Clement of Alexandria · a new plain-English translation from the original language
We might find yet another testimony to confirm that the best of the philosophers, having appropriated the finest of their doctrines from us, boast of them as their own, when in fact they have also gathered blossoms from the other barbarians, from those of each school who contributed something — most of all from the Egyptians, both in other matters and especially regarding the teaching on how souls migrate into new bodies. For among the Egyptians there exists a distinct system of thought all their own; and nothing shows this more than their stately, priest-governed rites.
First comes forward the singer, bearing one of the symbols of music. They say he must have taken up two books out of the books of Hermes, one of which contains hymns to the gods, and the second an account of the reckoning of the king's life.
After the singer comes the horoscopist, carrying in his hand a horologion and a palm branch, the symbols of astrology. He must always have on his lips the astrological books of Hermes, four in number: one concerns the ordering of the fixed stars that appear, another concerns the arrangement of the sun and moon and the five wandering stars, another concerns the conjunctions and illuminations of sun and moon, and the remaining one concerns the risings.
Next in order comes forward the sacred scribe, having feathers upon his head, and in his hands a book and a case holding the black fluid for writing and the pen used to write it. He must know the so-called hieroglyphics, dealing with cosmography and geography, the arrangement of the sun and moon and of the five wandering stars, the chorography of Egypt and the mapping of the Nile, the description of the construction of the sacred buildings and of the lands consecrated to them, and matters of measurement and of the things used in the temples.
Then the vestment-keeper follows those already named, holding the cubit of justice and the libation-vessel. He knows all matters of instruction and the so-called calf-sealing rites; and there are ten books relating to the honor of their gods and comprising Egyptian piety, covering offerings, the giving of firstfruits, chants, petitions, sacred processions, feast-days, and such related matters.
Last of all comes forth the prophet, carrying openly in his bosom the water-vessel, followed by those who bear the distribution of loaves. He, as the president of the temple, learns thoroughly the so-called sacerdotal books, ten in number (they contain matters of laws and gods and the whole education of the priests); for indeed among the Egyptians the prophet is also the overseer of the distribution of the revenues.
There are, then, forty-two books that are altogether necessary, belonging to Hermes, of which thirty-six, covering the entire body of Egyptian learning, are mastered thoroughly by those already named, while the remaining six, which are medical, are learned by the pastophoroi — concerning the constitution of the body, and concerning diseases, and instruments, and drugs, and concerning diseases of the eyes, and last of all concerning matters of women.
Such, then, to speak briefly, are the matters of the Egyptians; but the philosophy of the Indians too is itself widely renowned.
Alexander the Macedonian, at any rate, having taken ten of the Indian gymnosophists who were reputed to be the best and the most terse in speech, set problems before them, threatening to put to death the one who did not answer aptly, and ordering the eldest of them to be the judge. The first, then, being questioned whether he thought the living were more numerous or the dead, said the living; for the dead, he said, no longer exist. The second, asked whether the earth or the sea nourishes larger beasts, said the earth; for the sea, he said, is a part of it. The third, asked which animal is the most cunning, said: the one not yet known until now — man. The fourth, being questioned by what reasoning they had made Sabbas revolt, though he was their ruler, answered: because they wished him either to live well or to die well. The fifth, asked whether he thought day or night came first, said: night, by one day; for of questions that admit no solution the answers too must of necessity admit no solution. The sixth, asked how one might be most loved, said: if, being most powerful, he is not feared. The seventh, asked how a man might become a god, said: by doing what it is not possible for a man to do. The eighth, asked which is stronger, life or death, said: life, since it bears so many evils. The ninth, when asked up to what point living remains good for a man, said: until he stops judging death preferable to life. And when Alexander bade the tenth also say something, since he was the judge, he said: each spoke worse than the other. And when Alexander said, will you not then be the first to die, for judging thus? he answered: and how, O king, could you be truthful, having said you would first kill the one who answered worst?
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