Clement of Alexandria: STROMATA (MISCELLANIES), Part III, Complete

Translated by Alexander Roberts and James Donaldson.

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Differently, the stones might be the various phases of salvation; some occupying the upper, some the lower parts of the entire body saved. The three hundred and sixty bells, suspended from the robe, is the space of a year, "the acceptable year of the Lord," proclaiming and resounding the stupendous manifestation of the Saviour. Further, the broad gold mitre indicates the regal power of the Lord, "since the Head of the Church" is the Savour. [3030] The mitre that is on it [i.e., the head] is, then, a sign of most princely rule; and otherwise we have heard it said, "The Head of Christ is the God and Father of our Lord Jesus Christ." [3031] Moreover, there was the breastplate, comprising the ephod, which is the symbol of work, and the oracle (logion); and this indicated the Word (logos) by which it was framed, and is the symbol of heaven, made by the Word, [3032] and subjected to Christ, the Head of all things, inasmuch as it moves in the same way, and in a like manner. The luminous emerald stones, therefore, in the ephod, signify the sun and moon, the helpers of nature. The shoulder, I take it, is the commencement of the hand.

The twelve stones, set in four rows on the breast, describe for us the circle of the zodiac, in the four changes of the year. It was otherwise requisite that the law and the prophets should be placed beneath the Lord's head, because in both Testaments mention is made of the righteous. For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all." [3033]

[3030] Eph. v. 23.

[3031] 1 Cor. xi. 3; 2 Cor. xi. 31.

[3032] And the whole place is very correctly called the Logeum (logeion), since everything in heaven has been created and arranged in accordance with right reason (logois) and proportion (Philo, vol. iii. p. 195, Bohn's translation).

[3033] 1 Cor. xii. 11.

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