There is a quite good wiki page HesychiusSecret Alias wrote: ↑Thu Mar 30, 2023 3:30 pm Now the question is. What is the latest source that Hesychius uses?
Andrew Criddle
There is a quite good wiki page HesychiusSecret Alias wrote: ↑Thu Mar 30, 2023 3:30 pm Now the question is. What is the latest source that Hesychius uses?
This is from Conybeare's edition of Philo's On the Contemplative LifeSecret Alias wrote: ↑Fri Mar 31, 2023 2:09 pm On the orthodoxy of the statement shared with Valentinus here:
he same scruples made their way into Christianity,
and in Clem. Alex. Strom. 3. 17. 59, Ρ. 538 (193 Sylb.) we have
an excerpt of the letter of Valentinus, πρὸς ᾿Αγαθοπόδα, in which we
read that Jesus ἤσθιεν καὶ ἔπινεν ἰδίως οὐκ ἀποδιδοὺς τὰ βρώματα. τοσαύτη
ἦν αὐτῷ ἐγκρατείας δύναμις, ὥστε καὶ μὴ φθαρῆναι τὴν τροφὴν ἐν αὐτῷ,
ἐπεὶ τὸ φθείρεσθαι αὐτὸς οὐκ εἶχεν. Nor was this particular scruple
confined to Docetic sects, for the orthodox Armenian Church
participates in the belief. Thus Nerses Claiensis, the great twelfth-
century doctor (Epistola II ad Iacobum Syrum, opera Latine,
Venetiis 1832, vol. 1, pp. 84-90): Quid foedius in nobis est, quid
magis inuitum euacuatione corruptorum?.... sicut ad litus maris
Tiberiadis post resurrectionem manducauit et bibit partem piscis
assi, quem petiit, et fauum mellis, neque audet quis «icere cor-
ruptionis solutionem adfuisse ... . ita credatur de lis quoque
cibis, quos ante resurrectionem manducauit, iuxta superius allatum
exemplum fuisse. The Virgin Mary, after her miraculous concep-
tion, was similarly exempted from the necessities of human nature.
That, says Nerses, was allowed to have been the case even by
externis ethnicis, qui etsi non profiteantur (Christum) Deum nec
filium, attamen ex eo quod illis innotescit natiuitas eius ex Uirgine,
ne passiones quidem ei tribuunt, neque mortem, nedum profecto
contemptibiles euacuationes. See below, note on p. 477. 22.
He is saying that the play on words near the end of the letter is also at the beginning of the letter. Here it is:Von den Worten des Briefes gehören nur wird auch das Wortspiel θεότητα - θνήτοτα , auf das der Anonymus schon im Anfange des Briefes hinweist dem Kopfe Valentins entsprungen sein .
ἀποβαίνει τοῦ θνητοῦ παντός, ὥσπερ σῶμα ἔχουσα τοῦ Θεοῦ τὸ Πνεῦμα
It withdraws from anything mortal, like a body which has the Spirit of God
Clement not surprisingly cited Euripides use of θνητός quite a bit. Interestingly it is in Book Three where a lot of letter crosses over.Can it be any profit to the gods to heap upon us mortal men (θνητοῖσι θεοὺς ἐπιβάλλειν) beside our other woes this further grief for children lost, a grief surpassing all?
He later cites a similar play on words from a later writer:But the most of men, clothed with what is perishable, like cockles, and rolled all round in a ball in their excesses, like hedgehogs, entertain the same ideas of the blessed and incorruptible God as of themselves.
οἱ δὲ πλεῖστοι τῶν ἀνθρώπων τὸ θνητὸν ἐνδυόμενοι καθάπερ οἱ κοχλίαι καὶ περὶ τὰς αὑτῶν ἀκρασίας ὥσπερ οἱ ἐχῖνοι σφαιρηδὸν εἱλούμενοι περὶ τοῦ μακαρίου καὶ ἀφθάρτου θεοῦ τοιαῦτα οἷα καὶ περὶ αὑτῶν δοξάζουσιν [Strom 5.11.68.2]
Clearly a part of a letter brought into the Stromata.Well? Can’t you see, good people (I want to speak as if you were here with me), that in fighting against these excellent commandments, you are in conflict 123 with your own salvation?