἄγγελοι κατὰ ἔθνη. ἀλλ' ἡ μερὶς κυρίου ἡ δόξα τῶν πιστευόντων. ἤτοι γὰρ οὐ φροντίζει πάντων ἀνθρώπων ὁ κύριος (καὶ τοῦτο ἢ τῷ μὴ δύνασθαι πάθοι ἄν, ὅπερ οὐ θεμιτόν, ἀσθενείας γὰρ σημεῖον, ἢ τῷ μὴ βούλεσθαι δυνάμενος, οὐκ ἀγαθοῦ δὲ τὸ πάθος· οὔκουν ὑπὸ τρυφῆς ῥᾴθυμος ὁ δι' ἡμᾶς τὴν παθητὴν ἀναλαβὼν σάρκα) ἢ κήδεται τῶν συμπάντων, ὅπερ καὶ καθήκει τῷ κυρίῳ πάντων γενομένῳ. σωτὴρ γάρ ἐστιν, οὐχὶ τῶν μέν, τῶν δ' οὔ· πρὸς δὲ ὅσον ἐπιτηδειότητος ἕκαστος εἶχεν, τὴν ἑαυτοῦ διένειμεν εὐεργεσίαν, Ἕλλησί τε καὶ βαρβάροις καὶ τοῖς ἐκ τούτων προωρισμένοις μέν, κατὰ δὲ τὸν οἰκεῖον καιρὸν κεκλημένοις πιστοῖς τε καὶ ἐκλεκτοῖς. Οὔτ' οὖν φθονοίη ποτ' ἄν τισιν ὁ πάντας μὲν ἐπ' ἴσης κεκλη κώς, ἐξαιρέτους δὲ τοῖς ἐξαιρέτως πεπιστευκόσιν ἀπονείμας τιμάς. οὔθ' ὑφ' ἑτέρου κωλυθείη ποτ' ἂν ὁ πάντων κύριος καὶ μάλιστα ἐξυπηρετῶν τῷ τοῦ ἀγαθοῦ καὶ παντοκράτορος θελήματι πατρός. ἀλλ' οὐδὲ ἅπτεται τοῦ κυρίου ἀπαθοῦς ἀνάρχως γενομένου φθόνος, οὐδὲ μὴν τὰ ἀνθρώπων οὕτως ἔχει ὡς φθονητὰ εἶναι πρὸς τοῦ κυ7.2.7.3 ρίου·","english":"That the Son is God, and that this one is the Savior and Lord whom we proclaim, the divine prophecies demonstrate directly. With this the Lord of all persuades those who are willing, both Greeks and barbarians; for he does not force the one who is able to receive salvation from himself through choosing and fulfilling all that is required from him to grasp hope. This is the one who gives philosophy even to the Greeks through the inferior angels; for angels are distributed by divine and ancient command among the nations. But the portion of the Lord is the glory of those who believe. For either the Lord does not care for all men (and this would be either because he is unable, which is not permissible, for it is a sign of weakness, or because he is able but does not wish, which is not the mark of a good being; therefore he is not indolent through luxury, he who for our sake took on passible flesh) or he cares for all, which is fitting for the one who has become Lord of all. For he is Savior, not of some but not of others; but according to the capacity each had, he distributed his beneficence, to Greeks and barbarians and to those predestined from among them, but called at the appropriate time, faithful and elect. Therefore he would never envy anyone, he who has called all equally, but has assigned special honors to those who have believed in a special way. Nor would the Lord of all ever be hindered by another, especially as he serves the will of the good and all-powerful Father. But envy does not touch the Lord, who is impassible and without beginning, nor are human affairs such as to be objects of envy for the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"υἱὸν","severity":"info","text":"Clement asserts the Son is God, using υἱὸν without the article to emphasize the divine nature, consistent with his Logos theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγγέλων","severity":"info","text":"Clement’s claim that inferior angels distribute philosophy to Greeks reflects his adaptation of Jewish angelology and Platonic daemonology to explain pagan wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἤτοι γὰρ ... ἢ ... ἢ","severity":"info","text":"The passage uses a disjunctive argument (ἤτοι ... ἢ ... ἢ) to refute the possibility that the Lord does not care for all, a common rhetorical device in Clement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σωτῆρα καὶ κύριον","severity":"info","text":"The titles σωτῆρα καὶ κύριον echo New Testament usage (e.g., Phil 2:11, Acts 5:31), grounding Clement’s Christology in scriptural language.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"φιλοσοφίαν","severity":"info","text":"Clement’s positive view of Greek philosophy as a divine gift via angels influenced later Christian humanism, though contested by some patristic authors.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προωρισμένοις","severity":"caution","text":"προωρισμένοις (predestined) appears here in a non-technical sense, referring to those foreordained by divine plan, not later Augustinian predestination.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διὰ τῶν ὑποδεεστέρων ἀγγέλων' could mean either 'through inferior angels' or 'through lower-ranking angels'; the reading taken is 'inferior angels' to contrast with higher divine agents."],"confidence":"high","notes":[]},{"i":630,"ref":"p630","source":"ἄλλος δὲ ὁ φθονῶν, οὗ καὶ πάθος ἥψατο. καὶ μὴν οὐδ' ὑπὸ ἀγνοίας ἔστιν εἰπεῖν μὴ βούλεσθαι σῴζειν τὴν ἀνθρωπότητα τὸν κύριον διὰ τὸ μὴ εἰδέναι ὅπως ἑκάστου ἐπιμελητέον. ἄγνοια γὰρ οὐχ ἅπτεται τοῦ υἱοῦ τοῦ πρὸ καταβολῆς κόσμου συμβούλου γενομένου τοῦ πατρός. αὕτη γὰρ ἦν ἡ σοφία ᾗ προσέχαιρεν ὁ παντοκράτωρ θεός· δύναμις γὰρ τοῦ θεοῦ ὁ υἱός, ἅτε πρὸ πάντων τῶν γενομένων ἀρχικώτατος λόγος τοῦ πατρός, καὶ σοφία αὐτοῦ κυρίως ἂν καὶ διδάσκαλος λεχθείη τῶν δι' αὐτοῦ πλασθέντων. οὐδὲ μὴν ὑπό τινος ἡδονῆς περισπώμενος καταλείποι ποτ' ἂν τὴν ἀνθρώπων κηδεμονίαν, ὅς γε καὶ τὴν σάρκα τὴν ἐμπαθῆ φύσει γενομένην ἀναλαβὼν εἰς ἕξιν ἀπαθείας ἐπαίδευσεν. πῶς δ' ἂν εἴη σωτὴρ καὶ κύριος, εἰ μὴ πάντων σωτὴρ καὶ κύριος; ἀλλὰ τῶν μὲν πεπιστευκότων σωτὴρ διὰ τὸ γνῶναι βεβουλῆσθαι, τῶν δὲ ἀπειθησάντων κύριος, ἔστ' ἂν ἐξομολογήσασθαι δυνηθέντες οἰκείας καὶ καταλλήλου τῆς δι' αὐτοῦ τύχωσιν εὐεργεσίας. πᾶσα δὲ ἡ τοῦ κυρίου ἐνέργεια ἐπὶ τὸν παντοκράτορα τὴν ἀναφορὰν ἔχει, καὶ ἔστιν ὡς εἰπεῖν πατρική τις ἐνέργεια ὁ υἱός. οὐκ ἂν οὖν","english":"Another is the envious one, whom passion has also touched. Nor indeed can it be said that it is from ignorance that the Lord does not wish to save humanity, because he does not know how to care for each one. For ignorance does not touch the Son, who was the Father's counselor before the foundation of the world. For this was the Wisdom in which the almighty God rejoiced; for the Son is the power of God, being the most primal Word of the Father before all things that have come into being, and he might properly be called his Wisdom and the Teacher of those fashioned through him. Nor would he ever abandon the care of human beings because he is distracted by some pleasure, since he even took up the flesh, which is by nature subject to passion, and trained it into a state of impassibility. How could he be Savior and Lord, if he were not the Savior and Lord of all? But he is the Savior of those who have believed, because they have chosen to know, and the Lord of those who have disobeyed, until such time as, having been enabled to confess, they receive the appropriate and fitting beneficence through him. All the activity of the Lord refers back to the Almighty, and the Son is, so to speak, a kind of paternal activity. Therefore,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἄλλος δὲ ὁ φθονῶν","severity":"info","text":"The phrase 'another is the envious one' likely refers to a hypothetical objector or a heretical figure, possibly the Gnostic Demiurge, who is characterized by envy in Clement's polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ καταβολῆς κόσμου συμβούλου γενομένου τοῦ πατρός","severity":"info","text":"The description of the Son as the Father's counselor before the foundation of the world echoes Proverbs 8:22-31, where Wisdom is portrayed as present at creation, and aligns with Clement's Logos theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σάρκα τὴν ἐμπαθῆ φύσει γενομένην ἀναλαβὼν εἰς ἕξιν ἀπαθείας ἐπαίδευσεν","severity":"info","text":"Clement's claim that the Son took up flesh and trained it into impassibility reflects Stoic and Middle Platonic concepts of 'apatheia' (freedom from passion), adapted to Christ's incarnation and moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς δ' ἂν εἴη σωτὴρ καὶ κύριος, εἰ μὴ πάντων σωτὴρ καὶ κύριος;","severity":"info","text":"This rhetorical question serves as a pivot in the argument, moving from refuting objections (envy, ignorance, distraction) to affirming Christ's universal role as Savior and Lord, with a distinction between believers and the disobedient.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πατρική τις ἐνέργεια ὁ υἱός","severity":"info","text":"Calling the Son 'a kind of paternal activity' reflects Clement's subordinationist tendency, where the Son is an emanation or function of the Father, a view common in early Christian Logos theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδ' ὑπὸ ἀγνοίας ἔστιν εἰπεῖν μὴ βούλεσθαι σῴζειν","severity":"caution","text":"The Greek syntax is compressed: 'οὐδ' ὑπὸ ἀγνοίας ἔστιν εἰπεῖν μὴ βούλεσθαι' could be read as 'it is not possible to say that [the Lord] does not wish to save out of ignorance,' but the English draft interprets it as a denial of ignorance as a motive. The ambiguity is resolved by the context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the envious one' (ἄλλος δὲ ὁ φθονῶν) is not specified; it may refer to a Gnostic figure or a generic opponent.","The phrase 'οὐδ' ὑπὸ ἀγνοίας ἔστιν εἰπεῖν μὴ βούλεσθαι σῴζειν' is syntactically ambiguous, but the context supports the reading that ignorance is not the reason for any perceived lack of salvific will."],"confidence":"high","notes":[]},{"i":631,"ref":"p631","source":"ποτε ὁ σωτὴρ μισάνθρωπος, ὅς γε διὰ τὴν ὑπερβάλλουσαν φιλανθρωπίαν σαρκὸς ἀνθρωπίνης εὐπάθειαν οὐχ ὑπεριδών, ἀλλ' ἐνδυσάμενος, ἐπὶ τὴν κοινὴν τῶν ἀνθρώπων ἐλήλυθεν σωτηρίαν· κοινὴ γὰρ ἡ πίστις τῶν ἑλομένων. ἀλλ' οὐδὲ τοῦ ἰδίου ποτ' ἂν ἀμελοίη ἔργου τῷ μόνῳ τῶν ἄλλων ζῴων ἀνθρώπῳ ἔννοιαν κατὰ τὴν δημιουργίαν ἐνεστάχθαι θεοῦ. οὐδ' ἂν βελτίων τις ἄλλη καὶ ἁρμονιωτέρα διοίκησις ἀνθρώπων εἴη τῷ θεῷ τῆς τεταγμένης. προσήκει γοῦν ἀεὶ τῷ κρείττονι κατὰ φύσιν ἡγεῖσθαι τοῦ χείρονος, καὶ τῷ δυναμένῳ καλῶς τι διέπειν ἀποδεδόσθαι τὴν ἐκείνου διοίκησιν. ἔστιν δὲ τὸ ὡς ἀληθῶς ἄρχον τε καὶ ἡγεμονοῦν ὁ θεῖος λόγος καὶ ἡ τούτου πρόνοια, πάντα μὲν ἐφορῶσα, μηδενὸς δὲ τῶν οἰκείων ἑαυτῆς παρορῶσα τὴν ἐπιμέλειαν. οὗτοι δ' ἂν εἶεν οἱ ἑλόμενοι οἰκεῖοι εἶναι αὐτῷ, οἱ διὰ πίστεως τελειούμενοι. οὕτως ἁπάντων τῶν ἀγαθῶν θελήματι τοῦ παντοκράτορος πατρὸς αἴτιος ὁ υἱὸς καθίσταται, πρωτουργὸς κινήσεως δύνα7.2.8.6 μις, ἄληπτος αἰσθήσει. οὐ γὰρ ὃ ἦν, τοῦτο ὤφθη τοῖς χωρῆσαι μὴ δυναμένοις διὰ τὴν ἀσθένειαν τῆς σαρκός, αἰσθητὴν δὲ ἀναλαβὼν σάρκα τὸ δυνατὸν ἀνθρώποις κατὰ τὴν ὑπακοὴν τῶν ἐντολῶν δείξων ἀφίκετο. Δύναμις οὖν πατρικὴ ὑπάρχων ῥᾳδίως περιγίνεται ὧν ἂν ἐθέλῃ, οὐδὲ τὸ μικρότατον ἀπολείπων τῆς ἑαυτοῦ διοικήσεως ἀφρόντιστον· οὐδὲ γὰρ ἂν ἔτι ἦν αὐτῷ τὸ ὅλον εὖ εἰργασμένον.","english":"The Saviour could never be a misanthrope, who, because of his exceeding love for humanity, did not overlook the weakness of human flesh, but, having taken it upon himself, came for the common salvation of human beings; for the faith of those who choose is common. Nor would he ever neglect his own work, since to the human being alone among other living creatures the conception of God has been instilled according to the creation. Nor could there be any other better and more harmonious administration of human beings for God than the one that has been ordained. It is fitting, then, that the superior by nature should always lead the inferior, and that the one who is able to govern something well should be entrusted with its administration. The truly ruling and governing principle is the divine Word and its providence, overseeing everything, neglecting the care of none of its own. And these would be those who have chosen to be its own, those perfected through faith. Thus the Son is established as the cause of all good things by the will of the all-powerful Father, the primal moving power, imperceptible to the senses. For what he was, that was not seen by those unable to comprehend because of the weakness of the flesh; but having taken up perceptible flesh, he came to show what is possible for human beings through obedience to the commandments. Therefore, being the paternal power, he easily prevails over whatever he wishes, leaving not even the smallest part of his administration uncared for; for otherwise the whole would not be well wrought by him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement argues that the Saviour cannot be a misanthrope because his incarnation and mission are motivated by love for humanity, and he oversees all creation providentially.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεῖος λόγος","severity":"info","text":"The phrase 'divine Word' (θεῖος λόγος) refers to the Son as the rational principle and providential agent of God, a key concept in Clement's Logos theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σαρκὸς ἀνθρωπίνης εὐπάθειαν οὐχ ὑπεριδών","severity":"info","text":"The reference to the Saviour taking on human flesh and not overlooking its weakness echoes the Johannine and Pauline emphasis on incarnation and salvation (cf. John 1:14; Phil 2:6-8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's argument against the charge of misanthropy responds to contemporary pagan critiques of Christian exclusivity, asserting that divine providence is universal and ordered.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a tripartite structure: denial of misanthropy, affirmation of divine order, and conclusion that the Son as paternal power ensures comprehensive care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δύναμις","severity":"caution","text":"The term 'power' (δύναμις) at the end may be ambiguous: it could refer to the Son as the Father's dynamic power or to a specific divine attribute; the context supports the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρωτουργὸς κινήσεως δύναμις' is textually uncertain; the edition reads 'δύνα7.2.8.6 μις', likely a scribal error for 'δύναμις'. The translation 'primal moving power' is adopted."],"confidence":"high","notes":[]},{"i":632,"ref":"p632","source":"δυνάμεως δ', οἶμαι, τῆς μεγίστης ἡ πάντων τῶν μερῶν καὶ μέχρι τοῦ μικροτάτου προήκουσα δι' ἀκριβείας ἐξέτασις, πάντων εἰς τὸν πρῶτον διοικητὴν τῶν ὅλων ἐκ θελήματος πατρὸς κυβερνῶντα τὴν πάντων σωτηρίαν ἀφορώντων, ἑτέρων ὑφ' ἑτέρους ἡγουμένους τεταγμένων. ἔστ' ἄν τις ἐπὶ τὸν μέγαν ἀφίκηται ἀρχιερέα. ἀπὸ μιᾶς γὰρ ἄνωθεν ἀρχῆς τῆς κατὰ τὸ θέλημα ἐνεργούσης ἤρτηται τὰ πρῶτα καὶ δεύτερα καὶ τρίτα· εἶτα ἐπὶ τέλει τοῦ φαινομένου τῷ ἄκρῳ ἡ μακαρία ἀγγελοθεσία, καὶ δὴ μέχρις ἡμῶν αὐτῶν ἄλλοι ὑπ' ἄλλοις ἐξ ἑνὸς καὶ δι' ἑνὸς σῳζόμενοί τε καὶ σῴζοντες διατετάχαται. ὡς οὖν συγκινεῖται καὶ μακροτάτη σιδήρου μοῖρα τῷ τῆς Ἡρακλείας λίθου πνεύματι διὰ πολλῶν τῶν σιδηρῶν ἐκτεινομένῳ δακτυλίων, οὕτω καὶ τῷ ἁγίῳ πνεύματι ἑλκόμενοι οἱ μὲν ἐνάρετοι οἰκειοῦνται τῇ πρώτῃ μονῇ, ἐφεξῆς δ' ἄλλοι μέχρι τῆς τελευταίας, οἱ δὲ ὑπὸ ἀσθενείας κακοί, δι' ἀπληστίαν ἄδικον καχεξίᾳ περιπεπτωκότες, οὔτε κρατοῦντες οὔτε κρατούμενοι περικαταρρέουσιν ἑλιχθέντες τοῖς πάθεσι καὶ ἀποπίπτουσι χαμαί. νόμος γὰρ ἄνωθεν οὗτος, αἱρεῖσθαι τὸν βουλόμενον ἀρετήν.","english":"The greatest power, I think, is the precise examination extending through all parts, even to the smallest, with all looking to the first governor of the universe, who from the will of the Father governs the salvation of all, while others are arranged under others as leaders. One may thus arrive at the great high priest. For from one single principle above, which acts according to the will, the first, second, and third are suspended; then at the end of the visible world, at its extremity, is the blessed angelic order, and finally down to us ourselves, some under others, from one and through one, are arranged, both being saved and saving. Just as a very distant portion of iron is moved by the breath of the Heraclean stone, extending through many iron rings, so also, drawn by the holy spirit, the virtuous are attached to the first station, and then others in succession down to the last, while the evil, through weakness, having fallen into injustice by insatiable greed, neither holding nor being held, slip away, entangled in passions, and fall to the ground. For this is the law from above: that whoever wishes may choose virtue.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἡρακλείας λίθου","severity":"info","text":"The 'Heraclean stone' is a lodestone (magnetite), named after the city of Heraclea in Lydia or Pontus. Clement uses it as a simile for the Holy Spirit's attractive power, a common trope in ancient philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιερέα","severity":"info","text":"The 'great high priest' likely refers to Christ or the Logos, a figure in Clement's hierarchy of salvation. This reflects Middle Platonic and Jewish-Hellenistic angelology, where a supreme mediator stands between God and creation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νόμος γὰρ ἄνωθεν οὗτος","severity":"info","text":"This concluding sentence functions as a thematic cap: the 'law from above' that virtue is a matter of choice echoes the Stoic and Platonic emphasis on moral responsibility, and ties the preceding cosmic hierarchy to individual ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σιδήρου μοῖρα ... δακτυλίων","severity":"info","text":"The image of iron rings suspended by a magnet is a known philosophical analogy, found in Plato's 'Ion' (533d–e) and later in Stoic and Neoplatonic texts. Clement adapts it to describe the chain of salvation through the Holy Spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μακαρία ἀγγελοθεσία","severity":"caution","text":"The phrase 'blessed angelic order' is ambiguous: it may denote a specific rank of angels at the edge of the visible cosmos, or a general term for the angelic realm. The Greek 'ἀγγελοθεσία' is rare and may be Clement's coinage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ τέλει τοῦ φαινομένου τῷ ἄκρῳ' is ambiguous: it could mean 'at the end of the visible world, at its extremity' (as in the English draft) or 'at the end, at the extremity of the visible'. The precise location of the 'blessed angelic order' in Clement's cosmic hierarchy is not fully specified.","The term 'πρώτῃ μονῇ' ('first station') may refer to a specific celestial abode or rank in the angelic or salvific chain; its exact referent is debated."],"confidence":"high","notes":[]},{"i":633,"ref":"p633","source":"διὸ καὶ αἱ ἐντολαὶ αἱ κατὰ νόμον τε καὶ αἱ πρὸ τοῦ νόμου οὐκ ἐννόμοις (δικαίῳ γὰρ νόμος οὐ κεῖται) τὸν μὲν ἑλόμενον ζωὴν ἀίδιον καὶ μακάριον γέρας λαμβάνειν ἔταξαν, τὸν δ' αὖ κακία ἡσθέντα συνεῖναι οἷς εἵλετο συνεχώρησαν, πάλιν τε αὖ τὴν βελτιουμένην ἑκάστοτε ψυχὴν εἰς ἀρετῆς ἐπίγνωσιν καὶ δικαιοσύνης αὔξησιν βελτίονα ἀπολαμβάνειν ἐν τῷ παντὶ τὴν τάξιν, κατὰ προκοπὴν ἑκάστην ἐπεκτεινομένην εἰς ἕξιν ἀπαθείας, ἄχρις ἂν καταντήσῃ εἰς ἄνδρα τέλειον, τῆς γνώσεώς τε ὁμοῦ καὶ κληρονομίας ὑπεροχήν. αὗται αἱ σωτήριοι περιτροπαὶ κατὰ τὴν τῆς μεταβολῆς τάξιν ἀπομερίζονται καὶ χρόνοις καὶ τόποις καὶ τιμαῖς καὶ γνώσεσι καὶ κληρονομίαις καὶ λειτουργίαις, καθ' ἑκάστην ἑκάστη ἕως τῆς ἐπαναβεβηκυίας καὶ προσεχοῦς τοῦ κυρίου ἐν ἀιδιότητι θεωρίας. ἀγωγὸν δὲ τὸ ἐραστὸν πρὸς τὴν ἑαυτοῦ θεωρίαν παντὸς τοῦ ὅλον ἑαυτὸν τῇ τῆς γνώσεως ἀγάπῃ ἐπι7.2.11.1 βεβληκότος τῇ θεωρίᾳ. διὸ καὶ τὰς ἐντολὰς ἃς ἔδωκεν τάς τε προτέρας τάς τε δευτέρας ἐκ μιᾶς ἀρυτόμενος πηγῆς ὁ κύριος, οὔτε τοὺς πρὸ νόμου ἀνόμους εἶναι ὑπεριδὼν οὔτ' αὖ τοὺς μὴ ἐπαΐοντας τῆς βαρβάρου φιλοσοφίας ἀφηνιάσαι συγχωρήσας. τοῖς μὲν γὰρ ἐντολάς, τοῖς δὲ φιλοσοφίαν παρασχὼν συνέκλεισεν τὴν ἀπιστίαν εἰς τὴν παρουσίαν, ὅθεν ἀναπολόγητός ἐστι πᾶς ὁ μὴ πιστεύσας. ἄγει γὰρ ἐξ ἑκατέρας προκοπῆς Ἑλληνικῆς τε καὶ βαρβάρου ἐπὶ τὴν διὰ πί7.2.11.3 στεως τελείωσιν. εἰ δέ τις Ἑλλήνων ὑπερβὰς τὸ προηγούμενον τῆς φιλοσοφίας τῆς Ἑλληνικῆς εὐθέως","english":"Therefore both the commandments according to the law and those before the law did not ordain for those under law (for law is not laid down for the righteous man) that the one who chooses eternal and blessed life should receive a reward, but they permitted the one who delights in evil to consort with what he chose, and again the soul that is each time improved, advancing to the knowledge of virtue and the increase of justice, receives a better station in the whole, each progression extending into a state of impassibility, until it arrives at a perfect man, the preeminence of knowledge and inheritance together. These saving revolutions are apportioned according to the order of change, both in times and places and honors and knowledges and inheritances and ministries, each according to each, up to the transcendent and immediate contemplation of the Lord in eternity. And the desirable leads to its own contemplation every one who has wholly devoted himself to the love of knowledge for the sake of contemplation. Therefore the Lord, drawing from one source the commandments he gave, both the earlier and the later, neither overlooked that those before the law were lawless, nor permitted those not understanding barbarian philosophy to rebel. For to some he provided commandments, to others philosophy, and he confined unbelief to the time of his coming, whence every one who has not believed is without excuse. For he leads from each progression, both Greek and barbarian, to the perfection through faith. But if someone among the Greeks, bypassing the preliminary stage of Greek philosophy, directly","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαθείας","severity":"info","text":"ἀπαθείας (impassibility) is a key Stoic term adopted by Clement to denote the ideal state of the perfected Christian gnostic, free from passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"περιτροπαί","severity":"info","text":"περιτροπαί (revolutions) here refers to the cyclical or transformative changes in the soul's progress, a rare term in Clement's corpus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βαρβάρου φιλοσοφίας","severity":"info","text":"Clement contrasts Greek philosophy with 'barbarian philosophy,' i.e., the wisdom of the Hebrews and other non-Greek peoples, which he considers a divine preparation for Christianity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὸ καὶ","severity":"info","text":"The passage is structured as a logical conclusion (διὸ καὶ) from the preceding discussion on divine governance, then expands on the dual preparation through law and philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐντολαί","severity":"info","text":"The reference to commandments before the law and under the law echoes Paul's distinction between natural law and Mosaic law (e.g., Romans 2:14-15), though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἄνδρα τέλειον","severity":"info","text":"The 'perfect man' (ἄνδρα τέλειον) is a central concept in Clement's gnostic anthropology, later influential on Origen and Evagrius Ponticus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν μὲν ἑλόμενον ζωὴν ἀίδιον' could be read as referring to the righteous man who chooses eternal life, but the syntax is compressed; the translation follows the sense of a conditional reward.","The term 'περιτροπαί' is ambiguous: it may mean 'revolutions' in a cosmic sense or 'transformations' of the soul; the context favors the latter."],"confidence":"high","notes":[]},{"i":634,"ref":"p634","source":"ὥρμησεν ἐπὶ τὴν ἀληθῆ διδασκαλίαν, ὑπερεδίσκευσεν οὗτος, κἂν ἰδιώτης ᾖ, τὴν ἐπίτομον τῆς σωτηρίας διὰ πίστεως εἰς τελείωσιν ἑλόμενος. Πάντ' οὖν ὅσα μηδὲν ἐκώλυεν ἑκούσιον εἶναι τῷ ἀνθρώπῳ τὴν αἵρεσιν, συνεργὰ πρὸς ἀρετὴν ἐποίησέν τε καὶ ἔδειξεν, ὅπως ἁμῇ γέ πῃ καὶ τοῖς ἀμυδρῶς διορᾶν δυναμένοις ὁ τῷ ὄντι μόνος εἷς παντοκράτωρ ἀγαθὸς ἀναφαίνηται θεός, ἐξ αἰῶνος εἰς αἰῶνα σῴζων διὰ υἱοῦ, κακίας δ' αὖ πάντῃ πάντως ἀναίτιος. πρὸς γὰρ τὴν τοῦ ὅλου σωτηρίαν τῷ τῶν ὅλων κυρίῳ πάντα ἐστὶ διατεταγμένα καὶ καθόλου καὶ ἐπὶ μέρους. ἔργον οὖν τῆς δικαιοσύνης τῆς σωτηρίου ἐπὶ τὸ ἄμεινον αἰεὶ κατὰ τὸ ἐνδεχόμενον ἕκαστον προάγειν. πρὸς γὰρ τὴν σωτηρίαν τοῦ κρείττονος καὶ διαμονὴν ἀναλόγως τοῖς ἑαυτῶν ἤθεσι διοικεῖται καὶ τὰ μικρότερα. αὐτίκα μεταβάλλει πᾶν τὸ ἐνάρετον εἰς ἀμείνους οἰκήσεις, τῆς μεταβολῆς αἰτίαν τὴν αἵρεσιν τῆς γνώσεως ἔχον, ἣν αὐτοκρατορικὴν ἐκέκτητο ἡ ψυχή. παιδεύσεις δὲ αἱ ἀναγκαῖαι ἀγαθότητι τοῦ ἐφορῶντος μεγάλου κριτοῦ διά τε τῶν προσεχῶν ἀγγέλων διά τε προκρίσεων ποικίλων καὶ διὰ τῆς κρίσεως τῆς παντελοῦς τοὺς ἐπὶ πλέον ἀπηλγηκότας ἐκβιάζονται μετανοεῖν.","english":"hastened to the true teaching, this one, even if a layman, having chosen the shortcut of salvation through faith to perfection, has surpassed. Therefore all things that hindered nothing from being voluntary for man in his choice, he both made and showed to be cooperative towards virtue, so that somehow even to those able to see dimly, the one truly only almighty good God might be revealed, saving from eternity to eternity through the Son, and utterly in no way responsible for evil. For with a view to the salvation of the whole, everything has been arranged by the Lord of all, both universally and in particular. It is therefore the work of saving justice to advance each thing always towards the better, as far as possible. For with a view to the salvation and continuance of the better, even the lesser things are administered in accordance with their own characters. Immediately, everything virtuous changes to better dwellings, having as the cause of the change the choice of knowledge, which the soul possessed as an autocratic power. And the necessary disciplines, through the goodness of the great overseeing judge, both through the proximate angels and through various preliminary judgments and through the final judgment, compel those who have become more hardened to repent.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑκούσιον","severity":"info","text":"The term ἑκούσιον (voluntary) is central to Clement's argument that human choice (αἵρεσις) is free and not coerced by divine providence. This aligns with his broader defense of free will against Gnostic determinism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ αἰῶνος εἰς αἰῶνα σῴζων διὰ υἱοῦ","severity":"info","text":"The phrase 'saving from eternity to eternity through the Son' echoes Johannine and Pauline soteriology (e.g., John 3:16–17, Romans 8:32–34), emphasizing Christ's mediatorial role in Clement's cosmic salvation scheme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αὐτοκρατορικὴν","severity":"info","text":"Clement's description of the soul as possessing 'autocratic power' (αὐτοκρατορικὴν) reflects Stoic and Middle Platonic notions of self-determination, adapted to Christian theology to argue that moral responsibility is inherent to the rational soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάντ' οὖν ὅσα μηδὲν ἐκώλυεν","severity":"info","text":"The passage transitions from a specific example (the layman who chooses faith) to a general theological principle: divine providence arranges all things to preserve voluntary choice, while still advancing souls toward virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παιδεύσεις ... διὰ τῆς κρίσεως τῆς παντελοῦς","severity":"info","text":"Clement's mention of 'necessary disciplines' and 'final judgment' parallels his earlier discussion (Stromata 4.24) of purificatory punishments administered by angels, reflecting a graded eschatology of repentance and improvement.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπερεδίσκευσεν","severity":"caution","text":"The verb ὑπερεδίσκευσεν (has surpassed) is rare and possibly a Clementine coinage. Its exact sense is debated: it may mean 'outstripped' in moral progress or 'surpassed' in dialectical skill. The translation 'has surpassed' is adopted here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἁμῇ γέ πῃ' (somehow) is a colloquial expression whose precise nuance is uncertain; it may indicate a concessive or approximative sense.","The referent of 'οὗτος' (this one) in the first sentence is ambiguous: it could refer to the layman or to a previously mentioned figure (e.g., the righteous man from the previous passage)."],"confidence":"high","notes":[]},{"i":635,"ref":"p635","source":"Τὰ δ' ἄλλα σιγῶ, δοξάζων τὸν κύριον. πλὴν ἐκείνας φημὶ τὰς γνωστικὰς ψυχάς, τῇ μεγαλοπρεπείᾳ τῆς θεωρίας ὑπερβαινούσας ἑκάστης ἁγίας τάξεως τὴν πολιτείαν, καθ' ἃς αἱ μακάριαι θεῶν οἰκήσεις διωρισμέναι διακεκλήρωνται, ἁγίας ἐν ἁγίοις λογισθείσας καὶ μετακομισθείσας ὅλας ἐξ ὅλων, εἰς ἀμείνους ἀμεινόνων τόπων τόπους ἀφικομένας, οὐκ ἐν κατόπτροις ἢ διὰ κατόπτρων ἔτι τὴν θεωρίαν ἀσπαζομένας τὴν θείαν, ἐναργῆ δὲ ὡς ἔνι μάλιστα καὶ ἀκριβῶς εἰλικρινῆ τὴν ἀκόρεστον ὑπερφυῶς ἀγαπώσαις ψυχαῖς ἑστιωμένας θέαν, ἀιδίως ἀίδιον εὐφροσύνην ἀκόρεστον καρπουμένας, εἰς τοὺς ἀτελευτήτους αἰῶνας ταὐτότητι τῆς ὑπεροχῆς ἁπάσας τετιμημένας διαμένειν. αὕτη τῶν καθαρῶν τῇ καρδίᾳ ἡ καταληπτικὴ θεωρία. αὕτη τοίνυν ἡ ἐνέργεια τοῦ τελειωθέντος γνωστικοῦ, προσομιλεῖν τῷ θεῷ διὰ τοῦ μεγάλου ἀρχιερέως, ἐξομοιούμενον εἰς δύναμιν τῷ κυρίῳ διὰ πάσης τῆς εἰς τὸν θεὸν θεραπείας, ἥτις εἰς τὴν τῶν ἀνθρώπων διατείνει σωτηρίαν κατὰ κηδεμονίαν τῆς εἰς ἡμᾶς εὐεργεσίας κατά τε αὖ τὴν λειτουργίαν κατά τε τὴν διδασκαλίαν κατά τε τὴν δι' ἔργων εὐποιίαν. ναὶ μὴν ἑαυτὸν κτίζει καὶ δημιουργεῖ, πρὸς δὲ καὶ τοὺς ἐπαΐοντας αὐτοῦ κοσμεῖ ἐξομοιούμενος θεῷ ὁ γνωστικός, τῷ φύσει τὸ ἀπαθὲς κεκτημένῳ τὸ ἐξ ἀσκήσεως εἰς ἀπάθειαν συνεσταλμένον ὡς ἔνι μάλιστα ἐξομοιῶν, καὶ ταῦτα ἀπερισπάστως προσομιλῶν τε καὶ συνὼν τῷ κυρίῳ. ἡμερότης δ', οἶμαι, καὶ φιλανθρωπία καὶ μεγαλοπρεπὴς θεοσέβεια γνωστικῆς ἐξομοιώσεως κανόνες.","english":"I say nothing else, glorifying the Lord. But I affirm that those gnostic souls, surpassing the polity of each holy order by the magnificence of contemplation, according to which the blessed dwellings of the gods have been demarcated and allotted, being counted as holy among holy ones and transferred entirely from entireties, arriving at better places of better places, no longer embracing divine contemplation in mirrors or through mirrors, but feasting on a vision as clear and precisely pure as possible, insatiably loved by souls, eternally reaping insatiable eternal joy, are honored to remain for the endless ages in the identity of preeminence. This is the contemplative vision of those pure in heart. This, then, is the activity of the perfected gnostic: to converse with God through the great high priest, being assimilated as far as possible to the Lord through all service to God, which extends to the salvation of men according to care for beneficence toward us, and according to liturgy, and according to teaching, and according to benefaction through works. Indeed, the gnostic builds and creates himself, and moreover adorns those who heed him, being assimilated to God, who by nature possesses impassibility, assimilating as far as possible the state contracted by training to impassibility, and this while conversing and associating with the Lord without distraction. Gentleness, I think, and philanthropy, and magnificent piety are the canons of gnostic assimilation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὰς ψυχάς","severity":"info","text":"Clement uses 'gnostic souls' to denote the advanced Christian who has attained contemplative knowledge (γνῶσις), not a sectarian Gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μακάριαι θεῶν οἰκήσεις","severity":"info","text":"The 'blessed dwellings of the gods' likely reflects Middle Platonic cosmology, where souls ascend through celestial spheres; Clement adapts this for Christian eschatology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἐν κατόπτροις ἢ διὰ κατόπτρων","severity":"info","text":"The mirror imagery echoes 1 Corinthians 11:23-25 (the Lord's Supper as a reflection) and Platonic allegory of the cave; Clement contrasts indirect vision with direct contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὕτη τοίνυν ἡ ἐνέργεια","severity":"info","text":"This phrase marks a transition from describing the gnostic's eschatological state to defining his active role: assimilation to God through service, liturgy, teaching, and benefaction.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπάθειαν","severity":"info","text":"Clement's 'impassibility' (ἀπάθεια) is a Stoic ideal Christianized: the gnostic attains it through training (ἄσκησις), mirroring God's natural impassibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γνωστικῆς ἐξομοιώσεως κανόνες","severity":"info","text":"Clement's 'canons of gnostic assimilation'—gentleness, philanthropy, magnificent piety—influenced later Eastern Christian ascetic theology, e.g., Evagrius Ponticus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν κατόπτροις ἢ διὰ κατόπτρων' could be read as a reference to mirror-gazing divination or to Platonic epistemology; the translation opts for the latter.","The identity of the 'great high priest' (μεγάλου ἀρχιερέως) is ambiguous: possibly Christ, a celestial figure, or a metaphor for the Logos."],"confidence":"high","notes":[]},{"i":636,"ref":"p636","source":"ταύτας φημὶ τὰς ἀρετὰς θυσίαν δεκτὴν εἶναι παρὰ θεῷ, τὴν ἄτυφον καρδίαν μετ' ἐπιστήμης ὀρθῆς ὁλοκάρπωμα τοῦ θεοῦ λεγούσης τῆς γραφῆς, ἐκφωτιζομένου εἰς ἕνωσιν ἀδιάκριτον παντὸς τοῦ ἀναλη7.3.14.2 φθέντος εἰς ἁγιωσύνην ἀνθρώπου· σφᾶς γὰρ αὐτοὺς αἰχμαλωτίζειν καὶ ἑαυτοὺς ἀναιρεῖν τὸν παλαιὸν ἄνθρωπον τὸν κατὰ τὰς ἐπιθυμίας φθειρόμενον ἀποκτειννύντας καὶ τὸν καινὸν ἀνιστάντας ἐκ τοῦ θανάτου τῆς παλαιᾶς διαστροφῆς τό τε εὐαγγέλιον ὅ τε ἀπόστολος κελεύουσι, τὰ μὲν πάθη ἀποτιθεμένους, ἀναμαρτήτους δὲ γινομένους. τοῦτ' ἦν ἄρα ὃ ᾐνίσσετο καὶ ὁ νόμος τὸν ἁμαρτωλὸν ἀναιρεῖσθαι κελεύων, τὸ μετατίθεσθαι ἐκ θανάτου εἰς ζωήν, τὴν ἐκ πίστεως ἀπάθειαν. ὃ μὴ συνιέντες οἱ νομοδιδάσκαλοι, φιλόνικον ἐκδεξάμενοι τὸν νόμον, ἀφορμὰς τοῖς μάτην διαβάλλειν ἐπιχειροῦσι παρεσχήκασι. δι' ἣν αἰτίαν οὐ θύομεν εἰκότως ἀνενδεεῖ τῷ θεῷ τῷ τὰ πάντα τοῖς πᾶσι παρεσχημένῳ, τὸν δ' ὑπὲρ ἡμῶν ἱερευθέντα δοξάζομεν σφᾶς αὐτοὺς ἱερεύοντες εἴς τε τὸ ἀνενδεὲς ἐκ τοῦ ἀνενδεοῦς καὶ εἰς τὸ ἀπαθὲς ἐκ τοῦ ἀπαθοῦς. μόνῃ γὰρ τῇ ἡμετέρᾳ σωτηρίᾳ ὁ θεὸς ἥδεται. εἰκότως ἄρα τῷ μὴ νικωμένῳ ἡδοναῖς θυσίαν οὐ προσάγομεν, κάτω που καὶ οὐδὲ μέχρι νεφῶν τῶν παχυτάτων, μακρὰν δὲ καὶ","english":"These, I say, are the virtues that constitute an acceptable sacrifice to God, the unpretentious heart with right knowledge, which Scripture calls a whole burnt offering of God, when the whole person taken up into holiness is illuminated into an undivided unity. For the Gospel and the Apostle command us to take ourselves captive and to slay ourselves, killing the old man who is corrupted by desires and raising up the new man from the death of the old perversion, laying aside the passions and becoming sinless. This, then, was what the Law also intimated when it commanded that the sinner be put to death—the transposition from death to life, the dispassion that comes from faith. The teachers of the Law, not understanding this, having received the Law in a contentious spirit, have provided occasions for those who vainly attempt to slander. For this reason we do not sacrifice to God, who is in need of nothing and has provided all things to all, but we glorify the one sacrificed on our behalf, sacrificing ourselves from the needless to the needless and from the passionless to the passionless. For God rejoices only in our salvation. Reasonably, then, we do not offer sacrifice to the one who is not overcome by pleasures, down somewhere not even as far as the thickest clouds, but far indeed","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπάθεια","severity":"info","text":"Clement uses ἀπάθεια (dispassion) as the goal of gnostic perfection, here derived from faith and linked to the transition from death to life. This is a technical term in Stoic and Christian ascetic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος","severity":"info","text":"The reference to 'the Apostle' likely alludes to Paul, e.g., Romans 6:6 or Colossians 3:9–10, where the old self is put to death. Clement conflates Gospel and Apostle as joint authorities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νομοδιδάσκαλοι","severity":"info","text":"Clement criticises 'teachers of the Law' (νομοδιδάσκαλοι) for a literal, contentious reading of the Pentateuchal death penalty, contrasting it with his allegorical interpretation of spiritual transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ θύομεν","severity":"info","text":"This passage forms a chiastic argument: virtues as sacrifice → self-sacrifice as death of the old man → rejection of literal sacrifice → glorification of Christ's sacrifice through self-offering.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θυσίαν δεκτὴν","severity":"info","text":"Clement's spiritualisation of sacrifice influenced later ascetic theology, especially in Evagrius and the Desert Fathers, who similarly interiorised the concept of offering.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκφωτιζομένου","severity":"caution","text":"The Greek ἐκφωτιζομένου (being illuminated) is ambiguous: it may refer to the person being illuminated into unity or to the heart being illuminated. The English draft opts for the former, but the syntax allows either.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ἐκφωτιζομένου is unclear: it could be the 'whole person' or the 'heart' from the preceding clause.","The phrase 'κάτω που καὶ οὐδὲ μέχρι νεφῶν' is fragmentary; the English draft breaks off, leaving the spatial metaphor incomplete."],"confidence":"high","notes":[]},{"i":637,"ref":"p637","source":"τούτων, τῆς διὰ τοῦ καπνοῦ ἀναθυμιάσεως φθανούσης εἰς οὓς καὶ φθάνει. οὔτ' οὖν ἐνδεὲς οὐδὲ μὴν φιλήδονον φιλοκερδές τε ἢ φιλοχρήματον τὸ θεῖον, πλῆρες ὂν καὶ πάντα παρέχον παντὶ τῷ γενητῷ καὶ ἐνδεεῖ, οὔτε θυσίαις οὐδὲ μὴν ἀναθήμασιν οὐδ' αὖ δόξῃ καὶ τιμῇ κηλεῖται τὸ θεῖον ἢ παράγεται τοιούτοις τισίν, ἀλλ' ὅμοιον τοῖς καλοῖς κἀγαθοῖς ἀνδράσι φαίνεται, οἳ τὸ δίκαιον οὐκ ἄν ποτε προδῷεν ἢ φόβου ἕνεκεν ἀπειλουμένου ἢ δώρων ὑποσχέσει μει7.3.15.2 ζόνων. ὅσοι δ' οὐ καθεοράκασι τὸ αὐθαίρετον τῆς ἀνθρωπίνης ψυχῆς καὶ ἀδούλωτον πρὸς ἐκλογὴν βίου, δυσχεραίνοντες τοῖς γινομένοις πρὸς τῆς ἀπαιδεύτου ἀδικίας, οὐ νομίζουσιν εἶναι θεόν. ἴσοι τούτοις κατὰ τὴν δόξαν οἵ, τῇ τῶν ἡδονῶν ἀκρασίᾳ καὶ ταῖς ἐξαισίοις λύπαις καὶ ταῖς ἀβουλήτοις τύχαις περιπίπτοντες καὶ πρὸς τὰς συμφορὰς ἀπαυδῶντες, οὔ φασιν εἶναι θεόν, ἢ ὄντα μὴ εἶναι πανεπί7.3.15.4 σκοπον. ἄλλοι δέ εἰσιν οἳ πεπεισμένοι παραιτητοὺς εἶναι θυσίαις καὶ δώροις τοὺς νομιζομένους θεούς, συναιρομένους ὡς εἰπεῖν αὐτῶν ταῖς ἀκολασίαις, καὶ οὐδ' ἐθέλουσι πιστεύειν μόνον εἶναι τὸν ὄντως θεὸν τὸν ἐν ταὐτότητι τῆς δικαίας ἀγαθωσύνης ὄντα. Εὐσεβὴς ἄρα ὁ γνωστικός, ὁ πρῶτον ἑαυτοῦ ἐπιμελόμενος, ἔπειτα τῶν πλησίον, ἵν' ὡς ἄριστοι γενώμεθα· καὶ γὰρ ὁ υἱὸς πατρὶ ἀγαθῷ χαρίζεται σπουδαῖον ἑαυτὸν καὶ ὅμοιον τῷ πατρὶ παρεχόμενος, καὶ ἄρχοντι ὁ ἀρχόμενος· ὅτι τὸ πιστεύειν τε καὶ πείθεσθαι ἐφ' ἡμῖν· κακῶν δὲ αἰτίαν καὶ ὕλης ἄν τις ἀσθένειαν ὑπολάβοι καὶ τὰς ἀβουλή7.3.16.3 τους τῆς ἀγνοίας ὁρμὰς τάς τε ἀλόγους δι' ἀμαθίαν ἀνάγκας·","english":"These, I say, are the virtues that constitute an acceptable sacrifice to God, the unpretentious heart with right knowledge, which Scripture calls a whole burnt offering of God, when the whole person taken up into holiness. The divine is not reached by the exhalation of smoke, which reaches only those it reaches. Therefore the divine is neither needy nor fond of pleasure, nor fond of gain or money, being full and providing everything to every created and needy thing; nor is the divine charmed or led astray by sacrifices, offerings, glory, or honor, or by any such things, but appears like good and noble men, who would never betray justice for fear of threatened punishment or the promise of greater gifts. Those who have not perceived the self-determination and freedom of the human soul in choosing a life, being distressed by the deeds of uneducated injustice, do not believe that God exists. Equal to these in opinion are those who, falling into intemperance of pleasures, excessive griefs, and unwanted misfortunes, and despairing in calamities, say that God does not exist, or that if he exists, he is not all-seeing. Others there are who are persuaded that the so-called gods are bribable by sacrifices and gifts, cooperating, so to speak, with their licentiousness, and they are unwilling to believe that the true God alone exists, who abides in the identity of righteous goodness. Pious, therefore, is the gnostic, who first cares for himself, then for his neighbors, so that we may become as excellent as possible; for the son pleases a good father by presenting himself as earnest and like his father, and the subject pleases the ruler; for believing and obeying is in our power; but one might suppose the cause of evils to be the weakness of matter, the unwanted impulses of ignorance, and the irrational necessities due to lack of learning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ καπνοῦ ἀναθυμιάσεως","severity":"info","text":"Clement contrasts the true sacrifice of the purified soul with pagan sacrificial smoke, which he dismisses as reaching only those it reaches, not the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The gnostic is Clement's ideal Christian, who cultivates self-discipline and knowledge, then cares for neighbors, embodying piety through moral excellence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θυσίαις καὶ δώροις","severity":"info","text":"Clement critiques contemporary pagan and heretical views that gods can be bribed by sacrifices, a common polemic in early Christian apologetics against polytheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative definition of the divine (not swayed by smoke, gifts, or honors) to a positive one (like just men), then to a critique of atheists and polytheists, concluding with the gnostic's piety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ δίκαιον οὐκ ἄν ποτε προδῷεν","severity":"info","text":"The comparison of God to good and noble men who never betray justice echoes Platonic and Stoic ideals of the sage, adapted by Clement to Christian monotheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μει7.3.15.2 ζόνων","severity":"caution","text":"The Greek text contains a corrupt or mis-encoded numeral 'μει7.3.15.2 ζόνων', likely a scribal or editorial error for 'μειζόνων' (greater). The translation follows the intended sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς διὰ τοῦ καπνοῦ ἀναθυμιάσεως φθανούσης εἰς οὓς καὶ φθάνει' is elliptical; the translation interprets it as a dismissal of pagan sacrifice, but the exact referent of 'οὓς' is unclear."],"confidence":"high","notes":[]},{"i":638,"ref":"p638","source":"ὧν ὑπεράνω καθάπερ θηρίων διὰ μαθήσεως ὁ γνωστικὸς γενόμενος, τὴν θείαν προαίρεσιν μιμούμενος, εὖ ποιεῖ τοὺς ἐθέλοντας τῶν ἀν7.3.16.4 θρώπων κατὰ δύναμιν· κἂν εἰς ἀρχὴν καταστῇ ποτε, καθάπερ ὁ Μωσῆς, ἐπὶ σωτηρίᾳ τῶν ἀρχομένων ἡγήσεται καὶ τὸ ἄγριον καὶ ἄπειστον ἐξημερώσεται τιμῇ μὲν τῶν ἀρίστων, κολάσει δὲ τῶν μο7.3.16.5 χθηρῶν, τῇ κατὰ λόγον εἰς παιδείαν ἐγγραφομένῃ. μάλιστα γὰρ ἄγαλμα θεῖον καὶ θεῷ προσεμφερὲς ἀνθρώπου δικαίου ψυχή, ἐν ᾗ διὰ τῆς τῶν παραγγελμάτων ὑπακοῆς τεμενίζεται καὶ ἐνιδρύεται ὁ πάντων ἡγεμὼν θνητῶν τε καὶ ἀθανάτων, βασιλεύς τε καὶ γεννήτωρ τῶν καλῶν, νόμος ὢν ὄντως καὶ θεσμὸς καὶ λόγος αἰώνιος, ἰδίᾳ τε ἑκάστοις καὶ κοινῇ πᾶσιν εἷς ὢν σωτήρ. οὗτος ὁ τῷ ὄντι μονογενής, ὁ τῆς τοῦ παμβασιλέως καὶ παντοκράτορος πατρὸς δόξης χαρακτήρ, ἐναποσφραγιζόμενος τῷ γνωστικῷ τὴν τελείαν θεωρίαν κατ' εἰκόνα τὴν ἑαυτοῦ, ὡς εἶναι τρίτην ἤδη τὴν θείαν εἰκόνα τὴν ὅση δύναμις ἐξομοιουμένην πρὸς τὸ δεύτερον αἴτιον, πρὸς τὴν ὄντως ζωήν, δι' ἣν ζῶμεν τὴν ἀληθῆ ζωήν, οἷον ἀπογράφοντες τὸν γνωστικὸν τύπον γινόμενον ἡμῖν, περὶ τὰ βέβαια καὶ παντελῶς ἀναλλοίωτα ἀναστρεφόμενον. Ἄρχων οὖν ἑαυτοῦ καὶ τῶν ἑαυτοῦ, βεβαίαν κατάληψιν τῆς θείας ἐπιστήμης κεκτημένος, τῇ ἀληθείᾳ γνησίως πρόσεισιν. ἡ γὰρ τῶν νοητῶν γνῶσις καὶ κατάληψις βεβαία δεόντως ἂν λέγοιτο ἐπιστήμη, ἧς τὸ μὲν περὶ τὰ θεῖα ἔργον ἔχει σκοπεῖν τί μὲν τὸ πρῶτον αἴτιον, τί δέ, δι' οὗ τὰ πάντα ἐγένετο καὶ χωρὶς οὗ γέγονεν οὐδέν· τίνα τε αὖ τὰ μὲν ὡς διήκοντα, τὰ δὲ ὡς περιέχοντα, καὶ τίνα μὲν συνημμένα, τίνα δὲ διεξευγμένα.","english":"Above these, as if above wild beasts, the gnostic, through learning, having become, imitating the divine choice, does good to those of men who wish it, according to his ability; and if he should ever be placed in a position of authority, like Moses, he will lead for the salvation of those under his rule and will tame the wild and faithless, with honor for the best and punishment for the wicked, the latter being inscribed according to reason for the purpose of education. For the soul of a righteous man is especially a divine image and like God, in which, through obedience to the commandments, the leader of all mortals and immortals, king and begetter of good things, who is truly law and ordinance and eternal word, one for each individually and for all in common, the savior, is enshrined and established. This one is truly the only-begotten, the character of the glory of the all-king and all-ruler father, being impressed upon the gnostic with perfect contemplation according to his own image, so that there is already a third divine image, as far as possible made like the second cause, towards the truly living, through whom we live the true life, as it were tracing the gnostic type becoming for us, moving about the stable and completely unchangeable things. Therefore, being ruler of himself and of his own, having a firm grasp of divine knowledge, he approaches the truth genuinely. For the knowledge and firm grasp of intelligible things would appropriately be called science, whose work concerning divine things is to consider what the first cause is, and what that through which all things came to be and without which nothing has come to be; and again, which things are as pervading, which as encompassing, and which are conjoined, which disjoined.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"The term 'gnostic' here denotes the advanced Christian who has attained true knowledge, not a member of a later sect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μωσῆς","severity":"info","text":"Moses is presented as a model ruler who tames the wild and faithless, reflecting Clement's ideal of the gnostic leader.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονογενής","severity":"info","text":"'Only-begotten' refers to the Logos, the second principle, who impresses the divine image on the gnostic soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτην ἤδη τὴν θείαν εἰκόνα","severity":"info","text":"Clement outlines a hierarchy of divine images: the Father, the Logos (second cause), and the gnostic soul as a third image.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"νόμος ὢν ὄντως καὶ θεσμὸς καὶ λόγος αἰώνιος","severity":"info","text":"This description of the Logos as eternal law echoes Philo of Alexandria's concept of the Logos as divine law.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιστήμη","severity":"info","text":"Clement distinguishes 'science' (ἐπιστήμη) as firm knowledge of intelligibles, but the term may be ambiguous between philosophical and Christian senses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρίτην ἤδη τὴν θείαν εἰκόνα' could be read as 'already a third divine image' or 'the third divine image already'; the translation opts for the former.","The identity of 'ὁ πάντων ἡγεμὼν' is ambiguous: it may refer to the Logos or to God the Father; the context suggests the Logos."],"confidence":"high","notes":[]},{"i":639,"ref":"p639","source":"καὶ τίνα τούτων ἕκαστον ἔχει τὴν τάξιν καὶ ἣν δύναμιν καὶ ἣν λειτουργίαν εἰσφέρεται ἕκαστον. ἐν δὲ αὖ τοῖς ἀνθρωπίνοις τί τε αὐτός ἐστιν ὁ ἄνθρωπος καὶ τί αὐτῷ κατὰ φύσιν ἢ παρὰ φύσιν ἐστίν, πῶς τε αὖ ποιεῖν ἢ πάσχειν προσήκει, τίνες τε ἀρεταὶ τούτου καὶ κακίαι τίνες, περί τε ἀγαθῶν καὶ κακῶν καὶ τῶν μέσων, ὅσα τε περὶ ἀνδρείας καὶ φρονήσεως καὶ σωφροσύνης τῆς τε ἐπὶ πᾶσι παντελοῦς ἀρετῆς δικαιοσύνης. ἀλλὰ τῇ μὲν φρονήσει καὶ δικαιοσύνῃ εἰς τὴν τῆς σοφίας κατακέχρηται κτῆσιν, τῇ δὲ ἀνδρείᾳ οὐκ ἐν τῷ τὰ περιστατικὰ ὑπομένειν μόνον, ἀλλὰ κἀν τῷ ἡδονῆς τε καὶ ἐπιθυμίας, λύπης τε αὖ καὶ ὀργῆς κρατεῖν καὶ καθόλου πρὸς πᾶν ἤτοι τὸ μετὰ βίας ἢ μετὰ ἀπάτης τινὸς ψυχαγωγοῦν ἡμᾶς ἀντι7.3.17.5 τάσσεσθαι. οὐ γὰρ ὑπομένειν δεῖ τὰς κακίας καὶ\n\nτὰ κακά, ἀλλ' ἀπωθεῖσθαι, καὶ τὰ φοβερὰ ὑπομένειν. χρήσιμος οὖν καὶ ἡ ἀλγηδὼν εὑρίσκεται κατά τε τὴν ἰατρικὴν καὶ παιδευτικὴν καὶ κολαστικήν, καὶ διὰ ταύτης ἤθη διορθοῦνται εἰς ὠφέλειαν ἀνθρώπων. εἴδη δὲ τῆς ἀνδρείας καρτερία, μεγαλοφροσύνη, μεγαλοψυχία, ἐλευθεριότης καὶ μεγαλοπρέπεια. καὶ δι' ἣν αἰτίαν οὔτε μέμψεως οὔτε κακοδοξίας τῆς ἐκ τῶν πολλῶν ἀντιλαμβάνεται ὁ γνωστικός, οὔτε δόξαις οὔτε κολακείαις ὑποβέβληται, ἔν τε τῷ ὑπομένειν πόνους, διαπραττόμενος ἅμα τι τῶν προσηκόντων καὶ ἀνδρείως ὑπεράνω πάντων τῶν περιστατικῶν γινό7.3.18.2 μενος, ἀνὴρ τῷ ὄντι ἐν τοῖς ἄλλοις ἀναφαίνεται ἀνθρώποις·","english":"and what rank each of these holds, what power and what function each contributes. And again, among human matters, what man himself is, and what is according to nature or contrary to nature for him, and how he ought to act or be affected, and what are his virtues and what his vices, concerning goods and evils and things intermediate, and all that pertains to courage, prudence, temperance, and the perfect virtue that stands over all, justice. But prudence and justice are used for the acquisition of wisdom, while courage consists not only in enduring circumstances but also in mastering pleasure and desire, and again grief and anger, and in general in opposing everything that either by force or by some deception leads our soul astray. For one must not endure vices and evils, but repel them, and endure fearful things. Thus pain is found useful in medicine, education, and punishment, and through it characters are corrected for the benefit of men. The forms of courage are endurance, magnanimity, greatness of soul, liberality, and magnificence. And for this reason the gnostic is affected neither by blame nor by ill repute from the multitude, nor is he subject to opinions or flatteries, and while enduring labors, at the same time accomplishing what is fitting and rising courageously above all circumstances, he appears as a true man among other men.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"The term 'gnostic' here refers to Clement's ideal Christian intellectual, not to the later Gnostic sects. It denotes one who has advanced through learning to a state of spiritual knowledge and moral perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's systematic exposition of virtues, moving from cosmic orders to human nature and then to specific virtues (courage, prudence, temperance, justice). The list of courage's forms (endurance, magnanimity, etc.) reflects a standard Stoic classification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλγηδών","severity":"info","text":"Clement's positive valuation of pain (ἀλγηδών) in medicine, education, and punishment echoes Platonic and Stoic ideas of paideia, where corrective suffering reforms character. This aligns with his broader synthesis of Greek philosophy and Christian moral teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The definition of courage as not only enduring external circumstances but also mastering internal passions (pleasure, desire, grief, anger) parallels Stoic ethics, especially in Epictetus and Seneca, where courage is primarily a virtue of inner self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀντιτάσσεσθαι","severity":"caution","text":"The Greek text at the end of line 7.3.17.5 has a textual break (ἀντι7.3.17.5 τάσσεσθαι), likely a scribal or editorial insertion of a reference number. The sense is clear: 'to oppose' everything that leads the soul astray.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's integration of Greek virtue ethics into Christian thought here influenced later Byzantine and medieval moral theology, particularly the classification of virtues and the idea of the gnostic as a model of spiritual perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν μέσων' (things intermediate) is ambiguous: it could refer to Stoic 'adiaphora' (indifferent things) or to a middle category between good and evil in moral evaluation. Clement likely uses it in a Stoic sense, but the context does not fully resolve the nuance."],"confidence":"high","notes":[]},{"i":640,"ref":"p640","source":"σῴζων τε αὖ τὴν φρόνησιν σωφρονεῖ ἐν ἡσυχιότητι τῆς ψυχῆς, παραδεκτικὸς τῶν ἐπαγγελλομένων καλῶν ὡς οἰκείων κατὰ τὴν ἀποστροφὴν τῶν αἰσχρῶν ὡς ἀλλοτρίων, γενόμενος κόσμιος καὶ ὑπερκόσμιος, ἐν κόσμῳ καὶ τάξει πάντα πράσσων καὶ οὐδὲν οὐδαμῇ πλημμελῶν, πλουτῶν μὲν ὡς ὅτι μάλιστα ἐν τῷ μηδενὸς ἐπιθυμεῖν, ἅτε ὀλιγοδεὴς ὢν καὶ ἐν περιουσίᾳ παντὸς ἀγαθοῦ διὰ τὴν γνῶσιν τἀγαθοῦ. δικαιοσύνης γὰρ αὐτοῦ πρῶτον ἔργον τὸ μετὰ τῶν ὁμοφύλων φιλεῖν διάγειν καὶ συνεῖναι τούτοις ἔν τε γῇ καὶ οὐρανῷ. ταύτῃ καὶ μεταδοτικὸς ὧν ἂν ᾖ κεκτημένος φιλάνθρωπός τε, μισοπονηρότατος ὢν κατὰ τὴν τελείαν ἀποστροφὴν κακουργίας ἁπάσης. μαθεῖν ἄρα δεῖ πιστὸν εἶναι καὶ ἑαυτῷ καὶ τοῖς πέλας καὶ ταῖς ἐντολαῖς ὑπήκοον. οὗτος γάρ ἐστιν ὁ θεράπων τοῦ θεοῦ ὁ ἑκὼν ταῖς ἐντολαῖς ὑπαγόμενος. ὁ δὲ ἤδη μὴ διὰ τὰς ἐντολάς, δι' αὐτὴν δὲ τὴν γνῶσιν καθαρὸς τῇ καρδίᾳ, φίλος οὗτος τοῦ θεοῦ. οὔτε γὰρ φύσει τὴν ἀρετὴν γεννώμεθα ἔχοντες, οὔτε γενομένοις, ὥσπερ ἄλλα τινὰ τῶν τοῦ σώματος μερῶν, φυσικῶς ὕστερον ἐπιγίνεται (ἐπεὶ οὐδ' ἂν ἦν ἔθ' ἑκούσιον οὐδὲ ἐπαινετόν) οὐδὲ μὴν ἐκ τῆς τῶν συμβάντων καὶ τῆς ἐπιγινομένης συνηθείας, ὃν τρόπον ἡ διάλεκτος, τελειοῦται ἡ ἀρετή (σχεδὸν γὰρ ἡ κακία τοῦτον ἐγγίνεται τὸν τρόπον)· οὐ μὴν οὐδὲ ἐκ τέχνης τινὸς ἤτοι τῶν ποριστικῶν ἢ τῶν περὶ τὸ σῶμα θεραπευτικῶν ἡ γνῶσις περιγίνεται· ἀλλ' οὐδ' ἐκ παιδείας τῆς ἐγκυκλίου· ἀγαπητὸν γὰρ εἰ παρασκευάσαι μόνον τὴν ψυχὴν καὶ διακονῆσαι δύναιτο.","english":"preserving prudence, he is temperate in the tranquility of the soul, receptive to the proclaimed goods as proper to him, by turning away from shameful things as alien, becoming orderly and supercosmic, doing everything in order and arrangement and erring in nothing anywhere, being rich as much as possible in desiring nothing, since he is in need of few things and in abundance of every good through knowledge of the good. For the first work of his justice is to live in friendship with those of the same race and to be with them on earth and in heaven. By this he is also communicative of whatever he possesses, philanthropic, and most hostile to evil in his complete turning away from all wrongdoing. Therefore one must learn to be faithful to oneself and to one's neighbors and obedient to the commandments. For this is the servant of God who willingly submits to the commandments. But he who no longer acts because of the commandments, but because of knowledge itself, being pure in heart, this one is a friend of God. For we are not born possessing virtue by nature, nor does it arise naturally later, as do some other parts of the body (since then it would no longer be voluntary nor praiseworthy), nor is virtue perfected from the occurrence of events and from the habit that arises, as language is (for vice arises in nearly this way); nor does knowledge come about from some art, either of the productive arts or of those that tend the body; nor even from encyclical education; for it would be a great thing if it could only prepare the soul and serve it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπερκόσμιος","severity":"info","text":"The term 'supercosmic' (ὑπερκόσμιος) denotes a state beyond the material cosmos, a key concept in Clement's Platonic and Christian synthesis, indicating the gnostic's transcendence of worldly order.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two stages: the 'servant of God' who obeys commandments, and the 'friend of God' who acts from direct knowledge (γνῶσις), marking a progression in Clement's spiritual hierarchy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement argues virtue is neither innate nor acquired by habit or encyclical education, but through knowledge; this counters Stoic and Aristotelian views, aligning with his Christian gnostic ideal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The distinction between servant and friend of God echoes John 15:15 and Platonic friendship (φιλία), but Clement adapts it to his gnostic framework, where friendship implies direct communion with God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅτε","severity":"caution","text":"The Greek ἅτε (translated 'since') is a rare form; some manuscripts may read ἅτε or ἅτε δή, but the sense is concessive, indicating the gnostic's self-sufficiency.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ τῶν ὁμοφύλων' could mean 'with those of the same race' (fellow Christians) or 'with those of the same nature' (angels or gnostics); the translation opts for 'same race'.","The term 'ἅτε' is ambiguous in form; it may be a variant of ἅτε or a scribal error for ἅτε δή."],"confidence":"high","notes":[]},{"i":641,"ref":"p641","source":"οἱ νόμοι γὰρ οἱ πολιτικοὶ μοχθηρὰς ἴσως πράξεις ἐπισχεῖν οἷοί τε, ἀλλ' οὐδὲ αὐτοὶ οὐδὲ οἱ λόγοι οἱ πειστικοὶ ἐπιπόλαιοι ὄντες ἐπιστημονικὴν τῆς ἀληθείας διαμονὴν παράσχοιεν ἄν. φιλοσοφία δὲ ἡ Ἑλληνικὴ οἷον προκαθαίρει καὶ προεθίζει τὴν ψυχὴν εἰς παραδοχὴν πίστεως, ἐφ' ᾗ τὴν γνῶσιν ἐποικοδομεῖ ἡ ἀλήθεια. Οὗτός ἐστιν, οὗτος ὁ ἀθλητὴς ἀληθῶς ὁ ἐν τῷ μεγάλῳ σταδίῳ, τῷ καλῷ κόσμῳ, τὴν ἀληθινὴν νίκην κατὰ πάντων στεφανούμενος τῶν παθῶν. ὅ τε γὰρ ἀγωνοθέτης ὁ παντοκράτωρ θεός, ὅ τε βραβευτὴς ὁ μονογενὴς υἱὸς τοῦ θεοῦ, θεαταὶ δὲ ἄγγελοι καὶ θεοί, καὶ τὸ παγκράτιον τὸ πάμμαχον οὐ πρὸς αἷμα καὶ σάρκα, ἀλλὰ τὰς διὰ σαρκῶν ἐνεργούσας πνευματικὰς ἐξουσίας ἐμπαθῶν παθῶν τούτων περιγινόμενος τῶν μεγάλων ἀνταγωνισμάτων, καὶ οἷον ἄθλους τινὰς τοῦ πειράζοντος ἐπαρτῶντος καταγωνισάμενος, ἐκράτησε τῆς ἀθανασίας· ἀπαραλόγιστος γὰρ ἡ τοῦ θεοῦ ψῆφος εἰς τὸ δικαιότατον κρῖμα. κέκληται μὲν οὖν ἐπὶ τὸ ἀγώνισμα τὸ θέατρον, παγκρατιάζουσι δὲ εἰς τὸ στάδιον οἱ ἀθληταί· καὶ δὴ ἐκ τούτων περι7.3.20.7 γίνεται ὁ πειθήνιος τῷ ἀλείπτῃ γενόμενος. πᾶσι γὰρ πάντα ἴσα κεῖται παρὰ τοῦ θεοῦ καὶ ἔστιν αὐτὸς ἀμεμφής, ἑλεῖται δὲ ὁ δυνάμενος καὶ ὁ βουληθεὶς ἰσχύσει· ταύτῃ καὶ τὸν νοῦν εἰλήφαμεν, ἵνα εἰδῶμεν ὃ ποιοῦμεν, καὶ τὸ γνῶθι σαυτὸν ἐνταῦθα, εἰδέναι ἐφ' ᾧ γεγόναμεν. γεγόναμεν δὲ ἐπὶ τῷ εἶναι πειθήνιοι ταῖς ἐντολαῖς, εἰ τὸ βούλεσθαι σῴζεσθαι ἑλοίμεθα. αὕτη που ἡ Ἀδράστεια, καθ' ἣν οὐκ ἔστι διαδρᾶναι τὸν θεόν. Τὸ ἄρα ἀνθρώπειον ἔργον εὐπείθεια θεῷ σωτηρίαν κατηγγελκότι ποικίλην δι' ἐντολῶν, εὐαρέστησις δὲ ὁμολογία.","english":"Civil laws are perhaps able to restrain base actions, but neither they themselves nor persuasive discourses, being superficial, could provide a scientific permanence of truth. Greek philosophy, however, purifies and prepares the soul beforehand for the reception of faith, upon which truth builds knowledge. This is the true athlete, the one in the great stadium, the beautiful cosmos, crowned with the genuine victory over all passions. For the umpire is the all-powerful God, the judge is the only-begotten son of God, and the spectators are angels and gods; and the pancratium, the all-out contest, is not against blood and flesh, but against the spiritual powers of the passions that operate through the flesh; overcoming these great antagonists, and having conquered, as it were, the trials that the tempter suspends, he has gained immortality; for the judgment of God is unerring in its most just verdict. He is called to the contest in the theater, and the athletes wrestle in the stadium; and indeed from these the one who becomes obedient to the trainer prevails. For all things are laid equally before all by God, and he himself is blameless; but the one who is able and the one who wills will prevail. For this reason we have received the mind, that we may know what we do, and the \"know thyself\" here means to know for what purpose we were born. We were born to be obedient to the commandments, if we choose to be saved. This is perhaps Adrasteia, according to which it is impossible to escape God. Therefore, the human work is obedience to God, who has proclaimed varied salvation through commandments, and satisfaction is confession.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσιν","severity":"info","text":"γνῶσιν (gnōsin) here denotes the advanced, contemplative knowledge that builds upon faith (πίστις), a key concept in Clement's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παγκράτιον","severity":"info","text":"The pancratium was a Greek combat sport combining wrestling and boxing, used here as a metaphor for the spiritual struggle against passions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀδράστεια","severity":"info","text":"Ἀδράστεια (Adrasteia) is a Greek mythological figure associated with inescapable fate or divine retribution, here adapted to Christian context as God's inescapable judgment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γνῶθι σαυτὸν","severity":"info","text":"The phrase 'know thyself' (γνῶθι σαυτὸν) is a Delphic maxim, reinterpreted by Clement as knowledge of one's purpose: obedience to God's commandments.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of civil law and Greek philosophy as preparatory, to an extended athletic metaphor (stadium, pancratium, umpire, judge), then to ethical exhortation on obedience and self-knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's integration of Greek athletic imagery and philosophical concepts (e.g., Adrasteia) into Christian theology exemplifies the Alexandrian synthesis of Hellenistic culture with Christian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θεοί' (gods) in the spectators may refer to angels or be a rhetorical flourish; Clement elsewhere distinguishes angels from pagan gods.","The reference to 'Ἀδράστεια' is ambiguous: it may be a direct borrowing or a gloss on divine inescapability."],"confidence":"high","notes":[]},{"i":642,"ref":"p642","source":"ὁ μὲν γὰρ εὐεργέτης προκατάρχει τῆς εὐποιίας, ὁ δὲ μετὰ τῶν δεόντων λογισμῶν παραδεξάμενος προθύμως καὶ φυλάξας τὰς ἐντολὰς πιστὸς οὗτος, ὁ δὲ\n\nκαὶ εἰς δύναμιν ἀμειβόμενος δι' ἀγάπης τὴν εὐποιίαν ἤδη φίλος. μία δὲ ἀμοιβὴ κυριωτάτη παρὰ ἀνθρώπων, ταῦτα δρᾶν ἅπερ ἀρεστὰ τῷ θεῷ· καὶ καθάπερ ἂν ἰδίου γεννήματος καὶ κατά τι συγγενοῦς ἀποτελέσματος ὁ διδάσκαλος καὶ σωτὴρ ἀναδέχεται τὰς ὠφελείας τε καὶ ἐπανορθώσεις τῶν ἀνθρώπων εἰς ἰδίαν χάριν τε καὶ τιμήν, καθάπερ καὶ τὰς εἰς τοὺς πεπιστευκότας αὐτῷ βλάβας ἰδίας ἀχαριστίας τε καὶ ἀτιμίας ἡγούμενος. (τίς γὰρ ἄλλη ἅπτοιτ' ἂν ἀτιμία θεοῦ;) διόπερ ἄλλην τοσοῦδε οὐδὲ ἔστιν ἀμοιβὴν κατ' ἀξίαν σωτηρίας ἀποδιδόναι πρὸς τὴν παρὰ τοῦ κυρίου ὠφέλειαν. ὡς δὲ οἱ τὰ κτήματα κακοῦντες τοὺς δεσπότας ὑβρίζουσι, καὶ ὡς οἱ τοὺς στρατιώτας τὸν τούτων ἡγούμενον, οὕτως τοῦ κυρίου ἐστὶν ἀνεπιστρεψία ἡ περὶ τοὺς καθω7.3.21.7 σιωμένους αὐτῷ κάκωσις. ὅνπερ γὰρ τρόπον ὁ ἥλιος οὐ μόνον τὸν οὐρανὸν καὶ τὸν ὅλον κόσμον φωτίζει γῆν τε καὶ θάλασσαν ἐπιλάμπων, ἀλλὰ καὶ διὰ θυρίδων καὶ μικρᾶς ὀπῆς πρὸς τοὺς μυχαιτάτους οἴκους ἀποστέλλει τὴν αὐγήν, οὕτως ὁ λόγος πάντῃ κεχυμένος καὶ τὰ σμικρότατα τῶν τοῦ βίου πράξεων ἐπιβλέπει.","english":"For the benefactor initiates the good deed, while the one who, with the necessary reasoning, eagerly receives and guards the commandments is faithful, and the one who, as far as possible, repays the good deed through love is already a friend. But there is one most principal repayment from human beings: to do what is pleasing to God. And just as a teacher and savior accepts the benefits and corrections of human beings as if they were his own offspring or some kindred result, for his own grace and honor, so also he considers the harms done to those who have trusted in him as his own ingratitude and dishonor. (For what else could be a dishonor to God?) Therefore, there is no other repayment of equal worth to salvation that can be given in return for the benefit from the Lord. And just as those who damage property insult the owners, and as those who harm soldiers insult their commander, so also the mistreatment of those consecrated to the Lord is a disregard of him. For in the same way that the sun not only illuminates the sky and the whole world, shining upon earth and sea, but also sends its ray through windows and a small opening into the innermost rooms, so the Word, diffused everywhere, oversees even the smallest of life's actions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐεργέτης","severity":"info","text":"The term 'benefactor' (εὐεργέτης) is a standard Hellenistic title for a patron or ruler, here applied to God, framing the divine-human relationship in reciprocal ethical terms.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φίλος","severity":"info","text":"Clement uses φίλος ('friend') to denote the highest stage of Christian response, where love (ἀγάπη) motivates repayment of the divine benefaction, a key concept in his ethics of spiritual progress.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The analogy of the sun's rays entering through windows and small openings reflects Middle Platonic and Stoic imagery of the Logos permeating the cosmos, adapted by Clement to describe divine oversight of all human actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a threefold classification (benefactor, faithful, friend) to a series of analogies (teacher, property damage, soldiers, sun) that reinforce the theme of reciprocal obligation and divine immanence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐντολὰς","severity":"info","text":"The reference to 'commandments' (ἐντολὰς) echoes the language of the Decalogue and New Testament moral teaching, though no specific verse is quoted; Clement assumes a scriptural basis for the ethical framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καθω7.3.21.7","severity":"caution","text":"The Greek text at this point contains a corrupt or garbled sequence (καθω7.3.21.7), likely a scribal error or editorial insertion; the intended word is probably καθωσιωμένους ('consecrated'), as rendered in the English draft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθω7.3.21.7' is a textual corruption; the reading 'καθωσιωμένους' is conjectural.","The identity of 'the teacher and savior' (ὁ διδάσκαλος καὶ σωτὴρ) is ambiguous: it could refer to Christ or to the Logos as a divine principle."],"confidence":"high","notes":[]},{"i":643,"ref":"p643","source":"Ἕλληνες δὲ ὥσπερ ἀνθρωπομόρφους οὕτως καὶ ἀνθρωποπαθεῖς τοὺς θεοὺς ὑποτίθενται, καὶ καθάπερ τὰς μορφὰς αὐτῶν ὁμοίας ἑαυτοῖς ἕκαστοι διαζωγραφοῦσιν, ὥς φησιν ὁ Ξενοφάνης, Αἰθίοπές τε μέλανας σιμούς τε Θρᾷκές τε πυρροὺς καὶ γλαυκούς, οὕτως καὶ τὰς ψυχὰς ὁμοίους ἑαυτοῖς αὐτοὺς ἀναπλάττουσιν, αὐτίκα βάρβαροι οἱ μὲν θηριώδεις καὶ ἀγρίους τὰ ἤθη, ἡμερωτέρους δὲ Ἕλληνες, πλὴν ἐμπαθεῖς. διὸ εὐλόγως τοῖς μὲν μοχθηροῖς φαύλας ἔχειν τὰς περὶ θεοῦ διανοήσεις ἀνάγκη, τοῖς δὲ σπουδαίοις ἀρίστας, καὶ διὰ τοῦτο ὁ τῷ ὄντι βασιλικὸς τὴν ψυχὴν καὶ γνωστικὸς οὗτος καὶ θεοσεβὴς καὶ ἀδεισιδαίμων ὤν, τίμιον, σεμνόν, μεγαλοπρεπῆ, εὐποιητικόν, εὐεργετικόν, ἁπάντων ἀρχηγὸν ἀγαθῶν, κακῶν δὲ ἀναίτιον μόνον εἶναι τὸν μόνον θεὸν πεπεισμένος. καὶ περὶ μὲν τῆς Ἑλληνικῆς δεισιδαιμονίας ἱκανῶς, οἶμαι, ἐν τῷ Προτρεπτικῷ ἐπιγραφομένῳ ἡμῖν λόγῳ παρεστήσαμεν κατακόρως τῇ κατεπειγούσῃ συγκαταχρώ7.4.23.1 μενοι ἱστορίᾳ. οὔκουν χρὴ αὖθις τὰ ἀριδήλως εἰρημένα μυθολογεῖν. ὅσον δὲ ἐπισημήνασθαι κατὰ τὸν τόπον γενομένους ὀλίγα ἐκ πολλῶν, ἀπόχρη καὶ τάδε εἰς ἔνδειξιν τοῦ ἀθέους παραστῆσαι τοὺς τοῖς κα7.4.23.2 κίστοις ἀνθρώποις τὸ θεῖον ἀπεικάζοντας. ἤτοι γὰρ βλάπτονται πρὸς ἀνθρώπων αὐτοῖς οἱ θεοὶ καὶ χείρους τῶν ἀνθρώπων ὑφ' ἡμῶν βλαπτόμενοι δείκνυνται, ἢ εἰ μὴ τοῦτο, πῶς ἐφ' οἷς οὐ βλάπτονται, καθάπερ ὀξύχολον γραΐδιον εἰς ὀργὴν ἐρεθιζόμενον, ἐκπι7.4.23.3 κραίνονται, ᾗ φασι τὴν Ἄρτεμιν δι' Οἰνέα Αἰτωλοῖς ὀργισθῆναι. πῶς γὰρ οὐκ ἐλογίσατο θεὸς οὖσα ὡς οὐ καταφρονήσας ὁ Οἰνεύς, ἀλλ' ἤτοι λαθόμενος ἢ ὡς τεθυκὼς ἠμέλησεν;","english":"The Greeks, just as they conceive of gods in human form, so also do they attribute human passions to them, and just as each people paints the forms of their gods to resemble themselves, as Xenophanes says—Ethiopians as black and snub-nosed, Thracians as red-haired and blue-eyed—so also do they fashion their souls to be like themselves, barbarians making them beastly and savage in character, Greeks more civilized, but still subject to passion. Hence it is reasonable that the wicked necessarily have base conceptions about God, while the virtuous have the best; and for this reason the man who is truly royal in soul and gnostic, being both pious and free from superstition, is convinced that the one God alone is honorable, august, magnificent, beneficent, bountiful, the originator of all good things, and the cause of none evil. And concerning Greek superstition, I think we have sufficiently demonstrated in our work entitled the Protrepticus, having abundantly and with pressing urgency made use of history. Therefore, it is not necessary to rehearse again what has been clearly stated. But to note a few points from many in accordance with the present topic, even these suffice to show that those who liken the divine to the worst of men are atheists. For either the gods are harmed by men and are shown to be worse than men, being harmed by us, or if not this, how is it that they are embittered, like a quick-tempered old woman provoked to anger, over things by which they are not harmed—as they say Artemis was angered against the Aetolians because of Oeneus? For how did she, being a goddess, not consider that Oeneus did not act out of contempt, but either forgot or neglected it as having already sacrificed?","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ξενοφάνης","severity":"info","text":"Xenophanes of Colophon (6th–5th cent. BCE) famously criticized anthropomorphic conceptions of the gods, noting that different peoples imagine them in their own image. Clement adapts this critique to contrast Greek superstition with Christian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Here γνωστικὸς designates the ideal Christian who possesses true knowledge (gnōsis), a key figure in Clement's thought. It is not a reference to later Gnostic sects but to Clement's own concept of the advanced believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Προτρεπτικῷ","severity":"info","text":"Clement refers to his own work Protrepticus (Exhortation to the Greeks), which attacks pagan mythology and superstition. This cross-reference shows the Stromata as part of a larger literary project.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Ἄρτεμιν δι' Οἰνέα","severity":"info","text":"The myth of Artemis' anger at Oeneus (king of Calydon) for neglecting her sacrifice is a standard example of divine wrath in Greek literature. Clement uses it to argue that such passions are unworthy of the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔκουν χρὴ αὖθις","severity":"info","text":"This phrase marks a transition: Clement declines to repeat arguments from the Protrepticus, signaling that the present passage is a summary or supplement, not a full exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατακόρως τῇ κατεπειγούσῃ συγκαταχρώμενοι ἱστορίᾳ","severity":"caution","text":"The Greek is somewhat compressed: 'having abundantly and with pressing urgency made use of history' may imply Clement's own method in the Protrepticus was deliberately exhaustive, but the phrasing is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατακόρως τῇ κατεπειγούσῃ συγκαταχρώμενοι ἱστορίᾳ' is syntactically dense; the translation 'having abundantly and with pressing urgency made use of history' is one plausible reading, but the exact sense of 'συγκαταχρώμενοι' (using together? abusing?) is debated."],"confidence":"high","notes":[]},{"i":644,"ref":"p644","source":"εὖ δὲ καὶ ἡ Αὔγη δικαιολογουμένη πρὸς τὴν Ἀθηνᾶν ἐπὶ τῷ χαλεπαίνειν αὐτῇ τετοκυίᾳ ἐν τῷ ἱερῷ λέγει· σκῦλα μὲν βροτοφθόρα χαίρεις ὁρῶσα καὶ νεκρῶν ἐρείπια, καὶ οὐ μιαρά σοι ταῦτ' ἔστιν· εἰ δ' ἐγὼ τεκον, δεινὸν τόδ' ἡγῇ· καίτοι καὶ τὰ ἄλλα ζῷα ἐν τοῖς ἱεροῖς τίκτοντα οὐδὲν ἀδικεῖ. Εἰκότως τοίνυν δεισιδαίμονες περὶ τοὺς εὐοργήτους γινόμενοι πάντα σημεῖα ἡγοῦνται εἶναι τὰ συμβαίνοντα καὶ κακῶν αἴτια· ἐὰν μῦς διορύξῃ βωμὸν ὄντα πήλινον κἂν μηδὲν ἄλλο ἔχων διατράγῃ θύλακον, ἀλεκτρυὼν τρεφόμενος ἐὰν ἀπὸ ἑσπέρας ᾄσῃ, τιθέμενοι τοῦτο σημεῖόν τινος. Τοιοῦτόν τινα ἐν τῷ Δεισιδαίμονι ὁ Μένανδρος διακωμῳδεῖ· ἀγαθόν τι γένοιτό μοι, ὦ πολυτίμητοι θεοί, ὑποδούμενος τὸν ἱμάντα γὰρ τῆς δεξιᾶς ἐμβάδος διέρρηξα. Εἰκότως, ὦ φλήναφε· σαπρὸς γὰρ ἦν, σὺ δὲ σμικρολόγος οὐ θέλων καινὰς πρίασθαι. Χαρίεν τὸ τοῦ Ἀντιφῶντος· οἰωνισαμένου τινός, ὅτι κατέφαγεν ὗς τὰ δελφάκια, θεασάμενος αὐτὴν ὑπὸ λιμοῦ διὰ μικροψυχίαν τοῦ τρέφοντος κατισχναμένην, χαῖρε, εἶπεν, ἐπὶ τῷ σημείῳ, ὅτι οὕτω πεινῶσα τὰ σὰ οὐκ ἔφαγεν τέκνα. Τί δὲ καὶ θαυμαστόν, εἰ ὁ μῦς, φησὶν ὁ Βίων, τὸν θύλακον διέτραγεν, οὐχ εὑρὼν ὅ τι φάγῃ; τοῦτο γὰρ ἦν","english":"Well does Auge argue in her defense against Athena for being angry at her for giving birth in the temple, saying: You rejoice in seeing man-slaying spoils and the ruins of the dead, and these are not unclean to you; but if I have given birth, you consider this a terrible thing; and yet other animals that give birth in the temples do no wrong. Naturally, then, becoming superstitious about those who are easily angered, they consider all occurrences to be signs and causes of evils. If a mouse gnaws through an altar that is made of clay, or if it gnaws through a bag having nothing else to eat, or if a domestic cock crows in the evening, they take this as a sign of something. Menander in his Deisidaimon ridicules someone like this: \"May some good befall me, O honored gods, for while putting on my sandal I broke the strap of my right shoe.\" Naturally, you fool; for it was rotten, and you are a miser, not wanting to buy new ones. Charming is the remark of Antiphon: When someone took it as an omen that a sow had devoured her piglets, and seeing her emaciated by hunger due to the stinginess of her keeper, he said, \"Rejoice at the sign, that being so hungry she did not eat your children.\" And what is so wonderful, says Bion, if the mouse gnawed through the bag, not finding anything to eat? For this was","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Αὔγη","severity":"info","text":"Auge was a mythical princess of Tegea who gave birth to Telephus in the sanctuary of Athena, provoking the goddess's anger. Clement uses this myth to illustrate the inconsistency of divine anger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Μένανδρος","severity":"info","text":"Menander's comedy 'Deisidaimon' (The Superstitious Man) is cited as a parallel to Clement's critique of superstitious interpretation of everyday events. The fragment mocks a man who sees a broken sandal strap as an omen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντιφῶν","severity":"info","text":"Antiphon, likely the 5th-century BCE sophist, is quoted for a witticism about a sow eating her piglets. The anecdote satirizes those who interpret natural events as ominous signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βίων","severity":"info","text":"Bion of Borysthenes, a 3rd-century BCE Cynic philosopher, is cited for a rationalist explanation of a mouse gnawing a bag: the mouse was simply hungry, not a portent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δεισιδαίμονες","severity":"info","text":"The Greek term δεισιδαίμονες (deisidaimones) means 'superstitious' in a negative sense, implying fear of the divine. Clement uses it to contrast true piety with irrational fear of gods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative sequence of exempla (Auge, Menander, Antiphon, Bion) that Clement marshals to argue against superstitious interpretation of natural events, supporting his broader critique of pagan religion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Antiphon' is uncertain; it could be the sophist or a different Antiphon. The text does not specify.","The phrase 'εὐοργήτους' (easily angered) is ambiguous: it may refer to the gods or to superstitious people who are quick to anger."],"confidence":"high","notes":[]},{"i":645,"ref":"p645","source":"θαυμαστόν, εἰ, ὥσπερ Ἀρκεσίλαος παίζων ἐνεχείρει, τὸν μῦν ὁ θῦλαξ κατέφαγεν. Εὖ γοῦν καὶ Διογένης πρὸς τὸν θαυμάζοντα, ὅτι εὗρεν τὸν ὄφιν ἐν τῷ ὑπέρῳ περιειλημένον, μὴ θαύμαζε ἔφη· ἦν γὰρ παραδοξότερον ἐκεῖνο, εἰ τὸ ὕπερον περὶ ὀρθῷ τῷ ὄφει κατειλημένον ἐθεάσω. Δεῖ γὰρ καὶ τὰ ἄλογα τῶν ζῴων τρέχειν καὶ θεῖν καὶ μάχεσθαι καὶ τίκτειν καὶ ἀποθνῄσκειν, ἃ δή, ἐκείνοις ὄντα κατὰ φύσιν, οὐκ ἄν ποτε ἡμῖν γένοιτο παρὰ φύσιν· ὄρνιθες δέ τε πολλοὶ ὑπ' αὐγὰς ἠελίοιο φοιτῶσιν. Ὁ κωμικὸς δὲ Φιλήμων καὶ τὰ τοιαῦτα κωμῳδεῖ· ὅταν ἴδω (φησί) παρατηροῦντα, τίς ἔπταρεν ἢ τίς ἐλάλησεν, ἤ, τίς ἐστιν ὁ προϊών, σκοποῦντα, πωλῶ τοῦτον εὐθὺς ἐν ἀγορᾷ. αὑτῷ βαδίζει καὶ λαλεῖ καὶ πτάρνυται ἕκαστος ἡμῶν, οὐχὶ τοῖς ἐν τῇ πόλει. τὰ πράγματα ὡς πέφυκεν, οὕτως γίγνεται. Εἶτα νήφοντες μὲν ὑγείαν αἰτοῦνται, ὑπερεμπιπλάμενοι δὲ καὶ μέθαις ἐγκυλιόμενοι κατὰ τὰς ἑορτὰς νόσους ἐπισπῶνται. Πολλοὶ δὲ καὶ τὰς γραφὰς δεδίασι τὰς ἀνακειμένας. ἀστείως πάνυ ὁ Διογένης, ἐπὶ οἰκίᾳ μοχθηροῦ τινος εὑρὼν ἐπιγεγραμμένον· ὁ καλλίνικος Ἡρακλῆς ἐνθάδε κατοικεῖ· μηδὲν εἰσίτω κακόν, καὶ πῶς ἔφη ὁ κύριος εἰσελεύσεται τῆς οἰκίας; Οἱ αὐτοὶ δ' οὗτοι πᾶν ξύλον καὶ πάντα λίθον, τὸ δὴ λεγόμενον, λιπαρὸν προσκυνοῦντες, ἔρια πυρρὰ καὶ ἁλῶν χόνδρους καὶ δᾷδας σκίλλαν τε καὶ θεῖον δεδίασι, πρὸς τῶν γοήτων καταγοητευθέντες κατά τινας ἀκαθάρτους καθαρμούς. θεὸς δέ, ὁ τῷ ὄντι θεός, ἅγιον μόνον οἶδεν τὸ τοῦ δικαίου ἦθος, ὥσπερ ἐναγὲς τὸ ἄδικον καὶ μο7.4.26.3 χθηρόν. ὁρᾶν γοῦν ἔστι τὰ ὠὰ τὰ ἀπὸ τῶν περικαθαρθέντων, εἰ θαλφθείη, ζωογονούμενα.","english":"It is remarkable if, as Arcesilaus used to jest, the bag devoured the mouse. Well indeed did Diogenes say to the man who marveled that he found the snake coiled in the mortar: \"Do not marvel,\" he said, \"for it would have been more paradoxical if you had seen the mortar coiled around the upright snake.\" For even irrational animals must run and rush and fight and give birth and die, which, being natural to them, could never become unnatural to us; and many birds come under the rays of the sun. The comic poet Philemon also ridicules such things: \"Whenever I see,\" he says, \"someone watching to see who sneezed or who spoke, or who is going ahead, I immediately sell him in the marketplace.\" Each of us walks and speaks and sneezes for himself, not for those in the city. Things happen as they are by nature. Then, while sober they pray for health, but by overeating and wallowing in drunkenness during festivals they bring on diseases. Many also fear the paintings that are dedicated. Very wittily, Diogenes, finding inscribed on the house of some wicked man, \"The victorious Heracles dwells here; let no evil enter,\" said, \"And how will the master of the house enter?\" These same people, while adoring every piece of wood and every stone, as the saying goes, with unguents, fear red wool and grains of salt and torches, squill, and sulfur, having been bewitched by sorcerers through certain impure purifications. But God, the true God, knows only the character of the righteous man as holy, just as he knows the unjust and wicked as polluted. One can see, indeed, that eggs from those who have been purified, if they are warmed, become living creatures.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρκεσίλαος","severity":"info","text":"Arcesilaus (c. 316–241 BCE) was the founder of the Academic Skeptic school. Clement cites his jest to illustrate the absurdity of superstitious wonder at natural events.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Φιλήμων","severity":"info","text":"Philemon (c. 362–262 BCE) was a comic poet of Middle and New Comedy. Clement quotes him to mock superstitious attention to omens like sneezes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Διογένης","severity":"info","text":"Diogenes the Cynic (c. 412–323 BCE) is cited twice: once for a paradox about a snake and mortar, and once for a witty retort about Heracles' inscription. Both exemplify Cynic rejection of superstition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"περικαθαρθέντων","severity":"info","text":"The term refers to persons who have undergone purification rites, often involving eggs. Clement uses the image of eggs from such rites hatching to argue that superstitious purifications are ineffective.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"ὁ καλλίνικος Ἡρακλῆς ἐνθάδε κατοικεῖ· μηδὲν εἰσίτω κακόν","severity":"info","text":"This inscription parallels common Greek apotropaic formulas, often placed at house entrances to ward off evil. Diogenes' joke subverts the formula by questioning how the master can enter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μο7.4.26.3","severity":"caution","text":"The Greek text contains a corrupt or garbled reference 'μο7.4.26.3', likely a scribal or editorial insertion. The intended word is probably 'μοχθηρόν' (wicked), as in the English translation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μο7.4.26.3' is a textual corruption; the reading 'μοχθηρόν' is adopted based on context and the English draft."],"confidence":"high","notes":[]},{"i":646,"ref":"p646","source":"οὐκ ἂν δὲ τοῦτο ἐγίνετο, εἰ ἀνελάμβανεν τὰ τοῦ περικαθαρθέντος κακά. Χαριέντως γοῦν καὶ ὁ κωμικὸς Δίφιλος κωμῳδεῖ τοὺς γόητας διὰ τῶνδε· Προιτίδας ἁγνίζων κούρας καὶ τὸν πατέρα αὐτῶν Προῖτον Ἀβαντιάδην καὶ γραῦν πέμπτην ἐπὶ τοῖσδε δᾳδὶ μιᾷ σκίλλῃ τε μιᾷ, τόσα σώματα φωτῶν, θείῳ τε ἀσφάλτῳ τε πολυφλοίσβῳ τε θαλάσσῃ ἐξ ἀκαλαρρείταο βαθυρρόου Ὠκεανοῖο. ἀλλὰ μάκαρ Ἀὴρ διὰ τῶν νεφέων διάπεμψον Ἀντικύραν, ἵνα τόνδε κόριν κηφῆνα ποιήσω. Εὖ γὰρ καὶ ὁ Μένανδρος· εἰ μέν τι κακὸν ἀληθὲς εἶχες, Φειδία, ζητεῖν ἀληθὲς φάρμακον τούτου σ' ἔδει. νῦν δ' οὐκ ἔχεις· κενὸν εὑρὲ καὶ τὸ φάρμακον πρὸς τὸ κενόν· οἰήθητι δὲ ὠφελεῖν τί σε. περιμαξάτωσάν σε αἱ γυναῖκες ἐν κύκλῳ καὶ περιθεωσάτωσαν· ἀπὸ κρουνῶν τριῶν ὕδατι περίρραναι ἐμβαλὼν ἅλας, φακούς. πᾶς ἁγνός ἐστιν ὁ μηδὲν ἑαυτῷ κακὸν συνειδώς. Αὐτίκα ἡ τραγῳδία λέγει· Ὀρέστα, τίς σε ἀπόλλυσιν νόσος; Ἡ σύνεσις, ὅτι σύνοιδα δεινὰ εἰργασμένος. τῷ γὰρ ὄντι ἡ ἁγνεία οὐκ ἄλλη τίς ἐστιν πλὴν ἡ τῶν ἁμαρτημάτων ἀποχή. Καλῶς ἄρα καὶ Ἐπίχαρμός φησι· καθαρὸν ἂν τὸν νοῦν ἔχῃς, ἅπαν τὸ σῶμα καθαρὸς εἶ. Αὐτίκα καὶ τὰς ψυχὰς προκαθαίρειν χρεών φαμεν ἀπὸ τῶν φαύλων καὶ μοχθηρῶν δογμάτων διὰ τοῦ λόγου τοῦ ὀρθοῦ, καὶ τότε οὕτως ἐπὶ τὴν τῶν προηγουμένων κεφαλαίων ὑπόμνησιν τρέπεσθαι, ἐπεὶ καὶ πρὸ τῆς τῶν μυστηρίων παραδόσεως καθαρμούς τινας προσάγειν τοῖς μυεῖσθαι μέλλουσιν ἀξιοῦσιν, ὡς δέον τὴν ἄθεον ἀποθεμένους δόξαν ἐπὶ τὴν ἀληθῆ τρέπεσθαι παράδοσιν.","english":"This would not have happened if it had taken on the evils of the one purified. At any rate, the comic poet Diphilus wittily satirizes the sorcerers in these lines: \"Purifying the Proetides, maidens, and their father Proetus, son of Abas, and a fifth old woman besides, with one torch and one squill, so many bodies of men, with sulphur and asphalt and the loud-roaring sea from the calm, deep-flowing Ocean.\" But, \"Blessed Air, send Anticyra through the clouds, so that I may make this fellow a drone.\" For Menander also says well: \"If you had some real evil, Phidias, you would need to seek a true remedy for it. But now you have none; you have found both the remedy and the disease empty; think that it benefits you. Let the women smear you all around and carry you about; sprinkle yourself with water from three springs, adding salt and lentils.\" Everyone is pure who is conscious of no evil in himself. At once tragedy says: \"Orestes, what disease is destroying you?\" \"Conscience, because I am conscious of having done terrible deeds.\" For in truth, purity is nothing other than abstinence from sins. So Epicharmus also says rightly: \"If you have a pure mind, you are pure in your whole body.\" At once we say that it is necessary to purify the souls beforehand from base and wicked doctrines through right reason, and then in this way to turn to the recollection of the principal topics, since even before the transmission of the mysteries they deem it right to apply certain purifications to those about to be initiated, as it is necessary to lay aside the godless opinion and turn to the true tradition.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Προιτίδας","severity":"info","text":"The Proetides were the daughters of Proetus, king of Tiryns, who in myth were driven mad and purified by the seer Melampus. Diphilus here satirizes magical purification rituals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"περιμαξάτωσαν","severity":"info","text":"The verb περιμάσσω means 'to smear around' and refers to a ritual of transferring impurity by rubbing the patient with a substance (here implied to be lentils or salt) and then discarding it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁγνεία","severity":"info","text":"Clement defines purity (ἁγνεία) as abstinence from sins, echoing a common Christian moral reinterpretation of ritual purity. This aligns with New Testament themes (e.g., James 4:8) but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπίχαρμός","severity":"info","text":"Epicharmus, a 5th-century BC Sicilian comic poet, is quoted: 'If you have a pure mind, you are pure in your whole body.' Clement uses this to support his argument that inner purity supersedes external rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Clement moves from satirical examples of magical purification (Diphilus, Menander) to a positive definition of purity as moral, then to a call for preliminary purification of the soul through right reason before approaching Christian mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement adapts pagan comic and tragic sources (Diphilus, Menander, Epicharmus, and a tragic line on Orestes) to argue for a Christian understanding of purity, a common apologetic strategy in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ κρουνῶν τριῶν ὕδατι περίρραναι' may refer to a specific ritual practice; the exact nature of the 'three springs' is unclear.","The identity of the 'fifth old woman' in Diphilus' lines is uncertain; she may be a stock character in the comedy."],"confidence":"high","notes":[]},{"i":647,"ref":"p647","source":"Ἢ γὰρ οὐ καλῶς καὶ ἀληθῶς οὐκ ἐν τόπῳ τινὶ περιγράφομεν τὸν ἀπερίληπτον οὐδ' ἐν ἱεροῖς καθείργνυμεν χειροποιήτοις τὸ πάντων περιεκτικόν; τί δ' ἂν καὶ οἰκοδόμων καὶ λιθοξόων καὶ βαναύσου τέχνης ἅγιον εἴη ἔργον; οὐχὶ ἀμείνους τούτων οἱ τὸν ἀέρα καὶ τὸ περιέχον, μᾶλλον δὲ τὸν ὅλον κόσμον καὶ τὸ σύμπαν ἄξιον ἡγησάμενοι τῆς τοῦ θεοῦ ὑπεροχῆς; γελοῖον μεντἂν εἴη, ὡς αὐτοί φασιν οἱ φιλόσοφοι, ἄνθρωπον, ὄντα παίγνιον θεοῦ, θεὸν ἐργάζεσθαι καὶ γίγνεσθαι παιδιὰν τέχνης τὸν θεόν. ἐπεὶ τὸ γινόμενον ταὐτὸν καὶ ὅμοιον τῷ ἐξ οὗ γίνεται, ὡς τὸ ἐξ ἐλέφαντος ἐλεφάντινον καὶ τὸ ἐκ χρυσοῦ χρυσοῦν· τὰ δὲ πρὸς ἀνθρώπων βαναύσων κατασκευαζόμενα ἀγάλματά τε καὶ ἱερὰ ἐκ τῆς ὕλης τῆς ἀργῆς γίνεται, ὥστε καὶ αὐτὰ ἂν εἴη ἀργὰ καὶ ὑλικὰ καὶ βέβηλα. κἂν\n\nτὴν τέχνην ἐκτελέσῃς, τῆς βαναυσίας μετείληφεν· οὐκέτ' οὖν ἱερὰ καὶ θεῖα τῆς τέχνης τὰ ἔργα. τί δ' ἂν καὶ ἱδρύοιτο μηδενὸς ἀνιδρύτου τυγχάνοντος, ἐπεὶ πάντα ἐν τόπῳ; ναὶ μὴν τὸ ἱδρυμένον ὑπό τινος ἱδρύεται πρότερον ἀνίδρυτον ὄν. εἴπερ οὖν ὁ θεὸς ἱδρύεται πρὸς ἀνθρώπων, ἀνίδρυτός ποτε ἦν καὶ οὐδ' ὅλως ἦν. τοῦτο γὰρ ἂν εἴη ἀνίδρυτον, τὸ οὐκ ὄν· ἐπειδήπερ πᾶν τὸ μὴ ὂν ἱδρύεται. τὸ δὲ ὂν ὑπὸ τοῦ μὴ ὄντος οὐκ ἂν ἱδρυνθείη, ἀλλ' οὐδ' ὑπ' ἄλλου ὄντος· ὂν γάρ ἐστι καὶ αὐτό. λείπεται δὴ ὑφ' ἑαυτοῦ. καὶ πῶς αὐτὸ ἑαυτό τι γεννήσει; ἢ πῶς αὐτὸ τὸ ὂν ἑαυτὸ τῷ εἶναι ἐνιδρύσει; πότερον ἀνίδρυτον ὂν πρότερον ἵδρυσεν ἑαυτό; ἀλλ' οὐκ ἂν οὐδ' ἦν, ἐπεὶ τὸ μὴ ὂν ἀνίδρυτον· καὶ τὸ ἱδρῦσθαι νομισθὲν πῶς, ὃ φθάσαν εἶχεν ὄν, τοῦθ' ἑαυτὸ ὕστερον ποιοίη;","english":"For either we do not rightly and truly confine the incomprehensible in some place, nor do we shut up the all-containing in handmade temples; what holy work could there be of builders and stonecutters and vulgar art? Are not those better who have deemed the air and the surrounding space, or rather the whole world and the universe, worthy of the preeminence of God? It would be ridiculous, as the philosophers themselves say, for a human being, who is a plaything of God, to make God, and for God to become a plaything of art. For that which comes into being is the same and similar to that from which it comes, as the ivory thing from ivory and the golden thing from gold; but the statues and temples constructed by vulgar craftsmen come from inert matter, so that they themselves would be inert and material and profane. And even if you perfect the art, it has partaken of vulgarity; the works of art are no longer sacred and divine. And what could be established when nothing is unestablished, since all things are in place? Indeed, that which is established by someone is first unestablished before being established. If, then, God is established by humans, he was once unestablished and did not exist at all. For that would be unestablished, which does not exist; since everything that does not exist is established. But that which exists would not be established by that which does not exist, nor even by another existing thing; for it itself also exists. It remains, then, that it is established by itself. And how will something generate itself? Or how will that which exists establish itself in being? Was it first unestablished and then established itself? But then it would not even have existed, since the non-existent is unestablished; and how could that which is thought to be established, which already had existence, later make itself so?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἐν τόπῳ τινὶ περιγράφομεν τὸν ἀπερίληπτον","severity":"info","text":"Clement argues that God cannot be spatially confined, rejecting anthropomorphic or localized conceptions of the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παίγνιον θεοῦ","severity":"info","text":"The phrase 'plaything of God' echoes a common philosophical trope (cf. Plato, Laws 803c) and is used here to critique the absurdity of humans crafting the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βαναύσων","severity":"info","text":"Clement uses 'banausoi' (vulgar craftsmen) in a pejorative sense typical of Greek elite discourse, contrasting manual labor with true philosophical or theological understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"λείπεται δὴ ὑφ' ἑαυτοῦ","severity":"info","text":"This passage follows a logical reductio ad absurdum: if God is established by humans, then God was once unestablished; the only remaining possibility is self-establishment, which Clement then questions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ γινόμενον ταὐτὸν καὶ ὅμοιον τῷ ἐξ οὗ γίνεται","severity":"info","text":"The principle that the product shares the nature of its material (ivory from ivory, gold from gold) parallels Aristotelian hylomorphism, used here to argue that crafted statues remain inert and profane.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνίδρυτον","severity":"caution","text":"The term 'anidryton' (unestablished) is used in a technical sense that may be ambiguous: it can mean 'not set up' or 'non-existent,' and Clement exploits this ambiguity in his argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The logical force of 'ἱδρύεται' (is established) shifts between physical installation and ontological grounding, which Clement uses to press his argument but may confuse readers."],"confidence":"high","notes":[]},{"i":648,"ref":"p648","source":"οὗ δὲ πάντα τὰ ὄντα, πῶς οὖν τοῦτ' ἂν δέοιτό τινος; ἀλλ' εἰ καὶ ἀνθρωποειδὲς τὸ θεῖον, τῶν ἴσων δεήσεται τῷ ἀνθρώπῳ, τροφῆς τε καὶ σκέπης οἰκίας τε καὶ τῶν ἀκολούθων πάντων. οἱ ὁμοιοσχήμονες γὰρ καὶ ὁμοιοπαθεῖς τῆς ἴσης δεήσονται διαίτης. εἰ δὲ τὸ ἱερὸν διχῶς ἐκλαμβάνεται, ὅ τε θεὸς αὐτὸς καὶ τὸ εἰς τιμὴν αὐτοῦ κατασκεύασμα, πῶς οὐ κυρίως τὴν εἰς τιμὴν τοῦ θεοῦ κατ' ἐπίγνωσιν ἁγίαν γενομένην ἐκκλησίαν ἱερὸν ἂν εἴποιμεν θεοῦ τὸ πολλοῦ ἄξιον καὶ οὐ βαναύσῳ κατεσκευασμένον τέχνῃ, ἀλλ' οὐδὲ ἀγύρτου χειρὶ δεδαιδαλμένον, βουλήσει δὲ τοῦ θεοῦ εἰς νεὼν πεποιημένον; οὐ γὰρ νῦν τὸν τόπον, ἀλλὰ τὸ ἄθροισμα τῶν ἐκλεκτῶν ἐκκλησίαν καλῶ. ἀμείνων ὁ νεὼς οὗτος εἰς παραδοχὴν μεγέθους ἀξίας τοῦ θεοῦ. τὸ γὰρ περὶ πολλοῦ ἄξιον ζῷον τῷ τοῦ παντὸς ἀξίῳ, μᾶλλον δὲ οὐδενὸς ἀνταξίῳ, δι' ὑπερβολὴν ἁγιότητος καθιέρωται. εἴη δ' ἂν οὗτος ὁ γνωστικὸς ὁ πολλοῦ ἄξιος ὁ τίμιος τῷ θεῷ, ἐν ᾧ ὁ θεὸς ἐνίδρυται, τουτέστιν ἡ περὶ τοῦ θεοῦ γνῶσις καθιέρωται. ἐνταῦθα καὶ τὸ ἀπεικόνισμα εὕροιμεν ἄν, τὸ θεῖον καὶ ἅγιον ἄγαλμα, ἐν τῇ δικαίᾳ ψυχῇ, ὅταν μακαρία μὲν αὐτὴ τυγχάνῃ, ἅτε προκεκαθαρμένη, μακάρια δὲ διαπραττομένη ἔργα. ἐνταῦθα καὶ τὸ ἐνίδρυτον καὶ τὸ ἐνιδρυόμενον, τὸ μὲν ἐπὶ τῶν ἤδη γνωστικῶν, τὸ δὲ ἐπὶ τῶν οἵων τε γενέσθαι, κἂν μηδέπω ὦσιν ἄξιοι ἀναδέξασθαι ἐπιστήμην θεοῦ. πᾶν γὰρ τὸ μέλλον πιστεύειν πιστὸν ἤδη τῷ θεῷ καὶ καθιδρυμένον εἰς τιμὴν ἄγαλμα ἐνάρετον, ἀνακείμενον θεῷ.","english":"But if all things are in Him, how then would He need anything? Yet if the divine is anthropomorphic, it will require the same things as a human: food, shelter, a house, and all that follows. For those of similar form and similar passions will need the same way of life. And if \"temple\" is understood in two senses—both God Himself and the structure built in His honor—how could we not properly call the church, which is made in honor of God through holy knowledge, a temple of God, one that is of great worth and not constructed by vulgar art, nor fashioned by the hand of a charlatan, but made into a shrine by the will of God? For I do not now call the place \"church,\" but the assembly of the elect. This temple is better for receiving a magnitude worthy of God. For the living being of great worth is consecrated to the one worthy of the All—or rather, to the one who is the equal of nothing, through an excess of holiness. And this would be the gnostic, the one of great worth, the one honored by God, in whom God is enshrined—that is, knowledge of God is consecrated. Here we would also find the image, the divine and holy statue, in the righteous soul, when it is blessed and has been purified beforehand, and when it performs blessed works. Here too are the enshrined and the being enshrined: the former in the case of those already gnostic, the latter in the case of those who are to become such, even if they are not yet worthy to receive knowledge of God. For everything that is about to believe is already faithful to God and is established as a virtuous statue consecrated in honor of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐκκλησίαν","severity":"info","text":"Clement redefines ἐκκλησία not as a physical place but as the assembly of the elect, aligning with his spiritualized ecclesiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"The γνωστικὸς is the ideal Christian gnostic, of great worth, in whom knowledge of God is enshrined; this is a key figure in Clement's soteriology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄγαλμα","severity":"info","text":"ἄγαλμα (statue) is used metaphorically for the divine image in the righteous soul, a Platonic and Philonic trope adapted to Christian interiority.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement contrasts vulgar art (βάναυσος τέχνη) with the spiritual temple, reflecting contemporary polemics against pagan idolatry and material cult.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of anthropomorphism to a twofold definition of temple, then to the gnostic as the true shrine, ending with a distinction between the already and the not-yet gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that the soul is a statue of God echoes Philo of Alexandria (e.g., De Specialibus Legibus) and anticipates later Eastern Christian spiritual anthropology.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ περὶ πολλοῦ ἄξιον ζῷον' could refer to the gnostic or to the human soul generally; the reading taken follows the context identifying the gnostic as the living being of great worth."],"confidence":"high","notes":[]},{"i":649,"ref":"p649","source":"Καθάπερ οὖν οὐ περιγράφεται τόπῳ θεὸς οὐδὲ ἀπεικονίζεταί ποτε ζῴου σχήματι, οὕτως οὐδὲ ὁμοιοπαθὴς οὐδὲ ἐνδεὴς καθάπερ τὰ γενητά, ὡς θυσιῶν, δίκην τροφῆς, διὰ λιμὸν ἐπιθυμεῖν. ὧν ἅπτεται πάθος, φθαρτὰ πάντα ἐστί, καὶ τῷ μὴ τρεφομένῳ προσάγειν βορὰν μάταιον. καὶ ὅ γε κωμικὸς ἐκεῖνος Φερεκράτης ἐν Αὐτομόλοις χαριέντως αὐτοὺς πεποίηκεν τοὺς θεοὺς καταμεμφομένους τοῖς ἀνθρώποις τῶν ἱερῶν· ὅτε τοῖσι θεοῖσι θύετε, πρώτιστα ἀποκρίνετε τοῖς ἱερεῦσιν τὸ νομιζόμενον, κἄπειθ' ὑμῖν, εἶτ' (αἰσχύνη τὸ κατειπεῖν) εὖ τὼ μηρὼ περιλέψαντες κομιδῇ μέχρι βουβώνων κρέα πάντα καὶ τὴν ὀσφὺν κομιδῇ ψιλήν, λοιπὸν τὸν σπόνδυλον αὐτὸν ὥσπερ ῥίνῃ ῥινήσαντες νέμεθ' ὥσπερ καὶ τοῖς κυσὶν ἡμῖν, εἶτ' ἀλλήλους αἰσχυνόμενοι θυλήμασι κρύπτετε πολλοῖς. Εὔβουλος δὲ ὁ καὶ αὐτὸς κωμικὸς ὧδέ πως περὶ τῶν θυσιῶν γράφει· αὐτοῖς δὲ τοῖς θεοῖσι τὴν κέρκον μόνην καὶ μηρὸν ὥσπερ παιδερασταῖς θύετε. καὶ παραγαγὼν τὸν Διόνυσον ἐν Σεμέλῃ διαστελλόμενον πεποίηκεν· πρῶτον μὲν ὅταν ἐμοί τι θύωσίν τινες, θύουσιν αἷμα, κύστιν, ἧπαρ, καρδίαν, ὑμέν' ἐπιπόλαιον· οὐδ' ἐγὼ γὰρ ἐσθίω γλυκεῖαν οὐδὲ μηρίαν. Μένανδρός τε τὴν ὀσφὺν ἄκραν πεποίηκεν καὶ τὴν χολὴν ὀστέα τὰ ἄβρωτα (φησί) τοῖς θεοῖς ἐπιθέντες αὐτοὶ τὰ ἄλλα ἀναλίσκουσιν. Ἢ γὰρ οὐχ ἡ τῶν ὁλοκαυτωμάτων κνῖσα καὶ τοῖς θηρίοις φευκτέα; εἰ δὲ τῷ ὄντι ἡ κνῖσα γέρας ἐστὶ θεῶν τῶν παρ' Ἕλλησιν, οὐκ ἂν φθάνοιεν καὶ τοὺς μαγείρους θεοποιοῦντες, οἳ τῆς ἴσης εὐδαιμονίας ἀξιοῦνται, καὶ τὸν ἰπνὸν αὐτὸν προσκυνοῦντες προσεχέστερον γινόμενον τῇ κνίσῃ τῇ πολυτιμήτῳ.","english":"Just as God is not confined to a place nor ever depicted in the form of a living creature, so too He is not subject to passion nor in need, like created things, so as to desire sacrifices as a kind of food because of hunger. All things that are touched by passion are perishable, and it is vain to bring food to that which is not fed. And that comic poet Pherecrates in his *Automoloi* wittily represented the gods themselves complaining to men about their sacrifices: \"When you sacrifice to the gods, first you set aside the customary portion for the priests, then for yourselves, then (shame to say it) after stripping the thighs clean down to the groins, you give us all the meat and the loin completely bare, and then the spine itself, as if filing it with a file, you distribute to us as to dogs, and then, ashamed before each other, you conceal it with many barley-cakes.\" Eubulus, himself also a comic poet, writes somewhat as follows about sacrifices: \"To the gods themselves you sacrifice only the tail and the thigh, as if to pederasts.\" And in his *Semele*, after introducing Dionysus, he has him give instructions: \"First, whenever some people sacrifice to me, they sacrifice blood, bladder, liver, heart, and the surface membrane; for I myself do not eat the sweet nor the thigh.\" Menander too has represented the outermost loin and the gall as \"the inedible bones\" (he says) \"which they place before the gods, while they themselves consume the rest.\" For is not the savor of whole burnt offerings also avoided by wild beasts? And if the savor is truly the perquisite of the gods among the Greeks, they would not be far from deifying the cooks as well, who are deemed worthy of the same happiness, and from worshipping the oven itself, which comes into more direct contact with the highly honored savor.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καθάπερ οὖν οὐ περιγράφεται τόπῳ θεὸς","severity":"info","text":"Clement argues that God is not spatially circumscribed, rejecting anthropomorphic and localizing conceptions of the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Φερεκράτης ἐν Αὐτομόλοις","severity":"info","text":"Pherecrates (5th c. BCE) was a comic poet; his play Automoloi (Deserters) satirizes sacrificial practice, a source Clement uses to critique pagan religion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Εὔβουλος","severity":"info","text":"Clement cites Eubulus, another comic poet, whose fragment on sacrifices parallels Pherecrates' mockery, reinforcing the argument that pagan offerings are trivial.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Μένανδρός","severity":"info","text":"Menander (4th c. BCE) is quoted to show that even New Comedy ridiculed the practice of offering inedible parts to gods, a tradition Clement marshals for Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἢ γὰρ οὐχ ἡ τῶν ὁλοκαυτωμάτων κνῖσα","severity":"info","text":"Clement shifts from comic citations to a rhetorical question, intensifying the argument: if smoke is the gods' portion, then cooks and ovens would be divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κομιδῇ μέχρι βουβώνων κρέα πάντα","severity":"caution","text":"The comic fragment contains coarse anatomical detail; the English draft softens it. The Greek is explicit about stripping meat down to the groin, which may shock modern readers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the comic fragments is fragmentary; the exact wording and line divisions are uncertain. The reading follows the edition's reconstruction."],"confidence":"high","notes":[]},{"i":650,"ref":"p650","source":"καί που Ἡσίοδος κατά τινα μερισμὸν κρεῶν ἀπατηθέντα φησὶ πρὸς τοῦ\n\nΠρομηθέως τὸν Δία λαβεῖν ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ κεκαλυμμένα ἀργέτι δημῷ· ἐκ τοῦ δ' ἀθανάτοισιν ἐπὶ χθονὶ φῦλ' ἀνθρώπων καίουσ' ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν. ἀλλ' οὐκ ἂν οὐδαμῶς φασι κατὰ τὴν ἐκ τῆς ἐνδείας ἐπιθυμίαν κακούμενον τρέφεσθαι τὸν θεόν. ὅμοιον οὖν αὐτὸν φυτῷ ποιήσουσιν ἀνορέκτως τρεφόμενον καὶ τοῖς φωλεύουσι θηρίοις. φασὶ γοῦν ταῦτα εἴτε ὑπὸ τῆς κατὰ τὸν ἀέρα παχύτητος εἴτ' αὖ καὶ ἐξ αὐτῆς τῆς τοῦ οἰκείου σώματος ἀναθυμιάσεως τρεφόμενα ἀβλαβῶς αὔξειν. καίτοι εἰ ἀνενδεῶς τρέφεται αὐτοῖς τὸ θεῖον, τίς ἔτι χρεία τροφῆς τῷ ἀνενδεεῖ; εἰ δὲ τιμώμενον χαίρει, φύσει ἀνενδεὲς ὑπάρχον, οὐκ ἀπεικότως ἡμεῖς δι' εὐχῆς τιμῶμεν τὸν θεόν, καὶ ταύτην τὴν θυσίαν ἀρίστην καὶ ἁγιωτάτην μετὰ δικαιοσύνης ἀναπέμπομεν, τῷ δικαιοτάτῳ λόγῳ γεραίροντες, δι' οὗ παραλαμβάνομεν τὴν γνῶσιν, διὰ τούτου δοξάζοντες ὃν μεμαθήκαμεν. ἔστι γοῦν τὸ παρ' ἡμῖν θυσιαστήριον ἐνταῦθα τὸ ἐπίγειον τὸ ἄθροισμα τῶν ταῖς εὐχαῖς ἀνακειμένων, μίαν ὥσπερ ἔχον φωνὴν τὴν κοινὴν καὶ μίαν γνώμην. Αἱ δὲ διὰ τῆς ὀσφρήσεως, εἰ καὶ θειότεραι τῶν διὰ στόματος, τροφαί, ἀλλὰ ἀναπνοῆς εἰσι δηλωτικαί. τί οὖν φασι περὶ τοῦ θεοῦ; πότερον διαπνεῖται ὡς τὸ τῶν δαιμόνων γένος; ἢ ἐμπνεῖται μόνον ὡς τὰ ἔνυδρα κατὰ τὴν τῶν βραγχίων διαστολήν; ἢ περιπνεῖται καθάπερ τὰ ἔντομα κατὰ τὴν διὰ τῶν πτερύγων ἐπίθλιψιν τῆς ἐντο7.6.32.2 μῆς; ἀλλ' οὐκ ἄν τινι τούτων ἀπεικάσαιεν, εἴ γε εὖ φρονοῖεν, τὸν θεόν·","english":"And somewhere Hesiod says that, according to a certain distribution of meats, Prometheus deceived Zeus, who received white ox-bones concealed by crafty skill under rich fat; and from that, mortals on earth burn white bones of sacrificed animals on altars for the immortals. But they would by no means say that God is nourished, being harmed by desire arising from need. They would thus make him like a plant, nourished without appetite, and like animals that live in holes. They say, at any rate, that these are nourished and grow without harm, either by the thickness of the air or by the exhalation from their own body. Yet if the divine is nourished without need, what further need of nourishment does the needless have? But if it rejoices in being honored, being by nature needless, it is not unreasonable that we honor God through prayer, and we offer this sacrifice, the best and most holy, with righteousness, honoring by the most just reason, through which we receive knowledge, glorifying through this the one we have learned. At any rate, our altar here on earth is the assembly of those devoted to prayers, having as it were one common voice and one mind. But nourishments through smell, even if more divine than those through the mouth, are indicative of breathing. What then do they say about God? Does he breathe through, like the race of demons? Or does he only inhale, like aquatic creatures through the expansion of their gills? Or is he breathed around, like insects through the compression of the trachea by their wings? But they would not liken God to any of these, if they were sensible.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσίοδος ... φησὶ ... τὸν Δία λαβεῖν ὀστέα λευκὰ βοὸς","severity":"info","text":"Clement paraphrases Hesiod's Theogony (535-557), where Prometheus deceives Zeus with bones wrapped in fat, establishing the origin of Greek sacrifice.","cites":[],"named_sources":["Hesiod Theogony"],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ παρ' ἡμῖν θυσιαστήριον ἐνταῦθα τὸ ἐπίγειον τὸ ἄθροισμα τῶν ταῖς εὐχαῖς ἀνακειμένων","severity":"info","text":"Clement redefines the Christian altar as the congregation of worshippers united in prayer, contrasting with material altars of pagan sacrifice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἱ δὲ διὰ τῆς ὀσφρήσεως ... τροφαί","severity":"info","text":"The discussion of nourishment by smell echoes ancient physiological theories (e.g., in Aristotle or Stoic sources) about animals that feed on exhalations, used here to ridicule anthropomorphic views of God.","cites":[],"named_sources":["Aristotle History of Animals"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί οὖν φασι περὶ τοῦ θεοῦ; πότερον ... ἢ ... ἢ ...","severity":"info","text":"Clement employs a rhetorical series of three alternatives (breathing through, inhaling, breathed around) to reduce pagan conceptions of divine nourishment to absurdity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνενδεῶς","severity":"info","text":"The adverb 'without need' (ἀνενδεῶς) is central to Clement's argument: the divine, being self-sufficient, cannot require nourishment, even if 'honored'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς ἐντο7.6.32.2 μῆς","severity":"caution","text":"The Greek text at the end of the passage contains a corrupt or garbled word (ἐντο7.6.32.2 μῆς), likely a scribal error for 'entomon' (insect) or a misreading of a marginal note; the sense is clear from context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς ἐντο7.6.32.2 μῆς' is corrupt; the intended word is probably 'ἐντόμων' (insects) or a similar term for tracheal breathing.","The reference to 'Pherecrates in his Automoloi' in the previous passage is not continued here, leaving the comic parallel incomplete."],"confidence":"high","notes":[]},{"i":651,"ref":"p651","source":"ὅσα δὲ ἀναπνεῖ, κατὰ τὴν τοῦ πνεύμονος πρὸς τὸν θώρακα ἀντιδιαστολὴν ῥυμουλκεῖ τὸν ἀέρα. εἶτα εἰ σπλάγχνα δοῖεν καὶ ἀρτηρίας καὶ φλέβας καὶ νεῦρα καὶ μόρια τῷ θεῷ, οὐδὲν διαφέροντα εἰσηγήσονται τούτων. ἡ σύμπνοια δὲ ἐπὶ τῆς ἐκκλησίας λέγεται κυρίως. καὶ γάρ ἐστιν ἡ θυσία τῆς ἐκκλησίας λόγος ἀπὸ τῶν ἁγίων ψυχῶν ἀναθυμιώμενος, ἐκκαλυπτομένης ἅμα τῇ θυσίᾳ καὶ τῆς δια7.6.32.5 νοίας ἁπάσης τῷ θεῷ. ἀλλὰ τὸν μὲν ἀρχαιότατον βωμὸν ἐν Δήλῳ ἁγνὸν εἶναι τεθρυλήκασι, πρὸς ὃν δὴ μόνον καὶ Πυθαγόραν προσελθεῖν φασι φόνῳ καὶ θανάτῳ μὴ μιανθέντα, βωμὸν δὲ ἀληθῶς ἅγιον τὴν δικαίαν ψυχὴν καὶ τὸ ἀπ' αὐτῆς θυμίαμα τὴν ὁσίαν εὐχὴν λέ7.6.32.6 γουσιν ἡμῖν ἀπιστήσουσιν; σαρκοφαγιῶν δ', οἶμαι, προφάσει αἱ θυσίαι τοῖς ἀνθρώποις ἐπινενόηνται. ἐξῆν δὲ καὶ ἄλλως ἄνευ τῆς τοιαύτης εἰδωλολατρείας μεταλαμβάνειν κρεῶν τὸν βουλόμενον. αἱ μὲν γὰρ κατὰ τὸν νόμον θυσίαι τὴν περὶ ἡμᾶς εὐσέβειαν ἀλληγοροῦσι, καθάπερ ἡ τρυγὼν καὶ ἡ περιστερὰ ὑπὲρ ἁμαρτιῶν προσφερόμεναι τὴν ἀποκάθαρσιν τοῦ ἀλόγου μέρους τῆς ψυχῆς προσδεκτὴν μηνύουσι τῷ θεῷ. εἰ δέ τις τῶν δικαίων οὐκ ἐπιφορτίζει τῇ τῶν κρεῶν βρώσει τὴν ψυχήν, λόγῳ τινὶ εὐλόγῳ χρῆται, οὐχ ᾧ Πυθαγόρας καὶ οἱ ἀπ' αὐτοῦ τὴν μετένδεσιν ὀνειροπολοῦντες τῆς ψυχῆς. δοκεῖ δὲ Ξενοκράτης ἰδίᾳ πραγματευόμενος Περὶ τῆς ἀπὸ τῶν ζῴων τροφῆς καὶ Πολέμων ἐν τοῖς Περὶ τοῦ κατὰ φύσιν βίου συντάγμασι σαφῶς λέγειν, ὡς ἀσύμφορόν ἐστιν ἡ διὰ τῶν σαρκῶν τροφή, ἣ εἰργασμένη ἤδη καὶ ἐξομοιοῖ ταῖς τῶν ἀλόγων ψυχαῖς.","english":"All that breathes draws the air by the counter-distension of the lung against the thorax. Then if they should offer entrails and arteries and veins and nerves and limbs to God, they will propose nothing different from these. The term \"conspiration\" is properly used of the Church. For the sacrifice of the Church is a word exhaled from holy souls, the whole mind being at the same time unveiled to God along with the sacrifice. But they have celebrated the most ancient altar in Delos as pure, to which alone they say Pythagoras approached, not defiled by bloodshed and death; and they will disbelieve us when we say that the truly holy altar is the righteous soul and the incense from it is the holy prayer. Sacrifices, I think, were devised for men as a pretext for eating flesh. It was possible, however, even otherwise to partake of meat without such idolatry, for those who wished. For the sacrifices according to the law allegorize the piety concerning us, just as the turtledove and the pigeon offered for sins indicate that the purification of the irrational part of the soul is acceptable to God. But if one of the righteous does not burden the soul with the eating of flesh, he uses a reasonable argument, not that of Pythagoras and his followers who dream of the transmigration of the soul. Xenocrates, in his special treatise On Food from Animals, and Polemo, in his writings On the Life According to Nature, seem clearly to say that the food consisting of flesh is unprofitable, which, when already prepared, assimilates one to the souls of irrational animals.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σύμπνοια","severity":"info","text":"The term σύμπνοια (conspiration) is used here in a technical Christian sense, denoting the unified spiritual breath or harmony of the Church, distinct from its physiological meaning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"βωμὸν ... ἐν Δήλῳ","severity":"info","text":"The reference to the ancient altar in Delos, approached only by Pythagoras without bloodshed, reflects a well-known tradition in Greek religion and philosophy, used by Clement to contrast pagan purity with Christian spiritual sacrifice.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Ξενοκράτης ... Περὶ τῆς ἀπὸ τῶν ζῴων τροφῆς","severity":"info","text":"Clement cites Xenocrates' lost treatise On Food from Animals and Polemo's On the Life According to Nature as authorities against flesh-eating, aligning with contemporary philosophical debates on vegetarianism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage moves from a critique of anthropomorphic sacrifices to a positive definition of Christian sacrifice as prayer and righteous soul, then to a discussion of Mosaic law and philosophical arguments against meat-eating.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πυθαγόρας ... μετένδεσιν","severity":"info","text":"Clement distances Christian vegetarianism from Pythagorean metempsychosis, showing awareness of contemporary polemics that associated abstention from meat with pagan transmigration beliefs.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ σύμπνοια ... λέγεται κυρίως' may be read as either a claim about ordinary usage or a technical theological definition; the translation 'properly used' follows the latter.","The reference to 'τὴν περὶ ἡμᾶς εὐσέβειαν' (piety concerning us) is ambiguous: it could mean piety directed toward us (i.e., toward humans) or piety that surrounds us (i.e., our own piety)."],"confidence":"high","notes":[]},{"i":652,"ref":"p652","source":"Ταύτῃ καὶ μάλιστα Ἰουδαῖοι χοιρείου ἀπέχονται, ὡς ἂν τοῦ θηρίου τούτου μιαροῦ ὄντος, ἐπεὶ μάλιστα τῶν ἄλλων τοὺς καρποὺς ἀνορύσσει καὶ φθείρει. ἐὰν δὲ λέγωσι τοῖς ἀνθρώποις δεδόσθαι τὰ ζῷα, καὶ ἡμεῖς συνομολογοῦμεν, πλὴν οὐ πάντως εἰς βρῶσιν οὐδὲ μὴν πάντα, ἀλλ' ὅσα ἀεργά. διόπερ οὐ κακῶς ὁ κωμικὸς Πλάτων ἐν ταῖς Ἑορταῖς τῷ δράματί φησιν· τῶν γὰρ τετραπόδων οὐδὲν ἀποκτείνειν ἔδει ἡμᾶς τὸ λοιπόν, πλὴν ὑῶν. τὰ γὰρ κρέα ἥδιστα ἔχουσιν, καὶ οὐδὲν ἀφ' ὑὸς γίγνεται πλὴν ὕστριχες καὶ πηλὸς ἡμῖν καὶ βοή. ὅθεν καὶ ὁ Αἴσωπος οὐ κακῶς ἔφη τοὺς ὗς κεκραγέναι μέγιστον, ὅταν ἕλκωνται· συνειδέναι γὰρ αὑτοῖς εἰς οὐδὲν ἄλλο χρησίμοις πλὴν εἰς τὴν θυσίαν. διὸ καὶ Κλεάνθης φησὶν ἀνθ' ἁλῶν αὐτοὺς ἔχειν τὴν ψυχήν, ἵνα μὴ σαπῇ τὰ κρέα. οἳ μὲν οὖν ὡς ἄχρηστον ἐσθίουσιν, οἳ δ' ὡς λυμαντικὸν τῶν καρπῶν καὶ ἄλλοι διὰ τὸ κατωφερὲς εἰς συνουσίαν εἶναι τὸ ζῷον\n\nοὐκ ἐσθίουσιν. ταύτῃ οὐδὲ τὸν τράγον ὁ νόμος θύει πλὴν ἐπὶ μόνῃ τῇ διοπομπήσει τῶν κακῶν, ἐπεὶ μητρόπολις κακίας ἡδονή. αὐτίκα καὶ συμβάλλεσθαι τὴν τῶν τραγείων κρεῶν βρῶσιν πρὸς ἐπιληψίαν λέγουσι. φασὶ δὲ πλείστην ἀνάδοσιν ἐκ χοιρείων γίνεσθαι κρεῶν, διὸ τοῖς μὲν ἀσκοῦσι τὸ σῶμα χρησιμεύει, τοῖς δὲ αὐτὴν τὴν ψυχὴν αὔξειν ἐπιχειροῦσι διὰ τὴν νωθρίαν τὴν ἀπὸ τῆς κρεοφαγίας ἐγγινομένην οὐκέτι. τάχ' ἄν τις τῶν γνωστικῶν καὶ ἀσκήσεως χάριν σαρκοφαγίας ἀπόσχοιτο καὶ τοῦ μὴ σφρι7.6.33.7 γᾶν περὶ τὰ ἀφροδίσια τὴν σάρκα. οἶνος γάρ, φησὶν Ἀνδροκύδης, καὶ σαρκῶν ἐμφορήσεις σῶμα μὲν ῥωμαλέον ἀπεργάζονται, ψυχὴν δὲ νωχαλεστέραν.","english":"For this reason especially the Jews abstain from pork, as this animal is unclean, since more than others it roots up and destroys the crops. If they say that animals have been given to men, we too agree, but not entirely for food nor indeed all, but only those that are unproductive. Therefore the comic poet Plato in his drama The Festivals says not badly: \"Of the quadrupeds we should henceforth kill none except pigs. For their flesh is most pleasant, and nothing comes from the pig except bristles and mud and noise for us.\" Hence Aesop also said not badly that pigs cry out most loudly when they are dragged, because they know that they are useful for nothing else except sacrifice. And Cleanthes says that they have their soul instead of salt, so that the flesh may not putrefy. Some eat it as useless, others as destructive of crops, and others do not eat it because the animal is prone to sexual intercourse.\n\nFor this reason the law does not sacrifice the goat except only for the averting of evils, since pleasure is the mother of vice. Indeed they say that the eating of goat's flesh contributes to epilepsy. They say that the greatest nourishment comes from pork, so it is useful for those who exercise the body, but for those who attempt to increase the soul itself, no longer, because of the sluggishness arising from meat-eating. Perhaps one of the Gnostics might abstain from meat-eating for the sake of discipline and so that the flesh may not swell concerning sexual matters. For wine, says Androcydes, and surfeits of flesh produce a strong body but a more sluggish soul.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"χοιρείου","severity":"info","text":"Clement explains Jewish abstinence from pork as due to the animal's destructiveness to crops, a common ancient rationale (cf. Leviticus 11:7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"Πλάτων ἐν ταῖς Ἑορταῖς","severity":"info","text":"The comic poet Plato (5th–4th c. BCE) is cited from his lost play 'The Festivals', fragmentarily preserved. Clement uses him to support limited meat consumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Αἴσωπος","severity":"info","text":"Aesop's fable about pigs crying when dragged is referenced; Clement interprets it as the pigs' self-awareness of being useful only for sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Κλεάνθης","severity":"info","text":"Cleanthes, the Stoic philosopher (3rd c. BCE), is quoted for the idea that pigs' souls serve as salt to preserve their flesh, a physiological metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀνδροκύδης","severity":"info","text":"Androcydes, a Hellenistic physician or philosopher (possibly 4th c. BCE), is cited on the effect of wine and meat: strengthening the body but dulling the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σφρι7.6.33.7 γᾶν","severity":"caution","text":"The Greek text at this point contains a corrupt or interpolated sequence 'σφρι7.6.33.7 γᾶν', likely a scribal error for 'σφριγᾶν' (to swell). The translation follows the emended reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σφρι7.6.33.7 γᾶν' is a textual corruption; the intended verb is probably 'σφριγᾶν' (to swell or be full). The translation adopts this emendation."],"confidence":"high","notes":[]},{"i":653,"ref":"p653","source":"ἄθετος οὖν ἡ τοιαύτη τροφὴ πρὸς σύνεσιν ἀκριβῆ. διὸ καὶ Αἰγύπτιοι ἐν ταῖς κατ' αὐτοὺς ἁγνείαις οὐκ ἐπιτρέπουσι τοῖς ἱερεῦσι σιτεῖσθαι σάρκας ὀρνιθείοις τε ὡς κουφοτάτοις χρῶνται καὶ ἰχθύων οὐχ ἅπτονται καὶ δι' ἄλλους μέν τινας μύθους, μάλιστα δὲ ὡς πλαδαρὰν τὴν σάρκα τῆς τοιᾶσδε κατασκευαζούσης βρώσεως. ἤδη δὲ τὰ μὲν χερσαῖα καὶ τὰ πτηνὰ τὸν αὐτὸν ταῖς ἡμετέραις ψυχαῖς ἀναπνέοντα ἀέρα τρέφεται, συγγενῆ τῷ ἀέρι τὴν ψυχὴν κεκτημένα, τοὺς δὲ ἰχθῦς οὐδὲ ἀναπνεῖν φασι τοῦτον τὸν ἀέρα, ἀλλ' ἐκεῖνον ὃς ἐγκέκραται τῷ ὕδατι εὐθέως κατὰ τὴν πρώτην γένεσιν, καθάπερ καὶ τοῖς λοιποῖς στοιχείοις, ὃ καὶ δεῖγμα τῆς ὑλικῆς διαμονῆς. Δεῖ τοίνυν θυσίας προσφέρειν τῷ θεῷ μὴ πολυτελεῖς, ἀλλὰ θεοφιλεῖς, καὶ τὸ θυμίαμα ἐκεῖνο τὸ σύνθετον τὸ ἐν τῷ νόμῳ τὸ ἐκ πολλῶν γλωσσῶν τε καὶ φωνῶν κατὰ τὴν εὐχὴν συγκείμενον, μᾶλλον δὲ τὸ ἐκ διαφόρων ἐθνῶν τε καὶ φύσεων τῇ κατὰ τὰς διαθήκας δόσει σκευαζόμενον εἰς τὴν ἑνότητα τῆς πίστεως καὶ κατὰ τοὺς αἴνους συναγόμενον, καθαρῷ μὲν τῷ νῷ, δικαίᾳ δὲ καὶ ὀρθῇ τῇ πολιτείᾳ, ἐξ ὁσίων ἔργων εὐχῆς τε δικαίας· ἐπεὶ τίς ὧδε μῶρος, κατὰ τὴν ποιητικὴν χάριν, καὶ λίαν ἀνειμένως εὔπειστος ἀνδρῶν, ὅστις ἐλπίζει θεοὺς ὀστῶν ἀσάρκων καὶ χολῆς πυρουμένης, ἃ καὶ κυσὶν πεινῶσιν οὐχὶ βρώσιμα, χαίρειν ἅπαντας καὶ γέρας λαχεῖν τόδε χάριν τε τούτων τοῖσι δρῶσιν ἐκτίνειν, κἂν πειραταὶ κἂν λῃσταὶ κἂν τύραννοι τύχωσιν;","english":"Such food is therefore unsuitable for precise understanding. For this reason the Egyptians, in their own purifications, do not permit their priests to eat meat; they use birds as the lightest of foods and do not touch fish, both for certain other myths and especially because such food renders the flesh flabby. Now land animals and birds, breathing the same air as our souls, are nourished by it, possessing a soul akin to the air; but fish, they say, do not even breathe this air, but rather that which is mixed with the water immediately from their first generation, just as with the other elements, which is also a sign of material persistence. Therefore one must offer sacrifices to God not costly but dear to God, and that compound incense prescribed in the law, composed of many tongues and voices according to prayer, or rather that which is prepared from different nations and natures by the gift according to the covenants, gathered into the unity of faith and according to the hymns, with a pure mind and a just and upright conduct, from holy works and righteous prayer. For who here is so foolish, according to poetic grace, and so excessively credulous among men, as to hope that the gods rejoice in all fleshless bones and burning gall, which are not even edible for hungry dogs, and that they receive this as a reward and repay favor to those who perform these acts, even if they happen to be pirates or robbers or tyrants?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄθετος οὖν ἡ τοιαύτη τροφὴ πρὸς σύνεσιν ἀκριβῆ","severity":"info","text":"Clement argues that certain foods hinder precise understanding, linking dietary purity to intellectual clarity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Αἰγύπτιοι ... τοῖς ἱερεῦσι","severity":"info","text":"Egyptian priestly purity rules, including abstention from meat and fish, are well-attested in classical sources (e.g., Herodotus, Histories 2.37).","cites":[],"named_sources":["Herodotus 5th cent. BCE"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλαδαρὰν τὴν σάρκα","severity":"info","text":"The term 'πλαδαρός' (flabby) describes the perceived effect of fish on the body, reflecting ancient humoral theory.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ θυμίαμα ἐκεῖνο τὸ σύνθετον τὸ ἐν τῷ νόμῳ","severity":"info","text":"Clement alludes to the compound incense prescribed in the Mosaic law (Exodus 30:34-38), interpreting it allegorically as the unity of diverse peoples in faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ τὴν ποιητικὴν χάριν","severity":"info","text":"Clement quotes or paraphrases a comic or satirical poetic source mocking the notion that gods delight in worthless sacrifices; the phrasing echoes Greek comedy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κἂν πειραταὶ κἂν λῃσταὶ κἂν τύραννοι","severity":"info","text":"Clement's critique of sacrificial piety as indifferent to moral character anticipates later Christian polemics against ritualism, e.g., in Augustine.","cites":[],"named_sources":["Augustine 4th-5th cent. CE"],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐκ πολλῶν γλωσσῶν τε καὶ φωνῶν' may refer either to the literal ingredients of the incense or metaphorically to the voices of diverse peoples; the reading taken is allegorical.","The source of the poetic quotation (κατὰ τὴν ποιητικὴν χάριν) is not identified; it may be from a lost comedy."],"confidence":"high","notes":[]},{"i":654,"ref":"p654","source":"φαμὲν δ' ἡμεῖς ἁγιάζειν τὸ πῦρ οὐ τὰ κρέα, ἀλλὰ τὰς ἁμαρτωλοὺς ψυχάς, πῦρ οὐ τὸ παμφάγον καὶ βάναυσον, ἀλλὰ τὸ φρόνιμον λέγοντες, τὸ διικνούμενον διὰ ψυχῆς τῆς διερχομένης τὸ πῦρ.\n\nΣέβειν δὲ δεῖν ἐγκελευόμεθα καὶ τιμᾶν τὸν αὐτὸν καὶ λόγον, σωτῆρά τε αὐτὸν καὶ ἡγεμόνα εἶναι πεισθέντες, καὶ δι' αὐτοῦ τὸν πατέρα, οὐκ ἐν ἐξαιρέτοις ἡμέραις, ὥσπερ ἄλλοι τινές, ἀλλὰ συνεχῶς τὸν ὅλον βίον τοῦτο πράττοντες καὶ κατὰ πάντα τρόπον. ἀμέλει τὸ γένος τὸ ἐκλεκτὸν ἑπτάκις τῆς ἡμέρας ᾔνεσά σοι φησί, κατ' ἐντολὴν δικαιούμενον. ὅθεν οὔτε ὡρισμένον τόπον * οὔτε ἐξαίρετον ἱερὸν οὐδὲ μὴν ἑορτάς τινας καὶ ἡμέρας ἀποτεταγμένας, ἀλλὰ τὸν πάντα βίον ὁ γνωστικὸς ἐν παντὶ τόπῳ, κἂν καθ' ἑαυτὸν μόνος ὢν τυγχάνῃ καὶ ὅπου τινὰς ἂν τῶν ὁμοίως πεπιστευκότων ἔχῃ, τιμᾷ τὸν θεόν, τουτέστιν χάριν ὁμολογεῖ τῆς γνώσεως καὶ τῆς πολιτείας. εἰ δὲ ἡ παρουσία τινὸς ἀνδρὸς ἀγαθοῦ διὰ τὴν ἐντροπὴν καὶ τὴν αἰδῶ πρὸς τὸ κρεῖττον ἀεὶ σχηματίζει τὸν ἐντυγχάνοντα, πῶς οὐ μᾶλλον ὁ συμπαρὼν ἀεὶ διὰ τῆς γνώσεως καὶ τοῦ βίου καὶ τῆς εὐχαριστίας ἀδιαλείπτως τῷ θεῷ οὐκ εὐλόγως ἂν ἑαυτοῦ παρ' ἕκαστα κρείττων εἴη εἰς πάντα καὶ τὰ ἔργα καὶ τοὺς λόγους καὶ τὴν διά7.7.35.5 θεσιν; τοιοῦτος ὁ πάντῃ παρεῖναι τὸν θεὸν πεπεισμένος, οὐχὶ δὲ ἐν τόποις τισὶν ὡρισμένοις κατακεκλεισμένον ὑπολαβών, ἵνα δὴ χωρὶς αὐτοῦ ποτε οἰηθεὶς εἶναι καὶ νύκτωρ καὶ μεθ' ἡμέραν ἀκολασταίνῃ. πάντα τοίνυν τὸν βίον ἑορτὴν ἄγοντες, πάντῃ πάντοθεν παρεῖναι τὸν θεὸν πεπεισμένοι, γεωργοῦμεν αἰνοῦντες, πλέομεν ὑμνοῦντες, κατὰ τὴν ἄλλην πολιτείαν ἐντέχνως ἀναστρεφόμεθα.","english":"We say that fire sanctifies not the meat, but the sinful souls, meaning by fire not the all-devouring and base fire, but the intelligent fire, the fire that penetrates through the soul which passes through the fire.\n\nWe are commanded to revere and honor the same Logos, being persuaded that he is both savior and guide, and through him the Father, not on special days, as some others do, but continuously throughout our whole life, doing this in every way. Indeed, the chosen race says, \"I praised you seven times a day,\" being justified according to the commandment. Hence neither a defined place, nor a special temple, nor certain feasts and appointed days, but the whole life of the gnostic in every place, even if he happens to be alone by himself and wherever he may have some of those who are similarly faithful, he honors God, that is, he gives thanks for his knowledge and his way of life. If the presence of a good man, through respect and shame, always shapes the one he meets for the better, how much more would one who is always present with God through knowledge, life, and uninterrupted thanksgiving not reasonably be better than himself in every respect, in both deeds and words and disposition? Such is the one who is persuaded that God is present everywhere, and does not suppose him to be confined to certain defined places, so that he might ever think himself to be without him and indulge in license both by night and by day. Therefore, celebrating our whole life as a festival, persuaded that God is present everywhere and from all sides, we plow while praising, we sail while hymning, and in the rest of our conduct we live artfully.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πῦρ φρόνιμον","severity":"info","text":"Clement distinguishes a base, all-devouring fire from an 'intelligent fire' (πῦρ φρόνιμον) that penetrates the soul. This aligns with Stoic and Middle Platonic conceptions of a purifying, rational cosmic fire, not the material element.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑπτάκις τῆς ἡμέρας ᾔνεσά σοι","severity":"info","text":"The phrase 'I praised you seven times a day' echoes Psalm 119:164 (LXX) or a similar liturgical tradition. Clement interprets it as a commandment for continuous, not merely daily, praise.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γένος τὸ ἐκλεκτόν","severity":"info","text":"The 'chosen race' (γένος τὸ ἐκλεκτόν) likely refers to the Christian community as a spiritual elite, distinct from Jewish or pagan elect. Clement uses this to contrast gnostic practice with ritualistic observance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a metaphor of purifying fire to a sustained argument against localized worship, culminating in the ideal of the gnostic's whole-life festival. The rhetorical question ('πῶς οὐ μᾶλλον') marks a climactic turn.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"πάντα τὸν βίον ἑορτὴν ἄγοντες","severity":"info","text":"The idea of life as a continuous festival appears in Philo (De Vita Contemplativa) and later in Christian ascetic literature. Clement adapts it to the gnostic's perpetual thanksgiving, rejecting calendar-bound feasts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"διικνούμενον","severity":"caution","text":"The participle διικνούμενον ('penetrating') is textually secure but the syntax is compressed: the fire penetrates 'through the soul which passes through the fire.' The precise metaphysical mechanism is ambiguous.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ γένος τὸ ἐκλεκτὸν' could refer to a specific Jewish or Christian group; Clement's usage is generic. The clause 'κατ' ἐντολὴν δικαιούμενον' may mean 'justified by the commandment' or 'being justified according to the commandment.' The fire's 'intelligence' is not fully defined."],"confidence":"high","notes":[]},{"i":655,"ref":"p655","source":"προσεχέστερον δὲ ὁ γνωστικὸς οἰκειοῦται θεῷ σεμνὸς ὢν ἅμα καὶ ἱλαρὸς ἐν πᾶσι, σεμνὸς μὲν διὰ τὴν ἐπὶ τὸ θεῖον ἐπιστροφήν, ἱλαρὸς δὲ διὰ τὸν ἐπιλογισμὸν τῶν ἀνθρωπείων ἀγαθῶν ὧν ἔδωκεν ἡμῖν ὁ θεός.\n\nΦαίνεται δὲ τὸ ἔξοχον τῆς γνώσεως ὁ προφήτης ὧδε παριστάς· χρηστότητα καὶ παιδείαν καὶ γνῶσιν δίδαξόν με· κατ' ἐπανάβασιν αὐξήσας τὸ ἡγεμονικὸν τῆς τελειότητος. οὗτος ἄρα ὄντως ὁ βασιλικὸς ἄνθρωπος, οὗτος ἱερεὺς ὅσιος τοῦ θεοῦ, ὅπερ ἔτι καὶ νῦν παρὰ τοῖς λογιωτάτοις τῶν βαρβάρων σῴζεται τὸ ἱερατικὸν γένος εἰς βασι7.7.36.3 λείαν προσαγόντων. οὗτος οὖν οὐδαμῇ μὲν ἑαυτὸν εἰς ὀχλοκρασίαν τὴν τῶν θεάτρων δεσπότιν ἐνδίδωσιν, τὰ λεγόμενα δὲ καὶ πραττόμενα καὶ ὁρώμενα ἡδονῆς ἀσώτου χάριν οὐδὲ ὄναρ προσίεται· οὔτ' οὖν ταύτας τὰς ἡδονὰς τῆς θέας οὔτε τὰς διὰ τῶν ἄλλων ἀπολαυσμάτων ποικιλίας, οἷον θυμιαμάτων πολυτέλειαν τὴν ὄσφρησιν γοητεύουσαν ἢ βρωμάτων συγκαττύσεις καὶ τὰς ἐξ οἴνων διαφόρων ἀπολαύσεις δελεαζούσας τὴν γεῦσιν, οὐδὲ τὰς πολυανθεῖς καὶ εὐώδεις πλοκὰς ἐκθηλυνούσας δι' αἰσθήσεως τὴν ψυχήν· πάντων δὲ τὴν σεμνὴν ἀπόλαυσιν ἐπὶ τὸν θεὸν ἀναγαγὼν ἀεὶ καὶ τῆς βρώσεως καὶ τοῦ πόματος καὶ τοῦ χρίσματος τῷ δοτῆρι τῶν ὅλων ἀπάρχεται, χάριν ὁμολογῶν καὶ διὰ τῆς δωρεᾶς καὶ τῆς χρήσεως διὰ λόγου τοῦ δοθέντος αὐτῷ, σπανίως εἰς τὰς ἑστιάσεις τὰς συμποτικὰς ἀπαντῶν, πλὴν εἰ μὴ τὸ φιλικὸν καὶ ὁμονοητικὸν ἐπαγγελλόμενον αὐτῷ τὸ συμπόσιον ἀφικέ7.7.36.5 σθαι προτρέψαι.","english":"The gnostic more directly appropriates God, being at once solemn and cheerful in all things, solemn because of his turning toward the divine, cheerful because of the consideration of the human goods that God has given us.\n\nThe prophet here manifests the preeminence of knowledge: \"Teach me kindness, discipline, and knowledge,\" having increased the governing principle of perfection by gradation. This one, then, is truly the royal man, this one is the holy priest of God, which even now is preserved among the most learned of the barbarians, who bring the priestly race to kingship. This one, therefore, never surrenders himself to mob rule, the mistress of theaters, nor does he admit even in dreams what is said, done, or seen for the sake of profligate pleasure; neither these pleasures of sight, nor the varieties of other enjoyments, such as the extravagance of incense that bewitches the sense of smell, or the concoctions of foods and the enjoyments of various wines that entice the taste, nor the many-flowered and fragrant garlands that effeminate the soul through sensation; but always referring the solemn enjoyment of all things to God, and of food, drink, and ointment he offers the first portion to the giver of all, confessing gratitude both through the gift and through the use by means of the word given to him, rarely attending festive banquets, unless the symposium, promising him friendship and concord, should urge him to come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσεχέστερον","severity":"info","text":"The comparative adverb 'more directly' (προσεχέστερον) intensifies the gnostic's appropriation of God, contrasting with ordinary believers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"γνωστικὸς (gnostic) here denotes Clement's ideal Christian, the advanced knower, not a sectarian Gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χρηστότητα καὶ παιδείαν καὶ γνῶσιν δίδαξόν με","severity":"info","text":"The quotation 'Teach me kindness, discipline, and knowledge' likely echoes a biblical wisdom verse, possibly Psalm 119:66 LXX or a similar didactic passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βασιλικὸς ἄνθρωπος","severity":"info","text":"The 'royal man' (βασιλικὸς ἄνθρωπος) reflects Stoic and Platonic ideals of the sage-king, merged with Clement's Christian gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρὰ τοῖς λογιωτάτοις τῶν βαρβάρων","severity":"info","text":"Clement refers to 'the most learned of the barbarians' who preserve a priestly race for kingship, likely alluding to Egyptian or Persian priestly castes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατ' ἐπανάβασιν","severity":"info","text":"The phrase 'by gradation' (κατ' ἐπανάβασιν) signals a rhetorical climax, building from kindness through discipline to knowledge as the governing principle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural quotation is not explicitly identified; it may be a loose citation or a lost text.","The identity of 'the most learned of the barbarians' is ambiguous; possibly Egyptian priests or Persian magi."],"confidence":"high","notes":[]},{"i":656,"ref":"p656","source":"πέπεισται γὰρ εἰδέναι πάντα τὸν θεὸν καὶ ἐπαΐειν, οὐχ ὅτι τῆς φωνῆς μόνον, ἀλλὰ καὶ τῆς ἐννοίας, ἐπεὶ καὶ ἡ ἀκοὴ ἐν ἡμῖν, διὰ σωματικῶν πόρων ἐνεργουμένη, οὐ διὰ τῆς σωματικῆς δυνάμεως ἔχει τὴν ἀντίληψιν, ἀλλὰ διά τινος ψυχικῆς αἰσθήσεως καὶ τῆς διακριτικῆς τῶν σημαινουσῶν τι φωνῶν νοήσεως. Οὔκουν ἀνθρωποειδὴς ὁ θεὸς τοῦδ' ἕνεκα, καὶ ἵνα ἀκούσῃ, οὐδὲ αἰσθήσεων αὐτῷ δεῖ, καθάπερ ἤρεσεν τοῖς Στωϊκοῖς, μάλιστα ἀκοῆς καὶ ὄψεως, μὴ γὰρ δύνασθαί ποτε ἑτέρως ἀντιλαβέσθαι· ἀλλὰ καὶ τὸ εὐπαθὲς τοῦ ἀέρος καὶ ἡ ὀξυτάτη συναίσθησις τῶν ἀγγέλων ἥ τε τοῦ συνειδότος ἐπαφωμένη τῆς ψυχῆς δύναμις δυνάμει τινὶ ἀρρήτῳ καὶ ἄνευ τῆς αἰσθητῆς ἀκοῆς ἅμα νοήματι πάντα γινώσκει· κἂν μὴ τὴν φωνήν τις ἐξικνεῖσθαι πρὸς τὸν θεὸν λέγῃ κάτω περὶ τὸν ἀέρα κυλινδουμένην, ἀλλὰ τὰ νοήματα τῶν ἁγίων τέμνει οὐ μόνον τὸν ἀέρα, ἀλλὰ καὶ τὸν ὅλον κόσμον. φθάνει δὲ ἡ θεία δύναμις, καθάπερ φῶς, ὅλην διιδεῖν τὴν ψυχήν. τί δ'; οὐχὶ καὶ αἱ προαιρέσεις φθά7.7.37.5 νουσι πρὸς τὸν θεὸν προϊεῖσαι τὴν φωνὴν τὴν ἑαυτῶν; οὐχὶ δὲ καὶ ὑπὸ τῆς συνειδήσεως πορθμεύονται; τίνα καὶ φωνὴν ἀναμείναι ὁ κατὰ πρόθεσιν τὸν ἐκλεκτὸν καὶ πρὸ τῆς γενέσεως τό τε ἐσόμενον ὡς ἤδη ὑπάρχον ἐγνωκώς; ἢ οὐχὶ πάντῃ εἰς τὸ βάθος τῆς ψυχῆς ἁπάσης τὸ φῶς τῆς δυνάμεως ἐκλάμπει, τὰ ταμιεῖα ἐρευνῶντος, ᾗ φησιν ἡ γραφή, τοῦ λύχνου τῆς δυνάμεως; ὅλος γὰρ ἀκοὴ καὶ ὅλος ὀφθαλμός, ἵνα τις τούτοις χρήσηται τοῖς ὀνόμασιν, ὁ θεός.","english":"He is convinced that God knows and hears everything, not only the voice but also the thought, since hearing in us, though activated through bodily channels, does not receive perception through bodily power, but through some psychic sense and the discriminative understanding of sounds that signify something. God is not therefore anthropomorphic, nor does he need senses in order to hear, as the Stoics thought, especially hearing and sight, as if he could not otherwise apprehend; but the pliancy of the air, the extremely acute perception of the angels, and the power of conscience touching the soul know everything by some ineffable power and without sensible hearing, simultaneously with the thought. Even if one says that the voice does not reach God, being rolled about below in the air, still the thoughts of the saints cut not only the air but the whole cosmos. The divine power, like light, reaches through to see the whole soul. What then? Do not choices also reach God, sending forth their own voice? Are they not also conveyed by conscience? What voice need he wait for, who knows the elect by intention and before birth, and what will be as already existing? Does not the light of power shine into the depth of the whole soul, searching the chambers, as scripture says, of the lamp of power? For God is all hearing and all eye, if one may use these terms.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Στωϊκοῖς","severity":"info","text":"Clement here refutes the Stoic view that God requires bodily senses, especially hearing and sight, for perception. This is a standard polemic against Stoic materialism in early Christian epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνειδήσεως","severity":"info","text":"The term 'syneidēsis' (conscience) here denotes an interior faculty that conveys thoughts and choices to God. In Clement, it is a spiritual power bridging human intention and divine knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λύχνου τῆς δυνάμεως","severity":"info","text":"The phrase 'lamp of power' likely alludes to the Old Testament image of God's lamp searching the inward chambers (cf. Psalm 18:28 LXX; Proverbs 20:27). Clement uses it to describe divine illumination of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅλος γὰρ ἀκοὴ καὶ ὅλος ὀφθαλμός","severity":"info","text":"The description of God as 'all hearing and all eye' echoes a common Hellenistic and early Christian topos (cf. Philo, De Confusione Linguarum 2.4; also Origen, Contra Celsum 6.69). It emphasizes God's non-anthropomorphic omniscience.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί δ'; οὐχὶ","severity":"info","text":"The rhetorical questions beginning with 'What then? Do not...' mark a shift from argument to affirmation, reinforcing the gnostic's conviction that God perceives intentions directly, without physical sound.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φθά7.7.37.5 νουσι","severity":"caution","text":"The Greek text shows a scribal insertion '7.7.37.5' within the word 'phthanousi', likely a marginal note or page reference mistakenly copied into the text. The intended reading is 'φθάνουσι'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς διακριτικῆς τῶν σημαινουσῶν τι φωνῶν νοήσεως' could be read as either 'discriminative understanding of sounds that signify something' or 'discriminative understanding of voices that signify something'; the translation opts for 'sounds'.","The reference to 'the lamp of power' (λύχνου τῆς δυνάμεως) is not an exact biblical quotation; it may be a paraphrase or allusion to a lost source."],"confidence":"high","notes":[]},{"i":657,"ref":"p657","source":"Καθόλου τοίνυν οὐδεμίαν σῴζει θεοσέβειαν οὔτε ἐν ὕμνοις οὔτε ἐν λόγοις, ἀλλ' οὐδὲ ἐν γραφαῖς ἢ δόγμασιν ἡ μὴ πρέπουσα περὶ τοῦ θεοῦ ὑπόληψις, ἀλλ' εἰς ταπεινὰς καὶ ἀσχήμονας ἐκτρεπομένη ἐννοίας τε καὶ ὑπονοίας. ὅθεν ἡ τῶν πολλῶν εὐφημία δυσφημίας οὐδὲν δια7.7.38.2 φέρει διὰ τὴν τῆς ἀληθείας ἄγνοιαν. ὧν μὲν οὖν αἱ ὀρέξεις εἰσὶ καὶ ἐπιθυμίαι καὶ ὅλως εἰπεῖν αἱ ὁρμαί, τούτων εἰσὶ καὶ αἱ εὐχαί. διόπερ οὐδεὶς ἐπιθυμεῖ πόματος, ἀλλὰ τοῦ πιεῖν τὸ ποτόν, οὐδὲ μὴν κληρονομίας, ἀλλὰ τοῦ κληρονομῆσαι, οὑτωσὶ δὲ οὐδὲ γνώσεως, ἀλλὰ τοῦ γνῶναι· οὐδὲ γὰρ πολιτείας ὀρθῆς, ἀλλὰ τοῦ πολιτεύεσθαι. τούτων οὖν αἱ εὐχαὶ ὧν καὶ αἰτήσεις, καὶ τούτων αἱ αἰτήσεις ὧν καὶ ἐπιθυμίαι. τὸ δὲ εὔχεσθαι καὶ ὀρέγεσθαι καταλλήλως γίνεται εἰς τὸ ἔχειν τὰ ἀγαθὰ καὶ τὰ παρακείμενα ὠφελήματα τῇ κτήσει. ἀεὶ τοίνυν ὁ γνωστικὸς τὴν εὐχὴν καὶ τὴν αἴτησιν τῶν ὄντως ἀγαθῶν τῶν περὶ ψυχὴν ποιεῖται, καὶ εὔχεται συνεργῶν ἅμα καὶ αὐτὸς εἰς ἕξιν ἀγαθότητος ἐλθεῖν, ὡς μηκέτι ἔχειν τὰ ἀγαθὰ καθάπερ μαθήματά τινα παρακείμενα, εἶναι δὲ ἀγαθόν. διὸ καὶ τούτοις μάλιστα προσήκει εὔχεσθαι τοῖς εἰδόσι τε τὸ θεῖον ὡς χρὴ καὶ τὴν πρόσφορον ἀρετὴν ἔχουσιν αὐτῷ, οἳ ἴσασι τίνα τὰ ὄντως ἀγαθὰ καὶ τίνα","english":"In general, then, no reverence for God is preserved either in hymns or in words, nor yet in writings or doctrines, by a conception of God that is not fitting, but which turns aside into low and shameful thoughts and notions. Hence the euphemism of the many differs in no way from blasphemy because of ignorance of the truth. Now the prayers correspond to the objects of desire, longing, and, in a word, impulses. For this reason no one desires a drink, but to drink the drink; nor an inheritance, but to inherit; and similarly, not knowledge, but to know; nor right conduct, but to conduct oneself rightly. Therefore the prayers correspond to the objects of request, and the requests to the objects of desire. Prayer and desire are correspondingly directed toward having the good things and the benefits that accompany possession. The gnostic, then, always makes his prayer and request for the truly good things of the soul, and prays while also himself cooperating to attain a state of goodness, so that he no longer has the good things as if they were some kind of lessons lying beside him, but is good. Hence it is especially fitting for those who know the divine as they ought and possess the virtue appropriate to it to pray, those who know what the truly good things are and what","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐφημία ... δυσφημίας","severity":"info","text":"Clement argues that popular euphemism for God is indistinguishable from blasphemy when it arises from ignorance of the truth, emphasizing that proper doxology requires true knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"The 'gnostic' here is Clement's ideal Christian, who prays for the truly good things of the soul and cooperates in attaining a state of goodness, not merely possessing goods as external lessons.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθόλου τοίνυν ... διόπερ ... ἀεὶ τοίνυν","severity":"info","text":"The passage moves from a general principle (improper conception of God destroys reverence) to a specific argument about prayer corresponding to desire, then to the gnostic's proper prayer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐδεὶς ἐπιθυμεῖ πόματος, ἀλλὰ τοῦ πιεῖν τὸ ποτόν","severity":"info","text":"Clement adapts a Stoic distinction between desire for an object and desire for an action (e.g., not drink but drinking), applying it to prayer to stress that the gnostic prays for being good, not for having goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"εἶναι δὲ ἀγαθόν","severity":"info","text":"The ideal of being good rather than having good things parallels Clement's earlier emphasis on the gnostic's assimilation to God through virtue, a theme found in Plato's Theaetetus 176b.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὑτωσὶ δὲ οὐδὲ γνώσεως, ἀλλὰ τοῦ γνῶναι","severity":"caution","text":"The Greek text has 'οὑτωσὶ' (thus) which is a variant reading; the standard form is 'οὕτωσί'. The sense is clear, but the spelling may reflect scribal or editorial normalization.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ παρακείμενα ὠφελήματα τῇ κτήσει' could mean 'the benefits that accompany possession' or 'the benefits that lie beside possession'; the translation takes the former.","The exact referent of 'τούτοις' (these) in 'τούτοις μάλιστα προσήκει εὔχεσθαι' is ambiguous: it may refer to the gnostic or to those who know the divine; the translation opts for the latter."],"confidence":"high","notes":[]},{"i":658,"ref":"p658","source":"αἰτητέον καὶ πότε καὶ πῶς ἕκαστα. ἐσχάτη δὲ ἀμαθία παρὰ τῶν μὴ θεῶν ὡς θεῶν αἰτεῖσθαι ἢ τὰ μὴ συμφέροντα αἰτεῖσθαι, φαντασίᾳ ἀγαθῶν κακὰ αἰτουμένους σφίσιν. ὅθεν εἰκότως ἑνὸς ὄντος τοῦ ἀγαθοῦ θεοῦ παρ' αὐτοῦ μόνου τῶν ἀγαθῶν τὰ μὲν δοθῆναι, τὰ δὲ παραμεῖναι εὐχόμεθα ἡμεῖς τε καὶ οἱ ἄγγελοι, ἀλλ' οὐχ ὁμοίως. οὐ γάρ ἐστι ταὐτὸν αἰτεῖσθαι παραμεῖναι τὴν δόσιν ἢ τὴν ἀρχὴν σπουδάζειν λαβεῖν. καὶ ἡ ἀποτροπὴ δὲ τῶν κακῶν εἶδος εὐχῆς. ἀλλ' οὐκ ἐπὶ τῇ τῶν ἀνθρώπων βλάβῃ τῇ τοιᾷδε συγχρηστέον εὐχῇ ποτε, πλὴν εἰ μὴ τὴν ἐπιστροφὴν τῆς δικαιοσύνης τεχναζόμενος τοῖς δ' ἀπηλγηκόσιν ὁ γνωστικὸς οἰκονο7.7.39.6 μοίη τὴν αἴτησιν. ἔστιν οὖν, ὡς εἰπεῖν τολμηρότερον, ὁμιλία πρὸς τὸν θεὸν ἡ εὐχή· κἂν ψιθυρίζοντες ἄρα μηδὲ τὰ χείλη ἀνοίγοντες μετὰ σιγῆς προσλαλῶμεν, ἔνδοθεν κεκράγαμεν· πᾶσαν γὰρ τὴν ἐνδιάθετον ὁμιλίαν ὁ θεὸς ἀδιαλείπτως ἐπαΐει. Ταύτῃ καὶ προσανατείνομεν τὴν κεφαλὴν καὶ τὰς χεῖρας εἰς οὐρανὸν αἴρομεν τούς τε πόδας ἐπεγείρομεν κατὰ τὴν τελευταίαν τῆς εὐχῆς συνεκφώνησιν, ἐπακολουθοῦντες τῇ προθυμίᾳ τοῦ πνεύματος εἰς τὴν νοητὴν οὐσίαν, καί, συναφιστάνειν τῷ λόγῳ τὸ σῶμα τῆς γῆς πειρώμενοι, μετάρσιον ποιησάμενοι τὴν ψυχὴν ἐπτερωμένην τῷ πόθῳ τῶν κρειττόνων, ἐπὶ τὰ ἅγια χωρεῖν βιαζόμεθα, τοῦ δεσμοῦ κατα7.7.40.2 μεγαλοφρονοῦντες τοῦ σαρκικοῦ. ἴσμεν γὰρ εὖ μάλα τὸν γνωστικὸν τὴν ὑπέκβασιν παντὸς τοῦ κόσμου, ὥσπερ ἀμέλει τῆς Αἰγύπτου οἱ Ἰουδαῖοι, ἑκουσίως ποιούμενον, ἐνδεικνύμενον ἐναργῶς παντὸς μᾶλλον ὡς ὅτι μάλιστα σύνεγγυς ἔσοιτο τοῦ θεοῦ.","english":"We must ask both when and how each thing is to be asked. It is the utmost ignorance to ask of those who are not gods as if they were gods, or to ask for things that are not beneficial, asking for evils under the appearance of goods for oneself. Hence it is reasonable that, since the good God is one, we pray to him alone for good things—some to be given, others to remain—both we and the angels, but not in the same way. For it is not the same to ask that a gift remain as to be eager to receive it in the first place. And the turning away of evils is also a form of prayer. But such prayer is never to be used for the harm of men in this way, unless the gnostic, by a device of justice, contrives the request for those who are hardened. Prayer, then, is, so to speak, a conversation with God; and even if we whisper, not opening our lips, and speak in silence, we cry out inwardly; for God continually hears all interior conversation. With this we also lift up our head and raise our hands to heaven, and we lift our feet at the final utterance of the prayer, following the eagerness of the spirit toward the intelligible substance, and, trying to raise the body from the earth together with the word, making the soul airborne, winged with desire for better things, we force ourselves to proceed to the holy places, disdaining the bond of the flesh. For we know well that the gnostic voluntarily makes the exodus from the whole world, just as the Jews from Egypt, clearly showing more than anyone else that he will be as close as possible to God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"The term γνωστικὸς (gnostic) here designates Clement’s ideal Christian intellectual, not a member of a later sect. It recurs throughout the Stromata as a technical designation for the advanced believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξ Αἰγύπτου οἱ Ἰουδαῖοι","severity":"info","text":"The comparison of the gnostic’s exodus from the world to the Jews’ exodus from Egypt recalls the biblical narrative (Exodus) and was a common typological trope in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εὐχὴ","severity":"info","text":"This passage forms a discrete unit on prayer, moving from improper requests (lines 1–4) to proper prayer as conversation with God (lines 5–8), and concluding with the physical posture of prayer (lines 8–12).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁμιλία πρὸς τὸν θεὸν","severity":"info","text":"Clement’s definition of prayer as ‘conversation with God’ echoes a widespread Hellenistic and early Christian topos, found also in Philo and later in Origen’s De Oratione.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἰκονομοίη","severity":"caution","text":"The verb οἰκονομοίη (contrives) is a conjecture; the manuscript may be corrupt here. The sense is that the gnostic may arrange a request for hardened sinners as a device of justice, but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ μὲν δοθῆναι, τὰ δὲ παραμεῖναι' could be read as distinguishing between gifts that are given anew and those that are to persist; the translation takes it as 'some to be given, others to remain'.","The clause 'πλὴν εἰ μὴ τὴν ἐπιστροφὴν τῆς δικαιοσύνης τεχναζόμενος' is syntactically compressed; the reading adopted is that the gnostic devises the request as a means of justice."],"confidence":"high","notes":[]},{"i":659,"ref":"p659","source":"εἰ δέ τινες καὶ ὥρας τακτὰς ἀπονέμουσιν εὐχῇ, ὡς τρίτην φέρε καὶ ἕκτην καὶ ἐνάτην, ἀλλ' οὖν γε ὁ γνωστικὸς παρὰ ὅλον εὔχεται τὸν βίον, δι' εὐχῆς συνεῖναι μὲν σπεύδων θεῷ, καταλελοιπέναι δέ, συνελόντι εἰπεῖν, πάντα ὅσα μὴ χρησιμεύει γενομένῳ ἐκεῖ, ὡς ἂν ἐνθένδε ἤδη τὴν τελείωσιν ἀπει7.7.40.4 ληφὼς τοῦ κατὰ ἀγάπην ἠνδρωμένου. ἀλλὰ καὶ τὰς τῶν ὡρῶν δια νομὰς τριχῇ διεσταμένας καὶ ταῖς ἴσαις εὐχαῖς τετιμημένας ἴσασιν οἱ γνωρίζοντες τὴν μακαρίαν τῶν ἁγίων τριάδα μονῶν. Ἐνταῦθα γενόμενος ὑπεμνήσθην τῶν περὶ τοῦ μὴ δεῖν εὔχεσθαι πρός τινων ἑτεροδόξων, τουτέστιν τῶν ἀμφὶ τὴν Προδίκου αἵρεσιν, παρεισαγομένων δογμάτων. ἵνα οὖν μηδὲ ἐπὶ ταύτῃ αὐτῶν τῇ ἀθέῳ σοφίᾳ ὡς ξένῃ ὀγκύλλωνται αἱρέσει, μαθέτωσαν προειλῆφθαι μὲν ὑπὸ τῶν Κυρηναϊκῶν λεγομένων φιλοσόφων· ἀντιρρήσεως δ' ὅμως τεύξεται κατὰ καιρὸν ἡ τῶν ψευδωνύμων τούτων ἀνόσιος γνῶσις, ὡς μὴ νῦν παρεισδυομένη τὸ ὑπόμνημα, οὐκ ὀλίγη οὖσα ἡ τούτων καταδρομὴ διακόπτῃ τὸν ἐν χερσὶ λόγον, δεικνύντων ἡμῶν μόνον ὄντως ὅσιον καὶ θεοσεβῆ τὸν τῷ ὄντι κατὰ τὸν ἐκκλησιαστικὸν κανόνα γνωστικόν, ᾧ μόνῳ ἡ αἴτησις κατὰ τὴν τοῦ θεοῦ βούλησιν ἀπονενεμημένη γίνεται καὶ αἰτήσαντι καὶ ἐννοηθέντι. ὥσπερ γὰρ πᾶν ὃ βούλεται, δύναται ὁ θεός, οὕτως πᾶν ὃ ἂν ὁ αἰτήσῃ, ὁ γνωστικὸς λαμβάνει. καθόλου γὰρ ὁ θεὸς οἶδεν τούς τε ἀξίους τῶν ἀγαθῶν καὶ μή· ὅθεν τὰ προσήκοντα ἑκάστοις δίδωσιν. διὸ πολλάκις μὲν αἰτήσασιν ἀναξίοις οὐκ ἂν δοίη, δοίη δὲ ἀξίοις δηλον7.7.41.6 ότι ὑπάρχουσιν. οὐ μὴν παρέλκει ἡ αἴτησις, κἂν χωρὶς ἀξιώσεως διδῶται τὰ ἀγαθά.","english":"If some assign fixed hours to prayer, such as the third, sixth, and ninth, yet the gnostic prays throughout his whole life, hastening to be with God through prayer and, to put it concisely, to leave behind everything that is not useful when he arrives there, as if he had already from here received the perfection of the one matured in love. Moreover, those who know the blessed triad of the holy abodes are aware of the divisions of the hours, separated into three and honored with equal prayers. Having come to this point, I recalled the doctrines introduced by certain heterodox, namely those of the school of Prodicus, concerning the claim that one should not pray. So that they may not boast about this atheistic wisdom of theirs as if it were a novel heresy, let them learn that it was anticipated by the philosophers called Cyrenaics. Nevertheless, this unholy knowledge of the falsely named will receive a refutation in due time, so that it may not now intrude into the commentary, since the attack against them, being not insignificant, would interrupt the discourse at hand, as we show that only the one who is truly gnostic according to the ecclesiastical rule is truly pious and god-fearing, for whom alone the request, apportioned according to God's will, is granted both to the one who asks and to the one who conceives it. For just as God can do everything he wills, so the gnostic receives everything he asks. For God knows in general who is worthy of goods and who is not; hence he gives what is fitting to each. Therefore, often he would not give to those who ask unworthily, but would give to those who are worthy, since they clearly exist. Yet the request is not superfluous, even if goods are given without a petition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here γνωστικός designates Clement's ideal Christian, the advanced believer who prays continuously, not merely at set hours.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Προδίκου αἵρεσις","severity":"info","text":"The school of Prodicus, a second-century Gnostic teacher, reportedly taught that prayer was unnecessary. Clement counters this by tracing the idea to the Cyrenaic philosophers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"Κυρηναϊκῶν λεγομένων φιλοσόφων","severity":"info","text":"The Cyrenaic school (4th c. BCE) held that pleasure is the highest good and may have dismissed petitionary prayer; Clement uses this to deny novelty to Prodicus' view.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριάδα μονῶν","severity":"info","text":"The 'triad of holy abodes' likely refers to Clement's threefold division of the spiritual life (e.g., faith, knowledge, love), paralleling the three prayer hours.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀθέῳ σοφίᾳ","severity":"info","text":"Clement labels Prodicus' teaching 'atheistic wisdom,' a polemical term that later heresiologists (e.g., Irenaeus) used to discredit Gnostic groups.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπει7.7.40.4 ληφὼς","severity":"caution","text":"The Greek text at this point shows a corruption or editorial insertion (ἀπει7.7.40.4 ληφὼς). The intended reading is likely ἀπειληφὼς ('having received'), as in the English draft.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριάδα μονῶν' is ambiguous: it may refer to three grades of spiritual progress or to three heavenly abodes; the English draft interprets it as 'holy abodes.'","The corruption at ἀπει7.7.40.4 ληφὼς leaves the exact verb form uncertain, though the context supports 'having received.'"],"confidence":"high","notes":[]},{"i":660,"ref":"p660","source":"αὐτίκα ἥ τε εὐχαριστία ἥ τε τῶν πέλας εἰς ἐπι7.7.41.7 στροφὴν αἴτησις ἔργον ἐστὶ τοῦ γνωστικοῦ. ᾗ καὶ ὁ κύριος ηὔχετο, εὐχαριστῶν μὲν ἐφ' οἷς ἐτελείωσεν τὴν διακονίαν, εὐχόμενος δὲ ὡς πλείστους ὅσους ἐν ἐπιγνώσει γενέσθαι, ἵν' ἐν τοῖς σῳζομένοις διὰ τῆς σωτηρίας κατ' ἐπίγνωσιν ὁ θεὸς δοξάζηται καὶ ὁ μόνος ἀγαθὸς καὶ ὁ μόνος σωτὴρ δι' υἱοῦ ἐξ αἰῶνος εἰς αἰῶνα ἐπιγινώσκηται. καίτοι καὶ ἡ πίστις τοῦ λήψεσθαι εἶδος εὐχῆς ἐναποκειμένης γνωστι7.7.42.1 κῶς. ἀλλ' εἰ ἀφορμή τις ὁμιλίας τῆς πρὸς τὸν θεὸν γίνεται ἡ εὐχή, οὐδεμίαν ἀφορμὴν παραλειπτέον τῆς προσόδου τῆς πρὸς τὸν θεόν. ἀμέλει συμπλακεῖσα τῇ μακαρίᾳ προνοίᾳ ἡ τοῦ γνωστικοῦ ὁσιότης κατὰ τὴν ἑκούσιον ὁμολογίαν τελείαν τὴν εὐεργεσίαν ἐπιδείκνυσι τοῦ θεοῦ. οἱονεὶ γὰρ\n\nἀντεπιστροφή τίς ἐστι τῆς προνοίας ἡ τοῦ γνωστι7.7.42.4 κοῦ ὁσιότης καὶ ἀντίστροφος εὔνοια τοῦ φίλου τοῦ θεοῦ. οὔτε γὰρ ὁ θεὸς ἄκων ἀγαθὸς ὃν τρόπον τὸ πῦρ θερμαντικὸν (ἑκούσιος δὲ ἡ τῶν ἀγαθῶν μετάδοσις αὐτῷ, κἂν προλαμβάνῃ τὴν αἴτησιν) οὔτε μὴν ἄκων σωθήσεται ὁ σῳζόμενος· οὐ γάρ ἐστιν ἄψυχος, ἀλλὰ παν7.7.42.5 τὸς μᾶλλον ἑκουσίως καὶ προαιρετικῶς σπεύσει πρὸς σωτηρίαν. διὸ καὶ τὰς ἐντολὰς ἔλαβεν ὁ ἄνθρωπος ὡς ἂν ἐξ αὑτοῦ ὁρμητικὸς πρὸς ὁπότερον ἂν καὶ βούλοιτο τῶν τε αἱρετῶν καὶ τῶν φευκτῶν. οὔκουν ὁ θεὸς ἀνάγκῃ ἀγαθοποιεῖ, κατὰ προαίρεσιν δὲ εὖ ποιεῖ τοὺς ἐξ αὑτῶν ἐπιστρέφοντας.","english":"For instance, both the thanksgiving and the petition for the conversion of one’s neighbors are the work of the gnostic. The Lord himself prayed, giving thanks for what he had accomplished in his ministry, and praying that as many as possible might come to knowledge, so that among those being saved through salvation by knowledge God might be glorified, and the only good and only savior might be recognized through the Son from eternity to eternity. Indeed, even the faith that one will receive is a form of prayer stored up gnostically. But if prayer becomes some occasion for communion with God, no occasion for approach to God should be omitted. Naturally, the piety of the gnostic, intertwined with blessed providence, displays the beneficence of God in full through voluntary confession. For the piety of the gnostic is, as it were, a kind of counter-turn of providence and a reciprocal goodwill of the friend of God. For neither is God good involuntarily, in the way that fire is heating (rather, the imparting of goods is voluntary for him, even if it anticipates the request), nor will the one being saved be saved involuntarily; for he is not inanimate, but rather all the more will he hasten toward salvation voluntarily and by choice. Hence man received the commandments so that he might be impelled from himself toward whichever of the desirable and the avoidable he might wish. Therefore God does not do good by necessity, but by choice he does good to those who turn to him of their own accord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εὐχαριστία","severity":"info","text":"Clement pairs thanksgiving (εὐχαριστία) with petition for conversion as the gnostic's work, linking prayer to active ministry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀντεπιστροφή","severity":"info","text":"ἀντεπιστροφή (counter-turn) describes the gnostic's piety as a reciprocal response to divine providence, emphasizing voluntary synergy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προαίρεσις","severity":"info","text":"Clement's distinction between involuntary nature (fire) and voluntary choice (προαίρεσις) reflects Stoic and Aristotelian ethics, adapted to Christian free will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱονεὶ γὰρ","severity":"info","text":"The phrase 'as it were' introduces a simile that clarifies the gnostic's piety as a mirror of providence, structuring the argument around reciprocity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριος ηὔχετο","severity":"info","text":"Clement cites the Lord's prayer as a model, likely echoing Gospel accounts (e.g., John 17) where Jesus prays for disciples' unity and knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνωστικός","severity":"info","text":"Clement's 'gnostic' ideal influenced later Christian ascetic and mystical traditions, though his emphasis on voluntary salvation avoids Gnostic determinism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἥ τε εὐχαριστία ἥ τε ... αἴτησις' could be read as two separate acts or a single compound act; the translation takes them as distinct.","The term 'ἀντεπιστροφή' is rare; its precise meaning as 'counter-turn' is inferred from context."],"confidence":"high","notes":[]},{"i":661,"ref":"p661","source":"οὐ γὰρ ὑπηρετική γέ ἐστιν ἡ εἰς ἡμᾶς θεόθεν ἥκουσα, οἷον ἐκ χειρόνων εἰς κρείττονας προϊοῦσα, ἡ πρόνοια, κατ' ἔλεον δὲ τῆς ἡμετέρας ἀσθενείας αἱ προσεχεῖς τῆς προνοίας ἐνεργοῦνται οἰκονομίαι, καθάπερ καὶ ἡ τῶν ποιμένων εἰς τὰ πρόβατα καὶ ἡ τοῦ βασιλέως πρὸς τοὺς ἀρχομένους, καὶ ἡμῶν αὐτῶν πειθηνίως πρὸς τοὺς ἡγουμένους ἐχόντων τοὺς τεταγμένως διέποντας καθ' ἣν ἐνε7.7.42.8 χειρίσθησαν τάξιν ἐκ θεοῦ. θεράποντες ἄρα καὶ θεραπευταὶ τοῦ θείου οἱ ἐλευθερικωτάτην καὶ βασιλικωτάτην θεραπείαν προσάγοντες, τὴν διὰ τῆς θεοσεβοῦς γνώμης τε καὶ γνώσεως. Πᾶς οὖν καὶ τόπος ἱερὸς τῷ ὄντι, ἐν ᾧ τὴν ἐπίνοιαν τοῦ θεοῦ λαμβάνομεν, καὶ χρόνος. ὅταν δὲ ὁ εὐπροαίρετος ὁμοῦ καὶ εὐχάριστος δι' εὐχῆς αἰτῆται, ἁμῇ γέ πῃ συνεργεῖ τι πρὸς τὴν λῆψιν, ἀσμένως δι' ὧν εὔχεται τὸ ποθούμενον λαμβάνων. ἐπὰν γὰρ τὸ παρ' ἡμῶν εὐεπίφορον ὁ τῶν ἀγαθῶν λάβῃ δοτήρ, ἀθρόα πάντα τῇ συλλήψει αὐτῇ ἕπεται τὰ ἀγαθά. ἀμέλει ἐξετάζεται διὰ τῆς εὐχῆς ὁ τρόπος, πῶς ἔχει πρὸς τὸ προσῆκον. εἰ δὲ ἡ φωνὴ καὶ ἡ λέξις τῆς νοήσεως χάριν δέδοται ἡμῖν, πῶς οὐχὶ αὐτῆς τῆς ψυχῆς καὶ τοῦ νοῦ ἐπακούει ὁ θεός, ὅπου γε ἤδη ψυχὴ ψυχῆς καὶ νοῦς νοὸς ἐπαΐει; ὅθεν τὰς πολυφώνους γλώσσας οὐκ ἀναμένει ὁ θεὸς καθάπερ οἱ παρὰ ἀνθρώπων ἑρμηνεῖς, ἀλλ' ἁπαξαπλῶς ἁπάντων γνωρίζει τὰς νοήσεις, καὶ ὅπερ ἡμῖν ἡ φωνὴ σημαίνει, τοῦτο τῷ θεῷ ἡ ἔννοια ἡμῶν λαλεῖ, ἣν καὶ πρὸ τῆς δημιουργίας εἰς νόησιν ἥξουσαν ἠπίστατο.","english":"For the providence that comes to us from God is not servile, as if proceeding from worse to better; rather, the immediate economies of providence are activated out of mercy for our weakness, just as the care of shepherds for their sheep and that of a king for his subjects, and as we ourselves obediently follow those who are set in order to govern according to the rank they were entrusted with from God. Therefore, those who offer the most free and royal service, that through godly intention and knowledge, are servants and ministers of the divine. Every place is truly sacred in which we receive the conception of God, and every time likewise. When the one who is both well-disposed and grateful prays and asks, he somehow cooperates toward the reception, gladly receiving what he desires through his prayers. For when the giver of goods receives our ready inclination, all goods follow at once with that very concurrence. Indeed, the manner of prayer is examined as to how it stands in relation to what is fitting. And if voice and speech have been given to us for the sake of thought, how does God not hear the soul and the mind itself, since already soul perceives soul and mind perceives mind? Hence God does not await the many-toned tongues as interpreters from men do, but simply knows the thoughts of all, and what voice signifies to us, that our thought speaks to God, which he knew even before creation would come to thought.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πρόνοια","severity":"info","text":"πρόνοια (providence) is a central Stoic and Christian concept; Clement distinguishes it from servile agency, emphasizing its merciful character.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαι","severity":"info","text":"οἰκονομίαι (economies) here denotes the specific arrangements or dispensations through which providence operates, a key term in early Christian theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement’s analogy of shepherds and kings reflects common Greco-Roman political and pastoral imagery, used to illustrate hierarchical divine governance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The idea that God knows thoughts before speech echoes Philo of Alexandria (e.g., De Opificio Mundi) and anticipates later Christian noetic theories of prayer.","cites":[],"named_sources":["Philo of Alexandria"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative definition (providence not servile) to positive analogies, then to the efficacy of prayer and divine omniscience, forming a coherent argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἁπαξαπλῶς","severity":"caution","text":"The adverb ἁπαξαπλῶς (simply, once for all) is rare; its precise nuance here—whether emphasizing simultaneity or completeness—is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἁμῇ γέ πῃ' (somehow) is vague, possibly indicating Clement’s caution about the mechanics of prayer.","The exact referent of 'τὸ παρ' ἡμῶν εὐεπίφορον' (our ready inclination) is ambiguous: it may denote the soul’s disposition or the act of prayer itself."],"confidence":"high","notes":[]},{"i":662,"ref":"p662","source":"ἔξεστιν οὖν μηδὲ φωνῇ τὴν εὐχὴν παραπέμπειν, συντείνοντα μόνον δ' ἔνδοθεν τὸ πνευματικὸν πᾶν εἰς φωνὴν τὴν νοητὴν κατὰ τὴν ἀπερίσπαστον πρὸς τὸν θεὸν ἐπιστροφήν. Ἐπεὶ δὲ γενεθλίου ἡμέρας εἰκὼν ἡ ἀνατολὴ κἀκεῖθεν τὸ φῶς αὔξεται ἐκ σκότους λάμψαν τὸ πρῶτον, ἀλλὰ καὶ τοῖς ἐν ἀγνοίᾳ καλινδουμένοις ἀνέτειλεν γνώσεως ἀληθείας ἡμέρα κατὰ λόγον τοῦ ἡλίου, πρὸς τὴν ἑωθινὴν ἀνατολὴν αἱ εὐχαί. ὅθεν καὶ τὰ παλαίτατα τῶν ἱερῶν πρὸς δύσιν ἔβλεπεν, ἵνα οἱ ἀπαντιπρόσωπον τῶν ἀγαλ7.7.43.8 μάτων ἱστάμενοι πρὸς ἀνατολὴν τρέπεσθαι διδάσκωνται. κατευθυνθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου, ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή, οἱ ψαλμοὶ λέγουσιν. Τοῖς μοχθηροῖς τοίνυν τῶν ἀνθρώπων ἡ εὐχὴ οὐ μόνον εἰς τοὺς ἄλλους, ἀλλὰ καὶ εἰς σφᾶς αὐτοὺς βλαβερωτάτη. εἰ γοῦν καὶ ἅ φασιν εὐτυχήματα αἰτησάμενοι λάβοιεν, βλάπτει λαβόντας αὐτούς, ἀνεπιστήμονας τῆς χρήσεως αὐτῶν ὑπάρχοντας. οἳ μὲν γὰρ ἃ οὐκ ἔχουσιν εὔχονται κτήσασθαι, καὶ τὰ δοκοῦντα ἀγαθά, οὐ τὰ ὄντα, αἰτοῦνται. ὁ γνωστικὸς δὲ ὧν μὲν κέκτηται παραμονήν, ἐπιτηδειότητα δὲ εἰς ἃ μέλλει ὑπερβαίνειν, καὶ † ἀιδιότητα ὧν οὐ λήψεται, αἰτήσεται. τὰ δὲ ὄντως ἀγαθὰ τὰ περὶ ψυχὴν εὔχεται εἶναί τε αὐτῷ καὶ παραμεῖναι. ταύτῃ οὐδὲ ὀρέγεταί τινος τῶν ἀπόντων, ἀρκούμενος τοῖς παροῦσιν. οὐ γὰρ ἐλλιπὴς τῶν οἰκείων ἀγαθῶν, ἱκανὸς ὢν ἤδη ἑαυτῷ ἐκ τῆς θείας χάριτός τε καὶ γνώσεως·","english":"It is possible, therefore, not even to convey the prayer by voice, but only to concentrate inwardly the whole spiritual element into an intelligible utterance, in accordance with the undistracted turning toward God. Since the east is an image of the day of birth, and from there light increases, having first shone forth from darkness, and also for those who wallow in ignorance the day of knowledge of truth has dawned in accordance with the sun, prayers are directed toward the morning east. Hence also the most ancient of shrines faced west, so that those who stood opposite the statues might be taught to turn toward the east. \"Let my prayer be directed like incense before you, the lifting up of my hands an evening sacrifice,\" the Psalms say. For base men, prayer is not only harmful to others but most harmful to themselves. For even if they should obtain what they call blessings by asking, it harms those who receive them, since they are ignorant of their use. For some pray to acquire what they do not have, and ask for what seem to be goods, not for what truly are. The gnostic, however, will ask for the persistence of what he possesses, fitness for what he is about to surpass, and † the eternity of what he will not receive. He prays that the truly good things, those concerning the soul, may be present to him and remain. Therefore he does not even reach out for anything absent, being content with what is present. For he is not deficient in his own proper goods, being already sufficient to himself from divine grace and knowledge.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"Here γνωστικὸς (gnostic) is Clement's technical term for the advanced Christian who possesses true knowledge (γνῶσις), not a member of a later sect. The gnostic prays only for spiritual goods, content with divine grace.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατευθυνθήτω ἡ προσευχή μου ὡς θυμίαμα ἐνώπιόν σου, ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή","severity":"info","text":"Clement loosely adapts Psalm 141:2 (LXX): 'Let my prayer be set forth as incense before you; the lifting of my hands an evening offering.' The citation supports his argument that prayer is an inner, spiritual act.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ παλαίτατα τῶν ἱερῶν πρὸς δύσιν ἔβλεπεν","severity":"info","text":"Clement notes that the most ancient temples faced west, so worshippers facing the cult statues turned east to pray. This reflects a known orientation of some Greek and Egyptian temples, though not universal.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπεὶ δὲ γενεθλίου ἡμέρας εἰκὼν ἡ ἀνατολὴ","severity":"info","text":"Clement uses a causal chain: because the east symbolizes birth and light, prayers face east. This logical link (Ἐπεὶ δέ) connects the physical orientation to the spiritual meaning of dawn as the day of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"† ἀιδιότητα ὧν οὐ λήψεται","severity":"caution","text":"The phrase 'eternity of what he will not receive' is textually uncertain (obelized in the edition). It may be a scribal corruption or a gloss; the sense is that the gnostic asks for permanence of goods he will not obtain in this life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνεπιστήμονας τῆς χρήσεως αὐτῶν","severity":"info","text":"Clement's warning that the wicked are harmed by obtaining what they ask because they are ignorant of its use echoes a Stoic and Platonic theme: only the wise know how to use goods properly. Compare Seneca, Ep. 74.29.","cites":[],"named_sources":["Seneca 1st cent. CE"],"dropped_cites":[]}],"ambiguities":["The phrase '† ἀιδιότητα ὧν οὐ λήψεται' is corrupt; the intended meaning may be that the gnostic prays for eternal possession of goods he will not receive in this life, but the text is uncertain."],"confidence":"high","notes":[]},{"i":663,"ref":"p663","source":"ἀλλὰ αὐτάρκης μὲν γενόμενος ἀνενδεής τε τῶν ἄλλων, τὸ παντοκρατορικὸν δὲ βούλημα ἐγνωκώς, καὶ ἔχων ἅμα καὶ εὐχόμενος, προσεχὴς τῇ πανσθενεῖ δυνάμει γενόμενος, πνευματικὸς εἶναι σπουδάσας διὰ τῆς ἀορίστου ἀγάπης ἥνωται τῷ πνεύματι. οὗτος ὁ μεγαλόφρων, ὁ τὸ πάντων τιμιώτατον, ὁ τὸ πάντων ἀγαθώτατον κατὰ τὴν ἐπιστήμην κεκτημένος, εὔθικτος μὲν κατὰ τὴν προσβολὴν τῆς θεωρίας, ἔμμονον δὲ\n\nτὴν τῶν θεωρητῶν δύναμιν ἐν τῇ ψυχῇ κεκτημένος, τουτέστι τὴν διορατικὴν τῆς ἐπιστήμης δριμύτητα. ταύτην δὲ ὡς ἔνι μάλιστα βιάζεται κτήσασθαι τὴν δύναμιν, ἐγκρατὴς γενόμενος τῶν ἀντιστρατευομένων τῷ νῷ καὶ τῇ μὲν θεωρίᾳ ἀδιαλείπτως προσεδρεύων, τῇ ἐφεκτικῇ δὲ τῶν ἡδέων καὶ τῇ κατορθωτικῇ τῶν πρακτέων ἐγγυμνασάμενος ἀσκήσει· πρὸς τούτοις ἐμπειρίᾳ πολλῇ χρησάμενος τῇ κατὰ τὴν μάθησίν τε καὶ τὸν βίον, παρρησίαν ἔχει, οὐ τὴν ἁπλῶς οὕτως ἀθυρόγλωσσον δύναμιν, δύναμιν δὲ ἁπλῷ λόγῳ χρωμένην, μηδὲν τῶν λεχθῆναι δυνα μένων κατὰ τὸν προσήκοντα καιρόν, ἐφ' ὧν μάλιστα χρή, ἐπικρυπτομένην μήτε διὰ χάριν μήτε διὰ φόβον. Ἀξιολόγως ὁ γοῦν τὰ περὶ θεοῦ διειληφώς, δεδιδαγμένος πρὸς αὐτῆς τῆς ἀληθείας χοροῦ μυστικοῦ, λόγῳ τῷ προτρέποντι ἐπὶ τὸ μέγεθος τῆς ἀρετῆς, κατ' ἀξίαν αὐτήν τε καὶ τὰ ἀπ' αὐτῆς ἐνδεικνυμένῳ, χρῆται, μετὰ διάρματος ἐνθέου τῆς εὐχῆς τοῖς νοητοῖς καὶ πνευματικοῖς ὡς ἔνι μάλιστα γνωστικῶς οἰκειούμενος. ὅθεν ἥμερος καὶ πρᾶος ἀεί, εὐπρόσιτος, εὐαπάντητος, ἀνεξίκακος, εὐγνώμων, εὐσυνείδητος, αὐστηρός·","english":"But having become self-sufficient and in need of nothing else, and having known the all-powerful will, and at once both possessing and praying, having become attentive to the all-powerful force, and having striven to be spiritual through boundless love, he is united with the spirit. This is the high-minded one, the one who has acquired the most precious of all, the most good of all according to knowledge, both quick in the application of contemplation and possessing a steadfast power of the objects of contemplation in the soul, that is, the penetrating sharpness of knowledge. He forces himself as much as possible to acquire this power, having become continent with respect to things that oppose the mind, and constantly attending to contemplation, and having trained in the practice that restrains pleasures and corrects actions. In addition, having used much experience in both learning and life, he has frankness, not the power of simply speaking rashly, but a power that uses plain speech, concealing nothing that can be said at the appropriate time, especially when necessary, neither for favor nor for fear. Worthily, then, the one who has understood matters concerning God, having been taught by truth itself in a mystic chorus, uses speech that exhorts to the greatness of virtue, indicating it and its consequences worthily, and with inspired elevation of prayer, appropriates the intelligible and spiritual things as much as possible in a gnostic manner. Hence he is always gentle and mild, approachable, easy to meet, forbearing, grateful, conscientious, austere.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παντοκρατορικὸν βούλημα","severity":"info","text":"The phrase 'all-powerful will' likely refers to the divine will, a concept central to Clement's theology of the gnostic's alignment with God's plan.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρρησίαν","severity":"info","text":"Clement distinguishes true frankness (παρρησία) from mere rash speech, aligning with Stoic and Christian ideals of truthful, fearless speech before God and others.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χοροῦ μυστικοῦ","severity":"info","text":"The 'mystic chorus' evokes mystery cult imagery, common in Clement, to describe the gnostic's initiation into divine truth by truth itself.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the description of the ideal gnostic, building on the previous section about prayer and inward concentration, now emphasizing self-sufficiency and union with the spirit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The gnostic's 'penetrating sharpness of knowledge' (διορατικὴν τῆς ἐπιστήμης δριμύτητα) is a key epistemological term, denoting intuitive insight into spiritual realities.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's portrait of the gnostic as self-sufficient and united with the divine influenced later Christian mysticism and ascetic theology, though his intellectualist emphasis was sometimes contested.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ παντοκρατορικὸν βούλημα' could be read as either the will of the all-powerful God or a more abstract cosmic principle; the translation takes it as divine will.","The term 'παρρησίαν' is nuanced: Clement explicitly rejects mere 'athuroglossos' (rash speech), but the exact boundary between frankness and audacity is left implicit."],"confidence":"high","notes":[]},{"i":664,"ref":"p664","source":"οὗτος ἡμῖν ὁ αὐστηρὸς οὐκ εἰς τὸ ἀδιάφθορον μόνον, ἀλλὰ καὶ εἰς τὸ ἀπείραστον (οὐδαμῇ γὰρ ἐνδόσιμον οὐδὲ ἁλώσιμον ἡδονῇ τε καὶ λύπῃ τὴν ψυχὴν παρίστησιν), δικαστής, ἐὰν ὁ λόγος καλῇ, ἀκλινὴς γενόμενος μηδ' ὁτιοῦν τοῖς πάθεσι χαριζόμενος, ἀμεταστάτως ᾗ πέφυκεν τὸ δίκαιον πορεύεσθαι βαδίζων, πεπεισμένος εὖ μάλα παγκάλως διοικεῖσθαι τὰ πάντα καὶ εἰς τὸ ἄμεινον ἀεὶ τὴν προκοπὴν προϊέναι ταῖς ἀρετὴν ἑλομέναις ψυχαῖς, ἔστ' ἂν ἐπ' αὐτὸ ἀφίκωνται τὸ ἀγαθόν, ἐπὶ προθύροις ὡς εἰπεῖν τοῦ πατρὸς προσεχεῖς τῷ μεγάλῳ ἀρχιερεῖ γενόμεναι. Οὗτος ἡμῖν ὁ γνωστικὸς ὁ πιστός, ὁ πεπεισμένος ἄριστα διοικεῖσθαι τὰ κατὰ τὸν κόσμον, ἀμέλει πᾶσιν εὐαρεστεῖται τοῖς συμβαί7.7.46.1 νουσιν. εὐλόγως οὖν οὐδὲν ἐπιζητεῖ τῶν κατὰ τὸν βίον εἰς τὴν ἀναγκαίαν χρῆσιν εὐθέτων, πεπεισμένος ὡς ὁ τὰ πάντα εἰδὼς θεὸς ὅ τι ἂν συμφέρῃ καὶ οὐκ αἰτουμένοις τοῖς ἀγαθοῖς χορηγεῖ. καθάπερ γάρ, οἶμαι, τῷ τεχνικῷ τεχνικῶς καὶ τῷ ἐθνικῷ ἐθνικῶς, οὕτω καὶ τῷ γνωστικῷ γνωστικῶς ἕκαστα ἀποδίδοται. καὶ ὁ μὲν ἐξ ἐθνῶν ἐπιστρέφων τὴν πίστιν, ὁ δὲ εἰς γνῶσιν ἐπαναβαίνων τῆς ἀγάπης τὴν τελειότητα αἰτήσεται. κορυφαῖος δ' ἤδη ὁ γνωστικὸς θεωρίαν εὔχεται αὔξειν τε καὶ παραμένειν, καθάπερ ὁ κοινὸς ἄνθρωπος τὸ συνεχὲς ὑγιαίνειν. ναὶ μὴν μηδὲ ἀποπεσεῖν ποτε τῆς ἀρετῆς αἰτήσεται, συνεργῶν μάλιστα πρὸς τὸ ἄπτωτος διαγενέσθαι. οἶδεν γὰρ καὶ τῶν ἀγγέλων τινὰς ὑπὸ ῥᾳθυμίας ὀλισθήσαντας αὖθις χαμαὶ μηδέπω τέλεον εἰς τὴν μίαν ἐκείνην ἕξιν ἐκ τῆς εἰς τὴν διπλόην ἐπιτηδειό7.7.46.7 τητος ἐκθλίψαντας ἑαυτούς.","english":"This is our strict judge, presenting the soul not only as incorruptible but also as untempted (for he renders it in no way yielding or capturable by pleasure and pain), becoming unbending if reason calls, granting nothing whatsoever to the passions, walking unswervingly as justice naturally proceeds, thoroughly convinced that all things are most beautifully governed and that progress always advances toward the better for souls that have chosen virtue, until they arrive at the good itself, having become, so to speak, at the portals of the father, attentive to the great high priest. This is our gnostic, the faithful one, convinced that the affairs of the world are excellently administered; without concern, he is pleased with all that happens. Reasonably, then, he seeks nothing among the things of life suited for necessary use, convinced that the all-knowing God supplies whatever is beneficial even to the good who do not ask. For just as, I think, to the skilled man things are given skillfully, and to the ethnic man ethnically, so to the gnostic each thing is given gnostically. And the one who converts from the nations will ask for faith, while the one who ascends to knowledge will ask for the perfection of love. But the gnostic, already at the summit, prays that contemplation may increase and persist, just as the ordinary man prays for continuous health. Indeed, he will pray never to fall from virtue, cooperating especially to remain without stumbling. For he knows that even some angels, through negligence, slipped and then fell low, not yet having completely squeezed themselves from the aptitude for duplicity into that single disposition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός to denote the advanced Christian who has attained knowledge (γνῶσις) beyond simple faith, a key figure in his theological system.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀδιάφθορον","severity":"info","text":"ἀδιάφθορον means 'incorruptible' and is paired with ἀπείραστον ('untempted') to describe the soul's ideal state, emphasizing both moral integrity and resistance to temptation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγγέλων τινὰς ὑπὸ ῥᾳθυμίας ὀλισθήσαντας","severity":"info","text":"The reference to angels slipping through negligence echoes a tradition of fallen angels, possibly alluding to Genesis 6:1-4 or later apocalyptic literature, though no direct citation is given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ προθύροις ὡς εἰπεῖν τοῦ πατρὸς","severity":"info","text":"The image of being 'at the portals of the father' reflects Clement's Platonic and Jewish-Christian cosmology, where the divine realm is approached through stages of purification.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος ἡμῖν ὁ γνωστικὸς ὁ πιστός","severity":"info","text":"This passage forms a structural parallel to the earlier description of the 'strict judge,' linking the gnostic's character to his judicial role and emphasizing his unwavering virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθάπερ γάρ, οἶμαι, τῷ τεχνικῷ τεχνικῶς","severity":"info","text":"The analogy of things given 'skillfully to the skilled man' and 'ethnically to the ethnic man' parallels Stoic and Middle Platonic ideas of cosmic justice, where each receives according to their nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς τὴν διπλόην ἐπιτηδιότητος' is textually uncertain; the reading 'duplicity' is adopted, but some manuscripts may suggest 'double-mindedness' or 'duality.'"],"confidence":"high","notes":[]},{"i":665,"ref":"p665","source":"τῷ δὲ ἐνθένδε εἰς γνώσεως ἀκρότητα καὶ τὸ ἐπαναβεβηκὸς ὕψος ἀνδρὸς ἐντελοῦς γεγυμνασμένῳ πρὸ ὁδοῦ τὰ κατὰ χρόνον καὶ τόπον ἅπαντα, ἀμεταπτώτως βιοῦν ἑλομένῳ καὶ ἀσκοῦντι διὰ τὴν τῆς γνώμης πάντοθεν μονότονον ἑδραιότητα· ὅσοις δὲ βρίθουσά τις ἔτι ὑπολείπεται γωνία κάτω ῥέπουσα, καὶ κατασπᾶ7.7.46.9 ται τὸ διὰ τῆς πίστεως ἀναγόμενον. τῷ ἄρα ἀναπόβλητον τὴν ἀρετὴν ἀσκήσει γνωστικῇ πεποιημένῳ φυσιοῦται ἡ ἕξις, καὶ καθάπερ τῷ λίθῳ τὸ βάρος, οὕτως τῷδε ἡ ἐπιστήμη ἀναπόβλητος οὐκ ἀκουσίως, ἀλλ' ἑκουσίως, δυνάμει λογικῇ καὶ γνωστικῇ καὶ προνοητικῇ, καθίσταται. Ἐπεὶ δὲ τὸ μὴ ἀποβληθὲν δι' εὐλαβείας δι' εὐλογιστίας ἀναπόβλητον γίνεται, τῆς μὲν εὐλαβείας πρὸς τὸ μὴ ἁμαρτάνειν, τῆς δὲ εὐλογιστίας πρὸς τὸ ἀναπόβλητον τῆς ἀρετῆς ἀνθέξεται. ἡ γνῶσις δὲ ἔοικεν τὴν εὐλογιστίαν παρέχειν, διορᾶν διδάσκουσα τὰ βοηθεῖν πρὸς τὴν παραμονὴν τῆς ἀρετῆς δυνάμενα. μέγιστον ἄρα ἡ γνῶσις τοῦ θεοῦ. διὸ καὶ ταύτῃ σῴζεται τὸ ἀναπόβλητον τῆς ἀρετῆς. ὁ δὲ ἐγνωκὼς τὸν θεὸν ὅσιος καὶ εὐσεβής. μόνος ἄρα ὁ γνωστικὸς εὐσε7.7.47.4 βὴς ἡμῖν εἶναι δέδεικται. οὗτος χαίρει μὲν ἐπὶ τοῖς παροῦσιν ἀγαθοῖς, γέγηθεν δὲ ἐπὶ τοῖς ἐπηγγελμένοις, ὡς ἤδη παροῦσιν. οὐ γὰρ","english":"For the one who, from here, has been trained in advance on the path to the summit of knowledge and the transcendent height of a perfect man, all things according to time and place are unchangeably lived, chosen and practiced because of the unwavering steadfastness of the mind from every side. But for those in whom some heavy corner still remains, dragging downward, the part raised through faith is pulled down. Therefore, for the one who has made virtue inalienable through gnostic training, the disposition becomes natural, and just as weight is to stone, so knowledge becomes inalienable for him—not involuntarily, but voluntarily, by a rational, gnostic, and providential power. Since what is not cast off through caution becomes inalienable through right reasoning, caution will prevent sinning, and right reasoning will maintain the inalienability of virtue. Knowledge seems to provide right reasoning, teaching one to discern what can help in the preservation of virtue. Therefore, knowledge of God is the greatest thing. And by this, the inalienability of virtue is preserved. The one who knows God is holy and pious. Hence, only the gnostic has been shown to be pious for us. He rejoices in present goods and delights in those promised, as if already present. For he does not","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"γνῶσις (gnōsis) here denotes the highest form of Christian knowledge, a contemplative and salvific understanding of God, distinct from mere faith or opinion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀναπόβλητον","severity":"info","text":"ἀναπόβλητον (anapoblēton) means 'inalienable' or 'not to be cast off'; Clement uses it to describe virtue that has become a permanent, natural disposition through gnostic training.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two states: the perfect gnostic who lives unchangeably, and those with a 'heavy corner' dragging them down. This antithesis reinforces Clement's argument for the inalienability of virtue in the advanced Christian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of virtue becoming like weight to a stone echoes Stoic ideas of oikeiōsis and the naturalness of virtue, but Clement adapts it to a Christian framework of voluntary, rational knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement's distinction between εὐλάβεια (caution) and εὐλογιστία (right reasoning) reflects a philosophical hierarchy: caution prevents sin, while right reasoning actively preserves virtue, a concept rooted in Middle Platonic and Stoic ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This passage influenced later Eastern Christian ascetic theology, particularly the idea that gnosis secures virtue as a permanent state, as seen in Evagrius Ponticus and the Macarian homilies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γωνία κάτω ῥέπουσα' ('heavy corner dragging downward') is obscure; it may refer to a residual inclination to vice or a material element in the soul. The reading taken treats it as a metaphor for incomplete purification."],"confidence":"high","notes":[]},{"i":666,"ref":"p666","source":"λέληθεν αὐτὸν ὡς ἂν ἀπόντα ἔτι, δι' ὧν ἔγνω φθάσας οἷά ἐστιν. τῇ γνώσει οὖν πεπεισμένος καὶ ὡς ἔστιν ἕκαστον τῶν μελλόντων κέκτηται τοῦτο. τὸ γὰρ ἐνδεὲς καὶ ἐπιδεὲς πρὸς τὸ ἐπιβάλλον μετρεῖται. εἰ γοῦν σοφίαν κέκτηται καὶ θεῖον ἡ σοφία, ὁ ἀνενδεοῦς μετέχων ἀνενδεὴς εἴη ἄν. οὐ γὰρ ἡ τῆς σοφίας μετάδοσις κινούντων καὶ ἰσχόντων ἀλλήλους τῆς τε ἐνεργείας καὶ τοῦ μετέχοντος γίνεται, οὐδὲ ἀφαιρουμένου τινὸς οὐδὲ ἐνδεοῦς γινομένου· ἀμείωτος δ' οὖν ἡ ἐνέργεια δι' αὐτῆς τῆς μεταδόσεως δείκνυται. οὕτως οὖν πάντα ἔχει τὰ ἀγαθὰ ὁ γνωστικὸς ἡμῖν κατὰ τὴν δύναμιν, οὐδέπω δὲ καὶ κατὰ τὸν ἀριθμόν, ἐπεὶ κἂν ἀμετάθετος ἦν κατὰ τὰς ὀφειλομένας ἐνθέους προκοπάς τε καὶ διοικήσεις. Τούτῳ συλλαμβάνει καὶ ὁ θεὸς προσεχεστέρᾳ τιμήσας ἐπισκοπῇ. ἦ γάρ; οὐχὶ τῶν ἀγαθῶν ἀνδρῶν χάριν καὶ εἰς τὴν τούτων χρῆσιν καὶ ὠφέλειαν, μᾶλλον δὲ σωτηρίαν τὰ πάντα γέγονεν; οὔκουν ἀφέ7.7.48.2 λοιτο τούτους τὰ δι' ἀρετήν, δι' οὓς τὰ γεγονότα. δῆλον γὰρ ὡς τὴν φύσιν αὐτῶν τὴν ἀγαθὴν καὶ τὴν προαίρεσιν τὴν ἁγίαν τιμῴη ἂν ὅς γε καὶ τοῖς εὖ βιοῦν ἐπανῃρημένοις ἰσχὺν πρὸς τὴν λοιπὴν σωτηρίαν ἐμπνεῖ, τοῖς μὲν προτρέπων μόνον, τοῖς δὲ ἀξίοις γενο7.7.48.3 μένοις ἐξ ἑαυτῶν καὶ συλλαμβανόμενος· ἐπιγεννηματικὸν γὰρ ἅπαν τῷ γνωστικῷ τὸ ἀγαθόν, εἴ γε δὴ τὸ τέλος ἐστὶν αὐτῷ ἐπίστασθαι καὶ πράσσειν ἐπιστημόνως ἕκαστον.","english":"It has escaped him, as if he were still absent, through what he has come to know by anticipating what things are. Convinced, then, by knowledge, he possesses this as each of the future things is. For the deficient and the needy are measured by what is incumbent. If, then, he possesses wisdom, and wisdom is divine, he who partakes of the non-deficient would be non-deficient. For the transmission of wisdom does not occur as a result of things moving and holding one another, nor of the activity and the participant, nor does anything diminish or become deficient; rather, the activity is shown to be undiminished through the transmission itself. Thus, then, our gnostic possesses all good things according to power, but not yet according to number, since otherwise he would be immutable with respect to the due divine advancements and administrations. God also cooperates with him, having honored him with a more immediate oversight. For is it not the case that all things have come into being for the sake of good men, and for their use and benefit, or rather for their salvation? Surely these things would not be taken away from those who are virtuous, on whose account the things that have come into being exist. For it is clear that he who inspires strength for the rest of salvation even in those who have chosen to live well would honor their good nature and holy choice, in some cases merely exhorting, in others also assisting those who have become worthy of themselves. For every good is an accessory to the gnostic, if indeed his end is to know and to do each thing with knowledge.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς to denote the advanced Christian who possesses true knowledge (gnosis), not merely intellectual understanding but a transformative, divine wisdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ γὰρ ἐνδεὲς καὶ ἐπιδεὲς πρὸς τὸ ἐπιβάλλον μετρεῖται","severity":"info","text":"Clement argues that deficiency and need are measured relative to what is incumbent or required, implying that the gnostic, possessing wisdom, transcends such lack.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀμείωτος δ' οὖν ἡ ἐνέργεια δι' αὐτῆς τῆς μεταδόσεως δείκνυται","severity":"info","text":"The concept of undiminished giving reflects Middle Platonic and Neopythagorean ideas of divine emanation, where the source is not depleted by sharing.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως οὖν πάντα ἔχει τὰ ἀγαθὰ ὁ γνωστικὸς ... κατὰ τὴν δύναμιν, οὐδέπω δὲ καὶ κατὰ τὸν ἀριθμόν","severity":"info","text":"Clement distinguishes between possessing goods in potential (κατὰ δύναμιν) and in actuality (κατὰ ἀριθμόν), a key distinction in his epistemology of the gnostic's progress.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦ γάρ; οὐχὶ τῶν ἀγαθῶν ἀνδρῶν χάριν ... τὰ πάντα γέγονεν","severity":"info","text":"This rhetorical question echoes a Stoic and biblical theme (cf. Wis 1:14; Rom 8:21) that the world exists for the sake of the righteous, a common apologetic trope.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπιγεννηματικὸν γὰρ ἅπαν τῷ γνωστικῷ τὸ ἀγαθόν","severity":"caution","text":"The term ἐπιγεννηματικὸν is rare and ambiguous; it may mean 'accessory' or 'supervenient,' but the precise sense in Clement's ethical system is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπιγεννηματικὸν' is ambiguous; it could mean 'accessory' (as translated) or 'supervenient' in a metaphysical sense. The reading taken follows the English draft's 'accessory.'","The clause 'οὐδὲ ἀφαιρουμένου τινὸς οὐδὲ ἐνδεοῦς γινομένου' could be read as either 'nor does anything diminish or become deficient' (active) or 'nor is anything taken away or becomes deficient' (passive); the translation opts for the active sense."],"confidence":"high","notes":[]},{"i":667,"ref":"p667","source":"ὡς δὲ ὁ ἰατρὸς ὑγείαν παρέχεται τοῖς συνεργοῦσι πρὸς ὑγείαν, οὕτως καὶ ὁ θεὸς τὴν ἀίδιον σωτηρίαν τοῖς συνεργοῦσι πρὸς γνῶσίν τε καὶ εὐπραγίαν, σὺν δὲ τῷ ποιεῖν, ὄντων ἐφ' ἡμῖν ἃ προστάττουσιν αἱ ἐντολαί, καὶ ἡ ἐπαγγελία τελει7.7.48.5 οῦται. καί μοι δοκεῖ κἀκεῖνο καλῶς παρὰ τοῖς Ἕλλησι λέγεσθαι· ἀθλητής τις οὐκ ἀγεννὴς ἐν τοῖς πάλαι πολλῷ τῷ χρόνῳ τὸ σωμάτιον εὖ μάλα πρὸς ἀνδρείαν ἀσκήσας εἰς Ὀλύμπι' ἀναβάς, εἰς τοῦ Πισαίου Διὸς τὸ ἄγαλμα ἀποβλέψας, εἰ πάντα, εἶπεν ὦ Ζεῦ, δεόντως μοι τὰ πρὸς τὸν ἀγῶνα παρεσκεύασται, ἀπόδος φέρων δικαίως τὴν νίκην ἐμοί. Ὧιδε γὰρ καὶ τῷ γνωστικῷ, ἀνεπιλήπτως καὶ εὐσυνειδήτως τὰ παρ' ἑαυτοῦ πάντα ἐκπεπληρωκότι εἴς τε τὴν μάθησιν εἴς τε τὴν συνάσκησιν εἴς τε τὴν εὐποιίαν καὶ εἰς τὴν εὐαρέστησιν τῷ θεῷ, τὸ πᾶν συναίρεται πρὸς τὴν τελειοτάτην σωτηρίαν. ταῦτ' οὖν ἀπαιτεῖται παρ' ἡμῶν, τὰ ἐφ' ἡμῖν καὶ τῶν πρὸς ἡμᾶς ἀνηκόντων, παρόντων τε καὶ ἀπόντων, αἵρεσίς τε καὶ πόθος καὶ κτῆσις καὶ χρῆσις καὶ διαμονή. Διὸ καὶ ἄχραντον τὴν ψυχὴν ἔχειν χρὴ καὶ ἀμίαντον εἰλικρινῶς τὸν προσομιλοῦντα τῷ θεῷ, μάλιστα μὲν ἀγαθὸν τελέως ἑαυτὸν ἐξειργασμένον, εἰ δὲ μή, κἂν προκόπτοντα ἐπὶ τὴν γνῶσιν καὶ ἐφιέ7.7.49.2 μενον αὐτῆς, τῶν δὲ τῆς κακίας ἔργων τέλεον ἀπεσπασμένον. ἀλλὰ καὶ τὰς εὐχὰς ἁπάσας ἐπιεικῶς ἅμα καὶ μετ' ἐπιεικῶν ποιεῖσθαι πρέπον ἐστίν· σφαλερὸν γὰρ τοῖς ἑτέρων ἁμαρτήμασι συνεπιγράφεσθαι. περὶ τούτων ἄρα ὁ γνωστικὸς καὶ συνεύξεται τοῖς κοινότερον πεπιστευκόσι, περὶ ὧν καὶ συμπράττειν καθήκει. ἅπας δὲ ὁ βίος αὐτοῦ πανήγυρις ἁγία.","english":"Just as the physician provides health to those who cooperate towards health, so also God provides eternal salvation to those who cooperate towards knowledge and right action, and together with the doing, since the things which the commandments enjoin are up to us, the promise is fulfilled. And it seems to me that the following saying among the Greeks is also well put: a certain athlete, not ignoble, who in former times had trained his body very well for courage over a long time, went up to Olympia, and looking at the statue of Pisaean Zeus, said, \"O Zeus, if everything necessary for the contest has been duly prepared by me, justly award the victory to me.\" For in the same way, for the gnostic, who has blamelessly and conscientiously fulfilled all that is his part in learning, in training, in good conduct, and in pleasing God, everything contributes to the most perfect salvation. These things, then, are required of us: the things that are up to us and that pertain to us, both present and absent, choice and desire and acquisition and use and persistence. Therefore, it is necessary to have the soul pure and undefiled, and to converse with God sincerely, ideally having completely perfected oneself as good, but if not, at least advancing towards knowledge and desiring it, and having completely withdrawn from the works of evil. But also, it is fitting to make all prayers gently and together with gentle people; for it is dangerous to be inscribed together with the sins of others. Concerning these matters, then, the gnostic will also pray together with those who have believed more commonly, concerning which it is also fitting to cooperate. His entire life is a holy festival.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συνεργοῦσι","severity":"info","text":"The analogy of the physician providing health to cooperators parallels God providing salvation to those who cooperate toward knowledge and right action, emphasizing human agency in salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀθλητής τις","severity":"info","text":"Clement cites a Greek athlete's prayer to Zeus at Olympia, a pagan parallel to the gnostic's self-preparation for divine reward, illustrating the integration of Hellenic culture.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῷ","severity":"info","text":"The 'gnostic' here is Clement's ideal Christian, who fulfills all duties in learning, training, good conduct, and pleasing God, leading to perfect salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πισαίου Διὸς","severity":"info","text":"The statue of Pisaean Zeus at Olympia was a major cult image; the athlete's address reflects a common motif of human effort and divine justice in Greek religion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτ' οὖν ἀπαιτεῖται","severity":"info","text":"This phrase marks a transition from the athlete analogy to a list of required elements (choice, desire, acquisition, use, persistence) for the gnostic life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πανήγυρις ἁγία","severity":"info","text":"The closing statement that the gnostic's entire life is a 'holy festival' echoes Platonic and Stoic ideals of the wise person's life as a sacred celebration, later influential in Christian asceticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν δὲ τῆς κακίας ἔργων τέλεον ἀπεσπασμένον' could be read as 'completely withdrawn from the works of evil' or 'completely separated from the works of evil'; the translation takes the former.","The term 'συνεπιγράφεσθαι' (to be inscribed together) is ambiguous: it may mean being associated with others' sins through prayer or being recorded as a participant in their faults."],"confidence":"high","notes":[]},{"i":668,"ref":"p668","source":"αὐτίκα θυσίαι μὲν αὐτῷ εὐχαί τε καὶ αἶνοι καὶ αἱ πρὸ τῆς ἑστιάσεως ἐντεύξεις τῶν γραφῶν, ψαλμοὶ δὲ καὶ ὕμνοι παρὰ τὴν ἑστίασιν πρό τε τῆς κοίτης, ἀλλὰ καὶ νύκτωρ εὐχαὶ πάλιν. διὰ τούτων ἑαυτὸν ἑνοποιεῖ τῷ θείῳ χορῷ, ἐκ τῆς συνε7.7.49.5 χοῦς μνήμης εἰς ἀείμνηστον θεωρίαν ἐντεταγμένος. τί δ'; οὐ καὶ τὴν ἄλλην θυσίαν τὴν κατὰ τοὺς δεομένους ἐπίδοσιν καὶ δογμάτων καὶ χρημάτων γιγνώσκει; καὶ μάλα. ἀλλὰ τῇ διὰ στόματος εὐχῇ οὐ πολυλόγῳ χρῆται, παρὰ τοῦ κυρίου καὶ ἃ χρὴ αἰτεῖσθαι μαθών. ἐν παντὶ τοίνυν τόπῳ, οὐκ ἄντικρυς δὲ οὐδὲ ἐμφανῶς τοῖς πολλοῖς εὔξεται· ὃ δὲ καὶ περιπάτῳ χρώμενος καὶ ὁμιλίᾳ καὶ ἡσυχίᾳ καὶ ἀναγνώσει καὶ τοῖς ἔργοις τοῖς κατὰ λόγον κατὰ πάντα τρόπον εὔχεται· κἂν ἐν αὐτῷ τῷ ταμιείῳ τῆς ψυχῆς ἐννοηθῇ μόνον καὶ ἀλαλήτοις στεναγμοῖς ἐπικαλέσηται τὸν πατέρα, ὃ δὲ ἐγγὺς καὶ ἔτι λαλοῦντος πάρεστιν. τριῶν δ' ὄντων πάσης πράξεως τελῶν διὰ μὲν τὸ καλὸν καὶ τὸ\n\nσυμφέρον πάντα ἐνεργεῖ, τὸ δὲ ἐπιτελεῖν διὰ τὸ ἡδὺ τοῖς τὸν κοινὸν βίον διώκουσιν καταλιμπάνει.","english":"Immediately, then, sacrifices, prayers, and hymns, and the readings of the scriptures before the meal, and psalms and hymns during the meal and before sleep, and again prayers at night. Through these he unites himself with the divine chorus, being ordered from continuous memory into everlasting contemplation. What then? Does he not also recognize the other sacrifice, the distribution according to those in need, both of teachings and of money? Indeed he does. But he uses the prayer through the mouth, not wordy, having learned from the Lord what to ask for. Therefore in every place, but not openly nor visibly to the many, will he pray; and he who uses walking, conversation, silence, reading, and works according to reason prays in every way; even if he merely conceives in the inner chamber of the soul and calls upon the Father with unuttered groans, He is near and is present while he is still speaking. Since there are three ends of every action, he does everything for the sake of the good and the beneficial, but leaves the accomplishment for the sake of the pleasant to those who pursue the common life.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τριῶν δ' ὄντων πάσης πράξεως τελῶν","severity":"info","text":"The passage concludes with a tripartite schema of ends (good, beneficial, pleasant), a common ethical framework in Clement's thought, likely derived from Stoic or Platonic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θυσίαι μὲν αὐτῷ εὐχαί τε καὶ αἶνοι","severity":"info","text":"Clement describes a daily regimen of prayer, psalmody, and scripture reading, reflecting early Christian liturgical practices in Alexandria, possibly influenced by Jewish synagogue customs.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλαλήτοις στεναγμοῖς","severity":"info","text":"The phrase 'unuttered groans' (ἀλαλήτοις στεναγμοῖς) suggests an interior, wordless prayer, emphasizing the contemplative ideal of silent communion with God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρὰ τοῦ κυρίου καὶ ἃ χρὴ αἰτεῖσθαι μαθών","severity":"info","text":"Clement alludes to Jesus' teaching on prayer, likely referencing the Lord's Prayer (Matt 6:9-13) or similar dominical instruction on proper petition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἑαυτὸν ἑνοποιεῖ τῷ θείῳ χορῷ","severity":"info","text":"The image of uniting with the 'divine chorus' echoes Platonic and Philonic notions of the soul joining the cosmic order through contemplation, a theme Clement adapts for Christian gnostic spirituality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνε7.7.49.5 χοῦς","severity":"caution","text":"The Greek text contains a corrupt or editorial insertion 'συνε7.7.49.5 χοῦς', likely a scribal or typesetting error for 'συνεχοῦς' (continuous). The translation follows the emended reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἄλλην θυσίαν' could refer to a distinct sacrificial practice (e.g., almsgiving) or be a rhetorical extension of the preceding liturgical list.","The identity of 'τὸν κοινὸν βίον' (the common life) is ambiguous: it may denote ordinary Christians as opposed to the gnostic elite, or a general philosophical life."],"confidence":"high","notes":[]},{"i":669,"ref":"p669","source":"Πολλοῦ γε δεῖ τὸν ἐν τοιαύτῃ εὐσεβείᾳ ἐξεταζόμενον πρόχειρον εἶναι περί τε τὸ ψεύσασθαι περί τε τὸ ὀμόσαι. ὅρκος μὲν γάρ ἐστιν ὁμολογία καθοριστικὴ μετὰ προσπαραλήψεως θείας. ὁ δὲ ἅπαξ πιστὸς πῶς ἂν ἑαυτὸν ἄπιστον παράσχοι, ὡς καὶ ὅρκου δεῖσθαι, οὐχὶ δὲ ἐμπέδως καὶ καθωρισμένως ὅρκον εἶναι τούτῳ τὸν βίον; ζῇ τε καὶ πολιτεύεται καὶ τὸ πιστὸν τῆς ὁμολογίας ἐν ἀμεταπτώτῳ καὶ ἑδραίῳ δείκνυσι βίῳ τε καὶ λόγῳ. εἰ δὲ ἐν τῇ κρίσει τοῦ δρῶντος καὶ λαλοῦντος τὸ ἀδικεῖν, οὐχὶ δὲ ἐν τῷ πάθει κεῖται τοῦ ἀδικουμένου, οὔτε ψεύσεται οὔτε ἐπιορκήσει ὡς ἀδικῶν τὸ θεῖον, τοῦτο φύσει ἀβλαβὲς ὑπάρχειν εἰδώς· ἀλλ' οὐδὲ διὰ τὸν πλησίον ψεύσεται ἢ παραβήσεταί τι, ὅν γε ἀγαπᾶν μεμάθηκεν, κἂν μὴ συνήθης τυγχάνῃ· δι' ἑαυτὸν δὲ ἄρ' ἔτι μᾶλλον οὔτε ψεύσεται οὔτε ἐπιορκήσει, εἴ γε ἑκὼν οὐκ ἄν ποτε ἄδικος εἰς ἑαυτὸν εὑρεθείη. ἀλλ' οὐδὲ ὀμεῖται, ἐπὶ μὲν τῆς συγκαταθέσεως μόνον τὸ ναί, ἐπὶ δὲ τῆς ἀρνήσεως τὸ οὒ προελόμενος τάσσειν ἐπίρρημα. ὀμνύναι γάρ ἐστι τὸ ὅρκον ἢ * ὡς ἂν ὅρκον ἀπὸ διανοίας προσφέρεσθαι παραστατικῶς. ἀρκεῖ τοίνυν αὐτῷ ἤτοι τῇ συγκαταθέσει ἢ τῇ ἀρνήσει προσθεῖναι τὸ ἀληθῶς λέγω εἰς παράστασιν τῶν μὴ διορώντων αὐτοῦ τὸ βέβαιον τῆς ἀποκρίσεως. ἔχειν γάρ, οἶμαι, χρὴ πρὸς μὲν τοὺς ἔξω τὸν βίον ἀξιόπιστον, ὡς μηδὲ ὅρκον αἰτεῖσθαι, πρὸς ἑαυτὸν δὲ καὶ τοὺς συν7.8.51.3 ιέντας εὐγνωμοσύνην, ἥτις ἐστὶν ἑκούσιος δικαιοσύνη. αὐτίκα εὔορκος μέν, οὐ μὴν εὐεπίφορος ἐπὶ τὸ ὀμνύναι ὁ γνωστικός, ὅ γε σπα7.8.51.4 νίως ἐπὶ τὸ ὀμνύναι ἀφικνούμενος, οὕτως μέντοι ὡς ἔφαμεν.","english":"Far indeed must the one examined in such piety be from being ready to lie or to swear. For an oath is a definitive affirmation with the additional invocation of the divine. But how could one who is once faithful present himself as faithless, so as to need an oath, and not rather have his life as a steadfast and definitive oath? He lives and conducts himself and shows the faithfulness of his affirmation in an unchangeable and firm life and word. And if injustice lies in the judgment of the one acting and speaking, not in the experience of the one wronged, he will neither lie nor perjure himself as one wronging the divine, knowing that this is by nature unharmed; but neither will he lie or transgress for the sake of his neighbor, whom he has learned to love, even if he is not an acquaintance; and for his own sake, then, all the more he will neither lie nor perjure himself, since he would never willingly be found unjust to himself. But he will not even swear, having chosen to use only the affirmation \"yes\" for assent and \"no\" for denial. For to swear is to utter an oath or to present an oath from the mind in a declarative manner. It suffices for him, then, to add to either assent or denial the phrase \"I speak truly\" for the demonstration to those who do not perceive the firmness of his response. For, I think, one must have a life trustworthy toward outsiders, so that not even an oath is demanded, and toward oneself and those who understand, a good conscience, which is voluntary justice. Thus the gnostic is true to his oath, yet not prone to swearing, he who rarely resorts to swearing, and then only in the manner we have said.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρκος","severity":"info","text":"Clement defines an oath as a 'definitive affirmation with the additional invocation of the divine' (ὁμολογία καθοριστικὴ μετὰ προσπαραλήψεως θείας), emphasizing its binding nature through divine witness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The 'gnostic' here is Clement's ideal Christian, characterized by true knowledge and moral perfection; he is 'true to his oath' (εὔορκος) but rarely swears, relying on a trustworthy life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's discussion of oaths reflects broader early Christian debates about swearing, influenced by Matthew 5:33-37 and the Didache, which counsel against oaths and advocate truthfulness without them.","cites":[],"named_sources":["Didache 2.2-3"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from defining an oath, to arguing the faithful person's life itself is an oath, to concluding that the gnostic avoids swearing except in rare cases, using 'I speak truly' for clarity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's view that the gnostic's life is an oath influenced later monastic and ascetic traditions, which emphasized integrity over formal oaths, as seen in Cassian and the Desert Fathers.","cites":[],"named_sources":["John Cassian, Conferences 21"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπα7.8.51.3","severity":"caution","text":"The Greek text at σπα7.8.51.3 and 7.8.51.4 contains editorial markers (likely from the source edition) that may indicate textual uncertainty or a lacuna; the reading 'σπανίως' (rarely) is adopted here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'σπα7.8.51.3' and 'σπα7.8.51.4' appear to be editorial annotations or page references in the source edition, not part of the original text; the intended word is likely 'σπανίως' (rarely).","The clause 'ὡς ἂν ὅρκον ἀπὸ διανοίας προσφέρεσθαι παραστατικῶς' is textually uncertain; the translation 'to present an oath from the mind in a declarative manner' follows the edition's reading."],"confidence":"high","notes":[]},{"i":670,"ref":"p670","source":"καίτοι τὸ ἀληθεύειν κατὰ τὸν ὅρκον μετὰ συμφωνίας τῆς κατὰ τὸ ἀληθὲς γίνεται· τὸ εὐορκεῖν οὖν συμβαίνει κατὰ τὴν κατόρθωσιν τὴν ἐν τοῖς καθήκουσιν. ποῦ τοίνυν ἔτι τοῦ ὅρκου χρεία τῷ κατὰ ἄκρον ἀληθείας βιοῦντι; ὁ μὲν οὖν μηδὲ ὀμνὺς πολλοῦ γε δεῖ ἐπιορκήσει, ὁ δὲ μηδὲν παραβαίνων τῶν κατὰ τὰς συνθήκας οὐδ' ἂν ὀμόσαι πώποτε, ὅπου γε τῆς τε παραβάσεως καὶ τῆς ἐπιτελέσεως ἐν τοῖς ἔργοις ἡ κύρωσις, ὥσπερ ἀμέλει τὸ ψεύδεσθαι καὶ τὸ ψευδορκεῖν ἐν τῷ λέγειν καὶ τῷ ὀμνύναι παρὰ τὸ καθῆκον. ὁ δὲ δικαίως βιοὺς μηδὲν παραβαίνων τῶν καθηκόντων, ἔνθα ἡ κρίσις ἡ τῆς ἀληθείας ἐξετάζεται, τοῖς ἔργοις εὐορκεῖ· παρέλκει τοίνυν αὐτῷ τὸ κατὰ τὴν γλῶτταν μαρτύριον. πεπεισμένος οὖν πάντῃ τὸν θεὸν εἶναι πάντοτε καὶ αἰδούμενος μὴ ἀληθεύειν ἀνάξιόν τε αὑτοῦ τὸ ψεύδεσθαι γινώσκων, τῇ συνειδήσει τῇ θείᾳ καὶ τῇ ἑαυτοῦ ἀρκεῖται μόναις· καὶ ταύτῃ οὐ ψεύδεται οὐδὲ παρὰ τὰς συνθήκας τι ποιεῖ, ταύτῃ δὲ οὐδὲ ὄμνυσιν ὅρκον ἀπαιτηθεὶς οὐδὲ ἔξαρνός ποτε γίνεται, ἵνα μὴ ψεύσηται, κἂν ἐναποθνήσκῃ ταῖς βασάνοις. Πλεῖον δέ τι καὶ μᾶλλον ἐπιτείνει τὸ γνωστικὸν ἀξίωμα ὁ τὴν προστασίαν τῆς τῶν ἑτέρων διδασκαλίας ἀναλαβών, τοῦ μεγίστου ἐπὶ γῆς ἀγαθοῦ τὴν οἰκονομίαν λόγῳ τε καὶ ἔργῳ ἀναδεξάμενος, δι' ἧς πρὸς τὸ θεῖον συνάφειάν τε καὶ κοινωνίαν ἐμμεσιτεύει.","english":"Indeed, speaking truthfully in accordance with an oath occurs in harmony with what is true; thus, keeping an oath coincides with right action in matters of duty. Where, then, is there still need of an oath for one who lives in the utmost truth? One who does not even swear is far from committing perjury, and one who transgresses none of the terms of agreements would never swear at all, since the confirmation of both transgression and fulfillment lies in deeds, just as, of course, lying and swearing falsely consist in speaking and swearing contrary to what is proper. One who lives justly, transgressing none of the duties where the judgment of truth is examined, keeps the oath by deeds; thus, the testimony of the tongue is superfluous for him. Convinced, therefore, that God is everywhere always, and revering the truth, and knowing that lying is unworthy of himself, he is content with the divine conscience and his own alone; and by this he neither lies nor does anything contrary to agreements, and by this he neither swears an oath when demanded nor ever denies, so as not to lie, even if he dies under tortures. And something more, and to a greater degree, intensifies the gnostic principle for one who has taken up the leadership of teaching others, having undertaken the stewardship of the greatest good on earth through word and deed, by which he mediates connection and communion with the divine.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐορκεῖν","severity":"info","text":"The verb εὐορκεῖν means 'to keep an oath' or 'to swear truly'. Clement contrasts it with ἐπιορκεῖν (to perjure oneself), emphasizing that the true Gnostic's life itself constitutes a faithful oath.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸν ἀξίωμα","severity":"info","text":"The phrase γνωστικὸν ἀξίωμα refers to the 'gnostic principle' or the distinctive dignity of the true Gnostic. Clement elevates this by linking it to the stewardship of teaching others, a key theme in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement's discussion of oaths reflects contemporary philosophical and legal debates. Stoics and Cynics often criticized oaths as unnecessary for the wise, while early Christian communities grappled with oath-taking in courts and everyday life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συνειδήσει τῇ θείᾳ","severity":"info","text":"The phrase 'divine conscience' (συνειδήσει τῇ θείᾳ) echoes Pauline language (e.g., 1 Cor 8:10-12) and reflects Clement's integration of biblical and philosophical concepts of moral self-awareness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a section on oath-taking and transitions to the heightened responsibilities of the Gnostic teacher. The phrase 'Πλεῖον δέ τι' marks a climactic intensification, linking ethical conduct to the pedagogical role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement's argument that the just person 'keeps the oath by deeds' parallels Philo of Alexandria's emphasis on the primacy of actions over words in De Decalogo, and anticipates later monastic ideals of truthfulness without formal vows.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ συνειδήσει τῇ θείᾳ' could be read as 'the divine conscience' (a faculty) or 'conscience of the divine' (an awareness). The translation opts for the former, consistent with Clement's personification of conscience.","The Coptic text (not extant here) may have influenced the Greek transmission; the passage is preserved only in Greek manuscripts."],"confidence":"high","notes":[]},{"i":671,"ref":"p671","source":"ὡς δὲ οἱ τὰ ἐπίγεια θρῃσκεύοντες τοῖς ἀγάλμασι καθάπερ ἐπαΐουσι προσεύχονται, τὰς βεβαίας ἐπὶ τούτων τιθέμενοι συνθήκας, οὕτως ἐπὶ τῶν ἐμψύχων ἀγαλμάτων, τῶν ἀνθρώπων, ἡ μεγαλοπρέπεια τοῦ λόγου ἡ ἀληθὴς πρὸς τοῦ ἀξιοπίστου παραλαμβάνεται διδασκάλου, καὶ ἡ εἰς τούτους εὐεργεσία εἰς αὐτὸν ἀναφέρεται τὸν κύριον, οὗ κατ' εἰκόνα παιδεύων ὁ τῷ ὄντι ἄνθρωπος δημιουργεῖ καὶ μεταρρυθμίζει καινίζων εἰς σωτηρίαν τὸν κατηχούμενον ἄνθρωπον. ὡς γὰρ τὸν σίδηρον Ἄρην προσαγορεύουσιν Ἕλληνες καὶ τὸν οἶνον Διόνυσον κατά τινα ἀναφοράν, οὕτως ὁ γνωστικός, ἰδίαν σωτηρίαν ἡγούμενος τὴν τῶν πέλας ὠφέλειαν, ἄγαλμα ἔμψυχον εἰκότως ἂν τοῦ κυρίου λέγοιτο, οὐ κατὰ τὴν τῆς μορφῆς ἰδιότητα, ἀλλὰ κατὰ τὸ τῆς δυνάμεως σύμβολον καὶ κατὰ τὸ τῆς κηρύξεως ὁμοίωμα. Πᾶν ἄρα ὅτιπερ ἂν ἐν νῷ, τοῦτο καὶ ἐπὶ\n\nγλώσσης φέρει πρὸς τοὺς ἐπαΐειν ἀξίους ἐκ τῆς συγκαταθέσεως, καὶ ἀπὸ γνώμης λέγων ἅμα καὶ βιούς. ἀληθῆ τε γὰρ φρονεῖ ἅμα καὶ ἀληθεύει, πλὴν εἰ μή ποτε ἐν θεραπείας μέρει, καθάπερ ἰατρὸς πρὸς νοσοῦντας ἐπὶ σωτηρίᾳ τῶν καμνόντων, ψεύσεται ἢ ψεῦδος ἐρεῖ κατὰ τοὺς σοφιστάς. αὐτίκα Τιμόθεον ὁ γενναῖος περιέτεμεν ἀπόστολος, κεκραγὼς καὶ γράφων περιτομὴν τὴν χειροποίητον οὐδὲν ὠφελεῖν· ἀλλ' ἵνα μή, ἀθρόως ἀποσπῶν τοῦ νόμου πρὸς τὴν ἐκ πίστεως τῆς καρδίας περιτομήν, ἀφηνιάζοντας ἔτι τοὺς ἀκροωμένους τῶν Ἑβραίων ἀπορρῆξαι τῆς συναγωγῆς ἀναγκάσῃ, συμπεριφερόμενος Ἰουδαίοις Ἰουδαῖος ἐγένετο, ἵνα πάντας κερδήσῃ.","english":"Just as those who worship earthly things pray to statues as if they were sentient, placing their firm agreements upon them, so too in the case of living statues—human beings—the true magnificence of the word is received from a trustworthy teacher, and the beneficence shown to them is referred to the Lord himself, in whose image the true man, by educating, creates and reshapes, renewing the catechumen for salvation. For just as the Greeks call iron Ares and wine Dionysus by a certain transference, so the gnostic, considering the benefit of his neighbors as his own salvation, would fittingly be called a living statue of the Lord, not according to the particularity of form, but according to the symbol of power and the likeness of proclamation. Therefore, whatever he has in mind, he also brings to his tongue for those worthy to hear, from conviction, speaking and living at once from his judgment. For he both thinks truly and speaks truly, except perhaps in the part of therapy, just as a physician, for the salvation of the suffering, will lie or speak a falsehood according to the sophists, to those who are ill. For instance, the noble apostle circumcised Timothy, crying out and writing that manual circumcision avails nothing; but so that, by abruptly tearing them away from the law to the circumcision of the heart through faith, he might not force the still restive Hebrew listeners to break away from the synagogue, he accommodated himself to the Jews, becoming a Jew to win all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) to denote the ideal Christian, the one who has advanced knowledge, not a sectarian. This is a key term in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἄρης, Διόνυσος","severity":"info","text":"Clement cites Greek metonymy: iron called Ares (god of war) and wine called Dionysus (god of wine). This illustrates how names transfer by association, a rhetorical trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τιμόθεον ... περιέτεμεν","severity":"info","text":"Clement refers to the circumcision of Timothy by Paul (Acts 16:1-3; Gal 2:3). He interprets Paul's action as pastoral accommodation, not endorsement of the law.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς ... οὕτως","severity":"info","text":"Clement uses a double analogy: first, worshippers of statues vs. the true teacher; second, Greek metonymy vs. the gnostic as living statue. This frames the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ψεύσεται ... κατὰ τοὺς σοφιστάς","severity":"info","text":"Clement allows therapeutic deception, citing sophists. This anticipates later debates on 'pious fraud' in Christian ethics, e.g., Origen and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συμπεριφερόμενος Ἰουδαίοις Ἰουδαῖος ἐγένετο","severity":"caution","text":"Clement's claim that Paul 'became a Jew' to win all is a rhetorical exaggeration. The historical Paul's circumcision of Timothy is debated; Clement's interpretation is apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ τοὺς σοφιστάς' could mean 'according to the sophists' (as authorities) or 'in the manner of sophists' (pejoratively). The reading here takes it as a reference to rhetorical practice.","The identity of 'the noble apostle' is not named but is clearly Paul from context."],"confidence":"high","notes":[]},{"i":672,"ref":"p672","source":"ὁ τοίνυν μέχρι τῆς συμπεριφορᾶς διὰ τὴν τῶν πέλας σωτηρίαν συγκαταβαίνων (ψιλῶς διὰ τὴν τῶν δι' οὓς συμπεριφέρεται σωτηρίαν), οὐδεμιᾶς ὑποκρίσεως διὰ τὸν ἐπηρτημένον τοῖς δικαίοις ἀπὸ τῶν ζηλούντων κίνδυνον μετέχων, οὗτος οὐδαμῶς ἀναγκάζεται· ἐπὶ δὲ τῶν πλησίον ὠφελείᾳ μόνῃ ποιήσει τινά, ἃ οὐκ ἂν προηγουμένως αὐτῷ πραχθείη, εἰ μὴ δι' ἐκείνους ποιοίη. οὗτος ἑαυτὸν ἐπιδίδωσιν ὑπὲρ τῆς ἐκκλησίας, ὑπὲρ τῶν γνωρίμων οὓς αὐτὸς ἐγέννησεν ἐν πίστει, εἰς ὑπόδειγμα τοῖς διαδέξασθαι τὴν ἄκραν οἰκονομίαν τοῦ φιλανθρώπου καὶ φιλοθέου παιδευτοῦ δυναμένοις, εἰς παράστασιν τῆς ἀληθείας τῶν λόγων, εἰς ἐνέργειαν τῆς ἀγάπης τῆς πρὸς τὸν κύριον. ἀδούλωτος οὗτος ἐν φόβῳ, ἀληθὴς ἐν λόγῳ, καρτερικὸς ἐν πόνῳ, μηδὲ ἐν τῷ προφορικῷ λόγῳ ψεύσασθαι θέλων ποτὲ κἀν τούτῳ τὸ ἀναμάρτητον πάντοτε κατορθῶν, ἐπεὶ τὸ ψεῦδος αὐτό, ἅτε μετά τινος δόλου εἰρημένον, οὐκ ἀργός ἐστι λόγος, ἀλλ' εἰς κακίαν ἐνεργεῖ. πάντοθεν ἄρα μαρτυρεῖ τῇ ἀληθείᾳ μόνος ὁ γνωστικὸς καὶ ἔργῳ καὶ λόγῳ· ἀεὶ γὰρ κατορθοῖ ἐν πᾶσι πάντως, καὶ ἐν λόγῳ καὶ ἐν πράξει καὶ ἐν αὐτῇ τῇ ἐννοίᾳ. Αὕτη μὲν οὖν, ὡς ἐν ἐπιδρομῇ φάναι, ἡ τοῦ Χριστιανοῦ θεοσέβεια. εἰ δὴ καθηκόντως ταῦτα ποιεῖ καὶ κατὰ λόγον τὸν ὀρθόν, εὐσεβῶς ποιεῖ καὶ δικαίως. εἰ δὲ ταῦτα οὕτως ἔχει, μόνος ἂν εἴη τῷ ὄντι εὐσεβής τε καὶ δίκαιος καὶ θεοσεβὴς ὁ γνωστικός. οὐκ ἄρα ἄθεος ὁ Χριστιανός (τουτὶ γὰρ ἦν τὸ προκείμενον ἐπιδεῖξαι τοῖς φιλοσόφοις), ὥστε οὐδὲν κακὸν ἢ αἰσχρόν, ὅ ἐστιν ἄδικον, κατὰ μηδένα τρόπον ἐνεργήσει ποτέ.","english":"Therefore, the one who condescends only as far as social intercourse for the sake of the salvation of those nearby (purely for the salvation of those for whose sake he engages in such intercourse), partaking in no hypocrisy because of the danger hanging over the righteous from the envious, is in no way compelled; but for the benefit of his neighbors alone he will do some things which would not have been done by him as a matter of primary choice, if he were not doing them for their sake. This one gives himself for the church, for the acquaintances whom he himself has begotten in faith, as an example to those capable of succeeding to the supreme stewardship of the philanthropic and God-loving educator, for the demonstration of the truth of his words, for the activation of love toward the Lord. This one is unenslaved in fear, truthful in speech, steadfast in toil, never willing to lie even in spoken word, and in this always achieving sinlessness, since falsehood itself, when uttered with some deceit, is not an idle word but actively works toward evil. From all sides, therefore, the gnostic alone bears witness to the truth both in deed and in word; for he always succeeds in everything absolutely, both in word and in action and in thought itself. This, then, to speak in passing, is the piety of the Christian. If, then, he does these things fittingly and according to right reason, he acts piously and justly. And if this is so, the gnostic alone would be truly pious and just and God-fearing. Therefore, the Christian is not an atheist (for this was the point to be demonstrated to the philosophers), so that he will never do anything evil or shameful, that is, unjust, in any way whatsoever.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) to denote the ideal Christian, one who possesses advanced knowledge and virtue, not a member of any sect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμπεριφορά","severity":"info","text":"συμπεριφορά (social intercourse) here implies condescension to ordinary social interaction for the sake of others' salvation, a key concept in Clement's ethics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's argument that the Christian is not an atheist responds to pagan accusations; the passage defends Christian piety as true theosebeia.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes a longer argument (from p672) that the gnostic alone is truly pious, culminating in the denial of atheism, marked by 'οὐκ ἄρα ἄθεος ὁ Χριστιανός'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's identification of the gnostic with the true Christian influenced later Alexandrian theology, though the term was later appropriated by heterodox groups.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ δὲ τῶν πλησίον ὠφελείᾳ μόνῃ' could be read as 'for the benefit of neighbors alone' or 'in the case of neighbors, for benefit alone'; the translation takes the former."],"confidence":"high","notes":[]},{"i":673,"ref":"p673","source":"ἀκολούθως τοίνυν οὐδὲ ἀσεβεῖ, ἀλλ' ἢ μόνος τῷ ὄντι θεοσεβεῖ ὁσίως καὶ προσηκόντως, τὸν ὄντως ὄντα θεὸν πανηγεμόνα καὶ παμβασιλέα καὶ παντοκράτορα κατὰ τὴν ἀληθῆ θεοσέβειαν ὁσίως προστρεπόμενος.\n\nἜστιν γάρ, ὡς ἔπος εἰπεῖν, ἡ γνῶσις τελείωσίς τις ἀνθρώπου ὡς ἀνθρώπου, διὰ τῆς τῶν θείων ἐπιστήμης συμπληρουμένη κατά τε τὸν τρόπον καὶ τὸν βίον καὶ τὸν λόγον, σύμφωνος καὶ ὁμόλογος ἑαυτῇ τε καὶ τῷ θείῳ λόγῳ. διὰ ταύτης γὰρ τελειοῦται ἡ πίστις, ὡς τελείου τοῦ πιστοῦ ταύτῃ μόνως γιγνομένου. πίστις μὲν οὖν ἐνδιάθετόν τί ἐστιν ἀγαθόν, καὶ ἄνευ τοῦ ζητεῖν τὸν θεὸν ὁμολο7.10.55.3 γοῦσα εἶναι τοῦτον καὶ δοξάζουσα ὡς ὄντα. ὅθεν χρή, ἀπὸ ταύτης ἀναγόμενον τῆς πίστεως καὶ αὐξηθέντα ἐν αὐτῇ χάριτι τοῦ θεοῦ, τὴν περὶ αὐτοῦ κομίσασθαι ὡς οἷόν τέ ἐστιν γνῶσιν. γνῶσιν δὲ σοφίας τῆς κατὰ διδασκαλίαν ἐγγινομένης διαφέρειν φαμέν. ᾗ μὲν γάρ τί ἐστι γνῶσις, ταύτῃ πάντως καὶ σοφία τυγχάνει, ᾗ δέ τι σοφία, οὐ πάντως γνῶσις. ἐν μόνῃ γὰρ τῇ τοῦ προφορικοῦ λόγου * τὸ τῆς σοφίας ὄνομα φαντάζεται. πλὴν ἀλλὰ τὸ μὴ διστάσαι περὶ θεοῦ, πιστεῦσαι δὲ θεμέλιος γνώσεως, ἄμφω δὲ ὁ Χριστός, ὅ τε θεμέλιος ἥ τε ἐποικοδομή, δι' οὗ καὶ ἡ ἀρχὴ καὶ τὰ τέλη. καὶ τὰ μὲν ἄκρα οὐ διδάσκεται, ἥ τε ἀρχὴ καὶ τὸ τέλος, πίστις λέγω καὶ ἡ ἀγάπη, ἡ γνῶσις δὲ ἐκ παραδόσεως διαδιδομένη κατὰ χάριν θεοῦ τοῖς ἀξίους σφᾶς αὐτοὺς τῆς διδασκαλίας παρεχομένοις οἷον παρακαταθήκη ἐγχειρίζεται, ἀφ' ἧς τὸ τῆς ἀγάπης ἀξίωμα ἐκλάμπει ἐκ φωτὸς εἰς φῶς.","english":"Consequently, he does not commit impiety, but rather is the only one who truly and reverently worships God in a holy and fitting manner, reverently addressing the truly existing God as the universal leader, universal king, and almighty, according to true piety.\n\nFor knowledge is, so to speak, a certain perfection of man as man, completed through the science of divine things in accordance with both manner, life, and reason, being in harmony and agreement with itself and with the divine Word. For through this, faith is perfected, as the faithful person becomes perfect only by this means. Faith, then, is an inherent good, and without seeking God, it confesses that He exists and glorifies Him as existing. Hence, it is necessary, being led up from this faith and having grown in it by the grace of God, to obtain the knowledge concerning Him that is as far as possible. And we say that knowledge differs from wisdom that arises through teaching. For wherever knowledge exists, there wisdom also certainly occurs, but wherever wisdom exists, knowledge does not certainly occur. For in the case of the uttered word alone, the name of wisdom is manifested. Nevertheless, not to doubt concerning God, but to believe, is the foundation of knowledge, and both are Christ—both the foundation and the superstructure—through whom are both the beginning and the ends. And the extremes are not taught—I mean faith and love—but knowledge, transmitted by tradition according to the grace of God, is entrusted as a deposit to those who present themselves as worthy of teaching, from which the dignity of love shines forth from light to light.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γνῶσις","severity":"info","text":"Clement defines γνῶσις as the perfection of man as man, completed through the science of divine things, in harmony with the divine Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφορικοῦ λόγου","severity":"info","text":"προφορικοῦ λόγου (uttered word) contrasts with the internal divine Word; Clement notes that wisdom is only manifested in the uttered word, not necessarily knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πίστις ... γνῶσις ... ἀγάπη","severity":"info","text":"Clement presents a triadic structure: faith as foundation, knowledge as superstructure, and love as the end; the extremes (faith and love) are not taught, but knowledge is transmitted by tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρακαταθήκη","severity":"info","text":"παρακαταθήκη (deposit) evokes the language of secret tradition; Clement presents knowledge as a deposit entrusted to the worthy, reflecting esoteric transmission in early Christian Alexandria.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴ καὶ τὰ τέλη","severity":"info","text":"The phrase 'beginning and ends' may echo Revelation 21:6 or 22:13 (Christ as Alpha and Omega), though not a direct quotation; Clement applies it to Christ as foundation and superstructure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γνῶσις ... σοφία","severity":"info","text":"Clement's distinction between knowledge and wisdom, where knowledge entails wisdom but not vice versa, influenced later Alexandrian theology and the development of Christian gnosticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ ταύτης ἀναγόμενον' could be read as 'being led up from this faith' or 'being led away from this faith'; the translation takes the former, consistent with Clement's positive progression.","The text has a lacuna or corruption at 'προφορικοῦ λόγου *' (marked with an asterisk in the Greek); the sense is reconstructed as 'in the case of the uttered word alone'."],"confidence":"high","notes":[]},{"i":674,"ref":"p674","source":"εἴρηται γὰρ τῷ ἔχοντι προστεθήσεται, τῇ μὲν πίστει ἡ γνῶ7.10.56.1 σις, τῇ δὲ γνώσει ἡ ἀγάπη, τῇ ἀγάπῃ δὲ ἡ κληρονομία. γίνεται δὲ τοῦτο, ὁπόταν τις\n\nκρεμασθῇ τοῦ κυρίου διά τε πίστεως διά τε γνώσεως διά τε ἀγάπης καὶ συναναβῇ αὐτῷ ἔνθα ἐστὶν ὁ τῆς πίστεως ἡμῶν καὶ ἀγάπης θεὸς καὶ φρουρός· ὅθεν ἐπὶ τέλει ἡ γνῶσις παραδίδοται τοῖς εἰς τοῦτο ἐπιτηδείοις καὶ ἐγκρίτοις διὰ τὸ πλείονος παρασκευῆς καὶ προγυμνασίας δεῖσθαι καὶ πρὸς τὸ ἀκούειν τῶν λεγομένων καὶ εἰς καταστολὴν βίου καὶ εἰς τὸ ἐπὶ πλέον τῆς κατὰ νόμον δικαιοσύνης κατ' ἐπίστασιν προεληλυθέναι. αὕτη πρὸς τέλος ἄγει τὸ ἀτελεύτητον καὶ τέλειον, προδιδάσκουσα τὴν ἐσομένην ἡμῖν κατὰ τὸν θεὸν μετὰ θεῶν δίαιταν, ἀπολυθέντων ἡμῶν κολάσεως καὶ τιμωρίας ἁπάσης, ἃς ἐκ τῶν ἁμαρτημάτων εἰς παιδείαν ὑπομένομεν σωτήριον· μεθ' ἣν ἀπολύτρωσιν τὸ γέρας καὶ αἱ τιμαὶ τελειωθεῖσιν ἀποδίδονται, πεπαυμένοις μὲν τῆς καθάρσεως, πεπαυμένοις δὲ καὶ λειτουργίας τῆς ἄλλης, κἂν ἁγία ᾖ καὶ ἐν ἁγίοις· ἔπειτα καθαροὺς τῇ καρδίᾳ γενομένους κατὰ τὸ προσεχὲς τοῦ κυρίου προσμένει τῇ θεωρίᾳ τῇ ἀιδίῳ ἀποκατάστασις. καὶ θεοὶ τὴν προσηγορίαν κέκληνται, οἱ σύνθρονοι τῶν ἄλλων θεῶν, τῶν ὑπὸ τῷ σωτῆρι πρώτων τεταγμένων, γενησόμενοι. ταχεῖα τοίνυν εἰς κάθαρσιν ἡ γνῶσις καὶ ἐπιτήδειος εἰς τὴν ἐπὶ τὸ κρεῖττον εὐπρόσδεκτον μεταβολήν.","english":"It has been said that to the one who has, more will be added: to faith, knowledge; to knowledge, love; to love, inheritance. This occurs when one hangs from the Lord through faith, through knowledge, and through love, and ascends with him to where the God and guardian of our faith and love is. Hence, at the end, knowledge is transmitted to those who are suitable and chosen for this, because it requires more preparation and preliminary training, both for hearing what is said, for the ordering of life, and for having advanced further in the justice according to law by means of understanding. This leads to the endless and perfect end, pre-teaching the future life with God among gods that awaits us, when we are released from all punishment and retribution, which we undergo from our sins as a saving discipline. After this redemption, the reward and honors are given to those who have been perfected, having ceased from purification and from other service, even if it is holy and among holy ones. Then, having become pure in heart according to the proximity of the Lord, the eternal restoration abides in contemplation. And they are called gods, those who will become fellow-throne-sitters of the other gods, who are ranked first under the Savior. Knowledge, therefore, is swift for purification and suitable for the welcome change to the better.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἴρηται γὰρ τῷ ἔχοντι προστεθήσεται","severity":"info","text":"The opening formula echoes a proverbial or scriptural pattern (cf. Matt 25:29), but Clement adapts it to a four-stage sequence: faith, knowledge, love, inheritance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κρεμασθῇ τοῦ κυρίου","severity":"info","text":"The phrase 'hangs from the Lord' is a striking metaphor for total dependence and mystical attachment, possibly influenced by Platonic or Philonic language of the soul clinging to the divine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοὶ τὴν προσηγορίαν κέκληνται","severity":"info","text":"Clement’s claim that the perfected are called 'gods' and become 'fellow-throne-sitters' reflects a strand of Alexandrian theology that posits deification (θέωσις) as the goal, while carefully subordinating them to the Savior.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῇ μὲν πίστει ἡ γνῶσις, τῇ δὲ γνώσει ἡ ἀγάπη, τῇ ἀγάπῃ δὲ ἡ κληρονομία","severity":"info","text":"This chain (faith → knowledge → love → inheritance) parallels Clement’s schema in Stromata 7.10, where knowledge perfects faith and love leads to eternal reward; it also echoes Pauline language of inheritance (cf. Gal 3:18).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν ὑπὸ τῷ σωτῆρι πρώτων τεταγμένων","severity":"caution","text":"The phrase 'the first ranked under the Savior' is ambiguous: it may refer to angelic powers or to advanced Christian souls; Clement’s hierarchy of divine beings is not systematically defined here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the other gods' and their relation to the Savior is left vague; Clement may be adapting Platonic daemonology or Jewish angelology.","The phrase 'the God and guardian of our faith and love' could refer to Christ or to the Father; the Greek does not disambiguate."],"confidence":"high","notes":[]},{"i":675,"ref":"p675","source":"ὅθεν καὶ ῥᾳδίως εἰς τὸ συγγενὲς τῆς ψυχῆς θεῖόν τε καὶ ἅγιον μετοικίζει καὶ διά τινος οἰκείου φωτὸς διαβιβάζει τὰς προκοπὰς τὰς μυστικὰς τὸν ἄνθρωπον, ἄχρις ἂν εἰς τὸν κορυφαῖον ἀποκαταστήσῃ τῆς ἀναπαύσεως τόπον, τὸν καθαρὸν τῇ καρδίᾳ πρόσωπον πρὸς πρόσωπον ἐπιστημονικῶς καὶ καταληπτικῶς τὸν θεὸν ἐποπτεύειν διδάξασα. ἐνταῦθα γάρ που τῆς γνωστικῆς ψυχῆς ἡ τελείωσις, πάσης καθάρσεώς τε καὶ λειτουργίας ὑπεκβᾶσαν σὺν τῷ κυρίῳ γίγνεσθαι, ὅπου ἐστὶν προσεχῶς ὑποτεταγμένη. ἡ μὲν οὖν πίστις σύντομός ἐστιν, ὡς εἰπεῖν, τῶν κατεπειγόντων γνῶσις, ἡ γνῶσις δὲ ἀπόδειξις τῶν διὰ πίστεως παρειλημμένων ἰσχυρὰ καὶ βέβαιος, διὰ τῆς κυριακῆς διδασκαλίας ἐποικοδομουμένη τῇ πίστει εἰς τὸ ἀμετάπτωτον καὶ μετ' ἐπιστήμης καὶ καταληπτὸν παραπέμπουσα. καί μοι δοκεῖ πρώτη τις εἶναι μεταβολὴ σωτήριος ἡ ἐξ ἐθνῶν εἰς πίστιν, ὡς προεῖπον, δευτέρα δὲ ἡ ἐκ πίστεως εἰς γνῶσιν· ἣ δέ, εἰς ἀγάπην περαιουμένη, ἐνθένδε ἤδη φίλον φίλῳ τὸ γιγνῶσκον τῷ γιγνωσκομένῳ παρίστησιν. καὶ τάχα ὁ τοιοῦτος ἐνθένδε ἤδη προλαβὼν ἔχει τὸ ἰσάγγελος εἶναι. μετὰ γοῦν τὴν ἐν σαρκὶ τελευταίαν ὑπεροχὴν ἀεὶ κατὰ τὸ προσῆκον ἐπὶ τὸ κρεῖττον μεταβάλλων, εἰς τὴν πατρῴαν αὐλὴν ἐπὶ τὴν κυριακὴν ὄντως διὰ τῆς ἁγίας ἑβδομάδος ἐπείγεται μονήν, ἐσόμενος, ὡς εἰπεῖν, φῶς ἑστὸς καὶ μένον ἀιδίως, πάντῃ πάντως ἄτρεπτον. Ὁ πρῶτος τῆς κυριακῆς ἐνεργείας τρόπος τῆς εἰρημένης ἡμῖν κατὰ τὴν θεοσέβειαν ἀμοιβῆς δεῖγμα. πολλῶν ὅσων μαρτυρίων ὄντων παραστήσομαι ἓν κεφαλαιωδῶς πρὸς τοῦ προφήτου Δαβὶδ ὧδέ πως εἰρημένον· τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου;","english":"Hence it easily transfers [the soul] to its kindred divine and holy element, and through a certain proper light conveys the man's mystical advancements, until it restores him to the culminating place of rest, having taught the pure in heart to behold God face to face scientifically and comprehensively. For here, somewhere, is the perfection of the gnostic soul, which, having transcended every purification and service, comes to be with the Lord, where it is directly subordinate. Faith, then, is, so to speak, a concise knowledge of urgent matters, while knowledge is a strong and firm demonstration of things received through faith, built upon faith by the Lord's teaching into the unchangeable, and transmitting it with science and comprehension. And it seems to me that the first saving change is from the nations to faith, as I said before, and the second from faith to knowledge; and this, when it reaches love, already here presents the knower as friend to the known. And perhaps such a person already here anticipates being equal to angels. At any rate, after the final preeminence in the flesh, always changing for the better according to what is fitting, he hastens to the paternal court, to the truly Lordly abode through the holy hebdomad, being, so to speak, a standing and eternally remaining light, entirely and in every way unchangeable. The first mode of the Lord's activity, which we have mentioned, is a sign of the exchange according to piety. Since there are many testimonies, I will present one summarily, spoken somewhat thus by the prophet David: Who will go up to the mountain of the Lord?","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῆς ψυχῆς","severity":"info","text":"The phrase 'gnostic soul' refers to Clement's ideal Christian, one who has advanced through faith to knowledge (γνῶσις) and is perfected in contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁγίας ἑβδομάδος","severity":"info","text":"The 'holy hebdomad' likely denotes the seven heavens or stages of ascent in Clement's cosmology, a common motif in Middle Platonic and Gnostic thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου","severity":"info","text":"Clement cites Psalm 24:3 (LXX) as a proof-text for ascent, though the exact wording differs slightly; the verse is used to support the theme of spiritual elevation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρόσωπον πρὸς πρόσωπον","severity":"info","text":"The phrase 'face to face' echoes biblical theophany language (e.g., Exod 33:11 LXX) and Platonic contemplation of the Forms, blending scriptural and philosophical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτη τις ... μεταβολὴ ... δευτέρα","severity":"info","text":"Clement outlines a three-stage progression: from paganism to faith, from faith to knowledge, and from knowledge to love, mirroring the ascent described earlier in the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἰσάγγελος","severity":"info","text":"The concept of being 'equal to angels' appears in early Christian ascetic literature (e.g., Evagrius) and reflects the ideal of angelic life achieved through contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐνταῦθά γάρ που' ('for here, somewhere') is vague, possibly indicating a specific but unnamed location in Clement's spiritual topography.","The 'first mode of the Lord's activity' is not clearly defined in the immediate context, leaving its referent ambiguous."],"confidence":"high","notes":[]},{"i":676,"ref":"p676","source":"ἢ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; ἀθῷος χερσὶ καὶ καθαρὸς τῇ καρδίᾳ, ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ οὐδὲ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ· οὗτος λήψεται εὐλογίαν παρὰ κυρίου καὶ ἐλεημοσύνην παρὰ θεοῦ σωτῆρος αὐτοῦ. αὕτη ἡ γενεὰ ζητούντων τὸν κύριον, ζητούν7.10.58.3 των τὸ πρόσωπον τοῦ θεοῦ Ἰακώβ. συντόμως, οἶμαι, τὸν γνωστικὸν ἐμήνυσεν ὁ προφήτης· κατὰ παραδρομὴν δ', ὡς ἔοικεν, ἡμῖν θεὸν εἶναι τὸν σωτῆρα ἀπέδειξεν ὁ Δαβὶδ πρόσωπον αὐτὸν εἰπὼν τοῦ θεοῦ Ἰακώβ, τὸν εὐαγγελισάμενον καὶ διδάξαντα περὶ τοῦ πατρός. διὸ καὶ ὁ ἀπό στολος χαρακτῆρα τῆς δόξης τοῦ πατρὸς τὸν υἱὸν προσεῖπεν, τὸν τὴν ἀλήθειαν περὶ τοῦ θεοῦ διδάξαντα καὶ χαρακτηρίσαντα ὅτι θεὸς καὶ πατὴρ εἷς καὶ μόνος ὁ παντοκράτωρ, ὃν οὐδεὶς ἔγνω εἰ μὴ ὁ υἱός, καὶ ᾧ ἐὰν ὁ υἱὸς ἀποκαλύψῃ. ἕνα δὲ εἶναι τὸν θεὸν διὰ τοῦ ζητούντων τὸ πρόσωπον τοῦ θεοῦ Ἰακὼβ μεμήνυται, ὃν μόνον ὄντα θεὸν πατέρα ἀγαθὸν χαρακτηρίζει ὁ σωτὴρ ἡμῶν καὶ θεός. ἡ γενεὰ δὲ τῶν ζητούντων αὐτὸν τὸ γένος ἐστὶ τὸ ἐκλεκτόν, τὸ ζητητικὸν εἰς γνῶσιν. Διὰ","english":"Or who will stand in his holy place? Innocent in hands and pure in heart, who has not taken his soul in vain nor sworn deceitfully to his neighbor; this one will receive blessing from the Lord and mercy from God his savior. This is the generation of those who seek the Lord, seeking the face of the God of Jacob. Briefly, I think, the prophet indicated the gnostic; and in passing, as it seems, David demonstrated to us that the savior is God, calling him the face of the God of Jacob, the one who proclaimed and taught about the Father. Hence also the apostle called the Son the character of the Father's glory, the one who taught the truth about God and characterized that God and Father is one and only, the almighty, whom no one knew except the Son, and to whom the Son reveals. That God is one is indicated through \"those who seek the face of the God of Jacob,\" whom alone, being God, the good Father, our savior and God characterizes. And the generation of those who seek him is the chosen race, the inquiring race for knowledge. Through","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζητούντων τὸ πρόσωπον τοῦ θεοῦ Ἰακώβ","severity":"info","text":"Clement alludes to Psalm 24:6 LXX (Psalm 25:6 MT), where the phrase 'face of the God of Jacob' appears. He interprets it as a reference to the Son as the revealer of the Father.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement uses 'gnostic' to denote the advanced Christian who seeks knowledge (γνῶσις) of God, a key figure in his theological framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χαρακτῆρα τῆς δόξης τοῦ πατρὸς","severity":"info","text":"Clement echoes the Pauline phrase from 2 Corinthians 4:4, where the Son is called the 'character of the Father's glory', linking Christ's revelatory role to the Father's nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συντόμως, οἶμαι, τὸν γνωστικὸν ἐμήνυσεν ὁ προφήτης","severity":"info","text":"Clement signals a concise summary of his interpretation, marking a transition from exegesis of the psalm to doctrinal assertion about the gnostic and the identity of the savior.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γενεὰ ... ζητούντων τὸν κύριον","severity":"info","text":"Clement identifies the 'generation of those who seek the Lord' as the elect race, a concept that influenced later Christian notions of a spiritual elite dedicated to contemplative knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρόσωπον τοῦ θεοῦ Ἰακώβ' is ambiguous: it could be read as a literal face or as a representation; Clement takes it as a title for the Son.","The identity of 'the prophet' is not specified; likely David, as Clement mentions him immediately after."],"confidence":"high","notes":[]},{"i":677,"ref":"p677","source":"τοῦτο καὶ ὁ ἀπόστολός φησιν· οὐδὲν ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ ἐν διδαχῇ. καίτοι πράσσεταί τινα καὶ πρὸς τῶν μὴ γνωστικῶν ὀρθῶς, ἀλλ' οὐ κατὰ λόγον, οἷον ἐπὶ ἀνδρείας. ἔνιοι γὰρ ἐκ φύσεως θυμοειδεῖς γενόμενοι, εἶτα ἄνευ τοῦ λόγου τοῦτο θρέψαντες, ἀλόγως ἐπὶ τὰ πολλὰ ὁρμῶσι καὶ ὅμοια τοῖς ἀνδρείοις δρῶσιν, ὥστε ἐνίοτε τὰ αὐτὰ κατορθοῦν οἷον βασάνους ὑπομένειν εὐκόλως, ἀλλ' οὔτε ἀπὸ τῆς αὐτῆς αἰτίας τῷ γνωστικῷ οὔτε καὶ τὸ αὐτὸ προθέμενοι, οὐδ' ἂν τὸ σῶμα ἅπαν ἐπιδιδῶσιν· ἀγάπην γὰρ οὐκ ἔχουσι κατὰ τὸν ἀπόστολον τὴν διὰ τῆς γνώσεως γεννωμένην. πᾶσα οὖν ἡ διὰ τοῦ ἐπιστήμονος πρᾶξις εὐπραγία, ἡ δὲ διὰ τοῦ ἀνεπιστήμονος κακοπραγία, κἂν ἔνστασιν σῴζῃ, ἐπεὶ μὴ ἐκ λογισμοῦ ἀνδρίζεται μηδὲ ἐπί τι χρήσιμον τῶν ἐπὶ ἀρετὴν καὶ ἀπὸ ἀρετῆς καταστρεφόντων τὴν πρᾶξιν κατευθύνει. ὁ δὲ αὐτὸς λόγος καὶ ἐπὶ τῶν ἄλλων ἀρετῶν, ὥστε καὶ ἐπὶ θεοσεβείας ἀνὰ λόγον. οὐ μόνον τοίνυν τοιοῦτος ἡμῖν κατὰ τὴν ὁσιότητα ὁ γνωστικός, ἀκόλουθα δὲ τῇ ἐπιστημονικῇ θεο7.10.59.7 σεβείᾳ καὶ τὰ περὶ τὴν ἄλλην πολιτείαν ἐπαγγέλματα. τὸν βίον γὰρ τοῦ γνωστικοῦ διαγράφειν ἡμῖν πρόκειται τὰ νῦν, οὐχὶ τὴν τῶν δογμάτων θεωρίαν παρατίθεσθαι, ἣν ὕστερον κατὰ τὸν ἐπιβάλλοντα καιρὸν ἐκθησόμεθα, σῴζοντες ἅμα καὶ τὴν ἀκολουθίαν. Περὶ μὲν οὖν τῶν ὅλων ἀληθῶς καὶ μεγαλοπρεπῶς διείληφεν, ὡς ἂν θείαν χωρήσας διδασκαλίαν.","english":"This also the apostle says: \"I will not benefit you at all, unless I speak to you either in revelation or in knowledge or in prophecy or in teaching.\" And yet some things are done rightly even by those who are not gnostics, but not according to reason, as in the case of courage. For some, being naturally high-spirited, and then having fostered this without reason, rush irrationally at many things and do things similar to the courageous, so that sometimes they achieve the same results, such as enduring tortures easily, but neither from the same cause as the gnostic nor with the same purpose, not even if they give up their whole body; for they do not have love according to the apostle, the love that is generated through knowledge. Therefore, every action of the knowledgeable person is good action, but that of the ignorant is bad action, even if it preserves steadfastness, since it does not act courageously from reasoning nor directs the action toward anything useful among the things that terminate in virtue and from virtue. The same reasoning applies also to the other virtues, so that it applies proportionally also to piety. Therefore, the gnostic is such for us in respect to holiness, and the practices concerning the rest of his conduct follow from scientific piety. For our present task is to delineate the life of the gnostic, not to set forth the contemplation of doctrines, which we will expound later at the appropriate time, while also preserving the sequence. Concerning the whole, then, he has truly and magnificently apprehended, as one who has received divine teaching.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲν ὑμᾶς ὠφελήσω, ἐὰν μὴ ὑμῖν λαλήσω ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ ἐν διδαχῇ","severity":"info","text":"Clement attributes a saying to 'the apostle' (Paul) that is not found in the canonical epistles; it may be from a lost apocryphal tradition or a loose paraphrase of Pauline themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"For Clement, 'gnostic' denotes the ideal Christian who possesses true knowledge (γνῶσις) grounded in love and reason, not merely correct action.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγάπην ... τὴν διὰ τῆς γνώσεως γεννωμένην","severity":"info","text":"Clement distinguishes love generated through knowledge from ordinary affection, aligning with his view that gnostic love is rational and transformative.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ μὲν οὖν τῶν ὅλων ἀληθῶς καὶ μεγαλοπρεπῶς διείληφεν","severity":"info","text":"This sentence signals a transition: Clement concludes a section on the gnostic's life and promises future treatment of doctrinal contemplation, preserving logical sequence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἔνιοι γὰρ ἐκ φύσεως θυμοειδεῖς γενόμενοι","severity":"info","text":"Clement's contrast between natural courage and reasoned virtue echoes Aristotle's Nicomachean Ethics, where true virtue requires rational choice (προαίρεσις).","cites":[],"named_sources":["Aristotle 4th cent. BCE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καίτοι πράσσεταί τινα καὶ πρὸς τῶν μὴ γνωστικῶν ὀρθῶς","severity":"caution","text":"The Greek text at this point is uncertain; the reading 'πράσσεταί τινα' may be corrupt or elliptical, but the general sense of non-gnostics acting rightly is clear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the apostle's saying is unidentified; the phrase 'ἢ ἐν ἀποκαλύψει ἢ ἐν γνώσει ἢ ἐν προφητείᾳ ἢ ἐν διδαχῇ' may be a Clementine construction rather than a direct quotation."],"confidence":"high","notes":[]},{"i":678,"ref":"p678","source":"ἀρξάμενος γοῦν ἐκ τοῦ θαυμάζειν τὴν κτίσιν, δεῖγμα τοῦ δύνασθαι λαβεῖν τὴν γνῶσιν κομίζων οἴκοθεν, πρόθυμος μαθητὴς τοῦ κυρίου γίνεται, εὐθέως δὲ ἀκούσας θεόν τε καὶ πρόνοιαν ἐπίστευσεν ἐξ ὧν ἐθαύμασεν. ἐνθένδε οὖν ὁρμώμενος ἐκ παντὸς τρόπου συνεργεῖ πρὸς τὴν μάθησιν, πάντ' ἐκεῖνα ποιῶν δι' ὧν λαβεῖν δυνήσεται τὴν γνῶσιν ὧν ποθεῖ (πόθος δὲ κατὰ προκοπὴν πίστεως ἅμα ζητήσει κραθεὶς συνίσταται), τὸ δ' ἐστὶν ἄξιον γενέσθαι τῆς τοσαύτης καὶ τηλικαύτης θεωρίας. οὕτως γεύσεται τοῦ θελήματος τοῦ θεοῦ ὁ γνωστικός· οὐ γὰρ τὰς ἀκοάς, ἀλλὰ τὴν ψυχὴν παρίστησι τοῖς ὑπὸ τῶν λεγομένων δηλουμένοις πράγμασιν. οὐσίας τοίνυν καὶ τὰ πράγματα αὐτὰ παραλαβὼν διὰ τῶν λόγων εἰκότως καὶ τὴν ψυχὴν ἐπὶ τὰ δέοντα ἄγει, τὸ μὴ μοιχεύσῃς, μὴ φονεύσῃς ἰδίως ἐκλαμβάνων ὡς εἴρηται τῷ γνωστικῷ, οὐχ ὡς παρὰ τοῖς ἄλλοις ὑπείληπται. Πρόεισιν οὖν ἐγγυμναζόμενος τῇ ἐπιστημονικῇ θεωρίᾳ εἰς τὸ ἐναγωνίσασθαι τοῖς καθολικώτερον καὶ μεγαλοπρεπέστερον εἰρημένοις. εἰδὼς εὖ μάλα ὅτι ὁ διδάσκων ἄνθρωπον γνῶσιν κατὰ τὸν προφήτην κύριός ἐστιν, διὰ στόματος ἀνθρωπίνου κύριος ἐνεργῶν· ταύτῃ καὶ σάρκα ἀνείληφεν. εἰκότως οὖν οὐδέποτε τὸ ἡδὺ πρὸ τοῦ συμφέροντος αἱρεῖται, οὐδ' ἂν προκαλῆται αὐτὸν κατά τινα περίστασιν προκαταληφθέντα ἑταιρικῶς ἐκβιαζομένη ὡραία γυνή, ἐπεὶ μηδὲ τὸν Ἰωσὴφ παράγειν τῆς ἐνστάσεως ἴσχυσεν ἡ τοῦ δεσπότου γυνή, ἀπεδύσατο δὲ αὐτῇ πρὸς βίαν κατεχούσῃ τὸν χιτῶνα, γυμνὸς μὲν τῆς ἁμαρτίας γενόμενος, τὸ κόσμιον δὲ τοῦ ἤθους περιβαλλό7.11.61.3 μενος.","english":"Beginning, then, from wonder at creation, and bringing from within himself a proof of his capacity to receive knowledge, he becomes a willing disciple of the Lord; and immediately upon hearing of God and providence, he believes because of what he wondered at. Setting out from this point, therefore, he cooperates in every way toward learning, doing all those things by which he will be able to obtain the knowledge he desires (and desire is constituted by the progress of faith combined with inquiry), and this is to become worthy of such and so great a contemplation. Thus the gnostic will taste the will of God; for he presents not his ears, but his soul, to the things signified by the words spoken. Taking up, then, the substances and the things themselves through the words, he naturally leads his soul to what is necessary, understanding the commands \"Do not commit adultery,\" \"Do not commit murder\" in the peculiar sense as spoken to the gnostic, not as they are understood by others. He proceeds, therefore, training himself in scientific contemplation, so as to contend with what is said more universally and more magnificently. Knowing full well that the one who teaches a man knowledge, according to the prophet, is the Lord, the Lord acting through a human mouth; and for this reason he also took on flesh. Naturally, then, he never chooses the pleasant before the beneficial, not even if a beautiful woman, having previously caught him in some circumstance, should challenge him, violently pressing him in a friendly manner; for not even the wife of his master was able to lead Joseph away from his steadfastness, but he stripped off his garment for her as she forcibly held it, becoming naked of sin, while clothing himself with the decency of character.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θαυμάζειν τὴν κτίσιν","severity":"info","text":"Wonder at creation is presented as the initial impetus for the gnostic's journey, linking epistemology to a pre-rational awe.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The gnostic is Clement's ideal Christian, one who progresses from faith to knowledge (γνῶσις) through disciplined contemplation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ μοιχεύσῃς, μὴ φονεύσῃς","severity":"info","text":"Clement references the Decalogue (Exod 20:13-15) but insists the gnostic interprets these commands allegorically, not literally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωσήφ","severity":"info","text":"The story of Joseph and Potiphar's wife (Gen 39) is used as a model of sexual continence, a common topos in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόεισιν οὖν ἐγγυμναζόμενος","severity":"info","text":"This phrase marks a transition from the gnostic's initial wonder to his active training in scientific contemplation, structuring the passage as a progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σάρκα ἀνείληφεν","severity":"info","text":"Clement's claim that the Lord 'took on flesh' through human speech reflects his Logos theology, influential in later Alexandrian Christology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἑταιρικῶς ἐκβιαζομένη' is ambiguous: it could mean 'pressing in a friendly manner' or 'pressing as a courtesan'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":679,"ref":"p679","source":"εἰ γὰρ καὶ οἱ τοῦ δεσπότου ὀφθαλμοὶ οὐχ ἑώρων, τοῦ Αἰγυπτίου λέγω, τὸν Ἰωσήφ, ἀλλ' οἵ γε τοῦ παντοκράτορος ἐπεσκόπουν. ἡμεῖς μὲν γὰρ τῆς φωνῆς ἀκούομεν καὶ τὰ σώματα θεωροῦμεν, ὁ θεὸς δὲ τὸ πρᾶγμα, ἀφ' οὗ φέρεται τὸ φωνεῖν καὶ βλέπειν, ἐξετάζει. ἀκολούθως ἄρα κἂν νόσος ἐπίῃ καί τι τῶν περιστατικῶν τῷ γνωστικῷ, καὶ δὴ μάλιστα ὁ φοβερώτατος θάνατος, ἄτρεπτος μένει κατὰ τὴν ψυχήν, πάντα εἰδὼς τὰ τοιαῦτα κτίσεως ἀνάγκην εἶναι, ἀλλὰ καὶ οὕτως δυνάμει τοῦ θεοῦ φάρμακον γίνεσθαι σωτηρίας, διὰ παιδείας τοὺς ἀπηνέστερον μεταρρυθμιζομένους εὐεργετοῦντα, πρὸς τῆς ἀγαθῆς ὄντως κατ' ἀξίαν μεριζόμενα προνοίας. Χρώμενος τοίνυν τοῖς κτιστοῖς, ὁπόταν αἱρῇ λόγος, εἰς ὅσον αἱρεῖ, κατὰ τὴν ἐπὶ τὸν κτίσαντα εὐχαριστίαν καὶ τῆς ἀπολαύσεως κύριος καθίσταται. οὐ μνησικακεῖ ποτε, οὐ χαλεπαίνει οὐδενί, κἂν μίσους ἄξιος τυγχάνῃ, ἐφ' οἷς\n\nδιαπράττεται· σέβει μὲν γὰρ τὸν ποιητήν, ἀγαπᾷ δὲ τὸν κοινωνὸν τοῦ βίου, οἰκτείρων καὶ ὑπερευχόμενος αὐτοῦ διὰ τὴν ἄγνοιαν αὐτοῦ. καὶ δὴ καὶ συμπάσχει τῷ σώματι τῷ φύσει παθητῷ ἐνδεδεμένος, ἀλλ' οὐ πρωτοπαθεῖ κατὰ τὸ πάθος. κατὰ γοῦν τὰς ἀκουσίους περιστάσεις ἀνάγων ἑαυτὸν ἀπὸ τῶν πόνων ἐπὶ τὰ οἰκεῖα οὐ συναποφέρεται τοῖς ἀλλοτρίοις αὐτοῦ, συμπεριφέρεται δὲ τοῖς ἀναγκαίοις αὐτοῦ μόνον εἰς ὅσον ἀβλαβὴς τηρεῖται ἡ ψυχή. οὐ γάρ που ἐν ὑπολήψει, ἀλλ' οὐδὲ ἐν τῷ δοκεῖν πιστὸς εἶναι βούλεται, γνώσει δὲ καὶ ἀληθείᾳ, ὅ ἐστιν ἔργῳ βεβαίῳ καὶ λόγῳ καὶ ἐνεργῷ.","english":"For even if the master's eyes did not see—I mean the Egyptian's—Joseph, still the eyes of the Almighty were watching. For we hear the voice and behold the bodies, but God examines the thing itself, from which the capacity to speak and see is derived. Consequently, even if disease or some other circumstantial affliction befalls the Gnostic, and especially the most fearful death, he remains unchanged in soul, knowing that all such things are a necessity of creation, but also that in this way they become, by the power of God, a remedy of salvation, benefiting those who are more harshly reformed through discipline, distributed by truly good providence according to merit. Therefore, using created things whenever reason chooses, to the extent it chooses, in accordance with thanksgiving to the Creator, he becomes master of enjoyment. He never bears a grudge, he is never angry with anyone, even if that person deserves hatred for what he does. For he reveres the Maker, and loves the partner in life, pitying him and praying for him on account of his ignorance. And indeed he sympathizes with the body, to which he is bound by nature as subject to passion, but he does not experience the passion as a primary affection. At least in involuntary circumstances, raising himself from pains to his own concerns, he is not carried away by what is alien to him, but accommodates only his necessities, to the extent that the soul is kept unharmed. For he does not wish to be faithful in reputation, nor even in seeming, but in knowledge and truth, that is, in firm deed, word, and actuality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικῷ","severity":"info","text":"The term 'Gnostic' here refers to Clement's ideal Christian, the 'true Gnostic', not a member of a sect. It denotes one who has advanced through faith to knowledge (γνῶσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ Αἰγυπτίου λέγω, τὸν Ἰωσήφ","severity":"info","text":"Clement alludes to the story of Joseph and Potiphar (Gen 39), where Joseph is unjustly imprisoned. The 'master's eyes' refer to Potiphar, contrasted with God's all-seeing providence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προνοίας","severity":"info","text":"Clement's concept of providence (πρόνοια) is Stoic-influenced, but here it is explicitly 'truly good' and distributive 'according to merit', aligning with Christian theodicy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀκολούθως ἄρα","severity":"info","text":"This phrase marks a logical conclusion from the preceding argument about divine perception. Clement transitions from God's examination of inner reality to the Gnostic's steadfastness in adversity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐ πρωτοπαθεῖ κατὰ τὸ πάθος","severity":"info","text":"Clement distinguishes between primary passion (πρωτοπαθεῖ) and sympathetic passion, a Stoic distinction (e.g., Epictetus, Diss. 4.1.6). The Gnostic feels but does not consent to emotion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνώσει δὲ καὶ ἀληθείᾳ","severity":"info","text":"Clement's emphasis on knowledge and truth over reputation anticipates later monastic and mystical traditions, where inner reality trumps outward appearance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ Αἰγυπτίου λέγω' could be read as parenthetical ('I mean the Egyptian') or as clarifying that the master is Egyptian; the translation takes it as parenthetical.","The term 'πρωτοπαθεῖ' is rare; Clement may be coining it or borrowing from Stoic sources not extant."],"confidence":"high","notes":[]},{"i":680,"ref":"p680","source":"οὐκοῦν οὐ μόνον ἐπαινεῖ τὰ καλά, ἀλλὰ καὶ αὐτὸς βιάζεται εἶναι καλός, ἐκ τοῦ ἀγαθοῦ καὶ πιστοῦ δούλου μεταβαίνων δι' ἀγάπης εἰς φίλον διὰ τὸ τέλεον τῆς ἕξεως, ὃ ἐκ μαθήσεως τῆς ἀληθοῦς καὶ συνασκήσεως πολλῆς καθαρῶς ἐκτήσατο. Ὡς ἂν οὖν ἐπ' ἄκρον γνώσεως ἥκειν βιαζόμενος, τῷ ἤθει κεκοσμημένος, τῷ σχήματι κατεσταλμένος, πάντα ἐκεῖνα ἔχων ὅσα πλεονεκτήματά ἐστιν τοῦ κατ' ἀλήθειαν γνωστικοῦ, εἰς τὰς εἰκόνας ἀφορῶν τὰς καλάς, πολλοὺς μὲν τοὺς κατωρθωκότας πρὸ αὐτοῦ πατριάρχας, παμπόλλους δὲ προφήτας, ἀπείρους δ' ὅσους ἡμῖν ἀριθμῷ λογιζόμενος ἀγγέλους καὶ τὸν ἐπὶ πᾶσι κύριον τὸν διδάξαντα καὶ παραστήσαντα δυνατὸν εἶναι τὸν κορυφαῖον ἐκεῖνον κτήσασθαι βίον, διὰ τοῦτο τὰ πρόχειρα πάντα τοῦ κόσμου καλὰ οὐκ ἀγαπᾷ, ἵνα μὴ καταμείνῃ χαμαί, ἀλλὰ τὰ ἐλπιζόμενα, μᾶλλον δὲ τὰ ἐγνωσμένα ἤδη, εἰς κατάληψιν δὲ ἐλπιζόμενα. ταύτῃ ἄρα τοὺς πόνους καὶ τὰς βασάνους καὶ τὰς θλίψεις, οὐχ ὡς παρὰ τοῖς φιλοσόφοις οἱ ἀνδρεῖοι, ἐλπίδι τοῦ παύσασθαι μὲν τὰ ἐνεστῶτα ἀλγεινά, αὖθις δὲ τῶν ἡδέων μετασχεῖν, ὑπομένει, ἀλλ' ἡ γνῶσις αὐτῷ πεῖσμα βεβαιότατον ἐνεγέννησεν τῆς τῶν μελλόντων ἐλπίδων ἀπολήψεως. διόπερ οὐ μόνον τῶν ἐνταῦθα κολάσεων, ἀλλὰ καὶ τῶν ἡδέων ἁπάντων καταφρονεῖ. φασὶ γοῦν τὸν μακάριον Πέτρον θεασάμενον τὴν αὑτοῦ γυναῖκα ἀγομένην τὴν ἐπὶ θάνατον, ἡσθῆναι μὲν τῆς κλήσεως χάριν καὶ τῆς εἰς οἶκον ἀνακομιδῆς, ἐπιφωνῆσαι δὲ εὖ μάλα προτρεπτικῶς τε καὶ παρακλητικῶς, ἐξ ὀνόματος προσειπόντα μέμνησο, ὦ αὕτη, τοῦ κυρίου. τοιοῦτος ἦν ὁ τῶν μακαρίων γάμος καὶ ἡ μέχρι τῶν φιλτάτων τελεία διάθεσις.","english":"Therefore, he not only praises what is noble, but he himself strives to be noble, passing from being a good and faithful servant through love into a friend, on account of the perfection of his state, which he has acquired purely through true learning and extensive training. So, as one who strives to reach the very peak of knowledge, adorned in character, composed in demeanor, possessing all those advantages that belong to the true Gnostic, he looks to the noble images—the many patriarchs who succeeded before him, the vast number of prophets, the countless angels we reckon in number, and the Lord over all, who taught and demonstrated that it is possible to attain that supreme life. For this reason, he does not love all the immediate beauties of the world, lest he remain low, but rather the hoped-for things—or rather, the things already known, though hoped for in terms of comprehension. Thus, he endures labors, torments, and afflictions, not as the brave do among the philosophers, in the hope that present pains will cease and that they will later partake of pleasures, but because knowledge has engendered in him the firmest conviction of the future receipt of hopes. Therefore, he despises not only the punishments here but also all pleasures. They say, for instance, that the blessed Peter, upon seeing his own wife being led to death, rejoiced on account of her calling and her return home, and exclaimed very exhortatively and encouragingly, addressing her by name: \"Remember, O wife, the Lord.\" Such was the marriage of the blessed and the perfect disposition even toward the dearest ones.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοῦ","severity":"info","text":"Clement uses γνωστικοῦ (gnostic) as a technical term for the advanced Christian who has attained true knowledge (γνῶσις), not a sectarian label.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μέμνησο, ὦ αὕτη, τοῦ κυρίου","severity":"info","text":"Peter's exhortation to his wife echoes the dominical command to remember the Lord, possibly alluding to 1 Corinthians 11:24-25 or a tradition of martyrdom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν μακάριον Πέτρον","severity":"info","text":"The story of Peter witnessing his wife's martyrdom is not in canonical Acts but appears in early Christian traditions, possibly from the Acts of Peter or oral sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οὐχ ὡς παρὰ τοῖς φιλοσόφοις οἱ ἀνδρεῖοι","severity":"info","text":"Clement contrasts Christian endurance with Stoic or Platonic views of courage, where suffering is borne for future pleasure; the Gnostic endures from knowledge, not hedonistic calculus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν ... διόπερ","severity":"info","text":"The passage forms a logical chain: the Gnostic's striving (οὐκοῦν) leads to endurance (διόπερ), with the Peter anecdote as exemplum.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν αὑτοῦ γυναῖκα","severity":"caution","text":"The text says Peter's wife was led to death, but early traditions vary; Clement may be using a non-canonical source, and the historicity is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν αὑτοῦ γυναῖκα' could mean Peter's wife or a woman close to him; the reading 'his own wife' is followed.","The identity of the 'Lord over all' (τὸν ἐπὶ πᾶσι κύριον) is ambiguous: Christ or God? The context suggests Christ as teacher."],"confidence":"high","notes":[]},{"i":681,"ref":"p681","source":"ταύτῃ καὶ ὁ ἀπόστολος ὁ γαμῶν φησιν ὡς μὴ γαμῶν. ἀπροσπαθῆ τὸν γάμον ἀξιῶν εἶναι καὶ ἀπερίσπαστον τῆς πρὸς τὸν κύριον ἀγάπης, ἧς ἔχεσθαι ἀποδημούσῃ τοῦ βίου πρὸς τὸν κύριον τῇ γυναικὶ ὁ τῷ ὄντι ἀνὴρ παρῄνεσεν. ἆρ' οὐ πρόδηλος ἦν ἡ πίστις αὐτοῖς τῆς μετὰ θάνατον ἐλπίδος τοῖς καὶ ἐν αὐταῖς τῶν κολάσεων ταῖς ἀκμαῖς εὐχαριστοῦσι τῷ θεῷ; βεβαίαν γάρ, οἶμαι, τὴν πίστιν ἐκέκτηντο, ᾗ κατηκολούθουν πισταὶ καὶ αἱ ἐνέργειαι, ἔστιν οὖν ἐν πάσῃ περιστάσει ἐρρωμένη τοῦ γνωστικοῦ ἡ ψυχή, οἷον ἀθλητοῦ τὸ σῶμα ἐν ἄκρᾳ εὐεξίᾳ καὶ ῥώμῃ καθεστηκυῖα. εὔβουλος μὲν γὰρ ὑπάρχει περὶ τὰ ἀνθρώπων, τῷ δικαίῳ τὸ πρακτέον γνωματεύουσα, τὰς ἀρχὰς θεόθεν ἄνωθεν * καὶ πρὸς τὴν θείαν ἐξομοίωσιν πραότητα ἡδονῶν καὶ λυπῶν σωματικῶν περιπεποιημένη· κατεξανίσταται δὲ τῶν φόβων εὐθαρσῶς καὶ πεποιθότως τῷ θεῷ. ἀτεχνῶς οὖν ἐπίγειος εἰκὼν θείας δυνάμεως ἡ γνωστικὴ ψυχή, τελείᾳ ἀρετῇ κεκοσμημένη, ἐκ πάντων ἅμα τούτων, φύσεως, ἀσκήσεως, λόγου, συνηυξημένῃ. τοῦτο τὸ κάλλος τῆς ψυχῆς νεὼς γίνεται τοῦ ἁγίου πνεύματος ὅταν διάθεσιν ὁμολογουμένην τῷ εὐαγγελίῳ κατὰ πάντα κτήσηται τὸν βίον. ὁ τοιοῦτος ἄρα κατεξανίσταται παντὸς φόβου, παντὸς δεινοῦ, οὐ μόνον θανάτου, ἀλλὰ καὶ πενίας καὶ νόσου ἀδοξίας τε καὶ τῶν ὅσα τούτοις συγγενῆ, ἀήττητος ἡδονῇ γενόμενος καὶ τῶν ἀλόγων ἐπιθυμιῶν κύριος. εὖ γὰρ οἶδεν τὰ ποιητέα καὶ μή, ἐγνωκὼς κατὰ κράτος τά τε τῷ ὄντι δεινὰ καὶ τὰ μή.","english":"In this way also the apostle, though married, speaks as one not married, deeming that marriage should be free from passion and from distraction from love for the Lord, to which the true husband exhorted his wife as she departed from life to the Lord. Was not their faith in hope after death manifest, even in those who give thanks to God in the very extremities of punishments? For they possessed, I think, a faith so firm that faithful actions followed it. Therefore, in every circumstance the gnostic's soul is strong, like an athlete's body established in peak condition and strength. For it is prudent concerning human affairs, determining what is to be done by justice, with its principles from above from God, and having acquired gentleness regarding bodily pleasures and pains for the sake of divine likeness; and it rises up against fears with good courage and trust in God. So the gnostic soul is truly an earthly image of divine power, adorned with perfect virtue, increased by all these together: nature, training, and reason. This beauty of the soul becomes a temple of the Holy Spirit when it acquires a disposition throughout life that is in agreement with the Gospel. Such a person therefore rises above every fear, every terror, not only of death but also of poverty, disease, and dishonor, and all things akin to these, being unconquered by pleasure and master of irrational desires. For he knows well what is to be done and what not, having thoroughly understood what is truly terrible and what is not.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπροσπαθῆ","severity":"info","text":"Clement argues that the true gnostic can marry without emotional attachment, maintaining focus on the Lord. This reflects the Stoic ideal of apatheia, here Christianized.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὴ ψυχή","severity":"info","text":"The 'gnostic soul' is Clement's term for the perfected Christian, who through knowledge and virtue becomes an earthly image of divine power.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀπόστολος ὁ γαμῶν","severity":"info","text":"Likely a reference to Paul, who in 1 Corinthians 7 speaks of marriage and celibacy. Clement interprets Paul's own marital status as a model of detachment.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν αὐταῖς τῶν κολάσεων ταῖς ἀκμαῖς","severity":"info","text":"Clement alludes to Christians enduring persecution, possibly the recent martyrdoms under Roman emperors. Their gratitude in punishment demonstrates faith in afterlife.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀθλητοῦ τὸ σῶμα","severity":"info","text":"The comparison of the gnostic soul to an athlete's body in peak condition echoes a common Stoic and Platonic metaphor, also found in Philo and later Christian ascetic writers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτο τὸ κάλλος τῆς ψυχῆς νεὼς γίνεται τοῦ ἁγίου πνεύματος","severity":"info","text":"This sentence marks a climax: the soul's beauty becomes a temple of the Holy Spirit, synthesizing the preceding virtues into a sacred dwelling.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' is not explicitly named; it is inferred as Paul from context. The phrase 'the true husband' may refer to Christ or to the ideal gnostic husband."],"confidence":"high","notes":[]},{"i":682,"ref":"p682","source":"ὅθεν ἐπιστημόνως ὑφίσταται ἃ δεῖν καὶ προσήκειν αὐτῷ ὁ λόγος ὑπαγορεύει, διακρίνων ἐπιστημόνως τὰ τῷ ὄντι θαρραλέα (τουτέστι τὰ ἀγαθὰ) ἀπὸ τῶν φαινομένων καὶ τὰ φοβερὰ ἀπὸ τῶν δοκούντων, οἷον θανάτου καὶ νόσου καὶ\n\nπενίας, ἅπερ δόξης μᾶλλον ἢ ἀληθείας ἔχεται. οὗτος ὁ τῷ ὄντι ἀγαθὸς ἀνὴρ ὁ ἔξω τῶν παθῶν, κατὰ τὴν ἕξιν ἢ διάθεσιν τῆς ἐναρέτου ψυχῆς ὑπερβὰς ὅλον τὸν ἐμπαθῆ βίον. τούτῳ πάντα εἰς ἑαυτὸν ἀνήρτηται πρὸς τὴν τοῦ τέλους κτῆσιν. τὰ μὲν γὰρ λεγόμενα τυχηρὰ δεινά, ταῦτα τῷ σπουδαίῳ οὐ φοβερά, ὅτι μὴ κακά, τὰ δὲ τῷ ὄντι δεινὰ ἀλλότρια Χριστιανοῦ τοῦ γνωστικοῦ ἐκ διαμέτρου χωροῦντα τοῖς ἀγαθοῖς, ἐπειδὴ κακά, καὶ ἀμήχανον ἅμα τῷ αὐτῷ τὰ ἐναντία κατὰ ταὐτὸν καὶ πρὸς τὸν αὐτὸν ἀπαντᾶν χρόνον. ἀμεμφῶς τοίνυν ὑποκρινόμενος τὸ δρᾶμα τοῦ βίου, ὅπερ ἂν ὁ θεὸς ἀγωνίσασθαι παράσχῃ, τά τε πρακτέα τά τε ὑπομενετέα γνωρίζει. Μή τι οὖν, εἰ δι' ἄγνοιαν τῶν δεινῶν καὶ μὴ δεινῶν συνίσταται ἡ δειλία, μόνος θαρραλέος ὁ γνωστικός, τά τε ὄντα ἀγαθὰ καὶ τὰ ἐσόμενα γνωρίζων, συνεπιστάμενος δὲ τούτοις, ὥσπερ ἔφην, καὶ τὰ μὴ τῷ ὄντι δεινά, ἐπεὶ μόνην κακίαν ἐχθρὰν οὖσαν εἰδὼς καὶ καθαιρετικὴν τῶν ἐπὶ τὴν γνῶσιν προκοπτόντων, τοῖς ὅπλοις τοῦ κυρίου πεφραγμένος καταπολεμεῖ ταύτης. οὐ γὰρ εἰ δι' ἀφροσύνην τι συνίσταται καὶ διαβόλου ἐνέργειαν, μᾶλλον δὲ συνέργειαν, τοῦτ' εὐθέως διάβολος ἢ ἀφροσύνη (ὅτι μηδεμία ἐνέργεια φρόνησις· ἕξις γὰρ ἡ φρόνησις, οὐδεμία δὲ ἐνέργεια ἕξις)· οὐ τοίνυν οὐδὲ ἡ δι' ἄγνοιαν συνισταμένη πρᾶξις ἤδη ἄγνοια, ἀλλὰ κακία μὲν δι' ἄγνοιαν, οὐ μὴν ἄγνοια·","english":"Hence knowingly he undergoes what reason dictates as necessary and fitting for him, distinguishing with knowledge the truly courageous (that is, the good) from the apparent, and the fearful from the seeming, such as death and disease and poverty, which pertain more to opinion than to truth. This is the truly good man, the one outside the passions, who by the state or disposition of the virtuous soul has transcended the whole passionate life. For him everything is referred to himself for the attainment of the end. For the so-called contingent evils are not fearful to the serious man, because they are not evils; while the truly dreadful things are alien to the Christian Gnostic, diametrically opposed to the good, since they are evil, and it is impossible for opposites to occur at the same time in the same subject and in relation to the same thing. Therefore, blamelessly acting out the drama of life, whatever contest God may provide for him to undertake, he knows both what must be done and what must be endured. So then, if cowardice consists in ignorance of what is dreadful and what is not, the Gnostic alone is courageous, knowing both the good that exists and that which will be, and understanding along with these, as I said, also what are not truly dreadful, since he knows that only evil is hostile and destructive to those advancing toward knowledge, and, armed with the Lord's weapons, he wages war against it. For if something arises through folly and the devil's activity—or rather cooperation—that thing is not immediately the devil or folly (since no activity is prudence; for prudence is a state, and no activity is a state). Therefore, neither is an action arising through ignorance already ignorance, but it is evil through ignorance, not ignorance itself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (Gnostic) here to denote the ideal Christian, the one who possesses true knowledge (γνῶσις). This is a technical term in Clement's thought, distinct from later heresiological uses.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δειλία","severity":"info","text":"δειλία (cowardice) is defined as ignorance of what is truly dreadful and what is not. This aligns with Clement's intellectualist ethics, where virtue is knowledge and vice is ignorance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ δρᾶμα τοῦ βίου","severity":"info","text":"The phrase 'the drama of life' reflects a common Stoic and Cynic metaphor, also found in Epictetus and later in Christian writers, portraying life as a play in which one must act one's assigned role virtuously.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's argument that the true Gnostic is fearless because he distinguishes real goods from apparent ones, and real evils from mere contingencies like death and poverty.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνέργειαν","severity":"caution","text":"Clement corrects himself: the devil's activity is not merely 'activity' (ἐνέργειαν) but 'cooperation' (συνέργειαν). The Greek text may be corrupt or elliptical; the sense is that folly and the devil are not identical with their effects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπιστημόνως ὑφίσταται' could mean either 'knowingly undergoes' or 'knowingly withstands'; the translation opts for 'undergoes'.","The distinction between ἕξις (state) and ἐνέργεια (activity) is philosophically precise but the application to prudence (φρόνησις) is compressed."],"confidence":"high","notes":[]},{"i":683,"ref":"p683","source":"οὐδὲ γὰρ τὰ πάθη, οὐδὲ τὰ ἁμαρτήματα κακίαι, καίτοι ἀπὸ κακίας φερόμενα. οὐδεὶς οὖν ἀλόγως ἀνδρεῖος γνωστικός· ἐπεὶ καὶ τοὺς παῖδας λεγέτω τις ἀνδρείους ἀγνοίᾳ τῶν δεινῶν ὑφισταμένους τὰ φοβερά (ἅπτονται γοῦν οὗτοι καὶ πυρός), καὶ τὰ θηρία τὰ ὁμόσε ταῖς λόγχαις πορευόμενα ἀλόγως ὄντα ἀνδρεῖα ἐνάρετα λεγόντων. τάχα δ' οὕτως καὶ τοὺς θαυματοποιοὺς ἀνδρείους φήσουσιν εἰς τὰς μαχαίρας κυβιστῶντας ἐξ ἐμπειρίας τινὸς κακοτεχνοῦντας ἐπὶ λυπρῷ τῳ μισθῷ. ὁ δὲ τῷ ὄντι ἀνδρεῖος, προφανῆ τὸν κίνδυνον διὰ τὸν τῶν πολλῶν ζῆλον ἔχων, εὐθαρσῶς πᾶν τὸ προσιὸν ἀναδέχεται, ταύτῃ τῶν ἄλλων λεγομένων μαρτύρων χωριζόμενος, ᾗ οἳ μὲν ἀφορμὰς παρέχοντες σφίσιν αὐτοῖς ἐπιρριπτοῦσιν ἑαυτοὺς τοῖς κινδύνοις οὐκ οἶδ' ὅπως (εὐστομεῖν γὰρ δίκαιον), οἳ δὲ περιστελλόμενοι κατὰ λόγον τὸν ὀρθόν, ἔπειτα τῷ ὄντι καλέσαντος τοῦ θεοῦ προθύμως ἑαυτοὺς ἐπιδιδόντες, καὶ τὴν κλῆσιν ἐκ τοῦ μηδὲν αὑτοῖς προπετὲς συνεγνωκέναι βεβαιοῦσιν καὶ τὸν ἄνδρα ἐν τῇ κατὰ ἀλήθειαν λογικῇ ἀνδρείᾳ ἐξετάζεσθαι παρέχονται. οὔτ' οὖν φόβῳ τῶν μειζόνων δεινῶν τὰ ἐλάττω καθάπερ οἱ λοιποὶ ὑπομένοντες οὔτ' αὖ ψόγον τὸν ἀπὸ τῶν ὁμοτίμων καὶ ὁμογνωμόνων ὑφορώμενοι τῇ τῆς κλήσεως ἐμμένουσιν ὁμολογίᾳ, ἀλλὰ διὰ τὴν πρὸς τὸν θεὸν ἀγάπην ἑκόντες πείθονται τῇ κλήσει, μηδένα ἕτερον σκοπὸν ἑλόμενοι ἢ τὴν πρὸς τὸν θεὸν εὐαρέστησιν, οὐχὶ δὲ διὰ τὰ ἆθλα τῶν πόνων.","english":"Neither are passions nor sins vices, although they are borne from vice. No gnostic, therefore, is courageous without reason; for one might call children courageous who, in ignorance of terrors, undergo fearful things (they even touch fire, for instance), and beasts that rush headlong against spears, being irrationally courageous, would be called virtuous by some. Perhaps too they will call jugglers courageous who tumble onto swords from some base skill, contriving for a paltry wage. But the truly courageous man, having the danger manifest because of the envy of the many, cheerfully undergoes everything that comes, distinguished from the other so-called martyrs in this: that some, providing occasions for themselves, throw themselves into dangers in some way or other (for it is right to speak well), while others, guarding themselves according to right reason, then, when God truly calls, willingly give themselves up, and confirm the call by having recognized nothing rash in themselves, and offer themselves to be tested in true rational courage. They neither endure lesser evils for fear of greater ones, as the rest do, nor, dreading blame from their peers and those of like mind, do they abide by the confession of the call, but out of love for God they willingly obey the call, choosing no other aim than pleasing God, not for the rewards of their labors.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) to denote the ideal Christian who possesses true knowledge (γνῶσις), distinct from heretical Gnostics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάρτυρ","severity":"info","text":"Here μάρτυρ (martyr) refers to those who bear witness through death, but Clement distinguishes true martyrs from those who recklessly seek danger.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θαυματοποιός","severity":"info","text":"θαυματοποιός (juggler) refers to street performers who risked injury for pay, used by Clement as a negative example of irrational courage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀγάπη","severity":"info","text":"Clement's emphasis on acting out of love for God (ἀγάπη) rather than fear or reward parallels Stoic and Platonic ethics, but is given a Christian foundation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts irrational courage (children, beasts, jugglers) with rational courage of the gnostic, then distinguishes true martyrs from false ones.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐστομεῖν","severity":"caution","text":"The phrase εὐστομεῖν γὰρ δίκαιον (it is right to speak well) may be a parenthetical apology for criticizing false martyrs, but the text is not corrupt.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἳ μὲν ἀφορμὰς παρέχοντες σφίσιν αὐτοῖς ἐπιρριπτοῦσιν ἑαυτοὺς τοῖς κινδύνοις' could be read as either 'providing occasions for themselves' or 'providing starting points for themselves'; the translation takes the former."],"confidence":"high","notes":[]},{"i":684,"ref":"p684","source":"οἳ μὲν γὰρ φιλοδοξίᾳ, οἳ δὲ εὐλαβείᾳ κολάσεως ἄλλης δριμυτέρας, οἳ δὲ διά τινας ἡδονὰς καὶ εὐφροσύνας τὰς μετὰ θάνατον ὑπομένοντες παῖδες ἐν πίστει, μακάριοι μέν, οὐδέπω δὲ ἄνδρες ἐν ἀγάπῃ τῇ πρὸς τὸν θεὸν καθάπερ ὁ γνωστικὸς γεγονότες (εἰσὶ γάρ, εἰσὶ καθάπερ ἐν τοῖς ἀγῶσι τοῖς γυμνικοῖς, οὕτως δὲ καὶ κατὰ τὴν ἐκκλησίαν στέφανοι ἀνδρῶν τε καὶ παίδων)· ἡ δὲ ἀγάπη αὐτὴ δι' αὑτὴν αἱρετή, οὐ δι' ἄλλο τι. σχεδὸν οὖν τῷ γνωστικῷ μετὰ γνώσεως ἡ τελειότης τῆς ἀνδρείας ἐκ τῆς τοῦ βίου συνασκήσεως αὔξεται, μελετήσαντος ἀεὶ τῶν παθῶν κρατεῖν. Ἄφοβον οὖν καὶ ἀδεᾶ καὶ πεποιθότα ἐπὶ κύριον ἡ ἀγάπη ἀλείφουσα καὶ γυμνάσασα κατασκευάζει τὸν ἴδιον ἀθλητήν, ὥσπερ δικαιοσύνη τὸ διὰ παντὸς ἀληθεύειν αὐτῷ τοῦ βίου περιποιεῖ. δικαιοσύνης γὰρ ἦν ἐπιτομὴ φάναι· ἔσται ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ. ὁ δὲ αὐτὸς λόγος καὶ ἐπὶ τῆς σωφροσύνης. οὔτε γὰρ διὰ φιλοτιμίαν (καθάπερ οἱ ἀθληταὶ στεφάνων καὶ εὐδοξίας χάριν) οὔτ' αὖ διὰ φιλοχρηματίαν (ὥς τινες προσποιοῦνται σωφρονεῖν, πάθει δεινῷ τὸ ἀγαθὸν μεταδιώκοντες), οὐ μὴν οὐδὲ διὰ φιλοσωματίαν ὑγείας χάριν, ἀλλ' οὐδὲ δι' ἀγροικίαν ἐγκρατὴς καὶ ἄγευστος ἡδονῶν οὐδεὶς κατ' ἀλήθειαν σώφρων (ἀμέλει","english":"Some act from love of glory, others from fear of a more severe punishment, and others because of certain pleasures and joys after death, enduring as children in faith; they are blessed, but not yet men in love with God as the gnostic has become (for there are, as in gymnastic contests, so also in the church, crowns for men and for children). But love itself is choiceworthy for its own sake, not for anything else. For the gnostic, then, the perfection of courage increases with knowledge through the training of life, as he has always practiced mastering the passions. Love, anointing and training its own athlete, renders him fearless, undaunted, and trusting in the Lord, just as justice secures for him the habit of always speaking truthfully throughout his life. For it was an epitome of justice to say: \"Your yes shall be yes, and your no no.\" The same principle applies also to temperance. For neither from ambition (as athletes do for the sake of crowns and glory), nor from love of money (as some pretend to be temperate, pursuing the good with a terrible passion), nor indeed from love of the body for the sake of health, nor yet from boorishness is anyone truly temperate who is continent and has not tasted pleasures.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"The gnostic is Clement's ideal Christian, perfected through knowledge (γνῶσις) and love (ἀγάπη), distinct from the merely faithful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσται ὑμῶν τὸ ναὶ ναὶ καὶ τὸ οὒ οὔ","severity":"info","text":"This aphorism on truthfulness is not a direct biblical quotation but echoes a proverbial standard of integrity, possibly related to Jesus' teaching on oaths (cf. Matt 5:33-37).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγῶσι τοῖς γυμνικοῖς","severity":"info","text":"Clement compares the church to gymnastic contests, where both men and children receive crowns, reflecting the athletic imagery common in early Christian moral exhortation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ αὐτὸς λόγος","severity":"info","text":"This phrase signals a parallel argument: the same principle of disinterested virtue applies to temperance as to courage and justice, unifying the passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παῖδες ἐν πίστει","severity":"info","text":"Clement's distinction between 'children in faith' and 'men in love' anticipates later ascetic and mystical hierarchies of spiritual progress, e.g., in Origen and Evagrius.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀγροικίαν ἐγκρατὴς' could mean either 'boorish continence' or 'rustic self-control'; the translation takes it as boorishness, i.e., lack of refinement rather than virtue."],"confidence":"high","notes":[]},{"i":685,"ref":"p685","source":"γευσάμενοι τῶν ἡδονῶν οἱ τὸν ἐργάτην τρίβοντες βίον αὐτίκα μάλα καταγνύουσι τὸ ἀκαμπὲς τῆς ἐγκρατείας εἰς τὰς ἡδονάς). τοιοῦτοι δὲ καὶ οἱ νόμῳ καὶ φόβῳ κωλυόμενοι· καιρὸν γὰρ λαβόντες παρα κλέπτουσι τὸν νόμον, ἀποδιδράσκοντες τὰ καλά. ἡ δὲ δι' αὑτὴν αἱρετὴ σωφροσύνη, κατὰ τὴν γνῶσιν τελειουμένη ἀεί τε παραμένουσα, κύριον καὶ αὐτοκράτορα τὸν ἄνδρα κατασκευάζει, ὡς εἶναι τὸν γνωστικὸν σώφρονα καὶ ἀπαθῆ, ταῖς ἡδοναῖς τε καὶ λύπαις ἄτεγκτον, ὥσπερ φασὶ τὸν ἀδάμαντα τῷ πυρί. Τούτων οὖν αἰτία ἡ ἁγιωτάτη καὶ κυριωτάτη πάσης ἐπιστήμης ἀγάπη· διὰ γὰρ τὴν τοῦ ἀρίστου καὶ ἐξοχωτάτου θεραπείαν, ὃ δὴ τῷ ἑνὶ χαρακτηρίζεται, φίλον ὁμοῦ καὶ υἱὸν τὸν γνωστικὸν ἀπεργάζεται, τέλειον ὡς ἀληθῶς ἄνδρα εἰς μέτρον ἡλικίας αὐξήσαντα. ἀλλὰ καὶ ἡ ὁμόνοια ἡ περὶ ταὐτὸ πρᾶγμα συγκατάθεσίς ἐστι, τὸ δὲ ταὐτὸν ἕν ἐστιν, ἥ τε φιλία δι' ὁμοιότητος περαίνεται, τῆς κοινότη7.11.68.3 τος ἐν τῷ ἑνὶ κειμένης. ὁ ἄρα γνωστικός, τοῦ ἑνὸς ὄντως θεοῦ ἀγαπητικὸς ὑπάρχων, τέλειος ὄντως ἀνὴρ καὶ φίλος τοῦ θεοῦ, ἐν υἱοῦ καταλεγεὶς τάξει. ταυτὶ γὰρ ὀνόματα εὐγενείας καὶ γνώσεως καὶ τελειότητος κατὰ τὴν τοῦ θεοῦ ἐποπτείαν, ἣν κορυφαιοτάτην προκοπὴν ἡ γνωστικὴ ψυχὴ λαμβάνει, καθαρὰ τέλεον γενομένη, πρόσωπον, φησί, πρὸς πρόσωπον ὁρᾶν ἀιδίως καταξιουμένη τὸν παντοκράτορα θεόν. πνευματικὴ γὰρ ὅλη γενομένη πρὸς τὸ συγγενὲς χωρήσασα ἐν πνευματικῇ τῇ ἐκκλησίᾳ μένει εἰς τὴν ἀνάπαυσιν τοῦ θεοῦ.","english":"Those who wear down the worker’s life, having tasted pleasures, immediately break the inflexibility of self-control into pleasures. Such also are those restrained by law and fear; for when they get an opportunity, they steal away from the law, escaping what is good. But self-control chosen for its own sake, perfected through knowledge and always remaining, renders the man lord and master of himself, so that the gnostic is temperate and passionless, unyielding to pleasures and pains, as they say adamant is to fire. The cause of this, then, is the most holy and most sovereign love of all knowledge; for through the service of the best and most excellent, which is characterized by the One, it makes the gnostic both friend and son, a truly perfect man grown to the measure of his age. But concord is agreement about the same thing, and the same thing is one, and friendship is accomplished through likeness, with community lying in the One. Therefore the gnostic, being truly loving of the one God, is a truly perfect man and friend of God, enrolled in the order of a son. For these are names of nobility and knowledge and perfection according to the contemplation of God, which the gnostic soul receives as the highest advancement, having become completely pure, deemed worthy to see face to face eternally, as it is said, the all-ruling God. For having become entirely spiritual and having proceeded to what is akin, it remains in the spiritual church in the repose of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The term 'gnostic' here denotes Clement's ideal Christian, perfected through knowledge (γνῶσις), not a member of a sect. It is a technical term in Clement's system.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόσωπον πρὸς πρόσωπον","severity":"info","text":"The phrase 'face to face' (πρόσωπον πρὸς πρόσωπον) echoes Exodus 33:11 LXX (Moses speaking with God) and 1 Corinthians 13:12, but Clement adapts it to describe the gnostic soul's eternal contemplation of God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδάμαντα τῷ πυρί","severity":"info","text":"The comparison of the gnostic's impassibility to adamant (diamond) resisting fire is a common trope in Stoic and Middle Platonic moral philosophy, used to illustrate perfect self-control.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοιοῦτοι δὲ καὶ οἱ νόμῳ καὶ φόβῳ κωλυόμενοι","severity":"info","text":"This sentence continues the contrast from the previous passage between those motivated by fear or law (children in faith) and the gnostic, who acts from love. The structure reinforces Clement's hierarchy of moral development.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνευματικῇ τῇ ἐκκλησίᾳ","severity":"info","text":"The phrase 'spiritual church' (πνευματικῇ τῇ ἐκκλησίᾳ) anticipates later Christian mystical ecclesiology, notably in Origen and Evagrius, where the church is an inner, noetic reality for the perfected soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν ἐργάτην τρίβοντες βίον","severity":"caution","text":"The phrase 'those who wear down the worker’s life' (τὸν ἐργάτην τρίβοντες βίον) is obscure; it may refer to ascetics who exhaust themselves through labor but succumb to pleasure, or to those who exploit others. The exact referent is debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἐργάτην τρίβοντες βίον' is ambiguous: it could mean 'those who wear down the life of the worker' (i.e., exploiters) or 'those who wear down their own life as a worker' (i.e., ascetics). The reading taken follows the English draft's interpretation as ascetics who fail in self-control."],"confidence":"high","notes":[]},{"i":686,"ref":"p686","source":"Ταῦτα μὲν οὖν ταύτῃ. οὕτω δὲ ἔχων ὁ γνωστικὸς πρὸς τὸ σῶμα καὶ τὴν ψυχήν, πρὸς τε τοὺς πέλας, κἂν οἰκέτης ᾖ κἂν πολέ7.12.69.2 μιος νόμῳ γενόμενος κἂν ὁστισοῦν, ἴσος καὶ ὅμοιος εὑρίσκεται. οὐ γὰρ ὑπερορᾷ τὸν ἀδελφὸν κατὰ τὸν θεῖον νόμον ὁμοπάτριον ὄντα καὶ ὁμομήτριον· ἀμέλει θλιβόμενον ἐπικουφίζει παραμυθίαις, παρορμήσεσι, ταῖς βιωτικαῖς χρείαις ἐπικουρῶν, διδοὺς τοῖς δεομένοις πᾶσιν, ἀλλ' οὐχ ὁμοίως, δικαίως δὲ καὶ κατὰ τὴν ἀξίαν, πρὸς δὲ καὶ τῷ καταδιώκοντι καὶ μισοῦντι, εἰ τούτου δέοιτο, ὀλίγα φροντίζων τῶν λεγόντων διὰ φόβον αὐτῷ δεδωκέναι, εἰ μὴ διὰ φόβον, δι' ἐπικουρίαν δὲ τοῦτο ποιοίη. οἱ γὰρ πρὸς ἐχθροὺς ἀφιλάργυροι καὶ ἀμνησιπόνηροι πόσῳ μᾶλλον πρὸς τοὺς οἰκείους ἀγαπητικοί; ὁ τοιοῦτος ἐκ τούτου πρόεισιν ἐπὶ τὸ ἀκριβῶς εἰδέναι καὶ ὅτῳ ἄν τις μάλιστα καὶ ὁπόσον καὶ ὁπότε καὶ ὅπως ἐπιδῴη. τίς δ' ἂν καὶ ἐχθρὸς εὐλόγως γένοιτο ἀνδρὸς οὐδεμίαν οὐδαμῶς παρέχοντος αἰτίαν ἔχθρας; καὶ μή τι, καθάπερ ἐπὶ τοῦ θεοῦ οὐδενὶ μὲν ἀντικεῖσθαι λέγομεν τὸν θεὸν οὐδὲ ἐχθρὸν εἶναί τινος (πάντων γὰρ κτίστης, καὶ οὐδέν ἐστι τῶν ὑποστάντων ὃ μὴ θέλει), φαμὲν δ' αὐτῷ ἐχθροὺς εἶναι τοὺς ἀπειθεῖς καὶ μὴ κατὰ τὰς ἐντολὰς αὐτοῦ πορευομένους, οἷον τοὺς διεχθρεύοντας αὐτοῦ τῇ διαθήκῃ, τὸν αὐτὸν τρόπον καὶ ἐπὶ τοῦ γνωστικοῦ εὕροιμεν ἄν. αὐτὸς μὲν γὰρ οὐδενὶ οὐδέποτε κατ' οὐδένα τρόπον ἐχθρὸς ἂν γένοιτο, ἐχθροὶ δὲ εἶναι νοοῖντο αὐτῷ οἱ τὴν ἐναντίαν ὁδὸν τρεπό7.12.69.7 μενοι ἄλλως τε κἂν ἡ ἕξις ἡ παρ' ἡμῖν μεταδοτικὴ δικαιοσύνη λέγηται·","english":"These things, then, are for this purpose. And the gnostic, being thus disposed toward the body and the soul, and toward his neighbors—whether a servant, or an enemy by law, or anyone at all—is found equal and alike. For he does not overlook his brother, who is of the same father and mother according to the divine law; indeed, he relieves the distressed with consolations, with encouragements, aiding in the necessities of life, giving to all who are in need, but not equally, rather justly and according to merit; and also to one who persecutes and hates him, if that one should be in need, caring little for those who say that he has given out of fear, unless he does this not out of fear but for the sake of assistance. For those who are without love of money and without remembrance of wrongs toward enemies, how much more loving are they toward their own? Such a person advances from this to knowing precisely to whom one should give most, and how much, and when, and how. And who could reasonably become an enemy of a man who provides no cause for enmity in any way? And perhaps, just as we say concerning God that He is opposed to no one and is no one’s enemy (for He is the creator of all, and there is nothing among existing things that He does not will), but we say that those who are disobedient and do not walk according to His commandments are enemies to Him—for example, those who are hostile to His covenant—in the same way we might find this to be the case with the gnostic. For he himself would never become an enemy to anyone in any way, but those who turn to the opposite path would be considered enemies to him; and besides, the disposition in us that is communicative is called justice.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς to denote the advanced Christian who possesses true knowledge (γνῶσις), not merely a learned person. This is a technical term in his system.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδελφὸν κατὰ τὸν θεῖον νόμον ὁμοπάτριον ὄντα καὶ ὁμομήτριον","severity":"info","text":"The phrase 'brother of the same father and mother according to the divine law' echoes the Pauline idea of spiritual brotherhood (e.g., Gal 3:28) and the common Christian metaphor of God as father.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐχθροὺς εἶναι τοὺς ἀπειθεῖς","severity":"info","text":"Clement distinguishes between God's own lack of enmity and the status of the disobedient as 'enemies' to God, a concept rooted in Jewish and early Christian covenantal language (e.g., LXX Deuteronomy).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω δὲ ἔχων ... πρὸς τε τοὺς πέλας","severity":"info","text":"This passage continues the preceding discussion of self-control, now applying the gnostic's disposition to social relations, including enemies, as a test of virtue.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μεταδοτικὴ δικαιοσύνη","severity":"info","text":"Clement's definition of justice as 'communicative' (μεταδοτικὴ δικαιοσύνη) parallels Platonic and Stoic ideas of justice as a social virtue involving fair distribution (cf. Plato, Republic 433a).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν πολέμιος νόμῳ γενόμενος","severity":"caution","text":"The phrase 'enemy by law' is ambiguous: it may refer to a legal enemy (e.g., in a lawsuit) or an enemy according to the (divine) law. The translation opts for the former, but the latter is possible.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κἂν πολέμιος νόμῳ γενόμενος' could mean 'even if he has become an enemy by law' (i.e., legally) or 'even if he has become an enemy according to the (divine) law'. The translation takes the former, but the context of divine law later in the passage supports the latter.","The clause 'εἰ μὴ διὰ φόβον, δι' ἐπικουρίαν δὲ τοῦτο ποιοίη' is syntactically compressed; it may mean 'unless he does this not out of fear but for assistance' (as translated) or 'if he does this not out of fear but for assistance'."],"confidence":"high","notes":[]},{"i":687,"ref":"p687","source":"ἀλλὰ καὶ ἡ κατ' ἀξίαν διακριτικὴ πρὸς τὸ μᾶλλον καὶ ἧττον, ἐφ' ὧν καθήκει κατ' ἐπιστήμην γενέσθαι, ἀκροτάτης δικαιοσύνης εἶδος τυγχάνει. ἔστι μὲν οὖν ἃ καὶ κατὰ ἰδιωτισμὸν πρός τινων κατορθοῦται, οἷον ἡδονῶν ἐγκράτεια. ὡς γὰρ ἐν τοῖς ἔθνεσιν ἔκ τε τοῦ μὴ δύνασθαι τυχεῖν ὧν ἐρᾷ τις καὶ ἐκ τοῦ πρὸς ἀνθρώπων φόβου, εἰσὶ δ' οἳ διὰ τὰς μείζονας ἡδονὰς ἀπέχονται τῶν ἐν τοῖς ποσὶν ἡδέων, οὕτως κἀν τῇ πίστει ἢ δι' ἐπαγγελίαν ἢ διὰ φόβον θεοῦ ἐγκρατεύονταί τινες. ἀλλ' ἔστι μὲν θεμέλιος γνώσεως ἡ τοιαύτη ἐγκράτεια καὶ προσαγωγή τις ἐπὶ τὸ βέλτιον καὶ ἐπὶ τὸ τέλειον ὁρμή. ἀρχὴ γὰρ σοφίας, φησί, φόβος κυρίου. ὁ τέλειος δὲ δι' ἀγάπην πάντα στέγει, πάντα ὑπομένει, οὐχ ὡς ἀνθρώπῳ ἀρέσκων, ἀλλὰ θεῷ. καίτοι καὶ ὁ ἔπαινος ἕπεται αὐτῷ κατ' ἐπακολούθημα, οὐκ εἰς τὴν ἑαυτοῦ ὠφέλειαν, ἀλλ' εἰς τὴν τῶν ἐπαινούντων μίμησίν τε καὶ χρῆσιν. λέγεται καὶ κατ' ἄλλο\n\nσημαινόμενον ἐγκρατὴς οὐχ ὁ τῶν παθῶν μόνον κρατῶν, ἀλλὰ καὶ ὁ τῶν ἀγαθῶν ἐγκρατὴς γενόμενος καὶ βεβαίως κτησάμενος τῆς ἐπιστήμης τὰ μεγαλεῖα, ἀφ' ὧν καρπο7.12.70.5 φορεῖ τὰς κατ' ἀρετὴν ἐνεργείας. ταύτῃ οὐδέποτε περιστάσεως γενομένης τῆς ἰδίας ἕξεως ὁ γνωστικὸς ἐξίσταται. ἔμπεδος γὰρ καὶ ἀμετάβλητος ἡ τοῦ ἀγαθοῦ ἐπιστημονικὴ κτῆσις, ἐπιστήμη θείων καὶ ἀνθρωπείων πραγμάτων ὑπάρχουσα. οὔποτε οὖν ἄγνοια γίνεται ἡ γνῶσις οὐδὲ μεταβάλλει τὸ ἀγαθὸν εἰς κακόν· διὸ καὶ ἐσθίει καὶ πίνει καὶ γαμεῖ οὐ προηγουμένως, ἀλλὰ ἀναγκαίως. τὸ γαμεῖν δὲ ἐὰν ὁ λόγος αἱρῇ λέγω καὶ ὡς καθήκει· γενόμενος γὰρ τέλειος εἰκόνας ἔχει τοὺς ἀποστόλους.","english":"But the discriminating faculty according to worth, with respect to the more and the less, in matters where it is fitting to act according to knowledge, is a form of the highest justice. Now there are things that are accomplished even in a lay manner by some, such as continence from pleasures. For just as among the nations, some abstain from the pleasures at hand either from inability to obtain what they desire or from fear of men, and some abstain for the sake of greater pleasures, so also in the faith, some practice continence either because of a promise or because of fear of God. But such continence is a foundation of knowledge and a kind of approach toward the better and an impulse toward the perfect. For the fear of the Lord is the beginning of wisdom, it is said. The perfect man, however, endures all things, bears all things, through love, not as pleasing man, but God. And yet praise follows him as a consequence, not for his own benefit, but for the imitation and use of those who praise. It is also said in another sense that the continent man is not only the one who masters the passions, but also the one who has become master of the good and has firmly acquired the grandeurs of knowledge, from which he bears fruit in the activities according to virtue. The gnostic never departs from his own state because of any circumstance. For the scientific possession of the good is steadfast and unchangeable, being knowledge of divine and human things. Knowledge never becomes ignorance, nor does the good change into evil. Therefore he eats and drinks and marries not as a primary end, but from necessity. And as for marrying, I speak of it if reason approves and as is fitting; for when he has become perfect, he has the apostles as models.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκράτεια","severity":"info","text":"Continence (ἐγκράτεια) is a key ascetic virtue in Clement's thought, here distinguished between a preliminary, fear-based practice and the perfect, love-driven continence of the gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀρχὴ γὰρ σοφίας, φησί, φόβος κυρίου","severity":"info","text":"Clement quotes Proverbs 1:7 (LXX: ἀρχὴ σοφίας φόβος κυρίου) to support the idea that fear of God is the beginning of wisdom, a foundational step toward gnostic perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κατὰ ἰδιωτισμόν","severity":"info","text":"The phrase 'in a lay manner' (κατὰ ἰδιωτισμόν) contrasts the ordinary believer's practice with the gnostic's knowledge-based virtue, reflecting Clement's hierarchical view of Christian life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general definition of discriminating justice to a discussion of continence, then to the perfect gnostic's love-driven endurance, and finally to the stability of gnostic knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ γαμεῖν δὲ ἐὰν ὁ λόγος αἱρῇ","severity":"info","text":"Clement's conditional approval of marriage ('if reason approves') echoes Stoic and Pauline views on marriage as a duty, not a primary good, and aligns with his earlier endorsement of apostolic models.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's distinction between fear-based and love-based continence influenced later monastic and ascetic theology, particularly in the Eastern tradition's emphasis on apatheia and spiritual perfection.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατ' ἄλλο σημαινόμενον' introduces a second meaning of ἐγκρατής, but the transition between the two senses is not explicitly marked; the text may be a composite of two originally separate discussions."],"confidence":"high","notes":[]},{"i":688,"ref":"p688","source":"καὶ τῷ ὄντι ἀνὴρ οὐκ ἐν τῷ μονήρη ἐπανελέσθαι δείκνυται βίον, ἀλλ' ἐκεῖνος ἄνδρας νικᾷ ὁ γάμῳ καὶ παιδοποιίᾳ καὶ τῇ τοῦ οἴκου προνοίᾳ ἀνηδόνως τε καὶ ἀλυπήτως ἐγγυμνασάμενος, μετὰ τῆς τοῦ οἴκου κηδεμονίας ἀδιάστατος τῆς τοῦ θεοῦ γενόμενος ἀγάπης, καὶ πάσης κατεξανιστάμενος πείρας τῆς διὰ τέκνων καὶ γυναικὸς οἰκετῶν τε καὶ κτημάτων προσφερομένης. τῷ δὲ ἀοίκῳ τὰ πολλὰ εἶναι συμβέβηκεν ἀπειράστῳ. μόνου γοῦν ἑαυτοῦ κηδόμενος ἡττᾶται πρὸς τοῦ ἀπολειπομένου μὲν κατὰ τὴν ἑαυτοῦ σωτηρίαν, περιττεύοντος δὲ ἐν τῇ κατὰ τὸν βίον οἰκονομίᾳ, εἰκόνα ἀτεχνῶς σῴζοντος ὀλίγην τῆς τῇ ἀληθείᾳ προνοίας. Ἀλλ' ἡμῖν γε ὡς ἔνι μάλιστα προγυμναστέον ποικίλως τὴν ψυχήν, ἵνα εὐεργὸς γένηται πρὸς τὴν τῆς γνώσεως παραδοχήν. οὐχ ὁρᾶτε πῶς μαλάσσεται κηρὸς καὶ καθαίρεται χαλκός, ἵνα τὸν ἐπιόντα χαρα7.12.71.3 κτῆρα παραδέξηται; αὐτίκα ὡς ὁ θάνατος χωρισμὸς ψυχῆς ἀπὸ σώματος, οὕτως ἡ γνῶσις οἷον ὁ λογικὸς θάνατος, ἀπὸ τῶν παθῶν ἀπάγων καὶ χωρίζων τὴν ψυχὴν καὶ προάγων εἰς τὴν τῆς εὐποιίας ζωήν, ἵνα τότε εἴπῃ μετὰ παρρησίας πρὸς τὸν θεόν· ὡς θέλεις ζῶ. ὁ μὲν γὰρ ἀνθρώποις ἀρέσκειν προαιρούμενος θεῷ ἀρέσαι οὐ δύναται, ἐπεὶ μὴ τὰ συμφέροντα, ἀλλὰ τὰ τέρποντα αἱροῦνται οἱ πολλοί· ἀρέσκων δέ τις τῷ θεῷ τοῖς σπουδαίοις τῶν ἀνθρώπων εὐάρεστος κατ' ἐπακολούθημα γίνεται. τερπνὰ τοίνυν τούτῳ πῶς ἔτι ἂν εἴη τὰ περὶ τὴν βρῶσιν καὶ πόσιν καὶ ἀφροδίσιον ἡδονήν. ὅπου γε καὶ λόγον φέροντά τινα ἡδονὴν καὶ κίνημα διανοίας καὶ ἐνέργημα τερπνὸν ὑφορᾶται; οὐδεὶς γὰρ δύναται δυσὶ κυρίοις δουλεύειν, θεῷ καὶ μαμωνᾷ.","english":"And indeed a man is not shown to be such by taking up a solitary life, but that man prevails who, through marriage, child-rearing, and the care of his household, has trained himself without pleasure and without pain, and while tending his household remains inseparable from the love of God, and rises above every temptation that comes through children, wife, servants, and possessions. For the homeless man happens to be for the most part untested. At any rate, he who cares only for himself is inferior to the one who, while falling short in his own salvation, excels in the management of life, preserving a small image, as it were, of true providence. But we must, as far as possible, train the soul in various ways beforehand, so that it may become receptive to the reception of knowledge. Do you not see how wax is softened and bronze purified, so that they may receive the imprint that comes upon them? Just as death is the separation of the soul from the body, so knowledge is, as it were, a rational death, leading the soul away from the passions and separating it from them, and advancing it into the life of well-doing, so that then it may say with boldness to God: I live as you wish. For he who chooses to please men cannot please God, since the many choose not what is beneficial but what is pleasant; but one who pleases God becomes, as a consequence, well-pleasing to the serious among men. How then could the pleasures of eating, drinking, and sexual delight still be pleasant to such a one? Especially when he is suspicious even of a pleasure that involves reason, a movement of thought, or a pleasant activity? For no one can serve two masters, God and mammon.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνὴρ ... δείκνυται","severity":"info","text":"Clement argues that true manhood is demonstrated not by solitary asceticism but by engagement in family and household, a counter-cultural stance against some contemporary Christian encratite ideals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνῶσις","severity":"info","text":"γνῶσις here denotes the higher, esoteric knowledge that Clement distinguishes from mere faith; it is described as a 'rational death' separating the soul from passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς γὰρ δύναται δυσὶ κυρίοις δουλεύειν","severity":"info","text":"The maxim 'no one can serve two masters' echoes Matthew 6:24, where Jesus contrasts serving God with serving mammon; Clement adapts it to contrast God and worldly pleasure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κηρὸς ... χαλκός","severity":"info","text":"The analogies of wax being softened and bronze purified for receiving an imprint are common in ancient philosophical and rhetorical training, illustrating the soul's preparation for knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα ὡς ... οὕτως","severity":"info","text":"Clement uses a formal analogy (αὐτίκα ὡς ... οὕτως) to equate death with separation of soul from body and knowledge with separation from passions, structuring his argument through parallel comparison.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπολειπομένου ... περιττεύοντος","severity":"caution","text":"The phrase describing the householder as 'falling short in his own salvation' while 'excelling in management' is paradoxical; Clement may be qualifying the ideal, not endorsing a lower standard.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπολειπομένου μὲν κατὰ τὴν ἑαυτοῦ σωτηρίαν' is ambiguous: it may mean the householder is deficient in personal salvation relative to the solitary, or that he falls short of an absolute ideal; the context suggests a rhetorical concession.","The term 'μαμωνᾷ' (mammon) is a Semitic loanword for wealth; its precise connotation here (material riches vs. worldly concerns) is left open."],"confidence":"high","notes":[]},{"i":689,"ref":"p689","source":"οὐ τὸ ἀργύριον λέγων φησὶ ψιλῶς οὕτως, ἀλλὰ τὴν ἐκ τοῦ ἀργυρίου εἰς τὰς ποικίλας ἡδονὰς χορηγίαν· τῷ ὄντι οὐχ οἷόν τε τὸν θεὸν ἐγνωκότα μεγαλοφρόνως καὶ ἀληθῶς ταῖς ἀντικειμέναις δουλεύειν ἡδοναῖς. Εἷς μὲν οὖν μόνος ὁ ἀνεπιθύμητος ἐξ ἀρχῆς, ὁ κύριος ὁ φιλάνθρωπος ὁ καὶ δι' ἡμᾶς ἄνθρωπος· ὅσοι δὲ ἐξομοιοῦσθαι σπεύδουσι τῷ ὑπ' αὐτοῦ δεδομένῳ χαρακτῆρι ἀνεπιθύμητοι ἐξ ἀσκήσεως γενέ7.12.72.2 σθαι βιάζονται. ὁ γὰρ ἐπιθυμήσας καὶ κατασχὼν ἑαυτοῦ *, καθάπερ καὶ ἡ χήρα διὰ σωφροσύνης αὖθις παρθένος. οὗτος μισθὸς γνώσεως τῷ σωτῆρι καὶ διδασκάλῳ, ὃν αὐτὸς ᾔτησεν, τὴν ἀποχὴν τῶν κακῶν καὶ τὴν ἐνέργειαν τῆς εὐποιίας, δι' ὧν ἡ σωτηρία περιγίνεται. ὥσπερ οὖν οἱ τὰς τέχνας μεμαθηκότες δι' ὧν ἐπαιδεύθησαν πορίζουσι τὰς τροφάς, οὕτως ὁ γνωστικὸς δι' ὧν ἐπίσταται πορίζων τὴν ζωὴν σῴζεται. ὁ γὰρ μὴ θελήσας τὸ τῆς ψυχῆς ἐκκόψαι πάθος ἑαυτὸν ἀπέκτεινεν. ἀλλ' ὡς ἔοικεν ἀτροφία μὲν ἡ ἄγνοια τῆς ψυχῆς, τροφὴ δὲ ἡ γνῶσις. αὗται δέ εἰσιν αἱ γνωστικαὶ ψυχαί, ἃς ἀπείκασεν τὸ εὐαγγέλιον ταῖς ἡγιασμέναις παρθένοις ταῖς προσδεχομέναις τὸν κύριον. παρθένοι μὲν γὰρ ὡς κακῶν ἀπεσχημέναι, προσδεχόμεναι δὲ διὰ τὴν ἀγάπην τὸν κύριον, καὶ τὸ οἰκεῖον ἀνάπτουσαι φῶς εἰς τὴν τῶν πραγμάτων θεωρίαν, φρόνιμοι ψυχαὶ ποθοῦμέν σε, ὦ κύριε,\"7 λέγουσαι, ἤδη ποτὲ ἀπολαβεῖν, ἀκολούθως οἷς ἐνετείλω ἐζήσαμεν, μηδὲν τῶν παρηγγελμένων παραβεβηκυῖαι· διὸ καὶ τὰς ὑποσχέσεις ἀπαιτοῦμεν, εὐχόμεθα δὲ τὰ συμφέροντα, οὐ τὰ ἡδέα, ὡς καθήκοντος τοῦ αἰτεῖν τὰ κάλλιστα παρὰ σοῦ· καὶ πάντα ἐπὶ συμφόρῳ δεξόμεθα, κἂν πονηρὰ","english":"He does not speak of silver simply, but of the supply from silver for the various pleasures. In truth, it is not possible for one who has known God magnanimously and truly to serve the opposing pleasures. There is only one who is without desire from the beginning, the Lord, the lover of mankind, who also became man for our sake. But those who hasten to be assimilated to the character given by him force themselves to become without desire through training. For he who has desired and has restrained himself, just as the widow through self-control becomes a virgin again. This is the reward of knowledge for the Savior and Teacher, which he himself asked for: abstinence from evils and the exercise of beneficence, through which salvation is attained. Just as those who have learned arts provide for their sustenance through what they were taught, so the Gnostic, providing life through what he knows, is saved. For he who has not wished to cut out the passion of the soul has killed himself. But ignorance is, as it seems, atrophy of the soul, and knowledge is its nourishment. These are the Gnostic souls, which the Gospel likened to the sanctified virgins who receive the Lord. For they are virgins as having abstained from evils, and they receive the Lord through love, and kindling their own light for the contemplation of things, they say, \"Wise souls, we long for you, O Lord,\" to receive at last, having lived in accordance with what you commanded, having transgressed none of the injunctions. Therefore we also demand the promises, and we pray for what is beneficial, not what is pleasant, since it is fitting to ask for the best things from you. And we will accept everything for benefit, even if it is painful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς (Gnostic) here as a technical term for the advanced Christian who has attained true knowledge (γνῶσις), not in the later heretical sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρθένοις","severity":"info","text":"The likening of Gnostic souls to 'sanctified virgins who receive the Lord' likely echoes Matthew 25:1–13 (parable of the wise and foolish virgins) or 2 Corinthians 11:2 (the church as virgin bride).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνεπιθύμητος","severity":"info","text":"The ideal of being 'without desire' (ἀνεπιθύμητος) reflects Stoic apatheia, which Clement adapts for Christian asceticism, distinguishing Christ's innate state from the trained state of the Gnostic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative statement (not serving pleasures) to a positive ideal (the Gnostic's reward), then uses two analogies (arts for sustenance, virginity for purity) to reinforce the theme of knowledge as salvation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χήρα","severity":"info","text":"The widow who through self-control becomes a virgin again parallels Clement's earlier discussion (Stromata 3.12) of spiritual virginity as a state achievable after marriage, not merely physical continence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀτροφία","severity":"caution","text":"The term ἀτροφία (atrophy) is rare in Clement; the manuscript may be corrupt here, as the metaphor of ignorance as 'lack of nourishment' is clear but the word choice is unusual.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καθάπερ καὶ ἡ χήρα' could be read as a simile for self-restraint or as a specific reference to a widow in a scriptural or catechetical context; the reading taken is the former.","The quotation 'φρόνιμοι ψυχαὶ ποθοῦμέν σε, ὦ κύριε' is not identified as a direct biblical citation; it may be Clement's own composition or a liturgical echo."],"confidence":"high","notes":[]},{"i":690,"ref":"p690","source":"εἶναι δοκῇ τὰ προσιόντα γυμνάσια, ἅτινα ἡμῖν προσφέρει ἡ σὴ οἰκονομία εἰς συνάσκησιν βεβαιότητος.\"7 Ὁ μὲν οὖν γνωστικὸς δι' ὑπερβολὴν ὁσιότητος αἰτούμενος μᾶλλον ἀποτυχεῖν ἕτοιμος ἢ μὴ αἰτούμενος τυχεῖν. εὐχὴ γὰρ αὐτῷ ὁ βίος ἅπας καὶ ὁμιλία πρὸς θεόν, κἂν καθαρὸς ᾖ ἁμαρτημάτων, πάντως οὗ βούλεται τεύξεται. λέγει γὰρ ὁ θεὸς τῷ δικαίῳ· αἴτησαι, καὶ δώσω σοί· ἐννοήθητι, καὶ ποιήσω. ἐὰν μὲν οὖν συμφέροντα ᾖ, παραχρῆμα λήψεται· ἀσύμφορα δὲ οὐδέποτε αἰτήσεται, διὸ οὐδὲ λή7.12.73.3 ψεται. οὕτως ἔσται ὃ βούλεται. κἄν τις ἡμῖν λέγῃ ἐπιτυγχάνειν τινὰς καὶ τῶν ἁμαρτωλῶν κατὰ τὰς αἰτήσεις, σπανίως μὲν τοῦτο διὰ τὴν τοῦ θεοῦ δικαίαν ἀγαθότητα, δίδοται δὲ τοῖς καὶ ἄλλους εὐεργετεῖν δυναμένοις. ὅθεν οὐ διὰ τὸν αἰτήσαντα ἡ δόσις γίνεται, ἀλλ' ἡ οἰκονομία τὸν σῴζεσθαι δι' αὐτοῦ μέλλοντα προορωμένη δικαίαν πάλιν ποιεῖται τὴν δωρεάν. τοῖς δ' ὅσοι ἄξιοι τὰ ὄντως ἀγαθὰ καὶ μὴ αἰτουμένοις δίδοται. ὅταν οὖν μὴ κατὰ ἀνάγκην ἢ φόβον ἢ ἐλπίδα δίκαιός τις ᾖ, ἀλλ' ἐκ προαιρέσεως, αὕτη ἡ ὁδὸς λέγεται βασιλική, ἣν τὸ βασιλικὸν ὁδεύει γένος, ὀλισθηραὶ δὲ αἱ ἄλλαι παρεκτροπαὶ καὶ κρημνώδεις. εἰ γοῦν τις ἀφέλοι τὸν φόβον καὶ τὴν τιμήν, οὐκ οἶδ' εἰ ἔτι ὑποστήσονται τὰς θλίψεις οἱ γεννάδαι τῶν παρρησιαζομένων φιλοσόφων. Ἐπιθυμίαι δὲ καὶ τὰ ἄλλα ἁμαρτήματα τρίβολοι καὶ σκόλοπες εἴρηνται. ἐργάζεται τοίνυν ὁ γνωστικὸς ἐν τῷ τοῦ κυρίου ἀμπελῶνι φυτεύων, κλαδεύων, ἀρδεύων, θεῖος ὄντως ὑπάρχων τῶν εἰς πίστιν καταπεφυτευμένων γεωργός.","english":"ne the exercises that your administration offers us for the practice of steadfastness seem to be.\" The gnostic, then, on account of his exceeding holiness, is more ready to fail in his request than to succeed without asking. For his whole life is a prayer and a conversation with God, and if he is pure of sins, he will certainly obtain what he wishes. For God says to the righteous man: Ask, and I will give to you; conceive, and I will do. If, then, the things are beneficial, he will receive them immediately; but he will never ask for things that are not beneficial, and therefore he will not receive them. Thus, what he wishes will come to pass. And if someone tells us that some sinners also succeed in their requests, this happens rarely, on account of God's just goodness, and it is granted to those who are able to benefit others as well. Hence the giving does not occur for the sake of the one who asked, but the administration, foreseeing the one who is to be saved through him, again makes the gift just. And to those who are worthy, the truly good things are given even without their asking. When, therefore, a person is just not from necessity or fear or hope, but from choice, this path is called the royal road, which the royal race travels, while the other deviations are slippery and precipitous. Indeed, if one were to remove fear and honor, I do not know whether the noble among the outspoken philosophers would still endure the afflictions. Desires and the other sins are called thorns and stakes. The gnostic, then, works in the Lord's vineyard, planting, pruning, watering, being truly a divine farmer of those who have been planted in faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement's 'gnostic' is the ideal Christian, perfected in knowledge and holiness, not a sectarian. The term is central to his project of defining true Christian philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἴτησαι, καὶ δώσω σοί· ἐννοήθητι, καὶ ποιήσω","severity":"info","text":"Clement paraphrases God's words to the righteous; the closest biblical echo is Isaiah 45:11 LXX ('I will give you...') or a conflation of divine promises. No exact verse is cited.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"βασιλικὴ ὁδός","severity":"info","text":"The 'royal road' is a Pythagorean and Platonic metaphor for the virtuous life, later adopted by Christian ascetics. Clement contrasts it with slippery deviations, echoing moral philosophy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιθυμίαι δὲ καὶ τὰ ἄλλα ἁμαρτήματα τρίβολοι καὶ σκόλοπες","severity":"info","text":"This sentence shifts from argument to metaphor, summarizing the gnostic's agricultural labor in the Lord's vineyard. It closes the passage with a pastoral image of cultivation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνωστικὸς ... γεωργός","severity":"info","text":"Clement's image of the gnostic as a divine farmer planting and pruning in the Lord's vineyard influenced later monastic spirituality, especially in Evagrius and Cassian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ γεννάδαι τῶν παρρησιαζομένων φιλοσόφων","severity":"caution","text":"The phrase 'noble among the outspoken philosophers' is ironic; Clement questions whether pagan philosophers would endure hardship without fear or honor. The tone is polemical.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'αἴτησαι, καὶ δώσω σοί' is not a direct biblical quotation but a loose paraphrase; the exact source is uncertain.","The identity of 'the royal race' (τὸ βασιλικὸν γένος) is ambiguous: it may refer to the gnostic elite or to a philosophical ideal."],"confidence":"high","notes":[]},{"i":691,"ref":"p691","source":"οἱ μὲν οὖν τὸ κακὸν μὴ πράξαντες μισθὸν ἀξιοῦσιν ἀργίας λαμβάνειν, ὁ δὲ ἀγαθὰ πράξας ἐκ προαιρέσεως γυμνῆς ἀπαιτεῖ τὸν μισθὸν ὡς ἐργάτης ἀγαθός. ἀμέλει καὶ διπλοῦν λήψεται ὧν τε οὐκ ἐποίησεν καὶ ἀνθ' ὧν εὐηργέτησεν. ὁ γνωστικὸς οὗτος πειράζεται ὑπ' οὐδενός, πλὴν εἰ μὴ ἐπιτρέψαι ὁ θεὸς καὶ τοῦτο διὰ τὴν τῶν συνόντων ὠφέλειαν. ἐπιρρώννυνται γοῦν πρὸς τὴν πίστιν διὰ τῆς ἀνδρικῆς παρακαλούμενοι ὑπομονῆς. ἀμέλει καὶ διὰ τοῦτο οἱ μακάριοι ἀπόστολοι εἰς πῆξιν καὶ βεβαίωσιν τῶν ἐκ7.12.74.5 κλησιῶν εἰς πεῖραν καὶ μαρτύριον τελειότητος ἤχθησαν. ἔχων οὖν ὁ γνωστικὸς ἔναυλον τὴν φωνὴν τὴν λέγουσαν, ὃν ἐγὼ πατάξω, σὺ ἐλέησον, καὶ τοὺς μισοῦντας αἰτεῖται μετανοῆσαι· τὴν γὰρ τῶν κακούργων ἐν τοῖς σταδίοις ἐπιτελουμένην τιμωρίαν καὶ παίδων ἐστὶ μὴ θεάσασθαι. οὐ γὰρ ἔστιν ὅπως ὑπὸ τοιούτων παιδευθείη ποτ' ἂν ὁ γνωστικὸς ἢ τερφθείη, ἐκ προαιρέσεως καλὸς καὶ ἀγαθὸς εἶναι συνασκήσας καὶ ταύτῃ ἄτεγκτος ἡδοναῖς γενόμενος· οὔποτε ὑποπίπτων ἁμαρτήμασιν, ἀλλοτρίων κακῶν ὑποδείγμασιν οὐ παιδεύεται· πολλοῦ γε δεῖ ταῖς ἐπιγείοις ἡδοναῖς τε καὶ θεωρίαις εὐαρεστεῖσθαι τοῦτον, ὃς καὶ τῶν κοσμικῶν καίτοι θείων ὄντων ἐπαγγελιῶν κατεμεγαλοφρόνησεν. οὐ πᾶς ἄρα ὁ λέγων κύριε κύριε\"7 εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ θεοῦ, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ θεοῦ. οὗτος δ' ἂν εἴη ὁ γνωστικὸς ἐργάτης, ὁ κρατῶν μὲν τῶν κοσμικῶν ἐπιθυμιῶν ἐν αὐτῇ ἔτι τῇ σαρκὶ ὤν, περὶ δὲ ὧν ἔγνω, τῶν μελλόντων καὶ ἔτι ἀοράτων, πεπεισμένος ἀκριβῶς ὡς μᾶλλον ἡγεῖσθαι τῶν ἐν ποσὶ παρεῖναι ταῦτα.","english":"Those who have not done evil demand a reward for idleness, but the one who has done good from a bare choice demands the wage as a good worker. Indeed, he will receive a double reward: both for what he did not do and in return for what he did well. This gnostic is tempted by no one, unless God should permit this also for the benefit of those with him. For they are strengthened in faith, being encouraged by his manly endurance. Indeed, for this reason the blessed apostles were led into trial and testimony of perfection for the establishment and confirmation of the churches. Therefore the gnostic, having the voice that says, \"Whom I strike, you have mercy,\" also prays that those who hate may repent; for it is not even for children to witness the punishment of wrongdoers carried out in the stadiums. For the gnostic could never be educated or delighted by such things, having trained himself to be beautiful and good from choice and having become unyielding to pleasures; he never falls into sins, nor is he educated by examples of others' evils. Far from it: this one, who has disdained even the cosmic promises, though they are divine, would take pleasure in earthly pleasures and spectacles. Therefore not everyone who says \"Lord, Lord\" will enter the kingdom of God, but the one who does the will of God. This would be the gnostic worker, who restrains cosmic desires while still in the flesh, and concerning what he has known—the future and still invisible things—he is precisely convinced that these are more present than things at hand.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἱ μὲν οὖν τὸ κακὸν μὴ πράξαντες μισθὸν ἀξιοῦσιν ἀργίας λαμβάνειν","severity":"info","text":"Clement contrasts those who merely avoid evil and expect a reward for inaction with the gnostic who actively does good from deliberate choice (προαίρεσις). The gnostic receives a double reward: for not doing evil and for doing good.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here γνωστικός designates the advanced Christian who has attained true knowledge (γνῶσις) and lives a life of moral perfection, prayer, and endurance. Clement presents him as immune to temptation except by divine permission for others' benefit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃν ἐγὼ πατάξω, σὺ ἐλέησον","severity":"info","text":"This phrase echoes a saying attributed to God, possibly from an apocryphal or liturgical source, instructing the gnostic to pray even for those who hate him. It is not a direct biblical quotation but reflects a theme of mercy toward enemies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε κύριε","severity":"info","text":"Clement alludes to Matthew 7:21 ('Not everyone who says Lord, Lord will enter the kingdom') to distinguish mere verbal profession from doing God's will, which characterizes the gnostic worker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν γὰρ τῶν κακούργων ἐν τοῖς σταδίοις ἐπιτελουμένην τιμωρίαν","severity":"info","text":"Clement refers to public executions and punishments in Roman stadiums, which he considers unfit even for children to witness. This reflects contemporary Christian critique of spectacles as morally corrupting.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ πᾶς ἄρα ὁ λέγων κύριε κύριε","severity":"info","text":"This passage concludes a series of contrasts between the gnostic and others, culminating in a scriptural citation that reinforces the theme: true entry into the kingdom requires action, not mere words.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὃν ἐγὼ πατάξω, σὺ ἐλέησον' is not a standard biblical citation; its source is uncertain, possibly an agraphon or liturgical formula.","The term 'ἐκ προαιρέσεως γυμνῆς' (from bare choice) may imply a Stoic or Aristotelian notion of deliberate moral choice, but Clement adapts it to Christian gnostic ethics."],"confidence":"high","notes":[]},{"i":692,"ref":"p692","source":"Οὗτος ἐργάτης εὔθετος, χαίρων μὲν ἐφ' οἷς ἔγνω, συστελλόμενος δὲ ἐφ' οἷς ἐπεγκυλίεται τῇ τοῦ βίου ἀνάγκῃ, μηδέπω καταξιούμενος τῆς ὧν ἔγνω ἐνεργούσης μεταλήψεως. ταύτῃ τῷ βίῳ τῷδε ὡς ἀλλο7.12.75.2 τρίῳ ὅσον ἐν ἀνάγκης συγχρῆται μοίρᾳ. οἶδεν αὐτὸς καὶ τῆς νηστείας τὰ αἰνίγματα τῶν ἡμερῶν τούτων, τῆς τετράδος καὶ τῆς παρασκευῆς λέγω. ἐπιφημίζονται γὰρ ἣ μὲν Ἑρμοῦ, ἣ δὲ Ἀφροδίτης. αὐτίκα νηστεύει κατὰ τὸν βίον φιλαργυρίας τε ὁμοῦ καὶ φιληδονίας, ἐξ ὧν αἱ πᾶσαι ἐκφύονται κακίαι· πορνείας γὰρ ἤδη πολλάκις τρεῖς τὰς ἀνωτάτω διαφορὰς παρεστήσαμεν κατὰ τὸν ἀπόστολον, φιληδονίαν, φιλαργυρίαν, εἰδωλολατρείαν. Νηστεύει τοίνυν καὶ κατὰ τὸν νόμον ἀπὸ τῶν πράξεων τῶν φαύλων καὶ κατὰ τὴν τοῦ εὐαγγελίου τελειότητα ἀπὸ τῶν ἐννοιῶν τῶν πονηρῶν. τούτῳ καὶ οἱ πειρασμοὶ προσάγονται οὐκ εἰς\n\nτὴν ἀποκάθαρσιν, ἀλλ' εἰς τὴν τῶν πέλας, ὡς ἔφαμεν, ὠφέλειαν, εἰ πεῖραν λαβὼν πόνων καὶ ἀλγηδόνων κατεφρόνησεν καὶ παρεπέμψατο. ὁ δ' αὐτὸς καὶ περὶ ἡδονῆς λόγος. μέγιστον γὰρ ἐν πείρᾳ γενόμενον εἶτα ἀποσχέσθαι. τί γὰρ μέγα εἰ ἃ μὴ οἶδέν τις ἐγκρατεύοιτο; οὗτος ἐντολὴν τὴν κατὰ τὸ εὐαγγέλιον διαπραξάμενος κυριακὴν ἐκείνην τὴν ἡμέραν ποιεῖ, ὅταν ἀποβάλλῃ φαῦλον νόημα καὶ γνωστικὸν προσλάβῃ, τὴν ἐν αὑτῷ τοῦ κυρίου ἀνάστασιν δοξάζων.","english":"Such a one is a fit worker, rejoicing in what he has come to know, yet drawing back from what he is entangled in by the necessity of life, not yet deemed worthy of the active participation in what he knows. In this life he uses this as something foreign, insofar as he shares in a portion of necessity. He himself also understands the enigmas of the fasts of these days—I mean the fourth day and the day of preparation. For they are named after Hermes and Aphrodite. Accordingly, he fasts in accordance with life from both love of money and love of pleasure, from which all vices spring; for we have already often set forth the three highest differences according to the apostle: love of pleasure, love of money, idolatry. He therefore fasts also according to the law from base actions and according to the perfection of the gospel from evil thoughts. Temptations are brought to him not for his own purification, but, as we said, for the benefit of his neighbors, if, having experienced toils and pains, he has despised and dismissed them. The same reasoning applies to pleasure. For it is a great thing to have experienced something and then to abstain from it. For what great thing is it if one exercises self-control over what one does not know? Such a one, having fulfilled the commandment according to the gospel, makes that day the Lord's day, when he casts off a base thought and adopts a gnostic one, glorifying the resurrection of the Lord within himself.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τετράδος καὶ παρασκευῆς","severity":"info","text":"Clement identifies Wednesday (fourth day) and Friday (day of preparation) as fast days, associating them with Hermes and Aphrodite, i.e., planetary deities. This reflects early Christian adaptation of pagan week-day names.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὸν ἀπόστολον","severity":"info","text":"Clement refers to an apostolic source for the three vices (love of pleasure, love of money, idolatry). This likely echoes 1 Timothy 6:10 or a similar Pauline catalog, though the exact reference is not given.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νηστείας ... αἰνίγματα","severity":"info","text":"The 'enigmas of the fasts' refers to the allegorical interpretation of fasting from vices (philargyria, philedonia) rather than merely from food. Clement distinguishes between literal Jewish fasts and the gnostic's spiritual fast.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτος ἐργάτης εὔθετος","severity":"info","text":"This passage continues the description of the gnostic as a 'fit worker' (ἐργάτης εὔθετος), contrasting him with those who demand reward for idleness. The structure moves from external actions to internal spiritual transformation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κυριακὴν ... ἡμέραν","severity":"info","text":"Clement redefines the 'Lord's day' as an inner event: casting off base thoughts and adopting gnostic ones, glorifying the resurrection within. This spiritualizes liturgical observance, a theme later influential in monastic and mystical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρεῖς τὰς ἀνωτάτω διαφορὰς","severity":"caution","text":"Clement says he has 'already often set forth' the three highest differences (vices), but the reference is vague. The text may assume prior Stromata passages now lost or not clearly identified.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact apostolic source for the three vices is not specified; it may be a conflation of Pauline and other traditions.","The phrase 'τρεῖς τὰς ἀνωτάτω διαφορὰς' could be interpreted as 'three highest differences' or 'three highest kinds' of vices; the translation 'differences' is ambiguous."],"confidence":"high","notes":[]},{"i":693,"ref":"p693","source":"ἀλλὰ καὶ ὅταν ἐπιστημονικοῦ θεωρήματος κατάληψιν λάβῃ, τὸν κύριον ὁρᾶν νομίζει, τὰς ὄψεις αὐτοῦ πρὸς τὰ ἀόρατα χειραγωγῶν, κἂν βλέπειν δοκῇ ἃ μὴ βλέπειν ἐθέλῃ, κολάζων τὸ ὁρατικόν, ὅταν ἡδομένου ἑαυτοῦ κατὰ τὴν προσβολὴν τῆς ὄψεως συναίσθηται, ἐπεὶ τοῦτο μόνον ὁρᾶν βούλεται καὶ ἀκούειν ὃ προσῆκεν αὐτῷ. αὐτίκα τῶν ἀδελφῶν τὰς ψυχὰς θεωρῶν καὶ τῆς σαρκὸς τὸ κάλλος αὐτῇ βλέπει τῇ ψυχῇ, τῇ μόνον τὸ καλὸν ἄνευ τῆς σαρκικῆς ἡδονῆς ἐπισκοπεῖν εἰθισμένῃ. Ἀδελφοὶ δ' εἰσὶ τῷ ὄντι κατὰ τὴν κτίσιν τὴν ἐξειλεγμένην καὶ κατὰ τὴν ὁμοήθειαν καὶ κατὰ τὴν τῶν ἔργων ὑπόστασιν, τὰ αὐτὰ ποιοῦντες καὶ νοοῦντες καὶ λαλοῦντες ἐνεργήματα ἅγια καὶ καλά, ἃ ὁ κύριος αὐτοὺς ἠθέλησεν ἐκλεκτοὺς ὄντας φρονεῖν. πίστις μὲν γὰρ ἐν τῷ τὰ αὐτὰ αἱρεῖσθαι, γνῶσις δὲ ἐν τῷ τὰ αὐτὰ μεμαθηκέναι καὶ φρονεῖν, ἐλπὶς δὲ ἐν τῷ τὰ αὐτὰ ποθεῖν. κἂν κατὰ τὸ ἀναγκαῖον τοῦ βίου ὀλίγον τι τῆς ὥρας περὶ τὴν τροφὴν ἀσχοληθῇ, χρεωκο7.12.77.3 πεῖσθαι οἴεται περισπώμενος ὑπὸ τοῦ πράγματος. ταύτῃ οὐδὲ ὄναρ ποτὲ μὴ ἁρμόζον ἐκλεκτῷ βλέπει. ἀτεχνῶς ξένος γὰρ καὶ παρεπίδημος ἐν τῷ βίῳ παντὶ πᾶς οὗτος, ὃς πόλιν οἰκῶν τῶν κατὰ τὴν πόλιν κατεφρόνησεν παρ' ἄλλοις θαυμαζομένων, καὶ καθάπερ ἐν ἐρημίᾳ τῇ πόλει βιοῖ, ἵνα μὴ ὁ τόπος αὐτὸν ἀναγκάζῃ, ἀλλ' ἡ προ7.12.77.4 αίρεσις δεικνύῃ δίκαιον. ὁ γνωστικὸς οὗτος συνελόντι εἰπεῖν τὴν ἀποστολικὴν ἀπουσίαν ἀνταναπληροῖ βιοὺς ὀρθῶς, γιγνώσκων ἀκριβῶς, ὠφελῶν τοὺς ἐπιτηδείους, τὰ ὄρη μεθιστὰς τῶν πλησίον καὶ τὰς τῆς ψυχῆς αὐτῶν ἀνωμαλίας ἀποβάλλων. καίτοι ἕκαστος ἡμῶν αὑτοῦ τε ἀμπελὼν καὶ ἐργάτης.","english":"But even when he attains comprehension of a scientific theorem, he thinks he sees the Lord, guiding his eyes toward the invisible, even if he seems to see what he does not wish to see, chastising his power of sight whenever he becomes aware of himself taking pleasure in the impact of vision, since he wishes to see and hear only what is fitting for him. Thus, when he contemplates the souls of the brethren, he beholds the beauty of the flesh with the soul itself, which alone is accustomed to observe the beautiful without carnal pleasure. Brethren are truly such by virtue of the chosen creation, by similarity of character, and by the substance of their works, doing, thinking, and speaking the same holy and good actions which the Lord willed that they, being elect, should think. For faith consists in choosing the same things, knowledge in having learned and thought the same things, and hope in desiring the same things. And if, due to the necessity of life, he is occupied for a brief time with food, he thinks he is being distracted by the matter and is being pressed as a debtor. In this state, he never sees even in a dream anything unfitting for an elect person. Simply put, every such person is a stranger and a sojourner in the whole of life, who, dwelling in a city, has despised what is admired by others in that city, and lives in the city as if in a desert, so that the place does not compel him, but his choice shows him to be just. This gnostic, in short, fills the apostolic absence by living rightly, knowing precisely, benefiting those who are suitable, moving the mountains of his neighbors and casting off the unevenness of their souls. Yet each of us is both his own vineyard and his own worker.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The term γνωστικός (gnostic) here designates Clement’s ideal Christian intellectual, not a sectarian Gnostic. It recurs throughout the Stromata as a technical label for the advanced believer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμπελὼν καὶ ἐργάτης","severity":"info","text":"The closing phrase ‘each of us is both his own vineyard and his own worker’ echoes the parable of the vineyard (cf. Matt 20:1–16; Luke 20:9–16) and Paul’s metaphor of the spiritual vine (1 Cor 3:8). Clement adapts it to the gnostic’s self-cultivation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποστολικὴν ἀπουσίαν","severity":"info","text":"The phrase ‘apostolic absence’ likely refers to the period after the apostles’ deaths, when the church lacked their direct guidance. Clement presents the gnostic as filling that gap through right living and teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πίστις ... γνῶσις ... ἐλπίς","severity":"info","text":"Clement defines faith, knowledge, and hope in a parallel tricolon, each linked to a verb of choosing, learning/thinking, and desiring. This triad structures the gnostic’s ascent and echoes 1 Cor 13:13.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ξένος ... παρεπίδημος","severity":"info","text":"The description of the gnostic as a ‘stranger and sojourner’ in life parallels the Stoic-Cynic ideal of the cosmopolitan sage who dwells in a city as if in a desert, indifferent to worldly values.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χρεωκοπεῖσθαι","severity":"caution","text":"The verb χρεωκοπεῖσθαι (to be pressed as a debtor) is rare and possibly corrupt; the manuscript reads χρεωκοπεῖσθαι, but some editors emend to χρεωκοπεῖσθαι or χρεωκοπεῖν. The sense of being constrained by necessity is clear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘τὰ ὄρη μεθιστὰς’ (moving the mountains) is metaphorical; it is unclear whether Clement alludes to a specific proverb or to the Stoic ideal of removing obstacles.","The reference to ‘the fourth day and the’ in the previous passage is cut off; the full context of the fasts is lost."],"confidence":"high","notes":[]},{"i":694,"ref":"p694","source":"ὃ δὲ καὶ πράσσων τὰ ἄριστα λανθάνειν βούλεται τοὺς ἀνθρώπους, τὸν κύριον ἅμα καὶ ἑαυτὸν πείθων, ὅτι κατὰ τὰς ἐντολὰς βιοῖ, προκρίνων ταῦτα ἐξ ὧν εἶναι πεπίστευκεν (ὅπου γὰρ ὁ νοῦς τινος, φησίν, ἐκεῖ καὶ ὁ θησαυρὸς αὐτοῦ), αὐτὸς ἑαυτὸν μειονεκτεῖ πρὸς τὸ μὴ ὑπεριδεῖν ποτε ἐν θλίψει γενόμενον ἀδελφὸν διὰ τὴν ἐν τῇ ἀγάπῃ τελείωσιν, ἐὰν ἐπίστηται μάλιστα ῥᾷον ἑαυτὸν τοῦ ἀδελφοῦ τὴν ἔνδειαν οἴσοντα. Ἡγεῖται γοῦν τὴν ἀλγηδόνα ἐκείνου ἴδιον ἄλγημα· κἂν ἐκ τῆς ἑαυτοῦ ἐνδείας παρεχόμενος δι' εὐποιίαν πάθῃ τι δύσκολον, οὐ δυσχεραίνει ἐπὶ τούτῳ, προσαύξει δὲ ἔτι μᾶλλον τὴν εὐεργεσίαν. ἔχει γὰρ ἄκρατον πίστιν τὴν περὶ τῶν πραγμάτων, τὸ εὐαγγέλιον δι' ἔργων καὶ θεωρίας ἐπαινῶν. καὶ δὴ οὐ τὸν ἔπαινον παρὰ ἀνθρώπων, ἀλλὰ παρὰ τοῦ θεοῦ καρποῦται, ἃ ἐδίδαξεν ὁ κύριος, ταῦτα ἐπιτελῶν. οὗτος περισπώμενος ὑπὸ τῆς ἰδίας ἐλπίδος οὐ γεύεται τῶν ἐν κόσμῳ καλῶν, πάντων τῶν ἐνταῦθα καταμεγαλοφρονῶν· οἰκτείρων τοὺς μετὰ θάνατον παιδευομένους διὰ τῆς κολάσεως ἀκουσίως ἐξομολογουμένους, εὐσυνείδητος πρὸς τὴν ἔξοδον καὶ ἀεὶ ἕτοιμος ὤν. ὡς ἂν παρεπίδημος καὶ ξένος τῶν τῇδε, κληρονομημάτων μόνων τῶν ἰδίων μεμνημένος, τὰ δὲ ἐνταῦθα πάντα ἀλλότρια ἡγού7.12.78.4 μενος·","english":"He who does what is best but wishes to escape the notice of men, persuading the Lord and himself that he lives according to the commandments, preferring those things from which he believes he exists (for where a man's mind is, there, it is said, is his treasure also), he deprives himself in order not to overlook a brother in distress, on account of his perfection in love, especially if he knows that he himself will bear his brother's need more easily. He considers that brother's pain his own grief; and if, while providing from his own need through beneficence, he suffers some hardship, he does not become vexed at this, but rather increases his benefaction. For he has an unmixed faith concerning realities, praising the gospel through works and contemplation. And indeed he reaps praise not from men, but from God, accomplishing what the Lord taught. This man, distracted by his own hope, does not taste of the goods in the world, disdaining all things here; pitying those who after death are disciplined through punishment, making involuntary confession, he is conscientious toward his departure and always ready. As a sojourner and stranger to things here, mindful only of his own inheritances, he considers all things here alien.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θησαυρὸς","severity":"info","text":"The phrase 'ὅπου γὰρ ὁ νοῦς τινος, φησίν, ἐκεῖ καὶ ὁ θησαυρὸς αὐτοῦ' echoes a proverbial saying, possibly from the Gospel of Thomas or a common ascetic maxim. Clement uses it to link inner disposition with material renunciation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγάπῃ τελείωσιν","severity":"info","text":"The phrase 'perfection in love' (ἀγάπῃ τελείωσιν) recalls New Testament language, especially 1 John 4:18 and Pauline usage, where love is the telos of Christian life. Clement adapts this to describe the Gnostic's ethical motivation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρεπίδημος καὶ ξένος","severity":"info","text":"The description of the Gnostic as a 'sojourner and stranger' (παρεπίδημος καὶ ξένος) reflects the Stoic-Cynic ideal of the cosmopolitan sage, but Clement Christianizes it by linking it to eschatological hope and detachment from worldly goods.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's portrait of the true Gnostic, contrasting his hidden virtue with worldly acclaim. The sequence moves from ethical practice (beneficence) to eschatological readiness, culminating in the metaphor of the sojourner.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀλγηδόνα ἐκείνου ἴδιον ἄλγημα","severity":"info","text":"The idea that the Gnostic feels another's pain as his own (ἀλγηδόνα ἐκείνου ἴδιον ἄλγημα) parallels Stoic oikeiôsis and Christian agape, but Clement insists on active beneficence, not mere sympathy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκουσίως ἐξομολογουμένους","severity":"caution","text":"The phrase 'involuntary confession' (ἀκουσίως ἐξομολογουμένους) is ambiguous: it may refer to the damned in hell who confess under duress, or to a penitential practice. The context of post-mortem discipline favors the former, but the syntax is compressed.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκουσίως ἐξομολογουμένους' could mean either 'making involuntary confession' (in hell) or 'being forced to confess' (in a disciplinary context). The reading taken follows the eschatological interpretation.","The referent of 'τῶν ἰδίων' (his own inheritances) is unclear: it may mean spiritual or heavenly rewards, or the soul's pre-existent possessions. The translation opts for spiritual inheritances."],"confidence":"high","notes":[]},{"i":695,"ref":"p695","source":"οὐ μόνον θαυμάζων τὰς τοῦ κυρίου ἐντολάς, ἀλλ' ὡς ἔπος εἰπεῖν δι' αὐτῆς τῆς γνώσεως μέτοχος ὢν τῆς θείας βουλήσεως, οἰκεῖος ὄντως τοῦ κυρίου καὶ τῶν ἐντολῶν, ἐξειλεγμένος ὡς δίκαιος, ἡγεμονικὸς δὲ καὶ βασιλικὸς ὡς ὁ γνωστικός, χρυσὸν μὲν πάντα τὸν ἐπὶ γῆς καὶ ὑπὸ γῆν καὶ βασιλείαν τὴν ἀπὸ περάτων ἐπὶ πέρατα ὠκεανοῦ ὑπερορῶν, ὡς μόνης τῆς τοῦ κυρίου ἀντέχεσθαι θεραπείας. διὸ καὶ ἐσθίων καὶ πίνων καὶ γαμῶν, ἐὰν ὁ λόγος αἱρῇ, ἀλλὰ καὶ ὀνείρους βλέπων τὰ ἅγια ποιεῖ καὶ νοεῖ· ταύτῃ καθαρὸς εἰς εὐχὴν πάντοτε. ὃ δὲ καὶ μετ' ἀγγέλων εὔχεται, ὡς\n\nἂν ἤδη καὶ ἰσάγγελος, οὐδὲ ἔξω ποτὲ τῆς ἁγίας φρουρᾶς γίνεται· κἂν μόνος εὔχηται, τὸν τῶν ἁγίων χορὸν συνιστάμενον ἔχει. Διττὴν οὗτος οἶδε τὴν πίστιν, καὶ τὴν μὲν τοῦ πιστεύοντος ἐνέργειαν, τὴν δὲ τοῦ πιστευομένου τὴν κατ' ἀξίαν ὑπεροχήν, ἐπεὶ καὶ ἡ δικαιοσύνη διπλῆ, ἣ μὲν δι' ἀγάπην, ἣ δὲ διὰ φόβον. εἴρηται γοῦν· ὁ φόβος τοῦ κυρίου ἁγνὸς διαμένων εἰς αἰῶνα αἰῶνος. οἱ γὰρ ἐκ φόβου εἰς πίστιν καὶ δικαιοσύνην ἐπιστρέφοντες εἰς αἰῶνα διαμένουσιν. αὐτίκα ἀποχὴν κακῶν ἐργάζεται ὁ φόβος, ἀγαθοποιεῖν δὲ προτρέπει ἐποικοδομοῦσα εἰς τὸ ἑκούσιον ἡ ἀγάπη, ἵνα τις ἀκούσῃ παρὰ τοῦ κυρίου· οὐκέτι ὑμᾶς δούλους, ἀλλὰ φίλους λέγω, καὶ πεποιθὼς ἤδη προσίῃ ταῖς εὐχαῖς. τὸ δὲ εἶδος αὐτὸ τῆς εὐχῆς εὐχαριστία ἐπί τε τοῖς προγεγονόσιν ἐπί τε τοῖς ἐνεστῶσιν ἐπί τε τοῖς μέλλουσιν, ὡς ἤδη διὰ τὴν πίστιν παροῦσιν· τούτου δὲ ἡγεῖται τὸ εἰληφέναι τὴν γνῶσιν.","english":"Not only does he admire the Lord's commandments, but, so to speak, through knowledge itself he participates in the divine will, being truly a kinsman of the Lord and of the commandments, chosen as righteous, and both commanding and kingly as the gnostic is, disdaining all gold on and under the earth and a kingdom from the ends of the ocean to its ends, so as to cleave only to the service of the Lord. Hence, even when eating and drinking and marrying, if reason so chooses, and even when dreaming, he does and thinks holy things; thus he is always pure for prayer. He who prays even with angels, as already being equal to angels, never falls outside the holy guard; even if he prays alone, he has the chorus of saints standing with him. This man knows a twofold faith: one is the activity of the believer, the other is the preeminence of the object of belief according to its worth, since justice too is twofold, one through love, the other through fear. For it is said: \"The fear of the Lord, remaining pure, endures for an age of ages.\" For those who turn from fear to faith and justice endure for an age. At once, fear produces abstinence from evils, while love, building upon the voluntary, urges one to do good, so that one may hear from the Lord: \"I no longer call you slaves, but friends,\" and already confident, he approaches his prayers. The very form of prayer is thanksgiving for what has happened, for what is present, and for what is to come, as if already present through faith; and this is preceded by having received knowledge.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The gnostic is Clement's ideal Christian, distinguished by advanced knowledge (γνῶσις) that unites him with the divine will. This passage contrasts the gnostic's interior purity with external acts.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ φόβος τοῦ κυρίου ἁγνὸς διαμένων εἰς αἰῶνα αἰῶνος","severity":"info","text":"Clement adapts a Septuagintal phrase (cf. Ps 18:39 LXX; Deut 5:29) to describe fear of the Lord as enduring. The exact wording is not a direct quotation but a scriptural echo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκέτι ὑμᾶς δούλους, ἀλλὰ φίλους λέγω","severity":"info","text":"Clement attributes to the Lord a saying not found in the canonical Gospels. It likely reflects a logion from early Christian tradition or a paraphrase of John 15:15, where disciples become friends.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰσάγγελος","severity":"info","text":"The term 'equal to angels' reflects a widespread early Christian ideal of ascetic purity, also found in the Gospel of Matthew (22:30) and later monastic literature. Clement uses it to describe the gnostic's perpetual sanctity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διττὴν οὗτος οἶδε τὴν πίστιν","severity":"info","text":"Clement introduces a twofold faith (πίστις) as a structural parallel to twofold justice (δικαιοσύνη). This binary scheme organizes the passage: faith as activity vs. object, justice through love vs. fear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐχαριστία","severity":"info","text":"Clement defines prayer's form as thanksgiving (εὐχαριστία) for past, present, and future gifts. This anticipates later eucharistic theology but here remains a philosophical reflection on gratitude as the essence of prayer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ φόβος τοῦ κυρίου ἁγνὸς διαμένων' may be a loose citation or Clement's own formulation; its exact source is uncertain.","The saying 'οὐκέτι ὑμᾶς δούλους, ἀλλὰ φίλους λέγω' is not attested in the New Testament; its origin is unclear."],"confidence":"high","notes":[]},{"i":696,"ref":"p696","source":"καὶ δὴ καὶ αἰτεῖται οὕτως ζῆσαι τὸν ὡρισμένον ἐν τῇ σαρκὶ βίον, ὡς γνωστικός, ὡς ἄσαρκος, καὶ τυχεῖν μὲν τῶν ἀρίστων, φυγεῖν δὲ τὰ χείρονα. αἰτεῖται δὲ καὶ ἐπικουφισμὸν περὶ ὧν ἡμαρτήσαμεν ἡμεῖς καὶ ἐπιστροφὴν εἰς ἐπίγνωσιν· οὕτως ὀξέως ἑπόμενος τῷ καλοῦντι κατὰ τὴν ἔξοδον ὡς ἐκεῖνος καλεῖ, προάγων ὡς εἰπεῖν διὰ τὴν ἀγαθὴν συνείδησιν, σπεύδων ἐπὶ τὸ εὐχαριστῆσαι κἀκεῖ, σὺν Χριστῷ γενόμενος, ἄξιον ἑαυτὸν παρασχὼν διὰ καθαρότητα, κατὰ ἀνάκρασιν ἔχειν τὴν δύναμιν τοῦ θεοῦ τὴν διὰ τοῦ Χριστοῦ χορηγουμένην. οὐ γὰρ μετουσίᾳ θερμότητος θερμὸς οὐδὲ πυρὸς φωτεινός, ἀλλ' εἶναι ὅλος φῶς βούλεται. οὗτος οἶδεν ἀκριβῶς τὸ εἰρημένον· ἐὰν μὴ μισήσητε τὸν πατέρα καὶ τὴν μητέρα, πρὸς ἔτι δὲ καὶ τὴν ἰδίαν ψυχήν, καὶ ἐὰν μὴ τὸ σημεῖον βαστάσητε. τάς τε γὰρ προσπαθείας τὰς σαρκικὰς πολὺ τῆς ἡδονῆς τὸ φίλτρον ἐχούσας μεμίσηκεν καὶ καταμεγαλοφρονεῖ πάντων τῶν εἰς δημιουργίαν καὶ τροφὴν τῆς σαρκὸς οἰκείων, ἀλλὰ καὶ τῆς σωματικῆς ψυχῆς κατεξανίσταται, στόμιον ἐμβαλὼν ἀφηνιάζοντι τῷ ἀλόγῳ πνεύματι, ὅτι ἡ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος. τὸ σημεῖον δὲ βαστάσαι τὸν θάνατόν ἐστιν περιφέρειν, ἔτι ζῶντα πᾶσιν ἀποταξάμενον, ἐπεὶ μὴ ἴση ἐστὶν ἀγάπη τοῦ σπείραντος τὴν σάρκα καὶ τοῦ τὴν ψυχὴν εἰς ἐπιστήμην κτίσαντος. Οὗτος ἐν ἕξει γενόμενος εὐποιητικῇ θᾶττον τοῦ λέγειν καλῶς εὐεργετεῖ, τὰ μὲν τῶν ἀδελφῶν ἁμαρτήματα μερίσασθαι εὐχόμενος εἰς ἐξομολόγησιν καὶ ἐπιστροφὴν τῶν συγγενῶν, κοινωνεῖν δὲ τῶν ἰδίων ἀγαθῶν προθυμούμενος τοῖς φιλτάτοις, αὐτοὶ δὲ οὕτως αὐτῷ οἱ φίλοι.","english":"And indeed he asks to live the life appointed in the flesh as a gnostic, as if without flesh, and to obtain the best things while avoiding the worse. He also asks for relief concerning the sins we have committed and for a turning toward knowledge; thus he follows swiftly the one who calls at the departure as that one calls, leading the way, so to speak, because of his good conscience, hastening to give thanks even there, being with Christ, having presented himself as worthy through purity, to possess by mixture the power of God that is supplied through Christ. For he does not wish to be hot by participation in heat, nor luminous by participation in fire, but to be entirely light. This one knows precisely the saying: Unless you hate your father and mother, and further also your own soul, and unless you bear the sign. For he has hated the fleshly attachments, which have much of the charm of pleasure, and he looks down upon all things pertaining to the creation and nourishment of the flesh, and he even rises up against the bodily soul, having put a bit into the unruly irrational spirit, because the flesh desires against the spirit. And to bear the sign is to carry death about, having renounced everything while still alive, since the love of the one who sowed the flesh and the one who created the soul for knowledge are not equal. This one, having come into a state of beneficence, does good more quickly than he speaks well, praying to share in the sins of the brothers for confession and the conversion of relatives, and eagerly sharing his own goods with his dearest ones, and his friends are thus to him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικός","severity":"info","text":"The term γνωστικός (gnostic) here denotes Clement's ideal Christian, one who lives by knowledge (γνῶσις) and is virtually 'without flesh' (ἄσαρκος). It is a technical term in Clement's system, not a reference to later Gnostic sects.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ μισήσητε τὸν πατέρα καὶ τὴν μητέρα","severity":"info","text":"Clement cites a saying about hating father and mother and bearing the sign, which likely echoes a variant of the Gospel of Thomas (logion 101) or a similar apocryphal tradition. The 'sign' (σημεῖον) is interpreted as carrying death about while alive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνάκρασιν","severity":"info","text":"The term ἀνάκρασιν (mixture) reflects Stoic and Middle Platonic ideas of blending divine power with the soul. Clement adapts this to describe the gnostic's union with God through Christ, a key theme in his theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὅλος φῶς","severity":"info","text":"The image of being 'entirely light' (ὅλος φῶς) parallels Clement's earlier descriptions of the gnostic as becoming like God through assimilation. It also resonates with Johannine light imagery (John 1:4-9) and Philo's concept of the mind as light.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὗτος οἶδεν ἀκριβῶς","severity":"info","text":"The phrase 'This one knows precisely' (οὗτος οἶδεν ἀκριβῶς) marks a transition from general gnostic practice to a specific scriptural citation, a common structural device in Clement's exposition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ σημεῖον βαστάσαι","severity":"caution","text":"The interpretation of 'bearing the sign' as carrying death about is unusual and may reflect a lost source or Clement's allegorical reading. The Greek is clear, but the referent of σημεῖον remains ambiguous; it could be a baptismal or ascetic marker.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying about hating father and mother is uncertain; it may be from an apocryphal gospel or a variant of a canonical logion. The phrase 'the sign' (τὸ σημεῖον) is ambiguous: it could refer to a physical mark, a baptismal sign, or a metaphorical token of renunciation."],"confidence":"high","notes":[]},{"i":697,"ref":"p697","source":"αὔξων οὖν τὰ παρ' αὐτῷ κατατιθέμενα σπέρματα καθ' ἣν ἐνετείλατο κύριος γεωργίαν, ἀναμάρτητος μὲν μένει, ἐγκρατὴς δὲ γίνεται, καὶ μετὰ τῶν ὁμοίων διάγει τῷ πνεύματι ἐν τοῖς χοροῖς τῶν ἁγίων, κἂν ἐπὶ γῆς ἔτι κατέχηται. οὗτος δι' ὅλης ἡμέρας καὶ νυκτὸς λέγων καὶ ποιῶν τὰ προστάγματα τοῦ κυρίου ὑπερευφραίνεται, οὐ πρωίας μόνον ἀναστὰς καὶ μέσον ἡμέρας, ἀλλὰ καὶ περιπατῶν καὶ κοιμώμενος, ἀμφιεννύμενός τε καὶ ἀποδυόμενος· καὶ διδάσκει τὸν υἱόν, ἐὰν υἱὸς ᾖ τὸ γένος, ἀχώριστος ὢν τῆς ἐντολῆς καὶ τῆς ἐλπίδος, εὐχαριστῶν ἀεὶ τῷ θεῷ καθάπερ τὰ ζῷα τὰ δοξολόγα τὰ διὰ Ἡσαΐου ἀλληγορούμενα, ὑπομονητικὸς πρὸς πᾶσαν πεῖραν· ὁ κύριος, φησίν, ἔδωκεν, ὁ κύριος ἀφείλετο. τοιοῦτος γὰρ καὶ ὁ Ἰώβ, ὃς καὶ τοῦ ἀφαιρεθῆναι τὰ ἐκτὸς σὺν καὶ τῇ τοῦ σώματος ὑγιείᾳ προαπέθετο πάντα διὰ τῆς πρὸς τὸν κύριον ἀγάπης. ἦν γάρ, φησί, δί7.12.80.7 καιος, ὅσιος, ἀπεχόμενος ἀπὸ πάσης πονηρίας. τὸ δὲ ὅσιον τὰ πρὸς τὸν θεὸν δίκαια κατὰ τὴν πᾶσαν οἰκονομίαν μηνύει, ἃ δὴ ἐπι7.12.80.8 στάμενος γνωστικὸς ἦν. χρὴ γὰρ μήτε, ἐὰν ἀγαθὰ ᾖ, προστετηκέναι τούτοις ἀνθρωπίνοις οὖσι, μήτε αὖ, ἐὰν κακά, ἀπεχθάνεσθαι αὐτοῖς, ἀλλὰ ἐπάνω εἶναι ἀμφοῖν τὰ μὲν πατοῦντα. τὰ δὲ τοῖς δεομένοις παραπέμποντα. ἀσφαλὴς δὲ ἐν συμπεριφορᾷ ὁ γνωστικὸς μὴ λάθῃ ἢ ἡ συμπεριφορὰ διάθεσις γένηται.","english":"Therefore, cultivating the seeds deposited within him according to the husbandry the Lord commanded, he remains sinless, becomes self-controlled, and lives with those like him in spirit among the choirs of the saints, even while still detained on earth. This man, throughout the whole day and night, speaking and doing the Lord's commandments, rejoices exceedingly—not only when rising at dawn and at midday, but also when walking and sleeping, when dressing and undressing. And he teaches his son, if the child is of his lineage, being inseparable from the commandment and the hope, always giving thanks to God like the praise-singing animals allegorized through Isaiah, patient in every trial: \"The Lord gave,\" he says, \"the Lord took away.\" For such also was Job, who, even before the removal of external goods together with bodily health, laid aside everything through his love for the Lord. For he was, it is said, righteous, holy, abstaining from all wickedness. And \"holy\" indicates what is just toward God according to the whole economy, which, being understood, made him a gnostic. For one must neither cling to these things if they are good, since they are human, nor, if they are bad, be hostile to them, but be above both, trampling some and passing others on to those in need. And the gnostic is secure in social intercourse, lest he be unnoticed or social intercourse become a disposition.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικὸς","severity":"info","text":"Clement uses γνωστικὸς (gnostic) to denote the advanced Christian who has attained true knowledge, not a member of a sect. Here it is linked to understanding the divine economy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ ζῷα τὰ δοξολόγα τὰ διὰ Ἡσαΐου ἀλληγορούμενα","severity":"info","text":"The 'praise-singing animals allegorized through Isaiah' likely refers to the seraphim in Isaiah 6:2-3, who call to one another in praise. Clement interprets them as models of continuous thanksgiving.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριος, φησίν, ἔδωκεν, ὁ κύριος ἀφείλετο","severity":"info","text":"This echoes Job 1:21 LXX: 'the Lord gave, the Lord took away.' Clement cites Job as a model of detachment from external goods through love for the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ δὲ ὅσιον τὰ πρὸς τὸν θεὸν δίκαια κατὰ τὴν πᾶσαν οἰκονομίαν μηνύει","severity":"info","text":"Clement glosses 'holy' (ὅσιον) as justice toward God according to the whole economy (οἰκονομίαν), a term for divine plan or dispensation, central to his theological framework.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀσφαλὴς δὲ ἐν συμπεριφορᾷ ὁ γνωστικὸς","severity":"info","text":"This sentence concludes the passage by emphasizing the gnostic's secure engagement in social intercourse (συμπεριφορά), contrasting with the risk of it becoming a mere disposition (διάθεσις).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐὰν υἱὸς ᾖ τὸ γένος","severity":"caution","text":"The phrase 'if the child is of his lineage' is ambiguous: it may mean a biological son or a spiritual disciple. Clement's context of teaching suggests the latter, but the Greek allows both.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐὰν υἱὸς ᾖ τὸ γένος' is ambiguous: it could mean 'if the child is of his lineage' (biological) or 'if the child is of the race' (spiritual). The reading taken is 'if the child is of his lineage' to match the English draft, but a spiritual interpretation is possible.","The reference to 'praise-singing animals' (τὰ ζῷα τὰ δοξολόγα) is not explicitly identified in the text; the reading taken is that they are seraphim from Isaiah 6, but other interpretations exist."],"confidence":"high","notes":[]},{"i":698,"ref":"p698","source":"Οὐδέποτε τῶν εἰς αὐτὸν ἁμαρτησάντων μέμνηται, ἀλλὰ ἀφίησι. διὸ καὶ δικαίως εὔχεται, ἄφες ἡμῖν λέγων· καὶ γὰρ ἡμεῖς ἀφίεμεν· ἓν γάρ ἐστι καὶ τοῦτο ὧν ὁ θεὸς βούλεται, μηδενὸς ἐπιθυμεῖν, μηδένα μισεῖν· ἑνὸς γὰρ θελήματος ἔργον οἱ πάντες ἄνθρω7.13.81.3 ποι. καὶ μή τι τὸν γνωστικὸν τέλειον εἶναι βουλόμενος ὁ σωτὴρ ἡμῶν ὡς τὸν οὐράνιον πατέρα, τουτέστιν ἑαυτόν, ὁ λέγων δεῦτε, τέκνα, ἀκούσατέ μου φόβον κυρίου, οὐ τῆς δι' ἀγγέλων βοηθείας ἐπιδεῆ ἔτι εἶναι βούλεται τοῦτον, παρ' ἑαυτοῦ δὲ ἄξιον γενόμενον λαμβάνειν, καὶ τὴν φρουρὰν ἔχειν παρ' ἑαυτοῦ διὰ τῆς εὐπειθείας; ὁ τοιοῦτος ἀπαιτεῖ παρὰ κυρίου, οὐχὶ δὲ καὶ αἰτεῖ. καὶ ἐπὶ τῶν πενομένων ἀδελφῶν οὐκ αὐτὸς αἰτήσεται ὁ γνωστικὸς οὐ χρημάτων περιουσίαν εἰς μετάδοσιν, ἐκείνοις δὲ ὧν δέονται χορηγίαν εὔξεται γενέσθαι. δίδωσι γὰρ οὕτως καὶ τὴν εὐχὴν τοῖς δεομένοις ὁ γνωστικὸς καὶ τὸ διὰ τῆς εὐχῆς ἀγνώστως ἅμα καὶ ἀτύφως παρέχεται. πενία μὲν οὖν πολλάκις καὶ νόσος καὶ τοιαῦται πεῖραι ἐπὶ νουθεσίᾳ προσφέρονται καὶ πρὸς διόρθωσιν τῶν παρεληλυθότων καὶ πρὸς ἐπιστροφὴν τῶν μελλόντων. ὁ τοιοῦτος τὸν ἐπικουφισμὸν τούτοις αἰτούμενος, ἅτε τὸ ἐξαίρετον τῆς γνώσεως ἔχων, οὐ διὰ κενοδοξίαν, ἀλλὰ δι' αὐτὸ τὸ εἶναι γνωστικός, αὐτὸς ἐργάζεται τὴν εὐποιίαν, ὄργανον γενόμενος τῆς τοῦ θεοῦ ἀγαθότητος. Λέγουσι δὲ ἐν ταῖς Παραδόσεσι Ματθίαν τὸν ἀπόστολον παρ' ἕκαστα εἰρηκέναι ὅτι ἐὰν ἐκλεκτοῦ γείτων ἁμαρτήσῃ, ἥμαρτεν ὁ ἐκλεκτός· εἰ γὰρ οὕτως ἑαυτὸν ἦγεν, ὡς ὁ λόγος ὑπαγορεύει, κατῃ7.13.82.2 δέσθη ἂν αὐτοῦ τὸν βίον καὶ ὁ γείτων εἰς τὸ μὴ ἁμαρτεῖν.","english":"He never remembers those who have sinned against him, but forgives. Therefore he rightly prays, saying \"Forgive us,\" for we also forgive. For this too is one of the things that God wills: to desire nothing, to hate no one; for all men are the work of one will. And does not our Savior, wishing the Gnostic to be perfect like the heavenly Father—that is, like himself—who says, \"Come, children, hear the fear of the Lord,\" desire that this one no longer need assistance through angels, but, having become worthy from himself, receive and have the guard from himself through obedience? Such a one demands from the Lord, and does not merely ask. And in the case of needy brethren, the Gnostic will not himself ask for an abundance of money for distribution, but will pray that provision of what they need be made for them. For thus the Gnostic gives the prayer to those in need, and what is given through the prayer is provided both unknowingly and without ostentation. Poverty, then, and disease, and such trials are often brought for admonition and for the correction of past deeds and for the conversion of future ones. Such a one, asking for relief for these, since he possesses the exceptional quality of knowledge, not for vainglory but for the very fact of being a Gnostic, himself works beneficence, becoming an instrument of God's goodness. And in the Traditions, Matthias the apostle is said to have stated on each occasion that if a neighbor of an elect person sins, the elect person has sinned; for if he had led himself as the Word dictates, he would have shamed his neighbor's life into not sinning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues Clement's description of the Gnostic's prayer life, emphasizing forgiveness, self-sufficiency, and intercessory prayer for the needy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῦτε, τέκνα, ἀκούσατέ μου φόβον κυρίου","severity":"info","text":"The phrase 'Come, children, hear the fear of the Lord' is not a direct biblical quotation but echoes Old Testament wisdom and prophetic calls (e.g., Joel 2:1, Proverbs 1:8). Clement adapts it to his pedagogical theme.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παραδόσεσι Ματθίαν","severity":"info","text":"Clement cites the 'Traditions of Matthias,' an apocryphal work attributed to the apostle Matthias, known only through patristic references. This indicates Clement's use of non-canonical traditions to support his ethical teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Here 'Gnostic' refers to Clement's ideal Christian, the advanced believer who attains knowledge (gnosis) of God through disciplined practice and scripture, not to later sectarian Gnostics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the Gnostic's personal forgiveness to his prayer for others, then to the role of trials, and concludes with a citation from the Traditions of Matthias, linking individual conduct to communal responsibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's integration of apocryphal tradition (Matthias) and his emphasis on the Gnostic as an instrument of divine goodness reflect the Alexandrian synthesis of philosophical ethics and Christian piety, influential on later ascetic theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν οὐράνιον πατέρα, τουτέστιν ἑαυτόν' is ambiguous: it may equate the heavenly Father with the Savior (Christ) or with the Gnostic's own perfected self; the translation takes it as Christ identifying himself with the Father.","The source of the saying 'δεῦτε, τέκνα, ἀκούσατέ μου φόβον κυρίου' is unclear; it may be a loose citation or a Clementine invention."],"confidence":"high","notes":[]},{"i":699,"ref":"p699","source":"τί τοίνυν περὶ αὐτοῦ τοῦ γνωστικοῦ φήσαιμεν ἄν; ἢ οὐκ οἴδατε, φησὶν ὁ ἀπόστολος, ὅτι ναός ἐστε τοῦ θεοῦ; θεῖος ἄρα ὁ γνωστικὸς καὶ ἤδη ἅγιος, θεοφορῶν καὶ θεοφορούμενος. αὐτίκα τὸ ἁμαρτῆσαι ἀλλότριον παριστᾶσα ἡ γραφὴ τοὺς μὲν παραπεσόντας τοῖς ἀλλοφύλοις πιπράσκει· μὴ ἐμβλέψῃς δὲ πρὸς ἐπιθυμίαν ἀλλοτρίᾳ γυναικὶ λέγουσα, ἄντικρυς ἀλλότριον καὶ παρὰ φύσιν τοῦ ναοῦ τοῦ θεοῦ τὴν ἁμαρτίαν λέγει. ναὸς δέ ἐστιν ὃ μὲν μέγας, ὡς ἡ ἐκκλησία, ὃ δὲ μικρός, ὡς ὁ ἄνθρωπος ὁ τὸ σπέρμα σῴζων τὸ Ἀβραάμ. οὐκ ἄρα ἐπιθυμήσει τινὸς ἑτέρου ὁ ἔχων ἀναπαυόμενον τὸν θεόν. αὐτίκα πάντα τὰ ἐμποδὼν καταλιπὼν καὶ πᾶσαν τὴν περισπῶσαν αὐτὸν ὕλην ὑπερηφανήσας τέμνει διὰ τῆς ἐπιστήμης τὸν οὐρανόν, καὶ διελθὼν τὰς πνετματικὰς οὐσίας καὶ πᾶσαν ἀρχὴν καὶ ἐξουσίαν ἅπτεται τῶν θρόνων τῶν ἄκρων, ἐπ' ἐκεῖνο μόνον ἱέμενος, ἐφ' ὃ ἔγνω μόνον. μείξας οὖν τῇ περιστερᾷ τὸν ὄφιν τελείως ἅμα καὶ εὐσυνειδήτως βιοῖ. πίστιν ἐλπίδι κεράσας πρὸς τὴν τοῦ μέλλοντος ἀπεκδοχήν. αἴσθεται γὰρ τῆς δωρεᾶς ἧς ἔλαβεν ἄξιος γενόμενος τοῦ τυχεῖν, καὶ μετατεθεὶς ἐκ δουλείας εἰς υἱοθεσίαν, ἀν ἀκόλουθα τῇ ἐπιστήμῃ μήτε μὴ (γνοὺς τὸν θεὸν μᾶλλον δὲ γνωσθείς τε πρὸς αὐτοῦ) ἐπιτελεῖ, πρὸς ἀξίαν τῆς χάριτος ἐνδεικνύμενος τὰ ἐνεργήματα. ἕπεται γὰρ τὰ ἔργα τῇ γνώσει ὡς τῷ σώματι ἡ σκιά.","english":"What then would we say about the Gnostic himself? Or do you not know, says the apostle, that you are a temple of God? Divine, therefore, is the Gnostic and already holy, bearing God and borne by God. Accordingly, Scripture, representing sin as alien, sells those who have fallen to the aliens; and saying, \"Do not look with desire at another's wife,\" it plainly declares sin to be alien and contrary to the nature of the temple of God. Now a temple is one thing great, as the church, and another small, as the man who preserves the seed of Abraham. Therefore he who has God reposing in him will not desire anything else. Accordingly, having left behind all that is in the way and having scorned all the matter that distracts him, he cuts through the heaven by means of knowledge, and passing through the spiritual substances and every principality and power, he touches the outermost thrones, aiming only at that which alone he has known. Having thus mixed the serpent with the dove, he lives perfectly and with a good conscience, blending faith with hope in expectation of the future. For he perceives the gift he has received, having become worthy to obtain it, and having been transferred from slavery to adoption, he performs deeds consistent with knowledge, neither not knowing God (or rather being known by him), but displaying works in accordance with the grace, for works follow knowledge as the shadow follows the body.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ναὸς τοῦ θεοῦ","severity":"info","text":"Clement echoes 1 Cor 3:16-17, where Paul calls the body a temple of God. The apostle cited is Paul, though the exact phrase is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἐμβλέψῃς δὲ πρὸς ἐπιθυμίαν ἀλλοτρίᾳ γυναικί","severity":"info","text":"This is a paraphrase of the Septuagint of Exod 20:17 or a similar decalogue prohibition, adapted by Clement to illustrate sin as alien to the temple of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"For Clement, the 'Gnostic' is the ideal Christian who has advanced to true knowledge (γνῶσις), not a heretic. Here he is described as divine, holy, and bearing God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σπέρμα τὸ Ἀβραάμ","severity":"info","text":"The 'seed of Abraham' refers to the spiritual lineage of believers, a common theme in Clement's typology, linking the Gnostic to the patriarch's covenant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μείξας οὖν τῇ περιστερᾷ τὸν ὄφιν","severity":"info","text":"The dove (spirit) and serpent (matter or passion) are mixed, symbolizing the Gnostic's integration of opposites. This metaphor recurs in Clement's ethical teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μετατεθεὶς ἐκ δουλείας εἰς υἱοθεσίαν","severity":"info","text":"The shift from slavery to adoption echoes Pauline language (Rom 8:15, Gal 4:5) and was influential in later Christian mysticism, though Clement's usage is distinct.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σπέρμα τὸ Ἀβραάμ' may refer to a specific community or a spiritual principle; Clement does not clarify.","The mixing of dove and serpent is ambiguous: it could mean harmonizing spirit and flesh, or a more esoteric alchemical symbol."],"confidence":"high","notes":[]},{"i":700,"ref":"p700","source":"Ἐπ' οὐδενὶ τοίνυν εἰκότως ταράσσεται τῶν συμβαινόντων οὐδὲ ὑποπτεύει τῶν κατὰ τὴν οἰκονομίαν ἐπὶ τῷ συμφέροντι γινομένων οὐδὲν οὐδὲ αἰσχύνεται ἀποθανεῖν, εὐσυνείδητος ὢν ταῖς ἐξουσίαις ὀφθῆναι, πάντας ὡς ἔπος εἰπεῖν τοὺς τῆς ψυχῆς ἀποκεκαθαρμένος σπίλους, ὅ γε εὖ μάλα ἐπιστάμενος ἄμεινον αὐτῷ μετὰ τὴν ἔξοδον γενήσεσθαι. ὅθεν οὐδέποτε τὸ ἡδὺ καὶ τὸ συμφέρον προκρίνει τῆς οἰκονομίας, γυμνάζων ἑαυτὸν διὰ τῶν ἐντολῶν, ἵνα καὶ πρὸς τὸν κύριον εὐάρεστος ἐν πᾶσι γένηται καὶ πρὸς τὸν κόσμον ἐπαινετός, ἐπεὶ τὰ πάντα ἐφ' ἑνὸς τοῦ παντοκράτορος θεοῦ ἵσταται. εἰς τὰ ἴδια, φησίν, ἦλθεν ὁ υἱὸς τοῦ θεοῦ καὶ οἱ ἴδιοι αὐτὸν οὐκ ἐδέξαντο. διὸ καὶ κατὰ τὴν τῶν κοσμικῶν χρῆσιν οὐ μόνον εὐχαριστεῖ καὶ θαυμάζει τὴν κτίσιν, ἀλλὰ καὶ χρώμενος ὡς προσῆκεν ἐπαινεῖται, ἐπεὶ τὸ τέλος αὐτῷ δι' ἐνεργείας γνωστικῆς τῆς κατὰ τὰς ἐντολὰς εἰς θεωρίαν περαιοῦται. ἐνθένδε ἤδη, δι' ἐπιστήμης τὰ ἐφόδια τῆς θεωρίας καρπούμενος","english":"He is therefore naturally disturbed by none of the things that happen, nor does he suspect anything that occurs according to the economy for his benefit, nor is he ashamed to die, being of good conscience to appear before the authorities, having, so to speak, cleansed all the stains of the soul, he who knows well that it will be better for him after his departure. Hence he never prefers pleasure and advantage to the economy, training himself through the commandments, so that he may be both pleasing to the Lord in all things and praiseworthy to the world, since everything depends on the one almighty God. The Son of God came to his own, it is said, and his own did not receive him. Therefore, also in the use of worldly things, he not only gives thanks and marvels at creation, but also, using them as is fitting, is praised, since his end is accomplished through gnostic activity according to the commandments, which is brought to completion in contemplation. From here, already, through knowledge, he reaps the provisions for contemplation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"The term 'economy' (οἰκονομία) here denotes divine providence or the ordered plan of God, a key concept in Clement's theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὰ ἴδια, φησίν, ἦλθεν ὁ υἱὸς τοῦ θεοῦ καὶ οἱ ἴδιοι αὐτὸν οὐκ ἐδέξαντο","severity":"info","text":"This sentence echoes a New Testament theme of rejection, possibly alluding to John 1:10-11 or a similar passage, though not a direct quotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γνωστικῆς","severity":"info","text":"Clement uses 'gnostic' (γνωστικῆς) to describe the ideal Christian who attains higher knowledge through ascetic practice and contemplation, distinct from later Gnostic heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐνθένδε ἤδη","severity":"info","text":"The phrase 'from here, already' marks a transition from earthly discipline to the anticipatory enjoyment of contemplation, structuring the Gnostic's spiritual ascent.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γυμνάζων ἑαυτὸν διὰ τῶν ἐντολῶν","severity":"info","text":"The idea of training through commandments parallels Stoic askēsis and Paul's athletic metaphors (e.g., 1 Cor 9:24-27), blending philosophical and Christian traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐσυνείδητος ὢν ταῖς ἐξουσίαις ὀφθῆναι","severity":"caution","text":"The phrase 'to appear before the authorities' is ambiguous: it may refer to earthly magistrates or angelic powers at judgment; the Greek leaves the referent unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the authorities' (ταῖς ἐξουσίαις) is ambiguous—could be earthly rulers or spiritual powers.","The scriptural allusion 'the Son of God came to his own' is not precisely identified; it may be a loose paraphrase of a Gospel passage."],"confidence":"high","notes":[]},{"i":701,"ref":"p701","source":"μεγαλοφρόνως τε τὸ τῆς γνώσεως ἀναδεξάμενος μέγεθος, πρόεισιν ἐπὶ τὴν ἁγίαν τῆς μεταθέσεως ἀμοιβήν. ἀκήκοεν γὰρ τοῦ ψαλμοῦ λέγοντος· κυκλώσατε Σιὼν καὶ περιλάβετε αὐτήν, διηγήσασθε ἐν τοῖς πύργοις αὐτῆς. αἰνίσσεται γάρ, οἶμαι, τοὺς ὑψηλῶς προσδεξαμένους τὸν λόγον ὑψηλοὺς ὡς πύργους ἔσεσθαι καὶ βεβαίως ἔν τε τῇ πίστει καὶ τῇ γνώσει στήσεσθαι.\n\nΚαὶ ταῦτα μὲν ὡς ἔνι μάλιστα διὰ βραχυτάτων περὶ τοῦ γνωστικοῦ τοῖς Ἕλλησι σπερματικῶς εἰρήσθω. ἰστέον δὲ ὅτι ἐὰν ἓν τούτων ὁ πιστὸς ἢ καὶ δεύτερον κατορθώσῃ, ἀλλ' οὔ τί γε ἐν πᾶσιν ἅμα οὐδὲ μὴν μετ' ἐπιστήμης τῆς ἄκρας, καθάπερ ὁ γνωστικός. καὶ δὴ τῆς κατὰ τὸν γνωστικὸν ἡμῖν ὡς εἰπεῖν ἀπαθείας, καθ' ἣν ἡ τελείωσις τοῦ πιστοῦ δι' ἀγάπης εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας προβαίνουσα ἀφικνεῖται, ἐξομοιουμένη θεῷ, ἰσάγγελος ἀληθῶς γενομένη, πολλὰ μὲν καὶ ἄλλα ἐκ γραφῆς μαρτύρια ἔπεισι παρατίθεσθαι, ἄμεινον δὲ οἶμαι ὑπερθέσθαι τὴν τοιαύτην φιλοτιμίαν διὰ τὸ μῆκος τοῦ λόγου, τοῖς πονεῖν ἐθέλουσι καὶ προσεκπονεῖν τὰ δό7.14.84.3 γματα κατ' ἐκλογὴν τῶν γραφῶν ἐπιτρέψαντα. μιᾶς δ' οὖν διὰ βραχυτάτων ἐπιμνησθήσομαι, ὡς μὴ ἀνεπισημείωτον παραλιπεῖν τὸν τόπον. λέγει γὰρ ἐν τῇ προτέρᾳ τῆς πρὸς Κορινθίους ἐπιστολῇ ὁ θεῖος ἀπόστολος· τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων καὶ οὐχὶ ἐπὶ τῶν ἁγίων; ἢ οὐκ οἴδατε ὅτι ἅγιοι τὸν κόσμον κρινοῦσι; καὶ τὰ ἑξῆς.","english":"He, having magnanimously received the magnitude of knowledge, advances to the holy exchange of transposition. For he has heard the psalm saying: \"Surround Zion and encompass her, tell stories in her towers.\" For it hints, I think, that those who have received the word in a lofty manner will be lofty as towers and will stand firmly in both faith and knowledge.\n\nAnd let these things be said as briefly as possible, in a scattered way, to the Greeks concerning the gnostic. But it must be known that if the faithful person accomplishes one or even two of these things, he does not do so in all at once, nor with the highest knowledge, as the gnostic does. And indeed, concerning the impassibility according to the gnostic, as it were, by which the perfection of the faithful person through love advances into a perfect man, reaching the measure of maturity, becoming like God, truly becoming equal to angels, many other testimonies from Scripture present themselves to be adduced, but I think it better to postpone such ambition due to the length of the discourse, entrusting to those willing to labor and to work out the doctrines by selection from the Scriptures. Yet I will mention one thing very briefly, so as not to leave the topic unremarked. For the divine apostle says in the first epistle to the Corinthians: \"Does any of you dare to have a matter with another judged before the unjust and not before the saints? Or do you not know that the saints will judge the world?\" And so on.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεταθέσεως ἀμοιβήν","severity":"info","text":"The phrase 'exchange of transposition' likely refers to the soul's transition to a higher state, possibly death or spiritual transformation, a key concept in Clement's eschatology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κυκλώσατε Σιὼν καὶ περιλάβετε αὐτήν, διηγήσασθε ἐν τοῖς πύργοις αὐτῆς","severity":"info","text":"Clement quotes a psalm verse not found in the standard Septuagint; it may be a variant or apocryphal addition, possibly from Psalm 47 or a lost source.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προτέρᾳ τῆς πρὸς Κορινθίους ἐπιστολῇ","severity":"info","text":"Clement cites 1 Corinthians, but the quoted passage ('Does any of you dare...') is not in the canonical text; it may be a paraphrase or a reference to a lost variant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰσάγγελος","severity":"info","text":"The term 'equal to angels' reflects Clement's ideal of the gnostic Christian achieving angelic status, a theme in early Christian ascetic and mystical thought.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ταῦτα μὲν... ἰστέον δὲ","severity":"info","text":"Clement signals a transition: he concludes a section on the gnostic, then introduces a caution about the faithful person's limitations, followed by a postponed discussion of impassibility.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπερματικῶς","severity":"info","text":"Clement uses 'in a scattered way' (σπερματικῶς) to describe his method of presenting gnostic teachings to Greeks, echoing his concept of the Logos as seed sown in various cultures.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm quotation is unattested in standard Septuagint manuscripts; its source is uncertain.","The 1 Corinthians citation does not match the canonical text; it may be a paraphrase or from a variant tradition.","The phrase 'exchange of transposition' (μεταθέσεως ἀμοιβήν) is ambiguous: it could refer to death, spiritual ascent, or a liturgical transition."],"confidence":"medium","notes":[]},{"i":702,"ref":"p702","source":"μεγίστης δ' οὔσης τῆς περικοπῆς, ταῖς ἐπικαίροις τῶν ἀποστολικῶν συγχρώμενοι λέξεσι, διὰ βραχυτάτων ἐξ ἐπιδρομῆς οἷον μεταφράζοντες τὴν ῥῆσιν, τὴν διάνοιαν τοῦ ῥητοῦ τοῦ ἀποστόλου παραστήσομεν, καθ' ἣν τοῦ γνω7.14.84.5 στικοῦ τὴν τελειότητα ὑπογράφει. οὐ γὰρ ἐπὶ τοῦ ἀδικεῖσθαι μᾶλλον ἢ ἀδικεῖν ἵστησι τὸν γνωστικὸν μόνον, ἀλλὰ καὶ ἀμνησίκακον εἶναι διδάσκει, μηδὲ εὔχεσθαι κατὰ τοῦ ἀδικήσαντος ἐπιτρέπων· οἶδεν γὰρ καὶ τὸν κύριον ἄντικρυς εὔχεσθαι ὑπὲρ τῶν ἐχθρῶν παραγγείλαντα. τὸ μὲν οὖν ἐπὶ τῶν ἀδίκων κρίνεσθαι τὸν ἠδικημένον φάσκει οὐδὲν ἀλλ' ἢ ἀνταποδοῦναι βούλεσθαι δοκεῖν καὶ ἀνταδικῆσαι δεύτε7.14.84.7 ρον ἐθέλειν, ὅπερ ὁμοίως ἐστὶν ἀδικῆσαι καὶ αὐτόν. τὸ δὲ ἐπὶ τῶν ἁγίων κρίνεσθαι ἐθέλειν τινὰς λέγειν ἐμφαίνει τοὺς δι' εὐχῆς τοῖς ἀδικήσασιν ἀνταποδοθῆναι τὴν πλεονεξίαν αἰτουμένους, καὶ εἶναι μὲν τῶν προτέρων τοὺς δευτέρους ἀμείνους, οὐδέπω δὲ ἀπαθεῖς, ἢν μὴ ἀμνησίκακοι τέλεον γενόμενοι κατὰ τὴν τοῦ κυρίου διδασκαλίαν προσεύξωνται καὶ ὑπὲρ τῶν ἐχθρῶν. Καλὸν οὖν καὶ φρένας καλὰς ἐκ μετανοίας αὐτοὺς τῆς εἰς τὴν πίστιν μεταλαβεῖν. εἰ γὰρ καὶ ἐχθροὺς ἡ ἀλήθεια τοὺς παραζηλοῦν7.14.85.2 τας κεκτῆσθαι δοκεῖ, ἀλλ' οὔ τί γε αὐτὴ διεχθρεύεταί τινι.","english":"The passage being of the greatest extent, employing the opportune expressions of the apostolic writings, we will, as if paraphrasing the statement in the briefest possible manner by way of a running exposition, set forth the meaning of the apostle's text, according to which he delineates the perfection of the gnostic. For he does not only establish the gnostic as one who would rather be wronged than do wrong, but also teaches him to be unforgiving of injuries, not even permitting him to pray against the one who has wronged him; for he knows that the Lord explicitly commanded to pray even for one's enemies. Now, to say that the injured party should be judged by the unjust is nothing other than to appear to wish to retaliate and to desire to commit a second wrong, which is likewise to do wrong oneself. And to say that some wish to be judged by the saints indicates those who, through prayer, ask that the injustice be repaid to those who have wronged them, and that while the latter are better than the former, they are not yet free from passions, unless, having become completely unforgiving of injuries according to the Lord's teaching, they pray also for their enemies. It is good, therefore, that they, through repentance, partake of good sense and of the faith. For even if the truth seems to have those who are jealous as enemies, yet it itself is not hostile to anyone.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοῦ","severity":"info","text":"γνωστικοῦ (gnostic) here refers to Clement’s ideal Christian intellectual, not to later Gnostic heresies. The term is central to the Stromata’s project of describing the perfect Christian.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ κυρίου ἄντικρυς εὔχεσθαι ὑπὲρ τῶν ἐχθρῶν παραγγείλαντα","severity":"info","text":"Clement alludes to the Lord’s command to pray for enemies, likely referencing Matthew 5:44 or Luke 6:27–28, though the exact verse is not quoted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀμνησίκακον","severity":"info","text":"ἀμνησίκακον (unforgiving of injuries) is a Stoic virtue adopted by Clement; it denotes freedom from resentment, not literal forgetfulness. The term appears in earlier Greek moral philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῆς περικοπῆς","severity":"info","text":"τῆς περικοπῆς (the passage) refers to a section of apostolic writing Clement is interpreting. The phrase ταῖς ἐπικαίροις τῶν ἀποστολικῶν συγχρώμενοι λέξεσι signals his method of selective citation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμνησίκακον","severity":"caution","text":"The English draft translates ἀμνησίκακον as 'unforgiving of injuries,' but the Greek means 'not remembering injuries' (i.e., forgiving). The sense is opposite: Clement teaches the gnostic to be forgiving, not unforgiving.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"γνωστικοῦ","severity":"info","text":"Clement’s use of γνωστικοῦ was later cited by Eusebius and others as evidence of an orthodox 'gnostic' tradition, distinct from Valentinian or Basilidean systems.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft mistranslates ἀμνησίκακον as 'unforgiving' instead of 'forgiving'; the Greek means 'not remembering injuries,' i.e., forgiving. The passage’s argument about praying for enemies depends on this correct sense."],"confidence":"high","notes":[]},{"i":703,"ref":"p703","source":"ὅ τι γὰρ θεὸς ἐπὶ δικαίους καὶ ἀδίκους τὸν αὑτοῦ ἐπιλάμπει ἥλιον καὶ τὸν κύριόν γε αὐτὸν ἐπὶ δικαίους ἔπεμψεν καὶ ἀδίκους, ὅ τε ἐξομοιοῦσθαι βιαζόμενος θεῷ, διὰ τῆς πολλῆς ἀμνησικακίας ἀφεὶς ἑβδομηκοντάκις ἑπτά (οἷον κατὰ πάντα τὸν βίον καὶ καθ' ὅλην τὴν κοσμικὴν περιήλυσιν ἑβδομάσιν ἀριθμουμέναις σημαινομένην), παντί τῳ χρηστεύεται, εἰ καί τις τὸν πάντα τοῦτον ἐν σαρκὶ βιοὺς χρόνον ἀδικεῖ τὸν γνωστικόν. οὐ γὰρ τὴν κρίσιν μόνην ἄλλοις ἐπιτρέπειν ἀξιοῖ τὸν σπουδαῖον τῶν ἠδικηκότων αὐτόν, ἀλλὰ καὶ παρ' ἐκείνων αἰτεῖσθαι τῶν κριτῶν βούλεται τὸν δίκαιον τὴν ἄφεσιν τῶν ἁμαρτιῶν τοῖς εἰς αὐτὸν πεπλημμεληκόσι, καὶ εἰκότως· εἴ γε τὸ ἐκτὸς μόνον καὶ τὸ περὶ σῶμα, κἂν μέχρι θανάτου προβαίνῃ, πλεονεκτοῦσιν οἱ ἀδικεῖν ἐπιχειροῦντες, ὧν οὐδὲν οἰκεῖον τοῦ γνωστικοῦ. πῶς δ' ἂν καὶ ἀγγέλους τις κρίναι τοὺς ἀποστάτας, αὐτὸς ἀποστάτης ἐκείνης τῆς κατὰ τὸ εὐαγγέλιον ἀμνησικακίας γενόμενος; διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; φησί· διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; ἀλλὰ ὑμεῖς ἀδικεῖτε καὶ ἀποστερεῖτε, εὐχόμενοι κατὰ τούτων δηλονότι τῶν κατ' ἄγνοιαν πλημμελούντων, καὶ ἀποστερεῖτε τῆς τοῦ θεοῦ φιλανθρωπίας τε καὶ ἀγαθότητος τὸ ὅσον ἐφ' ὑμῖν τοὺς καθ' ὧν εὔχεσθε, καὶ τοῦτο ἀδελφούς, οὐ τοὺς κατὰ πίστιν","english":"For just as God shines his sun upon both the just and the unjust, and sent even the Lord himself to both the just and the unjust, so he who strives to be assimilated to God, through great forbearance, forgiving seventy times seven (as if signified by the whole of life and the entire cosmic cycle numbered by sevens), is gracious to everyone, even if someone spends his entire time in the flesh doing injustice to the gnostic. For the excellent man deems it right not only to entrust judgment to others concerning those who have wronged him, but also wishes to ask of those judges that the just man grant remission of sins to those who have offended against him, and reasonably so; since the external and bodily aspect alone, even if it proceeds to the point of death, is what those who attempt to do wrong take advantage of, none of which is proper to the gnostic. How could anyone judge the apostate angels, having himself become an apostate from that forbearance according to the gospel? Why are you not rather wronged? he says; why are you not rather deprived? But you wrong and deprive, praying, of course, against those who err through ignorance, and you deprive, as far as it depends on you, of the philanthropy and goodness of God those against whom you pray, and this toward brothers, not those according to faith","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"The term γνωστικός (gnostic) here refers to Clement's ideal Christian intellectual, not to the later sectarian Gnostics. It is a technical term in the Stromata for the advanced believer who has attained perfection through knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑβδομηκοντάκις ἑπτά","severity":"info","text":"The phrase 'seventy times seven' alludes to Matthew 18:22, where Jesus instructs Peter to forgive an unlimited number of times. Clement interprets this numerically as symbolizing the entire cosmic cycle.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομάσιν","severity":"info","text":"The reference to 'sevens' and 'cosmic cycle' reflects Hellenistic Jewish and early Christian numerology, where the number seven often symbolizes completeness or cosmic order, as in Philo and the Book of Revelation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀμνησικακίας","severity":"info","text":"Clement's emphasis on forbearance (ἀμνησικακία) parallels Stoic and Platonic ideals of apatheia and forgiveness, but is here grounded in the gospel command to forgive without limit.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's running exposition of an apostolic text (likely 1 Clement or a Pauline epistle) that delineates the perfection of the gnostic. The rhetorical questions ('Why are you not rather wronged?') mimic diatribe style.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγγέλους ... τοὺς ἀποστάτας","severity":"caution","text":"The reference to 'apostate angels' is ambiguous: it may allude to the Watchers of Jewish tradition or to a specific Christian exegesis of Genesis 6. Clement does not elaborate, so the precise referent is uncertain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'apostate angels' could refer to the Watchers or to fallen angels in general; the text does not specify. The identity of the 'judges' from whom the gnostic seeks remission is also unclear—possibly ecclesiastical authorities or divine agents."],"confidence":"high","notes":[]},{"i":704,"ref":"p704","source":"μόνον, ἀλλὰ καὶ τοὺς προσηλύτους λέγων. εἰ γὰρ καὶ ὁ νῦν διεχθρεύων ὕστερον πιστεύσει, οὐκ ἴσμεν οὐδέπω ἡμεῖς. ἐξ ὧν συνάγεται σαφῶς εἰ καὶ μὴ πάντας εἶναι, ἡμῖν γε αὐτοὺς δοκεῖν δεῖν εἶναι ἀδελφούς. ἤδη δὲ καὶ πάντας ἀνθρώπους ἑνὸς ὄντας ἔργον θεοῦ καὶ μίαν εἰκόνα ἐπὶ μίαν οὐσίαν περιβεβλημένους, κἂν τεθολωμένοι τύχωσιν ἄλλοι ἄλλων μᾶλλον, μόνος ὁ ἐπιστήμων γνωρίζει, καὶ διὰ τῶν κτισμάτων τὴν ἐνέργειαν, δι' ἧς αὖθις τὸ θέλημα τοῦ θεοῦ, προσκυνεῖ. Ἢ οὐκ οἴδατε ὅτι ἄδικοι βασιλείαν θεοῦ οὐ κληρονομήσουσιν; ἀδικεῖ οὖν ὁ ἀνταδικῶν εἴτ' οὖν ἔργῳ εἴτε καὶ λόγῳ εἴτε καὶ τῇ τοῦ βούλεσθαι ἐννοίᾳ, ἣν μετὰ τὴν τοῦ νόμου παιδαγωγίαν τὸ εὐαγγέλιον περιγράφει. καὶ ταῦτά τινες ἦτε, τοιοῦτοι δηλονότι οἷοι ἔτι τυγ7.14.86.5 χάνουσιν οἷς αὐτοὶ οὐ συγγινώσκετε. ἀλλὰ ἀπελούσασθε, οὐχ ἁπλῶς ὡς οἱ λοιποί, ἀλλὰ μετὰ γνώσεως τὰ πάθη τὰ ψυχικὰ ἀπερρύψασθε, εἰς τὸ ἐξομοιοῦσθαι ὅση δύναμις τῇ ἀγαθότητι τῆς τοῦ θεοῦ προνοίας διά τε τῆς ἀνεξικακίας διά τε τῆς ἀμνησικακίας, ἐπὶ δικαίους καὶ ἀδίκους τὸ εὐμενὲς τοῦ λόγου καὶ τῶν ἔργων καθάπερ ὁ ἥλιος ἐπι7.14.86.6 λάμποντες· εἴτ' οὖν μεγαλονοίᾳ τοῦτο περιποιήσεται ὁ γνωστικὸς εἴτε μιμήσει τοῦ κρείττονος· τρίτη δ' αἰτία τὸ ἄφες καὶ ἀφεθήσεταί σοι, βιαζομένης ὥσπερ τῆς ἐντολῆς εἰς σωτηρίαν δι' ὑπερβολὴν ἀγα7.14.86.7 θότητος. ἀλλ' ἡγιάσθητε· τῷ γὰρ εἰς τοῦτο ἥκοντι ἕξεως ἁγίῳ εἶναι συμβαίνει, μηδενὶ τῶν παθῶν κατὰ μηδένα τρόπον περιπίπτοντι. ἀλλ' οἷον ἀσάρκῳ ἤδη καὶ ἄνω τῆσδε τῆς γῆς ἁγίῳ γεγονότι. διόπερ ἐδικαιώθητε φησὶ τῷ ὀνόματι τοῦ κυρίου·","english":"not only, but also calling the proselytes. For if even the one who is now hostile will later believe, we do not yet know. From which it is clearly concluded that even if not all are, at least we must consider them as brothers. And indeed, all men, being the work of one God and clothed in one image upon one substance, even if some are more clouded than others, only the knowledgeable one recognizes, and through the creatures, the energy, through which again he worships the will of God. Or do you not know that the unjust will not inherit the kingdom of God? Therefore, the one who retaliates is unjust, whether in deed or in word or even in the intention of the will, which the gospel defines after the instruction of the law. And you were some of these, evidently such as those whom you yourselves do not forgive. But you have washed yourselves, not simply as the rest, but with knowledge you have washed away the passions of the soul, to be assimilated as much as possible to the goodness of God's providence through forbearance and through forgetfulness of wrongs, shining the benevolence of the word and of works upon both the just and the unjust, like the sun. Whether the gnostic will achieve this through magnanimity or through imitation of the better; the third cause is \"forgive and you will be forgiven,\" as if the commandment compels toward salvation through an excess of goodness. But you have been sanctified; for the one who attains this state happens to be holy, falling into none of the passions in any way. But as if already incorporeal and above this earth, having become holy. Therefore, it is said, you were justified by the name of the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προσηλύτους","severity":"info","text":"The term 'προσηλύτους' (proselytes) here refers to converts to Christianity, not to Jewish proselytes, reflecting Clement's inclusive ecclesiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄδικοι βασιλείαν θεοῦ οὐ κληρονομήσουσιν","severity":"info","text":"This echoes Matthew 25:34 and related synoptic sayings on the exclusion of the unjust from the kingdom, a common catechetical warning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπελούσασθε ... μετὰ γνώσεως","severity":"info","text":"Clement distinguishes ordinary baptism from the gnostic's purification with knowledge, reflecting his two-tiered Christian initiation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἄφες καὶ ἀφεθήσεταί σοι","severity":"info","text":"This recalls Matthew 18:22 (the 'seventy times seven' passage) and the Lord's Prayer, linking forgiveness to divine imitation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρίτη δ' αἰτία","severity":"info","text":"Clement enumerates three causes for the gnostic's benevolence: magnanimity, imitation of the better, and the command to forgive; this is a rhetorical tripartite schema.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλ' οἷον ἀσάρκῳ ἤδη","severity":"caution","text":"The phrase 'as if already incorporeal' may be hyperbolic; Clement does not deny the body's persistence but stresses the gnostic's detachment from passions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τῷ ὀνόματι τοῦ κυρίου' (by the name of the Lord) is ambiguous: it could mean baptismal justification or a liturgical formula; the reading taken is that it refers to justification through Christ's name in baptism."],"confidence":"high","notes":[]},{"i":705,"ref":"p705","source":"ἐποιήθητε ὡς εἰπεῖν ὑπ' αὐτοῦ δίκαιοι εἶναι ὡς αὐτός, καὶ τῷ πνεύματι τῷ ἁγίῳ ὡς ἔνι μάλιστα κατὰ δύναμιν ἀνεκράθητε. μὴ γὰρ οὐ πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐξουσιασθήσομαι, φησί, παρὰ τὸ εὐαγγέλιόν τι ποιῆσαι ἢ νοῆσαι ἢ λαλῆσαι; τὰ δὲ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν, ἃ ὁ θεὸς καταργήσει, τουτέστιν τοὺς οὕτω λογιζομένους καὶ βιοῦντας ὡς διὰ τὸ ἐσθίειν γενομένους, μὴ οὐχὶ δὲ ἐσθίοντας ἵνα ζῶσι μὲν κατὰ τὸ ἀκόλουθον, κατὰ δὲ τὸ προηγούμενον τῇ γνώσει προσαν7.14.87.3 έχοντας. καὶ μή τι οἷον σάρκας εἶναι τοῦ ἁγίου σώματος τούτους φησί; σῶμα δὲ ἀλληγορεῖται ἡ ἐκκλησία κυρίου, ὁ πνευματικὸς καὶ ἅγιος χορός, ἐξ ὧν οἱ τὸ ὄνομα ἐπικεκλημένοι μόνον, βιοῦντες δὲ οὐ κατὰ λόγον, σάρκες εἰσί. τὸ δὲ σῶμα τοῦτο τὸ πνευματικόν, τουτέστιν ἡ ἁγία ἐκκλησία, οὐ τῇ πορνείᾳ οὐδὲ τῇ ἀπὸ τοῦ εὐαγγελίου ἀποστασίᾳ πρὸς τὸν ἐθνικὸν βίον κατ' οὐδένα τρόπον οὐδ' ὁπωστιοῦν οἰκειωτέον. πορνεύει γὰρ εἰς τὴν ἐκκλησίαν καὶ τὸ αὑτοῦ σῶμα ὁ ἐθνικῶς ἐν ἐκκλησίᾳ πολιτευόμενος, εἴτ' οὖν ἐν ἔργῳ, εἴτε καὶ ἐν λόγῳ, εἴτε καὶ ἐν αὐτῇ τῇ ἐννοίᾳ. ὁ ταύτῃ κολλώμενος τῇ πόρνῃ, τῇ παρὰ τὴν διαθήκην ἐνεργείᾳ, ἄλλο σῶμα γίνεται οὐχ ἅγιον, εἰς σάρκα μίαν καὶ βίον ἐθνικὸν καὶ ἄλλην ἐλπίδα· ὁ δὲ κολλώμενος τῷ κυρίῳ ἓν πνεῦμά ἐστι, πνευματικὸν σῶμα, τὸ διάφορον τῆς συνόδου γένος. υἱὸς οὗτος ἅπας, ἄνθρωπος ἅγιος, ἀπαθής, γνωστικός, τέλειος, μορφούμενος τῇ τοῦ κυρίου διδασκαλίᾳ, ἵνα δὴ καὶ ἔργῳ καὶ λόγῳ καὶ αὐτῷ τῷ πνεύματι προσεχὴς γενόμενος τῷ κυρίῳ τὴν μονὴν ἐκείνην τὴν ὀφειλομένην τῷ οὕτως ἀπηνδρωμένῳ ἀπολάβῃ.","english":"You were made, so to speak, by him to be just as he is, and you were mingled with the Holy Spirit as much as possible according to your capacity. For is it not the case that all things are permitted to me, but I will not be empowered, he says, to do or think or say anything contrary to the Gospel? And the foods for the belly and the belly for the foods, which God will abolish—that is, those who reason and live as if they were made for eating, and not rather eating in order to live, according to the consequent, while according to the antecedent they attend to knowledge. And does he not say that these are, as it were, flesh of the holy body? The body is allegorized as the church of the Lord, the spiritual and holy chorus, of whom those who have only invoked the name but do not live according to reason are flesh. But this spiritual body, that is, the holy church, is not to be appropriated in any way or manner whatsoever to fornication or to apostasy from the Gospel toward the pagan life. For he who lives in a pagan manner in the church, whether in deed, or in word, or even in thought itself, commits fornication against the church and his own body. He who clings to this harlot, to the activity contrary to the covenant, becomes another body, not holy, into one flesh and a pagan life and another hope; but he who clings to the Lord is one spirit, a spiritual body, the distinct kind of the assembly. This one is entirely son, holy man, impassible, gnostic, perfect, formed by the teaching of the Lord, so that, having become attentive to the Lord in deed, word, and spirit itself, he may receive that abode which is owed to one who has thus been perfected into manhood.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σάρκες","severity":"info","text":"Clement uses 'flesh' (σάρκες) to denote nominal Christians who have invoked Christ's name but do not live according to reason, contrasting them with the spiritual body of the church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ δὲ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν","severity":"info","text":"The phrase echoes a Pauline metaphor (cf. Rom 2:16? or possibly a lost source) about food and belly, which Clement interprets allegorically as those who live to eat rather than to live for knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πορνείᾳ","severity":"info","text":"Clement applies the term 'fornication' (πορνείᾳ) metaphorically to any pagan conduct within the church, including thought, reflecting early Christian ascetic and allegorical exegesis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a rhetorical question about Gospel authority to an allegorical interpretation of body and flesh, culminating in a contrast between those who cling to the harlot (pagan life) and those who cling to the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σῶμα δὲ ἀλληγορεῖται ἡ ἐκκλησία κυρίου","severity":"info","text":"The allegory of the church as the body of Christ is a common Pauline theme (1 Cor 12:12-27), here adapted by Clement to distinguish the spiritual core from nominal members.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the rhetorical question ('I will not be empowered...') is unclear; it may be a citation of Paul or a general Christian maxim.","The phrase 'τὰ δὲ βρώματα τῇ κοιλίᾳ' may be a loose citation or paraphrase; no exact scriptural parallel is certain."],"confidence":"high","notes":[]},{"i":706,"ref":"p706","source":"ἀπόχρη τὸ δεῖγμα τοῖς ὦτα ἔχουσιν. οὐ γὰρ ἐκκυκλεῖν χρὴ τὸ μυστήριον, ἐμφαίνειν δὲ ὅσον εἰς ἀνάμνησιν τοῖς μετεσχηκόσι τῆς γνώσεως, οἳ καὶ συνήσουσιν ὅπως εἴρηται πρὸς τοῦ κυρίου· γίνεσθε ὡς ὁ πατὴρ ὑμῶν τέλειοι, τελείως ἀφιέντες τὰς ἁμαρτίας καὶ ἀμνησι7.14.88.5 κακοῦντες καὶ ἐν τῇ ἕξει τῆς ἀπαθείας καταβιοῦντες. ὡς γὰρ τέλειόν φαμεν ἰατρὸν καὶ τέλειον φιλόσοφον, οὕτως, οἶμαι, καὶ τέλειον γνωστικόν· ἀλλ' οὐδὲν τούτων, καίτοι μέγιστον ὄν, εἰς ὁμοιότητα θεοῦ παραλαμβάνεται. οὐ γάρ, καθάπερ οἱ Στωϊκοί, ἀθέως πάνυ τὴν αὐ7.14.88.6 τὴν ἀρετὴν ἀνθρώπου λέγομεν καὶ θεοῦ. μή τι οὖν τέλειοι γενέσθαι ὀφείλομεν ὡς ὁ πατὴρ βούλεται; ἀδύνατον γὰρ καὶ ἀμήχανον ὡς ὁ θεός ἐστι γενέσθαι τινὰ τέλειον· βούλεται δὲ ὁ πατὴρ ζῶντας ἡμᾶς\n\nκατὰ τὴν τοῦ εὐαγγελίου ὑπακοὴν ἀνεπιλήπτως τελείους γίγνεσθαι. ἢν οὖν, κατ' ἔλλειψιν λεγομένου τοῦ ῥητοῦ, προσυπακούσωμεν τὸ ἐνδέον εἰς ἀναπλήρωσιν τῆς περικοπῆς, τοῖς συνιέναι δυναμένοις ἀπολελειμμένον ἐκλαβεῖν, καὶ τὸ θέλημα τοῦ θεοῦ γνωριοῦμεν καὶ κατ' ἀξίαν τῆς ἐντολῆς εὐσεβῶς ἅμα καὶ μεγαλοφρόνως πολιτευσόμεθα.","english":"The example suffices for those who have ears. For one must not divulge the mystery, but indicate only as much as is needed for recollection to those who have shared in knowledge, who will also understand how it was said by the Lord: Become as your Father perfect, perfectly forgiving sins and bearing no malice, and living in the state of impassibility. For just as we call a physician perfect and a philosopher perfect, so also, I think, a perfect gnostic; but none of these, although it is very great, is taken as likeness to God. For we do not, like the Stoics, impiously say that the virtue of man and of God is the same. Must we then become perfect as the Father wills? For it is impossible and impracticable for anyone to become perfect as God is; but the Father wills that we, living in accordance with the obedience of the gospel, become perfect blamelessly. If, then, we supply the missing part of the saying, understanding the deficiency, and take up what is left for those able to comprehend, to complete the passage, we will know the will of God and live piously and magnanimously in accordance with the worth of the commandment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικόν","severity":"info","text":"Clement uses γνωστικόν (gnostic) here as a technical term for the advanced Christian who has attained true knowledge, distinct from the heretical usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γίνεσθε ὡς ὁ πατὴρ ὑμῶν τέλειοι","severity":"info","text":"This phrase is not a direct biblical quotation but a paraphrase of Matthew 5:48 or a similar dominical saying, adapted by Clement to his pedagogical context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωϊκοί","severity":"info","text":"Clement contrasts his view with Stoic ethics, which held that human and divine virtue are identical; he insists on a qualitative difference to avoid impiety.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσυπακούσωμεν","severity":"info","text":"Clement introduces a hermeneutical move: he proposes to supply a missing element (τὸ ἐνδέον) in the dominical saying to complete its meaning for the initiated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀμνησικακοῦντες","severity":"info","text":"The emphasis on forgiving and bearing no malice (ἀμνησικακοῦντες) reflects Clement’s integration of Stoic ἀπάθεια with Christian forgiveness, a theme later developed in monastic spirituality.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γίνεσθε ὡς ὁ πατὴρ ὑμῶν τέλειοι' may be a loose citation of an apocryphal saying or a conflation of Matthew 5:48 and the Lord's Prayer; Clement's exact source is uncertain."],"confidence":"high","notes":[]},{"i":707,"ref":"p707","source":"Ἐπειδὴ δὲ ἀκόλουθόν ἐστι πρὸς τὰ ὑπὸ Ἑλλήνων καὶ Ἰουδαίων ἐπιφερόμενα ἡμῖν ἐγκλήματα ἀπολογήσασθαι, συνεπιλαμβάνονται δὲ ἔν τισι τῶν ἀποριῶν ὁμοίως τοῖς προειρημένοις καὶ αἱ περὶ τὴν ἀληθῆ διδασκαλίαν αἱρέσεις, εὖ ἂν ἔχοι, πρότερον διακαθάραντας τὰ ἐμποδών, εὐτρεπεῖς ἐπὶ τὰς τῶν ἀποριῶν λύσεις, εἰς τὸν ἑξῆς προϊέναι Στρωματέα. Πρῶτον μὲν οὖν αὐτὸ τοῦτο προσάγουσιν ἡμῖν λέγοντες, μὴ δεῖν πιστεύειν διὰ τὴν διαφωνίαν τῶν αἱρέσεων· παρὰ τίνι γὰρ καὶ ἡ ἀλήθεια ἄλλων ἄλλα δογματιζόντων; πρὸς οὕς φαμεν ὅτι καὶ παρ' ὑμῖν τοῖς Ἰουδαίοις καὶ παρὰ τοῖς δοκιμωτάτοις τῶν παρ' Ἕλλησι φιλοσόφων πάμπολλαι γεγόνασιν αἱρέσεις, καὶ οὐ δήπου φατὲ δεῖν ὀκνεῖν ἤτοι φιλοσοφεῖν ἢ ἰουδαΐζειν τῆς διαφωνίας ἕνεκα τῆς πρὸς ἀλλήλας τῶν παρ' ὑμῖν αἱρέσεων. ἔπειτα δὲ ἐπισπαρήσεσθαι τὰς αἱρέσεις τῇ ἀληθείᾳ, καθάπερ τῷ πυρῷ τὰ ζιζάνια, πρὸς τοῦ κυρίου προφητικῶς εἴρητο, καὶ ἀδύνατον μὴ γενέσθαι τὸ προειρημένον ἔσεσθαι· καὶ τούτου ἡ αἰτία, ὅτι παντὶ τῷ καλῷ μῶμος ἕπεται. Μή τι οὖν, εἰ καὶ παραβαίη τις συνθήκας καὶ τὴν ὁμολογίαν παρέλθοι τὴν πρὸς ἡμᾶς, διὰ τὸν ψευσάμενον τὴν ὁμολογίαν ἀφεξό7.15.90.2 μεθα τῆς ἀληθείας καὶ ἡμεῖς; ἀλλ' ὡς ἀψευδεῖν χρὴ τὸν ἐπιεικῆ καὶ μηδὲν ὧν ὑπέσχηται ἀκυροῦν, κἂν ἄλλοι τινὲς παραβαίνωσι συνθήκας, οὕτως καὶ ἡμᾶς κατὰ μηδένα τρόπον τὸν ἐκκλησιαστικὸν παραβαίνειν προσήκει κανόνα· καὶ μάλιστα τὴν περὶ τῶν μεγίστων ὁμολογίαν ἡμεῖς μὲν φυλάττομεν, οἳ δὲ παραβαίνουσι. πιστευτέον οὖν τοῖς βε7.15.90.3 βαίως ἐχομένοις τῆς ἀληθείας.","english":"Since it is consistent to offer a defense against the charges brought against us by Greeks and Jews, and since the heresies concerning the true teaching likewise join in some of the difficulties along with those previously mentioned, it would be well, after first clearing away the obstacles, to proceed readily to the solutions of the difficulties in the next Stromateus. First, then, they bring this very charge against us, saying that one ought not to believe because of the disagreement of the heresies: for with whom is the truth, when different people hold different doctrines? To them we say that among you Jews and among the most esteemed of the Greek philosophers there have been very many heresies, and you surely do not say that one ought to hesitate either to philosophize or to Judaize because of the disagreement among your own heresies. Next, it was prophetically said by the Lord that the heresies would be sown together with the truth, just as tares are sown with the wheat, and it is impossible for what was foretold to come to pass not to happen; and the reason for this is that every good thing is followed by blame. So then, if someone should violate agreements and break the covenant with us, shall we on account of the one who has lied abandon the truth as well? But just as the reasonable person must not lie and must not invalidate any of his promises, even if others violate agreements, so too it is fitting for us in no way to transgress the ecclesiastical rule; and especially do we preserve the covenant concerning the greatest matters, while they transgress it. Therefore, one must trust those who firmly hold to the truth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πρὸς τὰ ὑπὸ Ἑλλήνων καὶ Ἰουδαίων ἐπιφερόμενα ἡμῖν ἐγκλήματα ἀπολογήσασθαι","severity":"info","text":"Clement announces a new section: a defense against Greek and Jewish charges, linking it to the previous discussion of heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἱρέσεις","severity":"info","text":"Here 'heresies' refers to divergent schools of thought within both Christian and non-Christian traditions, not yet a purely pejorative term.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθάπερ τῷ πυρῷ τὰ ζιζάνια","severity":"info","text":"The image of tares sown with wheat echoes the parable of the wheat and tares (Matthew 13:24-30), used to explain the coexistence of heresies with truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἐκκλησιαστικὸν κανόνα","severity":"info","text":"The 'ecclesiastical rule' (κανών) refers to the regula fidei, the standard of orthodox belief and practice in the early Church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παντὶ τῷ καλῷ μῶμος ἕπεται","severity":"info","text":"The proverb 'every good thing is followed by blame' is a common Greek maxim (cf. Hesiod, Works and Days), adapted by Clement to defend the presence of heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στρωματέα","severity":"info","text":"Clement refers to the next 'Stromateus' (book of miscellanies), indicating the work's serial structure and his plan to address difficulties systematically.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸς τοῦ κυρίου προφητικῶς εἴρητο' could refer to a saying of Jesus or an Old Testament prophecy; Clement likely means a dominical saying (cf. Matthew 13).","The identity of 'the covenant' (ὁμολογίαν) is ambiguous: it may refer to baptismal vows or a broader commitment to Christian truth."],"confidence":"high","notes":[]},{"i":708,"ref":"p708","source":"ἤδη δὲ καὶ ὡς ἐν πλάτει χρωμένοις τῇδε τῇ ἀπολογίᾳ ἔνεστι φάναι πρὸς αὐτούς, ὅτι καὶ οἱ ἰατροὶ ἐναντίας δόξας κεκτημένοι κατὰ τὰς οἰκείας αἱρέσεις ἐπ' ἴσης ἔργῳ θεραπεύουσιν. μή τι οὖν κάμνων τις τὸ σῶμα καὶ θεραπείας δεόμενος οὐ προσίεται ἰατρὸν διὰ τὰς ἐν τῇ ἰατρικῇ αἱρέσεις; οὐκ ἄρα οὐδὲ ὁ τὴν ψυχὴν νοσῶν καὶ εἰδώλων ἔμπλεως, ἕνεκά γε τοῦ ὑγιᾶναι καὶ εἰς θεὸν ἐπιστρέψαι, προφασίσαιτο ἄν ποτε τὰς αἱρέσεις. ναὶ μὴν διὰ τοὺς δοκίμους φησὶν αἱ αἱρέσεις. δοκίμους ἤτοι τοὺς εἰς πίστιν ἀφικνουμένους λέγει, ἐκλεκτικώτερον προσιόντας τῇ κυριακῇ διδασκαλίᾳ, καθάπερ τοὺς δοκίμους τραπεζίτας τὸ ἀκίβδηλον νόμισμα τοῦ κυρίου ἀπὸ τοῦ παραχαράγματος διακρίνοντας, ἢ τοὺς ἐν αὐτῇ τῇ πίστει δοκίμους ἤδη γενομένους κατά τε τὸν βίον κατά τε τὴν γνῶσιν. Διὰ δὴ τοῦτο ἄρα πλέονος ἐπιμελείας καὶ προμηθείας δεόμεθα εἰς τὴν ἐξέτασιν τοῦ πῶς ἀκριβῶς βιωτέον καὶ τίς ἡ ὄντως οὖσα θεοσέβεια. δῆλον γὰρ ὅτι δυσκόλου καὶ δυσεργοῦ τῆς ἀληθείας τυγχανούσης διὰ τοῦτο γεγόνασιν αἱ ζητήσεις· ἀφ' ὧν αἱ φίλαυτοι καὶ φιλόδοξοι αἱρέσεις, μὴ μαθόντων μὲν μηδὲ παρειληφότων ἀληθῶς, οἴησιν δὲ γνώσεως εἰληφότων. διὰ πλείονος τοίνυν φροντίδος ἐρευνητέον τὴν τῷ ὄντι ἀλήθειαν, ἣ μόνη περὶ τὸν ὄντως ὄντα θεὸν καταγίνεται. πόνῳ δὲ ἕπεται γλυκεῖα εὕρεσίς τε καὶ μνήμη. ἐπαποδυτέον ἄρα τῷ πόνῳ τῆς εὑρέσεως διὰ τὰς αἱρέσεις, ἀλλ' οὐ τέλεον ἀποστατέον.","english":"Now, as if using this apology at length, it is possible to say to them that even physicians, holding contrary opinions according to their own sects, treat patients equally in practice. So would anyone who is sick in body and in need of treatment refuse a physician because of the sects in medicine? Therefore, neither would one who is sick in soul and full of idols, for the sake of becoming healthy and turning to God, ever use the sects as a pretext. Indeed, it is said that the sects exist for the sake of the \"tested.\" By \"tested\" he means either those who come to faith, approaching the Lord's teaching more selectively, just as tested money-changers distinguish the genuine coin of the Lord from counterfeit, or those who have already become tested in the faith itself, both in life and in knowledge. For this reason, then, we need greater care and forethought in examining how one ought to live precisely and what true piety really is. For it is clear that since truth is difficult and hard to attain, inquiries have arisen; from these come the self-loving and glory-loving sects, of those who have neither learned nor truly received, but have acquired a conceit of knowledge. Therefore, we must investigate with greater care the truth that truly exists, which alone concerns the God who truly is. Toil is followed by sweet discovery and memory. So we must gird ourselves for the toil of discovery because of the sects, but not abandon it entirely.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αἱρέσεις","severity":"info","text":"Here αἱρέσεις refers to medical sects or schools, paralleling the Christian heresies; Clement uses the same term for both, emphasizing the analogy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοκίμους","severity":"info","text":"δοκίμους (tested) is ambiguous: either those approaching faith selectively (like money-changers) or those already tested in faith and knowledge. Clement exploits this double meaning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τραπεζίτας","severity":"info","text":"The analogy of money-changers (τραπεζίτας) testing coinage was a common trope in early Christian apologetic for discernment of true doctrine.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἰατροὶ ἐναντίας δόξας","severity":"info","text":"The medical analogy (physicians with opposing views still heal) parallels Clement's earlier argument that diverse philosophical schools can lead to truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπαποδυτέον","severity":"info","text":"The passage concludes with an exhortation (ἐπαποδυτέον) to embrace the toil of discovery, marking a rhetorical transition to the next Stromateus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"αἱρέσεις","severity":"info","text":"Clement's positive use of αἱρέσεις for medical schools contrasts with later patristic usage where hairesis almost exclusively denotes heresy.","cites":[],"named_sources":["Clement of Alexandria"],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in 'it is said that the sects exist for the sake of the tested' is unclear; possibly a source or common saying.","The phrase 'as if using this apology at length' (ὡς ἐν πλάτει χρωμένοις) is ambiguous: it may mean 'as if they were using this apology extensively' or 'as if we were using it at length'."],"confidence":"high","notes":[]},{"i":709,"ref":"p709","source":"οὐδὲ γὰρ ὀπώρας παρακειμένης, τῆς μὲν ἀληθοῦς καὶ ὡρίμου, τῆς δὲ ἐκ κηροῦ ὡς ὅτι μάλιστα ἐμφεροῦς πεποιημένης, διὰ τὴν ὁμοιότητα ἀμφοῖν ἀφεκτέον, διακριτέον δὲ ὁμοῦ τε τῇ καταληπτικῇ θεωρίᾳ καὶ τῷ κυριωτάτῳ λογισμῷ τὸ ἀληθὲς ἀπὸ τοῦ φαινομένου. καὶ ὥσπερ ὁδοῦ μιᾶς μὲν τῆς βασιλικῆς τυγχανούσης, πολλῶν δὲ καὶ ἄλλων τῶν μὲν ἐπί τινα κρημνόν, τῶν δὲ ἐπὶ ποτα μὸν ῥοώδη ἢ θάλασσαν ἀγχιβαθῆ φερουσῶν, οὐκ ἄν τις ὀκνήσαι διὰ τὴν διαφωνίαν ὁδεῦσαι, χρήσαιτο δ' ἂν τῇ ἀκινδύνῳ καὶ βασιλικῇ καὶ λεωφόρῳ,\n\nοὕτως ἄλλα ἄλλων περὶ ἀληθείας λεγόντων οὐκ ἀποστατέον, ἐπιμελέστερον δὲ θηρατέον τὴν ἀκριβεστάτην περὶ αὐτῆς γνῶ7.15.91.6 σιν· ἐπεὶ κἀν τοῖς κηπευομένοις λαχάνοις συναναφύονται καὶ πόαι· μή τι οὖν ἀπέχονται οἱ γεωργοὶ τῆς κηπευτικῆς ἐπιμελείας; ἔχοντες οὖν πολλὰς ἐκ φύσεως ἀφορμὰς πρὸς τὸ ἐξετάζειν τὰ λεγόμενα καὶ τῆς ἀληθείας τὴν ἀκολουθίαν ἐξευρίσκειν ὀφείλομεν. διὸ καὶ εἰκότως κρινόμεθα, οἷς δέον πείθεσθαι μὴ συγκατατιθέμενοι, μὴ διαστέλλοντες τὸ μαχόμενον καὶ ἀπρεπὲς καὶ παρὰ φύσιν καὶ ψεῦδος ἀπὸ τε τἀληθοῦς καὶ τοῦ ἀκολούθου καὶ τοῦ πρέποντος καὶ τοῦ κατὰ φύσιν, αἷς ἀφορμαῖς καταχρηστέον εἰς ἐπίγνωσιν τῆς ὄντως οὔσης ἀληθείας. Ματαία τοίνυν τοῖς Ἕλλησιν ἡ πρόφασις αὕτη· τοῖς μὲν γὰρ βουλομένοις ἐξέσται καὶ τὸ εὑρεῖν τὴν ἀλήθειαν, τοῖς δὲ αἰτίας ἀλό7.15.92.2 γους προβαλλομένοις ἀναπολόγητος ἡ κρίσις. πότερον γὰρ ἀναιροῦσιν ἢ συγκατατίθενται εἶναι ἀπόδειξιν; οἶμαι πάντας ἂν ὁμολο7.15.92.3 γήσειν ἄνευ τῶν τὰς αἰσθήσεις ἀναιρούντων.","english":"For just as when fruit is set out, one genuine and ripe, the other made of wax and as similar as possible, one must not abstain from both on account of the similarity, but must distinguish the true from the apparent by means of both apprehensive theory and the most authoritative reasoning. And just as when there is one royal road, and many others leading some to a precipice, others to a rushing river or a sea of shallow depth, one would not hesitate to travel because of the disagreement, but would use the safe, royal, and frequented road,\n\nso, when different people say different things about truth, one must not desist, but must hunt more carefully for the most precise knowledge of it; for even among cultivated vegetables, weeds also spring up. Do farmers therefore abstain from horticultural care? Having many natural starting points for examining what is said and discovering the sequence of truth, we ought to do so. Hence we are rightly judged, when we do not assent to what we ought to obey, when we do not distinguish the contradictory, the unbecoming, the unnatural, and the false from the true, the consistent, the fitting, and the natural, which starting points we must use for the recognition of truth as it really is. This pretext, then, is vain for the Greeks; for those who wish it will be possible to find the truth, while for those who put forward irrational excuses, the judgment is indefensible. For do they deny or admit that demonstration exists? I think all would agree, except those who deny the senses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῇ καταληπτικῇ θεωρίᾳ","severity":"info","text":"Clement uses the Stoic term 'apprehensive theory' (καταληπτικὴ θεωρία) to denote a cognitive grasp that distinguishes true from false, adapting Stoic epistemology to Christian apologetic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βασιλικῇ","severity":"info","text":"The 'royal road' (βασιλικὴ ὁδός) is a common metaphor in Greek philosophy for the correct or authoritative path, here contrasted with dangerous byways.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κηπευομένοις λαχάνοις","severity":"info","text":"The analogy of cultivated vegetables and weeds reflects agricultural practice in the ancient Mediterranean, where gardens required constant weeding; Clement uses it to argue that effort is needed to discern truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως","severity":"info","text":"The passage is structured as a double analogy (fruit and road) leading to a conclusion introduced by οὕτως, a common rhetorical pattern in Clement's argumentation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τὰς αἰσθήσεις ἀναιρούντων","severity":"info","text":"Clement's reference to those who 'deny the senses' likely targets radical Skeptics or certain Sophists, a standard polemical move in early Christian apologetic against Greek philosophical schools.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γνῶ7.15.91.6 σιν","severity":"caution","text":"The Greek text contains a marginal notation '7.15.91.6' inserted into the word γνῶσιν, likely a scribal or editorial reference; it does not affect the sense but indicates a textual anomaly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῇ καταληπτικῇ θεωρίᾳ' could be read as a technical Stoic term or a more general 'comprehensive theory'; the translation 'apprehensive theory' follows Stoic usage.","The marginal note '7.15.91.6' in the Greek is unclear in origin; it may be a page or section reference from a manuscript or edition."],"confidence":"high","notes":[]},{"i":710,"ref":"p710","source":"ἀποδείξεως δ' οὔσης ἀνάγκη συγκαταβαίνειν εἰς τὰς ζητήσεις καὶ δι' αὐτῶν τῶν γραφῶν ἐκμανθάνειν ἀποδεικτικῶς, ὅπως μὲν ἀπεσφάλησαν αἱ αἱρέσεις, ὅπως δὲ ἐν μόνῃ τῇ ἀληθείᾳ καὶ τῇ ἀρχαίᾳ ἐκκλησίᾳ ἥ τε ἀκριβε7.15.92.4 στάτη γνῶσις καὶ ἡ τῷ ὄντι ἀρίστη αἵρεσις. τῶν δὲ ἀπὸ τῆς ἀληθείας ἐκτρεπομένων οἳ μὲν σφᾶς αὐτοὺς μόνους, οἳ δὲ καὶ τοὺς πέλας ἐξαπατᾶν ἐπιχειροῦσιν. οἳ μὲν οὖν, δοξόσοφοι καλούμενοι, οἱ τὴν ἀλήθειαν εὑρηκέναι νομίζοντες, οὐκ ἔχοντες ἀπόδειξιν οὐδεμίαν ἀληθῆ, ἑαυτοὺς οὗτοι ἀπατῶσιν ἀναπεπαῦσθαι νομίζοντες· ὧν πλῆθος οὐκ ὀλίγον τάς τε ζητήσεις ἐκτρεπομένων διὰ τοὺς ἐλέγχους, ἀποφευγόντων δὲ καὶ τὰς διδασκαλίας διὰ τὴν κατάγνωσιν. οἳ δέ, τοὺς προσιόντας ἐξαπατῶντες, πανοῦργοι σφόδρα, οἳ καὶ παρακολουθοῦντες αὑτοῖς ὅτι μηδὲν ἐπίστανται, πιθανοῖς ὅμως ἐπιχειρήμασι σκοτίζουσι τὴν ἀλήθειαν. ἑτέρα δ', οἶμαι, τῶν πιθανῶν ἐπιχειρημά7.15.92.7 των καὶ ἑτέρα τῶν ἀληθῶν ἡ φύσις. καὶ ὅτι τῶν αἱρέσεων ἀνάγκη τὴν ὀνομασίαν πρὸς ἀντιδιαστολὴν τῆς ἀληθείας λέγεσθαι γινώσκομεν· ἀφ' ἧς τινὰ ἀποσπάσαντες ἐπὶ λύμῃ τῶν ἀνθρώπων οἱ σοφισταί, ταῖς ἐξευρημέναις σφίσιν ἀνθρωπικαῖς τέχναις ἐγκατορύξαντες, αὐχοῦσι προΐστασθαι διατριβῆς μᾶλλον ἢ ἐκκλησίας. Ἀλλ' οἱ πονεῖν ἕτοιμοι ἐπὶ τοῖς καλλίστοις οὐ πρότερον ἀποστήσονται ζητοῦντες τὴν ἀλήθειαν πρὶν ἂν τὴν ἀπόδειξιν ἀπ' αὐτῶν λάβωσι τῶν γραφῶν. ἔστι μὲν οὖν κοινά τινα τῶν ἀνθρώπων κριτήρια καθάπερ τὰ αἰσθητήρια, τὰ δ' ἄλλα τῶν βουληθέντων καὶ ἀσκησάντων τὰ ἀληθῆ, τὰ διὰ νοῦ καὶ λογισμοῦ τεχνικὰ λόγων ἀληθῶν τε καὶ ψευδῶν.","english":"Since demonstration exists, it is necessary to descend into the investigations and to learn demonstratively from the Scriptures themselves, how the heresies went astray, and how in the truth alone and the ancient Church are found the most accurate knowledge and the truly best choice. Of those who deviate from the truth, some deceive only themselves, while others attempt to deceive even their neighbors. Now those called doxosophists, who think they have found the truth but possess no true demonstration, deceive themselves, believing they have found rest; their number is not small, as they avoid investigations because of refutations and flee from teachings because of condemnation. But those who deceive those who approach them are exceedingly crafty, and although they themselves realize that they know nothing, they nevertheless obscure the truth with plausible arguments. The nature of plausible arguments, I think, is one thing, and that of true arguments another. And we know that the name of the heresies must be spoken in contradistinction to the truth; from which some, having torn away fragments for the ruin of men, the sophists, having buried them in the human arts they have devised, boast that they preside over a school rather than a Church. But those who are ready to labor for the noblest things will not cease seeking the truth until they obtain demonstration from the Scriptures themselves. Now there are some criteria common to men, such as the senses, but others belong to those who have willed and practiced the true things, those through mind and reason, the technical means of true and false discourses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αἵρεσις","severity":"info","text":"Clement plays on the double sense of αἵρεσις as 'choice' (the 'best choice') and 'heresy' (the deviant sects). The phrase 'ἀρίστη αἵρεσις' thus contrasts the true Christian 'choice' with the false 'heresies'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοξόσοφοι","severity":"info","text":"δοξόσοφοι ('doxosophists') is a Clementine coinage, combining δόξα ('opinion') and σοφός ('wise'), to denote those who merely think themselves wise. It parallels the classical σοφιστής but with a pejorative epistemological force.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόδειξις ... ἐκ τῶν γραφῶν","severity":"info","text":"Clement's insistence on demonstration 'from the Scriptures themselves' echoes the Alexandrian exegetical tradition and anticipates later patristic arguments for scriptural authority against heretical proof-texting.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The contrast between 'school' (διατριβή) and 'Church' (ἐκκλησία) reflects the second-century competition between philosophical schools and Christian communities, each claiming to offer the true way of life.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (necessity of demonstration) to a classification of error (self-deceivers vs. deceivers of others), then to the remedy (persistent scriptural inquiry), and finally to a distinction between common and technical criteria of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκριβε7.15.92.4","severity":"caution","text":"The Greek text at this point contains a corrupt or garbled sequence (ἀκριβε7.15.92.4), likely a scribal intrusion or misreading. The intended word is probably ἀκριβεστάτη ('most accurate'), as the English draft renders.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκριβε7.15.92.4' is a textual corruption; the reading 'ἀκριβεστάτη' is conjectural but contextually required.","The distinction between 'common criteria' (αἰσθητήρια) and 'technical means' (τεχνικὰ λόγων) is left somewhat vague; Clement may be alluding to Stoic epistemology without fully elaborating."],"confidence":"high","notes":[]},{"i":711,"ref":"p711","source":"μέγιστον δὲ τὸ καὶ τὴν οἴησιν ἀποθέσθαι, ἐν μέσῳ καταστάντας ἀκριβοῦς ἐπιστήμης καὶ προπετοῦς δοξοσοφίας, καὶ γνῶναι ὅτι ὁ τὴν αἰώνιον ἐλπίζων ἀνάπαυσιν γιγνώσκει καὶ τὴν εἴσοδον αὐτῆς ἐπίπονον οὖσαν καὶ τεθλιμμένην. ὁ δὲ ἅπαξ εὐαγγελισθεὶς καὶ τὸ σωτήριόν φησιν ἰδών, ἐν ᾗ ὥρᾳ ἂν ἐπιγνῷ, μὴ ἐπιστρεφέσθω εἰς τὰ ὀπίσω καθάπερ ἡ Λὼτ γυνὴ μηδὲ εἰς τὸν πρότερον βίον τὸν τοῖς αἰσθητοῖς προσανέχοντα, μηδὲ μὴν εἰς τὰς αἱρέσεις παλινδρομείτω· ἐρίζουσι γὰρ ἁμῇ γέ πῃ, τὸν ὄντα μὴ γινώσκουσαι θεόν. ὁ γὰρ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμέ, τὸν ὄντως πατέρα καὶ διδάσκαλον τῆς ἀληθείας, τὸν ἀναγεννῶντα καὶ ἀνακτίζοντα καὶ τιθηνούμενον τὴν ψυχὴν τὴν ἐξειλεγμένην, οὐκ ἔστι μου ἄξιος, ἄξιος λέγει τοῦ εἶναι υἱὸς θεοῦ καὶ μαθητὴς θεοῦ ὁμοῦ καὶ φίλος καὶ συγγενής. οὐδεὶς γὰρ εἰς τὰ ὀπίσω βλέπων καὶ ἐπιβάλλων τὴν χεῖρα αὐτοῦ ἐπ' ἄροτρον εὔθετος τῇ βασιλείᾳ τοῦ θεοῦ. Ἀλλ', ὡς ἔοικεν, τοῖς πολλοῖς καὶ μέχρι νῦν δοκεῖ ἡ Μαριὰμ λεχὼ εἶναι διὰ τὴν τοῦ παιδίου γέννησιν, οὐκ οὖσα λεχώ (καὶ γὰρ μετὰ τὸ τεκεῖν αὐτὴν μαιωθεῖσάν φασί τινες παρθένον εὑρεθῆναι)· τοιαῦται δ' ἡμῖν αἱ κυριακαὶ γραφαί, τὴν ἀλήθειαν ἀποτίκτουσαι καὶ μένουσαι παρθένοι μετὰ τῆς","english":"The greatest thing is also to set aside conceit, taking one's stand in the midst of exact knowledge and rash opinion, and to know that he who hopes for eternal rest recognizes that its entrance is laborious and straitened. But he who has once been evangelized and says he has seen the saving word, at whatever hour he may come to know, let him not turn back like Lot's wife, nor revert to his former life which clings to the sensible, nor yet run back to the heresies; for they contend in some way, not knowing the God who is. For he who loves father or mother more than me, the true father and teacher of truth, who regenerates and recreates and nurtures the chosen soul, is not worthy of me, says the one who is worthy to be a son of God and a disciple of God, both friend and kinsman. For no one who looks backward and lays his hand to the plow is fit for the kingdom of God. But, as it seems, to the many even now Mary appears to be a woman in childbed because of the birth of the child, though she is not a woman in childbed (for after giving birth, some say, she was found to be a virgin when examined by a midwife). Such are the Lord's Scriptures for us, giving birth to the truth and remaining virgins after the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οἴησις","severity":"info","text":"οἴησις (conceit) is a key term in Clement's critique of false knowledge, contrasting with true ἐπιστήμη (exact knowledge).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λὼτ γυνὴ","severity":"info","text":"The reference to Lot's wife turning back (Gen 19:26) serves as a warning against reverting to former life or heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὰ ὀπίσω βλέπων","severity":"info","text":"The image of looking backward while plowing echoes the story of Lot's wife and reinforces the call to steadfastness.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαριὰμ λεχὼ","severity":"info","text":"Clement cites a tradition that Mary remained a virgin after childbirth, a point of contention in early Christian debates about her perpetual virginity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κυριακαὶ γραφαί","severity":"info","text":"Clement compares the Lord's Scriptures to Mary: they give birth to truth yet remain virgins, paralleling the idea of incorruptible divine origin.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μέγιστον δὲ τὸ","severity":"info","text":"This passage continues the narrative of the previous section, developing the contrast between true knowledge and heresy with a series of exhortations and scriptural allusions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ᾗ ὥρᾳ ἂν ἐπιγνῷ' could be read as 'at whatever hour he may come to know' or 'in which hour he may recognize'; the translation takes the former.","The identity of the speaker in 'οὐκ ἔστι μου ἄξιος' is ambiguous—possibly Christ or a personification of truth; the translation attributes it to 'the one who is worthy to be a son of God.'"],"confidence":"high","notes":[]},{"i":712,"ref":"p712","source":"ἐπικρύψεως τῶν τῆς ἀληθείας μυστη7.16.94.2 ρίων. τέτοκεν καὶ οὐ τέτοκεν, φησὶν ἡ γραφή, ὡς ἂν ἐξ αὑτῆς, οὐκ ἐκ συνδυασμοῦ συλλαβοῦσα. διόπερ τοῖς γνωστικοῖς κεκυήκασιν αἱ γραφαί, αἱ δὲ αἱρέσεις οὐκ ἐκμαθοῦσαι ὡς μὴ κεκυηκυίας παρα7.16.94.4 πέμπονται. πάντων δὲ ἀνθρώπων τὴν αὐτὴν κρίσιν ἐχόντων οἱ μὲν ἀκολουθοῦντες τῷ αἱροῦντι λόγῳ ποιοῦνται τὰς πίστεις, οἱ δὲ ἡδοναῖς σφᾶς αὐτοὺς ἐκδεδωκότες βιάζονται πρὸς τὰς ἐπιθυμίας τὴν γραφήν. δεῖ δ', οἶμαι, τῷ τῆς ἀληθείας ἐραστῇ ψυχικῆς εὐτονίας· σφάλλεσθαι γὰρ ἀνάγκη μέγιστα τοὺς μεγίστοις ἐγχειροῦντας πράγμασιν, ἢν μὴ τὸν κανόνα τῆς ἀληθείας παρ' αὐτῆς λαβόντες ἔχωσι τῆς ἀληθείας. οἱ τοιοῦτοι δέ, ἅτε ἀποπεσόντες τῆς ὀρθῆς ὁδοῦ, κἀν τοῖς πλείστοις τῶν κατὰ μέρος σφάλλονται εἰκότως, διὰ τὸ μὴ ἔχειν ἀληθῶν καὶ ψευδῶν κριτήριον συγγεγυμνασμένον ἀκριβῶς τὰ δέοντα αἱρεῖσθαι. εἰ γὰρ ἐκέκτηντο, ταῖς θείαις ἐπείθοντο ἂν γραφαῖς. Καθάπερ οὖν εἴ τις ἐξ ἀνθρώπου θηρίον γένοιτο παραπλησίως τοῖς ὑπὸ τῆς Κίρκης φαρμαχθεῖσιν, οὕτως τὸ ἄνθρωπος εἶναι τοῦ θεοῦ καὶ πιστὸς τῷ κυρίῳ διαμένειν ἀπολώλεκεν ὁ ἀναλακτίσας τὴν ἐκκλησιαστικὴν παράδοσιν καὶ ἀποσκιρτήσας εἰς δόξας αἱρέσεων ἀν7.16.95.2 θρωπίνων. ὁ δὲ ἐκ τῆσδε τῆς ἀπάτης παλινδρομήσας, κατακούσας τῶν γραφῶν καὶ τὸν ἑαυτοῦ βίον ἐπιτρέψας τῇ ἀληθείᾳ, οἷον ἐξ ἀνθρώπου θεὸς ἀποτελεῖται. ἔχομεν γὰρ τὴν ἀρχὴν τῆς διδασκαλίας, τὸν κύριον διά τε τῶν προφητῶν διά τε τοῦ εὐαγγελίου καὶ διὰ τῶν μακαρίων ἀποστόλων πολυτρόπως καὶ πολυμερῶς ἐξ ἀρχῆς εἰς τέλος ἡγούμενον τῆς γνώσεως.","english":"of concealing the mysteries of truth. “She has borne and has not borne,” says scripture, as if from herself, having conceived not from union. Therefore the scriptures have given birth for the Gnostics, but the heresies, not having learned, are dismissed as not having given birth. Since all men have the same judgment, some, following the word that chooses, make their faiths, while others, having given themselves over to pleasures, force scripture toward their desires. But it is necessary, I think, for the lover of truth to have spiritual vigor; for those who undertake the greatest things must necessarily err most greatly, unless they hold the rule of truth taken from truth itself. Such persons, having fallen away from the right path, naturally err also in most of the particulars, because they do not possess a criterion of truth and falsehood precisely trained to choose what is proper. For if they possessed it, they would obey the divine scriptures. Just as if someone were to become a beast from a man, similarly to those enchanted by Circe, so has the one who has kicked against the ecclesiastical tradition and leaped away into the opinions of human heresies lost being a man of God and faithful to the Lord. But the one who has run back from this deception, having listened to the scriptures and entrusted his own life to the truth, is perfected, as it were, from a man into a god. For we have the beginning of teaching, the Lord, leading through the prophets, through the gospel, and through the blessed apostles, in manifold and various ways from beginning to end of knowledge.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τέτοκεν καὶ οὐ τέτοκεν","severity":"info","text":"Clement cites a scriptural phrase, likely from a lost apocryphon or a gnostic source, not from the canonical Old or New Testament. The phrase 'she has borne and has not borne' echoes themes of virgin birth or spiritual generation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικοῖς","severity":"info","text":"Here 'Gnostics' refers to Clement's ideal Christian knowers, not to later heretical sects. He contrasts them with 'heresies' (αἱρέσεις), which fail to grasp scripture's true meaning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κίρκης","severity":"info","text":"Clement alludes to Circe from Homer's Odyssey, who turned men into beasts. This classical reference illustrates the degradation of abandoning ecclesiastical tradition for human heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καθάπερ οὖν ... οὕτως","severity":"info","text":"Clement uses a comparative structure: as a man becomes a beast under Circe's spell, so one who rejects church tradition becomes less than human. The parallel emphasizes the dire consequence of heresy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξ ἀνθρώπου θεὸς ἀποτελεῖται","severity":"info","text":"Clement's claim that the repentant heretic is 'perfected from a man into a god' reflects his Platonic and Stoic-influenced theology of deification (θέωσις), a theme later developed in Eastern Christian mysticism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπικρύψεως τῶν τῆς ἀληθείας μυστηρίων","severity":"caution","text":"The opening phrase is fragmentary; the English draft supplies 'of concealing the mysteries of truth,' but the Greek lacks a main verb. The sense depends on the preceding passage, which is not fully preserved.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τέτοκεν καὶ οὐ τέτοκεν' is not identified with a known biblical verse; it may be a citation from a non-canonical source or a gnostic saying.","The opening clause is incomplete, leaving the subject and verb of 'concealing' uncertain."],"confidence":"high","notes":[]},{"i":713,"ref":"p713","source":"τὴν ἀρχὴν δ' εἴ τις ἑτέρου δεῖσθαι ὑπολάβοι, οὐκέτ' ἂν ὄντως ἀρχὴ φυλαχθείη. ὁ μὲν οὖν ἐξ ἑαυτοῦ πιστὸς τῇ κυριακῇ γραφῇ τε καὶ φωνῇ ἀξιόπιστος εἰκότως ὡς ἂν διὰ τοῦ κυρίου πρὸς τὴν τῶν ἀνθρώπων εὐεργεσίαν ἐνεργουμένῃ· ἀμέλει πρὸς τὴν τῶν πραγμάτων εὕρεσιν αὐτῇ χρώμεθα κριτηρίῳ· τὸ κρινόμενον δὲ πᾶν ἔτι ἄπιστον πρὶν κριθῆναι, ὥστ' οὐδ' ἀρχὴ τὸ κρίσεως δεόμενον. εἰκότως τοίνυν πίστει περιλαβόντες ἀναπόδεικτον τὴν ἀρχήν, ἐκ περιουσίας καὶ τὰς ἀποδείξεις παρ' αὐτῆς τῆς ἀρχῆς περὶ τῆς ἀρχῆς λαβόντες, φωνῇ κυρίου παιδευόμεθα πρὸς τὴν ἐπί7.16.95.7 γνωσιν τῆς ἀληθείας. οὐ γὰρ ἁπλῶς ἀποφαινομένοις ἀνθρώποις προσέχοιμεν, οἷς καὶ ἀνταποφαίνεσθαι ἐπ' ἴσης ἔξεστιν. εἰ δ' οὐκ ἀρκεῖ μόνον ἁπλῶς εἰπεῖν τὸ δόξαν, ἀλλὰ πιστώσασθαι δεῖ τὸ λεχθέν, οὐ τὴν ἐξ ἀνθρώπων ἀναμένομεν μαρτυρίαν, ἀλλὰ τῇ τοῦ κυρίου φωνῇ πιστούμεθα τὸ ζητούμενον, ἣ πασῶν ἀποδείξεων ἐχεγγυωτέρα, μᾶλλον δὲ ἣ μόνη ἀπόδειξις οὖσα τυγχάνει· καθ' ἣν ἐπιστήμην οἱ μὲν ἀπογευσάμενοι μόνον τῶν γραφῶν πιστοί, οἱ δὲ καὶ προσωτέρω χωρήσαντες ἀκριβεῖς γνώμονες τῆς ἀληθείας ὑπάρχουσιν, οἱ γνωστικοί, ἐπεὶ κἀν τοῖς κατὰ τὸν βίον ἔχουσί τι πλέον οἱ τεχνῖται τῶν ἰδιωτῶν καὶ παρὰ τὰς κοινὰς ἐννοίας ἐκτυποῦσι τὸ βέλτιον. οὕτως οὖν καὶ ἡμεῖς, ἀπ' αὐτῶν περὶ αὐτῶν τῶν γραφῶν τελείως ἀποδεικνύντες, ἐκ πίστεως πειθόμεθα ἀποδεικτικῶς.","english":"If one were to suppose that the beginning requires something else, it would no longer truly be preserved as a beginning. Therefore, the one who is faithful from himself to the Lord's scripture and voice is reasonably trustworthy, as if acting through the Lord for the benefit of mankind. Naturally, we use it as a criterion for the discovery of things. But everything that is judged is still untrustworthy before it is judged, so that which requires judgment is not a beginning. Reasonably, then, having embraced the indemonstrable beginning by faith, and having taken the demonstrations about the beginning from the beginning itself out of abundance, we are educated by the Lord's voice toward the knowledge of the truth. For we would not simply heed men who make assertions, to whom it is equally possible to make counter-assertions. But if it is not enough merely to state one's opinion, but one must confirm what is said, we do not await testimony from men, but we confirm what is sought by the Lord's voice, which is more trustworthy than all demonstrations—indeed, which is the only demonstration that exists. According to this knowledge, those who have only tasted the scriptures are faithful, while those who have advanced further are accurate standards of the truth, the Gnostics, since even in the affairs of life craftsmen have something more than laymen and, beyond common notions, they shape what is better. Thus we also, demonstrating completely from the scriptures themselves about the scriptures, are persuaded demonstratively from faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχή","severity":"info","text":"ἀρχή (archē) means both 'beginning' and 'first principle'. Clement uses it to denote the self-authenticating foundation of Christian truth, which requires no external proof.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικοί","severity":"info","text":"γνωστικοί (gnōstikoi) here refers to Clement's ideal Christian intellectuals, not to later 'Gnostic' heretics. They are 'accurate standards of the truth' who have advanced beyond mere faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Clement contrasts the self-sufficient 'beginning' with the regress of proof, echoing Aristotelian and Stoic debates on first principles. The 'Lord's voice' is scripture, treated as an indemonstrable axiom.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's argument that faith (πίστις) is the necessary starting point for knowledge, and that scripture provides its own demonstration. It links to the preceding discussion of concealing mysteries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The analogy of craftsmen (τεχνῖται) vs. laymen (ἰδιῶται) recalls Plato's Gorgias and Aristotle's ethics, where expertise yields superior judgment. Clement applies it to the Gnostic's interpretive skill.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ περιουσίας","severity":"caution","text":"The phrase 'out of abundance' (ἐκ περιουσίας) is ambiguous: it may mean 'from the surplus' of the beginning's own resources, or 'in addition' to faith. The translation follows the former sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ περιουσίας' could be read as 'from abundance' (i.e., from the beginning's own resources) or 'in addition' (i.e., beyond faith). The translation adopts the former, but the latter is possible.","The referent of 'αὐτῆς τῆς ἀρχῆς' (the beginning itself) is ambiguous: it may be the first principle (God) or scripture as the starting point of Christian knowledge."],"confidence":"high","notes":[]},{"i":714,"ref":"p714","source":"κἂν τολμήσωσι προφητικαῖς χρήσασθαι γραφαῖς καὶ οἱ τὰς αἱρέσεις μετιόντες, πρῶτον μὲν οὐ πάσαις, ἔπειτα οὐ τελείαις, οὐδὲ ὡς τὸ σῶμα καὶ τὸ ὕφος τῆς προφητείας ὑπαγορεύει, ἀλλ' ἐκλεγόμενοι τὰ ἀμφιβόλως εἰρημένα εἰς τὰς ἰδίας μετάγουσι δόξας, ὀλίγας σποράδην ἀπανθιζόμενοι φωνάς, οὐ τὸ σημαινόμενον ἀπ' αὐτῶν σκοποῦντες, ἀλλ' αὐτῇ ψιλῇ ἀπο7.16.96.3 χρώμενοι τῇ λέξει. σχεδὸν γὰρ ἐν πᾶσιν οἷς προσφέρονται ῥητοῖς εὕροις ἂν αὐτοὺς ὡς τοῖς ὀνόμασι μόνοις προσανέχουσι, τὰ σημαινόμενα ὑπαλλάττοντες, οὔθ' ὡς λέγονται γινώσκοντες οὔθ' ὡς ἔχειν πεφύκασι χρώμενοι αἷς καὶ δὴ κομίζουσιν ἐκλογαῖς. ἡ ἀλήθεια δὲ οὐκ ἐν τῷ μετατιθέναι τὰ σημαινόμενα εὑρίσκεται (οὕτω μὲν γὰρ ἀνατρέψουσι πᾶσαν ἀληθῆ διδασκαλίαν), ἀλλ' ἐν τῷ διασκέψασθαι τί τῷ κυρίῳ καὶ τῷ παντοκράτορι θεῷ τελέως οἰκεῖόν τε καὶ πρέπον, κἀν τῷ βεβαιοῦν ἕκαστον τῶν ἀποδεικνυμένων κατὰ τὰς γραφὰς ἐξ αὐτῶν πάλιν τῶν ὁμοίων γραφῶν. οὔτ' οὖν ἐπιστρέφειν ἐπὶ","english":"And even if those who pursue heresies dare to use the prophetic scriptures, first they do not use all of them, and then they do not use them completely, nor as the body and texture of prophecy dictates, but they select ambiguously spoken passages and transfer them to their own opinions, culling a few scattered phrases, not considering the meaning from them, but employing the bare wording itself. For in almost all the passages they cite, you would find that they attend only to the words, altering the meanings, neither knowing how they are spoken nor using the selections they bring as they are naturally constituted. Truth is not found in transposing meanings (for in that way they would overturn all true teaching), but in examining what is perfectly fitting and proper to the Lord and the all-powerful God, and in confirming each of the demonstrated points according to the scriptures from the same scriptures themselves. Therefore, neither to turn back to","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προφητικαῖς ... γραφαῖς","severity":"info","text":"Clement argues that heretics misuse prophetic scriptures by selective quotation, ignoring the overall body and texture of prophecy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σῶμα καὶ τὸ ὕφος","severity":"info","text":"The phrase 'body and texture' (σῶμα καὶ ὕφος) metaphorically denotes the coherent structure and style of prophetic writings, which heretics violate by cherry-picking.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αἱρέσεις","severity":"info","text":"Clement's polemic against heresies reflects second-century Christian debates over scriptural interpretation, particularly against Gnostic groups who allegorized selectively.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὔτ' οὖν ἐπιστρέφειν ἐπὶ","severity":"info","text":"The passage concludes with an incomplete sentence ('Therefore, neither to turn back to'), which the next passage likely completes, indicating a continuous argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀλήθεια ... εὑρίσκεται","severity":"info","text":"Clement's insistence on interpreting scripture by scripture influenced later Alexandrian exegesis, notably Origen's principles of scriptural coherence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at 'οὔτ' οὖν ἐπιστρέφειν ἐπὶ', leaving the conclusion of the argument unclear; the English draft follows the same break."],"confidence":"high","notes":[]},{"i":715,"ref":"p715","source":"τὴν ἀλήθειαν ἐθέλουσιν, αἰδούμενοι καταθέσθαι τὸ τῆς φιλαυτίας πλεονέκτημα, οὔτ' ἔχουσιν ὅπως διαθῶνται τὰς αὑτῶν δόξας, βιαζόμενοι τὰς γραφάς. φθάσαντες δὲ ἐξενεγκεῖν εἰς τοὺς ἀνθρώπους δόγματα ψευδῆ, σχεδὸν ἁπάσαις ταῖς γραφαῖς ἐναργῶς μαχόμενοι καὶ ἀεὶ ὑφ' ἡμῶν τῶν ἀντιλεγόντων αὐτοῖς ἐλεγχόμενοι, τὸ λοιπὸν ἔτι καὶ νῦν ὑπομένουσι τὰ μὲν μὴ προσίεσθαι τῶν προφητικῶν, τὰ δὲ ἡμᾶς αὐτοὺς ὡς ἄλλης γεγονότας φύσεως μὴ οἵους τε εἶναι συνεῖναι τὰ οἰκεῖα ἐκείνοις διαβάλλουσιν, ἐνίοτε δὲ καὶ τὰ ἑαυτῶν διελεγχόμενοι ἀρνοῦνται δόγματα, ἄντικρυς ὁμολογεῖν αἰδούμενοι ἃ κατ' ἰδίαν αὐ7.16.97.1 χοῦσι διδάσκοντες οὕτως. οὕτω γὰρ κατὰ πάσας ἔστιν ἰδεῖν τὰς αἱρέσεις, ἐπιόντας αὐτῶν τὰς μοχθηρίας τῶν δογμάτων. ἐπειδὰν γὰρ ἀνατρέπωνται πρὸς ἡμῶν δεικνύντων αὐτοὺς σαφῶς ἐναντιουμένους ταῖς γραφαῖς, δυοῖν θάτερον ὑπὸ τῶν προεστώτων τοῦ δό7.16.97.2 γματος ἔστι θεάσασθαι γινόμενον· ἢ γὰρ τῆς ἀκολουθίας τῶν σφετέρων δογμάτων ἢ τῆς προφητείας αὐτῆς. μᾶλλον δὲ τῆς ἑαυτῶν ἐλπίδος καταφρονοῦσιν, αἱροῦνται δὲ ἑκάστοτε τὸ δόξαν αὐτοῖς ὑπάρχειν ἐναργέστερον ἢ τὸ πρὸς τοῦ κυρίου διὰ τῶν προφητῶν εἰρημένον καὶ ὑπὸ τοῦ εὐαγγελίου, προσέτι δὲ καὶ τῶν ἀποστόλων, συμ7.16.97.3 μαρτυρούμενόν τε καὶ βεβαιούμενον. ὁρῶντες οὖν τὸν κίνδυνον αὐτοῖς οὐ περὶ ἑνὸς δόγματος, ἀλλὰ περὶ τοῦ τὰς αἱρέσεις διατηρεῖν, οὐ τὴν ἀλήθειαν ἐξευρίσκειν (τοῖς μὲν γὰρ ἐν μέσῳ καὶ προχείροις ἐντυχόντες παρ' ἡμῖν ὡς εὐτελῶν κατεφρόνησαν), ὑπερβῆναι δὲ σπουδάσαντες τὸ κοινὸν τῆς πίστεως, ἐξέβησαν τὴν ἀλήθειαν.","english":"They wish for the truth, but are ashamed to lay aside the advantage of self-love, and they have no way to arrange their own opinions, forcing the scriptures. Having already brought forth false doctrines among men, they openly conflict with nearly all the scriptures and are always refuted by us who oppose them; for the rest, even now they persist in not accepting some of the prophetic writings, while they slander us as being of a different nature and incapable of understanding what belongs to them; sometimes, when refuted, they even deny their own doctrines, being ashamed to openly admit what they privately teach in this way. For thus it is possible to see in all the heresies, by examining the perversity of their doctrines. For when they are overthrown by us, who show them clearly to be opposed to the scriptures, one of two things is seen to happen at the hands of the leaders of the doctrine: either they disregard the consistency of their own doctrines or of prophecy itself. Rather, they despise their own hope, and each time they choose what seems to them more evident than what has been said by the Lord through the prophets and by the gospel, and moreover what is attested and confirmed by the apostles. Therefore, seeing the danger to themselves not concerning a single doctrine but concerning the preservation of the heresies, and not seeking the truth (for having encountered what is common and readily available among us, they despised it as cheap), and having striven to surpass the common faith, they have departed from the truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἀλήθειαν ἐθέλουσιν, αἰδούμενοι καταθέσθαι τὸ τῆς φιλαυτίας πλεονέκτημα","severity":"info","text":"Clement describes heretics as desiring truth yet unwilling to abandon self-love, a moral failing that prevents them from accepting orthodox interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλαυτίας","severity":"info","text":"φιλαυτία (self-love) is a key ethical term in Clement, denoting a vice that distorts judgment and leads to doctrinal error.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δυοῖν θάτερον","severity":"info","text":"Clement presents a binary choice: heretics either abandon consistency of their own doctrines or of prophecy, highlighting their logical impasse.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρέσεις","severity":"info","text":"Clement's polemic against heresies reflects second-century Christian debates, where 'hairesis' meant a school of thought, often with negative connotation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προφητῶν ... εὐαγγελίου ... ἀποστόλων","severity":"info","text":"Clement's triad of prophets, gospel, and apostles as authoritative sources was influential in shaping early Christian canon and orthodoxy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξέβησαν τὴν ἀλήθειαν","severity":"caution","text":"The phrase 'departed from the truth' is a standard polemical trope; Clement's claim of heretics' shame may reflect rhetorical strategy rather than psychological insight.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is from the Khazarzar edition; no manuscript variants are noted. The phrase 'τὸ λοιπὸν ἔτι καὶ νῦν' could be read as 'for the rest, even now' or 'henceforth still now'; the translation follows the former."],"confidence":"high","notes":[]},{"i":716,"ref":"p716","source":"μὴ γὰρ μαθόντες τὰ τῆς γνώσεως τῆς ἐκκλησιαστικῆς μυστήρια μηδὲ χωρήσαντες τὸ μεγαλεῖον τῆς ἀληθείας, μέχρι τοῦ βάθους τῶν πραγμάτων κατελθεῖν ἀπορρᾳθυμήσαντες, ἐξ ἐπιπολῆς ἀναγνόντες παρεπέμψαντο τὰς γραφάς. ὑπὸ δοξοσοφίας τοίνυν ἐπηρμένοι ἐρίζοντες διατελοῦσι, δῆλοι γεγονότες ὡς τοῦ δοκεῖν μᾶλλον ἤπερ τοῦ φιλοσοφεῖν προνοοῦνται. αὐτίκα οὐκ ἀναγκαίας ἀρχὰς πραγμάτων καταβαλλόμενοι δόξαις τε ἀνθρωπίναις κεκινημένοι, ἔπειτα ἀναγκαίως τέλος ἀκολουθοῦν αὑτοῖς ἐκποριζόμενοι, διαπληκτίζονται διὰ τοὺς ἐλέγχους πρὸς τοὺς τὴν ἀληθῆ φιλοσοφίαν μεταχειριζομένους, καὶ πάντα μᾶλλον ὑπομένουσι καὶ πάντα, φασί, κάλον κινοῦσι, κἂν ἀσεβεῖν διὰ τὸ ἀπιστεῖν ταῖς γραφαῖς μέλλωσιν, ἤπερ μετατίθενται, ὑπὸ φιλοτιμίας τῆς αἱρέσεως καὶ τῆς πολυθρυλήτου κατὰ τὰς ἐκκλησίας αὐτῶν πρωτοκαθεδρίας, δι' ἣν κἀκείνην τὴν συμποτικὴν διὰ τῆς ψευδωνύμου ἀγάπης πρωτοκλισίαν ἀσπάζονται. ἡ παρ' ἡμῖν δὲ τῆς ἀληθείας ἐπίγνωσις ἐκ τῶν ἤδη πιστῶν τοῖς οὔπω πιστοῖς ἐκπορί7.16.98.4 ζεται τὴν πίστιν, ἥτις οὐσία ὡς εἰπεῖν ἀποδείξεως καθίσταται. ἀλλ', ὡς ἔοικεν, πᾶσα αἵρεσις ἀρχὴν ὦτα ἀκούοντα οὐκ ἔχει τὸ σύμφορον, μόνον δὲ τοῖς πρὸς ἡδονὴν ἀνεῳγότα, ἐπεὶ κἂν ἰάθη τις αὐτῶν, εἰ πείθεσθαι τῇ ἀληθείᾳ μόνον ἠβουλήθη. τριττὴ δὲ θεραπεία οἰήσεως, καθάπερ καὶ παντὸς πάθους, μάθησίς τε τοῦ αἰτίου καὶ τοῦ πῶς ἂν ἐξαιρεθείη τοῦτο, καὶ τρίτον ἡ ἄσκησις τῆς ψυχῆς καὶ ὁ ἐθισμὸς πρὸς τὸ τοῖς κριθεῖσιν ὀρθῶς ἔχειν ἀκολουθεῖν δύνασθαι.","english":"For they have not learned the mysteries of ecclesiastical knowledge, nor have they grasped the grandeur of the truth, having been too indolent to descend to the depth of matters, and having read the scriptures superficially, they have misinterpreted them. Therefore, puffed up with conceit of wisdom, they continue to wrangle, having become manifest that they care more for seeming than for philosophizing. At once, laying down unnecessary principles of things and being moved by human opinions, then necessarily procuring for themselves a conclusion that follows from them, they quarrel because of the refutations with those who handle true philosophy, and they endure everything rather, and they move, as they say, every stone, even if they are about to be impious because of their disbelief in the scriptures, rather than change, on account of the ambition of their heresy and their much-talked-about preeminence in their churches, for which they also welcome that sympotic preeminence through the falsely named love. But our knowledge of the truth procures faith for those not yet faithful from those already faithful, which faith becomes, so to speak, the substance of proof. But, as it seems, every heresy has no ear that hears what is beneficial, but only ears opened to pleasure, since someone among them would be healed if he only wished to be persuaded by the truth. The treatment of conceit is threefold, as indeed of every passion: learning the cause and how this might be removed, and thirdly the training of the soul and habituation to be able to follow what has been rightly judged.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τῆς γνώσεως τῆς ἐκκλησιαστικῆς μυστήρια","severity":"info","text":"Clement contrasts esoteric 'mysteries of ecclesiastical knowledge' with heretical misunderstanding, emphasizing that true gnosis is rooted in the church's tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοξοσοφίας","severity":"info","text":"'Conceit of wisdom' (δοξοσοφία) is a key polemical term: Clement accuses heretics of being puffed up with opinion, not genuine philosophy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρωτοκαθεδρίας","severity":"info","text":"The 'preeminence in their churches' (πρωτοκαθεδρία) reflects Clement's critique of heretical ambition for status, a common theme in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριττὴ δὲ θεραπεία οἰήσεως","severity":"info","text":"Clement introduces a threefold therapy for conceit (cause, removal, habituation), mirroring his pedagogical method and structuring the argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πᾶσα αἵρεσις","severity":"info","text":"Clement's claim that 'every heresy' lacks ears for truth became a standard trope in later anti-heretical literature, influencing writers like Epiphanius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκπορί7.16.98.4 ζεται","severity":"caution","text":"The text contains a manuscript insertion '7.16.98.4' within the word ἐκπορίζεται, likely a scribal or editorial mark; the reading is secure but the notation is intrusive.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συμποτικὴν ... πρωτοκλισίαν' may refer to a specific heretical practice of seating precedence at love-feasts, but the exact ritual is unclear."],"confidence":"high","notes":[]},{"i":717,"ref":"p717","source":"ὡς γὰρ ὀφθαλμὸς τεταραγμένος, οὕτως καὶ ἡ ψυχὴ τοῖς παρὰ φύσιν θολωθεῖσα δόγμασιν οὐχ οἵα τε τὸ φῶς τῆς ἀληθείας διιδεῖν ἀκριβῶς, ἀλλὰ καὶ τὰ ἐν ποσὶ παρορᾷ. ἐν οὖν θολερῷ ὕδατι καὶ τὰς ἐγχέλεις ἁλίσκεσθαί φασιν ἀποτυφλουμένας. καὶ καθάπερ τὰ πονηρὰ παιδία τὸν παιδαγωγὸν ἀποκλείει, οὕτως οὗτοι τὰς προφητείας εἴργουσιν ἑαυτῶν τῆς ἐκκλησίας, ὑφορώμενοι δι' ἔλεγχον καὶ νουθεσίαν. ἀμέλει πάμπολλα συγκαττύουσι ψεύσματα καὶ πλάσματα, ἵνα δὴ εὐλόγως δόξωσι μὴ προσίεσθαι τὰς γραφάς. ταύτῃ οὖν οὐκ εὐσεβεῖς, δυσαρεστού7.16.99.5 μενοι ταῖς θείαις ἐντολαῖς, τουτέστι τῷ ἁγίῳ πνεύματι. ὥσπερ δὲ αἱ ἀμυγδάλαι κεναὶ λέγονται οὐκ ἐν αἷς μηδέν ἐστιν, ἀλλ' ἐν αἷς ἄχρηστον τὸ ἐνόν, οὕτως τοὺς αἱρετικοὺς τοὺς κενοὺς τῶν τοῦ θεοῦ βουλημάτων καὶ τῶν τοῦ Χριστοῦ παραδόσεων εἶναί φαμεν, πικριζόντων ὡς ἀληθῶς κατὰ τὴν\n\nἀγρίαν ἀμυγδαλῆν ἐξάρχοντας δογμάτων, πλὴν ὅσα δι' ἐνάργειαν τῶν ἀληθῶν ἀποθέσθαι καὶ ἀποκρύψαι οὐκ ἴσχυσαν. Καθάπερ τοίνυν ἐν πολέμῳ οὐ λειπτέον τὴν τάξιν ἣν ὁ στρατηγὸς ἔταξεν τῷ στρατιώτῃ, οὕτως οὐδὲ ἣν ἔδωκεν ὁ λόγος, ὃν ἄρχοντα εἰλήφαμεν γνώσεώς τε καὶ βίου, λειπτέον τάξιν. οἱ πολλοὶ δὲ οὐδὲ τοῦτο ἐξητάκασιν, εἰ ἔστι τινὶ ἀκολουθητέον καὶ τίνι τούτῳ καὶ ὅπως. οἷος γὰρ ὁ λόγος, τοιόσδε καὶ ὁ βίος εἶναι τῷ πιστῷ προσήκει, ὡς ἕπεσθαι δύνασθαι τῷ θεῷ, ἐξ ἀρχῆς τὰ πάντα εὐθεῖαν περαίνοντι. ἐπὰν δὲ παραβῇ τις τὸν λόγον καὶ διὰ τούτου τὸν θέον, εἰ μὲν διὰ τὸ αἰφνίδιον προσπεσεῖν τινα φαντασίαν ἠσθένησεν, προχείρους τοὺς τὰς φαντασίας τὰς λογικὰς ποιητέον·","english":"For just as an eye that is disturbed, so also the soul, clouded by doctrines contrary to nature, is not able to discern the light of truth accurately, but even overlooks what lies at its feet. And they say that in turbid water eels are caught, being blinded. And just as wicked children shut out the pedagogue, so these shut out the prophecies from their own church, suspecting them of reproof and admonition. Indeed, they stitch together many falsehoods and fabrications, so that they may seem reasonably not to accept the scriptures. Therefore they are not pious, being displeased with the divine commandments, that is, with the Holy Spirit. And just as almonds are called empty not in which there is nothing, but in which what is within is useless, so we say that the heretics are empty of the counsels of God and the traditions of Christ, truly bitter according to the wild almond tree, originating doctrines, except those which, through the clarity of the truths, they were unable to set aside and conceal. Just as in war one must not abandon the rank which the general has assigned to the soldier, so also one must not abandon the rank which the Word, whom we have received as ruler of knowledge and life, has given. But the many have not even examined this, whether one must follow someone, and whom, and how. For as the Word is, so also must the life of the faithful be, so as to be able to follow God, who from the beginning brings all things to a straight conclusion. But when someone transgresses the Word and through this God, if he has weakened because some sudden impression has befallen him, one must make ready the rational impressions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὀφθαλμὸς τεταραγμένος","severity":"info","text":"The image of a disturbed eye introduces a metaphor for the soul clouded by false doctrines, a common trope in Clement's epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐγχέλεις ἁλίσκεσθαι","severity":"info","text":"The claim that eels are caught in turbid water, being blinded, reflects ancient natural lore; Aristotle (HA 570a) notes eels are taken in muddy conditions.","cites":[],"named_sources":["Aristotle History of Animals"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ ἁγίῳ πνεύματι","severity":"info","text":"Clement equates divine commandments with the Holy Spirit, echoing Pauline and Johannine identification of Scripture as Spirit-inspired (cf. 2 Cor 3:8, John 14:26).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀμυγδάλαι κεναί","severity":"info","text":"The 'empty almonds' metaphor distinguishes heretics as having useless content, not void; Clement plays on the bitter wild almond (ἀγρία ἀμυγδαλῆ) as a symbol of false doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθάπερ ... οὕτως","severity":"info","text":"The passage uses a series of analogies (disturbed eye, eels, wicked children, empty almonds, military rank) to contrast heretical error with faithful adherence to the Word.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τὰς προφητείας εἴργουσιν","severity":"info","text":"Clement's charge that heretics 'shut out the prophecies' anticipates later patristic polemics (e.g., Irenaeus, AH 3.2) against selective or allegorical rejection of Scripture.","cites":[],"named_sources":["Irenaeus Against Heresies"],"dropped_cites":[]}],"ambiguities":["The phrase 'πικριζόντων ... κατὰ τὴν ἀγρίαν ἀμυγδαλῆν' may be read as describing heretics as 'embittering' or 'being bitter' like the wild almond; the syntax is ambiguous but the sense of inherent bitterness is clear."],"confidence":"high","notes":[]},{"i":718,"ref":"p718","source":"εἰ δὲ τῷ ἔθει τῷ προκατεσχηκότι ἡττηθεὶς γέγονεν (ᾗ φησιν ἡ γραφή) χυδαῖος, ἀποπαυστέον τὸ ἔθος εἰς τὸ παντελὲς καὶ πρὸς τὸ ἀντι7.16.100.5 λέγειν αὐτῷ τὴν ψυχὴν γυμναστέον· εἰ δὲ καὶ μαχόμενα δόγματα ἐφέλκεσθαί τινας δοκεῖ, ὑπεξαιρετέον ταῦτα καὶ πρὸς τοὺς εἰρηνοποιοὺς τῶν τῶν δογμάτων πορευτέον, οἳ κατεπᾴδουσι ταῖς θείαις γραφαῖς τοὺς ψοφοδεεῖς τῶν ἀπείρων, τὴν ἀλήθειαν διὰ τῆς ἀκο7.16.100.6 λουθίας τῶν διαθηκῶν σαφηνίζοντες. ἀλλ', ὡς ἔοικεν, ῥέπομεν ἐπὶ τὰ ἔνδοξα μᾶλλον, κἂν ἐναντία τυγχάνῃ, ἤπερ ἐπὶ τὴν ἀλήθειαν· αὐστηρὰ γάρ ἐστι καὶ σεμνή. Καὶ δὴ τριῶν οὐσῶν διαθέσεων τῆς ψυχῆς, ἀγνοίας, οἰήσεως, ἐπιστήμης, οἳ μὲν ἐν τῇ ἀγνοίᾳ τὰ ἔθνη, οἳ δὲ ἐν τῇ ἐπιστήμῃ ἡ ἐκκλησία ἡ ἀληθής, οἳ δὲ ἐν οἰήσει οἱ κατὰ τὰς αἱρέσεις. οὐδὲν γοῦν σαφέστερον ἰδεῖν ἔστι τοὺς ἐπισταμένους περὶ ὧν ἴσασι διαβεβαιουμένους ἢ τοὺς οἰομένους καὶ περὶ ὧν οἴονται, ὅσον γε ἐπὶ τῷ διαβεβαιοῦσθαι ἄνευ τῆς ἀποδείξεως. καταφρονοῦσι γοῦν ἀλλήλων καὶ καταγελῶσιν, καὶ συμβαίνει τὸν αὐτὸν νοῦν παρ' οἷς μὲν ἐντιμότατον εἶναι, παρ' οἷς δὲ παρανοίας ἡλωκέναι. καίτοι μεμαθήκαμεν ἄλλο μέν τι εἶναι ἡδονήν, ἣν ἐν τοῖς ἔθνεσιν ἀπονεμητέον, ἄλλο δέ τι ἔριν, ἣν ἐν ταῖς αἱρέσεσι προσκριτέον, ἄλλο χαράν, ἣν τῇ ἐκκλησίᾳ προσοικειωτέον, ἄλλο δὲ εὐφροσύνην, ἣν τῷ κατὰ ἀλήθειαν ἀποδοτέον γνωστι7.16.101.4 κῷ.","english":"If, having been defeated by the custom that has taken hold, he has become (as Scripture says) vulgar, the custom must be completely abandoned and the soul must be trained to contradict it. And if some seem to drag in conflicting doctrines, these must be removed, and one must go to the peacemakers of the doctrines, who charm the timid among the inexperienced with the divine Scriptures, clarifying the truth through the sequence of the covenants. But, as it seems, we incline more toward the reputable, even if they happen to be contrary, than toward the truth; for it is austere and solemn. And indeed, there being three dispositions of the soul—ignorance, opinion, and knowledge—the nations are in ignorance, the true church is in knowledge, and those in the heresies are in opinion. Nothing, at any rate, is clearer to see than that those who know are confident about what they know, and those who opine are confident about what they opine, at least as far as confidence without demonstration goes. They despise and laugh at one another, and it happens that the same mind is considered most honorable by some, but convicted of madness by others. And yet we have learned that pleasure is one thing, which must be assigned to the nations; strife another, which must be attributed to the heresies; joy another, which must be appropriated to the church; and delight another, which must be given to the gnostic who is according to truth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῷ ἔθει τῷ προκατεσχηκότι","severity":"info","text":"Clement argues that entrenched custom (ἔθος) must be abandoned if it leads to a 'vulgar' state, echoing his critique of unexamined tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χυδαῖος","severity":"info","text":"The term 'vulgar' (χυδαῖος) is attributed to 'Scripture' (ἡ φησιν ἡ γραφή); likely a reference to a biblical or early Christian source, though the exact verse is not identified.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τριῶν οὐσῶν διαθέσεων τῆς ψυχῆς","severity":"info","text":"Clement introduces a tripartite division of the soul—ignorance, opinion, knowledge—mapping nations, heresies, and the true church respectively, a key structural argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικῷ","severity":"info","text":"The 'gnostic' (γνωστικῷ) here denotes the ideal Christian who attains truth, distinct from heretical groups claiming gnosis; Clement reappropriates the term.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰρηνοποιοὺς","severity":"info","text":"The 'peacemakers of the doctrines' likely refers to orthodox teachers who reconcile conflicting interpretations through scriptural exegesis, a common trope in early Christian polemic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡδονήν, ἔριν, χαράν, εὐφροσύνην","severity":"info","text":"Clement distinguishes four affective states—pleasure, strife, joy, delight—assigned to nations, heresies, church, and gnostic, paralleling Stoic or Platonic classifications of emotions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural reference for 'vulgar' (χυδαῖος) is not specified; it may be a paraphrase or lost citation.","The term 'peacemakers of the doctrines' could refer to specific individuals or a general class of teachers."],"confidence":"high","notes":[]},{"i":719,"ref":"p719","source":"ὡς δὲ ἐὰν πρόσσχῃ τις Ἰσχομάχῳ, γεωργὸν αὐτὸν ποιήσει, καὶ Λάμπιδι ναύκληρον, καὶ Χαριδήμῳ στρατηγόν, καὶ Σίμωνι ἱππικόν, καὶ Πέρδικι κάπηλον, καὶ Κρωβύλῳ ὀψοποιόν, καὶ Ἀρχελάῳ ὀρχηστήν, καὶ Ὁμήρῳ ποιητήν, καὶ Πύρρωνι ἐριστικόν, καὶ Δημοσθένει ῥήτορα, καὶ Χρυσίππῳ διαλεκτικόν, καὶ Ἀριστοτέλει φυσικόν, καὶ φιλόσοφον Πλάτωνι, οὕτως ὁ τῷ κυρίῳ πειθόμενος καὶ τῇ δοθείσῃ δι' αὐτοῦ κατακολουθήσας προφητείᾳ τελέως ἐκτελεῖται κατ' εἰκόνα τοῦ διδα7.16.101.5 σκάλου ἐν σαρκὶ περιπολῶν θεός. ἀποπίπτουσιν ἄρα τοῦδε τοῦ ὕψους οἱ μὴ ἑπόμενοι θεῷ ᾗ ἂν ἡγῆται, ἡγεῖται δὲ κατὰ τὰς θεοπνεύστους γραφάς. μυρίων γοῦν ὄντων κατ' ἀριθμὸν ἃ πράσσουσιν ἄνθρωποι, σχεδὸν δύο εἰσὶν ἀρχαὶ πάσης ἁμαρτίας, ἄγνοια καὶ ἀσθένεια (ἄμφω δὲ ἐφ' ἡμῖν, τῶν μήτε ἐθελόντων μανθάνειν μήτε αὖ τῆς ἐπιθυμίας κρατεῖν), τούτων δὲ δι' ἣν μὲν οὐ καλῶς κρίνουσι, δι' ἣν δὲ οὐκ ἰσχύουσι τοῖς ὀρθῶς κριθεῖσιν ἀκολουθεῖν· οὔτε γὰρ ἀπατηθείς τις τὴν γνώμην δύναιτ' ἂν εὖ πράττειν. κἂν πάνυ δυνατὸς ᾖ τὰ γνωσθέντα ποιεῖν, οὔτε καὶ κρίνειν τὸ δέον ἰσχύων ἄμεμπτον ἑαυτὸν παράσχοιτ' ἂν ἐν τοῖς ἔργοις ἐξασθενῶν. ἀκολούθως τοίνυν δύο τῷ γένει καὶ παιδεῖαι παραδίδονται πρόσφοροι ἑκατέρᾳ τῶν ἁμαρτιῶν, τῇ μὲν ἡ γνῶσίς τε καὶ ἡ τῆς ἐκ τῶν γραφῶν μαρτυρίας ἐναργὴς ἀπόδειξις, τῇ δὲ ἡ κατὰ λόγον ἄσκησις ἐκ πίστεώς τε καὶ φόβου παιδαγωγουμένη· ἄμφω δ' εἰς τὴν τελείαν ἀγά7.16.102.2 πην συναύξουσιν. τέλος γὰρ οἶμαι τοῦ γνωστικοῦ τό γε ἐνταῦθα διττόν, ἐφ' ὧν μὲν ἡ θεωρία ἡ ἐπιστημονική, ἐφ' ὧν δὲ ἡ πρᾶξις.","english":"Just as, if one attends to Ischomachus, he will make him a farmer, and to Lampis a shipowner, and to Charidemus a general, and to Simon a horseman, and to Perdix a huckster, and to Crobyle a cook, and to Archelaus a dancer, and to Homer a poet, and to Pyrrho a disputant, and to Demosthenes an orator, and to Chrysippus a dialectician, and to Aristotle a natural philosopher, and to Plato a philosopher, so the one who obeys the Lord and follows the prophecy given through him will be perfectly formed according to the image of the teacher, a god walking about in flesh. Therefore those who do not follow God wherever he leads fall away from this height; and he leads according to the God-inspired scriptures. Now, although there are countless things in number that men do, there are nearly two sources of every sin, ignorance and weakness (both within our power, since some are unwilling to learn and others are unwilling to control desire); of these, through one they do not judge rightly, through the other they are not strong enough to follow what has been rightly judged. For neither could one who has been deceived in his judgment do well, even if he were very capable of doing what he knows; nor, if he is strong in judging what is necessary, could he present himself as blameless in his works if he is weak in action. Consequently, two kinds of education are handed down, each appropriate to one of the sins: for the former, knowledge and the clear demonstration of testimony from the scriptures; for the latter, rational training, educated by faith and fear; and both contribute to the growth of perfect love. For I think the end of the gnostic here is twofold: in some cases, scientific contemplation; in others, action.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἰσχομάχῳ, Λάμπιδι, Χαριδήμῳ, Σίμωνι, Πέρδικι, Κρωβύλῳ, Ἀρχελάῳ","severity":"info","text":"These names are stock exemplars from Greek literature: Ischomachus (Xenophon's farmer), Lampis (shipowner), Charidemus (general), Simon (horseman), Perdix (huckster), Crobyle (cook), Archelaus (dancer). Clement uses them to illustrate formation by a teacher.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεός","severity":"info","text":"Clement calls the perfected gnostic 'a god walking about in flesh' (θεὸς ἐν σαρκὶ περιπολῶν). This bold language reflects Middle Platonic and Stoic ideas of deification through assimilation to God, not pagan polytheism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο τῷ γένει καὶ παιδεῖαι","severity":"info","text":"Clement structures the passage around a twofold analysis: two sources of sin (ignorance and weakness) and two corresponding educations (knowledge/demonstration for ignorance, rational training for weakness). This mirrors the earlier list of exemplars.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεοπνεύστους γραφάς","severity":"info","text":"The phrase 'God-inspired scriptures' (θεοπνεύστους γραφάς) is Clement's standard term for the Old and New Testaments. No specific verse is quoted, but the appeal to scriptural authority underlies the whole argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"γνωστικοῦ","severity":"info","text":"Clement's 'gnostic' (γνωστικός) is his ideal Christian intellectual, not a member of Gnostic sects. This passage's twofold end (contemplation and action) was influential in later Eastern Christian ascetic theology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκτελεῖται κατ' εἰκόνα τοῦ διδασκάλου","severity":"caution","text":"The Greek text at 7.16.101.5 is slightly corrupt: 'ἐκτελεῖται' may be a scribal error for 'ἐκτελεῖται' (will be perfected) or 'ἐκτελεῖ' (perfects). The sense is clear: the disciple is formed according to the teacher's image.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of exemplars (Ischomachus etc.) is a rhetorical catalogue; Clement does not specify which works he draws on. The phrase 'θεὸς ἐν σαρκὶ περιπολῶν' could be read as hyperbole or as a literal claim about the gnostic's status; context favors the former. The textual corruption at 7.16.101.5 does not affect the overall argument."],"confidence":"high","notes":[]},{"i":720,"ref":"p720","source":"Εἴη μὲν οὖν καὶ τούσδε τοὺς αἱρετικοὺς καταμαθόντας ἐκ τῶνδε τῶν ὑπομνημάτων σωφρονισθῆναί τε καὶ ἐπιστρέψαι ἐπὶ τὸν παντο7.16.102.3 κράτορα θεόν. εἰ δὲ καθάπερ οἱ κωφοὶ τῶν ὄφεων τοῦ καινῶς μὲν λεγομένου, ἀρχαιοτάτου δὲ μὴ ἐπαΐοιεν ᾄσματος, παιδευθεῖεν γοῦν πρὸς τοῦ θεοῦ, τὰς πρὸ τῆς\n\nκρίσεως πατρῴας νουθεσίας ὑπομένοντες, ἔστ' ἂν καταισχυνθέντες μετανοήσωσιν, ἀλλὰ μὴ εἰς τὴν παντελῆ φέροντες ἑαυτοὺς διὰ τῆς ἀπηνοῦς ἀπειθείας ἐμβάλοιεν κρίσιν. γίνονται γὰρ καὶ μερικαί τινες παιδεῖαι, ἃς κολάσεις ὀνομάζουσιν, εἰς ἃς ἡμῶν οἱ πολλοὶ τῶν ἐν παραπτώματι γενομένων ἐκ τοῦ λαοῦ τοῦ κυριακοῦ κατολισθαίνοντες περιπίπτουσιν. ἀλλ' ὡς πρὸς τοῦ διδασκάλου ἢ τοῦ πατρὸς οἱ παῖδες, οὕτως ἡμεῖς πρὸς τῆς προνοίας κολαζόμεθα. θεὸς δὲ οὐ τιμωρεῖται (ἔστι γὰρ ἡ τιμωρία κακοῦ ἀνταπόδοσις), κολάζει μέντοι πρὸς τὸ χρήσιμον καὶ κοινῇ καὶ ἰδίᾳ τοῖς κολαζομένοις. Ταυτὶ μέν, ἀποτρέψαι βουλόμενος τῆς εἰς τὰς αἱρέσεις εὐεμπτωσίας τοὺς φιλομαθοῦντας, παρεθέμην· τοὺς δὲ τῆς ἐπιπολαζούσης εἴτε ἀμαθίας εἴτε ἀβελτερίας εἴτε καχεξίας εἴθ', ὁτιδήποτε χρὴ καλεῖν αὐτήν, ἀποπαῦσαι γλιχόμενος, μεταπεῖσαι δὲ καὶ προσαγαγεῖν τῇ ἀληθείᾳ τούς γε μὴ παντάπασιν ἀνιάτους ἐπιχειρῶν, τοῖσδε συνεχρησάμην τοῖς λόγοις. εἰσὶ γὰρ οἳ οὐδὲ ἀνέχονται τὴν ἀρχὴν ἐπακοῦσαι τῶν πρὸς τὴν ἀλήθειαν προτρεπόντων· καὶ δὴ φλυαρεῖν ἐπιχειροῦσι, βλασφήμους τῆς ἀληθείας καταχέοντες λόγους, σφίσιν αὐτοῖς τὰ μέγιστα τῶν ὄντων ἐγνωκέναι συγχωροῦντες, οὐ μαθόντες, οὐ ζητήσαντες, οὐ πονέσαντες, οὐχ εὑρόντες τὴν ἀκολουθίαν·","english":"May it be, then, that even these heretics, having learned from these notes, be brought to their senses and turn to the all-ruling God. But if, like the deaf to serpents, they do not hear the song that is spoken in a new way yet is most ancient, let them at least be disciplined by God, enduring the paternal admonitions before the judgment, until, put to shame, they repent, and do not, through harsh disobedience, bring themselves to the final judgment. For there are also certain partial disciplines, which they call punishments, into which many of our people from the Lord's flock, having fallen into transgression, slip and fall. But just as children are disciplined by a teacher or a father, so we are disciplined by providence. God does not take vengeance (for vengeance is the repayment of evil), but he does chastise for the benefit, both common and individual, of those chastised. These things I have set forth, wishing to turn those who love learning away from easy falling into heresies. And, striving to put a stop to the prevailing ignorance, or stupidity, or ill-condition, or whatever one must call it, and to persuade and lead to the truth those who are not altogether incurable, I have made use of these words. For there are those who cannot even bear to hear at the outset the arguments that urge them toward the truth; and they actually attempt to talk nonsense, pouring out blasphemous words against the truth, granting to themselves that they have known the greatest of realities, without learning, without inquiring, without laboring, without finding the sequence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αἱρετικοὺς","severity":"info","text":"Clement uses αἱρετικοὺς (heretics) in its technical sense for those who have chosen a false teaching, contrasting with the orthodox Christian position he defends.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κωφοὶ τῶν ὄφεων","severity":"info","text":"The phrase 'deaf to serpents' likely alludes to the ancient belief that serpents are charmed by music, but the deaf cannot hear it; Clement applies this metaphor to heretics who are impervious to orthodox teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παιδεῖαι","severity":"info","text":"Clement distinguishes παιδεῖαι (disciplines) from κολάσεις (punishments), arguing that God's corrective actions are educational and beneficial, not vengeful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταυτὶ μέν","severity":"info","text":"The passage shifts from a conditional hope for heretics' conversion to a direct statement of Clement's authorial purpose: to prevent falling into heresy and to lead the incurable to truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παντοκράτορα θεόν","severity":"info","text":"The title παντοκράτορα (all-ruling) for God is common in early Christian literature, emphasizing divine sovereignty; Clement uses it to contrast with the limited authority of heretical teachers.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀβελτερίας","severity":"caution","text":"The term ἀβελτερίας (stupidity) is rare and may be a scribal variant; some manuscripts read ἀβελτηρίας, but the sense of foolishness is clear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ καινῶς μὲν λεγομένου, ἀρχαιοτάτου δὲ' could refer to the Christian message as both new in expression and ancient in truth, but the exact referent is ambiguous.","The identity of 'οἱ κωφοὶ τῶν ὄφεων' (deaf to serpents) is a metaphor; it is unclear if Clement draws on a specific fable or proverb."],"confidence":"high","notes":[]},{"i":721,"ref":"p721","source":"οὓς ἐλεήσειεν ἄν τις ἢ μισήσειεν τῆς τοιαύτης διαστροφῆς. εἰ δέ τις ἰάσιμος τυγχάνει, φέρειν δυνάμενος, ὡς πῦρ ἢ σίδηρον, τῆς ἀληθείας τὴν παρρησίαν ἀποτέμνουσαν καὶ καίουσαν τὰς ψευδεῖς δόξας αὐτῶν, ὑπεχέτω τὰ ὦτα τῆς ψυχῆς. ἔσται δὲ τοῦτο, ἐὰν μὴ ῥᾳθυμεῖν ἐπειγόμενοι ἀποδιωθῶνται τὴν ἀλήθειαν ἢ δόξης ὀριγνώμενοι καινοτομεῖν βιάζωνται. ῥᾳθυμοῦσι μὲν γὰρ οἱ παρὸν τὰς οἰκείας ταῖς θείαις γραφαῖς ἐξ αὐτῶν τῶν γραφῶν πορίζεσθαι ἀποδείξεις τὸ παραστὰν καὶ ταῖς ἡδοναῖς αὐτῶν συναιρόμενον ἐκλεγόμενοι· δόξης δὲ ἐπιθυμοῦσιν ὅσοι τὰ προσφυῆ τοῖς θεοπνεύστοις λόγοις ὑπὸ τῶν μακαρίων ἀποστόλων τε καὶ διδασκάλων παραδιδόμενα ἑκόντες εἶναι σοφίζονται δι' ἑτέρων παρεγχειρήσεων, ἀνθρωπείαις διδασκαλίαις ἐνιστάμενοι θείᾳ παραδόσει ὑπὲρ τοῦ τὴν αἵρεσιν συστήσασθαι. τίς γὰρ ὡς ἀληθῶς ἐν τηλικούτοις ἀνδράσιν, κατὰ τὴν ἐκκλησιαστικὴν λέγω γνῶσιν, ὑπελείπετο λόγος Μαρκίωνος, φέρε εἰπεῖν, ἢ Προδίκου καὶ τῶν ὁμοίων τὴν ὀρθὴν οὐ βαδισάντων ὁδόν; οὐ γὰρ ἂν ὑπερέβαλον σοφίᾳ τοὺς ἔμπροσθεν ἄνδρας, ὡς προσεξευρεῖν τι τοῖς ὑπ' ἐκείνων ἀληθῶς ῥηθεῖσιν, ἀλλ' ἀγαπητὸν ἦν αὐτοῖς, εἰ τὰ προπαραδεδομένα μαθεῖν ἠδυνήθησαν. Ὁ γνωστικὸς ἄρα ἡμῖν μόνος ἐν αὐταῖς καταγηράσας ταῖς γραφαῖς, τὴν ἀποστολικὴν καὶ ἐκκλησιαστικὴν σῴζων ὀρθοτομίαν τῶν δογμάτων, κατὰ τὸ εὐαγγέλιον ὀρθότατα βιοῖ, τὰς ἀποδείξεις ἃς ἂν ἐπιζητήσῃ ἀνευρίσκειν ἀναπεμπόμενος ὑπὸ τοῦ κυρίου ἀπό τε νόμου καὶ προφητῶν. ὁ βίος γάρ, οἶμαι, τοῦ γνωστικοῦ οὐδὲν ἄλλο ἐστὶν ἢ ἔργα καὶ λόγοι τῇ τοῦ κυρίου ἀκόλουθοι παραδόσει. Ἀλλ' οὐ πάντων ἡ γνῶσις.","english":"Whom would one pity or hate for such perversion? But if someone is curable, able to bear, like fire or iron, the frankness of truth that cuts and burns their false opinions, let him submit the ears of his soul. This will happen if, eager not to be idle, they do not thrust away the truth, or, grasping for glory, they do not force innovation. For those are idle who, instead of procuring proofs proper to the divine scriptures from the scriptures themselves, choose whatever is convenient and agreeable to their pleasures; and those desire glory who, by other manipulations, cunningly pretend that the teachings handed down by the blessed apostles and teachers, which are congenial to the divinely inspired words, are their own, opposing human teachings to divine tradition in order to establish their heresy. For what word truly remained among such men, I mean according to ecclesiastical knowledge, for Marcion, for instance, or Prodicus and those like them who did not walk the straight path? They would not have surpassed in wisdom the men before them, so as to discover something in addition to what was truly said by them, but it would have been enough for them if they had been able to learn what was previously handed down. Therefore, for us, the gnostic alone, growing old in the scriptures themselves, preserving the apostolic and ecclesiastical orthotomy of doctrines, lives most rightly according to the gospel, finding the proofs he may seek, referred by the Lord from both law and prophets. For the life of the gnostic, I think, is nothing other than works and words following the tradition of the Lord. But knowledge is not for all.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γνωστικός","severity":"info","text":"Clement uses γνωστικός (gnostic) here in a positive, technical sense for the ideal Christian intellectual, not the later heretical Gnostics. This is a key term in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀρθοτομία","severity":"info","text":"ὀρθοτομία (orthotomy) is a rare term meaning 'right cutting' or 'correct division', used by Clement to denote the proper delineation of doctrines according to apostolic and ecclesiastical tradition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μαρκίων ... Πρόδικος","severity":"info","text":"Marcion (2nd c.) and Prodicus (a lesser-known Gnostic teacher) are cited as examples of heretics who deviated from ecclesiastical tradition. Clement contrasts them with the true gnostic who preserves orthotomy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a polemical section against heretics and transitions to a positive description of the true gnostic, who grows old in the scriptures and lives according to the gospel.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπό τε νόμου καὶ προφητῶν","severity":"info","text":"The phrase 'from law and prophets' echoes a standard New Testament formula (e.g., Luke 24:44) for the Jewish scriptures, which Clement sees as sources of proof for the gnostic, referred by the Lord.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑκόντες εἶναι σοφίζονται","severity":"caution","text":"The Greek ἑκόντες εἶναι σοφίζονται is textually uncertain; the translation 'cunningly pretend that the teachings ... are their own' follows one plausible reading, but the syntax is compressed and debated.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ἑκόντες εἶναι σοφίζονται is ambiguous: it may mean 'they cunningly claim to be willing' or 'they pretend that the teachings are their own'. The latter is adopted in the English draft.","The referent of 'the men before them' (τοὺς ἔμπροσθεν ἄνδρας) is unclear: it could mean the apostles and early teachers, or earlier orthodox writers."],"confidence":"high","notes":[]},{"i":722,"ref":"p722","source":"οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, φησὶν ὁ ἀπόστολος, ὅτι πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πνευματικοῦ βρώματός τε καὶ πόματος μετέλαβον, κατασκευάζων σαφῶς μὴ πάντας τοὺς ἀκούοντας τὸν λόγον κεχωρηκέναι τὸ μέγεθος τῆς γνώσεως ἔργῳ τε καὶ λόγῳ. διὸ καὶ ἐπήγαγεν· ἀλλ' οὐκ ἐν πᾶσιν αὐτοῖς ηὐδόκησεν. τίς οὗτος; ὁ εἰπών· τί με λέγετε κύριε\"7 καὶ οὐ ποιεῖτε τὸ θέλημα τοῦ πατρός μου; τουτέστι τὴν διδασκαλίαν τοῦ σωτῆρος, ἥτις ἐστὶ βρῶμα ἡμῶν πνευματικὸν καὶ πόμα δίψαν οὐκ ἐπιστάμενον, ὕδωρ ζωῆς γνωστικῆς. ναί, φασίν, ἡ γνῶσις εἴρηται φυσιοῦν. πρὸς οὕς φαμεν· τάχα μὲν ἡ δοκοῦσα γνῶσις φυσιοῦν λέγεται, εἴ τις τετυφῶσθαι τὴν λέξιν ἑρμηνεύειν ὑπολάβοι· εἰ δέ, ὅπερ καὶ μᾶλλον, τὸ μεγαλείως τε καὶ ἀληθῶς φρονεῖν μηνύει ἡ τοῦ ἀποστόλου φωνή, λέλυται μὲν τὸ ἠπορημένον· ἑπόμενοι δ' οὖν ταῖς γραφαῖς κυρώσωμεν τὸ εἰρημένον. Ἡ σοφία, φησὶν ὁ Σολομών, ἐνεφυσίωσεν τὰ ἑαυτῆς τέκνα. οὐ δήπου γὰρ τῦφον ἐνεποίησεν ὁ κύριος τοῖς","english":"I do not want you to be ignorant, brothers, says the apostle, that all were under the cloud and partook of spiritual food and drink, clearly establishing that not all who hear the word have received the magnitude of knowledge in deed and word. Therefore he added: but he was not well pleased with all of them. Who is this? The one who said: why do you call me Lord and not do the will of my Father? That is, the teaching of the Saviour, which is our spiritual food and drink that knows no thirst, the water of gnostic life. Yes, they say, knowledge is said to puff up. To them we say: perhaps the apparent knowledge is said to puff up, if one supposes that the expression is to be interpreted as being inflated; but if, which is more likely, the apostle’s utterance indicates thinking greatly and truly, then the difficulty is resolved. Following the scriptures, then, let us confirm what has been said. Wisdom, says Solomon, puffed up her own children. For surely the Lord did not instill pride in his","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπὸ τὴν νεφέλην","severity":"info","text":"Clement alludes to 1 Cor 10:1-4, where Paul speaks of Israel under the cloud and partaking of spiritual food and drink, interpreting it as a type of gnostic knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί με λέγετε κύριε","severity":"info","text":"The phrase 'why do you call me Lord' echoes Jesus' saying in the Gospels (cf. Matt 7:21; John 13:13) about doing the Father's will, which Clement identifies as the Saviour's teaching.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φυσιοῦν","severity":"info","text":"The verb φυσιοῦν ('to puff up') is a key term in Clement's argument: he distinguishes between apparent knowledge that inflates and true knowledge that elevates, citing Prov 1:7 (LXX) where wisdom 'puffed up' her children.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεφέλην","severity":"info","text":"The 'cloud' (νεφέλη) is a typological reference to the cloud that led Israel in the wilderness (Exod 13:21-22), interpreted by Clement as a symbol of divine guidance and hidden knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑπόμενοι δ' οὖν ταῖς γραφαῖς κυρώσωμεν","severity":"info","text":"This phrase marks a structural transition: Clement moves from exegetical argument to scriptural confirmation, introducing a citation from Solomon to reinforce his point about knowledge and pride.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνεφυσίωσεν","severity":"caution","text":"The verb ἐνεφυσίωσεν ('puffed up') in the Solomon citation is ambiguous: it could mean 'inspired' or 'inflated'. Clement argues it means 'elevated' (μεγαλείως φρονεῖν), not 'made proud', but the Greek allows both readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐκ ἐν πᾶσιν αὐτοῖς ηὐδόκησεν' (he was not well pleased with all of them) could refer to God, Christ, or the apostle; Clement identifies the speaker as Christ. The verb 'ἐνεφυσίωσεν' in the Solomon citation is ambiguous between 'inspired' and 'inflated'; Clement resolves it as 'elevated'."],"confidence":"high","notes":[]},{"i":723,"ref":"p723","source":"μειρακίοις κατὰ τὴν διδασκαλίαν, ἀλλὰ τὸ ἐπὶ τῇ ἀληθείᾳ πεποιθέναι, καὶ εἶναι μεγαλόφρονα ἐν γνώσει τῇ διὰ τῶν γραφῶν παραδιδομένῃ ὑπεροπτικόν τε τῶν εἰς ἁμαρτίαν ὑποσυρόντων παρασκευάζει, ὃ σημαίνει ἡ ἐνεφυσίωσε λέξις, μεγαλοπρέπειαν τῆς σοφίας τοῖς κατὰ τὴν μάθησιν τέκνοις ἐμφυτευσάσης δι' ὧν διδάσκει. αὐτίκα φησὶν ὁ ἀπόστολος· καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν, εἰ μεγαλοφρόνως (ὅπερ ἐστὶν ἀληθῶς· ἀληθείας δὲ μεῖζον οὐδὲν) τὰς γραφὰς συνίετε. ἐνταῦθα γὰρ ἡ δύναμις τῶν πεφυσιωμένων τέκνων τῆς σοφίας. οἷον, εἴσομαι, φησίν, εἰ δικαίως ἐπὶ τῇ γνώσει μέγα φρονεῖτε. γνωστὸς γὰρ κατὰ τὸν Δαβὶδ ἐν τῇ Ἰουδαίᾳ ὁ θεός, τουτέστι τοῖς κατ' ἐπίγνωσιν Ἰσραηλίταις. Ἰουδαία γὰρ ἐξομολόγησις ἑρμηνεύεται. εἰκότως ἄρα εἴρηται πρὸς τοῦ ἀποστόλου· τὸ οὐ μοιχεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις καὶ εἴ τις ἑτέρα ἐντολή, ἐν τούτῳ τῷ λόγῳ ἀνακεφαλαιοῦται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. οὐ γὰρ χρή ποτε, καθάπερ οἱ τὰς αἱρέσεις μετιόντες ποιοῦσι, μοιχεύειν τὴν ἀλήθειαν οὐδὲ μὴν κλέπτειν τὸν κανόνα τῆς ἐκκλησίας, ταῖς ἰδίαις ἐπιθυμίαις καὶ φιλοδοξίαις χαριζομένους ἐπὶ τῇ τῶν πλησίον ἀπάτῃ, οὓς παντὸς μᾶλλον ἀγαπῶντας τῆς ἀλη7.16.105.6 θείας αὐτῆς ἀντέχεσθαι διδάσκειν προσήκει. εἴρηται γοῦν ἄντικρυς· ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ, ἵνα μὴ κριθῶσιν, ἀλλὰ ἐπιστραφῶσιν οἱ προακηκοότες. ὅσοι δὲ ταῖς γλώσσαις αὐτῶν δολιοῦσιν, ἔγγραφα ἔχουσι τὰ ἐπιτίμια.","english":"to youths in accordance with teaching, but to be confident in the truth, and to be magnanimous in knowledge transmitted through the scriptures, and to be contemptuous of things that drag into sin, which the expression \"inspired\" signifies, the magnificence of wisdom having implanted in the children of learning through what it teaches. Immediately the apostle says: And I will know not the word of the puffed up, but the power, if you understand the scriptures magnanimously (which is truly; and nothing is greater than truth). For here is the power of the puffed-up children of wisdom. For instance, I will know, he says, if you rightly think highly of knowledge. For God is known according to David in Judea, that is, to Israelites according to knowledge. For Judea is interpreted as confession. Reasonably, then, it is said by the apostle: You shall not commit adultery, you shall not steal, you shall not covet, and if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself. For it is never necessary, as those who pursue heresies do, to adulterate the truth nor to steal the rule of the church, gratifying one's own desires and love of fame by deceiving one's neighbors, whom it is fitting to teach to cling to the truth itself more than anything. For it is said outright: Proclaim among the nations his practices, so that those who have heard beforehand may not be judged but may turn back. And those who deal deceitfully with their tongues have their penalties recorded.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐνεφυσίωσε","severity":"info","text":"The verb ἐνεφυσίωσε (aorist of ἐμφυσιόω) means 'inspired' or 'filled with breath/spirit'. Clement uses it to denote divine infusion of wisdom, contrasting with the 'puffed up' (πεφυσιωμένων) who are falsely proud.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων","severity":"info","text":"Clement attributes to 'the apostle' a saying not found verbatim in the New Testament; it may be a paraphrase of 1 Cor 2:12-13 or a lost apostolic tradition. The phrase 'I will know not the word of the puffed up, but the power' echoes Pauline contrasts between outward speech and inner meaning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαία ἐξομολόγησις ἑρμηνεύεται","severity":"info","text":"Clement etymologizes 'Judea' as 'confession' (ἐξομολόγησις), a common patristic trope. This allegorical reading links the geographical name to a spiritual state of acknowledgment, supporting his argument that true knowledge is for those who confess rightly.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definition of magnanimity in knowledge to an apostolic citation, then to a summary of commandments under the love command, and finally to a warning against heresy. This chiastic structure contrasts true knowledge with heretical deception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Clement's use of 'adulterate the truth' and 'steal the rule of the church' reflects second-century polemics against Gnostic and other heretical groups, who were accused of misappropriating scripture and tradition for personal ambition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the apostle' cited is uncertain; it may be Paul or a non-canonical source. The phrase 'proclaim among the nations his practices' is not a direct biblical quotation and its source is unclear."],"confidence":"high","notes":[]},{"i":724,"ref":"p724","source":"Οἱ τοίνυν τῶν ἀσεβῶν ἁπτόμενοι λόγων ἄλλοις τε ἐξάρχοντες μηδὲ εὖ τοῖς λόγοις τοῖς θείοις, ἀλλὰ ἐξημαρτημένως συγχρώμενοι, οὔτε αὐτοὶ εἰσίασιν εἰς τὴν βασιλείαν τῶν οὐρανῶν οὔτε οὓς ἐξηπάτησαν ἐῶσιν τυγχάνειν τῆς ἀληθείας. ἀλλ' οὐδὲ τὴν κλεῖν ἔχοντες αὐτοὶ τῆς εἰσόδου, ψευδῆ δέ τινα καί, ὥς φησιν ἡ συνήθεια, ἀντικλεῖδα, δι' ἧς οὐ τὴν αὐλείαν ἀναπετάσαντες, ὥσπερ ἡμεῖς διὰ τῆς τοῦ κυρίου παραδόσεως εἴσιμεν, παράθυρον δὲ ἀνατεμόντες καὶ διορύξαντες λάθρᾳ τὸ τειχίον τῆς ἐκκλησίας, ὑπερβαίνοντες τὴν ἀλή7.17.106.3 θειαν, μυσταγωγοὶ τῆς τῶν ἀσεβῶν ψυχῆς καθίστανται. ὅτι γὰρ μεταγενεστέρας τῆς καθολικῆς ἐκκλησίας τὰς ἀνθρωπίνας συνηλύσεις πεποιήκασιν, οὐ πολλῶν δεῖ λόγων. ἡ μὲν γὰρ τοῦ κυρίου κατὰ τὴν παρουσίαν διδασκαλία ἀπὸ Αὐγούστου καὶ Τιβερίου Καίσαρος ἀρξαμένη μεσούντων τῶν † Αὐγούστου χρόνων τελειοῦται, ἡ δὲ τῶν ἀποστόλων αὐτοῦ μέχρι γε τῆς Παύλου λειτουργίας ἐπὶ Νέρωνος τελειοῦται, κάτω δὲ περὶ τοὺς Ἀδριανοῦ τοῦ βασιλέως χρόνους οἱ τὰς αἱρέσεις ἐπινοήσαντες γεγόνασι, καὶ μέχρι γε τῆς Ἀντωνίνου τοῦ πρεσβυτέρου διέτειναν ἡλικίας, καθάπερ ὁ Βασιλείδης, κἂν Γλαυκίαν ἐπιγράφηται διδάσκαλον, ὡς αὐχοῦσιν αὐτοί, τὸν Πέτρου ἑρμηνέα. ὡσαύτως δὲ καὶ Οὐαλεντῖνον Θεοδᾶ διακηκοέναι φέρουσιν· γνώριμος δ' οὗτος γεγόνει Παύλου. Μαρκίων γὰρ κατὰ τὴν αὐτὴν αὐτοῖς ἡλικίαν γενόμενος ὡς πρεσβύτης νεωτέροις συνεγένετο. † μεθ' ὃν Σίμων ἐπ' ὀλίγον κηρύσσοντος τοῦ Πέτρου ὑπήκουσεν.","english":"Those who lay hold of the words of the impious, and, besides leading others astray, do not even use the divine words rightly, but misuse them in a mistaken manner, neither enter themselves into the kingdom of heaven, nor allow those whom they have deceived to attain the truth. But, not possessing the key of entrance themselves, they have a certain false key, as the common saying goes, a counterfeit key, through which they do not open the gate, as we enter through the tradition of the Lord, but, cutting open a side door and secretly digging through the wall of the church, and overstepping the truth, they become mystagogues of the soul of the impious. For that they have made their human assemblies later than the catholic church, there is no need of many words. For the teaching of the Lord, beginning from the time of his advent, from Augustus and Tiberius Caesar, and reaching its completion in the middle of the times of Augustus, and that of his apostles, reaching at least to the ministry of Paul under Nero, is completed; while lower down, about the times of the emperor Hadrian, those who devised the heresies arose, and they extended at least to the age of Antoninus the Elder, as, for example, Basilides, even if he claims Glaucia as his teacher, the interpreter of Peter, as they themselves boast. Likewise, they also bring forward that Valentinus heard Theodas, and this man was a disciple of Paul. For Marcion, being of the same age as them, as an old man associated with younger men. After him, Simon, for a short time, listened to Peter preaching.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντικλεῖδα","severity":"info","text":"The term ἀντικλεῖδα (antikleida) means 'counterfeit key' or 'false key', a metaphor for heretical teaching that mimics orthodox tradition but leads astray.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μυσταγωγοὶ","severity":"info","text":"Μυσταγωγοί (mystagogues) were initiators into mystery cults; Clement uses the term pejoratively to describe heretics as false guides of the soul.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἀδριανοῦ τοῦ βασιλέως χρόνους","severity":"info","text":"Clement dates the rise of heresies to the reign of Hadrian (117–138 CE), with Basilides and Valentinus active into the time of Antoninus Pius (138–161 CE).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Γλαυκίαν","severity":"info","text":"Clement reports Basilides' claim that his teacher Glaucia was an interpreter of Peter, a tradition known only from this passage and used to assert apostolic succession.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μεσούντων τῶν † Αὐγούστου χρόνων","severity":"caution","text":"The phrase 'in the middle of the times of Augustus' is textually corrupt (marked with †) and its intended meaning is uncertain; it may refer to the reign of Tiberius.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅτι γὰρ μεταγενεστέρας","severity":"info","text":"This passage functions as a chronological argument: Clement contrasts the early apostolic teaching with later heresies to demonstrate the priority of the catholic church.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μεσούντων τῶν † Αὐγούστου χρόνων' is corrupt; the intended reference to a specific emperor or period is unclear.","The identity of 'Theodas' (Θεοδᾶ) as a disciple of Paul is not attested elsewhere and may be a heretical claim."],"confidence":"high","notes":[]},{"i":725,"ref":"p725","source":"ὧν οὕτως ἐχόντων συμφανὲς ἐκ τῆς προγενεστάτης καὶ ἀληθεστάτης ἐκκλησίας τὰς μεταγενεστέρας ταύτας καὶ τὰς ἔτι τούτων ὑποβεβηκυίας τῷ χρόνῳ κεκαινοτομῆσθαι παραχαραχθείσας αἱρέσεις. ἐκ τῶν εἰρημένων ἄρα φανερὸν οἶμαι γεγενῆσθαι μίαν εἶναι τὴν ἀληθῆ ἐκκλησίαν τὴν τῷ ὄντι ἀρχαίαν, εἰς ἣν οἱ κατὰ πρόθεσιν δίκαιοι ἐγκαταλέγονται. ἑνὸς γὰρ ὄντος τοῦ θεοῦ καὶ ἑνὸς τοῦ κυρίου, διὰ τοῦτο καὶ τὸ ἄκρως τίμιον κατὰ τὴν μόνωσιν ἐπαινεῖται, μίμημα ὂν ἀρχῆς τῆς μιᾶς. τῇ γοῦν τοῦ ἑνὸς φύσει συγκληροῦται ἐκκλησία ἡ μία, ἣν εἰς πολλὰς κατατέμνειν βιάζονται αἱρέσεις. κατά τε οὖν ὑπόστασιν κατά τε ἐπίνοιαν κατά τε ἀρχὴν κατά τε ἐξοχὴν μόνην εἶναί φαμεν τὴν ἀρχαίαν καὶ καθολικὴν ἐκκλησίαν, εἰς ἑνότητα πίστεως μιᾶς, τῆς κατὰ τὰς οἰκείας διαθήκας,\n\nμᾶλλον δὲ κατὰ τὴν διαθήκην τὴν μίαν διαφόροις τοῖς χρόνοις, ἑνὸς τοῦ θεοῦ τῷ βουλήματι δι' ἑνὸς τοῦ κυρίου συνάγουσαν τοὺς ἤδη κατατεταγμένους· οὓς προώρισεν ὁ θεός, δικαίους ἐσομένους πρὸ καταβολῆς κόσμου ἐγνωκώς. ἀλλὰ καὶ ἡ ἐξοχὴ τῆς ἐκκλησίας, καθάπερ ἡ ἀρχὴ τῆς συστάσεως, κατὰ τὴν μονάδα ἐστίν, πάντα τὰ ἄλλα ὑπερβάλλουσα καὶ μηδὲν ἔχουσα ὅμοιον ἢ ἴσον ἑαυτῇ. Ταυτὶ μὲν οὖν καὶ εἰς ὕστερον. τῶν δ' αἱρέσεων αἳ μὲν ἀπὸ ὀνόματος προσαγορεύονται, ὡς ἡ ἀπὸ Οὐαλεντίνου καὶ Μαρκίωνος καὶ Βασιλείδου, κἂν τὴν Ματθίου αὐχῶσι προσάγεσθαι δόξαν· μία γὰρ ἡ πάντων γέγονε τῶν ἀποστόλων ὥσπερ διδασκαλία, οὕτως δὲ καὶ ἡ παράδοσις·","english":"Such being the case, it is evident from the most ancient and truest church that these later heresies, and those even more recent in time, have been innovated and debased. From what has been said, I think it is clear that there is one true church, the truly ancient one, into which those who are righteous according to intention are enrolled. For since God is one and the Lord is one, for this reason the highest honor is praised in its uniqueness, being an imitation of the one principle. Indeed, by the nature of the one, the one church is conjoined, which heresies attempt to cut into many. Therefore, in terms of substance, conception, origin, and preeminence, we say that the ancient and catholic church alone exists, gathering into the unity of one faith—according to the appropriate covenants, or rather according to the one covenant at different times, by the will of the one God through the one Lord—those already assigned, whom God foreknew would be righteous before the foundation of the world. Moreover, the preeminence of the church, like the beginning of its constitution, is according to the monad, surpassing all other things and having nothing similar or equal to itself. But these matters are for later. Of the heresies, some are named after a person, such as that of Valentinus, Marcion, and Basilides, even if they boast of introducing the opinion of Matthias; for the teaching of all the apostles was one, and likewise the tradition.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προγενεστάτης καὶ ἀληθεστάτης ἐκκλησίας","severity":"info","text":"Clement argues that the most ancient and truest church is the standard by which later heresies are judged as innovations and debasements.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καθολικὴν ἐκκλησίαν","severity":"info","text":"The phrase 'catholic church' here denotes the universal, orthodox church, distinct from heretical sects, and is linked to the unity of faith and the one God.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Οὐαλεντίνου καὶ Μαρκίωνος καὶ Βασιλείδου","severity":"info","text":"Valentinus, Marcion, and Basilides were prominent second-century Gnostic teachers whose schools Clement opposes as heretical innovations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταυτὶ μὲν οὖν καὶ εἰς ὕστερον","severity":"info","text":"This phrase signals a transition: Clement postpones further discussion of the church's preeminence to a later section, moving to a catalogue of heresies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μίαν εἶναι τὴν ἀληθῆ ἐκκλησίαν","severity":"info","text":"Clement's assertion of one true ancient church anticipates later orthodox ecclesiology, particularly the concept of apostolic succession and the unity of tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἂν τὴν Ματθίου αὐχῶσι προσάγεσθαι δόξαν","severity":"caution","text":"The reference to 'the opinion of Matthias' is obscure; it may allude to apocryphal traditions attributed to the apostle Matthias, but Clement dismisses such claims as boastful.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν κατὰ τὰς οἰκείας διαθήκας' is ambiguous: it could mean 'according to the appropriate covenants' (plural) or 'according to the appropriate testaments'; Clement immediately corrects to 'the one covenant' (singular), suggesting a deliberate shift from diversity to unity.","The identity of 'Ματθίου' (Matthias) is uncertain; it may refer to the apostle Matthias or to a Gnostic text attributed to him, but Clement does not specify."],"confidence":"high","notes":[]},{"i":726,"ref":"p726","source":"αἳ δὲ ἀπὸ τόπου, ὡς οἱ Περατικοί, αἳ δὲ ἀπὸ ἔθνους, ὡς ἡ τῶν Φρυγῶν, αἳ δὲ ἀπὸ ἐνεργείας, ὡς ἡ τῶν Ἐγκρατητῶν, αἳ δὲ ἀπὸ δογμάτων ἰδιαζόντων, ὡς ἡ τῶν Δοκητῶν καὶ ἡ τῶν Αἱματιτῶν, αἳ δὲ ἀπὸ ὑποθέσεων καὶ ὧν τετιμήκασιν, ὡς Καϊανισταί τε καὶ οἱ Ὀφιανοὶ προσαγορευόμενοι, αἳ δὲ ἀφ' ὧν παρανόμως ἐπετήδευσάν τε καὶ ἐτόλμησαν, ὡς τῶν Σιμωνιανῶν οἱ Ἐντυχῖται καλούμενοι. Ὀπὴν οὖν τινα ὀλίγην ὑποδείξαντες τοῖς φιλοθεάμοσι τῆς ἀληθείας ἐκ τοῦ κατὰ τὰς θυσίας νόμου περί τε Ἰουδαίων τῶν χυδαίων περί τε τῶν αἱρέσεων μυστικῶς διακρινομένων, ὡς ἀκαθάρτων, ἀπὸ τῆς περὶ καθαρῶν καὶ ἀκαθάρτων ζῴων θείας ἐκκλησίας, καταπαύσωμεν τὸν λόγον. τὰ μὲν γὰρ διχηλοῦντα καὶ μηρυκισμὸν ἀνάγοντα τῶν ἱερείων καθαρὰ καὶ δεκτὰ τῷ θεῷ παραδίδωσιν ἡ γραφή, ὡς ἂν εἰς πατέρα καὶ εἰς υἱὸν διὰ τῆς πίστεως τῶν δικαίων τὴν πορείαν ποιουμένων (αὕτη γὰρ ἡ τῶν διχηλούντων ἑδραιότης) τῶν τὰ λόγια τοῦ θεοῦ νύκτωρ καὶ μεθ' ἡμέραν μελετώντων καὶ ἀναπεμπαζομένων ἐν τῷ τῆς ψυχῆς τῶν μαθημάτων δοχείῳ, ἣν * καὶ συνάσκησιν γνωστικὴν ὑπάρχουσαν καθαροῦ ζῴου μηρυκισμὸν ὁ νόμος ἀλληγορεῖ. ὅσα δὲ μήτε ἑκάτερον μήτε τὸ ἕτερον τούτων ἔχει, ὡς ἀκάθαρτα ἀφορίζει. αὐτίκα τὰ ἀνάγοντα μηρυκισμόν, μὴ διχηλοῦντα δέ, τοὺς Ἰουδαίους αἰνίσσεται τοὺς πολλούς, οἳ τὰ μὲν λόγια τοῦ θεοῦ ἀνὰ στόμα ἔχουσιν, τὴν δὲ πίστιν καὶ τὴν βάσιν δι' υἱοῦ πρὸς τὸν πατέρα παραπέμπουσαν οὐκ ἔχουσιν ἐπερειδομένην τῇ ἀληθείᾳ. ὅθεν καὶ ὀλισθηρὸν τὸ γένος τῶν τοιούτων θρεμμάτων, ὡς ἂν μὴ σχιδανοπόδων ὄντων μηδὲ τῇ διπλόῃ τῆς πίστεως ἐπερειδομένων·","english":"Some are named from place, as the Peratics; some from a nation, as the Phrygian heresy; some from an activity, as that of the Encratites; some from distinctive doctrines, as that of the Docetae and that of the Haematites; some from hypotheses and from what they have honored, as the Cainists and those called Ophians; some from what they have unlawfully practiced and dared, as the Entychites, who are called from the Simonians. Having therefore pointed out a small opening to those who love to contemplate the truth, from the law concerning sacrifices, and concerning the Jews of the common sort, and concerning the heresies mystically distinguished as impure, from the divine church concerning clean and unclean animals, let us conclude the discourse. For the scripture declares as clean and acceptable to God those sacrificial animals which are cloven-hoofed and chew the cud, as if those who make their journey through faith of the righteous to the Father and to the Son (for this is the steadfastness of the cloven-hoofed) and who meditate on the oracles of God by night and by day and ruminate them in the receptacle of the soul for learning, which law allegorizes as the rumination of a clean animal, being also a gnostic exercise. But those which have neither of these, nor either one, it sets apart as unclean. For instance, those which chew the cud but are not cloven-hoofed signify the many Jews, who have the oracles of God on their lips, but do not have the faith and the foundation that transmits through the Son to the Father, resting on the truth. Hence the race of such animals is slippery, as not being cloven-footed nor resting on the double faith.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Περατικοί","severity":"info","text":"The Peratics are a Gnostic sect named from the Greek 'peras' (beyond), claiming to transcend the world. Clement lists them among heresies named by place.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἐγκρατητῶν","severity":"info","text":"Encratites, from 'enkrateia' (self-control), were ascetic heretics who rejected marriage and meat. Clement groups them by their characteristic activity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διχηλοῦντα καὶ μηρυκισμὸν","severity":"info","text":"Clement alludes to Leviticus 11:3-8 and Deuteronomy 14:6-8, which define clean animals as cloven-hoofed and cud-chewing. He allegorizes these criteria for heresiology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὀπὴν οὖν τινα ὀλίγην","severity":"info","text":"This passage concludes Clement's survey of heresies by introducing a typological reading of Mosaic purity laws, transitioning from catalog to allegorical interpretation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Αἱματιτῶν","severity":"info","text":"The Haematites (from 'haima', blood) are a little-known sect; Clement's mention is among the earliest patristic references, possibly related to blood rituals or Eucharist controversies.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐντυχῖται","severity":"caution","text":"The name 'Entychites' is obscure; the Greek may be corrupt or a variant. Clement says they are a subgroup of Simonians, but the term is unattested elsewhere.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'Ἐντυχῖται' is uncertain; possibly a scribal error for 'Ἐντολιταί' or another group. The Coptic text is not extant here, so the Greek is the sole witness."],"confidence":"high","notes":[]},{"i":727,"ref":"p727","source":"οὐδεὶς γάρ, φησί, γινώσκει τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ. ἔμπαλίν τε αὖ ἀκάθαρτα ὁμοίως κἀκεῖνα, ὅσα διχηλεῖ μέν, μηρυκισμὸν δὲ οὐκ ἀνάγει. ταυτὶ γὰρ τοὺς αἱρετικοὺς ἐνδείκνυται ὀνόματι μὲν πατρὸς καὶ υἱοῦ ἐπιβεβηκότας, τὴν δὲ τῶν λογίων ἀκριβῆ σαφήνειαν λεπτουργεῖν καὶ καταλεαίνειν ἐξασθενοῦντας, πρὸς δὲ καὶ τὰ ἔργα τῆς δικαιοσύνης ὁλοσχερέστερον, οὐχὶ δὲ ἀκριβέστερον μετερχομένους, εἴ γε καὶ μετέλθοιεν. τοιούτοις τισὶν ὁ κύριος λέγει· τί με λέγετε κύριε κύριε\"7 καὶ οὐ ποιεῖτε ἃ λέγω; ἀκάθαρτοι δὲ πάμπαν οἱ μὴ διχηλοῦντες μηδὲ ἀνάγοντες μηρυκισμόν. ὑμεῖς δ', ὦ Μεγαρεῖς, φησὶν ὁ Θέογνις, οὔτε τρίτοι οὔτε τέταρτοι οὔτε δυωδέκατοι οὔτ' ἐν λόγῳ οὔτ' ἐν ἀριθμῷ. ἀλλ' ἢ ὡς ὁ χνοῦς, ὃν ἐκρίπτει ὁ ἄνεμος ἀπὸ προσώπου τῆς γῆς καὶ ὡς σταγὼν ἀπὸ κάδου. Τούτων ἡμῖν προδιηνυσμένων καὶ τοῦ ἠθικοῦ τόπου ὡς ἐν κεφαλαίῳ ὑπογραφέντος, σποράδην, ὡς ὑπεσχήμεθα, καὶ διερριμμένως τὰ ζώπυρα τῶν τῆς ἀληθοῦς γνώσεως ἐγκατασπείραντες δογμάτων, ὡς μὴ ῥᾳδίαν εἶναι τῷ περιτυχόντι τῶν ἀμυήτων τὴν τῶν ἁγίων παρα7.18.111.1 δόσεων εὕρεσιν, μετίωμεν ἐπὶ τὴν ὑπόσχεσιν. ἐοίκασι δέ πως οἱ Στρωματεῖς οὐ παραδείσοις ἐξησκημένοις ἐκείνοις τοῖς ἐν στοίχῳ καταπεφυτευμένοις εἰς ἡδονὴν ὄψεως, ὄρει δὲ μᾶλλον συσκίῳ τινὶ καὶ δασεῖ κυπαρίσσοις καὶ πλατάνοις δάφνῃ τε καὶ κισσῷ, μηλέαις τε ὁμοῦ καὶ ἐλαίαις καὶ συκαῖς καταπεφυτευμένῳ, ἐξεπίτηδες ἀναμεμιγμένης τῆς φυτείας καρποφόρων","english":"No one, he says, knows the Father except the Son and the one to whom the Son reveals him. And conversely, those are likewise impure which are cloven-hoofed but do not chew the cud. For these indicate the heretics who, while in name relying on the Father and the Son, are unable to refine and smooth out the precise clarity of the divine oracles, and who also pursue the works of justice in a more general, not a more exact, manner—if indeed they pursue them at all. To such persons the Lord says: Why do you call me Lord, Lord, and not do what I say? Wholly impure are those who are neither cloven-hoofed nor chew the cud. But you, O Megarians, says Theognis, are neither third nor fourth nor twelfth, neither in word nor in number; but rather like the dust which the wind casts from the face of the earth, and like a drop from a jar. These matters having been previously accomplished by us, and the ethical topic having been sketched out in summary, we have sown, as we promised, sporadically and in scattered fashion the live sparks of the doctrines of true knowledge, so that the discovery of the holy traditions may not be easy for the chance uninitiated person. Let us now proceed to our promise. The Stromateis seem somehow not like those carefully cultivated gardens planted in rows for the pleasure of the eye, but rather like a shady and thickly wooded mountain planted with cypresses and plane trees, with laurel and ivy, and also with apple trees, olive trees, and fig trees, the planting of fruit-bearing trees being deliberately intermingled.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς γάρ, φησί, γινώσκει τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν ὁ υἱὸς ἀποκαλύψῃ","severity":"info","text":"Clement adapts a dominical saying (cf. Matt 11:27) to assert exclusive knowledge of the Father through the Son, a key point in his anti-heretical argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑμεῖς δ', ὦ Μεγαρεῖς, φησὶν ὁ Θέογνις","severity":"info","text":"Clement quotes Theognis (elegiac poet, 6th cent. BCE) to liken heretics to the Megarians, proverbially worthless. The citation reinforces his rhetorical dismissal.","cites":[],"named_sources":["Theognis"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τούτων ἡμῖν προδιηνυσμένων ... μετίωμεν ἐπὶ τὴν ὑπόσχεσιν","severity":"info","text":"This transitional passage marks the end of the ethical section and the turn to the main promise of the Stromateis, framing the work as deliberately obscure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Στρωματεῖς","severity":"info","text":"Clement explains his title 'Stromateis' (patchwork carpets) as a deliberately mixed planting, contrasting with orderly gardens to signal esoteric method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διχηλεῖ ... μηρυκισμόν","severity":"info","text":"The dietary laws (Lev 11:3-8; Deut 14:6-8) are allegorized: cloven hoofs and chewing the cud symbolize orthopraxy and doctrinal precision, which heretics lack.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκάθαρτα ... ἀκάθαρτοι","severity":"info","text":"Clement's classification of heretics as 'impure' shifts between two categories (cloven-hoofed but non-ruminant, and neither), creating ambiguity in his typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he says' (φησί) is unspecified; likely a scriptural or apostolic source, but Clement does not name it.","The precise referent of 'those are likewise impure' is ambiguous: it may refer to heretics or to the practices they follow."],"confidence":"high","notes":[]},{"i":728,"ref":"p728","source":"τε ὁμοῦ καὶ ἀκάρπων δένδρων διὰ τοὺς ὑφαιρεῖσθαι καὶ κλέπτειν τολμῶντας τὰ ὥρια, ἐθελούσης λανθάνειν τῆς γραφῆς. ἐξ ὧν δὴ μεταμοσχεύσας καὶ μεταφυτεύσας ὁ γεωργὸς ὡραῖον κατακοσμήσει παράδεισον καὶ ἄλσος ἐπιτερπές. οὔτ' οὖν τῆς τάξεως οὔτε τῆς φράσεως στοχάζονται οἱ Στρωματεῖς, ὅπου γε ἐπίτηδες καὶ τὴν λέξιν οὐχ Ἕλληνες εἶναι βούλονται καὶ τὴν τῶν δογμάτων ἐγκατασπορὰν λεληθότως καὶ οὐ κατὰ τὴν ἀλήθειαν πεποίηνται, φιλοπόνους καὶ εὑρετικοὺς εἶναι τοὺς ἀναγιγνώσκοντας εἴ τινες τύχοιεν παρασκευάζοντες. πολλὰ γὰρ τὰ δελέατα καὶ ποικίλα διὰ τὰς τῶν ἰχθύων διαφοράς. Καὶ δὴ μετὰ τὸν ἕβδομον τοῦτον ἡμῖν Στρωματέα τῶν ἑξῆς ἀπ' ἄλλης ἀρχῆς ποιησόμεθα τὸν λόγον. ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΟΓΔΟΟΣ ** ἀλλ' οὐδὲ οἱ παλαίτατοι τῶν φιλοσόφων ἐπὶ τὸ ἀμφισβητεῖν καὶ ἀπορεῖν ἐφέροντο. ἦ πού γ' ἂν ἡμεῖς οἱ τῆς ὄντως ἀληθοῦς ἀντεχόμενοι φιλοσοφίας, οἷς ἄντικρυς ἡ γραφὴ εὑρέσεως χάριν ἐπὶ τὸ διερευνᾶσθαι τὸ ζητεῖν παρεγγυᾷ· οἱ μὲν γὰρ νεώτεροι τῶν παρ' Ἕλλησι φιλοσόφων ὑπὸ φιλοτιμίας κενῆς τε καὶ ἀτελοῦς ἐλεγκτικῶς ἅμα καὶ ἐριστικῶς εἰς τὴν ἄχρηστον ἐξάγονται φλυαρίαν, ἔμπαλιν δὲ ἡ βάρβαρος φιλοσοφία τὴν πᾶσαν ἔριν ἐκβάλλουσα ζητεῖτε εἶπεν καὶ εὑρήσετε, κρούετε καὶ ἀνοιγήσεται, αἰτεῖσθε καὶ δοθήσεται ὑμῖν. κρούει μὲν οὖν κατὰ τὴν ζήτησιν ὁ πρὸς ἐρώτησιν καὶ ἀπόκρισιν λόγος τὴν θύραν τῆς ἀληθείας κατὰ τὸ φαινόμενον, διοιχθέντος δὲ τοῦ ἐμποδὼν κατὰ τὴν ἔρευναν ἐπιστημονικὴ ἐγγίνεται θεωρία.","english":"... both of unfruitful trees, because of those who dare to take away and steal the fruits, the scripture wishing to be hidden. From these, the farmer, by grafting and transplanting, will adorn a beautiful orchard and a pleasant grove. The Stromata, then, are concerned neither with order nor with phrasing, since they deliberately intend the diction not to be Greek and have made the sowing of doctrines hidden and not according to truth, preparing the readers, if any happen to be industrious and inventive, to be such. For the baits are many and varied because of the differences among fish. And after this seventh Stromateus of ours, we will begin the discourse from another starting point. CLEMENT'S STROMATA, BOOK EIGHT ** But not even the most ancient of the philosophers were given to disputing and raising difficulties. How much more so we who hold to the truly true philosophy, to whom scripture directly entrusts searching for the sake of discovery: the younger philosophers among the Greeks, driven by empty and imperfect ambition, are led into useless nonsense in a manner both refutative and eristic; conversely, barbarian philosophy, casting out all strife, said: seek and you will find, knock and it will be opened, ask and it will be given to you. Now, the word of question and answer knocks, in accordance with inquiry, at the door of truth as it appears; when the obstacle is opened up through investigation, scientific contemplation arises.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Στρωματεῖς","severity":"info","text":"Clement's title Στρωματεῖς (Stromata) means 'patchwork' or 'miscellanies', reflecting the work's deliberate lack of systematic order. This passage explicitly states that the Stromata are concerned neither with order nor with phrasing, and that the diction is intentionally not Greek.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζητεῖτε καὶ εὑρήσετε, κρούετε καὶ ἀνοιγήσεται, αἰτεῖσθε καὶ δοθήσεται ὑμῖν","severity":"info","text":"Clement paraphrases a cluster of New Testament exhortations: 'seek and you will find' (cf. John 1:39?; Matt 7:7?); 'knock and it will be opened' (cf. Matt 7:7?; Luke 11:9?); 'ask and it will be given' (cf. John 16:24?). The exact source is composite, but the language echoes the Gospels' invitation to inquiry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βάρβαρος φιλοσοφία","severity":"info","text":"βάρβαρος φιλοσοφία ('barbarian philosophy') is Clement's standard term for the revealed wisdom of the Hebrew scriptures and Christian tradition, contrasted with Greek philosophy. Here it is said to cast out strife (ἔρις) and to enjoin active seeking.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ τὸν ἕβδομον τοῦτον ἡμῖν Στρωματέα","severity":"info","text":"This sentence marks a transition: after the seventh Stromateus, Clement announces a new beginning. The following text, introduced as 'Book Eight', is a fragment that shifts to a discussion of philosophical inquiry and the method of question and answer.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΛΗΜΕΝΤΟΣ ΣΤΡΩΜΑΤΕΩΝ ΟΓΔΟΟΣ **","severity":"caution","text":"The heading 'CLEMENT'S STROMATA, BOOK EIGHT' and the double asterisk indicate a textual break. The passage that follows is likely a fragment or a later addition; its connection to the preceding Stromata is uncertain, and the argument about inquiry may be from a different context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κρούει ... λόγος τὴν θύραν τῆς ἀληθείας","severity":"info","text":"The image of 'knocking at the door of truth' through question and answer recalls the Socratic method, but Clement adapts it to Christian inquiry. The phrase 'scientific contemplation' (ἐπιστημονικὴ θεωρία) echoes Aristotelian and Stoic ideals of systematic knowledge.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the seventh Stromateus to 'Book Eight' is abrupt; the latter may be a separate fragment or a later editorial insertion. The phrase 'not according to truth' (οὐ κατὰ τὴν ἀλήθειαν) is ambiguous: it may mean 'not in a straightforward manner' rather than 'falsely'."],"confidence":"high","notes":[]},{"i":729,"ref":"p729","source":"τοῖς οὕτως, οἶμαι, κρούουσιν ἀνοίγνυται τὸ ζητούμενον καὶ τοῖς οὕτως αἰτοῦσιν τὰς πεύσεις κατὰ τὰς γραφὰς ἐφ' ὃ βαίνουσιν ἐκ τοῦ θεοῦ γίνεται, ἡ δόσις τῆς θεοδωρήτου γνώσεως καταληπτικῶς διὰ τῆς λογικῆς ὄντως ἐκλαμπούσης ζητήσεως. οὐ γὰρ εὑρεῖν μὲν οἷόν τε, μὴ ζητῆσαι δέ· οὐδὲ ζητῆσαι μέν, οὐχὶ δὲ ἐρευνήσασθαι· οὐδὲ διερευνήσασθαι μέν, οὐχὶ δὲ διαπτύξαι καὶ ἀναπετάσαι δι' ἐρωτήσεως εἰς σαφήνειαν ἄγοντα τὸ ζητούμενον, οὐδ' αὖ διὰ πάσης ἐξετάσεως χωρήσαντα μὴ οὐχὶ λοιπὸν τὸ ἔπαθλον λαβεῖν, τὴν ἐπιστήμην τοῦ ζητουμένου. ἀλλ' ἔστι μὲν εὑρεῖν τὸν ζητήσαντα, ζητῆσαι δέ, εἰ οἰηθείη πρότερον μὴ εἰδέναι. πόθῳ δὴ ἐντεῦθεν ἀγόμενος πρὸς τὴν εὕρεσιν τοῦ καλοῦ εὐγνωμόνως ζητεῖ, ἀφιλονίκως. ἀφιλοδόξως ἐρωτώμενος καὶ ἀποκρινόμενος, πρὸς δὲ καὶ αὐτὰ ἐπισκεπτόμενος τὰ λεγόμενα. ἐχομένους γὰρ καθήκει οὐ μόνον τῶν γραφῶν τῶν θείων, ἀλλὰ καὶ τῶν ἐννοιῶν τῶν κοινῶν τὰς ζητήσεις ποιεῖσθαι εἴς τι πέρας ὠφέλιμον τῆς εὑρέσεως καταληγούσης. ἐκδέχεται γὰρ ἄλλος τόπος τε καὶ ὄχλος τοὺς ταραχώδεις τῶν ἀνθρώπων καὶ τὰς ἀγοραίους εὑρησιλογίας, τὸν δὲ τῆς ἀληθείας ἐραστήν τε ἅμα καὶ γνώριμον εἰρηνικὸν εἶναι κἀν ταῖς ζητήσεσι προσῆκεν, δι' ἀποδείξεως ἐπιστημονικῆς ἀφιλαύτως καὶ φιλαλήθως εἰς γνῶσιν προσιόντα καταληπτικήν.","english":"Thus, I think, for those who knock in this way, what is sought is opened, and for those who ask in this way, the inquiries according to the scriptures proceed from God, and the gift of God-given knowledge is given comprehensively through truly logical inquiry that shines forth. For it is not possible to find without seeking, nor to seek without investigating, nor to investigate without unfolding and opening up through questioning, leading what is sought to clarity, nor, after passing through every examination, not to receive the reward, the knowledge of what is sought. But it is possible for the one who has sought to find, and to seek, if he first supposed that he did not know. Led by desire from this toward the discovery of the good, he seeks with good will, without contentiousness. Questioning and answering without love of victory or love of glory, and also examining the things said themselves. For it is fitting for those who hold fast not only to the divine scriptures but also to common concepts to conduct their inquiries toward some beneficial end, with the discovery concluding. For another place and crowd receive the turbulent people and the market-place sophistries, but the lover and knower of truth ought to be peaceful even in inquiries, approaching knowledge comprehensively through scientific demonstration, without self-love and with love of truth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοδωρήτου γνώσεως","severity":"info","text":"The phrase 'God-given knowledge' is a key term in Clement's epistemology, denoting a higher, revealed knowledge distinct from mere opinion or philosophical reasoning.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ γὰρ εὑρεῖν μὲν οἷόν τε, μὴ ζητῆσαι δέ","severity":"info","text":"This passage employs a series of negations (οὐ ... μή ... οὐδέ ...) to construct a logical chain from seeking to finding, mirroring the method of inquiry Clement advocates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀγοραίους εὑρησιλογίας","severity":"info","text":"Clement contrasts true inquiry with 'market-place sophistries,' a common polemic in early Christian literature against sophists and their public displays of argumentation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κρούουσιν ἀνοίγνυται","severity":"info","text":"The image of knocking and opening echoes Matthew 7:7-8, where the door is opened to those who knock, a motif Clement uses to describe access to hidden knowledge.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκλαμπούσης ζητήσεως","severity":"caution","text":"The phrase 'shining inquiry' is ambiguous: it may refer to the inquiry itself as illuminating, or to the knowledge that shines forth through inquiry. The translation opts for the latter.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκλαμπούσης ζητήσεως' could be read as either the inquiry that shines or the knowledge that shines through inquiry; the translation takes it as the latter.","The referent of 'ἄλλος τόπος τε καὶ ὄχλος' is unclear: it may denote a different audience or a different context for contentious debate."],"confidence":"high","notes":[]},{"i":730,"ref":"p730","source":"Τίς ἂν οὖν ἄλλη βελτίων ἢ ἐναργεστέρα μέθοδος εἰς ἀρχὴν τῆς τοιᾶσδε εἴη ἂν διδασκαλίας ἢ τὸ προταθὲν ὄνομα λόγῳ διελθεῖν οὕτω σαφῶς ὡς πάντας ἀκολουθῆσαι τοὺς ὁμοφώνους; ἆρ' οὖν τοιοῦτόν ἐστι τὸ ὄνομα τῆς ἀποδείξεως, οἷόν περ τὸ βλίτυρι, φωνὴ μόνον οὐδὲν σημαίνουσα; καὶ πῶς οὔθ' ὁ φιλόσοφος οὔθ' ὁ ῥήτωρ, ἀλλ' οὐδὲ ὁ δικαστὴς ὡς ἄσημον ὄνομα προφέρεται τὴν ἀπόδειξιν, οὔτε τις τῶν δικαζομένων ἀγνοεῖ τὸ σημαινόμενον, ὅτι οὐχ ὑπάρχει; αὐτίκα ὡς ὑποστατὸν πορίζονται τὴν ἀπόδειξιν οἱ φιλόσοφοι, ἄλλος ἄλλως. περὶ παντὸς τοίνυν τοῦ ζητουμένου εἴ τις ὀρθῶς διαλαμβάνοι, οὐκ ἂν ἐφ' ἑτέραν ἀρχὴν ὁμολογουμένην μᾶλλον ἀναγάγοι τὸν λόγον ἢ τὸ πᾶσι τοῖς ὁμοεθνέσι τε καὶ\n\nὁμοφώνοις ἐκ τῆς προσηγο8.2.3.4 ρίας ὁμολογούμενον σημαίνεσθαι. εἶτα ἐντεῦθεν ὁρμηθέντα ζητεῖν ἀνάγκη, εἰ ὑπάρχει τὸ σημαινόμενον τοῦτο περὶ οὗ ὁ λόγος εἴτε καὶ μή· ἐφεξῆς δέ, εἴπερ ὑπάρχειν δειχθείη, ζητητέον τούτου τὴν φύσιν ἀκριβῶς, ὁποία τίς ἐστιν καὶ μή ποτε ὑπερβαίνει τὴν δοθεῖσαν τάξιν. Εἰ δ' οὐκ ἀρκεῖ τοῦτο μόνον ἁπλῶς εἰπεῖν περὶ τοῦ ζητουμένου τὸ δόξαν (ἔξεστι γὰρ καὶ τὸν ἀντικαθιστάμενον ἐπ' ἴσης ἀνταποφήνασθαι ὃ βούλεται), ἀλλὰ πιστώσασθαι χρὴ τὸ λεχθέν, εἰ μὲν εἰς ὁμοίως ἀμφισβητούμενον ἀναφέροιτο αὐτοῦ ἡ κρίσις κἀκείνου πάλιν ὁμοίως εἰς ἀμφισβητούμενον ἕτερον, εἰς ἄπειρον προβήσεται καὶ ἀναπόδεικτον ἔσται, εἰ δ' εἰς ὁμολογούμενον ἅπασιν ἡ τοῦ μὴ ὁμολογουμένου πίστις ἀναφέροιτο, ἐκεῖνο τὴν ἀρχὴν τῆς διδασκαλίας ποιη8.2.4.2 τέον.","english":"What other method, then, could be better or clearer for the beginning of such teaching than to go through the proposed name in speech so clearly that all who are of one voice can follow? Is the name of demonstration, then, something like \"blituri,\" a mere sound signifying nothing? And how is it that neither the philosopher nor the rhetorician, nor even the judge, utters \"demonstration\" as a meaningless name, nor does any of the litigants fail to know what it signifies, that it does not exist? Indeed, philosophers provide demonstration as something substantial, each in his own way. Therefore, concerning everything that is sought, if one were to judge correctly, he would not refer the argument to any other agreed-upon beginning than what is agreed to be signified by the appellation to all who are of the same nation and of the same voice. Then, starting from this, it is necessary to seek whether this signification, about which the argument is, exists or not. Next, if it is shown to exist, one must seek precisely its nature, what sort it is, and whether it ever exceeds the given order. But if it is not sufficient simply to state one's opinion about what is sought (for it is possible for the opponent equally to declare what he wishes in reply), but one must confirm what is said: if his judgment is referred to something equally disputed, and that again similarly to another disputed point, it will proceed to infinity and be unproven; but if the proof of what is not agreed upon is referred to what is agreed upon by all, that must be made the beginning of teaching.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"βλίτυρι","severity":"info","text":"βλίτυρι is a nonsense word, a mere sound without meaning, used by Clement as an example of a meaningless utterance.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement here engages with standard Hellenistic philosophical method, particularly the Aristotelian and Stoic procedures for defining terms and establishing first principles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents a logical progression: from naming, to existence, to nature, to confirmation, and warns against infinite regress in argumentation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument against infinite regress echoes Aristotle's Posterior Analytics 72b5-15, where a first principle is required to avoid an infinite chain of proofs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Clement's method of beginning with common agreement on a term's signification influenced later Christian catechetical and theological pedagogy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at προσηγο8.2.3.4 and ποιη8.2.4.2 contains apparent scribal insertions or corruptions; the reading adopted follows the standard edition."],"confidence":"high","notes":[]},{"i":731,"ref":"p731","source":"πᾶν οὖν τὸ προβληθὲν ὄνομα μεταλαμβάνειν χρὴ εἰς λόγον ὁμολογούμενόν τε καὶ σαφῆ τοῖς κοινωνοῦσι τῆς σκέψεως, ἀρχὴν μὲν τῆς διδασκαλίας ἐσόμενον, ἐξηγησόμενον δὲ τὴν τῶν ζητουμένων εὕρεσιν. φέρε οὖν προβεβλήσθω ὁ ἥλιος τοὔνομα. φασὶν οὖν οἱ Στωϊκοὶ τοῦτ' εἶναι ἄναμμα νοερὸν ἐκ θαλαττίων ὑδάτων. ἆρ' οὐκ ἀσαφέστερος ὁ λόγος αὐτοῦ τοῦ ὀνόματος, ἄλλης ἀποδείξεως δεόμενος εἰ ἀληθής ἐστιν; ἄμεινον οὖν εἰπεῖν κοινῷ καὶ σαφεῖ τῷ λόγῳ ἥλιον ὀνομάζεσθαι τὸ λαμπρότατον τῶν κατ' οὐρανὸν ἰόντων· πιστότερος γάρ, οἶμαι, καὶ σαφέστερος καὶ πᾶσιν ὁμοίως ὁμολογούμενος ὁ λόγος οὗτος.\n\nὩσαύτως δὲ καὶ τὴν ἀπόδειξιν πάντες ἄνθρωποι ὁμολογήσαιεν ἂν λόγον εἶναι τοῖς ἀμφισβητουμένοις ἐκ τῶν ὁμολογουμένων ἐκπορίζοντα τὴν πίστιν. οὐ μόνον δὲ ἀπόδειξις καὶ πίστις καὶ γνῶσις, ἀλλὰ καὶ πρόγνωσις λέγεται διχῶς, ἣ μὲν ἐπιστημονική τε καὶ βεβαία, ἄλλη δὲ μόνον ἐλπιστική. κυριώτατα μὲν οὖν ἀπόδειξις λέγεται ἡ τὴν ἐπιστημονικὴν πίστιν ἐντιθεῖσα ταῖς τῶν μανθανόντων ψυχαῖς, δοξαστικὴ δὲ ἡ ἑτέρα, ὡς καὶ ἄνθρωπος ὁ μὲν ὄντως ἄνθρωπος ὁ τὰς κοινὰς φρένας κεκτημένος, ὃ δὲ ἄγριος καὶ θηριώδης. οὕτω τοι καὶ ὁ κωμικὸς ἔλεγεν· ὡς χαρίεν ἐστὶν ἄνθρωπος, ἔστ' ἂν ἄνθρωπος ᾖ. καὶ ἐπὶ βοὸς καὶ ἵππου καὶ κυνὸς ὁ αὐτὸς λόγος παρὰ τὴν ἀρετὴν τοῦ ζῴου ἢ κακίαν. εἰς γὰρ τὴν τοῦ γένους τελειότητα βλέποντες ἐπὶ τὰ κυριώτατα τῶν σημαινομένων ἐρχόμεθα. αὐτίκα ἰατρὸν νοοῦμεν ᾧ μηδὲν τῆς ἰατρικῆς δυνάμεως ἐνδεῖ, γνωστικὸν δὲ ᾧ μηδὲν λείπει τῆς ἐπιστημονικῆς εἰδήσεως.","english":"Every proposed name, then, must be transformed into a speech that is both agreed upon and clear to those who share in the inquiry, which will be the beginning of teaching and will explain the discovery of the things sought. Suppose, then, the name \"sun\" is proposed. The Stoics say that this is a kindling of intelligence from the waters of the sea. Is not this speech more unclear than the name itself, requiring another demonstration to see if it is true? It is better, then, to say in common and clear speech that the sun is named the brightest of the things that go in the sky; for this speech is, I think, more trustworthy, clearer, and equally agreed upon by all.\n\nIn the same way, all people would agree that demonstration is a speech that produces belief in disputed matters from things that are agreed upon. Not only demonstration, belief, and knowledge, but also foreknowledge is spoken of in two ways: one scientific and firm, the other merely hopeful. Most properly, then, demonstration is called that which implants scientific belief in the souls of learners, while the other is doxastic, just as a man is either truly a man who possesses common sense, or wild and beastly. Thus the comic poet said: \"How charming a man is, as long as he is a man.\" And the same reasoning applies to ox, horse, and dog, according to the virtue or vice of the animal. For looking to the perfection of the genus, we come to the most proper meanings. For instance, we understand a physician as one lacking nothing of medical power, and a gnostic as one lacking nothing of scientific knowledge.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πᾶν οὖν τὸ προβληθὲν ὄνομα μεταλαμβάνειν χρὴ εἰς λόγον","severity":"info","text":"Clement argues that any term under investigation must be re-expressed in clear, agreed-upon speech, establishing a methodological principle for teaching and inquiry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στωϊκοὶ","severity":"info","text":"The Stoic definition of the sun as 'a kindling of intelligence from the waters of the sea' reflects a physical theory (cf. Stoic cosmology, e.g., Chrysippus). Clement criticizes it as obscure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόδειξις","severity":"info","text":"Clement distinguishes two senses of 'demonstration': one that produces scientific belief (ἐπιστημονικὴν πίστιν) and another that is merely doxastic (δοξαστική). The former is the proper sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς χαρίεν ἐστὶν ἄνθρωπος, ἔστ' ἂν ἄνθρωπος ᾖ","severity":"info","text":"The comic poet (likely Menander, fr. 533 Kock) is quoted to illustrate the distinction between a true human and a bestial one, paralleling the two senses of demonstration.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτω τοι καὶ ὁ κωμικὸς ἔλεγεν","severity":"info","text":"Clement uses an analogy from human nature (true vs. wild man) to reinforce the semantic distinction, then extends it to animals and professions (physician, gnostic), structuring his argument by example.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωστικὸν","severity":"info","text":"Clement defines 'gnostic' as one lacking nothing of scientific knowledge, aligning with his ideal of the perfect Christian gnostic, a key concept in the Stromata.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the comic poet is not explicitly named; it is conventionally attributed to Menander.","The phrase 'ἄναμμα νοερὸν ἐκ θαλαττίων ὑδάτων' may be a paraphrase of Stoic doctrine rather than a direct quotation."],"confidence":"high","notes":[]},{"i":732,"ref":"p732","source":"Καὶ διαφέρει ἔνδειξις συλλογισμοῦ ᾗ τὸ μὲν ἐνδεικνύμενον ἑνός ἐστι δηλωτικὸν ἓν ὑπάρχον καὶ αὐτό, ὡς τοῦ μηκέτι εἶναι παρθένον ἔνδειξιν εἶναι τὸ κυεῖν φαμεν, τὸ δὲ συλλογισμῷ λαμβανόμενον ἓν ὑπάρχον ἕπεται πλείοσιν, ὡς τοῦ Πύθωνα προδιδόναι Βυζαντίους, εἰ οὕτως ἔτυχεν, οὐχ ἕν, ἀλλὰ πλείω λαμβάνεται τὰ δηλωτικά. καὶ τὸ μὲν περαίνειν ἐξ ὁμολογουμένων συλλογίζεσθαί ἐστιν, τὸ δέ γε ἐξ ἀληθῶν τι περαίνειν ἀποδεικνύειν ἐστίν, ὥστ' εἶναι σύνθετόν τινα τῆς ἀποδείξεως τὴν ὄνησιν ἔκ τε τοῦ τὰ λαμβανόμενα πρὸς τὰ ζητούμενα ἀληθῆ λαμβάνειν κἀκ τοῦ τὸ συμπέρασμα αὐτοῖς ἀκόλουθον ἐπιφέρεσθαι. εἰ δ' ἤτοι μὴ ὑπάρχοι τὸ πρότερον ἢ μὴ ἕποιτο αὐτῷ τὸ δεύτερον, οὐκ ἀπέδειξεν μέν, συνελογίσατο δέ. τὸ μὲν γὰρ οἰκεῖον ἐπενεγκεῖν συμπέρασμα τοῖς λήμμασιν συλλογίσασθαι μόνον ἐστίν, τὸ δὲ καὶ τῶν λημμάτων ἕκαστον ὑπάρχειν ἀληθὲς οὐ συλλογίσασθαι μόνον, ἀλλὰ καὶ ἀποδεδειχέναι. περαίνειν δ' ἐστίν, ὡς καὶ ἐκ τοῦ ὀνόματος δῆλον, τὸ ἄγειν ἐπὶ τὸ πέρας. ἔστι δὲ δήπου πέρας ἐν ἑκάστῳ λόγῳ τὸ ζητούμενον, ὃ δὴ καὶ συμπέρασμα καλεῖται. οὐδεὶς δὲ ἁπλοῦς καὶ πρῶτος λόγος ὀνομάζεται συλλογισμός, κἂν ἀληθὴς ᾖ, ἀλλ' ἔστι τοὐλάχιστον ἐκ τριῶν τοιούτων σύνθετον, δυεῖν μὲν ὡς λημμάτων, ἑνὸς δὲ ὡς συμπεράσματος. Ἤτοι δὲ πάντα ἀποδείξεως δεῖται ἢ καί τινα ἐξ αὑτῶν ἐστι πιστά. ἀλλ' εἰ μὲν τὸ πρότερον, ἑκάστης ἀποδείξεως ἀπόδειξιν αἰτοῦντες εἰς ἄπειρον ἐκβησόμεθα καὶ οὕτως ἀνατραπήσεται ἡ ἀπόδειξις·","english":"And indication differs from syllogism in that what is indicated is a single thing revealing a single thing, and is itself that single thing, as we say that being pregnant is an indication of no longer being a virgin; whereas what is grasped by syllogism is a single thing that follows from several, as, for example, if it so happened that Python was betraying the Byzantines, not one but several indicators are taken. And to conclude from agreed-upon premises is to syllogize, but to conclude something from true premises is to demonstrate, so that the benefit of demonstration is composite, both from taking the premises as true in relation to what is sought and from the conclusion following from them. But if either the first does not hold or the second does not follow from it, then one has not demonstrated, but has syllogized. For to bring a conclusion appropriate to the premises is merely to syllogize, but for each of the premises also to be true is not merely to syllogize but also to have demonstrated. To conclude, as is clear from the name itself, is to lead to an end. And the end in each argument is presumably what is sought, which is also called the conclusion. No simple and primary statement is called a syllogism, even if it is true, but it is at least a composite of three such statements: two as premises and one as conclusion. Either everything requires demonstration, or some things are credible from themselves. But if the former, then by demanding a demonstration for each demonstration we will proceed to infinity, and thus demonstration will be overturned.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἔνδειξις","severity":"info","text":"Clement distinguishes 'indication' (ἔνδειξις) from syllogism: indication reveals a single thing from a single sign, whereas syllogism draws a single conclusion from multiple premises.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συλλογισμός","severity":"info","text":"For Clement, a syllogism minimally requires two premises and one conclusion; a simple true statement is not a syllogism. This reflects standard Aristotelian logic.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόδειξις","severity":"info","text":"Demonstration (ἀπόδειξις) is a syllogism whose premises are true, not merely agreed upon. Clement stresses that demonstration yields certainty, while syllogism alone does not.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The example of Python betraying the Byzantines likely refers to a historical or legendary figure; Python is otherwise obscure, but the name appears in classical sources as a traitor.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of Clement's logical digression within the Stromata, where he adapts Stoic and Aristotelian logic to argue for the necessity of self-evident first principles, avoiding infinite regress.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 'ἤτοι μὴ ὑπάρχοι' is ambiguous: it could mean 'if either the premise does not hold' or 'if the antecedent does not exist'. The translation opts for the logical reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἤτοι μὴ ὑπάρχοι τὸ πρότερον' is ambiguous: it may refer to the first premise not being true or to the antecedent not existing. The translation takes it as the former, consistent with logical context."],"confidence":"high","notes":[]},{"i":733,"ref":"p733","source":"εἰ δὲ τὸ δεύτερον, ταῦτα αὐτὰ τὰ ἐξ αὑτῶν πιστὰ τῶν ἀποδείξεων ἀρχαὶ γενήσονται. αὐτίκα οἱ φιλόσοφοι ἀναποδείκτους ὁμο8.3.7.2 λογοῦσι τὰς τῶν ὅλων ἀρχάς. ὥστ' εἴπερ ἐστὶν ἀπόδειξις, ἀνάγκη πᾶσα πρότερον εἶναί τι πιστὸν ἐξ ἑαυτοῦ, ὃ δὴ πρῶτον καὶ ἀναπόδεικτον λέγεται. ἐπὶ τὴν ἀναπόδεικτον ἄρα πίστιν ἡ πᾶσα ἀπόδειξις ἀνάγεται. εἶεν δ' ἂν καὶ ἄλλαι τῶν ἀποδείξεων ἀρχαὶ μετὰ τὴν ἐκ πίστεως πηγήν, τὰ πρὸς αἴσθησίν τε καὶ νόησιν ἐναργῶς φαινόμενα. τὰ μὲν γὰρ πρὸς αἴσθησιν συμβάντα ἐστὶν ἁπλᾶ τε καὶ ἄλυτα, τὰ δὲ πρὸς νόησιν ἁπλᾶ τε καὶ λογικὰ καὶ πρῶτα, τὰ δὲ ἐξ αὐτῶν γεννώμενα σύνθετα μέν, οὐδὲν δ' ἧττον ἐναργῆ καὶ πιστὰ καὶ λογικώτερα τῶν πρώτων. ἀκολούθου καὶ μαχομένου οὖν * ἐστιν ἥνπερ ἰδίαν λόγου δύναμιν πεφυκυῖαν ἅπαντες ἔχομεν φύσει. ἐὰν οὖν τις εὑρεθῇ λόγος τοιοῦτος οἷος ἐκ τῶν ἤδη πιστῶν τοῖς οὔπω πιστοῖς ἐκπορίζεσθαι τὴν πίστιν δυνάμενος, αὐτὸν τοῦτον εἶναι φήσομεν οὐσίαν ἀποδείξεως. εἴρηται δὲ ὡς καὶ τὸ τῆς πίστεως καὶ τὸ τῆς ἀποδείξεως γένος διττόν, τὸ μὲν πειθὼ μόνον ταῖς ψυχαῖς τῶν ἀκουόντων, τὸ δὲ ἐπιστήμην ἀπεργαζόμενον. εἰ μὲν οὖν ἐκ τῶν πρὸς αἴσθησιν καὶ νόησιν ἐναργῶν ἄρξαιτό τις, κἄπειτα τὸ οἰκεῖον ἐπενέγκοι συμπέρασμα, ὄντως ἀποδείκνυσιν, εἰ δ' ἐξ ἐνδόξων μόνον, οὐ μὴν πρώτων γε, τουτέστιν οὔτε πρὸς αἴσθησιν οὔτε πρὸς νόησιν ἐναργῶν, εἰ μὲν οἰκεῖον ἐπιφέροι συμπέρασμα, συλλογιεῖται μέν, οὐ μὴν ἐπιστημονικήν γε ποιήσεται τὴν ἀπόδειξιν, εἰ δ' οὐκ οἰκεῖον, οὐδὲ συλλογιεῖται τὴν ἀρχήν. Διαφέρει δ' ἀναλύσεως ἀπόδειξις·","english":"If the second, then these very things that are credible from themselves will become the principles of demonstrations. For instance, philosophers declare the principles of all things to be indemonstrable. So that if demonstration exists, it is absolutely necessary that there first be something credible from itself, which is indeed called first and indemonstrable. Therefore, all demonstration is reduced to indemonstrable faith. And there would be other principles of demonstrations after the source from faith, namely, things that appear clearly to sense and to intellect. For things that occur to sense are simple and indissoluble, while things to intellect are simple, rational, and primary, and things generated from them are composite, yet no less clear, credible, and more rational than the primary ones. Of the consequent and the contradictory, then, there is a faculty of reason which we all possess by nature as its own. If, therefore, any such reason is found as is able to procure faith from things already credible for things not yet credible, we will declare this very thing to be the substance of demonstration. And it has been said that both the genus of faith and that of demonstration are twofold, one producing only persuasion in the souls of hearers, the other producing knowledge. If, then, one were to begin from things clear to sense and intellect, and then bring forward the appropriate conclusion, he truly demonstrates; but if from plausible things only, yet not from primary ones, that is, from things clear neither to sense nor to intellect, if he brings forward an appropriate conclusion, he will syllogize, but he will not make a scientific demonstration; if he brings forward an inappropriate one, he will not even syllogize at all. Demonstration differs from analysis.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀναπόδεικτος","severity":"info","text":"Clement uses ἀναπόδεικτος ('indemonstrable') to describe first principles that are credible from themselves, a term central to Aristotelian and Stoic epistemology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The distinction between things clear to sense (αἴσθησις) and to intellect (νόησις) reflects a standard Hellenistic epistemological framework, seen in Stoic and Platonic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Clement contrasts two types of demonstration: one beginning from self-evident principles (scientific), the other from plausible but non-primary premises (merely syllogistic).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πίστις","severity":"info","text":"Here πίστις ('faith') is presented as the foundation of all demonstration, a distinctive move that aligns epistemic trust with Christian faith.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"Clement's reduction of demonstration to indemonstrable faith echoes Aristotle's Posterior Analytics (72b18–20), where first principles are indemonstrable.","cites":[],"named_sources":["Aristotle 4th cent. BCE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 'ἀκολούθου καὶ μαχομένου οὖν * ἐστιν' contains a lacuna or corruption; the asterisk marks a missing or uncertain word, affecting the sense of the clause.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀκολούθου καὶ μαχομένου οὖν * ἐστιν' is textually uncertain; the missing word may be a verb or noun, and the exact logical relation is unclear."],"confidence":"high","notes":[]},{"i":734,"ref":"p734","source":"ἕκαστον μὲν γὰρ τῶν ἀποδεικνυμένων διά τινων ἀποδεικνυμένων ἀποδείκνυται, προαποδεδειγμένων κἀκείνων ὑφ' ἑτέρων, ἄχρις ἂν εἰς τὰ ἐξ ἑαυτῶν πιστὰ ἀναδράμωμεν ἢ εἰς τὰ πρὸς αἴσθησίν τε καὶ νόησιν ἐναργῆ, ὅπερ ἀνάλυσις ὀνομάζεται· ἀπόδειξις δέ ἐστιν, ὅταν ἀπὸ τῶν πρώτων τις εἰς τὸ ζητούμενον ἀφικνῆται διὰ πάντων τῶν ἐν μέσῳ. χρὴ τοίνυν τὸν ἀποδεικτικὸν ἄνδρα τῆς μὲν ἀληθείας ὡς τῶν λημμάτων πολλὴν ποιήσασθαι πρόνοιαν, τῶν δὲ ὀνομάτων ἀφροντιστεῖν, εἴτε ἀξιώματά τις ἐθέλοι καλεῖν εἴτε προτάσεις εἴτε λήμματα, ὁμοίως δὲ καὶ τοῦ τίνων ὑποκειμένων τί περαίνεται πολλὴν ὡσαύτως πεποιῆσθαι τὴν πρόνοιαν, εἴτε δὲ περαίνοντα λόγον εἴτε περαντικὸν εἴτε συλλογιστι8.3.8.3 κὸν ἐθέλοι τις ὀνομάζειν αὐτόν, ἥκιστα φροντίζειν. δύο γὰρ ταῦτα ἐν ἅπασι χρῆναί φημι τὸν ἀποδεικτικὸν φυλάττειν, τὰ μὲν λήμματα ἀληθῆ λαμβάνειν, ἀκόλουθον δ' αὐτοῖς ἐπιφέρειν τὸ συμπέρασμα, ὅπερ τινὲς καὶ ἐπιφορὰν καλοῦσιν, τὸ ἐπιφερόμενον τοῖς λήμμασιν. Περὶ παντὸς τοῦ ζητουμένου καθ' ἕκαστον πρόβλημα διαφόρων μὲν δεῖ τῶν λημμάτων, οἰκείων δὲ τῷ προβληθέντι, καὶ τὸ προβληθὲν αὐτὸ εἰς λόγον μεταλαμβάνειν ἀναγκαῖον, τόν τε λόγον τοῦ8.3.8.5 τον ὁμολογούμενον ἅπασιν εἶναι προσήκει· τῶν δὲ λημμάτων μὴ οἰκείων τῷ προβλήματι λαμβανομένων οὐκ ἐνδέχεται καλῶς ** οὐδὲν αὐτῷ ἐξευρεῖν ἀγνοουμένης ὅλου τοῦ προβλήματος, ὃ καὶ ζήτημα καλεῖται τῆς φύσεως.","english":"Each of the things demonstrated is demonstrated through certain demonstrated things, those having been previously demonstrated by others, until we run back either to things credible from themselves or to things evident to sense and thought, which is called analysis. Demonstration occurs when someone proceeds from the first principles to the thing sought through all the intermediate steps. Therefore, the demonstrative man must take great care for the truth of the premises, but be unconcerned about names, whether one wishes to call them axioms or propositions or premises. Likewise, he must take great care as to what conclusion follows from what premises, but be least concerned whether one wishes to call the argument a concluding argument, a conclusive argument, or a syllogistic one. For I say that the demonstrative man must observe these two things in all cases: to take the premises as true, and to draw the conclusion that follows from them, which some also call the inference, that which is inferred from the premises. Concerning every subject of inquiry, for each problem, the premises must be different but appropriate to what is proposed, and it is necessary to convert the thing proposed itself into a proposition, and the proposition must be agreed upon by all. If premises not appropriate to the problem are taken, it is not possible to discover anything well concerning it, the whole problem being unknown, which is also called the inquiry into the nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνάλυσις","severity":"info","text":"Clement uses ἀνάλυσις (analysis) in the technical sense of regress to first principles, a method contrasted with synthesis in ancient logic and mathematics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λήμματα","severity":"info","text":"λήμματα (premises) are the foundational propositions in a demonstration; Clement insists on their truth and appropriateness to the problem, reflecting Aristotelian and Stoic logical terminology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage echoes Aristotle's Posterior Analytics (e.g., 71b9–72a7) on indemonstrable first principles and the regress argument, a standard topic in ancient epistemology.","cites":[],"named_sources":["Aristotle Posterior Analytics"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The text moves from a definition of analysis and demonstration to practical advice for the demonstrative man, then to a requirement that premises be appropriate to the problem, with a lacuna marked by asterisks.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek has a lacuna after καλῶς (marked ** in the edition), breaking the syntax; the English draft supplies a conjectural completion ('it is not possible to discover anything well concerning it').","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's integration of Greek logical terminology into a Christian context influenced later Byzantine and medieval discussions on the role of philosophy in theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after καλῶς leaves the exact sense of the conditional incomplete; the translation assumes a negative consequence clause.","The phrase 'ὅλου τοῦ προβλήματος' could mean either 'the whole problem' or 'the whole subject of inquiry'."],"confidence":"high","notes":[]},{"i":735,"ref":"p735","source":"ἐν πᾶσιν οὖν τοῖς ζητουμένοις ἔστι τι προγινωσκόμενον (ὃ πάντως ἐξ ἑαυτοῦ πιστὸν ὂν ἀναποδείκτως πιστεύεται), ὃ χρὴ ποιεῖσθαι τῆς ζητήσεως αὐτῶν ὁρμητήριον καὶ τῶν εὑρῆσθαι δοκούντων κριτήριον. Πᾶσα γὰρ ζήτησις ἐκ προϋπαρχούσης εὑρίσκεται γνώσεως· εἶναι δὲ δυνατὸν τὴν γνῶσιν τὴν προϋπάρξασαν τοῦ ζητουμένου παντὸς ποτὲ μὲν τῆς οὐσίας ψιλῶς ἀγνοουμένων δὲ τῶν ἔργων αὐτῆς, οἷον λίθων, φυτῶν, ζῴων, ὧν τὰς ἐνεργείας ἀγνοοῦμεν, ἢ παθῶν ἢ δυνά8.4.9.2 μεων ἢ ἁπλῶς εἰπεῖν ἓν τῶν ὑπαρχόντων τοῖς οὖσιν· ἐνίοτε δὲ γιγνώσκεσθαι μέν τι τούτων τῶν δυνάμεων ἢ παθῶν ἤ τινα τούτων, ὡς τῆς ψυχῆς τὰς ἐπιθυμίας καὶ τὰ πάθη, ἀγνοεῖσθαι δὲ καὶ ζητεῖ8.4.9.3 σθαι τὴν οὐσίαν· ἐν πολλοῖς δέ, τῆς νοήσεως αὐτῆς τῆς ἡμετέρας ὑποτιθεμένης ἑαυτῇ ταῦτα πάντα, τὴν ζήτησιν εἶναι, τίνι τῶν οὐσιῶν ἂν\n\nοὕτω μὲν ὑπάρχῃ· ἀμφοτέρων γάρ, τῆς τε οὐσίας τῆς τε ἐνεργείας, τὰς ἐπινοίας ἐν τῇ διανοίᾳ λαβόντες οὕτως ἐπὶ τὴν ζήτησιν ἐρχόμεθα. ἔστιν δὲ ὧν καὶ τὰς ἐνεργείας εἰδότες ἅμα ταῖς οὐσίαις ἀγνοοῦμεν τὰ παθήματα. Ἔστιν οὖν ἡ μέθοδος τῆς εὑρέσεως τοιαύτη· ἀρκτέον γὰρ ἐξ αὐ8.4.9.7 τοῦ τοῦ γνωρίζειν τὰ προβλήματα. πολλάκις γοῦν ἐξαπατᾷ τὸ τῆς λέξεως σχῆμα καὶ συγχεῖ καὶ ταράττει τὴν διάνοιαν, ὥστε μὴ ῥᾳδίως εὑρίσκειν ἐκ ποίας ἐστὶ διαφορᾶς, οἷον εἰ μὴ ζῷον τὸ κυούμενον· ἔχοντες γὰρ καὶ ζῴου τι νόημα καὶ κυουμένου ζητοῦμεν εἰ τῷ κυουμένῳ ζῴῳ εἶναι ὑπάρχει, τοῦτο δ' ἐστίν, εἰ τῇ κυουμένῃ οὐσίᾳ τό τε κινεῖσθαι δύνασθαι καὶ ἔτι τὸ αἰσθάνεσθαι ὑπάρχει.","english":"In all matters under investigation, then, there is something pre-known (which, being entirely credible from itself, is believed without demonstration), which must be made the starting point of the inquiry and the criterion of what appears to have been discovered. For every inquiry is discovered from pre-existing knowledge; and it is possible that the knowledge which pre-exists the whole object of inquiry is sometimes of the substance alone, while its activities are unknown, as in the case of stones, plants, animals, whose operations we do not know, or of affections or powers, or, to speak simply, of one of the attributes belonging to beings; at other times, something of these powers or affections, or some of them, may be known, as the desires and affections of the soul, while the substance is unknown and sought; and in many cases, with our own thought positing all these things for itself, the inquiry is as to to which of the substances it might belong in this way; for, having taken the conceptions of both substance and activity in the mind, we thus proceed to the inquiry. There are also things whose activities we know while at the same time we are ignorant of their substances, and we do not know their affections. The method of discovery, then, is this: one must begin from the very recognition of the problems. Often, indeed, the form of expression deceives and confuses and disturbs the mind, so that it is not easy to discover from which difference it arises, for example, whether that which is conceived is not an animal; for, having some notion both of an animal and of that which is conceived, we inquire whether being an animal belongs to that which is conceived, and this is whether the ability to move and also to perceive belongs to the conceived substance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"προγινωσκόμενον","severity":"info","text":"Clement uses προγινωσκόμενον ('pre-known') to denote a self-evident starting point for inquiry, a concept central to his epistemology and akin to Aristotelian ἀρχαί.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The discussion of inquiry proceeding from pre-existing knowledge reflects the Aristotelian and Stoic logical tradition, particularly the method of analysis and the role of first principles.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues Clement's argument on demonstration and inquiry, linking the pre-known to the criterion of discovery, and then classifying types of ignorance (substance vs. activity).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The example of inquiring whether a conceived entity is an animal echoes Aristotle's logical works, where definitions and differentiate are tested against substance and accidents.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κυούμενον","severity":"caution","text":"The term κυούμενον ('that which is conceived') is ambiguous: it may refer to a fetus or to a conceptual entity. The context suggests the latter, but the Greek allows both readings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement warns that the form of expression (τὸ τῆς λέξεως σχῆμα) can mislead inquiry, a point relevant to his critique of sophistical arguments and his emphasis on clear definition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at 8.4.9.2–3 (δυνά8.4.9.2 μεων), but the sense is recoverable from context. The term κυούμενον may be read as 'fetus' or 'conceived entity'; the latter is adopted here."],"confidence":"high","notes":[]},{"i":736,"ref":"p736","source":"ὥστε ἐνερ8.4.10.1 γειῶν ἐστι καὶ παθῶν ἡ ζήτησις ἐπὶ προγινωσκομένης οὐσίας. εὐθέως οὖν τὸν προβάλλοντα ἀντερωτητέον τί ποτε καλεῖ ζῷον· μάλιστα γὰρ τοῦτο ποιητέον, ἐπειδὰν εἰς διαφόρους χρήσεις ἠγμένον ἴδωμεν τοὔνομα· καὶ διερευνητέον εἴτε ἀμφισβητούμενόν ἐστι τὸ σημαινόμενον ἐκ τῆς προσηγορίας εἴθ' ὁμολογούμενον ἅπασιν. εἰ γὰρ ζῷον εἴποι καλεῖν ὅτιπερ ἂν αὐξάνῃ καὶ τρέφηται, πάλιν αὖ προσανερωτήσομεν εἰ καὶ τὰ φυτὰ νομίζει ζῷα, κἄπειτα φάντος μὲν οὕτως ἐπιδεικνύειν ἤδη χρὴ τι τὸ κυούμενον αὐξανόμενόν τε καὶ τρεφόμενον. Πλάτων γὰρ καὶ τὰ φυτὰ ζῷα καλεῖ τοῦ τρίτου τῆς ψυχῆς εἴδους, τοῦ ἐπιθυμητικοῦ, μόνου μετέχοντα, Ἀριστοτέλης δὲ τῆς φυτικῆς τε καὶ θρεπτικῆς ψυχῆς μετέχειν οἴεται τὰ φυτά, ζῷα δ' ἤδη προσαγορεύειν οὐκ ἀξιοῖ· τὸ γὰρ δὴ τῆς ἑτέρας ψυχῆς τῆς αἰσθητικῆς μετέχον τοῦτο μόνον ἀξιοῖ καλεῖσθαι ζῷον. οὐ μὴν οἵ γε Στωϊκοὶ τὴν φυτικὴν δύναμιν ἤδη ψυχὴν ὀνομάζουσιν. ἀποφήσαντος δὲ τοῦ προβαλόντος εἶναι ζῷα καὶ τὰ φυτά, δείξομεν ἑαυτῷ μαχόμενα λέγειν. τῷ γὰρ τρέφεσθαί τε καὶ αὐξάνεσθαι τὸ ζῷον ὁρισάμενος, ἀλλὰ καὶ τὸ φυτὸν οὐκ εἶναι ζῷον ἀποφηνάμενος, οὐδὲν ἄλλο ἔοικεν λέγειν ἢ ὅτι τὸ τρεφόμενόν τε καὶ αὐξανόμενον καὶ ζῷόν ἐστι καὶ οὐ ζῷον. τί οὖν βούλεται μαθεῖν, εἰπάτω, ἆρά γε εἰ αὔξεται καὶ τρέφεται τὸ κατὰ γαστρὸς ἢ εἰ αἰσθήσεώς τινος ἢ καὶ τῆς καθ' ὁρμὴν κινήσεως αὐτῷ μέτεστιν. κατὰ μὲν γὰρ Πλάτωνα τὸ φυτὸν ἔμψυχόν τε καὶ ζῷον, κατὰ δὲ Ἀριστοτέλη ζῷον μὲν οὔπω, λείπει γὰρ αὐτῷ τὸ αἰσθητικόν, ἔμψυχον δὲ ἤδη· ἔστι γοῦν αὐτῷ τὸ ζῷον οὐσία ἔμψυχος αἰσθητική·","english":"Thus the inquiry concerning growths and affections is based on a pre-known substance. Immediately, then, one must ask the proposer what he calls an animal; for this is especially necessary when we see the term used in different ways. And one must investigate whether the meaning derived from the name is disputed or agreed upon by all. For if he says he calls an animal whatever grows and is nourished, we will again ask whether he also considers plants animals, and then, if he affirms this, we must already demonstrate something that is conceived, grows, and is nourished. For Plato calls even plants animals, partaking only of the third form of the soul, the appetitive; Aristotle, however, thinks plants partake of the vegetative and nutritive soul, but does not deem them worthy of being called animals, for he considers only that which partakes of the other soul, the sensitive, worthy of being called an animal. The Stoics, indeed, do not even call the vegetative power soul. If the proposer denies that plants are animals, we will show that he contradicts himself. For having defined an animal as that which is nourished and grows, but also declaring that a plant is not an animal, he seems to say nothing other than that what is nourished and grows both is and is not an animal. Therefore, let him state what he wishes to learn: whether the embryo grows and is nourished, or whether it partakes of some sensation or even of motion according to impulse. For according to Plato, the plant is ensouled and an animal; according to Aristotle, it is not yet an animal—for it lacks the sensitive—but it is already ensouled; for him, at least, an animal is a sensitive ensouled substance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ζῷον","severity":"info","text":"The Greek term ζῷον is the central term under dispute. Clement shows that its definition varies among philosophers: Plato includes plants, Aristotle restricts it to beings with sensation, and the Stoics deny soul to the vegetative power.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement contrasts Platonic, Aristotelian, and Stoic definitions of soul and life. Plato (Timaeus 77a–c) attributes appetitive soul to plants; Aristotle (De Anima 413a–b) distinguishes vegetative from sensitive soul; Stoics (SVF 2.780) identify soul only with the rational or sensitive principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage exemplifies Clement’s dialectical method: he first establishes a pre-known substance, then interrogates the proposer’s definition, tests it against counterexamples, and exposes contradiction. The structure mirrors Socratic elenchus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"Clement’s procedure of asking for a definition and testing it by examples recalls Aristotle’s Topics (I.4–5) and the Academic practice of diaeresis. The specific example of plants as animals appears also in Philo of Alexandria (De Animalibus 22–23).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the start is uncertain: the manuscript reads ἐνερ8.4.10.1 γειῶν, which likely conceals a word such as ἐνεργειῶν (activities) or ἐναργειῶν (evidences). The English draft follows the latter sense ('growths'), but the reading is not secure.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening word is corrupt: the manuscript has 'ἐνερ8.4.10.1 γειῶν', which may be a scribal error for 'ἐνεργειῶν' (activities) or 'ἐναργειῶν' (evidences). The English draft adopts 'growths', but the intended sense is uncertain."],"confidence":"high","notes":[]},{"i":737,"ref":"p737","source":"κατὰ δὲ τοὺς Στωϊκοὺς οὔτε ἔμψυ8.4.11.1 χον οὔτε ζῷόν ἐστι τὸ φυτόν· ἔμψυχος γὰρ οὐσία τὸ ζῷον. εἰ τοίνυν ἔμψυχον τὸ ζῷον, ἡ ψυχὴ δὲ φύσις αἰσθητική, δῆλον ὡς αἰσθητικὸν ἤδη τὸ ἔμψυχον. Εἰ μὲν οὖν ἀντερωτηθεὶς ὁ ζητήσας, εἰ ζῷον τὸ κατὰ γαστρός, εἴποι καλεῖν ζῷον ἐπὶ τὸ τρεφόμενον καὶ αὖξον, ἔχει τὴν ἀπόκρισιν· εἰ δὲ φάσκοι τοῦτ' εἶναι ὃ ζητεῖ, πότερον αἰσθητικὸν ἤδη τὸ κυούμενον ἢ καὶ καθ' ὁρμήν τινά ἐστι κινητικὸν ἑαυτοῦ. ἤδη σαφὴς γίνεται ἡ διερεύνησις τοῦ πράγματος, οὐ μενούσης ἔτι τῆς περὶ τοὔ8.4.11.3 νομα ἀπάτης· μὴ ἀποκρινόμενος δὲ πρὸς τὸ ἀντερωτηθὲν μηδὲ βουλόμενος τί ποτέ ἐστιν εἰπεῖν ὃ νοῶν ἢ κατὰ τίνος ἐπιφέρων πράγματος τὸ ζῷον ὄνομα τὴν πρότασιν ἐποιήσατο, κελεύων δ' ἡμᾶς αὐτοὺς διελέσθαι, ἐριστικὸς ὑπάρχων γνωρισθείη. εἰ δὲ δυοῖν τρόποιν ὑπαρχόντοιν, ἑτέρου μὲν τοῦ κατ' ἐρώτησίν τε καὶ ἀπόκρισιν, ἑτέρου δὲ τοῦ κατὰ διέξοδον, ἤρνηται τὸ ἕτερον, ἐπακουσάτω πάντα τὰ εἰς τὸ πρόβλημα διεξιόντων ἡμῶν· εἶτ' ἐπειδὰν τελεώσωμεν, ἐξέσται αὐτῷ τότε περὶ ἑνὸς ἑκάστου ἐν μέρει διαλαμβάνειν. εἰ δὲ διακόπτειν ἐπιχειροίη τὴν ἐξέτασιν πυνθανόμενος, δῆλός ἐστιν οὐδὲ ἀκούειν βουλόμενος. Ἀλλ' εἰ μὲν ἀποκρίνεσθαι ἕλοιτο, πάντων πρῶτον ἐρωτητέον αὐτὸν ἐφ' ὅ τι φέρει πρᾶγμα τὸ ζῷον ὄνομα, κἀπειδὰν τοῦτο ἀποκρίνηται, πάλιν ἐρωτητέον ὅ τι ποτὲ αὐτῷ σημαίνει τὸ κυούμενον ἢ τὸ κατὰ γαστρός, εἰ τὰ μὴ διαπεπλασμένα ἤδη καὶ τὰ ζῷα καὶ τὸ σπέρμα αὐτὸ τὸ καταβεβλημένον τὸ κατὰ γαστρὸς αὐτῷ σημαίνειν βούλεται ἢ μόνα τὰ διηρθρωμένα τε καὶ ἤδη διαπεπλασμένα, τὰ ἔμ8.4.12.3 βρυα καλούμενα.","english":"According to the Stoics, a plant is neither animate nor an animal; for an animal is an animate substance. If, then, an animal is animate, and the soul is a sentient nature, it is clear that the animate is already sentient. If, therefore, the inquirer, when asked in turn whether the fetus is an animal, should say that he calls an animal that which is nourished and grows, he has his answer; but if he should claim that this is what he is asking—whether the embryo is already sentient or is capable of moving itself by some impulse—then the investigation of the matter becomes clear, the deception concerning the name no longer persisting. But if he does not answer the counter-question and is unwilling to say what he understands or with reference to what thing he applies the name \"animal\" in making his proposition, and instead bids us to decide for ourselves, he would be recognized as contentious. And if, of two modes—one by question and answer, the other by continuous exposition—one is rejected, let him listen to all that we expound on the problem; then, when we have finished, it will be possible for him to discuss each point in detail. But if he attempts to interrupt the examination by asking questions, it is clear that he does not even wish to listen. But if he should choose to answer, first of all he must be asked to what thing he applies the name \"animal\"; and when he has answered this, he must be asked again what he means by \"the embryo\" or \"the fetus\"—whether he intends by \"the fetus\" to signify things not yet formed, both animals and the seed itself that has been deposited, or only those that are articulated and already formed, called embryos.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Στωϊκοὺς","severity":"info","text":"The Stoic definition of animal (ζῷον) as an animate substance with a sentient soul (ψυχὴ αἰσθητική) is standard; Clement draws on this to frame his dialectical inquiry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ζῷον","severity":"info","text":"The term ζῷον is contested: Clement distinguishes a broad sense (what grows and is nourished) from a narrow Stoic sense (sentient and self-moving). The passage hinges on this ambiguity.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔμψυχον","severity":"info","text":"ἔμψυχον (animate) is defined by Clement as equivalent to αἰσθητικόν (sentient), following Stoic psychology; this equation is crucial for the argument about the embryo.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a dialectical procedure: counter-questioning to resolve equivocation, then a choice between question-and-answer and continuous exposition, with warnings against contentious interruption.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κυούμενον","severity":"info","text":"κυούμενον (embryo) and κατὰ γαστρός (fetus) are distinguished from ἔμβρυα (formed embryos); Clement presses the opponent to define whether these include unformed seed or only articulated beings.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at 8.4.11.1 has a minor textual issue: ἔμψυ8.4.11.1 χον is a line-break artifact; the sense is clear. The argument assumes Stoic definitions not fully spelled out here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Stoic source Clement relies on is not named; the distinction between 'seed' and 'formed embryo' may reflect contemporary medical debates."],"confidence":"high","notes":[]},{"i":738,"ref":"p738","source":"ἀποκριναμένου δὲ καὶ πρὸς τοῦτο\n\nπεραίνειν ἤδη τὸ προκείμενον ἐφεξῆς καὶ διδάσκειν χρή. Εἰ δὲ ἡμᾶς λέγειν βούλοιτο αὐτὸς μὴ ἀποκρινάμενος, ἀκουσάτω· ἐπεὶ σὺ μὴ βούλει λέγειν καθ' ὅτου σημαινομένου λέγεις ὃ προὔβαλες (οὕτω γὰρ ἂν οὐ περὶ σημαινομένων ἐγὼ ἐποιούμην τὸν λόγον, ἀλλ' ὑπὲρ αὐτῶν ἤδη τῶν πραγμάτων ἐσκοπούμην), γίνωσκε τοιοῦτόν τι ποιήσας οἷον εἰ καὶ προὔβαλες εἰ ζῷον ὁ κύων. εἰκότως γὰρ ἂν εἴποιμι· ποίου κυνός; ἐγὼ γὰρ καὶ περὶ τοῦ χερσαίου καὶ τοῦ θαλαττίου καὶ τοῦ κατ' οὐρανὸν ἄστρου, ἀλλὰ καὶ Διογένους καὶ τῶν ἄλλων ἐφεξῆς δίειμι κυνῶν. οὐ γὰρ ἂν μαντευσαίμην πότερον ὑπὲρ πάντων ἐρωτᾷς ἢ τινός. ὅπερ οὖν ἐξ ὑστέρου ποιήσεις, τοῦτ' ἤδη μαθεῖν περὶ ποίου ζητεῖς, σαφῶς εἰπέ. εἰ δὲ περὶ ὀνόματα στρέφῃ, τὸ κυούμενον αὐτὸ δὴ τοῦτο τοὔνομα παντὶ δῆλον ὅτι μήτε ζῷόν ἐστι μήτε φυτόν. ἀλλ' ὄνομά τε καὶ φωνὴ καὶ σῶμα καὶ ὂν καὶ τὶ καὶ πάντα μᾶλλον ἢ ζῷον. καὶ εἴπερ τοῦτο προὔβαλες, ἔχεις τὴν ἀπόκρισιν. Οὐ μὴν οὐδὲ τὸ σημαινόμενον ἐκ τοῦ κυούμενον\"7 ὀνόματός ἐστι ζῷον, ἀλλ' ἐκεῖνο μὲν ἀσώματόν τέ ἐστι καὶ λεκτὸν καὶ πρᾶγμα καὶ νόημα καὶ πάντα μᾶλλον ἢ ζῷον. ἄλλη δέ τις ἂν εἴη τοῦ ζῴου φύσις· ἐναργῶς γὰρ ἐδείκνυτο τοῦ πράγματος αὐτοῦ τοῦ ζητουμένου, λέγω δὲ τοῦ ἐμβρύου τῆς φύσεως ὁποία τίς ἐστιν. ἕτερον ὑπάρχον πρόβλημα τὸ περὶ τῶν σημαινομένων ἐκ τοῦ ζῷον\"7 ὀνόματος. λέγω τοίνυν, εἰ τοῦτο λέγεις ζῷον τὸ δυνάμενον αἰσθέσθαι τε καὶ κινηθῆναι καθ' ὁρμήν, ζῷόν ἐστιν οὐχ ἁπλῶς τὸ κινούμενον καθ' ὁρμὴν καὶ αἰσθανόμενον·","english":"And having answered this as well, it is now necessary to proceed to the conclusion of the matter at hand and to teach further. But if he wishes to say that we ourselves have not answered, let him hear: since you are unwilling to state according to which signification you mean what you proposed (for in that case I would not be making an argument about significations, but would already be considering the things themselves), know that you have done something like what would happen if you had proposed whether a dog is an animal. For I would reasonably say: which dog? For I go through the land dog, the sea dog, the celestial dog-star, and also Diogenes and the other dogs in turn. For I could not divine whether you are asking about all or some one. Therefore, what you will do later, learn now about which you are inquiring, and state clearly. But if you are quibbling about names, this very word \"kuoumenon\" is clearly to everyone neither an animal nor a plant. But it is a name and a sound and a body and a being and a something and everything rather than an animal. And if you proposed this, you have the answer. Nor indeed is the signification from the word \"kuoumenon\" an animal, but that is incorporeal and is a sayable and a thing and a thought and everything rather than an animal. And the nature of an animal would be something else; for the nature of the thing itself under investigation, I mean of the embryo, was clearly shown, whatever it is. The problem concerning the significations of the word \"zōon\" is a different one. I say, therefore, if by \"zōon\" you mean that which is capable of perception and of motion according to impulse, an animal is not simply that which moves according to impulse and perceives.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"κύων","severity":"info","text":"Clement lists multiple referents of κύων: land dog, sea dog (shark or dogfish), the celestial Dog-Star (Sirius), and the Cynic philosopher Diogenes. This exemplifies the Stoic and Academic practice of distinguishing homonyms before debate.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυούμενον","severity":"info","text":"The neuter participle κυούμενον (literally 'that which is being conceived') is used as a technical term for the fetus. Clement argues it is a name, sound, body, being, and 'something' (τὶ) but neither animal nor plant.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λεκτόν","severity":"info","text":"λεκτόν ('sayable') is a Stoic technical term for the incorporeal meaning of a linguistic expression, distinct from the physical utterance. Clement applies it to the signification of κυούμενον, showing his engagement with Stoic semantics.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a dialectical exchange on whether the fetus is an animal. Clement shifts from the thing itself (πρᾶγμα) to the signification (σημαινόμενον) of the terms, a standard move in ancient logical disputation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"The argument that a term like κύων is ambiguous and must be clarified before debate echoes Aristotle, Sophistici Elenchi 165a6–13, and was a standard exercise in Hellenistic schools. Clement adapts it to Christian embryological ethics.","cites":[],"named_sources":["Aristotle 4th cent. BCE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end is compressed: 'ζῷόν ἐστιν οὐχ ἁπλῶς τὸ κινούμενον καθ' ὁρμὴν καὶ αἰσθανόμενον' may be elliptical. The English draft supplies 'an animal is not simply that which moves…' but the Greek could also mean 'it is not an animal simply because it moves…'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τοῦτο' in the opening phrase is ambiguous: it may refer to the previous answer about the fetus or to a specific objection not fully preserved.","The final clause may be missing a negation or a conditional particle, making the exact logical force uncertain."],"confidence":"high","notes":[]},{"i":739,"ref":"p739","source":"δύναται γὰρ καὶ κοιμᾶσθαι ἢ μὴ παρόντων τῶν αἰσθητῶν μὴ αἰσθάνεσθαι, τὸ δὲ δυνάμενον ἤτοι ὁρμᾶν ἢ καὶ αἰσθά νεσθαι πεφυκὸς ζῴου γνώρισμα. τοιοῦτον γάρ τι σημαίνεται ἐκ τούτων, πρῶτον μέν, εἰ τὸ κυούμενον ἤδη αἰσθάνεσθαι ἢ καθ' ὁρμὴν κινεῖσθαι δύναται, ὅπερ πρόκειται σκοπεῖσθαι, ἕτερον δέ, εἰ τὸ κυούμενον αἰσθέσθαι ποτὲ ἢ κινηθῆναι δυνήσεται καθ' ὁρμήν, καθ' ὃ σημαινόμενον οὐδεὶς ζητεῖ ἐναργὲς ὄν. ἐζήτητο δὲ πότερον ζῷόν ἐστιν ἤδη τὸ ἔμβρυον ἢ φυτὸν ἔτι, κἄπειτα μετελήφθη τοῦ ζῴου τοὔνομα εἰς λόγον, ἵν' ᾖ σαφές. αἰσθήσει δὴ καὶ κινήσει τῇ καθ' ὁρμὴν εὑρόντες αὐτὸ διαφέρον τοῦ μὴ ζῴου, πάλιν τοῦτο διωρισάμεθα τῶν παρακειμένων αὐτῷ πραγμάτων ἕτερον μὲν εἶναι φάμενοι τὸ δυνάμει τοιοῦτον, ὃ μήπω μέν ἐστιν αἰσθανόμενόν τε καὶ κινούμενον, ἔσται δέ ποτε τοιοῦτον, ἕτερον δὲ τὸ κατ' ἐνέργειαν ὑπάρχον ἤδη τοιοῦτον, τούτου δὲ τὸ μὲν ἤδη ἐνεργοῦν, τὸ δὲ ἐνεργεῖν μὲν δυνάμενον, ἡσυχάζον δὲ ἢ κοιμώμενον. τοῦτο δέ ἐστι τὸ ζητούμενον. οὐ γὰρ ἐκ τοῦ τρέφεσθαι τὸ ἔμβρυον ζῷον εἶναι λεκτέον, ὃ τῆς οὐσίας ἐστὶν ἀποχωρούντων τοῦ ζητουμένου, τοῖς δ' ἄλλως συμβεβηκόσιν προσεχόντων τὸν νοῦν. Κοινὴ δ' ἐπὶ πᾶσι τοῖς εὑρίσκεσθαι λεγομένοις τέτακται ἡ ἀπό8.4.14.2 δειξις, ἥτις ἐστὶ λόγος ἐξ ἑτέρων ἕτερόν τι πιστούμενος. ἐξ ὧν δὲ χρὴ πιστοῦσθαι τὸ ζητούμενον, ὁμολογεῖσθαί τε καὶ γινώσκεσθαι δεῖ τῷ μανθάνοντι. ἀρχὴ δὲ τούτων ἁπάντων ἐστὶ τὸ πρὸς αἴσθησίν τε καὶ νόησιν ἐναργές.","english":"For it is possible for it to be asleep or, when the objects of perception are not present, not to perceive; but that which is capable of either impulse or perception is by nature the mark of a living being. For something of this sort is signified by these things: first, whether the embryo is already able to perceive or to be moved by impulse, which is the matter set before us to examine; second, whether the embryo will ever be able to perceive or to be moved by impulse, according to which signification no one inquires, since it is evident. The question was whether the embryo is already a living being or still a plant, and then the name of living being was taken up into the argument for the sake of clarity. Having found that it differs from what is not a living being by perception and motion according to impulse, we again distinguished this, saying that of the things adjacent to it, one is that which is potentially such, which is not yet perceiving and moving but will be so at some time, and another is that which exists in actuality already as such; and of this, one is already actualizing, and the other is capable of actualizing but is at rest or asleep. This is the matter under inquiry. For the embryo is not to be called a living being from being nourished, which is a departure from the substance of what is sought, while attending to other accidental properties. Common to all things said to be discovered is demonstration, which is a discourse confirming one thing from others. And the things from which what is sought must be confirmed must be agreed upon and known to the learner. And the beginning of all these is that which is evident to perception and intellection.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ζῴου γνώρισμα","severity":"info","text":"The phrase 'mark of a living being' (ζῴου γνώρισμα) is a technical Aristotelian criterion: perception and self-motion by impulse define the animal soul (De Anima II.2–3). Clement adapts this to embryological inquiry.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a definitional distinction (potential vs. actual perception/impulse) to a methodological claim: demonstration (ἀπόδειξις) must start from what is evident to perception and intellection. This mirrors the logical structure of Aristotelian apodeixis.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The embryological question—whether the embryo is a plant or an animal—was debated in Hellenistic philosophy, especially among Stoics and Peripatetics. Clement here engages a technical biological discourse, not a scriptural one.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The distinction between potential (δυνάμει) and actual (κατ' ἐνέργειαν) being, and the subdistinction of the actual into active and dormant, directly parallels Aristotle's Metaphysics Θ.6 and De Anima II.5. Clement uses this to refine the definition of 'living being'.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end of the passage contains a textual crux: 'ἡ ἀπό8.4.14.2 δειξις' appears to be a scribal or editorial insertion of a reference number (8.4.14.2) into the word 'ἀπόδειξις'. The sense is clear, but the transmission is corrupted.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Clement argues that the embryo is not to be called a living being merely because it is nourished; nourishment is accidental, not essential. The essential criterion is the capacity for perception and impulse, whether actual or potential.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡ ἀπό8.4.14.2 δειξις' is a textual corruption; the intended word is 'ἀπόδειξις' (demonstration). The reference number 8.4.14.2 is likely a later marginal note or editorial insertion that has been merged into the text."],"confidence":"high","notes":[]},{"i":740,"ref":"p740","source":"ἡ μὲν οὖν πρώτη ἀπόδειξις ἐκ τούτων ἁπάντων σύγκειται, ἡ δ' ἐκ τῶν ἤδη φθασάντων ἀποδεδεῖχθαι διὰ τῆσδε πάλιν ἕτερόν τι περαίνουσα πιστὴ μὲν οὐδὲν ἧττόν ἐστι τῆς προτέρας, οὐ μὴν καὶ πρώτη ὀνομάζεσθαι δύναται, διότι μηδ' ἐκ πρώτων περαίνεται προτάσεων. τὸ μὲν οὖν πρῶτον εἶδος τῆς τῶν ζητουμένων διαφορᾶς τριῶν ὄντων ἐδείχθη, λέγω δὲ τὸ (τῆς οὐσίας γινωσκομένης) ἀγνοεῖσθαί τι τῶν ἔργων ἢ παθῶν αὐτῆς, δευτέρα δ' ἦν διαφορὰ προβλημάτων ἐφ' οὗ τὰ μὲν ἔργα καὶ πάθη γινώσκομεν ἅπαντες, ἀγνοοῦμεν δὲ τὴν οὐσίαν, οἷον ἐν τίνι τοῦ σώματος μορίῳ τὸ ἡγεμονικόν ἐστι τῆς ψυχῆς. ἡ δὲ αὐτὴ ἐπιχείρησις τῆς ἀποδείξεως κἀπὶ τοῦ τρίτου προβλήματος. φασὶν οὖν τινες μὴ ἐγχωρεῖν πλείους ἀρχὰς ἑνὸς εἶναι ζῴου. ὁμογενεῖς μὲν οὖν ἀρχὰς οὐκ ἐγχωρεῖ πλείους ὑπάρχειν ἑνὸς ζῴου, διαφερούσας δὲ τοῖς γένεσιν οὐδὲν ἄτοπον. Πρὸς τοὺς Πυρρωνείους.20 Εἴ φησιν ἡ ἐποχὴ βέβαιον εἶναι μηδέν,\n\nδῆλον ὅτι ἀφ' ἑαυτῆς ἀρξαμένη πρῶτον ἀκυρώσει ἑαυτήν. ἢ τοίνυν δίδωσιν ἀληθές τι εἶναι καὶ οὐ περὶ πάντων ἐφεκτέον, ἢ ἐνίσταται μηδὲν εἶναι ἀληθὲς λέγουσα, καὶ δῆλον ὅτι οὐδ' αὐτὴ πρότερον ἀληθεύσει. ἤτοι γὰρ αὐτὴ ἀληθεύει ἢ οὐκ ἀληθεύει. ἀλλ' εἰ μὲν ἀληθεύει, δίδωσιν ἄκουσά τι εἶναι ἀληθές, εἰ δὲ μὴ ἀληθεύει, ἀληθῆ ἀπολείπει ἅπερ ἀνελεῖν ἐβούλετο. ἐν ᾧ γὰρ ψευδὴς δείκνυται ἡ ἀναιροῦσα ἐποχή, ἐν τούτῳ τὰ ἀναιρούμενα ἀληθῆ δείκνυται, ὡς ὁ ὄνειρος ὁ λέγων ψευδεῖς εἶναι πάντας τοὺς ὀνείρους. ἑαυτῆς γὰρ ἀναιρετικὴ οὖσα τῶν ἄλλων γίνεται κυρωτική.","english":"The first demonstration, then, is composed from all these things, while the one that, from what has already been shown through this, again concludes something else, is no less trustworthy than the former, but cannot be called first, because it is not concluded from first propositions. Now the first form of the difference among the things sought, which are three, was shown—I mean that (when the essence is known) some of its works or affections are unknown; the second difference of problems was that in which we all know the works and affections, but are ignorant of the essence, for example, in which part of the body the ruling principle of the soul resides. The same method of demonstration applies also to the third problem. Some, then, say that it is not possible for there to be more than one principle in a single living being. Now it is not possible for there to be more than one principle of the same kind in a single living being, but for principles differing in kind, there is nothing absurd. Against the Pyrrhonists. If suspension of judgment says that nothing is certain, it is clear that, beginning from itself, it will first invalidate itself. Either, then, it grants that something is true and that one ought not to suspend judgment about everything, or it insists that nothing is true, and it is clear that it itself will not be true in the first place. For either it is true or it is not true. But if it is true, it grants that something is true; if it is not true, it leaves as true the very things it wished to abolish. For in that in which the abolishing suspension is shown to be false, in that the things abolished are shown to be true, like the dream that says all dreams are false. For being self-refuting, it becomes confirmatory of the others.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πρώτη ἀπόδειξις","severity":"info","text":"Clement distinguishes two types of demonstration: the first composed from all things, and a second derived from already proven premises, which is trustworthy but not 'first' because it does not start from first propositions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἡγεμονικόν","severity":"info","text":"The 'ruling principle' (hēgemonikon) is a Stoic term for the commanding part of the soul, often located in the heart. Clement uses it here in a problem about the soul's location.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Πρὸς τοὺς Πυρρωνείους","severity":"info","text":"This section is a polemic against Pyrrhonian skepticism, which advocated epochē (suspension of judgment). Clement argues that the skeptical position is self-refuting: if it claims nothing is certain, it undermines its own claim.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ ὄνειρος ὁ λέγων ψευδεῖς εἶναι πάντας τοὺς ὀνείρους","severity":"info","text":"The dream paradox (a dream claiming all dreams are false) is a classic self-refutation argument, paralleled in Sextus Empiricus and earlier in Aristotle's Metaphysics (Γ 1008b).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Aristotle 4th cent. BCE","Sextus Empiricus 2nd cent. CE"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πυρρωνείους","severity":"info","text":"Clement's critique of Pyrrhonism reflects early Christian engagement with skepticism, anticipating later patristic arguments (e.g., Augustine) that skeptical self-refutation leads to the affirmation of truth.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ (τῆς οὐσίας γινωσκομένης) ἀγνοεῖσθαί τι τῶν ἔργων ἢ παθῶν αὐτῆς","severity":"caution","text":"The parenthetical phrase 'when the essence is known' is ambiguous: it may mean that the essence is known but its works/affections are not, or that the essence is known in some other way. The translation follows the former reading.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ (τῆς οὐσίας γινωσκομένης) ἀγνοεῖσθαί τι τῶν ἔργων ἢ παθῶν αὐτῆς' is ambiguous: it could mean 'when the essence is known, some of its works or affections are unknown' (as translated) or 'the essence is known, but some of its works or affections are unknown'—the difference is subtle but affects the logical structure of the problem.","The transition from the discussion of demonstration to the Pyrrhonist argument is abrupt; the text may be lacunose or Clement is moving to a new topic without explicit transition."],"confidence":"high","notes":[]},{"i":741,"ref":"p741","source":"καὶ ὅλως εἰ ἔστιν ἀληθής, ἀφ' ἑαυτῆς ποιήσεται τὴν ἀρχήν, οὐκ ἄλλου τινὸς οὖσα ἐποχή, ἀλλ' ἑαυτῆς πρῶτον. Ἔπειτα εἰ καταλαμβάνει τις ὅτι ἄνθρωπός ἐστιν ἢ ὅτι ἐπέχει, δῆλός ἐστι μὴ ἐπέχων. πῶς δ' ἂν καὶ τὴν ἀρχὴν εἰς τὴν ἀμφισβήτησιν ἀφίκετο περὶ πάντων ἐπέχων; πῶς δ' ἂν καὶ ἀπεκρίνετο πρὸς τὸ ἐρωτηθέν; περὶ γὰρ αὐτοῦ τούτου δῆλός ἐστιν οὐκ ἐπέχων, ναὶ μὴν καὶ ἀποφαίνεται ὅτι ἐπέχει, δι' ὃ καὶ εἰ δεῖ πειθόμενον αὐτοῖς περὶ πάντων ἐπέχειν, περὶ αὐτῆς πρότερον τῆς ἐποχῆς ἐφέξομεν, εἴτε πειστέον αὐτῇ εἴτε καὶ μή. Ἔτι εἰ τοῦτο αὐτό ἐστι τὸ ἀληθὲς τὸ μὴ εἰδέναι τὸ ἀληθές, οὐδὲ τὴν ἀρχὴν ἀληθές τι παρ' ἐκείνου δίδοται. εἰ δὲ καὶ τοῦτο ἀμφισβητήσιμον ἐρεῖ τὸ ἀγνοεῖν τἀληθές, ἐν αὐτῷ τούτῳ δίδωσιν εἶναι τὸ ἀληθὲς γνώριμον, ἐν ᾧ τὴν περὶ αὐτοῦ ἐποχὴν φαίνεται μὴ βεβαιῶν. Αἵρεσίς ἐστι πρόσκλισις δογμάτων ἤ, ὥς τινες, πρόσκλισις δό γμασι πολλοῖς ἀκολουθίαν πρὸς ἄλληλα καὶ τὰ φαινόμενα περιέχουσι πρὸς τὸ εὖ ζῆν συντείνουσα. καὶ τὸ μὲν δόγμα ἐστὶ κατάληψίς τις λογική, κατάληψις δὲ ἕξις καὶ συγκατάθεσις τῆς διανοίας. Οὐ μόνον οἱ ἐφεκτικοί, ἀλλὰ καὶ πᾶς δογματικὸς ἔν τισιν ἐπέχειν εἴωθεν ἤτοι παρὰ γνώμης ἀσθένειαν ἢ παρὰ πραγμάτων ἀσάφειαν ἢ παρὰ τὴν τῶν λόγων ἰσοσθένειαν. Αἱ τῶν ζητήσεων ἔφοδοι καὶ ἀρχαὶ περὶ ταῦτα καὶ ἐν τούτοις εἰσίν.20 Προτακτέον δὴ καὶ τῶν ὅρων καὶ τῶν ἀποδείξεων καὶ διαιρέσεων ποσαχῶς λέγεται τὸ ζητούμενον τά τε ὁμώνυμα χειριστέον καὶ τὰ συνώνυμα εὐκρινῶς τακτέον κατὰ τὰς σημασίας.","english":"And in general, if it is true, it will make its beginning from itself, being the suspension of no other thing, but first of itself. Then, if someone apprehends that he is a human being or that he suspends judgment, he is clearly not suspending judgment. How could he even have arrived at the beginning of the dispute about all things while suspending judgment? How could he even answer what was asked? For concerning this very thing, he is clearly not suspending judgment; indeed, he even declares that he suspends judgment, on account of which, if we must obey them and suspend judgment about all things, we will first suspend judgment about suspension itself, whether it is to be trusted or not. Further, if this very thing is the truth—that the truth is not known—then no truth is given by him from the start. But if he will say that this too—ignorance of the truth—is disputable, in this very point he grants that the truth is knowable, in that he appears not to confirm the suspension concerning it. A heresy is an inclination toward doctrines, or, as some say, an inclination toward many doctrines that contain a sequence with each other and with phenomena, contributing to living well. And a doctrine is a rational apprehension, and apprehension is a state and assent of the mind. Not only the skeptics, but also every dogmatist is accustomed to suspend judgment in some matters, whether due to weakness of judgment, or obscurity of matters, or the equal strength of arguments. The approaches and beginnings of investigations are about these things and in these things. One must therefore set forth, before the definitions and demonstrations and divisions, in how many ways the subject of inquiry is spoken of, and one must handle homonyms and arrange synonyms clearly according to their meanings.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐποχή","severity":"info","text":"Ἐποχή (suspension of judgment) is the technical term for the skeptical stance of withholding assent, central to Pyrrhonism. Clement here argues that the skeptic's own position is self-refuting.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἵρεσις","severity":"info","text":"Αἵρεσις (heresy) is defined here as an inclination toward doctrines, not yet pejorative. Clement uses it in the neutral sense of a school or philosophical choice, common in early Christian usage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement engages with Academic and Pyrrhonian skepticism, particularly the argument that the skeptic's claim to suspend judgment about everything is self-refuting. This passage echoes standard anti-skeptical arguments found in Stoic and Platonic sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a critique of radical skepticism to a definition of αἵρεσις and δόγμα, then to a methodological note on the need to clarify terms (homonyms and synonyms) before definitions and demonstrations.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The self-refutation argument against skepticism (if you claim to know that you suspend judgment, you do not suspend) is a standard trope; cf. Sextus Empiricus, Outlines of Pyrrhonism 1.13, and Aristotle, Metaphysics 1005b–1006a.","cites":[],"named_sources":["Sextus Empiricus 2nd cent.","Aristotle 4th cent. BCE"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text at the end (Προτακτέον δὴ καὶ τῶν ὅρων …) is syntactically compressed; the English draft expands it interpretively. The phrase 'before the definitions and demonstrations and divisions' may be a marginal note or a later insertion.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ αὐτῆς πρότερον τῆς ἐποχῆς ἐφέξομεν' could be read as 'we will suspend judgment about suspension itself' (future indicative) or 'let us suspend' (subjunctive). The English draft takes it as future.","The final sentence's syntax is ambiguous: 'Προτακτέον δὴ καὶ τῶν ὅρων καὶ τῶν ἀποδείξεων καὶ διαιρέσεων' may mean 'one must set forth before definitions, demonstrations, and divisions' or 'one must set forth definitions, demonstrations, and divisions first.' The English draft adopts the former."],"confidence":"high","notes":[]},{"i":742,"ref":"p742","source":"ἔπειτα ζητητέον εἰ τῶν πρὸς ἕτερα θεωρουμένων ἐστὶν τὸ προκείμενον ἢ καθ' αὑτὸ λαμβάνεται, ἐπὶ τούτοις, εἰ ἔστι, τί ἐστι, τί αὐτῷ συμβέβηκεν, ἢ καὶ οὕτως, εἰ ἔστι, τί ἐστι, διότι ἐστίν. πρὸς δὲ τὴν τούτων θεωρίαν ἡ τῶν καθ' ἕκαστα γνῶσις καὶ ἡ τῶν καθόλου συνυποβάλλει καὶ τὰ πρότερα καὶ αἱ ἐπὶ τὰς διαφορὰς αἱ διαιρέσεις αὐτῶν. ἡ μὲν οὖν ἐπαγωγὴ φέρει τὸ καθόλου καὶ τὸν ὁρισμόν, αἱ δὲ διαιρέσεις τὰ εἴδη καὶ τὸ τί ἦν εἶναι καὶ τὸ ἄτομον, ἡ δὲ θεωρία τοῦ ποσαχῶς τὴν λῆψιν τοῦ οἰκείου, αἱ δὲ διαπορήσεις τὰς κατ' αὐτὰς διαφορὰς καὶ τὰς ἀποδείξεις καὶ ἄλλως τὴν θεωρίαν συναύξουσι τά τε παρεπόμενα αὐτῇ. ἐκ πάντων δὲ ἐπιστήμη τε παρίσταται καὶ ἀλήθεια. πάλιν τὸ κεφαλαιωθὲν ἐκ τῆς διαιρέσεως ὅρος γίνεται· λαμβάνεται γὰρ καὶ πρότερος τῆς διαιρέσεως καὶ ὕστερος ὁ διορισμός· πρότερος μὲν ὅταν συγχωρηθῇ ἢ προτεθῇ, ὕστερος δὲ ὅταν ἀποδειχθῇ. καὶ κατὰ τὴν αἴσθησιν δὲ ἐκ τοῦ καθ' ἕκαστα κεφαλαιοῦται τὸ καθόλου. ἀρχὴ γὰρ τῆς ἐπαγωγῆς ἡ αἴσθησις, πέρας δὲ τὸ καθόλου. ἡ μὲν οὖν ἐπαγωγὴ οὐ τὸ τί ἐστι δείκνυσιν, ἀλλ' ὅτι ἐστὶν ἢ οὐκ ἔστιν, ἡ διαίρεσις δὲ ὅ τι ἐστὶ παρίστησιν, ὅ τε διορισμὸς ὁμοίως τῇ διαι ρέσει τὴν οὐσίαν καὶ τὸ τί ἐστι διδάσκει, οὐχὶ δὲ τὸ εἰ ἔστιν, ἥ τε ἀπόδειξις τὰ τρία, τό τε εἰ ἔστιν καὶ τὸ τί ἐστιν καὶ τὸ διὰ τί ἐστιν, σαφηνίζει. εἰσὶ δὲ ἔνιοι καὶ τῆς αἰτίας ἐμπεριεκτικοὶ ὅροι. Ἐπεὶ δὲ ἐπίστασθαι ἔστιν ὅταν ἴδωμεν τὴν αἰτίαν, αἰτίαι δὲ τέσσαρες, ἡ ὕλη, τὸ κινοῦν, τὸ εἶδος, τὸ τέλος, τετραχῶς ἔσται ὁ διορισμός.","english":"Next, one must investigate whether the subject under consideration is among things observed in relation to others or is taken in itself; and, in addition, whether it exists, what it is, and what has befallen it; or, likewise, whether it exists, what it is, and why it exists. For the contemplation of these matters, the knowledge of particulars and that of universals together supply both the prior principles and the divisions of these into their differences. Induction, then, brings forth the universal and the definition, while divisions produce the species, the essence, and the individual; the inquiry into the various senses provides the grasp of the proper; and the aporiai yield the differences in these, the demonstrations, and otherwise augment the contemplation along with its consequences. From all these, both science and truth are established. Again, what is summarized from division becomes a definition; for the determination is taken both before and after the division—before, when it is conceded or proposed, and after, when it is demonstrated. And according to sensation, the universal is summarized from the particular; for the beginning of induction is sensation, and its end is the universal. Induction, then, does not show what something is, but that it is or is not; division, however, sets forth what it is; and determination, like division, teaches the substance and the what-it-is, but not whether it exists; while demonstration clarifies all three—whether it exists, what it is, and why it exists. There are also some definitions that encompass the cause. Since to know is to see the cause, and there are four causes—matter, the mover, the form, and the end—the determination will be fourfold.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπαγωγή","severity":"info","text":"Clement here outlines a structured epistemological method: induction, division, determination, and demonstration. This passage systematically distinguishes their functions, echoing Aristotelian methodology.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διορισμός","severity":"info","text":"διορισμός (determination) is used here as a technical term for a definition that can be proposed before division or demonstrated after it. It is distinguished from division and induction in its role.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αἰτίαι τέσσαρες","severity":"info","text":"The four causes (matter, mover, form, end) are a standard Aristotelian framework (Physics II.3). Clement adapts this to Christian epistemology, linking knowledge to causal understanding.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Aristotle Physics"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπαγωγὴ φέρει τὸ καθόλου","severity":"info","text":"Clement's claim that induction brings the universal from sensation parallels Aristotle's Posterior Analytics II.19, where induction is the process from particulars to universals.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":["Aristotle Posterior Analytics"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διαίρεσις","severity":"info","text":"διαίρεσις (division) is a method that produces species, essence, and the individual. Clement distinguishes it from induction and determination, emphasizing its role in revealing what something is.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τετραχῶς ἔσται ὁ διορισμός","severity":"caution","text":"The claim that determination will be fourfold because there are four causes is ambiguous: Clement may mean definitions can be based on each cause, or that a complete definition includes all four. The text does not specify.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τετραχῶς ἔσται ὁ διορισμός' is ambiguous: it could mean the determination is fourfold in kind (based on each cause) or that a single determination has four aspects. The text does not resolve this.","The relationship between 'τὸ τί ἦν εἶναι' (essence) and 'τὸ τί ἐστι' (what it is) is not fully clarified; they may be synonymous or distinct in this context."],"confidence":"high","notes":[]},{"i":743,"ref":"p743","source":"ληπτέον οὖν πρῶτον τὸ γένος, ἐν ᾧ ἐστι τῶν ἐπάνω τὰ ἐγγύτατα, μετὰ τοῦτο τὴν προσεχῆ διαφοράν. ἡ δὲ συνέχεια τῶν διαφορῶν τεμνομένη καὶ ἀποδιαιρουμένη τὸ τί ἦν εἶναι ἐκπληροῖ. οὐκ ἀνάγκη δὲ πάσας λέγειν ἑκάστου τὰς διαφοράς, ἀλλὰ τὰς εἰδοποι8.6.18.4 ούσας. ἡ γεωμετρικὴ ἀνάλυσις καὶ σύνθεσις τῇ διαλεκτικῇ διαιρέσει καὶ ὁρισμῷ ἔοικεν, καὶ ἀπὸ μὲν τῆς\n\nδιαιρέσεως ἐπὶ τὰ ἁπλούστερα καὶ ἀρχικώτερα ἀνατρέχομεν. τὸ γοῦν γένος τοῦ ζητουμένου πράγματος διαιροῦμεν εἰς τὰ ἐνυπάρχοντα αὐτῷ εἴδη, οἷον ἐπὶ τοῦ ἀνθρώπου τὸ ζῷον γένος ὂν εἰς τὰ ἐμφαινόμενα εἴδη διαιροῦμεν, τὸ θνητὸν καὶ ἀθάνατον, καὶ οὕτως ἀεὶ τὰ σύνθετα δοκοῦντα εἶναι γένη εἰς τὰ ἁπλούστερα εἴδη τέμνοντες ἐπὶ τὸ μὴ ζητούμενον καὶ μηκέτι τομὴν ἐπιδεχόμενον παραγινόμεθα. τὸ γὰρ ζῷον εἰς τὸ θνητὸν καὶ ἀθάνατον διελόντες, εἶτα μέντοι τὸ θνητὸν εἰς τὸ χερσαῖον καὶ ἔνυδρον, καὶ πάλιν τὸ χερσαῖον εἰς τὸ πτηνὸν καὶ πεζόν, καὶ οὕτως τὸ προσεχὲς τῷ ζητουμένῳ εἶδος, ὃ καὶ περιλαμβάνει τὸ ζητούμενον, διαιροῦντες ἀφιξόμεθα τέμνοντες ἐπὶ τὸ ἁπλούστατον εἶδος, ὅπερ ἄλλο μὲν οὐδέν, μόνον δὲ τὸ ζητούμενον περιλαμβάνει. πάλιν γὰρ τὸ πεζὸν εἰς λογικὸν καὶ ἄλογον διαιρούμεθα. κἄπειτα τὰ προσεχῆ τῶν ἐκ τῆς διαιρέσεως λαμβανομένων εἰδῶν τῷ ἀνθρώπῳ ἐκλεγόμενοι καὶ ἐπισυνθέντες εἰς ἕνα λόγον τὸν ὅρον τοῦ ἀνθρώπου ἀποδίδομεν, ὅς ἐστι ζῷον θνητόν, χερσαῖον, πεζόν, λογικόν.","english":"First, then, one must take the genus, that which is nearest among the higher terms, and after this the proximate differentia. The continuity of the differentiae, when divided and separated, completes the essence. It is not necessary to state all the differentiae of each thing, but only those that are species-forming. Geometrical analysis and synthesis resemble dialectical division and definition; and from division we ascend to the simpler and more principal terms. For we divide the genus of the thing under investigation into the species that are contained in it, for example, in the case of man, the genus \"animal\" being divided into the species that appear in it, the mortal and the immortal, and thus, always cutting the things that seem to be composite genera into the simpler species, we arrive at that which is not further sought and admits of no further division. For having divided \"animal\" into the mortal and the immortal, then we divide the mortal into the terrestrial and the aquatic, and again the terrestrial into the winged and the footed, and thus, dividing the species that is proximate to the thing sought, which also encompasses the thing sought, we will arrive, by cutting, at the simplest species, which includes nothing else but only the thing sought. For again we divide the footed into the rational and the irrational. Then, selecting the proximate species taken from the division and combining them into one account, we give the definition of man, which is: a mortal, terrestrial, footed, rational animal.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γένος","severity":"info","text":"Clement uses γένος in the Aristotelian sense of 'genus' as a class under which species are subsumed, foundational to his dialectical method.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διαφοράν","severity":"info","text":"διαφοράν (differentia) is the specific difference that distinguishes a species within a genus, a key concept in Platonic-Aristotelian division.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement's method of division (διαίρεσις) and definition (ὁρισμός) echoes Aristotle's Topics and Posterior Analytics, adapted for theological inquiry.","cites":[],"named_sources":["Aristotle 4th c. BCE"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"γεωμετρικὴ ἀνάλυσις καὶ σύνθεσις","severity":"info","text":"Clement compares geometrical analysis/synthesis to dialectical division/definition, a parallel found in Plato's Philebus and later Neoplatonic commentaries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage exemplifies Clement's use of Porphyrian tree-like division, moving from genus to species via successive differentiae to reach a definition.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's logical method here influenced later Christian thinkers like Origen and the Cappadocians, who adopted similar dialectical tools for theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 8.6.18.4 has a lacuna or variant in the manuscript tradition; the reading 'εἰδοποιούσας' is adopted as the most plausible."],"confidence":"high","notes":[]},{"i":744,"ref":"p744","source":"Ὅθεν ὕλης μὲν τάξιν ἐπέχει ἡ διαίρεσις τῷ ὅρῳ, τὴν ἁπλότητα τοῦ ὀνόματος ἀναζητοῦσα, τεχνίτου δὲ καὶ δημισυργοῦ ὁ ὅρος ἐπισυντιθεὶς καὶ κατασκευάζων καὶ τὴν γνῶσιν τοῦ ὄντος παριστάς. οὔτ' αὐτῶν τῶν πραγμάτων οὔτε τῶν ἰδεῶν οἱ ὅροι, ἀλλὰ γὰρ ὧν πραγμάτων ὧν ἔχομεν καθολικὰς διανοίας, τούτων τῶν διανοιῶν τοὺς ἑρμηνευτικοὺς λόγους ὅρους εἶναί φαμεν· τούτων γὰρ τῶν διανοιῶν καὶ αἱ διαιρέσεις γίνονται. τῶν δὲ διαιρέσεων ἣ μέν τις εἰς εἴδη διαιρεῖ τὸ διαιρούμενον ὡς γένος, ἣ δέ τις εἰς μέρη ὡς ὅλον, ἣ δὲ εἰς τὰ συμβεβηκότα. ἡ μὲν οὖν τοῦ ὅλου εἰς τὰ μέρη διαίρεσις ὡς ἐπὶ τὸ πλεῖστον κατὰ μέγεθος ἐπινοεῖται, ἡ δὲ εἰς τὰ συμβεβηκότα οὐδέποτε ὅλη δύναται διαληφθῆναι, εἴ γε καὶ οὐσίαν ἑκάστῳ δεῖ πάντως τῶν ὄντων ὑπάρχειν. ὅθεν ἀδόκιμοι ἄμφω αὗται αἱ διαιρέσεις, μόνη δὲ εὐδοκιμεῖ ἡ τοῦ γένους εἰς εἴδη τομή, ὑφ' ἧς χαρακτηρίζεται ἥ τε ταὐτότης ἡ κατὰ γένος ἥ τε ἑτερότης ἡ κατὰ τὰς ἰδικὰς διαφοράς. τὸ εἶδος ἀεὶ ἔν τινι μέρει θεωρεῖται, οὐ μὴν ἀνάπαλιν, εἴ τι μέρος ἐστί τινος, τοῦτο καὶ εἶδος γενήσεται. ἡ γὰρ χεὶρ μέρος μέν ἐστι τοῦ ἀνθρώπου, εἶδος δὲ οὐκ ἔστιν. καὶ τὸ μὲν γένος ἐν τοῖς εἴδεσιν ἐνυπάρχει, τὸ γὰρ ζῷον καὶ ἐν τῷ ἀνθρώπῳ καὶ ἐν τῷ βοΐ, τὸ δὲ ὅλον ἐν τοῖς μέρεσιν οὐκ ἐνυπάρχει, οὐ γὰρ ὁ ἄνθρω8.6.19.8 πος ἐν τοῖς ποσὶν ὑπάρχει. διὸ κυριώτερον τὸ εἶδος τοῦ μέρους, καὶ ὅσα τοῦ γένους κατηγορεῖται, ταῦτα πάντα καὶ τοῦ εἴδους κατηγορηθήσεται. Ἄριστον μὲν οὖν εἰς δύο διαιρεῖν εἴδη τὸ γένος, εἰ δὲ μή, εἰς τρία.","english":"Hence, division holds the place of matter for the definition, seeking the simplicity of the name, while the definition, as craftsman and maker, combines and constructs and presents the knowledge of the being. Definitions are not of the things themselves nor of the ideas, but rather we say that the interpretive accounts of those thoughts of which we have universal conceptions are definitions; for divisions occur of these thoughts. Of divisions, one divides the divided into species as genus, another into parts as whole, and another into accidents. Now, the division of the whole into parts is for the most part conceived according to magnitude, while the division into accidents can never be completely taken up, since substance must belong to each of the beings in every way. Hence both these divisions are invalid; only the cutting of the genus into species is approved, by which both the identity according to genus and the difference according to specific differentiae are characterized. The species is always observed in some part, but not conversely: if something is a part of something, it will not also become a species. For the hand is a part of man, but it is not a species. And the genus inheres in the species—for animal inheres both in man and in ox—but the whole does not inhere in the parts, for man does not inhere in the feet. Therefore the species is more authoritative than the part, and whatever is predicated of the genus will all be predicated also of the species. It is best, then, to divide the genus into two species, or if not, into three.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"διαίρεσις","severity":"info","text":"Clement uses διαίρεσις (division) in a technical logical sense, distinguishing it from definition (ὅρος). He classifies three types: into species, into parts, and into accidents.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρος","severity":"info","text":"ὅρος (definition) is presented as a constructive act of the craftsman (τεχνίτης), producing knowledge of the being (γνῶσις τοῦ ὄντος). Definitions are of universal thoughts, not of things or ideas.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement here adapts Aristotelian and Stoic logic. The distinction between division into species (γένος εἰς εἴδη) and into parts (ὅλον εἰς μέρη) echoes Aristotle's Topics and Posterior Analytics.","cites":[],"named_sources":["Aristotle Topics","Aristotle Posterior Analytics"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the relation of division to definition, to a classification of divisions, to a critique of invalid divisions, and ends with a practical rule: divide genus into two or three species.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The example of the hand as a part but not a species of man is a standard Aristotelian illustration (e.g., Metaphysics Z 10). Clement uses it to argue that species is more authoritative (κυριώτερον) than part.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement's logical discussions in the Stromata influenced later Christian thinkers like Origen and the Cappadocians, who adopted similar distinctions between division and definition in theological method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at 8.6.19.8 has a lacuna or corruption (ἄνθρω8.6.19.8 πος); the reading 'ἄνθρωπος' is assumed."],"confidence":"high","notes":[]},{"i":745,"ref":"p745","source":"τὰ τοίνυν εἴδη γενικώτερον μὲν διαιρούμενα χαρακτηρίζεται τῷ τε ταὐτῷ καὶ θατέρῳ, ἔπειτα δὲ διὰ τῶν γενικῶς σημαινομένων διαιρούμενα χαρακτηρίζεται. ἕκαστον γὰρ τῶν εἰδῶν ἤτοι οὐσία ἐστὶν (ὥσπερ ὅταν λέγωμεν· τῶν ὄντων τὰ μὲν σώματά ἐστι, τὰ δὲ ἀσώματα) ἢ ποσὸν ἢ ποιὸν ἢ πρός τι ἢ ποῦ ἢ πότε ἢ κεῖσθαι ἢ ἔχειν ἢ ποιεῖν ἢ πάσχειν. παντὸς οὑτινοσοῦν ἐπιστήμων τίς ἐστι, τούτου καὶ τὸν ὅρον ἀποδώσει, ὡς ὅ γε μὴ δυνάμενος λόγῳ περιλαβεῖν καὶ ὁρίσασθαι ὁτιοῦν, τούτου ἐπιστήμων οὐκ ἄν ποτε εἴη. ἐκ δὲ τῆς τοῦ ὅρου ἀγνοίας καὶ τὰς πολλὰς ἀμφισβητήσεις γίνεσθαι καὶ τὰς ἀπάτας συμβαίνει. εἰ γὰρ ὁ τὸ πρᾶγμα εἰδὼς ἔχει κατὰ διάνοιαν τὴν εἴδησιν αὐτοῦ, δύναται δὲ καὶ λόγῳ σαφηνίσαι ὃ διανοεῖται, ἡ δὲ τῆς διανοίας ἑρμηνεία ὅρος ἐστίν, ἀναγκαῖόν ἐστι τὸν εἰδότα τὸ πρᾶγμα δύνασθαι αὐτοῦ καὶ τὸν ὅρον ἀποδιδόναι. Προσλαμβάνεται δὲ ὅροις καὶ ἡ διαφορά, σημείου τάξιν ἐπέχουσα τῷ ὅρῳ. τῷ γοῦν τοῦ ἀνθρώπου ὅρῳ τὸ γελαστικὸν προστεθὲν ποιεῖ τὸ ὅλον ζῷον λογικόν, θνητόν, χερσαῖον, πεζόν, γελαστικόν. σημεῖα γάρ ἐστι τὰ κατὰ διαφορὰν προσαγόμενα τῷ ὅρῳ οἰκείων πραγμάτων, τὴν δὲ φύσιν αὐτῶν τῶν πραγμάτων οὐκ ἐνδείκνυται. αὐτίκα ἰδίου ἀπόδοσίν φασιν εἶναι τὴν διαφοράν. καὶ καθὸ τῶν ἄλλων ἁπάντων διαφέρει τὸ ἔχον τὴν διαφοράν, ἣ μόνῳ ὑπάρχει καὶ ἀντικατηγορεῖται τοῦ","english":"The forms, then, are characterized more generally when divided by the same and the other, and then when divided by what is signified generically. For each of the forms is either substance (as when we say: of beings, some are bodies, some are incorporeal) or quantity or quality or relation or place or time or position or state or action or affection. Whoever is knowledgeable about anything whatsoever will also give its definition, since one who cannot encompass and define anything in speech could never be knowledgeable about it. From ignorance of the definition arise many disputes and deceptions. For if one who knows the thing has in his mind the knowledge of it, and can also clarify in speech what he thinks, and the interpretation of thought is a definition, then it is necessary that one who knows the thing can also give its definition. Difference is also taken up in definitions, holding the place of a sign for the definition. For instance, when 'laughing' is added to the definition of man, it makes the whole: rational, mortal, land-dwelling, walking, laughing animal. For the things added by difference to the definition are signs of the things in question, but do not indicate the nature of the things themselves. Indeed, they say that difference is the rendering of a property. And insofar as that which has the difference differs from all others, it belongs only to it and is predicated reciprocally of","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εἴδη","severity":"info","text":"Here 'forms' (εἴδη) are the species or categories into which being is divided, not Platonic Forms. Clement uses them in an Aristotelian logical sense.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῷ τε ταὐτῷ καὶ θατέρῳ","severity":"info","text":"The phrase 'the same and the other' echoes Platonic terminology (cf. Timaeus 35a) but is here applied to logical division, a common move in Middle Platonist and Neopythagorean sources.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσλαμβάνεται δὲ ὅροις καὶ ἡ διαφορά","severity":"info","text":"This sentence introduces the role of 'difference' (διαφορά) in definition, a standard Aristotelian topic (Topics 101b). Clement treats it as a sign (σημεῖον), not as revealing essence.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ζῷον λογικόν, θνητόν, χερσαῖον, πεζόν, γελαστικόν","severity":"info","text":"The definition of man as 'rational, mortal, land-dwelling, walking, laughing animal' is a standard example in ancient logic, found in Porphyry's Isagoge and later commentaries.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἣ μόνῳ ὑπάρχει καὶ ἀντικατηγορεῖται τοῦ","severity":"caution","text":"The Greek breaks off mid-sentence at the end of the passage. The English draft supplies a plausible completion, but the original text is fragmentary here.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the passage is in Greek. The break at the end leaves the sentence incomplete; the English draft's completion is editorial."],"confidence":"high","notes":[]},{"i":746,"ref":"p746","source":"πράγματος ἐν τοῖς ὅροις, ἀνάγκη τὸ πρῶτον γένος ὡς ἀρχηγὸν καὶ ὑποστατὸν δεῖ παραλαμβάνειν. ἐν μὲν οὖν τοῖς μακροτέροις ὅροις τὸ πλῆθος τῶν εἰδῶν τῶν ἐξευρισκομένων διὰ τῶν δέκα κατηγοριῶν, ἐν δὲ τοῖς ἐλαχίστοις τὰ προηγούμενα τῶν προσεχῶν εἰδῶν ληφθέντα τὴν οὐσίαν καὶ φύσιν διασημαίνει τοῦ πράγματος, ὁ δὲ ἐλάχιστος ἐκ τριῶν συνέστηκεν, τοῦ γένους καὶ δυεῖν τῶν ἀναγκαιοτάτων εἰδῶν. γίνεται δὲ τοῦτο διὰ συντομίαν. φαμὲν οὖν, ἄνθρωπός ἐστι τὸ ζῷον λογικόν, γελαστικόν. τό τε ἐξαιρέτως συμβεβηκὸς τῷ ὁριζομένῳ προσπαραληπτέον, ἢ τὴν ἰδίαν ἀρετὴν αὐτοῦ ἢ τὸ ἴδιον ἔργον αὐτοῦ καὶ τοιούτων τινῶν ἄλλων. ἐξηγητικὸς οὖν ὁ ὅρος ὢν τῆς τοῦ πράγματος οὐσίας περιλαβεῖν μὲν ἀκριβῶς τὴν φύσιν τοῦ πράγματος ἀδυνατεῖ, διὰ δὲ τῶν κυριωτάτων εἰδῶν τὴν δήλωσιν τῆς οὐσίας ποιεῖται καὶ σχεδὸν ἐν ποιότητι ὁ ὅρος τὴν οὐσίαν ἔχει. Τὰ ποιητικὰ τῆς ἐποχῆς αἴτια δύο ἐστὶν τὰ ἀνωτάτω, ἓν μὲν τὸ πολύτροπον καὶ ἄστατον τῆς ἀνθρωπίνης γνώμης, ὅπερ γεννητικὸν εἶναι πέφυκεν τῆς διαφωνίας ἤτοι τῆς ἀλλήλων πρὸς ἀλλήλους ἢ τῆς ἑαυτῶν πρὸς ἑαυτούς, δεύτερον δὲ ἡ ἐν τοῖς οὖσι δια8.7.22.2 φωνία, ἣ καὶ εἰκότως ἐμποιητικὴ καθέστηκε τῆς ἐποχῆς. μήτε γὰρ πάσαις ταῖς φαντασίαις πιστεύειν δυνηθέντες διὰ τὴν μάχην μήτε πάσαις ἀπιστεῖν διὰ τὸ καὶ τὴν λέγουσαν πάσας ἀπίστους ὑπάρχειν ἐξ ἁπασῶν οὖσαν συμπεριγράφεσθαι πάσαις μήτε τισὶ μὲν πιστεύειν, τισὶ δὲ ἀπιστεῖν διὰ τὴν ἰσότητα, κατήχθημεν εἰς ἐποχήν.","english":"of the thing in definitions, it is necessary to take the first genus as foundational and substantial. In longer definitions, the multitude of species discovered through the ten categories is taken; in the shortest, the leading of the proximate species, taken to signify the substance and nature of the thing. The shortest definition consists of three parts: the genus and two of the most necessary species. This is done for brevity. We say, then, that man is a rational, risible animal. The distinctive accident of the definiendum must be taken along, either its own virtue or its own work, and such other things. The definition, being explanatory of the substance of the thing, is unable to encompass the nature of the thing precisely, but through the most principal species it makes a manifestation of the substance, and the definition has its substance almost in quality. The causes productive of suspension of judgment are two highest: one is the manifold and unstable character of human opinion, which is naturally generative of disagreement, either of one with another or of oneself with oneself; the second is the disagreement among beings, which has reasonably become productive of suspension of judgment. For being unable to trust all impressions because of the conflict, nor to distrust all because the statement that all are untrustworthy, being itself one of all, is included with all, nor to trust some and distrust others because of the equality, we have been led to suspension of judgment.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐποχή","severity":"info","text":"Clement uses ἐποχή (suspension of judgment) as a technical term from Pyrrhonian skepticism, here adapted to a Christian epistemological context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The two causes of ἐποχή—instability of human opinion and disagreement among beings—echo the Pyrrhonian tropes, especially the first and tenth tropes of Aenesidemus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a discussion of definition (ὅρος) and the ten categories to the causes of suspension of judgment, marking a transition from Aristotelian logic to skeptical epistemology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρος","severity":"info","text":"ὅρος (definition) is treated as explanatory of substance (οὐσία) but unable to capture nature precisely, reflecting a middle-Platonic view of definition as qualitative rather than essential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The example 'man is a rational, risible animal' is a standard Stoic definition; Clement adapts it within a Peripatetic framework of genus and species.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'τὰ ποιητικὰ τῆς ἐποχῆς αἴτια' is syntactically ambiguous: it may mean 'the productive causes of suspension of judgment' or 'the causes that produce suspension of judgment'; the translation takes the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ποιητικὰ τῆς ἐποχῆς αἴτια' could be read as 'the productive causes of suspension of judgment' or 'the causes that produce suspension of judgment'; the translation adopts the former.","The reference to 'ten categories' is Aristotelian, but Clement's use may conflate Peripatetic and Stoic logical traditions."],"confidence":"high","notes":[]},{"i":747,"ref":"p747","source":"τούτων δὲ αὐτῶν τῶν ἀρχικωτάτων τῆς ἐποχῆς τὸ μὲν ἀβέβαιον τῆς διανοίας γεννητικόν ἐστι διαφωνίας, ἡ δὲ διαφωνία προσεχὲς αἴτιον τῆς ἐποχῆς, ὅθεν πλήρης μὲν ὁ βίος δικαστηρίων τε καὶ βουλευτηρίων καὶ ἐκκλησιῶν καὶ καθόλου τῆς περὶ τὰ λεγόμενα ἀγαθὰ καὶ κακὰ αἱρέσεως καὶ φυγῆς, ἅπερ ἠπορημένης ἐστὶ διανοίας καὶ πρὸς τὴν τῶν ἀντικειμένων πραγμάτων ἰσοσθένειαν μετοκλαζούσης τεκμήρια. πλήρεις δ' αἱ θῆκαι τῶν βιβλίων καὶ αἱ συντάξεις καὶ αἱ πραγματεῖαι τῶν διαφωνούντων ἐν τοῖς δόγμασι καὶ πεπεικότων ἑαυτοὺς τὴν ἐν τοῖς οὖσιν ἀλήθειαν γινώσκειν. Τρία ἐστὶ περὶ τὴν φωνήν· τά τε ὀνόματα σύμβολα ὄντα τῶν νοημάτων κατὰ τὸ προηγούμενον, κατ' ἐπακολούθημα δὲ καὶ τῶν ὑποκειμένων, δεύτερον δὲ τὰ νοήματα ὁμοιώματα καὶ ἐκτυπώματα τῶν ὑποκειμένων ὄντα (ὅθεν ἅπασι καὶ τὰ νοήματα τὰ αὐτά ἐστι διὰ τὸ τὴν αὐτὴν ἀπὸ τῶν ὑποκειμένων ἅπασιν ἐγγίνεσθαι τύπωσιν, οὐκέτι δὲ καὶ τὰ ὀνόματα διὰ τὰς διαλέκτους τὰς διαφόρους)· τρίτον δὲ τὰ ὑποκείμενα πράγματα, ἀφ' ὧν ἡμῖν τὰ νοήματα ἐντυποῦνται. τὰ μὲν οὖν ὀνόματα τῇ γραμματικῇ εἰς τὰ καθολικὰ στοιχεῖα κδʹ ἀνάγεται· ὡρισμένα γὰρ χρὴ εἶναι τὰ στοιχεῖα· τῶν γὰρ καθ' ἕκαστα ἀπείρων ὄντων μὴ εἶναι ἐπιστήμην, ἴδιον δὲ ἐπιστήμης καθολικοῖς ἐπερείδεσθαι θεωρήμασι καὶ ὡρισμένοις. ὅθεν τὰ καθ' ἕκαστα εἰς τὰ καθόλου ἀνάγεται. ἡ δὲ τῶν φιλοσόφων πραγματεία περί τε τὰ νοήματα καὶ τὰ ὑποκείμενα καταγίνεται. ἐπεὶ δὲ τούτων τὰ καθ' ἕκαστα ἄπειρα, στοιχεῖά τινα καὶ τούτων εὑρέθη, ὑφ' ἃ πᾶν τὸ ζητούμενον ὑπάγεται.","english":"Of these most fundamental things themselves, the instability of thought is generative of disagreement, and disagreement is the immediate cause of suspension of judgment. Hence life is full of courts, councils, assemblies, and generally of choice and avoidance concerning what are called goods and evils, which are proofs of a mind in perplexity and wavering toward the equal force of opposite things. And the bookcases, treatises, and works are full of those who disagree in their doctrines and have convinced themselves that they know the truth in existing things. There are three things concerning speech: first, names, which are symbols of thoughts primarily, and by consequence also of the underlying objects; second, thoughts, which are likenesses and impressions of the underlying objects (hence the thoughts are the same for all, because the same impression from the underlying objects arises in all, but the names are not the same because of the different dialects); third, the underlying objects, from which the thoughts are impressed upon us. Now names are reduced in grammar to the twenty-four universal elements; for the elements must be definite, since there is no science of individual things, which are infinite, and it is proper to science to rest on universal and definite theorems. Hence individual things are reduced to universals. The study of philosophers concerns thoughts and underlying objects. Since the individual things of these are infinite, certain elements of these too have been found, under which everything sought is subsumed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐποχῆς","severity":"info","text":"The term ἐποχή (suspension of judgment) is a technical term of Pyrrhonian skepticism, denoting the withholding of assent in the face of equipollent arguments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Clement here engages with Academic and Pyrrhonian skepticism, using their vocabulary (ἐποχή, ἰσοσθένεια) to critique the proliferation of conflicting philosophical schools.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a critique of skeptical indecision to a Stoic-influenced theory of language: names, thoughts, and underlying objects (ὀνόματα, νοήματα, ὑποκείμενα πράγματα).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στοιχεῖα κδʹ","severity":"info","text":"The twenty-four (κδʹ) universal elements refer to the letters of the Greek alphabet, used here as a model for how finite elements underlie infinite particulars in grammar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The tripartite division of speech (names, thoughts, objects) echoes Stoic semantics, as found in Sextus Empiricus (Adversus Mathematicos 8.11–12) and Diogenes Laertius (7.57).","cites":[],"named_sources":["Sextus Empiricus","Diogenes Laertius"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Clement’s use of skeptical terminology to argue for Christian truth anticipates later patristic engagements with classical philosophy, e.g., in Eusebius and Augustine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἀρχικωτάτων τῆς ἐποχῆς' could refer either to the most fundamental causes of suspension of judgment or to the most fundamental things that themselves are subject to suspension; the reading taken follows the English draft's 'most fundamental things themselves'."],"confidence":"high","notes":[]},{"i":748,"ref":"p748","source":"καὶ εἰ μὲν φαίνοιτο ὑφ' ἕν τι ὑποδεδυκὸς τῶν στοιχείων ἢ καὶ πλείω, ἀποφανούμεθα αὐτὸ εἶναι, εἰ δὲ πάντα διαφύγοι, μηδαμῇ εἶναι. τῶν λεγομένων τὰ μὲν μετὰ συμπλοκῆς λέγεται, ὡς τὸ ἄνθρωπος τρέχει, τὰ δὲ ἄνευ συμπλοκῆς λέγεται, ὡς τὸ ἄνθρωπος καὶ ὡς τὸ τρέχει καὶ ὅσα λόγον οὐκ ἀποτελεῖ οὐδὲ τἀληθὲς ἢ τὸ ψεῦδος ἔχει. τῶν δὲ μὴ μετὰ συμπλοκῆς λεγομένων τὰ μὲν οὐσίαν σημαίνει, τὰ δὲ ποιόν, τὰ δὲ ποσόν, τὰ δὲ πρός τι, τὰ δὲ ποῦ, τὰ δὲ ποτέ, τὰ δὲ κεῖσθαι, τὰ δὲ ἔχειν, τὰ δὲ ποιεῖν, τὰ δὲ πάσχειν, ἃ δὴ καὶ στοιχεῖα τῶν ὄντων φαμὲν τῶν ἐν ὕλῃ καὶ μετὰ τὰς ἀρχάς. ἔστι γὰρ λόγῳ θεωρητὰ ταῦτα, τὰ δὲ ἄυλα νῷ μόνῳ ληπτά ἐστι κατὰ τὴν πρώτην ἐπιβολήν. Τῶν δὲ ὑπὸ τὰς δέκα κατηγορίας ὑποτασσομένων τὰ μὲν καθ' αὑτὰ λέγεται, ὡς αἱ ἐννέα κατηγορίαι, τὰ δὲ πρός τι. καὶ πάλιν τῶν ὑπὸ ταύτας τὰς δέκα κατηγορίας τὰ μέν ἐστι συνώνυμα, ὡς βοῦς καὶ ἄνθρωπος, καθὸ\n\nζῷον· ἔστι γὰρ συνώνυμα ὧν τό τε ὄνομα ἀμφοῖν κοινόν, τὸ ζῷον, καὶ ὁ λόγος ὁ αὐτός, τουτέστιν ὁ ὅρος, τουτέστιν οὐσία ἔμψυχος· ἑτερώνυμα δὲ ὅσα περὶ τὸ αὐτὸ ὑποκείμενον ἐν διαφόροις ἐστὶν ὀνόμασιν, οἷον ἀνάβασις καὶ κατάβασις· ὁδὸς γὰρ ἡ αὐτή, ἤτοι εἰς τὸ ἄνω ἢ εἰς τὸ κάτω· τὸ δ' ἄλλο εἶδος τῶν ἑτερωνύμων, οἷον ἵππος καὶ μέλας, καὶ ὄνομα καὶ λόγον ἕτερον ἀλλήλων ἔχοντα μηδὲ τοῦ ὑποκειμένου κοινωνοῦντα, ἕτερα δὴ λεκτέον, οὐχ ἑτερώνυμα. πολυώνυμα δὲ τὰ τὸν μὲν λόγον τὸν αὐτὸν ἔχοντα, ὄνομα δὲ διάφορον ὡς ἄορ, ξίφος, φάσγανον. παρώνυμα δ' ἐστὶ τὰ παρά τι ἕτερον ὠνομασμένα, ὡς ἀπὸ τῆς ἀνδρείας ὁ ἀνδρεῖος.","english":"And if it should appear to have fallen under one or more of the elements, we will declare it to be; but if it should escape all, to be in no way. Of things said, some are said with combination, as \"man runs,\" and some without combination, as \"man\" and as \"runs\" and all that do not complete a statement nor have truth or falsehood. Of things said without combination, some signify substance, some quality, some quantity, some relation, some place, some time, some posture, some state, some action, some affection, which indeed we call elements of beings that are in matter and after the principles. For these are perceptible by reason, while the immaterial are graspable only by intellect according to the first application. Of the things subordinated under the ten categories, some are said in themselves, as the nine categories, and some in relation. And again, of those under these ten categories, some are synonymous, as ox and man, insofar as they are animal; for synonyms are those of which both the name is common, animal, and the account is the same, that is, the definition, that is, ensouled substance; heteronyms are those which are about the same subject in different names, for example, ascent and descent; for the road is the same, either upward or downward; the other kind of heteronyms, for example, horse and black, having both name and account different from each other and not sharing the subject, are to be called different, not heteronyms. Polyonyms are those having the same account but a different name, as sword, blade, scimitar. Paronyms are those named from something else, as courageous from courage.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"κατηγορίας","severity":"info","text":"Clement here adapts Aristotle's ten categories (Categories 1b25–2a4) as a framework for classifying beings. The list—substance, quality, quantity, relation, place, time, posture, state, action, affection—is standard in Peripatetic logic.","cites":[],"named_sources":["Aristotle Categories"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνώνυμα","severity":"info","text":"Clement uses 'synonyms' in the Aristotelian sense: things sharing both name and definition (e.g., 'ox' and 'man' as 'animal'). This differs from modern usage, where synonyms are words with similar meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἑτερώνυμα","severity":"info","text":"'Heteronyms' here denotes things with different names but the same subject (e.g., 'ascent' and 'descent' as the same road). Clement distinguishes this from mere 'different' things (ἕτερα), which share neither name nor subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῶν λεγομένων","severity":"info","text":"The passage moves from a general criterion of being (falling under an element) to a taxonomy of linguistic expressions: combination vs. non-combination, then categories, then subtypes (synonyms, heteronyms, polyonyms, paronyms). This mirrors late antique logical handbooks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν δὲ ὑπὸ τὰς δέκα κατηγορίας ὑποτασσομένων","severity":"caution","text":"Clement's phrase 'subordinated under the ten categories' is ambiguous: it may mean items falling under each category, or a further subdivision of the categories themselves. The text does not resolve this, and the subsequent examples (synonyms, etc.) are not strictly categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παρώνυμα","severity":"info","text":"Clement's definition of 'paronyms' (named from something else, e.g., 'courageous' from 'courage') follows Aristotle's Categories 1a12–15. This terminology was standard in Neoplatonic commentaries on Aristotle, which Clement may have known indirectly.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν δὲ ὑπὸ τὰς δέκα κατηγορίας ὑποτασσομένων' is ambiguous: it could mean items subsumed under the categories or a further classification of the categories themselves. The reading taken is the former, as the examples (synonyms, etc.) are not categories but items within them.","The term 'στοιχεῖα' (elements) earlier in the passage is ambiguous: it may refer to the categories themselves or to the fundamental components of being. The reading taken is that they are the categories as elements of beings in matter."],"confidence":"high","notes":[]},{"i":749,"ref":"p749","source":"τὰ δὲ ὁμώνυμα τῷ αὐτῷ ὀνόματι χρώμενα, λόγον δὲ οὐ τὸν αὐτὸν ἔχοντα, οἷον ἄνθρωπος τό τε ζῷον καὶ γεγραμμένος. τῶν δὲ ὁμωνύμων τὰ μὲν ἀπὸ τύχης ὁμωνυμεῖ, ὡς Αἴας ὁ Λοκρὸς καὶ ὁ Σαλαμίνιος, τὰ δὲ ἀπὸ διανοίας, καὶ τούτων τὰ μὲν καθ' ὁμοιότητα, ὡς ἄνθρωπος τό τε ζῷον καὶ ὁ γεγραμμένος, τὰ δὲ κατὰ ἀναλογίαν, ὡς πόδες Ἴδης καὶ οἱ ἡμέτεροι πόδες διὰ τὸ κατωτέρω εἶναι, τὰ δὲ κατ' ἐνέργειαν, ὡς ποὺς πλοίου, δι' οὗ τὸ πλοῖον πλεῖ, καὶ ποὺς ὁ ἡμέτερος, δι' οὗ κινούμεθα. λέγεται ὁμώνυμα ἀπὸ τοῦ αὐτοῦ καὶ πρὸς τὸ αὐτό, ὡς ἀπὸ τοῦ ἰατροῦ τὸ βιβλίον καὶ τὸ σμιλίον ἰατρικὰ ἀπό τε τοῦ χρωμένου ἰατροῦ καὶ πρὸς τὸν αὐτὸν λόγον τὸν ἰατρικόν. Τῶν αἰτίων τὰ μὲν προκαταρκτικά, τὰ δὲ συνεκτικά, τὰ δὲ συνεργά, τὰ δὲ ὧν οὐκ ἄνευ. προκαταρκτικὰ μὲν τὰ πρώτως ἀφορμὴν παρεχόμενα εἰς τὸ γίγνεσθαί τι, καθάπερ τὸ κάλλος τοῖς ἀκολάστοις τοῦ ἔρωτος· ὀφθὲν γὰρ αὐτοῖς τὴν ἐρωτικὴν διάθεσιν ἐμποιεῖ μόνον, οὐ μὴν κατηναγκασμένως. συνεκτικὰ δὲ ἅπερ συνωνύμως καὶ αὐτοτελῆ καλεῖται, ἐπειδήπερ αὐτάρκως δι' αὑτῶν ποιητικά ἐστι τοῦ ἀποτελέσματος. ἑξῆς δὲ πάντα τὰ αἴτια ἐπὶ τοῦ μανθάνοντος δεικτέον. ὁ μὲν πατὴρ αἴτιόν ἐστι προκαταρκτικὸν τῆς μαθήσεως, ὁ διδάσκαλος δὲ συνεκτικόν, ἡ δὲ τοῦ μανθάνοντος φύσις συνεργὸν αἴτιον, ὁ δὲ χρόνος τῶν ὧν οὐκ ἄνευ λόγον ἐπέχει. Αἴτιον δὲ κυρίως λέγεται τὸ παρεκτικόν τινος ἐνεργητικῶς, ἐπεὶ καὶ τὸν σίδηρον τμητικόν φαμεν εἶναι οὐ μόνον ἐν τῷ τέμνειν, ἀλλὰ καὶ ἐν τῷ μὴ τέμνειν·","english":"Homonyms are things that use the same name but do not have the same definition, for example, \"man\" both the living being and the painted one. Of homonyms, some are homonymous by chance, as Ajax the Locrian and Ajax the Salaminian; others are homonymous by design, and of these, some are by similarity, as \"man\" both the living being and the painted one; some are by analogy, as the feet of Ida and our feet because they are lower down; some are by activity, as the foot of a ship, by which the ship sails, and our foot, by which we move. Things are called homonyms from the same and in relation to the same, as from the doctor the book and the scalpel are called medical both from the doctor who uses them and in relation to the same medical principle. Of causes, some are antecedent, some are sustaining, some are cooperative, and some are that without which not. Antecedent causes are those that primarily provide the occasion for something to come to be, just as beauty does for the licentious in the case of desire; for when seen by them, it produces the erotic disposition only, not necessarily under compulsion. Sustaining causes are those which are synonymously also called self-sufficient, since they are by themselves adequately productive of the result. Next, all the causes are to be shown in the case of the learner. The father is an antecedent cause of learning, the teacher is a sustaining cause, the nature of the learner is a cooperative cause, and time holds the place of that without which not. A cause is properly said to be that which actively provides something, since we also say that iron is capable of cutting not only when it is cutting, but also when it is not cutting.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμώνυμα","severity":"info","text":"Clement here reproduces the Aristotelian classification of homonyms (Cat. 1a1–6) and the Stoic-Peripatetic division of causes. The passage is a technical doxography, not original doctrine.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προκαταρκτικά","severity":"info","text":"The fourfold division of causes (antecedent, sustaining, cooperative, necessary) is standard in later Peripatetic and medical writers, e.g., Galen. Clement adapts it to illustrate the roles in learning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἴας","severity":"info","text":"The example of Ajax the Locrian and Ajax the Salaminian is a stock illustration of homonymy by chance, found in Aristotle (Soph. Elench. 179a35) and later commentators.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῶν αἰτίων","severity":"info","text":"The passage shifts from homonyms to causes with a clear topical break. The learner example (father, teacher, nature, time) is a pedagogical schema, not a metaphysical claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συνωνύμως","severity":"caution","text":"The Greek says sustaining causes are 'synonymously called self-sufficient,' but the English draft omits 'synonymously.' The term may reflect a source where the two terms were used interchangeably.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ τοῦ αὐτοῦ καὶ πρὸς τὸ αὐτό' is ambiguous: it may mean 'from the same agent and in relation to the same end' or 'from the same thing and in relation to the same thing.' The translation takes the medical context as decisive.","The classification of homonyms 'by design' (ἀπὸ διανοίας) is not standard in Aristotle; Clement may be drawing on a later handbook."],"confidence":"high","notes":[]},{"i":750,"ref":"p750","source":"οὕτως οὖν καὶ τὸ παρεκτικὸν ἄμφω σημαίνει καὶ τὸ ἤδη ἐνεργοῦν καὶ τὸ μηδέπω μέν, δυνάμει δὲ κεχρημένον τοῦ ἐνεργῆσαι. Οἳ μὲν οὖν σωμάτων, οἳ δ' ἀσωμάτων φασὶν εἶναι τὰ αἴτια· οἳ δὲ τὸ μὲν σῶμα κυρίως αἴτιόν φασι, τὸ δὲ ἀσώματον καταχρηστικῶς καὶ οἷον αἰτιωδῶς· ἄλλοι δ' ἔμπαλιν ἀναστρέφουσι, τὰ μὲν ἀσώματα κυρίως αἴτια λέγοντες, καταχρηστικῶς δὲ τὰ σώματα, οἷον τὴν τομὴν ἐνέργειαν οὖσαν ἀσώματον εἶναι καὶ αἰτίαν εἶναι τοῦ τέμνειν, ἐνεργείας οὔσης καὶ ἀσωμάτου, καὶ τοῦ τέμνεσθαι ὁμοίως τῇ τε μαχαίρᾳ καὶ τῷ τεμνομένῳ σώμασιν οὖσιν. Τὸ τινῶν ἐστιν αἴτιον\"7 λέγεται τριχῶς, τὸ μὲν ὅ ἐστιν αἴτιον, οἷον ὁ ἀνδριαντοποιός, τὸ δὲ οὗ ἐστιν αἴτιον, οἷον τοῦ γίνεσθαι τὸν ἀνδριάντα, τὸ δὲ ᾧ ἐστιν αἴτιον, ὥσπερ τῇ ὕλῃ· τῷ χαλκῷ γὰρ αἴτιός ἐστι τοῦ γίνεσθαι τὸν ἀνδριάντα. τὸ γίνεσθαι οὖν καὶ τὸ τέμνεσθαι, τὰ οὗ ἐστιν αἴτιον, ἐνέργειαι οὖσαι ἀσώματοί εἰσιν. Εἰς ὃν λόγον κατηγορημάτων ἤ, ὥς τινες, λεκτῶν (λεκτὰ γὰρ τὰ κατηγορήματα καλοῦσιν Κλεάνθης καὶ Ἀρχέδημος) αἴτια τὰ αἴτια· ἤ, ὅπερ καὶ μᾶλλον, τὰ μὲν κατηγορημάτων αἴτια λεχθήσεται, οἷον τοῦ τέμνεται\"7, οὗ πτῶσις τὸ τέμνεσθαι, τὰ δ' ἀξιωμάτων, ὡς τοῦ ναῦς γίνεται\"7, οὗ πάλιν ἡ πτῶσίς ἐστι τὸ ναῦν γίνεσθαι· Ἀριστοτέλης δὲ προσηγοριῶν, οἷον τῶν τοιούτων, οἰκίας, νεώς, καύσεως, τομῆς. ἡ πτῶσις δὲ ἀσώματος εἶναι ὁμολογεῖται· διὸ καὶ τὸ σόφισμα ἐκεῖνο οὕτως λύεται· ὃ λέγεις, διέρχεταί σου διὰ τοῦ στόματος\"7, ὅπερ ἀληθές, οἰκίαν δὲ λέγεις, οἰκία ἄρα διὰ τοῦ στόματός σου διέρχεται\"7, ὅπερ ψεῦδος·","english":"Thus, then, \"productive\" signifies both that which is already acting and that which, though not yet acting, is potentially capable of acting. Some say that causes are of bodies, others of incorporeals; some say that body is properly a cause, while the incorporeal is so called by misuse and in a causal sense; others reverse this, calling incorporeals properly causes, and bodies by misuse, as for example cutting, being an action, is incorporeal and is a cause of cutting, since it is an action and incorporeal, and of being cut similarly, both with the knife and the thing cut, which are bodies. \"It is a cause of something\" is said in three ways: that which is a cause, as the sculptor; that of which it is a cause, as of the statue's coming to be; and that for which it is a cause, as for the matter—for the bronze, it is a cause of the statue's coming to be. Coming to be and being cut, then, which are that of which it is a cause, being actions, are incorporeal. In which account, causes are causes of predicates, or, as some say, of sayables (for Cleanthes and Archedemus call predicates sayables); or, which is more likely, some will be called causes of predicates, as of \"is cut,\" whose case is \"being cut,\" and others of propositions, as of \"a ship comes to be,\" whose case is \"a ship's coming to be\"; but Aristotle says of appellatives, such as house, ship, burning, cutting. The case is agreed to be incorporeal; hence that sophism is resolved thus: \"What you say passes through your mouth,\" which is true; \"you say 'house,' therefore a house passes through your mouth,\" which is false.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παρεκτικὸν","severity":"info","text":"The Greek term παρεκτικὸν, translated 'productive', is a technical philosophical term denoting that which is capable of producing an effect, whether actually or potentially.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λεκτῶν","severity":"info","text":"The Stoic term λεκτά ('sayables') refers to incorporeal items that are the meanings of linguistic expressions, distinct from the physical utterance. Cleanthes and Archedemus are cited as Stoic philosophers who identified predicates with sayables.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τριχῶς","severity":"info","text":"Clement's threefold division of causes (that which, that of which, that for which) echoes Aristotle's four causes (material, formal, efficient, final) but adapts them to a Stoic framework of incorporeal actions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ σόφισμα ἐκεῖνο","severity":"info","text":"The sophism about 'house passing through the mouth' is a standard Stoic example illustrating the distinction between a word and its referent, used to argue for the incorporeality of predicates.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀριστοτέλης","severity":"info","text":"Clement contrasts Stoic and Aristotelian views on the objects of causation: Aristotle treats appellatives (nouns) as causes, while Stoics treat predicates or propositions. This reflects Clement's eclectic synthesis of philosophical traditions.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταχρηστικῶς","severity":"caution","text":"The term καταχρηστικῶς ('by misuse') indicates a technical philosophical distinction between proper and extended uses of causal language, but the exact criteria for 'misuse' are not fully specified in this passage.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μηδέπω μέν, δυνάμει δὲ κεχρημένον' could be read as either a potentiality that is not yet actualized or a capacity that is already in use; the translation opts for the former.","The identity of 'some' and 'others' in the causal debate is not specified; they likely represent different Stoic or Peripatetic schools."],"confidence":"high","notes":[]},{"i":751,"ref":"p751","source":"οὐδὲ γὰρ τὴν οἰκίαν λέγομεν σῶμα οὖσαν, ἀλλὰ τὴν πτῶσιν ἀσώματον οὖσαν, ἧς οἰκία τυγχάνει. Καὶ τὸν οἰκοδόμον οἰκοδομεῖν λέγομεν κατὰ τὴν ἐπὶ τὸ γενησόμενον ἀναφοράν. οὕτως φαμὲν χλαμύδα ὑφαίνεσθαι **· τὸ γὰρ\n\nποι8.9.27.2 οῦν ἐνεργείας δηλωτικὸν ὑπάρχει. οὐκ ἔστι δὲ ἑτέρου μὲν τὸ ποιοῦν, ἑτέρου δὲ τὸ αἴτιον, ἀλλὰ ταὐτοῦ τῆς χλαμύδος καὶ τῆς οἰκίας· καθ' ὃ γὰρ αἴτιος τοῦ γίνεσθαι, κατὰ τοῦτο καὶ ποιητικός ἐστι τοῦ γίνε8.9.27.3 σθαι. τὸ δὲ αὐτὸ ἄρα αἴτιον καὶ ποιητικόν καὶ δι' ὅ. καὶ εἰ μέν τί ἐστιν αἴτιον καὶ ποιητικόν, τοῦτο πάντως ἐστὶ καὶ δι' ὅ, εἰ δέ τί ἐστι δι' ὅ, οὐ πάντως τοῦτο καὶ αἴτιον. πολλὰ γοῦν ἐφ' ἓν ἀποτέλεσμα συντρέχει, δι' ἃ γίνεται τὸ τέλος, ἀλλ' οὐκ ἔστι πάντα αἴτια. οὐ γὰρ ἂν ἐτεκνοκτόνησεν Μήδεια, εἰ μὴ ὠργίσθη, οὐδ' ἂν ὠργίσθη, εἰ μὴ ἐζήλωσεν, οὐδὲ τοῦτο, εἰ μὴ ἠράσθη, οὐδὲ τοῦτο, εἰ μὴ Ἰάσων ἔπλευσεν εἰς Κόλχους, οὐδὲ τοῦτο, εἰ μὴ Ἀργὼ κατεσκευάσθη, οὐδὲ τοῦτο, εἰ μὴ τὰ ξύλα ἐκ τοῦ Πηλίου ἐτμήθη. ἐν τούτοις γὰρ ἅπασιν τοῦ δι' ὃ\"7 τυγχάνοντος οὐ πάντα τῆς τεκνοκτονίας αἴτια τυγχάνει, μόνη δὲ ἡ Μήδεια. Διὸ τὸ μὴ κωλῦον ἀνενέργητόν ἐστιν, διὸ οὐκ ἔστιν αἴτιον τὸ μὴ κωλῦον, ἀλλὰ τὸ κωλῦον. ἐν γὰρ τῷ ἐνεργεῖν καὶ δρᾶν τι τὸ αἴτιον νοεῖται. ἔτι τὸ μὴ κωλῦον κεχώρισται τοῦ γινομένου (διὰ τοῦτο γοῦν ἐπιτελεῖται, ὅτι τὸ δυνάμενον κωλύειν οὐ πάρεστιν), τὸ δὲ αἴτιον πρὸς τὸ γινόμενον· οὐκ ἂν οὖν εἴη αἴτιον τὸ μὴ κωλῦον.","english":"For we do not call the house a body, but the collapse incorporeal, of which the house happens to be the subject. And we say that the builder builds with reference to what is to come into being. Thus we say that a cloak is being woven; for the term \"productive\" indicates an activity. And that which produces is not one thing and the cause another, but they are the same with respect to the cloak and the house; for insofar as it is the cause of coming into being, to that extent it is also productive of coming into being. Therefore the same thing is both cause and productive and that for the sake of which. And if something is cause and productive, it is certainly also that for the sake of which; but if something is that for the sake of which, it is not necessarily also cause. For many things converge upon a single result, for the sake of which the end comes about, but not all of them are causes. For Medea would not have killed her children if she had not been angry, nor would she have been angry if she had not been jealous, nor this if she had not loved, nor this if Jason had not sailed to Colchis, nor this if the Argo had not been built, nor this if the timber had not been cut from Pelion. For in all these things that which is \"for the sake of which\" occurs, not all are causes of the child-killing, but only Medea herself. Therefore that which does not prevent is inactive, and for this reason that which does not prevent is not a cause, but that which prevents is. For the cause is conceived in acting and doing something. Moreover, that which does not prevent is separate from what comes to be (for this reason, indeed, it is accomplished because that which could prevent is not present), whereas the cause is related to what comes to be; therefore that which does not prevent would not be a cause.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδὲ γὰρ τὴν οἰκίαν λέγομεν σῶμα οὖσαν, ἀλλὰ τὴν πτῶσιν ἀσώματον οὖσαν","severity":"info","text":"Clement distinguishes between the house as a body and its collapse as incorporeal, illustrating a causal relation where the subject (house) underlies the event (collapse).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ποιητικόν","severity":"info","text":"The term 'ποιητικόν' (productive) is used here to denote an active capacity, aligning with Aristotelian usage where it indicates an efficient cause in actual operation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μήδεια ... Ἰάσων ... Ἀργὼ ... Πηλίου","severity":"info","text":"The example of Medea, Jason, the Argo, and the timber from Pelion is drawn from Greek mythology, specifically the story of the Argonauts, to illustrate the chain of conditions that are not all causes.","cites":[],"named_sources":["Apollonius of Rhodes Argonautica"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"τὸ μὴ κωλῦον ... αἴτιον","severity":"info","text":"Clement's argument that 'that which does not prevent is not a cause' parallels Stoic discussions on causation, where only active, immediate agents are considered causes, not mere absences.","cites":[],"named_sources":["Sextus Empiricus Against the Logicians"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ μέν τί ἐστιν αἴτιον καὶ ποιητικόν, τοῦτο πάντως ἐστὶ καὶ δι' ὅ, εἰ δέ τί ἐστι δι' ὅ, οὐ πάντως τοῦτο καὶ αἴτιον","severity":"info","text":"Clement presents a logical hierarchy: cause and productive imply 'that for the sake of which', but the converse does not hold, distinguishing efficient from final causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποι8.9.27.2 οῦν","severity":"caution","text":"The Greek text contains a lacuna or editorial mark 'ποι8.9.27.2', likely a reference to a manuscript folio or column, indicating a textual crux in the transmission.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ποι8.9.27.2 οῦν' is unclear; it may be a scribal or editorial insertion referencing a specific manuscript location, and the reading adopted treats it as a textual marker rather than part of the original argument."],"confidence":"high","notes":[]},{"i":752,"ref":"p752","source":"Τετραχῶς τὸ αἴτιον λέγεται τὸ ποιοῦν ὡς ὁ ἀνδριαντοποιός, καὶ ἡ ὕλη ὡς ὁ χαλκός, καὶ τὸ εἶδος ὡς ὁ χαρακτήρ, καὶ τὸ τέλος ὡς ἡ τιμὴ τοῦ γυμνασιάρχου. τῶν ὧν οὐκ ἄνευ λόγον ὁ χαλκὸς ἐπέχει πρὸς τὸ γενέσθαι τὸν ἀνδριάντα καὶ ὁμοίως ἐστὶν αἴτιον. πᾶν γὰρ οὗ χωρὶς οὐκ ἐνδεχόμενον γενέσθαι τὸ ἀποτέλεσμα, κατὰ ἀνάγκην ἐστὶν αἴτιον, αἴτιον δὲ οὐχ ἁπλῶς. οὐ γάρ ἐστι συνεκτικὸν τὸ οὗ μὴ ἄνευ, συνεργὸν δέ. πᾶν τὸ ἐνεργοῦν παρέχει τὸ ἀποτέλεσμα μετ' ἐπιτηδειότητος τοῦ πάσχοντος· διατίθησι μὲν γὰρ τὸ αἴτιον, πάσχει δὲ ἕκαστον εἰς ὃ πέφυκέν τι, παρεκτικῆς τῆς ἐπιτηδειότητος οὔσης καὶ τῶν ὧν οὐκ ἄνευ λόγον ἐπεχούσης. ἄπρακτον οὖν τὸ αἴτιον ἄνευ τῆς ἐπιτηδειότητος, οὐκ ἔστιν δὲ αἰτία, ἀλλὰ συνεργός, ἐπεὶ πᾶν αἴτιον ἐν τῷ δρᾶν νοεῖται. αὑτὴν δὲ οὐκ ἂν ποιοίη ἡ γῆ, ὥστε οὐδὲ αἰτία ἂν εἴη ἑαυτῆς. καταγέλαστον δὲ τὸ λέγειν μὴ τὸ πῦρ αἴτιον τῆς καύσεως, ἀλλὰ τὰ ξύλα, μηδὲ τὴν μάχαιραν τῆς τομῆς, ἀλλὰ τὴν σάρκα, μηδὲ τοῦ καταπαλαισθῆναι τὸν ἀθλητὴν τὴν ἰσχὺν τοῦ ἀντιπάλου, τὴν ἑαυτοῦ δὲ ἀσθένειαν. Τὸ συνεκτικὸν αἴτιον οὐ δεῖται χρόνου· τὸ γὰρ καυτήριον ἅμα τῷ κατὰ τῆς σαρκὸς ἐπερεισθῆναι τὴν ἀλγηδόνα παρέχει. τῶν προκαταρκτικῶν τὰ μὲν χρόνου δεῖται, ἄχρις ἂν γένηται τὸ ἀποτέλεσμα, τὰ δὲ οὐ δεῖται, ὡς ἡ πτῶσις τοῦ κατάγματος. μή τι οὖν οὐ κατὰ στέρησιν χρόνου ἄχρονα λέγεται ταῦτα, ἀλλὰ κατὰ μείωσιν, ὡς καὶ τὸ ἐξαίφνης, μηδὲ αὐτὸ χωρὶς χρόνου γενόμενον.","english":"The cause is spoken of in four ways: that which makes, as the sculptor; the matter, as the bronze; the form, as the shape; and the end, as the honor of the gymnasiarch. The bronze holds the place of that without which not, with respect to the statue’s coming to be, and is similarly a cause. For everything without which the result cannot come to be is necessarily a cause, but not a cause simply. For that without which not is not constitutive, but co-operative. Everything that acts provides the result together with the suitability of that which undergoes; for the cause disposes, but each thing undergoes that for which it is naturally fitted, the suitability being productive and holding the place of that without which not. The cause is therefore inoperative without the suitability, but it is not a cause, but a co-worker, since every cause is conceived in acting. The earth could not make itself, so it would not be a cause of itself. It is ridiculous to say that fire is not the cause of burning, but the wood; nor the knife of cutting, but the flesh; nor the athlete’s being wrestled down the strength of the opponent, but his own weakness. The constitutive cause does not require time; for the cautery, at the same time as it is applied to the flesh, produces the pain. Of the preliminary causes, some require time until the result comes to be, others do not, as the fall of the fracture. Perhaps, then, these are not called timeless by privation of time, but by reduction, as also the sudden, which does not itself occur without time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνεκτικὸν","severity":"info","text":"συνεκτικὸν (constitutive) is a technical term in Stoic and medical causal theory, denoting the primary cause that is immediately and inseparably linked to its effect, as distinct from preliminary or co-operative causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετραχῶς τὸ αἴτιον","severity":"info","text":"The fourfold division of causes (maker, matter, form, end) is Aristotelian (Physics 2.3, Metaphysics A.3). Clement adapts it to a Christian-Platonic framework, emphasizing the co-operative role of matter and the primacy of the efficient cause.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῶν προκαταρκτικῶν","severity":"info","text":"The passage contrasts συνεκτικὸν αἴτιον (constitutive cause) with προκαταρκτικὰ (preliminary causes), a distinction found in later Stoic and medical writers. This structural opposition clarifies Clement's argument that some causes require time, others do not.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ καυτήριον","severity":"info","text":"The example of the cautery producing pain simultaneously with application is a standard Stoic illustration of a constitutive cause (Sextus Empiricus, Outlines of Pyrrhonism 3.14; Alexander of Aphrodisias, On Fate 22).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καταγέλαστον","severity":"info","text":"Clement's dismissal of alternative causal attributions (fire vs. wood, knife vs. flesh) as 'ridiculous' reflects a polemic against materialist or eliminativist views, possibly those of Stoic or Epicurean opponents, and anticipates later Christian critiques of naturalism.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄχρονα","severity":"caution","text":"The term ἄχρονα (timeless) is ambiguous: Clement clarifies it means 'by reduction' (κατὰ μείωσιν) rather than absolute privation of time, but the precise logical distinction between constitutive and preliminary causes remains debated in scholarship.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ὧν οὐκ ἄνευ λόγον' is ambiguous: it may mean 'the bronze holds the place of that without which not' (i.e., a necessary condition) or could be read as 'the bronze is a cause in the sense of being a necessary condition.' The translation follows the former, but the Greek allows both.","The term 'προκαταρκτικῶν' is rare and may be a Clementine coinage; its precise relation to Stoic 'prokatarktika' is uncertain."],"confidence":"high","notes":[]},{"i":753,"ref":"p753","source":"Πᾶν αἴτιον ὡς αἴτιον διπλῇ διανοίᾳ ληπτὸν τυγχάνει, ἐπεὶ τινὸς καὶ πρός τινι νοεῖται, τινὸς μέν, τοῦ ἀποτελέσματος, καθάπερ ἡ μάχαιρα τοῦ τέμνειν, πρός τινι δέ, καθάπερ τῷ ἐπιτηδείως ἔχοντι, καθάπερ τὸ πῦρ τῷ ξύλῳ· τὸν ἀδάμαντα γὰρ οὐ καύσει. τὸ αἴτιον τῶν πρός τι\"7· κατὰ γὰρ τὴν πρὸς ἕτερον νοεῖται σχέσιν, ὥστε δυεῖν ἐπιβάλλομεν, ἵνα τὸ αἴτιον ὡς αἴτιον νοήσωμεν. Ὁ αὐτὸς καὶ περὶ τοῦ δημιουργοῦ καὶ ποιητοῦ λόγος καὶ πατρός. οὐκ ἔστιν αὐτό τι ἑαυτοῦ αἴτιον οὐδὲ ἑαυτοῦ τις πατήρ, ἐπεὶ τὸ πρῶτον γενήσεται δεύτερον· τό γε μὴν αἴτιον ἐνεργεῖ καὶ διατίθησι, τὸ ὑπὸ τοῦ αἰτίου γενόμενον πάσχει καὶ διατίθεται. οὐ δύναται δὲ τὸ αὐτὸ πρὸς ἑαυτῷ λαμβανόμενον ἐνεργεῖν ἅμα καὶ διατίθεσθαι, οὐδὲ υἱὸς εἶναι καὶ πατήρ. καὶ ἄλλως τὸ αἴτιον τοῦ ὑπ' αὐτοῦ γινομένου προχρονεῖ κατὰ τὴν οὐσίαν, ὡς ἡ μάχαιρα τῆς τομῆς. οὐ δύναται δὲ τὸ αὐτὸ κατὰ τὸ αὐτὸ καὶ προχρονεῖν τῇ ὕλῃ, καθὸ αἴτιόν ἐστιν, ἅμα καὶ ὑστερεῖν καὶ ὑστεροχρονεῖν, καθὸ τῆς αἰτίας ἐστὶν ἔργον. διαφέρει τε τὸ εἶναι τοῦ γίνεσθαι· οὕτως καὶ αἴτιον μὲν τοῦ γινομένου, πατὴρ δὲ υἱοῦ. οὐκ ἐνδέχεται γὰρ τὸ αὐτὸ κατὰ τὸ αὐτὸ καὶ εἶναι ἅμα καὶ γίνεσθαι. οὐθὲν οὖν ἐστιν ἑαυτοῦ αἴτιον. Ἀλλήλων οὐκ ἔστι τὰ αἴτια, ἀλλήλοις δὲ αἴτια. ἡ γὰρ σπληνικὴ διάθεσις προϋποκειμένη οὐ πυρετοῦ αἴτιος, ἀλλὰ","english":"Every cause, as cause, is to be grasped in a double sense, since it is conceived of something and in relation to something: of something, that is, of the effect, as the knife is of cutting; in relation to something, as to that which is suitably disposed, as fire is to wood—for it will not burn adamant. The cause is among the relatives; for it is conceived in relation to another, so that we apprehend two things in order to conceive the cause as cause. The same account applies to the craftsman, the maker, and the father. Nothing is the cause of itself, nor is anyone his own father, since then the first would become second. Moreover, the cause acts and disposes, while that which comes from the cause is affected and disposed. The same thing, taken in relation to itself, cannot both act and be affected at the same time, nor can it be both son and father. And further, the cause is prior in time to that which comes from it, as the knife is prior to the cut. The same thing cannot, in the same respect, be both prior in time to the matter, insofar as it is cause, and also posterior and later in time, insofar as it is the product of the cause. Being differs from becoming; thus the cause is of that which becomes, and the father is of the son. For the same thing cannot, in the same respect, both be and become at the same time. Therefore nothing is the cause of itself. Causes are not of each other, but are causes for each other. For the splenic condition, when already present, is not the cause of fever, but","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"αἴτιον","severity":"info","text":"The term αἴτιον (cause) is a technical philosophical term, here used in the Aristotelian sense of a cause as that which is responsible for something else.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Clement draws on Aristotelian causal theory, which distinguishes four types of cause: material, formal, efficient, and final. The discussion here focuses on efficient causality and the relational nature of causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a logical argument about causality, building on the previous passage's classification of four causes. Clement uses the example of the knife and fire to illustrate the relational aspect of causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that nothing is the cause of itself parallels Aristotle's Physics II.3 and Metaphysics V.2, where a cause is always relative to something else.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"σπληνικὴ διάθεσις","severity":"caution","text":"The phrase 'splenic condition' (σπληνικὴ διάθεσις) is a medical term referring to a disorder of the spleen, which Clement uses as an example of a condition that is not a cause of fever but may be a contributing factor. The text breaks off here, leaving the argument incomplete.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage breaks off mid-sentence, leaving the argument about the splenic condition and fever incomplete. The exact conclusion Clement intended is uncertain."],"confidence":"high","notes":[]},{"i":754,"ref":"p754","source":"τοῦ γίνεσθαι τὸν πυρετόν· καὶ ὁ πυρετὸς προϋποκείμενος οὐ σπληνός, ἀλλὰ τοῦ αὔξε8.9.30.2 σθαι τὴν διάθεσιν. οὕτως καὶ αἱ ἀρεταὶ ἀλλήλαις αἴτιαι τοῦ μὴ χωρίζεσθαι διὰ τὴν ἀντακολουθίαν, καὶ οἱ ἐπὶ τῆς ψαλίδος λίθοι ἀλλήλοις εἰσὶν αἴτιοι τοῦ μένειν κατηγορήματος, ἀλλήλων δὲ οὐκ εἰσὶν αἴτιοι, καὶ ὁ διδάσκαλος δὲ καὶ ὁ μανθάνων ἀλλήλοις εἰσὶν αἴτιοι τοῦ προκόπτειν κατηγορήματος. λέγεται δὲ ἀλλήλοις αἴτια ποτὲ μὲν τῶν αὐτῶν, ὡς ὁ ἔμπορος καὶ ὁ κάπηλος ἀλλήλοις εἰσὶν αἴτιοι τοῦ κερδαίνειν, ποτὲ δὲ ἄλλου καὶ ἄλλου, καθάπερ ἡ μάχαιρα καὶ ἡ σάρξ· ἣ μὲν γὰρ τῇ σαρκὶ τοῦ τέμνεσθαι, ἡ σὰρξ δὲ τῇ μαχαίρᾳ τοῦ τέμνειν. Τὸ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ψυχὴν ἀντὶ ψυχῆς. Ὁ μὲν γὰρ πλήξας τινὰ θανασίμως αἴτιός ἐστιν αὐτῷ τοῦ θανάτου ἢ τοῦ γίνεσθαι τὸν θάνατον, ἀντιπληγεὶς δὲ ὑπ' αὐτοῦ θανασίμως ἔσχεν αὐτὸν ἀνταίτιον, οὐ καθὸ ἐγένετο αὐτῷ αἴτιος, καθ' ἕτερον δέ. αἴτιος μὲν γὰρ αὐτῷ θανάτου ἐγένετο, οὐχ ὁ θάνατος δὲ τούτῳ πάλιν τὴν θανασίμην ἀντεπέθηκεν πληγήν, ἀλλ' αὐτὸς ὁ τρωθείς, ὥστ' ἄλλου μὲν αὐτὸς γέγονεν αἴτιος, ἄλλον δὲ ἔσχεν αἴτιον, καὶ ὁ ἀδικήσας ἄλλῳ μὲν αἴτιος καθίσταται τοῦ ἀδικηθέντος, ὁ δὲ ἀντιτιμωρεῖσθαι κελεύων νόμος οὐκ ἀδικήματος, ἀλλὰ τῷ μὲν ἐκδικίας, τῷ δὲ παιδείας. ὥστε οὐκ ἀλλήλων τὰ αἴτια ὡς αἴτια, ἀλλήλοις δέ ἐστιν αἴτια. Ἔτι ζητεῖται εἰ πολλὰ κατὰ σύνοδον ἑνὸς αἴτια γίνεται αἴτια πολλά. οἱ γὰρ ἄνθρωποι οἱ συνελθόντες αἴτιοί εἰσι τοῦ καθέλκεσθαι τὴν ναῦν· ἀλλ' οὐχ ἕκαστος κατ' ἰδίαν αἴτιος, ἀλλὰ σὺν τοῖς ἄλλοις, εἰ μή τι καὶ τὸ συναίτιον αἴτιον.","english":"of the fever coming to be; and the fever, being preexistent, is not the cause of the spleen, but of the increase of the condition. Thus also the virtues are causes for each other of not being separated, because of their mutual entailment; and the stones of an arch are causes for each other of remaining, as a predicate, but they are not causes of each other; and the teacher and the learner are causes for each other of progressing, as a predicate. Things are said to be causes for each other sometimes of the same thing, as the merchant and the retailer are causes for each other of making a profit, and sometimes of different things, as the knife and the flesh: the knife is for the flesh of being cut, and the flesh is for the knife of cutting. \"An eye for an eye and a life for a life.\" For the one who struck someone fatally is a cause for him of death or of death coming to be, but having been struck fatally in return by him, he had him as a counter-cause, not insofar as he became a cause for him, but in a different respect. For he became a cause of death for him, but death did not in turn impose a fatal blow on this one, but the wounded person himself did, so that he himself became a cause of one thing and had another as a cause; and the one who committed injustice becomes a cause for the one wronged in one respect, but the law that orders retaliation is a cause not of injustice, but of vengeance for one and of discipline for the other. So the causes are not of each other as causes, but they are causes for each other. Further, it is inquired whether many things coming together become many causes of one thing. For the men who come together are causes of the ship being launched; but each one individually is not a cause, but together with the others, unless perhaps the joint-cause is also a cause.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀντακολουθίαν","severity":"info","text":"The term ἀντακολουθία (mutual entailment) is a Stoic technical concept describing the reciprocal implication of the virtues, a key point in Clement's argument.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνταίτιον","severity":"info","text":"ἀνταίτιον (counter-cause) is a rare term used by Clement to denote a reciprocal cause in a different respect, distinguishing it from mutual causation in the same respect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ψυχὴν ἀντὶ ψυχῆς","severity":"info","text":"This phrase echoes the lex talionis formula from Exodus 21:23-24 (LXX), which Clement uses to illustrate reciprocal causation in a legal context.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ψαλίδος λίθοι","severity":"info","text":"The image of stones in an arch (ψαλίδος λίθοι) is a standard example in ancient philosophy for mutual support without reciprocal causation, found in Aristotle and later commentators.","cites":[],"named_sources":["Aristotle Physics"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι ζητεῖται","severity":"info","text":"The phrase Ἔτι ζητεῖται (further, it is inquired) marks a new logical question within Clement's causal analysis, transitioning from individual to collective causation.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συναίτιον","severity":"caution","text":"The term συναίτιον (joint-cause) is ambiguous: it may refer to a contributory cause in Stoic sense or a co-cause in Aristotelian framework; Clement leaves the resolution open.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ γίνεσθαι τὸν πυρετόν' could be read as either 'of the fever coming to be' (genitive of result) or 'of the fever's generation' (objective genitive); the translation takes the former.","The term 'συναίτιον' is ambiguous between a contributory cause and a co-cause; Clement does not resolve the inquiry."],"confidence":"high","notes":[]},{"i":755,"ref":"p755","source":"ἄλλοι δέ φασιν, εἰ πολλὰ αἴτια, κατ' ἰδίαν ἕκαστον ἑνὸς αἴτιον γίνεται. τοῦ γοῦν εὐδαιμονεῖν ἑνὸς ὄντος αἴτιαι τυγχάνουσιν αἱ ἀρεταὶ πολλαὶ οὖσαι, καὶ τοῦ θερ8.9.31.3 μαίνεσθαι καὶ τοῦ ἀλγεῖν ὁμοίως πολλὰ τὰ αἴτια. μή τι οὖν αἱ πολλαὶ ἀρεταὶ μία ἐστὶ κατὰ δύναμιν καὶ τὰ θερμαίνοντα καὶ τὰ ἀλγύνοντα. καὶ τὸ πλῆθος δὲ τῶν ἀρετῶν κατὰ γένος ἓν τυγχάνον ἑνὸς αἴτιον γίνεται τοῦ εὐδαιμονεῖν. τῷ ὄντι δὲ προκαταρκτικὰ μὲν αἴτια ἑνὸς γίνεται πλείονα κατὰ γένος καὶ κατ' εἶδος, καὶ κατὰ γένος μὲν τοῦ νοσεῖν ὁπωσοῦν, οἷον ψῦξις, ἔγκαυσις, κόπος, ἀπεψία, μέθη, κατ' εἶδος δὲ τοῦ πυρετοῦ. τὰ δὲ συνεκτικὰ αἴτια κατὰ γένος μόνον, οὐκέτι δὲ καὶ κατ' εἶδος. τοῦ γὰρ εὐωδιάζεσθαι κατὰ γένος ἑνὸς ὄντος πολλὰ τὰ αἴτια κατ' εἶδος, οἷον λιβανωτός, ῥόδον, κρόκος, στύραξ, σμύρνα, μύρον· τὸ γὰρ ῥόδον οὐκ ἂν οὕτως εὐῶδες εἴη ὡς ἡ σμύρνα. Τὸ δὲ αὐτὸ τῶν ἐναντίων αἴτιον γίνεται, ποτὲ μὲν παρὰ τὸ μέγεθος τοῦ αἰτίου καὶ τὴν δύναμιν, ποτὲ δὲ παρὰ τὴν ἐπιτηδειότητα τοῦ πάσχοντος. παρὰ μὲν τὴν ποιὰν δύναμιν· ἡ αὐτὴ χορδὴ παρὰ τὴν ἐπίτασιν ἢ τὴν ἄνεσιν ὀξὺν ἢ βαρὺν ἀποδίδωσι τὸν φθόγγον. παρὰ δὲ τὴν ἐπιτηδειότητα τῶν πασχόντων· τὸ μέλι γλυκάζει μὲν τοὺς ὑγιαίνοντας, πικράζει δὲ τοὺς πυρέσσοντας, καὶ εἷς καὶ ὁ αὐτὸς οἶνος τοὺς μὲν εἰς ὀργήν, τοὺς δὲ εἰς διάχυσιν ἄγει, καὶ ὁ αὐτὸς ἥλιος τήκει μὲν τὸν κηρόν, ξηραίνει δὲ τὸν πηλόν. Τῶν οὖν αἰτίων τὰ μέν ἐστι πρόδηλα, τὰ δὲ ἐπιλογισμῷ λαμ8.9.32.5 βανόμενα, τὰ δὲ ἄδηλα, τὰ δὲ ἀναλογισμῷ.","english":"Others say that if there are many causes, each individually is the cause of one thing. For instance, the virtues, being many, are causes of the single thing of being happy, and similarly of being heated and of being pained there are many causes. Is it not then that the many virtues are one in power, and likewise the things that heat and the things that pain? And the multitude of the virtues, being one in genus, becomes the cause of the single thing of being happy. In reality, preliminary causes become many for one thing both in genus and in species: in genus, for being ill in some way, e.g., cold, burning, fatigue, indigestion, drunkenness; in species, for fever. The sustaining causes are only in genus, no longer also in species. For being fragrant, being one in genus, has many causes in species, e.g., frankincense, rose, crocus, storax, myrrh, ointment; for the rose would not be fragrant in the same way as myrrh. The same thing becomes the cause of opposites, sometimes due to the magnitude and power of the cause, sometimes due to the suitability of the patient. Due to a certain power: the same string, by tension or relaxation, produces a high or low note. Due to the suitability of the patients: honey sweetens the healthy but becomes bitter to those with fever, and one and the same wine leads some to anger, others to cheerfulness, and the same sun melts wax but dries clay. Of the causes, some are evident, some are grasped by reasoning, some are unclear, some by analogy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προκαταρκτικὰ μὲν αἴτια","severity":"info","text":"Clement distinguishes preliminary (προκαταρκτικά) from sustaining (συνεκτικά) causes, a standard Stoic classification. The former are multiple for one effect in genus and species; the latter only in genus.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνεκτικὰ αἴτια","severity":"info","text":"Sustaining causes (συνεκτικά αἴτια) are a Stoic technical term for causes that are directly and continuously responsible for an effect, as opposed to preliminary or auxiliary causes.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Stoic causal theory","severity":"info","text":"The distinction between preliminary and sustaining causes is drawn from Stoic physics, notably Chrysippus. Clement adapts it to argue for the unity of virtues as causes of happiness.","cites":[],"named_sources":["Stoicorum Veterum Fragmenta"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ μέλι γλυκάζει μὲν τοὺς ὑγιαίνοντας, πικράζει δὲ τοὺς πυρέσσοντας","severity":"info","text":"The example of honey tasting sweet to the healthy but bitter to the feverish is a common philosophical topos, found also in Sextus Empiricus and Galen, illustrating relativity of perception.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τῶν οὖν αἰτίων τὰ μέν ἐστι πρόδηλα, τὰ δὲ ἐπιλογισμῷ λαμβανόμενα, τὰ δὲ ἄδηλα, τὰ δὲ ἀναλογισμῷ","severity":"info","text":"This sentence concludes the passage by classifying causes into four types: evident, grasped by reasoning, unclear, and by analogy. It provides a structural closure to the causal taxonomy.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θερ8.9.31.3","severity":"caution","text":"The Greek text contains a corrupt or editorial insertion 'θερ8.9.31.3' which likely represents a manuscript reference or page number, not part of Clement's original text.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κατὰ γένος μόνον, οὐκέτι δὲ καὶ κατ' εἶδος' is ambiguous: it may mean sustaining causes are only in genus, not also in species, or that they are only in genus and no longer in species. The translation takes the former.","The final classification of causes (πρόδηλα, ἐπιλογισμῷ, ἄδηλα, ἀναλογισμῷ) is not fully explained in the passage; it is unclear whether Clement is following a specific source or innovating."],"confidence":"high","notes":[]},{"i":756,"ref":"p756","source":"καὶ τῶν ἀδήλων τὰ μὲν πρὸς καιρὸν ἄδηλα, τὰ κατὰ μέν τινα καιρὸν ἀποκεκρυμμένα, κατὰ δέ τινα πάλιν ἔκδηλα βλεπόμενα, τὰ δὲ φύσει ἄδηλα, τὰ κατὰ μηδένα καιρὸν πρόδηλα γενέσθαι δυνάμενα. καὶ τῶν μὲν φύσει τὰ μὲν καταληπτά, ἅπερ οὐκ ἄδηλά τινες ἐκάλουν διὰ σημείων ἀναλογιστικῶς λαμβανόμενα, καθάπερ ἡ συμμετρία τῶν λόγῳ θεωρητῶν πόρων, τὰ δὲ ἀκατάληπτα, τὰ κατὰ μηδένα τρόπον ὑπὸ κατάληψιν πεσεῖν δυνάμενα, ἃ δὴ καὶ ἄδηλα ἐν τῷ καθάπαξ λέγεται. Καὶ τὰ μὲν προκαταρκτικά, τὰ δὲ συνεκτικά, τὰ δὲ συναίτια, τὰ δὲ συνεργά. καὶ τὰ μὲν τοῦ κατὰ φύσιν, τὰ δὲ τοῦ παρὰ φύσιν, τὰ δὲ νόσου, καὶ κατὰ τὸ ὑποβεβηκὸς τὰ μὲν παθῶν, τὰ δὲ τοῦ μεγέθους αὐτῶν, τὰ δὲ χρόνων καὶ καιρῶν. Τῶν μὲν οὖν προκαταρκτικῶν αἰρομένων μένει τὸ ἀποτέλεσμα, συνεκτικὸν δέ ἐστιν αἴτιον, οὗ παρόντος μένει τὸ ἀποτέλεσμα καὶ αἰρομένου αἴρεται. τὸ δὲ συνεκτικὸν\n\nσυνωνύμως καὶ αὐτοτελὲς καλοῦσιν, ἐπειδὴ αὐτάρκως δι' αὑτοῦ ποιητικόν ἐστι τοῦ ἀποτελέσματος. εἰ δὲ τὸ αὐτοτελὲς αἴτιον αὐτοτελοῦς ἐνεργείας ἐστὶ δηλωτικόν, τὸ συνεργὸν ὑπηρεσίαν σημαίνει καὶ τὴν σὺν ἑτέρῳ λειτουργίαν. εἰ μὲν οὖν μηδὲν παρέχεται, οὐδὲ συνεργὸν λεχθήσεται, εἰ δὲ παρέχεται, τούτου πάντως γίνεται αἴτιον οὗ καὶ παρέχεται, τουτέστιν τοῦ δι' αὐτοῦ γινομένου. ἔστιν οὖν συνεργὸν οὗ παρόντος ἐγίνετο τὸ ἀποτέλεσμα, προδήλῳ μὲν οὖν παρόντος προδήλου, ἀδήλῳ δὲ ἀδήλου. καὶ τὸ συναίτιον δὲ ἐκ τοῦ γένους ἐστὶ τῶν αἰτίων, καθάπερ ὁ συστρατιώτης στρατιώτης καὶ ὁ συνέφηβος ἔφηβος.","english":"Of unclear things, some are unclear for a time, being hidden at one time but visible at another, while others are unclear by nature, things that can never become evident at any time. And of those by nature, some are apprehensible, which some called not unclear, being grasped by analogical reasoning through signs, like the symmetry of pores perceptible to reason, while others are inapprehensible, things that can in no way fall under apprehension, which are indeed called unclear in the absolute sense. And some causes are precursory, some sustaining, some co-causes, and some cooperative. And some are of what is according to nature, some of what is contrary to nature, some of disease, and, descending further, some of affections, some of their magnitude, and some of times and occasions. Now, of precursory causes, when they are removed, the result remains; a sustaining cause is one by whose presence the result remains and by whose removal it is removed. The sustaining cause is also called synonymously self-sufficient, since it is by itself adequately productive of the result. If the self-sufficient cause is indicative of self-sufficient activity, the cooperative cause signifies service and ministration together with another. If, then, nothing is contributed, it will not be called cooperative; but if it is contributed, it is certainly a cause of that for which it is contributed, that is, of what comes to be through it. A cooperative cause is therefore one by whose presence the result came to be, with the evident being present to the evident, and the unclear to the unclear. And the co-cause is from the class of causes, just as a fellow soldier is a soldier and a fellow ephebe is an ephebe.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προκαταρκτικῶν","severity":"info","text":"Clement uses the Stoic term 'precursory cause' (προκαταρκτικόν αἴτιον) for a cause whose removal does not eliminate the effect, distinguishing it from the 'sustaining cause' (συνεκτικόν).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνεκτικὸν","severity":"info","text":"The 'sustaining cause' (συνεκτικόν) is defined as one whose presence and removal directly determine the effect; Clement notes it is synonymously called 'self-sufficient' (αὐτοτελές).","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This classification of causes (προκαταρκτικόν, συνεκτικόν, συναίτιον, συνεργόν) derives from Stoic and Middle Platonic causal theory, as seen in Seneca and later in Alexander of Aphrodisias.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a taxonomy of the unclear (τὰ ἄδηλα) to a taxonomy of causes, linking the two via the distinction between apprehensible and inapprehensible by nature.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναίτιον","severity":"info","text":"The 'co-cause' (συναίτιον) is presented as a subclass of cause, analogous to a fellow soldier being a soldier; it contributes jointly with another cause to the effect.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνεργὸν","severity":"info","text":"The 'cooperative cause' (συνεργόν) is defined by its contribution: if nothing is contributed, it is not a cause; it operates in conjunction with another, whether the result is evident or unclear.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the end of the passage is slightly elliptical: 'προδήλῳ μὲν οὖν παρόντος προδήλου, ἀδήλῳ δὲ ἀδήλου' could be read as either the cause or the result being evident/unclear; the translation takes it as the cause's presence matching the result's evidentness."],"confidence":"high","notes":[]},{"i":757,"ref":"p757","source":"τὸ μὲν οὖν συνεργὸν αἴτιον τῷ συνεκτικῷ πρὸς τὴν ἐπίτασιν βοηθεῖ τοῦ ὑπ' αὐτοῦ γινομένου, τὸ δὲ συναίτιον οὐκ ἐπὶ τῆς αὐτῆς ἐστιν ἐννοίας· δύναται γὰρ συν8.9.33.8 αίτιον ὑπάρχειν, κἂν μὴ συνεκτικὸν αἴτιον ᾖ τι. νοεῖται γὰρ σὺν ἑτέρῳ τὸ συναίτιον οὐδ' αὐτῷ δυναμένῳ κατ' ἰδίαν ποιῆσαι τὸ ἀπο8.9.33.9 τέλεσμα, αἴτιον ὂν σὺν αἰτίῳ. διαφέρει δὲ τοῦ συναιτίου τὸ συνεργὸν ἐν τῷ τὸ μὲν συναίτιον μεθ' ἑτέρου κατ' ἰδίαν μὴ ποιοῦντος τὸ ἀποτέλεσμα παρέχειν, τὸ δὲ συνεργὸν ἐν τῷ κατ' ἰδίαν μὴ ποιεῖν, ἑτέρῳ δὲ προσερχόμενον τῷ κατ' ἰδίαν ποιοῦντι συνεργεῖν αὐτῷ πρὸς τὸ σφοδρότερον γίνεσθαι τὸ ἀποτέλεσμα. μάλιστα δὲ τὸ ἐκ προκαταρκτικοῦ συνεργὸν γεγονέναι πρὸς τὸ συνεργὸν τὴν τοῦ αἰτίου διατείνειν δύναμιν παρίστησιν.","english":"The cooperative cause, then, assists the sustaining cause toward the intensification of what is produced by it, while the co-cause is not of the same conception; for something can be a co-cause even if it is not a sustaining cause. For the co-cause is conceived together with another, which is itself unable to produce the result on its own, being a cause together with a cause. The cooperative differs from the co-cause in that the co-cause provides the result together with another that does not produce it on its own, while the cooperative does not produce on its own, but by coming to another that does produce on its own, it cooperates with it toward the result becoming more intense. The fact that the cooperative has come from a preliminary cause especially demonstrates that the power of the cause extends to the cooperative.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνεργὸν αἴτιον","severity":"info","text":"Clement distinguishes the 'cooperative cause' (συνεργὸν αἴτιον) from the 'co-cause' (συναίτιον). The former assists a sustaining cause, while the latter is a cause only in conjunction with another, neither producing the result alone.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συναίτιον","severity":"info","text":"The 'co-cause' (συναίτιον) is defined as a cause that cannot produce the result on its own but does so together with another cause. This differs from the cooperative cause, which works with a cause that can produce alone.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"This passage reflects Stoic and Middle Platonic discussions of causality, particularly the distinction between sustaining (συνεκτικόν) and cooperative (συνεργόν) causes. Clement adapts these categories for theological and exegetical purposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a tightly reasoned definitional sequence, contrasting three causal terms: συνεκτικόν, συνεργόν, and συναίτιον. The final sentence links the cooperative cause to the preliminary cause (προκαταρκτικόν), extending the causal chain.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συν8.9.33.8","severity":"caution","text":"The Greek text contains a scribal insertion 'συν8.9.33.8' and 'συν8.9.33.9', likely marginal annotations or page references from the manuscript tradition. These are not part of Clement's original text and should be disregarded.","cites":[{"key":"ed:khazarzar-clement-of-alexandria-stromata","label":"source edition: Stromata","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Clement%20of%20Alexandria_PG%2008-09/Stromata.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise relationship between the cooperative cause and the preliminary cause (προκαταρκτικόν) is not fully elaborated; Clement may be drawing on a lost source or compressing a longer argument."],"confidence":"high","notes":[]}]}