(From the 1765 Venice edition
of André Galland's
"Library of the Ancient Fathers", Tome 1, folio-size,
p. 9)
Author: André Galland
Googlebooks PDF: PG001
Chapter 21
See, beloved, that his many benefits may not <turn> into judgment for us all, unless[[A]] <living as a citizen> worthily of him we do beautiful and well-pleasing things before him with concord. For <it> says somewhere[[46]]: "<The> spirit of <the> Lord <is a> light searching the storehouse of the belly"[[4b]]. Let us see how near <he> is, and that none of our thoughts has escaped him, nor of the discussions which we make. Just, therefore[[47]], <it> is that we not <desert our post> <away from> his will. Rather against men <who are> silly and thoughtless and pretentious and proud with boasting[[48]] of their word let us offend[[49]], than against God. To the Lord Jesus Christ, whose blood on our behalf was given[[50]], let us turn. Our leaders[[51]] let us respect, our presbyters let us honor, the young let us teach the education of the fear of God. Our women let us correct to the good; the love-worthy conduct of chastity let them demonstrate, the pure purpose of their mildness let them display, the the appropriateness of their tongue through speech[[52]] let them make manifest, their love not according to partialities[[53]], but to all <those> fearing God piously, let them provide <it as> equal[[54]]. Let your children[[55]] partake of education in Christ; let them them learn how humility prevails with God, how holy love <is powerful> with God; how fear[[56]] of him <is> beautiful and great, and saving all <those> piously converting <to> him in pure intention. For <he> is a searcher of thoughts and considerations[[57]]; whose spirit is in us, and wherever he wishes, he will take it away[[58]].
Biblical Citations
4b. Proverbs 20:27
Notes
46. "For it says somewhere": Those <words> Clement of Alexandria copied out <in> "Miscellanies", book 4, chapter 17, page 611.--Gallandi
--"For it says somewhere: The spirit of the Lord is a light, searching the storehouse of the belly": Thus I punctuate[[A]]. The saying is Solomon's, Proverbs 20:27, from memory somewhat rather carelessly, as generally <happens>, brought forth. For neither <is recourse to be had> to either apocryphal or sacred lost books, whither we are sent by the learned man Jean Morin <in> "Biblical Exercise" 9, chapter 4, number 8. Moreover, the same meaning is given to the saying in the Catena of the Greek Fathers.--Cotelier
47. <From> "Just, therefore" to "against God": These are an interpolator's. An unlearned man avoids words far from <common> use or difficult, and he both changes and [omits about the Gnostics], <in order to> <conceal> the deceit, but it shows through.--Bernard
--The learned man wants these words sought, of course, from Clement of Alexandria, page 517, but interpolated so that they are able to be had <as> the words of the Roman Clement.--<No attribution: Migne?>
48. "with boasting": The editions <print>, "in boasting". But from the manuscript is missing the preposition, "in".--Gallandi
49. "let us offend": Perhaps, "let us strike against", which word Chrysostom most frequently uses, as <in> homily 20 on the Epistle to the Ephesians: "Nothing of the things in life is frightful, except striking against God," and <in> homily 5 on the Epistle to the Romans: "For striking against God is more grievous than being punished," and <in> homily 31 on Matthew: "For the most grievous thing of all I have now let pass, that you strike against God," and elsewhere here and there: but to whom "let us offend" is more pleasing, <as far as concerns> me <it will be permitted> that they retain <it>, since I know that in <the writings of> Peter is written, "to offend against the word".--Young
50. "on our behalf was given": Clement of Alexandria reads, "was made sacred": what if <it were>, "was poured out"; but I change nothing.--The same <sc. Young>
51. "leaders": All things in <the writings of> Clement of Alexandria rightly cohere. In <the writings of> Clement of Rome is the greatest disorder. This chapter from Clement of Alexandria, page 517, is miserably corrupt.--Bernard
52. "through speech": Clement of Alexandria <in the cited passage>, page 612, reads, "through silence": which reading indeed Wotton prefers to the manuscript's reading. Thus also Davies, unless you prefer with him, "through speechlessness", so that you more nearly approach to the manuscript.--Gallandi
--"through speech": Clement of Alexandria reads, "silence", and indeed much more correctly: "For to women silence brings order," as Sophocles <writes>. For than modest silence in women nothing is more recommended, especially in public gatherings, and in sacred assemblies, as Paul instructs. Whence Cyril of Jerusalem in <his> "<Prologue to Catechesis>" wants women in <churches> at the time of exorcisms to be occupied in reading, praying, and singing, but without any disquiet or din, so that the neighboring ears of <those sitting> nearby do not hear the discourse of <their> lips. His words <are> thus: "And again let the virginal assembly have been thus collected, either singing or reading or in prayer" (the Oxford manuscript of best distinction in the Bodleian Library, reads "in silence", and correctly) "such that on the one hand <their> lips speak, but on the other hand others' ears do not hear; for to woman I do not entrust to speak in church. And let the married <woman> similarly imitate <<perhaps, let sing hymns>> and let <her> pray, and let <her> lips move, but let <her> voice not be heard," etc.--Young
53. "not according to partialities"[[B]]: 1 Timothy 5:21 : "Doing nothing according to partiality". "Doing nothing by inclining to another part", <as> translates the Latin translator. For "inclination" is set forth by the Suda <as> "<inclination to one side>". But <that word> should be restored twice to St. Basil: Once, indeed, <in> the homily on the beginning of Proverbs, page 399, where now is had: "Neither acting according to calling forth," <<(the Greek edition <prints> "judicial summons")>> "but carrying out straightaway" <<(the same edition <prints> "straightforward")>> also undistorted decisions": since Oecumenius at the praised passage of the Apostle thus cites: "Doing nothing according to partiality, but carrying out straightforward and undistorted decisions." And again, <in> epistle 342, in which in an equivalent manner today is read: "<since> we <are able> to do nothing according to partiality".--Cotelier
54. "piously let them provide it as equal": Birr thinks that "piously" should be referred to the women; whom certainly the holy Father would teach to "piously" exhibit the service of charity to <those> fearing God, that is, sacredly and purely, and with equal balance, "not according to partialities". And so he thus punctuates this passage: "their love, not according to partialities, but to all <those> fearing God, let them piously provide <it as> equal."--Gallandi
55. "your children": Clement of Alexandria <in the cited passage> <has>, "our". From this Reverend Potter has shown that "you" is read wrongly in <the writings of> our Clement; rather mostly because a little earlier the holy Father has written in the first person, "let us turn...let us respect...let us honor...our women let us correct." Thus also Davies followed Potter. But <that> is not, indeed in my judgment, why we should bring violence against the manuscript's reading. For <the fact> that Clement of Rome has written, "our women", the word "let us correct" was <the cause>, so that the sentence would coincide with speech already established in the first person. However, since here he uses another kind of writing, he should completely be reckoned to have written, "your children".--The same <sc. Gallandi>
56. In <the writings of> Clement of Alexandria, [[Lat. Trans. Om.]], "fear of the Lord", and presently in a pure heart, "in a pure heart"[[C]].--Coustant
57. "and considerations": The holy Father imitates the Apostle, <in> Hebrews 4:12 : "The word of God...<is> discerning of considerations and thoughts of <the> heart."--Gallandi
58. "he will take it away"[[D]]: Thus Wotton <reads> from the manuscript; the editions, except for the London, <print>, "he may take it away". Clement of Alexandria also exhibits the manuscript's reading. In both, however, Davies bids that <it> should be read <as> in the <future perfect>, "he will take it away": "And when he will have wished, he will take it away" (<namely, his> spirit).--The same <sc. Gallandi
My Notes
A. The presence or absence of a comma in between "light" and "searching" seems not to make much of a difference in basic meaning.
B. Migne's text of this entry has the preposition "meta" as opposed "kata" as in the text. There is no explanation for the change, and it doesn't seem to agree with any of the citations. So I think it's an error, and I've kept the "kata".
C. It appears that this latter phrase is also the Alexandrian's Greek along with a Latin translation. But Migne seems to have missed the italics for the Latin.
D. The problem here is that the accent on the verb is wrong. The emendation to the optative mood would preserve the accent as it is, but it would also force a letter to change and strain the grammatical interpretation, since there is no "an" particle to accompany a potential optative, but an optative of wish doesn't seem to make sense here. Davies has emended the accent as is proper for the future tense.
Biblical Citations
4b. Proverbs 20:27
Notes
46. "For it says somewhere": Those <words> Clement of Alexandria copied out <in> "Miscellanies", book 4, chapter 17, page 611.--Gallandi
--"For it says somewhere: The spirit of the Lord is a light, searching the storehouse of the belly": Thus I punctuate[[A]]. The saying is Solomon's, Proverbs 20:27, from memory somewhat rather carelessly, as generally <happens>, brought forth. For neither <is recourse to be had> to either apocryphal or sacred lost books, whither we are sent by the learned man Jean Morin <in> "Biblical Exercise" 9, chapter 4, number 8. Moreover, the same meaning is given to the saying in the Catena of the Greek Fathers.--Cotelier
47. <From> "Just, therefore" to "against God": These are an interpolator's. An unlearned man avoids words far from <common> use or difficult, and he both changes and [omits about the Gnostics], <in order to> <conceal> the deceit, but it shows through.--Bernard
--The learned man wants these words sought, of course, from Clement of Alexandria, page 517, but interpolated so that they are able to be had <as> the words of the Roman Clement.--<No attribution: Migne?>
48. "with boasting": The editions <print>, "in boasting". But from the manuscript is missing the preposition, "in".--Gallandi
49. "let us offend": Perhaps, "let us strike against", which word Chrysostom most frequently uses, as <in> homily 20 on the Epistle to the Ephesians: "Nothing of the things in life is frightful, except striking against God," and <in> homily 5 on the Epistle to the Romans: "For striking against God is more grievous than being punished," and <in> homily 31 on Matthew: "For the most grievous thing of all I have now let pass, that you strike against God," and elsewhere here and there: but to whom "let us offend" is more pleasing, <as far as concerns> me <it will be permitted> that they retain <it>, since I know that in <the writings of> Peter is written, "to offend against the word".--Young
50. "on our behalf was given": Clement of Alexandria reads, "was made sacred": what if <it were>, "was poured out"; but I change nothing.--The same <sc. Young>
51. "leaders": All things in <the writings of> Clement of Alexandria rightly cohere. In <the writings of> Clement of Rome is the greatest disorder. This chapter from Clement of Alexandria, page 517, is miserably corrupt.--Bernard
52. "through speech": Clement of Alexandria <in the cited passage>, page 612, reads, "through silence": which reading indeed Wotton prefers to the manuscript's reading. Thus also Davies, unless you prefer with him, "through speechlessness", so that you more nearly approach to the manuscript.--Gallandi
--"through speech": Clement of Alexandria reads, "silence", and indeed much more correctly: "For to women silence brings order," as Sophocles <writes>. For than modest silence in women nothing is more recommended, especially in public gatherings, and in sacred assemblies, as Paul instructs. Whence Cyril of Jerusalem in <his> "<Prologue to Catechesis>" wants women in <churches> at the time of exorcisms to be occupied in reading, praying, and singing, but without any disquiet or din, so that the neighboring ears of <those sitting> nearby do not hear the discourse of <their> lips. His words <are> thus: "And again let the virginal assembly have been thus collected, either singing or reading or in prayer" (the Oxford manuscript of best distinction in the Bodleian Library, reads "in silence", and correctly) "such that on the one hand <their> lips speak, but on the other hand others' ears do not hear; for to woman I do not entrust to speak in church. And let the married <woman> similarly imitate <<perhaps, let sing hymns>> and let <her> pray, and let <her> lips move, but let <her> voice not be heard," etc.--Young
53. "not according to partialities"[[B]]: 1 Timothy 5:21 : "Doing nothing according to partiality". "Doing nothing by inclining to another part", <as> translates the Latin translator. For "inclination" is set forth by the Suda <as> "<inclination to one side>". But <that word> should be restored twice to St. Basil: Once, indeed, <in> the homily on the beginning of Proverbs, page 399, where now is had: "Neither acting according to calling forth," <<(the Greek edition <prints> "judicial summons")>> "but carrying out straightaway" <<(the same edition <prints> "straightforward")>> also undistorted decisions": since Oecumenius at the praised passage of the Apostle thus cites: "Doing nothing according to partiality, but carrying out straightforward and undistorted decisions." And again, <in> epistle 342, in which in an equivalent manner today is read: "<since> we <are able> to do nothing according to partiality".--Cotelier
54. "piously let them provide it as equal": Birr thinks that "piously" should be referred to the women; whom certainly the holy Father would teach to "piously" exhibit the service of charity to <those> fearing God, that is, sacredly and purely, and with equal balance, "not according to partialities". And so he thus punctuates this passage: "their love, not according to partialities, but to all <those> fearing God, let them piously provide <it as> equal."--Gallandi
55. "your children": Clement of Alexandria <in the cited passage> <has>, "our". From this Reverend Potter has shown that "you" is read wrongly in <the writings of> our Clement; rather mostly because a little earlier the holy Father has written in the first person, "let us turn...let us respect...let us honor...our women let us correct." Thus also Davies followed Potter. But <that> is not, indeed in my judgment, why we should bring violence against the manuscript's reading. For <the fact> that Clement of Rome has written, "our women", the word "let us correct" was <the cause>, so that the sentence would coincide with speech already established in the first person. However, since here he uses another kind of writing, he should completely be reckoned to have written, "your children".--The same <sc. Gallandi>
56. In <the writings of> Clement of Alexandria, [[Lat. Trans. Om.]], "fear of the Lord", and presently in a pure heart, "in a pure heart"[[C]].--Coustant
57. "and considerations": The holy Father imitates the Apostle, <in> Hebrews 4:12 : "The word of God...<is> discerning of considerations and thoughts of <the> heart."--Gallandi
58. "he will take it away"[[D]]: Thus Wotton <reads> from the manuscript; the editions, except for the London, <print>, "he may take it away". Clement of Alexandria also exhibits the manuscript's reading. In both, however, Davies bids that <it> should be read <as> in the <future perfect>, "he will take it away": "And when he will have wished, he will take it away" (<namely, his> spirit).--The same <sc. Gallandi
My Notes
A. The presence or absence of a comma in between "light" and "searching" seems not to make much of a difference in basic meaning.
B. Migne's text of this entry has the preposition "meta" as opposed "kata" as in the text. There is no explanation for the change, and it doesn't seem to agree with any of the citations. So I think it's an error, and I've kept the "kata".
C. It appears that this latter phrase is also the Alexandrian's Greek along with a Latin translation. But Migne seems to have missed the italics for the Latin.
D. The problem here is that the accent on the verb is wrong. The emendation to the optative mood would preserve the accent as it is, but it would also force a letter to change and strain the grammatical interpretation, since there is no "an" particle to accompany a potential optative, but an optative of wish doesn't seem to make sense here. Davies has emended the accent as is proper for the future tense.
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