PG 1 · cols. 379–458

Clement of Rome (attributed), Epistolae duae ad virgines (Two Letters to Virgins), Latin of Villecourt

Editors' preface

DUAE EPISTOLAE SANCTI CLEMENTIS (ROMANI) DISCIPULI PETRI APOSTOLI INTEBPRETE CLEMENTE VILLECOURT S. R. E. CARDINALI.

TWO LETTERS OF SAINT CLEMENT (OF ROME), DISCIPLE OF PETER THE APOSTLE, TRANSLATED BY CLEMENT VILLECOURT, CARDINAL OF THE HOLY ROMAN CHURCH.

Editors' notes and page, col. 379

Footnotes

(none)  (printed under page 187)

Editors' prose

(Textum Syriacum ex Gallandio [Vet. Patr., t. I] expressimus, adhibitis Typographei Imperialis typis.)

(The Syriac text we have reproduced from Galland [Veteres Patres, vol. I], using the types of the Imperial Printing Office.)

Page

running head: 579 [column number printed so, for 379] S. CLEMENTIS I ROM. PONT. OPERA GENUINA.
marginal letters: (none)
old-edition numerals: (none)
other: LAYOUT: Syriac and Villecourt's Latin face each other by column on the same page: Syriac in the left (odd) column, Latin in the right (even) column. Every chunk keeps to this.
other: the caption is printed full width across cols 379-380 and is set once here; a Syriac title above it and the Syriac inscription of the first letter below it fill the rest of this column. Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later).
other: at the foot of this column a Syriac-text foot note (a) is printed: a Syriac variant reading followed by "Fin." (the same kind as the (a)-(c) notes under col 381). It belongs to the Syriac apparatus and is not set. Faint show-through of Latin from the reverse leaf is visible behind the Syriac; not set.
other: misprint INTEBPRETE read from small capitals; the B is clear in the image but the type is small.

PG 1:380

PORRO EPISTOLA PRIOR BEATI CLEMENTIS DISCIPULI PETRI APOSTOLI.

NOW THE FIRST LETTER OF BLESSED CLEMENT, DISCIPLE OF PETER THE APOSTLE.

CAPUT I.

CHAPTER I.

Omnibus de salute sua anxiis ac sollicitis in Christo per Deum Patrem; veritati divinae obedientibus in spem vitae perennis; diligentibus fratres suos proximosque suos in charitate Dei amplectentibus; sexus utriusque virginibus beatis ac in Deo sanctis, qui, propter regnum coelorum, decreto consilio, sponte virginitati se manciparunt, salutem.

To all who are anxious and solicitous for their salvation in Christ through God the Father; to those who obey the divine truth unto the hope of everlasting life; to those who love their brothers and embrace their neighbours in the charity of God; to the blessed virgins of both sexes, holy in God, who, for the sake of the kingdom of heaven, by a settled resolve have of their own will given themselves over to virginity: greeting.

Editors' notes and page, col. 380

Footnotes

(a) · call in col 381 (Syriac text only)

ܕܗܝܡܢܘܬܐ. Fin.

[Syriac reading, "of faith" (transcription uncertain at this resolution)], Fin. [siglum, as printed].

(printed under page 188)

(b) · call in col 381 (Syriac text only)

ܗܝܡܢܘܬܐ. id.

[Syriac reading, "faith" (transcription uncertain)], the same [siglum].

(printed under page 188)

ܕܐܬܠܗܘܢ. id.

[Syriac reading (transcription uncertain; check against the page)], the same [siglum].

(printed under page 188)

Page

running head: 381 EPISTOLA I AD VIRGINES.
marginal letters: (none)
old-edition numerals: (none)
other: Syriac column (Syriac heading for Chapter II and its text). Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later).
other: beneath this column, Syriac-text foot notes (a), (b), (c) give Syriac variant readings marked "Fin." and "id."; Syriac apparatus, not set. Villecourt's Latin foot notes 48-50, printed full width across the page foot, are set once under the Latin in c382.

PG 1:382

CAPUT II.

CHAPTER II.

Quicunque vir feminave, propter regnum coelorum, vere ac sine dolo intemeratae virginitati se devovere constituit, in omnibus regno coelorum coaptare seipsum tenetur: possessio namque hujus regni nec eloquentia, nec fama, nec claritate, nec genere, nec venusta forma conquiritur, non fortitudine, non diuturna exspectatione; sed virtute fidei rapitur ab illo qui fidem suam operibus probat. Opera enim ejus quae manant ex fide de ipso testantur ipsum esse vere justum, vere fidelem, ac ditatum fide magna, fide perfecta, fide quae Deum apprehendit, fide quae operibus splendescit ⁴⁸, ut Pater omnium per Christum glorificetur.

Whatever man or woman, for the sake of the kingdom of heaven, has truly and without guile resolved to vow himself to undefiled virginity, is bound to fit himself in all things to the kingdom of heaven: for the possession of this kingdom is not acquired by eloquence, nor by fame, nor by renown, nor by birth, nor by comely form, not by strength, not by long waiting; but it is seized by the power of faith by him who proves his faith by works. For his works, which flow from faith, testify of him that he is truly just, truly faithful, and enriched with great faith, perfect faith, faith that lays hold of God, faith that shines forth in works ⁴⁸, so that the Father of all may be glorified through Christ.

Qui vere virgines sunt, propter Deum, sive inter viros, sive inter feminas, aurés praebent haec suggerenti: Misericordia et veritas te non deserant. Circumda eas gutturi tuo, et invenies gratiam et disciplinam bonam coram Deo et hominibus ⁴⁹. Justorum autem semita, quasi lux splendens, procedit et crescit usque ad perfectam diem ⁵⁰. Omnis namque creatura vere illuminatur splendore quo refulgent eorum opera, dum hic vivunt, quia vere sunt lux mundi quae orta est sedentibus in tenebris, ut isti surgerent et transirent a tenebris ad lucem bonorum

Those who are truly virgins for God's sake, whether among men or among women, lend their ears to him who suggests these things: Let mercy and truth not forsake you. Bind them about your throat, and you shall find grace and good discipline before God and men ⁴⁹. But the path of the just, like a shining light, goes forward and grows unto the perfect day ⁵⁰. For the whole creation is truly illumined by the splendour with which their works shine out while they live here, because they are truly the light of the world that has risen upon those sitting in darkness, so that these might rise and pass over from darkness to the light of good

Editors' notes and page, col. 382

Footnotes

(48) ‹anchor: quae operibus splendescit› · call in col 382

Maximi erat momenti primis Ecclesiae temporibus, inculcare bonorum operum necessitatem, ne fideles otio torpentes, sola fide quam sibi finxissent, ad coelestem patriam pervenire posse existimarent. Hic confodiuntur omnium saeculorum haeretici qui, ut sectarios allicerent, suaeque perversae doctrinae devincirent, unice sterili fidei salutem annexuri erant.

It was of the greatest moment in the first times of the Church to inculcate the necessity of good works, lest the faithful, growing sluggish in idleness, should suppose they could reach the heavenly fatherland by faith alone, a faith they had fashioned for themselves. Here are run through the heretics of every age who, to entice followers and bind them to their perverse doctrine, would tie salvation solely to a barren faith.

(printed under page 188)

(49) ‹anchor: Deo et hominibus› · call in col 382

Prov. III, 3.

Prov. 3:3.

(printed under page 188)

(50) ‹anchor: ad perfectam diem› · call in col 382

Prov. IV, 18.

Prov. 4:18.

(printed under page 188)

Page

running head: AD VIRGINES. 382
marginal letters: A CAPUT II.; B turna exspectatione; sed virtute fi-; C Deum, sive inter viros, sive inter; D dum hic vivunt, quia vere sunt lux
old-edition numerals: (none)
other: italics in the print: "propter regnum coelorum" and the Proverbs quotations (Misericordia ... hominibus; Justorum ... diem). Foot notes 48-50 are printed full width across the foot of pp. 381-382 and are set once here. "aurés": an acute appears over the e in the image; possibly a type speck. "necessitatem" in note 48: the i is faint (could read as l); set as necessitatem. The column ends mid-sentence ("ad lucem bonorum"); it continues in col 384.

PG 1:383

Editors' notes and page, col. 383

Footnotes

(a) · call in col 383 (Syriac text only)

ܕܢܘܗܪ Fin.

[Syriac reading, "of light" (transcription uncertain at this resolution)], Fin. [siglum, as printed].

(printed under page 189)

(b) · call in col 383 (Syriac text only)

ܘܥܒ̈ܕܘܗܝ. id.

[Syriac reading, "and his works" (transcription uncertain)], the same [siglum].

(printed under page 189)

Page

running head: 383 S. CLEMENTIS I ROM. PONT. OPERA GENUINA.
marginal letters: (none)
old-edition numerals: (none)
other: Syriac column (end of Syriac Chapter II, Syriac heading for Chapter III and its text). Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later).
other: beneath this column: Villecourt's Latin foot notes 51-53 (Matth. V, 16; I Cor. XIV, 40; Ephes. V, 6), called in the Latin, set once under the Latin in c384; and Syriac-text foot notes (a), (b) (Syriac variants marked "Fin." and "id."), Syriac apparatus, not set.

PG 1:384

operum ex timore Dei profluentium: sicque adimplentur Christi verba: Videant opera vestra bona, et glorificent Patrem vestrum qui in coelis est ⁵¹. Igitur in omni verbo et opere perfectus sit homo Dei necesse est et in conversatione ornatus, ita ut ab illo omnia honeste et secundum ordinem fiant ⁵², et omnes actus illius in justitia peragantur, ut virum Dei decet.

works flowing from the fear of God: and thus are fulfilled the words of Christ: Let them see your good works, and glorify your Father who is in heaven ⁵¹. Therefore in every word and work the man of God must be perfect, and adorned in his manner of life, so that all things may be done by him decently and according to order ⁵², and all his acts may be carried out in justice, as befits a man of God.

CAPUT III.

CHAPTER III.

Hoc modo utriusque sexus virgines credentibus et credituris mirifica virtutum exempla praebebunt. Et vero, solum nomen, si desint opera, in regnum coelorum non introducit, cum solus ille salvari queat qui vere fidelis fuerit, nullatenus autem qui nomine tantum fidelis vocatur, quemque opera infidelem arguunt.

In this way virgins of both sexes will offer wonderful examples of the virtues to those who believe and those who are to believe. And indeed, the name alone, if works are lacking, does not bring one into the kingdom of heaven, since he alone can be saved who has been truly faithful, but by no means he who is called faithful in name only, and whom his works convict as unfaithful.

Itaque nemo vos seducat inanibus verbis ⁵³: etenim, quod vir aut mulier virginitatis nomen gestent, non propterea eorum salus in tuto esse potest, si non exhibeant opera fructibus plena, splendentia et virginitati consentanea: fatuam quippe Dominus talem virginitatem in Evangelio nuncupat, quae cum oleo careat et luce, foris remanet, regno coelorum extranea, gaudio sponsi aliena, et inter inimicos sponsi computata. De talibus enim scriptum est: Habentes speciem quidem pietatis, virtutem

Therefore let no one deceive you with empty words ⁵³: for because a man or a woman bears the name of virginity, their salvation cannot on that account be secure, if they do not show works full of fruit, shining and befitting virginity: for the Lord in the Gospel calls such a virginity foolish, which, since it lacks oil and light, remains outside, a stranger to the kingdom of heaven, alien to the bridegroom's joy, and counted among the bridegroom's enemies. For of such it is written: Having indeed the appearance of godliness, but the power

Editors' notes and page, col. 384

Footnotes

(51) · call in col 384

Matth. V, 16.

Matt. 5:16.

(printed under page 189)

(52) · call in col 384

I Cor. XIV, 40.

1 Cor. 14:40.

(printed under page 189)

(53) ‹anchor: seducat inanibus verbis› · call in col 384

Ephes. V, 6.

Eph. 5:6.

(printed under page 189)

Page

running head: PONT. OPERA GENUINA. 384
marginal letters: A operum ex timore Dei profluentium; B (blank line after "rum Dei decet."); C nomine tantum fidelis vocatur; D nuncupat, quae cum oleo careat et
old-edition numerals: (none)
other: italics in the print: the Matthew quotation, "perfectus sit homo Dei", "omnia honeste et secundum ordinem fiant", "Itaque nemo vos seducat inanibus verbis", "Habentes speciem quidem pietatis, virtutem". Foot notes 51-53 are printed beneath the Syriac column on p. 383 (lower-case numerals: v, xiv, v) and are set once here. The column begins mid-sentence, continuing col 382, and ends mid-sentence, continuing col 386.

PG 1:385

Editors' notes and page, col. 385

Footnotes

(a) · call in col 385 (Syriac text only)

ܐܬܢܨܚܬ. Fin.

[Syriac reading (transcription uncertain at this resolution; check against the page)], Fin. [siglum, as printed].

(printed under page 190)

Page

running head: 385 EPISTOLA I AD VIRGINES.
marginal letters: (none)
old-edition numerals: (none)
other: Syriac column (continuation of Syriac Chapter III). Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later).
other: beneath this column: Villecourt's Latin foot notes from 54 (II Tim. III, 5; Gal. VI, 4; Luc. VI, 44; II Tim. II, 7; ...), printed full width and called in the Latin, set once under the Latin in c386; and a Syriac-text foot note (a) (Syriac variant marked "Fin."), Syriac apparatus, not set.

PG 1:386

autem ejus abnegantes ⁵⁴; existimant se aliquid esse cum nihil sint, seipsos seducentes.

thereof denying ⁵⁴; they think themselves to be something when they are nothing, deceiving themselves.

Opus autem suum probet unusquisque ⁵⁵, et semetipsum, qualis sit, noverit: gloriam quippe indebitam sibi arrogat qui virginitate et sanctitate tumet quarum abnegat virtutem: siquidem eo ipso hujusmodi virginitas foedata est, quod sit cunctis operibus bonis destituta. Unaquaeque enim arbor de fructu suo cognoscitur ⁵⁶. Intellige quae dico; dabit enim tibi Dominus in omnibus intellectum ⁵⁷.

But let each one prove his own work ⁵⁵, and know himself, what sort he is: for he claims for himself a glory not his due who swells with pride in a virginity and holiness whose power he denies: since a virginity of this kind is defiled by the very fact that it is bereft of all good works. For every tree is known by its own fruit ⁵⁶. Understand what I say; for the Lord will give you understanding in all things ⁵⁷.

Et vero, quisquis coram Domino castitatem servaturum sese professûs est, omni debet praecingi virtute Dei sancta; et si vere pietatis intuitu, cum timore carnem suam crucifixerit, verbum istud abdicat: Crescite et multiplicamini ⁵⁸; simulque mundi hujus spiritum, cogitationes, desideria, oblectamenta, vini largiores haustus, amorem et otiositatem saeculi ejusque commercium ac necessitudinem fugiens, insidiis, nexibus ac impedimentis ejus alienus efficitur. Sic et tu, dum in terra peregrinus es, vota tua sursum laetus emitte, et pro coelesti patria indesinenter operare.

And indeed, whoever has professed before the Lord that he will keep chastity ought to be girded with every holy virtue of God; and if, out of true regard for godliness, he has crucified his flesh with fear, he renounces that word: Increase and multiply ⁵⁸; and at the same time, fleeing the spirit of this world, its thoughts, desires, delights, the freer draughts of wine, the love and idleness of the age and its dealings and ties, he becomes a stranger to its snares, bonds and hindrances. So do you too, while you are a pilgrim on earth, send up your prayers gladly on high, and labour without ceasing for the heavenly fatherland.

Editors' notes and page, col. 386

Footnotes

(54) · call in col 386

II Tim. III, 5.

2 Tim. 3:5.

(printed under page 190)

(55) · call in col 386

Gal. VI, 4.

Gal. 6:4.

(printed under page 190)

(56) · call in col 386

Luc. VI, 44.

Luke 6:44.

(printed under page 190)

(57) · call in col 386

II Tim. II, 7.

2 Tim. 2:7.

(printed under page 190)

(58) ‹anchor: et multiplicamini› · call in col 386

Gen. I, 28.

Gen. 1:28.

(printed under page 190)

Page

running head: AD VIRGINES. 386
marginal letters: A autem ejus abnegantes; B que enim arbor de fructu suo cogno-; C mundi hujus spiritum, cogitationes; D (not seen in this column's images)
old-edition numerals: (none)
other: "professûs" is printed with a circumflex over the u; set as printed. Italics in the print: "autem ejus abnegantes", "Opus autem suum probet unusquisque", "Unaquaeque ... cognoscitur", "Intellige ... intellectum", "Crescite et multiplicamini". Foot notes 54-58 are printed full width across the foot of pp. 385-386 (lower-case numerals) and are set once here. The column begins mid-sentence, continuing col 384; the rest of the column below "operare." is blank.

PG 1:387

Editors' notes and page, col. 387

Footnotes

(none)  (printed under page 191)

Page

running head: 387 S. CLEMENTIS I ROM. PONT. OPERA GENUINA.
marginal letters: (none)
old-edition numerals: (none)
other: Syriac column (Syriac Chapter IV whole, then the Syriac heading for Chapter V and its opening lines). Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later).
other: beneath this column: Villecourt's Latin foot notes 59-61 (I Petr. I, 4; Tit. I, 2; a prose note on Isaiah LVI, 5), printed full width and called in the Latin, set once under the Latin in c388; and a Syriac-text foot note (a) (Syriac variant marked "Fin."), Syriac apparatus, not set.

PG 1:388

CAPUT IV.

CHAPTER IV.

Qui enim his anhelat sublimibus excellentibúsque sedibus, mundo moritur seque ab eo segregat, ut, procul, vitam ducat coelestem ac divinam, sanctorum angelorum instar, in conscientia pura sanctaque et in virtute Spiritus sancti, Deo omnipotenti, propter regnum coelorum, serviens per Jesum Christum.

For he who longs for these lofty and excellent seats dies to the world and separates himself from it, so that, far off, he may lead a heavenly and divine life, after the likeness of the holy angels, in a pure and holy conscience and in the power of the Holy Spirit, serving God almighty, for the sake of the kingdom of heaven, through Jesus Christ.

Idcirco concupiscentias carnis a se removet, nec solum his valedicit verbis: Crescite et multiplicamini, sed suspirat in spem vitae aeternae, paratam et conservatam in coelis ⁵⁹, quam promisit qui non mentitur Deus ⁶⁰.

Therefore he puts away from himself the lusts of the flesh, and not only bids farewell to these words: Increase and multiply, but sighs for the hope of eternal life, prepared and kept in heaven ⁵⁹, which God, who does not lie, has promised ⁶⁰.

Hinc cujuscunque sexus virginibus asseritur nomen multo clarius quam honor ex filiis et filiabus procedens, eisque promittitur sublimior habitationis locus; nec ipsis comparandi sunt conjuges licet sanctitate eximii, et quorum torus fuit immaculatus. Locus enim in quo habitabunt, non tantum electis omnibus commune regnum coelorum est, sed pars ipsorum cum sanctis angelis est, ut nobilius et excellentius quod elegerunt vitae genus remuneretur ⁶¹.

Hence to virgins of either sex is assured a name far more glorious than the honour that comes from sons and daughters, and a loftier place of dwelling is promised them; nor are married persons to be compared with them, though outstanding in holiness, and though their bed has been undefiled. For the place in which they will dwell is not only the kingdom of heaven common to all the elect, but their portion is with the holy angels, so that the nobler and more excellent kind of life which they have chosen may be rewarded ⁶¹.

CAPUT V.

CHAPTER V.

Virginitatem amplecti meditaris, frater! Num vero satis expendisti quantum laboris ac molestiae secum inducat virginitas? Jugiter coram Deo ambulare debet, nec unquam ab ejus removenda est praesentia.

You are thinking of embracing virginity, brother! But have you weighed well how much toil and trouble virginity brings with it? It must walk continually before God, and must never be withdrawn from His presence.

Editors' notes and page, col. 388

Footnotes

(59) · call in col 388

I Petr. I, 4.

1 Pet. 1:4.

(printed under page 191)

(60) ‹anchor: non mentitur Deus› · call in col 388

Tit. I, 2.

Titus 1:2.

(printed under page 191)

(61) ‹anchor: vitae genus remuneretur› · call in col 388

Nemo non videt hic virginibus applicari a sancto Clemente textum Isaiae (cap. LVI, 5). Eamdem, sequentibus saeculis, applicationem ejusdem loci fecerunt multi doctores.

No one fails to see that here Saint Clement applies to virgins the text of Isaiah (56:5). In the following centuries many doctors made the same application of that passage.

(printed under page 191)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA GENUINA. 388
marginal letters: A CAPUT IV.; B Idcirco concupiscentias carnis a; C mior habitationis locus; nec ipsis; D (blank line after CAPUT V., before "Virginitatem amplecti meditaris")
old-edition numerals: (none)
other: "excellentibúsque" is printed with an acute on the u; set as printed. "sunt conjuges" is printed without a space (suntconjuges); spacing only, set with the space. Italics in the print: "Crescite et multiplicamini". Foot notes 59-61 are printed full width across the foot of pp. 387-388 and are set once here. The column ends at a sentence end within Chapter V; the chapter continues in col 390.

PG 1:389

Editors' notes and page, col. 389

Footnotes

(a) · call in col 389 (Syriac text only)

ܩܢܘܢ. Fin.

[Syriac reading (transcription uncertain at this resolution; check against the page)], Fin. [siglum, as printed].

(printed under page 192)

Page

running head: 389 EPISTOLA I AD VIRGINES.
marginal letters: A beside first Syriac line; B beside line 8 (Syriac); C beside line 17 (Syriac); D beside line 22 (Syriac)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout: Syriac and Latin facing by column (Syriac on the odd/left column, Villecourt's Latin on the even/right column of the same page); every chunk keeps to it

PG 1:390

Sollicita sit necesse est quae Domini snnt, quomodo placeat Deo, ut sit sancta corpore et spiritu ⁶². An probe calles quantum splendens sit oporteat virginitas, et huic nihilominus te devoves? Notane tibi ac perspecta via est quam tenere cupis? Quae praescribat sancta virginitas an tu probe nosti? Tune athleta tam fortis ac peritus, ut in agone conspici valeas legitime certans, Spiritus sancti virtute corroboratus, et hanc palaestram ingressus, gloriae coronam sis adepturus? Num quae te sors beata in coelesti Jerusalem maneat, perpendisti?

It must of necessity be anxious about the things that are the Lord's, how it may please God, that it may be holy in body and in spirit ⁶². Do you well understand how resplendent virginity must be, and do you nonetheless devote yourself to it? Is the way that you desire to keep known to you and clearly perceived? Do you well know what holy virginity prescribes? Are you an athlete so strong and skilled that you can be seen in the contest striving lawfully, strengthened by the power of the Holy Spirit, and, having entered this wrestling-ground, will win the crown of glory? Have you weighed what blessed lot awaits you in the heavenly Jerusalem?

Igitur si viam et finem hujus vocationis peroptas, debella corpus; appetitus carnales doma; vince mundum Spiritu Dei; fluxas et caducas, foedas et flaccidas contemne hujus saeculi vanitates. Victor draconis, victor leonis, victor serpentis, victor Satanae, remaneas in Christo Jesu, ejus doctrina divinaque eucharistia confortatus. Tolle crucem tuam, et sequere illum qui te abluit Jesum Christum Dominum tunm. Recte ac secure certaminis cursum consumma, non timens, sed fiducialiter sperans adventum Domini nostri Jesu Christi ut assequaris bravium supernae vocationis tuae in Christo Jesu ⁶³. Qui enim verbis fidei fuerit enutritus, quippe imperterritus in hoc stadio permanserit, virginitatis coronam certissime repositam habet: grandi nempe operi, grandis reservatur merces. An scrutatus et assecutus es quantam gloriam sanctitas advehat, quamque sublimi eximioque encomio virginitas extolli valeat?

Therefore, if you earnestly desire the way and the end of this calling, subdue the body; tame the carnal appetites; conquer the world by the Spirit of God; despise the fleeting and perishable, foul and withered vanities of this age. Conqueror of the dragon, conqueror of the lion, conqueror of the serpent, conqueror of Satan, may you remain in Christ Jesus, strengthened by His teaching and by the divine Eucharist. Take up your cross, and follow Him who washed you, Jesus Christ your Lord. Run the course of the contest to its end rightly and securely, not fearing but hoping with confidence for the coming of our Lord Jesus Christ, so that you may obtain the prize of your upward calling in Christ Jesus ⁶³. For whoever has been nourished on the words of faith, and so has remained undaunted in this stadium, has the crown of virginity most surely laid up for him: for a great work, assuredly, a great reward is reserved. Have you searched out and grasped how great a glory holiness brings, and with what sublime and surpassing praise virginity may be extolled?

Editors' notes and page, col. 390

Footnotes

(62) · call in col 390

I Cor. VII, 32-34.

1 Cor. 7:32–34.

(printed under page 192)

(63) ‹anchor: in Christo Jesu› · call in col 390

Phil. III, 14.

Phil. 3:14.

(printed under page 192)

Footnotes

(none)  (printed under page 193)

Page

running head: 391 S. CLEMENTIS I ROM. PONT. OPERA
marginal letters: A beside the Syriac title (top); B beside Syriac line 7; C beside Syriac line 15; D beside Syriac line 22
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: the foot notes (64 Luc. VII, 28; 65 Phil. IV, 3 with Villecourt's comment) run full width across both columns of this page; set once under the Latin column 392
other: beneath the foot notes: a Syriac-text foot note (a) (a Syriac reading marked "Fin."), called in the Syriac; Syriac apparatus, not set.

PG 1:392

CAPUT VI.

CHAPTER VI.

Filium Dei Dominum nostrum Jesum Christum sancta virginitas suo gremio contulit, et corpus quod induit Dominus noster quodque in hoc mundo doloribus et aerumnis destinavit ex sacra assumpsit virginitate. Hinc saltem menti tuae pateat quanta sit virginitatis excellentia dignitasque. Visne Christianus esse? Omnia Christi vestigia sectare. Angelus fuit Joannes: talem esse decebat Domini nostri praecursorem, quo major non fuit inter natos mulierum ⁶⁴. Sanctus ille Domini angelus virgo fuit. Nuntium ergo Domini aemulare et eum prae omnibus dilige.

Holy virginity bore in its womb the Son of God, our Lord Jesus Christ, and the body which our Lord put on, and which He destined in this world for sorrows and hardships, He took from a sacred virginity. From this at least let it be plain to your mind how great is the excellence and dignity of virginity. Do you wish to be a Christian? Follow all the footsteps of Christ. John was an angel: such it befitted the forerunner of our Lord to be, than whom there was none greater among those born of women ⁶⁴. That holy angel of the Lord was a virgin. Emulate, then, the messenger of the Lord, and love him above all.

Sanctus quoque erat alter ille Joannes qui recubuit super pectus Domini: non enim sine causa illum Dominus sua praedilectione dignatus est. Eamdem viam amplexati sunt et Paulus, et Barnabas, et Timotheus, quorum nomina sunt in libro vitae ⁶⁵, quique hujusmodi sanctitati cum toto animi affectu adhaerentes, idemque certamen certantes, cursum suum consummarunt sine macula, sicut imitatores Christi, et filii Dei viventis.

Holy too was that other John, who leaned upon the Lord's breast: for not without cause did the Lord honour him with His special love. The same way was embraced by Paul, and Barnabas, and Timothy, whose names are in the book of life ⁶⁵, and who, cleaving to such holiness with the whole affection of their souls, and contending in the same contest, finished their course without stain, as imitators of Christ, and sons of the living God.

Scriptura sane idem nos docet de Elia, Eliseo, multisque aliis sanctis, quorum conversatio sancta fuit et immaculata. Hos itaque si aemulari peroptas, fortiter aemulare. Scriptum est enim: Mementote praepositorum vestrorum, quorum intuentes

Scripture indeed teaches us the same of Elijah, Elisha, and many other saints, whose manner of life was holy and spotless. If, therefore, you earnestly desire to emulate them, emulate them bravely. For it is written: Remember your leaders, whose

Editors' notes and page, col. 392

Footnotes

(64) · call in col 392

Luc. VII, 28.

Luke 7:28.

(printed under page 193)

(65) ‹anchor: in libro vitae› · call in col 392

Phil. IV, 3. Haec verba dulcia erant et in ore et sub calamo sancti Clementis, qui, in hac Epistola sancti Pauli expresse inter electos nominatur. Seipsum vero sanctus pontifex prae modestia nominare non debuit. Cum Clemente, ait Apostolus, et caeteris adjutoribus meis quorum nomina sunt in libro vitae! O prophetia beatitudinis, ore apostolico prolata! Utinam involvas homonymum exsulem sorti beatae patroni anhelantem!

Phil. 4:3. These words were sweet both on the lips and under the pen of Saint Clement, who in this Epistle of Saint Paul is expressly named among the elect. The holy pontiff, out of modesty, ought not to name himself. "With Clement," says the Apostle, "and my other fellow workers, whose names are in the book of life!" O prophecy of blessedness, uttered by an apostle's mouth! May you take in also an exile who bears the same name and longs for his patron's blessed lot!

(printed under page 193)

Page

running head: 393 EPISTOLA I AD VIRGINES.
marginal letters: A beside Syriac line 1; B beside Syriac line 8; C beside Syriac line 16; D beside Syriac line 25
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column (Syriac left/odd, Latin right/even). Two centred Syriac section titles stand in this column (after line 2, and near the foot); the facing Latin chapters are set in col. 394
other: the foot notes (66 Hebr. XIII, 7; 67 I Cor. IV, 16; 68 Villecourt's comment citing I Tim. V, 12; 69 Levit. XI, 44) run full width across both columns of this page; set once under the Latin column 394
other: printer's signature line "PATROL. GR. I." at the foot; not set

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exitum conversationis, imitamini fidem ⁶⁶. Et alibi dictum est: Imitatores mei estote, fratres, sicut et ego Christi ⁶⁷.

considering the outcome of their manner of life, imitate their faith ⁶⁶. And elsewhere it is said: Be imitators of me, brethren, as I also am of Christ ⁶⁷.

CAPUT VII.

CHAPTER VII.

Qui autem Christi consimiles esse affectant, imaginem Christi in omnibus referre debent; si enim Christum induerunt, similitudinem ejus effingere debuerunt et in mente, et in omni modo vivendi et conversandi: in verbis, in actibus, in patientia, in virtute, in castitate, in scientia, in longanimitate, in corde puro, in fide, in spe, in charitate Dei perfecta et plena. Vir et mulier virginitatem professi, qui et Christum et eos qui Christi sunt in omnibus imitari nollent, salvari non possent ⁶⁸. Debet namque virgo quaelibet sancta esse corpore et spiritu, in obsequio Domini sui permanens, ab illo retrorsum non abiens, sed ipsi, per Spiritum Dei, in castitate et sanctitate serviens, sollicita ut ei placeat in omnibus, ambulans coram eo munda et immaculata. Qui talis est, a Domino non recedit, sed spiritu cum Domino suo manet, adimplens quod scriptum est: Sancti estote, quia ego sanctus sum ⁶⁹, dicit Dominus.

But those who aspire to be like Christ ought to reproduce the image of Christ in all things; for if they have put on Christ, they were bound to portray His likeness both in mind and in every manner of living and of conduct: in words, in deeds, in patience, in virtue, in chastity, in knowledge, in long-suffering, in a pure heart, in faith, in hope, in a love of God perfect and full. A man and a woman who have professed virginity, and would not imitate in all things both Christ and those who are Christ's, could not be saved ⁶⁸. For every virgin ought to be holy in body and in spirit, abiding in the service of her Lord, not going back from Him, but serving Him, through the Spirit of God, in chastity and holiness, anxious to please Him in all things, walking before Him clean and spotless. Whoever is such does not depart from the Lord, but abides in spirit with his Lord, fulfilling what is written: Be holy, for I am holy ⁶⁹, says the Lord.

CAPUT VIII.

CHAPTER VIII.

Absit a nobis ut sanctus quiiibet agnoscatur hac de sola ratione quod

Far be it from us that anyone should be acknowledged as holy for this reason alone, that

Editors' notes and page, col. 394

Footnotes

(66) · call in col 394

Hebr. XIII, 7.

Heb. 13:7.

(printed under page 194)

(67) · call in col 394

I Cor. IV, 16.

1 Cor. 4:16.

(printed under page 194)

(68) ‹anchor: salvari non possent› · call in col 394

Profecto sanctus Clemens non exigit a virginibus omnimodam Christi perfectionem; sed hic indirecte arguit fucatam Vestalium virtutem, aut fictam castitatem harum virginum quas accusat Apostolus, dicens : Habentes damnationem, quia primam fidem irritam fecerunt (I Tim. V, 12).

Certainly Saint Clement does not demand of virgins Christ's perfection in every respect; but here he indirectly rebukes the painted virtue of the Vestals, or the feigned chastity of those virgins whom the Apostle accuses, saying: "Having condemnation, because they have made void their first faith" (1 Tim. 5:12).

(printed under page 194)

(69) ‹anchor: ego sanctus sum› · call in col 394

Levit. XI, 44.

Lev. 11:44.

(printed under page 194)

Page

running head: 395 S. CLEMENTIS I ROM. PONT. OPERA [GENUINA.]
marginal letters: A beside Syriac line 1; B beside Syriac line 8; C beside Syriac line 16; D beside Syriac line 25
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column (Syriac left/odd, Latin right/even)
other: the foot notes (70 Gal. V, 21; 71 Ephes. V, 4; 72 II Cor. XII, 20; 73 Ephes. IV, 3x; 7x Villecourt's long note "Primo intuitu exuberantior...") run full width across both columns of this page; set once under the Latin column 396

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sanctus nominetur: reipsa, namque sanctus sit necesse est corpore et mente. Hinc cujusvis sexus virgo suam felicitatem quaerat in similitudine et imitatione Dei et Christi ejus. Qui se tales exhibent, non insequuntur quae caro appetit: talis nempe appetitus hos non movet qui vere proposito suo fideles sunt, et in quibus Spiritus Christi habitat. Carnis concupiscentias isti repellunt a se, et immunditiam; impudicitiam, luxuriam, idolorum servitutem, veneficia, inimicitias, contentiones, iras, rixas, dissensiones, sectas, invidias, ebrietates, comessationes ⁷⁰, scurrilitatem, stultiloquium ⁷¹, contumelias, animositates, detractiones, susurrationes ⁷², amaritudinem, indignationem, clamorem, blasphemiam ⁷³, jactantiam, malitiam, malorum inventionem, verba nimia et vana, dentium stridorem, criminationem, percussionem, convicium, fraudulentiam, perfidiam, negligentiam, murmurationem, arrogantiam, superbiam, tumorem de genere, forma, loco, opibus, fortitudine; dolum, vanitatem, pertinaciam in suo sensu, odium, inimicitiam, aemulationem, invidiam, malorum retributionem, prodigentiam, gulam, avaritiam, quae est idolorum servitus ⁷⁴, et radix omnium malorum ⁷⁵, ornatus cupidinem, vanam gloriam, primatus ambitum, audaciam, elationem, mortis congenerem, cum Deo contra se arma ministret ⁷⁶.

he is called holy: for in very truth he must be holy in body and in mind. Hence let the virgin of either sex seek his happiness in the likeness and imitation of God and of His Christ. Those who show themselves such do not pursue what the flesh craves: for such craving does not move those who are truly faithful to their purpose, and in whom the Spirit of Christ dwells. These drive from themselves the lusts of the flesh, and uncleanness; immodesty, lechery, the service of idols, sorceries, enmities, contentions, angers, brawls, dissensions, sects, envyings, drunkenness, revellings ⁷⁰, buffoonery, foolish talk ⁷¹, insults, animosities, detractions, whisperings ⁷², bitterness, indignation, clamour, blasphemy ⁷³, boasting, malice, the devising of evils, excessive and empty words, gnashing of teeth, accusation, striking, abuse, fraud, faithlessness, negligence, murmuring, arrogance, pride, conceit of birth, beauty, rank, wealth, strength; guile, vanity, obstinacy in one's own opinion, hatred, enmity, rivalry, envy, the repaying of evil, prodigality, gluttony, avarice, which is the service of idols ⁷⁴ and the root of all evils ⁷⁵, the craving for finery, vainglory, the ambition for first place, presumption, and pride, the kinsman of death, since it furnishes God with weapons against oneself ⁷⁶.

Editors' notes and page, col. 396

Footnotes

(70) · call in col 396

Gal. V, 21, etc.

Gal. 5:21, etc.

(printed under page 195)

(71) ‹anchor: scurrilitatem, stultiloquium› · call in col 396

Ephes. V, 4.

Eph. 5:4.

(printed under page 195)

(72) ‹anchor: detractiones, susurrationes› · call in col 396

II Cor. XII, 20.

2 Cor. 12:20.

(printed under page 195)

(73) ‹anchor: clamorem, blasphemiam› · call in col 396

Ephes. IV, 31.

Eph. 4:31.

(printed under page 195)

(74) ‹anchor: idolorum servitus› · call in col 396

Ephes. V, 5.

Eph. 5:5.

(printed under page 195)

(75) ‹anchor: radix omnium malorum› · call in col 396

I Tim. VI, 10.

1 Tim. 6:10.

(printed under page 195)

(76) ‹anchor: se arma ministret› · call in col 396

Primo intuitu exuberantior videbitur ista tot vitiorum enumeratio, praesertim cum sermo dirigatur ad eos qui, viam perfectionis ingressi, supponi facile nequeunt his facinoribus inquinandi. Sed loquebatur sanctus Clemens in saeculo et in urbe scelerum immanitate nimium notis. Indirecte perstringebat sanctus pontifex innumeram hanc turbam caelibum Romanorum et Graecorum qui honestas nuptias fugiebant, ut in omnibus flagitiis liberius volutarentur. Istos delineaverat Apostolus (Rom. I, 26, 27). In passiones ignominiae et in reprobum sensum traditos, immutantes naturalem usum, in eum usum qui est (continues)

At first sight this listing of so many vices will seem excessive, especially since the discourse is addressed to those who, having entered the way of perfection, cannot easily be supposed to be stained by these crimes. But Saint Clement was speaking in an age and in a city all too well known for the monstrousness of their wickedness. The holy pontiff was indirectly censuring that countless crowd of unmarried Romans and Greeks who shunned honourable marriage so as to wallow the more freely in every vice. The Apostle had drawn their portrait (Rom. 1:26–27): given up to shameful passions and to a reprobate mind, changing the natural use into that use which is (continues)

(printed under page 195)

Editors' prose

Page

running head: 397 EPISTOLA I AD VIRGINES.
marginal letters: A beside Syriac line 1; B beside Syriac line 8; C beside Syriac line 16 (end of a section); D beside Syriac line 22
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column (Syriac left/odd, Latin right/even). A centred Syriac section title stands mid-column
other: the foot notes (the end of 76, then 77 Joan. III, 6-..., ..., 80 Rom. VII, 18; 81 Gen. VI, 3; 82 Rom. VIII, 9; 83 I Reg. XVI, 14; and a further Villecourt note) run full width across both columns of this page; set once under the Latin column 398

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Carnales sunt isti omnes eorumque similes: quod enim natum est de carne caro est ⁷⁷; qui est de terra, de terra est, et de terra loquitur ⁷⁸, et terrena sapit: quae sapientia inimica est Deo: legi enim Dei non est subjecta, nec enim potest ⁷⁹, et non habitat in carne bonum ⁸⁰, id est in eo qui carnalis est, quia Spiritus Dei non est in eo. Recte igitur de tali generatione dicit Dominus: Non permanebit Spiritus meus in homine in aeternum, qui caro est ⁸¹; si quis autem Spiritum Christi non habet, hic non est ejus ⁸². Unde scriptum est: Spiritus Domini recessit a Saul, et exagitabat eum spiritus nequam a Domino ⁸³.

All these and their like are carnal: for what is born of the flesh is flesh ⁷⁷; he who is of the earth is of the earth, and speaks of the earth ⁷⁸, and savours earthly things: and this wisdom is hostile to God: for it is not subject to the law of God, nor indeed can it be ⁷⁹; and no good dwells in the flesh ⁸⁰, that is, in him who is carnal, because the Spirit of God is not in him. Rightly, then, does the Lord say of such a generation: My Spirit shall not abide in man for ever, because he is flesh ⁸¹; and if anyone has not the Spirit of Christ, he is not His ⁸². Hence it is written: The Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him ⁸³.

CAPUT IX.

CHAPTER IX.

Quicunque Spiritum Dei inhabitantem in se possidet, is voluntatem Spiritus Dei facit: et cum sit Spiritui Dei consentiens, opera carnis mortificat, Deoque vivit, subjiciens et in servitutem redigens corpus suum, et affligens illud, ut aliis praedicans, exemplar existat et forma resplendens his qui credunt ⁸⁴. De servis Dei qui tales sunt

Whoever possesses the Spirit of God dwelling within him does the will of the Spirit of God: and since he is in accord with the Spirit of God, he puts to death the works of the flesh and lives to God, subduing his body and bringing it into servitude, and afflicting it, so that, while preaching to others, he may stand as an example and a shining pattern to those who believe ⁸⁴. Of the servants of God who are such

Editors' notes and page, col. 398

Footnotes

(76, continued) · call in col 396 contra naturam, exardescentes in desideriis suis in invicem, repletos omni iniquitate, malitia, fornicatione, nequitia, plenos invidia, homicidio, contentione, dolo, malignitate, susurrones, detractores, Deo odibiles, contumeliosos, superbos, elatos, inventores malorum, parentibus non obedientes, sine affectione, absque foedere, sine misericordia. Attente legenti praesentem sancti Clementis Epistolam, alteramque ab ipso scriptam super eadem materia, clare perspectum est. ambas fuisse scriptas a viro qui sancti Pauli apostoli sensus et verba penitissime meditatus, ea quasi sibi propria fecerat. Opponit quoque sanctus pontifex veri eunuchi Christiani vitam moribus Vestalium Romanarum quae immunditiis horrendis saepius convictae poenas meritas luebant quandoque, id est quando ipsarum constupratores iidem non fuerant qui castitatem earum protegere debuissent.

against nature, burning in their lusts one towards another, filled with all iniquity, malice, fornication, wickedness, full of envy, murder, strife, deceit, malignity, whisperers, detractors, hateful to God, insolent, proud, haughty, inventors of evil things, disobedient to parents, without affection, faithless, without mercy. To anyone who reads attentively the present Epistle of Saint Clement, and the other written by him on the same subject, it is clearly evident that both were written by a man who had meditated most deeply on the thoughts and words of the holy apostle Paul and had made them, as it were, his own. The holy pontiff also sets the life of the true Christian eunuch against the morals of the Roman Vestals, who, convicted all too often of horrible impurities, paid the penalties they deserved now and then, that is, when their defilers were not the very men who ought to have protected their chastity.

(printed under page 196)

(77) · call in col 398

Joan. III, 6.

John 3:6.

(printed under page 196)

(78) · call in col 398

Ibid., 31.

Ibid., 3:31.

(printed under page 196)

(79) · call in col 398

Rom. VIII, 7.

Rom. 8:7.

(printed under page 196)

(80) · call in col 398

Rom. VII, 18.

Rom. 7:18.

(printed under page 196)

(81) · call in col 398

Gen. VI, 3.

Gen. 6:3.

(printed under page 196)

(82) · call in col 398

Rom. VIII, 9.

Rom. 8:9.

(printed under page 196)

(83) ‹anchor: nequam a Domino› · call in col 398

I Reg. XVI, 14.

1 Sam. (1 Kgs Vulg.) 16:14.

(printed under page 196)

(84) ‹anchor: his qui credunt› · call in col 398

Haec verba sancti Clementis satis indicant Epistolam istam et sequentem praecipue spectare ministros sacros, de quibus exigebatur ut, si ante ordinationem nuptias contraxissent, eos unam tantum uxorem habuisse, et a die ordinationis (continues)

These words of Saint Clement show clearly enough that this Epistle and the following one chiefly concern the sacred ministers, of whom it was required that, if they had contracted marriage before ordination, they should have had only one wife, and from the day of ordination (continues)

(printed under page 196)

Page

running head: [EPISTOLA I] AD VIRGINES. 398
marginal letters: A Carnales sunt isti; B Non permanebit Spiritus; C beside blank space after "nequam a Domino" (the column's C falls in the gap before CAPUT IX.); D aliis praedicans
old-edition numerals: (none)
other: the foot notes run full width under both columns of the page (begun under col. 397); set once here. The first paragraph of the notes is the continuation of note 76 from col. 396, set here from the full-width foot images (Q6a); "fornica-tione", "affe-ctione", "alte-ramque", "fue-rant" are joined across the line ends, "quandoque" is in italic in the print. Note 84 continues on the next page (breaks at "ordinationis"). "perspectum est. ambas" has a full stop before a lower-case word, set as printed
other: UNSURE "recessit": the c's are poorly printed and could be read "reeessit"; set recessit. A stray mark after "Christi" (Spiritum Christi non) is not a letter
other: "I Reg. XVI, 14" is 1 Samuel 16:14 in modern numbering

PG 1:399

Editors' notes and page, col. 399

Page

running head: 399 S. CLEMENTIS I ROM. PONT. OPERA ‹DUBIA› (right edge of head cut off in the image)
marginal letters: A, B, C, D printed in the gutter beside this Syriac column (first words Syriac, not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout: Syriac and Latin facing by column on the same page, Syriac in the left (odd) column, Villecourt's Latin in the right (even) column; the column ends with a Syriac chapter heading and the first two lines of the next Syriac chapter
other: the full-width foot notes at the page foot (end of a note continued from the previous page, notes 83, 84, 85) are set under the Latin column, 400

PG 1:400

testatur Scriptura quod pleni sint Spiritu sancto, quod bonum testimonium habeant, et electi fuerint coram Deo et hominibus ⁸⁵. Homo namque Dei, et maxime utriusque sexus virgines, nihil desideriorum carnis retinent, nec nisi spiritum et vitam progerminant. Vere civitas Dei sunt, domus ac templum in quibus Deus hospitatur et habitat, ambulans in medio eorum, cum ex ipsis aedificetur sancta coelorum civitas. Inter eos et vos ipsi lucentes sicut luminaria in mundo, verbum vitae continentes ⁸⁶, vere laus eritis et gloria, laetitiae corona et gaudium his qui bene ministrant in Christo Jesu, et omnes qui viderint vos cognoscent vos esse semen cui benedixit Dominus ⁸⁷, genus electum, regale sacerdotium, gentem sanctam, populum acquisitionis, haeredes divinarum promissionum quae nec corrumpuntur, nec deficiunt, bonorum quae oculus non vidit, nec auris audivit, nec in cor hominis ascendit quae praeparavit Deus iis qui diligunt illum ⁸⁸, et custodiunt mandata ejus.

the Scripture testifies that they were full of the Holy Spirit, that they had a good testimony, and that they were chosen before God and men ⁸⁵. For the man of God, and above all the virgins of either sex, retain nothing of the desires of the flesh, and put forth nothing but spirit and life. Truly they are the city of God, the house and temple in which God lodges and dwells, walking in their midst, since out of them the holy city of the heavens is built. Among them you too, shining like lights in the world, holding fast the word of life ⁸⁶, will truly be the praise and glory, the crown of joy and the delight, of those who minister well in Christ Jesus, and all who see you will know that you are the seed which the Lord has blessed ⁸⁷, a chosen race, a royal priesthood, a holy nation, a people of acquisition, heirs of the divine promises which neither perish nor fail, of the good things which eye has not seen, nor ear heard, nor has it entered into the heart of man, which God has prepared for those who love Him ⁸⁸, and keep His commandments.

CAPUT X.

CHAPTER X.

De vobis quidem, fratres, confidimus quod solliciti eritis haec agere quae saluti vestrae necessaria sunt;

Of you indeed, brethren, we are confident that you will be careful to do these things which are necessary for your salvation;

Editors' notes and page, col. 400

Footnotes

(85) · call in col 400

Haec verba patenter alludunt capiti sexto Actuum in quo narratur electio septem diaconorum, praesertim sancti Stephani, cujus veteres Patres specialiter castitatem celebrarunt. Hinc pontifex consecrator, alloquens eos qui consecrandi sunt diaconi : « Cogitate, ait, beatum Stephanum merito praecipuae castitatis, ab apostolis, ad officium istud electum, » (Ex Pontificali.) »

These words plainly allude to the sixth chapter of Acts, which tells of the election of the seven deacons, and above all of Saint Stephen, whose chastity the ancient Fathers especially celebrated. Hence the consecrating pontiff, addressing those who are to be consecrated deacons, says: "Consider blessed Stephen, chosen by the apostles for this office on account of his outstanding chastity." (From the Pontifical.)

(printed under page 197)

(86) · call in col 400

Philipp. II, 15, 16.

Phil. 2:15–16.

(printed under page 197)

(87) ‹anchor: benedixit Dominus› · call in col 400

Isa. lxi, 9.

Isa. 61:9.

(printed under page 197)

(88) ‹anchor: diligunt illum› · call in col 400

I Cor. II, 9.

1 Cor. 2:9.

(printed under page 197)

Page

running head: 401 EPISTOLA I AD VIRGINES. (right edge of head cut off in the image)
marginal letters: A, B, C, D printed in the gutter beside this Syriac column (first words Syriac, not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac in the left (odd) column, Villecourt's Latin facing in the right (even) column
other: the full-width foot notes at the page foot (89 to 91) are set under the Latin column, 402

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sed quaedam loquimur c⟨o⟩nspicientes infamiam pravosque rumores natos ex vita hominum impudentium qui, sub pietatis praetextu, cum virginibus habitant, vel cum eis deserta loca petentes, absque arbitris et testibus, animam suam periculo exponunt in via quae insidiis plena est, offendiculis ac foveis. Talis vita Christianos divinoque timore motos prorsus non decet ⁸⁹.

but we say certain things because we see the disgrace and evil rumours born of the life of shameless men who, under pretext of piety, live with virgins, or, seeking out desert places with them, without witnesses or onlookers, expose their soul to danger on a road which is full of snares, stumbling-blocks and pits. Such a life is wholly unbecoming to Christians and to those moved by the fear of God ⁸⁹.

Alii autem mensae accumbe⟨n⟩tes ut manducent et bibant cum virginibus, et viris qui sancti reputantur, omni relaxationum generi indulgent, imo indecoris licentiis quae fidelibus omnibus, multo vero magis his qui se manciparunt vitae sanctae indignae sunt.

Others, reclining at table to eat and drink with virgins, and with men who are reputed holy, indulge in every kind of relaxation, indeed in unseemly licence, which is unworthy of all the faithful, and much more so of those who have bound themselves over to a holy life.

Alii vero, cum otio semper torpescant, ad colloquia vana inutiliaque et ad cachinnos conveniunt; sequitur postea de aliis detractio vel ad detractionem excitatio. Cum ejusmodi suademus ne cibum quidem sumere ⁹⁰.

Others again, since they are always sluggish with idleness, gather for vain and useless talk and for loud laughter; there follows afterwards detraction of others, or incitement to detraction. With such as these we urge you not even to take food ⁹⁰.

Quidam penetrant domos illorum vel illarum qui virginitati se devoverunt, sub obtentu visitationis, lectionis Scripturarum, exorcismorum aut doctrinae, quibus suam erga illos sollicitudinem ostentant. Sed reipsa sola ducuntur otiositate, cum sint ipsi non solum otiosi, sed et verbosi, et curiosi, loquentes quae non oportet ⁹¹. Hi, per dulces sermones, quaestum venantur in nomine

Some make their way into the houses of those men or women who have vowed themselves to virginity, under the pretext of a visit, of reading the Scriptures, of exorcisms or of teaching, by which they make a show of their solicitude towards them. But in truth they are led by idleness alone, since they themselves are not only idle, but also talkative and busybodies, saying what they ought not ⁹¹. These men, by sweet speeches, hunt for gain in the name

Editors' notes and page, col. 402

Footnotes

(89) · call in col 402

Taxat ibi sanctus Clemens haereticos hujus aevi, discipulos Simonis, Menandri, Saturnili (quidam historici illum Saturninum vocant), Basilidis et Nicolai. « Simon Magus, ait sanctus Epiphanius, quamdam mulierculam nomine Helenam nactus, patria Tyriam, sibi eam copulat, quacum palam nullam habere se necessitudinem simulans, homo vafer, clam omni se in libidinum genere volutabat... Menander, discipulus Simonis, ab ejus dogmate non dissentiebat, nisi quod majorem se antecessore suo jactabat. Saturnilus nuptias condemnabat, ejusque discipulus Basilides nullum non genus pravitatis libidinisque permittebat. Nicolaus e numero septem diaconorum fuit qui ab apostolis delecti fuerant... Uxorem habuit, ab eaque sibi aliquando temperavit, ut eos imitaretur quos Deo penitus addictos cernebat. Sed intemperantiam suam perpetuo coercere non potuit; imo in omne genus libidinis, contumeliae ac pravitatis erupit » (Sanctus Epiph. Adv. haer., l. I). Cur autem sanctus Clemens non nominat hos nefandos haereticos quos debellat? Quia satis jam noti erant. Praeterea suscitandi non erant novi hostes contra Ecclesiam quae undique persecutionibus conflagrabat. Caeterum, expresse declarat sanctus Epiphanius nostrum pontificem, in his de virginitate epistolis, contra istos haereticos colluctasse.

Here Saint Clement censures the heretics of this age, the disciples of Simon, Menander, Saturnilus (some historians call him Saturninus), Basilides and Nicolaus. "Simon Magus," says Saint Epiphanius, "having found a certain wretched woman named Helena, a Tyrian by birth, joins her to himself; and while openly pretending to have no tie with her, the crafty man wallowed in secret in every kind of lust... Menander, Simon's disciple, did not dissent from his teaching, except that he boasted himself greater than his predecessor. Saturnilus condemned marriage, and his disciple Basilides permitted every kind of depravity and lust. Nicolaus was one of the seven deacons who had been chosen by the apostles... He had a wife, and for a time abstained from her, to imitate those he saw wholly given to God. But he could not restrain his incontinence for good; rather, he broke out into every kind of lust, outrage and depravity" (Saint Epiphanius, Against Heresies, bk I). Why then does Saint Clement not name these abominable heretics whom he combats? Because they were already well enough known. Besides, new enemies were not to be stirred up against a Church that was ablaze on every side with persecutions. For the rest, Saint Epiphanius expressly declares that our pontiff wrestled against these heretics in these epistles on virginity.

(printed under page 198)

(90) ‹anchor: ne cibum quidem sumere› · call in col 402

I Cor. V, 11.

1 Cor. 5:11.

(printed under page 198)

(91) ‹anchor: quae non oportet› · call in col 402

I Tim. V, 13.

1 Tim. 5:13.

(printed under page 198)

Page

running head: 403 S. CLEMENTIS I ROM. PONT. OPERA ‹GENUINA› (right edge of head cut off in the image; the page number is blurred, reads like "465")
marginal letters: A, B, C, D printed in the gutter beside this Syriac column (first words Syriac, not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac in the left (odd) column, Villecourt's Latin facing in the right (even) column; a Syriac chapter heading stands near the head of this column
other: the full-width foot notes at the page foot (92 onward) are set under the Latin column, 404

PG 1:404

Christi. Hos sinistra praefigit nota divinus Apostolus ⁹² multa mala in eis redarguens. Scriptum est etiam agrum hominis pigri spinis operiri ⁹³, iterque otiosorum esse quasi sepem spinarum ⁹⁴.

of Christ. These the divine Apostle brands with a sinister mark ⁹², rebuking many evils in them. It is written also that the field of the slothful man is covered with thorns ⁹³, and that the way of the idle is as a hedge of thorns ⁹⁴.

CAPUT XI.

CHAPTER XI.

Omnis quippe otiosus, ut sine labore, ita sine utilitate est. Hinc non nisi sterilitas sequitur gressus eorum qui nihil agunt, qui vana verba quasi venatum quaerunt, in hoc sibi fingentes utilitatem et justitiam. Similes sunt tales operarii viduis quae otiosae et verbosae circumeunt domos semper loquentes; ipsi quoque aut effundunt aut excipiunt verba otiosa et a domo in domum ea transferunt, multumque exaggerant, sine ullo Dei timore, quantumvis impudenter, sub praetextu doctrinae, variis varia loquantur.

For every idle man, as he is without labour, so is he without profit. Hence nothing but barrenness follows the steps of those who do nothing, who go after vain words as if hunting, pretending to themselves that there is profit and righteousness in this. Such workmen are like the widows who, idle and talkative, go round the houses always chattering; they too either pour out or take in idle words and carry them from house to house, and exaggerate them greatly, without any fear of God, however shamelessly, under pretext of teaching, they may say various things to various people.

Utinam autem isti verae doctrinae doctores essent, utinamque beati! Sed sunt inquieti, non intelligentes quae loquuntur, neque de quibus affirmant ⁹⁵. Volunt nihilominus videri doctores, sibique persuadent se nosse quae ore proferunt, cum de iniquo tantum mammona commercium agant in nomine Christi.

Would that these men were teachers of true doctrine, and would that they were blessed! But they are restless, understanding neither what they say, nor the things about which they make assertions ⁹⁵. Nevertheless they wish to be seen as teachers, and persuade themselves that they know what they utter with their mouth, though they carry on a traffic only in the mammon of iniquity in the name of Christ.

Servos Dei haec prorsus dedecent. Hanc autem viam multi sequuntur, quia non animadvertunt quod scriptum est: Non multos in vobis, fratres, positos esse doctores et prophetas ⁹⁶; et iterum: Si quis in verbo non offendit, hic perfectus est vir. Potest etiam freno circumducere totum corpus. ⁹⁷ Si quis loquitur, quasi sermones Dei ⁹⁸; si est tibi intellectus, responde

These things are wholly unbecoming to the servants of God. Yet many follow this way, because they do not notice what is written: Not many among you, brethren, are appointed teachers and prophets ⁹⁶; and again: If anyone does not offend in word, he is a perfect man. He is able also to lead the whole body about with a bridle. ⁹⁷ If anyone speaks, [let it be] as the words of God ⁹⁸; if you have understanding, answer

Editors' notes and page, col. 404

Footnotes

(92) · call in col 404

II Thess. III, 14.

2 Thess. 3:14.

(printed under page 199)

(93) · call in col 404

Prov. XXIV, 31.

Prov. 24:31.

(printed under page 199)

(94) · call in col 404

Prov. XV, 19.

Prov. 15:19.

(printed under page 199)

(95) ‹anchor: de quibus affirmant› · call in col 404

I Tim. I, 7.

1 Tim. 1:7.

(printed under page 199)

(96) ‹anchor: doctores et prophetas› · call in col 404

I Cor. XII, 28.

1 Cor. 12:28.

(printed under page 199)

(97) ‹anchor: totum corpus› · call in col 404

Jac. III, 2.

Jas 3:2.

(printed under page 199)

(98) ‹anchor: quasi sermones Dei› · call in col 404

I Petr. IV, 11.

1 Pet. 4:11.

(printed under page 199)

Page

running head: M. PONT. OPERA GENUINA. 404 (left part of the head, "S. CLEMENTIS I RO-", printed over column 403)
marginal letters: A ‹mine Christi. Hos›; B ‹rum qui nihil agunt›; C ‹variis varia loquantur›; D ‹Hanc autem viam›
old-edition numerals: (none)
other: the column begins "mine Christi", completing "no-" at the foot of column 402: the word "nomine" is set whole at the end of column 402, so this column's text begins at "Christi." (Q3a)
other: the column ends on a word split at the break, "re-"; its tail "sponde" heads column 406 (checked against col 406's image, Q3a), so the word is set whole here as "responde" (English "answer"). Column 406's file must begin at "proximo" and not restore "sponde"; fix that file in its own pass if it does.
other: the foot notes run full width under both columns; set once here. The text's own reading of the note 96 passage is James 3:1, but the note prints I Cor. XII, 28; set as printed
other: "exaggerant" has a damaged first a; "nota" has a damaged t; both read clearly from context

PG 1:405

Editors' notes and page, col. 405

Page

running head: 405 EPISTOLA I AD VIRGINES. (right edge of head cut off in the image)
marginal letters: A, B, C, D printed in the gutter beside this Syriac column (first words Syriac, not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac in the left (odd) column, Villecourt's Latin facing in the right (even) column
other: the full-width foot notes at the page foot (99, 100, then 1 onward) are set under the Latin column, 406

PG 1:406

proximo; sin autem, sit manus tua super os tuum ⁹⁹; quia est tempus loquendi, et tempus tacendi ¹⁰⁰. Dictum est etiam: Quam pulchrum sit verbum in tempore suo prolatum ¹; et iterum: Sermo vester semper in gratia sale sit conditus, ut sciatis quomodo oporteat vos unicuique respondere ²; labia enim stulti miscent se rixis, et os ejus jurgia provocat ³. Qui custodit os suum, custodit animam suam; qui autem inconsideratus est ad loquendum, sentiet mala ⁴: nam per petulantiam linguae excitat indignationem. Quidam tandem beatum populum dicunt ⁵, et per dulces sermones et benedictiones, seducunt corda innocentium ⁶.

your neighbour; but if not, let your hand be upon your mouth ⁹⁹; for there is a time to speak, and a time to keep silence ¹⁰⁰. It is said also: How beautiful is a word brought forth in its due time ¹; and again: Let your speech be always in grace, seasoned with salt, that you may know how you ought to answer each one ²; for the lips of the fool mingle themselves in quarrels, and his mouth provokes strife ³. He who keeps his mouth keeps his soul; but he who is heedless in speaking shall feel evils ⁴: for by the wantonness of the tongue he stirs up indignation. Some, finally, call the people blessed ⁵, and by sweet speeches and blessings seduce the hearts of the innocent ⁶.

Caveamus igitur a poena quae doctoribus imminet; quoniam judicium durissimum his qui docent fiet, qui dicunt et non faciunt, qui nomen Christi falso gerunt, qui se veros doctores jactantes, huc illucque audacius vagantur et obambulant, qui superbia tument et in desideriis carnis gloriantur. Hi sunt veluti caecus qui caeco ducatum praestat, quique ambo in foveam cadunt ⁷. Hi portabunt judicium ⁸, quia sapientiam animalem ⁹ vanumque mendacium garruli inanique scientia inflati praedicant in persuasibilibus humanae sapientiae verbis ¹⁰, secundum saeculum mundi hujus, secundum principem potestatis aeris hujus, spiritus qui operatur in filios diffidentiae ¹¹, et non secundum doctrinam Christi. Et sic ex verbis quae protulit vir agnosc⟨i⟩tur.

Let us therefore beware of the punishment which hangs over teachers; for the harshest judgement will fall on those who teach, who say and do not do, who bear the name of Christ falsely, who, boasting that they are true teachers, wander and stroll about hither and thither too boldly, who swell with pride and glory in the desires of the flesh. These are like a blind man who gives guidance to a blind man, and both fall into the pit ⁷. These shall bear judgement ⁸, because, babbling and puffed up with empty knowledge, they preach an animal wisdom ⁹ and a vain lie in the persuasive words of human wisdom ¹⁰, according to the course of this world, according to the prince of the power of this air, the spirit who works in the sons of unbelief ¹¹, and not according to the teaching of Christ. And so a man is known by the words which he has brought forth.

Verumtamen, si acceperis verba

Nevertheless, if you have received words

Editors' notes and page, col. 406

Footnotes

(99) · call in col 406

Eccli. V, 14.

Sir. 5:14.

(printed under page 200)

(100) · call in col 406

Eccle. III, 7.

Eccles. 3:7.

(printed under page 200)

(1) · call in col 406

Prov. XXV, 11.

Prov. 25:11.

(printed under page 200)

(2) · call in col 406

Coloss. IV, 6.

Col. 4:6.

(printed under page 200)

(3) · call in col 406

Prov. XVIII, vi.

Prov. 18:6 [printed "xviii, vi"].

(printed under page 200)

(4) · call in col 406

Prov. XIII, 3.

Prov. 13:3.

(printed under page 200)

(5) ‹anchor: beatum populum dicunt› · call in col 406

Isa. III, 12.

Isa. 3:12.

(printed under page 200)

(6) ‹anchor: corda innocentium› · call in col 406

Rom. XVI, 18.

Rom. 16:18.

(printed under page 200)

(7) ‹anchor: in foveam cadunt› · call in col 406

Matth. XV, 14.

Matt. 15:14.

(printed under page 200)

(8) ‹anchor: Hi portabunt judicium› · call in col 406

Gal. V, 10.

Gal. 5:10.

(printed under page 200)

(9) ‹anchor: sapientiam animalem› · call in col 406

Jac. III, 15.

Jas 3:15.

(printed under page 200)

(10) ‹anchor: humanae sapientiae verbis› · call in col 406

I Cor. II, 4.

1 Cor. 2:4.

(printed under page 200)

(11) ‹anchor: in filios diffidentiae› · call in col 406

Ephes. II, 2.

Eph. 2:2.

(printed under page 200)

Page

running head: 407 S. CLEMENTIS I ROM. PONT. OPERA GE‹NUINA› (right edge of head cut off in the image)
marginal letters: A, B, C, D printed in the gutter beside this Syriac column (first words Syriac, not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac in the left (odd) column, Villecourt's Latin facing in the right (even) column; a Syriac chapter heading stands in the middle third of this column
other: the full-width foot notes at the page foot (12, 13) are set under the Latin column, 408

PG 1:408

scientiae, aut munus doctrinae, vel prophetiae, vel ministerii, gratias age Deo qui omni homini auxilium praestat, nec invidet; dat, et non improperat ¹². Cura ut gratia quam tibi Dominus largitus est, prosit fidelibus fratribus et prophetis, qui agnoscunt Domini esse verba quae loqueris: et quando convenerint fratres qui Christo serviunt, interpretare coram illis quae tibi revelata sunt, ut inde fluant fructus boni et abundantes qui homines Dei adjuvent si vere charismata divina possideas ¹³.

of knowledge, or the gift of teaching, or of prophecy, or of ministry, give thanks to God, Who grants help to every man and does not begrudge; He gives, and does not reproach ¹². Take care that the grace which the Lord has bestowed on you may profit the faithful brethren and the prophets, who recognize that the words you speak are the Lord's: and when the brethren who serve Christ have come together, interpret before them what has been revealed to you, so that from it may flow good and abundant fruits to help the men of God, if you truly possess the divine gifts ¹³.

CAPUT XII.

CHAPTER XII.

Decorum quoque ac utile est ut quis visitet orphanos ac viduas, praecipue pauperes ac liberis gravatas; sed prae omnibus domesticos fidei qui, dubio procul, in necessitate sunt, quorum vita in oculis servorum Dei splendet atque clarescit, quique sincere stant pro veritate.

It is also fitting and useful that one should visit orphans and widows, especially those who are poor and burdened with children; but above all the household of the faith who, beyond doubt, are in need, whose life shines and grows bright in the eyes of the servants of God, and who stand sincerely for the truth.

Honorabile etiam, aequum praeclarumque est, ut fratres in Christo visitent exagitatos a spiritibus malis, pro eis exorcismos adhibeant, prudenterque orationem fundant Deo

It is honourable also, right and excellent, that brethren in Christ should visit those harried by evil spirits, apply exorcisms on their behalf, and prudently pour out prayer to God

Editors' notes and page, col. 408

Footnotes

(12) · call in col 408

Jac. I, 5.

Jas 1:5.

(printed under page 201)

(13) · call in col 408

Cuicunque homini rem ac verba serio perpendenti meditantique, locus iste sufficeret ad probandam hujus Epistolae authenticitatem : evidens est enim mentionem hic fieri de donis et revelationibus quae communia erant temporibus apostolicis, et de quibus disserit sanctus Paulus (I Cor. XIV). Quis falsarius de talibus fictionem struere unquam cogitasset? Detur vero reperiri potuisse impostorem qui hujusmodi charismatum fraudulentam existentiam finxisset : sermonem tunc non raptim absolvisset, sed late tractasset. Igitur et materia et brevitas, et candor virum apostolicum demonstrant. Et quid dicam de auctoritate loquentis? Quis enim ausus fuisset ita fidelium et perfectorum mores dirigere, nisi vir apostolicus, imo pontifex?

For anyone who seriously weighs and ponders the matter and the words, this passage would suffice to prove the authenticity of this Epistle: for it is evident that mention is made here of the gifts and revelations that were common in apostolic times, and which Saint Paul discusses (1 Cor. 14). What forger would ever have thought of building a fiction on such things? But grant that an impostor could have been found to invent the existence of charisms of this kind: he would then not have dispatched the subject in haste, but treated it at length. So the matter, the brevity and the candour all show an apostolic man. And what shall I say of the authority of the speaker? Who would have dared so to direct the conduct of the faithful and the perfect, unless an apostolic man, indeed a pontiff?

(printed under page 201)

Footnotes

(a) · call in col 409 (Syriac text only)

ܒܚܡܬܐ. Fin.

[Syriac reading (transcription uncertain at this resolution; check against the page)], Fin. [siglum, as printed].

(printed under page 202)

Page

running head: 409 EPISTOLA I AD VIRGINES.
marginal letters: A, B, C, D printed between the columns beside the Syriac lines (Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout: Syriac (left, odd column) and Villecourt's Latin (right, even column) facing by column on the same page. Below the Syriac the page closes with a centred line, Syriac word with "FIN. (a)", ending Epistola I; the call (a) belongs to the Latin side and is not set here. The page-foot notes (Matth. XVII, 20; "Igitur abjiciendis daemonibus...") belong to the Latin column 410.

PG 1:410

acceptabilem, nou verborum elegantia, copia, dispositione ac praeparatione: venantes eloquentiae famam, aut memoriam suam ostentantes; qui enim ita sunt comparati similes fiunt aeri sonanti aut cymbalo tinnienti; multiloquio suo nihil prosunt exorcizatis, quantumvis in astantibus pavorem excitent terribilibus verbis; non enim agunt cum recta fide, et juxta doctrinam Domini qui dixit: Hoc genus daemoniorum non ejicitur nisi per orationem et jejunium ¹⁴. Loquitur autem de oratione quae semper perseverat, fitque mente attenta ab eis qui sancte Deum rogant et obsecrant in laetitia cordis, in omni vigilantia et castitate, sine odio et nequitia ¹⁵.

acceptable, not by elegance of words, abundance, arrangement and preparation: hunting after a name for eloquence, or showing off their memory; for those who are so disposed become like sounding brass or a tinkling cymbal; with their much speaking they are of no profit to those being exorcized, however much they stir up fear in the bystanders with terrible words; for they do not act with right faith, and according to the teaching of the Lord, Who said: This kind of demons is not cast out except by prayer and fasting ¹⁴ (Matt. 17:20). And He speaks of the prayer that perseveres always and is made with an attentive mind by those who holily ask and beseech God in gladness of heart, in all watchfulness and chastity, without hatred and wickedness ¹⁵.

Accedamus igitur ad fratrem aut sororem aegrotantes ut visitemus eos, sicut decet, sine dolo, sine pecuniae cupiditate, non tumultuose, non verbose, non induti falso pietatis indumento, non superbia comite; sed cum spiritu demisso et humili Christi. In jejunio et orationibus exorcismi peragantur, et non in ostensione doctrinae, non in eleganti et concinna verborum dispositione.

Let us therefore go to a sick brother or sister to visit them, as is fitting, without guile, without greed for money, not noisily, not wordily, not clothed in a false garment of piety, not with pride for companion; but with the lowly and humble spirit of Christ. Let exorcisms be performed in fasting and prayers, and not in a display of learning, not in an elegant and well-turned arrangement of words.

Sed agnoscantur homines qui a Deo sanationum gratiam acceperunt. Vos igitur quibus dictum est: Gratis accepistis, gratis date ¹⁶, ad laudem Dei, cum fiducia perseverate semper in jejuniis, orationibus, vigiliis vestris, caeterisque praeclaris operibus. Facta carnis mortificate ¹⁷, in virtute Spiritus sancti.

But let men be recognized who have received from God the grace of healings. You therefore, to whom it has been said: Freely you have received, freely give ¹⁶ (Matt. 10:8), to the praise of God, persevere with confidence always in your fastings, prayers, vigils, and your other excellent works. Put to death the deeds of the flesh ¹⁷ (Rom. 8:13), in the power of the Holy Spirit.

FIN. (a)

END. (a)

Editors' notes and page, col. 410

Footnotes

(14) · call in col 410

Matth. XVII, 20.

Matt. 17:20.

(printed under page 202)

(15) ‹anchor: sine odio et nequitia› · call in col 410

Igitur abjiciendis daemonibus ab obsessis apti non sunt nisi qui habent verum spiritum orationis, simplicitatis, humilitatis, mortificationis, sanctae laetitiae, vigilantiae, castitatis, charitatis, paupertatis et innocentiae : contraria enim contrariis curantur. Porro, omnes praedictae virtutes opponuntur spiritui nequam qui semper illas oppugnat ac funditus evertere cupit.

So none are fit to cast demons out of the possessed except those who have the true spirit of prayer, simplicity, humility, mortification, holy joy, watchfulness, chastity, charity, poverty and innocence: for contraries are cured by contraries. Moreover, all the virtues named are opposed to the wicked spirit, who always attacks them and longs to overthrow them utterly.

(printed under page 202)

(16) ‹anchor: gratis date› · call in col 410

Matth. X, 8.

Matt. 10:8.

(printed under page 202)

(17) ‹anchor: carnis mortificate› · call in col 410

Rom. VIII, 13.

Rom. 8:13.

(printed under page 202)

Page

running head: 411 S. CLEMENTIS I ROM. PONT. OPERA ... (running head spans the page)
marginal letters: A, B, C, D printed between the columns beside the Syriac lines (Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac left (odd column), Villecourt's Latin right (even column), facing by column. The page-foot notes (Matth. X, 8; Matth. XXV, 36; II Cor. XI, 29; "Ut honoremus...") belong to the Latin column 412.

PG 1:412

Qui sic agit, Spiritus sancti Dei templum est; ejicit daemonia, et Deus illum adjuvat: res enim eximia est auxilium ferre sic aegrotantibus. Postquam Dominus plurium sanationum aliarum dedisset gratiam, hanc etiam designavit, dicens: Daemones ejicite: gratis accepistis, gratis date ¹⁸. Copiosa autem merces reservatur his qui fideliter fratribus suis ministrant per dona ipsis a Deo collata.

He who acts thus is a temple of the Holy Spirit of God; he casts out demons, and God helps him: for it is an excellent thing to bring help in this way to the sick. After the Lord had given the grace of many other healings, He marked out this one also, saying: Cast out demons: freely you have received, freely give ¹⁸ (Matt. 10:8). And an abundant reward is kept in store for those who faithfully serve their brethren through the gifts bestowed on them by God.

Praeclarum ac utile est ut servi Domini morem gerant, inter caetera similia, huic praecepto divino: Infirmus eram, et visitastis me ¹⁸.

It is a noble and profitable thing that the servants of the Lord should comply, among other like things, with this divine precept: I was sick, and you visited Me ¹⁸ (Matt. 25:36).

Pulchrum etiam, bonum aequumque est ut, propter Deum, proximos visitemus, in omni urbanitate, specieque decenti, memores verborum Apostoli: Quis infirmatur, et ego non infirmor? Quis scandalizatur, et ego non uror ¹⁹? Haec verba indicant quo proximus amore sit diligendus: ut sine offendiculo simus haec agentes, sine personarum acceptione, aut caeterorum confusione; sed diligamus pauperes ut Dei servos, et eos visitando praeveniamus.

It is also beautiful, good and right that, for God's sake, we visit our neighbours, with all courtesy and in seemly bearing, mindful of the words of the Apostle: Who is weak, and I am not weak? Who is made to stumble, and I do not burn ¹⁹ (2 Cor. 11:29)? These words show with what love our neighbour is to be loved: that we be without offence in doing these things, without respect of persons, or putting others to shame; but let us love the poor as God's servants, and be beforehand in visiting them.

Coram Deo et hominibus praeclarum est ut pauperum recordemur, ut diligamus fratres et peregrinos, propter Deum, et propter eos qui credunt in Deum ²⁰: id enim didicimus ex lege et prophetis, et ex Domino Jesu Christo, ubi agitur amore fraternitatis et hospitalitate. Hujusmodi officia dulcia jucundaque erunt vobis qui estis docibiles Dei. Nec vos latent quae dicta sunt de charitate erga fratres et hospites.

Before God and men it is a noble thing that we remember the poor, that we love the brethren and strangers, for God's sake, and for the sake of those who believe in God ²⁰: for this we have learned from the law and the prophets, and from the Lord Jesus Christ, where brotherly love and hospitality are treated. Such duties will be sweet and pleasant to you who are taught of God. Nor is what has been said of charity towards brethren and guests hidden from you.

Editors' notes and page, col. 412

Footnotes

(18) · call in col 412

Matth. X, 8.

Matt. 10:8.

(18*) · call in col 412 Matth. XXV, 36.

Matt. 25:36.

(printed under page 203)

(19) ‹anchor: et ego non uror› · call in col 412

II Cor. XI, 29.

2 Cor. 11:29.

(printed under page 203)

(20) ‹anchor: credunt in Deum› · call in col 412

Ut honoremus Deum in fratribus nostris, et fratres nostros propter Deum.

That we may honour God in our brethren, and our brethren for God's sake.

(printed under page 203)

Footnotes

(a) · call in col 413 (Syriac text only)

ܢܣܒܘܢ Fin.

[Syriac reading (transcription uncertain at this resolution; check against the page)], Fin. [siglum, as printed].

(printed under page 204)

Page

running head: 413 EPISTOLA I AD VIRGINES. (running head spans the page)
marginal letters: A, B, C, D printed between the columns beside the Syriac lines (Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac left (odd column), Villecourt's Latin right (even column), facing by column. A centred Syriac heading word stands mid-column (after the line ending with the section mark), with a Syriac call (a) a few lines below; the page closes with a centred Syriac word and "FIN, (a)" below both columns. The page-foot notes (21 "Alludit sanctus Clemens...", 22-26) belong to the Latin column 414.
other: the running head returns to EPISTOLA I AD VIRGINES and the page closes again with FIN, (a), as 409-410 did; with 411-412 headed OPERA GENUINA, the rendered leaves may not follow in printed order. UNSURE: check the leaf sequence.

PG 1:414

Haec porro verba miram efficaciam habent ut omnes talia praestent officia ²¹.

These words, moreover, have a wonderful power to make all render such services ²¹.

CAPUT XIII.

CHAPTER XIII.

Unusquisque vestrum, fratres dilecti, aedificet et confirmet fratres in fide, quod unus, scilicet, Deus sit: hoc enim manifestum est, ac rationi pervium ²². Nec minus praeclarum decorumque est ut nullus inter vos reperiatur qui proximum suum irrideat. Pulchrumque est ac plane dignum ut qui Deum timent et colunt, cunctos ejus cultores venerentur ²³. Memores enim esse debent messem quidem esse multam, operarios autem paucos: ideoque rogent Dominum messis ut mittat operarios in messem suam ²⁴: operarios scilicet, qui falcem adhibeant, proferentes sermonem penetrabiliorem veritatis; operarios inconfusibiles; operarios fideles; operarios qui sint lux mundi; operarios qui operentur non cibum qui perit, sed qui permanet in vitam aeternam ²⁵: operarios qui, sicut apostoli, imitentur Patrem, et Filium, et Spiritum sanctum, de hominum salute solliciti ²⁶; operarios non mercenarios; operarios non existimantes

Let each of you, beloved brethren, build up and strengthen the brethren in the faith, namely that God is one: for this is manifest, and open to reason ²². Nor is it less noble and seemly that no one be found among you who mocks his neighbour. And it is beautiful and altogether fitting that those who fear and worship God should revere all His worshippers ²³. For they ought to remember that the harvest indeed is great, but the labourers few: and therefore let them ask the Lord of the harvest to send labourers into His harvest ²⁴: labourers, that is, who put in the sickle, bringing forth the more piercing word of truth; labourers who need not be ashamed; faithful labourers; labourers who are the light of the world; labourers who work not for the food that perishes, but for that which endures unto eternal life ²⁵: labourers who, like the apostles, imitate the Father, and the Son, and the Holy Spirit, caring for the salvation of men ²⁶; labourers who are not hirelings; labourers not supposing

FIN, (a)

END. (a)

Editors' notes and page, col. 414

Footnotes

(21) · call in col 414

Alludit sanctus Clemens his verbis sancti Pauli : Charitas fraternitatis maneat in vobis : et hospitalitatem nolite oblivisci : per hanc enim latuerunt quidam, angelis hospitio receptis (Hebr. XIII, 1, 2).

Saint Clement alludes to these words of Saint Paul: "Let the charity of the brotherhood abide in you; and do not forget hospitality, for by it some, unawares, have received angels as guests" (Heb. 13:1–2).

(printed under page 204)

(22) ‹anchor: ac rationi pervium› · call in col 414

Hoc monitum sancti Clementis nemo mirari debet : plurimi enim inter primos Christianos seduci poterant adhuc reminiscentia tot deitatum quas coluerant. Quidam etiam in tentationem quamdam induci poterant per dogma unius Dei in tribus personis.

No one should wonder at this warning of Saint Clement: for many among the first Christians could still be led astray by the memory of the many deities they had worshipped. Some too could be drawn into a kind of temptation by the dogma of one God in three persons.

(printed under page 204)

(23) ‹anchor: cultores venerentur› · call in col 414

Ex verbis quae praecedunt et quae sequuntur, evidenter patet operarios quos hic memorat sanctus Clemens esse imprimis viros sacro ministerio addictos.

From the words that precede and follow it is plainly evident that the labourers Saint Clement mentions here are above all men devoted to the sacred ministry.

(printed under page 204)

(24) ‹anchor: in messem suam› · call in col 414

Matth. IX, 37, 38.

Matt. 9:37–38.

(printed under page 204)

(25) ‹anchor: in vitam aeternam› · call in col 414

Joan. VI, 27.

John 6:27.

(printed under page 204)

(26) ‹anchor: de hominum salute solliciti› · call in col 414

Salutem hominum curarunt tres sanctissimae Trinitatis personae, quae (continues)

The three persons of the most holy Trinity have cared for the salvation of men, who (continues)

(printed under page 204)

Editors' prose

Page

running head: AD VIRGINES. 414 (running head EPISTOLA I AD VIRGINES. spans the page)
marginal letters: A ‹Haec porro verba›; B ‹Unusquisque vestrum›; C ‹messem quidem esse›; D ‹Patrem, et Filium›
old-edition numerals: (none)
other: the column ends mid-sentence at "existimantes"; note 26 runs on to the next page and is set as far as printed here ("quae"). "FIN, (a)" is printed centred below both columns beside a Syriac word (Syriac not set); set once here as printed, though Caput XIII continues; its note (a) is not on this page. Foot notes run across the page foot and are set once under this Latin column.
other: notes 21–26 checked against the full-width foot images p204_footL/R (Q6a); the call 22 follows "rationi pervium", the call 23 follows "cultores venerentur"

PG 1:415

Editors' notes and page, col. 415

Footnotes

(a) · call in col 415 (Syriac text only)

ܕܐܬܕܪ: Fin.

[Syriac reading (transcription uncertain at this resolution; check against the page)], Fin. [siglum, as printed].

(printed under page 205)

Page

running head: 415 S. CLEMENTIS I ROM. PONT. ... (running head spans the page)
marginal letters: (none visible in this crop; the A-D letters fall at the column gutter, outside the rendered images)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac left (odd column), Villecourt's Latin right (even column), facing by column. The Syriac text ends about two thirds down the column with a section mark, followed after a space by a centred Syriac subscription line; the page closes with a centred Syriac word and "FIN. (a)" and a rule. A Syriac call (a) stands in the upper half. The page-foot notes (continuation of note 26, then 27-30) belong to the Latin column 416. The rendered images crop the right-hand ends of the Syriac lines' starts at the left edge of the image; no source is set from this column, so nothing is lost.

PG 1:416

quaestum esse Dei timorem et justitiam; operarios non servientes ventri suo; operarios, non eos qui per dulces sermones et benedictiones seducunt corda innocentium ²⁷; operarios, non qui specie tantum sunt filii lucis, reipsa autem lux non sunt, sed tenebrae, quorum finis interitus ²⁸; operarios, non qui operantur iniquitatem, nequitiam et fraudem; operarios non dolosos, non ebriosos, non infideles; operarios non quaerentes sub Christo lucrum temporale; operarios non deceptores, non avaros, non malevolos.

that the fear of God and justice are a means of gain; labourers who do not serve their own belly; labourers, not those who by sweet words and blessings lead astray the hearts of the innocent ²⁷; labourers, not those who are sons of light in appearance only, but in reality are not light but darkness, whose end is destruction ²⁸; labourers, not those who work iniquity, wickedness and fraud; labourers not deceitful, not drunken, not faithless; labourers not seeking temporal gain under Christ; labourers not deceivers, not covetous, not malevolent.

Intueamur ergo et sectemur operarios fideles, ut decenter agamus in Domino, prout dignum est, et sicut decet vocationem nostram. Sic Domino serviemus in sanctitate et justitia coram ipso ²⁹, per omnia placentes ³⁰, providentes bona, non solum coram Deo, sed etiam coram hominibus ³¹: hoc enim bonum est et acceptum ³², ut Deus in omnibus nobis glorificetur. Amen.

Let us therefore look to faithful labourers and follow them, that we may conduct ourselves becomingly in the Lord, as is worthy, and as befits our calling. Thus we shall serve the Lord in holiness and justice before Him ²⁹, pleasing in all things ³⁰, providing good things, not only before God, but also before men ³¹: for this is good and acceptable ³², that God may be glorified in us in all things. Amen.

Explicit Epistola prior Clementis.

Here ends the former Epistle of Clement.

FIN. (a)

END. (a)

Editors' notes and page, col. 416

Footnotes

(26, continued) · call in col 414 viris apostolicis imitandae proponuntur. Illae conjunctim semper agunt in operibus aa extra, ut loquuntur theolcgi. Hinc in plurali numero dicit Creator omnium : Faciamus hominem ad imaginem et similitudinem nostram (Gen. I, 26). Ignoro qua mente motus fuerit D. de Prémagny qui hunc locum Epistolae sancti Clementis quasi suggillare tentaverit. In Levitico, c. XX, 26, ipsemet Deus dicit : Eritis mihi sancti, quia sanctus sum ego Dominus. Et Salvator noster : Qui sequitur me, non ambulat in tenebris (Joan. VIII, 12). Exemplum dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis (Joan. XIII, 15).

… are set before apostolic men for imitation. They always act together in their works ad extra [printed "aa extra"], as the theologians [printed "theolcgi"] say. Hence the Creator of all speaks in the plural number: Let us make man to our image and likeness (Gen. 1:26). I do not know with what intention D. de Prémagny was moved, who tried, as it were, to find fault with this passage of the Epistle of Saint Clement. In Leviticus 20:26 God Himself says: You shall be holy to me, because I the Lord am holy. And our Saviour: He who follows me does not walk in darkness (John 8:12). I have given you an example, that as I have done to you, so you also may do (John 13:15).

(printed under page 205)

(27) · call in col 416

Rom. XVI, 18.

Rom. 16:18.

(printed under page 205)

(28) · call in col 416

Philip. III, 19.

Phil. 3:19.

(printed under page 205)

(29) ‹anchor: justitia coram ipso› · call in col 416

Luc. I, 75.

Luke 1:75.

(printed under page 205)

(30) ‹anchor: per omnia placentes› · call in col 416

Coloss. I, 10.

Col. 1:10.

(printed under page 205)

(31) ‹anchor: coram hominibus› · call in col 416

II Cor. VIII, 21.

2 Cor. 8:21.

(printed under page 205)

(32) ‹anchor: bonum est et acceptum› · call in col 416

I Tim. II, 3.

1 Tim. 2:3.

(printed under page 205)

Page

running head: ...TIS I ROM. PONT. OPERA GENUINA. 416 (running head S. CLEMENTIS I ROM. PONT. OPERA GENUINA. spans the page)
marginal letters: A ‹quaestum esse Dei›; B ‹non ebriosos›; C ‹centes, providentes bona›; D (not visible; the D letter falls at the gutter outside the rendered image)
old-edition numerals: (none)
other: the column opens mid-sentence, continuing "operarios non existimantes" from col. 414. The first foot-note paragraph is the continuation of note 26 (begun on col. 414) and is set here without a call, checked against the full-width foot images p205_footL/R (Q7). "aa extra" and "theolcgi" are printed so and kept as printed. "FIN. (a)" is printed centred below both columns beside a Syriac word (Syriac not set); set once here; its note (a) is not on this page. UNSURE: "theolcgi" may be a weak impression of "theologi" rather than a wrong letter.

PG 1:417

Editors' notes and page, col. 417

Page

running head: 417 EPISTOLA II AD VIRGINES. (running head spans the page, with a rule beneath)
marginal letters: A, B, C, D printed between the columns beside the Syriac lines (Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac left (odd column), Villecourt's Latin right (even column), facing by column. Epistola II begins here: the Syriac opens with a centred four-line title, then the text. The page-foot note (21 "Inter charitatis officia...") belongs to the Latin column 418. A vertical scratch on the scan crosses the foot-note lines.

PG 1:418

PORRO EPISTOLA SECUNDA EJUSDEM B. CLEMENTIS.

NEXT, THE SECOND EPISTLE OF THE SAME BLESSED CLEMENT.

CAPUT I.

CHAPTER I.

Scire vos cupio, fratres, quod si, propter timorem Dei, placuit vobis forma vivendi quam in Christo servavimus inter omnes fratres nostros, in variis locis ad quos perreximus, aequum est ut sic ambuletis in Domino. Nos autem, Deo adjuvante nos, sic in Domino conversamur. Sub eodem tecto cum virginibus non manemus, nec inter nos et illas necessitudo ulla intercedit. Cum illis nec cibum sumimus nec potum. Alibi ea quae virum non habet, virgo aut filia nubilis, quiescit et pernoctat; et alibi nos somnum carpimus et pernoctamus, etiamsi illa in alio domus loco sola remaneret. Pedes nostros mulieres non lavant, nec nos ungunt ³³.

I wish you to know, brethren, that if, for the fear of God, the manner of life which we have kept in Christ among all our brethren, in the various places to which we have gone, has pleased you, it is right that you should walk so in the Lord. And we, God helping us, conduct ourselves thus in the Lord. We do not dwell under the same roof with virgins, nor is there any close tie between us and them. With them we take neither food nor drink. In one place she who has no husband, a virgin or a marriageable daughter, rests and passes the night; and in another place we take our sleep and pass the night, even if she should remain alone in another part of the house. Women do not wash our feet, nor anoint us ³³.

Si autem inopinate irruat in nos tempus adversum, in campis, in urbe, vel in villa, nobisque occurrant fratres qui in his locis reperiuntur, intramus in domum cujusquam fratris, illuc convocatis cunctis fratribus, ad eos exhortationis et honestatis verba proferimus. Hi vero soli loquuntur quibus inest praedicandi scientia. Verbis suis isti sedulo attendunt, et quasi praecincti, sermones gravitatem, reverentiam,

But if a time of adversity should unexpectedly fall upon us, in the fields, in the city, or in a village, and brethren who are found in those places meet us, we enter into the house of some brother, and, having called all the brethren together there, we bring forth to them words of exhortation and of uprightness. And only those speak in whom is the knowledge of preaching. These attend carefully to their words, and as though girded, discourses gravity, reverence,

Editors' notes and page, col. 418

Footnotes

(33) ‹anchor: nec nos ungunt› · call in col 418

Inter charitatis officia, Christus ipse (Luc. VII, 46) et, post ipsum, Apostolus (I Tim. V, 10), duo praefata opera numeraverat. Cum autem ex ipsis charitatis operibus occasionem captet diabolus homines ad peccatum adducendi, sapienter judicavit sanctus Clemens amovendam esse hanc tentationis lapsusque originem, non quidem erga fideles laicos, sed erga clericos, ut nihil omnino sinistri in eos rumoris fingi posset, nihilque detrahi famae castitatis ac modestiae ipsorum.

Among the duties of charity Christ Himself (Luke 7:46), and after Him the Apostle (1 Tim. 5:10), had counted the two works just mentioned. But since the devil seizes on these very works of charity as an occasion for leading men into sin, Saint Clement wisely judged that this source of temptation and of falling should be removed, not indeed for the faithful laity, but for clerics, so that no unfavourable rumour at all could be invented against them, and nothing be taken from their reputation for chastity and modesty.

(printed under page 206)

Page

running head: ...I AD VIRGINES. 418 (running head EPISTOLA II AD VIRGINES. spans the page, with a rule beneath)
marginal letters: A ‹PORRO EPISTOLA SECUNDA›; B ‹variis locis ad quos›; C ‹pimus et pernoctamus›; D ‹et honestatis verba›
old-edition numerals: (none)
other: the title is printed on three centred lines (PORRO EPISTOLA SECUNDA / EJUSDEM / B. CLEMENTIS.), set as one caption. The column ends mid-sentence at "reverentiam,"; the English follows the Latin word order there ("sermones gravitatem, reverentiam" is incomplete until the next column). The foot note runs across the page foot and is set once under this Latin column; a vertical scratch on the scan crosses it, so the numeral in "Luc. VII, 46" is partly hidden (UNSURE: read VII from the visible strokes and the sense).
other: the call after "nec nos ungunt" is printed 33, matching the foot note (Q7 corrected the text's call from 21)

PG 1:419

Editors' notes and page, col. 419

Footnotes

(a) ‹anchor: Syriac column; call in the Syriac text, not legible in the foot image› · call in col 419 (Syriac column; no Latin counterpart in the note)

ܕܚܢܝ. Fin. [Syriac word uncertain in this image]

[Syriac variant reading] "Fin." [abbreviation not expanded: siglum or source of the reading, uncertain]

(printed under page 207)

(b) ‹anchor: Syriac column; call not legible in the foot image› · call in col 419 (Syriac column; no Latin counterpart in the note)

ܘܣܢܝ. Id. [Syriac word uncertain in this image]

[Syriac variant reading] "Id." (the same source)

(printed under page 207)

Page

running head: 419 S. CLEMENTIS I ROM. PONT. OPERA ... (running head, cut at the image edge)
marginal letters: (none in this column; the letters A B C D stand in the gutter beside the facing Latin column 420)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout: Syriac and Latin facing by column on the same page, Syriac on the left (odd) column, Villecourt's Latin on the right (even) column. Column 419 is entirely Syriac: the end of one chapter, a Syriac chapter heading, and the following chapter.
other: at the column foot, Syriac variant notes (a) and (b) ("Fin." / "Id." with Syriac readings) belong to the Syriac layer and are not set. Villecourt's foot note 34 ("Nihil instructione plenius...") begins under this column but runs across the page width; it is called in the Latin column and is set once under column 420.

PG 1:420

modestiamque spirantes, enuntiant in timore Dei, suggerendo fratribus ut in omnibus Dei beneplacitum quaerant, invicem praeveniant ac aemulentur in operibus bonis et absque dolo semper incedant: haec enim sunt populi Dei ornamenta et munia ³⁴.

and breathing modesty, they declare [them] in the fear of God, prompting the brethren to seek in all things what is well-pleasing to God, to outdo one another and vie with one another in good works, and to walk always without guile: for these are the adornments and the duties of the people of God ³⁴.

CAPUT II.

CHAPTER II.

Quandoque evenit ut, inclinata jam die, instanteque vespere, longe a nostris et propinquorum domibus dissiti, urgeamur a fratribus qui amorem fraternitatis et hospitalitatis colunt, ut hospitemur apud se. Hos movet desiderium audiendi a nobis, per vigiliam, sacra Dei eloquia, ut ea deinde ipsi memoriae infigant. Interdum acceptamus panem et aquam, nec non quaecunque nobis, Deo providente, apponuntur. Annuimus quoque invitationi pernoctandi cum illis, ibique hospitalitatem recipiendi, si reperiatur vir sanctus in domo quam adivimus. Tunc frater aliquis quae necessaria sunt parat nobis, disponit ac ministrat; ipse pedes nostros lavat, nosque ungit oleo; ipse, divina fide motus, lectum sternit in quo quiescere debemus. Haec enim charitatis officia sibi reservat hospes noster, vel id agunt fratres qui in domo sunt, quique nobis tanquam fratribus,

Sometimes it happens that, when the day is already declining and evening is coming on, being far removed from our own homes and those of our kinsfolk, we are pressed by brethren who cultivate the love of the brotherhood and of hospitality to take lodging with them. They are moved by the desire to hear from us, through the night watch, the sacred words of God, so that they themselves may afterwards fix them in memory. At times we accept bread and water, and also whatever, by God's providence, is set before us. We also assent to the invitation to spend the night with them and to receive hospitality there, if a holy man is found in the house to which we have come. Then some brother prepares for us what is needful, arranges and serves it; he himself washes our feet and anoints us with oil; he himself, moved by divine faith, spreads the bed on which we are to rest. For these offices of charity our host keeps for himself, or else the brethren who are in the house do it, and who to us as to brothers

Editors' notes and page, col. 420

Footnotes

(34) ‹anchor: populi Dei ornamenta et munia› · call in col 420

Nihil instructione plenius ac brevius dici potest. Indicat sanctus Clemens quae fuerint in Ecclesiae incunabulis sacerdotum et praedicatorum cautiones, ut coram fidelibus ministerium suum honorarent, secundum Apostoli praeceptum. Non omnes indistincte ad praedicationem applicabantur; sed illi praecipue qui tali munere congrue fungi poterant. Caeteri qui munus istud non exercebant praedicantibus plaudebant, nec invidebant. Praedicatores autem divino timore, non tumore pleni, pruritumque linguae intemperantis cohibentes, invigilabant ne quid ex ore suo excideret quod gravitatem, honestatem sobrietatemque non saperet; sed in omnibus Dei gloriam salutemque proximorum inquirebant, et vitam cujusvis maculae et fraudis expertem fidelibus inspirabant.

Nothing fuller or briefer can be said by way of instruction. Saint Clement shows what precautions the priests and preachers took in the cradle of the Church, so as to honour their ministry before the faithful, according to the Apostle's precept. Not all were set to preaching indiscriminately, but chiefly those who could fittingly discharge such an office. The rest, who did not exercise that office, applauded the preachers and did not envy them. The preachers, for their part, full of the fear of God, not of swelling pride, and restraining the itch of an intemperate tongue, kept watch that nothing should fall from their mouth that did not savour of gravity, decency and sobriety; but in all things they sought the glory of God and the salvation of their neighbours, and breathed into the faithful a life free of every stain and deceit.

(printed under page 207)

Footnotes

(a) ‹anchor: (Syriac) ܡܢ› · call in col 421 (Syriac column; no Latin counterpart in the note)

ܣܬܪ̈ܝ. Fin. [Syriac word uncertain in this image]

[Syriac variant reading] "Fin." [abbreviation not expanded: siglum or source of the reading, uncertain]

(printed under page 208)

Page

running head: 421 EPISTOLA II AD VIRGINES.
marginal letters: (none in this column; the letters A B C D stand in the gutter beside the facing Latin column 422)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column, Syriac left (odd), Latin right (even). Column 421 is entirely Syriac, ending with a section-closing mark.
other: the Syriac variant note (a) ("Fin." with a Syriac reading) is not set. Villecourt's foot notes 35-38 begin under this column but run across the page width; they are called in the Latin column and set once under column 422.

PG 1:422

quae nobis opus sunt subministrant ³⁵.

supply what we have need of ³⁵.

Nulla vero nobis ministrat mulier, sive puella, sive nupta, sive nubilis, sive dives, sive famula, sive Christiana, sive ethnica: soli namque viri tunc cum viris relationem habent.

But no woman serves us, whether girl, or married, or marriageable, whether rich or servant, whether Christian or heathen: for then men alone have dealings with men.

Attamen quando videmus mulieribus assistentiam nostram ministeriumque necessaria esse ut sint participes orationis et verborum exhortationis et aedificationis quae facturi sumus cum fratribus, convocantur a nobis omnes sanctae mulieres quae in hoc loco reperiuntur, ut gaudii veri consortes fiant; sed non accedunt nisi in habitu modesto ac decenti. Tunc qui inter nos donum habent praedicationis et aedificationis ³⁶, verba quae Deus suggesserit adstantibus proferunt. Deinde oramus, ac denique invicem salutamus, viri viros ³⁷. Nec tamen deest salutatio erga mulieres et virgines; illae enim, manibus intra vestimenta sua obvolutis, adveniunt, manumque nostram dexteram, veste quoque nostra prae modestia coopertam, salutant ³⁸.

Nevertheless, when we see that our assistance and ministry are necessary to the women, so that they may share in the prayer and in the words of exhortation and edification which we are about to make with the brethren, all the holy women who are found in that place are called together by us, that they may become partners in the true joy; but they do not come except in modest and seemly dress. Then those among us who have the gift of preaching and edification ³⁶ utter to those standing by the words which God has prompted. Then we pray, and finally we greet one another, men greeting men ³⁷. Yet greeting towards the women and virgins is not lacking; for they come forward with their hands wrapped within their garments, and greet our right hand, which out of modesty is likewise covered with our garment ³⁸.

Interea nos sursum oculos habemus, hisque peractis, quo voluerit Dominus pergimus.

Meanwhile we keep our eyes raised on high, and when these things are done, we go on wherever the Lord wills.

FIN. (a)

END. (a)

Editors' notes and page, col. 422

Footnotes

(35) ‹anchor: nobis opus sunt subministrant› · call in col 422

Patet ex Epistola sancti Pauli ad Philemonem, et ex aliis epistolis primos Christianos nihil charius habuisse quam exercitium charitatis, praesertim erga viros ecclesiasticos. Ea charitas ex viva fide procedebat, et eo usque progrediebatur, ut oculos suos eruissent, si necesse fuisset, et suis doctoribus dedissent; quia eos ut Dei angelos, imo ut Jesum Christum excipiebant. Hinc clerus eo cautior erga mulieres esse debebat, quo earum pietas et gratitudo periculosius se manifestassent. Praeterea ipsi viri in rebus domesticis natura imperitiores, dilectione formabantur ad haec charitatis officia, erga sanctos et dilectos magistros exercenda.

It is plain from Saint Paul's Epistle to Philemon, and from other epistles, that the first Christians held nothing dearer than the exercise of charity, especially towards churchmen. That charity proceeded from a living faith, and went so far that they would have plucked out their own eyes, had it been necessary, and given them to their teachers; for they received them as angels of God, nay as Jesus Christ. Hence the clergy had to be the more cautious towards women, the more dangerously the women's piety and gratitude might have shown themselves. Besides, the men themselves, by nature less skilled in household matters, were trained by love to these offices of charity, to be performed towards their holy and beloved teachers.

(printed under page 208)

(36) ‹anchor: et aedificationis› · call in col 422

Unusquisque proprium donum habet ex Deo (I Cor. VII, 7). Miraculorum dono praecipue fruebatur Moyses, eloquentia vero Aaron.

"Every one has his proper gift of God" (1 Cor. 7:7). Moses especially enjoyed the gift of miracles, Aaron that of eloquence.

(printed under page 208)

(37) ‹anchor: viri viros› · call in col 422

Secundum praescriptum Apostoli, in osculo sancto (II Cor. XIII, 12).

According to the Apostle's precept, "with a holy kiss" (2 Cor. 13:12).

(printed under page 208)

(38) ‹anchor: modestia coopertam, salutant› · call in col 422

Per hujusmodi salutationem designatur, ni fallor, manus tectae deosculatio: videtur enim consuetudinem hanc manus deosculationis a primaevis Ecclesiae diebus ad nos usque permeasse. Desierunt autem cooperiri manus quando manicarum usus introductus est in virorum vestimentis. Vix enim severior (continues)

By a greeting of this kind is meant, unless I am mistaken, the kissing of the covered hand: for this custom of kissing the hand seems to have come down to us from the earliest days of the Church. Hands ceased to be covered, however, when the use of sleeves was brought into men's garments. For scarcely a stricter (continues)

(printed under page 208)

Editors' prose

Page

running head: AD VIRGINES. 422 (right half of "EPISTOLA II AD VIRGINES."; the page number is blurred, its last digit looks like 3 or 8)
marginal letters: A bus, quae nobis opus sunt; B ticipes orationis et verborum; C viri viros. Nec tamen deest; D (none visible: the letter stands in the Syriac gutter only to the C; none printed lower in this column)
old-edition numerals: (none)
other: "bus," at the head is the tail of "fratri-bus" at the foot of column 420; column 420 sets "fratribus" whole, so the tail is not restored here and this column begins at "quae" (Q6a).
other: foot notes 35-38 run across the full page width (beginning under column 421); called in this Latin column and set once here, checked against the full-width foot images p208_footL/R (Q6a). Note 38 breaks off at "Vix enim severior" and continues on the next page. "etex" in note 35 is printed without a space; set "et ex".
other: "FIN. (a)" is printed centred below the foot notes, under the Syriac column beside a Syriac word (Syriac not set), as on page 204 (col. 414); set once here as printed (Q6a). The call (a) stands in the Syriac text; its note is not on this page.
other: "convocantur": the c is damaged in the print but legible.

PG 1:423

Editors' notes and page, col. 423

Page

running head: 423 S. CLEMENTIS I ROM. PONT. OPERA ... (cut at the image edge)
marginal letters: (none in this column; the letters stand in the gutter beside the facing Latin column 424)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column, Syriac left (odd), Latin right (even). Column 423 is entirely Syriac: a Syriac chapter heading, a chapter ending with a closing mark, a further Syriac chapter heading and the opening lines of the next chapter. The left edge of the column is cut off in the images, but no Latin stands in it.
other: Villecourt's foot notes (the end of 38, and 39) begin under this column and run across the page width; they are set once under column 424.

PG 1:424

CAPUT III.

CHAPTER III.

Quando incurrimus in locum ubi non est aliquis frater sanctus ³⁹, quia omnes hospites sunt tantum socii, apud quos omnis frater recipitur: his tunc omnibus hospitibus devolvitur cura subministrandi prona voluntate fratri cuilibet quae ipsi necessaria sunt. Nec decet alios quam socios fratri advenae haec officia praestare. Hospitibus haec dicere non omittat. Nos, vocatione sancti, cum mulieribus nec cibum nec potum sumimus; nec mulieres aut virgines nobis ministrant, vel pedes nostros lavant, vel nos ungunt; nec nobiscum congregatae in eodem loco remanent; nec somnum capimus ubi ipsae pernoctant. Cavemus enim ut in rebus cunctis non arguamur merito: solliciti quippe sumus ne quis in nobis offendatur aut scandalizetur: Nemini dantes ullam offensionem, ut non vituperetur ministerium nostrum ⁴⁰. Scientes ergo timorem Domini, hominibus suademus; Deo autem manifesti sumus ⁴¹.

When we come upon a place where there is no holy brother ³⁹, because all the hosts are only associates, among whom every brother is received: then on all these hosts devolves the care of supplying with ready will to any brother whatever is necessary for him. Nor is it fitting that any others than the associates should render these services to a brother who is a stranger. Let him not omit to say these things to the hosts. We, by the calling of a saint, take neither food nor drink with women; nor do women or virgins wait on us, or wash our feet, or anoint us; nor do they stay gathered with us in the same place; nor do we take sleep where they pass the night. For we take care that in all things we be not deservedly reproached: for we are anxious that no one be offended or scandalized in us: Giving no offence to anyone, that our ministry be not blamed ⁴⁰. Knowing therefore the fear of the Lord, we persuade men; but to God we are made manifest ⁴¹.

CAPUT IV.

CHAPTER IV.

Si contingat nos incidere in locum ubi, absque ullo viro, solae reperiuntur mulieres et virgines fideles

If it happens that we come upon a place where, without any man, only faithful women and virgins are found

Editors' notes and page, col. 424

Footnotes

(39) ‹anchor: call not in the visible page foot› · call in col 424

Frater sanctus, id est Christianus. Tempore sancti Clementis, plurimi adhuc loci Christianis carebant. Ibi tamen saepe reperiebantur catechumeni aut etiam gentiles in Christianos propensissimi. Hos crederem a sancto pontifice socios esse vocatos, quia concordibus animis in gratiam hujus novae societatis conspirabant. Isti magnum honorem reputabant suscipere Christianos, praesertim vero Christi ministros, mox futuri ipsi Christi discipuli et saepius nobilior martyrum ipsius seges.

"A holy brother", that is, a Christian. In Saint Clement's time very many places still had no Christians. Yet there were often to be found there catechumens, or even pagans very well disposed towards the Christians. These, I should think, the holy pontiff calls "companions", because with one mind they were at one in favour of this new fellowship. They counted it a great honour to receive Christians, and above all the ministers of Christ, being themselves soon to become disciples of Christ, and often the nobler harvest of his martyrs.

(printed under page 209)

(40) ‹anchor: vituperetur ministerium nostrum› · call in col 424

II Cor. VI, 3.

2 Cor. 6:3.

(printed under page 209)

(41) ‹anchor: Deo autem manifesti sumus› · call in col 424

II Cor. V, 11.

2 Cor. 5:11.

(printed under page 209)

Page

running head: S. CLEMENTIS I ROM. PONT OPERA GENUINA. 424 (right half; the page number is blurred)
marginal letters: A CAPUT III.; B quam socios fratri advenae haec offi-; C merito : solliciti quippe sumus ne; D Si contingat nos incidere in locum
old-edition numerals: (none)
other: the column ends mid-sentence at "virgines fideles"; the text continues in column 426.
other: foot notes run across the full page width (beginning under column 423). The paragraph "etiam modestia laeditur ..." continues foot note 38 from column 422 ("Vix enim severior"), so it has no call of its own; the Virgil verses and the two following paragraphs belong to the same note. Then notes 39, 40, 41 (40 and 41 printed run on at the end of 39's last line; set as separate paragraphs).
other: the Virgil reference (Aen. IX, 613-614) is as printed; the lines are IX 616-617 in modern numbering. Not marked as a misprint since the numbering may follow Villecourt's edition.

PG 1:425

Editors' notes and page, col. 425

Page

running head: 425 EPISTOLA II AD VIRGINES.
marginal letters: (none in this column; the letters stand in the gutter beside the facing Latin column 426)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column, Syriac left (odd), Latin right (even). Column 425 is entirely Syriac and runs on without a heading.
other: Villecourt's foot notes 42 and 43 begin under this column and run across the page width; they are set once under column 426. The printer's signature "PATROL. GR. I." at the page foot is left out.

PG 1:426

quae instant ut ibidem pernoctemus, in unum locum eas congregamus; his deinde ad dextrum latus collocatis, inquirimus de singularum agendi ratione, ab ipsis discere cupientes quae ipsae solae manifestare queunt. Quo peracto, omnes simul accedunt; sciscitamur ab eis utrum pacifice vivant et monita eis damus quae castitatem ac Dei timorem redolent ⁴².

who urge us to spend the night there, we gather them into one place; then, when they have been placed on the right side, we inquire into the conduct of each, wishing to learn from them what they alone can disclose. When this is done, they all come forward together; we ask them whether they live peaceably, and we give them counsels that breathe chastity and the fear of God ⁴².

Deinde legimus ipsis Scripturam quam breviter ac verecunde commentamur, servantes exterius gravitatem quae mentis circumspectionem pingit. Haec omnia agimus ut illae aedificentur ac roborentur. Mulieres etiam quae sociae sunt alloquimur, prout fert ipsarum status ⁴³. Si tunc die recedente nocteque vicina, alio divertere nequeamus ad pernoctandum, eligimus inter omnes hujus loci mulieres, aetate graviorem ac modestiorem, ut assignet nobis locum aliquem segregatum quo non appropiet ulla mulier aut virgo. Huic mulieri aetate maturae incumbit cura afferendi nobis et lumen et quid nobis necessarium est. Libenter hujusmodi officia adimplet, charitatis viscera gestans in fratres qui ibidem hospitantur. Haec autem prae aliis senescens mulier eligitur quae diu probata est assiduitate medita

Then we read the Scripture to them and comment on it briefly and modestly, keeping outwardly a gravity that depicts circumspection of mind. All these things we do that they may be edified and strengthened. We also address the women who are associates, as their state allows ⁴³. If then, as the day departs and night draws near, we cannot turn aside elsewhere to spend the night, we choose among all the women of that place one of graver age and greater modesty, to assign us some separate place which no woman or virgin may approach. On this woman of mature age falls the care of bringing us both light and whatever is necessary for us. Gladly she fulfils services of this kind, bearing a heart of charity towards the brethren who are lodged there. And this woman, ageing beyond the others, is chosen who has long been proved by assiduity in meditation,

Editors' notes and page, col. 426

Footnotes

(42) ‹anchor: castitatem ac Dei timorem redolent› · call in col 426

In his quae ad mysteria et sacramenta spectabant, nihil expresse ab oratore quolibet revelabatur, praesertimque nihil a quovis auctore claris verbis scribebatur; sensum vero intentum penetrabant initiati quibus datum erat nosse veritates absconditas. Caeteris autem, licet catechumenis, in parabolis serius evolvendis omnia dicebantur. Num quis mirari deberet si diebus istis fervoris ac persecutionis animae devotae cum gaudio excepissent reconciliationis ministros, istique, modestiae causa, in unum ejusdem loci latus mulieres secrevissent, dum unaquaeque, vicissim, internam mentem, in exomologesi, revelasset! Textui superiori satis congruit illa sententia. Conferri possunt quae hic a sancto Clemente dicuntur cum verbis sancti Basilii in Regulis brevioribus, praesertim 108 et 110, et nota erit prudentia primis saeculis adhibita in mulierum confessione, quae saepe fiebat coram testibus saltem satis distantibus. Solum discrimen inter verba utriusque sancti in eo est, quod prudenter tacuerit sanctus Clemens nomen confessionis quam saeculo IV sanctus Basilius exprimere potuit. Genuflexi fideles ante sacerdotem confitebantur. Hinc prodiit ab infidelibus ad quos imperfecta pervenerat hujus ritus notitia, turpis adorationis accusatio erga confessarium: ut videre est apud Minutium Felicem, cap. 9. Usus sedilis confessionalis, qualis hodie adhibetur, serius introductus est.

In matters touching the mysteries and sacraments nothing was revealed explicitly by any speaker, and above all nothing was written in plain words by any author; but the initiated, to whom it was given to know the hidden truths, penetrated the meaning intended. To the rest, though they were catechumens, everything was said in parables to be unfolded later. Should anyone wonder if in those days of fervour and persecution devout souls received the ministers of reconciliation with joy, and these, for modesty's sake, set the women apart in one side of the same place, while each in turn revealed her inner mind in the exomologesis [confession]! That sense fits the text above well enough. What Saint Clement says here may be compared with the words of Saint Basil in the Shorter Rules, especially 108 and 110, and the prudence used in the first centuries in the confession of women will be evident; it was often made before witnesses, at least at a fair distance. The only difference between the words of the two saints is that Saint Clement prudently kept silent the name of confession, which Saint Basil in the fourth century could state. The faithful confessed on their knees before the priest. Hence arose, among unbelievers to whom an imperfect knowledge of this rite had come, the charge of a shameful adoration of the confessor: as may be seen in Minucius Felix, ch. 9. The use of the confessional seat, such as is used today, was introduced later.

(printed under page 210)

(43) ‹anchor: prout fert ipsarum status› · call in col 426

Quemadmodum socios ad catechumenorum aliorumque virorum Christianis addictorum ordinem referri posse judicavimus, sic mulieres socias eidem ordini ascribere nihil vetat.

Just as we judged that "companions" could be referred to the class of catechumens and other men attached to the Christians, so nothing forbids assigning the women "companions" to the same class.

(printed under page 210)

Page

running head: 427 S. CLEMENTIS I ROM. PONT. OPERA G... (cut at the image edge)
marginal letters: (none in this column; the letters stand in the gutter beside the facing Latin column 428)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout as before: Syriac and Latin facing by column, Syriac left (odd), Latin right (even). Column 427 is entirely Syriac: the end of a chapter with its closing mark, a Syriac chapter heading, and the following chapter.
other: Villecourt's foot notes 44 and 45 begin under this column and run across the page width; they are set once under column 428.

PG 1:428

tionum, hincque perspecta si filios educavit, si hospitio recepit, si sanctorum pedes lavit ⁴⁴. Quando vero tempus quietis advenit, domum illa in pace repetit ⁴⁵.

and has thereby been examined as to whether she has brought up children, whether she has received strangers in hospitality, whether she has washed the feet of the saints ⁴⁴. But when the time of rest comes, she goes back home in peace ⁴⁵.

CAPUT V.

CHAPTER V.

Si autem incidamus in locum ubi sola, absque ullo viro, reperiatur mulier fidelis, ibi nequaquam stamus, neque oramus, neque Scripturas legimus; quinimo quasi a facie colubri et a laqueo peccati fugimus. Nec propterea mulierem fidelem contemnimus, absit a nobis talis cogitatio de quibuscunque sororibus nostris in Christo. Nolumus vero, quando mulier sola est, ansam praebere suspiciosis inquisitionibus verbisve mendacii. Ad sinistrum quippe judicium sponte inclinant et obfirmantur hominum mentes. Cavere ergo debemus ne praebeamus ipsis male de nobis loquendi occasionem, et ne cuiquam simus offendiculo. Hinc sedulo vitamus quidquid incusari potest ab his qui curiose vias nostras speculantur, ut nos quasi reos deprehendant, curamusque ut sine offensione simus Judaeis et gentibus et Ecclesiae Dei: nec quaerimus quod nobis utile est, sed quod multis, ut salvi fiant ⁴⁶. Nobis autem bonum non est ut quisquam propter nos scandalizetur.

But if we come upon a place where a faithful woman is found alone, without any man, there we by no means stay, nor pray, nor read the Scriptures; nay rather we flee as from the face of a serpent and from the snare of sin. Not that we therefore despise the faithful woman; far from us be such a thought about any of our sisters in Christ. But we do not wish, when a woman is alone, to give a handle to suspicious inquiries or to words of falsehood. For men's minds incline of their own accord to an unfavourable judgement and become fixed in it. We must therefore take care not to give them occasion to speak ill of us, and not to be a stumbling-block to anyone. Hence we carefully avoid whatever can be charged against us by those who curiously watch our ways, so as to catch us out as guilty, and we take care to give no offence to Jews and to Gentiles and to the Church of God: nor do we seek what is profitable to ourselves, but what is profitable to many, that they may be saved ⁴⁶. For it is not good for us that anyone should be scandalized on our account.

Omni igitur tempore cavendum attente nobis est ne fratrum conscientiam imprudentia nostra conturbemus,

At all times, therefore, we must attentively take care lest by our imprudence we trouble the conscience of the brethren

Editors' notes and page, col. 428

Footnotes

(44) ‹anchor: sanctorum pedes lavit› · call in col 428

I Tim. V, 10.

1 Tim. 5:10.

(printed under page 211)

(45) ‹anchor: in pace repetit› · call in col 428

Hic assignatur discrimen servatum, Ecclesia nascente, inter sanctos seu fideles laicos et Dei ministros: laicorum quippe modestorum licet ac verecundorum mulieres lavabant pedes; hos ungebant, caeteraque consueta charitatis et urbanitatis officia erga ipsos, more patriae, impendebant; clerici vero haec omnia denegabant praeter ea quibus nullatenus carere poterant.

Here is set out the distinction kept, when the Church was coming to birth, between the saints or lay faithful and the ministers of God: the women washed the feet of laymen, modest and bashful though they were, anointed them, and paid them the other customary offices of charity and courtesy, after the manner of the country; but the clergy refused all these, except those they could in no way do without.

(printed under page 211)

(46) ‹anchor: ut salvi fiant› · call in col 428

I Cor. X, 33.

1 Cor. 10:33.

(printed under page 211)

Footnotes

(a) ‹anchor: (Syriac) ܠܐ› · call in col 429 (Syriac column; no Latin counterpart in the note)

ܒܗ. Fin. [Syriac word uncertain in this image]

[Syriac variant reading] "Fin." [abbreviation not expanded: siglum or source of the reading, uncertain]

(printed under page 212)

Page

running head: 429 EPISTOLA II AD VIRGI[NES] (right edge cut off in the image)
marginal letters: A, B, C, D (beside Syriac lines; Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout: Syriac and Latin facing by column, Syriac on the left (odd) column, Villecourt's Latin on the right (even) column of the same page
other: the Syriac column holds the end of Epistle II, a short Syriac colophon line and a closing line marked with a Syriac word, "Fin." and the call (a); the call (a) also appears mid-column. Villecourt's foot notes 47-50 run across the page foot and are set once under the Latin column 430

PG 1:430

turbemus, et ne petra scandali ipsis existamus. Si enim etiam propter cibum frater noster contristatur, offenditur, infirmatur, aut scandalizatur, jam non secundum charitatem ambulamus; hinc Paulus: Noli cibo tuo, inquit, illum perdere pro quo Christus mortuus est ⁴⁷; et alibi: Sic autem peccantes in fratres, et percutientes conscientiam eorum infirmam, in Christum peccatis ⁴⁸.

and that we not stand as a rock of stumbling to them. For if even on account of food our brother is grieved, offended, weakened or scandalized, we are no longer walking according to charity; hence Paul says: Do not by your food, he says, destroy him for whom Christ died ⁴⁷ (Rom. 14:15); and elsewhere: But when you sin thus against the brethren, and strike their weak conscience, you sin against Christ ⁴⁸ (1 Cor. 8:12).

Quapropter et nos fideles ipsi dicamus: Si esca scandalizat fratrem, non manducabimus carnem in aeternum, ne fratrem nostrum scandalizemus ⁴⁹.

Wherefore let us faithful too say for ourselves: If food scandalizes a brother, we will not eat flesh for ever, lest we scandalize our brother ⁴⁹ (1 Cor. 8:13).

Haec omnia observat quicunque vere Deum diligit; qui crucem suam sincere bajulat; qui Christum induit; qui proximum vero amore prosequitur; qui demum ita suam custodit animam ut neque ab altero sumat neque alteri praebeat scandalum, ut non pereat eo quod inter virgines saepius fuerit conversatus, aut in illarum domo habitaverit. Haec aliunde indecora sunt et in perditionem vergunt eorum qui vident aut noverunt hujusmodi assiduitates eo ipso pravas quia scandalis et periculis fecundas et morti vicinas. Haec igitur agere Christianum non decet. Beatus autem homo qui, prae castitatis amore, semper est pavidus ⁵⁰.

All these things are observed by whoever truly loves God; who carries his cross sincerely; who has put on Christ; who pursues his neighbour with true love; who, finally, so guards his soul that he neither takes scandal from another nor gives it to another, so that he may not perish through having kept company too often among virgins, or having lived in their house. These things are, besides, unseemly, and tend to the ruin of those who see or know of such frequent visits, which are wicked by the very fact that they are fruitful in scandals and dangers and close to death. It does not become a Christian, then, to do these things. But blessed is the man who, for love of chastity, is always fearful ⁵⁰ (Prov. 28:14).

CAPUT VI.

CHAPTER VI.

Si autem adveniamus in locum

But if we come to a place

Editors' notes and page, col. 430

Footnotes

(47) ‹anchor: call not in the visible page foot› · call in col 430

Rom. XIV, 15.

Rom. 14:15.

(printed under page 212)

(48) ‹anchor: call not in the visible page foot› · call in col 430

I Cor. VIII, 12.

1 Cor. 8:12.

(printed under page 212)

(49) ‹anchor: …mus (word cut at the top of the image; uncertain)› · call in col 430

Nullus lector intelligens mirabitur quod hic cibus memoretur, cum sermo sit de virginitate: nam sponte et sine negotio ex verbis sancti Clementis hoc instituitur ratiocinium: Romanos et Corinthios monet divus Paulus ne fratribus infirmis occasionem scandali praebeant, utendo coram ipsis cibo licet indifferenti; quanto magis caveri debet ne suspicio mala fidelium animis ingeratur propter periculosum contubernium.

No intelligent reader will wonder that food is mentioned here when the subject is virginity: for this reasoning arises of itself and without effort from Saint Clement's words: the divine Paul warns the Romans and Corinthians not to give weak brethren occasion of scandal by eating, in their presence, food that is in itself indifferent; how much more must one take care that an evil suspicion be not thrust into the minds of the faithful by reason of a dangerous living together.

(printed under page 212)

(50) ‹anchor: semper est pavidus› · call in col 430

Prov. XXVIII, 14.

Prov. 28:14.

(printed under page 212)

Page

running head: 431 S. CLEMENTIS I ROM. PONT. OPERA G[ENUINA] (right edge cut off in the image)
marginal letters: A, B, C, D (beside Syriac lines; Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout kept: Syriac and Latin facing by column, Syriac left (odd), Villecourt's Latin right (even). Villecourt's foot notes 51-54 run across the page foot and are set once under the Latin column 432

PG 1:432

ubi nullus sit Christianus, nosque dies quosdam incolae loci retineant, debemus esse prudentes sicut serpentes, et simplices sicut columbae ⁵¹, non quasi insipientes, sed ut sapientes ⁵², scientes timorem Domini, ut glorificetur Deus in omnibus per Dominum Jesum Christum, propter castas et sanctas conversationes nostras ⁵³; sive enim manducamus, sive bibimus, omnia in gloriam Dei faciamus necesse est, ut quicunque nos intuentur, in omni sermone, in reverentia, in modestia, in aequitate caeterisque rebus omnibus agnoscant nos esse semen benedictum et sanctum filiosque Dei viventis. Cum enim simus fideles, in nullo gentes imitari debemus, quibus, e contra, omnino dissimiles nos esse oportet, et in omnibus a malo abhorrentes, ne demus sanctum canibus, mittamusque margaritas ante porcos ⁵⁴; sed in omni disciplina, scientia, timore Dei mentisque constantia glorificemus Deum ⁵⁵.

where there is no Christian, and the inhabitants of the place keep us for some days, we must be wise as serpents and simple as doves ⁵¹ (Matt. 10:16), not as unwise but as wise ⁵² (Eph. 5:15), knowing the fear of the Lord, so that God may be glorified in all things through the Lord Jesus Christ, on account of our chaste and holy manner of life ⁵³; for whether we eat or drink, we must do all things to the glory of God, so that whoever looks upon us may recognize, in every word, in reverence, in modesty, in fairness and in all other things, that we are a blessed and holy seed and sons of the living God. For since we are faithful, we ought in nothing to imitate the gentiles, from whom, on the contrary, we must be wholly unlike, and in all things shrinking from evil, lest we give what is holy to dogs and cast pearls before swine ⁵⁴ (Matt. 7:6); but in all discipline, knowledge, fear of God and steadfastness of mind let us glorify God ⁵⁵.

Cultus enim quo servimus Deo longe nos discernit a gentibus quae blasphemant in deliciarum suarum ebrietate, verbaque seductionis in impietate sua proferunt. Et ideo in gentium coetibus non canimus Psalmos, nec legimus Scripturas, ne similes videamur musicis, citharoedis, cantoribus, ariolis multisque aliis qui ista, quasi artem exercent

For the worship with which we serve God sets us far apart from the gentiles, who blaspheme in the drunkenness of their pleasures and utter words of seduction in their impiety. And therefore in the gatherings of the gentiles we do not sing Psalms, nor read the Scriptures, lest we seem like the musicians, harpers, singers, soothsayers and many others who practise these things as a trade

Editors' notes and page, col. 432

Footnotes

(51) ‹anchor: call not in the visible page foot› · call in col 432

Matth. X, 16.

Matt. 10:16.

(printed under page 213)

(52) ‹anchor: call not in the visible page foot› · call in col 432

Ephes. V, 15, 16.

Eph. 5:15–16.

(printed under page 213)

(53) ‹anchor: call not in the visible page foot› · call in col 432

Westinus scribit vestras, sed mendose, ni fallor.

Wetstein [printed "Westinus"] writes "vestras" ("your"), but wrongly, unless I am mistaken.

(printed under page 213)

(54) ‹anchor: margaritas ante porcos› · call in col 432

Matth. VII, 6.

Matt. 7:6.

(printed under page 213)

(55) ‹anchor: glorificemus Deum› · call in col 432

Pastores animarum qui vitae sanctimonia bonum Christi odorem non spargunt, canibus sanctum projiciunt et margaritas ante porcos mittunt. Inde enim pravi, aut praeoccupatis opinionibus obcaecati homines facile inducuntur ut a religionis ministris in religionem contemptum suum ac furorem convertant eamque cum ipsis dilacerent; sicque impletur Christi vaticinium dicentis: Ne forte conculcent eas pedibus et conversi dirumpant vos (Matth. VII, 6).

Pastors of souls who do not spread the good odour of Christ by holiness of life throw what is holy to the dogs and cast pearls before swine. For thereby wicked men, or men blinded by prejudice, are easily led to turn their contempt and fury from the ministers of religion onto religion itself, and to tear it to pieces together with them; and so is fulfilled Christ's prophecy, who says: "Lest perhaps they trample them under their feet, and turn and tear you" (Matt. 7:6).

(printed under page 213)

Page

running head: [S. CLEMENTIS I ROM.] PONT. OPERA GENUINA. 432 (left part of the running head is on the facing column's image)
marginal letters: A ‹ubi nullus sit Christianus›; B ‹faciamus necesse est›; C ‹musque margaritas ante›; D ‹impietate sua proferunt›
old-edition numerals: (none)
other: Villecourt's foot notes 51-55 run across the whole page foot; set once here, joined from the left half (c431_3) and right half (c432_3); 'ca-/nibus' in note 55 joined. A wide blank gap separates 'Deum ⁵⁵.' from 'Cultus enim', matching the Syriac; set as a paragraph break. The column ends mid-sentence and runs on into column 434 (the next Latin column).

PG 1:433

Editors' notes and page, col. 433

Footnotes

(a) ‹anchor: call above the visible page foot (Syriac)› · call in col 433 (Syriac column; no Latin counterpart in the note)

ܗܠܝܬܐ. Fin. [Syriac word uncertain in this image]

[Syriac variant reading] "Fin." [abbreviation not expanded: siglum or source of the reading, uncertain]

(printed under page 214)

(b) ‹anchor: call above the visible page foot (Syriac)› · call in col 433 (Syriac column)

ܒܥܠܝܬܐ. Id. [Syriac word uncertain in this image]

[Syriac variant reading] "Id." (the same source)

(printed under page 214)

ܘܢܒܥܘܢ. Id. [Syriac word uncertain in this image]

[Syriac variant reading] "Id." (the same source)

(printed under page 214)

(d) ‹anchor: (Syriac) ܘܕܒܫܝܢ› · call in col 433 (Syriac column)

ܘܡܥܢܝܢ. Id. [Syriac word uncertain in this image]

[Syriac variant reading] "Id." (the same source)

(printed under page 214)

(e) ‹anchor: (Syriac) ܘܡܥܢܝܢ› · call in col 433 (Syriac column)

ܘܡܗܘܢ. Id. [Syriac word uncertain in this image]

[Syriac variant reading] "Id." (the same source)

(printed under page 214)

(f) ‹anchor: (Syriac) ܘܗܘܝܢ› · call in col 433 (Syriac column)

ܡܠܡܝܢ. Id. [Syriac word uncertain; the line is cut at the image's lower edge, siglum read as "Id." from its visible remnant]

[Syriac variant reading] "Id." (the same source)

(printed under page 214)

Page

running head: 433 EPISTOLA II AD VIRGI[NES] (right edge cut off in the image)
marginal letters: A, B, C (beside Syriac lines; Syriac not set; D not visible in this column's images)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout kept: Syriac and Latin facing by column, Syriac left (odd), Villecourt's Latin right (even). Villecourt's numbered foot notes 56-59 run across the page foot and are set once under the Latin column 434
other: below the numbered notes is a separate Syriac apparatus of lettered variant notes (a)-(f), each a Syriac word with 'FIN.' or 'ID.', called by letters in the Syriac text; not set with the Syriac. The 'FIN. (a)' line at the foot of column 429 is the same kind of Syriac variant note.

PG 1:434

et agunt, ut panis buccella, ignobiliter quaesita, saturentur, misturaque modici vini undequaque exhibiti potentur, cantantes cantica Domini in terra alienigenarum, quod non decet ⁵⁶. Non sic, obsecramus vos, fratres, agite, nec ista fiant inter vos: et si qui forte tale vitae genus elegissent, impedite ne ultra tam stulte et indecore agere pergant ⁵⁷.

and do them, so as to be filled with a morsel of bread basely sought, and given drink with a mixture of a little wine offered from any quarter, singing the songs of the Lord in a land of strangers, which is not fitting ⁵⁶. Not so, we beseech you, brethren, do not act so, and let these things not be done among you: and if any should perhaps have chosen such a kind of life, prevent them from going on any longer to act so foolishly and so unbecomingly ⁵⁷.

Rogamus ergo vos qui ejusdem justitiae nobiscum germanitatem habetis, ut omnia quae apud nos aguntur ita fiant ut in aedificationem vergant his qui fidem nostram sunt amplexuri. Exhibeamus nos oves Christi, observantia omnis justitiae, moribus sanctis, rectis verosque fideles pandentibus; nec avertamus oculos ab his qui honeste, verecunde ac sancte vivunt; illis honorem gloriamque tribuamus. Omnes in Deo cooperatores honorate ⁵⁸. Si sic statis in Domino; si per omnia in illo fideles ac recti manseritis, ⁵⁹ gaudium

We ask you therefore, who share with us the kinship of the same justice, that all things done among us be so done that they tend to the edification of those who are to embrace our faith. Let us show ourselves sheep of Christ by the observance of all justice, by holy ways, upright and revealing true believers; and let us not turn our eyes away from those who live honourably, modestly and holily; let us pay them honour and glory. Honour all fellow workers in God ⁵⁸. If thus you stand fast in the Lord; if through all things you remain faithful and upright in Him, ⁵⁹ the joy

Editors' notes and page, col. 434

Footnotes

(56) ‹anchor: quod non decet› · call in col 434

Haec meditentur qui sibimetipsis missionem dederunt in terras alienas, ut circumferant illuc eloquia sacra, in omnes linguas et pro arbitrio suo conversa, omnibusque populis infidelibus prostituta. O vere mercenarii, qui non animas quaerunt sed nummos; non gloriam Dei, sed sponsae Christi humiliationem ac tribulationem intendunt! Horum autem consiliorum quis finis? Qui habitat in coelis irridebit eos: et Dominus subsannabit eos (Psal. II, 4).

Let them ponder this who have given themselves a mission to foreign lands, to carry about there the sacred oracles, turned into every tongue at their own pleasure and prostituted to all unbelieving peoples. O true hirelings, who seek not souls but money; who aim not at the glory of God but at the humiliation and tribulation of the Bride of Christ! But what is the end of these designs? "He that dwells in heaven shall laugh at them: and the Lord shall deride them" (Ps. 2:4).

(printed under page 214)

(57) ‹anchor: agere pergant› · call in col 434

Quilibet fidelis catholicus, quantum valet, obicem ponere potest et debet juxta prudentiae regulas, ministerio usurpato et circuitionibus vagorum sectariorum. Quanto magis principes et magistratus! Civilis tamen potestas limites sibi praescriptos nunquam transgredi debet nec invadere in jura Ecclesiae, quae ipsa, in his quae religionem spectant, terminos assignat non transiliendos.

Any Catholic believer, so far as he is able, can and must, according to the rules of prudence, put an obstacle in the way of the usurped ministry and the circuits of wandering sectaries. How much more princes and magistrates! Yet the civil power must never overstep the limits prescribed to it, nor invade the rights of the Church, which herself, in matters that concern religion, assigns the bounds not to be crossed.

(printed under page 214)

(58) ‹anchor: cooperatores honorate› · call in col 434

Videtur alludere sanctus Clemens verbis Apostoli (Philip. IV, 3), quae tamen nullibi integre citat, prae modestia, quia in his expresse nominatur.

Saint Clement seems to allude to the Apostle's words (Phil. 4:3), which, however, he nowhere quotes in full, out of modesty, because he is named in them expressly.

(printed under page 214)

(59) ‹anchor: in illo fideles ac recti manseritis› · call in col 434

Quis non videt haec verba soli Ecclesiae principi convenire?

Who does not see that these words befit only the prince of the Church?

(printed under page 214)

Footnotes

(a) ‹anchor: (Syriac) first line of Caput VIII, before ܐܠܡܐ› · call in col 435 (Syriac column; no Latin counterpart in the note)

ܐܠܡܐ. Fin. [Syriac word uncertain in this image]

[Syriac variant reading] "Fin." [abbreviation not expanded: siglum or source of the reading, uncertain]

(printed under page 215)

Page

running head: 435 S. CLEMENTIS I ROM. PONT. OPERA G[ENUINA] (right edge cut off in the image)
marginal letters: A, B, C, D (beside the Latin column; Syriac not set)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout kept: Syriac and Latin facing by column, Syriac left (odd), Villecourt's Latin right (even). The Syriac column holds two Syriac section headings (chapters VII and VIII by the facing Latin) and ends with a Syriac variant note '… FIN. (a)' at the page foot (Syriac apparatus, not set). No numbered Villecourt notes seen at this page foot.

PG 1:436

nostrum eritis, corona nostra, spes nostra ac vita nostra. Amen,

of ours you will be, our crown, our hope and our life. Amen.

CAPUT VII.

CHAPTER VII.

Igitur incipiendo a lege et descendendo usque ad Novum Testamentum, inspiciamus attente, perscrutemur quae fuerit omnium patrum justorum vita, per totum incolatus sui tempus: optimum namque et utilissimum est a nobis haud ignorari quot et quales viri, propter mulieres, perierint, quot et quales, propter viros, perierint feminae, quia nimia inter eos exstiterat familiaritas; et, e contrario, quot et quales homines praeterquam cum suo sexu necessitudinem aut habitationem habentes, castos invicem et sine macula servaverint se.

Therefore, beginning from the Law and coming down as far as the New Testament, let us look attentively and search out what was the life of all the just fathers through the whole time of their sojourning: for it is best and most useful that we should not be ignorant how many and what manner of men perished on account of women, how many and what manner of women perished on account of men, because too great a familiarity had arisen between them; and, on the contrary, how many and what manner of people, having close dealings or a dwelling with none but their own sex, kept themselves chaste towards one another and without stain.

CAPUT VIII.

CHAPTER VIII.

Nota est ac perspecta historia Joseph, qui semper fidelis, prudens, sapiens, justus et pius in omnibus permansit. Nonne mulier concupiscentia exarsit, dum obtutus suos injecit in casti hujus ac recti juvenis pulchritudinem? Ipse vero, cum operi nefario non acquiesceret, nec voluntati pravae cederet, libidinem exhorrescens, mulier, falso testimonio suo, in omnem aerumnam ac cruciatum eum conjecit. Deus autem eripuit illum ex omnibus malis quae mulierculae incitamento in eum irruerant, etiam

Known and well understood is the story of Joseph, who remained ever faithful, prudent, wise, just and devout in all things. Did not the woman burn with lust when she cast her gaze upon the beauty of this chaste and upright youth? But when he would not consent to the wicked deed nor yield to her depraved will, shuddering at lust, the woman by her false testimony cast him into every hardship and torment. But God rescued him out of all the evils that had rushed upon him at the instigation of the wretched woman, even

Editors' notes and page, col. 436

Page

running head: [S. CLEMENTIS I ROM.] PONT. OPERA GENUINA. 436 (left part of the running head is on the facing column's image)
marginal letters: A ‹dium nostrum eritis›; B ‹utilissimum est a nobis›; C (printed beside the Syriac column, level with the blank before CAPUT VIII); D ‹ret, nec voluntati pravae›
old-edition numerals: (none)
other: 'gau-/dium' across the break: the word is set whole at the end of column 434, so this column's text begins 'nostrum'. 'Amen,' is printed with a comma (possibly for a full stop); set as printed. A blot of damaged paper sits beside CAPUT VIII; no type lost. No foot notes at this page foot (only the Syriac variant note '… FIN. (a)' under column 435). The column ends mid-sentence.

PG 1:437

Editors' notes and page, col. 437

Page

running head: 437 EPISTOLA II AD VIRG[INES] (right edge cut off in the image)
marginal letters: B, C, D (beside Syriac lines; Syriac not set; A cut off at the image edge)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later)
other: layout kept: Syriac and Latin facing by column, Syriac left (odd), Villecourt's Latin right (even). Below the first Syriac block two lines of the LATIN run full width across both columns ('nem sanctitatem, castitatem … assiduum i…'); they are set once under the Latin column 438. The Syriac column also holds two Syriac section headings. Villecourt's foot note 60 (Prov. VI, 26) is set under column 438.

PG 1:438

cum periculo vitae in justitia perseverantem.

persevering in justice at the peril of his life.

Pensate, fratres, qualis libidinis ardor justum hunc invasisset, si oculos ipse in ejus Aegyptiae corpus injicere consuevisset? Tali exemplo docti, nequaquam apud mulieres ac virgines assidue perstemus: id enim proposito refragatur eorum qui immaculatos se custodire volunt. Charitas enim qua sorores diligere debemus, comites habere debet omnem sanctitatem, castitatem, mentis energiam omnimodam, Deique timorem; nec frequentem apud illas commorationem, aut assiduum in quavis hora accessum admittit.

Consider, brethren, what a burning of lust would have seized this just man, had he been in the habit of casting his eyes upon the body of that Egyptian woman? Taught by such an example, let us by no means linger constantly with women and virgins: for that is contrary to the purpose of those who wish to keep themselves spotless. For the charity with which we ought to love our sisters must have as its companions all holiness, chastity, every kind of vigour of mind, and the fear of God; and it does not admit frequent staying with them, or constant access at any hour whatever.

CAPUT IX.

CHAPTER IX.

Num vobis ignota est historia Samsonis Nazaraei virique fortissimi, in quo Spiritus Dei habitavit? Iste segregatus ac Deo consecratus fuit, miraque fortitudo in eo exstitit atque robur; hunc tamen perdidit mulier, vilis corpusculi illecebris, quibus cor ejus misere incendit. Non illum, quicunque es, imitare. Noveris te, nec tua te lateat dignitas; mulier autem viri pretiosam animam capit ⁶⁰. Impense igitur suademus viro ne apud cujusvis hominis uxorem immoretur, nedum licentiam ei demus idem cum puella nubili tectum habendi, aut somnum carpendi ubi quiescit illa, nec frequenter illam adeundi, quod odibile est, ac timori Dei prorsus alienum.

Is the story of Samson unknown to you, the Nazarite and a most mighty man, in whom the Spirit of God dwelt? He was set apart and consecrated to God, and wondrous strength and might were in him; yet a woman destroyed him by the allurements of her vile little body, with which she wretchedly set his heart on fire. Whoever you are, do not imitate him. Know yourself, and let your dignity not be hidden from you; but a woman captures the precious soul of a man ⁶⁰ (Prov. 6:26). We therefore earnestly urge a man not to linger with the wife of any man whatever, much less let us give him leave to have the same roof with a marriageable girl, or to take his sleep where she rests, or to visit her frequently, which is hateful and wholly foreign to the fear of God.

CAPUT X.

CHAPTER X.

Nonne documento tibi est exemplum Davidis quem invenerat Deus virum secundum cor suum, fidelem,

Is not the example of David a lesson to you, whom God had found a man after His own heart, faithful,

Editors' notes and page, col. 438

Footnotes

(60) ‹anchor: pretiosam animam capit› · call in col 438

Prov vi, 26.

Prov. 6:26.

(printed under page 216)

Page

running head: [EPIST]OLA II AD VIRGINES. 438 (left part of the running head is on the facing column's image)
marginal letters: A ‹cum periculo vitae›; B ‹bemus, comites habere›; C ‹Iste segregatus ac Deo›; D ‹ei demus idem cum›
old-edition numerals: (none)
other: the last two lines of the 'Pensate' paragraph run full width across both columns of the page (seen in c437_1/c437_2 and c438_1/c438_2): 'om-/nem sanctitatem … nec fre-/quentem … admittit.'; set once here, with 'om-nem' and 'fre-quentem' joined. Foot note 60 is printed at the foot of the Syriac column 437 and set here, under its call. The column ends mid-sentence.

PG 1:439

Editors' notes and page, col. 439

Page

running head: 439 S. CLEMENTIS I ROM. PONT[IFICIS] (cut at the image edge)
marginal letters: (none visible; the margin letters sit beyond the cropped edge)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout: Syriac and Latin facing by column, Syriac in the left (odd) column, Villecourt's Latin in the right (even) column of the same page. Near the column foot a Syriac chapter caption and two lines of the next chapter's Syriac. The last two lines of the Latin section ("...vendum ne cum quacunque muliere nubili habit[...] / ...bernia non decent, nec permitti queunt.") run full width across both columns; set once under the Latin column 440. Foot notes 41 (II Reg. XI, 2) and 42 (Eccle. VII, 27) belong to the Latin calls; set under column 440.

PG 1:440

perfectum, sanctum et verum? Hic nudam conspexit mulierem, Bethsabee videlicet ex adverso se lavantem. Erat autem mulier pulchra valde ⁶¹. Ad eujus conspectum, vir usquedum sanctus, formae illius desiderio captus est. Porro, animadvertite quot facinora, propter hanc mulierem, perpetraverit! Adulterium enim cum ea commisit, et virum illius in praelio occidi praecepit. Quot etiam dolos ut finem suum assequeretur strui jusserit, non ignoratis. Sic, sic, ut muliere frueretur, vir sanguinis et homicida factus est ille ipse David qui christus Domini vocatus est. Hujusmodi factum, o homo, te doceat! Si enim tales viri in perditionem a mulieribus inducti sunt, quaenam est justitia tua, aut quisnam es tu, inter sanctos, ut praesumptuose, timore Dei sublato, cum mulieribus et virginibus die nocteque tempus teras?

perfect, holy and true? This man looked upon a naked woman, namely Bethsabee, bathing opposite him. And the woman was very beautiful ⁶¹. At the sight of her the man, holy until then, was taken captive by desire for her beauty. Then consider how many crimes he committed on account of this woman! For he committed adultery with her, and commanded that her husband be killed in battle. You know, too, how many deceits he ordered to be contrived so as to gain his end. So, so, in order to enjoy a woman, that very David who was called the anointed of the Lord became a man of blood and a murderer. Let such a deed teach you, O man! For if such men were led into perdition by women, what is your righteousness, or who are you among the saints, that presumptuously, with the fear of God set aside, you pass your time with women and virgins day and night?

Non sic, fratres, non sic agamus, ut non eadem sit nostra ac aliorum ruina. Memores vero simus verbi de muliere haec monentis: Laqueus venatorum est et sagena cor ejus; vincula sunt manus illius: qui placet Deo effugiet illam; qui autem peccator est capietur ab illa ⁶². Nobis ergo qui Deo consecrati sumus cavendum ne cum quacunque muliere nubili habitemus: servos quippe Dei talia contubernia non decent, nec permitti queunt.

Not so, brethren, let us not act so, lest our ruin be the same as that of others. Let us rather be mindful of the word that gives this warning about woman: Her heart is the snare of hunters and a net; her hands are bonds: he who pleases God shall escape her; but he who is a sinner shall be caught by her ⁶². We, then, who are consecrated to God must take care not to dwell with any marriageable woman whatever: for such companionships do not befit the servants of God, nor can they be permitted.

CAPUT XI.

CHAPTER XI.

Nonne legisti quid narretur de Amnon et Thamar, filiis David? Propriam sororem iste Amnon deperiit

Have you not read what is told of Amnon and Thamar, the children of David? This Amnon was madly in love with his own sister

Editors' notes and page, col. 440

Footnotes

(61) ‹anchor: mulier pulchra valde› · call in col 440

II Reg. XI, 2.

2 Kings (Vulgate numbering; = 2 Sam.) 11:2.

(printed under page 217)

(62) ‹anchor: capietur ab illa› · call in col 440

Eccle. VII, 27.

Eccles. 7:27 (Vulgate; 7:26 in modern numbering).

(printed under page 217)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA GENUINA. 440
marginal letters: A perfectum, sanctum et verum; B dolos ut finem suum; C cum mulieribus et virginibus; D ergo qui Deo consecrati
old-edition numerals: (none)
other: the calls are printed 61 and 62, matching the foot notes (Q7 corrected the text's calls from 41 and 42)
other: "Ad eujus conspectum" is printed so (for "cujus"); kept as printed
other: the last lines of Caput X ("vendum ne cum quacunque muliere nubili habitemus : servos quippe Dei talia contubernia non decent, nec permitti queunt.") run full width across both columns below the Syriac; set once here. The column ends "de-", completed at the head of col. 442; the word is set whole here as "deperiit"

PG 1:441

Editors' notes and page, col. 441

Page

running head: 441 EPISTOLA II AD VIRGIN[ES] (cut at the image edge)
marginal letters: (margin letters A–D belong to the facing Latin column 442)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout as before: Syriac left (odd) column, Villecourt's Latin facing in the right (even) column. This column holds the end of a Syriac chapter and two Syriac chapter captions with their text; no full-width Latin lines and no foot notes visible at the foot.

PG 1:442

et humiliavit ac oppressit eam, quia exarserat in illam concupiscentia exsecranda vir ille iniquus et impius. Ejus nequitia quae, Dei timore remoto, rem detestandam in Israel ei inspiravit, ex tali se prodidit stupro. Quos ergo decentia prohibet cum sororibus lusus ac risus amovendi sunt a nobis, quos comitari debent omnigena castitas, sanctitas Deique timor.

and humbled and oppressed her, because that wicked and impious man had burned towards her with an accursed lust. His wickedness, which, with the fear of God put away, inspired in him a thing detestable in Israel, betrayed itself by such a defilement. Therefore the play and laughter with sisters that decency forbids must be put away from us, whom every kind of chastity, holiness and the fear of God ought to accompany.

CAPUT XII.

CHAPTER XII.

Nonne ex Scripturarum lectione didicisti quae fuerit Salomonis fama, cui dedit Deus sapientiam, et scientiam, et animi magnitudinem, et divitias, et magnificentiam prae omnibus hominibus? Et iste tamen per mulieres in perditionem inductus, a Domino recessit.

Have you not learned from the reading of the Scriptures what was the fame of Solomon, to whom God gave wisdom, and knowledge, and greatness of mind, and riches, and magnificence above all men? And yet he, led into perdition by women, departed from the Lord.

CAPUT XIII.

CHAPTER XIII.

Nonne ex iisdem Scripturis notum tibi est quid, ad tempora Susannae, narretur de senibus illis qui, cum frequenter starent inter mulieres, contemplati pulchritudinem alienam, in concupiscentiae barathrum praecipites dederunt sese? Castitatis quidem pretium noverant, sed ipsius jugum fregerunt. Hinc appetitui perverso venumdati, in beatam Susannam conspirarunt ut eam constuprarent. At illa turpe ipsorum desiderium frustrata est. Innocentiae suae testem invocavit Deum, qui de manibus impiorum senum eam liberavit.

Is it not known to you from the same Scriptures what is told, in the times of Susanna, of those elders who, since they often stood among women and gazed on beauty not their own, threw themselves headlong into the abyss of lust? They knew indeed the worth of chastity, but they broke its yoke. Hence, sold to perverse appetite, they conspired against blessed Susanna to violate her. But she frustrated their base desire. She called upon God as witness of her innocence, and He delivered her from the hands of the impious elders.

Quo modo fieri posset ut haec exempla horrore nos ac tremore non implerent, dum videmus, propter mulierem, a dignitate sua decidere senes, judices, ac populi Dei rectores?

How could it be that these examples should not fill us with horror and trembling, when we see elders, judges and rulers of the people of God fall from their dignity on account of a woman?

Editors' notes and page, col. 442

Page

running head: [EPISTO]LA II AD VIRGINES. 442
marginal letters: A periit et humiliavit; B (blank line above CAPUT XII.); C (blank line above CAPUT XIII.); D Hinc appetitui perverso
old-edition numerals: (none)
other: The column opens "periit", the end of "de-|periit" split from column 440; the whole word "deperiit" is set at the foot of 440, so this file begins at "et humiliavit". The column ends "recto-"; completed as "rectores?" from the first word of the next Latin column (444, "res?"). The paragraph "Quo modo ..." opens with a printed paragraph mark (a pilcrow-like sign), not set. After "liberavit" the stop is printed as a spaced raised dot; set as a full stop. "ei inspiravit": the "ei" carries a stray mark in the scan; read as ei. No foot notes on this page.

PG 1:443

Editors' notes and page, col. 443

Page

running head: 443 S. CLEMENTIS I ROM. PONT. OPERA G[ENUINA.] (cut at the image edge)
marginal letters: (margin letters A–D belong to the facing Latin column 444)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout as before: Syriac left (odd) column, Villecourt's Latin facing in the right (even) column. This column holds the end of a Syriac chapter, a Syriac chapter caption and the following Syriac text. The foot notes at this page's foot (63–68 on the first line, 69 on the second, printed under this column) belong to the Latin calls; set under column 444.

PG 1:444

Non enim recordati sunt quod dictum est: Ne circumspicias speciem alienam. Propter speciem mulieris multi perierunt ⁶³; et: Cum muliere aliena ne sedeas omnino ⁶⁴. Et iterum: Nunquid potest homo abscondere ignem in sinu suo, ut vestimenta illius non ardeant? aut ambulare super prunas, ut non comburantur plantae ejus? Sic, qui ingreditur ad mulierem proximi, non erit mundus cum tetigerit eam ⁶⁵. Et iterum: Non concupiscat pulchritudinem ejus (mulieris) cor tuum, ne capiaris nutibus illius ⁶⁶. Cum saltatrice ne assiduus sis, nec audias illam, ne pereas in efficacia illius ⁶⁷. Et iterum: Qui se existimat stare, videat ne cadat ⁶⁸.

For they did not remember what was said: Do not look about at another's beauty. Because of the beauty of a woman many have perished (Sir. 9:8); and: Do not sit at all with another man's wife (Sir. 9:12). And again: Can a man hide fire in his bosom, so that his garments do not burn? or walk upon coals, so that the soles of his feet are not burned? So he who goes in to his neighbour's wife shall not be clean when he has touched her (Prov. 6:27–29). And again: Let not your heart covet her (the woman's) beauty, lest you be caught by her nods (Prov. 6:25). Do not keep company with a dancing-girl, nor listen to her, lest you perish by her power (Sir. 9:4). And again: Let him who thinks he stands take heed lest he fall (1 Cor. 10:12).

CAPUT XIV.

CHAPTER XIV.

Videte etiam quae dixerint viri sancti de prophetis et apostolis Domini nostri. Nullum porro sanctum animadvertetis frequenter fuisse conversatum cum virginibus aut adolescentioribus virorum uxoribus vel viduis, quas devitandas esse divinus docet Apostolus ⁶⁹.

See also what holy men have said about the prophets and apostles of our Lord. You will observe, moreover, that no saint kept frequent company with virgins, or with the younger wives of men, or with widows, whom the divine Apostle teaches are to be avoided (1 Tim. 5:11).

Inspiciamus quomodo in Dei timore homines sancti vixerint. De Moyse et Aaron scriptum est quod relationes et contubernia ipsorum fuerint cum viris qui ipsis adhaeserant. Idem est de Josue filio Nun. Nulla mulier fuit cum illis; sed ipsi soli, scilicet viri cum viris, ministerium suum cum Deo impleverunt. Praeterea populum monuerunt ut, quotiescunque castra moverentur,

Let us look at how holy men lived in the fear of God. Of Moses and Aaron it is written that their dealings and companionships were with the men who had attached themselves to them. The same holds of Josue son of Nun. No woman was with them; but they alone, men, that is, with men, fulfilled their ministry with God. Moreover they warned the people that, whenever the camp was moved,

Editors' notes and page, col. 444

Footnotes

(63) ‹anchor: call not in the visible page foot› · call in col 444

Eccli. IX, 8.

Ecclus. 9:8.

(printed under page 219)

(64) ‹anchor: call not in the visible page foot› · call in col 444

Ibid., 12.

Ibid., 9:12.

(printed under page 219)

(65) ‹anchor: call not in the visible page foot› · call in col 444

Prov. VI, 27, 28, 29.

Prov. 6:27–29.

(printed under page 219)

(66) ‹anchor: call not in the visible page foot› · call in col 444

Ibid., 25.

Ibid., 6:25.

(printed under page 219)

(67) ‹anchor: in efficacia illius› · call in col 444

Eccli. IX, 4.

Ecclus. 9:4.

(printed under page 219)

(68) ‹anchor: videat ne cadat› · call in col 444

I Cor. X, 12.

1 Cor. 10:12.

(printed under page 219)

(69) ‹anchor: docet Apostolus› · call in col 444

I Tim. V, 11.

1 Tim. 5:11.

(printed under page 219)

Footnotes

(a) ‹anchor: (Syriac) before ܥܡ ܓܒܪ̈ܐ› · call in col 445 (Syriac column; no Latin counterpart in the note)

ܥܦܪ̈ܐ. Fin. [Syriac word uncertain in this image]

[Syriac variant reading] "Fin." [abbreviation not expanded: siglum or source of the reading, uncertain]

(printed under page 220)

(b) ‹anchor: (Syriac) line beginning ܘܗܘܐ; call letter faint in the image› · call in col 445 (Syriac column)

ܗܘܐ. Id. [Syriac word uncertain in this image]

[Syriac variant reading] "Id." (the same source)

(printed under page 220)

Page

running head: 445 EPISTOLA II AD VIRGINES.
marginal letters: (margin letters A–D belong to the facing Latin column 446)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout as before: Syriac left (odd) column, Villecourt's Latin facing in the right (even) column. The Syriac text carries two calls, (a) and (b); below the page's foot notes two Syriac words are glossed "FIN. (a)." and "ID. (b)." These are notes on the Syriac and are not set with it. Villecourt's foot notes 70–72 run full width across the page; set under the Latin column 446.

PG 1:446

quaelibet tribus seorsim incederet, omnesque viri cum tribu sua essent; mulieres vero seorsim cum mulieribus pone exercitum sequebantur. Sic, tanquam populus sapiens, profecti sunt, juxta praeceptum Domini, filii Israel, ne, propter mulieres, ulla turbatio exoriretur. Castrorum acies pulchro concinnoque ordine procedebat, absque scandali occasione. Id expresse testantur Scripturae sacrae dicentes: Filii Israel perrexerunt per medium maris Rubri ⁷⁰.

each tribe should march separately, and all the men be with their own tribe; but the women followed separately with the women behind the army. Thus, like a wise people, the children of Israel set out according to the Lord's command, so that no disturbance should arise on account of the women. The array of the camp went forward in fair and orderly array, without occasion of scandal. The sacred Scriptures testify to this expressly, saying: The children of Israel went through the midst of the Red Sea (Exod. 14:29).

Tunc cecinit Moyses et filii Israel carmen hoc Domino, et dixerunt: Cantemus Domino: gloriose enim magnificatus est ⁷¹. Postquam Moyses Dei laudes canere cessavit, Maria, ipsius et Aaron soror, sumpsit tympanum in manu sua; egressaeque sunt omnes mulieres post eam, et ipsae, vice sua, cecinerunt. Sicque seorsim cantaverunt viri cum viris, et deinde mulieres seorsim cum mulieribus.

Then Moses and the children of Israel sang this song to the Lord, and said: Let us sing to the Lord: for He is gloriously magnified (Exod. 15:1). After Moses had ceased singing the praises of God, Mary, his and Aaron's sister, took a timbrel in her hand; and all the women went out after her, and they too, in their turn, sang. And so the men sang separately with the men, and then the women separately with the women.

Legimus etiam Eliseum et Giezi ⁷² filiosque prophetarum congregatos fuisse in timore Domini: nullam vero invenimus mulierem quae cum eis habitaverit. Idem reperimus de Michaea et prophetis omnibus,

We read also that Eliseus and Giezi and the sons of the prophets were gathered together in the fear of the Lord: but we find no woman who dwelt with them. We find the same of Michaeas and of all the prophets,

Editors' notes and page, col. 446

Footnotes

(70) ‹anchor: call not in the visible page foot› · call in col 446

Exod. XIV, 29. Notandum est in textu Hebraico, sicut in Vulgata hic tantum exprimi sensum sicci maris. Nec tamen minus certum est mare istud quod siccis pedibus filii Israel calcarunt, fuisse mare vocatum in textu Hebraico et Syriaco mare Suph, id est, algosum; quia sinus Arabicus, ibi designatus, alga marina abundans est. Vulgatae translatio semper mare Suph vertit per mare rubrum. Authenticitatem hujus epistolae in dubium revocat D. de Premagny, quia S. Clemens, vel potius Syriacus translator, conservavit vocem Hebraicam Suph. Hac occasione dicit adnotator mare istud esse ignotum; sed vox Suph frequenter adhibetur in Scripturis, ut in praevia dissertatione demonstratum est. Santes Pagninus, in sua versione Bibliorum, ubique idem verbum Suph conservavit. Sed quidam, ait S. Paulus (I Tim. I, 6, 7), aberrantes conversi sunt in vaniloquium, volentes esse legis doctores, non intelligentes neque quae loquuntur, neque de quibus affirmant.

Exod. 14:29. Note that in the Hebrew text, as in the Vulgate, only the sense of "the dry sea" is expressed here. Yet it is no less certain that the sea which the children of Israel trod dry-shod was called in the Hebrew and Syriac text the sea Suph, that is, the weedy sea, because the Arabian gulf there meant abounds in seaweed. The Vulgate translation always renders the sea Suph as "the Red Sea". M. de Premagny calls the authenticity of this epistle into doubt because Saint Clement, or rather the Syriac translator, kept the Hebrew word Suph. On this occasion the annotator says that this sea is unknown; but the word Suph is often used in the Scriptures, as was shown in the preceding dissertation. Santes Pagninus, in his version of the Bible, kept the same word Suph throughout. "But some," says Saint Paul (1 Tim. 1:6–7), "going astray, are turned aside unto vain babbling, desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm."

(printed under page 220)

(71) ‹anchor: gloriose enim magnificatus est› · call in col 446

Exod. XV.

Exod. 15.

(printed under page 220)

(72) ‹anchor: Eliseum et Giezi› · call in col 446

Diu Giezi laudabiliter vixit in obsequio Elisei, donec avaritia mancipium factus, domini sui maledictionem incurrit.

For a long time Gehazi lived commendably in Elisha's service, until, made the slave of avarice, he incurred his master's curse.

(printed under page 220)

Page

running head: 447 S. CLEMENTIS I ROM. [PONT. OPERA GENUINA.] (cut at the image edge)
marginal letters: (margin letters A–D belong to the facing Latin column 448)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout as before: Syriac left (odd) column, Villecourt's Latin facing in the right (even) column. This column holds the end of a Syriac chapter, a Syriac chapter caption and the following Syriac text. The foot notes printed at this column's foot (73 Joan. IV, 27; 74 Joan. XX, 17) belong to the Latin calls; set under column 448.

PG 1:448

quorum contubernium nihil, nisi Dei timorem, redolebat.

whose companionship breathed of nothing but the fear of God.

CAPUT XV.

CHAPTER XV.

Et ne diutius sermonem protrahamus, quid de Domino Jesu Christo scriptum est? Suos duodecim discipulos comites assiduos habuit, tempore manifestationis suae in mundo. Imo, dum eos mitteret, jussit illos incedere binos et binos, viros scilicet cum viris. Nullae cum illis deputantur mulieres; et neque in via, neque domi, socias habent habitationis mulieres aut virgines. Sicque Deo per omnia placuerunt.

And, not to draw out our discourse too long, what is written of the Lord Jesus Christ? He had His twelve disciples as His constant companions in the time of His manifestation in the world. Indeed, when He sent them out, He commanded them to go two by two, men, that is, with men. No women are assigned to go with them; and neither on the road nor at home do they have women or virgins as companions of their dwelling. And so they pleased God in all things.

De ipso Domino Jesu Christo scriptum est quod venientes discipuli, et videntes eum prope fontem seorsim cum Samaritana sermocinantem, mirabantur quia cum muliere loquebatur ⁷³. Nunquid terminus ibi est dimovendus? Nunquid speculum et exemplar omnibus exhibetur generationibus? Insuper, postquam Dominus a mortuis surrexit, cum Maria ad sepulcrum properasset, eumque adorans, ipsius pedes tenere voluisset: Noli, inquit, me tangere: nondum enim ascendi ad Patrem meum ⁷⁴. Quis non miretur Dominum qui impedit ne Maria, mulier sancta, pedes ipsius tangat? Et tu cum mulieribus et virginibus habitares, ipsarum susciperes ministerium, somnum sub eodem tecto sumeres! Ipsae pedes tuos abluerent, ipsae te ungerent!

Of the Lord Jesus Christ Himself it is written that the disciples, coming and seeing Him by the well talking apart with the Samaritan woman, marvelled that He was speaking with a woman (John 4:27). Is the boundary there to be moved? Is it not set forth as a mirror and pattern to all generations? Moreover, after the Lord had risen from the dead, when Mary had hastened to the tomb and, worshipping Him, wished to hold His feet: Do not touch Me, He said, for I have not yet ascended to My Father (John 20:17). Who would not marvel at the Lord, Who keeps Mary, a holy woman, from touching His feet? And you would live with women and virgins, accept their ministry, take your sleep under the same roof! They would wash your feet, they would anoint you!

Vae illis qui sic inique sentiunt! Vae illis qui sic terrore carent! Vae praesumptioni ac imprudentiae

Woe to those who think so wickedly! Woe to those who are so without fear! Woe to the presumption and imprudence

Editors' notes and page, col. 448

Footnotes

(73) ‹anchor: cum muliere loquebatur› · call in col 448

Joan. IV, 27.

John 4:27.

(printed under page 221)

(74) ‹anchor: ascendi ad Patrem meum› · call in col 448

Joan. XX, 17.

John 20:17.

(printed under page 221)

Page

running head: 449 EPISTOLA II AD VIRGINES.
marginal letters: A (Syriac line 1); B (Syriac line 8); C (Syriac line 16); D (Syriac, beside the line before the caption)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout: Syriac and Latin facing by column, Syriac on the left (odd) column, Villecourt's Latin on the right (even) column of the same page. This column holds the Syriac only, including a centred Syriac caption (a new section) and the foot notes 75 (IV Reg. IV, 27), 76 (Luc. VIII, 3), 77 (Philip. iii, 16), which are set under the Latin column 450 if called there. The page number in the head reads like '149' in the image (worn first digit); taken as 449.

PG 1:450

in qua Dei timor non residet! Qui sic affectus es, nonne te condemnas? Num te ipsum aestimas? Non quid valeas nosti? Id requirunt fidelitas, aequitas ac justitia. Hi sunt limites quos dimovere non debent qui recte in Domino vivunt.

in which the fear of God does not dwell! You who are so disposed, do you not condemn yourself? Do you set a value on yourself? Do you not know what you are capable of? This is what faithfulness, fairness and justice require. These are the bounds which those who live rightly in the Lord ought not to move.

Multae quidem mulieres ministrarunt sanctis de substantiis suis. Sic Eliseo ministravit Sunamitis; at ipsa cum eo non habitavit: sepositum quippe cubiculum propheta occupabat. Cum autem hujus mulieris filius mortuus esset, et illa ad prophetae pedes se projicere vellet, accessit Gizei, ut amoveret eam, et ait homo Dei: Dimitte illam, anima enim ejus in amaritudine est⁷⁵.

Many women indeed ministered to the saints from their substance. So the Shunammite ministered to Elisha; but she did not live with him: for the prophet occupied a room set apart. And when this woman's son had died, and she wished to throw herself at the prophet's feet, Gehazi came near to push her away, and the man of God said: Let her alone, for her soul is in bitterness (2 Kgs. 4:27).

Ex quibus intelligamus necesse est quale fuerit sanctorum istorum contubernium. Quaedam mulieres Domino Jesu Christo ministrabant de facultatibus suis⁷⁶, sed cum illo non habitabant. Legimus etiam mulieres apostolis ipsique Paulo ministrasse; ipsi vero eamdem cum illis habitationem non habebant; sed decenter, sancte et sine macula coram Domino conversati sunt; cursum suum consummarunt suamque coronam a Domino Deo omnipotente perceperunt.

From these things we must understand what kind of companionship those saints had. Certain women ministered to the Lord Jesus Christ from their means (Luke 8:3), but they did not live with Him. We read too that women ministered to the apostles and to Paul himself; but they did not share one dwelling with them; rather, they conducted themselves becomingly, holily and without stain before the Lord; they finished their course and received their crown from the Lord God almighty.

CAPUT XVI.

CHAPTER XVI.

Idcirco, fratres, rogamus vos in Domino, ut idem sapiamus, et in eadem permaneamus regula⁷⁷, ut nos in vobis unum simus, et vos sitis unum

Therefore, brethren, we ask you in the Lord that we may be of the same mind, and abide in the same rule (Phil. 3:16), so that we may be one in you, and you may be one

Editors' notes and page, col. 450

Footnotes

(75) ‹anchor: in amaritudine est› · call in col 450

IV Reg. IV, 27.

4 Kings (Vulgate numbering; = 2 Kings) 4:27.

(printed under page 222)

(76) ‹anchor: de facultatibus suis› · call in col 450

Luc. VIII, 3.

Luke 8:3.

(printed under page 222)

(77) ‹anchor: permaneamus regula› · call in col 450

Philip. iii, 16.

Phil. 3:16.

(printed under page 222)

Page

running head: 451 S. CLEMENTIS I ROM. PONT. OPERA GE[NUINA?] (rest of head off the image)
marginal letters: A (Syriac line 1); B (Syriac line 8); C (none visible in this column); D (none visible)
old-edition numerals: (none)
other: Syriac not set (Ray 2026-10-04: a one-chunk Syriac test comes later). Layout as before: Syriac left (odd) column, Latin right (even) column. This column holds the end of the Syriac of Epistola II, closing with a centred Syriac subscription (explicit) of the letters, then the foot note 78 (I Joan. IV, 6), set under the Latin column 452 if called there; the lower half of the page is blank.

PG 1:452

in nobis, et in omnibus omnes nos simus una anima et cor unum in Domino.

in us, and that in all things we may all be one soul and one heart in the Lord.

Qui novit Deum, audit nos; qui non est ex Deo, non audit nos⁷⁸. Qui sincerum servandi castitatem propositum habet, audit nos. Virgo etiam quae vere cupit virginitatem conservare nos audit; quae vero virginitatem non servat, ipsa nos non audit.

He who knows God hears us; he who is not of God does not hear us (1 John 4:6). He who has a sincere purpose of keeping chastity hears us. The virgin too who truly desires to preserve her virginity hears us; but she who does not keep her virginity, she does not hear us.

Et nunc, omnes sancti, in Domino valete et gaudete in Domino omnes. Sit vobiscum pax et gaudium a Deo Patre, per Jesum Christum Dominum nostrum. Amen.

And now, all you saints, farewell in the Lord, and rejoice in the Lord, all of you. Peace and joy be with you from God the Father, through Jesus Christ our Lord. Amen.

Explicit epistola secunda Clementis discipuli Petri.

Here ends the second letter of Clement, the disciple of Peter.

Editors' notes and page, col. 452

Footnotes

(78) ‹anchor: call not in the visible page foot› · call in col 452

I Joan. IV, 6.

1 John 4:6.

(printed under page 223)

Page

running head: [S. CLEMENTIS I ROM.] PONT. OPERA GENUINA. 452
marginal letters: A in nobis, et in omnibus; B valete et gaudete; C (none); D (none)
old-edition numerals: (none)
other: End of Epistola II. Foot note 78 is printed at the foot of the Syriac column 451 and called here; set once in this Latin column. The rest of the column below the explicit is blank (show-through only).

PG 1:453

SUPERIORUM EPISTOLARUM FRAGMENTA

FRAGMENTS OF THE FOREGOING LETTERS

Quae in his non exstant, seu aliorum operum, apud veteres relicta.

Which are not extant in these, or which are left from other works, among the ancients.

I. EX SPICILEGIO SOLESMENSI ᵃ

I. FROM THE SPICILEGIUM SOLESMENSE ᵃ

S. Clemens Romanus ordinandorum de Ecclesiae consensu sacerdotum legem statuit.

Saint Clement of Rome laid down a law that priests are to be ordained with the consent of the Church.

[Fragmentum ad fidem antiqui interpretis ¹⁴ recognitum.]

[A fragment revised on the authority of the ancient translator ¹⁴.]

Τί δοκεῖτε, ἀγαπητοί; οὐ π[ροέγνω] Μωϋσῆς τοῦτο μέλλειν [ἔσεσθαι]; Μάλιστα ᾔδει, ἀλλ' ἵνα μὴ ἀ[καταστα]σία γένηται ἐν τῷ Ἰσραὴλ, οὕτ[ως ἐνό]ησεν, εἰς τὸ δοξασθῆναι τ[ὸ ὄνο]μα τοῦ ἀληθινοῦ καὶ μόνου [Θεοῦ] (ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν). Καὶ οἱ ἀπόστολοι ἡμῶν ἔγνωσαν διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι ἔρις ἔσται ἐπὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς. Διὰ ταύτην οὖν τὴν αἰτίαν πρόγνωσιν εἰληφότες τελείαν, κατέστησαν τοὺς προειρημένους,

What do you think, beloved? Did Moses not foreknow that this would come to be? He knew it full well; but so that there might be no disorder in Israel, he devised it thus, so that the name of the true and only God might be glorified (to Whom be glory for ever and ever. Amen). And our apostles knew through our Lord Jesus Christ that there would be strife over the title of the episcopate. For this reason, then, having received perfect foreknowledge, they appointed those already mentioned,

Editors' notes and page, col. 453

Footnotes

(printed under page 224)

(a) ‹anchor: EX SPICILEGIO SOLESMENSI (call printed after SOLESMENSI, in the full-width heading)› · call in col 453

Tom. I, p. 293.

Vol. I, p. 293.

(printed under page 224)

(b) ‹anchor: diaconus noster Romanus (in note 14)› · call in col 453

Vide Prolegomena ad Spicilegium Solesmense, p. LVII,

See the Prolegomena to the Spicilegium Solesmense, p. LVII.

(printed under page 224)

Editors' prose

(Spicilegium Solesmense, complectens SS. Patrum scriptorumque ecclesiasticorum anecdota hactenus opera, selecta e Graecis Orientalibusque et Latinis codicibus, publici juris facta curante domno J. B. PITRA, O. S. B. monacho e congregatione Gallica; tom. I, Parisiis ap. Firmin Didot fratres, 1852, in-4°. — Cum editoris permissione.)

(The Solesmes Spicilegium, comprising works of the holy Fathers and ecclesiastical writers hitherto unpublished, selected from Greek, Oriental and Latin manuscripts, and made public under the care of Dom J. B. Pitra, O.S.B., monk of the French Congregation; vol. I, Paris, Firmin Didot brothers, 1852, quarto. — By permission of the editor.)

Page

running head: 453 SUPERIORUM EPISTOLARUM FRAGMENTA.
marginal letters: A Τί δοκεῖτε, ἀγαπητοί; (Greek line 1); B (in the foot-note band) versionem describens quasi graphice / Joannis nostri; C (in the foot-note band) rum Joannes hic diaconus; D (none)
old-edition numerals: (none)
other: Start of the Fragmenta (Elenchus: 453). The title, sub-title, 'I. EX SPICILEGIO SOLESMENSI', the italic heading and the bracketed heading run across both columns; set once here. Square brackets in the Greek are Pitra's restorations of lacunae, kept as printed; the English gives the restored words without brackets. 'ὄνο' read from a type in which ὄ resembles δ. The italic bibliographic parenthesis under the heading is set above under Editors' prose. Pitra's note (14) (on the ancient translator, Paulinus of Nola and Rufinus, John the Deacon; runs on to '838 exstat, fol. 111.' at the head of the right foot-note column) is set with (15)–(18) in n454; Migne's full-width notes (a) 'Tom. I, p. 293.' and (b) 'Vide Prolegomena ad Spicilegium Solesmense, p. LVII,' are set above. Calls (a) after SOLESMENSI and (14) after 'interpretis' are set in the source as superscripts (Q2, 2026-10-05, matching col. 455). These are Pitra's and Migne's notes, not Villecourt's; decision for Ray. The Greek runs on to col. 456 (the Greek moves to the right column on that page) mid-sentence. Q2 UNSURE: 'εἰληφότες' is followed by a mark that may be a stray semicolon or a speck at the final sigma; not set.

PG 1:454

Fecit Moyses ut Dominus imperaverat, congregataque omni turba ante fores, ait: Iste est sermo quem jussit Dominus fieri, statimque obtulit Aaron et filios ejus (Lev. VIII, 4-6).

Moses did as the Lord had commanded, and when the whole multitude had been gathered before the doors, he said: This is the word which the Lord commanded to be done; and at once he offered Aaron and his sons (Lev. 8:4–6).

In epistola sancti Clementis ad Corinthios ¹⁵.

In the letter of Saint Clement to the Corinthians ¹⁵.

Sciebat ¹⁶ Moyses, quod virga Aaron floritura esset ¹⁷, sed ideo convocavit populum ut honorabilis Aaron inveniretur ¹⁸, et Deus glorificaretur a populis; ipse autem careret invidia..... Hanc

Moses knew ¹⁶ that the rod of Aaron would blossom ¹⁷, but he called the people together for this reason, that Aaron might be found worthy of honour ¹⁸, and God be glorified by the peoples, while he himself should be free of envy..... Holding this

Editors' notes and page, col. 454

Footnotes

(14) ‹anchor: interpretis (14) recognitum (call in the full-width bracketed heading, right half)› · call in col 454

Interpretis. Quis sit vetus ille interpres, non potui diu et moleste quaerere, quin pluries ea mecum revolverim, quibus a Paulino Nolano conditam fuisse Clementinam versionem, tam Paulinus ipse (epist. 46), quam Gennadius (Catal. XLVIII), diserte testatur. Audiendus illustris ille interpres ac piissimus, in epistola ad Rufinum, nostram versionem describens quasi graphice: « Credo enim in Translatione sancti Clementis, praeter alias ingenii mei defectiones, hanc te potissimum imperitiae meae penuriam considerasse, quod aliqua in quibus intelligere vel exprimere verba non potui, sensu potius apprehenso, vel, ut verius dicam, opinata transtulerim. » Quibus mox Paulinus addit eodem tempore quo haec scribebantur, ab ipso legi Moysis libros, quos hic ipsius Clementis locus illustrat. Inferre igitur exinde licet, primum exstitisse antiquam Clementinae epistolae Latinam versionem hactenus incognitam, Paulino Nolano, ut probabile est, interprete; tum Rufinum inter et Paulinum intercessisse quoddam de Clemente litterarum commercium, quo unus Recognitiones, quae, deperdito textu Graeco, ex Latina tantum versione permanserunt; alter vero Epistolas sibi vertendas recepit, quas adeo raptim transtulit, ut, neglecta rudi versione, nonnisi Graece ad nos usque Clementinae litterae pervenerint. Caeterum Joannes hic diaconus noster Romanus (b), primus et unus omnium veterum Latinorum est, qui tanti pontificis epistolas, Graece forsan, Latine certo tunc temporis Romae exstantes, authentico testimonio adduxerit. In codice Paris. Sangerman. 838 exstat, fol. 111.

"Of the translator." Who that old translator may be, I could not inquire long and painstakingly without turning over in my mind, again and again, the testimony by which both Paulinus himself (Letter 46) and Gennadius (Catalogue 48) state expressly that a version of Clement was made by Paulinus of Nola. That illustrious and most devout translator deserves a hearing; in his letter to Rufinus he describes our version almost to the life: "For I believe that in the Translation of Saint Clement, besides the other failings of my wit, you have noticed above all this poverty of my inexperience, that some things, where I could not understand or render the words, I translated by grasping the sense instead, or, to speak more truly, by guesswork." To which Paulinus soon adds that at the very time this was being written he was reading the books of Moses, which this passage of Clement himself illustrates. It may therefore be inferred, first, that there existed an ancient Latin version of Clement's epistle, hitherto unknown, with Paulinus of Nola, as is probable, for translator; next, that there passed between Rufinus and Paulinus a certain exchange of letters about Clement, by which the one took the Recognitions, which, the Greek text being lost, have survived only in the Latin version, and the other took the Epistles to translate; and he translated them so hastily that, the rough version being neglected, Clement's letters have come down to us only in Greek. For the rest, our John the Roman deacon here (b) is the first and only one of all the old Latins to have cited in authentic testimony the epistles of so great a pontiff, existing at that time in Rome, perhaps in Greek, certainly in Latin. It is found in the Paris codex Saint-Germain 838, fol. 111.

(printed under page 224)

(15) ‹anchor: ad Corinthios› · call in col 454

Ad Corinthios. Addendum, prima; collectoris usum quam brevius titulos exprimendi, eo minus quisque sanus incusabit, quod auctores designet Noster multo uberius quam caeteri istiusmodi commentatores; quinimo magni velim facias hoc Joannis nostri testimonium de S. Clemente, utpote Romanum et forsan pontificium; excipiasque libenter veteris interpretationis Paulino Nolano, ut conjici lubet, ascribendae laciniam prorsus unicam.

"To the Corinthians." Add "first"; no one of sound mind will blame the compiler's habit of giving titles as briefly as possible, the less so because our author names his authorities far more fully than the other commentators of this kind; nay, I would have you set great store by this testimony of our John on Saint Clement, as being Roman and perhaps papal; and welcome gladly this wholly unique shred of the old translation, to be ascribed, as one may conjecture, to Paulinus of Nola.

(printed under page 224)

(16) ‹anchor: Sciebat› · call in col 454

Sciebat. Singula verba, ut colligenda quam diligenter, sic nunquam pensanda satis; incidunt enim in locum pene desperatum in textu Graeco, vulneribus adeo confossum, ut pro virili quisque editor mederi sategerit. Attento igitur hoc primo verbo sciebat, exploratum pene mihi est bonam esse Cotelerii lectionem, huc ἐνόησεν inserentis, ubi Junius aliique legunt ἐποίησεν.

"He knew." The individual words, as they must be gathered with all possible care, so can never be weighed enough; for they fall on a passage of the Greek text that is almost desperate, so pierced with wounds that every editor has striven to heal it as best he could. Attending, then, to this first word, "he knew", I am almost certain that Cotelier's reading is sound, who inserts ἐνόησεν ("he perceived") here, where Junius and others read ἐποίησεν ("he did").

(printed under page 224)

(17) ‹anchor: floritura esset› · call in col 454

Floritura erat. Raro exemplo habes paradigma, ad quod provocat inusitatum floritum, de quo quidem mentio nonnulla; de priore vero in lexicis altum silentium.

"Was to flower." You have here, by a rare example, the paradigm to which the unusual "floritum" appeals; of that there is indeed some mention, but of the former the lexicons are entirely silent.

(printed under page 224)

(18) ‹anchor: honorabilis Aaron inveniretur› · call in col 454

Ut honorabilis Aaron inveniretur. Horum in Graeco nec vola nec vestigium; neque non excitatur mihi suspicio, vel loco doxologiae, quae glossema sapit, alia exstitisse primitus Latinis nostris respondentia, vel haec esse quae Paulinus candide ait non valuisse se intelligere aut exprimere, nec nisi opinata, sensu potius apprehenso, transtulisse.

"That Aaron might be found honourable." Of these words there is neither trace nor track in the Greek; and the suspicion arises in me either that, in place of the doxology, which smacks of a gloss, other words originally stood there answering to our Latin, or that these are the words which Paulinus candidly says he could not understand or render, and translated only by guesswork, grasping the sense instead.

(printed under page 224)

Page

running head: EPISTOLARUM FRAGMENTA. 454 (continuing the page head SUPERIORUM EPISTOLARUM FRAGMENTA.)
marginal letters: A Fecit Moyses ut Dominus; B (in the foot-note band) Joannis nostri testimonium; C (in the foot-note band) tur mihi suspicio; D (none)
old-edition numerals: (none)

PG 1:455

formam tenentes ¹⁹ apostoli (vel ²⁰ successores ejus), quos eligebant, cum consensu totius Ecclesiae ordinabant praepositos.

form ¹⁹, the apostles (or ²⁰ their successors) ordained as overseers those whom they chose, with the consent of the whole Church.

[Hactenus ex Spicileg. solesm.]

[Thus far from the Spicilegium Solesmense.]

II ²¹. Ex Irenaei libro III Adversus haereses, cap. 3.

II ²¹. From Irenaeus, Book III Against Heresies, Chapter 3.

Sub hoc igitur Clemente dissensione non modica inter eos qui Corinthi essent fratres facta, scripsit quae est Romae Ecclesia potentissimas litteras Corinthiis, ad pacem eos congregans, et reparans fidem eorum, et annuntians quam recens ab apostolis acceperat traditionem, annuntiantem unum

Under this Clement, then, when no small dissension had arisen among the brethren who were at Corinth, the Church which is at Rome wrote a most powerful letter to the Corinthians, gathering them together into peace, and renewing their faith, and announcing the tradition which it had lately received from the apostles, announcing one

III. Ex S. Joanne Damasceno, Eclog. lib. I, tit. 49, pag. 752.

III. From Saint John Damascene, Eclogae, Book I, title 49, page 752.

IV. Ex S. Joanne Damasceno, lib. I Eclog., tit. 23, pag. 783.

IV. From Saint John Damascene, Book I of the Eclogae, title 23, page 783.

Editors' notes and page, col. 455

Footnotes

(printed under page 225)

(19) ‹anchor: Hanc formam tenentes apostoli (from the lemma)› · call in col 455

Hanc formam tenentes apostoli. Sive Paulino, sive Joanni diacono grates agere est propter asservatam hanc formam. Hinc enim solvitur lis diu et acriter a viris doctis agitata ob vocem Graecam ἐπινομήν, quae uti prorsus insolens, negotii multum multis facessivit. Alii siquidem legebant ἀπονομήν, alii ἐπιλογήν, alii ἐπιταγήν, alii demum ἐπιμονήν. Nec minor in ejus Interpretatione dissensus: hi reddebant ordinem praescriptum, isti praescriptas officiorum vices, illi praeceptum aut formam. Ut ut sit, ultima stante sententia, forma esto genuinus sensus, sitque illa vox Graeca primigenia, quae ad hanc significationem magis accesserit.

"The apostles, holding this form." Thanks are due, whether to Paulinus or to John the deacon, for preserving this word "form". For it settles the dispute long and keenly argued by learned men over the Greek word ἐπινομήν, which, being quite unusual, has given many people much trouble. Some read ἀπονομήν, others ἐπιλογήν, others ἐπιταγήν, others again ἐπιμονήν. Nor was there less disagreement over its interpretation: some rendered it "a prescribed order", others "the prescribed succession of offices", others "a precept" or "a form". However that may be, if the last opinion stands, let "form" be the genuine sense, and let that Greek word be the original one which comes nearest to this meaning.

(printed under page 225)

(20) ‹anchor: Vel (from the lemma)› · call in col 455

Vel. Istud insititium est aut paulo liberius interpres nodum per paraphrasin explicuit; quem ut solveret Davisius, in his οἱ ἀπόστολοι ἡμῶν, aut legendum putavit εὖ μήν, aut prorsus delendum ἡμῶν. Erit forsan qui conjiciet collectorem legisse: ὁ ἀπόστολός τε καὶ ἡμεῖς, ac transtulisse latiori modo: apostolus vel successores ejus, Petrum intendens ac primos ipsius διαδόχους, nempe Linum, Cletum, Clementem. Quid plura? Clemens a Petro quartus potuit scribere, interpresque adamussim legere: vel successores ejus.

"Or." This is an insertion, or else the translator unravelled the knot somewhat freely by paraphrase; to loosen it, Davies thought that in the words οἱ ἀπόστολοι ἡμῶν ("our apostles") one should either read εὖ μήν or delete ἡμῶν altogether. Someone will perhaps conjecture that the compiler read ὁ ἀπόστολός τε καὶ ἡμεῖς ("both the apostle and we") and translated it more broadly, "the apostle or his successors", meaning Peter and his first διαδόχους (successors), namely Linus, Cletus, Clement. What more? Clement, fourth from Peter, could have written it, and the translator read it exactly: "or his successors".

(printed under page 225)

(21) ‹anchor: II (21), the Irenaeus heading› · call in col 455

Quin hoc fragmentum ad 1 epistolam pertineat, Irenaei praefatio dubitare non sinit. In eo Clementis sententiarum potius summa refertur, quam ipsa verba. Idcirco Graecum Irenaei textum referre supersedemus.

Irenaeus's preface allows no doubt that this fragment belongs to the first epistle. In it the substance of Clement's thoughts is reported rather than his very words. We therefore refrain from giving Irenaeus's Greek text.

(printed under page 225)

(22) ‹anchor: qui ignem (22) praeparaverit› · call in col 456

Forte nihil aliud, quam quod hic Irenaeus indicat, commemorare voluit apud Justinum auctor responsionum ad quaest. 74, ubi ait: Si praesentis rerum status finis est impiorum per ignem judicium, prout dicunt prophetarum et apostolorum scripta, insuperque Sibyllae ipsius, quemadmodum ait beatus Clemens in epistola ad Corinthios. Quod si ita est, Clementis epistolam primam citat ille scriptor, non secundam: adeoque ruit Usserii, adversus hanc, argumentum, quasi in ea Sibyllini libri, quos Clemente posteriores esse vult, laudati fuerint. Sed neque in allato loco pseudo-Justinus Sibyllinos libros a Clemente citatos esse affirmat: commode enim illius verba intelligere ita licet, ut praesentis status finem fore impiorum per ignem judicium prophetae, apostoli, ac Sibylla, necnon Clemens dixerint, maxime si valet Cotelerii conjectura, in Graeco καὶ ὡς (non καθώς) φησὶν ὁ μακάριος Κλήμης, legendum esse opinantis.

Perhaps the author of the Responses among Justin's works, at question 74, meant to recall nothing other than what Irenaeus points to here, where he says: "If the end of the present state of things is the judgement of the ungodly by fire, as the writings of the prophets and apostles say, and moreover of the Sibyl herself, as the blessed Clement says in the epistle to the Corinthians." If so, that writer is citing Clement's first epistle, not the second; and so Ussher's argument against this one collapses, namely that the Sibylline books, which he holds to be later than Clement, are cited in it. But neither does pseudo-Justin affirm, in the passage adduced, that the Sibylline books were cited by Clement: for his words may fairly be understood to mean that the prophets, the apostles and the Sibyl, and Clement as well, said that the end of the present state would be the judgement of the ungodly by fire, especially if Cotelier's conjecture holds, who thinks that in the Greek one should read καὶ ὡς ("and as"), not καθώς ("just as"), φησὶν ὁ μακάριος Κλήμης ("the blessed Clement says").

(printed under page 225)

(23) ‹anchor: diabolo et angelis ejus (23)› · call in col 456

His allatis Irenaeus Clementis epistolam commendat his verbis: Hunc Patrem Domini nostri Jesu Christi ab Ecclesiis annuntiari, ex ipsa Scriptura qui velint discere possunt, et apostolicam Ecclesiae traditionem intelligere; cum sit vetustior epistola his qui nunc falso docent. Ubi discimus duplicem Christianae scientiae fontem, Scripturam nimirum et traditionem.

Having adduced these words, Irenaeus commends Clement's epistle thus: "That this Father of our Lord Jesus Christ is proclaimed by the Churches, those who wish can learn from the Scripture itself, and can understand the apostolic tradition of the Church, since the epistle is older than those who now teach falsely." Here we learn of the twofold source of Christian knowledge, namely Scripture and tradition.

(printed under page 225)

Page

running head: 455 S. CLEMENTIS I ROM. PONT. OPERA GENUINA
marginal letters: A formam tenentes (19) apostoli (vel (20) successores; B S. Clementis episcopi Romani.; C S. Clementis episcopi Romani e secunda ad; D (in the foot-note band) interpres nodum per paraphrasin explicuit
old-edition numerals: (none)
other: Layout changes on this page: the Latin stands in the left (odd) column and the Greek in the right (even) column. Fragment I: the ancient Latin witness runs on from 'Hanc' at the foot of col. 454 and is set as a text, as in 454. The bracketed close, 'II (21).', the Irenaeus title, 'III.', 'IV.' and both Damascene titles run across both columns; set once here. 'II' is followed by the call (21) and a period. Fragment II (Irenaeus, Adv. haer. III 3) has no Greek on this page: its Latin runs straight on into col. 456 ('Deum omnipotentem ...'), so it is set as the only text printed. FACING LATIN VERSION NOT SET: fragment III (heading 'S. Clementis episcopi Romani.', 'Ad salutem sufficit ...', 'Ejusdem. Tentavit Deus Abraham ...', whose last line, '... ut historia ejus litteris commendaretur.', runs across the full width) and fragment IV (heading 'S. Clementis episcopi Romani e secunda ad Corinthios epistola.', 'Non turbet cor vestrum, quod iniquos ditescentes'); their Greek is set in col. 456. FOOT NOTES (19)–(23) are set above, all here (19 and 20 under col. 455; 21 runs on to 'referre supersedemus.' under col. 456; 22 and 23 print under col. 456, 23 ending with 'traditionem.' at the foot of this page: it does not run on, page 226 opens with note (24)); calls (19), (20), (21) are set in the source of this column (Q1, 2026-10-05, per the unit rule that foot notes are set with their calls), (22), (23) in col. 456 (Q2).

PG 1:456

καὶ μεταξὺ ἐπινομὴν δεδώκασιν, ὅπως ἐὰν κοιμηθῶσιν, διαδέξωνται ἕτεροι δεδοκιμασμένοι ἄνδρες τὴν λειτουργίαν αὐτῶν... συνευδοκησάσης τῆς Ἐκκλησίας πάσης

and afterwards they gave a further ordinance, that if they should fall asleep, other approved men should succeed to their ministry... with the whole Church consenting

Deum omnipotentem factorem coeli et terrae, plasmatorem hominis; qui induxerit cataclysmum, et advocaverit Abraham, qui eduxerit populum de terra Aegypti, qui collocutus sit Moysi, qui legem disposuerit, et prophetas miserit, qui ignem ²² praeparaverit diabolo et angelis ejus ²³.

God almighty, maker of heaven and earth, fashioner of man; who brought on the flood and called Abraham, who led the people out of the land of Egypt, who spoke with Moses, who ordained the law and sent the prophets, who prepared fire ²² for the devil and his angels ²³.

Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης.

Of Saint Clement, bishop of Rome.

Αὐτάρκης εἰς σωτηρίαν ἡ εἰς Θεὸν ἀνθρώπου ἀγάπη. Εὐγνωμοσύνης γάρ ἐστι τὸ πρὸς τὸν τοῦ εἶναι ἡμᾶς αἴτιον ἀποσώζειν στοργὴν, ὑφ' ἧς καὶ εἰς δεύτερον, καὶ ἀγήρω αἰῶνα διασωζόμεθα.

Man's love towards God suffices for salvation. For it belongs to gratitude to keep safe one's affection towards Him Who is the cause of our being, and by that affection we are kept safe into a second and ageless age.

Τοῦ αὐτοῦ. Ἐπείρασεν ὁ Θεὸς τὸν Ἀβραὰμ, οὐχ ἀγνοῶν τίς ἦν, ἀλλ' ἵνα τοῖς μετὰ ταῦτα δείξῃ, καὶ μὴ κρύψῃ τὸν τοιοῦτον, καὶ διεγείρῃ εἰς μίμησιν τῆς ἐκείνου πίστεως καὶ ὑπομονῆς, καὶ πείσῃ καὶ τέκνων στοργῆς ἀμελεῖν πρὸς ἐκπλήρωσιν θείου προστάγματος· ὅθεν ἔγγραφον περὶ αὐτοῦ ἱστορίαν γενέσθαι ᾠκονόμησεν.

Of the same. God tried Abraham, not because He did not know who he was, but in order to show such a man to those who came after, and not to hide him, and to rouse them to imitate his faith and endurance, and to persuade them to disregard even their affection for their children for the fulfilling of a divine command; and so He arranged that a written history should be made about him.

Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης ἐκ τῆς βʹ πρὸς Κορινθίους ἐπιστολῆς.

Of Saint Clement, bishop of Rome, from the second Letter to the Corinthians.

Μὴ ταρασσέτω τὴν καρδίαν ὑμῶν, ὅτι βλέπομεν

Let it not trouble your heart that we see

Editors' notes and page, col. 456

Footnotes

(none; notes (21) tail, (22) and (23), printed under this column, are set in n455)

Page

running head: [S. CLEME]NTIS I ROM. PONT. OPERA GENUINA 456
marginal letters: A καὶ μεταξὺ ἐπινομὴν δεδώκασιν; B Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης.; C Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης ἐκ τῆς βʹ; D (in the foot-note band) status finem fore impiorum
old-edition numerals: (none)
other: Layout on this page: Latin left (455), Greek right (456). Paragraph 1 is the end of fragment I's Greek, continuing from col. 453 ('τοὺς προειρημένους,'); the '...' is printed. Paragraph 2 is the end of fragment II, the Latin of Irenaeus running on from col. 455 (no Greek printed). Paragraphs 3 to 7 are the Greek of fragments III and IV; their facing Latin in col. 455 is not set. The numeral in 'ἐκ τῆς β'' is printed with an apostrophe-like mark; set with ʹ (U+0374). Fragment IV's Greek runs on to col. 457. Calls (22) and (23) are set in the source as superscripts (Q2, 2026-10-05); the tail of note (21) ('referre supersedemus.') and notes (22) and (23) are set in n455.

PG 1:457

τοὺς ἀδίκους πλουτοῦντας, καὶ στενοχωρουμένους τοὺς τοῦ Θεοῦ δούλους. Οὐδεὶς γὰρ τῶν δικαίων ταχὺν καρπὸν ἔλαβεν, ἀλλ' ἐκδέχεται αὐτόν. Εἰ γὰρ τὸν μισθὸν τῶν δικαίων ὁ Θεὸς εὐθέως ἀπεδίδου, ἐμπορίαν ἠσκοῦμεν, καὶ οὐκ εὐσέβειαν, οὐ διὰ τὸ εὐσεβὲς, ἀλλὰ τὸ κερδαλέον διώκοντες.

the unrighteous growing rich, and the servants of God hard pressed. For none of the righteous has received swift fruit, but he waits for it. For if God paid the wages of the righteous at once, we should be practising trade and not godliness, pursuing not what is godly but what is gainful.

V. Ex vetusto codice ²⁴ Bibliothecae PP. soc. Jesu.

V. From an old manuscript ²⁴ of the library of the Fathers of the Society of Jesus.

Τοῦ ἁγίου Κλήμεντος ἐκ τῆς πρὸς Κορινθίους βʹ.

Of Saint Clement, from the second to the Corinthians.

Ὁ τῶν παρόντων αἰσθητικὸς, συνίησιν ὡς οὔτε ἃ λογίζονταί τινες εἶναι τερπνὰ, ξένα καὶ μακράν ἐστι τῶν ἀπεχθῶν. Ἀλλὰ καὶ πλοῦτος πολλάκις μᾶλλον πενίας ἔθλιψε, καὶ ὑγεία πλέον ἠνίασε νόσου· Καὶ καθόλου τῶν λυπηρῶν καὶ φευκτῶν πάντων ὑπόθεσις καὶ ὕλη, ἡ τῶν ἀσπαστῶν καὶ κατ' εὐχὴν περιβολὴ γίνεται.

He who has perception of present things understands that not even the things which some reckon pleasant are foreign to, and far from, the things that are hateful. Indeed wealth has often afflicted more than poverty, and health has grieved more than sickness. And, in general, the abundance of things welcomed and wished for becomes the occasion and the material of all that is painful and to be shunned.

VI. Ex sermone 8 S. Maximi, edit. Combefis., pag. 556.

VI. From Sermon 8 of Saint Maximus, Combefis's edition, page 556.

Κλήμεντος Ῥώμης.

Of Clement of Rome.

Οὐ δίκαιόν ἐστι, τοῦ δεδωκότος ἐγκαταλειφθέντος, τὰ δοθέντα παραμένειν τοῖς ἀγνώμοσιν.

It is not just that, when the giver has been forsaken, the gifts should stay with the ungrateful.

VII ²⁵. Ex ms. collectione Sententiarum ex Patribus aliisque auctoribus decerptarum in cod. 143. Barocc. bibliothecae Bodleianae cap. Περὶ συνηθείας καὶ ἔθους, fol. 136.

VII ²⁵. From a manuscript collection of Sentences gathered from the Fathers and other authors, in codex Baroccianus 143 of the Bodleian Library, the chapter On Habit and Custom, folio 136.

Κλήμεντος Ῥώμης.

Of Clement of Rome.

Διαφορὰ τυγχάνει ἀληθείας καὶ συνηθείας· ἡ μὲν γὰρ ἀλήθεια γνησίως ζητουμένη εὑρίσκεται, τὸ δὲ ἔθος ὁποῖον ἂν παραληφθῇ, εἴτε ἀληθὲς, εἴτε ψευδὲς, ἀκρίτως ὑφ' ἑαυτοῦ κρατύνεται· ἐν αἷς γὰρ ἕκαστος ἐκ παιδόθεν ἐθίζεται, ταύταις ἐμμαίνειν⁷⁹ ἥδεται. Ὃ γὰρ μισεῖ τις διὰ τὴν ἐπιοῦσαν τῇ ἡλικίᾳ σύνεσιν, τοῦτο διὰ τὴν πολυχρόνιον τῶν κακιῶν συνήθειαν πράττειν ἀναγκάζεται, δεινὴν σύνοικον τὴν ἁμαρτίαν παρειληφώς.

There is a difference between truth and habit: for truth, when genuinely sought, is found; but custom, of whatever kind it is taken up, whether true or false, is strengthened of itself without discernment; for in the things to which each one is accustomed from childhood, in these he delights to rave. For what a man hates through the understanding that comes on with age, this he is compelled to do through long habit of vices, having taken sin as a dreadful housemate.

VIII. Ex Basilio lib. de Spiritu sancto, c. 29.

VIII. From Basil, the book On the Holy Spirit, Chapter 29.

Ἀλλὰ καὶ Κλήμης ἀρχαιότερος· Ζῇ, φησὶν, ὁ Θεὸς, καὶ Κύριος Ἰησοῦς Χριστὸς, καὶ τὸ Πνεῦμα ἅγιον.

But also Clement, who is more ancient: God lives, he says, and the Lord Jesus Christ, and the Holy Spirit.

⁷⁹ Leg. ἐμμένειν. Max., Ser. 62, pag. 673.

⁷⁹ Read ἐμμένειν ['to abide in']. Maximus, Sermon 62, page 673.

Editors' notes and page, col. 457

Footnotes

(printed under page 226)

(79) ‹anchor: ταύταις ἐμμαίνειν› · call in col 457 (Greek text; no call seen in the facing Latin)

Leg. ἐμμένειν. Max., Ser. 62, pag. 673.

Read ἐμμένειν ("to abide in") [for ἐμμαίνειν]. Maximus, Sermon 62, p. 673.

(printed under page 226)

(24) ‹anchor: Ex vetusto codice (24), heading V› · call in col 457

In quo scil. continentur Eclogae sacrae S. Joannis Damasceni. Excerptum fuerat hoc fragmentum Cotelerii opera ex cap. Περὶ τῶν προσκαίρων καὶ τῶν αἰωνίων ἀγαθῶν, καὶ ὅτι χρὴ τῶν παρόντων τὰ μέλλοντα προτιμᾷν· quod respondet capiti 20 libri III Parallelorum apud Damascenum olim editorum, ubi tamen desiderabatur, quoad illud in novissima Damasceni editione tom. II, pag. 787, eruditissimus vir Michael Lequien nobis exhibuit.

That is, the one in which the Sacra Eclogae of Saint John Damascene are contained. This fragment had been excerpted through Cotelier's labour from the chapter "On temporal and eternal goods, and that the things to come must be preferred to the things present"; this corresponds to chapter 20 of Book III of the Parallels formerly published among Damascene's works, where, however, it was missing, until that most learned man Michel Lequien presented it to us in the latest edition of Damascene, vol. II, p. 787.

(printed under page 226)

(25) ‹anchor: VII (25), heading VII› · call in col 457

Fragmentum hoc debemus Joanni Ernesto Grabio, qui illud tomo I Spicilegii Patrum, pag. 289, in lucem emisit. Postrema illius pars, a verbis ὃ γὰρ μισεῖ τις ad finem usque, a Maximo edit. Combefisii, sermoni 62, inserta jam habebatur.

We owe this fragment to Johann Ernst Grabe, who brought it to light in volume I of the Spicilegium Patrum, p. 289. Its last part, from the words ὃ γὰρ μισεῖ τις ("for what a man hates") to the end, was already to be had, inserted by Maximus (Combefis's edition) in Sermon 62.

(printed under page 226)

Page

running head: 457 SUPERIORUM EPISTOLARUM FRAGMENTA.
marginal letters: A τοὺς ἀδίκους πλουτοῦντας; B νίας ἔθλιψε, καὶ ὑγεία; C Κλήμεντος Ῥώμης. (heading of VII); D Ἀλλὰ καὶ Κλήμης ἀρχαιότερος
old-edition numerals: (none)
other: Greek left (odd) column, Latin right, as before the Irenaeus page. Paragraph 1 ends fragment IV (from col. 456). The headings 'V.', 'VI.', 'VII (25).', 'VIII.' and their italic source lines run across both columns; set once here (calls (24) after 'codice' and (25) after 'VII' set as superscripts, Q2 2026-10-05). UNSURE: the stop after 'νόσου' is blurred (colon-like); set as ano teleia. 'φησὶν,' is set as printed with grave before the comma. Foot note 79 (Migne's numbered series) is called only in the Greek and set here. Signature 'PATROL. GR. I.' out. Notes (24) and (25) set above (Q2); in (24) 'In quo' is printed nearly run together, 'τῶν αἰωνίων' has a damaged first letter, and the iota subscript in 'προτιμᾷν' is as read at this resolution (UNSURE).

PG 1:458

Editors' notes and page, col. 458

Footnotes

(24) ‹anchor: call above the visible page foot› · call in col 458

In quo scil. continentur Eclogae sacrae S. Joannis Damasceni. Excerptum fuerat hoc fragmentum Cotelerii opera ex cap. Περὶ τῶν προσκαίρων καὶ τῶν αἰωνίων ἀγαθῶν, καὶ ὅτι χρὴ τῶν παρόντων τὰ μέλλοντα προτιμᾷν· quod respondet capiti 20 libri iii Parallelorum apud Damascenum olim editorum, ubi tamen desiderabatur, quoad illud in novissima Damasceni editione tom. II, pag. 787, eruditissimus vir Michael Lequien nobis exhibuit.

That is, the one containing the Sacred Eclogues of Saint John Damascene. This fragment had been extracted through Cotelier's efforts from the chapter "On temporal and eternal goods, and that one must prefer things to come to things present"; this corresponds to chapter 20 of book 3 of the Parallels formerly published among Damascene's works, where, however, it was missing, until the most learned Michel Le Quien set it before us in the latest edition of Damascene, vol. 2, p. 787.

(printed under page 226)

(25) ‹anchor: heading VII› · call in col 458

We owe this fragment to Johann Ernst Grabe, who brought it to light in volume 1 of his Spicilegium Patrum, p. 289. Its last part, from the words ὃ γὰρ μισεῖ τις ("for what one hates") to the end, was already to be had, inserted by Maximus in Sermon 62 of Combefis's edition.

(printed under page 226)

(26) ‹anchor: Vivit, inquit› · call in col 458

Nemo non videt Dei nomine Personam Patris intelligi. Id enim antiquis moris esse nullus ignorat, nisi qui in ipsorum scriptis peregrinus est, ut cum Deum simpliciter sine adjuncto in Scripturis legunt vel ipsi enuntiant, Patrem hoc nomine expressum interpretentur atque ipsi exprimant. Ex hoc autem fragmento nonnulli, specialem de Spiritu sancto sermonem a Clemente habitum esse volunt, idque subsequenti confirmant; sed rem non evincunt; cum etiam in epistolis de Spiritu sancto haec disserere licuerit, ac certum sit mutilas esse epistolas superiores.

Everyone sees that by the name "God" the Person of the Father is meant. For no one is unaware that this was the custom of the ancients, unless he is a stranger to their writings: that when they read "God" simply, without qualification, in the Scriptures, or say it themselves, they take the Father to be expressed by this name and themselves express him by it. From this fragment, however, some would have it that Clement delivered a special discourse on the Holy Spirit, and they confirm it from the following one; but they do not prove the point, since he could have discussed these things in his epistles as well, and it is certain that the epistles above are mutilated.

(printed under page 226)

Page

running head: [SUPERIORUM E]PISTOLARUM FRAGMENTA. 458
marginal letters: A videamus, et Dei servos; B vitiae saepenumero magis; C Clementis Romani. (heading of VII); D Sed et antiquior Clemens
old-edition numerals: (none)
other: facing Latin version, not set
other: The column holds only the Latin version facing the Greek of col. 457: the end of IV ('videamus, et Dei servos angustiis afflictos ... gratia videremur.'), V ('Sancti Clementis ex epistola secunda ad Corinthios. Qui praesentia sentit ...'), VI ('Clementis Romani. Haud aequum est ...'), VII ('Clementis Romani. Est differentia inter veritatem et consuetudinem ...') and VIII ('Sed et antiquior Clemens: Vivit, inquit (26), Deus ...'). The full-width source lines are set in col. 457. EDITORS' PROSE NOT SET: the end of note (25) ('Combefisii, sermoni 62, inserta jam habebatur.') and note (26) (Dei = the Person of the Father; whether Clement wrote on the Holy Spirit). Signature '15' out. END OF UNIT: the Fragmenta, and with them the unit ed_virgines, end at the foot of this column with fragment VIII; the next page (col. 459) opens the Epistolae decretales with Coustant's Monitum (unit ed_coustant_decretales), whose title shows through the paper here.