Biblical Criticism & History Forum - earlywritings.com

So this is what Photius says about the Stromateis.

The Miscellanies,1 in eight books, contain an attack upon heresy and the heathen. The material is arranged promiscuously and the chapters are not in order, the reason for which he himself gives at the end of the seventh book in the following words: "Since these points have been thoroughly discussed, and our ethical formula has been sketched summarily and fragmentarily, as we promised, teachings calculated to kindle the flame of true knowledge being scattered here and there, so that the discovery of the sacred mysteries may not be easy to any one of the uninitiated," and so on. Τούτων ἡμῖν προδιηνυσμένων, καὶ τοῦ ἠθικοῦ τύπου ὡς ἐν κεφαλαίοις ὑπογραφέντος, σποράδην τε, ὡς ὑπεσχήμεθα, καὶ διερριμμένως τὰ ζώπυρα τῆς ἀληθοῦς γνώσεως ἐγκατασπειράντων μαθήματα, ὡς μὴ ῥᾳδίαν εἶναι τῷ περιτυχόντι τῶν ἀμυήτων τὴν τῶν ἁγίων εὕρεσιν καὶ ἑξῆς. This is the reason why the subject-matter is so unsystematically, , he himself says, arranged. (ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη , ὥς φησι , γέγονεν).

Given that I don't know where to stick this last sentence it likely belongs in place of the ending.

Having detailed these matters for us and outlined the ethical subject as in a summary, we have, as promised, scattered the sparks of the doctrines of true knowledge sporadically, so that it may not be easy for the uninitiated to find the sacred teachings. Let us move on to the promised subject. The Stromateis seem not to be like those well-cultivated gardens planted in rows for visual pleasure, but rather like a shady and dense mountain forest, planted with cypresses, plane trees, laurel, ivy, apple trees, olive trees, and fig trees, with the plantation deliberately mixed with both fruitful and unfruitful trees to discourage those who would dare to steal the beautiful fruits, desiring the writing to remain hidden. From these, the gardener will transplant and replant to adorn a beautiful and delightful garden.

Thus, the Stromateis do not aim for order or elegance of style, deliberately choosing not to use Greek words and not presenting the doctrines straightforwardly but secretly and not according to the truth, to make the readers diligent and inventive, preparing for any who might happen upon it. There are many baits and various ones due to the differences of the readers. The reason for arranging them in a scattered manner has become evident.(Ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη γέγονεν) .

"ὥς φησι" could introduce a direct quote, but it could also simply be an explanation rather than a verbatim citation of Clement's words. In the context of "καὶ ἑξῆς ... ὥς φησι," it can still be ambiguous whether "ὥς φησι" introduces a direct quote or a paraphrase.

"καὶ ἑξῆς" means "and so forth" or "and following." "ὥς φησι" means "as he says." When these phrases are used together, it can imply a continuation of a thought or explanation.

If "καὶ ἑξῆς" is leading into a specific segment of text and "ὥς φησι" follows it, it could mean that the author is directly quoting and then elaborates by saying "as he says."

If the preceding text is more of a summary and "καὶ ἑξῆς" indicates the continuation of ideas, "ὥς φησι" would then introduce a paraphrase or a summary.

Ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη, ὥς φησι, γέγονεν.

Translation: "The reason for arranging them in a scattered manner, as he says, was this."

It might be that Photius is summarizing Clement's justification rather than quoting him directly.

So, while "ὥς φησι" can be used for direct quotes, in this case, it is likely being used to introduce a paraphrase or summary of Clement’s words.

Against this argument though.

1. διερριμμένως is never used by Photios in the Biblotheca
2. διερριμμένως is used often by Clement in the Stromateis:

at the end of 1.12 "ἀλλ' ἔστι τῷ ὄντι ἡ τῶν ὑπομνημάτων ὑποτύπωσις † ὅσα διασποράδην καὶ διερριμμένως ἐγκατεσπαρμένην ἔχουσι τὴν ἀλήθειαν, ὅπως ἂν λάθοι τοὺς δίκην κολοιῶν σπερμολόγους. ἐπὰν δὲ ἀγαθοῦ τύχῃ γεωργοῦ, ἐκφύσεται ἕκαστον αὐτῶν καὶ τὸν πυρὸν ἀναδείξει." At the end of the Stromateis: Τούτων ἡμῖν προδιηνυσμένων καὶ τοῦ ἠθικοῦ τόπου ὡς ἐν κεφαλαίῳ ὑπογραφέντος, σποράδην, ὡς ὑπεσχήμεθα, καὶ διερριμμένως τὰ ζώπυρα τῶν τῆς ἀληθοῦς γνώσεως ἐγκατασπείραντες δογμάτων, ὡς μὴ ῥᾳδίαν εἶναι τῷ περιτυχόντι τῶν ἀμυήτων τὴν τῶν ἁγίων παρα δόσεων εὕρεσιν.

Example 1: Origen on John's Gospel
"For one proposition is 'In the beginning was the Word,' the second is 'The Word was with God,' and next (καὶ ἑξῆς) 'The Word was God.'"

Here, καὶ ἑξῆς clearly means "and next," indicating the next proposition in the sequence.

Example 2: Commentary on Matthew

"πρόσχες γὰρ τῷ 'εἴ τις θέλει πρῶτος γενέσθαι, ἔσται πάν των ἔσχατος καὶ πάντων διάκονος.' καὶ ἑξῆς τούτοις φησὶν ὅτι 'λαβὼν παιδίον (δηλονότι ὁ Ἰη σοῦς) ἔστησεν ἐν μέσῳ' τῶν μαθη τῶν αὐτοῦ, 'καὶ ἐναγκαλισάμενος αὐτὸ εἶπεν αὐτοῖς.'"

"Pay attention to 'If anyone wants to be first, he must be the last of all and the servant of all.' Following this (καὶ ἑξῆς) he says that 'taking a child (obviously, Jesus) he set him in their midst, and taking him in his arms, he said to them.'"

In this case, καὶ ἑξῆς is used to indicate the continuation of Jesus' teaching following the initial statement.

Example 3: "She is to be punished for speaking against reason because she did not cry out in the city, and the man for speaking against reason because he humbled the wife of his neighbor." And next (καὶ ἑξῆς) "If a man finds a betrothed girl in the field and forces her, and the man lies with her, you shall kill the man who lay with her only, but you shall do nothing to the girl; the girl has committed no sin worthy of death."

This passage uses καὶ ἑξῆς to indicate the continuation of a thought or citation, showing how the argument or narrative progresses seamlessly from one point to the next within the text.

Example 4: Eusebius Church History

"κριτήριον ἐκάθισεν, καὶ βίβλοι ἠνεῴχθησαν.' καὶ ἑξῆς 'ἐθεώρουν,' φησὶν 'καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς εἰ υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν, καὶ ἐνώπιον αὐτοῦ προσηνέχθη.'"

"The court sat in judgment, and the books were opened.' And following this (καὶ ἑξῆς) 'I watched,' he says, 'and behold, with the clouds of heaven, there came one like a son of man, and he came to the Ancient of Days and was presented before him.'"

Here, καὶ ἑξῆς connects two related visions, showing the continuity between them.

Example 5: Commentary on Isaiah

"τηρητέον δὲ ὡς τῶν ἐν τούτοις ὀνομαζομένων ἀνδρῶν...καὶ ἑξῆς, 'καὶ καλέσω τὸν παῖδά μου Ἐλιακὶμ τὸν τοῦ Χελκίου.'"

"It should be noted that among the men named in these matters...and further (καὶ ἑξῆς), 'and I will call my servant Eliakim, the son of Hilkiah.'"

Again, καὶ ἑξῆς links the continuation of the narrative or the prophecy.

Example 6: Ecclesiastica Theologia 2.22.2 - 3

"τίς ὥσπερ ἐγώ;» καὶ ἑξῆς «μάρτυρες ὑμεῖς ἐστε εἰ ἔστιν θεὸς πλὴν ἐμοῦ»"

"Who is like me?" and further (καὶ ἑξῆς) "You are my witnesses if there is a god besides me,"

καὶ ἑξῆς is used here to indicate the progression of the divine statement, linking one declaration to the next.

In summary, καὶ ἑξῆς often denotes a seamless continuation within the same text or thought process, guiding the reader through sequential elements or statements. On the other hand, καὶ τὰ ἑξῆς is more about summarizing or referencing subsequent parts of a text or discussion collectively.

Page I:25-26 mentions but does not describe an interpretation of Secret Mark which will lead to truth. Page II:7 refers to Carpocrates blasphemously and carnally interpreting Secret Mark, the letter then tries to refute Carpocrates' interpretation. Page III:18 speaks of the true interpretation of Secret Mark; this must mean an account of the interpretation leading to truth which was previously mentioned, (the true interpretation as distinct from Carpocrates' misinterpretation), but such an account is missing in the letter as we have it. Hence the end of the letter refers to material supposedly yet to come.

Andrew Criddle

The Carpocratian exegesis is that there are many nakeds with naked. Clement's response, exegesis without exegesis, is to show (but not say) there is only one naked.