Any Idea What Work Clement and Epiphanius Are Citing?

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Secret Alias
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Any Idea What Work Clement and Epiphanius Are Citing?

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Is this a different 'Acts of the Apostles'? Where does this early story about Nicolaus come from?
They say that he (Nicolaus) had a pretty wife. After the Savior’s resurrection he was accused of jealousy by the apostles. He brought his wife out into their midst and offered her to anyone who wanted her in marriage. They say that his action was consistent with the saying "The flesh is to be treated with contempt." Those who are members of his sect follow his word and act simply and uncritically, and indulge in unrestrained licence. However, I learn that Nicolaus had relations with no woman other than his wedded wife, and of his children the girls grew to old age as virgins, and the son remained innocent. In these circumstances it was a rejection of the passions to wheel out the wife, over whom he was charged with jealousy, into the middle of the apostles; and his control of the generally acknowledged pleasures was a lesson in "treating the flesh with contempt." I suppose that, following the Savior’s command, he did not want "to serve two masters," pleasure and God. Anyway, they say that Matthias taught the lesson of fighting against the flesh, holding it in contempt, never giving in to its desire for unrestrained pleasure, and enabling the soul to grow through faith and revealed knowledge. (Clem. Alex. Strom. 3.4.25.5-26.3/Eus. H. E. 3.29.2)

Such also are those (who say that they follow Nicolaus, quoting an adage of the man, which they pervert, "that the flesh must be abused." But the worthy man showed that it was necessary to check pleasures and lusts, and by such training to waste away the impulses and propensities of the flesh. But they, abandoning themselves to pleasure like goats, as if insulting the body, lead a life of self-indulgence; not knowing that the body is wasted, being by nature subject to dissolution; while their soul is buffed in the mire of vice ( ἡ ψυχὴ δὲ αὐτῶν ἐν βορβόρῳ κακίας κατορώρυκται); following as they do the teaching of pleasure itself, not of the apostolic man (οὐχὶ δὲ ἀνδρὸς ἀποστολικοῦ μεταδιωκόντων). (ibid 2.118)

Though he (Nicolaus) had a beautiful wife he had refrained from intercourse with her, as though in emulation of those whom he saw devoting themselves to God. He persevered for a while but could not bear to control his incontinence till the end. Instead, desiring to return like a dog to its vomit, he kept looking for poor excuses and inventing them in defence of his own intemperate passion. (Being ashamed and repenting would have done him more good!) Then, failing of his purpose, he simply began having sex with his wife. But because he was ashamed of his defeat and suspected that he had been found out, he ventured to say, 'Unless one copulates every day, he has no part in eternal life.' For he had shifted from one pretence to another. Seeing that his wife was unusually beautiful and yet bore herself with modesty, he envied her. And, supposing that everyone was as lascivious as he, he began by constantly being offensive to his wife and making certain slanderous charges against her in speeches. And at length he degraded himself not only to normal sexual activity but to a blasphemous opinion, the harm of perverse teaching, and the deceit of the covert introduction of wickedness. And from this source the founders of what is falsely termed 'Knowledge' began their evil sprouting in the world6—I mean the people who are called Gnostics and Phibionites, the so-called disciples of Epiphanes, the Stratiotics, Levitics, Borborites and the rest. For each of these, in attracting his own sect with his own passions, invented countless ways of doing evil. (Panarion 25.1.4)
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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Ben C. Smith
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Ben C. Smith »

Secret Alias wrote: Mon Jul 17, 2017 7:37 pm Is this a different 'Acts of the Apostles'? Where does this early story about Nicolaus come from?
They say that he (Nicolaus) had a pretty wife. After the Savior’s resurrection he was accused of jealousy by the apostles. He brought his wife out into their midst and offered her to anyone who wanted her in marriage. They say that his action was consistent with the saying "The flesh is to be treated with contempt." Those who are members of his sect follow his word and act simply and uncritically, and indulge in unrestrained licence. However, I learn that Nicolaus had relations with no woman other than his wedded wife, and of his children the girls grew to old age as virgins, and the son remained innocent. In these circumstances it was a rejection of the passions to wheel out the wife, over whom he was charged with jealousy, into the middle of the apostles; and his control of the generally acknowledged pleasures was a lesson in "treating the flesh with contempt." I suppose that, following the Savior’s command, he did not want "to serve two masters," pleasure and God. Anyway, they say that Matthias taught the lesson of fighting against the flesh, holding it in contempt, never giving in to its desire for unrestrained pleasure, and enabling the soul to grow through faith and revealed knowledge. (Clem. Alex. Strom. 3.4.25.5-26.3/Eus. H. E. 3.29.2)

Such also are those (who say that they follow Nicolaus, quoting an adage of the man, which they pervert, "that the flesh must be abused." But the worthy man showed that it was necessary to check pleasures and lusts, and by such training to waste away the impulses and propensities of the flesh. But they, abandoning themselves to pleasure like goats, as if insulting the body, lead a life of self-indulgence; not knowing that the body is wasted, being by nature subject to dissolution; while their soul is buffed in the mire of vice ( ἡ ψυχὴ δὲ αὐτῶν ἐν βορβόρῳ κακίας κατορώρυκται); following as they do the teaching of pleasure itself, not of the apostolic man (οὐχὶ δὲ ἀνδρὸς ἀποστολικοῦ μεταδιωκόντων). (ibid 2.118)

Though he (Nicolaus) had a beautiful wife he had refrained from intercourse with her, as though in emulation of those whom he saw devoting themselves to God. He persevered for a while but could not bear to control his incontinence till the end. Instead, desiring to return like a dog to its vomit, he kept looking for poor excuses and inventing them in defence of his own intemperate passion. (Being ashamed and repenting would have done him more good!) Then, failing of his purpose, he simply began having sex with his wife. But because he was ashamed of his defeat and suspected that he had been found out, he ventured to say, 'Unless one copulates every day, he has no part in eternal life.' For he had shifted from one pretence to another. Seeing that his wife was unusually beautiful and yet bore herself with modesty, he envied her. And, supposing that everyone was as lascivious as he, he began by constantly being offensive to his wife and making certain slanderous charges against her in speeches. And at length he degraded himself not only to normal sexual activity but to a blasphemous opinion, the harm of perverse teaching, and the deceit of the covert introduction of wickedness. And from this source the founders of what is falsely termed 'Knowledge' began their evil sprouting in the world6—I mean the people who are called Gnostics and Phibionites, the so-called disciples of Epiphanes, the Stratiotics, Levitics, Borborites and the rest. For each of these, in attracting his own sect with his own passions, invented countless ways of doing evil. (Panarion 25.1.4)
I do not think anybody knows for certain. "They say" is quite vague. I have a lot more texts about Nicolaus and the Nicolaitans here: viewtopic.php?f=3&t=3286, after which I wrote:
It seems possible to me that the story of the deacon Nicolas/Nicolaus (involving his offering his own wife to the apostles), as told by Clement of Alexandria, might be contrived from (A) an assumed conjunction of the Nicolaitans with the heresy of Balaam in Revelation 2.15, (B) the similarity of the name Nicolaitans to the name Nicolas in Acts 6.5, and (C) the reconstructed story of how Balaam used Midianite women to lead Israel astray in Numbers 25. But I am not yet sure what to make of the saying attributed to this Nicolaus, to the effect that "the flesh must be abused."
The wording of Revelation 2.15 makes me wonder whether there is any connection at all in the mind of John the Seer between the Nicolaitans and the followers of Balaam, but that does not mean that ancient Christian exegetes might not have equated the two, thus creating a legend around Nicolaus, as the proposed eponymous founder of the sect, involving sexual immorality and such.

We ought to remember also that we have probably lost a lot more literature from century II than we have preserved.
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Secret Alias
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

Thanks Ben. Excellent work. The story is odd because it assumes that a prominent companion of the apostles was married (so it was at odds with Marcionism). Yet Marcionism or at least asceticism lurks in the background insofar as it reminds me of the story in the background of the History of the Coptic Fathers where Demetrius (Pope at roughly the time of Irenaeus through Origen) scandalized the church by assuming the post as a married man. Demetrius says what almost every married man knows 'hey my wife and I aren't having sex.' And then offers up his wife to be tested with fire if he is lying (sounds like a man who wants to be single again).

My point is that the offering up of his wife to marry other apostles might be interpreted in other circles as 'sharing your wife in common.' Indeed the story about Nicolaus is really a continuation of a long narrative which starts with the Carpocratians and their habit of keeping wives in common. It is curious that the section only 'works' if Clement is correct in assuming that Epiphanes was a Carpocratian. Since most scholars doubt this, we really have an early Platonist-Christian arguing that Christianity is essentially the fulfillment of Platonic speculation:
The followers of Carpocrates and Epiphanes think that wives should be held in common. 16 It is through them that the greatest ill-repute has accrued to the name of Christ. (2) This Epiphanes, whose writings I actually possess, was Carpocrates’ son. His mother’s name was Alexandria. On his father’s side he was an Alexandrian, on his mother’s he was from Cephallenia. His life lasted only seventeen years. At Same in Cephallenia he has been honored as a god. A shrine of quarried blocks of stone was built and dedicated to him there, together with altars, sacred precincts, and a university. The inhabitants of Cephallenia gather at the shrine at the time of the new moon, and offer sacrifice to Epiphanes to celebrate his apotheosis as if it were his birthday. There are libations, feasts and the singing 17 of hymns. (3) He was educated by his father in the general curriculum and in Platonic philosophy, and taught the knowledge of the Monad, l8 the source of the heresy of the Carpocratians.

6(1) In his work On Righteousness 19 he says, "God’s righteousness is a kind of social equity. 20 There is equity in the way the sky is stretched out in all directions and embraces the whole earth in a circle. The night is equitable in displaying all the stars. From above, God pours out the light of the sun, which is responsible for the day and father of the light, over the earth equally for all those with the power of sight. The gift of sight is common to all. (2) There is no distinction between rich and poor, ruler and ruled, 21 fools and wise, female and male, slave and free. 22 He treats even the irrational animals no differently; on all the beasts he pours out his sunlight equally from above; he ratifies his righteousness to good and bad, so that none can have more than their share or deprive their neighbors so as to have twice as much light as they. 23 (3) The sun draws up 24 from the ground food for all animals alike; his righteousness is shared by all and given to all equally. In this respect it is exactly the same for individual cows and cattle as a whole, individual pigs and pigs as a whole, individual sheep and sheep as a whole, and so on. (4) It is this common shared quality which is revealed as righteousness among them. The same principle of commonality applies to all the species of plants alike in their seeding. Food is available in common to all animals that pasture on the land, and to all equally. It is not regulated by any law, but is there for all, as it were, in unison, by the generous provision of the giver, the 25 one who has authorized it so. This, is his righteousness. 26

7(1) "Matters concerning the production of offspring do not involve any written law either (or it would have been handed down in writing). All beings sow their seeds and produce their offspring on equal terms, possessing an innate common disposition from the hands of righteousness. The author and Father of all gave to all alike on equal terms an eye to enable them to see. He made this dispensation out of his righteousness. He made no distinction between male and female, rational and irrational, no distinction of any kind. He dispensed sight by his grace to all alike by a single ordinance in accordance with the principle of equal sharing. (2) The laws," he goes on, "by their incapacity to punish human ignorance, actually taught illegal behavior. The individualism allowed by the laws cut damagingly at the roots of the universalism of God’s Law." He does not understand the Apostle’s dictum in the words: "It was through the Law that I knew sin." 27 (3) He suggests that "mine" and "yours" came into existence through the laws, so that the earth and possessions were no longer put to common use. 28 The same applies to marriage. (4) "For God has made vines for all in common; they do not deny the sparrow or the thief. So too with corn and the other fruits of the earth. It is transgression of the principle of common sharing and equality which has produced the thief of fruits and domestic animals.

8(1) "So God created everything for humanity in common. He brings the female to the male in common, 29 and joined all animals together in a similar way. In this he showed that righteousness is a combination of community and equity. (2) But those who have been born in this way have denied the commonality that unites births, and say, 30 ‘A man 3l should marry a single wife and stick to her.’ Everyone can share her as the rest of the animals show." (3) After these words, which I quote precisely, he goes on in the same vein to add, in these very words: "With a view to the maintenance of the race he has implanted in the male strong and energetic sexual desire. Law cannot make this disappear, nor can social mores or anything else. It is God’s decree." (4) How can this fellow still be listed in our church members’ register when he openly does away with the Law and the Gospels alike by these words? The former says, "You shall not commit adultery," the latter, "Everyone who looks with lust has already committed adultery." 32 (5) The words found in the Law, "You shall not lust," show that it is one single God who makes his proclamations 33 through the Law, prophets and Gospels. He says, "You shall not lust for your neighbor’s wife." 34 (6) The Jew’s neighbor is not the Jew, who is a brother of the same spirit. The alternative is that the neighbor is one of another race. How can a person who shares in the same spirit fail to be a neighbor? Abraham is father of Hebrews and gentiles alike. 35

9(1) If the adulteress and her paramour are both punished with death, it is surely clear that the commandment "You shall not lust for your neighbor’s wife" applies to the gentiles, so that anyone who follows the Law in keeping his hands off his neighbor’s wife and his sister may hear directly from the Lord: "But I say to you, you shall not lust." The addition of the pronoun "I" shows that the application of the commandment is more rigidly binding, (2) and that Carpocrates and Epiphanes are battling against God. Epiphanes 36 in that notorious book, I mean 37 On Righteousness, goes on like this, and I quote: (3) "So you must hear the words ‘You shall not lust’ as a joke of the Lawgiver, to which he added the even more ludicrous words ‘for your neighbor’s property.’ The very one who endows human beings with desire to sustain the processes of birth gives orders that it is to be suppressed, though he suppresses it in no other living creature! The words ‘for your neighbor’s wife’ are even more ridiculous since he is forcing public property to become private property."

These then are the doctrines of the excellent Carpocratians. These, so they say, and certain other enthusiasts for the same wickednesses, gather together for feasts (I would not call their meeting an Agape), men and women together. After they have sated their appetites ("on repletion Cypris, the goddess of love, enters," as it is said), then they overturn the lamps and so extinguish the light that the shame of their adulterous "righteousness" is hidden, and they have intercourse where they will and with whom they will. After they have practiced community of use in this love-feast, they demand by daylight of whatever women they wish that they will be obedient to the law of Carpocrates-it would not be right to say the law of God. Such, I think, is the law that Carpocrates must have given for the copulations of dogs and pigs and goats. He seems to me to have misunderstood the saying of Plato in the Republic that the women of all are to be common. Plato means that the unmarried are common for those who wish to ask them, as also the theatre is open to the public for all who wish to see, but that when each one has chosen his wife, then the married woman is no longer common to all.

In his book entitled Magica Xanthus says: "The Magi think it permissible to have sexual intercourse with mothers and daughters and sisters, and that wives are to be held in common, not by force and in secret, but both parties may agree when one man wishes to marry another's wife. "Of these and other similar sects Jude, I think, spoke prophetically in his letter- "In the same way also these dreamers" (for they do not seek to find the truth in the light of day) as far as the words "and their mouth speaks arrogant things." [Strom. iii.1,2]
But here is where things get interesting - and I might want some help from you Ben. At the point we just left there is an abrupt change of topic. Marcion is referenced. Clement begins by noting the strangeness of the reference. He brings up Marcion even though Marcion was opposed to marriage. Then a long discussion of Marcionism and Platonism begins (3.12 - 25) which oddly returns to the subject of the Carpocratian sharing of wives in common:
From the heretics we have spoken of Marcion from Pontus who deprecates the use of worldly things because of his antipathy to their creator. The creator is thus actually responsible for his self-control, if you can call it self-control. This giant who battles with God and thinks he can withstand him is an unwilling ascetic who runs down the creation and the formation of human beings. 85 (3) If they quote the Lord’s words addressed to Philip, "Let the dead bury their dead; for your part follow me," 86 they should also reflect that Philip’s flesh was of the same formation, and he was not endowed with a polluted corpse. (4) Then how could he have a body of flesh without having a corpse? Because when the Lord put his passions to death he rose from the grave and lived to Christ. 87 (5) We have spoken of the lawless communism in women held by Carpocrates. But when we mentioned Nicolaus’ remark we omitted one point. (6) They say that he had a pretty wife. After the Savior’s resurrection he was accused of jealousy by the apostles. He brought his wife out into their midst and offered her to anyone who wanted her in marriage. (7) They say that his action was consistent with the saying "The flesh is to be treated with contempt." 88 Those who are members of his sect follow his word and act simply and uncritically, and indulge in unrestrained licence.
There is something odd about this section. First of all, as we just mentioned, the connection between Epiphanes and Carpocrates is dubious. But then there is the question of this very long section about Marcion (even though Marcion has little or nothing to do with marriage in a section about sharing wives in common). Then after the Marcion section there is this 'take a breath again' statement taking us back to the original discussion after making reference to Marcion for no good reason for over ten chapters "We have spoken of the lawless communism in women held by Carpocrates." But then most puzzling of all is the casual way AFTER A REMARKABLE SEGUE AND THE ALERT THAT WE ARE GOING BACK TO THE ORIGINAL TOPIC (sharing wives in common) THAT CLEMENT SEEMS TO CASUALLY REMARK UPON SOMETHING SAID IN THE PREVIOUS STROMATA.

Really? Look how bizarre the 'getting back to the original point after a ridiculously long segue sounds now:
We have spoken of the lawless communism in women held by Carpocrates But when we mentioned Nicolaus’ remark we omitted one point - they say that he had a pretty wife.

ἐπεμνήσθημεν δὲ καὶ τῆς κατὰ Καρποκράτην ἀθέσμου γυναικῶν κοινωνίας, περὶ δὲ τῆς Νικολάου ῥήσεως διαλεχθέντες ἐκεῖνο παρελίπομεν. [3.4.25.6]
The translator breaks up the sentence (as is often the case) in order to make it more sensible in English. But the περὶ δὲ τῆς is literally saying "concerning moreover the" so:
We have spoken of the lawless communism in women held by Carpocrates concerning moreover Nicolaus’ saying we omitted one point.
The fact that Clement links the previous discussion (= Carpocratian women in common from Plato) with the statement from Nicolaus (ostensibly from Book 2) is utterly incredible. It does not seem natural at all. I can't figure out any solution but I am not convinced this is original to the Stromata.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
Secret Alias
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

So I can't believe that what appears in the Stromata at present is original to the text. Στρωματεῖς after all means 'patchwork.' If there was ever a text which conforms to my belief that original material was placed in a literary blender and reassembled as a cento (albeit a cento of paragraphs not sentences) this is it.

But still, what happened with this material? How could a sudden break in Book Three casually look back to something said in Book Two as we see here:

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 παραχρῆσθαι 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 ἀποστο 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. 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 γὰρ 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 ∆ιογένης ἔν τινι τραγῳδίᾳ γράφει· οἱ τῆς ἀνάνδρου καὶ διεσκατωμένης τρυφῆς ὑφ' ἡδοναῖσι σαχθέντες κέαρπονεῖν θέλοντες οὐδὲ βαιά, καὶ τὰ ἐπὶ τούτοις ὅσα αἰσχρῶς μὲν εἴρηται, ἐπαξίως δὲ τῶν φιληδόνων. ∆ιό μοι δοκεῖ ὁ θεῖος νόμος ἀναγκαίως τὸν φόβον ἐπαρτᾶν, ἵν' εὐλαβείᾳ καὶ προσοχῇ τὴν ἀμεριμνίαν ὁ φιλόσοφος κτήσηταί τε καὶ 2.20.120.2 τηρήσῃ, ἀδιάπτωτός τε καὶ ἀναμάρτητος ἐν πᾶσι διαμένων. οὐ γὰρ ἄλλως.

εἰρήνη καὶ ἐλευθερία περιγίνεται ἢ διὰ τῆς ἀπαύστου καὶ 2.20.120.3 ἀναπαυδήτου πρὸς τὰς τῶν παθῶν ἡμῶν ἀντιμαχήσεις *. 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 2.20.120.5 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 2.20.121.1 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. 2.20.121.2 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. 2.20.122.1 Πάντες δὴ οὗτοι οὐκ αἰσχύνονται σαφῶς ὁμολογεῖν τὴν ἐκ τῆς εὐλαβείας ὠφέλειαν· 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 2.20.122.2 ὑπὸ τοῦ λόγου λαμβάνει. ἤδη γοῦν καὶ τοῦ ποιητικοῦ ∆ιὸς 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, ∆ιὸς τέρας αἰγιόχοιο. 2.20.123.1 τοῖς δὲ τὸ σωτήριον διορᾶν ὀρθῶς δυναμένοις οὐκ οἶδα εἴ τι φίλτερον φανήσεται τῆς τε σεμνότητος τοῦ νόμου καὶ τῆς θυγατρὸς αὐτοῦ 2.20.123.2 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 2.20.123.3 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, μόνον δ' ἔστεργε τὴν ἁπλῶς δίκην. 2.20.124.2 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 2.20.124.3 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. 2.20.125.1 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. 2.20.125.4 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 2.20.125.5 τοῦ κόσμου μείζονας. καὶ πάλιν ἐγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες τίσι λέγει ὁ κύριος; τοῖς παραιτουμένοις ὡς οἷόν τε 2.20.125.6
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· ἰδοὺ δὲ ὡς ἄνθρωποι ἀποθνῄσκετε διελέγχον ἡμᾶς τὸ πνεῦμα 2.20.126.1 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. 2.20.126.2 αὐτὸς γὰρ εἴρηκεν, οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλείπω, 2.20.126.3 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. 2.21.127.1 Ἐπίκουρος δέ, ἐν τῷ μὴ πεινῆν μηδὲ διψῆν μηδὲ ῥιγοῦν τὴν εὐδαιμονίαν τιθέμενος τὴν ἰσόθεον, ἐπεφώνησε φωνὴν ἀσεβῶς εἰπών, ἐν τούτοις κἂν ∆ιὶ πατρὶ μάχεσθαι, ὥσπερ ὑῶν σκατοφάγων καὶ οὐχὶ τῶν λογικῶν καὶ φιλοσόφων τὴν μακαρίαν νίκην δογματίζων. τῶν γὰρ ἀπὸ τῆς ἡδονῆς ἀρχομένων * τούς τε Κυρηναϊκοὺς 2.21.127.2 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. ∆εινόμαχος 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 ∆ιόδωρος ὁμοίως ἀπὸ τῆς αὐτῆς αἱρέσεως γενόμενος τέλος ἀποφαίνεται 2.21.128.1 τὸ ἀοχλήτως καὶ καλῶς ζῆν. Ἐπίκουρος μὲν οὖν καὶ οἱ Κυρηναϊκοὶ τὸ πρῶτον οἰκεῖόν φασιν ἡδονὴν εἶναι· ἕνεκα γὰρ ἡδονῆς παρελθοῦσα.

2.21.128.2 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. 2.21.128.3 Οἱ δὲ περὶ τὸν Ἀριστοτέλη τέλος ἀποδιδόασιν εἶναι τὸ ζῆν κατ' ἀρετήν, οὔτε δὲ τὴν εὐδαιμονίαν 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· 2.21.128.5 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 ** . 2.21.129.1 Πάλιν δ' αὖ Ζήνων μὲν ὁ Στωϊκὸς τέλος ἡγεῖται τὸ κατ' ἀρετὴν ζῆν, Κλεάνθης δὲ τὸ ὁμολογουμένως τῇ φύσει ζῆν, <∆ιογένης δὲ τὸ τέλος κεῖσθαι ἡγεῖτο> ἐν τῷ εὐλογιστεῖν, ὃ ἐν τῇ τῶν κατὰ φύσιν 2.21.129.2 ἐκλογῇ κεῖσθαι διελάμβανεν. ὅ τε Ἀντίπατρος ὁ τούτου γνώριμος τὸ 2.21.129.2 τέλος κεῖσθαι ἐν τῷ διηνεκῶς καὶ ἀπαραβάτως ἐκλέγεσθαι μὲν τὰ κατὰ 2.21.129.3 φύσιν, ἀπεκλέγεσθαι δὲ τὰ παρὰ φύσιν ὑπολαμβάνει. Ἀρχέδημός τε αὖ οὕτως ἐξηγεῖτο εἶναι τὸ τέλος, <ζῆν> ἐκλεγόμενον τὰ κατὰ φύσιν μέγιστα 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. 2.21.129.5 τινὲς δὲ τῶν νεωτέρων Στωϊκῶν οὕτως ἀπέδοσαν, τέλος εἶναι τὸ 2.21.129.6 ζῆν ἀκολούθως τῇ τοῦ ἀνθρώπου κατασκευῇ. τί δή σοι Ἀρίστωνα <ἂν> καταλέγοιμι; τέλος οὗτος εἶναι τὴν ἀδιαφορίαν ἔφη, τὸ δὲ ἀδιάφορον 2.21.129.7 ἁπλῶς ἀδιάφορον
ἀπολείπει· ἢ τὰ Ἡρίλλου εἰς μέσον παράγοιμι; τὸ 2.21.129.8 κατ' ἐπιστήμην ζῆν τέλος εἶναι τίθησιν Ἥριλλος. τοὺς γὰρ ἐκ τῆς Ἀκαδημίας νεωτέρους ἀξιοῦσί τινες τέλος ἀποδιδόναι τὴν ἀσφαλῆ 2.21.129.9 πρὸς τὰς φαντασίας ἐποχήν. ναὶ μὴν Λύκων ὁ Περιπατητικὸς τὴν ἀληθινὴν χαρὰν τῆς ψυχῆς τέλος ἔλεγεν εἶναι, ὡς † Λεύκιμος τὴν 2.21.129.10 ἐπὶ τοῖς καλοῖς. Κριτόλαος δέ, ὁ καὶ αὐτὸς Περιπατητικός, τελειότητα ἔλεγεν κατὰ φύσιν εὐροοῦντος βίου, τὴν ἐκ τῶν τριῶν γενῶν συμπληρουμένην τριγενικὴν τελειότητα μηνύων. 2.21.130.1 Οὔκουν ἐπὶ τούτοις ἀρκουμένους
καταπαυστέον, φιλοτιμητέον δὲ ὡς ἔνι μάλιστα καὶ τὰ πρὸς τῶν φυσικῶν δογματιζόμενα περὶ τοῦ 2.21.130.2 προκειμένου παραθέσθαι. Ἀναξαγόραν μὲν γὰρ τὸν Κλαζομένιον τὴν θεωρίαν φάναι τοῦ βίου τέλος εἶναι καὶ τὴν ἀπὸ ταύτης ἐλευθερίαν 2.21.130.3 λέγουσιν Ἡρακλειτόν τε τὸν Ἐφέσιον τὴν εὐαρέστησιν. Πυθαγόραν δὲ ὁ Ποντικὸς Ἡρακλείδης ἱστορεῖ τὴν ἐπιστήμην τῆς τελειότητος 2.21.130.4 τῶν ἀριθμῶν τῆς ψυχῆς εὐδαιμονίαν εἶναι παραδεδωκέναι. ἀλλὰ καὶ οἱ Ἀβδηρῖται τέλος ὑπάρχειν διδάσκουσι, ∆ημόκριτος μὲν ἐν τῷ Περὶ τέλους τὴν εὐθυμίαν, ἣν καὶ εὐεστὼ προσηγόρευσεν (καὶ πολλάκις ἐπιλέγει· τέρψις γὰρ καὶ ἀτερπίη οὖρος † τῶν περιηκμακότων), 2.21.130.5 Ἑκαταῖος δὲ αὐτάρκειαν, καὶ δὴ Ἀπολλόδοτος ὁ Κυζικηνὸς τὴν ψυχαγωγίαν, καθάπερ Ναυσιφάνης τὴν ἀκαταπληξίαν· ταύτην γὰρ 2.21.130.6 ἔφη ὑπὸ ∆ημοκρίτου ἀθαμβίην λέγεσθαι. ἔτι πρὸς τούτοις ∆ιότιμος τὴν παντέλειαν τῶν ἀγαθῶν, ἣν εὐεστὼ προσαγορεύεσθαι, τέλος 2.21.130.7 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 2.21.130.8 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. ὅ τε Μητρόδωρος ἐν τῷ Περὶ τοῦ μείζονα εἶναι τὴν παρ' ἡμᾶς αἰτίαν πρὸς εὐδαιμονίαν τῆς ἐκ τῶν πραγμάτων ἀγαθὸν φησὶ ψυχῆς τί ἄλλο ἢ τὸ σαρκὸς εὐσταθὲς κατάστημα καὶ τὸ περὶ ταύτης πιστὸν ἔλπισμα; 2.22.131.2 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 2.22.131.3 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 2.22.131.4 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; αὐτίκα ὁ Πλάτων τὴν ὁμοίωσιν ταύτην μετὰ ταπεινοφροσύνης ἔσεσθαι τῷ ἐναρέτῳ διδάσκων ἐκεῖνό που ἑρμηνεύει· πᾶς ὁ 2.22.132.2 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
2.22.132.3 τιμωρός. ὁρᾷς ὅπως καὶ αὐτὸς εὐλάβειαν προσάγει τῷ θείῳ νόμῳ; ἐπιφέρει γοῦν· ἧς ὁ μὲν εὐδαιμονήσειν μέλλων ἐχόμενος ξυνέπεται 2.22.132.4 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 2.22.133.1 δύναμιν ὅτι μάλιστα καὶ αὐτὸν τοιοῦτον ἀναγκαῖον γίνεσθαι. καὶ κατὰ τοῦτον δὴ τὸν λόγον ὁ μὲν σώφρων ἡμῶν θεῷ φίλος, ὅμοιος 2.22.133.2 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. 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 2.22.133.5 τῆς εὐδαιμονίας ἀπεργαστικαί. Ξενοκράτης τε ὁ Καλχηδόνιος τὴν εὐδαιμονίαν ἀποδίδωσι κτῆσιν τῆς οἰκείας ἀρετῆς καὶ τῆς ὑπηρετικῆς 2.22.133.6
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 2.22.133.7 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. 2.22.134.1 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 ἐντολαῖς, τουτέστι τῷ θεῷ, καὶ κατ' αὐτὰς βιώσασιν ἀνεπιλήπτως καὶ ἐπιστημόνως διὰ τῆς τοῦ 2.22.134.2 θείου θελήματος γνώσεως· ἥ τε πρὸς τὸν ὀρθὸν λόγον ὡς οἷόν τε 2.22.134.2 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. 2.22.134.3 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 2.22.134.4 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 2.22.135.1 λέγει ἀποκεῖσθαι ἡμῖν. τὰ ὅμοια καὶ παρὰ τῷ Ἰεζεκιὴλ εὕροις ἂν οὕτως ἔχοντα· ἡ ψυχὴ ἁμαρτάνουσα αὕτη ἀποθανεῖται. 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 2.22.135.2 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 2.22.135.3 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 2.22.135.4 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 2.22.136.1 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. τὰ ὅμοια τῷ Παύλῳ καὶ ἡ πανάρετος σοφία λέγει· ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐπ' ἐλπίδι πεποιθώς· ἡ 2.22.136.4 γὰρ τῆς ἐλπίδος ἀποκατάστασις ὁμωνύμως ἐλπὶς εἴρηται· διὸ τοῦ κατασκηνώσει τῇ λέξει παγκάλως προσέθηκε τὸ πεποιθώς, δεικνὺς τὸν τοιοῦτον ἀναπεπαῦσθαι ἀπολαβόντα ἣν ἤλπιζεν ἐλπίδα, 2.22.136.5 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, 2.22.136.6 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.

2.23.137.1 Ἐπεὶ δὲ ἡδονῇ καὶ ἐπιθυμίᾳ ὑποπίπτειν γάμος δοκεῖ, καὶ περὶ τούτου διαληπτέον. γάμος μὲν οὖν ἐστι σύνοδος ἀνδρὸς καὶ 2.23.137.2 γυναικὸς ἡ πρώτη κατὰ νόμον ἐπὶ γνησίων τέκνων σπορᾷ. ὁ γοῦν κωμικὸς Μένανδρος παίδων (φησὶν) ἐπ' ἀρότῳ γνησίων δίδωμί σοί γε τὴν ἐμαυτοῦ θυγατέρα. 2.23.137.3 ζητοῦμεν δὲ εἰγαμητέον, 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 2.23.137.4 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 2.23.138.1 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. 2.23.138.2 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. ∆ημόκριτος δὲ γάμον καὶ παιδοποιίαν παραιτεῖται διὰ τὰς πολλὰς ἐξ αὐτῶν ἀηδίας τε καὶ ἀφολκὰς ἀπὸ τῶν ἀναγκαιοτέρων. 2.23.138.4 συγκατατάττεται δὲ αὐτῷ καὶ Ἐπίκουρος καὶ ὅσοι ἐν ἡδονῇ καὶ 2.23.138.5 ἀοχλησίᾳ, ἔτι δὲ καὶ ἀλυπίᾳ τἀγαθὸν τίθενται. ἔτι κατὰ μὲν τοὺς ἀπὸ τῆς Στοᾶς ἀδιάφορον ὅ τε γάμος ἥ τε παιδοτροφία, κατὰ δὲ 2.23.138.6 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. οὐκ ἂν οὖν ἐκφύγοιεν τὴν Βουζύγιον ἀρὰν ὅσοι μὴ δοκιμάζοντες σφίσι συμφέρειν τινὰ ἑτέροις ταῦτα παρακελεύονται ποιεῖν, ἢ 2.23.139.2 αὖ τοὔμπαλιν.

τοῦτο βραχέως ἡ γραφὴ δεδήλωκεν εἰρηκυῖα· ὃ μισεῖς, 2.23.139.3 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 2.23.139.4 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 2.23.139.5 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. 2.23.140.1 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, 2.23.140.2 μακαρίζουσι δὲ τὸν ἀμφιθαλῆ. αἱ δὲ σωματικαὶ νόσοι μάλιστα τὸν γάμον ἀναγκαῖον δεικνύουσιν· 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 2.23.141.1 ἀναγκαία βοηθός. ὁ γοῦν κωμικὸς Μένανδρος καταδραμὼν τοῦ 2.23.141.1 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 2.23.141.2 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 2.23.141.4 κατὰ τὸν τραγικὸν Σοφοκλέα. οἵ τε νομοθέται οὐκ ἐπιτρέπουσι τὰς μεγίστας ἀρχὰς τοῖς μὴ γαμήσασι μετιέναι. αὐτίκα ὁ τῶν Λακώνων νομοθέτης οὐκ 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 2.23.142.1 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. 2.23.142.3 ἄνευ δὲ πατρὸς
(φησὶ) τέκνον οὐκ εἴη ποτ' ἄν, ἄνευ δὲ μητρὸς οὐδὲ συλλαβὴ τέκνου. 2.23.143.1 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 2.23.143.2 τὸν γάμον. 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 2.23.143.3 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 2.23.144.1 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. 2.23.144.3 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. 2.23.145.1 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 2.23.145.2 ἄγουσιν. θεοφιλὲς γὰρ τῷ ὄντι ἀπὸ τῆς γλώττης ἐπὶ τὰ ἔργα τὸ κόσμιον διαχειραγωγεῖν, ὁδὸς δὲ ἐπ' ἀναισχυντίαν ἡ αἰσχρολογία, καὶ 2.23.145.3 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, 2.23.146.2 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·

2.23.147.1 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 2.23.147.2 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 2.23.147.3 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.

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 3.1.1.2 δὲ ἐξ ἀνάγκης. ἐξηγοῦνται δὲ τὸ ῥητὸν ὧδέ πως· φυσικήν τινες ἔχουσι πρὸς γυναῖκα ἀποστροφὴν ἐκ γενετῆς, οἵτινες τῇ φυσικῇ ταύτῃ 3.1.1.3 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. 3.1.1.4 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 3.1.2.1 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 3.1.2.2 μερίζεται τῆς ἐλπίδος. ἀντέχου τοίνυν, φησὶ κατὰ λέξιν ὁ Ἰσίδωρος 3.1.2.2 ἐν τοῖς Ἠθικοῖς, μαχίμης γυναικός, ἵνα μὴ ἀποσπασθῇς τῆς χάριτος 3.1.2.3 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. 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 3.1.2.5 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 3.1.3.2 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. 3.1.3.3 Ταύτας παρεθέμην τὰς φωνὰς εἰς ἔλεγχον τῶν μὴ βιούντων ὀρθῶς Βασιλειδιανῶν, ὡς ἤτοι ἐχόντων ἐξουσίαν καὶ τοῦ ἁμαρτεῖν διὰ τὴν τελειότητα, ἢ πάντως γε σωθησομένων φύσει, κἂν νῦν ἁμάρτωσι, διὰ τὴν ἔμφυτον ἐκλογήν, ἐπεὶ μηδὲ ταὐτὰ
αὐτοῖς πράττειν 3.1.3.4 συγχωροῦσιν οἱ προπάτορες τῶν δογμάτων. μὴ τοίνυν
ὑποδυόμενοι τὸ ὄνομα τοῦ Χριστοῦ καὶ τῶν ἐν ἔθνεσιν ἀκρατεστάτων ἀκολαστό
τερον βιοῦντες βλασφημίαν τῷ ὀνόματι προστριβέσθωσαν· οἱ γὰρ τοιοῦτοι
ψευδαπόστολοι, ἐργάται δόλιοι, ἕως ὧν τὸ τέλος ἔσται 3.1.4.1 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 3.1.4.2 ἀναγκαίοις, ἡ ἐγκράτεια ἀναστρέφεται. ἔστι δὲ καὶ περὶ τὴν γλῶσσαν καὶ
περὶ τὴν κτῆσιν καὶ περὶ τὴν χρῆσιν καὶ περὶ τὴν ἐπιθυμίαν ἐγκράτεια. 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. 3.2.5.1 Οἱ δὲ ἀπὸ
Καρποκράτους καὶ Ἐπιφάνους ἀναγόμενοι κοινὰς εἶναι τὰς γυναῖκας ἀξιοῦσιν, ἐξ
ὧν ἡ μεγίστη κατὰ τοῦ ὀνόματος 3.2.5.2 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. 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, 3.2.6.2 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 3.2.6.3
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> 3.2.7.1 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. 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 3.2.7.2 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,
Πανεπιστήµιο Αιγαίου, Τµήµα Πολιτισµικής Τεχνολογίας και Επικοινωνίας, © 2006.
Επιτρέπεται η ελεύθερη χρήση του υλικού µε αναφορά στην πηγή προέλευσής του.
Ερευνητικό έργο: ∆ΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.
Χρηµατοδότηση: ΚΠ Interreg ΙΙΙΑ (ETΠΑ 75%, Εθν. πόροι 25%).
Εργαστήριο ∆ιαχείρισης Πολιτισµικής Κληρονοµιάς, www.aegean.gr/culturaltec/chmlab.
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μὴ συνιεὶς τὸ τοῦ ἀποστόλου ῥητόν, λέγοντος 3.2.7.3 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 μή<τε> στρουθὸν μήτε κλέπτην ἀπαρνοῦνται, καὶ
τὸν σῖτον οὕτως καὶ τοὺς ἄλλους καρπούς. ἡ δὲ κοινωνία παρανομηθεῖσα καὶ τὰ τῆς
ἰσότητος ἐγέννησε θρεμμάτων καὶ 3.2.8.1 καρπῶν κλέπτην. κοινῇ τοίνυν ὁ θεὸς
ἅπαντα ἀνθρώπῳ ποιήσας καὶ τὸ θῆλυ τῷ ἄρρενι κοινῇ συναγαγὼν καὶ πάνθ'
ὁμοίως τὰ ζῷα 3.2.8.2 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 3.2.8.4 ὄντων ἀφανίσαι δύναται. θεοῦ γάρ ἐστι δόγμα. 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, 3.2.8.5 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 3.2.8.6 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 3.2.9.1 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 3.2.9.2 τῆς ἐντολῆς τὴν ἐνέργειαν, καὶ ὅτι
θεομαχεῖ ὅ τε Καρποκράτης ὅ τ' Ἐπιφάνης, <ὃς> ἐν αὐτῷ τῷ πολυθρυλήτῳ βιβλίῳ,
τῷ Περὶ δικαιοσύνης 3.2.9.3 λέγω, ὧδέ πως ἐπιφέρει κατὰ λέξιν· ἔνθεν ὡς γελοῖον
εἰρηκότος τοῦ νομοθέτου ῥῆμα τοῦτο ἀκουστέον "7οὐκ ἐπιθυμήσεις"7 πρὸς τὸ
γελοιό τερον εἰπεῖν "7τῶν τοῦ πλησίον"7· αὐτὸς γὰρ ὁ τὴν ἐπιθυμίαν δοὺς ὡς
συνέχουσαν τὰ τῆς γενέσεως ταύτην ἀφαιρεῖσθαι κελεύει μηδενὸς αὐτὴν ἀφελὼν
ζῴου· τὸ δὲ "7τῆς τοῦ πλησίον γυναικὸς"7 ἰδιότητα τὴν κοινωνίαν ἀναγκάζων ἔτι
γελοιότερον εἶπεν. 3.2.10.1 Καὶ ταῦτα μὲν οἱ γενναῖοι Καρποκρατιανοὶ δογματίζουσι.
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. 3.2.10.2 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 3.2.11.1 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,
Πανεπιστήµιο Αιγαίου, Τµήµα Πολιτισµικής Τεχνολογίας και Επικοινωνίας, © 2006.
Επιτρέπεται η ελεύθερη χρήση του υλικού µε αναφορά στην πηγή προέλευσής του.
Ερευνητικό έργο: ∆ΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.
Χρηµατοδότηση: ΚΠ Interreg ΙΙΙΑ (ETΠΑ 75%, Εθν. πόροι 25%).
Εργαστήριο ∆ιαχείρισης Πολιτισµικής Κληρονοµιάς, www.aegean.gr/culturaltec/chmlab.
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ὅταν 3.2.11.2 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. 3.3.12.1 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 3.3.12.3 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 3.3.13.1 κυρίῳ τοῦ κόσμου ὀφείλοντες καθ' ὃ
ἐνταῦθα εὐηγγελίσθησαν. ἀλλὰ πρὸς μὲν τούτους, ὁπόταν τὸν περὶ ἀρχῶν
διαλαμβάνωμεν λόγον, ἀκριβέστατα διαλεξόμεθα· 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 3.3.13.2 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' 3.3.13.3 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. 3.3.14.1 Ἡράκλειτος γοῦν κακίζων φαίνεται τὴν γένεσιν, ἐπειδὰν
φῇ· γενόμενοι ζώειν ἐθέλουσι μόρους τ' ἔχειν μᾶλλον δὲ ἀναπαύεσθαι, 3.3.14.2 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. 3.3.14.3 λέγει δὲ καὶ ἡ
Σίβυλλα· ἄνθρωποι θνητοὶ καὶ σάρκινοι, οὐδὲν ἐόντες, ὁμοίως τῷ γράφοντι ποιητῇ·
οὐδὲν ἀκιδνότερον γαῖα τρέφει ἀνθρώποιο. 3.3.15.1 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. 3.3.15.2
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. 3.3.15.3 καὶ αὖθις
τὰ ὅμοια οὕτως ἐρεῖ· τίς δ' οἶδεν εἰ τὸ ζῆν μέν ἐστι κατθανεῖν, τὸ κατθανεῖν δὲ τὸ
ζῆν; 3.3.16.1 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. 3.3.16.2 οἵη περ φύλλων γενεή, τοίη δὲ καὶ ἀνδρῶν 3.3.16.3
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 3.3.16.4 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
Πανεπιστήµιο Αιγαίου, Τµήµα Πολιτισµικής Τεχνολογίας και Επικοινωνίας, © 2006.
Επιτρέπεται η ελεύθερη χρήση του υλικού µε αναφορά στην πηγή προέλευσής του.
Ερευνητικό έργο: ∆ΡΟΜΟΙ ΤΗΣ ΠΙΣΤΗΣ – ΨΗΦΙΑΚΗ ΠΑΤΡΟΛΟΓΙΑ.
Χρηµατοδότηση: ΚΠ Interreg ΙΙΙΑ (ETΠΑ 75%, Εθν. πόροι 25%).
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δί3.3.17.1 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 3.3.17.2 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. 3.3.17.3 Πλάτων τε ἀκολούθως ἐν Φαίδωνι οὐκ ὀκνεῖ γράφειν ὧδέ
πως· καὶ οἱ τὰς τελετὰς δὲ ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες ἕως μετὰ
3.3.17.4 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 3.3.17.5 κακῶν τὴν γένεσιν αἰνίσσεται; κἀν
τῷ Φαίδωνι ἐπιμαρτυρεῖ· κινδυνεύουσι γὰρ ὅσοι τυγχάνουσιν ὀρθῶς ἁπτόμενοι
φιλοσοφίας λελη θέναι τοὺς ἄλλους, ὅτι οὐδὲν ἄλλο αὐτοὶ ἐπιτηδεύουσιν ἢ
ἀποθνῄ3.3.18.1 σκειν τε καὶ τεθνάναι. καὶ πάλιν· οὐκοῦν καὶ ἐνταῦθα ἡ τοῦ 3.3.18.1
φιλοσόφου ψυχὴ μάλιστα ἀτιμάζει τὸ σῶμα καὶ φεύγει ἀπ' αὐτοῦ, 3.3.18.2 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 3.3.18.3 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 3.3.18.5 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. 3.3.19.1 πάλιν δ' ἐν τῷ Φαίδωνι τὴν γένεσιν κακίζων γράφει· ὁ μὲν οὖν
ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν 3.3.19.2 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 3.3.19.3 τὴν καθαρὰν οἴκησιν ἀφικνούμενοι. ἀλλ'
ὅμως οὕτως ἔχων αἴσθεται τῆς διοικήσεως καλῶς ἐχούσης καί φησιν· οὐ δεῖ δὴ
ἑαυτὸν ἐκ 3.3.19.4 ταύτης λύειν οὐδὲ ἀποδιδράσκειν. καὶ συνελόντι εἰπεῖν <τοῦ>
κακὴν λογίζεσθαι τὴν ὕλην ἀφορμὴν οὐ παρέσχεν τῷ Μαρκίωνι, εὐσεβῶς 3.3.19.5
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 3.3.20.1 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 3.3.20.2 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 3.3.20.3 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 3.3.21.1 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; 3.3.21.2 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 ἀμαθῶς εἰληφέναι. 3.3.22.1 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 3.3.22.2 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 ἀρκεῖμίαν ψυχὴν ἀλύειν κἀπὶ τῇδ' ἔχειν πόνους; 3.3.22.3 καὶ ἔθ' ὁμοίως· ἔμοιγε νυν τε καὶ πάλαι δοκεῖν, παῖδας φυτεύειν οὔποτ' ἀνθρώπους ἐχρῆν πόνους ὁρῶντας εἰς ὅσους φυτεύομεν. 3.3.22.4 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. 3.3.23.1 πάλιν δ' αὖ τὰ ὅμοια τούτοις ὧδε ἀποδίδωσι· θνητῶν δὲ ὄλβιος οὐδεὶς οὐδὲ εὐδαίμων· οὔπω γὰρ ἔφυ τις ἄλυπος. 3.3.23.2 καὶ εἶτ' αὖθις· φεῦ φεῦ, βροτείων πημάτων ὅσαι τύχαι, ὅσαι δὲ μορφαί, τέρμα δ' οὐκ εἴποι τις ἄν. 3.3.23.3 καὶ ἔθ' ὁμοίως· τῶν γὰρ ἐν βροτοῖς οὐκ ἔστιν <οὐδὲν> διὰ τέλους εὐδαιμονοῦν. 3.3.24.1

Ταύτῃ οὖν φασι καὶ τοὺς Πυθαγορείους ἀπέχεσθαι ἀφροδισίων. ἐμοὶ δὲ ἔμπαλιν δοκοῦσι γαμεῖν μὲν παιδοποιίας ἕνεκα, τῆς δὲ ἐξ 3.3.24.2 ἀφροδισίων ἡδονῆς ἐθέλειν κρατεῖν μετὰ τὴν παιδοποιίαν. 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. 3.3.24.3 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. 3.4.25.1 Τῶν δὲ ἀφ' αἱρέσεως ἀγομένων Μαρκίωνος μὲν τοῦ Ποντικοῦ ἐπεμνήσθημεν δι' ἀντίταξιν τὴν πρὸς τὸν δημιουργὸν τὴν 3.4.25.2 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 3.4.25.3 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 3.4.25.4 Φίλιππος φέρει, νεκρὸν οὐκ ἔχων μεμιαμμένον. πῶς οὖν σαρκίον ἔχων νεκρὸν οὐκ εἶχεν; ὅτι ἐξανέστη τοῦ μνήματος τοῦ κυρίου τὰ 3.4.25.5 πάθη νεκρώσαντος, ἔζησε δὲ Χριστῷ.

ἐπεμνήσθημεν δὲ καὶ τῆς κατὰ Καρποκράτην ἀθέσμου γυναικῶν κοινωνίας, περὶ δὲ τῆς Νικολάου ῥήσεως διαλεχθέντες ἐκεῖνο παρελίπομεν. ὡραίαν, φασί, γυναῖκα ἔχων οὗτος, μετὰ τὴν ἀνάληψιν τὴν τοῦ σωτῆρος πρὸς τῶν ἀποστόλων ὀνειδισθεὶς ζηλοτυπίαν, εἰς μέσον ἀγαγὼν τὴν γυναῖκα γῆμαι 3.4.25.7 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. 3.4.26.1 πυνθάνομαι δ' ἔγωγε τὸν Νικόλαον μηδεμιᾷ ἑτέρᾳ παρ' ἣν ἔγημεν κεχρῆσθαι γυναικὶ τῶν τ' ἐκείνου τέκνων <τὰς> θηλείας μὲν καταγηρᾶσαι 3.4.26.2 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 δουλεύειν, ἡδονῇ 3.4.26.3 καὶ θεῷ.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

Here is something interesting. Look at the first sentence of Clement again:
τοιοῦτοι δὲ καὶ οἱ φάσκοντες ἑαυτοὺς Νικολάῳ ἕπεσθαι, ἀπομνημόνευμά τι τἀνδρὸς φέροντες ἐκ παρατροπῆς τὸ δεῖν παραχρῆσθαι τῇ σαρκί

Such also are those (who say that they follow Nicolaus, quoting an adage of the man, which they pervert, "that the flesh must be abused."
Did Nicolaus write a memoir? Is that the text? Or was the text the proto-gospel mentioned in Justin over and over again:

Dialogue 105.1:

Τα δε ακολουθα του ψαλμου· Συ δε, κυριε, μη μακρυνης την βοηθειαν σου απ εμου· εις την αντιληψιν μου προσχες· ρυσαι απο ρομφαιας την ψυχην μου και εκ χειρος κυνος την μονογενη μου· σωσον με εκ στοματος λεοντος και απο κερατων μονοκερωτων την ταπεινωσιν μου, ομοιως παλιν διδασκαλια και προαγγελια των οντων αυτω και συμβαινειν μελλοντων. μονογενης γαρ οτι ην τω πατρι των ολων ουτος, ιδιως εξ αυτου λογος και δυναμις γεγεννημενος, και υστερον ανθρωπος δια της παρθενου γενομενος, ως απο των απομνημονευματων εμαθομεν, προεδηλωσα.

And the things that follow of the psalm:* But you, Lord, do not remove your help from me; give heed to my deliverance; rescue my soul from the sword and my only begotten from the hand of the dog; save me from the mouth of the lion and my humility from the horns of the unicorns, was likewise again teaching and an announcement beforehand of the things that were going to befall him. For that he was the only begotten of the father of all things, word and power being begotten uniquely from him, and having later become man through the virgin, as we have learned from the memoirs, I have made clear.

* Refer to Psalm 22 (21 LXX).

The star and the east.

Dialogue 106.4:

Και οτι ως αστρον εμελλεν ανατελλειν αυτος δια του γενους του Αβρααμ Μωυσης παρεδηλωσεν ουτως ειπων· Ανατελει αστρον εξ Ιακωβ, και ηγουμενος εξ Ισραηλ. και αλλη δε γραφη φησιν· Ιδου, ανηρ· ανατολη ονομα αυτω. ανατειλαντος ουν και εν ουρανω αμα τω γεννηθηναι αυτον αστερος, ως γεγραπται εν τοις απομνημονευμασι των αποστολων αυτου, οι απο Αρραβιας μαγοι, εκ τουτου επιγνοντες, παρεγενοντο και προσεκυνησαν αυτω.

And Moses made clear that he was going to arise like a star through the race of Abraham when he said thus: A star shall arise from Jacob, and a leader from Israel.1 And another scripture also says: Behold, a man; his name is the east.2 When a star therefore arose even in heaven together with his birth, as is written in the memoirs of his apostles, the magi from Arabia, recognizing him by this, arrived and worshipped him.

Dialogue103.6a:

Και γαρ ουτος ο διαβολος αμα τω αναβηναι αυτον απο του ποταμου του Ιορδανου, της φωνης αυτω λεχθεισης· Υιος μου ει συ· εγω σημερον γεγεννηκα σε, εν τοις απομνημονευμασι των αποστολων γεγραπται προσελθων αυτω και πειραζων μεχρι του ειπεν αυτω· Προσκυνησον μοι, και αποκρινασθαι αυτω τον Χριστον· Υπαγε οπισω μου, Σατανα· κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις.

For it is written in the memoirs of the apostles that this devil also, together at his going up away from the river Jordan, when the voice had said to him: You are my son. Today I have begotten you, came to him and tested him until he said to him: Worship me, and Christ answered him: Get behind me, Satan. You will worship the Lord your God, and him only will you serve.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

Wow. Matthew apparently dictated his gospel to Nicolaus of Antioch according to tradition: https://books.google.com/books?id=-vsiA ... us&f=false

“The writing is by the hand of Nicolaus the Deacon, according to the dictation of Matthew the Apostle of Jesus Christ. It was done in the 15th year after the Ascension of our Lord, and was distributed among the faithful Jews and Greeks in Palestine."

and in another MSS

"And when Matthew, by Divine inspiration, had written his Gospel, using the common language of the Greeks, by means of Nicolaus the Deacon, and it had been distributed in all Palestine among those of the Jews and Greeks who first believed that Christ was the Son of God, the lot fell upon him to preach the Gospel to the Parthians and Medes, and he knelt down and gave thanks unto the Lord, and with him the rest of the apostles."
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

So is this bizarre episode:
After the Savior’s resurrection he was accused of jealousy by the apostles. He brought his wife out into their midst and offered her to anyone who wanted her in marriage.
one of the closing scenes from the gospel? Notice that the narrative references the resurrection or ascension which may well tie it to the gospel. It may well explain the cryptic figure of Norea in the gnostic literature:
Beautiful (ὡραίαν), they say, was the wife he had (γυναῖκα ἔχων οὗτος). After the Savior’s resurrection he was accused of jealousy by the apostles. He brought his wife out into their midst and offered her to anyone who wanted her in marriage. (7) They say that his action was consistent with the saying "The flesh is to be treated with contempt." 88 Those who are members of his sect follow his word and act simply and uncritically, and indulge in unrestrained licence.
Birger Pearson drew attention to the fact that the Greek text of the Acts of Archelaus describes a cosmic virgin with an adjective which point to her being the gnostic Norea/Horaia figure (see previous post):
A certain virgin comely (ώραία) and well-adorned attempts to despoil the archons that had been borne up and crucified in the firmament by the Living Spirit, and she appears to the male archons as a beautiful woman, but to the female archons as a handsome and lusty young man. The archons, whenever they look at her in her beautiful appearance, are overcome with the passion of love, and unable to grasp her they burn terribly, out of their minds with the pangs of love. Whenever they run after her the virgin disappears. (Hegemonius, Acta Archelai 9 GCS ed. Beeson).
In other words, all the silly stories about the Nicolatians 'sharing women in common' or engaging in sexual promiscuity is clearly based on their 'sharing' a spiritual bride in common - Norea/Horaia. This is confirmed a little further when Clement goes on to twist the original meaning of their interpretation of scripture:
Anyway, there is a story that one of them encountered one of our beautiful virgins (παρθένῳ ὡραίᾳ) and said, "It is written, ‘Give yourself to anyone who asks.’" She did not understand the fellow’s impudence and replied with the height of propriety, "If the subject is marriage, speak to my mother." What godlessness! These communists in sexual freedom, these brothers in lustfulness, actually pervert the Savior’s words. They are a disgrace not just to philosophy but to the whole of human life. They deface the truth, or rather raze it to the ground insofar as they can. The wretches make a religion out of physical union and sexual intercourse, and think that this will lead them into the kingdom of God. (ibid 3.27)
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

Horaia (ὡραίαν), they say, was the wife he had (γυναῖκα ἔχων οὗτος).

So according to all research into this Oraia was the original name from which all the others (Noraia and the like) go back to in Greek. The original Hebrew myth deals with a female demon called Naamah and there are remnants in various source about her. To this end, one would expect Jesus not Nicolas to be her husband but that is another story.

Not only is Cain said to have been her husband but also Solomon.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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Joined: Sun Apr 19, 2015 8:47 am

Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful (ὡραῖόν) to contemplate, and having taken of its fruit she ate, and she gave to her husband also with her, and they ate (Genesis 3:6)
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
Secret Alias
Posts: 18362
Joined: Sun Apr 19, 2015 8:47 am

Re: Any Idea What Work Clement and Epiphanius Are Citing?

Post by Secret Alias »

I think we have stumbled on to a way of connecting this ἀπομνημόνευμά (and Justin's) with Papias's logion. Note what we learn when we investigate what exactly a ἀπομνημόνευμά was:
In respect of length the chria stands midway between the sententia (cf 1121) and the ἀπομνημόνευμά = commemoratio (Prisc Praeex 3). The sententia is the shortest form because it is infinite (cf 872). The chria is finite (cf 1171) and so longer because it builds a historical anecdote around the nucleus of the sententia, the anecdote being presented in the shortest form (mostly in one sentence). The ἀπομνημόνευμά = commemoratio develops the chria into a short tale (cf 1119.5) cf. Prisc Praeex 3. [Hermog] Prog. 3. The chria is used as an ode-theme cf. Mornet p. 176. The novella and fabliaux literature as commemoratio, also has connections with the chria. https://books.google.com/books?id=Jxck6 ... AC&f=false
The book in question is Hermogenes, De rhetoricae praeexercitamentis [= Progymnasmata], trans. Prisciancus.

Hermogenes of Tarsus
From Wikipedia, the free encyclopedia
Hermogenes of Tarsus (Greek: Ἑρμογένης ὁ Ταρσεύς) was a Greek rhetorician, surnamed The Polisher (Ξυστήρ). He flourished in the reign of Marcus Aurelius (AD 161–180).
Contents [hide]
1 Life and work
2 Editions and translations
3 Work on Hermogenes' influence
4 Other people
5 References
6 External links
Life and work[edit]
His precocious ability secured him a public appointment as teacher of his art while he was only a boy, attracting the note of the emperor himself; but at the age of twenty-five his faculties gave way, and he spent the remainder of his long life in a state of intellectual impotence.[1] According to legend, he probably fell victim to a disease which resulted in meningitis, such as measles or yersinia. Philostratus of Lemnos notes he continued in this pitiable state until dying at an advanced age. Allegedly, Antiochus used to taunt him: "Lo, here is one who was an old man among boys and now among the old is but a boy."[2] The Suda records a rumor that after his death his heart was found to be enormous and covered in hair.[1]
During his early years, however, he had composed a series of rhetorical treatises, which became popular textbooks, and the subject of subsequent commentaries. We still possess some sections:
Περὶ στάσεων – On legal issues (staseis)
Περὶ εὑρέσεως – On the invention of arguments
Περὶ ἰδεῶν – On various kinds of style (or On types of style)
On the method of speaking effectively
Προγυμνάσματα – On rhetorical exercises (progymnasmata).
In On Types of Style,[full citation needed] Hermogenes identifies seven, rather than the traditional three—high, medium and low—elements of style. First is clarity, because of its importance. Clarity is subdivided into purity, which is sentence-level clarity, and distinctness, which is about over all organization. The next category, grandeur is subdivided into six parts, but generally clumped into four sections: solemnity and brilliance are the first section and are very similar. Solemnity is using short, abstract statements about elevated topics; brilliance takes those abstracts down to specifics, and is longer. The third part of grandeur is amplification. The last section of grandeur comprises three parts: asperity, vehemence and florescence. Asperity for sharp criticism, vehemence for disdain and florescence to ameliorate strong feelings. The category of beauty is not subdivided. The next type of style is rapidity—quick short sentence, rapid replied, sudden turns of thought in antithesis. The fifth style is ethos which is subdivided into simplicity, sweetness, subtlety and modesty. The last style, gravity, is the correct balance of all six of these types of style.
“Finally, from so little sleeping and so much reading, his brain dried up and he went completely out of his mind.”
― Miguel de Cervantes Saavedra, Don Quixote
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