Clement of Alexandria · a new plain-English translation from the original language
But since they are not willing to trust rightly either in the Good or in knowledge for salvation, let us — considering that what is theirs is really God's own, and especially since the good things among the Greeks took their start from us — undertake to deal with them in the manner they are naturally disposed to hear. For this great crowd judges what is prudent or just not on the basis of truth, but by whatever pleases it; and it is pleased by nothing so much as by its own likeness to itself. For so far as anyone is still blind and deaf, having neither understanding nor that fearless and keen-sighted eye of the soul that loves contemplation — which the Savior alone implants — such a one must, like the uninitiated in the mysteries or the tuneless in the choral dances, since he is not yet pure nor worthy of holy truth, but is discordant and disorderly and material, still stand outside the divine chorus; for we compare spiritual things with spiritual. This, then, is why the manner of concealment — a manner truly divine and most necessary for us, on account of the word laid up, sacred in the strictest sense, in the inmost shrine of truth — was hinted at by the Egyptians through what they call their adyta, and by the Hebrews through the veil, through which only those consecrated as priests, that is, those set apart to God, those circumcised in the desires of the passions through their love for God alone, were permitted to pass. For it was agreed, even by Plato, that it is not lawful for the impure to lay hold of the pure.
Hence prophecies and oracles are spoken in riddles, and the mysteries are not displayed indiscriminately to those who come upon them, but only after certain purifications and preliminary sayings: "for the Muse was not yet then greedy of gain, nor a hireling; nor were sweet, honey-voiced, soft-sounding songs sold with silvered faces to Terpsichore."
For instance, those educated among the Egyptians first of all learn thoroughly that method of Egyptian writing called epistolographic; second, the hieratic, which the sacred scribes use; and last and final, the hieroglyphic, of which one kind is literal, by means of the first elements, and the other symbolic. Within the symbolic type, one manner conveys meaning literally through imitation, a second is inscribed as though figuratively, and a third is rendered outright as allegory by way of certain riddles.
So, wishing to write "sun," they make a circle, and "moon," a crescent shape, according to the literal form.
In the figurative manner, adapting by transferring and repositioning, altering some things, and transforming others in many ways, they engrave their inscriptions.
The praises of kings, accordingly, handed over to mythical theologizings, they record by means of relief carvings.
Let this serve as an example of the third kind, that according to riddles: the remaining stars, because of the crooked path they trace, they compared to the bodies of serpents, but the sun to the form of the beetle, since, having molded a round shape out of ox-dung, it rolls it along facing itself. And they say that for six months this creature lives under the earth, and for the other half of the year lives above the earth, and that it deposits its seed into the ball and begets, and that no female beetle ever comes to be.
All, then, so to speak, who have theologized, both barbarians and Greeks, have concealed the first principles of things, and have handed down the truth by means of riddles and symbols, and again by allegories and metaphors and certain such devices — of the very kind found also among the Greeks in their oracles, and indeed the Pythian Apollo is called Loxias.
Yes, and even the sayings of those called wise among the Greeks show forth, in a few words, the meaning of a greater matter — take for instance "be sparing of time," that is, since life is short, one ought not to squander this time in vain; or, on the contrary interpretation, be sparing of one's private expenditures, so that, it says, even if you live many years, you may not run short of necessities.
Likewise also "know thyself" points to many things: that you are mortal, and that you were born a man, and further, by comparison with the other superiorities of life, that you are of no account — whether it speaks of one who is honored or wealthy, or, on the contrary, that though wealthy and honored you should not pride yourself on an advantage that is not permanent; and "know for what you have come to be," it says, and whose image you are, and what your substance is, and what your making, and what your kinship to the divine, and other such things. And the Spirit says also through Isaiah the prophet: "I will give you hidden treasures, secret and unseen." And the treasures of God, and his inexhaustible wealth, is wisdom that is hard to hunt down.
But also the poets who were taught theology by these prophets philosophize much by way of hidden meaning — I mean Orpheus, Linus, Musaeus, Homer and Hesiod and the wise men of that school. Poetic enchantment serves them as a veil before the many; dreams and symbols keep all things more obscure to men, not out of envy (for it is not right to think of God as subject to passion), but so that the inquiry, slipping in toward the understanding of the riddles, may run back up to the discovery of truth. It is for this reason that Sophocles, the tragic poet, says somewhere: "And such I know God to be: to the wise, ever a riddler of oracles; but to the foolish, a poor teacher, even in brief speech" — setting "poor" over against "plain."
Indeed, concerning all our scripture, it is written outright in the psalms that it is spoken as in a parable: "Listen, my people, to my teaching; turn your ear toward the words my mouth speaks; I will open my mouth to speak in parables, uttering hidden sayings from ancient days." And the noble apostle says similar things somewhat as follows: "We speak wisdom among the perfect, yet a wisdom not of this age, nor of the rulers of this age, who are coming to nothing; but we speak God's wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the ages for our glory; which none of the rulers of this age has known, for if they had known it, they would not have crucified the Lord of glory." The philosophers, however, were not driven to insult the Lord's presence; it therefore remains for the apostle to strike down the conceit of those reckoned wise among the Jews. Hence he continues: he states that we proclaim, just as scripture records, what no eye has seen and no ear has heard, what has not entered into the heart of any man—all that God has made ready for those who love him. For God has disclosed these things to us through the Spirit; the Spirit examines everything, even the depths of God." For only one who is spiritual and knowing recognizes the disciple of the Holy Spirit that is supplied from God, which is the mind of Christ; whereas the merely natural man does not welcome what belongs to the Spirit, since to him it is nothing but foolishness.
For instance, the apostle, to distinguish gnostic perfection from common faith, calls the latter now a foundation, now milk, writing in this fashion: "Brothers, I was not able to speak to you as to spiritual people, but as to fleshly people, as to infants in Christ. I gave you milk to drink, not solid food, for you were not yet able; indeed, not even now are you able, for you are still fleshly. For where there is jealousy and strife among you, are you not fleshly, and walking according to man?" These are the things chosen by sinful men; but those who have abstained from them are minded toward the things of God, and share in gnostic nourishment. "By the grace," he says, "given me, like a skilled master builder I laid a foundation, and another builds upon it — gold and silver, precious stones." These are the gnostic structures built upon the foundation of faith in Jesus Christ, whereas the additions of the heresies are straw and wood and hay. "And of what sort each man's work is, the fire will test it." He alludes to this gnostic structure also within his letter to the Romans, saying: "For I long to see you, that I may impart to you some spiritual gift, that you may be established." For it was not possible to write of such gifts as these openly.
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