{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/002/0020378.htm","path":"chr/ecf/002/0020378.htm","source_url":"https://sacred-texts.com/chr/ecf/002/0020378.htm","text":"But since they will believe neither in what is good justly nor in knowledge unto salvation, we ourselves reckoning what they claim as belonging to us, because all things are God\u2019s; and especially since what is good proceeded from us to the Greeks, let us handle those things as they are capable of hearing. For intelligence or rectitude this great crowd estimates not by truth, but by what they are delighted with. And they will be pleased not more with other things than with what is like themselves. For he who is still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul, which the Saviour confers, like the uninitiated at the mysteries, or the unmusical at dances, not being yet pure and worthy of the pure truth, but still discordant and disordered and material, must stand outside of the divine choir. \u201cFor we compare spiritual things with spiritual.\u201d 2995 Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated\u2014that is, those devoted to God, circumcised in the desire of the passions for the sake of love to that which is alone divine\u2014were allowed access to them. For Plato also thought it not lawful for \u201cthe impure to touch the pure.\u201d\nThence the prophecies and oracles are spoken in enigmas, and the mysteries are not exhibited incontinently to all and sundry, but only after certain purifications and previous instructions.\n \u201cFor the Muse was not then\nGreedy of gain or mercenary;\nNor were Terpsichore\u2019s sweet,\nHoney-toned, silvery soft-voiced\nStrains made merchandise of.\u201d\nNow those instructed among the Egyptians learned first of all that style of the Egyptian letters which is called Epistolographic; and second, the Hieratic, which the sacred scribes practice; and finally, and last of all, the Hieroglyphic, of which one kind which is by the first elements is literal (Kyriologic), and the other Symbolic. Of the Symbolic, one kind speaks literally by imitation, and another writes as it were figuratively; and another is quite allegorical, using certain enigmas.\nWishing to express Sun in writing, they makea circle; and Moon, a figure like the Moon, like its proper shape. But in using the figurative style, by transposing and transferring, by changing and by transforming in many ways as suits them, they draw characters. In relating the praises of the kings in theological myths, they write in anaglyphs. 2996 Let the following stand as a specimen of the third species\u2014the Enigmatic. For the rest of the stars, on account of their oblique course, they have figured like the bodies of serpents; but the sun, like that of a beetle, because it makes a round figure of ox-dung, 2997 and rolls it before its face. And they say that this creature lives six months under ground, and the other division of the year above ground, and emits its seed into the ball, and brings forth; and that there is not a female beetle. All then, in a word, who have spoken of divine things, both Barbarians and Greeks, have veiled the first principles of things, and delivered the truth in enigmas, and symbols, and allegories, and metaphors, and such like tropes. 2998 Such also are the oracles among the Greeks. And the Pythian Apollo is called Loxias. Also the maxims of those among the Greeks called wise men, in a few sayings indicate the unfolding of matter of considerable importance. Such certainly is that maxim, \u201cSpare Time:\u201d either because life is short, and we ought not to expend this time in vain; or, on the other hand, it bids you spare your personal expenses; so that, though you live many years, necessaries may not fail you. Similarly also the maxim \u201cKnow thyself\u201d shows many things; both that thou art mortal, and that thou wast born a human being; and also that, in comparison with the other excellences of life, thou art of no account, because thou sayest that thou art rich or renowned; or, on the other hand, that, being rich or renowned, you are not honoured on account of your advantages alone. And it says, Know for what thou wert born, and whose image thou art; and what is thy essence, and what thy creation, and what thy relation to God, and the like. And the Spirit says by Isaiah the prophet, \u201cI will give thee treasures, hidden, dark.\u201d 2999 Now wisdom, hard to hunt, is the treasures of God and unfailing riches. But those, taught in theology by those prophets, the poets, philosophize much by way of a hidden sense. I mean Orpheus, Linus, Mus\u00e6us, Homer, and p. 450 Hesiod, and those in this fashion wise. The persuasive style of poetry is for them a veil for the many. Dreams and signs are all more or less obscure to men, not from jealousy (for it were wrong to conceive of God as subject to passions), but in order that research, introducing to the understanding of enigmas, may haste to the discovery of truth. Thus Sophocles the tragic poet somewhere says:\u2014\n \u201cAnd God I know to be such an one,\nEver the revealer of enigmas to the wise,\nBut to the perverse bad, although a teacher in few words,\u201d\u2014\nputting bad instead of simple. Expressly then respecting all our Scripture, as if spoken in a parable, it is written in the Psalms, \u201cHear, O My people, My law: incline your ear to the words of My mouth. I will open My mouth in parables, I will utter My problems from the beginning.\u201d 3000 Similarly speaks the noble apostle to the following effect: \u201cHowbeit we speak wisdom among those that are perfect; yet not the wisdom of this world, nor of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery; which none of the princes of this world knew. For had they known it, they would not have crucified the Lord of glory.\u201d 3001\nThe philosophers did not exert themselves in contemning the appearance of the Lord. It therefore follows that it is the opinion of the wise among the Jews which the apostle inveighs against. Wherefore he adds, \u201cBut we preach, as it is written, what eye hath not seen, and ear hath not heard, and hath not entered into the heart of man, what God hath prepared for them that love Him. For God hath revealed it to us by the Spirit. For the Spirit searcheth all things, even the deep things of God.\u201d 3002 For he recognises the spiritual man and the Gnostic as the disciple of the Holy Spirit dispensed by God, which is the mind of Christ. \u201cBut the natural man receiveth not the things of the Spirit, for they are foolishness to him.\u201d 3003 Now the apostle, in contradistinction to gnostic perfection, calls the common faith 3004 the foundation, and sometimes milk, writing on this wise: \u201cBrethren, I could not speak to you as to spiritual, but as to carnal, to babes in Christ. I have fed you with milk, not with meat: for ye were not able. Neither yet are ye now able. For ye are yet carnal: for whereas there is among you envy and strife, are ye not carnal, and walk as men?\u201d 3005 Which things are the choice of those men who are sinners. But those who abstain from these things give their thoughts to divine things, and partake of gnostic food. \u201cAccording to the grace,\u201d it is said, \u201cgiven to me as a wise master builder, I have laid the foundation. And another buildeth on it gold and silver, precious stones.\u201d 3006 Such is the gnostic superstructure on the foundation of faith in Christ Jesus. But \u201cthe stubble, and the wood, and the hay,\u201d are the additions of heresies. \u201cBut the fire shall try every man\u2019s work, of what sort it is.\u201d In allusion to the gnostic edifice also in the Epistle to the Romans, he says, \u201cFor I desire to see you, that I may impart unto you a spiritual gift, that ye may be established.\u201d 3007 It was impossible that gifts of this sort could be written without disguise.\n[Prov. i. 6.]\n449:2999 450:3000 450:3001 450:3002\n1 Cor. 2:9, 10.\n450:3003 450:3004\n[See cap. i. p. 444, note 6, supra.]\n450:3005 450:3006 450:3007","title":"Ante-Nicene Fathers, Vol II: CLEMENT OF ALEXANDRIA: Chapter IV.\u2014Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers.","type":"page"}