Against Nathan Porter: Unraveling the Context of κατασπαω and σπαθαω

In previous posts, we have explored various dimensions of Clement of Alexandria's work and the nuances of his language. Here, we delve deeper into Clement's affinity for near-homophones and how this linguistic preference informs his use of κατασπαω in the context of moral and spiritual degradation.

The Dual Nature of (κατα)σπαθαω

The verb (κατα)σπαθαω, originating from weaving terminology, means to beat down on the loom's web with a 'sword' (σπαθη) to tighten it. Over time, it became synonymous with υφαινω, meaning 'to weave,' but also took on the extended meaning of 'to waste' or 'to act in a futile manner.' This duality is evident in both classical and later uses of the term. Plutarch, for example, uses it in the sense of squandering resources:

"Thucydides and his party kept denouncing Pericles for 'weaving' [i.e., wasting, σπαθωντος] the public monies and annihilating the revenues" (Life of Pericles 14).

Clement similarly employs the verb in the context of wastefulness:

"..and they 'weave' [i.e., squander, σπαθωσι] and throw away their wealth.." (Paedagogus 3.4.30).

"..being at once destitute of and desiring of what he had 'woven' [i.e., squandered, εσπαθησε] he is doubly grieved" (Quis Dives Salvetur 12).

The sense of σπαθαω as both 'to weave' and 'to waste' naturally aligns with Plato's imagery in the Phaedo (84A), where engaging in futile activities, likened to Penelope's weaving, hampers the soul's ascent. This resonance adds a particular depth to Clement's use of κατασπαω.

Clement's Use of κατασπαω in Paedagogus

In Paedagogus 2.10.96, Clement describes the ultimate act of destruction using κατασπαω:

"These women, who to hide their sluttishness [πορνειας] use abortive drugs which drag down absolutely dead matter, abort their human feelings at the same time as the fetus" (Paed.2.10.96).

This passage is part of Clement's broader discourse on sexual immorality and the licitness of sexual activity solely within marriage for procreation. Here, κατασπαω is used to signify the extreme act of moral and physical degradation. This use of κατασπαω aligns with Clement's frequent theme of moral shipwreck, where succumbing to desires leads to catastrophic failure.

Penelope as an Exemplar of Moral Collapse

Following the instance of κατασπαω, Clement references Penelope:

"Nature does not continually offer the opportunity to accomplish the marital union, and moreover, the embrace is all the more desired the more it is postponed. In any case, one must not indulge in licentiousness at night, under the pretext that one is in darkness, but one must lock up reserved feelings in one's soul as a light for reason. For we will not differ from Penelope weaving her web if during the day we weave doctrines of chastity, and if, at night, we undo them when we go to bed" (Paed.2.10.97).

Here, Penelope's nocturnal activities are cast in a suspicious light, suggesting moral compromise. This portrayal draws from obscure traditions that painted Penelope, traditionally a symbol of fidelity, as a figure of infidelity and moral failure. For instance, Duris of Samos claimed that Penelope had sexual relations with all the suitors and bore Pan (FGH Jacoby, 76F21).

Clement's Transformative Use of Vocabulary

Clement's transformative approach to vocabulary is evident in his use of κατασπαω and σπαθαω. By employing these terms in contexts that juxtapose their traditional meanings with moral and spiritual implications, Clement enriches his theological discourse. The use of κατασπαω in Ep.366 is thus consistent with Clement's style, providing a vivid metaphor for the fall from grace due to desire.

Conclusion

The cumulative evidence from Clement's writings suggests a consistent use of κατασπαω and related terms to convey themes of moral degradation and spiritual failure. This linguistic and thematic coherence further supports the argument that Ep.366 is authentically Clementine, rather than a later forgery. Nathan Porter's interpretation fails to account for Clement's nuanced and deliberate use of language, which is crucial to understanding the theological depth and originality of Clement's work.