PG 1 · cols. 501–504

Pseudo-Clement, Decretal Letters I-V and Fragments (Epistolae decretales)

Letter IV

EPISTOLA IV.

LETTER IV.

Scripta discipulis suis Julio et Juliano, qui malorum hominum persuasionibus aliquatenus a recta via declinaverant, [et his atque] gentibus, inter quas habitabant, directa.

Written to his disciples Julius and Julian, who through the persuasions of evil men had turned aside somewhat from the right way, [and] addressed [to them and] to the nations among which they lived.

Clemens Romanae urbis episcopus, charissimis fratribus Julio et Juliano, ac reliquis consodalibus nostris, gentibusque quae circa vos sunt.

Clement, bishop of the city of Rome, to his dearest brethren Julius and Julian, and to the rest of our companions, and to the nations which are around you.

Oportet fratres, omnes doctores, qui ad salutem animarum instituti sunt, et ad lucrandas animas episcopi sunt consecrati, pro cunctis sollicitudinem gerere, et errantes ad viam veritatis et ad portum salutis reducere. Et licet propter gentes, quae circa vos sunt, in modico vos errasse contigerit; melius est tamen redire ad veritatis viam, quam diutius in ipso errore perseverare. Quoscunque enim de his, qui vos errare fecerunt, vel de his, qui adhuc verbum praedicationis non audierunt, potestis, vobiscum assumite, et ad viam veritatis adducite, ne infructosi, sed fructuosi Domino inveniamini. Et quoniam quidem, sicut a cultore neglecta terra, spinas et tribulos necessario producit, ita sensus vester longi temporis incuria multas et noxias opiniones rerum et intelligentias falsae scientiae germinavit; opus est nunc multa diligentia ad excolendum rus mentis vestrae, ut hoc sermo veritatis (qui est verus et diligens cordis colonus) assiduis excolat disciplinis. Vestrum ergo est praebere obedientiam, et occupationes ac sollicitudines superfluas amputare, ne bonum verbi semen enecet noxium germen. Potest enim fieri, ut multi temporis negligentiam brevis et assidua reparet diligentia. Incertum namque est uniuscujusque tempus vitae. Et ideo festinandum est ad salutem, ne forte cunctantem mors repentina praeveniat. Et ob hoc acrius adnitendum est, ut, dum est temporis spatium, collecta malae consuetudinis vitia resecentur. Quod non aliter facere poteritis, nisi ut irascamini quodammodo adversum vosmetipsos pro his quae inutiliter gessistis ac turpiter. Haec enim est utilis vita, et justa et necessaria iracundia, ut unusquisque, in quibus erravit, et perperam gessit, indignetur, et semetipsum accuset. Ex qua indignatione accenditur in nobis ignis quidam, qui velut agro sterili immissus, consumptis et excoctis radicibus pessimae voluntatis, bono semini verbo Dei fecundiorem cordis praeparet glebam. Puto autem, quod satis dignas habeatis causas iracundiae, ex quibus justissimus ignis iste coalescat, si consideretis, in quantos vos errores deduxerit ignorantiae malum, quantosque lapsus et quanta praecipitia ad peccandum dederit: a quantis vos bonis

Brethren, all teachers who have been appointed for the salvation of souls, and have been consecrated bishops for the winning of souls, ought to bear care for all, and to lead back the erring to the way of truth and to the harbour of salvation. And although it has happened that, on account of the nations which are around you, you have erred in some small measure, it is nevertheless better to return to the way of truth than to persevere longer in that very error. For whomever you can of those who made you err, or of those who have not yet heard the word of preaching, take them with you, and lead them to the way of truth, that you may be found not fruitless but fruitful to the Lord. And since indeed, just as land neglected by its tiller necessarily produces thorns and thistles, so your mind, through the neglect of a long time, has sprouted many and harmful opinions of things and notions of false knowledge, there is need now of much diligence for cultivating the field of your mind, so that the word of truth (which is the true and diligent tiller of the heart) may cultivate it with assiduous disciplines. It is yours, then, to offer obedience, and to cut away superfluous occupations and cares, lest a harmful growth kill the good seed of the word. For it can happen that a short and assiduous diligence repairs the negligence of much time. For the time of each one's life is uncertain. And therefore we must hasten to salvation, lest perchance sudden death overtake one who delays. And for this reason we must strive the more keenly that, while there is space of time, the vices gathered from bad habit may be cut away. Which you will not be able to do otherwise than by being angry in some manner against yourselves for the things you have done uselessly and shamefully. For this is a useful life, and a just and necessary anger, that each one should be indignant at the things in which he has erred and acted wrongly, and should accuse himself. From this indignation a certain fire is kindled in us which, as if sent into a barren field, having consumed and burnt out the roots of a most evil will, may prepare a more fruitful soil of the heart for the good seed, the word of God. And I think that you have causes of anger worthy enough, from which this most just fire may grow, if you consider into how great errors the evil of ignorance has led you, and how great lapses and how great precipices it has given you towards sinning: from how great goods

Editors' notes and page, col. 501

Footnotes

(83) ‹anchor: not visible in the crop› · call above the crop

perdurare.

perdurare ("to endure").

(printed under page 248)

(84) ‹anchor: not visible in the crop› · call above the crop

Recognit. VI, c. 2.

Recognitions VI, chapter 2.

(printed under page 248)

(85) ‹anchor: mors repentina praeveniat› · call in col 501

Recognit., ibid., c. 3.

Recognitions, the same [book], chapter 3.

(printed under page 248)

(86) ‹anchor: acrius adnitendum› · call in col 501

innitendum.

innitendum ("one must lean on").

(printed under page 248)

(87) ‹anchor: est utilis› · call in col 501

Haec vox videtur superflua.

This word seems superfluous.

(printed under page 248)

(88) ‹anchor: utilis vita› · call in col 501

Forte vitae. In Recognitionibus: Haec enim est justa, vocibus aliis omissis. HARDUINUS.

Perhaps vitae ("of life"). In the Recognitions: Haec enim est justa ("For this is just"), the other words being omitted. HARDOUIN.

(printed under page 248)

(89) ‹anchor: pessimae voluntatis› · call in col 501

voluptatis.

voluptatis ("of pleasure").

(89*) ‹anchor: iste coalescat› · call in col 501 concalescat.

concalescat ("grow hot").

(printed under page 248)

(90) ‹anchor: not visible in the crop› · call not located in the crop

In Recognit., concupiscentiae. HARDUINUS.

In the Recognitions, concupiscentiae ("of concupiscence"). HARDOUIN.

(90*) ‹anchor: not visible in the crop› · call not located in the crop Recognit. VI, c. 4.

Recognitions VI, chapter 4.

(printed under page 248)

Page

running head: 501 EPISTOLAE DECRET[ALES]
marginal letters: A ‹Clemens Romanae urbis episcopus›; B ‹quoniam quidem, sicut›; C ‹acrius adnitendum›; D ‹Dei fecundiorem cordis›
old-edition numerals: (none)

PG 1:502

abstraxerit, et in quae praecipitarit mala, et, quod est super omnia gravius, quod vos in futuro saeculo aeternis poenis obnoxios fecit. Nonne pro his omnibus, ubi vobis veritatis lumen effulsit, ignis justissimae indignationis accenditur, et iracundiae Deo placitae intra vos consurgit incendium, quo consumatur et radicitus intereat omne germen, si quod forte intra vos malae conscientiae pullulavit? Unde et ipse qui misit nos, cum venisset, et omnem mundum vidisset ad malitiam declinasse, non continuo ei pacem, in erroribus posito, dedit, ne eum confirmaret in malis, sed ignorantiae ejus ruinis scientiam veritatis opposuit; ut, si qui forte resipiscerent, lumen veritatis aspicerent, deceptos se, et in praecipitia erroris abstractos merito dolerent, et iracundiae salutaris ignem adversus deceptricem suam conciperent ignorantiam. Ob hoc itaque dicebat: Ignem veni mittere in terram, quem volo ut accendatur. Est ergo pugna quaedam, quae gerenda nobis est in hac vita. Sermo enim veritatis et scientiae necessario separet homines ab errore et ignorantia; sicut saepe videmus, putrefactas et emortuas carnes corporis a connexione viventium membrorum, ferro secante, separari. Tale ergo aliquid est, quod agit veritatis agnitio. Necesse enim, ut salutis causa filius, verbi gratia, qui sermonem receperit veritatis, a parentibus separetur incredulis, aut rursum pater separetur a filio, aut filia a matre. Et hoc modo inter propinquos atque consanguineos, credentes atque incredulos, scientiae atque ignorantiae, veritatisque et erroris pugna consistit. Et ob hoc iterum dicebat, qui nos misit: Non veni pacem mittere in terram, sed gladium. Quod si dicat aliquis: Et quomodo justum videtur separari filios a parentibus? Audi quomodo: Quia cum ipsis si in errore permaneant, neque illis proderunt; et ipsi cum illis pariter interibunt. Justum igitur et valde justum est, separari eum qui salvari vult, ab eo qui non vult. Sed et illud adverte, quia non ex illis qui rectius intelligunt venit ista separatio. Illi enim volunt interesse pariter, et prodesse his, et docere meliora. Sed et istud proprium est ignorantiae vitium, ut confutantem se veritatis lucem non ferat habere de proximo. Et ideo ex illis ista nascitur separatio. Nam qui scientiam veritatis accipiunt, quia bonitatis plena est, tanquam a bono Deo datam, cupiunt eam,

it has drawn you away, and into what evils it has hurled you, and, what is graver than all, that it has made you liable to eternal punishments in the age to come. Is not, for all these things, when the light of truth has shone upon you, a fire of most just indignation kindled, and does there not rise up within you a blaze of anger pleasing to God, by which every growth of evil conscience, if any perchance has sprouted within you, may be consumed and perish by the roots? Whence He Himself also who sent us, when He had come and had seen that the whole world had turned aside to wickedness, did not at once give it peace while it was set in errors, lest He confirm it in evils, but set the knowledge of the truth against the ruins of its ignorance; so that, if any perchance should come to their senses, they might behold the light of truth, might rightly grieve that they had been deceived and drawn away into the precipices of error, and might conceive the fire of a salutary anger against their deceiver, ignorance. For this reason, therefore, He said: I came to cast fire upon the earth, and I will that it be kindled (Luke 12:49). There is, then, a certain battle which must be waged by us in this life. For the word of truth and of knowledge necessarily separates men from error and ignorance; just as we often see the putrefied and dead flesh of the body separated from the connection of the living members by the cutting steel. Something of this kind, then, is what the knowledge of the truth does. For it is necessary that for the sake of salvation a son, for example, who has received the word of truth, be separated from unbelieving parents, or again a father be separated from a son, or a daughter from a mother. And in this way, between kinsmen and blood-relations, believers and unbelievers, there stands the battle of knowledge and ignorance, of truth and error. And for this reason He who sent us said again: I came not to send peace upon the earth, but a sword (Matt. 10:34). But if anyone should say: And how does it seem just that sons be separated from parents? Hear how: Because if they remain with them in error, they will neither profit them, and they themselves will perish together with them. It is just, therefore, and very just, that he who wishes to be saved be separated from him who does not wish it. But mark this too, that this separation does not come from those who understand more rightly. For they wish to be with them alike, and to profit them, and to teach them better things. But this too is the proper vice of ignorance, that it cannot bear to have near at hand the light of truth that confutes it. And therefore this separation arises from them. For those who receive the knowledge of the truth, because it is full of goodness, as given by the good God, desire it,

Editors' notes and page, col. 502

Footnotes

(91) ‹anchor: ut accendatur› · call in col 502

Luc. XII, 49.

Luke 12:49.

(printed under page 248)

(92) ‹anchor: ferro secante› · call in col 502

secantis.

secantis ("of [one] cutting").

(printed under page 248)

(93) ‹anchor: pugna consistit› · call in col 502

consurgit.

consurgit ("arises").

(printed under page 248)

(94) ‹anchor: sed gladium› · call in col 502

Matth. X, 34.

Matthew 10:34.

(printed under page 248)

(95) ‹anchor: Quod si dicat› · call in col 502

Recognit. VI, c. 5.

Recognitions VI, chapter 5.

(printed under page 248)

(96) ‹anchor: bono Deo datam› · call in col 502

In Recognit., data.

In the Recognitions, data ("given").

(printed under page 248)

Page

running head: [EPI]STOLAE DECRETALES. 502
marginal letters: A ‹abstraxerit, et in quae›; B ‹lerent, et iracundiae›; C ‹consanguineos, credentes›; D ‹Et ideo ex illis›
old-edition numerals: (none)

PG 1:503

si fieri potest, cum omnibus habere communem, etiam cum his qui oderunt eos et persequuntur. Sciunt enim quia peccatum, ipsorum causa ignorantiae est. Propterea denique ipse magister, cum ab his qui ignorabant eum duceretur ad crucem, orabat Patrem pro interfectoribus suis, et dicebat: Pater, dimitte eis peccatum, quia nesciunt quid faciunt. Imitantes quoque discipuli magistrum, etiam ipsi, cum paterentur, similiter pro interfectoribus suis orabant. Quod si disciplina nobis est, orare etiam pro interfectoribus et persecutoribus nostris, quomodo non etiam parentum et propinquorum persecutiones ferre, et pro conversione eorum orare credimur? Tum deinde etiam diligentius consideremus, quae sit nobis causa parentes diligendi. Pro eo, inquiunt, quia vitae nostrae videntur auctores. Auctores quidem vitae nostrae parentes non sunt, sed ministri. Non enim vitam praebent, sed ingrediendi nobis ad hanc vitam exhibent ministerium; auctor autem vitae unus et solus est Deus. Si autem auctorem vitae diligere volumus, illum nobis esse diligendum sciamus. Sed illum, inquiunt, cognoscere non potuimus, istos autem et novimus, et in affectu habemus. Esto, non potuistis cognoscere quis sit Deus: quid tamen non sit Deus perfacile scire potuistis. Nam quomodo latere potuit hominem, quod lignum, aut lapis, aut aes, vel alia hujusmodi materia, Deus noh sit? Quod si in his quae facile deprehendere potuistis, animum ad discutiendum noluistis intendere; certum est, quia in agnitione Dei impediti estis, non impossibilitatis, sed ignaviae vitio; nam si voluissetis, ex his ipsis inutilibus simulacris profecto accepissetis intelligentiae viam. Certum est, quia per ferrum facta sunt simulacra; ferrum vero per ignem confectum est, qui ignis aqua exstinguitur; aqua autem per spiritum movetur, spiritus autem a Deo initium habet. Sic enim dixit Moses propheta: In principio fecit Deus coelum et terram. Terra autem erat invisibilis et incomposita, et tenebrae erant super faciem abyssi, et spiritus Dei erat super aquas. Qui spiritus Dei jussu, quasi ipsa manus conditoris, lucem separavit a tenebris, et post illud invisibile coelum istud visibile produxit, ut superiora quidem habitaculum faceret angelis, inferiora vero hominibus. Propter vos ergo jussu Dei, aqua, quae erat super faciem terrae, secessit, ut terra vobis produceret fructus. Cui etiam humorum venas latenter inseruit, ut vobis ex ea profluerent fontes et flumina. Propter vos producere jussa est animantia, et omnia quae vestro usui voluntatique servirent. Annon propter vos venti spirant, ut ex ipsis concipiens fructus vobis terra parturiat? Nonne propter vos imbres profluunt, et tempora vicissitudines mutant? Num propter vos sol oritur,

if it can be done, to have it in common with all, even with those who hate them and persecute them. For they know that sin — its cause is ignorance. For this reason, in fact, the Master Himself, when He was being led to the cross by those who did not know Him, prayed to the Father for His slayers, and said: Father, forgive them the sin, for they know not what they do (Luke 23:34). The disciples too, imitating the Master, likewise prayed, they also, when they suffered, for their slayers. But if it is our teaching to pray even for our slayers and persecutors, how are we not believed [bound] also to bear the persecutions of parents and kinsfolk, and to pray for their conversion? Then next let us consider more carefully what reason we have for loving parents. Because, they say, they are seen to be the authors of our life. Parents are indeed not the authors of our life, but its ministers. For they do not give life, but supply the ministry by which we enter into this life; but the author of life is God, one and alone. If then we wish to love the author of life, let us know that it is He Whom we must love. But Him, they say, we have not been able to know, whereas these we both know and hold in affection. Be it so: you have not been able to know who God is; yet what is not God you could very easily have known. For how could it escape a man that wood, or stone, or bronze, or other matter of this sort, is not God? But if in things which you could readily have grasped you would not apply your mind to examine them, it is certain that you are hindered in the knowledge of God not by a fault of impossibility but of sloth; for had you wished, from these very useless idols you would surely have received a way to understanding. It is certain that idols are made by means of iron; but iron is wrought by means of fire, and that fire is quenched by water; water, however, is moved by the spirit, and the spirit has its beginning from God. For thus spoke Moses the prophet: In the beginning God made heaven and earth. But the earth was invisible and unformed, and darkness was upon the face of the abyss, and the spirit of God was over the waters (Gen. 1:1–2). This spirit, at God's command, as if the very hand of the Maker, separated light from darkness, and after that invisible heaven brought forth this visible one, so as to make the upper regions a dwelling for angels and the lower for men. For your sake, then, at God's command, the water that was upon the face of the earth withdrew, so that the earth might bring forth fruits for you. Into it also He secretly set veins of moisture, so that springs and rivers might flow forth for you from it. For your sake it was commanded to bring forth living creatures, and all things that might serve your use and your will. Is it not for your sake that the winds blow, so that the earth, conceiving from them, may bring forth fruits for you? Is it not for your sake that the rains pour down and the seasons change in turn? Is it for your sake that the sun rises,

Editors' notes and page, col. 503

Footnotes

(printed under page 249)

(97) · call in col 503

Recognitionum auctor, rectius : Peccati ipsorum causa ignorantia est. HARDUINUS.

The author of the Recognitions has it better: "The cause of their sin is ignorance." Hardouin.

(printed under page 249)

(98) · call in col 503

Luc. XXIII, 34.

Luke 23:34.

(printed under page 249)

(99) · call in col 503

Recognit. debemus. HARDUINUS.

Recognitions: "we ought" (debemus). Hardouin.

(printed under page 249)

(100) · call in col 503

illud.

Variant: "that" (illud).

(printed under page 249)

(1) · call in col 503

Recognit. VI, c. 6.

Recognitions, Book VI, chapter 6.

(printed under page 249)

(2) ‹anchor: cognoscere quis› · call in col 503

quid.

Variant: "what" (quid).

(printed under page 249)

(3) ‹anchor: sit Deus : quid› · call in col 503

qui.

Variant: "who" (qui).

(printed under page 249)

(4) ‹anchor: intelligentiae viam.› · call in col 503

Recognit. VI, c. 6.

Recognitions, Book VI, chapter 6.

(printed under page 249)

(5) ‹anchor: super aquas› · call in col 503

Gen. I, 1.

Genesis 1:1.

(printed under page 249)

Page

running head: 503 S. CLEMENTIS I ROM. PONT.
marginal letters: A ‹si fieri potest, cum omnibus›; B ‹rentes diligendi. Pro eo›; C ‹animum ad discutiendum noluistis›; D ‹post illud invisibile coelum›
old-edition numerals: (none)

PG 1:504

et occidit, mutationes luna perpetitur? Propter vos mare exhibet famulatum suum, ut vobis ingratis cuncta subjaceant. Nonne pro his omnibus justa erit ultionis poena, quia horum omnium largitorem, quem ante omnia et agnoscere et venerari debuistis, solum prae caeteris ignoratis? Sed et nunc per idem vos adhuc in intelligentiam ejus duco. Videtis etenim, quod omnia gignuntur ex aquis, aqua vero per unigenitum ex initio facta est, unigeniti vero omnipotens Deus caput est, per quem tali ordine, ut supra diximus, pervenitur ad Patrem. Cum autem perveneritis, agnoscite hanc esse voluntatem ejus, ut per aquas, quae primae creaturae sunt, denuo renascamini. Qui enim regeneratus fuerit per aquam, bonis operibus repletus, haeres efficitur ejus a quo in incorruptione regeneratus est. Propter quod, paratis animis accedite, quasi filii ad patrem, ut peccata vestra diluantur, et causa eorum sola ignorantia fuisse probetur apud Deum. Nam si post agnitionem horum permanetis in incredulitate, vobis jam perditionis vestrae causa, et non ignorantiae, reputabitur. Nec putetis, quod etiamsi omnem pietatem colatis, omnemque justitiam, baptismum vero non accipiatis, spem possitis habere apud Deum; imo majore poena digni eritis, qui bona opera non bene operati estis. Confertur enim meritum homini ex bonis gestis; sed si ita gerantur, sicut Deus jubet. Deus autem jussit, omnem colentem se baptismo consignari. Quod si vos renueritis, ut vestrae voluntati magis, quam Dei, obtemperetis; contrarii sine dubio et inimici estis voluntati ejus. Sed dicitis fortasse: Quod confert aquae baptismus ad Dei cultum? Primo quidem, quia quod Deo placuit, impletur. Secundo, quia regenerato ex aquis, et Deo renato, fragilitas prioris nativitatis, quae vobis per hominem facta est, amputatur, et ita demum pervenire poteritis ad salutem: aliter impossibile est. Sic enim nobis cum sacramento verus propheta testatus est, dicens: Amen, amen, dico vobis, nisi quis denuo renatus fuerit ex aqua viva, non introibit in regnum coelorum. Et ideo accelerate: est enim in aquis istis misericordia ejus quaedam, quae ex initio ferebatur super eas; et agnoscit eos qui baptizantur sub appellatione triplicis sacramenti, et eripit eos de suppliciis futuris, quasi donum quoddam offerens Deo animas per baptismum consecratas. Confugite ergo ad aquas istas: solae sunt enim, quae possint vim futuri ignis exstinguere: ad quas qui moratur accedere, constat in eo adhuc infidelitatis idolum permanere, et ab ipso prohiberi ad aquas properare quae salutem conferunt. Sive enim justus, sive sit injustus, baptismus ei per omnia necessarius est. Justo quidem, ut adimpleatur in eo perfectio, et

and sets, and the moon undergoes its changes? For your sake the sea offers its service, so that all things lie subject to you, ungrateful as you are. Will there not be, for all these things, a just penalty of vengeance, because the giver of all these, Whom before all things you ought both to acknowledge and to worship, Him alone above the rest you do not know? But even now by the same means I lead you still into the understanding of Him. For you see that all things are begotten from the waters, and that the water was made from the beginning through the Only-begotten, and that of the Only-begotten the almighty God is the head, through Whom, in such an order, as we said above, one comes to the Father. And when you have come, acknowledge that this is His will: that you be born again through the waters, which are the first creatures. For he who has been regenerated through water, filled with good works, becomes heir of Him by Whom he was regenerated in incorruption. Wherefore come with ready minds, as sons to a father, that your sins may be washed away, and that their cause may be proved before God to have been ignorance alone. For if after the knowledge of these things you remain in unbelief, the cause of your perdition will now be reckoned to you, and not to ignorance. And do not think that even if you practise all piety and all justice, but do not receive baptism, you can have hope with God; on the contrary, you will be worthy of greater punishment, who have done good works not well. For merit is conferred on a man from good deeds; but only if they are done as God commands. And God has commanded that everyone who worships Him be sealed with baptism. But if you refuse, so as to obey your own will rather than God's, you are without doubt opposed and hostile to His will. But perhaps you say: What does the baptism of water contribute to the worship of God? First, indeed, that what has pleased God is fulfilled. Secondly, that when one is regenerated from the waters and reborn to God, the frailty of the former birth, which came to you through man, is cut away, and so at length you will be able to come to salvation: otherwise it is impossible. For so the true Prophet has testified to us with an oath, saying: Amen, amen, I say to you, unless one be born again of living water, he shall not enter into the kingdom of heaven (John 3:5). And therefore make haste: for in these waters there is a certain mercy of His, which from the beginning was borne over them; and it recognizes those who are baptized under the name of the threefold sacrament, and snatches them from the punishments to come, offering to God, as a kind of gift, the souls consecrated through baptism. Flee therefore to these waters: for they alone are able to quench the force of the fire to come; whoever delays to approach them, it is plain that the idol of unbelief still remains in him, and that by it he is prevented from hastening to the waters which confer salvation. For whether a man be just or unjust, baptism is in every way necessary for him. For the just man indeed, that perfection may be fulfilled in him, and

Editors' notes and page, col. 504

Footnotes

(6) · call in col 504

Recognit. VI, c. 8.

Recognitions, Book VI, chapter 8.

(printed under page 249)

(7) · call in col 504

creatae.

Variant: "created" (creatae).

(printed under page 249)

(8) ‹anchor: baptismo consignari.› · call in col 504

Recognit. VI, c. 9.

Recognitions, Book VI, chapter 9.

(printed under page 249)

(9) ‹anchor: in regnum caelorum› · call in col 504

Joan. III, 5.

John 3:5.

(printed under page 249)