PG 2 · cols. 25–32

S. Clemens I Romanus (opera dubia), Clementina: Epistola Petri ad Jacobum

Editors' preface

ΕΠΙΣΤΟΛΗ ΠΕΤΡΟΥ ΠΡΟΣ ΙΑΚΩΒΟΝ.

EPISTLE OF PETER TO JAMES.

ΠΕΤΡΟΣ ΙΑΚΩΒῼ, τῷ κυρίῳ καὶ ἐπισκόπῳ τῆς ἁγίας Ἐκκλησίας, ὑπὸ τοῦ τῶν ὅλων Πατρὸς, διὰ Ἰησοῦ Χριστοῦ, εἰρήνη εἴη πάντοτε.

Peter to James, the lord and bishop of the holy Church, under the Father of all, through Jesus Christ, may peace be always.

I. Εἰδώς σε, ἀδελφέ μου, εἰς τὸ κοινῇ πᾶσιν ἡμῖν συμφέρον σπεύδοντα προθύμως, ἀξιῶ καὶ δέομαι, τῶν ἐμῶν κηρυγμάτων ἃς ἔπεμψά σοι βίβλους μηδενὶ τῶν ἀπὸ τῶν ἐθνῶν μεταδοῦναι μήτε ὁμοφύλῳ πρὸ πείρας, ἀλλ' ἐάν τις δοκιμασθεὶς ἄξιος εὑρεθῇ, τότε αὐτῷ κατὰ τὴν ἀγωγὴν παραδοῦναι, καθ' ἣν καὶ τοῖς Ἑβδομήκοντα ὁ Μωϋσῆς παρέδωκε τοῖς τὴν καθέδραν αὐτοῦ παρειληφόσιν. Διὰ τοῦτο καὶ ὁ καρπὸς τῆς ἀσφαλείας μέχρι τοῦ δεῦρο φαίνεται. Τὸν γὰρ αὐτὸν οἱ πανταχῆ ὁμοεθνεῖς τῆς μοναρχίας καὶ πολιτείας φυλάσσουσι κανόνα, κατὰ μηδένα τρόπον ἄλλως φρονεῖν ἢ τῶν εἰς πολλὰ νευουσῶν Γραφῶν ἐξοδευθῆναι δυνηθέντες. Κατὰ γὰρ τὸν παραδοθέντα αὐτοῖς κανόνα τὰ τῶν Γραφῶν ἀσύμφωνα πειρῶνται μεταῤῥυθμίζειν, εἰ δή τις τυχὸν μὴ εἰδὼς τὰς παραδόσεις ναρκᾷ πρὸς τὰς τῶν προφητῶν πολυσήμους φωνάς· οὗ ἕνεκεν οὐδενὶ διδάσκειν ἐπιτρέπουσιν, ἐὰν μὴ πρότερον μάθῃ πῶς δεῖ ταῖς Γραφαῖς χρῆσθαι· διὰ τοῦτο παρ' αὐτοῖς εἷς Θεὸς, εἷς νόμος, μία ἐλπίς.

I. Knowing that you, my brother, eagerly strive towards what is profitable to us all in common, I ask and beseech you not to hand over to anyone of those from the Gentiles the books of my preachings which I sent to you, nor to one of the same tribe before trial; but if anyone, having been tested, be found worthy, then to hand them over to him according to the training according to which Moses also handed over to the Seventy who succeeded to his chair. On this account the fruit of security also appears up to the present. For those of the same nation everywhere keep the same rule of the monarchy and way of life, being able in no way to think otherwise or to be led out of the way of the Scriptures which incline towards many meanings. For according to the rule handed down to them they endeavour to harmonize the dissonances of the Scriptures, if indeed anyone perchance, not knowing the traditions, grows numb towards the manifold utterances of the prophets; wherefore they permit no one to teach unless he first learn how one must use the Scriptures; on this account among them there is one God, one law, one hope.

II. Ἵνα γοῦν τὸ ὅμοιον καὶ παρ' ἡμῖν γένηται τοῖς Ἑβδομήκοντα, ἡμῶν ἀδελφοῖς τὰς βίβλους μου τῶν κηρυγμάτων δὸς μετὰ τοῦ ὁμοίου τῆς ἀγωγῆς μυστηρίου, ἵνα καὶ τοὺς βουλομένους τὸ τῆς διδασκαλίας ἀναδέξασθαι μέρος ἐφοδιάζωσιν· ἐπεὶ ἐὰν

II. In order therefore that the like may come to pass among us also as among those Seventy, give the books of my preachings to our brethren with the like mystery of the training, so that they may also equip those who wish to take up the office of teaching; since if

Editors' notes and page, col. 25

Footnotes

VARIAE LECTIONES (full page width; calls printed in the Greek column only) (printed under page 10)

(1) ‹anchor: ΠΡΟΣ ΙΑΚΩΒΟΝ (title)› · call in col 25

In Homiliarum codice Bibliothecae Ottobonianae aeque atque in cod. Cotelerii prior prooemii pars inscribitur: Περὶ τοῦ μὴ ἐκδιδόναι τὰ συντάγματα αὐτοῦ τινι τῶν ἀπὸ τῶν ἐθνικῶν διὰ τοὺς παρατηροῦντας, nisi quod in cod. C παραποιοῦντας.

In the codex of the Homilies in the Ottoboni Library, just as in Cotelier's codex, the earlier part of the preface is headed: "On not handing over his writings to any of those from the Gentiles, because of those who watch closely (παρατηροῦντας)", except that codex C has παραποιοῦντας ("those who falsify").

(printed under page 10)

(2) ‹anchor: εἴη πάντοτε› · call in col 25

εἰρήνη εἴη dedi ex conjectura, ἐν εἰρήνῃ C, ἐν εἰρήνῃ (sic) εἴη O. Cfr. Ep. Clem. ab Jacobum salut.

I have given εἰρήνη εἴη ("peace be") by conjecture; C has ἐν εἰρήνῃ ("in peace"), O ἐν εἰρήνῃ (sic) εἴη. Compare the greeting of the Epistle of Clement to James.

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(3) ‹anchor: ὁμοεθνεῖς› · call in col 25

Lectionem ὁμοεθνεῖς erui accentu duce ex O. Exstat et in var. lect. ap. Turrianum Pro Epistolis pontificum IV, 1, V, 23. De Turriani codice vide, quae Cotelerius notavit in judicio de Clementinorum opere. ὁμόεθνοι idem.

The reading ὁμοεθνεῖς ("fellow countrymen") I have drawn out of O, with the accent as guide. It is found also among the variant readings in Turrianus, Pro Epistolis pontificum IV, 1 and V, 23. On Turrianus's codex see what Cotelier noted in his judgement on the Clementine work. The same has ὁμόεθνοι.

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(4) ‹anchor: ἢ τῶν εἰς› · call in col 25

ἢ τῶν εἰς conjectura librarii in marg. O, ὑπὸ τῶν id. in textu cum C.

ἢ τῶν εἰς is a copyist's conjecture in the margin of O; the same has ὑπὸ τῶν in the text, with C.

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(5) ‹anchor: τῶν Γραφῶν ἀσύμφωνα› · call in col 25

Ἀσύμφωνα C, ex conject., σύμφωνα id. in textu, ut O.

Ἀσύμφωνα ("discordant") C, by conjecture; the same has σύμφωνα ("concordant") in the text, as O.

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(6) ‹anchor: ναρκᾷ πρὸς› · call in col 25

πρό O.

O has πρό.

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(7) ‹anchor: πρότερον μάθῃ› · call in col 25

μάθοι C, minus recte. Qui medio aevo codd. descripserunt, ad unum omnes iotacismum sequentes ideoque οι diphthongum eodem modo pronuntiantes ac vocalem η, conjunctivo cum optativo perperam misto locos numero fere innumerabiles corruperunt.

C has μάθοι, less correctly. Those who copied the manuscripts in the Middle Ages, following iotacism to a man and so pronouncing the diphthong οι in the same way as the vowel η, wrongly confused the subjunctive with the optative and corrupted passages almost beyond number.

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(8) ‹anchor: Ἵνα γοῦν› · call in col 25

γοῦν accessit ex O et Turr. Deinde C post ἡμῶν ἀδελφοῖς comma ponit, totumque locum ita vertit: Quo igitur simili modo apud nos fiat nostris fratribus, ac illis Septuaginta. S verba illa traxit ad membrum sequens. In O post ἀδελφοῖς commate non distinguitur, neque ante ἡμῶν.

γοῦν has been added from O and Turrianus. Next, C puts a comma after ἡμῶν ἀδελφοῖς, and translates the whole passage thus: "That therefore in like manner it may be done among us for our brothers, as for those Seventy." S drew those words to the following clause. In O there is no comma after ἀδελφοῖς, nor before ἡμῶν.

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(9) ‹anchor: μυστηρίου, ἵνα› · call in col 25

ἵνα O c. Turr. et var. lect. ap. C, in cuj. textu deest.

ἵνα in O, with Turrianus and the variant readings in C, from whose text it is missing.

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(10) ‹anchor: ἐφοδιάζωσιν› · call in col 25

ἐφοδιάζειν, ἐφοδιάζωσι C O. Importunum illud ἐφοδιάζειν videtur in textum irrepsisse e margine. ubi notatum fuerat a non incurioso lectore, tanquam insigne verbum. Cfr. hom. II, 38 C.

ἐφοδιάζειν; C and O have ἐφοδιάζωσι. That unsuitable ἐφοδιάζειν seems to have crept into the text from the margin, where it had been noted by a not incurious reader as a remarkable word. Compare Homily II, 38, C.

VARIORUM NOTAE (printed under page 10) (21) pointer: Cotelier's note (21) on the title is printed under page 10, both foot halves; its call is not in the Greek of col 25 and is presumably in the facing Latin (col 26), where it is set.

Footnotes

(21) ‹anchor: Epist. Petri ad Jacobum (the title; call not visible in the page foot)› · call in col 26

Epist. Petri ad Jacobum. Recte observat Photius Epistolam Petri ad Jacobum pertinere non posse ad Opus cujus initium sit, Ἐγὼ Κλήμης, sive quod Clementis nomen praeferat. Ego vero existimo praesentem epistolam aliam esse ab illa Photio memorata, quoniam illa erat de actibus Petri, a Petro ipso scriptis, et ad Jacobum postulantem missis: haec vero superiore posterior est, nec de postulatione Jacobi mentionem facit, sed per eam Jacobus monetur, ut praedicationes Petri a Petro missas, caute tradat. Varias lectiones apposui ex Turriano Pro Epistolis pontificum lib. IV, init., et lib. V, cap. 23. Cot.

Epistle of Peter to James. Photius rightly observes that the Epistle of Peter to James cannot belong to the work which begins "I, Clement", or which bears Clement's name at its head. I, however, judge the present letter to be other than the one Photius mentions, since that one concerned the acts of Peter, written by Peter himself and sent to James at his request; this one is later than that, makes no mention of a request from James, but by it James is warned to hand on with caution the preachings of Peter sent by Peter. I have added the variant readings from Turrianus, Pro Epistolis pontificum book IV, beginning, and book V, chapter 23. Cotelier.

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Footnotes

(a) ‹anchor: not visible in the page foot› · call in col 27

Marc. XIII, 31; Matth. V, 18.

Mark 13:31; Matthew 5:18.

VARIAE LECTIONES (full page width; calls printed in the Greek column only) (printed under page 11)

(22) ‹anchor: not visible in the page foot› · call in col 27

Νόμιμον κήρυγμα, etc. Cave tibi ab Ebionismo. Cot.

"The lawful preaching", etc. Beware of Ebionism. Cotelier.

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Page

running head: 27 S. CLEMENTIS I ROM. PONT.
marginal letters: A multas in; B pertum habentes,; C verum si; D 1. Itaque Jacobus,
old-edition numerals: (none)
other: facing Latin version, not set; overhanging left half of col. 28's Greek line after II (τολμῶσι καταψεύδεσθαι, πόσῳ γε μᾶλλον μετ' ἐμὲ) set in place at col. 28

PG 2:28

μὴ οὕτως γένηται, εἰς πολλὰς γνώμας ὁ τῆς ἀληθείας ἡμῶν διαιρεθήσεται λόγος. Τοῦτο δὲ οὐχ ὡς προφήτης ὢν ἐπίσταμαι· ἀλλ' ἤδη αὐτοῦ τοῦ κακοῦ τὴν ἀρχὴν ὁρῶν. Τινὲς γὰρ τῶν ἀπὸ ἐθνῶν τὸ δι' ἐμοῦ νόμιμον ἀπεδοκίμασαν κήρυγμα, τοῦ ἐχθροῦ ἀνθρώπου ἄνομόν τινα καὶ φλυαρώδη προσηκάμενοι διδασκαλίαν. Καὶ ταῦτα ἔτι μου περιόντος ἐπεχείρησάν τινες, ποικίλαις τισὶν ἑρμηνείαις τοὺς ἐμοὺς λόγους μετασχηματίζειν, εἰς τὴν τοῦ νόμου κατάλυσιν· ὡς καὶ ἐμοῦ αὐτοῦ οὕτω μὲν φρονοῦντος, μὴ ἐκ παῤῥησίας δὲ κηρύσσοντος· ὅπερ ἀπείη. Τὸ γὰρ τοιοῦτο ἀντιπράσσειν ἐστὶ τῷ τοῦ Θεοῦ νόμῳ τῷ διὰ Μωϋσέως ῥηθέντι καὶ ὑπὸ τοῦ Κυρίου ἡμῶν μαρτυρηθέντι περὶ τῆς ἀϊδίου αὐτοῦ διαμονῆς, ἐπεὶ οὕτως εἶπεν· Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται· ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου. Τοῦτο δὲ εἴρηκεν, ἵνα τὰ πάντα γίνηται. Οἱ δὲ οὐκ οἶδα πῶς τὸν ἐμὸν νοῦν ἐπαγγελλόμενοι, οὓς ἤκουσαν ἐξ ἐμοῦ λόγους, ἐμοῦ τοῦ εἰπόντος αὐτοὺς φρονιμώτερον, ἐπιχειροῦσιν ἑρμηνεύειν, λέγοντες τοῖς ὑπ' αὐτῶν κατηχουμένοις, τοῦτο εἶναι τὸ ἐμὸν φρόνημα, ὃ ἐγὼ οὐδὲ ἐνεθυμήθην. Εἰ δὲ ἐμοῦ ἔτι περιόντος τοιαῦτα τολμῶσι καταψεύδεσθαι, πόσῳ γε μᾶλλον μετ' ἐμὲ ποιεῖν οἱ μετ' ἐμὲ τολμήσουσιν;

it does not so come to pass, our word of truth will be divided into many opinions. And this I know not as being a prophet, but already seeing the beginning of the evil itself. For some of those from the Gentiles have rejected my lawful preaching, having accepted a certain lawless and trifling teaching of the enemy man. And even while I am still alive some have attempted these things, by certain manifold interpretations to transform my words for the abolition of the law, as though I myself also thought thus, yet did not preach it openly; which far be it! For such a thing is to act contrary to the law of God spoken through Moses and witnessed to by our Lord concerning its eternal permanence, since He spoke thus: Heaven and earth shall pass away; one jot or one tittle shall in no wise pass from the law. And this He has said, that all things may come to pass. But they, professing I know not how to know my mind, attempt to interpret the words which they heard from me more wisely than I who spoke them, saying to those instructed by them that this is my mind, of which I did not even think. And if while I am still alive they dare to lie thus, how much more after me will those after me dare to do so?

III. Ἵνα οὖν μὴ τοιοῦτόν τι γένηται, τούτου ἕνεκα ἠξίωσα καὶ ἐδεήθην, τῶν ἐμῶν κηρυγμάτων ἃς ἔπεμψά σοι βίβλους μηδενὶ μεταδοῦναι, μήτε ὁμοφύλῳ, μήτε ἀλλοφύλῳ, πρὸ πείρας, ἀλλ' ἐάν τις δοκιμασθεὶς ἄξιος εὑρεθῇ, τότε αὐτῷ κατὰ τὴν Μωϋσέως ἀγωγὴν παραδοῦναι, καθ' ἣν τοῖς Ἑβδομήκοντα παρέδωκε τοῖς τὴν καθέδραν αὐτοῦ παρειληφόσιν· ἵνα οὕτως τὰς πίστεις φυλάξωσι καὶ πανταχῆ τὸν τῆς ἀληθείας κανόνα παραδῶσιν, ἑρμηνεύοντες τὰ πάντα πρὸς τὴν παράδοσιν ἡμῶν, καὶ μὴ αὐτοὶ ὑπὸ ἀμαθείας κατασπώμενοι, ὑπὸ τῶν κατὰ τὴν ψυχὴν στοχασμῶν εἰς πλάνην ἑλκόμενοι, ἄλλους εἰς τὸν ὅμοιον τῆς ἀπωλείας ἐνέγκωσι βόθυνον. Καὶ τὰ μὲν ἐμοὶ δόξαντα καλῶς ἐσήμανά σοι, τὸ δέ σοι δοκοῦν, κύριέ μου, πρεπόντως ἐπιτέλει. Ἔῤῥωσο.

III. In order therefore that no such thing may come to pass, on this account I have asked and besought you to hand over to no one the books of my preachings which I sent to you, neither to one of the same tribe nor to a foreigner, before trial; but if anyone, having been tested, be found worthy, then to hand them over to him according to the training of Moses, according to which he handed over to the Seventy who succeeded to his chair; so that thus they may keep the trusts and everywhere hand down the rule of truth, interpreting all things according to our tradition, and not themselves being dragged down by ignorance, drawn into error by the conjectures of their soul, bring others into the like pit of destruction. And the things that seemed good to me I have rightly signified to you; and what seems good to you, my lord, fittingly perform. Farewell.

ΔΙΑΜΑΡΤΥΡΙΑ ΠΕΡΙ ΤΩΝ ΤΟΥ ΒΙΒΛΙΟΥ ΛΑΜΒΑΝΟΝΤΩΝ.

SOLEMN ATTESTATION CONCERNING THOSE WHO RECEIVE THE BOOK.

I. Ἀναγνοὺς οὖν ὁ Ἰάκωβος τὴν ἐπιστολὴν, μετεκαλέσατο τοὺς πρεσβυτέρους, καὶ αὐτοῖς ἀναγνοὺς ἔφη· Ἀναγκαίως καὶ πρεπόντως περὶ τῆς ἀληθείας ἀσφαλίζεσθαι ὁ ἡμέτερος ὑπέμνησε Πέτρος, ὅπως τὰς

I. Having therefore read the epistle, James called together the presbyters, and having read it to them said: Necessarily and fittingly has our Peter reminded us to secure ourselves concerning the truth, so that the

Editors' notes and page, col. 28

Footnotes

(11) ‹anchor: not visible in the page foot› · call in col 28

Ita O c. Turr. ὡς ὁ προφήτης C.

So O, with Turrianus; C has ὡς ὁ προφήτης ("as the prophet").

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(12) ‹anchor: not visible in the page foot› · call in col 28

Μωϋσέος O.

O has Μωϋσέος.

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(13) ‹anchor: not visible in the page foot› · call in col 28

ἑρμηνεύειν addunt O et Turr., deest in praefationis Fragmento.

O and Turrianus add ἑρμηνεύειν ("to interpret"); it is missing in the Fragment of the preface.

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(14) ‹anchor: not visible in the page foot› · call in col 28

Pro οὐδέ lacuna in Fragmento.

In place of οὐδέ there is a gap in the Fragment.

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(15) ‹anchor: not visible in the page foot› · call in col 28

οἱ om. Fragm. Tum τολμήσουσιν O et Fragm. c. Turr., ποιήσουσιν C.

The Fragment omits οἱ. Then O and the Fragment, with Turrianus, have τολμήσουσιν ("they will dare"); C has ποιήσουσιν ("they will do").

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(16) ‹anchor: κατὰ τὴν Μωϋσέως› · call in col 28

Μωϋσέος O et Fragm.

O and the Fragment have Μωϋσέος.

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(17) ‹anchor: ὑπὸ ἀμαθείας› · call in col 28

ἀμαθίας O et Fragm.

O and the Fragment have ἀμαθίας.

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(18) ‹anchor: τοῦ βιβλίου λαμβανόντων› · call in col 28

Nulla in O et Fragm. inscriptio, neque locus ei relictus.

In O and the Fragment there is no title, nor any space left for one.

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(19) ‹anchor: ὁ Ἰάκωβος› · call in col 28

Ἰαακῶβος O.

O has Ἰαακῶβος.

VARIORUM NOTAE (printed under page 11)

(22) ‹anchor: νόμιμον ... κήρυγμα› · call in col 28

Νόμιμον κήρυγμα, etc. Cave tibi ab Ebionismo. Cot.

"Lawful preaching" (Νόμιμον κήρυγμα), etc. Beware of Ebionism. Cotelier.

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(23) ‹anchor: Διαμαρτυρία› · call in col 28

Διαμαρτυρία. Redolet, mea quidem sententia, hujusmodi contestatio κρύψιν primorum haereticorum, quam illi didicerant a paganis, et a Judaeis Essenis. Videsis praecipue Irenaeum lib. I, cap. 23; Tertullianum initio Operis adversus Valentinianos; Porphyrium, De abstinentia, lib. IV, cap. 13; et Vettium Valentem citatum a Seldeno tum in Marmoribus Arundellianis, p. 151, tum De diis Syris, p. 35; itemque Julium Firmicum, in Praefat. lib. VII Matheseos. Id.

"Solemn charge" (Διαμαρτυρία). Such a charge smacks, in my opinion at least, of the secrecy (κρύψιν) of the first heretics, which they had learned from the pagans and from the Jewish Essenes. See especially Irenaeus, book I, chapter 23; Tertullian at the beginning of his work Against the Valentinians; Porphyry, On Abstinence, book IV, chapter 13; and Vettius Valens as cited by Selden both in the Marmora Arundelliana, p. 151, and in De diis Syris, p. 35; and likewise Julius Firmicus, in the preface to book VII of the Mathesis. The same (Cotelier).

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Page

running head: IS I ROM. PONT. OPERA DUBIA. 28
marginal letters: A μὴ οὕτως; B ἢ μία; C ἄξιος εὑρεθῇ,; D I. Ἀναγνοὺς
old-edition numerals: 5 after ἐμοῦ; 6 after τὰ
other: begins mid-sentence (from col. 25); last line of II (τολμῶσι καταψεύδεσθαι, πόσῳ γε μᾶλλον μετ' ἐμὲ ποιεῖν οἱ μετ' ἐμὲ τολμήσουσιν;) overhangs into col. 27 and is set complete here; ends mid-sentence (continues at col. 29)

PG 2:29

τῶν αὐτοῦ κηρυγμάτων διαπεμφθείσας ἡμῖν βίβλους μηδενὶ μεταδώσωμεν ὡς ἔτυχεν, ἢ ἀγαθῷ τινι καὶ εὐλαβεῖ, τῷ καὶ διδάσκειν αἱρουμένῳ ἐμπεριτόμῳ τε ὄντι πιστῷ, καὶ ταῦτα μὴ πάντα ὁμοῦ, ἵνα, ἐὰν ἐν τοῖς πρώτοις ἀγνώμων φωραθῇ, τὰ δεύτερα μὴ πιστευθῇ. Διὸ μὴ ἔλαττον ἔτεσιν ἓξ δοκιμαζέσθω· καὶ εἶθ' οὕτως, κατὰ τὴν Μωϋσέως ἀγωγὴν, ἀγαγόντα αὐτὸν ἐπὶ ποταμὸν ἢ πηγὴν, ὅπερ ἐστὶ ζῶν ὕδωρ, ἔνθα ἡ τῶν δικαίων γίνεται ἀναγέννησις, μὴ ὀρκίσαι, ἐπεὶ μὴ ἔξεστιν, ἀλλὰ στῆναι αὐτῷ κελεῦσαι πρὸς τῷ ὕδατι καὶ ἐπιμαρτύρασθαι, ὡς καὶ αὐτοὶ ἀναγεννώμενοι κελευσθέντες ἐποιήσαμεν τοῦ μὴ ἁμαρτεῖν χάριν.

books of his preachings sent across to us we should hand over to no one at random, save to someone good and devout, who also chooses to teach and is a circumcised believer, and these not all at once, so that, if in the first he be detected unfaithful, he may not be entrusted with the second. Wherefore let him be tested for not less than six years; and then thus, according to the training of Moses, let him who hands them over lead him to a river or a spring, which is living water, where the regeneration of the righteous takes place, and not make him swear, since it is not lawful, but bid him stand by the water and call to witness, even as we ourselves also, when being regenerated, did as we were bidden for the sake of not sinning.

II. Λεγέτω δέ· Μάρτυρας ἔχοιμι οὐρανὸν, γῆν, ὕδωρ, ἐν οἷς τὰ πάντα περιέχεται, πρὸς τούτοις δ' ἅπασι καὶ τὸν διὰ πάντων διήκοντα ἀέρα οὗ ἄνευ οὐκ ἀναπνέω, ὡς ἀεὶ ὑπήκοος ἔσομαι τῷ τὰς βίβλους μοι τῶν κηρυγμάτων διδόντι, καὶ αὐτὰς τὰς βίβλους, ἃς ἄν μοι δῷ, οὐ μὴ μεταδῶ τινι κατ' οὐδένα τρόπον, οὐ γράψας, οὐ γεγραμμένον δοὺς, οὐ γράφοντι ἀναδιδοὺς, οὐκ αὐτὸς, οὐ δι' ἄλλου, οὐ δι' ἄλλης τινὸς ἀγωγῆς ἢ δόλου ἢ μηχανῆς, ἢ ἀμελῶς φυλάσσων ἢ τιθῶν ἢ νεύων ἢ ἄλλῳ οἱῳδήποτε τρόπῳ ἢ ἐπινοίᾳ ἑτέρῳ αὐτὰ μεταδιδούς. Πλὴν ἐὰν δοκιμάσω τινὰ ἄξιον, ὡς αὐτὸς ἐκρίθην, ἢ καὶ πλεῖον δοκιμάσας, πλὴν οὐκ ἔλαττον ἔτεσιν ἕξ· τῷ τε εὐλαβεῖ καὶ ἀγαθῷ, διδάσκειν ἐπαναιρουμένῳ, ὡς παρέλαβον, παραδώσω, καὶ ταῦτα ἐπὶ τῇ τοῦ ἐπισκόπου μου γνώμῃ ποιησάμενος.

II. And let him say: May I have as witnesses heaven, earth, water, in which all things are contained, and besides all these the air also that pervades all things, without which I do not breathe, that I shall always be obedient to him who gives me the books of the preachings, and the books themselves which he may give me I will in no wise hand over to anyone in any way, neither having written them out, nor having given what is written, nor delivering them to one who writes, neither myself, nor through another, nor through any other means or guile or contrivance, or carelessly keeping or placing them or nodding assent or in any other way whatsoever or by any device handing them over to another. Save if I shall test someone and find him worthy, as I myself was judged, or having tested him even more, yet for not less than six years; both to one devout and good, who undertakes to teach, even as I received, I will hand them over, doing this also according to the judgement of my bishop.

III. Ἄλλως δὲ οὐδ' ἂν τέκνον ἢ ἀδελφὸς ἢ φίλος ἢ ἄλλως πώς ποτε γένους μοι ἀνήκων, ἐάνπερ ἀνάξιος ᾖ, τοῦδε μὴ μεταδοῦναι χάριν, ὡς οὐ προσῆκεν. Οὔτε ἐπιβουλὴν φοβηθήσομαι, οὐ δώροις κολακευθήσομαι· ἀλλ' εἰ καὶ δόξειέ μοί ποτε τὰ διδόμενά μοι τῶν κηρυγμάτων βιβλία μὴ ἀληθῆ εἶναι, οὐδ' οὕτως μεταδώσω, ἀλλ' ἀποδώσω. Ἀποδημῶν δὲ σὺν ἐμοὶ αὐτὰ κομίσω, ἅπερ ἂν τύχω κεκτημένος. Εἰ δὲ μὴ βουληθῶ μετ' ἐμαυτοῦ αὐτὰ περιφέρειν, ἐπὶ τῆς οἰκίας μου εἶναι αὐτὰ οὐκ ἐάσω, ἀλλὰ τῷ ἐπισκόπῳ μου τῷ τὴν αὐτὴν ἔχοντι πίστιν καὶ ἀπὸ τῶν

III. Otherwise, not even if it be a child or a brother or a friend or anyone at all anyhow belonging to my family, if indeed he be unworthy, will I hand them over for this person's sake, as it is not fitting. Neither will I fear a plot, nor be flattered by gifts; but even if the books of the preachings given to me should ever seem to me not to be true, not even so will I hand them over, but I will give them back. And when going abroad I will carry them with me, whichever I may happen to possess. And if I should not wish to carry them about with myself, I will not suffer them to be in my house, but to my bishop who holds the same faith and starts from the

Editors' notes and page, col. 29

Footnotes

VARIAE LECTIONES (full page width; calls printed in the Greek column only) (printed under page 12)

(20) ‹anchor: not visible in the page foot› · call in col 29

καὶ οὐ O ultima voce subnotata.

O has καὶ οὐ, with the last word marked beneath.

(printed under page 12)

(21) ‹anchor: not visible in the page foot› · call in col 29

τῶν inserui c. O et Fragm.

I have inserted τῶν with O and the Fragment.

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(22) ‹anchor: not visible in the page foot› · call in col 29

πρὸ O et Fragm. Tum δὲ ἅπασιν C.

O and the Fragment have πρό. Then C has δὲ ἅπασιν.

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(23) ‹anchor: not visible in the page foot› · call in col 29

Ita Ottob. ms., ut maluit S, qui quidem edidit μου c. C. Tum αὐτάς μου S, αὐτάς μοι C.

So the Ottoboni manuscript, as S preferred, though he printed μου with C. Then S has αὐτάς μου, C αὐτάς μοι.

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(24) ‹anchor: not visible in the page foot› · call in col 29

S proponit γράψοντι. Lectionem vulg. confirmant O et Fragm. Dein οὐδ' ἄλλου, οὐδ' ἄλλης O.

S proposes γράψοντι. O and the Fragment confirm the common reading. Next, O has οὐδ' ἄλλου, οὐδ' ἄλλης.

(printed under page 12)

(25) ‹anchor: not visible in the page foot› · call in col 29

ἀμελοῖς Fragm. Dein dedi ἢ τιθῶν ἢ νεύων c. O et Fragm., quo evitetur tautologia Clerici lectionis ἢ τι προστιθεὶς (ἢ τιθῶν C) ἢ νοθεύων, et enuntiationis finis habeat, ad quod quadret.

The Fragment has ἀμελοῖς. Next I have given ἢ τιθῶν ἢ νεύων with O and the Fragment, so as to avoid the tautology of Le Clerc's reading ἢ τι προστιθεὶς (C ἢ τιθῶν) ἢ νοθεύων ("or adding something or falsifying"), and so that the end of the clause may have something to fit.

(printed under page 12)

(26) ‹anchor: Πλὴν ἐὰν› · call in col 29

ἂν C.

C has ἄν.

(printed under page 12)

(27) ‹anchor: τῷ τε› · call in col 29

τότε C.

C has τότε.

(printed under page 12)

(28) ‹anchor: τοῦ ἐπισκόπου μου› · call in col 29

μου subjunxi c. O.

I have added μου with O.

(printed under page 12)

(29) ‹anchor: ἢ ἀδελφὸς› · call in col 29

Scribendum, ut videtur, οὐδ' ἂν τέκνον ἢ ἡ ἀδελφός. In sequentibus excidit verbum, a quo pendeat infinitivus μεταδοῦναι S. Lectionem vulg. exhibet O.

It should be written, it seems, οὐδ' ἂν τέκνον ἢ ἡ ἀδελφός. In what follows a verb has fallen out on which the infinitive μεταδοῦναι depends. S. O gives the common reading.

(printed under page 12)

(30) ‹anchor: οὐ προσῆκεν› · call in col 29

S conj. προσῆκον.

S conjectures προσῆκον.

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(31) ‹anchor: μετ' ἐμαυτοῦ› · call in col 29

Ita S. μεθ' ἑαυτοῦ O c. C.

So S. O, with C, has μεθ' ἑαυτοῦ.

VARIORUM NOTAE (printed under page 12)

(24) ‹anchor: ἐμπεριτόμῳ τε ὄντι πιστῷ› · call in col 29

Ἐμπεριτόμῳ τε ὄντι πιστῷ. Quasi incircumcisus non posset esse fidelis et Christianus: quem errorem Ebionitae aliique haeretici errabant. Cot.

"And being a circumcised believer" (Ἐμπεριτόμῳ τε ὄντι πιστῷ). As though an uncircumcised man could not be a believer and a Christian: the error into which the Ebionites and other heretics fell. Cotelier.

(printed under page 12)

(25) ‹anchor: ἐπὶ ποταμὸν ἢ πηγὴν› · call in col 29

Ἀγαγόντα αὐτὸν ἐπὶ ποταμὸν ἢ πηγήν. In haeresi Ebionaeorum S. Epiphanius cap. 17: Ὅταν γάρ τις ἐξ αὐτῶν ἢ νόσῳ περιπέσοι, ἢ ὑπὸ ἑρπετοῦ δηχθείη, κάτεισιν εἰς τὰ ὕδατα, καὶ ἐπικαλεῖται τὰς ἐπωνυμίας τὰς ἐν τῷ Ἠλξαΐ, τοῦ τε οὐρανοῦ καὶ τῆς γῆς, τοῦ τε ἁλὸς καὶ τοῦ ὕδατος, τῶν τε ἀνέμων καὶ ἀγγέλων τῆς δικαιοσύνης, φασὶ, καὶ τοῦ ἄρτου καὶ ἐλαίου. Καὶ ἄρχεται λέγειν, βοηθῆτέ μοι, καὶ ἀπαλλάξατε ἀπ' ἐμοῦ τὸ ἄλγημα. Quoties enim aliquis illorum in morbum incidit, aut a serpente morsus est, ad aquas descendit; et appellationes omnes quas Elxai complexus est, invocat, coeli, videlicet, ac terrae, salis et aquae, ventorum, et angelorum, ut vocant, justitiae; panis item et olei. Tuncque ita dicit: Adeste mihi, ac dolorem a me depellite. Qui et legendus haeresi 19 Ossenorum, cap. 1, conferendusque cum iis quae hic habes num. 2 et 4. Id.

"Leading him to a river or a spring." St Epiphanius, on the heresy of the Ebionites, ch. 17: "For whenever one of them falls into sickness or is bitten by a serpent, he goes down into the waters and calls upon the names contained in Elxai, of heaven and earth, of salt and water, of the winds and the angels of righteousness, as they say, and of bread and oil. And he begins to say: Help me, and rid me of the pain." [The Latin then renders the same passage.] He should also be read on heresy 19, of the Ossenes, ch. 1, and compared with what you have here in nos. 2 and 4. The same (Cotelier).

(printed under page 12)

Footnotes

(24) ‹anchor: not visible in the page foot› · call in col 30

Ἐμπεριτόμῳ τε ὄντι πιστῷ. Quasi incircumcisus non posset esse fidelis et Christianus: quem errorem Ebionitae aliique haeretici errabant. Cot.

"And being a circumcised believer." As if an uncircumcised man could not be a believer and a Christian: an error which the Ebionites and other heretics erred. Cotelier.

(printed under page 12)

(25) ‹anchor: not visible in the page foot› · call in col 30

Ἀγαγόντα αὐτὸν ἐπὶ ποταμὸν ἢ πηγήν. In haeresi Ebionaeorum S. Epiphanius cap. 17: Ὅταν γάρ τις ἐξ αὐτῶν ἢ νόσῳ περιπέσοι, ἢ ὑπὸ ἑρπετοῦ δηχθείη, κάτεισιν εἰς τὰ ὕδατα, καὶ ἐπικαλεῖται τὰς ἐπωνυμίας τὰς ἐν τῷ Ἠλξαΐ, τοῦ τε οὐρανοῦ καὶ τῆς γῆς, τοῦ τε ἁλὸς καὶ τοῦ ὕδατος, τῶν τε ἀνέμων καὶ ἀγγέλων τῆς δικαιοσύνης, φασί, καὶ τοῦ ἄρτου καὶ ἐλαίου. Καὶ ἄρχεται λέγειν, Βοηθῆτέ μοι, καὶ ἀπαλλάξατε ἀπ' ἐμοῦ τὸ ἄλγημα. Quoties enim aliquis illorum in morbum incidit, aut a serpente morsus est, ad aquas descendit; et appellationes omnes quas Elxai complexus est, invocat, coeli, videlicet, ac terrae, salis et aquae, ventorum, et angelorum, ut vocant, justitiae; panis item et olei. Tuncque ita dicit: Adeste mihi, ac dolorem a me depellite. Qui et legendus haeresi 19 Ossenorum, cap. 1, conferendusque cum iis quae hic habes num. 2 et 4. Id.

"Having led him to a river or a spring." St Epiphanius, in the heresy of the Ebionites, chapter 17: "For whenever one of them falls into sickness or is bitten by a snake, he goes down into the waters and calls on the names contained in Elxai, of heaven and earth, of salt and water, of the winds and the angels of righteousness, as they say, and of bread and oil. And he begins to say: Help me, and take the pain away from me." The Latin repeats this: "For whenever any of them falls into sickness, or has been bitten by a serpent, he goes down to the waters; and he invokes all the names that Elxai included, namely of heaven and earth, of salt and water, of the winds, and of the angels, as they call them, of righteousness; likewise of bread and oil. And then he says thus: Be with me, and drive the pain away from me." He should also be read on heresy 19, of the Osseni, chapter 1, and compared with what you have here in numbers 2 and 4. The same (Cotelier).

(printed under page 12)

Footnotes

VARIAE LECTIONES (full page width; calls printed in the Greek column only) (printed under page 13)

Page

running head: 31 S. CLEMENTIS I ROM. PONT.
marginal letters: A et ab iisdem; B sit rerum; C cisso audiistis,; D EPISTOLA CLEMENTIS
old-edition numerals: (none)
other: facing Latin version, not set; full-width Latin lines at foot (INTERPRETATIO RUFINI. / CLEMENS JACOBO fratri Domini...) cut at right edge, not set

PG 2:32

αὐτῶν ὁρμωμένῳ παρακαταθήσομαι. Εἰ δὲ καὶ τύχοι με νοσῆσαι καὶ τὸν θάνατον ὑποπτεῦσαι, ἐὰν ἄτεκνος ὦ, ὁμοίως ποιήσω. Ἀλλ' εἰ καὶ τελευτῶ, τέκνον ἔχων οὐκ ἄξιον ἢ μηδέπω δυνάμενον, ὁμοίως ποιήσω. Τῷ γὰρ ἐπισκόπῳ μου παρακαταθήσομαι, ἵνα εἰ μὲν τύχοι ἐφ' ἡλικίας γενόμενος ἄξιος εἶναι τῆς πίστεως, ὡς πατρῴαν παρακαταθήκην τῷ τέκνῳ ἀποδώσῃ κατὰ τὸν τῆς διαμαρτυρίας λόγον.

same principles, I will entrust them. And if it should also happen that I fall sick and suspect death, if I am childless, I shall do likewise. But even if I die having a child who is not worthy or not yet able, I shall do likewise. For I shall entrust them to my bishop, so that if, when he comes of age, he should happen to be worthy of the faith, he may restore them to the child as a paternal deposit in accordance with the terms of the solemn declaration.

IV. Ὅτι δὲ οὕτως ποιήσω, πάλιν τὸ δεύτερον διαμαρτύρομαι οὐρανὸν, γῆν, ὕδωρ, ἐν οἷς τὰ πάντα περιέχεται, πρὸς τούτοις ἅπασι καὶ τὸν διὰ πάντων διήκοντα ἀέρα, οὗ ἄνευ οὐκ ἀναπνέω, ὡς ἀεὶ ὑπήκοος ἔσομαι τῷ τὰς βίβλους μοι τῶν κηρυγμάτων διδόντι, καὶ φυλάξω κατὰ πάντα ὡς διεμαρτυράμην, ἢ καί τι πλεῖον. Φυλάσσοντι οὖν μοι τὰς συνθήκας μέρος ἔσται μετὰ τῶν ὁσίων, ποιήσαντι δὲ παρ' ἃ συνεθέμην, ἐχθρὸν εἴη μοι τὸ πᾶν καὶ ὁ διὰ πάντων διήκων αἰθὴρ καὶ ὁ ὑπὲρ τὰ ὅλα Θεὸς, οὗ κρείττων, οὗ μείζων οὐδείς. Ἀλλ' εἰ καὶ εἰς ἑτέρου Θεοῦ ἐπίνοιαν γένωμαι, κἀκεῖνον νῦν ὄμνυμι ὡς οὐκ ἄλλως ποιήσω, εἴτ' ἔστιν, εἴτ' οὐκ ἔστιν. Πρὸς τούτοις δ' ἅπασιν εἰ ψεύσομαι, κατάθεμα ἔσομαι ζῶν καὶ θανὼν, καὶ αἰωνίῳ κολασθήσομαι κολάσει. Καὶ μετὰ τοῦτο ἄρτου καὶ ἄλατος μετὰ τοῦ παραδιδόντος μεταλαβέτω.

IV. And that I shall do thus, again a second time I call to witness heaven, earth, water, in which all things are contained, and in addition to all these the air that pervades all things, without which I do not breathe, that I shall always be obedient to him who gives me the books of the preachings, and I shall keep them in all respects as I have solemnly declared, or even something more. If therefore I keep the covenants, my portion shall be with the holy ones; but if I act contrary to what I have covenanted, may the universe and the ether that pervades all things and God Who is above all things, than Whom none is better, than Whom none is greater, be hostile to me. But even if I should come to the notion of another god, him too I now swear that I shall not do otherwise, whether he exists or does not exist. And in addition to all these things, if I shall prove false, I shall be accursed living and dying, and shall be punished with eternal punishment. And after this let him partake of bread and salt with him who delivers them over.

V. Ταῦτα τοῦ Ἰακώβου εἰπόντος ὠχρίασαν ἀγωνισάμενοι οἱ πρεσβύτεροι. Συνιδὼν οὖν ὁ Ἰάκωβος, ὅτι λίαν πεφόβηνται, ἔφη· Ἀκούσατέ μου, ἀδελφοὶ καὶ σύνδουλοι. Ἐὰν τὰς βίβλους πᾶσιν ὡς ἔτυχε παράσχωμεν, καὶ αὐταὶ ὑπὸ τολμηρῶν ἀνδρῶν τινων νοθευθῶσιν ἢ ταῖς ἑρμηνείαις διαστραφῶσιν, ὡς ἤδη τινὰς ἠκούσατε πεποιηκότας, ἔσται λοιπὸν καὶ τοῖς ὄντως τὴν ἀλήθειαν ζητοῦσιν ἀεὶ πλανᾶσθαι. Διὸ ἄμεινον παρ' ἡμῖν αὐτὰς εἶναι, καὶ μεταδιδόναι μετὰ πάσης τῆς προειρημένης ἀσφαλείας τοῖς θέλουσι ζῆν εὐσεβῶς καὶ ἄλλους σώζειν. Εἰ δέ τις μετὰ τὸ οὕτως διαμαρτύρασθαι ἄλλως ποιήσει, εὐλόγως αἰωνίᾳ ὑποπεσεῖται κολάσει. Τίνι γὰρ λόγῳ ἄλλων ἀπωλείας αἴτιος γενόμενος αὐτὸς οὐκ ἀπολεῖται; τῶν οὖν πρεσβυτέρων ἐπὶ τῇ τοῦ Ἰακώβου γνώμῃ ἡσθέντων καὶ εἰπόντων· Εὐλόγηται ὅ σε ὡς πάντα προειδὼς καλῶς ἡμῖν καταστήσας ἐπίσκοπον· καὶ ταῦτα εἰπόντων αὐτῶν ἐγερθέντες προσηυξάμεθα τῷ τῶν ὅλων Πατρὶ καὶ Θεῷ· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.

V. When James had said these things, the presbyters grew pale with distress. Perceiving therefore that they were exceedingly afraid, James said: Hear me, brethren and fellow-servants. If we grant the books to all at random, and they are falsified by certain audacious men or perverted by interpretations, as you have already heard that some have done, it will henceforth come about that even those who truly seek the truth will always be led astray. Wherefore it is better that they remain with us, and that we communicate them with all the aforesaid precaution to those who wish to live piously and to save others. But if anyone, after having thus solemnly declared, shall act otherwise, he will reasonably incur eternal punishment. For by what reason shall he who has become the cause of the destruction of others not himself perish? When therefore the presbyters were pleased at the judgement of James and said: Blessed is He Who, as foreknowing all things, has well appointed you as bishop for us; and when they had said these things, we rose and prayed to the Father and God of all things: to Whom be glory unto the ages. Amen.

Editors' notes and page, col. 32

Footnotes

(32) ‹anchor: not visible in the page foot› · call in col 32

παρακαθήσομαι O.

O has παρακαθήσομαι.

(printed under page 13)

(33) ‹anchor: not visible in the page foot› · call in col 32

Ita O et ex conject. C, νομῆσαι id. in textu.

So O, and C by conjecture; the same has νομῆσαι in the text.

(printed under page 13)

(34) ‹anchor: not visible in the page foot› · call in col 32

ἀποδώσει O.

O has ἀποδώσει.

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(35) ‹anchor: not visible in the page foot› · call in col 32

μαρτυρίας O.

O has μαρτυρίας.

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(36) ‹anchor: not visible in the page foot› · call in col 32

πρό O.

O has πρό.

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(37) ‹anchor: not visible in the page foot› · call in col 32

μου C.

C has μου.

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(38) ‹anchor: not visible in the page foot› · call in col 32

ὅσα C. Subinde scripsi ἢ καί c. O, ut jam conj. S. εἰ καί C.

C has ὅσα. Next I have written ἢ καί with O, as S had already conjectured; C has εἰ καί.

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(39) ‹anchor: not visible in the page foot› · call in col 32

οὐδ' εἷς C.

C has οὐδ' εἷς.

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(40) ‹anchor: not visible in the page foot› · call in col 32

ὑπόνοιαν C. Postea εἴτε O.

C has ὑπόνοιαν. Afterwards O has εἴτε.

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(41) ‹anchor: not visible in the page foot› · call in col 32

δέ C. Tum ψεύσομαι O c. S, ψεύσωμαι C.

C has δέ. Then O, with S, has ψεύσομαι; C ψεύσωμαι.

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(42) ‹anchor: ἄρτου καὶ ἄλατος› · call in col 32

ὕδατος O.

O has ὕδατος ("water").

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(43) ‹anchor: ἀγωνισάμενοι› · call in col 32

ἀγωνιάσαντες C.

C has ἀγωνιάσαντες ("being in anguish").

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(44) ‹anchor: καὶ σύνδουλοι› · call in col 32

φίλοι O. Deinceps ἔτυχεν παρασχῶμεν C.

O has φίλοι ("friends"). Next C has ἔτυχεν παρασχῶμεν.

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(45) ‹anchor: καὶ αὐταὶ› · call in col 32

Ita S, αὐτοί C, αὗται O.

So S; C has αὐτοί, O αὗται.

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(46) ‹anchor: ζῆν εὐσεβῶς› · call in col 32

εὐσεβῶς adjeci c. O.

I have added εὐσεβῶς ("piously") with O.

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(47) ‹anchor: τῶν ὅλων Πατρὶ› · call in col 32

Πατέρι C.

C has Πατέρι.

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(48) ‹anchor: Ἀμήν› · call in col 32

Post haec in O subscriptio: ὅρκος.

After this, O has the subscription: "Oath" (ὅρκος).

(printed under page 13)

(49) ‹anchor: ΠΡΟΣ ΙΑΚΩΒΟΝ› · call in col 32

ἀπὸ Ῥώμης O rubro charactere in marg. salutationi exadversum, et C.

O has ἀπὸ Ῥώμης ("from Rome") in red lettering in the margin opposite the greeting, and so does C.

(printed under page 13)

(50) ‹anchor: τῷ κυρίῳ› · call in col 32

fratri domini versio Latina Rufini.

Rufinus's Latin version has "brother of the Lord".

VARIORUM NOTAE (printed under page 13)

(26) ‹anchor: ΠΡΟΣ ΙΑΚΩΒΟΝ (title)› · call in col 32

Duplex est circa hanc epistolam opinio veterum. Prima Rufini praefatione ad Recognitiones, (continues)

The ancients hold two opinions about this letter. The first, in Rufinus's preface to the Recognitions, (continues)

(printed under page 13)