{"slug":"tlg0555.tlg008","id":"greek:tlg0555.tlg008","title":"Exhortation to Endurance or To the Newly Baptized (Fragment 44)","author":"Clement of Alexandria","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:15:22Z","cost_usd":0.004844},"source":{"registry_id":"greek:tlg0555.tlg008","work_id":"tlg0555.tlg008","edition":"perseus","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"},"stats":{"passages":9,"english_words":1650,"coptic_letters":0,"commentary_units":54,"commentary_kinds":9,"derived_notes":0,"ambiguities":18,"work_notes":4,"external_links":2,"timeline":3},"summary":{"work":"tlg0555.tlg008","abstract":"The 'Exhortation to Endurance or To the Newly Baptized' (Fragment 44) is a brief catechetical fragment attributed to Clement of Alexandria. It survives in a single manuscript tradition, likely within a catena or florilegium, and its original context is lost. The text addresses the newly baptized, offering a series of negative and positive exhortations that emphasize stillness, composure, and balanced discourse. Key terms like 'ἡσυχίαν' (stillness) reflect Clement's ascetic ideals. The fragment's preservation is accidental, and its limited circulation suggests it was valued for practical instruction rather than doctrinal debate.","historical_context":"Clement of Alexandria headed the catechetical school in Alexandria from approximately 190 to 202 CE, a period when the city was a vibrant center of Hellenistic and Christian learning. The fragment, addressed to the newly baptized, likely belongs to this period, though no external evidence fixes its date more precisely. The work survives only in a single manuscript tradition, probably as part of a catena or florilegium, indicating its preservation was accidental. Its catechetical rather than dogmatic character may explain its limited circulation; it is not cited by name in later patristic or liturgical sources. The Perseus edition lacks an apparatus criticus or manuscript sigla, making it impossible to verify the editor's reconstruction of lacunae or assess variant readings. The text's genre is a catechetical exhortation, a common form in early Christian instruction, and it relates to Clement's broader corpus on Christian life and virtue.","significance":"This fragment provides rare insight into early Christian catechetical instruction for the newly baptized, emphasizing practical ascetic virtues like stillness and balanced discourse. It complements Clement's larger works on Christian ethics and spiritual formation, such as the 'Paedagogus' and 'Stromata'. Its survival, though fragmentary, underscores the diversity of early Christian literature and the challenges of textual transmission.","timeline":[{"date":"c. 190–202 CE","event":"Clement of Alexandria active as head of the catechetical school; fragment likely composed during this period."},{"date":"3rd–4th c.","event":"Fragment preserved in a catena or florilegium, likely in a monastic or scholarly context."},{"date":"19th–20th c.","event":"Fragment edited and published in modern editions, including the Perseus digital collection."}],"relations":[{"work":"Paedagogus","relation":"Clement's larger catechetical work on Christian life and ethics, sharing themes of virtue and self-control.","key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"},{"work":"Stromata","relation":"Clement's miscellany of Christian philosophy and asceticism, which includes discussions of stillness and endurance.","key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"},{"work":"Exhortation to the Greeks","relation":"Another protreptic work by Clement, though addressed to pagans rather than the newly baptized.","key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"external_links":[{"key":"wikipedia:Clement of Alexandria","label":"Clement of Alexandria","url":"https://en.wikipedia.org/wiki/Clement_of_Alexandria","reason":"Provides biographical and historical context for the author and his school."},{"key":"wikipedia:Alexandrian school","label":"Alexandrian school","url":"https://en.wikipedia.org/wiki/Alexandrian_school","reason":"Contextualizes the catechetical school where Clement taught."}],"cautions":["The fragment's date is uncertain; it is assigned to Clement's period of activity (c. 190–202 CE) based on internal evidence, but no external sources confirm this.","The work survives only in a single manuscript tradition, likely as part of a catena or florilegium, and its original context is lost.","The Perseus edition lacks an apparatus criticus or manuscript sigla, so the reader cannot verify the editor's reconstruction of lacunae or assess variant readings.","The fragment is not cited by name in later patristic or liturgical sources, suggesting limited circulation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000422,"generated":"2026-11-14T23:15:22Z"},"checks":{"work":"tlg0555.tlg008","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":54,"english_words":1650,"source_letters":7558,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragment survives only in a single manuscript tradition, likely as part of a catena or florilegium. Its preservation is accidental, and the original context of Clement's catechetical instruction is lost.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Clement's activity as head of the Alexandrian catechetical school dates to c. 190–202 CE. This fragment, addressed to the newly baptized, likely belongs to that period, but no external evidence fixes its date more precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The work is not cited by name in later patristic or liturgical sources. Its survival in fragmentary form suggests limited circulation, possibly due to its catechetical rather than dogmatic character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Perseus edition provides no apparatus criticus or manuscript sigla. The reader cannot verify the editor's reconstruction of lacunae or assess variant readings from the manuscript tradition.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; 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: 9 narrative."},{"kind":"source","severity":"info","text":"Source edition: perseus — CC BY-SA 4.0"}],"derived_structure":{"narrative":9},"term_index":[],"citations":{"ed:tlg0555.tlg008":{"label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}},"segments":[{"i":1,"ref":"p1","source":"This is fragment 44 Ἡσυχίαν μὲν λόγοις ἐπιτήδευε, ἡσυχίαν δὲ ἔργοις, ὡσαύτως δὲ ἐν γλώττῃ καὶ βαδίσματι· σφοδρότητα δὲ ἀπόφευγε προπετῆ· οὕτως γὰρ ὁ νοῦς διαμενεῖ βέβαιος, καὶ οὐχ ὑπὸ τῆς σφοδρότητος ταραχώδης γενόμενος ἀσθενὴς ἔσται καὶ βραχὺς περὶ φρόνησιν καὶ σκοτεινὸν ὁρῶν σκοτεινὸν ὁρῶν J. A. Robinson. σκοτεινῶν ὄρων MS. οὐδὲ ἡττηθήσεται μὲν γαστριμαργίας, ἡττηθήσεται δὲ ἐπιζέοντος θυμοῦ, ἡττηθήσεται δὲ τῶν ἄλλων παθῶν, ἕτοιμον αὐτοῖς ἅρπαγμα προκείμενος. τὸν γὰρ νοῦν δεῖ τῶν παθῶν ἐπικρατεῖν ὑψηλὸν ἐπὶ ἡσύχου θρόνου θρόνου Barnard. θρόνον MS. καθήμενον ἀφορῶντα πρὸς θεόν. μηδὲν ὀξυχολίας ἀνάπλεος ἔσο περὶ ὀργάς, μηδὲ νωθρὸς μηδὲ νωθρὸς Barnard. μὴ δὲν ωθὸς MS. ἐν λόγοις, μηδὲ ἐν βαδίσμασιν ὄκνου πεπληρωμένος, ἵνα σοι ῥυθμὸς ἀγαθὸς τὴν ἡσυχίαν κοσμῇ καὶ θειῶδές τι καὶ ἱερὸν τὸ σχῆμα φαίνηται. φυλάττου δὲ καὶ τῆς ὑπερηφανίας τὰ σύμβολα, σχῆμα ὑψαυχενοῦν καὶ κεφαλὴν ἐξηρμένην καὶ βῆμα ποδῶν ἁβρὸν καὶ μετέωρον.","english":"Practice stillness in your words, practice stillness in your deeds, likewise in your tongue and in your gait; avoid headlong vehemence. For in this way the mind will remain steadfast, and not, having become turbulent from vehemence, be weak and short in understanding and see darkness. Nor will it be overcome by gluttony, nor will it be overcome by seething anger, nor will it be overcome by the other passions, lying ready as an easy prey for them. For the mind must rule over the passions, seated on a tranquil throne, looking up to God. Be not full of quick temper in your angers, nor sluggish in your words, nor filled with hesitation in your gait, so that a good rhythm may adorn your stillness and your bearing may appear both divine and holy. And guard also against the signs of pride: a neck held high, a head raised up, and a delicate, lofty step.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡσυχίαν","severity":"info","text":"The term 'ἡσυχίαν' (stillness) is a key ascetic virtue in Clement, denoting both external composure and inner tranquility, not mere silence.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκοτεινὸν ὁρῶν","severity":"info","text":"The manuscript reading 'σκοτεινῶν ὄρων' (of dark boundaries) is emended by Robinson to 'σκοτεινὸν ὁρῶν' (seeing darkness), which aligns with the sense of mental obscurity.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θρόνου","severity":"info","text":"The image of the mind seated on a 'tranquil throne' (ἡσύχου θρόνου) echoes Platonic and Stoic metaphors of reason ruling the soul, common in Clement's synthesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a series of negative and positive exhortations, contrasting stillness with vehemence, gluttony, anger, and pride, culminating in a call to divine bearing.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ νωθρὸς","severity":"caution","text":"The manuscript reads 'μὴ δὲν ωθὸς' (not sluggish), emended by Barnard to 'μηδὲ νωθρὸς'; the original is uncertain but the sense is clear.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment, preserved in a Coptic manuscript, was attributed to Clement and edited by Robinson and Barnard; its exhortations to stillness influenced later monastic traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reading 'σκοτεινὸν ὁρῶν' vs. 'σκοτεινῶν ὄρων' is uncertain; the former is adopted for sense.","The phrase 'μηδὲ νωθρὸς' is a conjectural emendation; the manuscript is corrupt."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Ἤπιά σοι πρὸς τοὺς ἀπαντῶντας ἔστω τὰ ῥήματα, καὶ προσηγορίαι γλυκεῖαι· αἰδὼς δὲ πρὸς γυναῖκας καὶ βλέμμα τετραμμένον εἰς γῆν. λάλει δὲ περιεσκεμμένως ἅπαντα, καὶ τῇ φωνῇ τὸ χρήσιμον ἀποδίδου, τῇ χρείᾳ τῶν ἀκουόντων τὸ φθέγμα μετρῶν, μετρῶν J. A. Robinson. μέτρον MS. ἄχρι ἂν ἂν Wilamowitz. δὴ MS. καὶ ἐξάκουστον ᾖ, ᾖ Wilamowitz. εἴη MS. καὶ μήτε διαφεῦγον διαφεῦγον Wilamowitz. διαφεύγων MS. τὴν ἀκοὴν τῶν παρόντων ὑπὸ σμικρότητος, μήτε ὑπερβάλλον ὑπερβάλλον Wilamowitz. ὑποβάλλων MS. μείζονι τῇ κραυγῇ. φυλάττου δὲ ὅπως μηδέν ποτε λαλήσῃς ὃ μὴ προεσκέψω καὶ προενόησας· μηδὲ προχείρως καὶ μεταξὺ τῶν τῶν inserted by Barnard. τοῦ ἑτέρου λόγων ὑπόβαλλε τοὺς σαυτοῦ σαυτοῦ Stählin. αὐτοῦ MS. δεῖ γὰρ ἀνὰ ἀνὰ Barnard. ἔνα MS. μέρος ἀκούειν καὶ διαλέγεσθαι, χρόνῳ μερίζοντα λόγον καὶ σιωπήν· μάνθανε δὲ ἀσμένως, καὶ ἀφθόνως δίδασκε, μηδὲ ὑπὸ φθόνου ποτὲ σοφίαν ἀποκρύπτου πρὸς τοὺς ἑτέρους, μηδὲ μαθήσεως ἀφίστασο δι’ αἰδῶ. ὕπεικε πρεσβυτέροις ἴσα πατράσιν· τίμα θεράποντας θεοῦ· κάταρχε σοφίας καὶ ἀρετῆς. μηδὲ ἐριστικὸς ἔσο πρὸς τοὺς φίλους, μηδὲ χλευαστὴς κατ’ αὐτῶν καὶ γελωτοποιός· ψεῦδος δὲ καὶ δόλον καὶ ὕβριν ἰσχυρῶς παραίτου· σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερήφανον καὶ ὑβριστὴν ὡς ὡς inserted by Schwartz. πρᾷός τε καὶ μεγαλόψυχος ἀνήρ.","english":"Let your words be gentle toward those you meet, and your greetings sweet. Show modesty toward women, and let your gaze be turned to the ground. Speak everything with due consideration, and give to your voice what is useful, measuring your utterance by the need of your hearers, so that it may be audible, neither escaping the hearing of those present by being too faint, nor exceeding it by too loud a shout. Take care that you never say anything that you have not first considered and thought over; and do not hastily and in the midst of another’s words interject your own. For you must listen and converse in turn, dividing speech and silence by time. Learn gladly, and teach without envy; never hide wisdom from others out of envy, nor shrink from learning out of shame. Yield to elders as to fathers; honor the servants of God; be a leader in wisdom and virtue. Do not be contentious with friends, nor a mocker or jester at their expense. Strongly reject falsehood, deceit, and insolence. With good words, bear even the arrogant and insolent man, as a gentle and magnanimous man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἤπιά σοι πρὸς τοὺς ἀπαντῶντας ἔστω τὰ ῥήματα, καὶ προσηγορίαι γλυκεῖαι","severity":"info","text":"The opening instruction to use gentle words and sweet greetings continues the theme of stillness from the previous passage, now applied to social interactions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰδώς","severity":"info","text":"αἰδώς (modesty, reverence) is a key virtue in Clement’s moral teaching, here specifically directed toward women and expressed through downcast eyes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεῖ γὰρ ἀνὰ μέρος ἀκούειν καὶ διαλέγεσθαι, χρόνῳ μερίζοντα λόγον καὶ σιωπήν","severity":"info","text":"This sentence marks a structural pivot from specific behavioral rules to a general principle of balanced discourse, dividing speech and silence by time.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θεράποντας θεοῦ","severity":"info","text":"θεράποντας θεοῦ (servants of God) likely refers to clergy or ascetics, reflecting Clement’s context in late second-century Alexandria where such titles were emerging for Christian leaders.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ψεῦδος δὲ καὶ δόλον καὶ ὕβριν ἰσχυρῶς παραίτου","severity":"info","text":"The triad of falsehood, deceit, and insolence to be rejected parallels similar lists in Clement’s Paedagogus (e.g., 2.5.1), reinforcing his consistent ethical framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερήφανον καὶ ὑβριστὴν ὡς πρᾷός τε καὶ μεγαλόψυχος ἀνήρ","severity":"info","text":"The closing exhortation to bear the arrogant with good words echoes Stoic and Cynic ideals of magnanimity, later adopted in Christian ascetic literature as a model of forbearance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The manuscript readings for μετρῶν, ᾖ, διαφεῦγον, and ὑπερβάλλον are uncertain; the text follows emendations by Robinson, Wilamowitz, and Barnard.","The phrase ἀνὰ μέρος is an emendation by Barnard for the manuscript’s ἔνα μέρος, affecting the sense of alternating speech and silence."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Κείσθω δέ σοι πάντα εἰς θεὸν καὶ ἔργα καὶ λόγοι, καὶ πάντα ἀνάφερε Χριστῷ τὰ σαυτοῦ, καὶ πυκνῶς ἐπὶ θεὸν τρέπε τὴν ψυχήν, καὶ τὸ νόημα ἐπέρειδε τῇ Χριστοῦ δυνάμει ὥσπερ ἐν λιμένι τινὶ τῷ θείῳ φωτὶ τοῦ σωτῆρος ἀναπαυόμενον ἀπὸ πάσης λαλιᾶς τε καὶ πράξεως. καὶ μεθ’ ἡμέραν πολλάκις μὲν πολλάκις μὲν αφτερ ἡμέραν Stählin: after θεῷ δὲ MS. μὲν ἀνθρώποις κοίνου τὴν σεαυτοῦ φρόνησιν, θεῷ δὲ ἐπὶ πλεῖστον ἐν νυκτὶ ὁμοίως καὶ ἐν ἡμέρᾳ· μὴ γὰρ ὕπνος σε ἐπικρατείτω πολὺς τῶν πρὸς θεὸν εὐχῶν τε καὶ ὕμνων· θανάτῳ γὰρ ὁ μακρὸς ὕπνος ἐφάμιλλος. μέτοχος Χριστοῦ ἀεὶ καθίστασο τοῦ τοῦ inserted by Barnard. τὴν θείαν αὐγὴν καταλάμποντος ἐξ οὐρανοῦ· εὐφροσύνη γὰρ ἔστω σοι διηνεκὴς καὶ ἄπαυστος ὁ Χριστός.","english":"Let all your deeds and words be directed toward God, and refer all that is yours to Christ. Turn your soul frequently toward God, and fix your mind upon the power of Christ as if in a harbor, reposing in the divine light of the Savior from every speech and action. And by day, often share your own judgment with men, but with God as much as possible both by night and by day. Let not long sleep overpower your prayers and hymns to God, for long sleep is akin to death. Always make yourself a partaker of Christ, who shines forth the divine radiance from heaven. Let Christ be your continual and unceasing joy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀνάφερε","severity":"info","text":"The verb ἀνάφερε (refer) carries a sacrificial or liturgical nuance, suggesting offering one’s actions to Christ as an oblation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν λιμένι τινὶ τῷ θείῳ φωτὶ","severity":"info","text":"The harbor metaphor for Christ as a refuge echoes New Testament language (e.g., Acts 27:29, Hebrews 6:19) and is common in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μακρὸς ὕπνος","severity":"info","text":"The equation of long sleep with death reflects a widespread ancient topos (e.g., Homer, Iliad 11.241; Philo, Leg. All. 1.108) and here warns against spiritual lethargy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μεθ’ ἡμέραν … ἐν νυκτὶ ὁμοίως","severity":"info","text":"The passage shifts from general exhortation to a diurnal rhythm, contrasting public judgment (ἀνθρώποις) with constant divine orientation (θεῷ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μέτοχος Χριστοῦ","severity":"info","text":"The phrase ‘partaker of Christ’ anticipates later eucharistic and mystical language (e.g., Ignatius, Eph. 20.2; Origen, Cels. 8.17), though here it is moral rather than sacramental.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πολλάκις μὲν πολλάκις μὲν","severity":"caution","text":"The Greek text shows a dittography (πολλάκις μὲν repeated) and a lacuna after θεῷ δέ; Stählin’s emendation ‘after day’ is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘after day’ (μεθ’ ἡμέραν) is uncertain; the MS may be corrupt at this point.","The exact referent of ‘divine radiance’ (θείαν αὐγήν) is ambiguous: it may denote Christ’s own light or the light he mediates from God."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Μηδὲ λῦε τὸν τῆς ψυχῆς τόνον ἐν εὐωχίᾳ καὶ ποτῶν ἀνέσει, ἱκανὸν δὲ ἡγοῦ τῷ σώματι τὸ χρειῶδες. καὶ μὴ πρόσθεν ἐπείγου πρὸς τροφὰς πρὶν ἢ καὶ δείπνου παρῇ καιρός· ἄρτος δὲ ἔστω σοι τὸ δεῖπνον, καὶ πόαι γῆς προσέστωσαν καὶ τὰ ἐκ δένδρων ὡραῖα· ἴθι ἴθι Mayor. ἴσθι MS. δὲ ἐπὶ τὴν τροφὴν εὐσταθῶς εὐσταθῶς Wilamowitz. ἀσταθῶς MS. καὶ μὴ λυσσώδη γαστριμαργίαν ἐπιφαίνων· μηδὲ σαρκοβόρος μηδὲ φίλοινος ἔσο, ὁπότε μὴ νόσος νόσος Barnard. νόσου MS. τις ἴασιν ἐπὶ ταύτην ἄγοι. ἀλλ’ ἀντὶ τῶν ἐν τούτοις ἡδονῶν τὰς ἐν λόγοις θείοις καὶ ὕμνοις εὐφροσύνας αἱροῦ τῇ παρὰ θεοῦ σοι χορηγουμένας χορηγουμένας Stählin. χορηγουμένῃ MS. σοφίᾳ, οὐράνιός τε ἀεί σε φροντὶς ἀναγέτω πρὸς οὐρανόν.","english":"Do not relax the tension of your soul in feasting and the relaxation of drinking, but consider sufficient for the body what is necessary. And do not hasten to food before the time for dinner has come; let bread be your dinner, and let herbs of the earth and the fruits of trees be added. Go to your food with steadiness, and do not display a ravenous gluttony; be neither a flesh-eater nor a wine-lover, unless some illness leads to this as a remedy. Instead of the pleasures in these things, choose the joys in divine words and hymns, which are supplied to you by the wisdom given from God, and let a heavenly concern always lead you upward to heaven.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τόνος","severity":"info","text":"The word τόνος (tension) is a Stoic term for the proper state of the soul, here used in a Christian ascetic context. Clement adapts philosophical language to urge spiritual vigilance.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτος","severity":"info","text":"The prescription of bread as the meal echoes the simplicity of the Eucharist and the diet of early Christian ascetics, though no specific verse is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαρκοβόρος","severity":"info","text":"The prohibition against being a 'flesh-eater' reflects Clement's broader vegetarian leanings, common among some early Christian and Neoplatonic circles.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴθι … εὐσταθῶς","severity":"caution","text":"The text is corrupt here: Mayor reads ἴθι (go), while the manuscript has ἴσθι (know). Wilamowitz emends εὐσταθῶς (steadily) against the manuscript's ἀσταθῶς (unsteadily). The translation follows the emendations.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νόσος","severity":"caution","text":"The manuscript reads νόσου (of illness), but Barnard emends to νόσος (illness) as the subject. The translation follows the emendation, making illness the agent that leads to a remedy.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χορηγουμένας","severity":"info","text":"Stählin emends the manuscript's χορηγουμένῃ (supplied to) to χορηγουμένας (supplied), agreeing with εὐφροσύνας (joys). This clarifies that the joys are supplied by wisdom, not that wisdom is supplied.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text has several corruptions: ἴθι/ἴσθι, εὐσταθῶς/ἀσταθῶς, νόσος/νόσου, and χορηγουμένας/χορηγουμένῃ. The translation follows the emendations of Mayor, Wilamowitz, Barnard, and Stählin respectively."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Καὶ τὰς πολλὰς περὶ σώματος ἀνίει μερίμνας τεθαρσηκὼς ἐλπίσι ταῖς πρὸς θεόν, ὅτι σοί γε τὰ ἀναγκαῖα παρέξει διαρκῆ τροφήν τε τὴν εἰς ζωὴν καὶ κάλυμμα σώματος καὶ χειμερινοῦ ψύχους ἀλεξητήρια. τοῦ γὰρ δὴ σοῦ βασιλέως γῆ τε ἅπασα καὶ ὅσα ἐκφύεται· ὡς μέλη δὲ αὑτοῦ Barnard and Stählin insert τὰ σώματα after αὑτοῦ. τῶν αὑτοῦ θεραπόντων ὑπερβαλλόντως περιέπει καθάπερ ἱερὰ καὶ ναοὺς αὑτοῦ. διὰ δὴ τοῦτο μηδὲ νόσους ὑπερβαλλούσας δέδιθι μηδὲ γήρως ἔφοδον χρόνῳ προσδοκωμένου· παύσεται γὰρ καὶ νόσος, ὅταν ὁλοψύχῳ προθέσει ποιῶμεν τὰς αὐτοῦ ἐντολάς.","english":"And release your many anxieties concerning the body, having taken confidence in hopes toward God, that he will provide you with sufficient necessities, food for life, covering for the body, and protection against winter’s cold. For indeed all the earth and everything that grows from it belongs to your king; and as if they were his own limbs, he exceedingly tends to the bodies of his servants, just as to his own temples and shrines. Therefore, do not fear even excessive diseases nor the onset of old age expected in time; for disease too will cease when we perform his commandments with wholehearted purpose.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ τὰς πολλὰς περὶ σώματος ἀνίει μερίμνας","severity":"info","text":"The imperative 'ἀνίει' (release) continues the exhortation from the previous passage, urging the newly baptized to abandon excessive bodily concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βασιλέως","severity":"info","text":"Here 'βασιλέως' (king) refers to God, a common metaphor in Clement for divine sovereignty over creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆ τε ἅπασα καὶ ὅσα ἐκφύεται","severity":"info","text":"Echoes Psalm 24:1 (LXX: 'τοῦ κυρίου ἡ γῆ') and Genesis 1:29-30, affirming God's provision of earth's produce for human needs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς μέλη δὲ αὑτοῦ ... τῶν αὑτοῦ θεραπόντων","severity":"info","text":"The simile comparing servants to limbs and temples reinforces the theme of divine care, linking bodily health to spiritual obedience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Barnard and Stählin insert τὰ σώματα after αὑτοῦ","severity":"caution","text":"The manuscript has a lacuna; editors Barnard and Stählin supply 'τὰ σώματα' (the bodies) to complete the sense, a plausible but conjectural restoration.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μηδὲ νόσους ὑπερβαλλούσας δέδιθι","severity":"info","text":"Clement's assurance that disease ceases through wholehearted obedience reflects early Christian ascetic optimism, later critiqued by Augustine for overconfidence in human will.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'αὑτοῦ' (his) is ambiguous: it could refer to God (the king) or to the servant; the context favors God.","The phrase 'τῶν αὑτοῦ θεραπόντων' may be read as 'of his servants' (objective genitive) or 'of his own servants' (possessive); the translation adopts the former."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ταῦτα εἰδὼς καὶ πρὸς νόσους ἰσχυρὰν κατασκεύαζε τὴν ψυχήν, εὐθάρσησον ὥσπερ τις ἀνὴρ ἐν σταδίοις ἄριστος ἀτρέπτῳ τῇ δυνάμει τοὺς πόνους ὑφίστασθαι. μηδὲ ὑπὸ λύπης πάνυ πιέζου τὴν ψυχήν, εἴτε νόσος ἐπικειμένη βαρύνει εἴτε ἄλλο τι συμπίπτει δυσχερές, ἀλλὰ γενναίως ἀνθίστα τοῖς πόνοις τὸ νόημα, χάριτας ἀνάγων θεῷ καὶ ἐν μέσοις τοῖς ἐπιπόνοις πράγμασι ἅτε δὴ σοφώτερά τε ἀνθρώπων φρονοῦντι καὶ ἅπερ οὐ δυνατὸν οὐδὲ ῥᾴδιον ἀνθρώποις εὑρεῖν. ἐλέει δὲ κακουμένους, κακουμένους Stählin. καλουμένοις MS. καὶ τὴν παρὰ τοῦ θεοῦ βοήθειαν ἐπ’ ἀνθρώποις αἰτοῦ· ἐπινεύσει γὰρ αἰτοῦντι τῷ φίλῳ τὴν χάριν, καὶ τοῖς κακουμένοις κακουμένοις Stählin. καλουμένοις MS. ἐπικουρίαν παρέξει, τὴν αὑτοῦ δύναμιν γνώριμον ἀνθρώποις καθιστάναι βουλόμενος, ὡς ἂν εἰς ἐπίγνωσιν ἐλθόντες ἐπὶ θεὸν ἀνίωσιν καὶ τῆς αἰωνίου μακαριότητος ἀπολαύσωσιν, ἐπειδὰν ὁ τοῦ θεοῦ υἱὸς παραγένηται ἀγαθὰ τοῖς ἰδίοις ἀποκαθιστῶν. This is fragment 44 Ἡσυχίαν μὲν λόγοις ἐπιτήδευε, ἡσυχίαν δὲ ἔργοις, ὡσαύτως δὲ ἐν γλώττῃ καὶ βαδίσματι· σφοδρότητα δὲ ἀπόφευγε προπετῆ· οὕτως γὰρ ὁ νοῦς διαμενεῖ βέβαιος, καὶ οὐχ ὑπὸ τῆς σφοδρότητος ταραχώδης γενόμενος ἀσθενὴς ἔσται καὶ βραχὺς περὶ φρόνησιν καὶ σκοτεινὸν ὁρῶν σκοτεινὸν ὁρῶν J. A. Robinson. σκοτεινῶν ὄρων MS. οὐδὲ ἡττηθήσεται μὲν γαστριμαργίας, ἡττηθήσεται δὲ ἐπιζέοντος θυμοῦ, ἡττηθήσεται δὲ τῶν ἄλλων παθῶν, ἕτοιμον αὐτοῖς ἅρπαγμα προκείμενος. τὸν γὰρ νοῦν δεῖ τῶν παθῶν ἐπικρατεῖν ὑψηλὸν ἐπὶ ἡσύχου θρόνου θρόνου Barnard. θρόνον MS. καθήμενον ἀφορῶντα πρὸς θεόν.","english":"Knowing this, fortify your soul strongly against diseases, and take courage like a champion athlete in the stadium, enduring hardships with unwavering strength. Do not oppress your soul excessively with grief, whether a pressing illness weighs it down or some other difficulty befalls, but nobly resist the pains with your mind, offering thanks to God even in the midst of trying circumstances, since he thinks more wisely than humans and what is neither possible nor easy for humans to discover. Have compassion on those who are afflicted, and ask for God’s help on behalf of people; for he will grant the favor to his friend who asks, and he will provide aid to the afflicted, wishing to make his power known to people, so that, coming to recognition, they may ascend to God and enjoy eternal blessedness, when the Son of God arrives to restore good things to his own. Practice tranquility in words, tranquility in deeds, likewise in speech and in gait; avoid rash vehemence; for thus the mind will remain steadfast, and, not becoming agitated by vehemence, it will not be weak and limited in understanding, nor see dimly; nor will it be conquered by gluttony, nor by seething anger, nor by the other passions, lying ready as easy prey for them. For the mind must rule over the passions, seated on a tranquil throne, looking up toward God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα εἰδὼς","severity":"info","text":"The opening phrase 'Knowing this' refers back to the previous passage's assurance of divine provision, linking the exhortation to endurance with trust in God's care.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐθάρσησον","severity":"info","text":"The verb 'take courage' (εὐθάρσησον) is a key exhortation in Clement's moral psychology, urging confidence rooted in faith rather than Stoic self-sufficiency.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τοῦ θεοῦ υἱὸς παραγένηται","severity":"info","text":"The phrase 'when the Son of God arrives' likely alludes to eschatological expectation of Christ's return, common in early Christian paraenesis, though no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνὴρ ἐν σταδίοις ἄριστος","severity":"info","text":"The image of a champion athlete in the stadium reflects the Greco-Roman cultural ideal of athletic endurance, adapted by Clement to Christian spiritual combat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"κακουμένοις ... καλουμένοις","severity":"caution","text":"The manuscript reads 'those who are called' (καλουμένοις) but Stählin emends to 'those who are afflicted' (κακουμένοις), a correction followed in the translation; the sense is uncertain.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡσυχίαν μὲν λόγοις ἐπιτήδευε","severity":"info","text":"The passage shifts from endurance in affliction to a new topic: tranquility in speech and conduct, marking a structural break within the fragment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The manuscript reading καλουμένοις ('those who are called') versus Stählin's emendation κακουμένοις ('those who are afflicted') creates ambiguity about the intended object of compassion.","The phrase σκοτεινὸν ὁρῶν ('seeing dimly') is an emendation by Robinson; the manuscript has σκοτεινῶν ὄρων ('of dark boundaries'), leaving the exact meaning uncertain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"μηδὲν ὀξυχολίας ἀνάπλεος ἔσο περὶ ὀργάς, μηδὲ νωθρὸς μηδὲ νωθρὸς Barnard. μὴ δὲν ωθὸς MS. ἐν λόγοις, μηδὲ ἐν βαδίσμασιν ὄκνου πεπληρωμένος, ἵνα σοι ῥυθμὸς ἀγαθὸς τὴν ἡσυχίαν κοσμῇ καὶ θειῶδές τι καὶ ἱερὸν τὸ σχῆμα φαίνηται. φυλάττου δὲ καὶ τῆς ὑπερηφανίας τὰ σύμβολα, σχῆμα ὑψαυχενοῦν καὶ κεφαλὴν ἐξηρμένην καὶ βῆμα ποδῶν ἁβρὸν καὶ μετέωρον. Ἤπιά σοι πρὸς τοὺς ἀπαντῶντας ἔστω τὰ ῥήματα, καὶ προσηγορίαι γλυκεῖαι· αἰδὼς δὲ πρὸς γυναῖκας καὶ βλέμμα τετραμμένον εἰς γῆν. λάλει δὲ περιεσκεμμένως ἅπαντα, καὶ τῇ φωνῇ τὸ χρήσιμον ἀποδίδου, τῇ χρείᾳ τῶν ἀκουόντων τὸ φθέγμα μετρῶν, μετρῶν J. A. Robinson. μέτρον MS. ἄχρι ἂν ἂν Wilamowitz. δὴ MS. καὶ ἐξάκουστον ᾖ, ᾖ Wilamowitz. εἴη MS. καὶ μήτε διαφεῦγον διαφεῦγον Wilamowitz. διαφεύγων MS. τὴν ἀκοὴν τῶν παρόντων ὑπὸ σμικρότητος, μήτε ὑπερβάλλον ὑπερβάλλον Wilamowitz. ὑποβάλλων MS. μείζονι τῇ κραυγῇ. φυλάττου δὲ ὅπως μηδέν ποτε λαλήσῃς ὃ μὴ προεσκέψω καὶ προενόησας· μηδὲ προχείρως καὶ μεταξὺ τῶν τῶν inserted by Barnard. τοῦ ἑτέρου λόγων ὑπόβαλλε τοὺς σαυτοῦ σαυτοῦ Stählin. αὐτοῦ MS. δεῖ γὰρ ἀνὰ ἀνὰ Barnard. ἔνα MS. μέρος ἀκούειν καὶ διαλέγεσθαι, χρόνῳ μερίζοντα λόγον καὶ σιωπήν· μάνθανε δὲ ἀσμένως, καὶ ἀφθόνως δίδασκε, μηδὲ ὑπὸ φθόνου ποτὲ σοφίαν ἀποκρύπτου πρὸς τοὺς ἑτέρους, μηδὲ μαθήσεως ἀφίστασο δι’ αἰδῶ. ὕπεικε πρεσβυτέροις ἴσα πατράσιν· τίμα θεράποντας θεοῦ· κάταρχε σοφίας καὶ ἀρετῆς. μηδὲ ἐριστικὸς ἔσο πρὸς τοὺς φίλους, μηδὲ χλευαστὴς κατ’ αὐτῶν καὶ γελωτοποιός· ψεῦδος δὲ καὶ δόλον καὶ ὕβριν ἰσχυρῶς παραίτου·","english":"Be not full of quick temper concerning anger, nor sluggish, nor sluggish in speech, nor filled with hesitation in your gait, so that a good rhythm may adorn your tranquility and your bearing may appear divine and sacred. Guard also against the symbols of pride: a haughty posture, a raised head, and a delicate, lofty step. Let your words be gentle to those you meet, and your greetings sweet; show modesty toward women, and let your gaze be turned to the ground. Speak everything with circumspection, and give to your voice what is useful, measuring your utterance according to the need of your hearers, until it is both audible and neither escapes the hearing of those present through softness nor exceeds it with excessive shouting. Guard that you never say anything you have not previously considered and thought over; nor hastily and in the midst of another’s words interject your own. For you must listen and converse in turn, dividing speech and silence by time. Learn gladly, and teach ungrudgingly, never hiding wisdom from others out of envy, nor refraining from learning out of shame. Yield to elders as to fathers; honor the servants of God; take the lead in wisdom and virtue. Be not contentious with friends, nor a mocker or jester toward them; and strongly reject falsehood, deceit, and insolence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὀξυχολίας","severity":"info","text":"The term 'ὀξυχολίας' (quick temper) is rare in Clement, possibly a hapax in his corpus, emphasizing a specific vice of sharp anger.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ῥυθμὸς ἀγαθὸς","severity":"info","text":"The phrase 'good rhythm' reflects Stoic and Platonic ideals of inner harmony, common in Clement's moral exhortation.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"σχῆμα ὑψαυχενοῦν","severity":"info","text":"The warning against a 'haughty posture' parallels Clement's Paedagogus (2.7) on bodily decorum as moral sign.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φυλάττου δὲ","severity":"info","text":"The repeated 'φυλάττου δὲ' (guard against) structures the passage as a series of prohibitions, typical of early Christian paraenesis.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ νωθρὸς μηδὲ νωθρὸς","severity":"caution","text":"The repetition 'μηδὲ νωθρὸς μηδὲ νωθρὸς' is likely a scribal dittography; Barnard's edition notes the MS variant 'μὴ δὲν ωθὸς'.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἤπιά σοι ... ῥήματα","severity":"info","text":"Clement's advice on gentle speech and modesty toward women influenced later monastic rules, e.g., the Rule of St. Benedict.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μηδὲ νωθρὸς μηδὲ νωθρὸς' is corrupt; the intended reading is likely a single 'μηδὲ νωθρὸς'.","The term 'ὀξυχολίας' is ambiguous in context, possibly meaning 'quick to anger' or 'irascibility'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερήφανον καὶ ὑβριστὴν ὡς ὡς inserted by Schwartz. πρᾷός τε καὶ μεγαλόψυχος ἀνήρ. Κείσθω δέ σοι πάντα εἰς θεὸν καὶ ἔργα καὶ λόγοι, καὶ πάντα ἀνάφερε Χριστῷ τὰ σαυτοῦ, καὶ πυκνῶς ἐπὶ θεὸν τρέπε τὴν ψυχήν, καὶ τὸ νόημα ἐπέρειδε τῇ Χριστοῦ δυνάμει ὥσπερ ἐν λιμένι τινὶ τῷ θείῳ φωτὶ τοῦ σωτῆρος ἀναπαυόμενον ἀπὸ πάσης λαλιᾶς τε καὶ πράξεως. καὶ μεθ’ ἡμέραν πολλάκις μὲν πολλάκις μὲν αφτερ ἡμέραν Stählin: after θεῷ δὲ MS. μὲν ἀνθρώποις κοίνου τὴν σεαυτοῦ φρόνησιν, θεῷ δὲ ἐπὶ πλεῖστον ἐν νυκτὶ ὁμοίως καὶ ἐν ἡμέρᾳ· μὴ γὰρ ὕπνος σε ἐπικρατείτω πολὺς τῶν πρὸς θεὸν εὐχῶν τε καὶ ὕμνων· θανάτῳ γὰρ ὁ μακρὸς ὕπνος ἐφάμιλλος. μέτοχος Χριστοῦ ἀεὶ καθίστασο τοῦ τοῦ inserted by Barnard. τὴν θείαν αὐγὴν καταλάμποντος ἐξ οὐρανοῦ· εὐφροσύνη γὰρ ἔστω σοι διηνεκὴς καὶ ἄπαυστος ὁ Χριστός. Μηδὲ λῦε τὸν τῆς ψυχῆς τόνον ἐν εὐωχίᾳ καὶ ποτῶν ἀνέσει, ἱκανὸν δὲ ἡγοῦ τῷ σώματι τὸ χρειῶδες. καὶ μὴ πρόσθεν ἐπείγου πρὸς τροφὰς πρὶν ἢ καὶ δείπνου παρῇ καιρός· ἄρτος δὲ ἔστω σοι τὸ δεῖπνον, καὶ πόαι γῆς προσέστωσαν καὶ τὰ ἐκ δένδρων ὡραῖα· ἴθι ἴθι Mayor. ἴσθι MS. δὲ ἐπὶ τὴν τροφὴν εὐσταθῶς εὐσταθῶς Wilamowitz. ἀσταθῶς MS. καὶ μὴ λυσσώδη γαστριμαργίαν ἐπιφαίνων· μηδὲ σαρκοβόρος μηδὲ φίλοινος ἔσο, ὁπότε μὴ νόσος νόσος Barnard. νόσου MS. τις ἴασιν ἐπὶ ταύτην ἄγοι. ἀλλ’ ἀντὶ τῶν ἐν τούτοις ἡδονῶν τὰς ἐν λόγοις θείοις καὶ ὕμνοις εὐφροσύνας αἱροῦ τῇ παρὰ θεοῦ σοι χορηγουμένας χορηγουμένας Stählin. χορηγουμένῃ MS. σοφίᾳ, οὐράνιός τε ἀεί σε φροντὶς ἀναγέτω πρὸς οὐρανόν.","english":"Bear with good words also the arrogant and the insolent, being a gentle and magnanimous man. Let all your works and words be set toward God, and refer all your own things to Christ, and frequently turn your soul toward God, and fix your mind upon the power of Christ, as if resting in some harbor in the divine light of the Savior, away from all speech and action. And by day, often share your thought with men, but with God as much as possible both by night and by day; for let not long sleep overpower your prayers and hymns to God; for long sleep is comparable to death. Always make yourself a partaker of Christ, who shines forth the divine radiance from heaven; for let Christ be your continual and unceasing joy. Do not relax the tension of your soul in feasting and the relaxation of drinking, but consider what is necessary for the body sufficient. And do not hasten to food before the time for dinner arrives; let bread be your dinner, and let herbs of the earth and the fruits of trees be added; and approach your food with steadiness, not displaying a ravenous gluttony; and be neither a flesh-eater nor a wine-lover, unless some illness leads you to this for a cure. But instead of the pleasures in these things, choose the joys in divine words and hymns, which are supplied to you by the wisdom from God, and let a heavenly concern always lead you upward to heaven.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σὺν εὐφημίᾳ δὲ φέρε καὶ τὸν ὑπερήφανον καὶ ὑβριστὴν","severity":"info","text":"The exhortation to bear with the arrogant and insolent 'with good words' (εὐφημίᾳ) continues the theme of gentle conduct from the previous passage.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεγαλόψυχος","severity":"info","text":"μεγαλόψυχος ('magnanimous') is a key virtue in Stoic and Christian ethics, denoting greatness of soul; here it complements πρᾷος ('gentle').","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ἀνάφερε Χριστῷ","severity":"info","text":"The phrase 'refer all things to Christ' echoes Pauline language (e.g., Col 3:17) and reflects Clement's Christocentric spirituality.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὥσπερ ἐν λιμένι τινὶ τῷ θείῳ φωτὶ τοῦ σωτῆρος","severity":"info","text":"The image of the soul resting in a harbor of divine light is a common metaphor in Middle Platonism and early Christian literature for spiritual refuge.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηδὲ σαρκοβόρος μηδὲ φίλοινος ἔσο","severity":"caution","text":"The prohibition against eating meat and loving wine is strict, but the clause 'unless some illness leads you to this for a cure' allows exception; the MS reading νόσου is corrected to νόσος by Barnard.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μεθ’ ἡμέραν πολλάκις μὲν ... θεῷ δὲ ἐπὶ πλεῖστον","severity":"info","text":"The passage alternates between daily conduct (sharing thoughts with men) and constant devotion to God, structuring the new Christian's life rhythm.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πολλάκις μὲν' after 'μεθ’ ἡμέραν' is inserted by Stählin; the MS has 'θεῷ δὲ' after 'ἡμέραν', creating a textual crux. The reading adopted follows Stählin's emendation.","The word 'ἴθι' (Mayor) vs. 'ἴσθι' (MS) for 'approach' is uncertain; the translation follows Mayor's conjecture.","The term 'εὐσταθῶς' (Wilamowitz) vs. 'ἀσταθῶς' (MS) for 'steadiness' is a textual correction; the MS reading would mean 'unsteadily', which is likely a scribal error."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Καὶ τὰς πολλὰς περὶ σώματος ἀνίει μερίμνας τεθαρσηκὼς ἐλπίσι ταῖς πρὸς θεόν, ὅτι σοί γε τὰ ἀναγκαῖα παρέξει διαρκῆ τροφήν τε τὴν εἰς ζωὴν καὶ κάλυμμα σώματος καὶ χειμερινοῦ ψύχους ἀλεξητήρια. τοῦ γὰρ δὴ σοῦ βασιλέως γῆ τε ἅπασα καὶ ὅσα ἐκφύεται· ὡς μέλη δὲ αὑτοῦ Barnard and Stählin insert τὰ σώματα after αὑτοῦ. τῶν αὑτοῦ θεραπόντων ὑπερβαλλόντως περιέπει καθάπερ ἱερὰ καὶ ναοὺς αὑτοῦ. διὰ δὴ τοῦτο μηδὲ νόσους ὑπερβαλλούσας δέδιθι μηδὲ γήρως ἔφοδον χρόνῳ προσδοκωμένου· παύσεται γὰρ καὶ νόσος, ὅταν ὁλοψύχῳ προθέσει ποιῶμεν τὰς αὐτοῦ ἐντολάς. Ταῦτα εἰδὼς καὶ πρὸς νόσους ἰσχυρὰν κατασκεύαζε τὴν ψυχήν, εὐθάρσησον ὥσπερ τις ἀνὴρ ἐν σταδίοις ἄριστος ἀτρέπτῳ τῇ δυνάμει τοὺς πόνους ὑφίστασθαι. μηδὲ ὑπὸ λύπης πάνυ πιέζου τὴν ψυχήν, εἴτε νόσος ἐπικειμένη βαρύνει εἴτε ἄλλο τι συμπίπτει δυσχερές, ἀλλὰ γενναίως ἀνθίστα τοῖς πόνοις τὸ νόημα, χάριτας ἀνάγων θεῷ καὶ ἐν μέσοις τοῖς ἐπιπόνοις πράγμασι ἅτε δὴ σοφώτερά τε ἀνθρώπων φρονοῦντι καὶ ἅπερ οὐ δυνατὸν οὐδὲ ῥᾴδιον ἀνθρώποις εὑρεῖν. ἐλέει δὲ κακουμένους, κακουμένους Stählin. καλουμένοις MS. καὶ τὴν παρὰ τοῦ θεοῦ βοήθειαν ἐπ’ ἀνθρώποις αἰτοῦ· ἐπινεύσει γὰρ αἰτοῦντι τῷ φίλῳ τὴν χάριν, καὶ τοῖς κακουμένοις κακουμένοις Stählin. καλουμένοις MS. ἐπικουρίαν παρέξει, τὴν αὑτοῦ δύναμιν γνώριμον ἀνθρώποις καθιστάναι βουλόμενος, ὡς ἂν εἰς ἐπίγνωσιν ἐλθόντες ἐπὶ θεὸν ἀνίωσιν καὶ τῆς αἰωνίου μακαριότητος ἀπολαύσωσιν, ἐπειδὰν ὁ τοῦ θεοῦ υἱὸς παραγένηται ἀγαθὰ τοῖς ἰδίοις ἀποκαθιστῶν.","english":"Release the many cares concerning the body, having taken confidence in hopes toward God, that He will provide you with the necessities, sufficient sustenance for life, covering for the body, and protection against winter's cold. For all the earth and everything that grows from it belongs to your King; and as if they were his own limbs, he exceedingly tends to the bodies of his servants, just as his own temples and shrines. Therefore, fear neither excessive diseases nor the onset of old age expected in time; for disease will also cease when we perform his commandments with wholehearted intention. Knowing these things, even in the face of diseases, fortify your soul strongly; take courage, like a champion in the stadium who endures labors with unshaken strength. Do not oppress your soul excessively with grief, whether a pressing disease weighs it down or some other distressing event befalls you, but nobly resist the labors with your mind, offering thanks to God even in the midst of painful circumstances, since He thinks more wisely than humans and what is neither possible nor easy for humans to discover. Have pity on those who are afflicted, and ask for help from God on behalf of people; for He will grant the favor to His friend who asks, and He will provide assistance to the afflicted, wishing to make His power known to people, so that, coming to recognition, they may ascend to God and enjoy eternal blessedness, when the Son of God arrives, restoring good things to His own.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ γὰρ δὴ σοῦ βασιλέως γῆ τε ἅπασα","severity":"info","text":"The description of God as 'your King' who owns all land and produce reflects a Stoic-influenced Christian cosmology, common in Clement's Alexandria, where divine providence ensures material sufficiency.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς μέλη δὲ αὑτοῦ","severity":"info","text":"The image of believers as 'limbs' of Christ echoes Pauline ecclesiology (1 Cor 12:12-27; Rom 12:4-5), though Clement applies it to God's care for the body.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"κακουμένοις","severity":"caution","text":"The manuscript reads καλουμένοις ('those who are called'), but Stählin emends to κακουμένοις ('those who are afflicted'), which the English follows. The emendation is plausible given the context of suffering.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ τις ἀνὴρ ἐν σταδίοις ἄριστος","severity":"info","text":"The athletic metaphor of enduring labors like a champion in the stadium is a common trope in Stoic and early Christian paraenesis, also found in 1 Cor 9:24-27 and Clement's own Protrepticus.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπειδὰν ὁ τοῦ θεοῦ υἱὸς παραγένηται","severity":"info","text":"The passage concludes with an eschatological promise: the Son of God will restore good things to his own. This frames the preceding exhortations within a salvation-historical narrative.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Barnard and Stählin insert τὰ σώματα after αὑτοῦ","severity":"caution","text":"The Greek text as transmitted lacks an object for περιέπει; editors supply 'the bodies' to clarify the sense. The emendation is conjectural but widely accepted.","cites":[{"key":"ed:tlg0555.tlg008","label":"source edition: Exhortation to Endurance or To the Newly Baptized (Fragment 44)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0555.tlg008.perseus-grc2"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The manuscript reading καλουμένοις ('those who are called') is ambiguous; Stählin's emendation to κακουμένοις ('those who are afflicted') is adopted here for coherence with the context of suffering and divine aid.","The phrase 'as if they were his own limbs' lacks an explicit object in the Greek; editors supply 'the bodies' to complete the sense."],"confidence":"high","notes":[]}]}