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The Stromata, or Miscellanies
Clement of Alexandria
Book 5 · Chapter 4 About this work A wide-ranging collection on faith, knowledge, philosophy, Scripture, ethics, and Christian maturity that intentionally mixes subjects while portraying the ideal Christian knower formed through disciplined inquiry.
Author Clement of Alexandria
Date c. AD 195–215
Origin Alexandria
Genre Theological Treatise Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers. But since they will believe neither in what
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is
good
justly
nor
in
knowledge
unto
salvation
,
we
ourselves
reckoning
what
they
claim
as
belonging
to
us
,
because
all
things
are
God’s
;
and
especially
since
what
is
good
proceeded
from
us
to
the
Greeks
,
let
us
handle
those
things
as
they
are
capable
of
hearing
.
For
intelligence
or
rectitude
this
great
crowd
estimates
not
by
truth
,
but
by
what
they
are
delighted
with
.
And
they
will
be
pleased
not
more
with
other
things
than
with
what
is
like
themselves
.
For
he
who
is
still
blind
and
dumb
,
not
having
understanding
,
or
the
undazzled
and
keen
vision
of
the
contemplative
soul
,
which
the
Saviour
confers
,
like
the
uninitiated
at
the
mysteries
,
or
the
unmusical
at
dances
,
not
being
yet
pure
and
worthy
of
the
pure
truth
,
but
still
discordant
and
disordered
and
material
,
must
stand
outside
of
the
divine
choir
.
“
For
we
compare
spiritual
things
with
spiritual
.
”
Wherefore
,
in
accordance
with
the
method
of
concealment
,
the
truly
sacred
Word
,
truly
divine
and
most
necessary
for
us
,
deposited
in
the
shrine
of
truth
,
was
by
the
Egyptians
indicated
by
what
were
called
among
them
adyta
,
and
by
the
Hebrews
by
the
veil
.
Only
the
consecrated
—
that
is
,
those
devoted
to
God
,
circumcised
in
the
desire
of
the
passions
for
the
sake
of
love
to
that
which
is
alone
divine
—
were
allowed
access
to
them
.
For
Plato
also
thought
it
not
lawful
for
“
the
impure
to
touch
the
pure
.
”
Thence the prophecies and oracles are spoken in enigmas , and the mysteries are not exhibited incontinently to all and sundry , but only after certain purifications and previous instructions .
“ For the Muse was not then Greedy of gain or mercenary ; Nor were Terpsichore’s sweet , Honey - toned , silvery soft - voiced Strains made merchandise of . ”
Now those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic ; and second , the Hieratic , which the sacred scribes practice ; and finally , and last of all , the Hieroglyphic , of which one kind which is by the first elements is literal ( Kyriologic ) , and the other Symbolic . Of the Symbolic , one kind speaks literally by imitation , and another writes as it were figuratively ; and another is quite allegorical , using certain enigmas .
Wishing to express Sun in writing , they makea circle ; and Moon , a figure like the Moon , like its proper shape . But in using the figurative style , by transposing and transferring , by changing and by transforming in many ways as suits them , they draw characters . In relating the praises of the kings in theological myths , they write in anaglyphs . Let the following stand as a specimen of the third species — the Enigmatic . For the rest of the stars , on account of their oblique course , they have figured like the bodies of serpents ; but the sun , like that of a beetle , because it makes a round figure of ox - dung , and rolls it before its face . And they say that this creature lives six months under ground , and the other division of the year above ground , and emits its seed into the ball , and brings forth ; and that there is not a female beetle . All then , in a word , who have spoken of divine things , both Barbarians and Greeks , have veiled the first principles of things , and delivered the truth in enigmas , and symbols , and allegories , and metaphors , and such like tropes . Such also are the oracles among the Greeks . And the Pythian Apollo is called Loxias . Also the maxims of those among the Greeks called wise men , in a few sayings indicate the unfolding of matter of considerable importance . Such certainly is that maxim , “ Spare Time : ” either because life is short , and we ought not to expend this time in vain ; or , on the other hand , it bids you spare your personal expenses ; so that , though you live many years , necessaries may not fail you . Similarly also the maxim “ Know thyself ” shows many things ; both that thou art mortal , and that thou wast born a human being ; and also that , in comparison with the other excellences of life , thou art of no account , because thou sayest that thou art rich or renowned ; or , on the other hand , that , being rich or renowned , you are not honoured on account of your advantages alone . And it says , Know for what thou wert born , and whose image thou art ; and what is thy essence , and what thy creation , and what thy relation to God , and the like . And the Spirit says by Isaiah the prophet , “ I will give thee treasures , hidden , dark . ” Now wisdom , hard to hunt , is the treasures of God and unfailing riches . But those , taught in theology by those prophets , the poets , philosophize much by way of a hidden sense . I mean Orpheus , Linus , Musæus , Homer , and
Hesiod , and those in this fashion wise . The persuasive style of poetry is for them a veil for the many . Dreams and signs are all more or less obscure to men , not from jealousy ( for it were wrong to conceive of God as subject to passions ) , but in order that research , introducing to the understanding of enigmas , may haste to the discovery of truth . Thus Sophocles the tragic poet somewhere says : —
“ And God I know to be such an one , Ever the revealer of enigmas to the wise , But to the perverse bad , although a teacher in few words , ” —
putting bad instead of simple . Expressly then respecting all our Scripture , as if spoken in a parable , it is written in the Psalms , “ Hear , O My people , My law : incline your ear to the words of My mouth . I will open My mouth in parables , I will utter My problems from the beginning . ” Similarly speaks the noble apostle to the following effect : “ Howbeit we speak wisdom among those that are perfect ; yet not the wisdom of this world , nor of the princes of this world , that come to nought . But we speak the wisdom of God hidden in a mystery ; which none of the princes of this world knew . For had they known it , they would not have crucified the Lord of glory . ”
The philosophers did not exert themselves in contemning the appearance of the Lord . It therefore follows that it is the opinion of the wise among the Jews which the apostle inveighs against . Wherefore he adds , “ But we preach , as it is written , what eye hath not seen , and ear hath not heard , and hath not entered into the heart of man , what God hath prepared for them that love Him . For God hath revealed it to us by the Spirit . For the Spirit searcheth all things , even the deep things of God . ” For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God , which is the mind of Christ . “ But the natural man receiveth not the things of the Spirit , for they are foolishness to him . ” Now the apostle , in contradistinction to gnostic perfection , calls the common faith the foundation , and sometimes milk , writing on this wise : “ Brethren , I could not speak to you as to spiritual , but as to carnal , to babes in Christ . I have fed you with milk , not with meat : for ye were not able . Neither yet are ye now able . For ye are yet carnal : for whereas there is among you envy and strife , are ye not carnal , and walk as men ? ” Which things are the choice of those men who are sinners . But those who abstain from these things give their thoughts to divine things , and partake of gnostic food . “ According to the grace , ” it is said , “ given to me as a wise master builder , I have laid the foundation . And another buildeth on it gold and silver , precious stones . ” Such is the gnostic superstructure on the foundation of faith in Christ Jesus . But “ the stubble , and the wood , and the hay , ” are the additions of heresies . “ But the fire shall try every man’s work , of what sort it is . ” In allusion to the gnostic edifice also in the Epistle to the Romans , he says , “ For I desire to see you , that I may impart unto you a spiritual gift , that ye may be established . ” It was impossible that gifts of this sort could be written without disguise .
