PG 2 · cols. 633–646

Ephraim archiepiscopus Chersonis, Narratio de miraculo quod in puero factum est a S. Clemente martyre

Editors' preface

PG 2:633

ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ

OF OUR FATHER AMONG THE SAINTS

ΕΦΡΑΙΜ

EPHRAIM

ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΧΕΡΣΩΝΟΣ

ARCHBISHOP OF CHERSON

ΠΕΡΙ ΤΟΥ ΘΑΥΜΑΤΟΣ ΤΟΥ ΓΕΓΟΝΟΤΟΣ ΕΙΣ ΠΑΙΔΑ ΥΠΟ ΤΟΥ ΑΓΙΟΥ ΙΕΡΟΜΑΡΤΥΡΟΣ ΚΛΗΜΕΝΤΟΣ.

ON THE MIRACLE WROUGHT UPON A CHILD BY THE HOLY HIEROMARTYR CLEMENT.

SANCTI PATRIS NOSTRI

OF OUR HOLY FATHER

EPHRAIM

ARCHIEPISCOPI CHERSONIS

ARCHBISHOP OF CHERSON

DE MIRACULO QUOD IN PUERO FACTUM EST A S. CLEMENTE SACRO MARTYRE.

ON THE MIRACLE WHICH WAS WROUGHT UPON A CHILD BY ST. CLEMENT THE HOLY MARTYR.

(COTEL., Patres apostolici, I, 813.)

(Cotelerius, Apostolic Fathers, I, 813.)

MONITUM.

ADMONITION.

Quam ex ms. Regio 804, damus Homiliam Ephraimi, vel Ephraemi, Ephraemii, Ephraem, et Ephremi, Chersonis archiepiscopi, aiunt, aut episcopi, atque martyris, additur ab aliis, exstat quoque in bibliotheca Augustana, et in Scorialensi, necnon alibi procul dubio : atque Latine edita fuit ex Metaphraste per Surium, ad Novembris diem 23, neque omittitur a Leone Allatio, in Diatriba de Simeonum scriptis. Monet praeterea diligentissimus vir de ejusdem Ephraemii Chersonis tractatu Περὶ τῶν θαυμάτων τοῦ ἁγίου Κλήμεντος, incipiente sic : Ἐξελθόντος Φιλίππου τοῦ ἀποστόλου τῆς Γαλιλαίας. Illum ego si potuissem reperire, praesentem, frater fratrem non deseruisset. COT.

The Homily which we give from Royal manuscript 804 of Ephraim, or Ephraem, Ephraemius, Ephraem, and Ephrem, archbishop—so they say—or bishop of Cherson, and martyr, as is added by others, is extant also in the Augsburg Library and in the Escorial, as well as elsewhere without doubt; and it was published in Latin from Metaphrastes by Surius at the twenty-third day of November, nor is it omitted by Leo Allatius in his Diatribe on the Writings of the Simeons. Moreover, that most diligent man gives notice of a treatise of the same Ephraemius of Cherson, On the Miracles of Saint Clement, beginning thus: "When Philip the Apostle had gone forth from Galilee." Had I been able to find that work, brother would not have forsaken brother here present. Cotelerius.

I. Θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ, εὔκαιρον μετὰ τοῦ Προφήτου εἰπεῖν σήμερον· καὶ Ὡς θαυμαστὰ τὰ ἔργα σου, Κύριε! καὶ Τίς Θεὸς μέγας ὡς ὁ Θεὸς ἡμῶν; καὶ, Σὺ εἶ ὁ Θεὸς ὁ ποιῶν θαυμάσια μόνος. Καὶ τί γὰρ ἂν ἄλλο τι προοίμιον τῷ παρόντι λόγῳ προθήσομαι; Ἀπὸ γὰρ τεχνικῶν μεθόδων τὸ παρὸν ὑπέρκειται θαῦμα, θαύματος πολλῶν ὑπερανεστηκότος θαυμάτων, καὶ προφητικῶν αὐτῶν θαυμάτων ὑπερεξέχοντος, ὡς ὁ λόγος δηλώσειεν.

I. Wonderful is God in His saints (Ps. 67:36), it is seasonable to say today with the Prophet; and, How wonderful are Thy works, O Lord! (Ps. 91:6) and, What God is great as our God? and, Thou art the God Who alone doest wonders (Ps. 76:14–15). For what other exordium indeed shall I set before the present discourse? For the present miracle surpasses technical methods, a miracle rising above many miracles, and excelling the prophetic miracles themselves, as the discourse will show.

II. Καὶ οἶδα ὅτι ποθεῖτε οἷον καὶ τίνος τὸ θαῦμα μαθεῖν, καὶ εἰπεῖν ἡμᾶς κατεπείγεσθε· τὸ δέ ἐστι πρῶτα μὲν Θεοῦ, παρ' οὗ πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον· ἔπειτα δὲ Κλήμεντος τοῦ Ῥωμαίου, τοῦ μετὰ Πέτρον τῆς ἀληθείας κήρυκος, καὶ τοῦ τῆς Ῥώμης θρόνου τούτου διαδόχου πιστοῦ· Κλήμεντος ἐκείνου, οὗ μέχρι καὶ νῦν ἡ σύμπασα τὰς

II. And I know that you long to learn of what sort and whose the miracle is, and urge us to tell; and it is first indeed of God, from Whom is every good gift and every perfect gift (Jas. 1:17); and next of Clement of Rome, the herald of the truth after Peter, and his faithful successor on the throne of Rome; that Clement, whose

Editors' notes and page, col. 633

Footnotes

(1) ‹anchor: μετὰ τοῦ Προφήτου› · call in col 633 (Greek only; the call numeral is printed small and is read as 1)

Ita unus codex Allatianus: alter vero ad hunc modum: Εὐλογητὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ, εὔχαιρον μετὰ τοῦ προφήτου Δαυὶδ εἰπεῖν σήμερον. Principium homiliae Nectarii, de festo S. Theodori: Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε, δίκαιον ἡμῖν σήμερον μετὰ τοῦ Δαβὶδ μελῳδικῶς ἀναφθέγξασθαι. Eam homiliam qui contulerit cum nostra, non pauca similia inveniet. Ὁ καὶ παρακατιὼν ὁ λόγος δηλώσειεν. Vide hic n. 1. Τί τούτου παραδοξότερον εἴργασταί ποτε τῷ προφήτῃ, etc. Πολὺ μὲν τοῦτο ἐκείνου παραδοξότερον. Hic n. 6. Πρὸ δὲ τούτων, καὶ σὺν τούτοις καὶ μετὰ τούτων, τὴν ἐλεημοσύνην κατεργαζώμεθα. N. 18. Οἶδα γὰρ ὑμῶν τὰς ψυχρὰς ἀναβολὰς καὶ ματαίας προφάσεις· παίδων μοι πλῆθος περίεστι. Ibidem. Ad finem homiliae Nectarius: Ὦ μαρτύρων ἀγλάϊσμα, καὶ ἁγίων ὡραϊσμός. Noster cap. 17. Ὦ μαρτύρων ἀγλάϊσμα, ὁσίων τε ἐγκαλλώπισμα. Cot.

So one of Allacci's codices; the other runs thus: "Blessed is God in His saints, it is timely to say today with the prophet David." The opening of Nectarius's homily on the feast of St Theodore: "How great is the multitude of Thy goodness, O Lord! It is right for us today to cry out melodiously with David." Whoever compares that homily with ours will find not a few likenesses. "Which the discourse as it proceeds will show." See here, n. 1. "What more wonderful thing than this was ever done by the prophet," etc. "This is far more wonderful than that." Here, n. 6. "But before these things, and with these, and after these, let us practise almsgiving." N. 18. "For I know your cold delays and vain excuses: I have a crowd of children." The same place. At the end of the homily Nectarius: "O glory of martyrs, and beauty of saints." Ours, chap. 17: "O glory of martyrs and adornment of the holy." Cotelier.

(printed under page 314)

Footnotes

(a) ‹anchor: in sanctis suis› · call in col 634

Psal. LXVII, 36.

Psalm 67:36.

(printed under page 314)

(b) ‹anchor: opera tua, Domine› · call in col 634

Psal. XCI, 6.

Psalm 91:6.

(printed under page 314)

Psal. LXXVI, 14, 15.

Psalm 76:14–15.

(printed under page 314)

(d) ‹anchor: donum perfectum› · call in col 634

Jac. I, 17.

James 1:17.

VARIAE LECTIONES. (printed under page 314)

Footnotes

(a) ‹anchor: not visible› · call in col 635

Gen. XXVIII, 12.

Genesis 28:12.

(printed under page 315)

(b) ‹anchor: glorificantes ipsum glorificat› · call in col 635

I Reg. II, 30.

1 Kings (1 Samuel) 2:30.

VARIAE LECTIONES. (18, 19) ‹anchor: not visible› · call in col 636 (Greek only) f. γεγονέναι vel γεγονυίας.

Perhaps γεγονέναι ("to have happened") or γεγονυίας ("having happened", feminine genitive).

(printed under page 315)

Page

running head: APPENDIX AD S. CLEMENTEM.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

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σωτηριώδεις διδαχὰς καὶ σιγῶσα βοᾷ γεγονότα· Κλήμεντος τοῦ ἀληθοῦς κλήματος τῆς ἀμπέλου Χριστοῦ, δι' οὗ ἡμῖν ὁ τῆς διδασκαλίας βότρυς περκάσας, γλεῦκος εὐσεβείας καὶ σωτηρίας ἐστάλαξεν· Κλήμεντος, τῆς ἀληθοῦς κλίμακος, τῆς οὐ πρὸς γεώλοφόν τι ὕψος ἐπαναγαγούσης ἡμᾶς, ἀλλὰ ταῖς τῶν ἀρετῶν ἀναβάσεσιν, ὥσπερ τισὶ βαθμίσι, πρὸς οὐρανόν τε καὶ τὰ οὐράνια ἡμᾶς διαβιβαζούσης· κλίμακος, καὶ τῆς Ἰακὼβ ὁραθείσης οὐδὲν ἀποδεούσης, οὐκ ἀγγέλους δι' αὐτῆς ἀνιόντας καὶ κατιόντας ἡμῖν δεικνυούσης, ἀλλὰ ἀνθρώπων ψυχὰς ταῖς θειοτάταις παραινέσεσιν, ὡς ἐκ βαθμῶν εἰς βαθμοὺς δι' ἀρετῶν τῷ Θεῷ συνεισφερούσης.

even when silent cries aloud that his teachings have been saving; of Clement, the true branch of the vine of Christ, through whom the cluster of teaching, having ripened for us, dropped the sweet new wine of piety and salvation; of Clement, the true ladder, which does not lead us up to some earthy height of a hill, but by the ascents of the virtues, as if by certain steps, carries us across towards heaven and heavenly things; a ladder falling short in nothing even of that seen by Jacob, showing us not angels ascending and descending through it, but souls of men by the most divine exhortations, as from steps to steps through virtues, being brought in together to God.

III. Οὗτινος δὴ τὸ θαῦμα μὴ μαθόντες, ὦ κάλλιστον καὶ πιστότατον ἄθροισμα, καὶ οἷόν ἐστι καὶ ὅσον ἀκηκοέναι, ὡς φιλευσεβεῖς, ἀγωνίζεσθε, καὶ προσκιρτᾶτε τοῦ λόγου, καὶ τὴν ἀκοὴν ὑποκλίνετε, καὶ τῆς βραδυτῆτος ἡμῶν καταμέμφεσθε· χαίρω δ' οὖν τούτου ἕνεκα· μόνον, μέχρι τέλους μοι, παρακαλῶ, οὕτως συντεταμένην τηρήσατε τὴν διάνοιαν, καὶ μή τινα βιωτικὸν λογισμὸν τῷ νῷ ὑμῶν ὑπεισελθεῖν, καὶ τὸ πρόθυμον χαυνῶσαι ἐάσητε· ἀλλ' ἐγρηγορότι λογισμῷ καὶ φρονήματι τοῦτο πιστῶς ὑποδέξασθε. Ἔστιν δὲ οὕτως.

Chapter III. Not having learned whose miracle it is, O fairest and most faithful assembly, as lovers of piety you strive eagerly to hear both of what sort it is and how great, and you leap towards the discourse, and incline your hearing, and blame our slowness; and indeed I rejoice on this account; only, I beg you, keep your mind thus intent for me until the end, and do not allow any worldly thought to steal into your mind and slacken your eagerness; but with watchful reasoning and spirit receive this faithfully. And it is thus.

IV. Τοῦ ἀοιδίμου καὶ μακαριωτάτου Κλήμεντος τὸν τῆς διδασκαλίας καὶ ἀποστολῆς δρόμον ἐκτελέσαντος, καὶ τῶν τῇδε διὰ τῆς τοῦ μαρτυρίου τελειώσεως μετακεχωρηκότος· ὡς καὶ ἡ τοῦ ἐνδόξου αὐτοῦ μαρτυρίου βίβλος δεδήλωκεν, ἣν μὴ ἀγνοεῖν ὑμᾶς πέπεισμαι· οὐ δίκαιον κέκρικεν ὁ δοξάζων τοὺς δοξάζοντας αὐτὸν Κύριος, μὴ ἀντιδοξάσαι τὸν οὕτως ὑπὲρ τῆς εἰς αὐτὸν ἀγάπης ἀγωνισάμενον· ἀλλὰ καὶ ὑπερδοξάσαι καὶ μεγαλῦναι, καὶ ὡς ἐν οὐρανῷ τοῖς ἀγγέλοις, οὕτω κἀνταῦθα τοῖς ἀνθρώποις λαμπρότατον αὐτὸν καταστῆσαι, διὰ τῆς τῶν θαυματουργιῶν ἐπιδείξεως, καὶ αἰδεσιμώτατον· θαυματουργιῶν, ὧν νοῦς μὲν τὸ μέγεθος ἐννοῆσαι ἀτονεῖ, λόγος δὲ τὸ πλῆθος εἰπεῖν, καὶ χεὶρ διαχαράξαι τὸ ἄπειρον· ἵνα οὖν ἐκ τοῦ κρασπέδου τὸ ὕφασμα μετὰ τὴν παροιμίαν γνοίητε ἐν ὑμῖν, ὃ καὶ ὑπεσχόμην διηγήσομαι.

Chapter IV. After the renowned and most blessed Clement had completed the course of his teaching and apostleship, and had departed from the things here through the consummation of martyrdom—as the book of his glorious martyrdom has also set forth, of which I am persuaded you are not ignorant—the Lord, Who glorifies those who glorify Him, judged it not right not to glorify in return him who had thus contended on behalf of love towards Him; but rather both to glorify him exceedingly and to magnify him, and just as in heaven before the angels, so here also before men to render him most illustrious through the display of miracles, and most venerable; of miracles, the greatness of which the mind is powerless to conceive, speech to utter the multitude, and the hand to inscribe the infinity; in order, therefore, that from the fringe you may know the web among yourselves according to the proverb, I shall relate that which I also promised.

V. Τοῦ πανσέπτου λειψάνου τοῦ πανοσίου ἱερομάρτυρος Κλήμεντος ἐν τῷ τῆς θαλάσσης ἀποῤῥιφέντος βυθῷ παρὰ τῶν ἀθέων ἐκείνων εἰδωλολατρῶν, καὶ τοῦ ἐν βυθῷ θεοδμήτου ναοῦ τοῦτο ὑποδεξαμένου, θαυματουργεῖ τι μέγιστον κἀνταῦθα ὁ τῶν θαυμασίων Θεός. Τούτου γὰρ γεγονότος, καὶ τῶν μαθητῶν αὐτοῦ σὺν τῶν ἐκεῖσε πιστῶν ὀδυρομένων, δεῖξαί τε τούτοις τὸ πανίερον λείψανον τοῦ πανενδόξου Κλήμεντος, ὅ τι καὶ γέγονε, πρὸς Θεὸν ἱκετευόντων, παρευθὺ τὸ ἄπειρον ἐκεῖνο πέλαγος ὑπολοφῆσαν καὶ εἰς τοὐπίσω ἀναποδίσαν, εἰσιτητὸν καὶ αὐτὸν τὸν βυθὸν τοῖς εὐσεβέσι πεποίηκεν, ἄχρι μιλίων τριῶν. Καὶ δὴ εἰσελθόντες εὗρον ἐν σχήματι ναοῦ μαρμαρίνου οἴκημα,

Chapter V. When the all-venerable relic of the all-holy hieromartyr Clement had been cast away into the deep of the sea by those godless idolaters, and the God-built temple in the deep had received it, the God of wonders works a very great miracle here also. For when this had happened, and his disciples together with the faithful there were lamenting, and supplicating God to show them the all-sacred relic of the all-glorious Clement, which also came to pass, straightway that boundless sea, subsiding and stepping back to the rear, made even the deep itself accessible to the pious, as far as three miles. And indeed, having entered, they found a dwelling in the form of a marble temple,

Editors' notes and page, col. 636

Footnotes

(20) ‹anchor: τὸ ὕφασμα› · call in col 636 (Greek only)

Oratione de Gregorio Thaumaturgo Gregorius Nyssenus circa medium: Ὡς ἄν, κατὰ τὴν παροιμίαν, ὅλον ἡμῖν γένηται καταφανὲς ἐκ τοῦ κρασπέδου τὸ ὕφασμα. Cot.

Gregory of Nyssa, in his oration on Gregory Thaumaturgus, about the middle: "so that, as the proverb has it, the whole fabric may become plain to us from the fringe." Cotelier.

(printed under page 315)

(21) ‹anchor: τῶν ἐκεῖσε πιστῶν› · call in col 636 (Greek only)

τοῖς ἐκεῖσε πιστοῖς.

"with the faithful there" (dative for genitive).

(printed under page 315)

Page

running head: APPENDIX AD S. CLEMENTEM.
marginal letters: A σωτηριώδεις διδαχὰς; B ἀκηκοέναι, ὡς; C πεισμαι· οὐ δίκαιον; D ἐν βυθῷ θεοδμήτου
old-edition numerals: (none)
other: (none)

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καὶ αὐτόθι ἐν σορῷ λιθίνῃ τὸ πανάγιον καὶ ἔνδοξον ἀποτεθειμένον τοῦ μάρτυρος λείψανον. Οἷς ἆραι βουλομένοις τὸ πανάγιον ἐκ τοῦ βυθοῦ λείψανον, νύκτωρ ἐπιστὰς τούτοις ὁ ἅγιος, οὑτωσὶ διηγόρευσε· Τὸ μὲν λείψανον ἆραι μὴ δόξητε· χαρίζομαι δὲ ὑμῖν ταύτην τὴν χάριν, ἵν' ἑκάστῳ χρόνῳ ἐν τῇ τῆς ἐμῆς ἀθλήσεως ἡμέρᾳ ἐπὶ ἑπτὰ ἡμέρας ὑποχωρῶν ὁ βυθὸς, διὰ ξηρᾶς πεζεύειν, μέχρις ὧδε παρασκευασθήσεται. Καὶ ὁ λόγος ἔργον ἐγένετο. Ἔκτοτε γὰρ μέχρι τῆς σήμερον ἑκάστῳ χρόνῳ τὸ θαυμαστὸν τοῦτο τελεῖται θεουργικῶς μεγαλούργημα.

and right there in a stone coffin the all-holy and glorious relic of the martyr laid away. And when they wished to take up the all-holy relic out of the deep, the saint, standing by them by night, proclaimed thus: Do not think to take up the relic; but I grant you this grace, that every year on the day of my contest the deep, withdrawing for seven days, shall be prepared for you to walk on foot through dry land as far as here. And the word became deed. For from that time until today every year this marvellous great work is divinely accomplished.

VI. Τί τοῦτο τοῦ Μωσέως θαύματος ἀτιμότερον; Τί δὲ τοῦ Ἐλισσαίου ἀδοξότερόν τε καὶ ταπεινότερον; πολὺ μὲν οὖν γε ἐνδοξότερόν τε καὶ ὑψηλότερον. Ὁ μὲν γὰρ ῥάβδῳ καὶ ζῶν καὶ ἅπαξ τὴν θάλασσαν διασχίσας, τρίβον τὸν βυθὸν ἀπειργάσατο· ὁ δὲ ὡσαύτως τῇ μηλωτῇ τὸν Ἰορδάνην τεμὼν, ἅπαξ καὶ οὗτος τοῦτο τεθαυματούργηκεν· εἰς τὴν προτέραν ἀμφοτέρων τῶν ὑδάτων, μετὰ τὴν διάβασιν, φύσιν καταστάντων, καὶ μηκέτι τοῦτο πεπραχότων· οὗτος δὲ τί; μετὰ θάνατον, καὶ οὐχ ἅπαξ, ἀλλ' ἔκτοτε μέχρι σήμερον. Ὢ τοῦ θαύματος καὶ τῆς δόξης τοῦ μάρτυρος! οἵας εἴληχεν ἑκάστῳ χρόνῳ ἐν τῇ τῆς ἐνδόξου αὐτοῦ ἀθλήσεως ἡμέρᾳ! Ἐπὶ ἑπτὰ γὰρ, ὡς προέφημεν, ἡμέραις ὑποχωροῦν τὸ ἄπειρον ἐκεῖνο πέλαγος, πορείαν εὐεπίβατον τοῖς εὐσεβέσι παρέχεται.

Chapter VI. In what way is this less honourable than the miracle of Moses? And in what way less glorious and more humble than that of Elisha? Nay rather, it is much more glorious and more lofty. For the one, with a rod and while living and once for all having cleft the sea, made the deep a pathway; and the other likewise, cutting the Jordan with his sheepskin, he too wrought this miracle once for all; both waters returning after the crossing to their former nature, and doing this no more; but what of this man? After death, and not once, but from that time until today. O the miracle and the glory of the martyr! What glory has he obtained every year on the day of his glorious contest! For during seven days, as we said before, that boundless sea, withdrawing, affords an easily trodden passage to the pious.

VII. Τούτου οὖν οὕτως γινομένου, πάντες τῶν ἐν ἡμῖν φιλευσεβῶν ἐγχωρίων καὶ πολιτῶν τῆς Χερσῶνος, τοῦτο ἀκηκοότες, πρὸς τὴν τοῦ θαύματος θέαν ἠπείγοντο. Μεθ' ὧν καί τις ἀνὴρ εὐσεβὴς σὺν εὐσεβεῖ γυναικὶ καὶ τέκνῳ ἄῤῥενι τὴν ἐπὶ τὸν ἁγίου ἱερομάρτυρος ναὸν διήνυον ὁδὸν προθυμότατα. Καὶ δὴ τὸν τόπον καταλαβόντες, καὶ τὸ θαῦμα εἰσέτι τελούμενον θεασάμενοι, τῇ χειρὶ τὸν παῖδα λαβόμενοι, εἰς τὸν ἐν τῷ βυθῷ θεόδμητον ἐκεῖνον ναὸν εἰσῄεσαν· καὶ τῇ σορῷ παραστάντες, ἱκετικῶς τὸν ἅγιον ἐλιτάνευον, ἁμαρτημάτων συγχώρησιν δι' αὐτοῦ λαβεῖν ἐξαιτούμενοι, καὶ τῷ παιδὶ δοθῆναι δεόμενοι ζωὴν μακρὰν καὶ ἀπήμονα, βίου τε εὐμάρειαν, καὶ οἷα εἰκὸς γονεῖς ἐπὶ τέκνῳ αἰτεῖσθαι μονογενεῖ.

Chapter VII. While this, then, was thus taking place, all of the piety-loving natives among us and citizens of Cherson, having heard this, hastened towards the sight of the miracle. Among whom also a certain pious man with his pious wife and male child accomplished the journey to the temple of the holy hieromartyr most eagerly. And indeed, having reached the place, and having beheld the miracle still being accomplished, taking the boy by the hand, they entered into that God-built temple in the deep; and standing beside the coffin, they suppliantly entreated the saint, begging to receive forgiveness of sins through him, and praying that a long and unharmed life be given to the boy, and ease of living, and such things as it is natural for parents to ask over an only-begotten child.

VIII. Ὡς οὖν τὴν εὐχὴν τετελέκασι, καὶ τὸ τοῦ ἁγίου κατησπάσαντο λείψανον, εἰς τοὐπίσω πάλιν ἐξῄεσαν. Ὧν ἐξελθόντων, τὸ ὕδωρ πάλιν εἰς τὴν ἰδίαν χώραν ἐπέδραμεν. Οἱ δὲ μεταστραφέντες, καὶ πέλαγος τὴν πρὶν θεασάμενοι τρίβον, τῇδε κἀκεῖσε περισκοποῦντες, τὴν τοῦ τέκνου ζήτησιν ἐπεχείριζον· τὸ δὲ ἦν ἐν τῇ τοῦ ἁγίου λάρνακι καταλειφθέν· καὶ τοῦτο οὐ τῇ τῶν γονέων λήθῃ, ἀλλὰ τῇ τοῦ Θεοῦ εὐδοκίᾳ ἐγεγόνει, ἵνα καὶ ἐνταῦθα μειζόνως θαυμαστώσῃ τὸν μάρτυρα.

Chapter VIII. When therefore they had finished their prayer, and had kissed the relic of the saint, they went out back again. And when they had gone out, the water ran back again to its own place. And turning around, and beholding the former pathway to be sea, looking around here and there, they undertook the search for their child; but he had been left behind at the chest of the saint; and this had happened not by the forgetfulness of the parents, but by the good pleasure of God, that here also He might the more greatly glorify the martyr with wonder.

IX. Ὡς δ' οὖν οἱ γονεῖς τὸ τέκνον οὐχ ηὕρισκον, καὶ ὅτι ἐν τῷ βυθῷ τούτοις ἐπελήσθη ὁ παῖς ἐνενόησαν, τί δεῖ καὶ λέγειν, τούς τε τοῦ πατρὸς θρήνους, καὶ τὰς τῆς μητρὸς οἰμωγάς; Πᾶσαν γὰρ τὴν λαμπρὰν ἐκείνην ἑορτὴν εἰς θρῆνον μετεποίησαν. Τί γὰρ οὐκ ἔλεγον; τί δὲ οὐκ ἔπραττον; τῶν ὅσα εἰκὸς ἦν

Chapter IX. When, therefore, the parents did not find the child, and realized that the boy had been forgotten by them in the deep, what need is there even to speak of both the lamentations of the father and the wailings of the mother? For they turned all that bright festival into mourning. For what did they not say? and what did they not do? of all the things that were natural

Editors' notes and page, col. 637

Footnotes

(a) ‹anchor: not visible› · call in col 638

Exod. XIV.

Exodus 14.

(printed under page 316)

(b) ‹anchor: not visible› · call in col 638

IV Reg. II.

4 Kings (2 Kings) 2.

(printed under page 316)

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καὶ λίθον αὐτὸν κινῆσαι πρὸς δάκρυον. Ἡ γὰρ τεκοῦσα, τοὺς ὀφθαλμοὺς τῷ πελάγει ἐντείνασα, καὶ τὰς χεῖρας πρὸς ὕψος διάρασα, τοιάσδε τῷ ἁγίῳ ἠφίει φωνάς· Αὗταί σου, ἅγιε, αἱ ἀμοιβαί; τοιαῦταί σου τῶν πόθῳ πρὸς σὲ προστρεχόντων αἱ ἀνταμείψεις; Οὕτω τὸν κόπον ἀντιμετρήσας ὃν ἀφ' ἧς παρεγενόμην ὑπέμεινα, τὴν ἀντιμισθίαν μοι δέδωκας; Ποῦ μου ὁ παῖς; Ποῖον τοῦ ἐμοῦ τέκνου τὰ σπλάγχνα θηρίον θαλάττης ἐσπάραξεν; Ποῖον δὲ ῥόθιον κῦμα κατεπαναστὰν, ὡς τάφος, ζῶντα τοῦτο ἐκάλυψεν; Τίνα τοῖς ὀφθαλμοῖς ἄρτι θεάσομαι; Ὑπὲρ δὲ τίνος προσεύξομαι; Τίς δέ μου τοῦ γήρως καὶ βακτηρία γενήσεται; Ἵνα τί με, ὦ ἅγιε, μὴ τῷ τοῦ τέκνου θανάτῳ κοινωνῆσαι πεποίηκας, ὡς ἂν ὥσπερ πρὸς σὲ τοῦτο τῇ χειρὶ κατέχουσα παραγέγονα, οὑτωσὶ κἂν τῷ ᾅδῃ ἀγκαληφοροῦσα τοῦτο ἡ δύστηνος καταβέβηκα. Ὢ θάλασσα καὶ βυθὲ, ποίῳ σου κόλπῳ τὸν ἐμὸν καθέξεις υἱόν; Πῶς δὲ καὶ θρέψεις αὐτόν; οἴμοι τέκνον ἐλεεινὸν, τέκνον πρὸ ὥρας ἀναρπασθέν· τέκνον, πῶς ἔδυς τῶν ἐμῶν ὀφθαλμῶν, ποίοις ποσὶν ὑποστρέψω; Τίνα δὲ ὡς ἄρνα ἐπισκιρτῶντα θεάσομαι;

to move even a stone itself to tears. For the mother, fixing her eyes intently upon the sea, and lifting up her hands on high, uttered such cries as these to the saint: Are these, O saint, your recompenses? Are such your repayments to those who run to you with longing? Having thus measured back the toil which I endured from the time I arrived, have you given me my reward? Where is my boy? What beast of the sea has torn the bowels of my child? And what roaring wave, rising up against him like a tomb, has covered him alive? Whom shall I now behold with my eyes? And on behalf of whom shall I pray? And who shall also become the staff of my old age? Why, O saint, have you not made me to share in the death of my child, so that just as I came to you holding him by the hand, so too carrying him in my arms I, wretched woman, might have gone down even to Hades? O sea and deep, in what bosom of yours will you hold fast my son? And how too will you nourish him? Woe is me, pitiable child, child snatched away before your hour; child, how have you sunk from my eyes, with what feet shall I return? And whom shall I behold leaping like a lamb?

X. Ὁ δέ γε πατὴρ τοιαῦτα πάλιν, τῷ χειρὶ τὴν ὄψιν παίων, ὠδύρετο· Ἵνα τί, ὦ ἅγιε, ἐξαίφνης ἄπαιδά με κατέστησας; Ἵνα τί οὕτως οἰκτίστῳ θανάτῳ τὸ ἐμὸν τέκνον θανεῖν παρεχώρησας; Ἵνα τί τὰ ἐναντία ὧν ἤλπισα μοὶ συνήντησεν; ἐπὶ τοιαύταις πρὸς σὲ παραγεγόναμεν; Τοιαῦται τῶν πόθῳ προσερχομένων τοῖς μάρτυσιν αἱ δωρεαί; Ὄντως οὐ σὺ, ἀλλ' αἱ τῶν ἐμῶν ἁμαρτημάτων θύελλαι τὸν παῖδα τῇ θαλάσσῃ παραδεδώκασιν. Ὢ τέκνον ἐμὸν, τίς σου τοὺς ὀφθαλμοὺς θανόντα καλύψει; Τίς δὲ ἐνταφιάσει; Ποῖα δὲ σορὸς τὸ περικαλλὲς καὶ τερπνότατον κατακρύψει σου σκήνωμα; Ἢ πάντως ἐκάλυψε μέν σου τοὺς ὀφθαλμοὺς θάλασσα· ἐνεταφίασε δὲ βυθός· καὶ γαστὴρ ἰχθύων σορός σοι ἐγένετο.

Chapter X. And the father in turn, striking his face with his hand, lamented with such words as these: Why, O saint, have you suddenly rendered me childless? Why have you permitted my child to die by so most pitiable a death? Why have the opposites of what I hoped met me? Did we come to you upon such hopes? Are such the gifts to those who approach the martyrs with longing? Truly not you, but the tempests of my sins have delivered the boy to the sea. O my child, who will cover your eyes now that you are dead? And who will prepare you for burial? And what coffin will hide your all-fair and most delightful tabernacle? Truly the sea has altogether covered your eyes; and the deep has buried you; and the belly of fishes has become a coffin for you.

XI. Οὕτω δ' οὖν κοπτομένων τῶν τεκόντων τὸν θρῆνον, τῶν ἐκεῖσε συνελθόντων τινὲς, μόλις ποτὲ τοῦ θρήνου ἀνεῖναι τούτους πεπείκασι. Καὶ δὴ τῆς οἰμωγῆς κἂν πρὸς ὀλίγον παυσάμενοι, οἴκαδε ᾤχοντο. Τοῦ οὖν χρόνου προοδεύσαντος, καὶ τῶν τῆς τοῦ ἁγίου μνήμης ἡμερῶν καταλαβουσῶν, τοιάδε πρὸς ἀλλήλους ἔλεγον, εἰς ἀνάμνησιν τοῦ ἰδίου τέκνου γενόμενοι· Δεῦρο δὴ καὶ πορευθῶμεν πρὸς τὸν ἅγιον, ὡς ἂν εἴ πού τι λείψανον, ὅπερ ἀδύνατον, ὑπελείφθη τοῦ τέκνου ἡμῶν λαβώμεθα, καὶ τὸν ἅγιον δικασώμεθα, εἴ πως καὶ θανοῦμεν ἐκεῖσε, τῷ θανάτῳ τοῦ παιδὸς κοινωνήσαντες. Ταῦτ' οὖν εἰπόντες, οὔπω τέλος τοῖς λεγομένοις τεθείκασι, καὶ τὴν πορείαν ἀπήρξαντο. Καὶ δὴ παραγεγονότες, καὶ τὸν τόπον καταλαβόντες, καὶ τῆς θαλάσσης ὑποχωρησάσης, τιμῶντος τοῦ Θεοῦ κἀνταῦθα τὸν μάρτυρα, τῷ τοῦ τέκνου πόθῳ δακνόμενοι, πρῶτοι τῷ βυθῷ εἰσεπήδησαν· ἐφεπόμενόν τε τούτοις τὸ πλῆθος ἐπήρχετο.

Chapter XI. As the parents, then, were thus beating their breasts in lamentation, some of those who had come together there scarcely at length persuaded them to cease from their mourning. And indeed, having paused even for a little from their wailing, they departed homeward. When therefore time had advanced, and the days of the memorial of the saint had arrived, coming into remembrance of their own child, they said such things as these to one another: Come now, let us also go to the saint, so that if anywhere any relic—which is impossible—was left behind of our child, we may take it, and contend in judgement with the saint, if perhaps we too may die there, sharing in the death of the boy. Having therefore said these things, they had not yet put an end to their words when they began the journey. And indeed, having arrived and reached the place, and the sea having withdrawn, God honouring the martyr here also, stung with longing for their child, they leaped first into the deep; and the multitude, following them, came on.

XII. Καὶ δὴ τὸν πάνσεπτον ναὸν καταλαβόντες τοῦ

Chapter XII. And indeed, having reached the all-venerable temple of the

Editors' notes and page, col. 640

Footnotes

VARIAE LECTIONES. (23-24) ‹anchor: not visible› · call in col 640 (Greek only; the call numerals are faint and are read from the sequence) Sic legendum, non ἐκτείνασα, ut ediderat Cotelerius, qui verterat extensis, neque enim Graece ἐκτείνειν ὀφθαλμοὺς dixeris, sed ἐντείνειν, intendere, non extendere oculos. Cler.

So read, not ἐκτείνασα as Cotelier had printed it, translating "extensis"; for in Greek you would not say ἐκτείνειν ("stretch out") the eyes but ἐντείνειν, to strain the eyes, not to stretch them out. Le Clerc.

(printed under page 317)

(25) ‹anchor: not visible› · call in col 640 (Greek only)

al. τοῦτον.

Another reading: τοῦτον ("him").

(printed under page 317)

(26) ‹anchor: not visible› · call in col 640 (Greek only)

Ποίοις ποσὶν ὑποστρέψω. Minus commode conversa sunt haec apud Surium. Sed nos non solemus in fidem Interpretum inquirere: enitimur melius interpretari. Cot.

"With what feet shall I return?" These words are rendered less aptly in Surius. But it is not our habit to examine the translators' fidelity: we strive to translate better. Cotelier.

(printed under page 317)

(27) ‹anchor: τοὺς ὀφθαλμοὺς θανόντα› · call in col 640 (Greek only)

al. θανόντος.

Another reading: θανόντος ("of the dead one").

(printed under page 317)

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old-edition numerals: (none)
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μάρτυρος, ὢ τοῦ θαύματος! ὁρῶσι τὸ ἴδιον τέκνον ζῶν καὶ φαιδρὸν καὶ ἁλλόμενον. Ὡς δὲ ἐν θαύμασι θαῦμα περιτυχόντες, ἐκπλαγέντες τε τῷ ἐξαισίῳ μεγαλουργήματι, πρῶτα μὲν τὸ θεῖον ἐγέραιρον· ἔπειτα δὲ τὸν μάρτυρα εὐχαριστηρίοις φωναῖς ἐπευφήμιζον· εἶτα τῷ νέῳ ἐπύθοντο, πῶς σέσωσται, τίνος ζωογονοῦντος, τίνος φυλάσσοντος, καὶ τίνος τρέφοντος. Ὁ δέ γε παῖς, τῇ μὲν μιᾷ χειρὶ κατέχων τὴν λάρνακα, τῇ δὲ ἑτέρᾳ δακτυλοδεικτῶν τὸν ἔνδοθεν κείμενον, τοῖς ἐρωτῶσιν ἀνταπεκρίνετο· Οὗτός μου μετὰ Θεὸν καὶ ζωὴ καὶ τροφὴ, καὶ τῶν ἐν τῇ θαλάσσῃ θηρίων ἀμυντήριον ἐγεγόνει· οὗτός με καθ' ἑκάστην ἐτιθηνεῖτο λαμπρότατα.

martyr—O the miracle!—they see their own child alive and cheerful and leaping. And having met with a miracle among miracles, and being struck with amazement at the extraordinary great work, first indeed they honoured the Divine; and next they acclaimed the martyr with cries of thanksgiving; then they inquired of the youth how he had been saved, who kept him alive, who guarded him, and who nourished him. And the boy, holding the chest with one hand, and pointing with his finger with the other at him who lay within, answered in turn those who questioned him: This man after God became both my life and nourishment, and a defence against the beasts in the sea; this man nursed me every day most splendidly.

XIII. Οἱ δ' οὖν τεκόντες, θάμβει καὶ χαρᾷ συσχεθέντες, τῇ τε πίστει πλέον βεβαιωθέντες τοῦ μάρτυρος, δι' οὗ τὸν νεκρὸν νομισθέντα υἱὸν ζῶντα ἀπείληφαν, τοὺς προτέρους θρήνους εἰς εὐχαριστίαν ἐτρέψαντο, τοιάδε τῷ ἁγίῳ ἐπιβοώμενοι· Ὡς ἀληθῶς ἄρα θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ, καὶ θέλημα τῶν φοβουμένων αὐτὸν ποιῶν, καὶ τῆς δεήσεως αὐτῶν εισακούων. Ἔσωσας ἡμῶν, Ἅγιε, τὸν υἱὸν, ἀπέδωκας ἡμῖν τὸν οὐκ ἐλπιζόμενον. Ὢ οὐρανὲ καὶ γῆ, καὶ σὺ βυθὲ, ὁ πρὶν ὑφ' ἡμῶν ἐπαρώμενος, ἔκστηθι τῷ ὑπὲρ φύσιν τούτῳ μεγαλουργήματι. Ἵλεως δὲ καὶ αὐτῆς γενοῦ, ἅγιε, ὧν πρὸς σὲ τῇ θλίψει τρυχόμενοι ἐπράξαμέν τε καὶ εἴπομεν· μὴ ἀνταποδώσεις ἡμῖν τὴν τῶν βλασφημιῶν ἀνταπόδοσιν. Τὸν υἱὸν ἀπελάβομεν, τὸν νεκρὸν διὰ σοῦ νῦν ἀναστάντα ἐδεξάμεθα, τὴν τοῦ γήρως βακτηρίαν σῇ βοηθείᾳ πάλιν ἔχομεν. Τί τὰ πολλὰ λέγομεν; τὸν οὐ τριήμερον ἀλλ' ἐνιαύσιον νεκρὸν, καὶ οὐ λίθῳ ἀλλ' ὕδατι καλυπτόμενον, καὶ οὐχ ὑπὸ σκωλήκων, ἃ τῆς τοῦ σώματός ἐστι φύσεως ἴδια, δαπανηθέντα, ἀλλὰ τὸν ὑπὸ ἰχθύων ὡς ἐνομίσαμεν καταβρωθέντα, σῶον διὰ σοῦ ἀπελάβομεν. Εὖγε τῆς χάριτος, εὖγε τῆς δόξης, εὖγε τῆς δυνάμεως καὶ τῆς εὐεργεσίας σου, ἅγιε. Οὕτω τοίνυν τὸν ἅγιον μετὰ δακρύων ἐπευφημήσαντες, τὸν παῖδα ἀράμενοι, οἴκαδε παρεγένοντο, πᾶσι τὸ θαῦμα ἐκδιηγούμενοι.

Chapter XIII. The parents, then, seized with amazement and joy, and confirmed the more in the faith of the martyr, through whom they had received back alive the son who had been thought dead, turned their former lamentations into thanksgiving, crying out such things as these to the saint: Truly indeed God is wonderful in His saints (Ps. 67:36), both doing the will of those who fear Him, and hearing their supplication (Ps. 144:19). You have saved our son, O Saint, you have given back to us him who was not hoped for. O heaven and earth, and you, O deep, who formerly were cursed by us, be amazed at this supernatural great work. And be propitious yourself also, O saint, for the things which, worn down by affliction, we both did and spoke towards you; do not render to us the recompense of our blasphemies. We have recovered our son, we have received him who was dead now raised up through you, we have again by your help the staff of our old age. Why do we say much? Him who was dead not for three days but for a year, and covered not by a stone but by water, and not consumed by worms, which are proper to the nature of the body, but eaten up as we supposed by fishes, we have received back safe and sound through you. Well done for your grace, well done for your glory, well done for your power and your beneficence, O saint. Having thus therefore acclaimed the saint with tears, taking up the boy, they came home, recounting the miracle in full to all.

XIV. Τί οὖν πρὸς ταῦτα καὶ παρισώσαιμεν; τὸν Ἠλίαν φασί ποτε τὸν νεκρὸν ζῶντα υἱὸν τῇ ἰδίᾳ ἀποδοῦναι μητρί· ὃ μέγα τε ὑπάρχει καὶ ὑπερθαύμαστον. Ἀλλὰ καὶ τῷ Ἐλισσαίου ποτὲ, ὡς ἱστοροῦσι, μνήματι, ὑπό τινων ἀνδροφόνων φονευθέντα τινὰ, καὶ ἐν αὐτῷ ῥιφέντα, εὐθὺς ἀνεγερθῆναί τε καὶ ζῆσαι· ὃ μεῖζον τοῦ προτέρου καὶ ἐξαισιώτερον. Καὶ Πέτρος δὲ ἐν τοῖς καθ' ἡμᾶς, ἡ τῶν ἀποστόλων κορωνὶς, τὴν πτωχοτρόφον ἐκείνην χήραν Ταβιθὰν θανοῦσαν αὐθωρον προσευχῇ ἐξανέστησεν. Ταῦτα μὲν οὖν θαυμαστὰ καὶ ὑπέρλαμπρα· τὸ δὲ παρὸν θαῦμα, ὅσον τούτων ὑπερανέστηκεν!

Chapter XIV. What then might we even compare to these things? They say that Elijah once gave back the dead son alive to his own mother (3 Kgs. 17); which is both great and surpassingly wonderful. Moreover, at the tomb of Elisha once, as they relate, a certain man murdered by certain murderers, and cast into it, straightway both was raised up and lived (4 Kgs. 13); which is greater than the former and more extraordinary. And Peter too in our own times, the crown of the apostles, raised up by prayer in the same hour that poor-nourishing widow Tabitha when she had died. These things, then, are wonderful and exceedingly bright; but the present miracle, how far has it risen above them!

XV. Καὶ ὅρα μοι προσέχων τὸ ὑπέροχον τοῦ θαύματος. Ὁ μὲν Ἠλίας, ὡς προέφημεν, ἄρτι θανόντα τὸν παῖδα καὶ οὔπω καταψυχέντα, ἀλλ' εἰσέτι τὸ θερμὸν τῆς φύσεως διασώζοντα, ἐξανέστησεν. Ἡ δὲ τοῦ

Chapter XV. And see for me, paying heed, the superiority of the miracle. Elijah indeed, as we said before, raised up the boy when he had just died and had not yet grown cold, but was still preserving the warmth of nature. And the

Editors' notes and page, col. 641

Footnotes

(a) ‹anchor: not visible› · call in col 642

Psal. LXVII, 36.

Psalm 67:36.

(printed under page 318)

(b) ‹anchor: rum exaudiens› · call in col 642

Psal. CXLIV, 19.

Psalm 144:19.

(printed under page 318)

III Reg. XVII.

3 Kings (1 Kings) 17.

(printed under page 318)

(d) ‹anchor: resurrexisse ac vixisse› · call in col 642

IV Reg. XIII.

4 Kings (2 Kings) 13.

(printed under page 318)

Footnotes

(a) ‹anchor: praetulit misericordiae› · call in col 643

III Reg. XVII.

3 Kings (1 Kings) 17.

(printed under page 319)

(b) ‹anchor: excusationes in peccatis› · call in col 643

Psal. CXL, 4

Psalm 140:4.

(printed under page 319)

Gal. VI, 7.

Galatians 6:7.

VARIAE LECTIONES. (printed under page 319)

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Ἐλισσαίου δύναμις δυοῖν εἵνεκα αἰτιῶν τὸ θαῦμα τετέλεκεν· ἑνὶ μὲν, ἀγνοούμενον προφήτην δεικνύουσα, ἑτέρῳ δὲ, μὴ συγχωροῦσα φόνον καὶ μετὰ θάνατον. Ὁ δέ γε Πέτρος τῇ ἰδίᾳ δυνάμει, καὶ τὴν τῶν εὐεργετουμένων παρὰ τῆς χήρας εὐχὴν συνεργὸν λαβόμενος, ἄρτι καὶ αὐτὸς ταύτην θανοῦσαν ἐξανεστήσατο. Ὁ δέ γε ἱερομάρτυς Κλήμης, ὢ τοῦ θαύματος! οὐκ ἀρτιθανῆ, ἀλλ' ἐνιαυσιαῖον, ἢ μᾶλλον εἰπεῖν καθ' ἑκάστην στιγμὴν καὶ ταύτης τῷ λεπτοτάτῳ ἀποθνήσκοντα παῖδα διέσωζεν. Καὶ ἴστε πάντες οἱ πεπειραμένοι τοῦ πράγματος, πόσον εἰκὸς ἦν παῖδα ἐν οὕτω ἀπλέτῳ βυθῷ διασώζεσθαι χρόνον.

power of Elisha accomplished the miracle for the sake of two causes: for one indeed, showing a prophet who was not known, and for the other, not permitting murder even after death. And Peter by his own power, taking also as helper the prayer of those who had been benefited by the widow, himself also raised her up when she had just died. But the hieromartyr Clement—O the miracle!—preserved the boy not recently dead, but of a year's standing, or rather to say, dying at every moment and in the finest fraction thereof. And all you who have experience of the matter know for how much time it was likely that a boy should be preserved in so boundless a deep.

XVI. Ἀλλά μοι ἀκριβῶς σκοποῦντι, οὐχ ἕνα νεκρὸν, ἀλλ' ὅσην ὥραν ἴσμεν ἐν ὕδατι παῖδα πνίγεσθαι, τὸν χρόνον ἀναποδίζοντες, καὶ ταύτας ἀναμετροῦντες, τοσούτους νεκροὺς ἀνεστᾶναι τὸν ἅγιον ἐφευρήσομεν. Καὶ τὸ δὴ θαυμαστότερον, ὅτι οὐ τῆς τῶν ὑδάτων μόνον πνιγμονῆς, ἀλλὰ καὶ τῆς θηρίων βλάβης τὸν παῖδα διέσωζεν. Ὢ χάριτος, ὢ δυνάμεως ἀμφότερα δεικνυμένης, καὶ τῷ ὕδατι πέδησις, καὶ τῶν θηρίων ἀμυντήριον. Πρὸς ταῦτα τί φατε; Οὐχ ὑπέρκειται τὸ θαῦμα τῶν ἄλλων; Εἰ μή τις ἡμᾶς κακῶς καταμέμψοιτο, ὡς προφητικῶν τοῦτο θαυμάτων ὑπεξαίροντας. Οὐδεὶς ἡμῶν μῶμος τούτου χάριν καθάψεται. Καὶ οἴδατε γὰρ σαφῶς τὸν ἱερομάρτυρα, καὶ ὁσίων, καὶ μαρτύρων, καὶ ἀποστόλων, καὶ προφητῶν, καὶ ἀγγέλων αὐτῶν, ὁμόδοξον ὑπάρχειν αὐτὸν καὶ σύσκηνον.

Chapter XVI. But to me considering accurately, not one dead person, but by retracing the time for as long an hour as we know a boy to be drowned in water, and measuring out those hours, we shall find the saint to have raised up so many dead. And what is still more wonderful is that he preserved the boy not only from suffocation by the waters, but also from harm by the beasts. O grace, O power shown in both, both a fettering to the water, and a defence against the beasts! What do you say to these things? Does not the miracle surpass the others? Unless someone should wrongly blame us, as exalting this above prophetic miracles. No blame shall touch us on this account. For you know clearly that the hieromartyr himself is of equal glory and a fellow-dweller with the holy ones, and martyrs, and apostles, and prophets, and the angels themselves.

XVII. Ἀλλ', ὦ μαρτύρων ἀγλάϊσμα, ὁσίων τι ἐγκαλλώπισμα, ἱεραρχῶν ἀκροθίνιον, ἴδε τοῦτο καὶ τὰ νῦν τὸ παρὸν σύνταγμα, τὸ εὐσεβὲς καὶ φιλόθεον, καὶ καθ' ἑκάστην ὑπὸ τῶν τοῦ βίου κλυδωνισμῶν καταποντιζόμενον· ταῖς σαῖς λιταῖς ἀβλαβὲς φρούρει τε καὶ περίσωζε· καὶ τοὺς ὡσεὶ θῆρας ἀγρίους ἐπιπηδῶντας δαίμονας καὶ καταφαγεῖν τὸ τῆς ψυχῆς εὐγενὲς ἐπαπειλοῦντας, τῷ τῶν σῶν πρεσβειῶν ἀκοντίῳ ἀποδιώκοις, πανόσιε. Ἀλλ' οὖν καὶ ὑμεῖς, ὦ πιστότατον ἄθροισμα, δεῦτέ μοι παρακαλῶ· δι' ἀγαθῶν ἔργων καὶ θεοφιλῶν ἀξίους ἑαυτοὺς τῶν τοῦ ἁγίου χαρίτων καὶ δωρεῶν ἐργασώμεθα. Καὶ πρῶτα μὲν τὴν πρὸς Θεὸν καὶ ἀλλήλους ἀγάπην, εἰλικρινῆ καὶ ἀθόλωτον φυλαξώμεθα· ἔπειτα πάσης λοιδορίας, καὶ παντὸς ψεύδους, καὶ πάσης ἐπιορκίας, ἑαυτοὺς ἐκκαθάρωμεν.

Chapter XVII. But, O splendour of martyrs, ornament of holy ones, first-fruits of hierarchs, behold now also this present company, pious and God-loving, and every day submerged by the billowings of life; by your entreaties both guard it unharmed and preserve it; and the demons leaping upon us like wild beasts and threatening to devour the nobility of the soul, may you drive away with the javelin of your intercessions, O all-holy one. Come then to me you also, O most faithful assembly, I beg; through good and God-beloved works let us make ourselves worthy of the graces and gifts of the saint. And first indeed let us keep love towards God and one another sincere and unclouded; next let us cleanse ourselves thoroughly from all reviling, and all falsehood, and all perjury.

XVIII. Πρὸ δὲ τούτων καὶ μετὰ ταῦτα, τὴν ἐλεημοσύνην κατεργασώμεθα, ἣ καὶ μᾶλλον οἶδε τὸν Θεὸν θεραπεύειν, ἵλεών τε ποιεῖν ταῖς ἁμαρτίαις ἡμῶν. Τίς γὰρ ταύτης ἐπιλαθόμενος, βασιλείαν Θεοῦ κληρονομήσειεν; Μηδεὶς ἡμῶν προβαλέσθω πενίαν, μηδεὶς χηρείαν, μήτε παιδοτροφίαν, τὰς ψυχρὰς ταύτας προφάσεις καὶ ὀλεθρίους. Οὐδεὶς ὑμῶν τῆς χήρας ἐκείνης πενέστερος, τῆς μηδὲν ἕτερον εἰ μὴ δράκα κεκτημένης ἀλεύρου, καὶ ταῦτα παιδοτροφούσης, καὶ μὴ προτιμησάσης τὴν ἰδίαν ζωὴν, ἢ τῇ τοῦ τέκνου, ὑπὲρ τὸν ἔλεον. Μὴ προφασιζώμεθα προφάσεις ἐν ἁμαρτίαις.

Chapter XVIII. And before these things and after these things, let us practise almsgiving, which knows still better how to serve God, and to render Him propitious to our sins. For who, having forgotten this, could inherit the kingdom of God? Let none of us put forward poverty, none widowhood, nor the rearing of children, those cold and destructive excuses. None of you is poorer than that widow, who possessed nothing else except a handful of meal, and was rearing a child at that, and did not prefer her own life, or that of her child, above mercy (1 Kgs 17). Let us not make excuses in sins (Ps. 140:4).

Editors' notes and page, col. 644

Footnotes

(28) ‹anchor: τῷ ὕδατι πέδησις› · call in col 644 (Greek only)

f. πέδησιν.

Perhaps πέδησιν ("fetters").

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(29) ‹anchor: θαυμάτων ὑπεξαίροντας› · call in col 644 (Greek only)

f. ὑπεραίροντας.

Perhaps ὑπεραίροντας ("exalting above").

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(30) ‹anchor: ἢ τῇ› · call in col 644 (Greek only)

l. τήν.

Read τήν.

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Page

running head: APPENDIX AD S. CLEMENTEM.
marginal letters: A Ἐλισσαίου δύναμις; B χρόνον ἀναποδίζοντες,; C XVII. Ἀλλ', ὦ μαρτύρων; D ἐπιορκίας, ἑαυτοὺς
old-edition numerals: (none)
other: last word ἁμαρ(τίαις) split at column break without hyphen

PG 2:645

Θεὸς οὐ μυκτηρίζεται. Ἐμβλέψωμεν τῷ νῷ εἰς τὰ ταμιεῖα ἡμῶν· ἴδωμεν εἰ μηδὲν ἡμῖν τῆς ἐφημέρου τροφῆς περισσεύηται. Μὴ μηνῶν κύκλους ἀναμετρήσωμεν, καὶ περιόδους ἐνιαυτῶν· ἄλλος ὁ τούτων προνοητὴς καὶ μεριμνητὴς, κἂν ἡμεῖς ἀγνοῶμεν. Ἡμᾶς αὐτοὺς τῶν ἡμετέρων ἐξεταστὰς καταστήσωμεν· καὶ εἰ μὲν μηδὲν ἡμῖν, ὡς προέφημεν, τῆς ἐφημέρου τροφῆς περισσεύει, οἶδεν ὁ Θεὸς συμπαθεῖν τῇ ἐνδείᾳ δεδουλωμένοις· εἰ δὲ μὴ μόνον βρωτῶν καὶ ποτῶν τὰ ταμιεῖα ἡμῶν βρίθοντα θεασώμεθα, ἀλλὰ καὶ χρυσοῦ καὶ ἀργύρου, καὶ τῶν ἄλλων ἃ τοῖς φιλοκτήμοσιν ἕπεται, ἄλλων πεινώντων καὶ ῥιγώντων, γνωσώμεθα ὡς τὸ αἰώνιον καὶ ἀτελεύτητον πῦρ ἑαυτοῖς θησαυρίζομεν. Ἵν' οὖν τοῦτο ἐκφύγωμεν, ταῖς τοῦ Θεοῦ ἐντολαῖς ὅση δύναμις πορευσώμεθα· ὡς ἂν τῆς τε τοῦ ἱερομάρτυρος πρεσβείας κατευμοιρήσωμεν, καὶ τῶν ἀποῤῥήτων καὶ αἰωνίων τοῦ Χριστοῦ ἀγαθῶν ἐπιτύχωμεν· χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

God is not mocked (Gal. 6:7). Let us look with our mind into our storehouses; let us see whether nothing of our daily food is left over in abundance for us. Let us not measure out cycles of months, and circuits of years; another is the provider and caretaker of these things, even if we are ignorant of it. Let us appoint ourselves examiners of our own possessions; and if indeed nothing, as we said before, of our daily food is left over in abundance for us, God knows how to sympathize with those who are enslaved to want; but if we behold our storehouses teeming not only with meats and drinks, but also with gold and silver, and the other things that accompany lovers of possessions, while others are hungering and shivering with cold, let us know that we are treasuring up for ourselves the eternal and unending fire. In order, therefore, that we may escape this, let us walk with all our strength in the commandments of God; so that we may both be blessed with a share in the intercession of the hieromartyr, and attain to the ineffable and eternal good things of Christ; by the grace and loving-kindness towards men of our Lord Jesus Christ, to Whom be the glory and the dominion, now and always, and unto the ages of the ages. Amen.

Editors' notes and page, col. 645

Footnotes

VARIAE LECTIONES.

(31) ‹anchor: ἐκφύγωμεν, ταῖς› · call in col 645 (Greek only)

ἐκφύγωμεν, ταῖς. Interserenda praepositio ἐν, quae excidit.

ἐκφύγωμεν, ταῖς: the preposition ἐν, which has dropped out, should be inserted.

(printed under col 645, page 320) VARIORUM NOTAE. (Set across cols 645–646.) (printed under page 320)

(31) ‹anchor: Ἀμήν (31), end of the narrative in col 645› · runs in cols 645–646

Hactenus in Clementina Opera: quae utinam omnia haberemus, cum vera, cum ascriptitia. Nescio enim quo fato sub uno Clementis nomine tot apocrypha pullulaverint, veteribus, minusque a nostra memoria remotis temporibus. Periodi Petri, Recognitiones, Disputatio Petri et Apionis, Clementina, Constitutiones apostolicae, Canones apostolorum, Doctrina Clementis, Sermones de providentia et justo judicio Dei, laudati ab Anastasio Antiocheno, quaestione 96, pag. 526. Ὁ δὲ ἱερός, inquit, καὶ ἀποστολικὸς διδάσκαλος Κλήμης, ἐν τῷ Περὶ προνοίας καὶ δικαιοκρισίας Θεοῦ πρώτῳ λόγῳ τοιοῦτόν τι λέγει· Ὥσπερ δυνατὸν καὶ νῦν ἄνθρωπον (sensus postulat Θεὸν) πλάττειν ἀνθρώπους, κατὰ τὴν προτέραν τοῦ Ἀδὰμ διάπλασιν, οὐκ ἔτι οὕτω ποιεῖ, διὰ τὸ ἅπαξ χαρίσασθαι τῷ ἀνθρώπῳ ἀνθρώπους γεννᾷν, εἰπὼν πρὸς τὴν φύσιν ἡμῶν, τὸ Αὐξάνεσθε, καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν· οὕτω, φησί, τῇ παντεξουσίῳ καὶ προνοητικῇ αὐτοῦ δυνάμει, καὶ τὴν τῶν σωμάτων διάλυσιν καὶ τελευτήν, φυσικῇ τινι ἀκολουθίᾳ καὶ τάξει, τῇ τῶν στοιχείων μεταβολῇ ᾠκονόμησε γίνεσθαι, κατὰ τὴν οὐσιώδη αὐτοῦ θεογνωσίαν καὶ κατάληψιν. Ἤκουσας φωνῆς ἱερᾶς Πατρὸς πατέρων, etc. Hoc est, Sanctus autem et apostolicus doctor Clemens, in primo sermone De providentia et justo judicio Dei, ejusmodi quid ait: Quemadmodum cum fieri possit, ut et nunc Deus formet homines, juxta primam illam Adami formationem, non tamen amplius ita facit, eo quod semel homini generare homines concesserit, his verbis ad naturam nostram prolatis, Crescite, et multiplicamini, et replete terram (Gen. I, 28). Sic, inquit, omnipotente et provida sua virtute, etiam corporum resolutionem ac finem, naturali quadam consequentia et ordinatione, per mutationem elementorum fieri constituit, secundum substantialem suam cognitionem divinam et comprehensionem. Audiisti sacrum vocem Patris patrum, etc. Quibus pseudepigraphis jungendae Decretales Epistolae quinque; necnon Apocalypsis Petri, sive Revelationes B. Petri apostoli, a discipulo ejus Clemente in uno volumine redactae, dicitur Epistola Jacobi de Vitriaco episcopi Acconensis ad Honorium III, Spicilegii Acheriani t. VIII, p. 382. Uti taceam libros memoratos Recog., I, 17; III, 74, 75, et V, ult. Jam vero citatur noster absque certa voluminis indicatione, per Basilium, cap. 29 libri De Spiritu sancto; Dionysium, De divinis nominibus, cap. 5, n. 9; Anastasium Ὁδηγοῦ cap. 2, et pseudo-Athanasium tractatu Περὶ ὅρων t. II, p. 42, ac Disputatione adversus Arium tom. I, pag. 135. Denique fragmenta Clementi attributa protulimus in testimoniis Veterum, et prima Nota in Constitut. apostol., itemque ad Recognit., lib. I, cap. 24. Nec dubium est quin Clementina multa Clementis Romani, permista cum Clementinis aliis Clementis Alexandrini, contineant libri Florilegiorum theologicorum. Sed ea discriminare, non opis est nostrae, non instituti, qui ad Ignatiana cito gressu properamus. Cot.

Here ends the Clementine corpus: would that we had all of it, both the genuine and the ascribed! For I do not know by what fate so many apocrypha have sprung up under the single name of Clement, in ancient times and in times less remote from our own: the Circuits of Peter, the Recognitions, the Disputation of Peter and Apion, the Clementina, the Apostolic Constitutions, the Apostolic Canons, the Teaching of Clement, and the Sermons on the Providence and Just Judgement of God, which Anastasius of Antioch cites in question 96, p. 526: "The holy and apostolic teacher Clement," he says, "in the first discourse On the Providence and Just Judgement of God, says something like this: 'Just as it is possible even now for man (the sense requires "God") to fashion men after the first fashioning of Adam, yet he no longer does so, because he once granted to man to beget men, saying to our nature, "Increase and multiply and fill the earth"; so,' he says, 'by his almighty and provident power he ordained that the dissolution and end of bodies too should come about, by a natural sequence and order, through the change of the elements, according to his essential knowledge of God and comprehension.' You have heard the sacred voice of the Father of fathers," etc. The Latin that follows ("Hoc est …") translates the same passage, citing Gen. 1:28. To these pseudepigrapha are to be joined the five Decretal Epistles, and also the Apocalypse of Peter, or Revelations of Blessed Peter the Apostle, said to have been gathered into one volume by his disciple Clement, in the letter of James of Vitry, bishop of Acre, to Honorius III, in d'Achery's Spicilegium, vol. 8, p. 382. To say nothing of the books mentioned in the Recognitions 1.17, 3.74–75, and the end of book 5. Our author is cited, moreover, without a definite indication of the work, by Basil in chapter 29 of On the Holy Spirit; by Dionysius, On the Divine Names, ch. 5, n. 9; by Anastasius, Hodegos ch. 2; and by pseudo-Athanasius in the tract On Definitions, vol. 2, p. 42, and in the Disputation against Arius, vol. 1, p. 135. Finally, we have brought out the fragments attributed to Clement in the testimonies of the ancients, and in the first note on the Apostolic Constitutions, and likewise on the Recognitions, book 1, ch. 24. Nor is there any doubt that the books of theological florilegia contain many Clementine items of Clement of Rome mixed with other Clementine items of Clement of Alexandria. But to sort them out is beyond our means and outside our plan, since we are hastening on to the Ignatian writings. Cotelier.

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