PG 1 · cols. 1455–1474

Appendix monumentorum ad Recognitiones

Editors' preface

Editors' notes and page, col. 1455

Footnotes

(67) ‹anchor: not visible in the page-foot image› · call in col 1455

Fragmentum istud post Coutantium subjecimus Clementis Epistolis ad Corinthios, supra. Edit. Patr.

Following Coutant, we have placed that fragment after Clement's Epistles to the Corinthians, above. The Editors of the Patrologia.

(printed under page 727)

Page

other: facing Latin version, not set
running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
other: ARRANGEMENT: on this page the Latin stands in the LEFT (odd) column 1455 and the Greek in the RIGHT (even) column 1456, the reverse of the unit rule. The full-width captions (APPENDIX MONUMENTORUM AD RECOGNITIONES CLEMENTINAS; Galland reference; I. Ad lib. I, cap. 24; II. Ad lib. I, cap. 54) are set once, in c1456 with the Greek. Latin titles in this column: for piece I, a title of a fragment of Clement of Rome on the Holy Spirit; for piece II, the title of the formula for receiving a convert from the Hebrews, with its text numbered "I." and the sub-caption "Haec porro ita habent :". Foot note (67), called after the Latin incipit of piece I, is editors' prose (signed EDIT. PATR.), printed full width at the page foot; not set.

PG 1:1456

APPENDIX MONUMENTORUM AD RECOGNITIONES CLEMENTINAS

APPENDIX OF DOCUMENTS TO THE CLEMENTINE RECOGNITIONS

(GALLAND, Vet. Patr., II, 322.)

(Galland, Vet. Patr., II, 322.)

I. Ad lib. I, cap. 24.

I. To Book I, chapter 24.

Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ῥώμης, μετὰ τὸν ἀπόστολον Πέτρον τοῦ ἀποστολικοῦ θρόνου ἡγησαμένου, εἰς τὸ ἅγιον Πνεῦμα.

Of Saint Clement, bishop of Rome, who after the apostle Peter presided over the apostolic throne, on the Holy Spirit.

Μακάριος ὁ κεκλεισμένους ὀφθαλμοὺς ἀνοίξας, κ. τ. λ.

Blessed is He Who opened eyes that were shut, etc.

II. Ad lib. I, cap. 54 (ex codice Regio 1818).

II. To Book I, chapter 54 (from the Codex Regius 1818).

Ἔκθεσις ἀκριβεστάτη περὶ τοῦ πῶς δεῖ δέχεσθαι τὸν ἐξ Ἑβραίων τῇ τῶν Χριστιανῶν πίστει προσερχόμενον.

A most exact exposition of how one must receive him who comes over from the Hebrews to the faith of the Christians.

[I] Ἐξαγορεύειν αὐτὸν χρὴ †πρότερον καὶ θριαμβεύειν πᾶν νόμιμον Ἑβραϊκὸν, καὶ ἔθος, καὶ ἐπιτήδευμα· κἀντεῦθεν δεικνύειν, ὡς ἐξ ὅλης καρδίας καὶ πίστεως εἰλικρινοῦς, Χριστιανίσαι ἠθέλησε· καὶ ἀποτάσσεσθαι μὲν φανερῶς ἐπ' ἐκκλησίας πάσῃ τῇ Ἰουδαϊκῇ θρησκείᾳ, καὶ τοῖς νομίμοις πᾶσιν· ἀναθεματίζειν δὲ ὕστερον τὰ ἐπινενοημένα παρὰ γνώμην Θεοῦ ἐπιτηδεύματα, καὶ ἔθη· καὶ οὕτως συντάσσεσθαι τῷ Χριστῷ, καὶ τῇ πίστει τῇ κατ' αὐτόν· τοῦ ἱερέως δηλαδὴ προτέρου λέγοντος, καὶ αὐτοῦ ἀποκρινομένου κατὰ στίχον, ἢ τοῦ ἀναδόχου αὐτοῦ, εἴπερ ὑπάρχει παιδίον.

[I] He must first declare openly and expose to public view every Hebrew ordinance, and custom, and practice; and thereupon show that he has willed to become a Christian from his whole heart and with sincere faith; and renounce, openly before the church, the whole Jewish worship and all the ordinances; and afterwards anathematize the practices and customs devised against the mind of God; and so join himself to Christ and to the faith that is according to Him; the priest, that is, speaking first, and he himself answering line by line, or his sponsor, if he is a child.

Ἔχει δὲ ταῦτα οὕτως.

And these things run as follows.

Ὁ δεῖνα ὁ ἐξ Ἑβραίων σήμερον προσιὼν τῇ πίστει τῶν Χριστιανῶν, οὐ διά τινα βίαν, ἢ ἀνάγκην, ἢ φόβον, ἢ ἐπήρειαν, ἢ πενίαν, ἢ διὰ χρέος, ἢ ἔγκλημα κατ' ἐμοῦ κινούμενον, ἢ διὰ τιμὴν κοσμικὴν, ἢ εὐεργεσίας τινὰς, ἢ χρήματα, ἢ πράγματα παρά τινος ὑπισχνούμενα, ἢ ὅλως διὰ οἱανδήποτε ὠφέλειαν, ἢ προστασίαν ἀνθρωπίνην, ἢ δι' ἔριν ἢ φιλονεικίαν πρός τινα γενομένην τῶν ὁμοπίστων μου, ἢ ὡς βουλόμενος ἐντεῦθεν ἀμύνασθαι Χριστιανοὺς, ὡς ζηλωτὴς δῆθεν τοῦ νόμου, ἢ καὶ παρ' αὐτῶν ἀδικηθείς· ἀλλ' ὡς ἐξ ὅλης ψυχῆς καὶ καρδίας τὸν Χριστὸν ἀγαπήσας καὶ τὴν αὐτοῦ πίστιν· ἀποτάσσομαι πάσῃ τῇ Ἑβραϊκῇ θρησκείᾳ, καὶ τῇ περιτομῇ, καὶ τοῖς νομίμοις πᾶσι, καὶ τοῖς Ἀζύμοις, καὶ τῷ Πάσχα, καὶ τῇ Θυσίᾳ τοῦ ἀμνοῦ, καὶ τῇ τῶν Ἑβδομάδων ἑορτῇ, καὶ τῷ Ἰωβηλαίῳ, καὶ ταῖς Σάλπιγξι, καὶ τῷ Ἱλασμῷ, καὶ ταῖς Σκηνοπηγίαις, καὶ ταῖς λοιπαῖς ἁπάσαις ἑορταῖς τῶν Ἑβραίων, καὶ ταῖς θυσίαις, καὶ ταῖς προσευχαῖς, καὶ τοῖς ῥαντισμοῖς, καὶ τοῖς καθαρισμοῖς, καὶ τοῖς ἁγνισμοῖς, καὶ ταῖς

I, so-and-so, of the Hebrews, coming today to the faith of the Christians, not through any force, or necessity, or fear, or harassment, or poverty, or through debt, or a charge brought against me, or through worldly honour, or certain benefits, or money, or goods promised by anyone, or through any advantage whatsoever at all, or human patronage, or through strife or contention arisen with any of those who share my faith, or as wishing thereby to take vengeance on Christians, as being forsooth a zealot for the law, or even as having been wronged by them; but as having loved Christ and His faith from my whole soul and heart; I renounce the whole Hebrew worship, and circumcision, and all the ordinances, and the Unleavened Bread, and the Passover, and the Sacrifice of the lamb, and the feast of Weeks, and the Jubilee, and the Trumpets, and the Atonement, and the Tabernacles, and all the other feasts of the Hebrews, and the sacrifices, and the prayers, and the sprinklings, and the purifications, and the cleansings, and the

Editors' notes and page, col. 1456

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ‹Τοῦ ἁγίου Κλήμεντος›; B ‹Ἰουδαϊκῇ θρησκείᾳ›; C ‹νεικίαν πρός τινα›
old-edition numerals: (none)
other: SCOPE: the Appendix is author's-text material, not an editors' essay: Greek pieces with facing Latin, taken from Galland (Vet. Patr. II, 322), each keyed by an editorial heading to a place in the Recognitions. So far: I, the title and incipit only of a fragment ascribed to Clement on the Holy Spirit (the rest is referred elsewhere by foot note 67); II, a Greek formula of abjuration for a convert from the Hebrews, from Codex Regius 1818. ARRANGEMENT: here the Greek is the RIGHT (even) column and the Latin the LEFT (odd) column, the reverse of the unit rule. The full-width captions (main title, Galland reference, headings I and II) are set here once, with the Greek, rather than in the rail-only Latin column 1455. UNSURE: †πρότερον, the second letter looks like ε on the scan (damaged ό likely). A stray bracket-like mark stands before τινα in οὐ διά τινα; taken as a blemish. Column ends mid-sentence at καὶ ταῖς.

PG 1:1457

νηστείαις, καὶ τοῖς Σαββάτοις, καὶ ταῖς Νεομηνίαις, καὶ τοῖς βρώμασι, καὶ τοῖς πόμασιν αὐτῶν· καὶ ἁπλῶς ἀποτάσσομαι παντὶ Ἰουδαϊκῶν νομίμων καὶ ἔθει, καὶ ἐπιτηδεύματι· καὶ ἐπὶ τούτοις ἀναθεματίζω τὰς παρὰ Ἰουδαίοις αἱρέσεις καὶ τοὺς αἱρετικούς· Σαδδουκαίους, τοὺς λεγομένους δικαίους, οἵτινές τὸ Πνεῦμα τὸ ἅγιον βλασφημοῦσι, καὶ τὴν τῶν νεκρῶν ἀνάστασιν ἀθετοῦσι, καὶ τοὺς ἀγγέλους ἀποβάλλονται· Φαρισαίους, τοὺς ἀφωρισμένους, οἳ κατὰ δευτέραν καὶ πέμπτη νηστεύοντες, καὶ παρθενίαν ἐπὶ καιροὺς ὡρισμένους ὑποκρινόμενοι, μετέπειτα λύουσι πᾶσαν ἐγκράτειαν, δοξάζουσι δὲ εἱμαρμένην, καὶ τῇ ἀστρολογίᾳ σχολάζουσι· Νασαραίους, τοὺς ἀφηνιαστὰς, οἳ τὸν περὶ θυσιῶν οὐ παραδέχονται τοῦ Μωσέως νόμον, καὶ διὰ τοῦτο ἐμψύχων ἀπέχονται, καὶ ὅλως οὐ θύουσι· Ὀσσαίους, τοὺς ἰταμωτάτους, οἳ γραφαῖς ἑτέραις παρὰ τὸν νόμον χρώμενοι, καὶ τοὺς πλείους τῶν προφητῶν ἀποβαλλόμενοι, διδάσκαλον αὐχοῦσιν ἄνθρωπον, Ἠλξαῒ καλούμενον, εἴτ' οὖν δύναμιν κεκαλυμμένην, καὶ Μαρθὼ, καὶ Μαρθάνην τὰς ἀπὸ τοῦ γένους αὐτοῦ καταγομένας, ὡς θεὰς τιμῶσιν· Ἡρωδιανοὺς, οἵ τινες τὸν ἀλλόφυλον βασιλέα τῶν Ἰουδαίων, Ἡρώδην τὸν σκωληκόβρωτον, ὡς Χριστὸν δοξάζουσιν· Ἡμεροβαπτιστὰς, οἳ τὰ αὐτὰ φρονοῦντες τοῖς Φαρισαίοις, δογματίζουσι κατὰ προσθήκην τὸ μὴ δύνασθαι ἄνθρωπον σωθῆναι, ἐὰν μὴ καθ' ἑκάστην ἡμέραν βαπτίζεται· Γραμματεῖς ἤτοι νομοδιδασκάλους, οἳ μὴ θέλοντες κατὰ τὸν νόμον ζῇν, ἀλλὰ περισσεύειν αὐτοῦ, ξεστῶν καὶ ποτηρίων, καὶ πινάκων, καὶ τῶν ἄλλων σκευῶν βαπτισμοὺς, καὶ πυγμῇ τὰς χεῖρας νίπτειν καὶ τὰ σκεύη πλύνειν ἐπινοοῦσι, καὶ ἁπλῶς πολλὰς παραδόσεις ἰδίας τῷ νόμῳ προστιθέντες, Δευτερώσεις ταύτας καλοῦσιν, οἷον δευτέρας Θεοῦ νομοθεσίας, καὶ τὴν μὲν πρώτην ψευδῶς ἀναφέρουσιν εἰς τὸν Μωσέα, τὴν δὲ δευτέραν εἰς τὸν Ῥαββὶ Ἀκιβᾶν, τὴν δὲ τρίτην εἰς Ἀννᾶν τὸν καὶ Ἰούδαν, τὴν δὲ τετάρτην εἰς τοὺς Νασαμωναίου υἱοὺς, οἵ τινες καὶ τὸ Σάββατον ἐν τοῖς πολέμοις ἠθέτησαν. Ταύτας οὖν ἀναθεματίζων τὰς Ἰουδαϊκὰς πάσας αἱρέσεις, καὶ τοὺς αἱρεσιάρχας, καὶ τὰς Δευτερώσεις, καὶ τοὺς Δευτερωτὰς, ἀναθεματίζω μετὰ τούτων καὶ τοὺς τὴν ἑορτὴν τελοῦντας τοῦ λεγομένου Μαρδοχαίου κατὰ τὸ πρῶτον Σάββατον τῶν Χριστιανικῶν νηστειῶν, καὶ ξύλῳ δῆθεν τὸν Ἀμᾶν προσηλοῦντας, εἶτα μιγνύντας αὐτῷ τὸ σταυροῦ σημεῖον, καὶ συγκατακαίοντας, ἀραῖς τε παντοίαις καὶ ἀναθέματι τοὺς Χριστιανοὺς ὑποβάλλοντας.

fasts, and the Sabbaths, and the New Moons, and their foods, and their drinks; and simply I renounce every custom and practice of the Jewish ordinances; and besides these I anathematize the sects among the Jews and the sectaries: the Sadducees, those called righteous, who blaspheme the Holy Spirit, and set aside the resurrection of the dead, and reject the angels; the Pharisees, the separated ones, who, fasting on the second day and the fifth, and feigning virginity for appointed seasons, afterwards loose all continence, and hold to fate, and give their time to astrology; the Nasaraeans, the unbridled ones, who do not accept the law of Moses concerning sacrifices, and for this reason abstain from living creatures, and do not sacrifice at all; the Ossaeans, the most reckless, who, using other scriptures beside the law, and rejecting the greater part of the prophets, boast of a man as teacher, called Elxai, that is to say, hidden power, and honour as goddesses Martho and Marthana, women descended from his race; the Herodians, who glorify as Christ the foreign king of the Jews, Herod the worm-eaten; the Hemerobaptists, who, holding the same views as the Pharisees, lay down in addition that a man cannot be saved unless he is baptized every day; the Scribes, or teachers of the law, who, not willing to live according to the law, but to go beyond it, devise baptisms of pitchers and cups, and dishes, and the other vessels, and the washing of the hands with the fist and the rinsing of the vessels, and, simply adding many traditions of their own to the law, call these Deuteroses, as it were second legislations of God, and falsely refer the first to Moses, and the second to Rabbi Akiba, and the third to Annas who is also Judas, and the fourth to the sons of Nasamonaeus, who also set aside the Sabbath in their wars. Anathematizing therefore all these Jewish sects, and the heresiarchs, and the Deuteroses, and the Deuterotae, I anathematize together with these also those who keep the feast of the one called Mordecai on the first Sabbath of the Christian fasts, and who nail Haman, forsooth, to a piece of wood, then mingle with it the sign of the cross, and burn them together, subjecting the Christians to curses of every kind and to anathema.

[II] Ἀναθεματίζω πρὸς τοῖς παλαιοῖς, Ἀρχιραββίτας καὶ τοὺς νέους τῶν Ἰουδαίων κακοδιδασκάλους, Λάζαρόν φημι, τὸν τὴν ἄθεσμον ἑορτὴν ἐξευρόντα τῆς λεγομένης παρ' αὐτοῖς Μονοποδαρίας, καὶ Ἠλίαν τὸν ἐκείνου κατὰ τὴν δυσσέβειαν οὐκ ἐλάττονα, Βενιαμίν τε καὶ Ζεβεδαῖον, καὶ Ἀβράμιον, καὶ Συμβάτιον, καὶ τοὺς λοιπούς. Καὶ ἐπὶ πᾶσι τούτοις ἀναθεματίζω, καὶ καταναθεματίζω τὸν παρὰ τῶν Ἰουδαίων προσδοκώμενον ὡς Χριστὸν ἐλεύσεσθαι Μεσίαν, εἴτ' οὖν εἰλημμένον, μᾶλλον δὲ Ἀντίχριστον· καὶ ἀποτασσόμενος αὐτῷ συντάσσομαι τῷ ἀληθινῷ

[II] I anathematize, besides the ancient ones, the Chief Rabbis and the new evil teachers of the Jews, Lazarus I mean, who invented the lawless feast of what is called among them Monopodaria, and Elias, not inferior to him in impiety, and Benjamin and Zebedee, and Abramius, and Symbatius, and the rest. And over and above all these I anathematize and utterly anathematize him who is expected by the Jews to come as Christ, the Messiah, that is to say, the one taken, or rather Antichrist; and renouncing him I join myself to the true

Editors' notes and page, col. 1457

Footnotes

(68) ‹anchor: εἰς τοὺς Νασαμωναίου› · call in col 1457 (printed in the Greek only; Latin col 1458 "ad Asamonaei filios" carries no call)

Νασαμ. Leg. Ἀσαμ. Cotel.

Νασαμ. Read Ἀσαμ. Cotelier.

(printed under page 728)

(69) ‹anchor: παρ' αὐτοῖς Μονοποδαρίας› · call in col 1457 (printed in the Greek only; Latin col 1458 "appellatur Monopodaria" carries no call)

Μονοποδ. Forte quod super uno pede saltarent. Vel a mensis monopodiis. Id.

Μονοποδ. Perhaps because they danced on one foot. Or from one-footed tables. The same [Cotelier].

(printed under page 728)

(70) ‹anchor: εἴτ' οὖν εἰλημμένον› · call in col 1457 (printed in the Greek only; Latin col 1458 "Messiam seu unctum" carries no call)

Εἰλημμένον. Leg. ἠλειμμένον. Id.

Εἰλημμένον. Read ἠλειμμένον ["anointed"]. The same [Cotelier].

(printed under page 728)

Page

running head: RECOGNITIONES. — APPENDIX.
marginal letters: A ‹νηστείαις, καὶ τοῖς Σαββάτοις›; B ‹ὅλως οὐ θύουσι›; C ‹καὶ πυγμῇ τὰς χεῖρας›; D ‹Ἀναθεματίζω πρὸς τοῖς παλαιοῖς›
old-edition numerals: (none)
other: Greek is again the LEFT (odd) column from here. The last three lines of the first paragraph (from κατὰ τὸ πρῶτον Σάββατον to ὑποβάλλοντας) run full width across both columns; set here once. Foot-note calls (68) after Νασαμωναίου, (69) after Μονοποδαρίας, (70) after εἰλημμένον removed. εἰλημμένον translated as printed (the editors' foot note proposes another reading). Ἀμᾶν: read with the circumflex at the independent re-read Q2 (first set as †Ἀμὰν, accent then unsure); the mark is the same shape as on Ἀκιβᾶν and Ἀννᾶν above. UNSURE: breathings of Ὀσσαίους and Ἠλίαν not sharp. οἵτινές printed with the second acute. The Latin column numbers the second paragraph "II."; the Greek prints no numeral. Column ends mid-sentence at τῷ ἀληθινῷ.

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Editors' notes and page, col. 1458

Page

other: facing Latin version, not set
running head: RECOGNITIONES. — APPENDIX.
marginal letters: A ‹eorum; et absolute renuntio›; B ‹riantur homine, cui nomen Elxai›; C ‹quidem falso referunt ad Moysem›; D ‹II. Anathematizo praeter veteres›
other: Latin version of piece II continued; its second paragraph is numbered "II." The foot notes (68), (69), (70), printed full width under both columns (the end of (69) and the whole of (70) stand under this column), are Cotelier's conjectures on three Greek words of col. 1457; they are called in the Greek only (no call shows in this Latin column) and are set once under col 1457 (notes/n1457.md), not repeated here.

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Editors' notes and page, col. 1459

Page

other: facing Latin version, not set
running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
other: On this page the Latin is again the LEFT (odd) column and the Greek the RIGHT (even) column 1460. Latin version of piece II continued; its last paragraph here is numbered "III." No foot notes on this page. An ink blot damages a few Latin words in the middle of the column.

PG 1:1460

καὶ μόνῳ Χριστῷ καὶ Θεῷ. Καὶ πιστεύω εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα, τὴν ἁγίαν καὶ ὁμοούσιον καὶ ἀχώριστον Τριάδα. Καὶ τὴν Ἔνσαρκον οἰκονομίαν, καὶ πρὸς ἀνθρώπους ἐπιδημίαν ὁμολογῶν τοῦ τῆς ἁγίας Τριάδος ἑνὸς, τοῦ μονογενοῦς Υἱοῦ καὶ Λόγου τοῦ Θεοῦ, τοῦ ἐκ Πατρὸς πρὸ πάντων τῶν αἰώνων γεννηθέντος, δι' οὗ τὰ πάντα ἐγένετο, αὐτὸν ὑπάρχειν πιστεύω τὸν παρὰ τοῦ νόμου καὶ τῶν προφητῶν προκηρυχθέντα Μεσίαν· ὃν καὶ ἤδη ἐλθεῖν ἐπὶ γῆς πληροφοροῦμαι, διὰ τὴν σωτηρίαν τοῦ ἀνθρωπίνου γένους, καὶ γενέσθαι κατὰ ἀλήθειαν ἄνθρωπον, μὴ ἐκστάντα τῆς οἰκείας θεότητος, καὶ εἶναι τὸν αὐτὸν Θεὸν ἀληθῶς, καὶ ἄνθρωπον ἀληθῶς, ἀσυγχύτως, ἀτρέπτως καὶ ἀναλλοιώτως, ἐν ὑποστάσει μιᾷ καὶ δυσὶ φύσεσιν, ἑκουσίως τε πάντα παθεῖν, καὶ σταυρωθῆναι σαρκὶ, τῆς θεότητος ἀπαθοῦς μεινάσης, καὶ ταφῆναι, καὶ τριήμερον ἀναστῆναι, καὶ εἰς οὐρανοὺς ἀναληφθῆναι, καὶ ἥξειν ἐν δόξῃ μέλλοντα κρῖναι ζῶντας καὶ νεκρούς· καὶ τὴν κατὰ σάρκα τοῦτον τεκοῦσαν ἁγίαν παρθένον Μαρίαν, καὶ μείνασαν μετὰ τόκον παρθένον, κυρίως καὶ ἀληθῶς Θεοτόκον καὶ πιστεύω καὶ λέγω, καὶ ὡς κατὰ ἀλήθειαν μητέρα Θεοῦ ἐνανθρωπήσαντος καὶ διὰ τοῦτο κυρίαν καὶ δέσποιναν ἐν χάριτι γεγενημένην πάσης τῆς κτίσεως προσκυνῶ καὶ τιμῶ. Καὶ τὸν παρὰ Χριστιανοῖς μυστικῶς ἱερουργούμενον ἄρτον καὶ τὸν οἶνον, ὡς ἐν ταῖς θείαις τελεταῖς μεταλαμβάνουσι, πείθομαι, καὶ ὁμολογῶ, καὶ πιστεύω, σῶμα καὶ αἷμα κατὰ ἀλήθειαν εἶναι τοῦ Κυρίου Ἰησοῦ Χριστοῦ, μεταβαλλόμενα τῇ ἐκείνου θεϊκῇ δυνάμει νοερῶς τε καὶ ἀοράτως ὑπὲρ πᾶσαν φυσικὴν ἔννοιαν, ὡς οἶδε μόνος αὐτός· καὶ οὕτω κἀγὼ μεταλήψεσθαι τούτων συντίθεμαι, ὡς κατὰ ἀλήθειαν ὄντως σαρκός τ⟨ε κ⟩αὶ αἵματος αὐτοῦ, καὶ εἰς ἁγιασμὸν ψυχῆς τε καὶ σώματος, καὶ ζωὴν αἰώνιον, καὶ βασιλείαν οὐρανῶν κληρονομίαν μεταλαμβανομένων, τοῖς αὐτῶν ἐν πίστει τελείᾳ μετέχουσι. Καὶ τὸ ἅγιον τοῦ Χριστοῦ βάπτισμα, μετὰ καθαρᾶς καὶ ἀδόλου ψυχῆς καὶ καρδίας, πίστεως εἰλικρινοῦς ἐπιζητῶ δέξασθαι, πληροφορούμενος ἀληθῶς κάθαρσιν αὐτὸ νοητὴν εἶναι, καὶ ἀναγέννησιν ψυχῆς τε καὶ σώματος.

and only Christ and God. And I believe in the Father and the Son and the Holy Spirit, the holy and consubstantial and undivided Trinity. And confessing the Incarnate economy, and the sojourn among men, of the One of the Holy Trinity, the only-begotten Son and Word of God, Who was begotten of the Father before all the ages, through Whom all things were made, I believe Him to be the Messiah proclaimed beforehand by the law and the prophets; Who, I am fully assured, has also already come upon earth, for the salvation of the human race, and has become man in truth, not departing from His own divinity, and is the same truly God and truly man, without confusion, without change and without alteration, in one hypostasis and two natures, and willingly suffered all things, and was crucified in the flesh, the divinity remaining impassible, and was buried, and rose on the third day, and was taken up into the heavens, and will come in glory to judge the living and the dead; and the holy virgin Mary, who bore Him according to the flesh, and remained a virgin after the birth, I both believe and call properly and truly Mother of God, and I venerate and honour her as in truth the mother of God made man, and for this reason made by grace lady and mistress of the whole creation. And the bread and the wine that are mystically consecrated among Christians, as they partake of them in the divine rites, I am persuaded, and confess, and believe to be in truth the body and blood of the Lord Jesus Christ, changed by His divine power spiritually and invisibly, beyond every natural conception, as He alone knows; and thus I too agree to partake of them, as being in truth really His flesh and blood, and as received for the sanctification of soul and body, and for life eternal, and the kingdom of the heavens as an inheritance, by those who share in them in perfect faith. And the holy baptism of Christ I seek to receive with a pure and guileless soul and heart, and sincere faith, being fully assured that it is truly a spiritual cleansing, and a regeneration of soul and body.

[III] Καὶ τὸν σεβάσμιον δὲ σταυρὸν τοῦ αὐτοῦ ἀληθινοῦ Χριστοῦ καὶ Θεοῦ ἡμῶν ὡς οὐκ ἔτι φθορᾶς καὶ ἀρᾶς ὄργανον, ἀλλ' ἐλευθερίας καὶ ζωῆς αἰωνίου, καὶ σημεῖον τῆς κατὰ τοῦ θανάτου καὶ τοῦ διαβόλου νίκης· ἔτι δὲ καὶ τὰς σεβασμίους εἰκόνας τῆς τε κατὰ σάρκα πρὸς ἀνθρώπους ἐπιφανείας τοῦ Θεοῦ Λόγου, καὶ τῆς ἀφράστως αὐτὸν τεκούσης ἁγνῆς παρθένου καὶ Θεομήτορος, καὶ τῶν θεοειδῶν ἀγγέλων, καὶ τῶν ἁγίων ἁπάντων, ὡς σύμβολα τῶν πρωτοτύπων καὶ δέχομαι καὶ τιμῶ καὶ ἀσπάζομαι· καὶ αὐτοὺς δὲ τοὺς ἱεροὺς ἀγγέλους καὶ τοὺς ἁγίους ἅπαντας, οὐ μόνον προπάτορας καὶ προφήτας, ἀλλὰ καὶ ἀποστόλους καὶ μάρτυρας καὶ ὁμολογητὰς καὶ διδασκάλους καὶ ὁσίους καὶ πάντας ἁπλῶς τοὺς τῷ ἤδη ἐλθόντι Χριστῷ εὐαρεστήσαντας, ὡς δούλους ἐκείνου καὶ πιστοὺς θεράποντας τιμῶ καὶ σέβομαι, διὰ τὴν πρὸς ἐκεῖνον τιμήν. Καὶ οὕτως ἐξ ὅλης ψυχῆς καὶ καρδίας καὶ προαιρέσεως ἀληθοῦς, προσέρχομαι τῇ πίστει τῶν

[III] And the venerable cross also of the same true Christ and our God, as no longer an instrument of destruction and of curse, but of freedom and eternal life, and a sign of the victory over death and the devil; and further also the venerable images both of the appearing of God the Word in the flesh among men, and of the pure virgin and Mother of God who ineffably bore Him, and of the godlike angels, and of all the saints, as symbols of their prototypes I receive and honour and salute; and the holy angels themselves also and all the saints, not only forefathers and prophets, but also apostles and martyrs and confessors and teachers and holy men, and simply all who have been well-pleasing to the Christ Who has already come, I honour and revere as His slaves and faithful servants, on account of the honour that is paid to Him. And thus from my whole soul and heart and with true purpose I come to the faith of the

Editors' notes and page, col. 1460

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ‹καὶ μόνῳ Χριστῷ›; B ‹σταυρωθῆναι σαρκὶ›; C ‹πᾶσαν φυσικὴν ἔννοιαν›; D ‹μεῖον τῆς κατὰ τοῦ θανάτου›
old-edition numerals: (none)
other: Greek is the RIGHT (even) column on this page; Latin left (1459). τ⟨ε κ⟩αὶ: two letters lost to damaged type. δέσποιναν: the α is a damaged sort. Μεσίαν with one sigma recurs (also col. 1457), so it may be the edition's spelling rather than a slip. The Latin numbers the second paragraph "III."; the Greek prints no numeral. Column ends mid-sentence at τῶν.

PG 1:1461

Χριστιανῶν. Εἰ δὲ μεθ' ὑποκρίσεως καὶ δόλου ταῦτά φημι, καὶ οὐκ ἐκ πίστεως ὁλοψύχου καὶ καρδίας τὸν ἤδη ἐλθόντα Χριστὸν ἀγαπώσης, ἀλλὰ διά τινα βίαν, ἢ ἀνάγκην, ἢ φόβον, ἢ ἐπήρειαν, ἢ πενίαν, ἢ χρέος, ἢ ἔγκλημα κατ' ἐμοῦ κινούμενον, ἢ διὰ τιμὴν κοσμικὴν, ἢ εὐεργεσίας τινὰς, ἢ χρήματα, ἢ πράγματα παρά τινος ὑπισχνούμενα, ἢ ὅλως διὰ οἱανδήποτε ὠφέλειαν, ἢ προστασίαν ἀνθρωπίνην, ἢ δι' ἔριν ἢ φιλονεικίαν πρός τινας γενομένην τῶν ὁμοπίστων ἐμοῦ, ἢ ὡς βουλόμενος ἐντεῦθεν ἀμύνασθαι Χριστιανοὺς ὡς ζηλωτὴς δῆθεν τοῦ νόμου, ἢ καὶ παρ' αὐτῶν ἀδικηθεὶς, ἄρτι μὲν σχηματίζομαι γίνεσθαι Χριστιανὸς, ὕστερον δὲ θελήσω ἀρνήσασθαι, καὶ πρὸς τὴν Ἰουδαϊκὴν ὑποστρέψαι πάλιν θρησκείαν, ἢ εὑρεθῶ συνεσθίων τοῖς Ἰουδαίοις, ἢ συνεορτάζων, ἢ συννηστεύων, ἢ συνομιλῶν αὐτοῖς λάθρα, καὶ τὸν Χριστιανισμὸν διαβάλλων, ἢ πρὸς τὰς συναγωγὰς καὶ τὰς προσευχὰς αὐτῶν ἀπιὼν, καὶ ἀνανεῶν, ἢ περιποιούμενος ταύτας, καὶ οὐχὶ μᾶλλον φανερῶς ἐλέγχω τούτους, τὰς τούτων πράξεις, καὶ ἀθετῶ τὴν ματαίαν πίστιν αὐτῶν· νῦν μὲν ἔλθοιεν ἐπ' ἐμὲ πᾶσαι αἱ κατᾶραι ἃς ἐν τῷ Δευτερονομίῳ Μωσῆς ἔγραψε, καὶ ὁ τρόμος τοῦ Κάϊν, καὶ ἡ λέπρα τοῦ Γιεζῆ, πρὸς τῷ καὶ ταῖς ποιναῖς τῶν πολιτικῶν νόμων εἶναί με ὑπεύθυνον ἀπαραιτήτως, κατὰ δὲ τὸν μέλλοντα αἰῶνα εἴη μοι ἀνάθεμα καὶ κατάθεμα, καὶ ἡ ψυχή μου ταχθείη μετὰ τοῦ Σατανᾶ καὶ τῶν δαιμόνων.

Christians. But if I say these things with hypocrisy and guile, and not out of whole-souled faith and a heart that loves the Christ Who has already come, but through any force, or necessity, or fear, or harassment, or poverty, or debt, or a charge brought against me, or through worldly honour, or certain benefits, or money, or goods promised by anyone, or through any advantage whatsoever at all, or human patronage, or through strife or contention arisen with certain of those who share my faith, or as wishing thereby to take vengeance on Christians as being forsooth a zealot for the law, or even as having been wronged by them, and I am now making a show of becoming a Christian, but afterwards shall wish to deny, and to return again to the Jewish worship, or shall be found eating with the Jews, or keeping feast with them, or fasting with them, or conversing with them in secret, and slandering Christianity, or going off to their synagogues and houses of prayer, and renewing or cherishing these, and do not rather openly refute them and their deeds, and reject their vain faith: now may there come upon me all the curses which Moses wrote in Deuteronomy, and the trembling of Cain, and the leprosy of Gehazi, besides my being also liable without appeal to the penalties of the civil laws; and in the age to come may it be to me anathema and curse, and may my soul be set with Satan and the demons.

III. Ad lib. IV, cap. 27 (ex eodem codice).

III. To Book IV, chapter 27 (from the same codex).

Ὅπως χρὴ ἀναθεματίζειν ἐγγράφως τὴν αἵρεσιν αὐτῶν, τοὺς ἀπὸ Μανιχαίων προσιόντας τῇ ἁγίᾳ τοῦ Θεοῦ καθολικῇ καὶ ἀποστολικῇ Ἐκκλησίᾳ.

How those who come over from the Manichaeans to the holy catholic and apostolic Church of God must anathematize their heresy in writing.

[I] Ἀναθεματίζω Μάνεντα τὸν καὶ Μανιχαῖον καὶ Κούβρικον, ὃς ἐτόλμησεν ἑαυτὸν Παράκλητον ὀνομάζειν, καὶ Ἀπόστολον Ἰησοῦ Χριστοῦ. Ἀναθεματίζω Σκυθιανὸν, καὶ Τερέβινθον τὸν καὶ Κουδᾶν, τοὺς Μάνεντος διδασκάλους. Ἀναθεματίζω Ζαράδην, ὃν ὁ Μάνης θεὸν ἔλεγε πρὸ αὐτοῦ φανέντα παρ' Ἰνδοῖς καὶ Πέρσαις, καὶ Ἥλιον ἀπεκάλει· σὺν αὐτῷ δὲ καὶ τὰς Ζαραδείους ὀνομαζομένας εὐχάς. Ἀναθεματίζω πάντας οὓς ὁ Μάνης ἀνέπλασε θεούς· ἤτοι τὸν τετραπρόσωπον πατέρα τοῦ μεγέθους, καὶ τὸν λεγόμενον πρῶτον ἄνθρωπον, καὶ τὸν Στεφανηφόρον, καὶ τὸν ὀνομαζόμενον Παρθένον τοῦ φωτὸς, καὶ τὸν φεγγοκάστοχον, καὶ πέντε νοερὰ φέγγη, καὶ τὸν καλούμενον Δημιουργὸν, καὶ τὸν ὑπ' αὐτοῦ προβληθέντα δίκαιον κριτὴν, καὶ τὸν ὠμοφόρον τὸν βαστάζοντα τὴν γῆν, καὶ τὸν Πρεσβύτην, καὶ πάντας ἁπλῶς οὓς ὁ Μάνης πλάττει θεοὺς καὶ Αἰῶνας καὶ τῶν Αἰώνων Αἰῶνας, καὶ ὅσα αὐτῷ ἐπραγματεύθη περὶ γιγάντων καὶ ἐκτρωμάτων. Ἀναθεματίζω πάντας τοὺς εἰπόντας ἢ λέγοντας ἢ λέξοντας δύο ἀρχὰς ἀγεννήτους ἀντικαθεστώσας ἀλλήλαις, τὴν μὲν ἀγαθὴν, τὴν δὲ πονηράν. Ἀναθεματίζω Μαρκίωνα, καὶ Οὐαλεντῖνον, καὶ Βασιλείδην, καὶ πάντα ἄνθρωπον τὸν τολμήσαντα

[I] I anathematize Manes, who is also Manichaeus and Cubricus, who dared to name himself Paraclete, and Apostle of Jesus Christ. I anathematize Scythianus, and Terebinthus who is also Cudas, the teachers of Manes. I anathematize Zarades, whom Manes said to be a god who had appeared before him among the Indians and Persians, and whom he called the Sun; and together with him also the prayers named Zaradean. I anathematize all whom Manes fabricated as gods: namely the four-faced father of greatness, and the so-called first man, and the Crown-bearer, and the one named Virgin of the light, and the holder of splendour, and the five intellectual splendours, and the one called Demiurge, and the just judge put forth by him, and the Shoulder-bearer who carries the earth, and the Elder, and simply all whom Manes fashions as gods and Aeons and Aeons of the Aeons, and whatever was composed by him concerning giants and abortions. I anathematize all who have said or say or shall say that there are two unbegotten principles set over against one another, the one good, and the other evil. I anathematize Marcion, and Valentinus, and Basilides, and every man who has dared

Editors' notes and page, col. 1461

Footnotes

(71) ‹anchor: τὸν καὶ Κουδᾶν› · call in col 1461 (printed in the Greek only; Latin col 1462 "qui et Budas" carries no call)

Κουδᾶν. Leg. Βουδᾶν. Cotel.

Κουδᾶν. Read Βουδᾶν. Cotelier.

(printed under page 730)

(72) ‹anchor: καὶ τὸν φεγγοκάστοχον› · call in col 1461 (printed in the Greek only; Latin col 1462 "tum lumine afflatum" carries no call)

Φεγγοκάστοχον. Leg. φεγγοκάτοχον. Id.

Φεγγοκάστοχον. Read φεγγοκάτοχον ["holder of the light"]. The same [Cotelier].

(printed under page 730)

Page

running head: RECOGNITIONES. — APPENDIX.
marginal letters: A ‹Χριστιανῶν. Εἰ δὲ μεθ' ὑποκρίσεως›; B ‹στεύων, ἢ συνομιλῶν αὐτοῖς›; C ‹Ὅπως χρὴ ἀναθεματίζειν›; D ‹γοκάστοχον, καὶ πέντε νοερὰ φέγγη›
old-edition numerals: (none)
other: Greek is the LEFT (odd) column on this page. The heading "III. Ad lib. IV, cap. 27 (ex eodem codice)." is printed full width across both columns; set here once. Foot-note calls (71) after Κουδᾶν and (72) after φεγγοκάστοχον removed; both words are set as printed (the editors' foot notes propose other readings), and φεγγοκάστοχον is rendered by its evident sense. λάθρα printed without iota subscript. The last word is split across the column break (τολ- | μήσαντα): completed from the first line of col. 1464 and set whole here.

PG 1:1462

Editors' notes and page, col. 1462

Page

other: facing Latin version, not set
running head: RECOGNITIONES. — APPENDIX.
other: Latin version: end of piece II, then the Latin title of piece III (the formula of abjuration for converts from the Manichaeans), whose text begins with the numeral "I." The foot notes (71) and (72), printed under the two columns, are editors' prose (Cotelier's conjectures on two Greek words of col. 1461); not set. Ink blots damage a few Latin words in the upper half.

PG 1:1463

Editors' notes and page, col. 1463

Page

other: facing Latin version, not set
running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
other: On this page the Latin is the LEFT (odd) column and the Greek the RIGHT (even) column 1464. Latin version of piece III continued; its second paragraph is numbered "II." No foot notes on this page.

PG 1:1464

ἢ τολμῶντα ἢ τολμήσοντα βλασφημεῖν κατὰ τῆς Παλαιᾶς Διαθήκης, ἢ τῆς Καινῆς, καὶ ἀθετεῖν καὶ ὑβρίζειν Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, καὶ Ἰησοῦν τὸν τοῦ Ναυῆ, καὶ Σαμουὴλ, καὶ Δαβὶδ, καὶ Ἡλίαν, καὶ τοὺς λοιποὺς πάντας προφήτας, καὶ τὰ παρ' αὐτῶν συγγραφέντα. Καὶ ἁπλῶς, ἀναθεματίζω τοὺς βλασφημοῦντας τὸν ἀληθινὸν τοῦ παντὸς ποιητὴν, καὶ μὴ ὁμολογοῦντας ἕνα καὶ τὸν αὐτὸν εἶναι παλαιᾶς καὶ καινῆς Διαθήκης Θεὸν, καὶ τοὺς ἐν ἑκατέρᾳ διαλάμψαντας, ἁγίους εἶναι πιστεύοντας καὶ φίλους Θεοῦ. Ἀναθεματίζω πάντα ἄνθρωπον τὸν μὴ ὁμολογοῦντα ἕνα μόνον εἶναι Θεὸν ἀληθινὸν, ἀγαθόν τε καὶ δημιουργὸν καὶ παντοκράτορα, τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὸν σὺν αὐτῷ καὶ τῷ ἁγίῳ Πνεύματι ἐκ μὴ ὄντων καὶ μηδαμῆ μηδαμῶς ὄντων, τῇ ῥοπῇ τοῦ θελήματος προαγαγόντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, καὶ μὴ δεηθέντα ὕλης τῆς μηδέπω οὔσης, μήτε βυρσῶν καὶ νεύρων καὶ σωμάτων καὶ ἱδρώτων τῶν πονηρῶν ἀρχόντων, οὓς ὁ Μάνης ἀνέπλασεν. Ἀναθεματίζω τοὺς λέγοντας ὅτι τὸ σῶμα ἐκ τῆς πονηρᾶς ἀρχῆς ὑπέστη, καὶ ὅτι φύσει ἔστι τὰ κακά. Ἀναθεματίζω τὸν ληρώδη Μάνεντος μῦθον, ἐν ᾧ φησι μὴ ὅμοιον ἡμῖν διαπεπλάσθαι ὑπὸ τοῦ Θεοῦ τὸν πρῶτον ἄνθρωπον, τουτέστι τὸν Ἀδὰμ, ἀλλὰ ὑπὸ τοῦ Σακλᾶ τοῦ τῆς πορνείας ἄρχοντος, καὶ τῆς Νεβρὼδ, ἣν εἶναι τὴν ὕλην φησὶ, γενέσθαι τὸν Ἀδὰμ καὶ τὴν Εὔαν· καὶ τὸν μὲν θηριόμορφον κτισθῆναι, τὴν δὲ ἄψυχον· καὶ τὴν μὲν Εὔαν ὑπὸ τῆς ἀῤῥενικῆς λεγομένης παρθένου μεταλαβεῖν ζωῆς, τὸν Ἀδὰμ δὲ ὑπὸ τῆς Εὔας ἀπαλλαγῆναι τῆς θηριωδίας. Ἀναθεματίζω τοὺς λέγοντας τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν δοκήσει πεφανερῶσθαι τῷ κόσμῳ, καὶ μὴ ὁμολογοῦντας αὐτὸν σεσαρκῶσθαι ἀληθῶς ἐκ τῆς ἁγίας παρθένου Μαρίας τῆς ἐκ Δαβὶδ καταγομένης, σάρκα τὴν ἀνθρωπίνην καὶ ἡμῖν ὁμοούσιον, καὶ τελείως ἐνανθρωπῆσαι, καὶ τεχθῆναι ἐξ αὐτῆς δι' ἐνναμηνιαίου χρόνου, καὶ ἐπὶ τριακοστὸν ἔτος ἀνθρώποις συναναστραφῆναι, καὶ βαπτισθῆναι ὑπὸ Ἰωάννου τοῦ ἁγιωτάτου προδρόμου καὶ Βαπτιστοῦ ἐν τῷ Ἰορδάνῃ, καὶ ὑπὸ τοῦ οὐρανίου καὶ ἀληθινοῦ καὶ ἀγαθοῦ μαρτυρηθῆναι Πατρὸς, ὡς αὐτὸς εἴη ὁ Υἱὸς αὐτοῦ ὁ ἀληθινὸς Θεὸς καὶ ὁμοούσιος αὐτῷ, σαρκώσει τῇ ἐκ Παρθένου γενόμενος ἄνθρωπος μετὰ τοῦ μεῖναι Θεός.

or dares or shall dare to blaspheme against the Old Testament, or the New, and to set aside and insult Abraham, and Isaac, and Jacob, and Joshua the son of Nun, and Samuel, and David, and Elijah, and all the rest of the prophets, and the things written by them. And simply, I anathematize those who blaspheme the true maker of the universe, and do not confess that the God of the old and the new Testament is one and the same, and do not believe that those who shone forth in each are saints and friends of God. I anathematize every man who does not confess that there is one only true God, both good and creator and almighty, the Father of our Lord Jesus Christ, Who together with Him and the Holy Spirit brought forth, out of things that were not and in no way whatsoever existed, by the inclination of His will, the heaven and the earth and the sea and all things that are in them, and had no need of a matter that did not yet exist, nor of hides and sinews and bodies and sweats of the evil rulers whom Manes fabricated. I anathematize those who say that the body came to be from the evil principle, and that evils exist by nature. I anathematize the silly fable of Manes, in which he says that the first man, that is Adam, was not fashioned by God like to us, but that Adam and Eve came to be from Saclas the ruler of fornication, and from Nebrod, who he says is matter; and that he was created in the form of a beast, and she without soul; and that Eve received a share of life from the so-called male virgin, and Adam was delivered from bestiality by Eve. I anathematize those who say that our Lord Jesus Christ was manifested to the world in appearance, and who do not confess that He was truly made flesh of the holy virgin Mary, descended from David, with flesh that is human and consubstantial with us, and was perfectly made man, and was born of her through a time of nine months, and lived among men to the thirtieth year, and was baptized by John the most holy forerunner and Baptist in the Jordan, and was testified to by the heavenly and true and good Father, that He is His Son, the true God and consubstantial with Him, become man by the incarnation from the Virgin while remaining God.

[II] Ἀναθεματίζω οὖν, ὡς εἴρηται, τοὺς παρὰ ταῦτα φρονοῦντας, καὶ ἄλλον μὲν λέγοντας εἶναι τὸν γεννηθέντα ἐκ Μαρίας, καὶ βαπτισθέντα, μᾶλλον δὲ ὡς αὐτοὶ ληροῦσι βυθισθέντα, ἄλλον δὲ τὸν ἐκ τοῦ ὕδατος ἀνελθόντα καὶ μαρτυρηθέντα, ὃν καὶ ἀγέννητον Ἰησοῦν καὶ Φέγγος ὀνομάζουσιν, ἐν σχήματι ἀνθρώπου φανέντα, καὶ τὸν μὲν εἶναι τῆς κακῆς ἀρχῆς, τὸν δὲ τῆς ἀγαθῆς μυθολογοῦσιν. Ἀναθεματίζω τοὺς λέγοντας δοκήσει παθεῖν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, καὶ ἄλλον μὲν εἶναι τὸν ἐν σταυρῷ, ἕτερον δὲ τὸν πόῤῥωθεν ἑστῶτα καὶ γελῶντα, ὡς ἄλλου ἀντ' αὐτοῦ παθόντος. Ἀναθεματίζω τοίνυν τοὺς μὴ ὁμολογοῦντας αὐτὸν εἶναι τὸν ἐκ τῆς ἁγίας Θεοτόκου καὶ ἀειπαρθένου Μαρίας σαρκωθέντα Θεὸν Λόγον, καὶ γεννηθέντα, καὶ κατ' ἀλήθειαν σταυρωθέντα σαρκὶ, καὶ ἀποθανόντα

[II] I anathematize therefore, as has been said, those who think contrary to these things, and who say that the one born of Mary, and baptized, or rather, as they themselves babble, plunged in the deep, is one, and that the one who came up out of the water and was testified to is another, whom they also name unbegotten Jesus and Splendour, who appeared in the figure of a man; and they tell the fable that the one is of the evil principle, and the other of the good. I anathematize those who say that our Lord Jesus Christ suffered in appearance, and that the one on the cross is one, and the one standing afar off and laughing is another, as though another were suffering in his stead. I anathematize accordingly those who do not confess that He is God the Word, made flesh of the holy Mother of God and ever-virgin Mary, and born, and in truth crucified in the flesh, and dead

Editors' notes and page, col. 1464

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ‹μήσαντα ἢ τολμῶντα›; B ‹ῥοπῇ τοῦ θελήματος›; C ‹ἀπαλλαγῆναι τῆς θηριωδίας›; D ‹Ἀναθεματίζω οὖν, ὡς εἴρηται›
old-edition numerals: (none)
other: Greek is the RIGHT (even) column on this page; Latin left (1463). The column's first printed letters, μήσαντα, complete the word split at the foot of col. 1461 and are set there, not here. Damaged sorts read from context: the final vowel of ἑκατέρᾳ and the second ο of ὁμοούσιον (after ἡμῖν). μηδαμῆ printed without iota subscript. Ἡλίαν here carries a rough breathing on the scan. The Latin numbers the second paragraph "II."; the Greek prints no numeral. Column ends mid-sentence at ἀποθανόντα.

PG 1:1465

ἀληθῶς σαρκὶ, καὶ τριήμερον ἀναστάντα ὡς Θεόν. Ἀναθεματίζω τοὺς τὸν Χριστὸν λέγοντας εἶναι τὸν ἥλιον, καὶ εὐχομένους τῷ ἡλίῳ, ἢ τῇ σελήνῃ, ἢ τοῖς ἄστροις, καὶ ὅλως αὐτοῖς ὡς θεοῖς προσέχοντας, καὶ φανοτάτους θεοὺς ἀποκαλοῦντας· καὶ τοὺς μὴ πρὸς ἀνατολὰς μόνον τῷ ἀληθεῖ Θεῷ εὐχομένους, ἀλλὰ τῇ τοῦ ἡλίου κινήσει συμπεριφερομένους ἐν ταῖς μυρίαις αὐτῶν προσευχαῖς. Ἀναθεματίζω τοὺς τὸν Ζαράδην, καὶ τὸν Βουδᾶν, καὶ τὸν Χριστὸν, καὶ τὸν Μανιχαῖον, καὶ τὸν ἥλιον, ἕνα καὶ τὸν αὐτὸν εἶναι λέγοντας. Ἀναθεματίζω τοὺς τὸν Παράκλητον, ὃν ἐπηγγείλατο πέμπειν ὁ Κύριος, τολμῶντας λέγειν τὸν δείλαιον Μάνεντα, καὶ μὴ ὁμολογοῦντας τὸν ἀληθινὸν Παράκλητον τὸ Πνεῦμα τῆς ἀληθείας, ὃ τοῖς ἁγίοις Χριστοῦ μαθηταῖς καὶ ἀποστόλοις ἐπεφοίτησεν ἐν τῇ τῆς Πεντηκοστῆς ἡμέρᾳ, δι' οὗ καὶ τὰς ὑπὸ τὸν οὐρανὸν διαλέκτους ἔγνωσαν, καὶ νεκροὺς ἤγειραν, καὶ τὰ ἄλλα παράδοξα εἰργάσαντο. Ἀναθεματίζω τοὺς τὰς ἀνθρωπίνας ψυχὰς λέγοντας ὁμοουσίους εἶναι τῷ Θεῷ, καὶ ὑπὸ τῆς ὕλης καταποθῆναι, καὶ καθέζεσθαι νῦν τὸν Θεὸν, καὶ ταύτας ἐξαντλεῖν κάτωθεν διὰ τοῦ ἡλίου καὶ τῆς σελήνης, ἃ καὶ πλοῖα καλοῦσιν. Ἀναθεματίζω τοὺς τὴν μετεμψύχωσιν δοξάζοντας ἣν αὐτοὶ καλοῦσιν μεταγγισμὸν ψυχῶν, καὶ τοὺς τὰς βοτάνας καὶ τὰ φυτὰ καὶ τὸ ὕδωρ καὶ τὰ ἄλλα πάντα, ἔμψυχα εἶναι ὑπολαμβάνοντας, καὶ τοὺς ταῦτα κόπτοντας, ἤτοι λέγοντας, εἰς ἐκεῖνα μεταβληθήσεσθαι φάσκοντας, καὶ ἡμᾶς τοὺς Χριστιανοὺς τοὺς μὴ παραδεχομένους τὰς τοιαύτας μυθολογίας καλοῦντας Ἁπλαρίους. Ἀναθεματίζω τοὺς ἀρνουμένους τὴν τῶν σαρκῶν ἀνάστασιν, καὶ τοὺς ἀπανθρωπίαν διδάσκοντας, καὶ μὴ συγχωροῦντας δίδοσθαι πένησι, καὶ τοὺς τὸ αὐτεξούσιον ἀναιροῦντας, καὶ μὴ ἐφ' ἡμῖν εἶναι λέγοντας τὸ εἶναι καλοῖς ἢ κακοῖς, καὶ τοὺς βρωμάτων ἀπέχεσθαι προστάττοντας, ἃ ὁ Θεὸς ἔκτισεν εἰς μετάληψιν. Ἀναθεματίζω τοὺς τοῖς οἰκείοις οὔροις ἑαυτοὺς μιαίνοντας, καὶ μὴ ἀνεχομένους τὰς ῥυπαρίας αὐτῶν ὕδατι ἀποπλύνειν, ἵνα μὴ μολυνθῇ, φασὶ, τὸ ὕδωρ. Ἀναθεματίζω τοὺς τὴν παρὰ φύσιν ἀσχημοσύνην κατεργαζομένους, οὐ μόνον ἄνδρας, ἀλλὰ καὶ γυναῖκας, τὸν δὲ γάμον ἀποβαλλομένους, καὶ τῆς νενομισμένης πρὸς τὰς γυναῖκας συνουσίας ἀπεχομένους, ἵνα μὴ παιδοποιήσωσι, φασὶ, καὶ ψυχὰς εἰς τὸν βόρβορον τῶν ἀνθρωπίνων ψυχῶν καταγάγωσιν.

truly in the flesh, and risen on the third day as God. I anathematize those who say that Christ is the sun, and who pray to the sun, or to the moon, or to the stars, and altogether give heed to them as gods, and call them most radiant gods; and those who do not pray to the true God towards the east only, but turn about with the motion of the sun in their countless prayers. I anathematize those who say that Zarades, and Buddas, and Christ, and Manichaeus, and the sun are one and the same. I anathematize those who dare to say that the Paraclete, whom the Lord promised to send, is the wretched Manes, and who do not confess the true Paraclete, the Spirit of truth, Who came upon the holy disciples and apostles of Christ on the day of Pentecost, through Whom they both came to know the languages under heaven, and raised the dead, and wrought the other marvels. I anathematize those who say that human souls are consubstantial with God, and were swallowed up by matter, and that God now sits and draws these up from below by means of the sun and the moon, which they also call ships. I anathematize those who hold the transmigration of souls, which they themselves call a decanting of souls, and those who suppose that herbs and plants and water and all other things are ensouled, and who assert that those who cut these, or gather them, will be changed into them, and who call us Christians, who do not accept such fables, Simpletons. I anathematize those who deny the resurrection of the flesh, and those who teach inhumanity and do not allow giving to the poor, and those who do away with free will and say that it is not in our power to be good or bad, and those who command abstinence from foods which God created to be partaken of. I anathematize those who defile themselves with their own urine, and do not bear to wash off their filth with water, lest, they say, the water be polluted. I anathematize those who work unseemliness against nature, not men only but women also, while rejecting marriage and abstaining from the lawful intercourse with women, lest, they say, they beget children and bring souls down into the mire of human souls.

[III] Ἀναθεματίζω καὶ καταθεματίζω πάντας τοὺς Μανιχαίους, καὶ τὰ τούτων φρονήματα καὶ δόγματα, σὺν αὐταῖς ψυχαῖς τε καὶ σώμασι, καὶ τὰ μυσαρὰ, καὶ ἀκάθαρτα, καὶ γοητείας πλήρη μυστήρια, καὶ τὸ καλούμενον αὐτῶν Βῆμα, καὶ πάντα ὅσα τελοῦσιν ἀθέως, ἃ ταῖς Μανιχαϊκαῖς, μᾶλλον δὲ γοητευτικαῖς αὐτῶν περιέχεται βιβλίοις. Ἀναθεματίζω πάντα τὰ δόγματα καὶ συγγράμματα τοῦ Μάνεντος, καὶ τὸ τῶν Ἐπιστολῶν αὐτοῦ βιβλίον, καὶ πάσας τὰς Μανιχαϊκὰς βίβλους· οἷον τὸ νεκροποιὸν αὐτῷ Εὐαγγέλιον, ὅπερ ζῶν καλοῦσι· καὶ τὸν θησαυρὸν τοῦ θανάτου, ὃν λέγουσι Θησαυρὸν ζωῆς· καὶ τὴν καλουμένην Μυστηρίων βίβλον, ἐν ᾗ ἀνατρέπειν πειρῶνται

[III] I anathematize and curse all the Manichaeans, and their opinions and doctrines, together with their very souls and bodies, and their abominable and unclean mysteries, full of sorcery, and what is called their Bema, and all that they godlessly perform, which is contained in their Manichaean, or rather sorcerous, books. I anathematize all the doctrines and writings of Manes, and the book of his Epistles, and all the Manichaean books: such as the Gospel that brings death to him, which they call Living; and the treasure of death, which they call the Treasure of Life; and the book called Of the Mysteries, in which they attempt to overturn

Editors' notes and page, col. 1465

Footnotes

(73) ‹anchor: τὸ νεκροποιὸν αὐτῷ› · call in col 1465 (printed in the Greek only; Latin col 1466 "mortiferum eorum" carries no call)

Αὐτῷ. Leg. αὐτῶν. Cotel.

Αὐτῷ. Read αὐτῶν ["their"]. Cotelier.

(printed under page 732)

Page

running head: 1465 RECOGNITIONES. — APPENDIX. 1466
marginal letters: A ‹ἀληθῶς σαρκὶ, καὶ τριήμερον›; B ‹τηκοστῆς ἡμέρᾳ, δι' οὗ›; C ‹ματίζω τοὺς ἀρνουμένους›; D ‹Ἀναθεματίζω καὶ καταθεματίζω›
old-edition numerals: (none)
other: column begins and ends mid-sentence. Last word πειρῶν-ται is split at the break; its ending ται was seen at the head of the Greek column 1468 (on that page the Greek stands on the right, the Latin on the left, col 1467). The Greek prints no section numeral where the facing Latin has III. (second paragraph). Foot note call (73) after αὐτῷ removed (Cotelier: read αὐτῶν); the English renders αὐτῷ as printed. UNSURE: δίδοσθαι, first letter damaged; μιαίνοντας, gap in the type after μ. Titles of books are in italic on the page (Ἐπιστολῶν, Εὐαγγέλιον, ζῶν, Θησαυρὸν ζωῆς, Μυστηρίων).

PG 1:1466

Editors' notes and page, col. 1466

Page

other: facing Latin version, not set
running head: 1467 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 1468
marginal letters: A ‹rum, et alium Commentariorum›; B ‹ipsius matrem Carossam›; C ‹nacarium, Joannem, Theodotum›; D ‹trem omnipotentem factorem›
old-edition numerals: (none)
other: on this page the Latin stands on the LEFT (col 1467) and the Greek on the right (col 1468), the reverse of the unit rule. The Latin carries the section numeral IV. at "Anathema Manichaeorum quae dicuntur Ecclesiis". Two full-width lines of GREEK run across the foot of the Latin section III (set under col 1468). Foot note (74), Cotelier on Νοτάριοι, stands under this column.

PG 1:1468

νόμον καὶ προφήτας· καὶ τὴν τῶν Ἀποκρύφων· καὶ τὴν τῶν Ἀπομνημονευμάτων· καὶ τὴν γεγραμμένην Ἄδᾳ καὶ Ἀδειμάντῳ, κατὰ Μωϋσέως καὶ τῶν ἄλλων προφητῶν· καὶ τὴν λεγομένην Ἑπτάλογον Ἀγαπίου· καὶ τὴν Ἀριστοκρίτου βίβλον, ἣν ἐνέγραψε Θεοσοφίαν, ἐν ᾗ πειρᾶται δεικνύναι τὸν Ἰουδαϊσμὸν καὶ τὸν Ἑλληνισμὸν καὶ τὸν Χριστιανισμὸν καὶ τὸν Μχνιχαϊσμὸν ἓν εἶναι καὶ τὸ αὐτὸ δόγμα, καὶ ἵνα πιθανὰ δόξῃ λέγειν, καθάπτεται καὶ τοῦ Μάνεντος ὡς πονηροῦ. Ἀναθεματίζω καὶ καταθεματίζω πάντας τοὺς Μανιχαίους, καὶ πᾶσαν αὐτῶν βίβλον, καὶ πᾶσαν εὐχὴν, μᾶλλον δὲ γοητείαν, καὶ πάντας τοὺς ἀρχηγοὺς αὐτῶν, καὶ διδασκάλους, καὶ ἐπισκόπους, καὶ πρεσβυτέρους, καὶ ἐκλεκτοὺς, καὶ ἐκλεκτὰς, καὶ ἀκροατὰς, καὶ μαθητὰς, μετὰ τῶν ψυχῶν αὐτῶν καὶ σωμάτων, καὶ τῆς ἀθέου παραδόσεως. Ἀναθεματίζω τὸν πατέρα Μάνεντος, Πατέκιον, οἷα ψευστὴν καὶ τοῦ ψευδοῦς πατέρα, καὶ τὴν αὐτοῦ μητέρα Κάροσσαν, καὶ Ἱέρακα, καὶ Ἡρακλείδην, καὶ Ἀφθόνιον, τοὺς ὑπομνηματιστὰς καὶ ἐξηγητὰς τῶν τούτου συγγραμμάτων, καὶ τοὺς λοιποὺς αὐτοῦ μαθητὰς ἅπαντας, Σισίννιον τὸν διάδοχον τῆς τούτου μανίας, Θωμᾶν τὸν συνταξάμενον τὸ κατ' αὐτὸν λεγόμενον Εὐαγγέλιον, Βουδᾶν, Ἑρμᾶν, Ἀδὰμ, Ἀδείμαντον, Ζαρούαν, Γαβριάβιον, Ἀγάπιον, Ἱλάριον, Ὀλύμπιον, Ἀριστόκριτον, Σαλμαῖον, Ἰνναῖον, Πάαπιν, Βαραίαν, καὶ προσέτι τοὺς ἐσχάτοις ὕστερον χρόνοις προστατήσαντας τῆς αἱρέσεως Παῦλον καὶ Ἰωάννην τοὺς Καλλινίκης παῖδας, Κωνσταντῖνον τὸν καὶ Σιλουανὸν, Συμεῶνα τὸν καὶ Τῖτον, Γενέσιον τὸν καὶ Τιμόθεον, Ζαχαρίαν, τὸν μισθωτὸν, Ἰωσὴφ τὸν καὶ Ἐπαφρόδιτον, Βαάννην τὸν ῥυπαρὸν, Σέργιον τὸν καὶ Τυχικὸν, καὶ τοὺς τούτου μαθητὰς τοὺς καὶ συνεκδήμους αὐτοῦ καλουμένους Μιχαὴλ, Κανακάριον, Ἰωάννην, Θεόδοτον, Βασίλειον καὶ Ζώσιμον, ὧν οἱ δῆθεν προβαθμιώτεροι, νοτάριοι κατονομαζόμενοι, τὴν τῶν βδελυκτῶν ὀργίων ἐνεχειρίζοντο ἐπιμέλειαν. Πρὸς δὲ τούτοις ἀναθεματίζω τὸν τρισαλιτήριον Καρβέαν, καὶ τὸν ἐκ γένους μὲν αὐτῷ ἀνεψιὸν, ἐπὶ παιδὶ δὲ γαμβρὸν Χρυσόχειρα.

the law and the prophets; and the book of the Apocrypha; and that of the Memoirs; and the one written by Adas and Adeimantus against Moses and the other prophets; and the so-called Heptalogue of Agapius; and the book of Aristocritus, which he entitled Theosophy, in which he tries to show that Judaism and Hellenism and Christianity and Manichaeism are one and the same doctrine, and, that he may seem to say plausible things, he assails Manes too as wicked. I anathematize and curse all the Manichaeans, and every book of theirs, and every prayer, or rather sorcery, and all their leaders, and teachers, and bishops, and presbyters, and elect men, and elect women, and hearers, and disciples, together with their souls and bodies, and their godless tradition. I anathematize the father of Manes, Patecius, as a liar and father of the lie, and his mother Carossa, and Hierax, and Heraclides, and Aphthonius, the commentators and expounders of his writings, and all the rest of his disciples, Sisinnius the successor of his madness, Thomas who composed the Gospel called "according to him", Buddas, Hermas, Adam, Adeimantus, Zaruas, Gabriabius, Agapius, Hilarius, Olympius, Aristocritus, Salmaeus, Innaeus, Paapis, Baraias, and moreover those who afterwards, in the last times, stood at the head of the heresy, Paul and John the sons of Callinice, Constantine also called Silvanus, Symeon also called Titus, Genesius also called Timothy, Zacharias the hireling, Joseph also called Epaphroditus, Baanes the filthy, Sergius also called Tychicus, and his disciples, who were also called his fellow travellers, Michael, Canacarius, John, Theodotus, Basil and Zosimus, of whom those supposedly higher in rank, named notaries, were entrusted with the care of the abominable rites. And besides these I anathematize the thrice-accursed Carbeas, and Chrysocheir, by birth his nephew and through his daughter his son-in-law.

[IV] Ἀνάθεμα ταῖς λεγομέναις τῶν Μανιχαίων Ἐκκλησίαις. Αἵ τινές εἰσιν αὗται· Ἡ Μακεδονία, ἤτοι ἡ ἐν Κολωνείᾳ Κίβοσσα· ἡ Ἀχαΐα, ἤτοι ἡ κατὰ Λυκίαν Ἀργαῖς· ἡ Κολοσσαέων, ἤτοι ἡ Κυνοχωρητῶν· ἡ Ἐφεσίων, ἤτοι ἡ ἐν Μοψουηστίᾳ, καὶ ἡ Φιλιππησίων. Ἀνάθεμα τοῖς μὴ λέγουσι Πατέρα παντοκράτορα ποιητὴν οὐρανοῦ καὶ γῆς καὶ τῶν ἐν αὐτοῖς ὁρατῶν τε πάντων καὶ ἀοράτων, ἀλλὰ μόνον Πατέρα ἐπουράνιον, ἔχοντα μόνην τὴν τοῦ μέλλοντος ἐξουσίαν, ὡς τοῦ παρόντος αἰῶνος καὶ τοῦ κόσμου παντὸς οὐχ ὑπ' αὐτοῦ γενομένων, ἀλλὰ ὑπὸ τοῦ ἐναντίου αὐτῷ τοῦ πονηροῦ κοσμοκράτορος. Ἀνάθεμα τοῖς ὑβρίζουσι μὲν τὴν ἁγίαν Θεοτόκον Μαρίαν, προσποιουμένοις δὲ τιμᾷν αὐτὴν, καὶ νοοῦσιν ἀντὶ ταύτης τὴν ἄνω Ἱερουσαλὴμ, εἰς ἣν, φασὶ, εἰσῆλθε καὶ ἐξῆλθεν ὁ Κύριος· καὶ τοῖς δυσφημοῦσι μὲν τὸν σεβάσμιον σταυρὸν, ὑποκρινομένοις δὲ σέβεσθαι τοῦτον, καὶ νοοῦσιν ἀντ' αὐτοῦ τὸν Χριστὸν, ὃς ἐκτείνας, φασὶ, τὰς χεῖρας τὸν σταυρικὸν τύπον διέγραψε· καὶ τοῖς

[IV] Anathema to the so-called Churches of the Manichaeans. They are these: Macedonia, that is, Cibossa in Colonia; Achaia, that is, Argaïs in Lycia; that of the Colossians, that is, that of the Cynochorites; that of the Ephesians, that is, the one in Mopsuestia; and that of the Philippians. Anathema to those who do not say that the Father almighty is maker of heaven and earth and of all things in them, visible and invisible, but [speak] only of a heavenly Father, having authority over the age to come alone, as though the present age and the whole world had not been made by Him, but by His adversary, the evil ruler of the world. Anathema to those who insult the holy Mother of God, Mary, while pretending to honour her, and who understand in her place the Jerusalem above, into which, they say, the Lord entered and from which He came out; and to those who blaspheme the venerable cross, while feigning to revere it, and who understand in its place Christ, Who, they say, by stretching out His hands traced the figure of the cross; and to those

Editors' notes and page, col. 1468

Footnotes

(74) ‹anchor: προβαθμιώτεροι, νοτάριοι› · call in col 1468 (printed in the Greek only; Latin col 1467 "Notarii nuncupati" carries no call)

Νοτάριοι, κ. τ. λ. Leg. Petri Siculi Historiam, p. 72. Cot.

Νοτάριοι, etc. Read Peter of Sicily's History, p. 72. Cotelier. [The page numeral's second figure is heavily inked; read as 2.]

(printed under page 733)

(75) ‹anchor: ἡ Ἀχαΐα› · call in col 1468 (printed in the Greek only; Latin col 1467 "Achaia" carries no call)

Ἡ Ἀχαΐα, κ. τ. λ. Leg. Petr. Sic. p. 44 et 66. Locus mutilus. Id.

Ἡ Ἀχαΐα, etc. Read Peter of Sicily, pp. 44 and 66. The passage is mutilated. The same [Cotelier].

(printed under page 733)

Page

running head: 1467 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 1468
marginal letters: A ‹ται νόμον καὶ προφήτας›; B ‹σωμάτων, καὶ τῆς ἀθέου›; C ‹Ζαχαρίαν, τὸν μισθωτὸν›; D ‹ρα ποιητὴν οὐρανοῦ›
old-edition numerals: (none)
other: on this page the Greek stands on the RIGHT (col 1468), the Latin on the left. The column opens with ται, the end of πειρῶνται, set whole at the end of col 1465 and not repeated here. The last two lines of the first paragraph (τῶν βδελυκτῶν ... Χρυσόχειρα) run full width across both columns and are set here. The Greek prints no numeral where the Latin has IV. Foot note calls (74) after νοτάριοι and (75) after Ἀχαΐα removed (75: Cotelier calls the place mutilated). UNSURE: the second letter of Μχνιχαϊσμὸν may be a damaged α rather than a printed χ; the breathing of Ἑπτάλογον (italic) is not legible; Ἀργαῖς is printed with the circumflex. Column ends mid-sentence.

PG 1:1469

ἀποστρεφομένοις μὲν τοῦ τιμίου αἵματος καὶ σώματος τοῦ Χριστοῦ κοινωνίαν, ἀποδέχεσθαι δὲ ταύτην σχηματιζομένοις, καὶ νοοῦσιν ἀντὶ ταύτης τὰ ῥήματα τῆς τοῦ Χριστοῦ διδασκαλίας, ὧν, φασὶ, μεταδιδοὺς τοῖς ἀποστόλοις ἔλεγε· Λάβετε, φάγετε, πίετε· καὶ μυσαττομένοις μὲν τὸ βάπτισμα, ὑποκρινομένοις δὲ τοῦτο περὶ πολλοῦ τίθεσθαι, καὶ νοοῦσι ἀντ' αὐτοῦ τὸν Χριστὸν τὸν λέγοντα, φασὶν, ὅτι Ἐγώ εἰμι τὸ ὕδωρ τὸ ζῶν· καὶ τοῖς ἐκτρεπομένοις μὲν τὴν καθολικὴν Ἐκκλησίαν, τιμᾷν δὲ λέγουσι ταύτην καὶ νοοῦσιν ἀντ' αὐτῆς τά τε ἴδια συνέδρια καὶ συνακτήρια, καὶ Ἰωάννην τὸν ἀδελφὸν Παύλου τοῦ τῆς αἱρέσεως αὐτῶν ἀρχηγοῦ.

who turn away from the communion of the precious blood and body of Christ, while making a show of accepting it, and who understand in its place the words of Christ's teaching, which, they say, He was imparting to the apostles when He said: Take, eat, drink; and to those who loathe baptism, while feigning to set great store by it, and who understand in its place Christ, Who says, as they allege, I am the living water; and to those who turn away from the catholic Church, yet say that they honour it, and understand in its place both their own assemblies and meeting-places, and John the brother of Paul, the leader of their heresy.

[V] Ἀνάθεμα τοίνυν πᾶσι τοῖς εἰρημένοις, καὶ τοῖς τὰ ὅμοια φρονοῦσι· καὶ ἀποβαλλομένοις μὲν τὰς Ἐκκλησίας τῶν Χριστιανῶν, οὓς αὐτοὶ καλοῦσι Ῥωμαίους· καὶ ὑβρίζουσι μὲν τὴν ἁγίαν Θεοτόκον Μαρίαν, καὶ τὸν τίμιον σταυρὸν, καὶ τὰς ἱερὰς εἰκόνας, καὶ τὸ σωτήριον βάπτισμα· καὶ ἀποστρεφομένοις μὲν τὴν τῶν θείων μυστηρίων μετάληψιν, ὀμφαλοῖς δὲ βρεφῶν κεκαυμένοις εἰς κάθαρσιν, μᾶλλον δὲ μολυσμὸν ψυχῶν, κεχρημένοις, καὶ τὰ ἴδια βρώματα τούτοις καταμιαίνουσιν. Ἀνάθεμα τοῖς τῇ βρώσει τῶν θνησιμαίων μολυνομένοις· καὶ τοῖς πᾶσαν μὲν ἐκτρεπομένοις Χριστιανικὴν νηστείαν, κατὰ δὲ τὸν καιρὸν τῆς δοκούσης αὐτοῖς Τεσσαρακοστῆς, τυροῦ τε καὶ γάλακτος ἐμφορουμένοις. Ἀνάθεμα τοῖς ἀρνουμένοις ἢ νοθεύουσι τὰ τέσσαρα τοῦ Χριστοῦ Εὐαγγέλια, καὶ τὰς τοῦ ἁγίου Παύλου τοῦ ἀποστόλου Ἐπιστολάς· καὶ ἀντὶ μὲν τοῦ δημιουργοῦ τῶν ἁπάντων Θεοῦ, σεβομένοις τὸν λεγόμενον ἄρχοντα τοῦ κόσμου τούτου· ἀντὶ δὲ τοῦ ἀποστόλου Παύλου, τὸν τῆς Καλλινίκης υἱὸν Παῦλον τιμῶσι, καὶ τοὺς μὲν τέσσαρας αὐτοῦ μαθητὰς εἰς τύπον τῶν Εὐαγγελίων δεχομένοις, τοῖς δὲ ἑτέροις τρισὶ τὸ τῆς Τριάδος ἐπιφημίζουσιν ὄνομα. Ἀνάθεμα τοῖς συμφθειρομένοις ἀδελφῇ καὶ πενθερᾷ καὶ νύμφῃ· καὶ τοῖς κατὰ τὴν πρώτην τοῦ Ἰαννουαρίου μηνὸς, εἰς ἑορτὴν δῆθεν ἀθροιζομένοις, μετὰ δὲ τὴν ἑσπερινὴν μέθην ἀποσβεννύουσι τὰ φῶτα, σαρκικῶς τε ἀλλήλοις ἐνασελγαίνουσι, καὶ μηδεμιᾶς ὅλως φειδομένοις φύσεως ἢ συγγενείας ἢ ἡλικίας. Ἀνάθεμα τοῖς μηδέποτε δι' ὅρκου ἀληθεύουσιν, ἀλλ' ἐξεπίτηδες ἀεὶ ψευδομένοις καὶ ἐπιορκοῦσι, κατὰ τὴν τοῦ τρικαταράτου Μάνεντος διδασκαλίαν, οὕτω λέγοντος· Οὐκ εἰμὶ ἄσπλαγχνος ὥσπερ ὁ Χριστὸς, οὐδὲ ἀρνήσομαι τὸν ἀρνησάμενόν με ἔμπροσθεν τῶν ἀνθρώπων, ἀλλὰ καὶ τὸν ψευδόμενον διὰ τὴν οἰκείαν σωτηρίαν, καὶ τὸν διὰ φόβον ἀρνούμενον τὴν ἰδίαν πίστιν, μετὰ χαρᾶς προσδέξομαι. Ἐὰν δὲ μὴ ἐξ ὅλης ψυχῆς ταῦτα φρονῶ καὶ λέγω, ἐγὼ ὁ δεῖνα, ἀλλὰ μεθ' ὑποκρίσεως ἐποίησα τοὺς προκειμένους ἀναθεματισμοὺς, ἀνάθεμά μοι εἴη καὶ κατάθεμα, ἔν τε τῷ νῦν αἰῶνι, καὶ ἐν ιῷ μέλλοντι, καὶ κατακριθείη καὶ ἀπόλοιτο ἡ ψυχή μου, καὶ διηνεκῶς ταρταρωθείη.

[V] Anathema, therefore, to all the aforesaid, and to those who think the like; and who reject the Churches of the Christians, whom they themselves call Romans; and who insult the holy Mother of God, Mary, and the precious cross, and the sacred images, and saving baptism; and who turn away from the partaking of the divine mysteries, but use the burnt navel-cords of infants for the purification, or rather the defilement, of souls, and pollute their own foods with these. Anathema to those who defile themselves by eating animals that have died of themselves; and to those who turn away from every Christian fast, but at the season of what they take to be Lent gorge themselves on cheese and milk. Anathema to those who deny or adulterate the four Gospels of Christ and the Epistles of the holy apostle Paul; and who, in place of God the creator of all things, worship the so-called ruler of this world; and in place of the apostle Paul honour Paul the son of Callinice, and receive his four disciples as a figure of the Gospels, while bestowing on the other three the name of the Trinity. Anathema to those who corrupt themselves with sister and mother-in-law and daughter-in-law; and to those who on the first day of the month of January gather as though for a feast, and after the evening's drunkenness put out the lights, and wanton carnally with one another, sparing no sex or kinship or age whatsoever. Anathema to those who never speak the truth on oath, but always deliberately lie and forswear themselves, according to the teaching of the thrice-accursed Manes, who speaks thus: I am not without compassion like Christ, nor will I deny him who has denied me before men, but both him who lies for his own safety and him who through fear denies his own faith I will receive with joy. But if I, So-and-so, do not think and say these things with my whole soul, but have made the foregoing anathemas with hypocrisy, let anathema and curse be upon me, both in the present age and in the age to come, and may my soul be condemned and perish, and be cast into Tartarus for ever.

[VI] Ταῦτα τοῦ προσερχομένου λέγοντος ἐπ' ἐκκλησίας, ποιοῦμεν αὐτὸν Χριστιανὸν, εἴτ' οὖν ἡγούμεθα ὡς ἀβάπτιστον Χριστιανὸν, οἷα τυχόν ἐστι τὰ τῶν Χριστιανῶν

[VI] When the one who comes forward has said these things before the church, we make him a Christian, that is to say, we regard him as an unbaptized Christian, such as, for instance, are the Christians'

Editors' notes and page, col. 1469

Footnotes

(76) ‹anchor: καὶ Ἰωάννην› · call in col 1469 (printed in the Greek, after Ἰωάννην; no call shows in Latin col 1470)

Καὶ Ἰωάνν. Forte aliquid deest. Vide Petr. Sic., p. 50. Id.

Καὶ Ἰωάνν. Perhaps something is missing. See Peter of Sicily, p. 50. The same [Cotelier].

(printed under page 734)

Page

running head: 1469 RECOGNITIONES. — APPENDIX. 1470
marginal letters: A ‹ἀποστρεφομένοις μὲν τοῦ τιμίου›; B ‹σίας τῶν Χριστιανῶν›; C ‹καὶ ἀντὶ μὲν τοῦ δημιουργοῦ›; D ‹Οὐκ εἰμὶ ἄσπλαγχνος›
old-edition numerals: (none)
other: column begins and ends mid-sentence. Last word Χρι-στιανῶν is split at the break; its ending στιανῶν was seen at the head of the Greek column 1472 and is not repeated there. The Greek prints no numerals where the Latin has V. and VI. Foot note call (76) after Ἰωάννην removed (Cotelier: perhaps something is missing; the foot note runs across both columns). UNSURE: a water stain covers the left of the lines from καὶ νύμφῃ to ἀεὶ ψευδομένοις; ἑσπερινὴν, σαρκικῶς, φειδομένοις and μηδέποτε are read through it. ιῷ may be a damaged τ rather than a printed ι. Scripture words (Λάβετε, φάγετε, πίετε; Ἐγώ εἰμι τὸ ὕδωρ τὸ ζῶν) are in italic, with no reference printed.

PG 1:1470

Editors' notes and page, col. 1470

Page

other: facing Latin version, not set
running head: 1469 RECOGNITIONES. — APPENDIX. 1470
marginal letters: A ‹signavit; iis quoque qui›; B ‹manos vocant, Ecclesias›; C ‹Dei, colunt eum qui›; D ‹negaverit; quinimo eum›
old-edition numerals: (none)
other: the Latin carries the section numerals V. ("Anathema ergo omnibus dictis") and VI. ("Haec dicente eo qui accedit"); the facing Greek prints neither. The one foot note of the page, (76), runs across the foot of both columns and belongs to the Greek call after Ἰωάννην (Cotelier: perhaps something is missing).

PG 1:1471

Editors' notes and page, col. 1471

Page

other: facing Latin version, not set
running head: 1471 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 1472
marginal letters: A ‹norum pueri qui baptizandi›; B ‹rhetoricam; Aristaeus›; C ‹lemus, sationis tritici›; D ‹talia quaedam mihi acciderunt›
old-edition numerals: (none)
other: on this page the Latin stands on the LEFT (col 1471) and the Greek on the right (col 1472). Three Latin stretches: the end of the abjuration formula; the Latin of piece IV (inventors of the arts); the Latin of piece V. The two full-width captions (IV. Ad lib. V, cap. 20 ...; V. Ad lib. X, cap. 10.) are set once under col 1472. UNSURE for the settle step: the Latin facing piece V looks like the Recognitions' own Latin (Rufinus, X, 10) set beside the Greek fragment rather than a version made from the Greek; treated here as facing Latin and not set. Foot note (77), a conjecture on πλευστικήν, stands under this column.

PG 1:1472

παιδία τὰ μέλλοντα βαπτίζεσθαι· τῇ δὲ δευτέρᾳ ἡμέρᾳ τοῖς κατηχουμένοις συναριθμοῦμεν, λέγοντες ἐπ' αὐτῷ τὴν εὐχὴν ἣν ἐπὶ τῶν κατηχουμένων παίδων φαμέν· καὶ τῇ ἑξῆς χρώμεθα ταῖς τῶν ἐξορκισμῶν εὐχαῖς· καὶ οὕτως ἀκολούθως ἐπιτελοῦμεν πάντα τὰ ἐπὶ τῷ βαπτίσματι νενομισμένα.

little children who are about to be baptized; and on the second day we number him among the catechumens, saying over him the prayer which we say over children who are catechumens; and on the next day we use the prayers of the exorcisms; and so, in due order, we complete all that is customary at baptism.

(IV. Ad lib. V, cap. 20. (ex codd. Reg. 919, 1769, 2216).

IV. On Book V, chapter 20 (from the Royal manuscripts 919, 1769, 2216).

1. Ὁ Ζεὺς ἐφεῦρε πλευστικήν· Ποσειδῶν, κυβερνητικήν· Ἥφαιστος, χαλκευτικήν· Ἀσκληπιὸς, ἰατρικήν· Ἀπόλλων, μουσικήν· Ἀθηνᾶ, ὑφαντικήν· Ἄρτεμις, κυνηγετικήν· Ἥρα, στολισμόν· Δημήτηρ, γεωργίαν· Φοίνικες, γράμματα· Ὅμηρος, ποίησιν· Ζήνων ὁ Ἐλεάτης, διαλεκτικήν· Κόραξ ὁ Συρακούσιος, ῥητορικήν· Ἀρισταῖος, μελισσῶν καρπόν· Τριπτόλεμος, σίτου σπόρον· Σόλων ὁ Ἀθηναῖος καὶ ὁ Σπαρτιάτης Λυκοῦργος, νόμους· ὁ Παλαμήδης, γραμμάτων σύνταξιν, ἀριθμοὺς, μέτρα καὶ σταθμούς· Αἰγύπτιοι, γεωμετρίαν· Χαλδαῖοι, ἀστρολογίαν καὶ γενεθλιαλογίαν· Ἄραβες καὶ Φρύγες, οἰωνοσκοπίαν· Μῆδοι καὶ Πέρσαι, μαγείαν καὶ γοητείαν καὶ φαρμακείαν· Τυῤῥηνοὶ, τειχίζειν πόλεις.

1. Zeus invented the art of sailing; Poseidon, that of steering; Hephaestus, that of the smith; Asclepius, medicine; Apollo, music; Athena, weaving; Artemis, hunting; Hera, attire; Demeter, husbandry; the Phoenicians, letters; Homer, poetry; Zeno the Eleatic, dialectic; Corax the Syracusan, rhetoric; Aristaeus, the produce of bees; Triptolemus, the sowing of grain; Solon the Athenian and the Spartan Lycurgus, laws; Palamedes, the ordering of letters, numbers, measures and weights; the Egyptians, geometry; the Chaldeans, astrology and the casting of nativities; the Arabs and Phrygians, augury; the Medes and Persians, magic and sorcery and the use of drugs; the Tyrrhenians, the walling of cities.

2. Σημείωσαι, τίνες γεγόνασιν ἀρχηγοὶ τεχνῶν καὶ ἐπιστημῶν· Ἀπελλῆς, βοτανικῆς· Δημοσθένης, ῥητορικῆς· Παπινιανὸς, νομοθεσίας· Ἀντίνος (al. Ἀντύλος), λογχοποιίας (al. λοχοποιίας)· Εὐρύνοος, τοξικῆς (al. τοξοσύνης)· Εὐρύδαμνος Μεσήνιος, θώρακος πολεμικοῦ· Εὔανδρος, κνημῖδος καὶ ἀσπίδος· Ὀππιανὸς, ἁλιευτικῆς· Τριπτόλεμος, σπορᾶς σίτου· Πάμφιλος, ζωγραφικῆς· Τίφυς, ναυτικῆς· Ἄργος, ναυπηγίας, ἐξ οὗ καὶ Ἀργοναῦται· Ἀρχιμήδης, μηχανικῆς.

2. Note who were the founders of arts and sciences: Apelles, of the knowledge of herbs; Demosthenes, of rhetoric; Papinian, of legislation; Antinus (otherwise Antylus), of spear-making (otherwise of the making of ambushes); Eurynous, of archery (otherwise of bowmanship); Eurydamnus the Messenian, of the breastplate of war; Evander, of the greave and the shield; Oppian, of fishing; Triptolemus, of the sowing of grain; Pamphilus, of painting; Tiphys, of seamanship; Argus, of shipbuilding, from whom the Argonauts also are named; Archimedes, of mechanics.

V. Ad lib. X, cap. 10.

V. On Book X, chapter 10.

Καὶ ὁ πατήρ· Σύγγνωθί μοι, ὦ τέκνον· οἱ μὲν γὰρ χθές σου λόγοι ἀληθεῖς ὄντες συνελογίσαντό μοι συνθέσθαι σοι· ἡ δὲ ἐμὴ συνείδησις μικρά με ὥσπερ πυρετοῦ ἔλλειμμα πρὸς ἀπιστίαν βραχέα βασανίζει· σύνοιδα γὰρ ἐμαυτῷ τὰ τῆς γενέσεως πάντα μοι ἀποτελεσθέντα. Κἀγὼ ἀπεκρινάμην· Συννόησόν μοι, ὦ πάτερ, οἵαν φύσιν ἔχει τὸ μάθημα, ἐξ ὧν ἐγώ σοι συμβουλεύω. Μαθηματικῷ συμβαλὼν, εἰπὲ πρῶτον αὐτῷ ὅτι τάδε μοι φαῦλα ἐν τῷδε τῷ χρόνῳ γέγονεν· ἐκ τίνος ἄρα μοι τῶν ἀστέρων γέγονε μαθεῖν ἤθελον. Καὶ ἐρεῖ ὅτι τοὺς χρόνους κακοποιὸς διεδέξατο Ἄρης ἢ Κρόνος ἢ τούτων τις ἀποκαταστατικὸς ἐγένετο· ἢ τὸν ἐνιαυτὸν τοῦτόν τις ἐπεθεώρησεν ἐκ τετραγώνου, ἢ διαμέτρου, ἢ συνὼν, ἢ κεκεντρωμένος ἢ παρὰ αἵρεσιν, ὁμῶς καὶ ἄλλα μυρία εἰπεῖν ἔχει· πρὸς τούτοις δὲ, ἢ ἀγαθοποιὸς κακῷ ἀσύνετος ἦν, ἢ ἀνεπιθεώρητος, ἢ ἐν σχήματι, ἢ παρὰ αἵρεσιν, ἢ ἐν ἐκλείψει, ἢ ἀνεπισύναφος, ἢ ἐν ἀμαυροῖς ἀστροῖς· καὶ ὁμῶς πολλῶν προφάσεων οὐσῶν, πρὸς ἃ ἤκουσε τὰς ἀποδείξεις παρασχεῖν ἔχει. Μετὰ τοῦτον οὖν τὸν μαθηματικὸν ἑτέρῳ προσελθὼν, τὰ ἐναντία εἰπέ· Ὅτι τόδε μοι τὸ ἀγαθὸν ἐν τῷδε τῷ χρόνῳ γέγονε· σὺ δὲ τὸν χρόνον τὸν αὐτὸν λέγε· ἀπαίτει δὲ ἐκ τίνος ἄρα

And my father [said]: Forgive me, my child; for your words of yesterday, being true, reasoned me into agreeing with you; yet my conscience, like the remnant of a fever, torments me a little, for a short while, towards unbelief; for I am conscious within myself that all the things of my nativity have been fulfilled for me. And I answered: Consider with me, father, what nature this science has, from what I advise you. Meet with an astrologer, and first say to him: Such and such ills befell me at such a time; I wished to learn from which of the stars, then, it befell me. And he will say that a malefic Ares or Kronos took over the times, or that one of these was in its periodic return; or that one looked upon this year from the square, or from opposition, or in conjunction, or placed at a centre, or contrary to its sect, and he has countless other things to say likewise; and besides these, that either a benefic was unjoined to a malefic, or unaspected, or in configuration, or contrary to its sect, or in eclipse, or without contact, or among dim stars; and all the same, there being many pretexts, he is able to furnish proofs to suit what he has heard. After this astrologer, then, go to another and say the opposite: Such and such a good befell me at such a time; but state the same time; and demand from which, then,

Editors' notes and page, col. 1472

Footnotes

(77) ‹anchor: Ὁ Ζεὺς ἐφεῦρε πλευστικήν› · call in col 1472 (printed in the Greek, after πλευστικήν in the first line of paragraph 1; the foot note itself stands under Latin col 1471, whose matching lines lie above the imaged part of the page, so a call there is not confirmed)

Πλευστικήν. Forte πλαστικήν.

Πλευστικήν ["the art of sailing"]. Perhaps πλαστικήν ["the art of moulding"].

(printed under page 735)

Page

running head: 1471 S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 1472
marginal letters: A ‹στιανῶν παιδία τὰ μέλλοντα›; B ‹σιος, ῥητορικήν· Ἀρισταῖος›; C ‹πιανὸς, ἁλιευτικῆς›; D ‹ἐκ τίνος ἄρα μοι τῶν ἀστέρων›
old-edition numerals: (none)
other: the Greek stands on the RIGHT on this page. The column opens with στιανῶν, the end of Χριστιανῶν, set whole at the end of col 1469 and not repeated here. Both captions are printed full width across the two columns and are set once here; the first opens with a stray round bracket that is never closed; its book numeral is a small capital v. A new piece (IV) begins here, and piece V after it. The numerals 1. and 2. are printed at the paragraph heads of piece IV. Foot note call (77) after πλευστικήν removed (the note conjectures πλαστικήν). The bracketed (al. ...) variants are printed in the text and kept. UNSURE: πρῶτον (the page looks like πρῶτεν, taken as a damaged ο); the breathings of Ἐλεάτης, Ὀππιανὸς and ἁλιευτικῆς are not legible; the first letter of Ὀππιανὸς is open at the top on the scan and could be read as Υ (taken as a damaged Ο, with the facing Latin Oppianus; Q1 re-read, not resolved); ὁμῶς (twice) and ἀστροῖς carry the circumflex as printed; ἀσύνετος is printed where the sense and the facing Latin (asyndetus) point to ἀσύνδετος, left as printed and rendered "unjoined". The left end of the first caption (numeral and opening bracket) lies outside the column images and was not re-read by Q1. Column ends mid-sentence.

PG 1:1473

τῆς γενέσεως τοῦτο γέγονε· καὶ ὅμως, ὡς προεῖπον, ἔχει, σοῦ καταψευσαμένου, αὐτὸς ἐκ πολλῶν σχημάτων ἕν τι εὑρεῖν σχῆμα, καὶ δεύτερον, καὶ τρίτον, καὶ πλείονα, ὡς αὐτὸ ἐνεργῆσαν, ὅθεν τὰ ἀγαθὰ ἐρεῖ γεγενῆσθαι· ἀδύνατον γὰρ ἐν πάσῃ γενέσει ἀνθρώπων, μὴ ἐν πάσῃ ὥρᾳ τῶν ἀστέρων, τοὺς μὲν καλῶς κεῖσθαι, τοὺς δὲ κακῶς· κύκλος γάρ ἐστιν ἰσομερὴς ποικίλος, ἀπείρους ἔχων τὰς προφάσεις, πρὸς ἃς ἕκαστος εἰπεῖν ἔχει ὃ θέλει· ὃν γὰρ τρόπον ἐπὶ τῶν λοξῶν ὀνείρων ἐνίοτε οὐδὲν νοοῦμεν, ἀποβάντων δὲ οἰκειοτάτην προσφέρομεν ἐπίλυσιν· οὕτως καὶ τὸ μάθημα· πρὸ τοῦ τι ἀποτελεσθῆναι, οὐδὲν σαφὲς ἡμῖν μηνῦσαι δύναται· μετὰ δὲ τὴν τοῦ γενομένου ἱστορίαν, τότε πρόδηλος ἡ τῆς ἐκβάσεως αἰτία φαίνεται· πολλάκις μὲν οὖν οἱ προλέγοντες πταίουσι, καὶ μετὰ τὴν ἔκβασιν ἑαυτοὺς μέμφονται, λέγοντες ὅτι τόδε ἦν τὸ ποιῆσαν, καὶ οὐκ εἴδομεν. Τὸ μὲν οὖν καὶ τοὺς πάνυ ἐπιστήμονας πταίειν, γίνεται διὰ τὸ μὴ εἰδέναι, ὡς χθὲς ἔφην, ποῖα πάντως τῆς γενέσεως αἴτια γίνεται, ποῖα δὲ οὐ πάντως, καὶ ποῖα πάντως ποιῆσαι ἐπιθυμοῦμεν, οὐ πάντως δὲ ποιοῦμεν· ὅτι ἥδε ἡ αἰτία ἡμῖν τοῖς μυστήριον μεμαθηκόσι, σαφής ἐστιν· ὅτι ἐλεύθερον ἔχοντες λογισμὸν, ἐνίοτε ἐπέχειν ταύτην βουλευσάμενοι, νενικήκαμεν· οἱ δὲ ἀστρολόγοι τοῦτο αὐτὸ τὸ μυστήριον, περὶ πάσης προαιρέσεως ἀποφηνάμενοι ἐξ ἀρχῆς, πταίσαντες τοὺς κλιμακτῆρας ἐπενόησαν, εἰς ἀδηλότητα ποιούμενοι τὴν προαίρεσιν, ὡς χθὲς ἀπεδείξαμεν. Σὺ δὲ τοῦ λοιποῦ πρὸς ταῦτα εἴ τι ἔχεις εἰπεῖν, λέγε. Καὶ ὀμόσας ἀπεκρίνατο, μηδὲν τούτων ἀληθέστερον εἶναι ὧν εἶπας.

of my nativity this has come about; and all the same, as I said before, he is able, though you have lied, to find for himself out of many configurations some one configuration, and a second, and a third, and more, as that which wrought it, from which he will say that the good things have come about. For it is impossible, in any nativity of men, that at any hour some of the stars should not be well placed and others ill; for it is a circle of equal parts, manifold, having endless pretexts, with regard to which each man can say what he will. For just as with ambiguous dreams we sometimes understand nothing, but when they have come to pass we offer a most fitting solution, so also is this science: before a thing is brought to pass, it can disclose nothing clear to us; but after the account of what has happened, then the cause of the outcome appears evident. Often, then, those who foretell stumble, and after the outcome blame themselves, saying: It was such and such that did it, and we did not see. Now that even the very skilled stumble comes about through their not knowing, as I said yesterday, which things come to be in every case as caused by the nativity, and which not in every case, and which things we in every case desire to do, yet do not in every case do. For to us who have learned the mystery this cause is clear: that, having a free power of reasoning, we have sometimes, on resolving to hold this [desire] in check, prevailed. But the astrologers, having from the beginning made their pronouncement about every choice, when they stumbled devised this very mystery, the climacterics, reducing choice to uncertainty, as we showed yesterday. But for the rest, if you have anything to say to this, say it. And with an oath he answered that nothing is truer than these things which you have said.

Editors' notes and page, col. 1473

Footnotes

(78) ‹anchor: not visible in the page-foot image; lemma Αἴτια› · call in col 1473 (Greek column, by the lemma; the call stands above the imaged part of the page and no call shows in Latin col 1474)

Αἴτια. Al. αἰτία.

Αἴτια ["causes"]. Elsewhere αἰτία ["the cause"].

(printed under page 736)

(79) ‹anchor: λέγε. Καὶ ὀμόσας› · call in col 1473 (printed in the Greek only; Latin col 1474 "Et pater" carries no call)

Καὶ ὀμόσ. Al. καὶ ὁ πατήρ.

Καὶ ὀμόσ. ["And having sworn"]. Elsewhere καὶ ὁ πατήρ ["and the father"].

(printed under page 736)

Page

running head: 1473 RECOGNITIONES. — APPENDIX. 1474
marginal letters: A ‹τῆς γενέσεως τοῦτο γέγονε›; B ‹καὶ μετὰ τὴν ἔκβασιν›; C ‹ὀμόσας ἀπεκρίνατο›
old-edition numerals: (none)
other: column begins mid-sentence and ends with the end of piece V; the Greek fills about half the column. The five full-width lines beneath it are LATIN (the longer Latin running on under the Greek), not Greek, and are not set. After the foot notes an ornamental rule closes the Appendix; the rest of the page is blank (show-through from the following leaf only). Foot note calls (78) after αἴτια (al. αἰτία) and (79) after ὀμόσας (al. καὶ ὁ πατήρ) removed. UNSURE: ταύτην and τοῦτο (αὐτὸ τὸ μυστήριον) have damaged final letters; the accent of ἀδύνατον is not clear.

PG 1:1474

Editors' notes and page, col. 1474

Page

other: facing Latin version, not set
running head: 1473 RECOGNITIONES. — APPENDIX. 1474
marginal letters: A ‹mathematicum, et dicito contraria›; B ‹qua viderint homines›; C ‹quia libertatem habentes arbitrii›
old-edition numerals: (none)
other: the Latin of piece V ends in six lines set full width across both columns (from "humanorum gestorum incertus est exitus" to "his quae prosecutus es."; Q1 counted six on the page, where this note and notes/n1473.md said five; n1473 not rewritten here). UNSURE for the settle step: this Latin looks like the Recognitions' own text (X, 10-12) rather than a version made from the Greek; treated as facing Latin and not set. Foot note (79) stands under this column, (78) under the Greek; both are called in the Greek only and are set under col 1473 (notes/n1473.md). An ornamental rule closes the Appendix; the rest of the page is blank.