读 J. 哈罗德 · Ellens 条"亚历山大古代图书馆"作为它最早出现在 圣经 》 审查, 2 月 1997. 年 5 月第一次再版圣经历史日报 》 这篇文章 2013.— — 埃德.
3 月 415 公元, 在一个晴朗的日子，在大斋节的神圣的季节, 钱卓乐的亚历山德里亚, 世界上最强大的基督教神学家, 被谋杀的富家, 最著名的古希腊和罗马哲学家的时间. 希帕蒂亚是像恺教会中的动物一样被屠杀, 以前一个皇帝崇拜的避难所.1 西里尔可能尚未从她的车子拉富家岗之间, 扯掉她的衣服和削减她用的碎瓦碎片, 但她谋杀肯定做了下他的权力和他的批准。西里尔 · (c. 375–444) 是的亚历山德里亚大主教, 第五世纪 C.E 地中海世界的主导文化和宗教中心.2 他取代他的叔叔西奥菲勒斯在那崇高的办公室在 412 成为著名和臭名昭著的他支持将成为所谓的正统基督教后迦克墩普世教会理事会的领导 (451), 当基督教的基本教义牢固建立了所有的时间.
西里尔的名声主要来自他的攻击产生对其他教会的领袖, 和他的方法往往很残酷和不诚实. 他讨厌聂, 君士坦丁的主教, 举个例子, 因为聂认为基督的神性和人性方面都有别于另一个, 而西里尔强调他们的团结. 在以弗所会议 431, 西里尔 · 安排进行表决谴责聂的发生在聂的支持者 — — 从东方教会主教 — — 还没来得及到达. 也不是西里尔以上通过举办游行和煽动暴乱滥用他的对手. 它是这样一群暴徒, 率领西里尔的追随者之一, 彼得的读者, 那屠杀了最后一位伟大的柏拉图哲学家, 希帕蒂亚.
西里尔是荣幸今天在基督教界为圣人. 但在他死的时候, 很多他同胞的主教表示他的离去长舒一口气. Theodoret, Cyrrhus 的主教, 写那西里尔"死亡，使那些比他多活快乐, 但它最有可能伤心死了; 还有原因，怕错过了, 发现他太麻烦, 他们应该把他送回给我们。"3
One reason Cyril had Hypatia murdered, according to the English historian Edward Gibbon, was that Cyril thought Hypatia had the political ear of Alexandria’s chief magistrate, who vigorously opposed Cyril’s ambition to expel from the city those who held different religious views from his own.4 Cyril was also jealous of Hypatia because scholars from all over the world crowded into her lectures in Alexandria, Athens and elsewhere. 苏格拉底 (380–450), a church historian from Constantinople, says of Hypatia:
[她] was so learned that she surpassed all contemporary philosophers. She carried on the Platonic tradition derived from Plotinus, and instructed those who desired to learn in…philosophic discipline. Wherefore all those wishing to work at philosophy streamed in from all parts of the world, collecting around her on account of her learned and courageous character. She maintained a dignified intercourse with the chief people of the city. She was not ashamed to spend time in the society of men, for all esteemed her highly, and admired her for her purity.5
Hypatia’s father, Theon, was a leading professor of philosophy and science in Alexandria. He had prepared a recension of Euclid’s Elements, which remained the only known Greek text of the great mathematician’s work until an earlier version was discovered in the Vatican Library in this century.6 Theon also predicted eclipses of the sun and moon that occurred in 364.
希帕蒂亚, who was born about 355, collaborated with her father from early in her life, editing his works and preparing them for publication. According to one authority, she was “by nature more refined and talented than her father.”7 The extant texts of Ptolemy’s Almagest 和 Handy Tables were probably prepared for publication by her.8
Such scientific and philosophical enterprises were not new or surprising in Hypatia’s Alexandria, which already boasted a 700-year-old, international reputation for sophisticated scholarship. Founded in 331 B.C.E.9 by command of 亚历山大大帝, the city contained almost from its beginnings an institution that would remain of immense importance to the world for the next 2,300 年. Originally called the Mouseion, or Shrine of the Muses, this research center and library grew into “an institution that may be conceived of as a library in the modern sense—an organization with a staff headed by a librarian that acquires and arranges bibliographic material for the use of qualified readers.”10
The Athenian Agora was a great center of ancient learning. Read about recent agora excavations in the Bible History Daily feature “Stoa Poikile Excavations in the Athenian Agora.”
事实上, the Alexandria Library was much more. It “stimulated an intensive editorial program that spawned the development of critical editions, textual exegesis and such basic research tools as dictionaries, concordances and encyclopedias.”11 The library in fact developed into a huge research institution comparable to a modern university—containing a center for the collection of books, a museum for the preservation of scientific artifacts, residences and workrooms for scholars, lecture halls and a refectory. 在建设这个宏伟的机构, 一门现代作家所指出的, 亚历山大的学者是“从零开始”; 他们的礼物，以文明是我们从来没有从头开始.12在 323 公元前, 因为夏天在埃及北部海岸打破, 亚历山大大帝死在美索不达米亚. 在少了一年多, 亚里士多德在哈尔基斯和德摩斯梯尼死在Calaurie. 到今天, 这三个巨大的数字, 超过其他任何, 保存耶稣和柏拉图也许, 仍然至关重要文明生活的理想世界各地. 究其原因，这些和其他的数字今天仍然活着的我们是古代图书馆和亚历山大的“大学”.13
当亚历山大去世, 他的帝国被他的三名高级指挥官之间的分. Seleucis I Nicator became king of the empire’s eastern reaches, founding the Seleucid empire (312–64 B.C.E.) with its capital at Babylon.14 Antigonus I Monopthalmus (the One-Eyed) took possession of Macedonia, Greece and large parts of Asia Minor, where he established the Antigonid dynasty, which lasted until 169 B.C.E.15 A third commander, 托勒密, assumed the position of satrap, or governor, of Egypt. Ptolemy made Alexandria his capital, brought Alexander’s body to the city for a royal entombment and quickly embarked upon a program of urban development.16
Ptolemy’s grandest building project was the Alexandria Library, which he founded in 306 B.C.E. Almost immediately the library epitomized the best scholarship of the ancient world, containing the intellectual riches of Mesopotamia, 波斯, 希腊, Rome and Egypt. Until it was closed in 642 C.E.—when the Arabs conquered Egypt and carried off the library’s treasure—it was the major vehicle by which the learning of the past was kept alive.17 Not only did the library preserve the ancient sciences, but it proved to be a vital philosophical and spiritual force behind the surprising new worlds of Judaism, Neoplatonism and Christianity.
The history of the library and its university center falls into five stages. The first, from its founding in 306 B.C.E. to about 150 公元前, was the period of Aristotelian science, during which the scientific method was the dominant feature of scholarly investigation. The second, 从 150 B.C.E. 自 30 公元前, was marked by a decided shift away from Aristotelian empiricism to a Platonic preoccupation with metaphysics and religion. This period coincided with the consolidation of Roman influence in the Mediterranean basin. The third was the age of Philo Judaeus’s influence, 从 30 B.C.E. 自 150 C.E. The fourth was the era of the Catechetical School, 150 自 350 公元, and the fifth was the period of the philosophical movement known as the Alexandrian School, 350 自 642 C.E. Together, these five stages cover a thousand years. No other institution of this kind has proved to be so long-lived or so intellectually dominant of its world and subsequent history as Alexandria’s library.
Sometime between 307 和 296 公元前, Ptolemy I brought from Athens a noted scholar named Demetrios of Phaleron (345–283 B.C.E.) to undertake his vast library project.
Demetrios set about this task with vigor, providing the course the library was to follow for a millennium. 他的天才在于他的库什么的概念多为书籍的插座; 它也将在这里新知识会产生一所大学. 所谓图书馆的初始设计十分厅住房书. 这些大厅被大理石柱廊连接到其他大学建筑. 学者进行了扩展王室约见津贴生活和工作在这所大学社区. 与此同时, 委托收购书任务部队淘地中海. 书籍甚至在亚历山大港停泊船只被没收, 复制，然后还原到它们的主人. 中拷贝也作了写字间担任书店, 创建具有国际客户一个利润丰厚的企业.
在 283 B.C.E. 德米特里被以弗所泽诺多托斯继任为馆长 (325-260 B.C.E.), 谁对所担任的职位 25 年. 这辉煌的学者是希腊文法, 文学评论家, 诗人和编辑. 他继续荷马德米特里工作, 使得现存的文本进行了详细的比较研究, 删除可疑通道, 移调他人，使emendations. 他还制作的第一个关键版本 伊利亚特 》 和 奥德赛 并在设定每个可达 24 书我们今天有他们.
Interested in the history and meaning of the Dead Sea Scrolls? In the FREE eBook Dead Sea Scrolls, learn what the Dead Sea Scrolls are and why are they important. Find out what they tell us about the Bible, Christianity and Judaism.
这可能是泽诺多托斯谁作为库的一部分建立被称为公共借阅区Serapeion，如此命名是因为它是神塞拉皮斯的庇护所，以及一个公共图书馆. 他任命了两位助理馆员: 埃托利亚亚历山大 (出生ç. 315 公元前), to specialize in the Greek tragic and satiric plays and poetry; and Lycophron of Chalcis (出生ç. 325 公元前), to concentrate on the comic poets. Both of these men became famous in their own right as writers and scholars.One of the things we would most like to have today from the Alexandria library is its catalogue, called the Pinakes, the great work of Callimachus of Cyrene (c. 305–235 B.C.E.), who served under four chief librarians but never rose to that position himself. The full title of the Pinakes 是 Tablets of the Outstanding Works in the Whole of Greek Civilization.18 Pinakes means “tablets” and probably referred originally to the tablets or plaques attached to the stacks, cabinets and rooms of the library, identifying the library’s wide variety of books from numerous cultures, most of them translated into Greek.一个
虽然只的片段 Pinakes 幸存, 我们知道了很多关于它的. 最可靠的来源同意在目录中使用的组织方法, 这充分证明了古库的复杂角色. 的 Pinakes 组合性 120 春联, 在库中的所有的作品被组织纪律, 与每个工作实质性书目描述.19 因为已经自古以来概念化知识的百科全书是从卡利马科斯的设计派生. 作为全球领先的学者所指出的, “作者作为主入口的西方传统，可以说是起源于卡利马科斯的 Pinakes.”20
的 Pinakes 其标题确定每个卷, 然后记录作者的姓名和出生地, 笔者的父亲和老师的名字, the place and nature of the author’s education, any nickname or pseudonym applied to the author, a short biography (including a list of the author’s works and a comment on their authenticity), the first line of the work specified, a brief digest of the volume, the source from which the book was acquired (such as the city where it was bought or the ship or traveler from which it was confiscated), the name of the former owner, the name of the scholar who edited or corrected the text, whether the book contained a single work or numerous distinct works, and the total number of lines in each work.21
的 Pinakes was the first great library catalogue of western civilization, just as The Bible of Gutenberg was the first great printed book. [我]t earns for its author the title of “Father of Bibliography.” Thus, as in all intellectual efforts, the Greeks fixed the canons of cataloguing, which have been incorporated, more or less, in our Library of Congress, European, and other systems. 然而, 的 Pinakes was more than a catalogue. It was the work of the foremost man of letters of his age. He could not treat even a purely scientific subject as the Pinakes…without imparting to his work the rich stores of his scholarship, and thus the first world catalogue of knowledge became also the first literary and critical history of Hellenic literature, and also earned for its author the title of “Father of Literary History.”22
By the end of Callimachus’s life, the library is purported to have contained 532,800 carefully catalogued books, 42,800 of which were in the lending library at the Serapeion. Two and a half centuries later, in the time of Jesus, it held one million volumes.23
It was officials with the conquering Arab army who last saw the library in its operational state. Undoubtedly much of it was carried off to their royal libraries. It is likely that the character and structure of Callimachus’s Pinakes was used as a model for a brilliant Arabic counterpart from the tenth century known as the Al-Fihrist, 或 Index, by Ibn-Al-Nadim, which we have in virtually its complete and original form. Surviving fragments of the Pinakes confirm the likelihood of this.24
For its first two centuries, the library at Alexandria continued to be a center for nearly every kind of research in the natural sciences as well as in philosophy and the humanities, employing the scientific method developed by Aristotle, 其中, thanks to Francis Bacon (1561–1626), forms the foundation of modern science.25
Eratosthenes of Cyrene (275–195 B.C.E.), a student of Callimachus who rose to become chief librarian, is a classic example of the Alexandrian scholar of the period. He was an accomplished mathematician, geographer, 天文学家, grammarian, chronographer, philologist, philosopher, historian and poet. He founded the sciences of astronomy, physical geography, geodetics and chronology. He was known as the most learned person of the Ptolemaic age26 and was acclaimed by his contemporaries as second only to Plato as a literary thinker and philosopher.
Eratosthenes dated the Trojan War to about 1184 公元前, a date generally accepted in ancient times and respected by many modern scholars. 他摸索出了一个日历，包括闰年, 他计算出了地球自转轴的倾斜. 他最难忘的成就是一个准确的方法的发明用于测量地球的周长 (见边栏文章).
在他担任馆长, 埃拉托色尼带到亚历山大三大阁楼悲剧家官方雅典副本: 埃斯库罗斯, 索福克勒斯和欧里庇德斯. 这涉及有点下流马交易: 托勒密三世批准的安排，从雅典借用这些珍贵的手稿, 承诺相当于现代 $4 万元作为担保.27 随着在手的文件, 托勒密三世随后放弃了他的存款, 傲慢保留的亚历山大图书馆的原稿, and instructed the staff to make good copies on fine quality papyrus, which were then sent back to Athens. “The Athenians with both the money and the copies,” one scholar has observed, “also appear to have been satisfied with the deal.”28
Aristophanes of Byzantium (c. 257–180 B.C.E.) followed Eratosthenes as chief librarian and served for about 15 年. He was a man with a photographic memory and could cite at length the literary sources in the library.29 He had read them all. It is said that while judging poetry competitions he regularly detected plagiarized lines, and on a number of occasions, when challenged by the king to justify his criticism, cited the sources and recited the original passages. As a philologist, grammarian and author, Aristophanes produced poetry, dramas and critical editions of the works of his famous namesake, Aristophanes (c. 450-C. 388 公元前), the Greek poet and dramatist.
Near the end of his life, Aristophanes was imprisoned by Ptolemy V Epiphanes for entertaining an offer to move to the great library of Pergamum. Such repression did not create an ideal climate in which scholarship might flourish. After his imprisonment, the library languished under an interim director, Apollonius Eidograph. But in 175 B.C.E. a new chief librarian was appointed, Aristarchus of Samothrace (217–130 B.C.E.), who returned the institution to its grand tradition of high scholarship and scientific sophistication.
Aristarchus was chief librarian for 30 年, 从 175 自 145 B.C.E. He is still considered one of the greatest literary scholars because his recension of the works of Homer continues to be the standard text (textus receptus) upon which all modern versions are based. Besides his two critical editions of Homer, he produced similarly erudite editions of Hesiod, Pindar, Archilochus, Alcaeus and Anacreon. He wrote commentaries on the works of all these classical poets as well as on the dramatists Aeschylus, Sophocles and Aristophanes, and on the historian Herodotus.
Aristarchus had been the teacher of Ptolemy VIII Euergetes II, and though the latter gained a reputation for being a monster, the two apparently remained friends. When a civil war and political insurgency against the king arose in 131 公元前, Aristarchus accompanied him in his banishment to Cyprus. There Aristarchus died before Ptolemy VIII returned in triumph in 130 B.C.E. to continue his oppressive reign for another 14 年. With his reign, the history of wise and humane Ptolemies and illustrious librarians ended. Thereafter, valuable scholarship continued in Alexandria, such as the work of Philo Judaeus (30 B.C.E.–50 C.E.), the Catechetical School of Clement and Origen (150–350 C.E.) and the Neoplatonic School (350–642 C.E.), but after 130 B.C.E. both kings and scholars were lesser lights. Revolutions, insurrections and persecutions wracked the kingdom as dynastic political intrigue plagued the country, the city and the scholarly community. By the end of Aristarchus’s tenure, such dissatisfaction existed among the scholars regarding the character of the king and the conditions of the scholarly community that Ptolemy VIII imposed a military controller upon the operations of the library.
Considering the extensive accumulation of scientific data collected by the ancient Greeks and Romans, and their advanced methods of empirical research, it is surprising that they did not achieve some key breakthrough in chemistry or physics that would have precipitated an industrial revolution. The Greeks and Romans both understood, 举个例子, the power of steam produced by heated water. The Romans harnessed steam for powering toys. There is some indication that they employed it for powering siege guns. What held them back from utilizing it in steam-driven machinery, which would have enabled that giant leap from mere muscle to mechanical power? They had refined sciences of optics, geometry and physics. What prevented them from imagining and creating a microscope? They understood atomic theory in some coarse way. What prevented them from identifying the components of water as hydrogen and oxygen and thus moving on to the intricacies of chemistry? They seem to have marched right up to the intellectual and scientific threshold for mechanization and then fallen back into a 1,500-year darkness. Their sciences needed to be rediscovered and reinvented in the Renaissance of the 12th to 14th centuries before the next step forward could be made. Why?
The likely answer lies in the area of two cultural circumstances: (1) the shift in Alexandrian Library scholarship from Aristotelian empiricism to Platonic metaphysical speculation in about 100 公元前, 和 (2) the barbarian subduction of Rome in the fifth and sixth centuries C.E.
Increasingly during this period of decline, the wealth and intellectual capital of Alexandria was dissipated in trying to maintain workable relations with the rising power of Rome. As the tribute to Rome increased, and the material investment in the library and its scholarship suffered, the superior intellectual importance, prowess and productivity that had been standard under the early Ptolemies proved impossible to maintain: “The dons were drawn into the political vortex, and those not so inclined were silent. The zest to produce the things of culture was permanently interrupted.”30
One consequence of these disturbing times was an intense turn toward religion. Hellenistic Jews were experimenting with various kinds of theologies.31 In Greco-Roman culture, mystery religions were popular, despite the prominence of the emperor cult. The roots of Christianity, Gnosticism and rabbinic Judaism were already insinuating themselves into the rich soil of this uneasy world. In Alexandria, the scholarly community abandoned its intense, fruitful focus upon empirical science after the mode of Aristotle and lost itself in the scholarly inquiry into the religion and philosophy of Platonism.
Although the decline of the golden age of the ancient library and university center is sad to contemplate, the “sea change” nevertheless ushered in the newly productive era of the Hellenistic Judaism of Philo Judaeus (30 B.C.E.–50 C.E.); the Hellenistic Neoplatonism of Plotinus (205–270 C.E.), Porphyry (c. 234–305 C.E.), Olympius (c. 350–391 C.E.) and Hypatia (355–415 C.E.); and the Hellenistic Christianity of Pantaenus (c. 100–160 C.E.), Clement (c. 150–215 C.E.), Origen (c. 185–254 C.E.), Tertullian (c. 155–225 C.E.), Athanasius (c. 293–373 C.E.) and Cyril of Alexandria (c. 375–444 C.E.). So the scholarly culture of the ancient library became the seedbed of the great philosophies of Judaism and Christianity and thus has continued to influence Western culture for two millennia, showing little sign of abating as we move into the third.
Philo Judaeus was surely one of the most prominent scholars in Alexandria at the turn of the millennium. His life overlaps that of Jesus of Nazareth and is the scholarly bridge between the pre-Christian era of Greek antiquity and the begin ning of Christian history in Alexandria. With the appearance of Philo, Jewish scholarship became a prominent force there. Philo was a member of a distinguished Jewish family in the influential Alexandrian Jewish community. His brother, Alexander the Alabarch, led that community. Philo lived much of his life in contemplation, authoring a large array of books.
The Jewish community included half of the city of Alexandria in Philo’s time and a large part of the general population of Egypt. Philo and his contemporaries considered themselves to be faithful Jews. Hellenized Judaism was generally welcomed by the Jews of Egypt and provided both an interpretation of Judaism for the Greeks and an interpretation of Hellenism for Jewish society, stretching the whole upon the frame of historic Jewish traditions.
Philo sought to demonstrate that Judaism could be accepted by the Greeks for its universal wisdom and superior insight into ultimate truth. The subjects Philo treated and the organization he used reflect the pattern set for scholarship at the library by Callimachus’s Pinakes. Philo systematically addressed the full range of topics that had formed the categories of that great catalogue. His writings include investigations of theology, 哲学, literary criticism, textual analysis, rhetoric, history, law, medicine and cosmology. 然而, Philo was not simply interested in objective scientific exploration. His greatest motive was to demonstrate that all that is valuable and virtuous in Greek thought and ideals was also epitomized by the biblical patriarchs and heroes of faith of Jewish religious tradition. Philo treated the Greek notion of Logos, 举个例子, as the universal expression of Hebrew Wisdom (Khokhma in Hebrew; Sophia in Greek), God’s self-expression in the material world.
Philo lived at a time when confidence in a world governed by cause and effect had given over to questions about the purpose of life and history. His questions concerned the nature of God; God’s function in the universe as creator, manager and redeemer; and the meaning and destiny of humankind. The primary question for Platonic-minded scholars and laypersons alike was how a transcendent, ineffable God of pure spirit could be linked to a material universe. 此外, it seemed evident that the material world was shot through with pain and evil. How could a perfect God create a flawed world?
In both the Jewish and Greek traditions that Philo inherited, this problem was solved by a model of the world in which God was separated from the created universe by a series of intermediaries. These were thought of as divine forces, agencies or persons. The main intermediary was the Logos. The Greek Stoic philosophers had made much of the concept of Logos from the time of early Platonism onward. Philo saw Greek tradition as simply another expression of the references to Wisdom in Job 28, Proverbs 1–9, The Wisdom of Ben Sirach, Baruch and other literature in the Hebrew tradition. Philo understood the Logos to be responsible for creating the material universe, supervising it providentially and redeeming it. For Philo, Logos was God’s rationality, both in God’s own mind and in the rational structure of creation. Sophia was the understanding that God has and that humans acquire when they discover God’s Logos in all things. Philo, on occasion, allegorically refers to Logos/Sophia as an angel and, rarely, as a “second God.” In his exposition of Genesis 17 (describing God’s covenant with Abraham), he characterizes God as a trinity of agencies.32
This article was originally published in 圣经 》 审查. Every article ever published in Biblical Archaeology Review, 圣经 》 审查 和 Archaeology Odyssey is available in the BAS Library. Click here to visit the Library.
Between 150 和 180 C.E. a Stoic philosopher named Pantaenus was converted to Christianity and became the headmaster, if not the founder, of a Christian institution known as the Catechetical School of Alexandria. This school reflected the long-standing intellectual tradition of the Alexandrian Library and may well have been a part of that scholarly enterprise.33Pantaenus served as head of the Catechetical School long enough to bring it out of obscurity and then, handing over its leadership to Clement, became a missionary. In India Pantaenus discovered a community of Jewish Christians, disciples of the apostle Thomas, whose faith and life were built around their use of a Hebrew version of the Gospel of Matthew. Pantaenus never returned to Alexandria.34
Clement (c. 150–215 C.E.) was a student of Pantaenus, and Origen (c. 185–254) was very probably a student of Clement. The theological connection between them, as well as their dependence upon Philo’s work of 150 years earlier, urges this conclusion. Clement and Origen seem to have taken over Philo’s model of God’s relationship to the created world, particularly the function of the Logos in creation, providence and salvation.
These two towering figures of early Christian theological development were headmasters of the Catechetical School of Alexandria, which flourished under them and quickly became famous throughout the Christian world. Eusebius (c. 260–348), a church historian, refers to it as “a school of sacred learning established…from ancient times, which has continued down to our own times, and which we have understood was held by men able in eloquence, and the study of divine things.”35
Its relationship to Philo and his classical Greek predecessors has been described as follows:
The first representatives of early church exegesis were not the bishops but rather the “teachers” (didaskaloi) of the catechetical schools, modeled after the Hellenistic philosophers’ schools in which interpretive and philological principles had been developed according to the traditions of the founders of the respective schools. The allegorical interpretation of Greek classical philosophical and poetical texts, which was prevalent at the Library and Museum (the school) of Alexandria, 举个例子, directly influenced the exegetical method of the Christian Catechetical school there. Basing his principles on the methods of Philo of Alexandria and Clement of Alexandria, his teacher, 和其他人, Origen…created the foundation for the type of Christian exegesis (i.e., the typological-allegorical method) that lasted from the patristic period and the Middle Ages up to the time of Luther in the 16th century. Origen based his exegesis upon comprehensive textual-critical work that was common to current Hellenistic practices such as collecting Hebrew texts and Greek parallel translations of the Old Testament. His main concern, 然而, was that of ascertaining the spiritual meaning of the Scriptures, the transhistorical divine truth that is hidden in the records of the history of salvation in the Scriptures. He thus developed a system containing four types of interpretation: literal, moral, typological, and allegorical.36
Clement’s theological and philosophical emphasis differed little from that of Philo, except that the orientation of his notion of the Logos/Sophia doctrine was Christian rather than Jewish. Clement’s aim in his teaching and ministry was to convert to Christianity members of the educated Greek community in Alexandria, the sort of people who would previously have been attracted to Philo’s type of Hellenistic Judaism. “Just as Philo had presented Judaism as the highest form of wisdom and the means by which humankind would come to ‘see God,“所以克莱门特呼吁基督教是到目前所有的理念已经被感动......优于俄耳甫斯的新旋律的结束。”37
俄先进的克莱门特的想法，并直接识别的标志与拿撒勒人耶稣的人, 因此化身的标志. 该标志的这种人格化是不是在斐洛世界罕见, 克莱门特和奥利. 事实上, 它是在犹太和希腊传统一个比较普遍的做法作为具有特定非凡的人不同的时间确定受孕的神通或代理人. 作为神圣的机构是在一个人的人的化身, 神是人性化与人的神化.
It was this significant North African theological perspective in the theology of Clement and Origen that dominated Christian thought from the Council of Nicea in 325 C.E. to the Council of Chalcedon in 451 C.E. At these councils the doctrines of the deity of Christ and the trinitarian nature of God were worked out. 因此, there is a straight line between the Alexandria Library, Philo Judaeus’s Hellenistic Judaism and the Christian doctrines of the deity of Christ and the nature of the trinity. This connection is, 答案是肯定的, very complex, and other forces also affected this development, such as the great variety of polytheistic theologies (which propose that there exist intermediary beings between God and creation) present in the Judaisms of 200 B.C.E. 自 200 C.E. and that Philo wished to counteract in order to refine and protect Jewish monotheism. 然而, it is the influence of Philo’s theological and philosophical model (mediated through Clement and Origen to the bishops who met at the great councils), combined with the very speculative allegorical interpretation of scripture under the influence of Neoplatonism (typical of the outlook in Alexandria), that explains the theological move of the councils from a Jesus who was filled with the Logos to a Christ who was the being of God.
As this Judeo-Christian development unfolded, the seeds of the Alexandrian school were sown at the ancient library and its university. Plotinus (205–270 C.E.) established the movement with his articulation of a new kind of Platonism. Many similarities can be seen between this Neoplatonism and Judaism and Christianity in the second and third centuries C.E. Neoplatonism stood for an intense personal spirituality, estimable ethical principles and a theology rooted in the Hellenistic philosophy that so significantly shaped Philo.
Plotinus and his disciple Porphyry (c. 234–305 C.E.) looked for the ultimate religious experience as an ecstatic vision of God, adhered to standards of personal purity that made the most ardent Christian envious and proclaimed that God is revealed in the material world in a trinity of manifestations. This singularly attractive alternative to Christianity was championed in the fourth and fifth centuries in Alexandria by the notable Neoplatonist “saints,” Olympius and Hypatia—bringing us back to where we started.
Although Hypatia was brutally murdered by Cyril for advocating a philosophy he thought was antithetical to “orthodox” Christianity, her brand of Neoplatonism became increasingly attractive to Christian philosophers. By the sixth century, it was taken over by them. Though the Alexandrian school was formally eclipsed when the Arabs destroyed the library—and much of the city—in 642, its spirit survives to this day in its influence over Christianity.
That is the story of the Alexandria Library, 太. After destroying the library, the Arabs preserved a large percentage of the ancient volumes—as evidenced by the fact that they possessed, in Greek and Arabic translations, many of the works of the ancient poets, playwrights, scientists and philosophers, including Plato, 亚里斯多德, Euclid and Eratosthenes. When the European Crusaders encountered the Arabic world in the 11th and 12th centuries, those venerable works became known again in Europe, giving rise to the Renaissance. Islamic philosophers and scientists—such as Averröes, a Spanish Arab (1126–1198 C.E.), and Avicenna, a Persian (980–1037 C.E.)—gave the ancient books and their wisdom back to the Western world and taught Christian Europe to know again and prize its roots in ancient Greece.
So the ancient library of Alexandria rose like a phoenix from her own ashes. She has been wounded, 也许, but has never really died.
J. 哈罗德 · Ellens is a retired scholar who researched at the University of Michigan and served as an occasional lecturer for the Institute for Antiquity and Christianity at the Claremont Graduate School in California. He is the author of hundreds of articles and numerous books, 包括 古亚历山大图书馆 和 Early Christian Theological Development (Claremont Graduate School, 1993).
一个. The best-known book collected from a non-Greek culture and translated into Greek at the library was the Hebrew Bible, known in its Greek form as the Septuagint (LXX). It seems to have reached the state of a largely completed and official Greek text between 150 和 50 B.C.E. Philo Judaeus (30 B.C.E.–50 C.E.) obviously knew and worked with a Greek version of the Hebrew Bible.
1. Maria Dzielska, Hypatia of Alexandri一个, 跨. F. 天琴座 (Cambridge, MA: Harvard Univ. Press, 1995), p. 93. Cf. J. 哈罗德 · Ellens, The Ancient Library of Alexandria and Early Christian Theological Development, Occasional Papers 27, Institute for Antiquity and Christianity (Claremont: Claremont Graduate School, 1993), pp. 44–51.
2. “Saint Cyril of Alexandria,” in Encyclopaedia Britannica, Micropaedia, 15th ed., vol. 3, cols. 329–330.
3. Theodoret, quoted in The Works of Charles Kingsley, 2 vols. (纽约: Co-operative Publishing Society, 1899).
4. Edward Gibbon, The Decline and Fall of the Roman Empire, 教育署. J.B. Bury, 3 vols., with notes by Gibbon, introduction and index by Bury and a letter to the reader from P. Guedalla (纽约: Heritage, 1946).
5. Socrates Scholasticus, Historia 英格兰 7.15, in A.C. Zenos, ed., vol. 2 的 The Nicene and Post-Nicene Fathers, 2d ser., 教育署. Philip Schaff and Henry Wace (Grand Rapids: Eerdmans, 1957), p. 160. See also Edward A. Parsons, The Alexandrian Library, Glory of the Hellenic World: Its Rise, Antiquities, and Destructions (伦敦: Cleaver-Hume, 1952), p. 356.
6. “Theon of Alexandria,” in Encyclopaedia Britannica, Micropaedia, 15th ed., vol. 9, col. 938; “Euclid,” in Encyclopaedia Britannica, Macropaedia, 15th ed., vol. 6, col. 1020; Ellens, 亚历山德里亚, p. 44; and Dzielska, 希帕蒂亚的亚历山德里亚, pp. 68–69.
7. Dzielska, 希帕蒂亚的亚历山德里亚, p. 70, quoting Damascius without citing what source.
8. Dzielska, 希帕蒂亚的亚历山德里亚, pp. 70–73.
9. Steven Blake Shubert, “The Oriental Origins of the Alexandrian Library,” Libri 43:2 (1993), p. 143.
10. Shubert, “Oriental Origins,” pp. 142–143.
11. Shubert, “Oriental Origins,” p. 143.
12. Shubert, “Oriental Origins,” p. 143.
13. Ellens, 亚历山德里亚, pp. 1–2.
14. Encyclopaedia Britannica, Macropaedia, 15th ed., vol. 16, cols. 501–503.
15. Encyclopaedia Britannica, Macropaedia, 15th ed., vol. 1, cols. 990–991.
16. Encyclopaedia Britannica, Macropaedia, 15th ed., vol. 15, cols. 180–182.
17. For a detailed discussion of the date of the destruction of the library, see Ellens, 亚历山德里亚, pp. 6–12, 50–51; and the superbly objective and thorough treatment of the process of the library’s demise by Mostafa El-Abbadi, Life and Fate of the Ancient Library of Alexandria (巴黎: UNESCO/UNDP, 1990), pp. 145–179. See also Gibbon, Decline and Fall, vol. 1, pp. 57–58, and vol. 2, chap. 28 (on the destruction of the library); and Parsons, Alexandrian Library, pp. 411–412.
18. Shubert, “Oriental Origins,” p. 144, in which reference is made to the tenth-century C.E. Byzantine Greek volume called the Suidas Lexicon. This lexicon cites the full name of the Pinakes and describes its size as 120 春联. Cf. Ellens, Alexandri一个, p. 3; and F. J. Witty, “The Pinakes of Callimachus,” Library Quarterly 28 (1958), p. 133.
19. Suidas Lexicon; Tzetzes, as cited in El-Abbadi, Life and Fate, p. 101. See also Shubert, “Oriental Origins,” p. 144; and Witty, “Pinakes of Callimachus.”
20. Shubert, “Oriental Origins,” p. 144. It is interesting in this regard that Anne Holmes (“The Alexandrian Library,” Libri 30 [12 月 1980], p. 21) suggests that the Pinakes may have been a list of authors and books that Callimachus wanted to acquire for the library rather than a catalogue of existing library holdings. This is unlikely because of the detailed bibliographical and critical material incorporated in each entry, including the indication that the book was purchased from some other library source or confiscated from some traveler. Lionel Casson (“Triumphs from the Ancient World’s First Think Tank,” Smithsonian 10 [六月 1985], p. 164) urges that the Pinakes was conceivably only an encyclopedia of Greek literary history. In such a case, one wonders why it was called the Pinakes, connecting it with the tiles designating the categories of storage compartments and their contents.
21. 埃尔 - Abbadi, Life and Fate, p. 100; and Parsons, Alexandrian Library, p. 211. See also J.E. Sandys, A History of Classical Scholarship (Cambridge, UK: Cambridge Univ. Press, 1906–1908), p. 34 n. 3.
22. Parsons, Alexandrian Library, pp. 217–218.
23. Parsons, Alexandrian Library, pp. 110, 204–205. See also El-Abbadi, Life and Fate, pp. 95, 100; and Tzetzes, a 12th-century scholar whose Prolegomena to Aristophanes, 也被称为 Scholium Plautinum, may be found in R. Pfeiffer, History of Classical Scholarship (牛津大学: Clarendon, 1968), p. 101.
24. 埃尔 - Abbadi, Life and Fate, p. 102.
25. Kathleen Marguerite Lea, “Francis Bacon,” in Encyclopaedia Britannica, Macropaedia, 15th ed., vol. 2, cols. 561–566. See also Catherine Drinker Bowen, Francis Bacon, The Temper of a Man (波士顿: Little, Brown, 1963).
26. Gilbert Murray, A History of Ancient Greek Literature (纽约: Scribner, 1897), p. 387.
27. Casson, “Triumphs.” The ancient sources describe the sum as 15 talents, which would probably exceed $4 million today.
28. Shubert, “Oriental Origins,” pp. 145, 166 n. 8, cites Galen’s Comm. II in Hippocraits Epidem. libri III 239–240, which I have not been able to consult. See also J. Platthy, Sources on the Earliest Greek Libraries (Amsterdam: Hakkert, 1968), pp. 118–119; Holmes, “Alexandrian Library,” p. 290; and P.M. Fraser, Ptolemaic Alexandria (牛津大学: Oxford Univ. Press, 1972), p. 325.
29. 维特鲁威, De Architectura 7.6–8. See also Parsons, Alexandrian Library, p. 150; and El-Abbadi, Life and Fate, pp. 105, 111. Vitruvius lived during the same period as Julius Caesar, Philo Judaeus and Jesus Christ. He was a famous Roman architect, engineer and city planner. The work cited here is a handbook for Roman architects. His style for architecture and city planning was largely Greek, as he lived at the beginning of the phase of creative Roman architectural style, and his work heavily influenced Renaissance art, architecture and engineering. Pliny the Elder borrowed heavily from Vitruvius in the preparation of his Natural History. As was typical in the ancient world, Pliny does not cite his sources and credit Vitruvius. De Architectura contains ten books on building materials, Greek designs in temple construction, private buildings, floors and stucco decoration, hydraulics, clocks, measurement skills, astronomy, and civil and military engines. He was classically Hellenistic in his perspective.
30. Parsons, Alexandrian Library, p. 152; see also p. 229, where Parsons, citing a letter from Thomas E. Page to James Loeb, declares that “But for the patronage of the Ptolemies and the labor of devoted students in the Museum, Homer…might have wholly perished, and we might know nothing of Aeschylus…We still owe Alexandria a great debt.” Murray (Literature, p. 388) remarks, “Zenodotus, Callimachus [sic], Eratosthenes, Aristophanes of Byzantium, and Aristarchus were the first five librarians; what institution has ever had such a row of giants at its head?”
31. In this regard see, 举个例子, Alan Segal, Two Powers in Heaven, Early Rabbinic Reports about Christianity and Gnosticism (莱顿: 布里尔, 1977); Maurice Casey, From Jewish Prophet to Gentile God, The Origins and Development of New Testament Christology (Louisville: Westminster/John Knox, 1991); Jarl Fossum, The Name of God and the Angel of the Lord, Samaritan and Jewish Concepts of Intermediation and the Origin of Gnosticism (Tübingen: Mohr, 1985); Gabrielle Boccaccini, Middle Judaism, Jewish Thought, 300 B.C.E.-200 C.E. (Minneapolis: Fortress, 1991).
32. Philo Judaeus, The Works of Philo, 跨. C.D. Yonge (Peabody, MA: Hendrickson, 1993). See also Harry A. Wolfson, Philo, 2 vols. (Cambridge, MA: Harvard Univ. Press, 1947).
33. Some scholars question whether there really was a formal catechetical school as early as the second century, rather than just independent teachers; see Roelof van den Broek, “The Christian ‘School’ of Alexandria in the Second and Third Centuries,” in Centres of Learning: Learning and Location in Pre-Modern Europe and the Near East, 教育署. J.W. Drijvers and A.A. MacDonald (莱顿: 布里尔, 1995). The preponderance of evidence, 然而, strongly indicates that there was one; see W.H.C. Frend, The Rise of Christianity (Philadelphia: Fortress, 1984), p. 286; Eusebius’ Ecclesiastical History (Grand Rapids: Baker, 1955), pp. 190–191, 217–255; Schaff and Wace, eds., The Nicene and Post-Nicene Fathers, 2nd ser., vol. 1 (Grand Rapids: Eerdmans, 1952), pp. 224–226, 249–281; and G. Bardy, “Aux origines de l’ecole d’Alexandrie,” Reserches de Science Religieuse 27 (1937), pp. 65–90.
34. Frend, Rise of Christianity, p. 286.
35. Eusebius’ Ecclesiastical History, p. 190. See also Annewies van den Hoek, “How Alexandrian Was Clement of Alexandria? Reflections on Clement and His Alexandrian Background,” HeyJ31 (1990), pp. 179–194.
36. Ernst Wilhelm Bentz, “Christianity,” in Encyclopaedia Britannica, Macropaedia, vol. 4, col. 498.
37. Frend, Rise of Christianity, p. 286.