Clement of Alexandria · a new plain-English translation from the original language
Next it would be fitting to explain, since Scripture has called the Greeks thieves of the barbarian philosophy, how this will be shown in a few words. For we shall not only demonstrate that, in their writings, they imitated the extraordinary things recorded among us, but also that, tampering with and falsifying the most authoritative of the doctrines—our writings being the older, as we have shown—we shall refute them concerning faith, and concerning wisdom, knowledge, and understanding, hope and faith, repentance and self-control, and indeed the fear of God (a veritable swarm, in short, of the virtues of truth, as many of them as the exposition proper to the topic before us shall require will be included); and how those who philosophized methodically on the doctrines of the ancients most especially emulated the hidden element of the barbarian philosophy—this symbolic and enigmatic form—as being most useful, or rather most necessary, for the knowledge of truth.
Following upon this, I think it is next in order to defend ourselves, using but a few writings, against the charges the Greeks bring against us—if perhaps even the Jew, coming gently to perceive, might be able to turn from that in which he believed to that in which he did not believe. Fittingly there will follow, for the noble among the philosophers, a loving refutation of their life and of their discovery of new doctrines—not that we are avenging ourselves on our accusers (far from it, since we ourselves have been taught to speak well of those who revile us, even when they hurl empty blasphemies against us), but aiming at their own conversion, in case the all-wise, chastened by a barbarian refutation, might be ashamed, so as to be able at last, late though it be, to discern what sort of studies these really are, for the sake of which they set out on their voyages overseas. For as to the things they have stolen, this must indeed be demonstrated once their self-love has been stripped away; and as to the things they boast of having discovered by their own inquiry, of these too there must be a refutation. Following on from this we must also run through the so-called encyclical education, as to how far it is useful, and concerning astrology and mathematics and magical sorcery. For the Panhellenes pride themselves greatly on these as the greatest of sciences. But he who refutes with frankness makes peace.
We have said many times already that we have neither practiced nor made it our business to speak in the Greek manner; for this alone is enough to lead the many away from the truth, whereas the true philosophy will benefit those who understand it not in respect of the tongue but in respect of the mind. One who cares for truth must, I think, compose his diction not out of artifice and calculation, but must try only to name what he wishes as best he can; for those who cling to words and busy themselves about them let the realities slip away. It is proper to the farmer to pluck unharmed the rose growing among thorns, and to the craftsman to find the pearl buried in the flesh of the oyster; and they say that birds have the sweetest quality of flesh when, no abundant food having been set before them, they themselves scratch with their feet and gather their food with labor. If then anyone who is contemplative of the like desires, amid the many plausible and Greek things, to track down the truth that lies hidden there—as the true face beneath the masks of Mormo—he will hunt it out by diligent inquiry. For that is what the revealing power shown to Hermas in his vision declares: whatever can be disclosed to you shall indeed be disclosed.
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