The Stromata, or Miscellanies

 Book I Chapter I.—Preface—The Author’s Object—The Utility of Written Compositions.

 Chapter II.—Objection to the Number of Extracts from Philosophical Writings in These Books Anticipated and Answered.

 Chapter III.—Against the Sophists.

 Chapter IV.—Human Arts as Well as Divine Knowledge Proceed from God.

 Chapter V.—Philosophy the Handmaid of Theology.

 Chapter VI.—The Benefit of Culture.

 Chapter VII.—The Eclectic Philosophy Paves the Way for Divine Virtue.

 Chapter VIII.—The Sophistical Arts Useless.

 Chapter IX.—Human Knowledge Necessary for the Understanding of the Scriptures.

 Chapter X.—To Act Well of Greater Consequence Than to Speak Well.

 Chapter XI.—What is the Philosophy Which the Apostle Bids Us Shun?

 Chapter XII.—The Mysteries of the Faith Not to Be Divulged to All.

 Chapter XIII.—All Sects of Philosophy Contain a Germ of Truth.

 Chapter XIV.—Succession of Philosophers in Greece.

 Chapter XV.—The Greek Philosophy in Great Part Derived from the Barbarians.

 Chapter XVI.—That the Inventors of Other Arts Were Mostly Barbarians.

 Chapter XVII.—On the Saying of the Saviour, “All that Came Before Me Were Thieves and Robbers.”

 Chapter XVIII.—He Illustrates the Apostle’s Saying, “I Will Destroy the Wisdom of the Wise.”

 Chapter XIX.—That the Philosophers Have Attained to Some Portion of Truth.

 Chapter XX.—In What Respect Philosophy Contributes to the Comprehension of Divine Truth.

 Chapter XXI.—The Jewish Institutions and Laws of Far Higher Antiquity Than the Philosophy of the Greeks.

 Chapter XXII.—On the Greek Translation of the Old Testament.

 Chapter XXIII.—The Age, Birth, and Life of Moses.

 Chapter XXIV.—How Moses Discharged the Part of a Military Leader.

 Chapter XXV.—Plato an Imitator of Moses in Framing Laws.

 Chapter XXVI.—Moses Rightly Called a Divine Legislator, And, Though Inferior to Christ, Far Superior to the Great Legislators of the Greeks, Minos and

 Chapter XXVII.—The Law, Even in Correcting and Punishing, Aims at the Good of Men.

 Chapter XXVIII.—The Fourfold Division of the Mosaic Law.

 Chapter XXIX.—The Greeks But Children Compared with the Hebrews.

 Book II. Chapter I.—Introductory.

 Chapter II.—The Knowledge of God Can Be Attained Only Through Faith.

 Chapter III.—Faith Not a Product of Nature.

 Chapter IV.—Faith the Foundation of All Knowledge.

 Chapter V.—He Proves by Several Examples that the Greeks Drew from the Sacred Writers.

 Chapter VI.—The Excellence and Utility of Faith.

 Chapter VII.—The Utility of Fear. Objections Answered.

 Chapter VIII.—The Vagaries of Basilides and Valentinus as to Fear Being the Cause of Things.

 Chapter IX.—The Connection of the Christian Virtues.

 Chapter X.—To What the Philosopher Applies Himself.

 Chapter XI.—The Knowledge Which Comes Through Faith the Surest of All.

 Chapter XII.—Twofold Faith.

 Chapter XIII.—On First and Second Repentance.

 Chapter XIV.—How a Thing May Be Involuntary.

 Chapter XV.—On the Different Kinds of Voluntary Actions, and the Sins Thence Proceeding.

 Chapter XVI.—How We are to Explain the Passages of Scripture Which Ascribe to God Human Affections.

 Chapter XVII.—On the Various Kinds of Knowledge.

 Chapter XVIII.—The Mosaic Law the Fountain of All Ethics, and the Source from Which the Greeks Drew Theirs.

 Chapter XIX.—The True Gnostic is an Imitator of God, Especially in Beneficence.

 Chapter XX.—The True Gnostic Exercises Patience and Self-Restraint.

 Chapter XXI.—Opinions of Various Philosophers on the Chief Good.

 Chapter XXII.—Plato’s Opinion, that the Chief Good Consists in Assimilation to God, and Its Agreement with Scripture.

 Chapter XXIII.—On Marriage.

 Book III. Caput I.—Basilidis Sententiam de Continentia Et Nuptiis Refutat.

 Caput II.—Carpocratis Et Epiphanis Sententiam de Feminarum Communitate Refutat.

 Caput III.—Quatenus Plato Aliique E Veteribus Præiverint Marcionitis Aliisque Hæreticis, Qui a Nuptiis Ideo Abstinent Quia Creaturam Malam Existimant

 Caput IV.—Quibus Prætextibus Utantur Hæretici ad Omnis Genetis Licentiam Et Libidinem Exercendam.

 Caput V.—Duo Genera Hæreticorum Notat: Prius Illorum Qui Omnia Omnibus Licere Pronuntiant, Quos Refutat.

 Caput VI.—Secundum Genus Hæreticorum Aggreditur, Illorum Scilicet Qui Ex Impia de Deo Omnium Conditore Sententia, Continentiam Exercent.

 Caput VII.—Qua in Re Christianorum Continentia Eam Quam Sibi Vindicant Philosophi Antecellat.

 Caput VIII.—Loca S. Scripturæ Ab Hæreticis in Vituperium Matrimonii Adducta Explicat Et Primo Verba Apostoli Romans 6:14, Ab Hæreticorum Perversa Int

 Caput IX.—Dictum Christi ad Salomen Exponit, Quod Tanquam in Vituperium Nuptiarum Prolatum Hæretici Allegabant.

 Caput X.—Verba Christi Matt. xviii. 20, Mystice Exponit.

 Caput XI.—Legis Et Christi Mandatum de Non Concupiscendo Exponit.

 Caput XII.—Verba Apostoli 1 Cor. vii. 5, 39, 40, Aliaque S. Scripturæ Loca Eodem Spectantia Explicat.

 Caput XIII.—Julii Cassiani Hæretici Verbis Respondet Item Loco Quem Ex Evangelio Apocrypho Idem Adduxerat.

 Caput XIV.—2 Cor. xi. 3, Et Eph. iv. 24, Exponit.

 Caput XV.—1 Cor. vii. 1 Luc. xiv. 26 Isa. lvi. 2, 3, Explicat.

 Caput XVI.—Jer. xx. 14 Job xiv. 3 Ps. l. 5 1 Cor. ix. 27, Exponit.

 Caput XVII.—Qui Nuptias Et Generationem Malas Asserunt, II Et Dei Creationem Et Ipsam Evangelii Dispensationem Vituperant.

 Caput XVIII.—Duas Extremas Opiniones Esse Vitandas: Primam Illorum Qui Creatoris Odio a Nuptiis Abstinent Alteram Illorum Qui Hinc Occasionem Arripiu

 Book IV. Chapter I.—Order of Contents.

 Chapter II.—The Meaning of the Name Stromata or Miscellanies.

 Chapter III.—The True Excellence of Man.

 Chapter IV.—The Praises of Martyrdom.

 Chapter V.—On Contempt for Pain, Poverty, and Other External Things.

 Chapter VI.—Some Points in the Beatitudes.

 Chapter VII.—The Blessedness of the Martyr.

 Chapter VIII.—Women as Well as Men, Slaves as Well as Freemen, Candidates for the Martyr’s Crown.

 Chapter IX.—Christ’s Sayings Respecting Martyrdom.

 Chapter X.—Those Who Offered Themselves for Martyrdom Reproved.

 Chapter XI.—The Objection, Why Do You Suffer If God Cares for You, Answered.

 Chapter XII.—Basilides’ Idea of Martyrdom Refuted.

 Chapter XIII.—Valentinian’s Vagaries About the Abolition of Death Refuted.

 Chapter XIV.—The Love of All, Even of Our Enemies.

 Chapter XV.—On Avoiding Offence.

 Chapter XVI.—Passages of Scripture Respecting the Constancy, Patience, and Love of the Martyrs.

 Chapter XVII.—Passages from Clement’s Epistle to the Corinthians on Martyrdom.

 Chapter XVIII.—On Love, and the Repressing of Our Desires.

 Chap. XIX.—Women as well as Men Capable of Perfection.

 Chapter XX.—A Good Wife.

 Chapter XXI.—Description of the Perfect Man, or Gnostic.

 Chapter XXII.—The True Gnostic Does Good, Not from Fear of Punishment or Hope of Reward, But Only for the Sake of Good Itself.

 Chapter XXIII.—The Same Subject Continued.

 Chapter XXIV.—The Reason and End of Divine Punishments.

 Chapter XXV.—True Perfection Consists in the Knowledge and Love of God.

 Chapter XXVI.—How the Perfect Man Treats the Body and the Things of the World.

 Book V. Chap. I.—On Faith.

 Chap. II.—On Hope.

 Chapter III.—The Objects of Faith and Hope Perceived by the Mind Alone.

 Chapter IV.—Divine Things Wrapped Up in Figures Both in the Sacred and in Heathen Writers.

 Chapter V.—On the Symbols of Pythagoras.

 Chapter VI.—The Mystic Meaning of the Tabernacle and Its Furniture.

 Chapter VII.—The Egyptian Symbols and Enigmas of Sacred Things.

 Chapter VIII.—The Use of the Symbolic Style by Poets and Philosophers.

 Chapter IX.—Reasons for Veiling the Truth in Symbols.

 Chapter X.—The Opinion of the Apostles on Veiling the Mysteries of the Faith.

 Chapter XI.—Abstraction from Material Things Necessary in Order to Attain to the True Knowledge of God.

 Chapter XII.—God Cannot Be Embraced in Words or by the Mind.

 Chapter XIII.—The Knowledge of God a Divine Gift, According to the Philosophers.

 Chapter XIV.—Greek Plagiarism from the Hebrews.

 Book VI. Chapter I.—Plan.

 Chapter II.—The Subject of Plagiarisms Resumed. The Greeks Plagiarized from One Another.

 Chapter III.—Plagiarism by the Greeks of the Miracles Related in the Sacred Books of the Hebrews.

 Chapter IV.—The Greeks Drew Many of Their Philosophical Tenets from the Egyptian and Indian Gymnosophists.

 Chapter V.—The Greeks Had Some Knowledge of the True God.

 Chapter VI.—The Gospel Was Preached to Jews and Gentiles in Hades.

 Chapter VII.—What True Philosophy Is, and Whence So Called.

 Chapter VIII.—Philosophy is Knowledge Given by God.

 Chapter IX.—The Gnostic Free of All Perturbations of the Soul.

 Chapter X.—The Gnostic Avails Himself of the Help of All Human Knowledge.

 Chapter XI.—The Mystical Meanings in the Proportions of Numbers, Geometrical Ratios, and Music.

 Chapter XII.—Human Nature Possesses an Adaptation for Perfection The Gnostic Alone Attains It.

 Chapter XIII.—Degrees of Glory in Heaven Corresponding with the Dignities of the Church Below.

 Chapter XIV.—Degrees of Glory in Heaven.

 Chapter XV.—Different Degrees of Knowledge.

 Chapter XVI.—Gnostic Exposition of the Decalogue.

 Chapter XVII.—Philosophy Conveys Only an Imperfect Knowledge of God.

 Chapter XVIII.—The Use of Philosophy to the Gnostic.

 Book VII. Chapter I.—The Gnostic a True Worshipper of God, and Unjustly Calumniated by Unbelievers as an Atheist.

 Chapter II.—The Son the Ruler and Saviour of All.

 Chapter III.—The Gnostic Aims at the Nearest Likeness Possible to God and His Son.

 Chapter IV.—The Heathens Made Gods Like Themselves, Whence Springs All Superstition.

 Chapter V.—The Holy Soul a More Excellent Temple Than Any Edifice Built by Man.

 Chapter VI.—Prayers and Praise from a Pure Mind, Ceaselessly Offered, Far Better Than Sacrifices.

 Chapter VII.—What Sort of Prayer the Gnostic Employs, and How It is Heard by God.

 Chapter VIII.—The Gnostic So Addicted to Truth as Not to Need to Use an Oath.

 Chapter IX.—Those Who Teach Others, Ought to Excel in Virtues.

 Chapter X.—Steps to Perfection.

 Chapter XI.—Description of the Gnostic’s Life.

 Chapter XII.—The True Gnostic is Beneficent, Continent, and Despises Worldly Things.

 Chapter XIII.—Description of the Gnostic Continued.

 Chapter XIV.—Description of the Gnostic Furnished by an Exposition of 1 Cor. vi. 1, Etc.

 Chapter XV.—The Objection to Join the Church on Account of the Diversity of Heresies Answered.

 Chapter XVI.—Scripture the Criterion by Which Truth and Heresy are Distinguished.

 Chapter XVII.—The Tradition of the Church Prior to that of the Heresies.

 Chapter XVIII—The Distinction Between Clean and Unclean Animals in the Law Symbolical of the Distinction Between the Church, and Jews, and Heretics.

 Book VIII. Chapter I.—The Object of Philosophical and Theological Inquiry—The Discovery of Truth.

 Chapter II.—The Necessity of Perspicuous Definition.

 Chapter III.—Demonstration Defined.

 Chapter IV.—To Prevent Ambiguity, We Must Begin with Clear Definition.

 Chapter V.—Application of Demonstration to Sceptical Suspense of Judgment.

 Chapter VI.—Definitions, Genera, and Species.

 Chapter VII.—On the Causes of Doubt or Assent.

 Chapter VIII.—The Method of Classifying Things and Names.

 Chapter IX.—On the Different Kinds of Cause.

Chapter VI.—The Benefit of Culture.

The readiness acquired by previous training conduces much to the perception of such things as are requisite; but those things which can be perceived only by mind are the special exercise for the mind. And their nature is triple according as we consider their quantity, their magnitude, and what can be predicated of them. For the discourse which consists of demonstrations, implants in the spirit of him who follows it, clear faith; so that he cannot conceive of that which is demonstrated being different; and so it does not allow us to succumb to those who assail us by fraud. In such studies, therefore, the soul is purged from sensible things, and is excited, so as to be able to see truth distinctly. For nutriment, and the training which is maintained gentle, make noble natures; and noble natures, when they have received such training, become still better than before both in other respects, but especially in productiveness, as is the case with the other creatures. Wherefore it is said, “Go to the ant, thou sluggard, and become wiser than it, which provideth much and, varied food in the harvest against the inclemency of winter.”74    Prov. vi. 6, 8. [The bee is not instanced in Scripture.] Or go to the bee, and learn how laborious she is; for she, feeding on the whole meadow, produces one honey-comb. And if “thou prayest in the closet,” as the Lord taught, “to worship in spirit,”75    Matt. vi. 6; John iv. 23. thy management will no longer be solely occupied about the house, but also about the soul, what must be bestowed on it, and how, and how much; and what must be laid aside and treasured up in it; and when it ought to be produced, and to whom. For it is not by nature, but by learning, that people become noble and good, as people also become physicians and pilots. We all in common, for example, see the vine and the horse. But the husbandman will know if the vine be good or bad at fruit-bearing; and the horseman will easily distinguish between the spiritless and the swift animal. But that some are naturally predisposed to virtue above others, certain pursuits of those, who are so naturally predisposed above others, show. But that perfection in virtue is not the exclusive property of those, whose natures are better, is proved, since also those who by nature are ill-disposed towards virtue, in obtaining suitable training, for the most part attain to excellence; and, on the other hand, those whose natural dispositions are apt, become evil through neglect.

Again, God has created us naturally social and just; whence justice must not be said to take its rise from implantation alone. But the good imparted by creation is to be conceived of as excited by the commandment; the soul being trained to be willing to select what is noblest.

But as we say that a man can be a believer without learning,76    [Illustrative of the esoteric principle of Clement. See Elucidation IX., infra.] so also we assert that it is impossible for a man without learning to comprehend the things which are declared in the faith. But to adopt what is well said, and not to adopt the reverse, is caused not simply by faith, but by faith combined with knowledge. But if ignorance is want of training and of instruction, then teaching produces knowledge of divine and human things. But just as it is possible to live rightly in penury of this world’s good things, so also in abundance. And we avow, that at once with more ease and more speed will one attain to virtue through previous training. But it is not such as to be unattainable without it; but it is attainable only when they have learned, and have had their senses exercised.77    Heb. v. 14. “For hatred,” says Solomon, “raises strife, but instruction guardeth the ways of life;”78    Prov. x. 12, 17. in such a way that we are not deceived nor deluded by those who are practiced in base arts for the injury of those who hear. “But instruction wanders reproachless,”79    Prov. x. 19. it is said. We must be conversant with the art of reasoning, for the purpose of confuting the deceitful opinions of the sophists. Well and felicitously, therefore, does Anaxarchus write in his book respecting “kingly rule:” “Erudition benefits greatly and hurts greatly him who possesses it; it helps him who is worthy, and injures him who utters readily every word, and before the whole people. It is necessary to know the measure of time. For this is the end of wisdom. And those who sing at the doors, even if they sing skilfully, are not reckoned wise, but have the reputation of folly.” And Hesiod:—

“Of the Muses, who make a man loquacious, divine, vocal.”

For him who is fluent in words he calls loquacious; and him who is clever, vocal; and “divine,” him who is skilled, a philosopher, and acquainted with the truth.

πολλὰ δ' ἡ ἑτοιμότης πρὸς τὸ τὰ δέοντα ὁρᾶν διὰ τῆς προγυμνασίας συμβάλλεται. εἴη δ' ἂν γυμνασία τῷ νῷ τὰ νοητά. τριττὴ δὲ ἡ τούτων φύσις, ἔν τε ποσοῖς καὶ πηλίκοις καὶ λεκτοῖς θεωρουμένη. ὁ γὰρ ἀπὸ τῶν ἀποδείξεων λόγος ἀκριβῆ πίστιν ἐντίθησι τῇ ψυχῇ τοῦ παρακολουθοῦντος, ὥστε μηδ' ἂν ἄλλως ἔχειν τὸ ἀποδειχθὲν οἴεσθαι, τοῖς τε αὖ δι' ἀπάτην ὑποτρέχουσιν ἡμῖν ὑποπίπτειν οὐκ ἐᾷ. ἐν τούτοις οὖν τοῖς μαθήμασιν ἐκκαθαίρεταί τε τῶν αἰσθητῶν καὶ ἀναζωπυρεῖται ἡ ψυχή, ἵνα δή ποτε ἀλήθειαν διιδεῖν δυνηθῇ. τροφὴ γὰρ καὶ ἡ παίδευσις ἡ χρηστὴ σῳζομένη φύσεις ἀγαθὰς ποιεῖ, καὶ αἱ φύσεις αἱ χρησταὶ τοιαύτης παιδείας ἀντιλαμβανόμεναι ἔτι βελτίους τῶν πρότερον φύονται εἴς τε τὰ ἄλλα καὶ εἰς τὸ γεννᾶν, ὥσπερ καὶ ἐν τοῖς ἄλλοις ζῴοις. διὸ καί φησιν· ἴσθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ, καὶ γενοῦ ἐκείνου σοφώτερος ὃς πολλὴν καὶ παντοδαπὴν ἐν τῷ ἀμήτῳ παρατίθεται πρὸς τὴν τοῦ χειμῶνος ἀπειλὴν τὴν τροφήν, ἢ πορεύθητι πρὸς τὴν μέλισσαν καὶ μάθε ὡς ἐργάτις ἐστί· καὶ αὐτὴ γὰρ πάντα τὸν λειμῶνα ἐπινεμομένη ἓν κηρίον γεννᾷ. Εἰ δὲ ἐν τῷ ταμείῳ εὔχῃ, ὡς ὁ κύριος ἐδίδαξε, πνεύματι προσκυνῶν, οὐκέτι περὶ τὸν οἶκον εἴη ἂν μόνον ἡ οἰκονομία, ἀλλὰ καὶ περὶ τὴν ψυχήν, τίνα τε ἐπινεμητέον αὐτῇ καὶ ὅπως καὶ ὁπόσον, τίνα τε ἀποθετέον καὶ ἀποθησαυριστέον εἰς αὐτήν, καὶ ὅτε ταῦτα προκομιστέον, καὶ πρὸς οὕστινας. οὐ γὰρ φύσει, μαθήσει δὲ οἱ καλοὶ κἀγαθοὶ γίνονται, καθάπερ ἰατροὶ καὶ κυβερνῆται. ὁρῶμεν γοῦν κοινῶς οἱ πάντες τὴν ἄμπελον καὶ τὸν ἵππον, ἀλλ' ὁ μὲν γεωργὸς εἴσεται, εἰ ἀγαθὴ πρὸς καρποφορίαν ἢ κακὴ ἡ ἄμπελος, καὶ ὁ ἱππικὸς ἄθυμον ἢ ταχὺν διακρινεῖ ῥᾳδίως. τὸ δ' ἄλλους παρ' ἄλλους εὖ πεφυκέναι πρὸς ἀρετὴν ἐπιτηδεύματα μέν τινα τῶν οὕτω πεφυκότων παρὰ τοὺς ἑτέρους ἐνδείκνυται, τελειότητα δὲ κατ' ἀρετὴν οὐδ' ἡντινοῦν τῶν ἄμεινον φύντων κατηγορεῖ, ὁπότε καὶ οἱ κακῶς πεφυκότες πρὸς ἀρετὴν τῆς προσηκούσης παιδείας τυχόντες ὡς ἐπίπαν καλο κἀγαθίας ἤνυσαν, καὶ αὖ τὰ ἐναντία οἱ ἐπιτηδείως φύντες ἀμελείᾳ γεγόνασι κακοί. φύσει δ' αὖ κοινωνικοὺς καὶ δικαίους ὁ θεὸς ἡμᾶς ἐδημιούργησεν. ὅθεν οὐδὲ τὸ δίκαιον ἐκ μόνης φαίνεσθαι τῆς θέσεως ῥητέον, ἐκ δὲ τῆς ἐντολῆς ἀναζωπυρεῖσθαι τὸ τῆς δημιουργίας ἀγαθὸν νοητέον, μαθήσει παιδευθείσης τῆς ψυχῆς ἐθέλειν αἱρεῖσθαι τὸ κάλλιστον. ἀλλὰ καθάπερ καὶ ἄνευ γραμμάτων πιστὸν εἶναι δυνατόν φαμεν, οὕτως συνιέναι τὰ ἐν τῇ πίστει λεγόμενα οὐχ οἷόν τε μὴ μαθόντα ὁμολογοῦμεν. τὰ μὲν γὰρ εὖ λεγόμενα προσίεσθαι, τὰ δὲ ἀλλότρια μὴ προσίεσθαι οὐχ ἁπλῶς ἡ πίστις, ἀλλ' ἡ περὶ τὴν μάθησιν πίστις ἐμποιεῖ. εἰ δ' ἡ ἄγνοια ἀπαιδευσία τε ἅμα καὶ ἀμαθία. τὴν ἐπιστήμην τῶν θείων καὶ ἀνθρωπίνων ἐντίθησιν ἡ διδασκαλία. ἀλλ' ὡς ἐν πενίᾳ βίου ὀρθῶς ἔστι βιοῦν, οὕτω δὲ καὶ ἐν περιουσίᾳ ἔξεστιν, καὶ ῥᾷον ἅμα καὶ θᾶττον σὺν τῇ προπαιδείᾳ θηρᾶσαι ἄν τινα τὴν ἀρετὴν ὁμολογοῦμεν οὐδὲ δίχα τούτων ἀθήρατον οὖσαν, πλὴν καὶ τότε τοῖς μεμαθηκόσι καὶ τὰ αἰσθητήρια συγγεγυμνασμένοις. μῖσος μὲν γάρ, φησὶν ὁ Σολομών, ἐγείρει νεῖκος, ὁδοὺς δὲ ζωῆς φυλάσσει παιδεία, ὡς μὴ ἀπατηθῆναι, ὡς μὴ κλαπῆναι πρὸς τῶν ἐπὶ βλάβῃ τῶν ἀκροωμένων κακοτεχνίαν ἠσκηκότων. παιδεία δὲ ἀνεξέλεγκτος πλανᾶται, φησίν, καὶ χρὴ μετιέναι τὸ ἐλεγκτικὸν εἶδος ἕνεκα τοῦ τὰς δόξας τὰς ἀπατηλὰς διακρούεσθαι τῶν σοφιστῶν. Εὖ γοῦν καὶ Ἀνάξαρχος ὁ Εὐδαιμονικὸς ἐν τῷ περὶ βασιλείας γράφει· πολυμαθίη κάρτα μὲν ὠφελεῖ, κάρτα δὲ βλάπτει τὸν ἔχοντα· ὠφελέει μὲν τὸν δεξιὸν ὄντα, βλάπτει δὲ τὸν ῥηϊδίως φωνέοντα πᾶν ἔπος καὶ ἐν παντὶ δήμῳ. χρὴ δὲ καιροῦ μέτρα εἰδέναι· σοφίης γὰρ οὗτος ὅρος. ὅσοι δὲ [ἔξω] καιροῦ ῥῆσιν ἀείδουσιν, κἤν πῃ πεπνυμένην ἀείδωσιν, οὐ τιθέμενοι ἐν σοφίῃ γνώμην, [αἰτίην] ἔχουσι μωρίης. καὶ Ἡσίοδος· Μουσάων, αἵτ' ἄνδρα πολυφραδέοντα τιθεῖσι θέσπιον, αὐδήεντα· εὔπορον μὲν γὰρ ἐν λόγοις τὸν πολυφράδμονα λέγει, δεινὸν δὲ τὸν αὐδήεντα, καὶ θέσπιον τὸν ἔμπειρον καὶ φιλόσοφον καὶ τῆς ἀληθείας ἐπιστήμονα.