The writing of these memoranda of mine, I well know, is weak when compared with that spirit, full of grace, which I was privileged to hear. But it will be an image to recall the archetype to him who was struck with the Thyrsus." The Thyrsus, we may here interject, was the wand borne by Initiates, and candidates were touched with it during the ceremony of Initiation. It had a mystic significance, symbolising the spinal cord and the pineal gland in the Lesser Mysteries, and a Rod, known to Occultists, in the Greater. To say, therefore, "to him who was struck with the Thyrsus" was exactly the same as to say, "to him who was initiated in the Mysteries." Clement proceeds: "We profess not to explain secret things sufficiently – far from it – but only to recall them to memory, whether we have forgot aught, or whether for the purpose of not forgetting. Many things, I well know, have escaped us, through length of time, that have dropped away unwritten… There are then some things of which we have no recollection; for the power that was in the blessed men was great." A frequent experience of those taught by the Great Ones, for Their presence stimulates and renders active powers which are normally latent, and which the pupil, unassisted, cannot evoke. "There are also some things which remained unnoted long, which have now escaped; and others which are effaced, having faded away in the mind itself, since such a task is not easy to those not experienced; these I revive in my commentaries. Some things I purposely omit, in the exercise of a wise selection, afraid to write what I guarded against speaking; not grudging – for that were wrong – but fearing for my readers, lest they should stumble by taking them in a wrong sense; and, as the proverb says, we should be found 'reaching a sword to a child.' For it is impossible that what has been written should not escape [become known], although remaining unpublished by me. But being always revolved, using the one only voice, that of writing, they answer nothing to him that makes enquiries beyond what is written; for they require of necessity the aid of some one, either of him who wrote, or of some one else who has walked in his footsteps. Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently."105
This passage, if it stood alone, would suffice to establish the existence of a secret teaching in the Early Church. But it stands by no means alone. In Chapter xii. of this same Book I., headed, "The Mysteries of the Faith not to be divulged to all," Clement declares that, since others than the wise may see his work, "it is requisite, therefore, to hide in a Mystery the wisdom spoken, which the Son of God taught." Purified tongue of the speaker, purified ears of the hearer, these were necessary. "Such were the impediments in the way of my writing. And even now I fear, as it is said, 'to cast the pearls before swine, lest they tread them under foot and turn and rend us.' For it is difficult to exhibit the really pure and transparent words respecting the true light, to swinish and untrained hearers. For scarcely could anything which they could hear be more ludicrous than these to the multitude; nor any subjects on the other hand more admirable or more inspiring to those of noble nature. But the wise do not utter with their mouth what they reason in council. 'But what ye hear in the ear,' said the Lord, 'proclaim upon the houses'; bidding them receive the secret traditions of the true knowledge, and expound them aloft and conspicuously; and as we have heard in the ear, so to deliver them to whom it is requisite; but not enjoining us to communicate to all without distinction, what is said to them in parables. But there is only a delineation in the memoranda, which have the truth sown sparse and broadcast, that it may escape the notice of those who pick up seeds like jackdaws; but when they find a good husbandman, each one of them will germinate and will produce corn."
Clement might have added that to "proclaim upon the houses" was to proclaim or expound in the assembly of the Perfect, the Initiated, and by no means to shout aloud to the man in the street.
Again he says that those who are "still blind and dumb, not having understanding, or the undazzled and keen vision of the contemplative soul … must stand outside of the divine choir… Wherefore, in accordance with the method of concealment, the truly sacred Word, truly divine and most necessary for us, deposited in the shrine of truth, was by the Egyptians indicated by what were called among them adyta, and by the Hebrews by the veil. Only the consecrated … were allowed access to them. For Plato also thought it not lawful for 'the impure to touch the pure.' Thence the prophecies and oracles are spoken in enigmas, and the Mysteries are not exhibited incontinently to all and sundry, but only after certain purifications and previous instructions."106 He then descants at great length on Symbols, expounding Pythagorean, Hebrew, Egyptian,107 and then remarks that the ignorant and unlearned man fails in understanding them. "But the Gnostic apprehends. Now then it is not wished that all things should be exposed indiscriminately to all and sundry, or the benefits of wisdom communicated to those who have not even in a dream been purified in soul (for it is not allowed to hand to every chance comer what has been procured with such laborious efforts); nor are the Mysteries of the Word to be expounded to the profane." The Pythagoreans and Plato, Zeno, and Aristotle had exoteric and esoteric teachings. The philosophers established the Mysteries, for "was it not more beneficial for the holy and blessed contemplation of realities to be concealed?"108 The Apostles also approved of "veiling the Mysteries of the Faith," "for there is an instruction to the perfect," alluded to in Colossians i. 9-11 and 25-27. "So that, on the one hand, then, there are the Mysteries which were hid till the time of the Apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is 'the riches of the glory of the mystery in the Gentiles,' which is faith and hope in Christ; which in another place he has called the 'foundation.'" He quotes S. Paul to show that this "knowledge belongs not to all," and says, referring to Heb. v. and vi., that "there were certainly among the Hebrews, some things delivered unwritten;" and then refers to S. Barnabas, who speaks of God, "who has put into our hearts wisdom and the understanding of His secrets," and says that "it is but for few to comprehend these things," as showing a "trace of Gnostic tradition." "Wherefore instruction, which reveals hidden things, is called illumination, as it is the teacher only who uncovers the lid of the ark."109 Further referring to S. Paul, he comments on his remark to the Romans that he will "come in the fulness of the blessing of Christ,"110 and says that he thus designates "the spiritual gift and the Gnostic interpretation, while being present he desires to impart to them present as 'the fulness of Christ, according to the revelation of the Mystery sealed in the ages of eternity, but now manifested by the prophetic Scriptures'111… But only to a few of them is shown what those things are which are contained in the Mystery. Rightly, then, Plato, in the epistles, treating of God, says: 'We must speak in enigmas; that should the tablet come by any mischance on its leaves either by sea or land, he who reads may remain ignorant.'"112
After much examination of Greek writers, and an investigation into philosophy, S. Clement declares that the Gnosis "imparted and revealed by the Son of God, is wisdom… And the Gnosis itself is that which has descended by transmission to a few, having been imparted unwritten by the Apostles."113 A very long exposition of the life of the Gnostic, the Initiate, is given, and S. Clement concludes it by saying: "Let the specimen suffice to those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind."114
Regarding Scripture as consisting of allegories and symbols, and as hiding the sense in order to stimulate enquiry and to preserve the ignorant from danger.115 S. Clement naturally confined the higher instruction to the learned. "Our Gnostic will be deeply learned,"116 he says. "Now the Gnostic must be erudite."117 Those who had acquired readiness by previous training could master the deeper knowledge, for though "a man can be a believer without learning, so also we assert that it
Loc. Cit. xv. 29.
