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{"author":null,"backreferences":[{"context_html":"<p><i>Et qualis folii, est hominum generatio talis</i>, ait Homerus. Plato\r\nautem in <i>Cratylo</i>, Orpheo tribuit eum sermonem, quo anima puniri\r\nin corpore dicitur: “Nempe corpus hoc animæ σῆμα,” <i>monumentum</i>,\r\n“quidam esse tradunt: quasi ipsa præsenti in tempore sit sepulta; atque\r\netiam quia anima per corpus σημαίνει,” <i>significat</i>, “quæcunque\r\nsignificare potest: ideo σῆμα jure vocari. Videatur mihi præterea\r\nOrpheus nomen hoc ob id potissimum imposuisse, quod anima in corpore\r\nhoc delictorum luat pœnas.” Operæ pretium est autem meminisse etiam\r\neorum, quæ dicit Philolaus. Sic enim dicit hic Pythagoreus: “Testantur\r\nautem veteres quoque theologi et vates, ad luenda supplicia animam\r\nconjunctam esse corpori, et in eo tanquam in <i>monumento</i> esse\r\nsepultam.” Quin etiam Pindarus de iis, quæ sunt in Eleusine, mysteriis\r\nloquens, infert: “Beatus, qui cum illa sub terra viderit communia,<span class=\"pagenum\" id=\"Page_92\">[92]</span>\r\nnovit quidem vitæ finem, novit autem datum Jovis imperium.” Et Plato\r\nsimiliter in <i>Phædone</i> non veretur hoc modo scribere: “Porro\r\nautem hi, qui nobis hæc constituerunt mysteria, non aliquid aliud,”\r\nusque ad: “Et cum diis habitatione.” Quid vero, cum dicit: “Quandiu\r\ncorpus habuerimus, et anima nostra cum ejusmodi malo admista fuerit,\r\nillud, quod desideramus, nunquam satis assequemur?” annon significat\r\ngenerationem esse causam maximorum malorum? Jam vero in <i>Phædone</i>\r\nquoque testatur: “Evenit enim, ut qui recte philosophantur, non\r\nanimadvertantur ab aliis in nullam rem aliam suum studium conferre,\r\nquam ut emoriantur, et sint mortui.” Et rursus: “Ergo hic quoque\r\nphilosophi anima corpus maxime vilipendit, et ab eo fugit, ipsa\r\nautem secum seorsim esse quærit.” Nunquid autem consentit cum divino\r\nApostolo, qui dicit: “Infelix ego homo, quis me liberabit a corpore\r\nmortis hujus?”<a class=\"fnanchor pginternal\" href=\"#Footnote_275\" id=\"FNanchor_275\">[275]</a> nisi forte eorum consensionem, qui trahuntur in\r\nvitium, “corpus mortis” dicit tropice. Atque coitum quoque, qui est\r\nprincipium generationis, vel ante Marcionem videtur Plato aversari in\r\nprimo <i>De republica</i>: ubi cum laudasset senectutem, subjungit:\r\n“Velim scias, quod quo magis me deficiunt aliæ,” nempe corporis,\r\n“voluptates, eo magis confabulandi cupiditas, et voluptas, quam ex ea\r\nre capio, augetur.” Et cum rei venereæ injecta esset mentio: “Bona\r\nverba quæso,” inquit: “ego vero lubenter isthinc, tanquam ab insano\r\naliquo et agresti domino, effugi.” Rursus in <i>Phædone</i>, vituperans\r\ngenerationem, dicit: “Quæ ergo de his in arcanis dicitur, hæc est\r\noratio, quod nos homines sumus in custodia aliqua.” Et rursus: “Qui\r\nautem pie præ cæteris vixisse inveniuntur, hi sunt, qui ex his terrenis\r\nlocis, tanquam e carcere, soluti atque liberati, ad puram in altioribus\r\nlocis habitationem transcendunt.” Sed tamen quamvis ita se habeat,\r\nrecte a Deo mundum administrari existimat; unde dicit: “Non oportet\r\nautem seipsum solvere, nec effugere.” Et ut paucis dicam, non dedit\r\nMarcioni occasionem, ut malam existimaret materiam, cum ipse pie de\r\nmundo hæc dixerit: “Ab eo enim, qui ipsum construxit, habet omnia bona:\r\na priori<span class=\"pagenum\" id=\"Page_93\">[93]</span> autem deformitate incommoda et injusta omnia, quæ intra cœlum\r\nnascuntur, mundus ipse sustinet, et animantibus inserit.” Adhuc autem\r\nsubjungit manifestius: “Cujus quidem defectus est corporea temperatura,\r\npriscæ naturæ comes; nam quiddam valde deforme erat, et ordinis\r\nexpers, priusquam præsenti ornatu decoraretur.” Nihilominus autem in\r\n<i>Legibus</i> quoque deflet humanum genus, sic dicens: “Dii autem\r\nhominum genus laboribus naturæ pressum miserati, remissiones ipsis\r\nstatuerunt laborum, solemnium videlicit festorum vicissitudines.” Et in\r\n<i>Epinomide</i> persequitur etiam causas, cur sint hominum miserti, et\r\nsic dicit: “Ab initio ipsum esse genitum, est grave cuilibet animanti:\r\nprimum quidem, quod eorum constitutionis sint participes, quæ in utero\r\ngestantur; deinde ipsum nasci, et præterea nutriri et erudiri, per\r\ninnumerabiles labores universa fiunt, ut omnes dicimus.” Quid vero?\r\nannon Heraclitus generationem quoque dicit esse mortem? Pythagoras\r\nautem similiter atque Socrates in <i>Gorgia</i>, cum dicit: “Mors est,\r\nquæcunque experrecti videmus: quæcunque autem dormientes, somnus.”\r\nSed de his quidem satis. Quando autem tractabimus de principiis, tunc\r\net has repugnantias, quas et innuunt philosophi, et suis dogmatibus\r\ndecernunt Marcionistæ, considerabimus. Cæterum satis dilucide ostensas\r\nesse existimo, externorum alienorumque dogmatum occasiones Marcionem\r\ningrate et indocte accepisse a Platone. Nobis autem procedat sermo de\r\ncontinentia. Dicebamus autem Græcos adversus liberorum generationem\r\nmulta dixisse, incommoda, quæ comitari eam solent, respicientes: quæ\r\ncum impie excepissent Marcionitæ, impie fuisse ingratos in Creatorem.\r\nDicit enim tragœdia:</p>","headings":["THE WRITINGS OF CLEMENT OF ALEXANDRIA.","BOOK III.","CAPUT III. 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