Biblical Criticism & History Forum - earlywritings.com

Photius, the eminent Byzantine scholar, left us a rich tapestry of references and critiques in his magnum opus, the Bibliotheca. One of the intriguing works he comments on is Clement of Alexandria's Stromateis. In Photius's report on the Stromateis, he provides not only an overview but also insights that hint at a possible variant ending to this eclectic collection of writings. By examining Photius's meticulous use of the phrase "and next" (καὶ ἑξῆς) across various contexts, we can argue that he indeed reports on an alternative conclusion to the Stromateis.

Photius's Report on the Stromateis

Photius's report on the Stromateis describes it as a work arranged promiscuously, with chapters not in any systematic order. He cites Clement's rationale from the end of the seventh book:

The Miscellanies, 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," he [Clement] himself says, "why the subject-matter is so unsystematically arranged. (ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη, ὥς φησι, γέγονεν).

Here, Photius points out Clement's intention to make the discovery of the sacred mysteries challenging for the uninitiated. The phrase "καὶ ἑξῆς" (and so on) at the end of this passage subtly indicates the continuation of thought or text, suggesting that what follows is a continuation or elaboration.

The Significance of καὶ ἑξῆς in Photius's Writings

Photius consistently employs "καὶ ἑξῆς" to denote the direct continuation of material, either through a direct citation or paraphrase. Here are some notable examples:

Exegesis of Texts

After saying these things, he again brings them together in equality and harmony, so that there may be no division in the body, but that the members should have the same care for one another, and next (καὶ ἑξῆς) 'desire the greater gifts' seems to me not to have been said as a recommendation or decision; for how could he, who often said that each should receive their gift for the common good and often showed that the one who seemed to have the greater gift was not different from the one who had the lesser?

Now, brothers. Now, he says, I wish to use my own example so as not to burden you with these things and to show how far short speaking only in tongues falls from perfection. For if I come to you speaking in tongues, and next (καὶ ἑξῆς) first having taken on his own form, he then proceeds to examine these things directly but even there, when he is about to say something harsher, he attributes it to himself, as in the phrase "I will be a barbarian to the one speaking," and if anything similar.

Historical Continuations:

The remaining book has the following title: 'Prologue of the Bishop of Caesarea in Palestine to the Continuation of the Ecclesiastical History of Eusebius Pamphilus.' It begins thus: 'Others have undertaken to compile an account of the events and to recall to memory the histories of what has happened.' And next (καὶ ἑξῆς) He states that he is a nephew on his mother's side of Cyril of Jerusalem and that he was encouraged by him to undertake this writing.

Sequential Citations in Theological Texts:

In the tenth chapter, concerning 'The word of salvation has been sent to you,' and concerning 'He did not spare His own Son,' and concerning 'Our hands have handled, concerning the Word of life,' and concerning 'For God so loved the world that He gave His only begotten Son,' and next (καὶ ἑξῆς) in the eleventh chapter, concerning 'This is our God, and no other shall be reckoned alongside Him.' Then, 'He appeared on earth and lived among men,' and concerning 'Arise, O God, judging the earth,' and concerning 'He who has seen Me has seen the Father,' and in response to those saying that the apostles could not teach the truth because of the weakness of those who heard.

Mixed References and Mythological Contexts:

There is someone named Dracon, an Arcadian by birth, from whom the myth about the dragon is derived. Regarding Ptolemy's dog, it is said that it fought alongside its master and, after its death, was found to have a hairy heart when it was cut open; the breed was Molossian, and its name was Briareus. Concerning Polydaemmon: what is meant by the poet's phrase 'As when Pandareus's daughter, Chloris, the nightingale,' and next (καὶ ἑξῆς) regarding the Palladium, it is said that Diomedes and Odysseus stole two."
Arguing for a Variant Ending in the Stromateis

Given Photius's meticulous use of "καὶ ἑξῆς" to indicate continuations and his comprehensive approach to documenting texts, it is plausible that his reference to the Stromateis includes an indication of a variant ending. The passage he cites from Clement ends with "καὶ ἑξῆς," which could imply additional content that follows in some manuscripts but is not explicitly detailed in Photius's summary.

Moreover, in his description of other works, Photius frequently points out the existence of different versions and titles, such as with the Homilies of Basil or the various manuscripts of "Who is the Rich Man that is Saved?" and the Eighth Stromateus. This practice suggests that Photius was acutely aware of textual variations and often made a point to note them.

Conclusion

Photius's consistent use of "καὶ ἑξῆς" (and next) serves as a marker for the continuation of material, whether directly cited or paraphrased. In the case of Clement's Stromateis, Photius's use of this phrase at the end of the cited passage hints at the possibility of a variant ending, a continuation that extends beyond the fragmentary and promiscuous arrangement noted in the existing text. This subtle clue opens the door for further exploration and investigation into the textual history of the Stromateis, suggesting that what we have might only be part of a more extensive work that circulated in different forms in the early Christian world.

Here is our ending of the Stromateis:

Having gone through these matters and having outlined the ethical place as in a summary, sporadically, as we promised, and having sown here and there the living sparks of true knowledge of doctrines, so that the discovery of the sacred traditions may not be easy for the uninitiated who happen to come across them, let us move on to the promise. The Stromateis seem somehow not to be cultivated paradises planted in rows for visual pleasure, but rather more like a shady and thickly wooded mountain with cypresses and plane trees, laurels and ivy, apple trees, olive trees, and fig trees, deliberately intermixed with both fruit-bearing and barren trees to deter those daring to steal the ripe fruits, wishing the writings to remain hidden. From these, the gardener will transplant and replant to adorn a beautiful paradise and a delightful grove. Therefore, neither the order nor the expression is aimed at in the Stromateis, where indeed they deliberately do not want the wording to be Greek and the sowing of the doctrines is done covertly and not according to the truth, preparing those who read to be diligent and inquisitive if they happen to encounter them. For there are many and varied baits due to the differences among the fish. After this seventh book of the Stromateis, we will begin our discourse on what follows from another starting point.

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 παραδόσεων εὕρεσιν, μετίωμεν ἐπὶ τὴν ὑπόσχεσιν. ἐοίκασι δέ πως οἱ Στρωματεῖς οὐ παραδείσοις ἐξησκημένοις ἐκείνοις τοῖς ἐν στοίχῳ καταπεφυτευμένοις εἰς ἡδονὴν ὄψεως, ὄρει δὲ μᾶλλον συσκίῳ τινὶ καὶ δασεῖ κυπαρίσσοις καὶ πλατάνοις δάφνῃ τε καὶ κισσῷ, μηλέαις τε ὁμοῦ καὶ ἐλαίαις καὶ συκαῖς καταπεφυτευμένῳ, ἐξεπίτηδες ἀναμεμιγμένης τῆς φυτείας καρποφόρων τε ὁμοῦ καὶ ἀκάρπων δένδρων διὰ τοὺς ὑφαιρεῖσθαι καὶ κλέπτειν τολμῶντας τὰ ὥρια, ἐθελούσης 7.18.111.2 λανθάνειν τῆς γραφῆς. ἐξ ὧν δὴ μεταμοσχεύσας καὶ μεταφυτεύσας ὁ γεωργὸς ὡραῖον κατακοσμήσει παράδεισον καὶ ἄλσος ἐπιτερπές. 7.18.111.3 οὔτ' οὖν τῆς τάξεως οὔτε τῆς φράσεως στοχάζονται οἱ Στρωματεῖς, ὅπου γε ἐπίτηδες καὶ τὴν λέξιν οὐχ Ἕλληνες εἶναι βούλονται καὶ τὴν τῶν δογμάτων ἐγκατασπορὰν λεληθότως καὶ οὐ κατὰ τὴν ἀλήθειαν πεποίηνται, φιλοπόνους καὶ εὑρετικοὺς εἶναι τοὺς <ἀναγιγνώσκοντας> εἴ τινες τύχοιεν παρασκευάζοντες. πολλὰ γὰρ τὰ δελέατα καὶ ποικίλα διὰ τὰς τῶν ἰχθύων διαφοράς. 7.18.111.4 Καὶ δὴ μετὰ τὸν ἕβδομον τοῦτον ἡμῖν Στρωματέα τῶν ἑξῆς ἀπ' ἄλλης ἀρχῆς ποιησόμεθα τὸν λόγον.

Here is a detailed comparison of both texts:

Stromata 7.18 (from our one exemplar)
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 παραδόσεων εὕρεσιν

Philo Bibliotheca
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

Differences:

Punctuation and Particles:

Passage 1 has "σποράδην" while Passage 2 has "σποράδην τε."
Passage 1 uses "δογμάτων" while Passage 2 uses "μαθήματα".

Word Order and Form:

Passage 1: "καὶ τοῦ ἠθικοῦ τόπου ὡς ἐν κεφαλαίῳ ὑπογραφέντος"
Passage 2: "καὶ τοῦ ἠθικοῦ τύπου ὡς ἐν κεφαλαίοις ὑπογραφέντος"

In summary, while the overall structure and meaning are very similar, there are slight differences in word choice, word order, and particles that make the passages not identical.

Let's see if the phrase "ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη γέγονεν" paraphrases the longer description found in the Stromateis "ἐοίκασι δέ πως οἱ Στρωματεῖς...διὰ τὰς τῶν ἰχθύων διαφοράς".

ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη γέγονεν:

This phrase translates to "This is the reason why the subject-matter is so unsystematically arranged." It directly explains that the disordered arrangement of the material is intentional.

ἐοίκασι δέ πως οἱ Στρωματεῖς...διὰ τὰς τῶν ἰχθύων διαφοράς:

The longer passage provides an elaborate metaphorical explanation, comparing the arrangement of the Stromateis to a wild, mixed planting of trees, both fruitful and unfruitful, designed to be complex and not straightforwardly pleasing to the eye. This complexity serves to protect the "fruits" from those uninitiated or unworthy. It explains that the disorganized nature of the text is intentional and serves a purpose: to challenge the reader and protect the sacred knowledge from being easily accessed by those who are not properly prepared.

Summary:

The longer passage uses an extended metaphor to describe the same concept conveyed more succinctly in the shorter phrase. Both passages explain that the disordered, scattered nature of the content in the Stromateis is deliberate, meant to obscure the deeper truths from the uninitiated and make the discovery of sacred traditions difficult for the unworthy. It can be argued that the phrase "ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη γέγονεν" encapsulates the essence of this explanation.

All instances of ὥς φησι in Photius.

"This man was the son of a certain Jew named Pistus, and, as Josephus says (ὥς φησι), he was a most wicked man, defeated by money and pleasures."

"When this composition was completed, as he says, he was seventy-three years old."

" He mainly uses letters sent between bishops to establish credibility, as he himself writes."

"Secondly, he accused him of allowing a monk named Ioannes to be struck, dragged, and shackled with the demon-possessed, as he says."

"Because each of the great houses of Rome, as he says, contained everything within itself that an entire city could proportionally have, including a hippodrome, forums, temples, fountains, and various baths."

"Having spent, as he says, twenty-two years, mastering the Roman dialect, learning their ancient customs, and preparing everything necessary for the history, he thus begins his treatise."

"And a lion, as he says, that was seizing many travelers, was shown dead under the cross after giving the symbol of the cross to those who asked."

"Alexander the son of Mamaia reigned for fourteen years, ruling well and justly, and entirely without bloodshed. However, his mother Mamaia's love of money and pettiness, as he says, led to his slaughter by the soldiers along with her, after Maximinus was proclaimed."

"And yet, elsewhere their blasphemy can be seen, as he says, for they attributed the incarnation to him not in truth and nature, but only in form."

"The White Rock received its name from Leukos, the companion of Odysseus, who was of Zakynthian descent and, as the poet says, was killed by Antiphus."

"Being of the most beautiful appearance and admirable to behold as a youth, he became the beloved, as the myth says, of Astronoe, the Phoenician goddess, mother of the gods."

"Ares is a tyrant, as Timotheus says, but according to Pindar, law is the king of all."

"For if rhetoric is flattery, then these men, being rhetoricians, must certainly be flatterers, as he says."

"And thus, progressing from a certain sequence, he shows that each disease has a time naturally appointed to it, corresponding to the constitution of the animals, whose assembly has, as he says, predetermined durations of life according to their species, such as a horse living a maximum of so many years, an ox living so many years, and for each individual, such as this ox would live ten years, unless some beast or other external circumstance were to happen and cause its premature death."

In passage in Photius, the phrase καὶ ἑξῆς is used to continue the description of Clement's approach to scattering teachings. The subsequent ὥς φησι emphasizes that the reason for this scattered arrangement, as stated by Clement himself, is to prevent easy discovery by the uninitiated. This suggests that the καὶ ἑξῆς portion is leading into a more precise citation marked by ὥς φησι.

Thus, the use of ὥς φησι after καὶ ἑξῆς in Photius's text indeed strengthens the citation by clarifying that what follows is directly attributable to the original author. This practice likely aims to maintain the integrity of the source material while providing a structured narrative for the reader.

Eusebius Demonstration of the Gospel "But in what way is it carried out according to nature and in what way according to choice? Therefore, praise, blame, and condemnation pertain to what is according to choice, whereas in what is according to nature, it has blamelessness not by mercy but by reason. And next, he says (Καὶ ἑξῆς φησι), 'Men established various laws in each country, some written, some unwritten.'"

"‘Lift up your eyes on high and see who created all these,’ and next (Καὶ ἑξῆς), ‘The Lord God who made the heavens and established them, who laid the foundations of the earth and all that is in it, and gives breath to the people on it and spirit to those who walk on it, I am the Lord your God,’ and next (Καὶ ἑξῆς), ‘I alone stretched out the heavens and established the earth; I am the Lord your God and there is no one besides me.’"

"And next again (Καὶ ἑξῆς), concerning how the second arises from the first cause, he says thus (φησίν): 'Whatever things, when given, pass to the recipient, departing from the giver—these are care, money, hollow currency, marked—these are mortal and human; but the divine things are such that, having been transferred from here to there, they have been made and do not come from...'"

"And next he says: 'But this we know, that these passions in us are like nerves or some tendons within us that stretch us and pull each other in opposite directions,"

"And next he says: 'Whoever works on his neighbor's property, exceeding the boundaries, must compensate for the damage and, in addition to the shamelessness and unfairness, must pay double the value of the damage to the injured party.'"

Epiphanius Panarion

"And next he says (καὶ ἑξῆς): 'Therefore, he wishes to be none of the things he mentioned previously, for he says that he is an image of all these things. Therefore, if he is an image of substance, he can no longer be substance itself, and if he is an image of will, he can no longer be will itself, and if he is an image of power, he can no longer be power, and if he is an image of glory, he can no longer be glory. For the image is not of itself, but of something else.'"

Origen CC · καὶ ἑξῆς· "Ἐὰν δὲ ἐν πεδίῳ εὕρῃ ἄνθρωπος τὴν παῖδα τὴν μεμνηστευμένην καὶ βιασάμενος αὐτὴν ὁ ἄνθρωπος κοιμηθῇ μετ' αὐτῆς, ἀποκτενεῖτε τὸν ἄνθρωπον τὸν κοιμώμενον μετ' αὐτῆς μόνον, καὶ τῇ νεάνιδι οὐ ποιήσετε οὐδέν· οὐκ ἔστι τῇ νεάνιδι ἁμάρτημα θανάτου."

Photius

"And next (καὶ ἑξῆς), instead of 'I desired,' he says (φησίν), 'I would rather be in condemnation, only that the sons of Israel might turn to the Lord.' For Paul, fearing the fall of the Galatians, says (φησίν), 'I fear that perhaps I have labored over you in vain,' and then he continues."

"If God were your Father," and next (καὶ ἑξῆς), since the Master says (φησιν) these things and completely showed them to be alienated, which we are accustomed to say of those who are very much estranged, he adds. "You, being such and so great in wickedness, are from your father? May it never be, you are from the devil, and next, in order to indicate that there is a point placed between the father and the devil—a rebuke accompanied by a question, and then completely a declaration—, but it would have been possible for this thought to advance, if not long after, he again added saying ... By no means, you are of the devil and next (καὶ ἑξῆς), there is, (φησι) he says, a point lying between the father and the devil – the former with a question of rebuke, the latter with a complete declaration – but it would be possible for this thought to advance if not shortly after he again added, saying: When he speaks a lie, he speaks from his own resources, for he is a liar and the father of lies; for here it is neither possible to fabricate a point nor to blame the reading."

"For because of Your fear, Lord, we conceived in the womb and writhed in pain, and next (καὶ ἑξῆς) Therefore, he says (φησίν), through the actions of the Jews, they show themselves to be born from such utter wickedness, from which also the devil increases and begets."

The passage begins by explaining that the fragmented arrangement of the content is intentional. The phrase "καὶ ἑξῆς... ὥς φησι" ("and so on... as he says") suggests that this method was chosen to prevent easy access to the holy traditions by those who are uninitiated or not sufficiently prepared.

This technique aligns with the philosophical and pedagogical approach of making the text difficult for casual readers, encouraging only serious and dedicated students to uncover its deeper meanings.

Clement compares the Stromateis to an overgrown garden or forest with a mix of fruitful and unfruitful trees. This metaphor highlights the intentional mixing of accessible and hidden knowledge.

The imagery of a garden with both fruitful and barren trees reflects the complexity of the teachings, where the seeker must discern and cultivate true knowledge amidst distractions and less useful information.

The phrase "καὶ ἑξῆς... ὥς φησι" can be interpreted as a continuation or elaboration based on Clement's own statements, pointing towards an ending that Clement might have envisioned.

The actual ending of the surviving manuscripts of the Stromateis includes references to finding the traditions and organizing them in a way that the uninitiated cannot easily understand. This is followed by a statement suggesting a conclusion and transition to another work.

Clement's use of deliberate disorganization and the metaphor of the overgrown garden suggest he intended the Stromateis to be complex and layered, making it challenging for the casual reader. This aligns with the pedagogical technique of reserving deeper knowledge for those who are truly dedicated.

The phrase "καὶ ἑξῆς... ὥς φησι" indicates a reference to Clement's own statements or intentions. This makes it plausible that Clement himself saw this as a logical ending point for the Stromateis, summing up his approach and transitioning to other subjects or works.
Manuscript Evidence:

The surviving manuscripts of the Stromateis end with a summary of the purpose and method of the work, consistent with Clement’s intention to mix doctrinal seeds sporadically. This suggests that the current ending is likely original or close to what Clement intended.
The mention of other works Clement had undertaken or planned further supports the idea that the Stromateis was part of a larger body of work, and its conclusion was meant to transition to these other writings.

The consistency between the metaphor of the garden and the described purpose of the text supports the authenticity and completeness of the current ending.

The concluding remarks about the deliberate disorganization and pedagogical intent reinforce the notion that Clement aimed to end the Stromateis in a manner consistent with its overall method and purpose.

The passage "καὶ ἑξῆς... ὥς φησι" suggests that the current ending of the Stromateis aligns with Clement’s intentions and pedagogical methods. The existing manuscript evidence supports the idea that Clement designed the Stromateis to be complex and reserved for dedicated seekers, using deliberate disorganization to protect the deeper traditions from the uninitiated. Therefore, it is unlikely that there is a different or new ending beyond what the surviving manuscripts present. The reference to a structured yet disorganized conclusion indicates that Clement saw this as a fitting end, summarizing his approach and transitioning to other works.

Photius, in his Bibliotheca (codex 111), discusses the Stromateis and notes discrepancies between the manuscripts he encountered. Specifically, he references an eighth book that varies in its title and content compared to the previous seven books:

I found in a certain old book the same treatise not only with the title Stromateis but complete as follows: 'Titus Flavius Clement, Presbyter of Alexandria, of the Gnostic Notes on the True Philosophy, Stromateis I-VIII.' However, the eighth book is different both in title and content. In some, it is entitled Who is the Rich Man that is Saved? and begins thus: 'The encomiastic discourses,' and so forth; in others, it is entitled Stromateus Eighth, like the seven books before it, and begins thus: 'Not even the oldest of the philosophers,' and so forth.

This statement from Photius suggests that there was an additional book that some manuscripts included as part of the Stromateis, but which differed significantly in content and possibly intention.

Implications for the Ending of the Stromateis: Alternative Endings?

Photius’s account indicates the existence of alternative endings or additional material that could be considered part of the Stromateis. This suggests that there might have been variations in how Clement’s work was transmitted and compiled over time.
The references to different titles and content in the eighth book point to the possibility that later compilers or scribes might have appended other works by Clement, such as Who is the Rich Man that is Saved?, to the Stromateis collection.

Clement’s intention of creating a deliberately disorganized work to obscure the deeper truths from the uninitiated is consistent with the confusion over the ending. The various versions and the fragmented nature could be a reflection of this pedagogical method.
The phrase "καὶ ἑξῆς... ὥς φησι" ("and so on... as he says") might be interpreted as referring to an internal conclusion Clement envisioned, yet the alternative endings noted by Photius complicate this interpretation.
Scholarly Interpretation:

Scholars often rely on Photius’s testimony to understand the potential scope and structure of Clement’s work. The different endings and titles suggest that the work could have been more fluid and subject to changes over time.
Photius’s observations underscore the challenges in reconstructing the original form and intention of the Stromateis. The variations indicate that what we have might be only part of Clement's broader project, which included various forms of instruction and reflection.

Conclusion

Photius’s discussion indeed brings to light alternative endings to the Stromateis, indicating that the surviving manuscripts might not represent the only way Clement’s work was concluded or intended to be concluded. This aligns with the idea that Clement’s text was meant to be esoteric and somewhat inaccessible, fitting into his broader pedagogical strategy. While the existing ending of the Stromateis in our manuscripts might seem conclusive, Photius’s testimony suggests that there were other versions in circulation, reflecting the complex transmission history of Clement’s writings.

Therefore, the reference "καὶ ἑξῆς... ὥς φησι" could indeed be pointing to an internally acknowledged conclusion, but the variations noted by Photius indicate that the understanding of this ending is not straightforward and might encompass different traditions and editorial decisions made after Clement's time.

One more observation Photius makes clear that Clement "presenting the ethics in a scattered manner (σποράδην) and not in an orderly fashion" (οὐκ ἐν τάξει) the arrangement of the chapters is made in this manner and the reason as if explaining at the end of the seventh discourse (ἐν τῷ τέλει τοῦ ἑβδόμου λόγου) with these exact words says thus (αὐταῖς λέξεσιν οὕτως λέγει):

Having thus extended our discussion and outlined the ethical subject in summary form, scattering here and there, as we promised (προδιηνυσμένων), the sparks of the doctrines of true knowledge in a scattered and diffuse manner (καὶ διερριμμένως τὰ ζώπυρα τῆς ἀληθοῦς γνώσεως ἐγκατασπειράντων μαθήματα), so that the finding of the sacred traditions might not be easy for the uninitiated

It is important to remember where Clement "promised" scattering here and there doctrine. It appears at the end of Book 1 chapter 13:

But truly, the outline of the Notes (τῶν ὑπομνημάτων = the Stromata) contains the truth scattered sporadically and diffusely (ὅσα διασποράδην καὶ διερριμμένως ἐγκατεσπαρμένην ἔχουσι τὴν ἀλήθειαν), so as to escape the notice of those who, like jackdaws, gather seeds. Yet when a good farmer chances upon them, each one will sprout and reveal the wheat."

So here Clement says that he has gone out of his way to hide the truth from the reader so only a good farmer can find them. It is in my mind hard to reconcile this "promise" - both in 1.13 and reinforced at 7.18 - with what is now the "second ending" of Book Seven, that is all that follows what Photius tells us is the ending of the Stromateis:

let us proceed to the promise.(μετίωμεν ἐπὶ τὴν ὑπόσχεσιν) Now the Miscellanies (οἱ Στρωματεῖς) are not like parts laid out, planted in regular order for the delight of the eye, but rather like an umbrageous and shaggy hill, planted with laurel, and ivy, and apples, and olives, and figs; the planting being purposely a mixture of fruit-bearing and fruitless trees, since the composition aims at concealment, on account of those that have the daring to pilfer and steal the ripe fruits; from which, however, the husbandmen, transplanting shoots and plants, will adorn a beautiful park and a delightful grove.

The original "promise" was simply to "scatter" the truth like the Good Sower. There was nothing about an already planted garden. There was simply Clement acting as the Good Sower. That's why the original ending of the Stromata is properly:

"This, then, is the reason why he arranged them in a scattered manner."

Clearly a text with THIS ending is overtly "gnostic." It is mysterious. There is a clear effort to deceive or at least disguise the true doctrine from outsiders. The ending Ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη γέγονεν is deliberately abrupt as the Letter to Theodore is deliberately abrupt. Ἡ μὲν οὖν ἀληθὴς καὶ κατὰ τὴν ἀληθῆ φιλοσοφίαν ἐξήγησις

Most people acknowledge that Book Eight, the current ending of the Stromateis, is not the original ending. This means the one corrupt exemplar that we have was altered. Not surprising. The other thing that Photius tells us which is usually ignored is that in some surviving editions in his day Who is the Rich Man Who Shall be Saved is the Eighth Book. Suddenly the Stromateis resembles the Letter to Theodore.

There are seven curtains around an inner sanctum which is ... a Commentary on Mark. Think about that.

In analyzing the phrase "ὡς μὴ ῥᾳδίαν εἶναι τῷ περιτυχόντι τῶν ἀμυήτων τὴν τῶν ἁγίων παραδόσεων εὕρεσιν" from Clement of Alexandria's works, it is evident that the text is designed with a deliberate complexity intended to safeguard esoteric knowledge from the uninitiated. The use of the singular form "τῷ περιτυχόντι" juxtaposed with the plural "τῶν ἀμυήτων" underscores this point. The singular "τῷ περιτυχόντι" (the passerby) refers to any individual within the collective group of the uninitiated ("τῶν ἀμυήτων"). This grammatical construction emphasizes that the text is deliberately crafted to prevent any uninitiated individual from easily accessing the sacred traditions.

This intention is further highlighted in the phrase "Ἡ μὲν οὖν τοῦ διερριμμένως αὐτὰ κατατάξαι αὐτῷ αἰτία αὕτη γέγονεν," where "αὐτῷ" refers to the passerby. Here, Clement explains that the reason for arranging the material in a scattered and seemingly disorganized manner is to ensure that it remains inaccessible to the uninitiated passerby. By making the writings difficult to comprehend, Clement aims to protect the sanctity and integrity of the esoteric knowledge, ensuring that only those who are properly initiated and capable can decipher and understand the deeper truths.

This approach reflects a broader pedagogical and philosophical strategy within Clement's works, highlighting his intention to reserve the deeper truths for those who are properly initiated and prepared to comprehend them. Consequently, this grammatical nuance reinforces the argument that Clement's texts are intentionally obfuscated to preserve the sanctity of the knowledge contained within, accessible only to those who are adequately initiated. This deliberate obfuscation serves as a protective measure, ensuring that sacred traditions and esoteric doctrines are shielded from the uninitiated, preserving their purity and integrity for those deemed worthy.

From the beginning of the Stromateis:

However, the science of preaching is somehow already angelic, whether it operates through the hand or through the tongue, benefiting; for the one who sows in the Spirit will reap eternal life from the Spirit. Let us not grow weary in doing good; for it greatly benefits the passerby (τῷ περιτυχόντι) according to divine providence, providing the beginning of faith, enthusiasm for conduct, an impulse towards truth, a movement of inquiry, a trace of knowledge—in summary, it gives the means for salvation. Those who have been genuinely nourished by the words of truth, having received the provisions for eternal life, are winged towards heaven. Therefore, the apostle marvelously says, 'in everything, commending ourselves as ministers of God; as poor, yet making many rich; as having nothing, yet possessing everything. (Strom 1.4.1)

I think this is correct.