PG 2 · cols. 469–603

S. Clemens I Romanus (opera dubia), Clementina: Epitome Clementis de gestis S. Petri

Editors' preface

ΚΛΗΜΕΝΤΟΣ

OF CLEMENT

ΕΠΙΣΚΟΠΟΥ ΡΩΜΗΣ,

BISHOP OF ROME,

ΠΕΡΙ ΤΩΝ ΠΡΑΞΕΩΝ, ΕΠΙΔΗΜΙΩΝ ΤΕ, ΚΑΙ ΚΗΡΥΓΜΑΤΩΝ ΤΟΥ ΑΓΙΟΥ ΚΑΙ ΚΟΡΥΦΑΙΟΥ ΤΩΝ ΑΠΟΣΤΟΛΩΝ ΠΕΤΡΟΥ ΕΠΙΤΟΜΗ, ΕΝ Ἡ ΚΑΙ Ο ΑΥΤΟΥ ΣΥΜΠΕΡΙΕΙΛΗΠΤΑΙ ΒΙΟΣ, ΠΡΟΣ ΙΑΚΩΒΟΝ ΕΠΙΣΚΟΠΟΝ ΙΕΡΟΣΟΛΥΜΩΝ.

EPITOME OF THE ACTS, JOURNEYS, AND PREACHINGS OF SAINT PETER, THE CHIEF OF THE APOSTLES, IN WHICH HIS OWN LIFE ALSO IS COMPRISED, TO JAMES BISHOP OF JERUSALEM.

CLEMENTIS

OF CLEMENT

EPISCOPI ROMANI,

BISHOP OF ROME,

De actibus, peregrinationibus et praedicationibus sancti apostolorumque principis Petri, Epitome, in qua ejusdem Clementis vita continetur, ad Jacobum Hierosolymorum episcopum.

Epitome of the acts, journeys, and preachings of Saint Peter, the chief of the apostles, in which the life of the same Clement is contained, to James bishop of Jerusalem.

(COTELERIUS, Patres apostolici, I, 755.)

(Cotelerius, Apostolic Fathers, I, 755.)

MONITUM.

ADMONITION.

Ex homiliis Clementinorum, et Recognitionum libris, tum ex Epistola Clementis ad Jacobum, Clementis Martyrio, atque Narratione Ephraimi, composita fuit ista Epitome, per eos homines qui doctrinae ac pietatis suae esse duxerunt, quidquid superfluum, falsum, periculosum videbatur, id omne aut tollere, aut mutare et corrigere. Ter autem factam fuisse hujusmodi compendiariam compagem invenio in mss. codicibus Regiae bibliothecae. Prima compago est haec, a me post Turnebum edita, post Perionium versa, exstans in Regiis libris numero septem. Secunda continetur exemplari 148, estque superiori paulo auctior ; per additamenta scilicet a Clementinis petita, quae ad oras posuimus. Tertiam codex 804 complectitur. Longe ea praecedentibus est auctior, ex assumentis itidem Clementinorum, necnon Epistolae ad Jacobum, interdum cum Paraphrasi : et connexum habet Martyrium Clementis, subjunctum vero Ephraimi Opusculum : cujus breviatae collectionis cunctas varietates et additiones cum nullae margines capere possent, plerasque omnes praeterire coacti sumus. Porro unius trium dictarum editionum auctorem Simeonem Metaphrastem ostendit marginalis nota posita in ms. Photio quondam Maximi Margunii. Testatur enim Hoeschelius eo in codice, ad Photianam capite 113, Myriobibli censuram, de opere continente tum Petri acta et cum Simone Mago disputationes, tum Clementis ad suos recognitionem, μυρίων δὲ ἀτοπημάτων ἡ πραγματεία γέμει, ascriptum cerni hoc, ἀλλ' ἐπηνορθωκὼς ταύτην ὁ Μεταφραστὴς πλοῦτον καὶ ταυτότητα τῇ τοῦ Θεοῦ Ἐκκλησίᾳ ἀπέθετο. Cur vero suspicer priorem potius editionem quam duas alias ad Metaphrastem pertinere, causa est, quod in multo pluribus Graecorum menologiis et hagiologiis appareat.

From the Homilies of the Clementines and the books of the Recognitions, as well as from the Epistle of Clement to James, the Martyrdom of Clement, and the Narrative of Ephraim, this Epitome was compiled by men who deemed it part of their learning and piety either to remove or to alter and correct whatever seemed superfluous, false, or dangerous. Moreover, I find in the manuscript codices of the Royal Library that a compendious compilation of this sort was made three times. The first compilation is this one, edited by me after Turnèbe and translated after Périon, extant in seven Royal manuscripts. The second is contained in copy 148, and is slightly fuller than the preceding, namely through additions drawn from the Clementines, which we have placed in the margins. Codex 804 comprises the third. It is far fuller than the preceding ones, likewise from additions out of the Clementines as well as the Epistle to James, sometimes with a Paraphrase; and it has joined to it the Martyrdom of Clement, and subjoined the Opusculum of Ephraim; and since no margins could hold all the variants and additions of this abridged collection, we have been compelled to pass over almost all of them. Furthermore, a marginal note placed in a manuscript of Photius formerly belonging to Maximus Margunius shows Simeon Metaphrastes to be the author of one of the three aforesaid editions. For Hoeschel testifies that in that codex, at the censure in chapter 113 of Photius's Myriobiblon concerning the work containing both the acts of Peter and his disputations with Simon Magus and the recognition of Clement with his family, "and the treatise teems with ten thousand absurdities," this is seen written beside it: "yet Metaphrastes, having corrected it, laid up a treasure and identity for the Church of God." And the reason why I suspect that the first edition rather than the other two belongs to Metaphrastes is that it appears in far more menologies and hagiologies of the Greeks.

ΚΛΗΜΗΣ ΙΑΚΩΒῼ τῷ κυρίῳ, καὶ ἐπισκόπῳ, καὶ ἐπισκόπων ἐπισκόπῳ, τῷ τὴν Ἱερουσαλὴμ ἁγίαν τῶν Χριστιανῶν Ἐκκλησίαν διέποντι, καὶ τὰς πανταχῆ Θεοῦ προνοίᾳ ἱδρυθείσας καλῶς Χριστοῦ τοῦ Θεοῦ ἡμῶν Ἐκκλησίας, σύν τε πρεσβυτέροις καὶ διακόνοις καὶ τοῖς λοιποῖς ἅπασιν ἀδελφοῖς, εἰρήνη εἴη πάντοτε.

Clement to James, the lord and bishop, and bishop of bishops, who governs the holy Church of the Christians at Jerusalem, and the Churches of Christ our God rightly founded everywhere by the providence of God, together with the presbyters and deacons and all the rest of the brethren: peace be always.

I. Γνώριμον ἔστω σοι, κύριέ μου, ὅτι ἐγὼ Κλήμης Ῥωμαίων πολίτης ὢν, καὶ τὴν πρώτην ἡλικίαν δυνηθεὶς ζῆσαι σωφρόνως, λογισμόν τε δεξάμενος, οὐκ

I. Be it known to you, my lord, that I, Clement, being a citizen of the Romans, and having been able to live temperately in my earliest age, and having conceived a train of thought, not

Editors' notes and page, col. 469

Footnotes

(printed under page 232)

(37) ‹anchor: not visible (title, above the crop)› · call in col 469

al. καὶ περιόδων τοῦ. Al. ἐπιδημιῶν κηρυγμάτων.

Other copies read "and the journeys of the". Others, "of the sojourns, of the preachings".

(printed under page 232)

(38) ‹anchor: not visible (title, above the crop)› · call in col 469

al. αἷς.

Page

running head: 471 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:472

οἶδα πόθεν ἐπεισελθόντα μοι, καὶ περὶ θανάτου πυκνὰς ποιούμενον ὑπομνήσεις, πόνοις τὸ λοιπὸν καὶ ἀθυμίαις συνέζων. Ἆρα γὰρ, ἐλογιζόμην, ὅτι θανὼν οὐκ εἰμί; καὶ οὐδεὶς ἔσται μου ποτὲ μνήμην ποιούμενος, τοῦ χρόνου πάντα τῇ λήθῃ παραδιδόντος; ἆρα δὲ μὴ ὢν, πῶς ἔσομαι τοὺς οὐκ ὄντας εἰδὼς, οὐ γινώσκων, οὐ γινωσκόμενος, οὐ γεγονὼς, οὐ γινόμενος; Καὶ ἄρά ποτε γέγονεν ὁ κόσμος, καὶ πρὸ τοῦ γενέσθαι τί ἄρα καὶ ἦν; Εἰ γὰρ ἦν ἀεὶ, καὶ ἔσται· εἰ δὲ γέγονε, καὶ λυθήσεται πάντως· καὶ μετὰ λύσιν ἄρα τί ἔσται πάλιν; ὃ νῦν ἀδύνατόν μοι νοῆσαι.

I know [not] whence having entered into me, and making frequent reminders concerning death, for the rest I lived in distresses and despondencies. For is it so, I reasoned, that when I have died I am not? and will there never be anyone making mention of me, since time delivers all things to oblivion? And when I am not, how shall I be knowing those who are not, neither knowing, nor being known, neither having come to be, nor coming to be? And has the world ever come to be, and before it came to be what then was there? For if it always was, it also will be; but if it has come to be, it will also altogether be dissolved; and after dissolution what then will there be again? Which now it is impossible for me to conceive.

II. Ταῦτά τε καὶ τὰ τούτοις ὅμοια, οὐκ οἶδα πόθεν, ἀπαύστως διενθυμούμενος, ἄπαυστον εἶχον ἀεὶ τὴν λύπην, καὶ τοσοῦτον, ὡς ὠχριακότα με τήκεσθαι· καὶ τὸ δεινότατον, εἴποτε καὶ ἀπώσασθαι τὴν περὶ τούτων φροντίδα, ὡς ματαίαν, ἐλογισάμην, ἀκμαιότερόν μοι μᾶλλον τὸ πάθος ἐγίνετο· καὶ ἠχθόμην ἐπὶ τούτῳ, οὐκ εἰδὼς σύνοικον καλὴν ἔχων ἔννοιαν, ἀθανασίας αἰτίαν μοι γενομένην, ὡς ὕστερον ἔγνων ἀπὸ τοῦ τέλους, καὶ Θεῷ τῷ πάντων ηὐχαρίστησα ποιητῇ. Ὑπὸ γὰρ τῆς καταρχάς με πιεζούσης ἐννοίας, ἠναγκάσθην εἰς τὴν τῶν πραγμάτων ἐλθεῖν ζήτησιν· καὶ οὓς τὴν ἀρχὴν δι' ἄγνοιαν μακαρίζειν ἐκινδύνευον, ὕστερον ταλανίζειν οὐκ ἐπαυσάμην.

II. Revolving both these things and things like them unceasingly in my mind, I know not whence, I had always an unceasing grief, and to such a degree that growing pale I wasted away; and what was most terrible, if ever I thought to thrust away the care concerning these things as vain, the affliction rather grew more acute for me; and I was grieved at this, not knowing that I had an admirable thought dwelling with me, which became to me the cause of immortality, as I afterwards knew from the issue, and I gave thanks to God the Maker of all things. For by the thought that oppressed me at the beginning, I was compelled to come to the investigation of things; and those whom at the beginning through ignorance I was in danger of counting blessed, afterwards I did not cease to count wretched.

III. Ἐκ παιδὸς οὖν ἐν τοιούτοις ὢν λογισμοῖς, εἰς τὰς τῶν φιλοσόφων ἐφοίτων διατριβὰς, ὥστε τι βέβαιον ἐκεῖθεν μαθεῖν. Ἀλλὰ καὶ οὕτως οὐδὲν ἕτερον παρ' αὐτοῖς τὸ σπουδαζόμενον ἑώρων, ἢ δογμάτων ἀνασκευὰς καὶ κατασκευὰς, ἔριδάς τε καὶ συλλογισμῶν τέχνας, καὶ δὴ καὶ λημμάτων ἐπινοίας· καί ποτε μὲν ἐπεκράτει, φέρε λέγειν, ὅτι ἀθάνατος ἡ ψυχή· ποτὲ δὲ, ὅτι θνητή. Καὶ ὅτε μὲν λόγος ἐπικρατῶν ἦν, ὅτι ἀθάνατος ἡ ψυχὴ, ἔχαιρον· ὅτε δὲ ὅτι θνητὴ, ἠνιώμην· πλέον δὲ πάλιν ἠθύμουν, ὅτι οὐδ' ὁποτέρων τις τὸν ἐμὸν βεβαιῶσαι νοῦν ἠδύνατο. Πλὴν ἐνενόουν ὅτι αἱ δόξαι τῶν ὑποθέσεων, παρὰ τοὺς ἐκδικοῦντας, ἢ ψευδεῖς, ἢ ἀληθεῖς ἀποφαίνονται, καὶ οὐχ ὡς ἔχουσιν αὗται ἐφ' ἑαυτῶν ἀληθείας καταλαμβάνονται· παρ' ᾧ καὶ ἔτι μᾶλλον ἐν τοῖς πράγμασιν ἰλιγγιῶν, καὶ ἀπὸ τοῦ τῆς ψυχῆς βάθους ἐστέναζον· οὔτε γὰρ οἷός τε ἦν ἀποβαλέσθαι τὴν περὶ τούτων φροντίδα, καίτοιγε σφόδρα βουλόμενος, ὡς ἤδη φθάσας ἐγνώρισα, οὔτε βέβαιόν τι καταλαβεῖν ἠδυνάμην.

III. Being, therefore, from boyhood in such reflections, I frequented the schools of the philosophers, so as to learn something certain from thence. But even so I saw nothing else pursued with zeal among them than refutations and confirmations of doctrines, and strifes and artifices of syllogisms, and indeed inventions of premises; and sometimes there prevailed, say, the opinion that the soul is immortal, and sometimes that it is mortal. And when the prevailing argument was that the soul is immortal, I rejoiced; and when it was that it is mortal, I was distressed; and yet more again was I despondent, because not one of either party was able to confirm my mind. However, I perceived that the opinions of the hypotheses are shown either false or true according to those who advocate them, and are not apprehended as they hold in themselves in respect of truth; wherefore growing still more dizzy in these matters, I groaned from the depth of my soul; for neither was I able to cast off the care concerning these things, although exceedingly wishing to do so, as I have already made known above, nor was I able to apprehend anything certain.

IV. Πάλιν γοῦν ἀπορούμενος ἔλεγον ἑμαυτῷ· Τί ματαιοπονῶ, σαφοῦς ὄντος τοῦ πράγματος; Ὅτι εἰ μὲν θανὼν οὐκ εἰμὶ, νῦν ὄντα με λυπεῖσθαι οὐ προσήκει. Διὸ τηρήσω τὸ λυπεῖσθαι τηνικαῦτα, ὅτε οὐκ ὢν οὐ λυπηθήσομαι· εἰ δὲ ἄρα εἰμὶ, τί νῦν μοι ἐκ περισσοῦ πρόσεστι τὸ λυπεῖσθαι; Καὶ εὐθέως μετὰ τοῦτο ἕτερος ἐπεισῄει μοι λογισμός. Ἔλεγον γὰρ, μή τί γε

IV. Being, therefore, again in perplexity, I said to myself: Why do I labour in vain, when the matter is clear? Because if when I have died I am not, it is not fitting for me to grieve now while I am. Wherefore I will keep the grieving for that time when, not being, I shall not grieve; and if indeed I am, why does grieving attach to me now superfluously? And straightway after this another thought entered into me. For I said, lest by any means

Editors' notes and page, col. 472

Footnotes

(1-6) ‹anchor: not visible (above the crop)› · call in col 472 Deest in uno ms

Missing in one manuscript.

(printed under page 233)

(7) ‹anchor: not visible (above the crop)› · call in col 472

al. ἆρα ποτε.

Page

running head: I ROM. PONT. OPERA DUBIA. 472
marginal letters: A οἶδα πόθεν; B II. Ταῦτά τε; C τὰς τῶν; D γὰρ οἷός
old-edition numerals: (none)
other: two Latin overflow lines from col. 471 (omnino etiam dissolvetur... and poteram, licet valde cuperem...) not set

PG 2:473

ἄρα τοῦ νῦν με λυποῦντος χείρονα ἐκεῖ πείσομαι, μὴ βεβιωκὼς εὐσεβῶς, καὶ παραδοθήσομαι κατ' ἐνίων φιλοσόφων λόγους, Πυριφλεγέθοντι καὶ Ταρτάρῳ, ὡς Σίσυφος, ἢ Τιτυὸς, ἢ Ἰξίων, ἢ Τάνταλος, καὶ ἔσομαι ἐν ᾅδου τὸν αἰῶνα κολαζόμενος; Πάλιν δὲ ἀνθυπέφερον λέγων, ὡς ἀδήλου ὄντος τοῦ πράγματος, ἀκινδυνότερόν ἐστι μᾶλλον εὐσεβῶς βιῶναί με, καὶ τῶν τοῦ σώματος κρατεῖν ἡδονῶν, εἰ καὶ μὴ ἀκριβῶς, ὅτι ποτέ ἐστι δίκαιον καὶ ἀρέσκον Θεῷ, πεπληροφόρημαι, οὔτε εἰ ἡ ψυχὴ ἀθάνατος, ἢ θνητή.

I shall suffer there things worse than that which now grieves me, if I have not lived piously, and shall be delivered over, according to the words of certain philosophers, to Pyriphlegethon and Tartarus, like Sisyphus, or Tityus, or Ixion, or Tantalus, and shall be punished for ever in Hades? And again I replied in turn, saying that since the matter is uncertain, it is safer rather for me to live piously, and to master the pleasures of the body, even though I am not accurately assured what is righteous and pleasing to God, nor whether the soul is immortal or mortal.

V. Τούτων οὖν τῶν λογισμῶν στρεφόντων μου τὴν ψυχὴν, εἰς Αἴγυπτον πορεύσομαι, εἶπον, καὶ τοῖς τῶν ἀδύτων ἱεροφάνταις καὶ προφήταις φιλιωθήσομαι, καὶ μάγον ζητήσας καὶ εὑρὼν, χρήμασι πείσω πολλοῖς, ψυχῆς ἀναπομπὴν τὴν λεγομένην νεκρομαντίαν ἐργάσασθαι, ἐμοῦ δῆθεν ὡς περὶ πράγματός τινος πυνθάνεσθαι βουλομένου· ἡ δὲ πεῦσις ἔσται, περὶ τοῦ μαθεῖν ἄρα εἰ ἀθάνατος ἡ ψυχή. Τοῦτο δὲ πάντως οὐκ ἐκ τοῦ ἀποκρίνασθαι ὅτι ἀθάνατός ἐστιν, ἔστι μοι γνῶναι, ἀλλ' ἀπὸ τοῦ ὀφθῆναι μόνον ὅτι ἐστίν. Ἰδὼν γὰρ αὐτὴν αὐτοῖς ὄμμασιν, ἱκανὴν ἕξω πληροφορίαν, καὶ οὐκέτι πιστότερα ὀφθαλμῶν ὦτα ποιήσομαι. Ὅμως φιλοσόφῳ τινὶ τῶν συνήθων, καὶ ταύτην ἐκοινούμην τὴν γνώμην, ὁ δὲ συνεβούλευέ μοι μὴ λυσιτελὲς εἶναι τοῦτο τολμῆσαι δυοῖν ἕνεκα. Εἴ τε γὰρ, ἔφη, πάντως οὐχ ὑπακούσεται ἡ ψυχὴ τῷ μάγῳ, καὶ σὺ τοῖς ταῦτα ποιεῖν ἀπαγορεύουσι νόμοις ὡς ἀντιπράξας, δυσσυνειδήτως βιώσεις· εἰ δὲ καὶ εἰσακούσεται, μετὰ τοῦ δυσσυνειδήτως σε βιοῦν, οἶμαι καὶ τὰ τῆς εὐσεβείας μηκέτι σοι προχωρεῖν, οὗ ἕνεκεν τὰ τοιαῦτα ἐτόλμας. Ἐχθραίνειν γὰρ τὸ θεῖον λέγουσιν ἐπὶ τοῖς σκύλλουσι τὰς ψυχὰς μετὰ τὴν ἀπὸ τοῦ σώματος ἐκείνων διάλυσιν. Ἐγὼ δὲ ταῦτα ἀκούσας, ὀκνηρότερος μὲν ἐπὶ τὸ ἐγχείρημα ἐγενόμην· ἀλλὰ τῆς προτέρας ἐννοίας ἐκείνης παντάπασιν ἀποστῆναι οὐκ ἠδυνάμην.

V. While these thoughts, therefore, were turning my soul about, I will go to Egypt, I said, and will become friendly with the hierophants and prophets of the shrines, and having sought and found a magician, I will persuade him with much money to perform the calling up of a soul, which is called necromancy, as if forsooth I wished to inquire concerning some business; and the inquiry will be for learning whether the soul is immortal. And this I can know altogether not from its answering that it is immortal, but solely from its being seen that it exists. For having seen it with my own eyes, I shall have sufficient assurance, and I shall no longer count ears more trustworthy than eyes. Nevertheless, I communicated this purpose also to a certain philosopher among my acquaintances, and he counselled me that it was not profitable to venture upon this, on two accounts. For if, said he, the soul shall altogether not obey the magician, you also, as having acted contrary to the laws which forbid doing these things, will live with an evil conscience; and if it shall obey, besides your living with an evil conscience, I think that the things of piety also will no longer prosper for you, for the sake of which you ventured upon such things. For they say that the Divinity is hostile to those who trouble souls after their dissolution from the body. And I, having heard these things, became indeed more hesitant towards the undertaking; yet I was not able to desist altogether from that former thought.

VI. Καὶ ἵνα μή σοι τὰ τοιαῦτα μακρὸν ἀποτείνω λόγον, ἐν τοσούτοις λογισμοῖς καὶ πράγμασιν ὄντος μου, φήμη τις ἠρέμα, Τιβερίου Καίσαρος τὰ Ῥωμαϊκὰ διέποντος σκῆπτρα, ἔαρος ἤδη ἀρχομένου, ηὔξανεν ὁπόσαι ἡμέραι, καὶ ὡς ἀληθῶς ἀγαθὴ Θεοῦ ἄγγελος διῄει τὸν κόσμον, τὸ τοῦ Θεοῦ σιγῇ βούλημα στέγειν οὐ δυναμένη· μᾶλλον δὲ καὶ πλείων ἑκάστης ἡμέρας καὶ μείζων ἐγίνετο, λέγουσα ὥς τίς ποτε ἐν Ἰουδαίᾳ ἐξ ἐαρινῆς τροπῆς λαβὼν τὴν ἀρχὴν, Ἰουδαίαν τὴν τοῦ ἀϊδίου Θεοῦ εὐαγγελίζεται βασιλείαν, ἧς ἀπολαύειν μέλλει, ἐάν τις αὐτῷ ἀρίστην διὰ πάντων ἐπιδείξηται πολιτείαν· τοῦ δὲ πιστεύεσθαι αὐτὸν χάριν, ὅτι θεότητος γέμων ταῦτα διδάσκει, πολλὰ θαυμάσια, τέρατά τε καὶ σημεῖα ἐργάζεται, ῥήματι μόνῳ κωφοὺς ἀκούειν ποιῶν, τυφλοὺς ἀναβλέπειν, χωλοὺς περιπατεῖν, καὶ πᾶσαν νόσον ἀπελαύνει,

VI. And that I may not draw out a long discourse for you over such things, while I was in so many reflections and affairs, in the reign of Tiberius Caesar over the Roman sceptre, when spring was already beginning, a certain report quietly grew day by day, and as a truly good messenger of God went through the world, not being able to conceal the counsel of God in silence; nay rather, every day it became both fuller and greater, saying how someone in Judaea, taking his beginning from the vernal equinox, was preaching to Judaea the good news of the kingdom of the eternal God, which anyone is to enjoy if he displays to Him the best way of life in all things; and for the sake of his being believed that he teaches these things being full of Divinity, he works many marvels, both wonders and signs, by a word alone making the deaf to hear, the blind to receive their sight, the lame to walk, and driving away every disease

Editors' notes and page, col. 473

Footnotes

(printed under page 234)

(12) ‹anchor: not visible (above the crop)› · call in col 473

al. νεκυομαντίαν.

Footnotes

(17) ‹anchor: docere ista,› · call in col 474

l. Recogn. l. v, c. 10.

Recognitions, book 5, chapter 10.

(printed under page 234)

Footnotes

(printed under page 235)

Page

running head: 475 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:476

καὶ πάντα δαίμονα φυγαδεύει· ἀλλὰ καὶ λεπροὶ ἐκ διαστήματος μόνον ἐνορῶντες αὐτῷ, ἰώμενοι ἀπαλλάσσονται, νεκροὶ προσφερόμενοι ἐξεγείρονται, καὶ οὐδέν ἐστιν ὃ μὴ δυνατὸς εἴη ποιεῖν. Καὶ ὅσῳ γε μᾶλλον ὁ χρόνος προέκοπτε, πολὺ μείζων διὰ πλειόνων τῶν ἐπιδημούντων καὶ βεβαιοτέρα καθίστατο, οὐκ ἔτι φήμη λέγω, ἀλλ' αὐτὴ τοῦ πράγματος ἡ ἀλήθεια. Ἤδη γάρ ποτε καὶ συστήματα κατὰ τόπους ἐγίνετο, βουλῆς καὶ σκέψεως ἕνεκα, τὸ τίς ἂν ὁ φανεὶς εἴη, καὶ τί βούλεται λέγειν.

and putting every demon to flight; nay, lepers also, merely looking upon him from a distance, depart healed, dead men brought to him are raised up, and there is nothing which he is not able to do. And the more time advanced, so much the greater and more confirmed was established through the many who arrived from thence, no longer report, I say, but the very truth of the matter. For already also gatherings were taking place here and there, for the sake of counsel and consideration as to who he might be who had appeared, and what he wished to say.

VII. Ἄρτι δὲ τοῦ ἔτους πρὸς τὸ φθινοπωρινὸν ἀποκλίνοντος, ἀνήρ τις δημοσίᾳ στὰς, Ἄνδρες, ἔφη, Ῥωμαῖοι, ἀκούσατε· ὁ τοῦ Θεοῦ Υἱὸς ἐν Ἰουδαίᾳ πάρεστιν, ἐπαγγελλόμενος πᾶσι τοῖς βουλομένοις ζωὴν αἰώνιον, ἐὰν τὰ κατὰ γνώμην τοῦ πέμψαντος αὐτὸν πράξωσι. Διὸ μεταβάλλεσθε ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα, ἀπὸ τῶν προσκαίρων ἐπὶ τὰ αἰώνια, καὶ γνῶτε τὸν ἐν τρισὶν Ὑποστάσεσιν ἕνα Θεὸν, οὗ τὸν κόσμον ἀδίκως οἰκεῖτε ἔμπροσθεν τῶν αὐτοῦ δικαίων ὀφθαλμῶν. Ἀλλ' ἐὰν μεταβάλλησθε, καὶ κατὰ τὴν αὐτοῦ βιώσητε βούλησιν, εἰς ἕτερον ἐνεχθέντες αἰῶνα, καὶ ἀΐδιοι γινόμενοι, τῶν ἀποῤῥήτων αὐτοῦ ἀγαθῶν ἀπολαύσετε· ἐὰν δὲ ἀπειθήσητε, μετὰ τὴν ἐνθένδε ἀποβίωσιν, εἰς τὸν τόπον τοῦ πυρὸς ἐμβληθήσεσθε, ὅπου ἀϊδίως κολαζόμενοι, ἀνόνητα μεταμεληθήσεσθε. Ὁ γὰρ τῆς μετανοίας καιρὸς, ἡ νῦν ἑκάστου ζωὴ τυγχάνει. Ταῦτα μὲν οὖν ἐκεῖνος ἔλεγεν. Ἐγὼ δὲ ἀκούων ἠχθόμην, ὅτι μηδεὶς ἐκ τοσούτου πλήθους τηλικαύτην ἀγγελίαν ἀκούσας, Εἰς Ἰουδαίαν, εἶπε, πορεύσομαι, ἵνα ἴδω, εἰ οὗτος ἀληθεύει λέγων, ὡς ἄρα Υἱὸς τοῦ Θεοῦ ἐπιδεδήμηκε τῇ Ἰουδαίᾳ αἰωνίας τε καὶ ἀγαθῆς χάριν ἐλπίδος, τὴν τοῦ πέμψαντος Πατρὸς βούλησιν καταγγέλλων· ἐπεὶ καὶ ὅπερ λέγουσιν αὐτὸν κηρύσσειν, οὐκ ἔστι μικρόν· ὧν μὲν γὰρ τὰς ψυχὰς διαβεβαιοῦται, αἰωνίους οὔσας, αἰωνίων ἀπολαύσεσθαι καὶ τῶν ἀγαθῶν· ὧν δὲ ἐν πυρὶ ἀσβέστῳ ῥιφείσας, εἰς αἰῶνα κολασθήσεσθαι.

VII. And just as the year was inclining towards autumn, a certain man standing in public said: Men of Rome, hear: the Son of God is present in Judaea, promising eternal life to all who wish, if they do the things that are according to the mind of Him who sent Him. Wherefore change from worse things to better, from temporal things to eternal, and know the one God in three Hypostases, whose world you unjustly inhabit before His righteous eyes. But if you change, and live according to His will, being brought into another age and becoming eternal, you shall enjoy His ineffable good things; whereas if you disobey, after your departure from hence you shall be cast into the place of fire, where being eternally punished you shall repent in vain. For the season of repentance is the present life of each one. These things, then, he said. And I, hearing them, was grieved that no one out of so great a multitude, having heard so great a message, said: I will go to Judaea, that I may see whether this man speaks the truth when he says that the Son of God has arrived in Judaea for the sake of an eternal and good hope, proclaiming the will of the Father who sent Him; since that also which they say he preaches is no small thing: for of some he affirms that their souls, being eternal, shall enjoy eternal good things as well; and of others, that being cast into unquenchable fire they shall be punished for ever.

VIII. Οὕτω περὶ τῶν λοιπῶν ἔχων, τοιαῦτα καὶ πρὸς ἐμαυτὸν ἔλεγον· Τί δή ποτε μέμφομαι τοὺς ἄλλους, ἐν ἴσῳ τῆς ἀμελείας ὢν ἐκείνοις ἐγκλήματι, καὶ οὐ πρότερον τὸν ἐμὸν διαθεὶς βίον, εἰς Ἰουδαίαν ἀφικνοῦμαι, μάρτυς τῶν τοιούτων αὐτὸς γενησόμενος; οὕτως οὖν βουλευσαμένῳ, πολὺς ὁ μεταξὺ διετρίβετο χρόνος, τῶν βιωτικῶν με πραγμάτων πρὸς ἑαυτὰ περισπώντων, καὶ δυσεκλύτων μοι γινομένων. Τέλος γοῦν συννοήσας τὸν βίον ὅπως ἄστατός ἐστι καὶ ἀνώμαλος, εἶτα καὶ τὸν προτοῦ χρόνον ἅπαντα διαμνημονεύσας, ὅπως ὑποσαινούσης με ἀεὶ τῆς ἐλπίδος εἰς δεῦρο παρέμεινα, καὶ ὅτι οὕτως ἀσχολούμενοι πάντες ἄνθρωποι θνήσκομεν, τὰ πάντα μου ὡς ἔτυχεν ἀφεὶς, εἰς Πόντον εὐθὺς ὥρμησα, καὶ εἰς τὸν λιμένα

VIII. Being thus disposed concerning the rest, I also said such things to myself: Why ever do I blame the others, when I am under an equal charge of negligence with them, and do not first set my own life in order and go to Judaea, to become myself an eyewitness of such things? Yet when I had thus resolved, much time was spent in the interval, the affairs of life drawing me away to themselves and becoming hard for me to disentangle. At last, therefore, having considered life, how unstable and uneven it is, and then having called to mind all the former time, how while hope always flattered me I had remained until now, and that being thus occupied all we men die, leaving all my affairs just as they were, I set out straightway for Pontus, and to the harbour

Editors' notes and page, col. 476

Footnotes

(18) ‹anchor: not visible (above the crop)› · call in col 476

al. μεῖζον.

Page

running head: I ROM. PONT. OPERA DUBIA. 476
marginal letters: A λαύνει, καὶ; B πράξωσι. Διὸ; C εἶπε, πορεύσομαι; D χρόνος, τῶν
old-edition numerals: (none)
other: (none)

PG 2:477

ἐλθών τε καὶ ἀναχθεὶς, ἀνέμων ἀντιπνοίαις, ἀντὶ τοῦ εἰς Ἰουδαίαν κατᾶραι, προσώκειλα τῇ Ἀλεξανδρείᾳ. Ἐκεῖ δὲ συνεφοίτων τοῖς φιλοσόφοις, πνευμάτων ἐπηρείας ἤδη μοι τὸν πλοῦν ἐπεχούσης, καὶ τὰ περὶ τῆς φήμης, ἣν ὁ φανεὶς ἐν Ῥώμῃ διήγγειλε, καὶ τίνα γε ἃ καταγγέλλοι, σαφῶς ἕκαστα καταλέγειν ἠξίουν. Οἱ δέ, Φανέντα μὲν, εἶπον, ἐν Ῥώμῃ τοιόνδε τινὰ ὅλως οὐκ ἴσμεν· περὶ δὲ τοῦ ἐν Ἰουδαίᾳ γενομένου, καὶ Υἱοῦ Θεοῦ ὑπὸ τῆς φήμης κηρυττομένου, παρὰ πολλῶν τῶν ἐκεῖθεν ἐληλυθότων, ἠκούσαμεν, καὶ περὶ πάντων ὧν ἐποίει καὶ ψιλῷ τῷ ῥήματι θαυμασίων ἐμάθομεν.

having come and put to sea, by contrary winds, instead of putting in at Judaea, I ran aground at Alexandria. And there I frequented the philosophers,since the violence of the winds already held back my voyage, and I asked them to recount clearly each detail concerning the report which he who had appeared in Rome had announced, and what things he proclaimed. And they said: That any such person appeared in Rome we know not at all; but concerning him who has been in Judaea, and is proclaimed by report to be the Son of God, we have heard from many who have come from thence, and we have learned concerning all the marvels that he did even by a bare word.

IX. Ἐμοῦ δὲ εἰπόντος· ἐβουλόμην τινὶ τῶν ἑωρακότων αὐτὸν συγγενέσθαι, καὶ ὅσα ποθῶ μαθεῖν ἀκοῦσαι περὶ αὐτοῦ, ὑπολαβόντες ἐκεῖνοι, Ἔστι τις ἐνταῦθα, φασὶν, οὐ μόνον ἱστορήσας αὐτὸν, ἀλλὰ καὶ τῆς ἐκεῖθεν γῆς ὑπάρχων, ἀνὴρ τίμιος ὀνόματι Βαρνάβας, ὃς ἕνα καὶ τῶν αὐτοῦ μαθητῶν ἑαυτὸν εἶναι λέγει, καὶ ἐνταῦθά που καθεζόμενος, τὰ παρ' ἐκείνου ὑπεσχημένα τοῖς τῶν τοιούτων ἀξίοις, ἑτοίμως τῷ βουλομένῳ διέξεισι. Καὶ δῆτα τὸν τόπον καταλαβὼν εἰς ὃν ὁ ἀνὴρ εἰώθει καθέζεσθαι, καὶ μέρος καὶ αὐτὸς τοῦ περιεστηκότος πλήθους γενόμενος, ἔστην ἐπακούων τῶν λεγομένων, καὶ συνενόουν τἀληθῆ οὐ διαλεκτικῇ τινὶ τέχνῃ διδάσκοντα τοῦτον, ἀλλ' ἀπαρασκευάστως οὕτω καὶ ἁπλῶς ἐκτιθέμενον, ἅ τε ἤκουσε καὶ ἑώρακε τὸν τοῦ Θεοῦ φανέντα Υἱὸν πεποιηκέναι τε καὶ εἰρηκέναι. Πολλοὺς δὲ μάρτυρας τῶν ὑπ' αὐτοῦ λεγομένων θαυμασίων τε καὶ λόγων, ἐξ αὐτοῦ τοῦ παρεστῶτος ὄχλου παρείχετο.

IX. And when I said: I could wish to meet with someone of those who have seen him, and to hear regarding him all that I long to learn, they replied saying: There is a certain man here who not only has seen him, but also is of the land from thence, an honourable man named Barnabas, who says that he himself is also one of his disciples, and sitting somewhere here, he readily recounts to anyone who wishes the things promised by him to those worthy of such things. And indeed, having reached the place where the man was accustomed to sit, and having myself also become a part of the multitude standing around, I stood listening to the things spoken, and I perceived that he taught the truth not by any dialectical art, but thus without preparation and simply set forth the things which he had both heard and seen the Son of God, who had appeared, to have both done and spoken. And he produced many witnesses of the marvels and words spoken by him from the very crowd that stood by.

X. Ἐπεὶ δὲ πρὸς τὰ παρ' αὐτοῦ ἀπανούργως λεγόμενα ἡδέως οἱ ὄχλοι διέκειντο, οἱ ἐκ παιδείας κοσμικῆς ὁρμώμενοι φιλόσοφοι, χλευάζειν αὐτὸν καὶ γελᾷν ἐπειρῶντο, σκώπτοντες ἀμέτρῳ θράσει, καὶ διασύροντες, καὶ οἷα μεγάλοις ὅπλοις τοῖς συλλογισμοῖς κατ' αὐτοῦ χρώμενοι. Ὁ δὲ ἀπωθούμενος αὐτῶν τὸν λῆρον, οὐ συνέτρεχεν αὐτῶν τῇ πανούργῳ πεύσει, ἀλλὰ καὶ ἀκατάπληκτος ὢν λέγειν οὐκ ἀφίστατο. Καί ποτέ τις διαπαίζων δῆθεν αὐτὸν ἐπυνθάνετο· Διὰ τί, ὦ νέε διδάσκαλε, κώνωψ ἐγένετο, καὶ βραχύτατος ὢν, ἓξ πόδας ἔχων καὶ πτερὰ φέρει· ἐλέφας δὲ τὸ μέγιστον ζῶον ἄπτερος ὢν, τέσσαρας μόνους ἔχει πόδας; Ὁ δὲ τὴν διδασκαλίαν πρὸς τὴν ἐρώτησιν μικρὸν ἐπισχὼν, οὐδεμιᾶς μέντοι τῷ ἐρωτήσαντι πρὸς ταῦτα μεταδοὺς ἀποκρίσεως, τὸν ἀπ' ἀρχῆς αὐτῷ προκείμενον αὖθις ἀνελάμβανε λάγον· τούτῳ μόνῳ προοιμίῳ καθ' ἑκάστην ἐγκοπὴν χρώμενος· Ἡμεῖς τοῦ πέμψαντος ἡμᾶς τοὺς λόγους καὶ τὰς θαυμασίους πράξεις εἰπεῖν ὑμῖν μόνον ἔχομεν ἐντολὴν, καὶ ἀντὶ τῆς λογικῆς ἀποδείξεως μάρτυρας παρέχομεν ὑμῖν τῶν ἐνταῦθα παρεστώτων πολλούς· λοιπὸν τῆς ὑμετέρας ἐστὶν ἐξουσίας, ὑπείκειν ἢ ἀπειθεῖν. Τοῦ δὲ λέγειν ὑμῖν τὸ συμφέρον, οὐ παύσομαι, ὅτι ἐμοὶ μὲν ζημία τὸ σιωπᾷν, ὑμῖν δὲ τὸ ἀπειθεῖν βλάβη. Ἐδυνάμην μὲν οὖν καὶ εἰκαίων ὑμῶν προβλημάτων ἀποδοῦναι τὰς ἀποδείξεις, εἴγε φιλαλήθως ἑώρων ὑμᾶς περὶ τούτων πυνθανομένους· κώνωπος δὲ καὶ ἐλέφαντος τὴν αἰτίαν τῆς διαφόρου δημιουργίας, νῦν

X. But since the crowds were gladly disposed towards the things spoken by him without guile, the philosophers setting out from worldly learning tried to mock and laugh at him, jeering with measureless boldness, and disparaging him, and using syllogisms against him as though great weapons. But he, thrusting aside their nonsense, did not concur in their crafty questioning, nay, being undismayed, he did not desist from speaking. And once someone, making sport of him forsooth, inquired: Why, O new teacher, was the gnat made so that, though very small, it has six feet and bears wings; whereas the elephant, the largest animal, is wingless and has only four feet? And he, having checked his teaching a little at the question, yet without giving any answer on these matters to him who asked, took up again the discourse set before him from the beginning, using this preface alone at each interruption: We have commandment only to tell you the words and the marvelous deeds of Him who sent us, and instead of logical demonstration we furnish you many witnesses of those standing here; for the rest, it is in your power to yield or to disobey. But from speaking to you what is profitable I will not cease, because to me silence is loss, and to you disobedience is harm. I could indeed also render demonstrations of your random problems, if I saw you inquiring about these things from love of truth; but the cause of the different fashioning of gnat and elephant, now

Editors' notes and page, col. 477

Footnotes

(printed under page 237)

Page

running head: 479 S. CLEMENTIS I ROM. PONT. OP
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:480

ὑμῖν οὐκ εὔκαιρον εἰπεῖν τοῖς τῶν ὅλων ἀγνοοῦσι Θεόν.

it is not seasonable to tell you who are ignorant of the God of all.

XI. Ταῦτα αὐτοῦ λέγοντος, ἐκ συμφωνίας ἐκεῖνοι πολὺν καὶ ἄτακτον ἠφίεσαν γέλωτα, εἰς ἀμηχανίαν αὐτὸν ἐμβάλλειν πειρώμενοι, καθάπερ βάρβαρόν τινα καὶ μαινόμενον. Ἐγὼ δὲ ταῦτα ὁρῶν, διαθερμαίνομαι τὴν ψυχὴν, καὶ ζήλῳ οὐκ οἶδ' ὅπως ληφθεὶς, σιγᾷν οὐχ ὑπέμενον, ἀλλὰ μετὰ παῤῥησίας, εὐλόγως, εἶπον, ὁ Θεὸς ὑμῖν, ὦ οὗτοι, ἀκατάληπτον τὴν αὐτοῦ βούλησιν ἔθετο, ἀναξίους ὑμᾶς προϊδὼν, ἐξ ὧν νῦν τοὺς κριτικὸν νοῦν ἔχοντας πληροφορῶν φαίνεται. Ἐπεὶ γὰρ νῦν τῆς αὐτοῦ βουλήσεως κήρυκες ἐξαπεστάλησαν, οὐ τέχνῃ τινὶ καὶ ῥητορείᾳ λόγων, ἀλλ' ἁπλῶς οὕτω καὶ ἀπανουργεύτως τὴν αὐτοῦ βούλησιν παριστῶντες, ὡς πάντα ὁντιναοῦν τὸν ἀκούσαντα νοεῖν τὰ λεγόμενα, πάρεστε νῦν ὑμεῖς πρὸς τῷ μὴ νοεῖν τὸ ὑμῖν συμφέρον, ἐπὶ τῇ ὑμετέρᾳ βλάβῃ γελᾷν τὴν ἐπὶ τῇ ὑμετέρᾳ καταδίκῃ πολιτευσαμένην ἐν βαρβάροις ἀλήθειαν, ἣν καὶ ὑμῖν ἐπιδημήσασαν ξενίσαι οὐ βούλεσθε, διὰ τὰς ἀσελγείας ὑμῶν, καὶ τὸ λιτὸν τῶν λόγων αὐτῆς, ἵνα μὴ ἐλεγχθῆτε, ὅτι εἰκῆ φιλόλογοί ἐστε, καὶ οὐκ ἀληθεῖς φιλόσοφοι. Μέχρι μὲν οὖν ποτε λαλεῖν μανθάνετε, οἱ τὸ καλῶς λαλεῖν οὐκ ἔχοντες; Πολλὰ γὰρ παρ' ὑμῶν ῥήματα, ἑνὸς οὐκ ἄξια λόγου. Τί δὲ ἄρα καὶ ἐρεῖ ὑμῖν τό Ελληνικὸν πλῆθος μία ψυχή ποτε γενόμενον, εἴπερ ἔσται κρίσις ὡς οὗτός φησι; Διὰ τί, ὦ Θεὲ, τὴν σὴν βούλησιν οὐκ ἐκήρυξας ἡμῖν; Οὐ πάντως ἀκούσεσθε, εἴπερ τινὸς ἄρα καὶ ἀποκρίσεως καταξιωθήσεσθε, ὡς, ἐγὼ πάσας τὰς ἐσομένας πρὸ καταβολῆς κόσμου προαιρέσεις εἰδὼς, ἑκάστῳ πρὸς τὸ αὐτοῦ ἄξιον λανθανόντως προαπήντησα· τοῦτο δὲ αὐτὸ ὅτι οὕτως ἔχει, βουληθεὶς τοὺς προσπεφευγότας μοι πληροφορῆσαι, διὰ τί ἀπαρχῆς ἐκ προτέρων γενεῶν τὴν ἐμὴν βούλησιν δημοσίᾳ οὐκ εἴασα κηρυχθῆναι, νῦν πρὸς τῷ τέλει τοῦ βίου κήρυκας ἐμῆς βουλῆς ἀπέστειλα, οἳ καὶ γελῶνται, καὶ ὑβριζόμενοι χλευάζονται ὑπὸ τῶν μηδὲν ὠφελεῖσθαι βουλομένων, καὶ ἐπιτεταμένως τὴν ἐμὴν φιλίαν παραιτησαμένων. Ὢ μεγάλης ἀδικίας, ὅτι μέχρι φθόνου κινδυνεύουσιν οἱ τοῦ Θεοῦ κήρυκες, καὶ ταῦτα ὑπὸ τῶν εἰς σωτηρίαν καλουμένων ἀνδρῶν.

XI. While he was saying these things, with one accord they sent forth much disorderly laughter, trying to cast him into perplexity as though some barbarian and madman. And I, seeing these things, grew warm in soul, and seized with zeal I know not how, could not endure to keep silence, but said with boldness: Reasonably, O you men, did God make His will incomprehensible to you, foreseeing you to be unworthy, from the things whereby He now appears assuring those who have a discerning mind. For since heralds of His will have now been sent forth, presenting His will not with any art and rhetoric of words, but thus simply and without guile, so that anyone whosoever that hears understands the things spoken, you are present now, besides not understanding what is profitable to you, to laugh to your own harm at the truth which has dwelt among barbarians for your condemnation, and which, having arrived among you also, you are unwilling to entertain as a guest on account of your licentiousness and the plainness of its words, lest you be convicted of being lovers of words in vain, and not true lovers of wisdom. Until when, therefore, do you learn to talk, you who have not the ability to speak well? For many words from you are not worth one word of reason. And what then will your Greek multitude say, when it has once become one soul, if indeed there shall be a judgement as this man says: Why, O God, didst Thou not proclaim Thy will to us? Will you not altogether hear, if indeed you shall even be counted worthy of any answer: Knowing before the foundation of the world all the choices that would be, I secretly met each one beforehand according to his worth; and wishing to assure those who have fled to Me for refuge that this very thing is so, why from the beginning from former generations I did not suffer My will to be publicly proclaimed, now towards the end of the age I have sent heralds of My will, who are both laughed at, and being insulted are mocked by those who wish to receive no benefit at all, and who have earnestly declined My friendship. O great injustice, that the heralds of God are in danger even unto envy, and that at the hands of the men who are called to salvation!

XII. Ταῦτά μου λέγοντος καὶ τὰ τούτοις ἀκόλουθα, πολὺς τῶν ὄχλων ἐγένετο θρύλλος· καὶ οἱ μὲν ὡς τὸν Βαρνάβαν ἐλεοῦντες συνῇράν μοι· οἱ δὲ ἠλίθιοι ὄντες, δεινῶς κατ' ἐμοῦ ἔβρυχον τοὺς ὀδόντας. Ἐπεὶ δὲ ἤδη καὶ ἡ ἑσπέρα κατέλαβε, τῆς χειρὸς λαβὼν τὸν

XII. When I said these things and the things consequent upon them, there arose a great tumult of the crowds; and some, as pitying Barnabas, took part with me; while others, being foolish, terribly gnashed their teeth against me. And since evening had already come on, taking by the hand

Editors' notes and page, col. 480

Footnotes

(26) ‹anchor: not visible (above the crop)› · call in col 480

al. add. τόν.

Other copies add τόν ("the").

(printed under page 237)

(27) ‹anchor: not visible (above the crop)› · call in col 480

al. ἀπανούργως.

Page

running head: ROM. PONT. OPERA DUBIA. 480
marginal letters: A ὑμῖν οὐκ; B λόγων, ἀλλ'; C ὦ Θεὲ; D XII. Ταῦτά μου
old-edition numerals: (none)
other: one Latin overflow line from col. 479 (prædicatores Dei, idque per eos homines, qui ad) not set

PG 2:481

Βαρνάβαν, καὶ μὴ βουλόμενον βίᾳ εἰς τὴν ἐμὴν ἦγον οἰκίαν, ἔνθα καὶ μένειν αὐτὸν ἐποίησα, ἵνα μή τις αὐτῷ χεῖρας ἐπιβάλλῃ. Καὶ ἡμέρας ὀλίγας σὺν ἐμοὶ διατρίψας, καὶ τοῦ ἀληθινοῦ λόγου βραχέα με κατήχησε· σπεύδειν γὰρ ἔλεγεν εἰς Ἰουδαίαν ἀφικέσθαι τῆς ἑορτῆς χάριν, ὡς καὶ τοῦ λοιποῦ συνεῖναι τοῖς αὐτοῦ ὁμοεθνέσιν ἐθέλων.

Barnabas, even against his will by force I led him to my house, where I also made him remain, lest anyone should lay hands upon him. And having spent a few days with me, he also instructed me briefly in the true word; for he said that he hastened to arrive in Judaea for the sake of the feast, as wishing for the future also to be with his own countrymen.

XIII. Ἐμοῦ δὲ λίαν τῆς ἐκείνου γλώττης κρεμαμένου, καὶ σφοδρῶς ἐγκειμένου, καὶ οὐκ ἀνιέντος, ἀλλὰ τὴν λοιπὴν ἀπαιτοῦντος διδασκαλίαν, καὶ λέγοντος· σὺ μόνον οὓς ἤκουσας τοῦ φανέντος Θεοῦ ἐκτίθου μοι λόγους, κἀγὼ τῷ ἐμῷ λόγῳ κοσμήσας, τοῦ Θεοῦ κηρύξω τὴν βούλησιν. Εἶθ' οὕτως καὶ ἐντὸς ὀλίγων ἡμερῶν συνεκπλεύσω σοι. Λίαν γὰρ ποθῶ παρὰ τὸν τῆς Ἰουδαίας γενέσθαι τόπον. Τάχα δὲ καὶ συνοικήσω ὑμῖν τὸν πάντα μου τῆς ζωῆς χρόνον. Αὐτὸς τούτων ἀκούσας, εὐθὺς ἀπεκρίνατο· Σὺ εἰ μὲν ἱστορῆσαι τὰ ἡμέτερα καὶ μαθεῖν τὸ συμφέρον ἐθέλεις, ἐξαυτῆς μοι, φησὶ, σύμπλευσον· εἰ δὲ μὴ βούλει, ἀλλὰ τὰ σημεῖα τῆς οἰκήσεώς μου, καὶ ὧν θέλεις ἐγώ σοι σήμερον γνωριῶ, ἵνα ὅτε καὶ βούλει παραγενόμενος εὕρῃς ἡμᾶς· ἐγὼ γὰρ αὔριον ἐπὶ τὰ ἐμαυτοῦ πορεύσομαι. Καὶ δὴ ἀδυσώπητον οὕτως ἰδὼν τὸν Βαρνάβαν, συνῆλθον αὐτῷ μέχρι καὶ τοῦ λιμένος· καὶ μαθὼν παρ' αὐτοῦ ἅπερ ἔλεγε σημεῖα τῶν οἰκήσεων, φημὶ πρὸς αὐτόν· Ὡς εἰ μὴ αὔριον ἔμελλον ἀπαιτῆσαί τι τῶν ὀφειλομένων μοι, ἐξαυτῆς ἂν καὶ συνέπλεόν σοι· πλὴν ἀλλὰ τάχιόν σε καταλήψομαι. Ταῦτα εἰπὼν, καὶ παραθέμενος αὐτὸν τοῖς τοῦ πλοίου ἡγουμένοις, ὑπέστρεφον μετὰ λύπης, μεμνημένος τοῦ καλοῦ καὶ συνήθους φίλου.

XIII. And while I hung exceedingly upon his tongue, and pressed him earnestly, and did not leave off, but demanded the rest of the teaching, and said: Do you only set forth to me the words which you heard of the God who appeared, and I, adorning them with my speech, will proclaim the will of God. Then thus within a few days I will also sail away with you. For I exceedingly long to be at the place of Judaea. And perhaps I shall also dwell with you all the time of my life. He, having heard these things, straightway answered: If indeed you wish to inquire into our affairs and to learn what is profitable, sail with me immediately, says he; but if you do not wish to, yet I will make known to you today the tokens of my dwelling, and of those whom you wish, so that whenever you wish to come you may find us; for tomorrow I shall go to my own home. And indeed, seeing Barnabas thus inexorable, I went with him even as far as the harbour; and having learned from him the tokens of the dwellings of which he spoke, I said to him: Were it not that tomorrow I was about to demand back some of the debts owed to me, I would immediately have sailed with you also; howbeit I shall overtake you very soon. Having said these things, and having commended him to the masters of the ship, I returned with grief, remembering my good and familiar friend.

XIV. Ἡμέρας δὲ διατρίψας, καὶ τὸ χρέος δι' ὃ καὶ ἐπεσχέθην οὐχ ὅλον λαβεῖν δυνηθεὶς, ἀμελήσας τοῦ περιλειπομένου διὰ τὸ ταχὺ τὸν ἄνδρα καταλαβεῖν, ὡς ἐμποδίου μοι γενομένου, καὶ αὐτὸς εἰς Ἰουδαίαν ἀπέπλευσα, καὶ διὰ πεντεκαίδεκα ἡμερῶν, τῇ Στράτωνος ἐπιδημῶ Καισαρείᾳ. Ἐπιβάντος δέ μου τῆς γῆς, καὶ ξενίαν ἐπιζητοῦντος, μανθάνω Πέτρον τινὰ λεγόμενον, τοῦ ἐν Ἰουδαίᾳ φανέντος Ἰησοῦ Χριστοῦ Υἱοῦ τοῦ Θεοῦ τοῦ σημεῖα καὶ τέρατα πεποιηκότος, τὸν δοκιμώτατον μαθητὴν, αὔριον Σίμωνι τῷ ἀπὸ Γιτθῶν Σαμαρεῖ, μέλλειν ἰέναι πρὸς διαλέξεις. Ἐγὼ δὲ ταῦτα ἀκούσας, ἐδεήθην τὴν τούτου μοι μηνυθῆναι μονήν. Καὶ ὁμῶς ἔμαθον, καὶ τῷ πυλῶνι ἐπέστην. Θεασάμενοι δὲ οἱ ἐν τῷ οἴκῳ, ἀντιβάλλοντες ἦσαν, τίς τε εἰμὶ, καὶ πόθεν ἥκω. Καὶ ἰδοὺ Βαρνάβας ἐκβὰς, ἅμα τῷ ἰδεῖν περιεπλάκη μοι, πολὺ χαίρων καὶ δακρύων. Καὶ λαβόμενός μου τῆς χειρὸς, εἰσῆγεν εἰς τὴν οἰκίαν. Εἶτα καὶ τὸν Πέτρον ὑποδεικνὺς, οὗτός ἐστιν, ἔλεγε, Πέτρος, ὃν μέγιστον ἐπὶ τῇ τοῦ Θεοῦ σοφίᾳ ἐπηγγελλόμην σοι, Κλήμη, ᾧ πάντα τε καὶ τὰ κατὰ σὲ καλὰ καὶ τὴν προαίρεσιν ἀεὶ διηγούμην, ὡς ἐντεῦθεν γλίχεσθαι καὶ αὐτὸν ἰδεῖν σε, καὶ τὴν σὴν ἐπιποθεῖν συντυχίαν. Μέγα οὖν αὐτῷ δῶρόν σε διὰ τῶν ἐμῶν προσφέρω χειρῶν. Καὶ τοῦτο εἰπὼν, προσαγαγὼν, ἔφη· οὗτός ἐστι Κλήμης, Πέτρε.

XIV. And having spent some days, and not having been able to receive the whole of the debt on account of which I had been detained, neglecting the remainder for the sake of quickly overtaking the man, since it had become a hindrance to me, I myself also sailed away to Judaea, and after fifteen days I arrived at Caesarea Stratonis. And when I had landed and was seeking lodging, I learned that a certain man called Peter, the most approved disciple of Jesus Christ the Son of God who had appeared in Judaea and had wrought signs and wonders, was about to enter into discussions tomorrow with Simon the Samaritan from Gittha. And I, having heard these things, begged that his lodging should be pointed out to me. And as soon as I learned it, I stood at the porch. And those in the house, having seen me, were conferring together as to who I was and whence I came. And behold, Barnabas coming out, as soon as he saw me embraced me, rejoicing much and weeping. And taking me by the hand, he led me into the house. Then pointing out Peter also, he said: This is Peter, whom I declared to you, Clement, as greatest in the wisdom of God, to whom also I was always relating all the good things concerning you and your purpose, so that from this he himself also longs to see you and desires intercourse with you. As a great gift to him, therefore, I present you through my hands. And having said this, bringing me forward, he said: This is Clement, O Peter.

Editors' notes and page, col. 481

Footnotes

(printed under page 238)

(31) ‹anchor: not visible (above the crop)› · call in col 481

al. ἐπιβάλῃ

Other copies read ἐπιβάλῃ ("lays upon").

(printed under page 238)

(32) ‹anchor: not visible (above the crop)› · call in col 481

al. κατηχήσας.

Footnotes

(printed under page 239)

Page

running head: 483 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:484

XV. Ὁ δὲ ἡνίκα τοῦ ὀνόματος ἤκουσεν, εἰς μνήμην ἐλθὼν τῶν Βαρνάβα διηγημάτων, ἐξήλατό τε ὡς εἶχεν εὐθὺς, καὶ προσηνῶς με καὶ γνησίως καταφιλήσας, καὶ παρακαθισάμενος· Καλῶς ἐποίησας, ἔφη, τὸν τῆς ἀληθείας κήρυκα ξενίσας Βαρνάβαν εἰς τιμὴν τοῦ ὄντος Θεοῦ, καὶ λίαν μεγαλοφρόνως, οὐκ αἰδεσθεὶς τὸν τῶν ἀπαιδεύτων θυμόν. Μακάριος γὰρ ὡς ἀληθῶς σὺ, τὸν τῆς ἀληθείας πρεσβευτὴν οὕτω ξενίσας πάσῃ τιμῇ· ἀνθ' ὧν αὐτὴ καί σε ἡ ἀλήθεια ξένον ὄντα, τῆς ἰδίας πόλεως καταστήσει πολίτην· καὶ τότε χαρήσῃ μεγάλως, ὅτι βραχεῖαν νῦν χάριν δανείσας καὶ ἀγαθὴν λέγων προαίρεσιν, καλῶν ἀϊδίων καὶ ἀναφαιρέτων ἀγαθῶν ἔσῃ κληρονόμος. Καὶ μὴ κάμνε ἀντιβάλλων μοι τὸ σὸν ἦθος· πάντα γὰρ τὰ κατὰ σὲ ὁ φιλαλήθης οὗτος ἀνὴρ ὁ Βαρνάβας ἀπήγγειλε, καθ' ἡμέραν σχεδὸν τὴν ἀγαθήν σου μνήμην ποιούμενος. Καὶ ἵνα σοι, ὡς γνησίῳ φίλῳ, δηλώσω κατ' ἐπιτομὴν τὸ προκείμενον, εἰ μή σοί τι ἐμποδίζει, συνόδευσον ἡμῖν, μεταλαμβάνων τὸν τῆς ἀληθείας λόγον, ὃν κατὰ πόλιν ποιεῖσθαι μέλλω μέχρι Ῥώμης αὐτῆς.

XV. And he, when he heard the name, having come to remembrance of the narratives of Barnabas, leaped up straightway just as he was, and having kissed me kindly and genuinely, and made me sit beside him, said: You did well in entertaining as a guest Barnabas the herald of the truth for the honour of the true God, and very nobly, not being ashamed before the anger of the uninstructed. For blessed in truth are you, having thus entertained the ambassador of the truth with all honour; in return for which the truth itself will also appoint you, who are a stranger, a citizen of its own city; and then you will rejoice greatly, because having now lent a small favour and speaking a good purpose, you shall be heir of fair, eternal, and inalienable good things. And do not trouble yourself to recount your character to me; for this truth-loving man Barnabas has reported all the things concerning you, making good mention of you almost every day. And that I may declare to you concisely, as to a genuine friend, the matter in hand, unless something hinders you, journey with us, partaking of the word of truth, which I am about to deliver from city to city even as far as Rome itself.

XVI. Ἐγὼ δὲ πρὸς αὐτόν, Σοὶ μὲν ἑτοίμως ἔχω συνοδεύειν, εἶπον· τοῦτο γὰρ οὐκ οἶδ' ὅπως χαίρων προῄρημαι· πλὴν περὶ ἀληθείας βούλομαι πρῶτον πληροφορηθῆναι, ἵνα γνῶ, εἰ ἡ ψυχὴ ἀθάνατος, ἢ θνητή· καὶ εἰ ἀΐδιος οὖσα, περὶ ὧν ἔπραξεν ἐνταῦθα, ἔχει κριθῆναι· καὶ τί ποτέ ἐστι δίκαιον ἢ ἀρέσκον Θεῷ, καὶ εἰ γέγονε κόσμος, καὶ διὰ τί γέγονε, καὶ εἰ λυθήσεται· καὶ εἰ οὐ λυθήσεται, καὶ κρείττων ἔσται, ἢ οὐδὲ ἔσται· καὶ ἵνα μὴ τὸ κατ' εἶδος λέγω, ταῦτά τε καὶ τὰ τούτοις ἑπόμενα μαθεῖν ἤθελον. Ὁ δὲ, τί ταυτὶ βούλεται τὰ ῥήματα τῷ θείῳ πνεύματι γνοὺς, ταχεῖαν τὴν ἀπόκρισιν ἐποιεῖτο, ἵνα καὶ ταχύ με πρὸς τὴν ἀλήθειαν ἐπαναγάγηται. Καί, Συντόμως ἐγώ σοι, ἔλεγεν, ὦ Κλήμη, τὴν τῶν ὄντων γνῶσιν παρέξομαι· καὶ τὰ νῦν ἐξαυτῆς ἄκουε.

XVI. And I said to him: With you indeed I am ready to journey; for this I have chosen with joy, I know not how; however, I wish first to be assured concerning truth, that I may know whether the soul is immortal or mortal; and if, being eternal, it has to be judged concerning the things which it has done here; and what ever is righteous or pleasing to God, and whether the world has come to be, and wherefore it has come to be, and whether it shall be dissolved; and if it shall not be dissolved, whether it shall also be better, or shall not exist at all; and not to speak in detail, both these things and the things consequent upon them I wished to learn. And he, having known by the divine Spirit what these words meant, made a speedy answer, that he might also quickly lead me back to the truth. And he said: Concisely, O Clement, I will furnish you with the knowledge of things that are; and now hear immediately.

XVII. Ἡ τοῦ Θεοῦ βουλὴ κατὰ πολλοὺς τρόπους ἐν ἀδήλῳ γέγονε τοῖς ἀνθρώποις. Πρῶτα μὲν διὰ τὸ κρατηθῆναι αὐτοὺς εἰσαγωγῇ κακῇ, συντροφίᾳ πονηρᾷ, συνηθείᾳ δεινῇ, ὁμιλίᾳ κακῇ, προλήψει οὐκ ὀρθῇ, καὶ διὰ ταῦτα πλάνῃ· ἔπειτα ἀφοβίᾳ, ἀπιστίᾳ, πορνείᾳ, φιλαργυρίᾳ, κενοδοξίᾳ, καὶ ἄλλοις τοιούτοις, ἃ δὴ καθάπερ καπνοῦ πλῆθος εἰς ἕνα οἶκον ἐπεισελθόντα τὸν κόσμον, καὶ τῶν ἔνδοθεν οἰκούντων ἀνδρῶν ἐπιθολώσαντα τὰς ὁράσεις, ἀναβλέψαι αὐτοὺς οὐκ ἐᾷ, καὶ τῇ διαγραφῇ τὸν δημιουργήσαντα κατανοῆσαι Θεὸν, καὶ τὸ τούτῳ δοκοῦν γνωρίσαι. Διὸ χρὴ τοὺς φιλαλήθεις ἔσωθεν ἐκ βάθους ψυχῆς ἐκκαλέσασθαι πρὸς ἐπικουρίαν ἀληθεῖ λογισμῷ τὸν μόνον Θεὸν, Κύριον δὲ ἡμῶν καὶ Σωτῆρα Ἰησοῦν Χριστὸν, καὶ παρ' αὐτοῦ γνῶσιν λαβεῖν, ἵνα τις ἐντὸς ὢν ἐν τῷ

XVII. The counsel of God in many ways has become obscure to men: first indeed because they are held fast by evil instruction, wicked companionship, terrible custom, evil conversation, unrighteous preconception, and on account of these things by error; next by fearlessness, unbelief, fornication, love of money, vainglory, and other such things, which indeed, having entered into the world like a volume of smoke into one house, and having muddied the sight of the men dwelling within, do not suffer them to look up, and by the design to perceive God who created it, and to know what seems good to Him. Wherefore it behooves lovers of truth from within, out of the depth of the soul, to call with true reasoning to their aid the only God, even our Lord and Saviour Jesus Christ, and to receive knowledge from Him, in order that anyone being within, in the

Editors' notes and page, col. 484

Footnotes

(36) ‹anchor: not visible (above the crop)› · call in col 484

Lege τοῦ ὄντως Θεοῦ, ejus, qui revera Deus est, ut infra, num. XXIX. Cler.

Read τοῦ ὄντως Θεοῦ, "of him who is truly God", as below, n. 29. Le Clerc.

(printed under page 239)

(37) ‹anchor: not visible (above the crop)› · call in col 484

al. inser. οὐ φοβηθείς.

Other copies insert "not fearing".

(printed under page 239)

(38) ‹anchor: not visible (above the crop)› · call in col 484

al. τῶν.

Page

running head: I ROM. PONT. OPERA DUBIA 484
marginal letters: A XV. Ὁ δὲ; B γειλε, καθ'; C σκον Θεῷ; D νείᾳ, φιλαργυρίᾳ
old-edition numerals: (none)
other: (none)

PG 2:485

οἴκῳ τῷ πεπλησμένῳ καπνοῦ, τῷ κόσμῳ τούτῳ, φημὶ, προσιὼν ἀνοῖξαι δυνηθῇ θύραν, ὡς τὸ μὲν ἐκτὸς τοῦ ἡλίου φῶς εἰσκριθῆναι τῷ οἴκῳ, τὸν δὲ ἐντὸς τοῦ πυρὸς ὄντα ἐκβληθῆναι καπνόν· ὅπως διαβλέψαντες οἱ ἄνθρωποι πιστεύσωσιν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, καὶ εἰς τὸν μονογενῆ αὐτοῦ Υἱὸν τὸν πρὸ τῶν αἰώνων ἐξ αὐτοῦ ἀφράστως γεννηθέντα, καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον τὸ ἐξ αὐτοῦ ἀῤῥήτως ἐκπορευόμενον, ἕνα Θεὸν γνωρίζοντες ἐν τρισὶν Ὑποστάσεσιν, ἄναρχον, ἀτελεύτητον, αἰώνιον, ἀΐδιον, ἄκτιστον, ἄτρεπτον, ἀναλλοίωτον, ἁπλοῦν, ἀσύνθετον, ἀσώματον, ἀόρατον, ἀναφῆ, ἀπερίγραπτον, ἀπερίληπτον, ἄπειρον, ἀκατανόητον, ἀγαθὸν, δίκαιον, παντοδύναμον, πάντων κτισμάτων δημιουργὸν, παντοκράτορα, παντεπόπτην, πάντων προνοητὴν, ἐξουσιαστὴν, καὶ κριτήν· καὶ οὕτως ἀναγεννηθέντες δι' ὕδατός τε καὶ πνεύματος, συγκληρονόμοι καταστῶσι τῶν πρὸς ἀφθαρσίαν ἀναγεννηθέντων υἱῶν τοῦ Θεοῦ.

house filled with smoke—this world, I mean—coming near may be able to open a door, so that the light of the sun without may be admitted into the house, and the smoke of the fire within may be cast out; that men, having their sight cleared, may believe in one God the Father Almighty, and in His only-begotten Son, ineffably begotten from Him before the ages, and in the Holy Spirit, unspeakably proceeding from Him, acknowledging one God in three Hypostases, without beginning, without end, eternal, everlasting, uncreated, immutable, unchangeable, simple, uncompounded, incorporeal, invisible, intangible, uncircumscribed, incomprehensible, infinite, beyond understanding, good, righteous, omnipotent, Creator of all creatures, almighty, all-seeing, Provider for all, Sovereign, and Judge; and that thus having been regenerated through water and Spirit, they may be appointed fellow-heirs with the sons of God regenerated unto incorruption.

XVIII. Διὸ πρὸ παντὸς ζητήματος καὶ αὐτὸς, ὦ Κλήμη, ἑτοίμως ὡς υἱὸς πατρὶ πρόσελθε, ἵνα καὶ τῶν ὁρωμένων καὶ τῶν ἀοράτων ἀψευδῶς τὴν γνῶσιν Θεὸς παράσχῃ σοι. Εἰ δὲ καὶ μετὰ τὸ κληθῆναι οὐ θέλεις, ἢ βραδύνεις, δικαίᾳ Θεοῦ κρίσει ἀπόκληρος ἔσῃ, τῷ μὴ θελῆσαι μὴ θεληθείς. Καὶ μή τοι νομίσῃς ὅτι κἂν πάντων τῶν ποτὲ γενομένων εὐσεβῶν εὐσεβέστατος γένῃ, μὴ φθάσεις δὲ τελειωθῆναι διὰ βαπτίσματος, ἐλπίδος ἀγαθῆς τυχεῖν δυνήσῃ ποτέ. Ταύτῃ γὰρ πλείονα μᾶλλον ὑφέξεις τὴν κόλασιν, ὅτι καλοῖς ἔργοις οὐκ ἐχρήσω καλῶς. Οὐδὲ γὰρ καλὸν τὸ καλὸν, ὅ φασιν, ὅταν μὴ καλῶς γίνηται. Σὺ δὲ εἰ οὐ θέλεις ὡς τῷ Θεῷ δοκοῦν βαπτισθῆναι, τῷ σῷ μᾶλλον ὑπηρετῶν θελήματι, ἐχθραίνεις πάντως τῇ ἐκείνου βουλῇ. Ἀλλ' ἴσως ἐρεῖς· Καὶ τί συμβάλλεται πρὸς εὐσέβειαν τὸ βαπτισθῆναί με ὕδατι; Πρῶτον μὲν ὅτι τὸ δόξαν Θεῷ πράττεις. Δεύτερον δὲ, ὅτι δι' ὕδατος καὶ πνεύματος ἀναγεννᾶσαι Θεῷ καὶ τὴν ἐξ ἐπιθυμίας πρώτην σοι γενομένην καταλλάσσεις γέννησιν· καὶ οὕτω σωτηρίας τυχεῖν δυνήσῃ, ἄλλως δὲ ἄρα ἀδύνατον. Οὕτω γὰρ ὁ ἐπὶ σωτηρίᾳ καὶ ἀφθαρσίᾳ τοῦ γένους ἡμῶν ἐνανθρωπήσας Θεὸς Λόγος εἶπεν ἡμῖν· Ἀμὴν λέγω ὑμῖν, ἐὰν μὴ ἀναγεννηθῆτε δι' ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. Διὸ πρόσελθε τῷ βαπτίσματι· τοῦτο γὰρ μόνον τὴν τοῦ πυρὸς

XVIII. Wherefore before every inquiry do you yourself also, O Clement, readily come near as a son to a father, in order that God may unerringly grant you the knowledge both of things seen and of things unseen. But if even after being called you are unwilling, or delay, by the righteous judgement of God you shall be disinherited, not being willed because of not willing. And do not suppose that even if you should become the most pious of all the pious who have ever been, yet fail to be perfected through baptism, you will ever be able to obtain a good hope. For on this account you will rather undergo greater punishment, because you did not use good works well. For neither is that which is good good, as they say, when it is not done well. And if you are unwilling to be baptized as seems good to God, serving rather your own will, you are altogether hostile to His counsel. But perhaps you will say: And what does my being baptized with water contribute towards piety? First indeed, that you do what has seemed good to God. And secondly, that through water and Spirit you are regenerated to God and exchange the first birth that befell you from lust; and thus you will be able to obtain salvation, whereas otherwise it is impossible. For thus God the Word, who became man for the salvation and incorruption of our race, said to us: Verily I say to you, unless you are regenerated through water and Spirit, you shall by no means enter into the kingdom of the heavens. Wherefore come near to baptism; for this alone the [violence] of the fire

Editors' notes and page, col. 485

Footnotes

(printed under page 240)

(44) ‹anchor: not visible (above the crop)› · call in col 485

Recogn. I, 69.

Recognitions 1.69.

(printed under page 240)

(45) ‹anchor: not visible (above the crop)› · call in col 485

al. ἀκατάληπτον. al. ἀπερίληπτον, ἀκατάληπτον.

Other copies read "incomprehensible". Others, "uncircumscribed, incomprehensible".

(printed under page 240)

(46) ‹anchor: not visible (above the crop)› · call in col 485

Clement. hom. II, c. 24, etc. Rec. l. VI, c. 8, etc.

Clementine Homilies, homily 2, chapter 24, etc.; Recognitions, book 6, chapter 8, etc.

(printed under page 240)

(47) ‹anchor: ἀπόκληρος› · call in col 485

ἀποκληρώσῃ.

ἀποκληρώσῃ ("you will be disinherited", variant).

(printed under page 240)

(48) ‹anchor: εὐσεβέστατος γένῃ› · call in col 485

al. εὐσεβέστερος γένῃ, ἀβάπτιστος δὲ ᾖς, ἐλπίδος τυχεῖν.

Other copies read "you become more pious, but are unbaptized, … to attain hope".

(printed under page 240)

(49) ‹anchor: μὴ φθάσεις› · call in col 485

al. φθάσῃς.

Other copies read φθάσῃς (subjunctive).

(printed under page 240)

(50) ‹anchor: οὐκ ἐχρήσω καλῶς› · call in col 485

al. ὅτι καλὰ ἔργα οὐκ ἐποίησας καλῶς. Καλὴ γὰρ εὐποιΐα, ὁπότ' ἂν ὁ Θεὸς ἐκέλευσε γίνεται.

Other copies read "because you did not do good works well. For well-doing is good when it is done as God has commanded."

(printed under page 240)

(5) ‹anchor: ὅ φασιν› · call in col 485

Ὅ φασιν. Deuteron. XVI, 20: Juste quod justum est persequeris. Sapient. VI, 11: Οἱ φυλάξαντες ὁσίως τὰ ὅσια ὁσιωθήσονται. Ad verbum in Vita Lucae junioris tomo II. Auctarii Combefisiani pag. 985, τὸ γὰρ καλὸν, οὐ καλὸν, φασὶν, ὅταν μὴ καλῶς γίνοιτο, et apud Gregorium Nazianzenum, orat. 33, p. 531, τὸ καλὸν οὐ καλὸν, ὅταν μὴ καλῶς γίνηται. Parique modo Zonaras ad Canonem Gangrensem 14, et Balsamon in Responsis ad Marci interrogationes cap. 6, necnon Origenes in Catena Lucae ms. ad cap. I, vers. 6, ubi tamen in edita a Corderio nomen Simeonis apponitur, nescio an ob Σή quod ad marginem codicis Regii apparet, estque σημείωσαι. Cot.

"As they say." Deuteronomy 16:20: "You shall justly pursue what is just." Wisdom 6:11: "Those who keep holy things holily will be made holy." Word for word in the Life of Luke the Younger, vol. 2 of Combefis's Auctarium, p. 985: "for the good is not good, they say, when it is not done well"; and in Gregory Nazianzen, Oration 33, p. 531: "the good is not good when it is not done well." In like manner Zonaras on Canon 14 of Gangra, and Balsamon in the Answers to the Questions of Mark, ch. 6, and also Origen in the manuscript Catena on Luke, at ch. 1, v. 6, where, however, in Cordier's edition the name of Simeon is put — I know not whether because of the Σή that appears in the margin of the Royal codex, which stands for σημείωσαι ("note"). Cotelier.

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(6) ‹anchor: ἀναγεννᾶσαι› · call in col 485

Ἀναγεννᾶσαι. Lege ἀναγεννᾷ in Indicativo. Cler.

"You are reborn." Read ἀναγεννᾷ, in the indicative. Le Clerc.

(printed under page 240)

Footnotes

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Joan. III, 5.

John 3:5.

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Footnotes

(printed under page 241)

(55) ‹anchor: XX.› · call in col 487

Clement. homil. II, c. 1, etc. Rec. l. II, c. 1, etc.

Clementine Homilies, homily 2, chapter 1, etc.; Recognitions, book 2, chapter 1, etc.

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PG 2:488

ὁρμὴν σβέσαι δύναται. Καὶ μὴ ἀναβάλλου· ὅτι ἡ ἀναβολὴ κίνδυνον οἶδε φέρειν, διὰ τὸ ἄδηλον εἶναι τοῦ θανάτου τὴν προθεσμίαν.

can quench. And do not delay; because delay is wont to bring danger, on account of the appointed time of death being uncertain.

XIX. Ταῦτα ἐκείνου εἰπόντος, Ἐγὼ μὲν, ἔφην, ἤδη εὐχαριστῶ τῷ Θεῷ καὶ Πατρὶ, καὶ τῷ μονογενεῖ αὐτοῦ Υἱῷ, καὶ τῷ Πνεύματι αὐτοῦ τῷ ἁγίῳ, ὅτι ὡς ἐβουλόμην πληροφορηθῆναι, οὕτω μοι καὶ παρέσχε. Πλὴν περὶ ἐμοῦ τὸ λοιπὸν ἄφροντις ἔσο. Οὐδέ ποτε γὰρ ἐνδυάσω πρός τι τῶν ὑπὸ σοῦ λαληθέντων· ὥστε, κύριέ μου Πέτρε, μὴ ἀθύμει, ὡς ἀναισθήτῳ μέγιστα δωρούμενος ἀγαθά. Οἶδα γὰρ ὅτι τοιοῦτόν ἐστι καὶ οὕτω μέγιστον, οἷον ἄν τις καὶ ταχέως λαβεῖν βούλοιτο. Αἰσθάνομαι γὰρ τοῦ δοθέντος μοι διὰ τάχους χαρίσματος. Ταῦτά μου εἰπόντος, ὁ Πέτρος ἔφη· Χάριν ὁμολογῶ τῷ Θεῷ, καὶ περὶ τῆς σῆς σωτηρίας, καὶ περὶ τῆς ἐμῆς ἀπολαύσεως. Πλὴν νήστευσον τριῶν μηνῶν ἡμέρας, καὶ λαμβάνεις τὸ βάπτισμα. Ἄρξαι τοίνυν ἀπὸ τῆς αὔριον. Ἔστι δέ μοι ἡ αὔριον πρὸς Σίμωνα τὸν μάγον διάλεξις. Καὶ μὴ ὀκλάσῃς παρεῖναί μοι ἐν ταῖς τῶν ἀντικειμένων ζητήσεσι. Ταῦτα εἰπὼν, καὶ τροφῆς αὐτὸς μεταλαβὼν, ἰδίᾳ κἀμὲ μεταλαβεῖν ἐκέλευσεν. Εὐλογήσας δὲ ἐπὶ τῆς τροφῆς καὶ εὐχαριστήσας, ἐπήγαγε λέγων· Δῴη σοι ὁ Θεὸς κατὰ πάντα ἐξομοιωθῆναί μοι, καὶ βαπτισθέντι τῆς αὐτῆς μοι κοινωνῆσαι τραπέζης. Οὕτως εἰπὼν, ἡσυχάζειν μοι προσέταξεν· ἤδη γάρ που καὶ ὁ καιρὸς πρὸς ὕπνον ἐκάλει.

XIX. When he had said these things, I indeed, said I, already give thanks to God the Father, and to His only-begotten Son, and to His Holy Spirit, because just as I wished to be assured, so He has also granted to me. However, concerning me for the rest be without anxiety. For I shall never doubt regarding anything of the things spoken by you; wherefore, my lord Peter, do not be disheartened, as though bestowing the greatest good things upon an insensible man. For I know that it is such and so great a thing as anyone would wish even quickly to receive. For I perceive the gift speedily given to me. When I had said these things, Peter said: I give thanks to God, both for your salvation and for my enjoyment. However, fast for the days of three months, and you shall receive baptism. Begin, therefore, from tomorrow. And tomorrow I have a discussion with Simon the Magician. And do not shrink from being present with me in the inquiries of the adversaries. Having said these things, and having himself partaken of food, he commanded me also to partake apart. And having blessed over the food and given thanks, he added saying: May God grant you in all things to be made like unto me, and having been baptized to share in the same table with me. Having thus spoken, he enjoined me to rest; for already the time was calling to sleep.

XX. Τῇ μὲν οὖν ἐπιούσῃ ἐγὼ Κλήμης, ἔτι τῆς νυκτὸς ἐχούσης, διϋπνισθεὶς, καὶ μαθὼν τὸν Πέτρον ἐγρηγορότα, καὶ τοῖς συνοῦσι περὶ θεοσεβείας διαλεγόμενον, οἳ ἦσαν ἑκκαίδεκα τὸν ἀριθμὸν, ὧν καὶ τὰ ὀνόματά εἰσι ταῦτα, Ζακχαῖος ὅ ποτε τελώνης, καὶ Σοφωνίας ὁ ἀδελφὸς αὐτοῦ, Ἰώσηφός τε καὶ ὁ τούτου σύντροφος Μιχαίας, προσέτι δὲ Θωμᾶς καὶ Ἐλιέζερος οἱ δίδυμοι, καὶ Ἐνέας ὁ ἱερεὺς, καὶ Λάζαρος ὁ ἱερεὺς, ὃν ἀνέστησεν ἐκ νεκρῶν τετραήμερον ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ Ἐλισσαῖος, Βενιαμὶν ὁ τοῦ Σαφρᾶ, ὁμοίως γε Ῥούβιλος καὶ Ζαχαρίας οἱ οἰκοδόμοι, Ἀνανίας τε καὶ Ἀγγαίας οἱ ἀμμηνοί· ἔτι τε Νικήτης καὶ Ἀκύλας οἱ ἑταῖροι· εἰσῆλθον κἀγώ· καὶ προσαγορεύσας ἐκαθέσθην, ἐκείνου κελεύσαντος.

XX. On the following day, therefore, I Clement, while it was still night, having been awakened from sleep, and having learned that Peter was awake and conversing with those who were with him concerning godliness—who were sixteen in number, whose names also are these: Zacchaeus, who was formerly a publican, and Sophonias his brother, Joseph and his foster-brother Michaeas, and besides Thomas and Eliezer the twins, and Eneas the priest, and Lazarus the priest, whom our Lord Jesus Christ raised from the dead after four days, and Elissaeus, Benjamin the son of Saphras, and likewise Rubilus and Zacharias the builders, Ananias and Aggaeas the Jamminites, and further Nicetas and Aquila the companions—I also entered; and having saluted them I sat down at his command.

XXI. Ὁ δὲ τὸν προκείμενον ἐκκόψας λόγον, ὥσπερ ἀπολογούμενος, ἐπληροφόρει τίνος ἕνεκεν οὐκ ἀφύπνισέ με, ὅπως ἀκροατὴς τῶν αὐτοῦ γένωμαι λόγων· καὶ τούτου αἰτίαν τὸν ἐκ τοῦ πλοῦ σκυλμὸν ἐποιεῖτο· ἐκεῖνον γὰρ πεφθῆναι θέλων, μὲ ἡσυχάζειν ἀφῆκεν. Ὁπότ' ἂν γὰρ ἡ ψυχὴ, φησὶ, περὶ τὸ λεῖπον ἀσχολῆται τῷ σώματι, εἴτε τινὶ συμφορᾷ συνέχεται, οὐ μετὰ πολλῆς εἴωθε προσέχειν ἀκριβείας τοῖς λεγομένοις. Τούτου δὲ ἕνεκεν οὐδὲ

XXI. And he, having broken off the discourse in hand, as though excusing himself, explained for what reason he had not awakened me that I might become a hearer of his words; and he made the fatigue from the voyage the cause of this; for wishing that to be digested, he had left me to rest. For whenever the soul, says he, is occupied with that which is lacking to the body, or is held fast by any calamity, it is not wont to attend with much accuracy to the things spoken. And on this account neither

Editors' notes and page, col. 488

Footnotes

(52) ‹anchor: not visible (above the crop)› · call in col 488

Clement. hom. I, c. 21, etc. Recogn. l. I, c. 18, etc.

Clementine Homilies, homily 1, chapter 21, etc.; Recognitions, book 1, chapter 18, etc.

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al. ἐνδοιάσω.

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running head: ROM. PONT. OPERA DUBIA. 488
marginal letters: A ὁρμὴν σβέσαι; B τηρίας, καὶ; C ἐγρηγορότα, καὶ; D ἀφύπνισέ με
old-edition numerals: (none)
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PG 2:489

βούλομαι διαλέγεσθαι τοῖς ἢ λύπῃ κατεχομένοις, ἢ ἀμέτρως ὀργιζομένοις, ἢ τὸ σῶμα πεπονηκόσιν, ἢ βιωτικαῖς φροντίσιν, ἢ ἑτέρῳ πάθει τινὶ διενοχλουμένοις.

do I wish to converse with those who are either held fast by grief, or immoderately angry, or wearied in body, or troubled by worldly cares or any other passion.

XXII. Καὶ μὴ λεγέτω τις, ὅτι οὐ χρὴ παραμυθίας καὶ νουθεσίας λόγους προσάγειν τοῖς φαῦλόν τι πράττουσι. Φημὶ γὰρ, ὡς εἰ μὲν ἀνύει τις, προφερέτω· εἰ δὲ μὴ, τῷ καιρῷ τέως παραχωρείτω. Καιρὸς γὰρ, ὡς Σολομῶντι δοκεῖ, παντὶ πράγματι. Διὸ χρὴ τοὺς τὴν ψυχὴν ῥωννύντας λόγους, πρὸ τῆς κακώσεως τοῖς ἀνθρώποις ἐπάγειν· ἵνα εἴ ποτέ τι φαῦλον ἐπέλθοι, προωπλισμένος ὁ νοῦς, ὀρθῷ τῷ λογισμῷ δυνηθείη τὸ ἐπενεχθὲν ὑποστῆναι. Ὅθεν, ὦ φίλε Κλήμη, εἴγε τὰ τῷ Θεῷ διαφέροντα γνῶναι θέλεις, παρὰ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τοῦ διδάσκοντος ἄνθρωπον γνῶσιν, παρὰ τούτου μόνου μαθεῖν ἔχεις, ὅτι μόνος οἶδεν ἀλήθειαν. Τῶν γὰρ ἄλλων εἴ τις ἐπίσταταί τι, παρὰ τούτου μόνου, ἢ τῶν τούτου μαθητῶν λαβὼν ἔχει.

XXII. And let no one say that one ought not to bring words of consolation and admonition to those who suffer something evil. For I say that if indeed anyone accomplishes anything, let him bring them forward; but if not, let him yield for the time being to the season. For there is a season, as seems good to Solomon, for every matter. Wherefore it behoves us to bring to men the words that strengthen the soul before affliction; in order that if ever anything evil should come upon them, the mind, being armed beforehand, may be able by right reasoning to endure that which is brought upon it. Whence, O friend Clement, if indeed you wish to know the things that pertain to God, from our Lord and God and Saviour Jesus Christ, who teaches man knowledge, from Him alone can you learn them, because He alone knows truth. For if anyone of the others understands anything, he has received it from Him alone, or from His disciples.

XXIII. Ἔστι τε αὐτοῦ τὸ βούλημα, ὅτι εἷς Θεὸς ἐν τρισὶν ὑποστάσεσιν, οὗ ὁ κόσμος ἔργον ὁ πᾶς, ὃς δίκαιος ὢν, πάντως ἑκάστῳ πρὸς τὰς πράξεις ἀποδώσει ποτέ. Ἀνάγκη γὰρ πᾶσα, φύσει δίκαιον εἶναι λέγοντα τὸν Θεὸν, καὶ τὰς ἀνθρώπων ψυχὰς ἀθανάτους εἶναι πιστεύειν. Ἐπεὶ ποῦ τὸ δίκαιον αὐτοῦ; ὅπου τινὲς εὐσεβῶς βιοτεύσαντες, καὶ κακουχηθέντες, βιαίως ἀνῃρέθησαν· ἔνιοι δὲ ἀσεβεῖς παρὰ πολὺ γεγενημένοι, ἐν πολυτελείᾳ βίου τρυφήσαντες, τὸν κοινὸν ἀνθρώπων ἐτελεύτησαν θάνατον. Ἐπεὶ οὖν χωρὶς ἁπάσης ἀντιλογίας ὁ Θεὸς ἀγαθὸς ὢν, δίκαιός ἐστιν, οὐκ ἄλλως δὲ δίκαιος εἶναι γνωσθήσεται, ἐὰν μὴ ἡ ψυχὴ μετὰ τὸν χωρισμὸν τοῦ σώματος ἀθάνατος ᾖ, ἵνα μετὰ τὸ ἀπολαβεῖν τὸ ἴδιον σῶμα ἐν τῇ ἀναστάσει, ὁ μὲν κακὸς, ὡς ἐνταῦθα τὰ ἀγαθὰ ἀπολαβὼν, ἐκεῖ περὶ ὧν ἥμαρτε κολασθῇ· ὁ δὲ ἀγαθὸς, ἐνταῦθα περὶ ὧν ἥμαρτε κολασθεὶς, ἐκεῖ ὡς ἐν κόλποις δικαίων, κληρονόμος τῶν ἀγαθῶν καταστῇ· ἐπεὶ τοίνυν ὁ Θεὸς δίκαιος, πρόδηλον ἡμῖν ἐστιν, ὅτι καὶ κρίσις γίνεται, καὶ αἱ ψυχαὶ ἀθάνατοι τυγχάνουσιν. Εἰ δέ τις, ὡς τῷ Σαμαρεῖ δοκεῖ Σίμωνι, καὶ οὐχ ὡς ὁ τῆς ἀληθείας βούλεται λόγος, τὸ δίκαιον εἶναι μὴ θέλοι δοῦναι Θεῷ, τίνι ἔτι τοῦτό τις δοῦναι δύναται;

XXIII. And His counsel is that there is one God in three Hypostases, whose work the whole world is, who being righteous will altogether render one day to each according to his deeds. For there is every necessity that he who says that God is righteous by nature should also believe that the souls of men are immortal. Else where is His righteousness, when some, having lived piously and having been evil entreated, have been violently slain; while some, having been exceedingly ungodly and having luxuriated in sumptuousness of life, have died the common death of men? Since, therefore, without any contradiction God, being good, is righteous, and will not otherwise be known to be righteous unless the soul after its separation from the body is immortal, so that after receiving back its own body in the resurrection, the wicked man, as having received his good things here, may be punished there for the things wherein he sinned, while the good man, having been punished here for the things wherein he sinned, may there, as in the bosoms of the righteous, be appointed heir of good things; since, therefore, God is righteous, it is manifest to us that both a judgement takes place and souls are immortal. But if anyone, as seems good to the Samaritan Simon, and not as the word of truth wills, should be unwilling to grant righteousness to God, to whom else can anyone grant this?

XXIV. Ταῦτα ἀκούσας ἐγὼ Κλήμης, καὶ τίς ἄρα τυγχάνει, ἔφην, οὗτος ὃν λέγουσι Σίμωνα Σαμαρείτην, μαθεῖν ἤθελον. Ὁ δὲ Πέτρος· Εἰ θέλεις μαθεῖν, ἔφη, πάρεστί σοι τοῦ γνῶναι παρ' ὧν κἀγὼ πάντα τὰ κατ' αὐτὸν ἐπυθόμην. Καὶ μεταπεμψάμενος ἐκέλευσεν Ἀκύλαν τε καὶ Νικήτην πάντα μοι ἀκριβῶς τὰ κατὰ τὸν Σίμωνα διηγήσασθαι. Οἱ δὲ τὸν Θεὸν μαρτυράμενοι μηδὲν παρεκκλῖναι τῆς ἀληθείας, οὕτω τὰ κατ' αὐτὸν ἐξετίθεντο. Καὶ πρῶτος Ἀκύλας ἤρξατο λέγειν οὕτως· Ἄκουσον, ὦ φίλτατε ἀδελφὲ, ὅπως καὶ αὐτὸς

XXIV. Having heard these things, I Clement said: And who then is this man whom they call Simon the Samaritan, I could wish to learn. And Peter said: If you wish to learn, it is in your power to know from those from whom I also inquired all the matters concerning him. And having sent for them, he commanded Aquila and Nicetas to relate to me accurately all the matters concerning Simon. And they, calling God to witness that they swerved in nothing from the truth, thus set forth the matters concerning him. And first Aquila began to speak thus: Hear, O dearest brother, that you yourself also

Editors' notes and page, col. 489

Footnotes

(printed under page 242)

(62) ‹anchor: not visible (above the crop)› · call in col 489

Clement. hom. II, c. 12, etc.

Clementine Homilies, homily 2, chapter 12, etc.

(printed under page 242)

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Eccle III, 1.

Ecclesiastes 3:1.

(printed under page 242)

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al. τινα.

Footnotes

(printed under page 243)

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Clement. hom. II, cap. 18, 21, etc.

Clementine Homilies, homily 2, chapters 18, 21, etc.

(printed under page 243)

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Clement. hom. II, c. 25. Recognit. l. II, c. 12, etc.

Clementine Homilies, homily 2, chapter 25; Recognitions, book 2, chapter 12, etc.

(printed under page 243)

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ἀκριβῶς πάντα τὰ κατὰ τὸν ἄνδρα εἰδῇς, τίνος τε ὢν, καὶ τίς, καὶ πόθεν, καὶ τίνα ἐστὶν ἃ πράττει, καὶ ὅπως, καὶ διὰ τί.

may know accurately all the matters concerning the man, whose son he is, and who, and whence, and what the things are which he does, and how, and wherefore.

XXV. Σίμων οὖν πατρὸς μέν ἐστιν Ἀντωνίου, μητρὸς δὲ Ῥαχὴλ, Σαμαρεὺς τὸ γένος, ἀπὸ Γιτθῶν τῆς κώμης, οὐ μεῖον ἢ σχοίνους ἓξ τῆς Σαμαρέων πόλεως ἀπεχούσης. Οὗτος ἐν Ἀλεξανδρείᾳ τῇ πρὸς Αἴγυπτον γεγονὼς, Ἑλληνικῇ τε παιδείᾳ πάνυ ἑαυτὸν ἐξασκήσας, καὶ τῇ μάγῳ τέχνῃ πολλὰ δυνηθεὶς, καὶ εἰς ἀπόνοιαν ἐπαρθεὶς, θέλει νομίζεσθαί τις εἶναι δύναμις ἀνωτάτω, καὶ αὐτοῦ τὸν κόσμον πάντα παραγαγόντος Θεοῦ. Ἐνίοτε δὲ καὶ Χριστὸν ἑαυτὸν αἰνιττόμενος προσαγορεύει. Καὶ ταύτῃ δὴ τῇ προσηγορίᾳ κέχρηται, ὡς δὴ συστησόμενός τε ἀεὶ, καὶ φθορᾶς αἰτίαν, ὥστε τὸ σῶμα πεσεῖν, οὐκ ἔχων. Καὶ οὔτε Θεὸν τὸν κτίσαντα τὸν κόσμον, ἀνώτατον λέγει εἶναι· οὔτε νεκροὺς ἐγηγέρθαι πιστεύει ποτέ. Τὴν Ἱερουσαλὴμ ἀρνεῖται, τὸ Γαριζεὶν ὄρος ἀντεισφέρει. Ἀντὶ τοῦ ὄντως Χριστοῦ τοῦ Θεοῦ ἡμῶν, ἑαυτὸν ἀναγορεύει. Τὰ δὲ τοῦ νόμου ἴδια, προσλήψει ἀλληγορεῖ, καὶ κρίσιν ἔσεσθαι μὲν λέγει, οὐ προσδοκᾷ δέ.

XXV. Simon, then, is the son of Antonius as father, and of Rachel as mother, a Samaritan by race, from the village of Gittha, which is distant not less than six schoeni from the city of the Samaritans. Having been in Alexandria by Egypt, and having trained himself exceedingly in Greek learning, and having acquired great power in magic art, and being lifted up to madness, he wishes to be thought a certain supreme power, even above the God who brought forth the whole world. And sometimes darkly hinting that he himself is Christ, he calls himself [the Standing One]. And he uses this appellation as being about to endure for ever, and not having any cause of corruption so that his body should fall. And neither does he say that God who created the world is supreme, nor does he believe that the dead are ever raised. He rejects Jerusalem, and introduces Mount Gerizim in its stead. Instead of the true Christ our God, he proclaims himself. And the proper things of the law he allegorizes by his own assumption, and says indeed that there will be a judgement, yet does not expect it.

XXVI. Τὸ δὲ παρεισελθεῖν αὐτὸν τῆς θεοσεβείας λόγον, γέγονεν οὕτως. Ἰωάννης τις ἐγένετο ἡμεροβαπτιστής· καὶ ὥσπερ τῷ Κυρίῳ γεγόνασι δώδεκα μαθηταὶ τὸν τοῦ ἡλίου δωδεκάμηνον φέροντες ἀριθμὸν, οὕτω καὶ αὐτῷ ἔξαρχοι γεγόνασιν ἄνδρες τριάκοντα, τὸν μηνιαῖον τῆς σελήνης λόγον ἀποπληροῦντες, ἐν οἷς καὶ μία τις ἦν γυνὴ καλουμένη Ἑλένη, ἵνα μηδὲ τοῦτο ἀνοικονόμητον ᾖ. Ἥμισυ γὰρ ἀνδρὸς οὖσα ἡ γυνὴ, ἀτελῆ τὸν τῆς τριακοντάδος τίθησιν ἀριθμόν· ὥσπερ ἄρα καὶ τῆς σελήνης, ἧς ἡ πορεία τοῦ μηνὸς οὐ τέλειον ποιεῖται τὸν δρόμον. Τούτων δὲ τῶν τριάκοντα, τῷ Ἰωάννῃ πρῶτος καὶ δοκιμώτατος ἦν ὁ Σίμων.

XXVI. And his creeping into the word of godliness happened thus. There was a certain John, a Hemerobaptist; and just as our Lord had twelve disciples bearing the twelve-month number of the sun, so he also had thirty leading men, fulfilling the monthly reckoning of the moon, among whom also was a certain woman called Helena, that not even this might be without design. For a woman, being half of a man, makes the number of thirty incomplete; just as with the moon also, whose revolution does not make the course of the month complete. And of these thirty, the first and most approved with John was Simon.

XXVII. Μετὰ δὲ τὴν τελευτὴν Ἰωάννου, τὴν Ἑλένην ὁ Σίμων παραλαβὼν, περιέρχεται, τοὺς ὄχλους ἀναστατῶν, αὐτήν τε τὴν Ἑλένην λέγων ἀπὸ τῶν ἀνωτάτω οὐρανῶν κατενεχθῆναι τῷ κόσμῳ· ἧς ἕνεκα Ἕλληνές τε, φησὶ, καὶ βάρβαροι ἐμαχέσαντο, εἰκόνα φαντασθέντες ἀληθείας· καὶ πολλὰ τερατώδη θαυμάσια ποιῶν, ὡς εἰ μὴ ᾔδειμεν ὅτι μαγείᾳ ταῦτα ποιεῖ, ἠπατήθημεν ἂν καὶ αὐτοί. Νῦν δὲ ὅτε πολυμανὴς ἀπατᾷν ἤθελε καὶ τοὺς ἐν θεοσεβείᾳ, ἀπέστημεν ἀπ' αὐτοῦ. Καὶ γὰρ μιαιφονεῖν ἤρξατο, ὡς αὐτὸς ἔτι φίλοις οὖσιν ἡμῖν οἷα φίλος ἐξέφανεν, ὅτι παιδίου ψυχὴν τοῦ ἰδίου σώματος χωρίσας, ἀποῤῥήτοις ὅρκοις τισὶ, συνεργὸν πρὸς τὴν τῶν αὐτῷ δοκούντων φαντασίαν, τὸν παῖδα διαγράψας ἐπὶ εἰκόνος, ἔν τινι ἐνδοτέρῳ οἴκῳ, καθ'

XXVII. And after the death of John, Simon taking Helena with him goes about stirring up the crowds, and saying that Helena herself was brought down to the world from the highest heavens; for whose sake, says he, both Greeks and barbarians fought, having imagined a phantom of truth; and working many portentous marvels, so that if we had not known that he does these things by magic, we ourselves also would have been deceived. But now, when in his great madness he wished to deceive even those in godliness, we withdrew from him. For he even began to commit murder, as he himself like a friend disclosed to us while we were still friends, that having separated the soul of a boy from its own body by certain ineffable adjurations as a helper towards the exhibition of the things that seemed good to him, having depicted the boy upon an image, in a certain inner chamber, in

Editors' notes and page, col. 492

Footnotes

(69) ‹anchor: not visible (above the crop)› · call in col 492

Σίμων οὖν. al. Σίμων οὗτος, ut Clementin. II, 22. Cot.

"Simon therefore." Other copies read "this Simon", as in the Clementines 2.22. Cotelier.

(printed under page 243)

(70) ‹anchor: not visible (above the crop)› · call in col 492

al. ἔθνος.

Page

running head: S I ROM. PONT. OPERA DUBIA. 492
marginal letters: A ἀκριβῶς πάντα; B οὔτε Θεὸν; C ἀνοικονόμητον ᾖ.; D ἀπατᾷν ἤθελε
old-edition numerals: (none)
other: (none)

PG 2:493

ὃν αὐτὸς ὑπνοῖ, ἀνατεθειμένην ἔχει. Διὸ, ἀσέβειαν αὐτοῦ καταγνόντες, ἀπέστημεν ἀπ' αὐτοῦ.

which he himself sleeps, he keeps it dedicated. Wherefore, having condemned his ungodliness, we withdrew from him.

XXVIII. Ταῦτα τοῦ Ἀκύλα εἰπόντος, ὁ ἀδελφὸς αὐτοῦ Νικήτης· Ἀναγκαῖον, ἀδελφὲ Κλήμη, ἔφη, τὰ παραλειφθέντα τῷ Ἀκύλᾳ ἐμὲ ὑπομνῆσαι. Πρῶτον μὲν γὰρ ὁ Θεὸς μάρτυς, ὡς οὐδὲν αὐτοῦ ἡμεῖς συνειργασάμεθα ἀσεβὲς, ἀλλ' ὅτι αὐτοῦ πράσσοντος ἱστορήσαμεν. Καὶ μέχρις ὅτε ἀβλαβῆ ποιῶν ἐπεδείκνυτο, ἐτερπόμεθα· ὅτε δὲ τὰ μαγείᾳ τινὶ γινόμενα, θεότητι ποιεῖν πρὸς ἀπάτην θεοσεβῶν ἔλεγεν, οὐκ ἔτι αὐτοῦ ἠνεσχόμεθα, καίτοι πολλὰ ἡμῖν ἐπαγγελλομένου· πρῶτον μὲν ναὸν καὶ ἀνδριάντας ἡμῶν κατασκευασθῆναι, καὶ θεοὺς νομισθῆναι, καὶ ὑπὸ βασιλέων δοξασθῆναι, καὶ δημοσίων τιμῶν καταξιωθῆναι, καὶ χρήμασιν ἀπεριορίστοις πλουτῆσαι.

XXVIII. When Aquila had said these things, his brother Nicetas said: It is necessary, brother Clement, that I should call to mind the things left out by Aquila. For first indeed God is witness that we wrought nothing ungodly with him, save that when he was acting we looked on. And so long as he displayed himself doing harmless things, we were delighted; but when he said that he did by divinity, for the deception of the godly, the things done by a certain magic, we no longer endured him, although he promised us many things: first indeed that a temple and statues of us should be prepared, and that we should be accounted gods, and be glorified by kings, and be counted worthy of public honours, and grow rich with boundless wealth.

XXIX. Ταῦτά τε καὶ τὰ τούτοις μείζονα νομιζόμενα, ἡμῖν ὑπέσχετο, μόνον ἵνα συνόντες αὐτῷ τὸ τῆς ἐγχειρήσεως κακὸν σιωπῶμεν, ὅπως αὐτῷ τὰ τῆς ἀπάτης προκόπτῃ. Καὶ ὅμως οὐ συνεθέμεθα· ἀλλὰ καὶ αὐτὸν τῆς τοιαύτης ἀπονοίας παύσασθαι συνεβουλεύσαμεν, λέγοντες αὐτῷ· Παῦσαι τῆς τοιαύτης τόλμης· Θεὸς εἶναι οὐ δύνασαι· φοβήθητι τὸν ὄντως Θεόν· γνῶθι ὅτι ἄνθρωπος εἶ, καὶ ὅτι σου μικρός ἐστιν ὁ τῆς ζωῆς χρόνος. Κἂν μέγα πλουτήσῃς, ἢ καὶ βασιλεύσῃς, τῷ μικρῷ σου χρόνῳ τῆς ζωῆς ὀλίγα τυγχάνει πρὸς ἀπόλαυσιν· καὶ ἀσεβῶς ζήσαντα αἰωνία κόλασις περιμένει. Διὸ φοβεῖσθαι τὸν Θεὸν συμβουλεύομεν, ὑφ' οὗ κριθῆναι ἔχει ἡ ἑκάστου ψυχὴ περὶ ὧν ἔπραξεν ἐνταῦθα.

XXIX. Both these things and things accounted greater than these he promised us, only that remaining with him we should keep silent the evil of his undertaking, so that the matters of his deception might prosper for him. And nevertheless we did not consent; nay, we counselled him also to cease from such madness, saying to him: Cease from such audacity; God you cannot be; fear Him who is truly God; know that you are a man, and that the time of your life is short. Even if you grow greatly rich, or even become king, in the short time of your life few things fall to your lot for enjoyment; and eternal punishment awaits him who has lived ungodly. Wherefore we counsel you to fear God, by whom the soul of each one has to be judged concerning the things which it has done here.

XXX. Ὁ δὲ ταῦτα ἀκούσας, ἐγέλασεν. Ἡμῶν δὲ εἰπόντων· Τί τῶν τά σοι συμφέροντα συμβουλευόντων καταγελᾷς; ἐκεῖνος· Γελῶ ὑμῶν, ἔφη, τὴν μωρὰν ὑπόληψιν, ὅτι πιστεύετε ἀθάνατον εἶναι τὴν τοῦ ἀνθρώπου ψυχήν. Κἀγὼ ἔφην· Οὐ θαυμάζομεν, ὦ Σίμων, εἰ ἀπατᾷν ἡμᾶς ἐπιχειρεῖς, ἀλλ' ἐκπληττόμεθα τίνι λόγῳ καὶ σεαυτὸν ἀπατᾷς. Λέγε οὖν ἡμῖν, ὦ Σίμων, εἰ καὶ τῶν ἄλλων οὐδεὶς πεπληροφόρηται ἀθάνατον εἶναι τὴν ψυχὴν, ἀλλ' οὖν γε σὺ καὶ ἡμεῖς· σὺ μὲν, ὡς ἀνθρωπείου σώματος χωρίσας αὐτὴν, καὶ προσομιλήσας καὶ ἐπιτάξας· ἡμεῖς δὲ, ὡς συμπαρόντες, καὶ τὴν ἐπιταγὴν ἀκούσαντες, καὶ τὸ κελευθὲν ἐναργῶς ἱστορήσαντες. Καὶ ὁ Σίμων· Ἐγὼ μὲν οἶδα τί λέγετε· ὑμεῖς δὲ οὐκ οἴδατε περὶ τίνος διαλέγεσθε. Καὶ ἐγὼ Νικήτης ἔφην· Ἐπεὶ οἶδας, λέγε· εἰ δὲ μὴ οἶδας, μὴ δόκει ἡμᾶς τῷ λέγειν σὲ μὲν εἰδέναι, ἡμᾶς δὲ μὴ, ἀπατᾶσθαι δύνασθαι. Οὐ γάρ ἐσμεν οὕτω νήπιοι, ἵνα πανοῦργον ἐνσπείρῃς ἡμῖν ὑποψίαν, καὶ τῷ νομίζειν σέ τι τῶν ἀποῤῥήτων εἰδέναι, ὑποχειρίους λάβῃς.

XXX. And he, having heard these things, laughed. And when we said: Why do you laugh at those who counsel you what is profitable to you? he said: I laugh at your foolish supposition, that you believe the soul of man to be immortal. And I said: We do not marvel, O Simon, if you attempt to deceive us, but we are astonished by what reasoning you deceive yourself also. Tell us, therefore, O Simon, even if no one of the others is assured that the soul is immortal, yet at least you and we are: you indeed, as having separated it from a human body, and having conversed with it and commanded it; and we, as having been present with you, and having heard the command, and having clearly beheld that which was commanded. And Simon said: I indeed know what you say; but you do not know concerning what you discourse. And I Nicetas said: Since you know, tell us; but if you do not know, do not think that we can be deceived by your saying that you know while we do not. For we are not so childish that you should sow a crafty suspicion in us, and take us under your power by our supposing that you know something of things ineffable.

XXXI. Καὶ ὁ Σίμων ἔφη· Ὅτι μὲν ἐχώρισα ψυχὴν ἀνθρωπείου σώματος, οἶδα ὑμᾶς εἰδότας· ὅτι δὲ οὐχ

XXXI. And Simon said: That indeed I separated a soul from a human body, I know that you know; but that not

Editors' notes and page, col. 493

Footnotes

(printed under page 244)

(80) ‹anchor: not visible (above the crop)› · call in col 493

al. inser. καὶ ὑπὸ ὄχλων προσκυνηθῆναι.

Other copies insert "and to be worshipped by the crowds".

(printed under page 244)

(81) ‹anchor: not visible (above the crop)› · call in col 493

al. βασιλέως. Paulo post μείζονα abest a duobus mss. Cot.

Other copies read "of a king". A little after, μείζονα ("greater") is absent from two manuscripts. Cotelier.

(printed under page 244)

(82) ‹anchor: διὸ φοβεῖσθαι› · call in col 493

al. φοβεῖσθαί σοι et σε.

Other copies read "that you fear", with σοι and σε.

(printed under page 244)

(83) ‹anchor: τί τῶν› · call in col 493

al. ἡμῶν.

Footnotes

(79) ‹anchor: not visible (above the crop)› · call in col 494

Clement. hom. II, c. 27, etc.

Clementine Homilies, homily 2, chapter 27, etc.

(printed under page 244)

Footnotes

(printed under page 245)

(95) ‹anchor: responderunt:› · call in col 495

l. s. Recogn. II, 9. Anast., Cedren., Niceph.

Recognitions 2.9; Anastasius, Cedrenus, Nicephorus.

(printed under page 245)

(98) ‹anchor: XXXIV.› · call in col 495

Clement. hom. III, cap. 29, etc. Recogn. l. II, c. 19, etc.

Clementine Homilies, homily 3, chapter 29, etc.; Recognitions, book 2, chapter 19, etc.

(printed under page 245)

Page

running head: 495 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:496

ἡ τοῦ τεθνεῶτος ψυχὴ ὑπουργεῖ, ἀλλὰ δαίμων τις ὑποκρινόμενος εἶναι ψυχὴ, οἶδα ὑμᾶς ἀγνοοῦντας· Καὶ ἐγὼ Νικήτης ἔφην· Πολλὰ ἐν τῷ βίῳ ἠκούσαμεν ἄπιστα· τοῦ δὲ τοιούτου λόγου ἀνοητότερον οὐ προσεδοκήσαμεν ἀκοῦσαί ποτε. Εἰ γὰρ δαίμων ὑποκρίνεται ἡ τοῦ τεθνεῶτος εἶναι ψυχὴ, τίς ἄρα τῆς ψυχῆς χρεία, τοῦ χωρισθῆναι τοῦ σώματος; Οὐκ αὐτοὶ δὲ παρόντες ἠκούσαμέν σου, τοῦ σκήνους τὴν ψυχὴν ἐξορκίζοντος; πῶς δὲ καὶ ἄλλου ὁρκιζομένου, ἕτερος μὴ ὁρκισθεὶς, ὡς φοβηθεὶς, ὑπακούει; Οὐκ ἄρα δὲ καὶ αὐτὸς ἐξεταζόμενός ποτε πρὸς ἡμῶν, τίνος χάριν ἐνίοτε καὶ παύονται αἱ προσεδρεῖαι, εἴρηκας, ὅτι ψυχὴ πληρώσασα τὸν ὑπὲρ γῆς χρόνον ὃν ἔμελλεν ἐν σώματι διατελεῖν, εἰς ᾅδην πορεύεται· προσετίθεις δὲ λέγων, ὅτι τῶν ἰδίῳ θανάτῳ τελευτησάντων αἱ ψυχαὶ, ἐπειδὴ πρὸς ᾅδην αὐτόθι χωρήσασαι φρουροῦνται, εὐκόπως ἐλθεῖν ἀφίενται;

the soul of the dead man ministers, but a certain demon pretending to be a soul, I know that you are ignorant. And I Nicetas said: Many incredible things have we heard in life, but anything more senseless than such a speech we never expected to hear. For if a demon pretends to be the soul of the dead man, what need then was there of the soul's being separated from the body? And did we not ourselves, being present, hear you adjuring the soul out of the tabernacle? And how, when one is adjured, does another who was not adjured obey as though frightened? Nay, did you not yourself also, when once questioned by us for what reason the attendances sometimes cease, say that a soul, having fulfilled the time upon earth which it was about to spend in the body, goes to Hades; and did you not add, saying that the souls of those who have died by a natural death, since having departed straightway to Hades they are guarded, are [not] easily suffered to come?

XXXII. Ταῦτα τοῦ Νικήτου εἰπόντος, Ἀκύλας αὐτὸς πάλιν ἔφη· Ἐβουλόμην παρὰ σοῦ τοῦτο μόνον μαθεῖν, Σίμων, εἴτε ψυχὴ, εἴτε δαίμων ἐστὶ τὸ ὁρκιζόμενον, τί δὲ καὶ φοβούμενον οὐ παραπέμπεται τοὺς ὅρκους; Καὶ ὁ Σίμων· Κόλασιν, φησὶ, παρακούσασα οἶδε μέλλειν παθεῖν. Καὶ ὁ Ἀκύλας· Οὐκοῦν εἰ ὁρκιζομένη ψυχὴ ἔρχεται, καὶ κρίσις ἄρα γίνεται. Εἰ οὖν αἱ ψυχαὶ ἀθάνατοι, πάντως ἐστὶ καὶ κρίσις. Ὥστε εἰ καὶ τοὺς ἐπὶ κακῇ πράξει ὁρκισθέντας, εἶτα καὶ παρακούσαντας καταδικασθῆναι φὴς, πῶς οὐ πεφόβησαι σὺ τούτους καταναγκάζειν, τῶν ἀναγκαζομένων ἐπὶ παρακοῇ κολαζομένων; τὸ γὰρ ἤδη σε μὴ παθεῖν ἐφ' οἷς ἔδρασας, οὐ θαῦμα· ἐπεὶ μήπω κρίσις ἐστὶν, ἵνα σὺ μὲν δίκην δῷς περὶ ὧν ἠνάγκασας, τὸ δὲ ἀναγκασθὲν ὑπὸ συγγνώμην γένηται, ὡς τῆς κακῆς πράξεως τὸν ὅρκον προτιμῆσαν. Ὁ δὲ τούτων ἀκούσας ὠργίσθη, θάνατον, εἰ μὴ σιωπῶμεν, ἡμῖν ἀπειλήσας.

XXXII. When Nicetas had said these things, Aquila himself again said: I could wish to learn this one thing from you, Simon: whether that which is adjured is a soul or a demon, what then does it fear that it does not disregard the adjurations? And Simon says: It knows that if it disobeys it will suffer punishment. And Aquila said: Therefore, if a soul comes when adjured, a judgement also takes place. If, then, souls are immortal, altogether there is also a judgement. Wherefore, if you say that even those who are adjured for an evil deed and then disobey are condemned, how have you not feared to compel them, when those who are compelled are punished for disobedience? For that you have not already suffered for the things which you have done is no wonder, since judgement is not yet, in order that you indeed may pay the penalty for the things which you compelled, while that which was compelled may meet with pardon, as having preferred the oath to the evil deed. And he, having heard these things, was enraged, threatening us with death unless we kept silent.

XXXIII. Ταῦτα τοῦ Ἀκύλα εἰπόντος, ἐγὼ Κλήμης ἐπυθόμην· τί δ' ἄρα ἐστὶν ἃ ποιεῖ θαυμάσια. Οἱ δέ· Ἀνδριάντας, εἶπον, ποιεῖ περιπατεῖν· καὶ κυλιόμενος ἐπὶ πῦρ οὐ καίεται· ἐνίοτε δὲ καὶ πέταται, καὶ ἐκ λίθων ἄρτους ποιεῖ, ὄφις γίνεται, εἰς αἶγα μεταμορφοῦται, διπρόσωπος γίνεται, εἰς χρυσὸν μεταβάλλεται· θύρας κεκλεισμένας ἀνοίγει, σίδηρον λύει, ἐν δείπνοις εἴδωλα παντοδαπῶν ἰδεῶν παρίστησι· τὰ ἐν τῇ οἰκίᾳ σκεύη ὡς αὐτόματα φερόμενα πρὸς ὑπηρεσίαν ὁρᾶσθαι ποιεῖ, τῶν φερόντων οὐ βλεπομένων. Ταῦτα λεγόντων, ἀκούων ἐθαύμαζον· ἐμαρτύρουν δὲ τὰ τοιαῦτα αὐτοὶ ἱστορηκέναι.

XXXIII. When Aquila had said these things, I Clement inquired what then the marvels were which he does. And they said: He makes statues walk; and rolling himself upon fire he is not burned; and sometimes he also flies, and makes loaves out of stones, becomes a serpent, is transformed into a goat, becomes two-faced, is changed into gold; he opens locked doors, melts iron, at banquets presents phantoms of all manner of forms; he makes the vessels in the house to be seen borne as though of their own accord for service, while those who bear them are not seen. While they said these things, I marvelled as I heard; and they testified that they themselves had beheld such things.

XXXIV. Τούτων οὕτω ῥηθέντων, ἧκε Ζακχαῖος τοιαῦτα τῷ Πέτρῳ διασαφῶν· Ἤδη λοιπὸν, ὦ Πέτρε, καιρὸς πρὸς τὸ ἐκβάντα σε διαλεχθῆναι τοῖς συνελθοῦσι. Πολὺς γὰρ ἐπὶ τῆς αὐλῆς συναθροισθεὶς ἀναμένει

XXXIV. When these things had been thus spoken, Zacchaeus came declaring such things to Peter: Now at length, O Peter, it is time for you to go out and discourse with those who have come together. For a great crowd gathered in the court

Editors' notes and page, col. 496

Footnotes

(90) ‹anchor: not visible (above the crop)› · call in col 496

al. inser. ἐπεὶ μὴ ὑπάρχῃ; vel ἐπεὶ μηδὲ ὑπάρχει.

Other copies insert "since it may not exist", or "since it does not even exist".

(printed under page 245)

(91) ‹anchor: not visible (above the crop)› · call in col 496

al. inser. αὐτός. Al. add. ἐνεργεῖ.

Other copies insert "he himself". Others add "works".

(printed under page 245)

(92) ‹anchor: not visible (above the crop)› · call in col 496

al. ὁ μή.

Page

running head: I ROM. PONT. OPERA DUBIA. 496
marginal letters: A ἡ τοῦ; B θανάτῳ τελευτησάντων; C μένων; τὸ; D μεταβάλλεται· θύρας
old-edition numerals: (none)
other: ἀνα- split at end of column
other: the word ἀναμένει was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 497

PG 2:497

σε ὄχλος, οὗ ἐν μέσῳ καθάπερ τις πολέμαρχος ὑπ' αὐτῶν δορυφορούμενος ἕστηκε Σίμων. Ὁ δὲ Πέτρος ἀκούσας, εὐχῆς χάριν ὑποχωρῆσαί μοι κελεύσας μήπω τὸ σωτήριον βάπτισμα δεξαμένῳ, τοῖς ἤδη τελείοις· Ἀναστάντες, ἔφη, εὐξώμεθα, ἵνα Θεὸς τοῖς ἀνεκλείπτοις αὐτοῦ οἰκτιρμοῖς συνεργήσῃ μοι ὁρμῶντι πρὸς σωτηρίαν τῶν ὑπ' αὐτοῦ κτισθέντων ἀνθρώπων. Καὶ τοῦτο εἰπὼν, εὐξάμενος ἐξῄει εἰς τὸν ὕπαιθρον τῆς αὐλῆς τόπον μέγαν ὄντα, ἔνθα συνεληλυθότες ἦσαν πολλοὶ, ἵν' ἀκουσταὶ γένωνται τῶν λεχθησομένων. Στὰς οὖν καὶ ἰδὼν μετὰ πάσης ἡσυχίας τὸν πάντα λαὸν εἰς αὐτὸν ἀτενίζοντα, Σίμωνα δὲ τὸν Μάγον εἰς μέσον ἑστῶτα τοῦ λέγειν ἤρξατο οὕτως·

awaits you, in the midst of which, like some war-chief attended by them as a bodyguard, stands Simon. And Peter, having heard this, and having commanded me for the sake of prayer to withdraw, as not yet having received saving baptism, said to those who were already initiated: Having risen up, let us pray, that God by His unfailing mercies may work with me as I go forth for the salvation of the men created by Him. And having said this, after praying he went out into the open-air place of the court, which was large, where many had come together that they might be hearers of the things about to be spoken. Having stood, therefore, and seen the whole people gazing earnestly upon him in all silence, and Simon the Magician standing in the midst, he began to speak thus:

XXXV. Εἰρήνη εἴη πᾶσιν ὑμῖν τοῖς ἑτοίμως ἔχουσι δεξιὰς διδόναι τῇ τοῦ Θεοῦ ἀληθείᾳ, ἣν αὐτοῦ μεγάλην τε καὶ ἀσύγκριτον ἐν τῷ νῦν κόσμῳ ὑπάρχουσαν δωρεὰν, ὁ ἀποστείλας ἡμᾶς Κύριος Ἰησοῦς Χριστὸς ὁ Υἱὸς τοῦ ζῶντος Θεοῦ, ταύτην ἡμῖν ἐνετείλατο τὴν προσηγορίαν, πρὸ τῶν τῆς διδασκαλίας λόγων ὑμῖν ἐπιφθέγγεσθαι· ἵνα ἐάν τις ᾖ ἐν ὑμῖν εἰρήνης τέκνον, διὰ τῆς διδασκαλίας ἡμῶν καταλάβῃ αὐτὸν ἡ εἰρήνη· εἰ δὲ ταύτην λαβεῖν ὑμῶν τις μὴ θέλοι, τότε καὶ ἡμεῖς ἀποτιναξάμενοι τὸν κονιορτὸν τῶν ποδῶν ἡμῶν εἰς μαρτύριον, εἰς ἑτέρων ἀπίωμεν οἰκίας καὶ πόλεις. Καὶ ἀληθῶς ὑμῖν λέγομεν· Ἀνεκτότερον ἔσται γῇ Σοδόμων καὶ Γομόῤῥας ἐν ἡμέρᾳ κρίσεως, ἢ τῷ τῆς ἀπειθείας τόπῳ ἐνδιατρίβειν· πρῶτον μὲν, ὅτι ἀφ' ἑαυτῶν οὐχ οἷοί τε γεγόνατε τὴν ἀλήθειαν ἐπιγνῶναι· δεύτερον, ὅτι τὰ καθ' ἡμᾶς ἀκούσαντες, οὐκ ἦλθετε μέχρις ἡμῶν· τρίτον, ὅτι καὶ ἐλθοῦσιν ἡμῖν ἠπειθήσατε. Διὸ φειδόμενοι ὑμῶν, προῖκα εὐχόμεθα τὴν εἰρήνην ἡμῶν ἐλθεῖν ἐφ' ὑμᾶς. Εἰ οὖν ταύτην ἔχειν ἐθέλετε, δεῖ ὑμᾶς προθύμως τοὺς περὶ τῆς εὐσεβείας δέξασθαι λόγους, καὶ τὴν Θεῷ ἀρέσκουσαν πολιτείαν ἐπανελέσθαι, ἵν' εὐσεβῶς καὶ δικαίως ζήσαντες, τῶν αἰωνίων ἀγαθῶν γένησθε κληρονόμοι.

XXXV. Peace be to all of you who are ready to give right hands to the truth of God, which, being His great and incomparable gift in the present world, He who sent us, the Lord Jesus Christ the Son of the living God, commanded us to utter to you as this salutation before the words of teaching; that if there be any son of peace among you, peace may overtake him through our teaching; whereas if anyone of you should be unwilling to receive it, then we also, having shaken off the dust of our feet for a testimony, may depart to the houses and cities of others. And truly we say to you: It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement, than to tarry in the place of disobedience: first indeed, because of yourselves you were not able to recognize the truth; secondly, because having heard the things concerning us, you did not come unto us; thirdly, because even when we came to you, you disobeyed us. Wherefore, sparing you, we freely pray that our peace may come upon you. If, therefore, you wish to have this, you must eagerly receive the words concerning piety, and take up the way of life pleasing to God, in order that having lived piously and righteously, you may become heirs of eternal good things.

XXXVI. Καὶ τοῦ Πέτρου ταῦτα εἰπόντος, καὶ περὶ τῶν ἔργων τοῦ Θεοῦ διδάξαντος, καὶ πόσα παρὰ τοῦ Θεοῦ τῷ ἀνθρώπῳ τὰ ἀγαθὰ ἐδωρήθη, καὶ παραινέσαντος πολλὰ περὶ μοναρχίας, ὁ Σίμων ἔξω τοῦ ὄχλου βοῇ μεγάλῃ ἔφη· Τί ψευδόμενος ἀπατᾷν θέλεις τὸν παρεστῶτά σοι ἰδιώτην ὄχλον, πείθων αὐτοὺς, θεοὺς μήτε ὀνομάζειν, μήτε λέγειν ἐξὸν εἶναι; τῶν παρὰ Ἰουδαίοις δημοσίων βίβλων πολλοὺς θεοὺς λεγουσῶν. Καὶ νῦν δὲ μετὰ πάντων ἀπ' αὐτῶν σοι τῶν βιβλίων περὶ τοῦ δεῖν θεοὺς νομίζειν, συζητῆσαι βούλομαι· πρότερον περὶ οὗ ἔφης Θεοῦ, δείξας μὴ αὐτὸν τὴν ἀνωτάτω καὶ πάντα δυναμένην Πρόνοιαν, καθ' ὃ ἀπρόγνωστός ἐστιν, ἀτελὴς, ἐνδεὴς, καὶ ὅλως οὐκ ἀγαθός. Ἀμέλει καὶ τούτου δειχθέντος ἀπὸ τῶν Γραφῶν, ὡς ἐγὼ λέγω, ἕτερος ἀγράφως περιλείπεται εἶναι Θεὸς, προγνωστικὸς, τέλειος, ἀνενδεὴς, ἀγαθὸς,

XXXVI. And when Peter had said these things, and had taught concerning the works of God, and how many good things had been bestowed by God upon man, and had exhorted much concerning the monarchy of God, Simon from outside the crowd said with a loud voice: Why do you wish by lying to deceive the unlearned crowd standing by you, persuading them that it is not lawful either to name or to speak of gods, when the public books among the Jews speak of many gods? And now in the presence of all I wish to dispute with you out of those very books concerning the necessity of believing that there are gods; first showing concerning the God of whom you spoke, that He is not the supreme and all-powerful Providence, inasmuch as He is without foreknowledge, imperfect, in need, and altogether not good. And assuredly when this has been shown from the Scriptures, as I say, another God remains unwritten of, foreknowing, perfect, without need, good,

Editors' notes and page, col. 497

Footnotes

(printed under page 246)

(99) ‹anchor: not visible (above the crop)› · call in col 497

al. πολεμάρχης. al. ταξίαρχος.

Other copies read "war-leader"; others, "commander".

(printed under page 246)

(100) ‹anchor: not visible (above the crop)› · call in col 497

al. inser. μικρόν.

Other copies insert "a little".

(printed under page 246)

(3) ‹anchor: ἀπίωμεν› · call in col 497

al. ἀπιώμενοι.

Other copies read ἀπιώμενοι ("departing").

(printed under page 246)

Footnotes

(1) ‹anchor: not visible (above the crop)› · call in col 498

Recogn. l. II, c. 30.

Recognitions, book 2, chapter 30.

(printed under page 246)

(2) ‹anchor: civitates abeamus› · call in col 498

Matth. X, 12. Marc. VI, 11; Luc. X, 5.

Matthew 10:12; Mark 6:11; Luke 10:5.

(printed under page 246)

(4) ‹anchor: XXXVI.› · call in col 498

Clement. hom. III, c. 38, etc. l. s. Rec. II, 37. Cedren.

Clementine Homilies, homily 3, chapter 38, etc.; Recognitions 2.37; Cedrenus.

(printed under page 246)

Footnotes

(printed under page 247)

(8) ‹anchor: not visible (above the crop)› · call in col 499

Gen. XVIII, 21.

Genesis 18:21.

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(9) ‹anchor: not visible (above the crop)› · call in col 499

Gen. III, 22.

Genesis 3:22.

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(10) ‹anchor: not visible (above the crop)› · call in col 499

Gen. VI, 6.

Genesis 6:6.

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(16) ‹anchor: not visible (above the crop)› · call in col 499

Gen. VIII, 21.

Genesis 8:21.

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(18) ‹anchor: Dominus Abrahamum› · call in col 499

Gen. XXII, 1.

Genesis 22:1.

(printed under page 247)

Page

running head: 499 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
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PG 2:500

πάντων προγνώστης, τέλειος, ἀνενδεὴς, ἀγαθὸς, παντὸς ἀπήλλακται πονηροῦ· ὁ δὲ λεγόμενος ὑπὸ σοῦ δημιουργὸς, τοῖς ἐναντίοις ὑπόκειται.

the Foreknower of all things, perfect, in need of nothing, good, is free from all evil; whereas the Creator spoken of by you is subject to the opposites.

XXXVII. Αὐτίκα γοῦν ὁ κατ' εἰκόνα αὐτοῦ γεγονὼς Ἀδὰμ, καὶ τυφλὸς κτίζεται, διὰ τὸ καὶ παραβάτης εὑρίσκεται, καὶ ἐκβάλλεται ὑπὸ Θεοῦ, καὶ θανάτῳ ζημιοῦται. Ὁμοίως δὲ καὶ ὁ πλάσας αὐτὸν, ἐπειδὴ μὴ πάντα βλέπει, ἐπὶ τῇ Σοδόμων καταστροφῇ, Δεῦτε, φησὶ, καὶ καταβάντες ἴδωμεν, εἰ κατὰ τὴν κραυγὴν αὐτῶν τὴν ἐρχομένην πρὸς μὲ συντελοῦνται· εἰ δὲ μὴ, ἵνα γνῶ· καὶ ἀγνοοῦντα ἑαυτὸν ἀποδείκνυσιν. Ὅτε δὲ λέγει περὶ τοῦ Ἀδάμ· Ἐκβάλωμεν αὐτὸν, μή ποτε ἐκτείνας τὴν χεῖρα αὐτοῦ ἅψηται τοῦ ξύλου τῆς ζωῆς, καὶ φάγῃ, καὶ ζήσεται εἰς τὸν αἰῶνα· φθονεῖ. Καὶ ἐν τῷ γεγράφθαι, ὅτι Ἐνεθυμήθη ὁ Θεὸς, ὅτι ἐποίησε τὸν ἄνθρωπον· καὶ μετανοεῖ, καὶ ἀγνοεῖ· τὸ γὰρ, ἐνεθυμήθη, σκέψις ἐστὶν, ᾗ τις δι' ἄγνοιαν ὧν βούλεται, τὸ τέλος ἀκριβῶς ἐξετάσαι θέλει· ἢ ἐπὶ τῷ παρὰ γνώμην ἀποβάντι μεταμελομένου ἐστίν. Ὅπερ καὶ ἐπὶ τῷ κατακλυσμῷ γέγραπται, ὅτι Μετεμελήθη ὁ Θεὸς, καὶ ἐλυπήθη ἐν τῇ καρδίᾳ αὐτοῦ. Καὶ ἐπὶ τῇ τοῦ Ἀβραὰμ δὲ θυσίᾳ πειράζων ὁ Θεὸς εὑρίσκεται, ὡς ἀγνοῶν τὸ ἀποβησόμενον· λέγει γάρ· Νῦν ἔγνων, ὅτι φοβῇ σὺ τὸν Θεόν.

Chapter XXXVII. Immediately, at any rate, Adam, who was made according to his image, is also created blind, on account of which he is both found a transgressor, and is cast out by God, and is punished with death. And in like manner also he who fashioned him, since he does not see all things, at the overthrow of Sodom says: Come, and having gone down let us see whether they are acting altogether according to their cry which comes to me; and if not, that I may know; and he shows himself ignorant. And when he says concerning Adam: Let us cast him out, lest at any time he stretch forth his hand and touch the tree of life, and eat, and live for ever; he envies. And in its being written that God bethought himself that he had made man, he both repents and is ignorant; for this, he bethought himself, is an inquiry whereby someone, through ignorance of what he wishes, desires to examine the outcome accurately; or it belongs to one who regrets what has turned out contrary to his expectation. Which also is written at the flood, that God regretted, and was grieved in his heart. And at the sacrifice of Abraham also God is found testing, as being ignorant of what will turn out; for he says: Now I know that you fear God.

XXXVIII. Ταῦτα τοῦ Σίμωνος εἰπόντος, ὁ Πέτρος ἀπεκρίνατο· Εἰ ὁ Θεὸς ἐν τῷ γράφεσθαι, ὅτι μετενόησεν, ἀγνοεῖ· πῶς αὐτὸς προλέγει τῷ Νῶε τὸν κατακλυσμὸν, καὶ προστάσσει κιβωτὸν γενέσθαι πρὸς διάσωσιν; Καὶ ὁ Σίμων· Εἰ προῄδει, πῶς μετεμελήθη; Καὶ ὁ Πέτρος· Καὶ πῶς ἐνδέχεται ἀμφότερα; Καὶ ὁ Σίμων· Ἀλλ' εἴπερ ἡ Γραφὴ ψεύδεται, ἑκάτερον ἀνατρέπεται· εἴπερ ἀληθεύει, ἑκάτερον συνίσταται. Καὶ ὁ Πέτρος· Ἀλλ' εἰ ψεύδεται, οὐδὲ σὺ λοιπὸν ἀληθῆ κατηγορεῖς· εἰ δὲ ἀληθεύει, ἐμὸν ἂν εἴη τὸ δοκοῦν ἐναντίον τῷ προσήκοντι λόγῳ διαλῦσαι. Εἰ δὲ τοῦτο ἀποδείξαιμι, πῶς οὐχὶ καὶ τ⟨ὰ⟩ ἄλλα ταύτῃ νοεῖν ὀφείλομεν; Ἐπάκουσον οὖν· Ὁ Θεὸς, τῇ ἀγαθότητι αὐτοῦ, ἄνθρωπον ποιήσας, καὶ αὐτεξούσιον τοῦτον τιμήσας, ἐπειδὴ ῥᾳθυμήσαντα τοῦτον ἑώρα, καὶ πρὸς τὰ χείρω χωρήσαντα, ὡς ἂν πατὴρ φιλόστοργος, τὴν ἐπ' εὐεργεσίᾳ

Chapter XXXVIII. When Simon had said these things, Peter answered: If God, in its being written that He repented, is ignorant, how does He Himself foretell the flood to Noah, and command an ark to be made for preservation? And Simon: If He foreknew, how did He regret? And Peter: And how are both possible? And Simon: Yet if the Scripture lies, each of the two is overturned; if it speaks the truth, each of the two stands firm. And Peter: Yet if it lies, neither do you any longer bring a true accusation; whereas if it speaks the truth, it would be my part to resolve the seeming contradiction by the fitting explanation. And if I should demonstrate this, how ought we not to understand the other things in this way also? Listen, therefore: God, by His goodness, having made man, and having honoured him as possessed of free will, since He saw him grown negligent and departed towards worse things, as an affectionate father, on account of his turning the

Editors' notes and page, col. 500

Footnotes

(5) ‹anchor: not visible (above the crop)› · call in col 500

al. add. καὶ γνῶσιν ἀγαθοῦ τυχὸν ἢ κακοῦ μὴ ἔχων γνωρίζεται.

Other copies add "and, perhaps having no knowledge of good or evil, he is made known".

(printed under page 247)

(6) ‹anchor: not visible (above the crop)› · call in col 500

Forte τοῦ θείου παραδείσου, e divino paradiso. Cler.

Perhaps τοῦ θείου παραδείσου, "from the divine paradise". Le Clerc.

(printed under page 247)

(7) ‹anchor: not visible (above the crop)› · call in col 500

al. παραδείσου.

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running head: S I ROM. PONT. OPERA DUBIA. 500
marginal letters: A πάντων προγνώστης,; B φάγῃ, καὶ; C τὸν Θεόν.; D Καὶ ὁ Πέτρος·
old-edition numerals: (none)
other: τ⟨ὰ⟩ has α faint/lost in type; ἐπ' εὐεργεσίᾳ ends column mid-sentence

PG 2:501

τιμὴν εἰς ἀγνωμοσύνην τρέψαντος, μεταμέλεται· ὅπερ ἐστὶν εὐσπλαγχνίας τεκμήριον, οὐκ ἀγνοίας, ὡς φῄς, κατηγορία. Ὅμοιον δέ ἐστι τούτῳ καὶ τὸ ἐπὶ τῶ Δαυῒδ εἰρημένον· Μετεμελήθην, ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα. Οὐκ ἀγνοίας οὖν ἐστιν ἡ τοιαύτη μεταμέλεια· ἀλλ' οἴκτου καὶ φιλανθρωπίας.

honour bestowed for his benefit into ingratitude, regrets; which is a token of tender mercy, not an accusation of ignorance, as you say. And like unto this is also that which was spoken in the case of David: I regretted that I anointed Saul to be king. Such regret, therefore, is not of ignorance, but of pity and loving-kindness towards man.

XXXIX. Περὶ δὲ τῆς ἐν Σοδόμοις ἀπωλείας τὸ, Καταβάντες ἴδωμεν, οὐχ ὡς ἀγνοῶν λέγει, ἀλλὰ τὴν ἀκατάληπτον αὐτοῦ μακροθυμίαν ἐνδείκνυται, παιδεύων ἡμᾶς μὴ προπετῶς ἐκφέρεσθαι πρὸς τὰς κατὰ τῶν ἁμαρτανόντων κρίσεις, μηδὲ ἀνεξετάστως τὰς τιμωρίας ἐπάγειν· ἀλλ' ἀκριβῶς καὶ μετὰ πλείονος τῆς πληροφορίας. Τοιοῦτόν ἐστι καὶ τὸ ἐπὶ τοῦ Ἀβραὰμ εἰρημένον, ὅτι ἐπείρασεν ὁ Θεὸς τὸν Ἀβραάμ· οὐ γὰρ ἠγνόει ὁ Θεὸς τὴν ἐκείνου προαίρεσιν, ἣν ἐκ πίστεως εἶχεν εἰς αὐτὸν, ἵνα διὰ τοῦ πειρασμοῦ ταύτην μάθῃ· ἀλλ' ἵνα τοῖς μετ' ἐκεῖνον ὑπόδειγμα τὴν ἐκείνου τελείαν ὑπακοὴν καὶ εἰς Θεὸν ἀγάπην ἀναδείξῃ. Καὶ ὁ Σίμων· Εἰ μὴ ἔχει, ὡς φῄς, ὁ Θεὸς ἀγνοίας πάθος, ἢ λύπης, ἢ μεταμελείας, τίνος χάριν ταῦτα ἐν ταῖς Γραφαῖς ἐμφέρεται; Καὶ ὁ Πέτρος· Ἵνα μὴ νομισθῇ, ὡς εἰρήκαμεν, ἀσυμπαθὴς εἶναι. Καὶ ὁ Σίμων· Ἐρώτησόν μὲ, φησὶ, κἀγώ σοι περὶ τούτων ἀποκρινοῦμαι. Καὶ ὁ Πέτρος· Ἀλλ' ἵνα μὴ τοῦτο δόξῃ ἐπ' ἐμοὶ, ἀποκρίνομαι. Ἐγώ φημι ὅτι τὰ νομιζόμενά σοι κατὰ Θεοῦ γεγράφθαι, ἀληθῆ μέν ἐστιν· οὐ μὴν οὐδ' οὕτως Θεὸν δεικνύουσι μοχθηρόν. Καὶ πῶς, φησὶν ὁ Σίμων, τοῦτο συστῆσαι δύνασαι;

Chapter XXXIX. And concerning the destruction in Sodom, the saying, Having gone down let us see, He speaks not as being ignorant, but He displays His incomprehensible longsuffering, instructing us not to be carried away rashly to judgements against those who sin, nor to inflict punishments without examination, but accurately and with fuller assurance. Of such a kind also is that which was spoken in the case of Abraham, that God tested Abraham; for God was not ignorant of his purpose, which he had out of faith towards Him, that He should learn this through the test; but in order that He might show forth his perfect obedience and love towards God as an example to those after him. And Simon: If God does not have, as you say, the passion of ignorance, or of grief, or of regret, for what reason are these things brought forward in the Scriptures? And Peter: In order that He may not be supposed, as we have said, to be uncompassionate. And Simon says: Ask me, and I will answer you concerning these things. And Peter: Nay, lest this seem to rest upon me, I answer. I say that the things supposed by you to have been written against God are indeed true; yet not even so do they show God to be wicked. And how, says Simon, are you able to establish this?

XL. Καὶ ὁ Πέτρος· Τὸν Ἀδὰμ λέγεις γεννηθῆναι τυφλὸν, ὅπερ οὐκ ἦν· οὐ γὰρ ἂν ἐντελλόμενος ἐδείκνυεν ἂν τυφλῷ, καὶ ἔλεγεν· Ἀπὸ δὲ τοῦ γινώσκειν καλὸν καὶ πονηρὸν ξύλου μὴ γεύσησθε. Καὶ ὁ Σίμων ὑποστρέψας ἔφη· Τυφλὸν εἶπε τὸν νοῦν αὐτοῦ. Καὶ ὁ Πέτρος· Πῶς οἷός τε ἦν τῷ νῷ τυφλὸς εἶναι, ὁ πρὸ τοῦ γεύσασθαι τοῦ καρποῦ, ἁρμοδίως τῷ κτίσαντι αὐτὸν πᾶσι τοῖς ζώοις ἐπιθεὶς ἴδια ὀνόματα; Καὶ ὁ Σίμων· Εἰ πρόγνωσιν εἶχεν ὁ Ἀδὰμ, πῶς οὐ προέγνω τὸν ἀπατήσαντα ὄφιν τὴν γυναῖκα αὐτοῦ; Καὶ ὁ Πέτρος· Εἰ πρόγνωσιν οὐκ εἶχεν ὁ Ἀδὰμ, πῶς τοῖς υἱοῖς αὐτοῦ ἅμα τῷ γεννηθῆναι πρὸς τὰ μέλλοντα πράγματα ἐπέθηκεν ὀνόματα; Τὸν μὲν γὰρ πρῶτον ἐκάλεσε Κάϊν, ὃ ἑρμηνεύεται ζῆλος· ὃς καὶ ζηλώσας ἀνεῖλε τὸν ἀδελφὸν αὐτοῦ Ἄβελ, ὃ ἑρμηνεύεται

Chapter XL. And Peter: You say that Adam was born blind, which he was not; for He would not, in giving command, have pointed out to a blind man and said: But of the tree of knowing good and evil you shall not taste. And Simon, turning it around, said: He called his mind blind. And Peter: How could he be blind in mind, who before tasting of the fruit imposed appropriate names on all the animals suitably to Him Who created him? And Simon: If Adam had foreknowledge, how did he not foreknow the serpent that deceived his wife? And Peter: If Adam did not have foreknowledge, how did he impose names on his sons as soon as they were born with reference to future events? For the first he called Cain, which is interpreted jealousy; who also, being jealous, slew his brother Abel, which is interpreted

Editors' notes and page, col. 501

Footnotes

(*) ‹anchor: not visible (above the crop)› · call in col 501 Mallem legere ἔλεγον, Latine, dixi. Edit. Patrol.

I would prefer to read ἔλεγον, in Latin dixi ("I said"). Editors of the Patrologia.

(printed under page 248)

(22) ‹anchor: not visible (above the crop)› · call in col 501

al. ζητήσωμεν.

Footnotes

(24) ‹anchor: not visible (above the crop)› · call in col 502

Clement. hom. III, c. 42, etc.

Clementine Homilies, homily 3, chapter 42, etc.

(printed under page 248)

(25) ‹anchor: not visible (above the crop)› · call in col 502

Gen. II, 17.

Genesis 2:17.

(printed under page 248)

(26) ‹anchor: Secum reputavit Deus› · call in col 502

Gen. VI, 6.

Genesis 6:6.

(printed under page 248)

(27) ‹anchor: Dominus Abrahamum› · call in col 502

Gen. XXII, 1.

Genesis 22:1.

(printed under page 248)

(28) ‹anchor: sin minus, ut sciam› · call in col 502

Gen. XVIII, 21.

Genesis 18:21.

(printed under page 248)

(30) ‹anchor: revertentur huc› · call in col 502

Gen. XV, 13.

Genesis 15:13.

(printed under page 248)

(33) ‹anchor: XLII.› · call in col 502

Clement. hom. III, c. 58, etc.

Clementine Homilies, homily 3, chapter 58, etc.

(printed under page 248)

Footnotes

(printed under page 249)

(35) ‹anchor: not visible (above the crop)› · call in col 503

Rec. l. III, c. 65, etc.

Recognitions, book 3, chapter 65, etc.

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(36) ‹anchor: not visible (above the crop)› · call in col 503

Clement. hom. III, c. 72, etc.

Clementine Homilies, homily 3, chapter 72, etc.

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(38) ‹anchor: profecti sumus:› · call in col 503

Clement. hom. IV, c. 1, etc.

Clementine Homilies, homily 4, chapter 1, etc.

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(43) ‹anchor: obstupefacit civitatem:› · call in col 503

Anastasius, Cedrenus, Nicephorus.

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PG 2:504

πένθος· ἐπ' αὐτῷ γὰρ πρώτῳ πεφονευμένῳ ἐπένθησαν οἱ γονεῖς. Εἰ δὲ ὁ Ἀδὰμ ποίημα ὢν Θεοῦ προγνώστης ἦν, πολλῷ μᾶλλον ὁ δημιουργήσας αὐτὸν Θεός. Ψεῦδος δὲ καὶ τὸ, Ἐνεθυμήθη ὁ Θεὸς, ὡς δι' ἄγνοιαν ἐξετάζοντος· ἀλλὰ τὸ, ἐνεθυμήθη, τουτέστιν εἰς θυμὸν καὶ ὀργὴν ἐκινήθη, δι' ἣν οἱ ἄνθρωποι κακίαν ἐπενόησαν.

mourning; for over him, as the first murdered, his parents mourned. Now if Adam, being a creature of God, was possessed of foreknowledge, much more so is the God Who created him. And false also is your taking God bethought Himself as of one examining through ignorance; rather, He bethought Himself means that He was moved to wrath and anger on account of the wickedness which men had devised.

XLI. Τοῦ δὲ Πέτρου μέλλοντος ἐπεξιέναι καὶ τὰ ἑξῆς, ὁ Σίμων μὴ δυνηθεὶς ἀντιστῆναι τοῖς λεγομένοις, ἀθρόον ἐξαναστὰς, ᾤχετο φυγάς. Ταῦτα μὲν οὖν ἐν τρισὶν ἡμέραις ἐν Καισαρείᾳ τῆς Στράτωνος διελέχθησαν· μεθ' ἃς φυγὼν ὁ Σίμων, εἰς Δῶρα τῆς Φοινίκης ἧκεν, ἐκεῖσε τοὺς ὄχλους ἀπατῶν, καὶ λέγων ἑαυτὸν εἶναι τὴν ἀνωτάτω δύναμιν τοῦ Θεοῦ, ὥστε νομίζεσθαι αὐτὸν εἶναι τὸν Χριστόν· ἑστῶτά τε προσηγόρευεν ἑαυτὸν, ὡς μὴ ἔχοντα ῥοπὴν ἐπὶ τὴν φθορὰν τοῦ σώματος, ἀλλ' ἀεὶ ἵστασθαι καὶ διαμένειν. Καὶ δὴ καὶ τοῦ Πέτρου πολλὰς τοῦ Σίμωνος κακοτεχνίας διελέγξαντος, ἧκον ἀπὸ Τύρου τῆς Φοινίκης τινὲς, ἀπαγγέλλοντες τὸν Σίμωνα καταλαβεῖν ἐκεῖσε, καὶ πολλοὺς ταράττειν ἐκ τῶν ἐγχωρίων, μαγείαις τε καὶ φαντασίαις καὶ ἄλλαις περιεργίαις τισὶ καταπλήττειν αὐτούς· οὐ μὴν ἀλλὰ καὶ αὐτὸν τὸν Πέτρον πολλαῖς βλασφημίαις ὑβρίζειν.

Chapter XLI. And as Peter was about to go through the remaining points also, Simon, not being able to withstand the things that were spoken, suddenly rose up and went off as a fugitive. These things, then, were discussed in three days in Caesarea Stratonis; after which Simon fled and came to Dora of Phoenicia, deceiving the crowds there and saying that he himself was the supreme power of God, so that he was supposed to be the Christ; and he called himself the Standing One, as having no inclination towards the corruption of the body, but always standing and enduring. And indeed, after Peter had refuted many evil artifices of Simon, certain men came from Tyre of Phoenicia, reporting that Simon had arrived there and was troubling many of the inhabitants, and terrifying them with magical arts and illusions and certain other curious arts; and moreover, that he was also insulting Peter himself with many blasphemies.

XLII. Ὅπερ ἀκούσας ὁ Πέτρος, τῇ ἐπιούσῃ νυκτὶ πάντα τὸν λαὸν συναθροίσας· Ἐπειδὴ, ἔφη, ἐπειγομένου μου ἐπὶ τὰ ἔθνη τὰ πολλοὺς θεοὺς λέγοντα, κηρύξαι καὶ διδάξαι ὅτι εἷς ἐστι Θεὸς ἐν τρισὶ προσώποις, ποιητὴς τοῦ οὐρανοῦ καὶ τῆς γῆς, καὶ πάντων τῶν ἐν αὐτοῖς, ἵνα ἀγαπήσαντες αὐτὸν οἱ ἄνθρωποι σωθῆναι δυνηθῶσι, προλαβὼν ὁ διάβολος ἀπέστειλε Σίμωνα, πρὸς τὸ πεῖσαι πάντας ἀνθρώπους σέβειν θεοὺς μὴ ὄντας, καὶ παραιτήσασθαι πιστεύειν εἰς ἕνα Θεὸν τὸν κτίσαντα τὰ πάντα, τά τε ὁρατὰ καὶ τὰ ἀόρατα· διὰ τοῦτο δεῖ με ταχέως καταλαβεῖν αὐτὸν, ἵνα μὴ ἡ τοῦ Σίμωνος διδασκαλία χρονίσασα, πάντας τέλεον προκαταλάβῃ.

Chapter XLII. Having heard this, Peter on the following night gathered together all the people and said: Since, as I was hastening to the nations that speak of many gods, to preach and to teach that there is one God in three persons, Maker of heaven and earth and of all things that are in them, in order that men, having loved Him, might be able to be saved, the devil, anticipating me, sent Simon in order to persuade all men to worship gods that do not exist, and to refuse to believe in one God Who created all things, both visible and invisible; on this account I must quickly overtake him, lest the teaching of Simon, lingering for a long time, utterly preoccupy all men.

XLIII. Ἀνάγκη οὖν ἐστιν ἀντ' ἐμοῦ τινα ἐκπληρῶσαι τὸν ἐμὸν τόπον. Καὶ πάντες ἐκτενῶς τοῦ Θεοῦ δεηθῶμεν, ἵνα τὸν ἄξιον αὐτὸς ἀναδείξῃ. Καὶ ταῦτα εἰπὼν, ἐπέθηκε τῷ Ζακχαίῳ τὰς χεῖρας, εἰπών· Δέσποτα Κύριε, ὁ Πατὴρ τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ· διὰ τοῦ Πνεύματός σου τοῦ ἁγίου καὶ προσκυνητοῦ, σὺ φύλαξον τοῦτον ποιμένα εἶναι εἰς τὸν λαόν σου, ὃν ἐξελέξω. Καὶ ταῦτα εἰπὼν, πρὸς τὸν λαὸν ἔφη· Ἰδοὺ ἐπίσκοπον

Chapter XLIII. It is necessary, therefore, that someone fill my place in my stead. And let us all earnestly beseech God, that He Himself may show forth the worthy man. And having said these things, he laid his hands upon Zacchaeus, saying: O Master, Lord, the Father of our Lord and God and Saviour Jesus Christ; through Thy holy and adorable Spirit, do Thou guard this man to be a shepherd unto Thy people, whom Thou hast chosen. And having said these things, he said to the people: Behold, as bishop

Editors' notes and page, col. 504

Footnotes

(37) ‹anchor: τῇ Χαναανίτιδι› · call in col 504

al. Χανανίτιδι.

Other copies read Χανανίτιδι (spelling of "Canaanite woman").

(printed under page 249)

(39) ‹anchor: προειρημένῃ Χαναανίτιδι› · call in col 504

al. Χανανίτιδι.

Other copies read Χανανίτιδι (spelling of "Canaanite woman").

(printed under page 249)

(40) ‹anchor: καὶ δαψιλοῦς› · call in col 504

al. δαψιλῶς.

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running head: IS I ROM. PONT. OPERA DUBIA. 504
marginal letters: A πολλαῖς βλασφημίαις; B ὅπως τὸν; C τὴν ἐκκλησίαν,; D Πέτρος, εἰς
old-edition numerals: (none)
other: marginal letters A B C D stand in left margin beside cols 503-504

PG 2:505

ὑμῶν τοῦτον ὁ Θεὸς προεχειρίσατο· αὐτῷ οὖν προσέχετε, καὶ αὐτῷ πείθεσθε· καὶ γὰρ τὴν ἐξουσίαν ἔλαβε τοῦ δεσμεῖν καὶ λύειν· καὶ ὃ ἂν εἴπῃ, ὁ Χριστὸς αὐτῷ συναινεῖ. Ταῦτα εἰπὼν, καὶ ἀσπασάμενος πάντας, καὶ προπέμψας πρὸ αὐτοῦ Νικήτην καὶ Ἀκύλαν, καὶ ἄλλους δέκα σὺν αὐτοῖς εἰς Τύρον, μετὰ τρεῖς ἡμέρας καὶ αὐτὸς ἐξελθὼν ἅμα ἐμοὶ Κλήμεντι, καὶ ἑτέροις τρισὶν, ὥδευεν.

of yours God has appointed this man; give heed to him, therefore, and obey him; for he has received the authority to bind and to loose; and whatever he says, Christ consents with him. Having said these things, and having greeted all, and having sent ahead before himself Nicetas and Aquila and ten others with them to Tyre, after three days he himself also went out together with me, Clement, and three others, and travelled on the way.

XLIV. Ἐν δὲ τῷ προάγειν ἡμᾶς τῇ Τύρῳ, ὑπήντησεν ἡμῖν ὁ Νικήτης καὶ Ἀκύλας, διηγούμενοι τά τε ἄλλα ἃ ὁ Σίμων διεπράξατο, καὶ ὅτι τῇ αὐτῇ ἡμέρᾳ ἐκείνῃ ἐπὶ Βηρυτὸν ἢ Σιδῶνα ἐξώρμησεν. Καὶ ὁ Πέτρος· Ἀλλ' ἐπὶ τὸν ὡρισμένον ξενῶνα ἡμῖν βαδίσωμεν· ξενίζεσθαι γὰρ ᾑρετίσατο παρὰ Βερνίκῃ τῇ Χαναναίᾳ, θυγατρὶ γενομένῃ Ἰούστζης τῆς Συροφοινικίσσης. Ἐλθόντων δὲ ἡμῶν, ὑπεδέξατο ἡμᾶς μετὰ πάσης χαρᾶς· καὶ ἀναπαυσαμένων ἡμῶν, διηγεῖτο τῷ Πέτρῳ τὰ τοῦ Σίμωνος ἡ Βερνίκη, λέγουσα·

Chapter XLIV. And as we were drawing near to Tyre, Nicetas and Aquila met us, recounting both the other things that Simon had perpetrated, and that on that very day he had set out for Berytus or Sidon. And Peter said: Let us go to the lodging appointed for us; for he had chosen to be lodged with Bernice the Canaanite, who was the daughter of Justza the Syrophoenician woman. And when we had come, she received us with all joy; and when we had rested, Bernice recounted to Peter the doings of Simon, saying:

XLV. Εἰσελθὼν ἐνταῦθα ὁ Σίμων, ἐξέστησε τοὺς ὄχλους· φαντασίας γὰρ πολλὰς ἐποίει· καὶ τοσαύτην ἔκπληξιν εἰργάσατο, ὥστε θεὸν νομισθῆναι αὐτὸν παρὰ πᾶσιν. Ἐγὼ δὲ ἀκούσασα περὶ τῶν προλαβόντων, ὅτι πάρεισι, καὶ μαθοῦσα παρά τινος ὅτι διὰ Σίμωνα πάρεισιν, εὐθέως πρὸς ἐμαυτὴν αὐτοὺς μετεκαλεσάμην· καὶ ἀκριβέστερον παρ' αὐτῶν τὰ περὶ τοῦ Σίμωνος ἤκουσα, ὅτι μάγος ἐστὶ καὶ πλάνος, καὶ ὅτι πρὸς τὸ ἐμποδίζειν τῇ ἀληθείᾳ προέρχεται· καὶ ἔκτοτε τοῖς ἐμοῖς πᾶσι παρήγγελλον, μήτε πιστεύειν αὐτῷ, μήτε προσεγγίζειν. Ὁ δὲ ἐπιμείνας ἐνταῦθα ἡμέρας ἱκανὰς, καὶ πυθόμενος ὅτι Πέτρος παραγίνεται, φοβηθεὶς, τὴν ταχίστην ἐξῆλθεν ἐπὶ Σιδῶνα· πολλοὺς ἐνταῦθα ἀπατήσας, καὶ ὡς ἐν ὀνόματι τοῦ Θεοῦ δυνάμεις ποιῶν, ἠγαπήθη. Ὅθεν οὐκ οἶμαί τινα δυνήσεσθαι σβέσαι τὸ τοσοῦτον ἀναφθὲν πῦρ. Διὸ, ὑπὲρ τοῦ μὴ κινδυνεῦσαι ὑμᾶς, τούτου χάριν παραινῶ, μηδὲν ἐναντίον αὐτοῦ ἐπιχειρῆσαι, πρὶν ἂν ἔλθῃ ὁ ἀπόστολος Πέτρος, ὃς μόνος, τοῦ Κυρίου καὶ Θεοῦ ἡμῶν Ἰησοῦ Χριστοῦ δοκιμώτατος ὑπάρχων μαθητὴς, δυνήσεται πρὸς τὴν τηλικαύτην δυναστείαν ἀνταγωνίσασθαι.

Chapter XLV. Having entered here, Simon amazed the crowds; for he performed many illusions, and wrought such great astonishment that he was supposed by all to be a god. But when I heard concerning those who had come ahead, that they were present, and learned from someone that they were present on account of Simon, I immediately called them to myself; and I heard more accurately from them the things concerning Simon, that he is a magician and a deceiver, and that he goes ahead in order to hinder the truth; and from that time I charged all my household neither to believe him nor to approach him. And he, having remained here a considerable number of days, and having ascertained that Peter was arriving, was afraid, and went out as quickly as possible for Sidon; having deceived many here, and performing mighty works as though in the name of God, he was loved. Whence I do not think anyone will be able to quench so great a fire that has been kindled. Wherefore, in order that you might not be endangered, for this reason I exhorted them to attempt nothing against him before the apostle Peter should come, who alone, being the most approved disciple of our Lord and God Jesus Christ, will be able to contend against so great a power.

XLVI. Ταῦτα τῆς Βερνίκης εἰπούσης, ἡμεῖς ἕωθεν τὰ κατὰ τὸν Σίμωνα ἀπογραψάμενοι, ἐπὶ περίπατον ἐτράπημεν. Καὶ εὐθέως ὁ Ἀππίων ἅμα ἄλλοις μεθ' ἑτέρων τριάκοντα ὑπήντησεν ἡμῖν, οὗ πρώην ἐμνήσθημεν. Καὶ ἅμα τῷ θεάσασθαί με, ἀσπασάμενος καὶ καταφιλήσας, Οὗτός ἐστιν, ἔφη τοῖς οὖσι μετ' αὐτοῦ, Κλήμης, περὶ οὗ πολὺν λόγον ἐποιησάμην, ἐλευθερίᾳ καὶ γενναιότητι κεκοσμημένος· ὅτι ἀνὴρ ἀπὸ Τιβερίου Καίσαρος γένους, καὶ πᾶσαν Ἑλληνικὴν παιδείαν ἠσκημένος, ὑπὸ βαρβάρου τινὸς λεγομένου Πέτρου ἠπάτηται, τὰ Χριστιανῶν ποιεῖν καὶ λέγειν. Διὸ παρακαλῶ, συμβοηθήσατέ μοι πρὸς τὴν αὐτοῦ διόρθωσιν. Καὶ ἐπὶ παρουσίᾳ ὑμῶν ἐρωτῶ αὐτὸν, καὶ λεγέτω

Chapter XLVI. When Bernice had said these things, we at dawn, having written down the matters concerning Simon, turned to a walk. And immediately Appion, together with others along with thirty more, met us—he whom we mentioned before. And as soon as he saw me, having greeted and kissed me, he said to those who were with him: This is Clement, concerning whom I made much discourse, adorned with liberality and nobility; because a man of the family of Tiberius Caesar, and trained in all Greek education, has been deceived by a certain barbarian called Peter into doing and speaking the things of Christians. Wherefore I beg you, assist me towards his correction. And in your presence I ask him, and let him tell

Editors' notes and page, col. 505

Footnotes

(*) ‹anchor: not visible on the page foot› · call in col 505 Lege περὶ οὗ. Edit. Patrol.

Read περὶ οὗ ("concerning which"). Editors of the Patrologia.

(printed under page 250)

(45) ‹anchor: not visible (above the crop)› · call in col 505

al. ὑμῶν.

Footnotes

(50) ‹anchor: XLIX.› · call in col 506

l. Recogn. l. X, c. 50.

Recognitions, book 10, chapter 50.

(printed under page 250)

Footnotes

(printed under page 251)

(54) ‹anchor: LI.› · call in col 507

Rec. l. X, c. 17, etc.

Recognitions, book 10, chapter 17, etc.

(printed under page 251)

(57) ‹anchor: Jove ordiar.› · call in col 507

Clementina, hom. V, c. 12, etc., hom. 6, c. 2.

Clementine Homilies, homily 5, chapter 12, etc.; homily 6, chapter 2.

(printed under page 251)

(58) ‹anchor: deos punit.› · call in col 507

Epiphanius haer. 26, n. 16.

Epiphanius, Heresies 26, n. 16.

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συνηγόρους ἔχωσι τῆς κακίας. Οἱ δὲ εἱμαρμένην τὴν λεγομένην γένεσιν παρεισήγαγον, καὶ παρ' ἐκείνην μὴ δυνατὸν εἶναι παθεῖν τινα ἢ πρᾶξαι λέγουσιν· ἵνα νομίσαντες μηδένα παρὰ τὴν γένεσιν πράττειν τι ἢ πάσχειν, ῥᾳδίως ἐπὶ τὸ ἁμαρτάνειν ἔρχωνται, καὶ ἁμαρτήσαντες, μὴ μετανοῶσιν ἐφ' οἷς ἠσέβησαν. Ἄλλοι δὲ ἀπρονόητα τὰ παρόντα εἶναι ὁρίζονται, καὶ ὡς ἔτυχε φέρεσθαι τὸ πᾶν, οἰκονομοῦντος μηδενὸς καὶ δεσπότου· ὃ δὴ πάντων ἐστὶ χαλεπώτερον· οὕτω τὸν Θεὸν βλασφημεῖν, καὶ πάσης τῆς τῶν ὅλων ἐκβάλλειν προνοίας, ὡς καὶ λέγειν μηδένα εἶναι τὸν ἐφεστῶτα καὶ προνοούμενον, καὶ ἀποδιδόντα τοῖς πᾶσι τὰ κατ' ἀξίαν. Διὸ οἱ ταῦτα δοξάζοντες, οὐκ εὐχερῶς σωφρονίζονται· τὸν γὰρ ἐπηρτημένον κίνδυνον οὐ προορῶνται.

may have advocates of wickedness. And others have brought in fate, which is called nativity, and say that contrary to it no one is able to suffer or to do anything; so that, having supposed that no one either does anything or suffers anything contrary to his nativity, they may easily come to sinning, and having sinned, may not repent over the impious things they have done. And others define present things to be without providence, and that the universe is borne along at random, with no one managing it even as master; which indeed is more grievous than all: thus to blaspheme God, and to cast Him out from all providence over the universe, so as even to say that there is no one who presides over and provides for and renders to all things according to desert. Wherefore those who hold these opinions are not easily chastened; for they do not foresee the danger hanging over them.

L. Ὁ δὲ τῶν παρ' ὑμῖν λεγομένων βαρβάρων εὐσεβέστατος λόγος, ἕνα Θεὸν καὶ δημιουργὸν τοῦδε τοῦ παντὸς εἰσάγει, φύσει ἀγαθὸν καὶ δίκαιον· ἀγαθὸν μὲν, ὡς τοῖς μετανοοῦσι συγχωροῦντα τὰ ἁμαρτήματα· δίκαιον δὲ, ὡς ἑκάστῳ μετὰ τὴν μετάνοιαν κατ' ἀξίαν τῶν πεπραγμένων ἐπάγοντα.

Chapter L. But the most godly doctrine of those called barbarians among you introduces one God and Creator of this universe, by nature good and righteous: good, indeed, as forgiving sins to those who repent; and righteous, as bringing upon each one after repentance according to the desert of the things that have been done.

LI. Τοῖς οὖν τῶν Ἑλλήνων σοφοῖς ἐκ παιδὸς, ὦ Ἀππίων, προσφοιτήσας, καὶ μηδὲν παρ' αὐτοῖς εὑρὼν σπουδῆς ἄξιον, καὶ τέλος ἔχον βέβαιον, ἀλλὰ μέχρι ῥημάτων καὶ μόνον φληνάφους καὶ γέλωτος ἀξίους λόγους, οἷον περὶ θεῶν γενέσεως, καὶ πολέμων, καὶ μοιχειῶν, καὶ ἀσελγειῶν, καὶ ἑτέρων μυρίων ἀτοπημάτων, ἃ οὐδὲ ἐπὶ ἀνθρώπων, οὐχ ὅτι γε θεῶν, λέγειν ἢ ἀκούειν θέμις· ἔτι δὲ καὶ τὰς παρ' αὐτοῖς τῶν θεῶν θυσίας ἀλόγους οὔσας, καὶ αἵμασι καὶ κνίσσαις καὶ ἄλλοις αἰσχροῖς καὶ ἀκαθάρτοις τισὶ τοὺς ταύτας προσφέροντας μολυνούσας· οὐ μὴν δὲ ἀλλὰ καὶ τὰς ἐν τοῖς μυστηρίοις αὐτῶν μυσαρὰς τελετὰς, τούς τε μύστας καὶ ἐπόπτας αὐτῶν πάσης ἀκαθαρσίας καὶ βδελυρίας πληρούσας, αἰσχύνη γάρ ἐστι καὶ λέγειν τὰ ἐν τούτοις γινόμενα, οἷς οἱ ἀνόητοι ὡς θείοις τισὶ προσέχουσιν·

Chapter LI. Having therefore frequented the wise men of the Greeks from childhood, O Appion, and having found among them nothing worthy of earnest pursuit and having a sure end, but prattlings going no further than words alone and discourses worthy of laughter, such as concerning the birth of gods, and wars, and adulteries, and debaucheries, and ten thousand other absurdities, which not even in the case of men, much less of gods, is it lawful to speak or to hear; and furthermore also that the sacrifices of the gods among them are irrational, and pollute those who offer them with blood and steam of burnt fat and certain other shameful and unclean things; and moreover also that the abominable rites in their mysteries fill their initiates and beholders with all uncleanness and abomination—for it is a shame even to speak of the things done in them, to which the foolish give heed as to certain divine things—

Editors' notes and page, col. 508

Footnotes

(51) ‹anchor: not visible (above the crop)› · call in col 508

al. δή που.

Other copies read δή που ("surely, I suppose").

(printed under page 251)

(52) ‹anchor: not visible (above the crop)› · call in col 508

deest in al.

Missing in other copies.

(printed under page 251)

(53) ‹anchor: μᾶλλον τὴν ὁρμὴν› · call in col 508

al. ἀφορμήν.

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running head: IS I ROM. PONT. OPERA DUBIA. 508
marginal letters: A συνηγόρους; B L. Ὁ; C Ἀππίων,; D ρημάτων,
old-edition numerals: (none)
other: (none)

PG 2:509

ὡς ἔτυχεν ἐγὼ καταγνοὺς, τῷ μόνῳ ἀγαθῷ Θεῷ προσέφυγον, ἀποδεδωκὼς τὴν πίστιν ἀσφαλεῖ τῇ κρίσει, ὅτι ἐκ τῆς τοῦ Θεοῦ δικαίας κρίσεως καὶ νόμος ὥρισται, καὶ ἡ ψυχὴ πάντως τὸ κατ' ἀξίαν ὧν ἔπραξεν ὅπου δή ποτε ἀπολαμβάνει.

having not at random condemned these things, I fled for refuge to the only good God, having committed my faith to a sure judgement, that from the righteous judgement of God a law also has been ordained, and the soul by all means receives, wherever it may be, according to the desert of the things it has done.

LII. Ταῦτά μου εἰπόντος, ὁ Ἀππίων ἐπήνεγκε τῷ λόγῳ· Τί γάρ; οὐχὶ καὶ Ἕλληνες καὶ Ἑλλήνων νόμοι ἀπαγορεύουσι τὰ τοιαῦτα, καὶ τοὺς μοιχούς τε καὶ ἄλλως τὰ ἐναντία πράττοντας τιμωρεῖσθαι νομοθετοῦσι; κἀγὼ ἔφην· Οὐκοῦν οἱ Ἑλλήνων θεοὶ τὰ ἐναντία τοῖς νόμοις διαπραξάμενοι, κόλασιν οὐ τὴν τυχοῦσαν ὀφείλουσι. Πῶς δὲ σωφρονίζειν ἐμαυτὸν δυνήσομαι, ὑπολαμβάνων ὅτι οἱ θεοὶ αὐτοὶ πρῶτοι ἅμα τῇ μοιχείᾳ, τὰ χαλεπὰ πάντα διεπράξαντο, καὶ δίκην οὐ δεδώκασι, ταύτῃ μᾶλλον ὀφείλοντες δοῦναι, ὡς μὴ δουλεύοντες ἐπιθυμίᾳ· εἰ δὲ ὑπέκειντο, πῶς ἦσαν θεοί; Καὶ ὁ Ἀππίων· Ἔστωσαν ἡμῖν σκοποὶ μηκέτι θεοὶ, ἀλλὰ δικασταὶ, εἰς οὓς ἀφορῶντες, φοβηθησόμεθα ἁμαρτάνειν. Κἀγὼ ἔφην· Οὐκ ἔστιν ὅμοιον, ὦ Ἀππίων. Ὁ μὲν γὰρ πρὸς ἄνθρωπον τὸν σκοπὸν ἔχων, ἐλπίδι τοῦ λαθεῖν, ἁμαρτάνειν πάντως τολμήσειεν· ὁ δὲ Θεὸν παντεπόπτην τῇ ἑαυτοῦ ψυχῇ ὁρισάμενος, εἰδὼς αὐτὸν λαθεῖν μὴ δύνασθαι, καὶ τὸ λάθρα ἁμαρτάνειν παραιτήσεται.

LII. When I had said these things, Appion added to the discourse: What then? Do not both the Greeks and the laws of the Greeks forbid such things, and legislate that adulterers and those who otherwise do contrary things be punished? And I said: Therefore the gods of the Greeks, having perpetrated things contrary to the laws, owe no ordinary punishment. And how shall I be able to chasten myself, supposing that the gods themselves were the first to perpetrate all grievous things together with adultery, and have not paid the penalty, though on this account they ought all the more to have paid it, as not being enslaved to lust; whereas if they were subject to it, how were they gods? And Appion: Let them be marks for us, no longer gods, but judges, looking unto whom we shall be afraid to sin. And I said: It is not like, O Appion. For he who has his mark directed towards a man, in hope of escaping notice, would by all means dare to sin; whereas he who has appointed the all-seeing God for his own soul, knowing that He cannot be escaped in secret, will decline even to sin in secret.

LIII. Ταῦτα ὁ Ἀππίων ἀκούσας. Ἤδειν, ἔφη, ἐξ ὅτε ἤκουσα Χριστιανοῖς σε προσομιλοῦντα, ἠλλοιῶσθαι τὴν γνώμην. Καλῶς γὰρ εἴρηταί τινι· Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί. Κἀγὼ πρὸς αὐτόν· Οὐκοῦν ἐπανορθοῦσιν ἤθη μὴ χρηστὰ ὁμιλίαι καλαί. Ταῦτά μου εἰπόντος, οἱ παρόντες φανεροὶ ἦσαν ὥσπερ ἡδόμενοι τοῖς ὑπ' ἐμοῦ λεγομένοις· ὅθεν καὶ τῇ ὑστεραίᾳ ἀξιώσαντες ἀφικέσθαι πάλιν, τό γε νῦν ἔχον ὑπεχώρουν. Τῇ δὲ ἐπαύριον προεληλυθότι τῷ Πέτρῳ ἀπήντουν πλησιόχωροί τε οὐκ ὀλίγοι, καὶ αὐτῆς δὲ τῆς Τύρου πολλοί· καὶ ἐπεφώνουν λέγοντες· Ὁ Θεὸς διὰ σοῦ ἡμᾶς ἐλεείτω, διὰ σοῦ θεραπευέτω. Στὰς οὖν ὁ Πέτρος ἐπὶ λίθου τινὸς ὑψηλοῦ πρὸς τὸ δύνασθαι πᾶσι καταφανὴς εἶναι, καὶ προσαγορεύσας θεοσεβεῖ νόμῳ, οὕτως ἤρξατο·

LIII. Having heard these things, Appion said: I knew, from the time when I heard that you were associating with Christians, that you had changed in mind. For well has it been said by someone: Evil communications corrupt good manners. And I to him: Therefore good communications correct manners that are not good. When I had said these things, those present were manifestly pleased, as it were, with the things spoken by me; whence also, having requested to come again on the next day, for the present they withdrew. And on the morrow, when Peter had come forth, not a few of those from the neighbouring region met him, and many from Tyre itself; and they cried out, saying: May God have mercy on us through you, may He heal us through you. Standing therefore upon a certain high stone in order to be able to be visible to all, and having greeted them after the godly custom, Peter began thus:

LIV. Θεῷ τῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν, οὐ λείπει πρόφασις πρὸς σωτηρίαν τῶν σώζεσθαι βουλομένων· δυνατὸς γάρ ἐστι καὶ τὰς ψυχὰς ἡμῶν καὶ τὰ σώματα σῶσαι. Μανθάνω οὖν, ὡς βουθυτήσας Σίμων ὁ Μάγος, εἱστίασεν ὑμᾶς ἐν μέσῃ τῇ ἀγορᾷ, καὶ οἴνῳ πολλῷ κορέσας, ὀλεθρίοις πάθεσι καὶ δαίμοσι παραδέδωκεν. Ἀλλ' ὥσπερ οὖν τῶν δαίμοσιν ἀποδεδομένων θυμάτων μεταλαβόντες, τῷ τῆς κακίας ἡγεμόνι κατεδουλώθητε· οὕτως ἂν τούτων παυσάμενοι τῷ Θεῷ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ προσέλθητε, εὖ ἴστε, ὅτι σὺν τῇ τοῦ σώματος ἰάσει, καὶ τὰς ψυχὰς ὑγιαινούσας ἕξετε, τὰ Θεῷ ἀρέσκοντα μετερχόμενοι· Ἔστι δὲ τὰ ἀρέσκοντα τῷ Θεῷ, τὸ αὐτῷ τε προσεύχεσθαι, καὶ τραπέζης δαιμονίων

LIV. To God Who made the heaven and the earth and the sea, there is not lacking an occasion for the salvation of those who wish to be saved; for He is able to save both our souls and our bodies. I learn, then, that Simon Magus, having sacrificed oxen, feasted you in the middle of the marketplace, and having sated you with much wine, delivered you over to destructive sufferings and to demons. But just as, having partaken of the sacrifices offered to demons, you were enslaved to the ruler of wickedness; so, if you cease from these things and draw near to God through our Lord Jesus Christ, know well that together with the healing of the body you will also have your souls in health, pursuing the things pleasing to God: And the things pleasing to God are both to pray to Him, and from the table of demons-

Editors' notes and page, col. 509

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. The variant calls stand in the Greek column (509); 67 and 68 are called in the Latin (510). (printed under page 252)

(62) ‹anchor: not in the visible part of the page› · call in col 509

Clement. hom. IV, c. 22, etc.

Clementine Homilies IV, ch. 22, etc.

(printed under page 252)

(63) ‹anchor: not in the visible part of the page› · call in col 509

al. Ἀπίων.

Another reading: Ἀπίων.

(printed under page 252)

(64) ‹anchor: not in the visible part of the page› · call in col 509

al. μὴ ἔτι.

Another reading: μὴ ἔτι.

(printed under page 252)

(65) ‹anchor: not in the visible part of the page› · call in col 509

al. ἀλλὰ ἤ.

Another reading: ἀλλὰ ἤ.

(printed under page 252)

(66) ‹anchor: ἠλλοιῶσθαι› · call in col 509

al. ἠλλοιοῦσθαι.

Another reading: ἠλλοιοῦσθαι.

(printed under page 252)

(69) ‹anchor: ἔχον ὑπεχώρουν› · call in col 509

al. ἀνεχώρουν. al. ὑπανεχώρουν.

Another reading: ἀνεχώρουν; another: ὑπανεχώρουν.

(printed under page 252)

(70) ‹anchor: Πέτρῳ ἀπήντουν› · call in col 509

al. ἀπήντων.

Another reading: ἀπήντων.

(printed under page 252)

(71) ‹anchor: ἡμᾶς ἐλεείτω› · call in col 509

al. ἐλεήτω.

Another reading: ἐλεήτω.

(printed under page 252)

(72) ‹anchor: διὰ σοῦ› · call in col 509

al. inser. καί.

Another reading inserts καί.

(printed under page 252)

Footnotes

(67) ‹anchor: corrumpunt mala› · call in col 510

Menander. l. 1; I Cor. XV, 33.

Menander, bk. 1; 1 Cor. 15:33.

(printed under page 252)

(68) ‹anchor: bona corrigunt› · call in col 510

Clement. hom. IV, c. 25.

Clementine Homilies IV, ch. 25.

(printed under page 252)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. On this page the Latin is col 511 and the Greek col 512. The variant calls stand in the Greek column; 78 is called in the Latin. (printed under page 253)

(73) ‹anchor: not in the visible part of the page› · call in col 511

Matth. VII, 12, l. Recogn. l. VIII, c. 56.

Matt. 7:12; Recognitions, bk. 8, ch. 56. (The "l." before "Recogn." is printed as shown.)

(printed under page 253)

(75) ‹anchor: not in the visible part of the page› · call in col 511

Clem., hom. VII, c. 5, etc.

Clementine Homilies VII, ch. 5, etc.

(printed under page 253)

(78) ‹anchor: Boni filius exstiterim› · call in col 511

Clement. hom. VII, c. 8, etc.

Clementine Homilies VII, ch. 8, etc.

(printed under page 253)

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running head: 511 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:512

ἀπέχεσθαι, μὴ ψαύειν αἵματος, ἐκ παντὸς μιάσματος ἀσπίλους ἑαυτοὺς συντηρεῖν, ἐν πολλοῖς σώμασι μιᾷ γνώμῃ στοιχοῦντας, ὅπερ ἕκαστος ἑαυτῷ θέλει, τοῦτο καὶ περὶ τοῦ πλησίον φρονεῖν. Φησὶ γάρ· Οὐ θέλεις φονευθῆναι, ἕτερον μὴ φονεύσῃς· οὐ θέλεις τὴν σὴν ὑφ' ἑτέρου μοιχευθῆναι γυναῖκα, τὴν ἑτέρου μὴ μοίχευε γαμετήν· οὐ θέλεις τι τῶν σῶν ὅλως κλαπῆναι, ἑτέρου μὴ κλέπτε μηδέν. Καὶ οὕτως ἀφ' ὑμῶν αὐτῶν τὸ εὔλογον συννοοῦντές τε καὶ μετιόντες, Θεῷ προσφιλεῖς ἔσεσθε, καὶ τῆς ἰάσεως ἐπιτεύξεσθε.

-to abstain, not to touch blood, to keep themselves spotless from every pollution, walking in many bodies with one mind, whatever each one wishes for himself, to think this also concerning his neighbour. For He says: You do not wish to be murdered, do not murder another; you do not wish your wife to be defiled in adultery by another, do not commit adultery with another's wedded wife; you do not wish anything of yours at all to be stolen, steal nothing of another's. And thus from yourselves both understanding and pursuing what is reasonable, you will be dear to God, and will obtain healing.

LV. Τοιαῦτα ὑπὸ τοῦ Πέτρου ἐν ὀλίγαις ἡμέραις κατηχηθέντες, εἶτα καὶ θεραπείας ἀξιωθέντες, τῷ ἱερῷ προσῆλθον βαπτίσματι. Ταῦτα καὶ Σιδώνιοι μαθόντες, ἱκέτας πρὸς τὸν Πέτρον ἔστελλον, μετάκλητον ποιοῦντες πρὸς αὐτοὺς, ἅτε δὴ διὰ τὰς νόσους ἀδυνάτως αὐτοὶ ἔχοντες πρὸς ἐκεῖνον φοιτᾷν. Ὁ Πέτρος τοίνυν ἡμέρας ὀλίγας ἐνδιατρίψας τῇ Τύρῳ, καὶ παντοδαπῶν αὐτοὺς ἀπαλλάξας παθῶν, Ἐκκλησίαν τε συστησάμενος, καὶ ἀπὸ τῶν ἑπομένων αὐτῷ πρεσβυτέρων ἐπίσκοπον αὐτοῖς καταστήσας, ὥρμησεν εἰς Σιδῶνα· Σίμων δὲ πάλιν ὁ Μάγος ἥκοντα ἤδη τὸν Πέτρον μεμαθηκὼς, φεύγειν ἠγάπα, καὶ πρὸς Βηρυτὸν ἐχώρει μετὰ Ἀππίωνος καὶ τῶν ἑταίρων αὐτοῦ.

Chapter LV. Having been instructed in such things by Peter within a few days, and then having also been deemed worthy of healing, they approached holy baptism. And the Sidonians also, having learned these things, sent suppliants to Peter, inviting him to come to them, inasmuch as on account of their diseases they themselves were unable to resort to him. Peter therefore, having spent a few days in Tyre, and having delivered them from sufferings of every kind, and having established a Church, and having appointed for them as bishop one of the presbyters who followed him, set out for Sidon; and Simon Magus again, having learned that Peter had already arrived, was content to flee, and departed for Berytus with Appion and his companions.

LVI. Τοῦ δὲ Πέτρου εἰσιόντος εἰς τὴν Σιδῶνα, πολλοὺς ἐπὶ κλινῶν φέροντες εἰς ὄψιν ἐτίθεσαν. Ὁ δὲ Πέτρος πρὸς αὐτούς· Μή με νομίσητε, ἔφη, δύνασθαί τι πρὸς ὑμετέραν ἴασιν, ἄνθρωπον ὄντα θνητὸν καὶ αὐτὸν, καὶ πολλοῖς πάθεσιν ὑποκείμενον· ὑφηγήσασθαι δὲ ὑμῖν τὸν τρόπον δι' οὗ σωθῆναι δυνατοὶ ἔσεσθε, οὐ φθονῶ, ὡς ἂν καὶ αὐτὸς ὑπὸ Χριστοῦ διδαχθεὶς, καὶ μαθητὴς ἐκείνου τοῦ ἀγαθοῦ γενόμενος. Τοιαῦτα καὶ ἐν Σιδῶνι τοῦ Πέτρου παραινοῦντος τοῖς συνιοῦσιν, ἐν ὀλίγαις ἡμέραις πολλῶν κἀκεῖ μετανοίᾳ χρησαμένων καὶ πιστευσάντων, εἶτα καὶ θεραπείας ἀξιωθέντων, Ἐκκλησίαν συνέστησε, καὶ τῶν συνεπομένων αὐτῷ πρεσβυτέρων τινὰ κατασ⟨τή⟩σας ἐπίσκοπον, ἔξεισι τῆς Σιδῶνος.

Chapter LVI. And as Peter was entering Sidon, bringing many upon beds they laid them before his sight. And Peter said to them: Do not think that I am able to do anything towards your healing, being myself also a mortal man, and subject to many sufferings; yet to guide you to the way whereby you will be able to be saved, I do not begrudge, as having myself also been taught by Christ, and having become a disciple of that Good One. While Peter was exhorting those who came together in Sidon also with such words, after many there too within a few days had practised repentance and believed, and then had also been deemed worthy of healing, he established a Church, and having appointed one of the presbyters who accompanied him as bishop, he goes forth from Sidon.

LVII. Ὡς δὲ εὐθὺς ἐπέβη τῆς Βηρυτοῦ, σεισμὸς ἐγένετο· καὶ οἱ ὄχλοι προσιόντες τῷ Πέτρῳ, βοηθεῖν ἐδέοντο. Πεφοβήμεθα γὰρ, ἔλεγον, μὴ καὶ παντελῶς ἀπολώμεθα. Τότε καὶ ὁ Σίμων τολμήσας Ἀππίωνι ἅμα καὶ Ἀννουβίωνι, Ἀθηνοδώρῳ τε, καὶ ὅσοι ἕτεροι ἦσαν αὐτῷ προσηταιρισμένοι, δημοσίᾳ τοῖς ὄχλοις ἐβόα, Πέτρον ὑποδεικνύς· Φεύγετε τοῦτον, ὦ ἄνδρες, πάσῃ σπουδῇ, φεύγετε· μάγος ἐστὶ, λέγων, πιστεύσατε· καὶ τὸν σεισμὸν αὐτὸς οὗτος ἐν ὑμῖν εἰργάσατο, καὶ τὰς νόσους ἐκίνησεν, ἵνα ὑμᾶς καταπλήξῃ, καὶ θεὸς ἄντικρυς παρ' ὑμῖν νομισθῇ. Ἡσυχίαν δὲ τοῦ λαοῦ παρασχόντος, ὁ Πέτρος βραχὺ ὑπομειδιάσας, μετὰ πολλῆς μάλα τῆς παῤῥησίας· Ἄνδρες, ἔφη, ἅπερ οὗτοι λέγουσι, Θεοῦ θέλοντος, ποιεῖν δυνατὸς εἶναι ὁμολογῶ· πρὸς δὲ τούτοις ἕτοιμός εἰμι

Chapter LVII. And immediately when he set foot in Berytus, an earthquake occurred; and the crowds, coming to Peter, begged him to help. For we are afraid, they said, lest we even utterly perish. Then Simon also, having taken courage together with Appion and Annubion, and Athenodorus, and as many others as had associated themselves with him, cried out publicly to the crowds, pointing out Peter: Flee this man, O men, with all haste, flee; he is a magician, saying, believe me; and this very man wrought the earthquake among you, and stirred up the diseases, in order that he might terrify you, and be outrightly supposed a god among you. And when the people had kept silence, Peter, smiling a little, said with very great boldness: Men, the things which these men say, if God wills, I confess that I am able to do; and in addition to these things I am ready

Editors' notes and page, col. 512

Footnotes

(74) ‹anchor: not in the visible part of the page› · call in col 512

al. deest in al.

Another reading: wanting in another (copy).

(printed under page 253)

(76) ‹anchor: not in the visible part of the page› · call in col 512

al. ἀπέστελλον, al. ἀπέστειλαν.

Another reading: ἀπέστελλον; another: ἀπέστειλαν.

(printed under page 253)

(77) ‹anchor: οὐ φθονῶ› · call in col 512

al. εὖ φρονῶ.

Another reading: εὖ φρονῶ.

(printed under page 253)

(79) ‹anchor: τινὰ καταστήσας› · call in col 512

al. inser. αὐτοῖς.

Another reading inserts αὐτοῖς.

(80–81) ‹anchor: ἅμα καὶ Ἀννουβίωνι› · call in col 512 al. Ἀνουβίωνι, melius. Tres scripti codices Ἀννουβίῳ, pro Ἀνουβίῳ. Anubio enim et Anubius idem nomen, ab Anubi Ægyptiorum deo deductum. Sub finem capitis unus scriptus, πεισθῆτέ μοι. Cot.

Another reading: Ἀνουβίωνι, which is better. Three manuscripts have Ἀννουβίῳ for Ἀνουβίῳ, for Anubio and Anubius are the same name, taken from Anubis, the god of the Egyptians. Towards the end of the chapter one manuscript has πεισθῆτέ μοι. Cotelier.

(printed under page 253)

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running head: S I ROM. PONT. OPERA DUBIA. 512
marginal letters: A νίων ἀπέχεσθαι,; B τον ποιοῦντες; C σασθαι δὲ; D ἕτεροι ἦσαν
old-edition numerals: (none)
other: νίων continues δαιμο- from col. 509; κατασ⟨τή⟩σας has τή obscured by ink blot

PG 2:513

(πείθεσθέ μοι περὶ ὧν λέγω) τὴν πᾶσιν ὑμῶν ἐκ βάθρων αὐτῶν ἀναστρέψαι πόλιν.

(believe me concerning the things of which I speak) to overturn your whole city from its very foundations.

LVIII. Τῶν δὲ ὄχλων ὑποπληξάντων· εἶτα προθύμως ἐπαγγελλομένων τὰ ὑπ' αὐτοῦ κελευόμενα πράττειν, ὁ Πέτρος· Μηδεὶς ὑμῶν, ἔφη, τὸ ἑξῆς ὁμιλείτω μάγοις, μηδ' ὅλως εἰς λόγους ἐρχέσθω. Οἱ δὲ ὄχλοι ἐπεὶ ταῦτα ἤκουσαν, τοῖς περὶ τὸν Σίμωνα εὐθὺς ἐπετίθεντο, καὶ πάντας ἐν ὀλίγῳ τραυματίας ποιήσαντες, οὐκ ἀνῆκαν αὐτοὺς παίοντες, ἕως παντελῶς τῆς πόλεως ἐξεδίωξαν. Ἔπειτα προσιόντες ὅσοι νόσοις αὐτῶν καὶ δαίμοσι προσεπάλαιον, πρὸ τῶν αὐτοῦ ποδῶν ἔκειντο. Ὁ δὲ εἰς οὐρανὸν ἄρας τὰς χεῖρας, καὶ τῷ Θεῷ προσευξάμενος, ἰάσατο πάντας ἐκ μόνης εὐχῆς. Οὐκ ὀλίγας δέ τινας ἡμέρας παραμείνας τοῖς Βηρυτίοις, καὶ πολλοὺς τῇ εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα πίστει καταρτίσας τε καὶ βαπτίσας, ἀπὸ τῶν ἑπομένων αὐτῷ πρεσβυτέρων ἕνα ἐπίσκοπον αὐτοῖς καταστήσας, εἰς τὴν Βύβλον ἐξῄει.

Chapter LVIII. And when the crowds were struck with fear, and then eagerly promised to do the things commanded by him, Peter said: Let none of you hereafter associate with magicians, nor come into conversation with them at all. And when the crowds heard these things, they immediately set upon those around Simon, and having wounded them all in a short time, they did not cease striking them until they had utterly driven them out of the city. Thereafter, coming forward, as many as were wrestling with their diseases and with demons lay before his feet. And he, having lifted up his hands to heaven and prayed to God, healed them all by prayer alone. And having remained some not a few days with the people of Berytus, and having both perfected and baptized many in the faith in the Father and the Son and the Holy Spirit, having appointed one of the presbyters who followed him as bishop for them, he went out to Byblus.

LIX. Καὶ γενόμενος ἐκεῖ, καὶ μαθὼν ὅτι Σίμων εἰς Τρίπολιν ὥρμησεν, αὐτὸς βραχὺ παραμείνας αὐτοῖς, καὶ θεραπεύσας τῶν ἐν Βύβλῳ πολλοὺς, καὶ τὴν εὐσέβειαν αὐτοὺς ἐκδιδάξας, κατ' ἴχνος τοῦ Σίμωνος εἰς Τρίπολιν ἐπορεύετο, μεταδιώκειν αὐτὸν μᾶλλον, οὐχ ὑποφεύγειν προῃρημένος. Εἰς δὲ τὴν Τρίπολιν εἰσιόντι τῷ Πέτρῳ, τῶν φιλομαθεστέρων πολλοὶ συνῆλθον ἔκ τε τῆς Τύρου, καὶ Σιδῶνος, καὶ Βηρυτοῦ, καὶ Βύβλου· οὐχ ἥκιστα δὲ καὶ τῶν ἀπ' αὐτῆς τῆς πόλεως ὄχλων πλείους συνέῤῥεον, ἱστορῆσαι Πέτρον βουλόμενοι. Ἔνιοι δὲ τῶν ἀδελφῶν, οἳ καὶ ἦσαν ὑπ' ἐκείνου προεκπεμφθέντες, διηγοῦντο ἡμῖν τά τε κατὰ τὴν πόλιν, καὶ τὰ πραττόμενα παρὰ Σίμωνος ἀκριβῶς· ἀποδεξάμενοί τε ἡμᾶς, ἐπὶ τὴν Μαροώνου ἦγον οἰκίαν.

Chapter LIX. And having arrived there, and having learned that Simon had set out for Tripolis, he himself, having remained a short time with them, and having healed many of those in Byblus, and having taught them godliness thoroughly, proceeded in the footsteps of Simon to Tripolis, having chosen rather to pursue him closely than to shrink back. And as Peter was entering Tripolis, many of those more fond of learning came together from Tyre, and Sidon, and Berytus, and Byblus; and not least also a great many of the crowds from the city itself streamed together, wishing to see Peter. And some of the brethren, who had also been sent ahead by him, recounted to us accurately both the affairs in the city and the things being done by Simon; and having received us, they led us to the house of Maroones.

LX. Ὁ δὲ Πέτρος ἐπ' αὐτῷ ἤδη τῷ τῆς ξενίας πυλῶνι γεγονὼς, ἐπιστραφεὶς, τοῖς ὄχλοις ὑπέσχετο αὔριον περὶ θεοσεβείας διαλεχθῆναι. Ἐπεὶ δὲ καὶ εἰσῆλθε, μὴ μεταλαβεῖν πρότερον ἔφη τροφῆς, πρὶν ἢ τοὺς συνεληλυθότας διαναπαύσει· ἀποκριναμένων δὲ ἡμῶν, ὅτι σπουδῇ πάντας αὐτοὺς διαναπαύσομεν, ὁ Πέτρος ἀκούσας καὶ εὐλογήσας ἡμᾶς, ἐξῆλθε, καὶ λουσάμενος ἐν τῇ θαλάσσῃ, καὶ εἰσελθὼν, εἶτα καὶ σιτίων μεταλαβὼν, ἑσπέρας καταλαβούσης ὕπνωσεν.

Chapter LX. And when Peter had now come to the very gate of the lodging, having turned around, he promised the crowds to discourse tomorrow concerning godliness. And when he had also entered, he said that he would not partake of food first before he had settled for rest those who had come together; and when we answered that we would with haste settle them all for rest, Peter, having heard and blessed us, went out, and having bathed in the sea, and having come in, and then having also partaken of food, when evening came on, slept.

LXI. Ἄρτι δὲ περὶ τὰς δευτεραίας τῶν ἀλεκτρυόνων ᾠδὰς ἀναστὰς, καὶ εὑρὼν ἡμᾶς ἤδη ἐγρηγορότας, οἳ καὶ ἦμεν σὺν αὐτῷ πάντες ἑκκαίδεκα, αὐτός φημι Πέτρος, κἀγὼ Κλήμης, Νικήτης τε καὶ Ἀκύλας, καὶ οἱ προοδεύσαντες δώδεκα, μετὰ τὸ προσαγορεῦσαι πάντας, εἰσῄει τις τῶν συνήθων ἀπαγγέλλων αὐτῷ,

Chapter LXI. And having just risen around the second crowings of the cocks, and having found us already awake, who were with him sixteen in all—Peter himself, I say, and I Clement, and Nicetas and Aquila, and the twelve who had gone on ahead—after greeting all, one of the customary companions came in reporting to him,

Editors' notes and page, col. 513

Footnotes

Two blocks set across both columns: VARIÆ LECTIONES (numbered calls, in the Greek column 513) and VARIORUM NOTÆ (call (9), printed only in the Greek). (printed under page 254)

(82) ‹anchor: not in the visible part of the page› · call in col 513

al. præpon. ἐὰν μή. al. πείθησθε.

Another reading puts ἐὰν μή before it; another: πείθησθε.

(printed under page 254)

(83) ‹anchor: not in the visible part of the page› · call in col 513

al. præpon. καί.

Another reading puts καί before it.

(printed under page 254)

(84) ‹anchor: not in the visible part of the page› · call in col 513

al. ὁμιλήτω.

Another reading: ὁμιλήτω.

(printed under page 254)

(85) ‹anchor: not in the visible part of the page› · call in col 513

al. μηθ'.

Another reading: μηθ'.

(printed under page 254)

(86) ‹anchor: not in the visible part of the page› · call in col 513

Clement. hom. VII, c. 12.

Clementine Homilies VII, ch. 12.

(printed under page 254)

(87) ‹anchor: not in the visible part of the page› · call in col 513

al. Βίβλον.

Another reading: Βίβλον.

(printed under page 254)

(88) ‹anchor: not in the visible part of the page› · call in col 513

Clement., hom. VII, cap. ult., et hom. 8, c. 1, etc. Rec. l. IV, c. 1. etc.

Clementine Homilies VII, last chapter, and Hom. 8, ch. 1, etc.; Recognitions, bk. 4, ch. 1, etc.

(printed under page 254)

(89) ‹anchor: ἐν Βύβλῳ› · call in col 513

al. Βίβλῳ.

Another reading: Βίβλῳ.

(printed under page 254)

(90) ‹anchor: εὐσέβειαν αὐτούς› · call in col 513

al. αὐτοῖς.

Another reading: αὐτοῖς.

(printed under page 254)

(91) ‹anchor: καὶ Βύβλου› · call in col 513

al. Βίβλου.

Another reading: Βίβλου.

(printed under page 254)

(92) ‹anchor: αὐτοὺς διαναπαύσομεν› · call in col 513

Διαναπαύσομεν. Legi queat ex Clementinis et Recognitionibus, διανεπαύσαμεν. Cot.

Διαναπαύσομεν: from the Clementines and the Recognitions one could read διανεπαύσαμεν. Cotelier.

(printed under page 254)

(9) ‹anchor: τὴν Μαροώνου› · call in col 513

Μαροώνου. Nomen est Syriacum sat notum, vel propter monachum illum, sive male, sive recte sentientem, a quo dicti Maronitæ. De eo Eutychius Batricides, qui Monothelitam fuisse vult, a quo recentiores Maronitæ dissentiunt. Cler.

Μαροώνου: a Syriac name, well enough known, if only because of that monk, whether his beliefs were wrong or right, from whom the Maronites take their name. On him see Eutychius Batricides, who holds that he was a Monothelite; the more recent Maronites disagree with him. Le Clerc.

(printed under page 254)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. On this page the Latin is col 515 and the Greek col 516. The variant calls stand in the Greek column; 99 is called in the Latin. (printed under page 255)

(95) ‹anchor: not in the visible part of the page› · call in col 515

Matth. VIII, 11; Luc. XIII, 29.

Matt. 8:11; Luke 13:29.

(printed under page 255)

(96) ‹anchor: not in the visible part of the page› · call in col 515

Matth. XX, 16.

Matt. 20:16.

(printed under page 255)

(97) ‹anchor: not in the visible part of the page› · call in col 515

Clement., hom. VIII, c. 8, etc. Rec., l. IV, c. 7, etc.

Clementine Homilies VIII, ch. 8, etc.; Recognitions, bk. 4, ch. 7, etc.

(printed under page 255)

(99) ‹anchor: vita sempiterna donemur› · call in col 515

Clement., hom. VIII, cap. 23.

Clementine Homilies VIII, ch. 23.

(printed under page 255)

Page

running head: 515 S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:516

ὅτι Σίμων ὁ Μάγος μαθών σε τῇ Τριπόλει ἐπιδημήσαντα, τὴν ἐπὶ Συρίαν αὐτὸς ᾤχετο· τὰ δὲ πλήθη τὴν μίαν ταύτην νύκτα ἐνιαυτοῦ περίοδον ἡγησάμενοι, τὴν δοθεῖσαν ὑπὸ σοῦ προθεσμίαν οὐ δυνάμενοι ἀναμένειν, πρὸ τῶν θυρῶν ἑστήκασι, κατὰ συστάσεις καὶ συλλόγους, ἀλλήλοις περὶ τῆς τοῦ Σίμωνος μοχθηρίας διομιλοῦντες, διὸ μετεωρίσας αὐτοὺς, καὶ ὑποσχόμενος ἐπὶ πολλοῖς σε κακοῖς ἐλθόντα ἐλέγξειν, ἐπιδημήσαντα γνοὺς, νύκτωρ διέφυγε· πλὴν ἐπιθυμοῦσιν αὐτοὶ ἀκοῦσαί σου.

that Simon Magus, having learned that you had arrived in Tripolis, has himself gone off on the way to Syria; and the multitudes, having deemed this one night the circuit of a year, not being able to wait for the appointed time given by you, stand before the doors, in groups and gatherings, conversing with one another concerning the wickedness of Simon, wherefore, having held them in suspense, and having promised that when you came he would convict you upon many charges of evil, having known that you had arrived, he fled by night; nevertheless they themselves desire to hear you.

LXII. Καὶ ὁ Πέτρος θαυμάσας τῶν ὄχλων τὴν σπουδὴν, ἀπεκρίνατο· Ὁρᾶτε, ἀδελφοὶ, πῶς οἱ τοῦ Κυρίου ἡμῶν λόγοι ἐμφανῶς τελειοῦνται. Μέμνημαι γὰρ αὐτοῦ εἰρηκότος, ὅτι· Πολλοὶ ἐλεύσονται ἀπὸ ἀνατολῶν, καὶ δυσμῶν, καὶ βοῤῥᾶ καὶ θαλάσσης· καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. Ἀλλὰ καὶ πολλοὶ, φησὶ, κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. Τὸ μὲν οὖν ἐλθεῖν οὐκ αὐτῶν ἐστιν ἴδιον, ἀλλὰ τοῦ κεκληκότος Θεοῦ· ἐὰν δὲ μετὰ τὸ κληθῆναι τὰ ἀγαθὰ πράξωσι, τοῦτο αὐτῶν ἴδιον, καὶ τῆς προσηκούσης τεύξονται μισθαποδοσίας. Ταῦτα εἶπε, καὶ τὸν πολὺν ὄχλον ἰδὼν πράως καθάπερ ἥσυχόν τι ῥεῦμα ποταμοῦ ἐπιῤῥέοντα, ἔφη τῷ Μαροώνῃ· Ποῦ σοι τόπος ἐστὶν ἐνταῦθα, τοὺς ὄχλους χωρεῖν δυνάμενος; Τοῦ δὲ Μαροώνου εἰς κεκηπευμένον τόπον καὶ ὕπαιθρον αὐτὸν ἄγοντος, εἵποντο καὶ οἱ ὄχλοι.

Chapter LXII. And Peter, having marvelled at the eagerness of the crowds, answered: You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His having said that: Many shall come from the east, and the west, and the north and the sea, and shall recline with Abraham and Isaac and Jacob. But also many, He says, are called, but few are chosen. Now to come is not their own doing, but that of God Who has called them; whereas if after being called they do good things, this is their own doing, and they will obtain the fitting recompense of reward. He said these things, and seeing the great crowd streaming in gently like some quiet current of a river, he said to Maroones: Where do you have a place here able to hold the crowds? And as Maroones led him to a cultivated garden place open to the sky, the crowds also followed.

LXIII. Καὶ ὁ Πέτρος ἐπί τινος βάσεως ἀνδριάντος οὐ πάνυ μετεώρου στὰς, ἅμα τῷ τὸν ὄχλον θεοσεβεῖ ἔθει προσαγορεῦσαι, ἰδὼν πολλοὺς τῶν παρεστώτων ὑπὸ δαιμόνων τε καὶ πολλῶν χρόνων ἐνοχλουμένους, βρύχοντάς τε μετ' οἰμωγῆς καὶ πίπτοντας μετὰ ἱκεσίας, ἐπιτιμήσας αὐτοῖς καὶ ἡσυχίαν ἔχειν ἐπιτάξας, καὶ τὴν ἴασιν μετὰ τὸ διαλεχθῆναι καθυποσχόμενος, τοῦ λέγειν ἤρξατο οὕτως·

Chapter LXIII. And Peter, having stood upon a certain base of a statue not very high, as soon as he had greeted the crowd after the godly custom, seeing many of the bystanders troubled both by demons and of long standing, both gnashing their teeth with wailing and falling down with supplication, having rebuked them and commanded them to keep silence, and having promised them healing after he had discoursed, began to speak thus:

LXIV. Ὁ μόνος ἀγαθὸς Θεὸς, τὰ πάντα καλῶς πεποιηκὼς ἐπὶ σωτηρίᾳ τοῦ γένους τῶν ἀνθρώπων, ἐξαπέστειλε τὸν μονογενῆ αὐτοῦ Υἱὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὰ ἐκείνῳ δοκοῦντα ἐκφάναι, καὶ νόμον αἰώνιον δοῦναι, ἵνα φυλάσσοντες αὐτὸν διὰ παντὸς, καὶ βαπτισθέντες εἰς ἄφεσιν ἁμαρτιῶν, τῆς αἰωνίου ζωῆς καταξιωθῶμεν. Σπουδάσατε δὲ πρότερον ἐκδύσασθαι τὸ ῥυπαρὸν ὑμῶν ἔνδυμα τῆς ἀπιστίας, ὅπερ οὐκ ἄλλως ἀποδύσασθαι δύνασθε, εἰ μὴ πρότερον ἐπὶ καλαῖς πράξεσι βαπτισθῆτε· καὶ οὕτω καθαροὶ σώματι καὶ ψυχῇ γενόμενοι, τῆς ἐσομένης ἀϊδίου βασιλείας ἀπολαύσετε. Μήτε οὖν εἰδώλοις πιστεύετε, μήτε τραπέζης αὐτῶν κοινωνεῖτε· μὴ φονεύετε, μὴ μοιχεύετε, μὴ μισεῖτε ἀλλήλους, μηδὲ κλέπτετε, μηδὲ κακαῖς τισι πράξεσιν ὅλως ἐπιχειρεῖτε.

Chapter LXIV. The only good God, having made all things well for the salvation of the race of men, sent forth His only-begotten Son, our Lord Jesus Christ, to declare the things that seem good to Him, and to give an eternal law, in order that keeping it continually, and being baptized for the remission of sins, we may be deemed worthy of eternal life. But endeavour first to strip off your filthy garment of unbelief, which you cannot otherwise put off unless you are first baptized upon good deeds; and thus, having become pure in body and soul, you will enjoy the everlasting kingdom to come. Neither, therefore, believe in idols, nor partake of their table; do not murder, do not commit adultery, do not hate one another, nor steal, nor set your hand to any evil deeds at all.

LXV. Ταῦτα εἰπόντος αὐτοῦ, καὶ ἀπὸ τῶν Γραφῶν πολλὰ παραινέσαντος, οἱ πάντες παρέμειναν, οἱ μὲν τοῦ θεραπευθῆναι χάριν, οἱ δὲ τοῦ ἱστορῆσαι τοὺς τῆς θεραπείας ἐπιτυχόντας. Ὁ δὲ Πέτρος τὰς χεῖρας αὐτοῖς ἐπιθεὶς μόνον, καὶ προσευξάμενος, τὴν ἀπαλλαγὴν

Chapter LXV. When he had said these things, and had given many exhortations from the Scriptures, they all remained, some for the sake of being healed, and others to see those who obtained healing. And Peter, having laid his hands upon them only, and having prayed, granted the release-

Editors' notes and page, col. 516

Footnotes

(93) ‹anchor: not in the visible part of the page› · call in col 516

al. ὅτι.

Another reading: ὅτι.

(printed under page 255)

(94) ‹anchor: not in the visible part of the page› · call in col 516

Καὶ θαλάσσης pro καὶ νότου. Luc. XIII, 29, ex Psalm. CVI, 3, ubi videndi Interpretes. Cot.

Καὶ θαλάσσης ("and of the sea") for καὶ νότου ("and of the south"), Luke 13:29, from Ps. 106 [107]:3, where the commentators should be consulted. Cotelier.

(printed under page 255)

(98) ‹anchor: καὶ πολλῶν› · call in col 516

al. πολλῶν παθῶν ἐκ πολλῶν.

Another reading: πολλῶν παθῶν ἐκ πολλῶν.

(printed under page 255)

(100) ‹anchor: αὐτῶν κοινωνεῖτε› · call in col 516

al. inser. μιαρᾶς.

Another reading inserts μιαρᾶς.

(printed under page 255)

Page

running head: S I ROM. PONT. OPERA DUBIA. 516
marginal letters: A ὅτι Σίμων; B σης· καὶ; C στὰς, ἅμα; D βαπτισθέντες εἰς
old-edition numerals: (none)
other: ἀπαλ- split at end of column
other: the word ἀπαλλαγὴν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 517

PG 2:517

ἑκάστῳ τοῦ πάθους παρέσχετο· ὡς τοὺς μὲν παραχρῆμα θεραπευθέντας ὑπερθαυμάσαι τε καὶ δόξαν ὑπὲρ τούτου προσενεγκεῖν τῷ Θεῷ. Βεβαίως οὖν πιστεύσαντες ἅμα τοῖς θεραπευθεῖσιν, ἐπὶ τὰ ἑαυτῶν ἀπῄεσαν τοῦτο λαβόντες ἐντολὴν, ὥστε πρωϊαίτερον συνελθεῖν.

-from his suffering to each one; so that those who were healed on the spot both marvelled exceedingly and offered glory to God on this account. Having therefore firmly believed together with those who had been healed, they departed to their own homes, having received this command, that they should come together earlier in the morning.

LXVI. Τῇ οὖν ἐπιούση ὁ Πέτρος ἅμα τοῖς συνοῦσιν ἑταίροις ἐξιὼν, καὶ ἐπὶ τὸν τόπον πάλιν ἐλθών· Ὁ Θεὸς, ἔλεγε πρὸς αὐτοὺς, πάντα δύναται. Ἐκεῖνος γάρ ἐστιν ἀγαθὸς καὶ δίκαιος, καὶ νῦν ἐπὶ πᾶσι μακροθυμῶν, ἵνα οἱ βουλόμενοι ἐφ' οἷς ἔπραξαν κακοῖς μεταμεληθέντες, καὶ κατὰ τὸ ἀρέσκον αὐτῷ βιώσαντες, ἐν ἡμέρᾳ ᾗ τὰ πάντα κρίνεται [ἴσ. κρινεῖται], τῶν κατ' ἀξίαν ἕκαστος ἀπολαύσῃ. Διὸ νῦν ἄρξασθε γνώσεως ἀγαθῆς, Θεῷ πειθόμενοι, ἀντιλέγειν ταῖς ἑαυτῶν ἀτόποις ἐπιθυμίαις, ἵνα δυνηθῆτε ἀνακαλέσασθαι τὴν πρώτην τῇ ἀνθρωπότητι νεμηθεῖσαν χάριν. Οὕτω γὰρ ὑμῖν ἐξαυτῆς ἀνατελεῖ τὰ ἀγαθά· καὶ τῷ δεδωκότι εὐχαριστήσετε εἰς ἀεὶ τῶν ἀποῤῥήτων ἀπολαύοντες ἀγαθῶν, ἀπολουσάμενοι τῇ μακαρίᾳ τῆς Τριάδος ἐπικλήσει πρότερον, εἴ τις κηλὶς, εἴ τις σπίλος ταῖς ὑμετέραις ἐπιπολάζει ψυχαῖς. Οὕτω γὰρ οὐ μόνον τὰ ἐνδομυχοῦντα πνεύματα ὑμῖν ἀποδιῶξαι δυνήσεσθε, ἀλλὰ καὶ τὰ ἑτέροις ἐνοχλοῦντα δαιμόνια, σὺν τοῖς ἄλλοις πάθεσιν ἀπελάσετε. Ταῦτα εἰπὼν, τοῖς ὑπό τινων παθῶν ὀχλουμένοις ἐκέλευσεν αὐτῷ προσιέναι· καὶ χεῖρας αὐτοῖς ἐπιθεὶς, καὶ ἐξαυτῆς ἰασάμενος, ἐνετείλατο ὀρθριαίτερον συνελθεῖν.

Chapter LXVI. On the following day, therefore, Peter, going out together with the companions who were with him, and coming again to the place, said to them: God is able to do all things. For He is good and righteous, and now is patient towards all, in order that those who wish, having repented over the evil things they have done, and having lived according to what pleases Him, in the day in which all things are judged [perhaps: shall be judged], may each enjoy the things according to his desert. Wherefore begin now with good knowledge, obeying God, to gainsay your own absurd desires, in order that you may be able to recall the first grace bestowed upon humanity. For thus good things will immediately spring up for you; and to Him Who gave them you will give thanks for ever, enjoying the ineffable good things, having washed away first by the blessed invocation of the Trinity whatever stain, whatever spot floats upon your souls. For thus not only will you be able to drive away the spirits lurking within you, but you will also expel the demons troubling others, together with the other sufferings. Having said these things, he commanded those troubled by any sufferings to come to him; and having laid hands upon them, and having healed them immediately, he enjoined them to come together earlier at dawn.

LXVII. Τῇ δὲ τρίτῃ ἡμέρᾳ περὶ ὄρθρον ἀναστὰς ὁ Πέτρος, καὶ προσευξάμενος, ἐκαθέσθη· ἡμᾶς δὲ περικαθεζομένους, καὶ εἰς αὐτὸν ἀτενίζοντας, ὥσπερ ἀκοῦσαί τι βουλομένους, συνεὶς, ἔφη· Πρὸ πάντων, ὦ φίλοι, ὁ Θεὸν σέβειν αἱρούμενος, εἰδέναι ὀφείλει, ὅτι ἐν τρισὶν ὑποστάσεσιν οὗτος γνωρίζεται· ἔστι δὲ ἴδιον αὐτοῦ καὶ ἐξαίρετον, τὸ πάντων κτισμάτων εἶναι δημιουργὸς, πάντα περιέχων, πάντα τε περιορίζων, ὡς ὑπὲρ πάντα ὢν, καὶ πάντα δημιουργήσας. Ταῦτα εἰπὼν, καὶ πολλὰ περὶ θεοσεβείας διδάξας, ἐκέλευσε τοὺς δαιμονῶντας, καὶ νόσοις τισὶ κατειλημμένους αὐτῷ προσφέρεσθαι· προσενεχθεῖσι δὲ τὰς χεῖρας ἐπιθεὶς, καὶ προσευξάμενος, ἀπέλυσεν ὑγιαίνοντας.

Chapter LXVII. And on the third day, having risen about dawn and prayed, Peter sat down; and perceiving us sitting around and gazing intently at him, as though wishing to hear something, he said: Before all things, O friends, he who chooses to worship God ought to know that He is made known in three hypostases; and it is His own and special property to be the Creator of all creatures, encompassing all things, and bounding all things, as being above all things, and having created all things. Having said these things, and having taught many things concerning godliness, he commanded those possessed by demons and held fast by any diseases to be brought to him; and when they were brought, having laid his hands upon them and prayed, he dismissed them in health.

LXVIII. Τῇ δὲ ἐπιούσῃ πάλιν ἡμέρᾳ διαναστὰς, καὶ προσευξάμενος, εἶτα καὶ σὺν ἡμῖν καθεσθεὶς, λέγειν ἤρξατο οὕτως· Τὸν μέλλοντα προσιέναι τῷ Θεῷ χρὴ νήφειν, χρὴ σωφρονεῖν, ὀργῆς κρατεῖν, ἀλλότρια μὴ νοσφίζεσθαι, δικαίως βιοῦν, ἐπιεικῶς, εὐσταθῶς, πράως· κολάζειν ἑαυτὸν ἐν ταῖς ἐνδείαις, ἢ μὴ ἔχοντα ἑτέρου ἀφελόμενον κορεσθῆναι· καθαρὸν εἶναι τῇ καρδίᾳ, καὶ ἁγνὸν τῷ σώματι, καὶ μὴ ὁμοιοῦσθαι τοῖς Φαρισαίοις, πρὸς οὓς ὁ Κύριος καὶ Θεὸς ἡμῶν Ἰησοῦς Χριστὸς ἔφησεν· Οὐαὶ ὑμῖν, γραμματεῖς καὶ

Chapter LXVIII. And on the following day again, having risen up and prayed, and then having also sat down with us, he began to speak thus: He who is about to draw near to God must be sober, must be temperate, must master anger, must not pilfer what belongs to others, must live justly, reasonably, steadfastly, gently; must chasten himself in his wants, rather than, not having, take away from another to be sated; must be pure in heart, and chaste in body, and not become like the Pharisees, to whom our Lord and God Jesus Christ said: Woe to you, scribes and

Editors' notes and page, col. 517

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns; the numbering starts again at 1. The variant calls stand in the Greek column (517); the source references 9, 11, 14, 15 and 17 are called in the Latin (518). (printed under page 256)

(1) ‹anchor: not in the visible part of the page› · call in col 517

al. præpon. γενέσθαι περιχαρεῖς, τοὺς δὲ ἱστορήσαντας.

Another reading puts γενέσθαι περιχαρεῖς, τοὺς δὲ ἱστορήσαντας before it.

(printed under page 256)

(2) ‹anchor: not in the visible part of the page› · call in col 517

al. ἐπανῄεσαν.

Another reading: ἐπανῄεσαν.

(printed under page 256)

(5) ‹anchor: not in the visible part of the page› · call in col 517

Deest in al.

Wanting in another (copy).

(printed under page 256)

(6) ‹anchor: not in the visible part of the page› · call in col 517

al. εὐχαριστεῖτε.

Another reading: εὐχαριστεῖτε.

(printed under page 256)

(7) ‹anchor: not in the visible part of the page› · call in col 517

Εὐχαριστήσετε. al. εὐχαριστήσητε. Cot.

Εὐχαριστήσετε; another reading: εὐχαριστήσητε. Cotelier.

(printed under page 256)

(8) ‹anchor: τὰ ἐνδομυχοῦντα› · call in col 517

al. ἐνδομαχοῦντα.

Another reading: ἐνδομαχοῦντα.

(printed under page 256)

(10) ‹anchor: ἐνετείλατο› · call in col 517

al. inser. πάλιν.

Another reading inserts πάλιν.

(printed under page 256)

(12) ‹anchor: ὑποστάσεσιν οὗτος› · call in col 517

al. ὁ εἷς θεός.

Another reading: ὁ εἷς θεός.

(printed under page 256)

(13) ‹anchor: εἶναι δημιουργός› · call in col 517

al. δημιουργόν.

Another reading: δημιουργόν.

(printed under page 256)

(16) ‹anchor: κολάζειν ἑαυτόν› · call in col 517

al. inser. μᾶλλον.

Another reading inserts μᾶλλον.

(printed under page 256)

Footnotes

(3) ‹anchor: not in the visible part of the page› · call in col 518

Clement., hom. IX, cap. 19.

Clementine Homilies IX, ch. 19.

(printed under page 256)

(4) ‹anchor: not in the visible part of the page› · call in col 518

Rec., lib. IV, cap. 32.

Recognitions, bk. 4, ch. 32.

(printed under page 256)

(9) ‹anchor: alias abigetis› · call in col 518

Clement., hom. IX, c. 23, etc. Rec., l. V, c. 36.

Clementine Homilies IX, ch. 23, etc.; Recognitions, bk. 5, ch. 36.

(printed under page 256)

(11) ‹anchor: cupientes, dixit› · call in col 518

Clement., hom. X, c. 19. Rec., l. V, c. 22.

Clementine Homilies X, ch. 19; Recognitions, bk. 5, ch. 22.

(printed under page 256)

(14) ‹anchor: Deum expositis› · call in col 518

Clement., hom. X, c. 26. Rec. l. V, c. 36.

Clementine Homilies X, ch. 26; Recognitions, bk. 5, ch. 36.

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(15) ‹anchor: cœpit loqui› · call in col 518

Clement., hom. XI, c. 15; Rec. l. V, c. 32.

Clementine Homilies XI, ch. 15; Recognitions, bk. 5, ch. 32.

(printed under page 256)

(17) ‹anchor: purus corpore› · call in col 518

Rec. l. VI, c. 10, etc. Clement., hom. XI, cap. 29, etc.

Recognitions, bk. 6, ch. 10, etc.; Clementine Homilies XI, ch. 29, etc.

(printed under page 256)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. On this page the Latin is col 519 and the Greek col 520. (printed under page 257)

(18) ‹anchor: fiat› · call in col 519

Matth. XXIII, 25.

Matt. 23:25.

(printed under page 257)

(19) ‹anchor: LXIX.› · call in col 519

Clement., hom. X, c. 35. Rec., l. VI, c. 15.

Clementine Homilies X, ch. 35; Recognitions, bk. 6, ch. 15.

(printed under page 257)

(23) ‹anchor: LXX.› · call in col 519

Clement., hom. XII, c. 1, etc. Recogn., l. VII, c. 1, etc.

Clementine Homilies XII, ch. 1, etc.; Recognitions, bk. 7, ch. 1, etc.

(printed under page 257)

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running head: 519 S. CLEMENTIS ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

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Φαρισαῖοι ὑποκριταί· ὅτι καθαρίζετε τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔξωθεν, ἔσωθεν δὲ γέμει ῥύπου. Φαρισαῖε τυφλὲ, καθάρισον πρῶτον τοῦ ποτηρίου καὶ τῆς παροψίδος τὸ ἔσωθεν, ἵνα γένηται καὶ τὸ ἔξω αὐτοῦ καθαρόν. Ἀληθῶς γὰρ ὁ καθάρας τὸ ἔσω, καὶ τὸ ἔξω καθᾶραι δύναται· ὁ δὲ τὰ ἔξω καθαίρων, πρὸς ἀνθρώπων ἔπαινον ἀφορῶν, τοῦτο ποιεῖ, παρὰ δὲ τῷ Θεῷ μισθὸν οὐκ ἔχει.

Pharisees, hypocrites! because you cleanse the outside of the cup and of the dish, but within they are full of filth. Blind Pharisee, cleanse first the inside of the cup and of the dish, that the outside of it also may become clean. For truly he who has cleansed the inside is able to cleanse the outside also; whereas he who cleanses the outside, looking unto the praise of men, does this, but with God he has no reward.

LXIX. Ταῦτα εἰπὼν καὶ ἕτερα πλείονα περὶ ἁγνισμοῦ, τῶν τριῶν ἤδη μηνῶν πληρωθέντων, ὧν νηστεῦσαί με ἐκέλευσεν, ἀγαγών με εἰς τὰς ἐν τῇ θαλάσσῃ πλησίον οὔσας πηγὰς, ὡς εἰς ἀένναον ἐβάπτισεν ὕδωρ, εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος· καὶ λαβὼν ἄρτον εὐλογήσας, καὶ κλάσας, μετέδωκεν ἡμῖν τῶν ἀχράντων καὶ ζωοποιῶν μυστηρίων. Καὶ οὕτως εὐωχηθέντες οἱ ἀδελφοὶ ἡμῖν ἐπὶ τῇ θεοδωρήτῳ μου ἀναγεννήσει, δόξαν καὶ εὐχαριστίαν ἀποδεδώκαμεν τῷ Θεῷ. Πολλοῦ τε ὄχλου συναθροισθέντος, νόσους, πάθη, δαίμονας ἀπελάσας ὁ Πέτρος, καὶ βαπτίσας πολλοὺς, Μαροώνην τὸν ἀποδεξάμενον αὐτὸν, ἤδη λοιπὸν τέλειον ὄντα, ἐπίσκοπον καταστήσας, καὶ πρεσβυτέρους δώδεκα ὁρίσας, καὶ διακόνους δείξας, ὑπέρ τε τοῦ κοινοῦ καὶ συμφέροντος, καὶ περὶ τῆς κατὰ τὴν Ἐκκλησίαν τάξεώς τε καὶ ἁρμονίας συλλαλήσας τῷ ἐπισκόπῳ, τοῖς ἐν Τριπόλει τῆς Φοινίκης ἀποταξάμενος, τὴν ἐπὶ Ἀντιόχειαν τῆς Συρίας ὁδὸν ἐπορεύετο.

Chapter LXIX. Having said these things and many others concerning purification, when the three months during which he had commanded me to fast were now fulfilled, having led me to the springs that were near by in the sea, as into ever-flowing water he baptized me, in the name of the Father and of the Son and of the Holy Spirit; and having taken bread and blessed, and having broken it, he communicated to us of the spotless and life-giving mysteries. And the brethren having thus feasted with us over my God-given regeneration, we rendered glory and thanksgiving to God. And when a great crowd had gathered together, Peter, having driven away diseases, sufferings, and demons, and having baptized many, having appointed Maroones, who had received him and was now henceforth perfect, as bishop, and having ordained twelve presbyters, and having designated deacons, and having conversed with the bishop both on behalf of the common good and advantage and concerning order and harmony in the Church, having bidden farewell to those in Tripolis of Phoenicia, proceeded on the road to Antioch of Syria.

LXX. Ἐκβάντες δὲ τὴν Τρίπολιν τῆς Φοινίκης, ὡς ἐπὶ Ἀντιόχειαν τῆς Συρίας ἐλθεῖν, αὐτῆς ἡμέρας ἐν Ὀρθωσίᾳ ἐμείναμεν· καὶ διὰ τὸ πλησίον εἶναι ἧς ἐξήλθομεν πόλεως, πάντων σχεδὸν προακηκοότων τὰ τοῦ κηρύγματος, μιᾶς ἡμέρας ἐκεῖ μείναντες, ἀπήραμεν εἰς Ἀντάραδον. Πολλῶν δὲ τῶν συνοδοιπορούντων ἡμῖν ὄντων, ὁ Πέτρος Νικήτῃ καὶ Ἀκύλᾳ προσωμίλει λέγων· Ἐπειδὴ ὁ πολὺς ὄχλος τῶν συνοδοιπορούντων οὐ μικρὸν φθόνον εἰσιοῦσι κατὰ πόλιν ἡμῖν ἐπισπᾶται, ἀναγκαίως ἐσκεψάμην φροντίσαι, ὅπως μήτε οὗτοι λυπηθῶσι κωλυθέντες συνεῖναι ἡμῖν, μήτε ἡμεῖς περίβλεπτοι γενόμενοι, φθόνου τοῖς ἄλλοις καταστῶμεν αἴτιοι. Τούτου ἕνεκα βούλομαί σε τὸν Νικήτην ἅμα Ἀκύλᾳ, προοδεύειν μου κατὰ συστήματα δύο σποράδην.

Chapter LXX. And having gone forth from Tripolis of Phoenicia so as to come to Antioch of Syria, on that very day we remained in Orthosia; and on account of its being near the city from which we had gone out, since almost all had heard beforehand the things of the preaching, having remained there one day, we departed to Antaradus. And since there were many travelling with us on the way, Peter conversed with Nicetas and Aquila, saying: Since the great crowd of those travelling with us draws no small envy upon us as we enter city by city, I have necessarily considered taking thought how neither these men may be grieved by being hindered from being with us, nor we, becoming conspicuous, may become a cause of envy to others. On this account I wish you, Nicetas, together with Aquila, to go on ahead of me in two groups separately.

LXXI. Ταῦτα τοῦ Πέτρου εἰπόντος, ἀπεκρίναντο Νικήτης καὶ Ἀκύλας· Οὐ πάνυ ἡμᾶς, κύριε, λυπεῖ τοῦτο πράττειν, διὰ τὸ ὑπὸ σοῦ προστετάχθαι. Πρῶτον μὲν, ὅτι πάντα καλῶς νοεῖν τε καὶ συμβουλεύειν ἄξιος ὢν, ὑπὸ τῆς τοῦ Θεοῦ προνοίας ἐξελέγης· ἔπειτα δὲ, ὅτι ὡς ἐπιπολὺ ἡμερῶν δύο ἀνάγκη τοῦτο πράττειν ἡμᾶς ἀπολιμπανομένους σου· καὶ αὗται δὲ πολλαὶ πρὸς τὸ μή σε τὸν κύριον ἡμῶν καθορᾷν, πλὴν ὡς κελεύεις διὰ τὸ συμφέρον οὐκ ἀντιλέγομεν. Ταῦτα εἰπόντες, προῆγον.

Chapter LXXI. When Peter had said these things, Nicetas and Aquila answered: It does not grieve us very much, lord, to do this, on account of its having been commanded by you: first indeed, because, being worthy both to understand and to counsel all things well, you were chosen by the providence of God; and next, because at most for two days it is necessary for us to do this while being left behind by you; and even these are many with respect to not beholding you our lord, yet as you command on account of what is advantageous, we do not gainsay. Having said these things, they went on ahead.

Editors' notes and page, col. 520

Footnotes

(20) ‹anchor: not in the visible part of the page› · call in col 520

al. εὐχαριστήσας.

Another reading: εὐχαριστήσας.

(printed under page 257)

(21) ‹anchor: not in the visible part of the page› · call in col 520

al. ἀποδεδώκασι.

Another reading: ἀποδεδώκασι.

(printed under page 257)

(22) ‹anchor: not in the visible part of the page› · call in col 520

al. ὑποδεξάμενον.

Another reading: ὑποδεξάμενον.

(printed under page 257)

(24) ‹anchor: Ἐκβάντες› · call in col 520

al. οὖν.

Another reading: οὖν.

(printed under page 257)

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running head: S ROM. PONT. OPERA DUBIA. 520
marginal letters: A Φαρισαῖοι ὑποκριταί·; B κλάσας, μετέδωκεν; C LXX. Ἐκβάντες; D LXXI. Ταῦτα
old-edition numerals: (none)
other: πόλιν in κατὰ πόλιν has damaged λ in type

PG 2:521

LXXII. Πορευθέντων οὖν αὐτῶν, ἐγὼ Κλήμης ἔχαιρον, ὅτι σὺν αὐτῷ με ἐκέλευσεν εἶναι. Ἀμέλει καὶ πρὸς αὐτὸν εἶπον· Εὐχαριστῶ τῷ Θεῷ, ὅτι με οὐκ ἐξαπέστειλας ὡς τοὺς ἑταίρους, ἐπεὶ ὀδυνώμενος ἂν διαπεφωνήκειν. Ὁ δὲ ἔφη· Τί δαί· εἰ καὶ χρεία τις ἔσται πεμφθῆναί σέ που, σὺ διὰ τὸ πρὸς ὀλίγον ἀπολιμπάνεσθαί μου συμφερόντως, διὰ τοῦτο τεθνήξῃ; οὐχὶ δὲ προσομιλήσας σεαυτῷ, φέρειν τὰ διὰ τὴν ἀνάγκην σοι προσταττόμενα, εὐθύμως ὑποίσεις; ἢ οὐκ οἶδας, ὅτι σύνεισιν οἱ φίλοι ταῖς μνήμαις, κἂν τοῖς σώμασιν ἐκείνων ἀπολιμπάνωνται, ὡς ἔνιοι συνόντες τοῖς σώμασι, μακρὰν ἀφεστήκασι ταῖς ψυχαῖς;

Chapter LXXII. When they had gone, therefore, I Clement rejoiced that he had commanded me to be with him. Assuredly I also said to him: I give thanks to God that you did not send me away like the companions, since in my pain I would have perished. And he said: What then? Even if there should be some need for you to be sent somewhere, will you, on account of being left behind by me for a little while advantageously, on this account die? And will you not rather, having communed with yourself to bear the things commanded you on account of necessity, cheerfully endure them? Or do you not know that friends are together in their memories, even if in their bodies they are left behind by them, just as some who are together in their bodies are far removed in their souls?

LXXIII. Κἀγὼ ἀπεκρινάμην· Ἀλλὰ μή με νομίσῃς, κύριε, ὅτι τὰ λύπης πάσχειν ἔμελλον ἀνοήτως, ἀλλὰ καὶ πάνυ ὀρθῶς ἔχοντι λογισμῷ. Ἐπεὶ γάρ σε ἀντὶ πάντων εἱλόμην, πατρὸς καὶ μητρὸς, ἀδελφῶν ἅμα καὶ συγγενῶν, αἴτιόν μοι γενόμενον διὰ τὸν Θεὸν τῆς σωζούσης ἀληθείας· οὕτω καὶ ἧς ἔμελλον ἐκ πάντων ἀπολαύειν παραμυθίας, διὰ σοῦ μόνου καρποῦμαι. Δέδοικα γὰρ ὅλως ἀπολειφθῆναί σου, μήποτε διὰ τὴν ἐκ τῆς ἡλικίας ἀκμὴν, ἥττων ἐπιθυμίας γένωμαι. Καὶ διὰ τοῦτο οὕτως ἐνστάσεως ἔχω, ὡς ἀποστῆναί σου ἀδύνατον εἶναι, εἰ μὴ κατά τινα χόλον Θεοῦ τοῦτο γένηται. Καὶ γὰρ μέμνημαί σου ἐν Καισαρείᾳ εἰπόντος· Εἴ τίς μοι βούλεται συνοδεῦσαι, εὐσεβῶς καὶ συνοδευέτω. Εὐσεβῶς δὲ ἔφης, τὸ μηδένα λυπῆσαι κατὰ Θεὸν, οἷον, ἀπολιπόντα γονεῖς, γυναῖκα, πρὸς δὲ, καὶ ἑτέρους τινὰς τῶν εὐσεβεῖν ἑλομένων. Ὅθεν ἐγὼ κατὰ πάντα ἐπιτήδειός εἰμί σοι συνοδοιπόρος, ᾧ καὶ τὰ μέγιστα χαρίζῃ, εἰ τὰς τῶν δούλων ὑπηρεσίας ἐπιτρέποις ποιεῖν.

Chapter LXXIII. And I answered: Yet do not suppose of me, lord, that I was about to suffer the things of grief foolishly, but rather with a very rightly disposed reasoning. For since I chose you in the stead of all—father and mother, brothers together with kinsfolk—who through God have become to me the author of the saving truth, so also the consolation which I was about to enjoy from all, through you alone do I reap. For I fear altogether to be left behind by you, lest at any time through the vigour of my youthful age I become worsted by desire. And on this account I am so resolved in purpose that it is impossible to depart from you, unless this should happen according to some anger of God. For indeed I remember your having said in Caesarea: If anyone wishes to travel with me, let him also travel with me piously. And piously, you said, meant to grieve no one according to God, such as leaving behind parents, a wife, and in addition certain others of those who have chosen to live piously. Whence I am in all respects a suitable fellow-traveller for you, upon whom you also bestow the greatest favours if you should permit me to perform the services of slaves.

LXXIV. Καὶ ὁ Πέτρος ἀκούσας, μετά τινός φησι μειδιάματος· Τί οὖν οἴει, Κλήμη, μὴ ὑπ' αὐτῆς ἀνάγκης εἰς δούλων σε ταγῆναι τόπον; ἐπεὶ τίς τὰς καλάς μοι καὶ πολλὰς σινδόνας μετὰ τῶν ἑπομένων δακτυλίων καὶ τῶν ὑποδημάτων φυλάξει; Τίς δὲ καὶ τὰ ἡδέα καὶ πολυτελῆ ὄψα προετοιμάσει; ἅ τινα ποικίλα ὄντα πολλῶν δεῖται καὶ τεχνικῶν μαγείρων· καὶ πάντα ἐκεῖνα, ὅσα ὡς θηρίῳ μεγάλῳ τῇ ἐπιθυμίᾳ προευτρεπίζεται. Πλὴν ἡ τοιαύτη σε προαίρεσις ὑπεισῆλθεν, ἴσως μὴ συνιέντα, καὶ τὸν ἐμὸν ἀγνοοῦντα βίον, ὅτι ἄρτῳ μόνῳ καὶ ἐλαίαις χρῶμαι, καὶ σπανίως λαχάνοις· καὶ ὅτι ἱμάτιόν μοι καὶ τριβώνιον ἕν ἐστι τοῦτο αὐτὸ, ὃ περιβέβλημαι, καὶ ἑτέρου χρείαν οὐκ ἔχω, οὐδὲ ἄλλων τινῶν· Ἐν γὰρ τούτοις καὶ περισσεύομαι. Ὁ νοῦς γάρ μου τὰ ἐκεῖ πάντα ὁρῶν αἰώνια ἀγαθὰ, τῶν ἐνταῦθα οὐδενὸς ἐπιστρέφεται. Ὅμως σοῦ μὲν τὴν ἀγαθὴν προαίρεσιν ἀποδέχομαι, καὶ θαυμάζων ἐπαινῶ, πῶς ἀνὴρ ἐκ πολυτελῶν ἐθῶν ὑπάρχων, ῥᾳδίως τοῖς ἀναγκαίοις τὸν σεαυτοῦ ὑπήλλαξας βίον. Ἡμεῖς γὰρ ἐκ παίδων, ἐγώ τε καὶ Ἀνδρέας ὁ σύναιμος, οὐ μόνον ἐν ὀρφανίᾳ τραφέντες, ἀλλὰ καὶ ὑπὸ πενίας εἰς ἐργασίαν ἐθισθέντες, εὐμαρῶς φέρομεν νῦν τὰς μακρὰς ταύτας ὁδοιπορίας. Ὅθεν εἰ ἐπείθου μοι, ἐμοὶ ἂν συγκεχωρήκεις τὰ δούλων ἀποπληροῦν σοι.

Chapter LXXIV. And Peter, having heard, says with a certain smile: What then do you think, Clement? Will not necessity itself station you in the place of slaves? For who will guard for me my fine and many linen garments together with the accompanying rings and sandals? And who will also prepare beforehand the sweet and costly dishes—which, being varied, require many and skilful cooks—and all those things that are made ready beforehand for appetite as for a great wild beast? Nevertheless, such a purpose has entered into you, perhaps not understanding and being ignorant of my manner of life, that I use bread only and olives, and rarely herbs; and that this very cloak and worn mantle which I have put on is the single one I have, and I have no need of another, nor of any other things; for in these things I even abound. For my mind, beholding all the eternal good things there, pays heed to none of the things here. Yet I accept your good purpose, and marvelling I praise how, being a man from sumptuous customs, you have easily exchanged your manner of life for the things that are necessary. For we from childhood, both I and Andrew my brother by blood, having not only been brought up in orphanhood, but also accustomed by poverty to labour, easily bear now these long journeys. Whence, if you were persuaded by me, you would have permitted me to fulfil the services of slaves for you.

Editors' notes and page, col. 521

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. The calls stand in the Greek column (521). (printed under page 258)

(25) ‹anchor: not in the visible part of the page› · call in col 521

Clementina et Recognitiones, ἑτέρους. Cot.

The Clementines and the Recognitions have ἑτέρους. Cotelier.

(printed under page 258)

(26) ‹anchor: χαρίζῃ, εἰ› · call in col 521

al. εἴ μοι.

Another reading: εἴ μοι.

(printed under page 258)

(27) ‹anchor: φυλάξει› · call in col 521

al. διαφυλάξει.

Another reading: διαφυλάξει.

(printed under page 258)

(28) ‹anchor: καὶ σπανίως› · call in col 521

al. σπανίοις.

Another reading: σπανίοις.

(printed under page 258)

(29) ‹anchor: ἐστι τοῦτο› · call in col 521

al. τό.

Another reading: τό.

(printed under page 258)

(30) ‹anchor: ἐργασίαν ἐθισθέντες› · call in col 521

al. ἐνεθισθέντες

Another reading: ἐνεθισθέντες.

(printed under page 258)

Footnotes

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(34) ‹anchor: not in the visible part of the page› · call in col 523

Matth. XX, 28.

Matt. 20:28.

(printed under page 259)

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LXXV. Ἐγὼ δὲ ἀκούσας, σύντρομος ἐγενόμην καὶ ἐπίδακρυς, οἷον λόγον εἶπεν ἀνὴρ, οὗ πάντες οἱ τῆς νῦν γενεᾶς ἄνθρωποι, τῷ τῆς γνώσεως καὶ εὐσεβείας λόγῳ, ἥττους εἰσίν. Ὁ δὲ ἰδών με σύνδακρυν, ἐπυνθάνετο τὴν αἰτίαν. Κἀγὼ πρὸς αὐτόν· Καὶ τί τοιοῦτον ἥμαρτον, φημὶ, ἵνα καὶ τοιοῦτον ἀκοῦσαί με λόγον; Καὶ ὁ Πέτρος εὐθύς· Εἰ κακῶς εἴρηκα δουλεῦσαί σοι προελόμενος, σὺ πρῶτος ἥμαρτες, πρῶτος τοῦτο καὶ ποιῆσαι προθυμηθείς. Κἀγὼ ἔφην· Οὐχ ὁμοίως ἔχει. Ἐμοὶ μὲν γὰρ καὶ λίαν προσήκει τοῦτο ποιεῖν· σοὶ δὲ οὐδαμῶς, ἅτε Θεοῦ κήρυκι ὄντι, καὶ ψυχὰς ἀνθρώπων ποιμαίνειν πεπιστευμένῳ. Καὶ ὁ Πέτρος, Ὁ Κύριος ἡμῶν, εἶπεν, ἐπὶ σωτηρίᾳ παντὸς τοῦ κόσμου ἐληλυθὼς, μόνος τε ὑπὲρ πάντας τὴν ἀληθῆ καὶ μόνην εὐγένειαν ἔχων, δουλεύειν ἠνέσχετο, ἵν' ἡμᾶς πείσῃ, μὴ δι' αἰσχύνης ποιεῖσθαι, τὸ δουλικὰς προσφέρειν τοῖς πλησίον ὑπηρεσίας, κἂν εὐγενεῖς ὦμεν, κἂν πλεῖστον αὐτῶν διαφέρωμεν. Κἀγὼ ἔφην· Εἰ λόγῳ σε νικήσειν οἴομαι, ἄφρων εἰμὶ κατὰ τὸ φανερὸν καὶ ἀνόητος· πλὴν ἀλλὰ χάριν οἶδα τῇ τοῦ Θεοῦ προνοίᾳ, ὅτι περ εἰς γονέων μοῖραν ἔχειν σε κατηξίωμαι.

Chapter LXXV. And having heard, I became trembling and tearful at what sort of word a man had spoken, to whom all the men of the present generation are inferior in the word of knowledge and godliness. And seeing me tearful, he inquired the cause. And I to him: And what such sin have I committed, I say, that I should even hear such a word? And Peter immediately: If I have spoken ill in having chosen to serve you, you sinned first, having been eager first to do this too. And I said: It is not the same. For to me indeed it very much belongs to do this; but to you by no means, inasmuch as you are a herald of God, and entrusted with shepherding the souls of men. And Peter said: Our Lord, having come for the salvation of the whole world, and alone above all possessing the true and sole nobility, endured to serve, in order that He might persuade us not to count it a matter of shame to render servile ministries to our neighbours, even if we are noble, even if we differ very greatly from them. And I said: If I think to overcome you in word, I am manifestly foolish and senseless; nevertheless I am grateful to the providence of God, because I have been deemed worthy to have you in the place of parents.

LXXVI. Καὶ ὁ Πέτρος, Οὐδεὶς δέ σοι ἀληθῶς, ἔφη, πρὸς γένους ὑπάρχει; Κἀγὼ ἀπεκρινάμην· Εἰσὶ μὴν πολλοὶ καὶ μεγάλοι ἄνδρες, Καίσαρι προσήκοντες κατὰ γένος. Ὅθεν τῷ ἐμῷ πατρὶ ὡς καὶ συντρόφῳ Καῖσαρ γυναῖκα συγγενῆ συνηρμόσατο· ἀφ' ἧς τρεῖς ἐγενόμεθα υἱοί· δύο μὲν πρὸ ἐμοῦ, οἳ καὶ δίδυμοι ὄντες, κομιδῇ ὅμοιοι ἀλλήλοις ἐτύγχανον, ὡς ὁ πατὴρ ἐξηγεῖτό μοι. Ἐγὼ γὰρ οὔτε αὐτοὺς, οὔτε τὴν τεκοῦσαν πάνυ ἐπίσταμαι· ἀλλ' ὥσπερ δι' ὀνείρων ἀμυδρὸν αὐτῶν καὶ τὸ εἶδος ἀναφέρω. Ἡ μὲν οὖν μήτηρ μου Ματθιδία ἐλέγετο· ὁ δὲ πατὴρ, Φαῦστος· οἱ ἀδελφοὶ, ὁ μὲν Φαυστῖνος, ὁ δὲ Φαυστινιανὸς ἐκαλεῖτο. Ἐμοῦ οὖν τρίτου ἐπιγεννηθέντος αὐτοῖς, ἡ μήτηρ ὄνειρον ἑωράκει, ὡς ὁ πατὴρ ὑφηγεῖτο, ὅτι ἐὰν μὴ τοὺς διδύμους αὐτῆς υἱοὺς ἐξαυτῆς παραλαβοῦσα, τῆς Ῥωμαίων ἀποδημήσῃ πόλεως ἐπὶ ἔτη δέκα, πανολεθρίῳ σὺν αὐτοῖς ἀποθανεῖται θανάτῳ.

Chapter LXXVI. And Peter said: Does no one truly belong to your family? And I answered: There are indeed many and great men, related to Caesar by family. Whence Caesar joined to my father, as being also his foster-brother, a kinswoman as wife; from whom we three sons were born: two before me, who, being also twins, happened to be altogether like one another, as my father used to relate to me. For I do not very well know either them or her who bore me; but as though through dreams I dimly recall even their appearance. Now my mother was called Matthidia, and my father Faustus; and my brothers, the one was called Faustinus, and the other Faustinianus. After I had been born third after them, therefore, my mother had seen a dream, as my father used to recount, that unless she immediately took her twin sons and departed from the city of the Romans for ten years, she would die together with them by an utterly destructive death.

LXXVII. Ὁ μὲν οὖν πατὴρ φιλότεκνος ὢν, σύν τε δούλοις καὶ δούλαις ἐφοδιάσας ἱκανῶς, καὶ εἰς πλοῖον ἐνθέμενος, εἰς τὰς Ἀθήνας ἅμα παιδευθησομένους ἐξέπεμψεν· ἐμὲ δὲ μόνον εἰς παραμυθίαν ἔσχε παρ' ἑαυτῷ. Καὶ ἐπὶ τούτῳ εὐχαριστῶ πολλὰ, ὅτι κἀμὲ ὁ ὄνειρος μὴ κεκελεύκει ἅμα τῇ μητρὶ τὴν Ῥωμαίων ἐκβῆναι πόλιν. Τοῦ ἐνιαυτοῦ τοίνυν ἐκείνου περιελθόντος, ὁ πατὴρ ἔπεμψεν εἰς Ἀθήνας χρήματα τοῖς ἑαυτοῦ, μαθεῖν ἅμα γλιχόμενος πῶς ἄρα διάγουσιν. Οἱ δὲ ἀπελθόντες, οὐκ ἐπανῆλθον. Τρίτῳ δὲ πάλιν ἐνιαυτῷ ὁ πατὴρ ἀθυμῶν, ἑτέρους ἔπεμψεν ὁμοίως σὺν ἐφοδίοις· οἵ τινες τετάρτῳ ἐνιαυτῷ ἧκον ἀπαγγέλλοντες, μήτε μου τὴν τεκοῦσαν, ἢ τοὺς ἀδελφοὺς ὅλως ἑωρακέναι, μηδὲ ἄλλου τινὸς τῶν σὺν αὐτοῖς ἀπεληλυθότων κἂν ἴχνος εὑρηκέναι.

Chapter LXXVII. My father, therefore, being fond of his children, having supplied them sufficiently with both male and female slaves, and having put them on board a ship, sent them out to Athens to be educated together; and he kept me alone with himself for consolation. And over this I give many thanks, that the dream had not commanded me also to leave the city of the Romans together with my mother. When that year, therefore, had come round, my father sent money to Athens for his own, longing at the same time to learn how then they were faring. But those who went off did not return. And in the third year again my father, being despondent, similarly sent others with supplies; who came in the fourth year reporting that they had not seen either her who bore me or my brothers at all, nor had they found even a trace of anyone else of those who had gone off with them.

LXXVIII. Ὁ μὲν οὖν πατὴρ, ταῦτα ἀκούσας, καὶ

Chapter LXXVIII. My father, therefore, having heard these things, and

Editors' notes and page, col. 524

Footnotes

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al. τῶν.

Another reading: τῶν.

(printed under page 259)

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al. λόγων.

Another reading: λόγων.

(printed under page 259)

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al. ἀκούσαιμι.

Another reading: ἀκούσαιμι.

(printed under page 259)

(35) ‹anchor: ὡς καὶ συντρόφῳ› · call in col 524

al. inser. αὐτοῦ.

Another reading inserts αὐτοῦ.

(printed under page 259)

(36) ‹anchor: ὅλως ἑωρακέναι› · call in col 524

al. inser μήτε μὴν αὐταῖς Ἀθήναις ἐπιδεδημηκέναι.

Another reading inserts μήτε μὴν αὐταῖς Ἀθήναις ἐπιδεδημηκέναι ("nor indeed that they had ever come to Athens itself").

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ὑπὸ πολλῆς λύπης ἔκθαμβος γενόμενος, καὶ οὐκ εἰδὼς ποῦ ὁρμήσας κατὰ ζήτησιν ἐκείνων ἐξέλθοι, ἐμὲ παραλαβὼν, καὶ εἰς πόρτον καταβὰς, πυκνότερον ἐπυνθάνετο, ποῦ τις ἴδοι ἢ ἀκούσειεν ἐντὸς τεσσάρων ἐνιαυτῶν ἀπαντῆσαν ναυάγιον. Καὶ ἄλλος ἀλλαχῆ ἔλεγεν. Ὁ δὲ πάλιν ἀντεπυνθάνετο, εἰ ἑωράκασι σῶμα γυναικὸς μετὰ βρεφῶν ἐκβεβρασμένον τῇ γῇ. Πολλῶν οὖν πολλὰ λεγόντων ἑωρακέναι πτώματα κατὰ διαφόρους καιροὺς, ὁ πατὴρ ἀκούων ἐστέναζε. Πλὴν ὑπὸ τῶν σπλάγχνων νενικημένος, ἀλόγιστα ἐπυνθάνετο, τοσοῦτον θαλάσσης βυθὸν πειρώμενος ἐρευνᾷν· ὅμως συγγνωστὸς ἦν, ὅτι διὰ τὴν πρὸς τοὺς ζητουμένους στοργὴν, ἐλπίσιν ἐβουκολεῖτο κεναῖς. Καὶ δή ποτε ὑπὸ φροντισταῖς καταλιπών με καὶ ἐπιτρόποις, δωδέκατον ἤδη γεγονότα ἔτος, αὐτὸς δακρύων εἰς πόρτον κατῆλθε· καὶ εἰς πλοῖον ἐμβὰς, εἰς ἐπιζήτησιν ἐκείνων ἐξέπλευσε· καὶ ἐξ ἐκείνου μέχρι καὶ νῦν οὔτε γράμματα παρ' αὐτοῦ ἐδεξάμην, οὔτε ἐν ζῶσιν αὐτὸν εἶναι ἢ τεθνηκόσιν ὅλως ἐπίσταμαι. Ῥοπὴ δέ μοι πλείων πρὸς τοῦτο τῆς διανοίας, ὅτι τέθνηκέ που, ἢ ὑπὸ λύπης ἥττων γενόμενος, ἢ ναυαγίῳ περιπεσών· τούτου δὲ τεκμηρίῳ χρῶμαι, ὅτι ἐξ ἐκείνου ἤδη λοιπὸν εἰκοστὸν ἔτος ἐστὶν, ἀφ' οὗ ἴχνος οὐδὲν ἀληθείας ἐμοὶ περὶ αὐτοῦ ἤκουσται.

having become stupefied by great grief, and not knowing whither he might rush and go forth in search of them, having taken me with him and gone down to the harbour, inquired very frequently where anyone might have seen or heard of a shipwreck having occurred within four years. And one said in one place, another in another. And he again inquired in turn whether they had seen the body of a woman with infants cast ashore upon the land. When many, therefore, said that they had seen many corpses at different times, my father groaned as he heard. Nevertheless, overcome by his bowels of affection, he made unreasonable inquiries, trying to search so great a depth of the sea; yet he was excusable, because on account of his affection towards those who were sought, he was beguiled by vain hopes. And at length, having left me under guardians and stewards when I had now reached my twelfth year, he himself weeping went down to the harbour; and having embarked on a ship, he sailed out in search of them; and from that time even until now neither have I received letters from him, nor do I know at all whether he is among the living or the dead. But the greater inclination of my mind is towards this, that he has died somewhere, either having been worsted by grief, or having fallen into a shipwreck; and of this I use as a token that from that time it is now henceforth the twentieth year since no trace of truth has been heard by me concerning him.

LXXIX. Ταῦτα ἀκούων ὁ Πέτρος, ὑπὸ συμπαθείας ἐδάκρυε καὶ εὐθέως τοῖς συνοῦσι γνησίοις εἶπεν· Εἴ τις πέπονθεν εὐσεβὴς ἀνὴρ οἷα ὁ τούτου πατὴρ, εὐθέως ἂν τῷ τῆς θεοσεβείας λόγῳ, τῷ πονηρῷ ἐπέγραφε τὴν αἰτίαν. Οὕτω καὶ τοῖς ταλαιπώροις ἔθνεσι συμβαίνει πάσχειν, καὶ ἀγνοοῦμεν οἱ θεοσεβεῖς. Ταλαιπώρους δὲ αὐτοὺς εὐλόγως εἴρηκα, ὅτι καὶ ἐνταῦθα πλανῶνται, καὶ τῆς ἐκεῖθεν ἐλπίδος ἀποτυγχάνουσι· τοῖς γὰρ ἐν θεοσεβείᾳ τὰ λυπηρὰ πάσχουσιν, ἔκτισις αὐτὰ γίνεται τῶν παραπτωμάτων.

Chapter LXXIX. Hearing these things, Peter wept out of sympathy and immediately said to the genuine companions who were with him: If any godly man had suffered such things as this man's father, men would immediately have ascribed the cause, on account of the word of godliness, to the evil one. Thus it also happens to the wretched Gentiles to suffer, and we who are godly are ignorant of it. And wretched I have reasonably called them, because both here they go astray, and of the hope hereafter they fail; for to those who suffer grievous things in godliness, those very things become an expiation of their transgressions.

LXXX. Οὕτως εἰπόντος τοῦ Πέτρου, εἷς τις τῶν ἐν ἡμῖν τολμήσας ἀντὶ πάντων παρεκάλεσεν αὐτὸν, αὔριον ὀρθριαίτερον εἰς Ἄραδον τὴν κατέναντι νῆσον ἐκπλεῦσαι, τριάκοντα οἶμαι οὐδὲ ὅλους σταδίους ἀπέχουσαν, ἐπὶ ἱστορίᾳ τῶν ἐκεῖσε ἀμπελίνων δύο στύλων μέγιστα πάχη φερόντων. Ὁ γοῦν πειθήνιος Πέτρος ἐπένευσεν, οὕτως εἰπών· Ἐπὰν τοῦ πλοίου ἐκβῆτε, μὴ ἅμα πάντες εἰσέρχησθε εἰς τὴν θεωρίαν ὧν ἐπιθυμεῖτε· οὐ γὰρ βούλομαι ὑμᾶς τὰς τῶν πολιτῶν ὄψεις πρὸς ἑαυτοὺς ἐπιστρέφειν. Καὶ οὕτω πλεύσαντες, μιᾶς ὥρας κατήχθημεν εἰς τὴν νῆσον. Ἐκβάντες δὲ τοῦ σκάφους εἰσῄειμεν ἔνθα οἱ ἀμπέλινοι στῦλοι ἦσαν· ὁμῶς καὶ μετὰ τῶν στύλων, ἄλλος μὲν ἄλλο τι τῶν Φειδίου ἔργων ἐθεώρει.

Chapter LXXX. When Peter had spoken thus, a certain one of those among us, having taken courage in the stead of all, besought him tomorrow earlier at dawn to sail out to Aradus, the island opposite, not even thirty whole furlongs distant, I think, to view the two vine-wood pillars there of very great thickness. Compliant Peter, therefore, assented, speaking thus: Whenever you disembark from the ship, do not all enter together to the viewing of the things which you desire; for I do not wish you to turn the eyes of the citizens towards yourselves. And having thus sailed, within one hour we put in to the island. And having disembarked from the boat, we went in where the vine-wood pillars were; and equally together with the pillars, one was viewing one work of Phidias, another another.

LXXXI. Πέτρος δὲ μόνος οὐκ ἀναγκαῖον ἡγήσατο ἐπὶ τὴν ἱστορίαν τῶν ἐκεῖ γενέσθαι· γυναικὶ δέ τινι ἔξω πρὸ τῶν θυρῶν καθεζομένῃ, καὶ τροφῆς χάριν μεταιτούσῃ, προσχὼν ἔφη· Γύναι, τί σοι τῶν οἰκείων ἐλλείπει μελῶν, ὅτι τοσαύτην ὕβριν ἀνεδέξω, λέγω δὴ τὸ προσαιτεῖν, καὶ μὴ μᾶλλον ταῖς ὑπὸ τοῦ

Chapter LXXXI. But Peter alone did not deem it necessary to go to the viewing of the things there; and having given heed to a certain woman sitting outside before the doors and begging for the sake of food, he said: Woman, what of your own limbs is lacking to you, that you have taken upon yourself so great an indignity, I mean begging, and do not rather with the hands by

Editors' notes and page, col. 525

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. The calls stand in the Greek column (525). (printed under page 260)

(37) ‹anchor: not in the visible part of the page› · call in col 525

Εἰς πόρτον. Romanum nempe, ad ostia Tiberis. Vide ad num. VIII. Cler.

Εἰς πόρτον ("to the port"): that is, the port of Rome, at the mouth of the Tiber. See the note on no. VIII. Le Clerc.

(printed under page 260)

(38) ‹anchor: not in the visible part of the page› · call in col 525

al. κεκινημένος.

Another reading: κεκινημένος.

(printed under page 260)

(39) ‹anchor: not in the visible part of the page› · call in col 525

al. οὔτ' ὡς.

Another reading: οὔτ' ὡς.

(printed under page 260)

(40) ‹anchor: εἰς Ἄραδον› · call in col 525

al. Ἀντάραδον.

Another reading: Ἀντάραδον.

(printed under page 260)

(41) ‹anchor: χάριν μεταιτούσῃ› · call in col 525

al. ἐπαιτούσῃ.

Another reading: ἐπαιτούσῃ.

(printed under page 260)

Footnotes

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Θεοῦ σοι δεδωρημέναις χερσὶν ἐργαζομένη, τὰς ἐφημέρους πορίζῃ τροφάς; Ἡ δὲ βύθιόν τι στενάξασα καὶ περιπαθὲς, ἀπεκρίνατο· εἴθε γὰρ ἦσάν μοι χεῖρες ὑπουργεῖν ὅλως δυνάμεναι· νῦν δέ μοι σχῆμα μόνον χειρῶν ἀποσώζουσι, νεκραὶ καὶ αὗται τυγχάνουσαι. Καὶ ὁ Πέτρος, Τίς δὲ ἡ αἰτία, ἤρετο, τοῦτό σε τὸ χαλεπώτατον πεπονθέναι; Ἡ δὲ πρὸς αὐτόν· Ψυχῆς ἀσθένεια, καὶ πλέον οὐδέν. Εἰ γὰρ ἀνδρεῖον εἶχον φρόνημα, ἦν κρημνὸς, ἢ βυθὸς, ὅθεν ἐμαυτὴν ῥίψασα, τῶν ὀδυνώντων με παύσασθαι ἠδυνάμην κακῶν.

God bestowed upon you, working, procure your daily food? And she, having groaned something deep and passionate, answered: Would indeed that I had hands able to serve at all! But now they preserve for me the mere form of hands, being themselves also dead. And Peter asked: And what is the cause that you have suffered this most grievous thing? And she to him: Weakness of soul, and nothing more. For if I had a courageous spirit, there was a cliff, or the deep, whence having cast myself, I could have ceased from the evils that pain me.

LXXXII. Καὶ ὁ Πέτρος ἔφη· Τί οὖν; οἴει, γύναι, ὅτι πάντες οἱ ἀναιροῦντες ἑαυτοὺς κολάσεως ἀπαλλάσσονται, ἢ μὴ τῇ χείρονι κολάσει ἐν ᾅδου αἱ τῶν οὕτως θνησκόντων ψυχαὶ τῆς αὐτοκτονίας χάριν κολάζονται; Ἡ δὲ, Εἴθε ἐπεπείσμην, ἔφη, ὅτι ὄντως ἐν ᾅδου ψυχαὶ εὑρίσκονται ζῶσαι· καὶ ἠγάπων ἂν παρ' οὐδὲν θεμένη τὴν τιμωρίαν, ἀποθανεῖν, ὥστε τοὺς ἐμοὶ περιποθήτους θεάσασθαι κἂν βραχύ. Καὶ ὁ Πέτρος πρὸς ταῦτα· Καὶ τί ἄρα ἐστὶ τὸ λυποῦν σε; Διψῶ γὰρ μαθεῖν. Καὶ εἴ με διδάξεις, πίστεις σοι παρέξω βεβαίας, ὅτι ἐν ᾅδου ζῶσιν αἱ ψυχαὶ, καὶ ἀντὶ κρημνοῦ ἢ βυθοῦ, ὀρέξω σοι φάρμακον, δι' οὗ τοῦ ζῆν ἀνωδύνως ἀπαλλαγήσῃ.

Chapter LXXXII. And Peter said: What then? Do you think, woman, that all who destroy themselves are freed from punishment, or are not the souls of those who die thus punished with the worse punishment in Hades on account of self-slaughter? And she said: Would that I were persuaded that souls are truly found living in Hades! And counting the punishment as nothing, I would gladly die, so as to behold those dearly beloved to me even for a little while. And Peter to these things: And what then is it that grieves you? For I thirst to learn. And if you teach me, I will furnish you sure proofs that souls live in Hades, and instead of a cliff or the deep, I will reach out to you a drug whereby you shall be released from living without pain.

LXXXIII. Καὶ ἡ γυνὴ τὸ ῥηθὲν οὐ συνεῖσα, ἡδέως δὲ μόνον ἁρπάσασα τὸ λεχθὲν, λέγειν ἤρξατο οὕτως· Γένος μὲν καὶ πατρίδα σοι διηγήσασθαι, οὐκ οἶμαί ποτε πεῖσειν ἐμαυτὴν δυνηθῆναι· πλὴν ἀλλὰ καὶ σοὶ τί διαφέρει τοῦτο μαθεῖν; ἢ μόνον τὴν αἰτίαν ἧς ἕνεκεν ὀδυνωμένη, δήγμασι τὰς ἐμὰς ἐνέκρωσα χεῖρας. Ὅμως τὰ κατ' ἐμαυτὴν ὡς δυνατὸν ἀκοῦσαί σε διηγήσομαι. Ἐγὼ πάνυ ἐξ εὐγενῶν οὖσα, δυνατοῦ τινὸς προσταγῇ, ἀνδρὶ πρὸς γένους αὐτῷ τυγχάνοντι ἐγενόμην γυνὴ καὶ διδύμους υἱοὺς ἔχουσα, καὶ τρίτον ἐπὶ τούτοις υἱὸν ἔσχον. Ὁ δὲ τοῦ ἐμοῦ ἀνδρὸς ἀδελφὸς ἐπιμανείς μου τῇ ὄψει, καὶ τῷ ἐμῷ ἔρωτι κατ' ἄκρας ἁλοὺς, καί τοι σωφρονεῖν σφόδρα τῆς ταλαιπώρου φιλούσης, καὶ μήτε συνθέσθαι τῷ ἐραστῇ βουλομένης, μήτε δὲ τῷ ἐμῷ ἀνδρὶ πάλιν ἀναθέσθαι τὸν ἐπ' ἐμοὶ τοῦ ἀδελφοῦ ἔρωτα, πρέπον εἶναι λογισαμένης, ὡς ἂν μήτε τὴν τοῦ ἀνδρὸς κοίτην ὑβρίσω, μήτε τῷ ἀδελφῷ τὸν ἀδελφὸν ἐκπολεμώσω, καὶ τῷ ἐκείνου γένει μεγάλῳ ὄντι ὀνειδισμὸν ἐπαγάγω, τὴν πόλιν ἐλογισάμην μετὰ τῶν ἐμῶν διδύμων παίδων ἐπὶ χρόνον τινὰ καταλιπεῖν, ἕως καὶ ὁ μιαρὸς ἔρως παύσεται τοῦ πρὸς ὕβριν με κολακεύσαντος· τὸν μέν τοι ἕτερον υἱὸν παρὰ τῷ πατρὶ μεῖναι εἰς παραμυθίαν ἔγνων καταλιπεῖν.

Chapter LXXXIII. And the woman, not having understood what was spoken, but having only gladly seized upon what was said, began to speak thus: My family indeed and country I do not think I could ever persuade myself to recount to you; yet what difference does it make to you either to learn this, save only the cause on account of which, being in pain, I deadened my hands with bites? Nevertheless the things concerning myself, so far as it is possible for you to hear, I will recount. Being of very noble birth, by the command of a certain powerful man I became wife to a man who was related to him by family; and having twin sons, I also had a third son after these. But my husband's brother, having gone mad over my appearance and been utterly captured by passion for me—although wretched I loved to be exceedingly chaste, and neither wished to consent to the lover, nor again reckoned it fitting to disclose to my husband his brother's passion for me, so that I might neither outrage my husband's bed, nor set brother at war with brother, and bring reproach upon his family, which was great—I resolved to leave the city with my twin children for a certain time, until the foul passion of him who had flattered me towards outrage should also cease; the other son, however, I decided to leave behind to remain with his father for consolation.

LXXXIV. Πλὴν ἵνα ταῦτα οὕτω γένηται, ἐπενόησα καὶ ὄνειρον πλάσασθαι, ὡς δή τινος νύκτωρ ἐπιστάντος μοι καὶ εἰπόντος· Ἐξαυτῆς ἅμα τοῖς διδύμοις σου τέκνοις, ὦ γύναι, ἐπὶ χρόνον τινὰ μέχρις ὅτε μηνύσω σοι πάλιν ἐπανελθεῖν, ἔκβηθι τὴν Ῥωμαίων· ἐπεὶ ἅμα ἀνδρὶ καὶ πᾶσί σου τοῖς τέκνοις, ἐκ τοῦ αἰφνιδίου κακῶς τελευτήσεις. Ἅμα δὲ τῷ τὸν ὄνειρόν

Chapter LXXXIV. Nevertheless, in order that these things might happen thus, I devised also to feign a dream, as though someone had stood by me by night and said: Immediately together with your twin children, O woman, for a certain time until I signify to you to return again, depart from the city of the Romans; since otherwise together with your husband and all your children you will suddenly die an evil death. And as soon as I had feigned the dream

Editors' notes and page, col. 528

Footnotes

(42) ‹anchor: not in the visible part of the page› · call in col 528

al deest in al.

Another reading: wanting in another (copy).

(printed under page 261)

(43) ‹anchor: not in the visible part of the page› · call in col 528

al. ἄδῃ.

Another reading: ἄδῃ.

(printed under page 261)

(44) ‹anchor: not in the visible part of the page› · call in col 528

οὐδενός.

(printed under page 261)

(45) ‹anchor: not in the visible part of the page› · call in col 528

al. τοῦ.

Another reading: τοῦ.

(printed under page 261)

(46) ‹anchor: ἔρως παύσεται› · call in col 528

al. παύσηται.

Another reading: παύσηται.

(printed under page 261)

(47) ‹anchor: με κολακεύσαντος› · call in col 528

al. κολακεύοντος.

Another reading: κολακεύοντος.

(printed under page 261)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 528
marginal letters: A Θεοῦ σοι; B λάζονται; Ἡ; C τί διαφέρει; D ἐλογισάμην μετὰ
old-edition numerals: (none)
other: ἐφη-μέρους printed without end-of-line hyphen

PG 2:529

με ψεύσασθαι πρὸς τὸν ἄνδρα, αὐτὸς περίφοβος γενόμενος, τούς τε δύο υἱοὺς, δούλους τε καὶ παιδίσκας, καὶ χρήματα συχνὰ ἐν πλοίῳ ἐνθέμενος, εἰς Ἀθήνας ἐξέπεμψεν, ἐντειλάμενος τοὺς υἱοὺς ἐκπαιδεῦσαί με, Μέχρις ἂν, φησὶ, τῷ χρηματίσαντι δόξῃ ἐπανιέναι σε. Καὶ δὴ σὺν ἅμα τέκνοις ἡ τάλαινα πλέουσα, ὑπὸ ἀνέμων ἀταξίας εἰς τούτους ἀποῤῥιφεῖσα τοὺς τόπους, νυκτὸς τῆς νηὸς διαλυθείσης, ναυαγίῳ περιεπέσομεν. Πάντων δὲ θανόντων, ἡ ἀτυχὴς ἐγὼ μόνη ὑπὸ σφοδροῦ κύματος ῥιπισθεῖσα, ἐπὶ πέτρας ἐῤῥίφην· ἐφ' ἧς καθεσθεῖσα ἐλπίδι τοῦ τὰ τέκνα με ζῶντα εὑρεῖν, εἰς τὸν βυθὸν ἐμαυτὴν οὐκ ἔῤῥιψα τότε, ὅτε καὶ τὴν ψυχὴν εἶχον τοῖς τῆς λύπης κύμασιν ἤδη μεμεθυσμένην, καὶ πρᾶξαι τοῦτο εὐπετῶς ἠδυνάμην.

to my husband, he himself, having become terrified, having put the two sons, and male and female slaves, and much money on board a ship, sent them out to Athens, having enjoined me to educate the sons, Until, says he, it seems good to him who gave the warning that you return. And indeed, sailing together with my children, wretched I, having been cast away by a disorder of winds into these places, the ship having broken up by night, we fell into a shipwreck. And when all had died, unfortunate I alone, tossed by a violent wave, was cast upon a rock; sitting upon which, in hope of finding my children alive, I did not cast myself into the deep at that time when I also had my soul already drunken with the waves of grief, and could easily have done this.

LXXXV. Πλὴν ἐπειδὴ ὄρθρος ἐγένετο, μεγάλα βοῶσα, καὶ γοερὰ κωκύουσα περιεβλεπόμην, ζητοῦσα τῶν ἐμῶν ταλαιπώρων βρεφῶν τὰ νεκρὰ σώματα. Ἐλεήσαντες οὖν με οἱ ἐπιχώριοι, καὶ γυμνὴν ἰδόντες, ἐνέδυσαν. Εἶτα καὶ τὸν βυθὸν ἀνηρεύνων, τὰ ἐμὰ τέκνα ζητοῦντες. Ἐπεὶ δὲ μὴ εὕρισκον, παραμυθίας χάριν τινὲς τῶν φιλοξένων γυναικῶν προσελθοῦσαι, διηγοῦντο ἑκάστη τὰ ἑαυτῆς κακὰ, ἵνα τῇ τῶν ὁμοίων συμφορᾷ, παραμυθίας μέρος ἐν τοῖς ἐμοῖς εὕροιμι· ὃ δή με καὶ μᾶλλον ἐλύπει, καὶ τὴν ψυχὴν ἐπὶ πλεῖον κατήσθιε, γυναικῶν καὶ ἄλλων ἀκούουσαν συμφοράς. Καὶ δὴ καὶ εἰς ξενίαν πολλῶν με ἄγειν ἀξιουσῶν, μία τις τῶν ἐνταῦθα πενιχρὰ, πολλὰ βιασαμένη, εἰς τὸ ἑαυτῆς ἐλθεῖν ἀνέπεισε καταγώγιον, Θάρσει, λέγουσα· καὶ γὰρ ὁ ἐμὸς ἀνὴρ, ναύτης δὲ οὗτος ἦν, κατὰ θάλασσαν τέθνηκε πάνυ νεώτερος ὤν· καὶ ἐξ ἐκείνου πολλῶν με ἀξιούντων εἰς γάμον ἐλθεῖν, ἐγὼ χηρεύειν εἱλόμην, τὸν ἐμὸν ἄνδρα ποθοῦσα· ἔσται δὲ κοινὰ ἡμῖν, ἃ διὰ χειρῶν ἀμφότεραι πορίζειν δυνάμεθα. Καὶ ταῦτα μὲν ἐκείνη.

Chapter LXXXV. Nevertheless, when dawn came, crying aloud greatly and wailing mournfully I looked around, seeking the dead bodies of my wretched infants. Having pitied me, therefore, the inhabitants of the place, seeing me naked, clothed me. Then they also searched the deep, seeking my children. And when they did not find them, for the sake of consolation certain of the hospitable women came forward and recounted each her own evils, in order that by the misfortune of like things I might find a measure of consolation in my own; which indeed grieved me even more, and consumed my soul still more, hearing the misfortunes of other women also. And indeed, when many requested to take me to hospitality, a certain poor woman of those here, having urged me much, persuaded me to come into her lodging, saying: Take courage; for my husband also—and he was a sailor—died at sea while very young; and since that time, though many requested me to enter into marriage, I chose to remain a widow, longing for my husband; and the things which we both are able to procure with our hands shall be common to us. So much then she.

LXXXVI. Ἐγὼ δὲ, ἵνα μή σοι μηκύνω τοὺς ὑπὲρ τούτου λόγους, συνῴκησα ταύτῃ διὰ τὴν φιλανδρίαν. Οὐ πολὺ τὸ ἐν μέσῳ, καὶ τῆς ταλαιπώρου μὲν αἱ χεῖρες ἐμοῦ ὑπὸ τῶν δηγμάτων παρείθησαν, καὶ ἡ ὑποδεξαμένη με αὕτη γυνὴ ὑπὸ πάθους τινὸς ὅλη συνδεθεῖσα, σχεδὸν ἀκίνητος ἐπὶ τῆς οἰκίας ἔῤῥιπται. Ἐπεὶ οὖν ὁ τῶν πάλαι γυναικῶν ἔλεος ἤδη παρήκμασεν, ἐγὼ δὲ καὶ ἡ κατ' οἶκον, ἀμφότεραι συμφοραῖς ἐπίσης κεχρήμεθα, καθέζομαι νῦν, ὡς ὁρᾷς, ἐνταῦθα προσαιτοῦσα, καὶ ὧν ἂν εὐπορήσω, κοινὰ ποιουμένη καὶ τῇ συνταλαιπώρῳ. Καὶ τὰ μὲν ἐμὰ τοῦτον ἔχει τὸν τρόπον. Λοιπὸν σὺ μὴ κωλύσῃς τὴν ὑπόσχεσιν πληρῶσαι τοῦ δοῦναι τὸ φάρμακον, ὅπως καὶ τῇ συνοίκῳ θανεῖν ἐπιθυμούσῃ, τοῦ δοθέντος κοινωνήσω, αὐτή τε μετασχοῦσα, τῆς ζωῆς ταύτης θᾶττον ἀπαλλαγῶ.

Chapter LXXXVI. And I, in order that I may not lengthen for you the words concerning this, dwelt with her on account of her love for her husband. Not much time intervened, and the hands of wretched me were paralysed by the bites, and this woman who received me, bound fast altogether by a certain affliction, has been cast down almost motionless in the house. Since therefore the pity of the women of before has now waned, and I and she in the house have both equally experienced misfortunes, I sit now, as you see, begging here, and whatever I may obtain, making common also with my fellow-sufferer. And my affairs are in this way. Henceforth do not hinder fulfilling the promise to give the drug, so that I may both share what is given with my housemate who desires to die, and partaking of it myself, may more quickly be released from this life.

LXXXVII. Ταῦτα τῆς γυναικὸς εἰπούσης, ὁ Πέτρος

Chapter LXXXVII. When the woman had said these things, Peter

Editors' notes and page, col. 529

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. The calls stand in the Greek column (529). (printed under page 262)

(48) ‹anchor: ψεύσασθαι› · call in col 529

al. διαψεύσασθαι.

Another reading: διαψεύσασθαι.

(printed under page 262)

(49) ‹anchor: τρόπον. Λοιπόν› · call in col 529

al. inser. οὖν.

Another reading inserts οὖν.

(printed under page 262)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. On this page the Latin is col 531 and the Greek col 532; the calls stand in the Greek. (printed under page 263)

Page

running head: 531 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:532

ὑπὸ λογισμῶν ἵστασθαι μετέωρος ἐδόκει. Ἐγὼ δὲ ἐπιστὰς καὶ τὸν διδάσκαλον τῇ γυναικὶ κοινολογούμενον οὕτω καταλαβών, Ἐκ πολλοῦ σε περιερχόμενος, ἔφην, ἐζήτουν· καὶ τὰ νῦν, τί ποιητέον; Ὁ δὲ Πέτρος προσέταξέ μοι προαγαγόντι μένειν ἐπὶ τοῦ πλοίου. Καὶ ἐπειδὴ ἀντειπεῖν οὐκ ἦν οὕτω κελεύσαντι, τὸ προσταχθὲν ἐποίουν. Ὁ δὲ Πέτρος μικρᾷ τινι ὑποψίᾳ, ὡς αὐτός μοι πάντα ὕστερον διηγήσατο, παλλόμενος τὴν καρδίαν, ἐπυνθάνετο τῆς γυναικὸς λέγων· Εἰπέ μοι, γύναι, τὸ γένος καὶ τὴν πόλιν, καὶ τῶν τέκνων δὴ τὰ ὀνόματα, καὶ παραχρῆμα δίδωμί σοι τὸ φάρμακον. Ἡ δὲ βιαζομένη μὲν, καὶ εἰπεῖν οὐκ ἐθέλουσα, τὸ φάρμακον δὲ ὅμως ἐφιεμένη λαβεῖν, ἐσοφίσατο ἀντὶ ἄλλων εἰπεῖν ἕτερα, καὶ ὅμως αὐτὴν μὲν Ἐφεσίαν εἶναι ἔφησε, τὸν ἄνδρα δὲ Σικελὸν, ὁσαύτως δὲ καὶ τῶν τριῶν παίδων ἤμειψε τὰ ὀνόματα. Καὶ ὁ Πέτρος οἰηθεὶς αὐτὴν ἀληθεύειν, Οἴμοι, γύναι, φησὶν, ἐνόμιζον μεγάλην τινὰ χαρὰν τῇ σήμερον ἄγειν ἡμέρᾳ, ὑπολαβών σέ τινα εἶναι, ἧς τὰ πράγματα ἀκούσας ἀκριβῶς ἐπίσταμαι. Ἡ δὲ ἐξώρκισε λέγουσα· Δέομαί σου, εἰπέ μοι, ἵνα εἰδῶ εἰ ἔστι τις ἐν γυναιξὶν ἄλλη ἀθλιωτέρα ἐμοῦ.

seemed to stand in suspense, lost in his thoughts. But I came up and, finding the teacher talking thus with the woman, said: I have long been going about looking for you; and now, what is to be done? Peter told me to go on ahead and wait at the boat. And since there was no gainsaying him when he gave such an order, I did as I was told. But Peter, his heart throbbing with a slight suspicion, as he himself told me everything afterwards, questioned the woman, saying: Tell me, woman, your family and your city, and the names of your children too, and I will give you the remedy at once. And she, though pressed, did not wish to tell, yet longing to receive the remedy, she contrived to say some things in place of others; and so she said that she herself was an Ephesian and her husband a Sicilian, and in the same way she changed the names of her three children. And Peter, thinking she was telling the truth, said: Alas, woman, I thought I should keep this day with some great joy, supposing you to be a woman whose story I have heard and know exactly. But she adjured him, saying: I beg you, tell me, so that I may know whether there is any other woman among women more wretched than I.

LXXXVIII. Καὶ ὁ Πέτρος ψεύδεσθαι οὐκ εἰδὼς, καὶ ἄλλως ὑπὸ ἐλέους τοῦ πρὸς αὐτὴν ἑλκόμενος, τὸ ἀληθὲς λέγειν ἤρξατο· Ἐμοί τις ἐστὶ νεανίας, ὦ γύναι, τῶν τῆς θεοσεβείας ὀρεγόμενος λόγων, Ῥωμαίων ὑπάρχων πολίτης, ὅστις μοι διηγεῖται, πῶς πατέρα τε ἔχων καὶ ἀδελφοὺς δύο διδύμους, οὐδένα τούτων ὁρᾷ. Ἥτε γὰρ μήτηρ, ὡς ὁ πατήρ, φησὶ, διηγεῖτό μοι, ὄνειρον ἰδοῦσα, τῆς Ῥωμαίων πόλεως ἐπὶ χρόνον τινὰ ἐξῄει μετὰ τῶν διδύμων αὐτῆς τέκνων, ἵνα μὴ κακῷ τελευτήσῃ θανάτῳ, καὶ σὺν αὐτοῖς ἐκβᾶσα νῦν οὐχ εὑρίσκεται· ὁ δὲ ταύτης μὲν ἀνὴρ, αὐτοῦ δὲ πατὴρ, καὶ αὐτὸς εἰς ἐπιζήτησιν αὐτῆς ἐκβὰς, οὐδὲ οὗτος εὑρίσκεται.

Chapter LXXXVIII. And Peter, not knowing how to lie, and drawn besides by pity for her, began to tell the truth: There is a young man with me, woman, who longs for the words of godliness, a citizen of Rome, who tells me how, though he has a father and two twin brothers, he sees none of them. For my mother, he says, as my father used to tell me, having seen a dream, left the city of Rome for a time with her twin children, so that she might not die an evil death; and having gone away with them she is not now to be found; and her husband, his father, having himself gone out in search of her, is not to be found either.

LXXXIX. Ταῦτα τοῦ Πέτρου εἰπόντος, ἐπιστήσασα τὸν νοῦν αὐτοῖς, ὑπὸ ἐκπλήξεως ἀπέψυξεν ἡ γυνή. Ὁ δὲ Πέτρος νήφειν αὐτὴν παρακελευσάμενος, Τί ποτέ ἐστιν ὃ πάσχεις, διεπυνθάνετο. Ἡ δὲ, ὥσπερ ἐκ μέθης ἀνενεγκοῦσα, καὶ τὸ πρόσωπον τρίψασα· Καὶ ποῦ ἔστιν, ἔφη, ποῦ ὁ θρυλλούμενος νεανίας; Συνεὶς δὲ ὁ Πέτρος τὸ δρᾶμα, Εἰπέ μοι σὺ πρῶτον, ἔφη· ἄλλως γὰρ ἰδεῖν τοῦτον οὐ δύνασαι. Ἡ δὲ σπεύδουσα, Ἐγὼ, φησὶν, ἡ τοῦ νεανίσκου μήτηρ εἰμὶ, καὶ Κλήμης αὐτῷ ὄνομα. Καὶ ὁ Πέτρος ἀκούσας, Αὐτός ἐστιν, εἶπεν, αὐτός ἐστι· καὶ οὗτος ἦν ὁ πρὸ μικροῦ προσελθὼν καὶ λαλήσας μοι, ὃν καὶ ἀναμένειν ἐν τῷ πλοίῳ προσέταξα. Ἡ δὲ προσπεσοῦσα τῷ Πέτρῳ, ἠξίου σπεύδειν ἐπὶ τὸ πλοῖον. Καὶ ὁ Πέτρος, Εἴ μοι τηρεῖς, ἔφη, τὰς συνθήκας, καὶ τοῦτο ποιήσω. Ἡ δὲ, Πάντα ποιῶ, φησὶ, μόνον μοι τὸ τέκνον τὸ μονογενὲς γνώρισον, δόξω γὰρ δι' αὐτοῦ καὶ τὰ δύο μου τὰ ἐνταῦθα τεθνηκότα τέκνα ὁρᾶν. Καὶ ὁ Πέτρος· Ἀλλ' ὅταν αὐτὸν ἴδῃς, ἡσύχασον, μέχρις ἂν τῆς νήσου ἐκβῶμεν.

Chapter LXXXIX. When Peter had said this, the woman, who had fixed her mind on his words, fainted from amazement. But Peter, bidding her collect herself, asked what it was that ailed her. And she, as though coming round from drunkenness, and rubbing her face, said: And where is he, where is this young man you speak of? Peter, seeing what was afoot, said: You tell me first; otherwise you cannot see him. And she said in haste: I am the young man's mother, and his name is Clement. And Peter, hearing this, said: It is he, it is he; and he was the one who came up a little while ago and spoke to me, whom I also told to wait at the boat. And she, falling down before Peter, begged him to hasten to the boat. And Peter said: If you keep our agreement with me, I will do this too. And she said: I will do everything; only make known to me my only child, for through him I shall think I see also my two children who died here. And Peter said: But when you see him, keep quiet until we have left the island.

Editors' notes and page, col. 532

Footnotes

(50) ‹anchor: ὦ γύναι, τῶν› · call in col 532

al. τόν.

Another reading: τόν.

(printed under page 263)

(51) ‹anchor: ὀρεγόμενος λόγων› · call in col 532

al. λόγον.

Another reading: λόγον.

(printed under page 263)

(52) ‹anchor: διηγεῖται, πῶς› · call in col 532

al. ὡς.

Another reading: ὡς.

(printed under page 263)

(53) ‹anchor: οὐδὲ οὗτος› · call in col 532

οὕτως.

(printed under page 263)

(54) ‹anchor: τὸν νοῦν αὐτοῖς› · call in col 532

al. ἑαυτῆς et αὐτῆς.

Other readings: ἑαυτῆς and αὐτῆς.

(printed under page 263)

(55) ‹anchor: ἔφη, ποῦ› · call in col 532

al. ποῦ ἐστιν.

Another reading: ποῦ ἐστιν.

(printed under page 263)

(56) ‹anchor: Αὐτός ἐστιν› · call in col 532

deest in al.

Wanting in another (copy).

(printed under page 263)

Page

running head: S I ROM. PONT. OPERA DUBIA. 532
marginal letters: A ὑπὸ λογισμῶν; B καὶ τῶν τριῶν παίδων; C μετὰ τῶν διδύμων; D εἶπεν, αὐτός ἐστι
old-edition numerals: (none)
other: begins mid-sentence from the Greek of the previous page; chs. LXXXVIII–LXXXIX; ends at the close of ch. LXXXIX, ch. XC opening col. 533. (Q2a 2026-11-09: the earlier source and English, chs. "XCIV–XCVI", were not on the page and were replaced from the image.)

PG 2:533

XC. Λαβόμενος οὖν τῆς χειρὸς αὐτῆς ὁ Πέτρος, ἦγεν ἐπὶ τὸ πλοῖον. Ἐγὼ δὲ ἰδὼν χειραγωγοῦντα γυναῖκα, ἐγέλασα. Καὶ προσελθὼν, εἰς τιμὴν αὐτοῦ, ἀντ' αὐτοῦ χειραγωγεῖν αὐτὴν ἐπειρώμην. Καὶ ἅμα τῷ ἅψασθαί με τῆς χειρὸς αὐτῆς, ὀλολύξασα ὡς μήτηρ μέγα, καὶ περιπλακεῖσα, σφόδρα κατεφίλει με τὸν αὐτῆς υἱόν. Ἐγὼ δὲ τὸ πρᾶγμα ὅπερ ἦν ἀγνοῶν, ὡς μαινομένην ἀπεσειόμην. Αἰδούμενος δὲ καὶ τὸν Πέτρον, πικρίας ἐπληρούμην.

Chapter XC. So Peter, taking her by the hand, led her to the boat. And I, seeing him leading a woman by the hand, laughed. And coming up, out of respect for him, I tried to lead her by the hand in his place. And as soon as I touched her hand, she gave a great cry, as a mother would, and embracing me, kissed me fervently, her own son. But I, not knowing how the matter stood, shook her off as a madwoman. And being ashamed before Peter as well, I was filled with bitterness.

XCI. Ὁ δὲ Πέτρος, Ἔα, φησὶν, ὦ Κλήμη. Τί γὰρ καὶ ποιεῖς, οὕτω τὴν σε τεκοῦσαν ἀποσειόμενος; Ἐγὼ δὲ τοῦτο ἀκούσας, περίδακρυς γενόμενος, καὶ καταπεσούσῃ τῇ τεκούσῃ προσπεσὼν, κατεφίλουν. Καὶ γὰρ ἅμα τῷ ῥηθῆναί μοι τοῦτο, ἀμυδρῶς πως τὸ εἶδος ἀνεκαλούμην. Πολλοὶ μὲν οὖν ὄχλοι συνέτρεχον ἱστορῆσαι τὸ θαῦμα, καὶ πᾶσιν αὐτοῖς διὰ στόματος ἦν, ὅπως ἀνὴρ οὕτως ἀξιόλογος, τὴν προσαῖτιν γυναῖκα, μητέρα ἑαυτοῦ ἀνεγνώρισεν. Βουλομένοις οὖν ἡμῖν σὺν τῇ μητρὶ τῆς νήσου ἐκβαίνειν, ἡ μήτηρ, Ὦ τέκνον μου ποθεινὸν, εἶπεν, εὔλογόν ἐστι συντάξασθαι καὶ τῇ ὑποδεξαμένῃ γυναικὶ, ἥτις πενιχρὰ οὖσα, καὶ ὅλη παρειμένη, ἐπὶ τῆς οἰκίας ἔῤῥιπται. Καὶ ὁ Πέτρος ἀκούσας ἐθαύμασε, καὶ πάντες οἱ περιεστηκότες ὄχλοι τὸ τῆς γυναικὸς φρόνημα. Καὶ εὐθέως ἐκέλευσέ τισι πορευθῆναι, καὶ τὴν γυναῖκα ἐπὶ κλίνης κομίσαι, ἧς ἐναχθείσης, τεθῆναι μὲν ἐπιτάττει τὴν κλίνην· αὐτὸς δὲ ὑπὸ ταῖς πάντων ἀκοαῖς, Εἰ ἀληθείας κῆρυξ ἐγὼ, ἔφη, ἐγερθήτω ἐξαυτῆς ὑγιὴς, εἰς τὴν τῶν παρεστώτων πίστιν, ἵνα γνῶσιν ὅτι εἷς ἐστι Θεὸς ὁ τὸν κόσμον ποιήσας. Ὁ μὲν οὖν ταῦτα εἶπε· καὶ ἡ γυνὴ εὐθὺς ὑγιὴς ἀναστᾶσα τῆς κλίνης, τῷ Πέτρῳ προσέπεσεν· εἶτα καὶ τὴν συνήθη καὶ φίλην καταφιλήσασα, ἐπυνθάνετο τί εἴη τοῦτο. Ἡ δὲ ὅλον αὐτῇ τὸ πρᾶγμα τοῦ ἀναγνωρισμοῦ διηγήσατο, καὶ οἱ ἀκούσαντες κατεπλάγησαν. Τότε ἡ μήτηρ τὴν ξενοδόχον ἰαθεῖσαν παραδόξως ἰδοῦσα, παρεκάλει καὶ αὐτὴ θεραπείας τυχεῖν. Ὁ Πέτρος δὲ τὴν χεῖρα ἐπιθεὶς, καὶ αὐτὴν ἐθεράπευσεν.

Chapter XCI. But Peter said: Stop, Clement. What are you doing, shaking off like this the woman who bore you? And I, hearing this, burst into tears, and falling down beside my mother where she had fallen, I kissed her. For as soon as this was said to me, I dimly called her features to mind. Great crowds, then, ran together to see the wonder, and it was on all their lips how a man of such note had recognized the beggar woman as his mother. So as we were wishing to leave the island with my mother, my mother said: O my longed-for child, it is right to take leave also of the woman who took me in, who, being poor and wholly palsied, lies prostrate at home. And Peter, hearing this, marvelled at the woman's good heart, and so did all the crowds standing round. And at once he bade some go and bring the woman on a bed; and when she had been brought in, he ordered the bed to be set down; and he himself, in the hearing of all, said: If I am a herald of the truth, let her rise up whole at once, for the faith of those standing by, that they may know that there is one God who made the world. So he said this; and the woman at once rose whole from the bed and fell down before Peter; then, having also kissed her dear companion and friend, she asked what this might be. And she told her the whole matter of the recognition, and those who heard were astounded. Then my mother, seeing the hostess so wonderfully healed, begged that she too might receive healing. And Peter laid his hand on her and healed her too.

XCII. Εἶθ' οὕτως περὶ εὐσεβείας διαλεχθεὶς, ἐπὶ τῷ τέλει δὲ καὶ προσθείς· Ὡς εἴ τις βούλεται ταῦτα μαθεῖν ἀκριβῶς, εἰς Ἀντιόχειαν ἀφικόμενος, ὅπου πλείους ἡμέρας ἔκρινα παραμένειν, ἐκεῖ ταῦτα καὶ μανθανέτω. Εἰ γὰρ ἐμπορίας ἕνεκεν ἢ στρατείας, οἰκίας καταλιμπάνειν οἴδατε, καὶ εἰς μακροὺς ἀπεῖναι πόνους, αἰωνίας δὲ χάριν ζωῆς, οὐδὲ τριῶν ἡμερῶν ὁδὸν οἴχεσθαι προθυμήσεσθε; Οὕτως εἰπὼν, τῶν λόγων κατέπαυσε. Μετὰ δὲ ταῦτα ἐγὼ τῇ ὑγιασθείσῃ γυναικὶ ἐπὶ παντὸς τοῦ ὄχλου χιλίας δραχμὰς εἰς τροφὰς δωρησάμενος, εἶτα καὶ παραθέμενος αὐτὴν ἀγαθῷ τινι ἀνδρὶ πρώτῳ τῆς πόλεως ὄντι, φύσει μετὰ χαρᾶς τοῦτο πράττειν προῃρημένῳ· ἔτι δὲ καὶ ἄλλαις πολλαῖς ἀργύρια διανείμας ταῖς ποτε τὴν μητέρα παραμυθησαμέναις· εὐχαριστήσας τῷ Κυρίῳ,

Chapter XCII. Then, having spoken thus about godliness, and adding at the end: If anyone wishes to learn these things accurately, let him come to Antioch, where I have decided to stay several days, and learn them there. For if for the sake of trade or of soldiering you know how to leave your homes and go away to long labours, will you not be eager to make even a three days' journey for the sake of eternal life? Having said this, he brought his discourse to an end. And after this I, having given the woman who had been healed a thousand drachmas for her keep before the whole crowd, and having then entrusted her to a good man who was the first of the city, and who had chosen of his own nature to do this gladly; and having besides distributed money to many other women who had once comforted my mother; having given thanks to the Lord,

Editors' notes and page, col. 533

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. The calls stand in the Greek column (533). (printed under page 264)

(57) ‹anchor: τῇ ὑποδεξαμένῃ› · call in col 533

al. inser. μὲ.

Another reading inserts μὲ. [The Greek word is blurred in the scan; the reading is uncertain.]

(printed under page 264)

(58) ‹anchor: ἐθαύμασε, καί› · call in col 533

al. ἀλλὰ καί.

Another reading: ἀλλὰ καί.

(printed under page 264)

(59) ‹anchor: οἱ περιεστηκότες› · call in col 533

al. περιεστῶτες.

Another reading: περιεστῶτες.

(printed under page 264)

(60) ‹anchor: γυναικὸς φρόνημα› · call in col 533

al. ἀγαθὸν φρόνημα.

Another reading: ἀγαθὸν φρόνημα.

(printed under page 264)

(61) ‹anchor: ἧς ἐναχθείσης› · call in col 533

al. ἐνεχθείσης.

Another reading: ἐνεχθείσης.

(printed under page 264)

(62) ‹anchor: γυνὴ εὐθύς› · call in col 533

deest in al.

Wanting in another (copy).

(printed under page 264)

(63) ‹anchor: ἔκρινα παραμένειν› · call in col 533

al. περιμένειν.

Another reading: περιμένειν.

(printed under page 264)

(64) ‹anchor: οἰκίας› · call in col 533

al. πατρίδας.

Another reading: πατρίδας.

(printed under page 264)

(65) ‹anchor: μακροὺς ἀπεῖναι πόνους› · call in col 533

al. τόπους.

Another reading: τόπους.

(printed under page 264)

(66) ‹anchor: ὁδὸν οἴχεσθαι προθυμήσεσθε› · call in col 533

al. προθυμηθήσεσθε et προθυμηθήσεσθαι.

Other readings: προθυμηθήσεσθε and προθυμηθήσεσθαι.

(printed under page 264)

(67) ‹anchor: μετὰ χαρᾶς τοῦτο› · call in col 533

al. τούτῳ.

Another reading: τούτῳ.

(printed under page 264)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. On this page the Latin is col 535 and the Greek col 536; the variant calls stand in the Greek. (printed under page 265)

(68) ‹anchor: not in the visible part of the page› · call in col 535

Clement., hom. XII, c. 25 etc.

Clementine Homilies XII, ch. 25, etc.

(printed under page 265)

Page

running head: 535 S. CLEMENTIS I ROM. PONT.
marginal letters: A Mulier quædam, inquit,; B XCIV. Hæc igitur; C num, utpote quæ; D XCVI. Cumque Petrus
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:536

διέπλευσα εἰς Ἀντάραδον ἅμα τῇ μητρὶ καὶ Πέτρῳ καὶ τοῖς λοιποῖς ἑταίροις· καὶ οὕτως εἰς ξενίαν ὡρμήσαμεν.

sailed across to Antaradus with my mother and Peter and the rest of our companions; and so we made for our lodging.

XCIII. Γενομένων δὲ ἡμῶν ἐπὶ τὸ αὐτὸ, καὶ τροφῆς μεταλαβόντων, τεινομένης ἔτι τῆς ὥρας, ἔφην ἐγὼ τῷ Πέτρῳ· Φιλανθρωπίας ἔργον, κύριέ μου Πέτρε, ἡ ἐμὴ πεποίηκε μήτηρ, τῆς ξενοδόχου ὑπομνησθεῖσα γυναικός. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἆρά γε, ὦ Κλήμη, ἀληθῶς νενόμικας φιλανθρωπίας ἔργον πεποιηκέναι τὴν σε τεκοῦσαν, καθ' ὃ τὴν ὑπὸ ναυαγίου αὐτὴν ὑποδεξαμένην ἠμείψατο· ἢ ὡς μητρὶ χαριζόμενος τοῦτο εἴρηκας; Εἰ δὲ μὴ χαριζόμενος, ἀλλ' ὡς ἀληθεύων ἔφης, ἔοικάς μοι ἀγνοεῖν τί ποτέ ἐστι φιλανθρωπίας μέγεθος, ἥ τις ἐστὶν ἄνευ τοῦ φυσικῶς πείθοντος ἡ πρὸς οἷον δή ποτε στοργὴ, καθ' ὃ ἄνθρωπός ἐστιν. Ἀλλ' οὐδὲ ἡ ξενοδόχος ἡ ὑπὸ ναυαγίου τὴν τεκοῦσαν ὑποδεξαμένη, φιλάνθρωπος ἂν παρ' ἐμοὶ λέγοιτο. Ὑπὸ γὰρ ἐλέους κολασθεῖσα ἐπέπειστο γενέσθαι γυναικὸς εὐεργέτις, ναυαγίῳ περιπεσούσης, τέκνα πενθούσης, ξένης, γυμνῆς, μεμονωμένης, καὶ σφόδρα ἐπὶ ταῖς συμφοραῖς ὀλοφυρομένης. Ἐν τοσαύταις οὖν αὐτὴν συμφοραῖς οὖσαν τίς οὐκ ἂν ἰδὼν ἐλεήσειε καὶ τῶν ἀσεβῶν; Ὥστε οὔπω φιλανθρωπίας ἔργον οὐδὲ ἡ ξενοδόχος γυνὴ πεποιηκυῖα πρὸς αὐτὴν φαίνεται, ἀλλ' ὑπὸ τοῦ ἐπὶ μυρίαις συμφοραῖς ἐλέου πρὸς εὐεργεσίαν κεκινημένη. Καὶ γὰρ ἥ σε τεκοῦσα βίου εὐπορήσασα καὶ τὴν ξενοδόχον ἀμειψαμένη, οὐ φιλανθρωπίας, ἀλλὰ φιλίας ἐποίησεν ἔργον. Πολλὴ δὲ διαφορὰ μεταξὺ φιλίας τε καὶ φιλανθρωπίας· ὅτι ἡ μὲν φιλία ἐξ ἀμοιβῆς γίνεται, ἡ φιλανθρωπία δὲ ἄνευ τοῦ φυσικῶς πείθοντος, πάντα ἄνθρωπον, καθὸ ἄνθρωπός ἐστι, φιλοῦσα εὐεργετεῖ· εἰ μὲν οὖν ἡ ἐλεήσασα ξενοδόχος αὕτη, καὶ ἀδικήσαντας ἐχθροὺς ἐλεοῦσα εὐεργετεῖ, φιλάνθρωπος ἂν εἴη· εἰ δὲ διότι φίλη ἢ ἐχθρὰ ἡ φίλη τοιαύτη, τοῦ τινος αἰτίου φίλη ἐστὶν ἢ ἐχθρὰ, οὐ τοῦ ἀνθρώπου.

Chapter XCIII. When we had come together and had taken food, while the hour was still early, I said to Peter: My mother has done a work of love for mankind, my lord Peter, in remembering the woman who was her hostess. And Peter answered: Do you really think, Clement, that she who bore you has done a work of love for mankind, in that she repaid the woman who took her in after the shipwreck? Or have you said this to please your mother? But if you spoke not to please her but as meaning it, you seem to me not to know what the greatness of love for mankind is: it is affection, without any natural prompting, towards anyone whatever, in so far as he is a man. But not even the hostess, who took in your mother after the shipwreck, could be called by me a lover of mankind. For she was stricken with pity, and was persuaded to become the benefactress of a woman who had met with shipwreck, who was mourning her children, a stranger, destitute, alone, and bitterly lamenting her misfortunes. Who, even of the ungodly, seeing her in so many misfortunes, would not have pitied her? So neither does the hostess appear to have done a work of love for mankind towards her, but to have been moved to kindness by the pity that countless misfortunes call out. And indeed she who bore you, when she became well off and repaid the hostess, did a work not of love for mankind but of friendship. And there is a great difference between friendship and love for mankind: for friendship arises from requital, but love for mankind, without any natural prompting, loves every man, in so far as he is a man, and does him good. If, then, this hostess who showed pity also had pity on enemies who had wronged her and did them good, she would be a lover of mankind; but if she is friend or enemy for some reason, such a friend is friend or enemy of some cause, not of the man.

XCIV. Κἀγὼ ἀπεκρινάμην· Οὐ δοκεῖ σοι οὖν φιλάνθρωπος εἶναι κἂν ἡ ξενοδόχος, ξένην ἣν οὐκ ἠπίστατο εὐεργετήσασα; Καὶ ὁ Πέτρος· Ἐλεήμονα μὲν αὐτὴν εἰπεῖν ἐπίσταμαι, φιλάνθρωπον δὲ οὐ τολμῶ λέγειν, ἅτε δὴ μηδὲ τὴν τεκοῦσαν φιλότεκνον· ὑπὸ ὠδίνων γὰρ καὶ ἀνατροφῆς στέργειν πέπεισται· ὥσπερ γὰρ ὁ ἐρῶν ὑπὸ τῆς συνηθείας κολακεύεται, καὶ ὁ φίλος ὑπὸ τῆς ἀμοιβῆς· οὕτω καὶ ὁ ἐλεῶν, ὑπὸ τῆς συμφορᾶς. Πλὴν ἐγγὺς ὁ ἐλεήμων τῷ φιλανθρώπῳ· ὅτι ἄνευ τοῦ τι θηρᾶσαι καὶ λαβεῖν, εὐεργετεῖν πείθεται· οὔπω δὲ καὶ φιλάνθρωπος. Κἀγὼ ἀπεκρινάμην· Ἐπὶ ποίαις οὖν πράξεσι φιλάνθρωπός τις εἶναι δύναται; Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἐπεὶ ὁρῶ σε γλιχόμενον ἀκοῦσαι, τί ποτέ ἐστι φιλανθρωπίας ἔργον, οὐκ ὀκνήσω εἰπεῖν· φιλάνθρωπος ἐκεῖνός ἐστιν καὶ ἐχθροῖς ἡμέρως καὶ εὐεργετικῶς προσφερόμενος. Ὅτι δὲ οὕτως ἔχει, σαφῶς ἄκουε. Τὴν φιλανθρωπίαν ἐκ δύο μοι νόει συγκεῖσθαι μερῶν· ὧν τὸ μὲν αὐτῆς

Chapter XCIV. And I answered: Does it not seem to you, then, that the hostess at least is a lover of mankind, since she did good to a stranger whom she did not know? And Peter said: Merciful I can call her, but I do not venture to call her a lover of mankind, as I do not call so even the mother who loves her children; for she is moved to cherish them by her birth-pangs and by their upbringing. For as the lover is beguiled by familiarity, and the friend by requital, so too the one who pities is moved by misfortune. Yet the merciful man is close to the lover of mankind, for he is moved to do good without seeking to catch or get anything; but he is not yet a lover of mankind. And I answered: By what deeds, then, can a man be a lover of mankind? And Peter answered: Since I see you eager to hear what the work of love for mankind is, I will not hesitate to tell you: the lover of mankind is he who behaves gently and kindly even towards enemies. And that this is so, hear plainly. Understand, I tell you, that love for mankind is made up of two parts, of which the one

Editors' notes and page, col. 536

Footnotes

(69) ‹anchor: τεκοῦσαν, καθ' ὃ› · call in col 536

al. καθό, al. καθ' ὅτι ἐπί. Al. καθότι τὴν ἀπ[…]

Another reading: καθό; another: καθ' ὅτι ἐπί; another: καθότι τὴν ἀπ[…]. [The last word is blurred in the scan.]

(printed under page 265)

(70) ‹anchor: ναυαγίου τὴν› · call in col 536

al. inser. σε.

Another reading inserts σε.

(printed under page 265)

(71) ‹anchor: φιλάνθρωπος ἂν› · call in col 536

deest in al.

Wanting in another (copy).

(printed under page 265)

(72) ‹anchor: παρ' ἐμοὶ› · call in col 536

Παρ' ἐμοί. Unus liber παρ' ἐμοῦ, qui etiam καταχλασθεῖσα exhibet, ubi κολασθεῖσα. Cot.

Παρ' ἐμοί: one book has παρ' ἐμοῦ, and it also gives καταχλασθεῖσα where (the others have) κολασθεῖσα. Cotelier.

(printed under page 265)

(73) ‹anchor: κολασθεῖσα ἐπέπειστο› · call in col 536

al. πέπειστο.

Another reading: πέπειστο.

(printed under page 265)

(74) ‹anchor: ἰδὼν ἐλεήσειε› · call in col 536

ἠλέησε.

(printed under page 265)

(75) ‹anchor: εἰ δὲ διότι› · call in col 536

al. δι' ὅτι, al. διάτι.

Another reading: δι' ὅτι; another: διάτι.

(printed under page 265)

(76) ‹anchor: φίλη τοιαύτη› · call in col 536

al. καὶ διά τι ἐχθρὰ ἢ φίλη, ἡ τοιαύτη.

Another reading: καὶ διά τι ἐχθρὰ ἢ φίλη, ἡ τοιαύτη.

(printed under page 265)

Page

running head: S I ROM. PONT. OPERA DUBIA. 536
marginal letters: A διέπλευσα; B καθ' ὃ ἄνθρωπός; C λίας τε καὶ φιλανθρωπίας; D φίλος ὑπὸ τῆς ἀμοιβῆς
old-edition numerals: (none)
other: begins mid-sentence from col. 533; chs. XCIII–XCIV; ends mid-sentence, continuing on col. 537. (Q2a 2026-11-09: the earlier source and English, an "alternate version of chs. XCIV–XCVI", were not on the page and were replaced from the image.)

PG 2:537

ἐλεημοσύνη, τὸ δὲ ἀγάπη ἐστὶν ἡ πρὸς τὸν πλησίον· πλησίον δὲ ἀνθρώπῳ ἐστὶν, ὁ πᾶς ἄνθρωπος, οὐχ ὅτι εἷς ἄνθρωπος· ἄνθρωπος γάρ ἐστι καὶ κακὸς καὶ ὁ ἀγαθὸς, καὶ ἐχθρὸς καὶ φίλος. Χρὴ οὖν τὸν φιλανθρωπίαν ἀσκοῦντα, μιμητὴν εἶναι Θεοῦ, εὐεργετοῦντα δὲ δικαίους τε καὶ ἀδίκους, ὡς αὐτὸς ὁ Θεὸς ἐν τῷ νῦν κόσμῳ τόν τε ἥλιον καὶ τοὺς ὑετοὺς αὐτοῦ πᾶσι παρέχων. Εἰ δὲ θέλεις ἀγαθοὺς μὲν εὐεργετεῖν, κακοὺς δὲ κολάζειν, κριτοῦ ἔργον πράττειν ἐπιχειρεῖς.

is almsgiving, and the other is love towards one's neighbour; and a man's neighbour is every man, not some one man; for the bad man is a man, and so is the good, both enemy and friend. He, then, who practises love for mankind must be an imitator of God, doing good to just and unjust alike, as God Himself in this present world gives the sun and His rains to all. But if you wish to do good to the good and to punish the bad, you are undertaking to do the work of a judge.

XCV. Κἀγὼ ἔφην· Ἆρά γε καὶ ὁ Θεὸς πότε μέλλων κρίνειν, ὡς διδάσκεις ἡμᾶς, οὐ φιλάνθρωπός ἐστι; Καὶ ὁ Πέτρος· Τοὐναντίον λέγεις. Ἐπειδὴ γὰρ κρίνει, φιλάνθρωπός ἐστι· φιλῶν γὰρ καὶ ἐλεῶν τοὺς ἠδικημένους, τιμωρεῖται τοὺς ἀδικήσαντας. Κἀγὼ ἔφην· Οὐκοῦν, εἰ κἀγὼ ἀγαθοὺς μὲν εὐεργετῶ, τοὺς δὲ ἀδικοῦντας καθ' ὃ ἀνθρώπους ἠδίκησαν τιμωροῦμαι, φιλάνθρωπός εἰμι. Καὶ ὁ Πέτρος ἀπεκρίνατο· Εἰ μετὰ τοῦ πρόγνωσιν ἔχειν, ἐφεῖτό σοι καὶ ἡ τοῦ κρίνειν ἐξουσία, ὀρθῶς ἂν τοῦτο ἐποίεις· διὰ μὲν τοῦ εἰληφέναι τὴν ἐξουσίαν, καταδικάζων οὓς ὁ Θεὸς ἐδημιούργησε· διὰ δὲ τὴν πρόγνωσιν ἀπταίστως ἐν τῷ κρίνειν, οὓς μὲν ὡς δικαίους δικαιῶν, οὓς δὲ ὡς ἀδίκους καταδικάζων. Κἀγὼ ἔφην· Ὀρθῶς ἔφης καὶ ἀληθῶς· ἀδύνατον γάρ τινα πρόγνωσιν οὐκ ἔχοντα κρίνειν ὀρθῶς. Ἐνίοτε γὰρ φαίνονταί τινες ἀγαθοὶ, ἀθέμιτα κρύφα διαπραττόμενοι· ἔνιοι δὲ ἀγαθοὶ, ὑπὸ διαβολῆς ἐχθρῶν κακοὶ ὑπολαμβανόμενοι. Ἀλλ' εἰ καὶ τοῦ βασανίζειν καὶ ἀνακρίνειν ἐξουσίαν τις ἔχων δικάζει, οὐδὲ οὕτως ἕξει πάντως τὸ δικαίως δικάζειν· ἔνιοι γὰρ φονεῖς ὄντες, εἶτα τὰς βασάνους ὑπενεγκόντες, ἀφείθησαν ὡς ἀθῶοι· ἕτεροι δὲ πάλιν ἀθῶοι τυγχάνοντες, τὰς βασάνους οὐχ ὑπομείναντες, καὶ διὰ τοῦτο καταψευσάμενοι ἑαυτῶν, ὡς αἴτιοι ἐκολάσθησαν.

Chapter XCV. And I said: Is God, then, when He is at some time to judge, as you teach us, not a lover of mankind? And Peter said: You say the opposite of the truth. For it is because He judges that He is a lover of mankind; for loving and pitying those who have been wronged, He punishes those who did the wrong. And I said: Then if I too do good to the good, and punish wrongdoers in so far as they have wronged men, I am a lover of mankind. And Peter answered: If, together with having prior knowledge, the power to judge had also been granted you, you would do this rightly: because you had received the power, condemning those whom God created; and because of the prior knowledge, not stumbling in the judging, justifying some as just and condemning others as unjust. And I said: You have spoken rightly and truly; for it is impossible for anyone without prior knowledge to judge rightly. For sometimes some men appear good who do lawless things in secret; and others, who are good, are supposed bad through the slanders of enemies. But even if someone who has the power to torture and examine sits in judgement, not even so will he altogether judge justly; for some who were murderers, having then endured the tortures, were let go as innocent; and others again, who were innocent, not holding out under the tortures, and for that reason lying against themselves, were punished as guilty.

XCVI. Καὶ ὁ Πέτρος, Ἔχει μετρίως καὶ ταῦτα, ἔφη· τὸ δὲ μεῖζον ἄκουσον. Ἐνίων ἀνθρώπων ἁμαρτανόντων ἢ εὖ πραττόντων, ἃ μὲν ὧν ποιοῦσιν ἴδιά ἐστιν αὐτῶν, ἃ δὲ καὶ ἀλλότρια· δίκαιον δὲ ἕκαστον ἐπὶ τοῖς ἰδίοις ἁμαρτήμασι τιμωρεῖσθαι, ἢ ἐπὶ τοῖς κατορθώμασιν ἀμοιβῆς ἀξιοῦσθαι· ἀδύνατον δέ τινι πλὴν προφήτῃ μόνῳ πρόγνωσιν ἔχοντι ὑπό τινος γενόμενα εἰδέναι σαφῶς, ποῖα μὲν αὐτοῦ

Chapter XCVI. And Peter said: These things too are fairly put; but hear the greater point. When some men sin or do well, of what they do some things are their own, and some belong to others; and it is just that each should be punished for his own sins, or be thought worthy of reward for his own good deeds; but it is impossible for anyone save a prophet alone, who has prior knowledge, to know clearly, of the things done by someone, which are his

Editors' notes and page, col. 537

Footnotes

Two blocks set across both columns: VARIÆ LECTIONES (numbered calls) and VARIORUM NOTÆ (calls (10)–(12), printed in the Greek column 537). (printed under page 266)

(77) ‹anchor: εὐεργετοῦντα δὲ› · call in col 537

deest in al.

Wanting in another (copy).

(printed under page 266)

(78) ‹anchor: πᾶσι παρέχων› · call in col 537

al. παρέχει.

Another reading: παρέχει.

(printed under page 266) (78*) ‹anchor: ὁ Θεὸς πότε› · call in col 537 Sic. F. leg. ποτε, Lat. vero aliquando loco tum. Ed. Patr.

So (printed). Perhaps read ποτε, and in the Latin aliquando ("at some time") in place of tum ("then"). The editor of the Patrologia.

(printed under page 266)

(10) ‹anchor: οὐ φιλάνθρωπός ἐστι› · call in col 537

Οὐ φιλάνθρωπός ἐστι. Melius vertisset noster: hominum amans, quam humanus, ambiguitatis vitandæ causa. Sed ubique verba lectori adnumerat, non appendit. Vir doctus, qui ex ore Henr. Valesii excepit versionem Historicorum ecclesiasticorum, animadverterat virum summum interdum nimium a verbis abscedere, sed ipse nimis adhærens perpetuo βαρβαρίζει, nec semper feliciter potestatem vocum Græcarum exprimit. Hoc obiter et semel, quod sexcenties dici potuit, hic adnotandum censui. Cler.

Οὐ φιλάνθρωπός ἐστι: our translator would have done better to render it hominum amans ("a lover of men") than humanus ("humane"), to avoid ambiguity. But everywhere he counts out the words to the reader rather than weighing them. The learned man who took down from the mouth of Henri de Valois his version of the ecclesiastical historians had noticed that that great man sometimes departed too far from the words; but he himself, clinging to them too closely, writes barbarously throughout, and does not always render the force of the Greek words happily. I thought this worth noting here once, in passing, though it could have been said six hundred times. Le Clerc.

(printed under page 266)

(11) ‹anchor: τὴν πρόγνωσιν› · call in col 537

Τὴν πρόγνωσιν. Hic vox πρόγνωσις non est prænotio; judex enim prænosse delicta minime necesse habet, sed tantum scire præterita; neque enim pœnas sumit de futuris flagitiis, sed de præteritis. Igitur πρόγνωσις, apud hunc scriptorem, est hoc loco τῶν πρότερον γεγονότων γνῶσις, seu cognitio eorum quæ prius facta sunt ab iis, de quibus sententia fertur. An vero usquam alibi hæc vox hoc significatu occurrat, fateor me ignorare. Id.

Τὴν πρόγνωσιν: here the word πρόγνωσις does not mean foreknowledge, for a judge has no need at all to know offences beforehand, only to know what is past; he does not punish future crimes but past ones. So in this writer πρόγνωσις here is τῶν πρότερον γεγονότων γνῶσις, the knowledge of what was done earlier by those on whom sentence is passed. Whether the word occurs in this sense anywhere else, I confess I do not know. The same (Le Clerc).

(printed under page 266)

(12) ‹anchor: μόνῳ πρόγνωσιν› · call in col 537

Πρόγνωσιν. Hic quoque hac voce significatur τῶν γενομένων γνῶσις, ut sequentia verba ostendunt; neque enim cum prævisione futurorum in prophetis conjuncta fuit cognitio præteritorum; ita ut posterior e priore sequeretur. Cler.

Πρόγνωσιν: here too the word means τῶν γενομένων γνῶσις, knowledge of what has happened, as the words that follow show; for in the prophets knowledge of the past was not bound up with the foreseeing of the future in such a way that the latter followed from the former. Le Clerc.

(printed under page 266)

Footnotes

(79) ‹anchor: not in the visible part of the page› · call in col 538

Matth. V, 45.

Matt. 5:45.

(printed under page 266)

Footnotes

Two blocks set across both columns: VARIÆ LECTIONES and VARIORUM NOTÆ. On this page the Latin is col 539 and the Greek col 540. The variant calls stand in the Greek; the scripture and source references 90 and 92 are called in the Latin. (printed under page 267)

(81) ‹anchor: per quem veniunt› · call in col 539

Matth XVIII; Luc. XVII.

Matt. 18; Luke 17.

(printed under page 267)

(83) ‹anchor: opera ejus› · call in col 539

Rom. II, 6.

Rom. 2:6.

(printed under page 267)

(84) ‹anchor: Sed tamen› · call in col 539

Clement. hom. XII, cap. 32.

Clementine Homilies XII, ch. 32.

(printed under page 267)

(85) ‹anchor: condonare› · call in col 539

Matth. V; Luc. VI.

Matt. 5; Luke 6.

(printed under page 267)

(86) ‹anchor: XCVII. His› · call in col 539

Clement., hom. XXI, c. 33.

Clementine Homilies XXI [so printed], ch. 33.

(printed under page 267)

(90) ‹anchor: timor Dei› · call in col 539

Prov. I, 7.

Prov. 1:7.

(printed under page 267)

(92) ‹anchor: XCVIII. Exorto› · call in col 539

Clement. hom. XIII, c 1, etc., Recogn. l. VII, c. 25, etc.

Clementine Homilies XIII, ch. 1, etc.; Recognitions, bk. 7, ch. 25, etc.

(printed under page 267)

Page

running head: 539 S. CLEMENTIS I ROM. PONT.
marginal letters: A gesta certo sciat; B et præterea pro illis; C Aliter autem nemo; D naufragium, vel in via
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:540

ἐστιν ἴδια, ποῖα δὲ οὐκ ἔστι. Κἀγὼ ἔφην· Ἐβουλόμην μαθεῖν πῶς τῶν ἀδικημάτων, τὰ μὲν ἴδια, τὰ δὲ ἀλλότρια. Καὶ ὁ Πέτρος μοι ἀπεκρίνατο· Ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ ἔφη· Τὰ ἀγαθὰ ἐλθεῖν δεῖ. Μακάριος δὲ, φησὶ, δι' οὗ ἔρχεται. Ὁμοίως ἀνάγκη καὶ τὰ κακὰ ἐλθεῖν· οὐαὶ δὲ δι' οὗ ἔρχεται. Εἰ δὲ διὰ κακῶν ἔρχεται τὰ κακὰ, καὶ διὰ ἀγαθῶν ἀγαθὰ φέρεται, προσεῖναι δεῖ ἑκάστῳ, εἴτε ἀγαθὸν ἔπραξεν, εἴτε φαῦλον, ἵνα καὶ τὸ εἰρημένον ὑπὸ τοῦ Πνεύματος· Ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, ἀληθὲς ᾖ πάντως καὶ ἀναμφίλογον. Πλὴν ἀλλὰ τὸν ἀρετῆς ὅλως ἀντιποιούμενον, δέον ἐστὶν ὡς ὁ Χριστὸς εἴρηκε, καὶ τοὺς ἐχθροὺς ἀγαπᾷν· ἔτι μὴν καὶ ὑπὲρ αὐτῶν εὔχεσθαι, καὶ τοὺς λοιδοροῦντας εὐλογεῖν, καὶ τοῖς ἐπηρεάζουσι συγχωρεῖν. Οὕτω γὰρ ἀκριβὴς ἔσται φύλαξ τῶν ἐντολῶν, καὶ τὰ ἁμαρτήματα πάντα διὰ τῆς εἰς τὸν πλησίον ἀγάπης συγχωρηθεὶς, ἀπελεύσεται.

own and which are not. And I said: I should like to learn how, of wrongdoings, some are one's own and some belong to others. And Peter answered me: Our Lord Jesus Christ, the Son of God, said: Good things must come; but blessed, He says, is he through whom they come. In like manner evil things too must needs come; but woe to him through whom they come. And if evil things come through evil men, and good things are brought through good men, each must have his own part, whether he did good or evil, so that the saying of the Spirit, Who will render to every man according to his works, may be wholly true and beyond dispute. Yet he who lays claim to virtue wholly must, as Christ said, love even his enemies; nay more, pray for them too, and bless those who revile him, and forgive those who spitefully use him. For so he will be an exact keeper of the commandments, and will depart with all his sins forgiven through his love for his neighbour.

XCVII. Τούτων ἀκούσας αὐτὸς, Πολλὰ μὲν πράττειν δυνατὸν, ἔφην· ἐχθροὺς δὲ εὐεργετεῖν, πᾶσαν αὐτῶν ὑποφέροντα τὴν ἐπήρειαν, οὐκ οἶμαι δυνατὸν ἀνθρωπείᾳ προσεῖναι φύσει. Καὶ ὁ Πέτρος, Ὀρθῶς ἔφης, ἀπεκρίνατο. Ἀθανασίας γὰρ αἰτία οὖσα ἡ φιλανθρωπία, πολλοῦ δίδοται. Ἐὰν γὰρ πληροφορηθῇ τις, ὅτι οἱ ἐχθροὶ πρὸς καιρὸν κακουχοῦντες οὓς μισοῦσιν, αἰωνίου κολάσεως ἀπαλλαγῆς αὐτοῖς αἴτιοι γίνονται, ὡς εὐεργέτας αὐτοὺς ἀγαπήσουσιν. Ἄλλως δὲ ἀδύνατόν τινα τὴν τοιαύτην ἐντολὴν κατορθῶσαι, εἰ μὴ σφόδρα τὸν Θεὸν ἀγαπῶν εἴη, τῷ τούτου φόβῳ παιδαγωγούμενος. Φησὶ γάρ· Ἀρχὴ σοφίας φόβος Θεοῦ. Τῷ ἐκείνου δὲ φόβῳ στοιχειωθείς τις, εἰς ἀγάπην ἥξει πάντως, καὶ οὕτως ἕξει καὶ τὸν πλησίον ὡς ἑαυτόν. Ταῦτα τοῦ Πέτρου εἰπόντος, ἑσπέρας ἐπικαταλαβούσης, εἰς ὕπνον ἐτράπημεν.

Chapter XCVII. Hearing this, I said: Many things it is possible to do; but to do good to enemies, bearing all their spite, I do not think lies within the power of human nature. And Peter answered: You have spoken rightly. For love for mankind, being the cause of immortality, is granted at a great price. For if anyone is fully persuaded that enemies, by ill-treating for a season those whom they hate, become the cause of their deliverance from eternal punishment, they will love them as benefactors. Otherwise it is impossible for anyone to fulfil such a commandment, unless he loves God greatly and is schooled by the fear of Him. For it says: The fear of God is the beginning of wisdom. And one who has been grounded in the fear of Him will surely come to love, and so will hold his neighbour too as himself. When Peter had said this, as evening was coming on, we turned to sleep.

XCVIII. Ὄρθρου δὲ γενομένου, εἰσιὼν ὁ Πέτρος ἔφη· Ὁ μὲν Κλήμης μετὰ τῆς ἑαυτοῦ μητρὸς Ματθιδίας, καὶ τῆς ἐμῆς γυναικὸς, ἅμα ἐπὶ τοῦ ὀχήματος καθεζέσθωσαν. Ὁρμώντων δὲ ἡμῶν τὴν ἐπὶ Βαλαναίας ὁδὸν, ἐπύθετό μου ἡ μήτηρ, πῶς ὁ πατὴρ διάγει. Κἀγὼ ἔφην· Ἐπὶ ζήτησίν σου καὶ τῶν διδύμων υἱῶν, Φαυστίνου τε καὶ Φαυστινιανοῦ ἐξελθὼν, ἀνεύρετος μένει· οἶμαι δὲ τάχα καὶ τελευτῆσαι αὐτὸν, ἢ ναυαγίᾳ περιπεσόντα, ἢ ἐν ὁδῷ σφαλέντα, ἢ τηκεδόνι λύπης μαρασμὸν ὑπομείναντα. Ἡ δὲ ἀκούσασα καὶ ἐπίδακρυς γενομένη, ἐστέναζε μὲν καὶ λυπηρῶς εἶχε· τῇ δ' ἐμῇ εὑρέσει τὸ πολὺ τῆς λύπης

Chapter XCVIII. When dawn had come, Peter came in and said: Let Clement, with his mother Matthidia and my wife, sit together in the carriage. And as we were setting out on the road to Balanea, my mother asked me how my father was faring. And I said: He went out in search of you and of his twin sons, Faustinus and Faustinianus, and is not to be found; and I think he may well have died, either meeting with shipwreck, or coming to grief on the road, or wasting away in the consumption of grief. And she, hearing this, burst into tears, and groaned, and was sorely grieved; but at my being found, the greater part of her grief

Editors' notes and page, col. 540

Footnotes

(80) ‹anchor: τῶν ἀδικημάτων› · call in col 540

al. add. ἢ κατορθωμάτων.

Another reading adds ἢ κατορθωμάτων.

(printed under page 267)

(82) ‹anchor: δεῖ ἑκάστῳ› · call in col 540

al. add. τὸ ἴδιον.

Another reading adds τὸ ἴδιον.

(printed under page 267)

(87) ‹anchor: αὐτὸς, Πολλὰ› · call in col 540

al. τ' ἄλλα.

Another reading: τ' ἄλλα.

(printed under page 267)

(88) ‹anchor: μὲν πράττειν› · call in col 540

al. præpon. εἶναι.

Another reading puts εἶναι before it.

(printed under page 267)

(89) ‹anchor: ἀπαλλαγῆς αὐτοῖς› · call in col 540

al. αὐτῆς.

Another reading: αὐτῆς.

(printed under page 267)

(91) ‹anchor: φόβος Θεοῦ› · call in col 540

al. κυρίου.

Another reading: κυρίου.

(printed under page 267)

(93) ‹anchor: Ὄρθρου δὲ γενομένου› · call in col 540

διαγενομένου.

(printed under page 267)

(94) ‹anchor: ἐπὶ Βαλαναίας› · call in col 540

al. Βαλανέας.

Another reading: Βαλανέας.

(printed under page 267)

(95) ‹anchor: ὁδῷ σφαλέντα› · call in col 540

Quid si σφαγέντα.

What if (we read) σφαγέντα ("slain")?

(printed under page 267)

(96) ‹anchor: μαρασμὸν ὑπομείναντα› · call in col 540

al. ὑπομεῖναι.

Another reading: ὑπομεῖναι.

(printed under page 267)

(13) ‹anchor: δι' οὗ ἔρχεται. Ὁμοίως› · call in col 540

Τὰ ἀγαθὰ ἐλθεῖν δεῖ. Μακάριος δέ, φησί, δι' οὗ ἔρχεται, etc. Vix crediderim, in exemplari Ebionitico Matthæi, ita lectum. Verisimilius mihi videtur citari hic textum loci, aut potius collectionem Ebionitæ; quasi diceret: Ut dixit Christus oportere esse scandala: sic etiam oportet esse bona; et quemadmodum dixit: Væ scandalorum auctori, ita et euge dicet rerum bonarum auctori. Id.

Τὰ ἀγαθὰ ἐλθεῖν δεῖ. Μακάριος δέ, φησί, δι' οὗ ἔρχεται ("Good things must come; but blessed, he says, is he through whom they come"), etc. I can hardly believe that this was the reading in the Ebionite copy of Matthew. It seems more likely to me that what is cited here is the text of the passage, or rather an Ebionite's inference from it, as if to say: as Christ said that there must be offences, so too there must be good things; and as he said, "Woe to the author of offences," so he will also say "Well done" to the author of good things. The same (Le Clerc).

(printed under page 267)

Page

running head: S I ROM. PONT. OPERA DUBIA. 540
marginal letters: A ἐστιν ἴδια; B ρεῖν. Οὕτω γὰρ; C δὲ ἀδύνατόν τινα; D ἀνεύρετος μένει
old-edition numerals: (none)
other: begins mid-sentence from col. 537; ends ch. XCVI, then chs. XCVII–XCVIII; ends mid-sentence, continuing on col. 541. (Q2a 2026-11-09: the earlier source and English, a "third recension of chs. XCIV–XCVII", were not on the page and were replaced from the image.)

PG 2:541

παρεμυθεῖτο. Κατηντήσαμεν οὖν εἰς Βαλαναίας, καὶ τῇ ἐπιούσῃ εἰς Πάλτον ἤλθομεν, κἀκεῖθεν εἰς Γάβαλα. Τῇ δὲ ἑτέρᾳ κατηντήσαμεν εἰς Λαοδίκειαν. Καὶ ἰδοὺ πρὸ τῶν θυρῶν Νικήτης τε καὶ Ἀκύλας ἀπήντων ἡμῖν, καὶ καταφιλήσαντες ἦγον ἐπὶ τὴν ξενίαν. Ὁ δὲ Πέτρος καλὴν καὶ μεγάλην πόλιν ἰδὼν, Ἄξιον, ἔφη, ἐνταῦθα ἡμέρας ἡμᾶς προσμεῖναι. Δυνατὸν γὰρ ἐν τῷ πλήθει, καί τινας εὑρέσθαι τῆς τοῦ Χριστοῦ μερίδος ἀξίους. Ὁ μὲν οὖν Νικήτης καὶ Ἀκύλας ἐπυνθάνοντό μου, τίς ἂν εἴη ἡ ξένη αὕτη γυνή. Κἀγὼ ἔφην· Ἐμὴ μήτηρ, ἣν ἐπιγνῶναί μοι ὁ Θεὸς διὰ Πέτρου τοῦ Κυρίου μου ἐδωρήσατο.

comforted her. We arrived therefore at Balaneae, and on the next day we came to Paltus, and from there to Gabala. And on the day after we arrived at Laodicea. And behold, before the doors Nicetas and Aquila came to meet us, and having kissed us they led us to the lodging. And Peter, seeing a fine and great city, said: It is worth our staying here some days. For it is possible that in the multitude we may find some also worthy of Christ's portion. Now Nicetas and Aquila asked me who this stranger woman might be. And I said: My mother, whom God granted me to recognize through Peter my lord.

XCIX. Ταῦτά μου εἰπόντος, ὁ Πέτρος αὐτοῖς ἐν κεφαλαίῳ πάντα ἐξέθετο, ὅσα τε παρὰ τῆς μητρὸς ἀκούσειε, καὶ ὅσα πρότερον παρ' ἐμοῦ μάθοι, περί τε τοῦ πεπλασμένου ὀνείρου περί τε τῆς ἐν τῷ πλοίῳ μετὰ καὶ τῶν υἱῶν ναυαγίας, καὶ ὅπως ὕστερον ὁ πατὴρ εἰς ἀναζήτησιν τῆς γυναικὸς καὶ τῶν διδύμων αὐτῆς παίδων ἐκβὰς, ἄχρι τῆς δεῦρο διέμεινεν ἄγνωστος, κινδύνῳ τυχὸν καὶ αὐτὸς θαλαττίῳ περιπεσών.

Chapter XCIX. When I had said this, Peter set out everything to them in summary: both what he had heard from the mother, and what he had learned earlier from me, about the feigned dream and about the shipwreck in the vessel together with her sons, and how afterwards the father, having gone out in search of his wife and her twin children, had remained unknown to this day, having perhaps himself also met with peril at sea.

C. Τούτων οὕτω κεφαλαιωδῶς ῥηθέντων ὑπὸ τοῦ Πέτρου, ὁ Νικήτης καὶ Ἀκύλας καταπλαγέντες· Ἆρά γε, Δέσποτα καὶ Κύριε τῶν ἁπάντων, εἶπον, ἀληθὲς, ἢ ὄνειρός ἐστι ταῦτα; Καὶ ὁ Πέτρος, Εἰ μὴ κοιμώμεθα, ἔφη, ἀληθὲς τυγχάνει. Οἱ δὲ βραχὺ μείναντες, καὶ ὥσπερ ἐπὶ συννοίας γενόμενοι, Ἡμεῖς ἐσμεν Φαυστῖνος καὶ Φαυστινιανὸς, ἔφασαν· καὶ ἀπαρχῆς, σοῦ διαλεγομένου, ἀλλήλοις ἐμβλέποντες, πολλὰ περὶ αὐτῶν κατεστοχαζόμεθα, μὴ ἄρα οὐχ ἡμῖν διαφέρῃ τὰ λεγόμενα, λογιζόμενοι ὅτι πολλὰ παρόμοια γίνεται ἐν τῷ βίῳ· διὸ καὶ ἐσιωπῶμεν παλλόμενοι τὰς καρδίας. Πρὸς δὲ τὸ τέλος νῦν τῶν λεγομένων ἰδόντες, καὶ γνόντες ἀκριβῶς, ὅτι περ ἡμῖν διαφέρει τὰ εἰρημένα, τότε ἑαυτοὺς ἀνωμολογήσαμεν. Καὶ τοῦτο εἰπόντες, μετὰ δακρύων ἐπεισῆλθον τῇ μητρὶ, καὶ κοιμωμένην εὑρόντες, περιπλέκεσθαι ἤδη ἐβούλοντο. Ὁ δὲ Πέτρος ἐκώλυσεν αὐτοὺς, εἰπών· Ἐάσατέ με, αὐτὸς ὑμᾶς τῇ μητρὶ προσαγάγω, μήπως ὑπὸ τῆς πολλῆς αἰφνιδίου χαρᾶς, καὶ εἰς ἔκστασιν ἔλθοι φρενῶν, ἅτε δὴ καὶ κοιμωμένη, καὶ τὸ πνεῦμα ὑπὸ τοῦ ὕπνου ἀπησχολημένον ἔχουσα.

Chapter C. When these things had been told thus in summary by Peter, Nicetas and Aquila, struck with amazement, said: Master and Lord of all, is this true, or is it a dream? And Peter said: Unless we are asleep, it is true. And they, having waited a little, and as though falling into deep thought, said: We are Faustinus and Faustinianus; and from the beginning, while you were speaking, looking at one another, we conjectured much about ourselves, whether what was being said might not concern us, reckoning that many like things happen in life; and so we kept silent, our hearts throbbing. But now, seeing the end of what was said, and knowing for certain that what has been spoken concerns us, we then declared ourselves. And having said this, they went in to their mother with tears, and finding her asleep, they wanted at once to embrace her. But Peter prevented them, saying: Let me be; I myself will bring you to your mother, lest from the great and sudden joy she should even fall out of her mind, being asleep as she is, and having her spirit held fast by sleep.

CI. Ὅμως ἐπεὶ κόρον ἔσχε τοῦ ὕπνου, διεγερθείσῃ τῇ μητρὶ, ὁ Πέτρος περὶ θεοσεβείας αὐτῇ διαλεχθεὶς πρότερον καὶ εἰπών· Γινώσκειν σε θέλω, γύναι, τῆς ἡμετέρας πίστεως τὴν ἀκρίβειαν. Ἕνα γὰρ Θεὸν σέβομεν τὸν πεποιηκότα οὐρανόν τε καὶ γῆν, καὶ ὃν ὁρᾷς κόσμον· καὶ τούτου φυλάσσομεν τὸν νόμον, περιέχοντα ἐν πρώτοις αὐτὸν σέβειν μόνον, καὶ τὸ αὐτοῦ ἁγιάζειν ὄνομα, τιμᾷν τε γονεῖς καὶ σωφρονεῖν, βιοῦντας ἀνεπιλήπτως, καὶ τραπέζης ἐθνικῆς μὴ μετέχειν, διὰ τὸ ἀκαθάρτως αὐτοὺς πολιτεύεσθαι. Ὅταν δὲ πείσωμεν αὐτοὺς τὰ τῆς ἀληθείας φρονεῖν τε καὶ

Chapter CI. Nevertheless, when she had had her fill of sleep and the mother had been woken, Peter first discoursed with her about the worship of God, and said: I want you, woman, to know the exactness of our faith. For we worship one God, who made heaven and earth and this world which you see; and we keep His law, which contains first of all that we worship Him alone and hallow His name, honour parents and live chastely, leading blameless lives, and do not share the table of the Gentiles, because they live impurely. But when we persuade them both to mind the things of truth and

Editors' notes and page, col. 541

Footnotes

Two blocks set across both columns: VARIÆ LECTIONES and VARIORUM NOTÆ. The Greek is col 541 and the Latin col 542. (printed under page 268)

(97) ‹anchor: Βαλαναίας› · call in col 541

al. Βαλανέας.

Another reading: Βαλανέας.

(printed under page 268)

(98) ‹anchor: Πάλτον› · call in col 541

al. Πάλταν.

Another reading: Πάλταν.

(printed under page 268)

(99) ‹anchor: ξενίαν› · call in col 541

al. οἰκίαν.

Another reading: οἰκίαν.

(printed under page 268)

(14) ‹anchor: Βαλαναίας› · call in col 541

Βαλαναίας, etc. De situ horum Syriæ locorum vide quæ collegit Christoph. Cellarius. Geogr. Ant. lib. III, cap. 21. Cler.

Βαλαναίας, etc.: on the position of these places in Syria, see what Christoph Cellarius has gathered, Geographia antiqua, bk. III, ch. 21. Le Clerc.

(printed under page 268)

Footnotes

(100) ‹anchor: fidei disciplinam› · call in col 542

l. Rec. l. X, c. 47.

Recognitions, bk. 10, ch. 47. (The "l." before "Rec." is printed as shown.)

(printed under page 268)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns; the numbering starts again at 1. On this page the Latin is col 543 and the Greek col 544; the calls stand in the Greek. (printed under page 269)

Page

running head: 543 S. CLEMENTIS I ROM. PONT.
marginal letters: A sentire ac facere; B stupro autem quid; C in mari male; D stupore juxta atque
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:544

ποιεῖν, τοῦ ἱεροῦ βαπτίσματος ἀξιώσαντες ἐν τρισμακαρίᾳ τινὶ ἐπονομασίᾳ, τότε δὴ αὐτοῖς καὶ συναυλιζόμεθα. Ἐπεὶ οὐδ' ἂν πατὴρ ἢ μήτηρ τυγχάνῃ, ἢ γυνὴ, ἢ τέκνον, ἢ ἀδελφὸς, ἢ ἄλλος τις ἐκ φύσεως τὴν στοργὴν ἔχων, συνεστιᾶσθαι αὐτῷ θεμιτὸν ἡμῖν. Πίστει γὰρ διαφερόντως τοῦτο ποιοῦμεν· Μὴ οὖν ὕβριν ἡγήσῃ, τὸ μὴ νῦν συνεστιᾶσθαί σοι τὸν υἱὸν, ἄχρις ἂν τὰ αὐτὰ ἡμῖν φρονῇς καὶ ποιῇς.

do, having deemed them worthy of holy baptism in a certain thrice-blessed invocation of the name, then indeed we also dwell together with them. Since not even if it happen to be father or mother, or wife, or child, or brother, or anyone else having affection from nature, is it lawful for us to eat together with him. For on account of faith we do this pre-eminently; do not therefore reckon it an insult that your son does not now eat together with you, until you mind and do the same things as we.

CII. Ἡ δὲ ἀκούσασα, ἔφη· Τί οὖν κωλύει με σήμερον βαπτισθῆναι ; Ἥτις καὶ πρὸ τοῦ ἰδεῖν σε, τοὺς λεγομένους θεοὺς ἀπεστράφην λογισμῷ τοιούτῳ, ὅτι πολλὰ σχεδὸν καθ' ἡμέραν θυούσῃ μοι τούτοις, ἐν ταῖς ἀνάγκαις οὐ παρεστάθησάν μοι. Περὶ δὲ μοιχείας τί δεῖ με καὶ λέγειν ; ὁπότ' ἂν οὐδὲ πλουτοῦσαν τρυφή με πρὸς τοῦτο ἠπάτησεν· οὐδὲ ἡ μετὰ ταῦτα πενία ἐπὶ τοῦτο γε ἐλθεῖν κατηνάγκασεν, ἅτε δὴ τῆς σωφροσύνης ὡς μεγίστου καλοῦ ἀντιποιουμένης μου· ἧς ἕνεκα, καὶ εἰς τοσαύτην ἦλθον περίστασιν. Ἀλλ' οὐδέ σε οἶμαι, κύριέ μου Πέτρε, ἀγνοεῖν, ὅτι ἡ πλείων ἐπιθυμία ἐξ εὐθυμιῶν γίνεται· ὅθεν ἐγὼ ἐν εὐθυμίᾳ σωφρονήσασα, ἐν δυσθυμίᾳ πρὸς ἡδονὰς ἑαυτὴν οὐκ ἐκδίδωμι. Ἀλλὰ μηδὲ νῦν κακουχίας ἀπηλλάχθαι νομίσῃς μου τὴν ψυχὴν, τὴν ποσῶς παραμυθίας τυχοῦσαν, διὰ τὴν Κλήμεντος ἀναγνώρισιν. Ἀντεισερχομένη γὰρ ἡ ἐκ τῶν δύο μου τέκνων ἀθυμία, καὶ τὴν ποσῶς ἀμαυροῖ χαράν. Λυπεῖ γὰρ ἡμᾶς οὐ τοσοῦτον τὸ ἐν τῇ θαλάσσῃ τούτους παραπολέσθαι, ὅσον καὶ χωρὶς τῆς εἰς Θεὸν εὐσεβείας διαφθαρῆναι μετά γε τῶν ψυχῶν αὐτοῖς καὶ τὰ σώματα. Ὁ δὲ τούτων πατὴρ, ἐμὸς δὲ σύνευνος, ὡς παρὰ Κλήμεντος ἔμαθον, ἐπί τε τὴν ἐμὴν καὶ τῶν υἱῶν ζήτησιν ἐκβὰς, τοσούτοις ἔτεσιν ἀφανής ἐστι· πάντως δὲ καὶ αὐτὸς ἐτελεύτησε. Καὶ γὰρ ὁ ταλαίπωρος ὑπὸ σωφροσύνης με ἀγαπῶν, φιλότεκνος ἦν· ὅθεν πάντων ἡμῶν τῶν ὑπὲρ πάντα ἠγαπημένων αὐτῷ στερηθεὶς ὁ γέρων, ὑπὸ μεγίστης ἀθυμίας διαπεφώνηκε.

Chapter CII. And she, having heard, said: What then hinders me from being baptized today? Who even before seeing you turned away from the so-called gods by such a reasoning: that when I sacrificed many things to them almost daily, they did not stand by me in my necessities. And concerning adultery what need is there for me even to speak? Since neither when I was rich did luxury deceive me unto this, nor did the poverty that came after these things compel me to come to this at least, inasmuch as I laid claim to chastity as the greatest good; for the sake of which I also came into so great a strait. Nor do I think that you either, my lord Peter, are ignorant that the greater desire arises from cheerfulness of mind; whence I, having been chaste in cheerfulness, do not give myself up to pleasures in despondency. Yet do not suppose that even now my soul has been freed from affliction, though it has obtained comfort in some measure through the recognition of Clement. For the despondency from my two children, coming in its stead, dims even the joy that was in some measure mine. For it grieves us not so much that these perished in the sea, as that without godliness towards God their bodies also were destroyed together with their souls. And their father, and my husband, as I learned from Clement, having gone forth in search both of me and of his sons, is unseen for so many years; and altogether he also has died. For indeed the wretched man, loving me by reason of chastity, was fond of his children; whence the old man, having been deprived of all of us who were loved by him above all things, has perished through the greatest despondency.

CIII. Τῆς δὲ μητρὸς ταῦτα λεγούσης ἀκούοντες οἱ παῖδες, οὐκέτι κατὰ τὴν τοῦ Πέτρου παραίνεσιν ἠδύναντο στέγειν· ἀλλ' ἀναστάντες περιεπλέκοντο τότε αὐτῇ, καὶ δάκρυσι κατεφίλουν. Ἐφ' ᾧ δὴ καὶ ἡ μήτηρ καταπλαγεῖσα, τί θέλοι τοῦτο εἶναι, ὑπὸ ἐκστάσεως ὥσπερ καὶ ἀγνοίας τῶν γινομένων, ἠρώτα. Καὶ ὁ Πέτρος εὐθύς, Παράστησον, ὦ γύναι, εἴρηκε, γενναίως τὸν νοῦν σου, ὥστε τῶν σῶν ἡδέως ἀπολαῦσαι τέκνων. Οὗτοι γάρ εἰσι Φαυστῖνος καὶ Φαυστινιανὸς, οὓς ἔλεγες ἐν βυθῷ τεθνᾶναι, καὶ ὧν τὸ πένθος ἀβίωτον ἐτίθει σου τὴν ζωήν. Πῶς δὲ αὐτοῦ ὁ μὲν Νικήτης, ὁ δὲ Ἀκύλας καλεῖται, αὐτοὶ καλῶς λεγέτωσάν τε καὶ διδασκέτωσαν. Ταῦτα τοῦ Πέτρου εἰπόντος ἡ μήτηρ ἀμέτρου πλησθεῖσα χαρᾶς, μικροῦ ἂν ἀπολελοίπει καὶ τὴν πνοήν· ἀνενεγκοῦσα δὲ ὅμως, καὶ ὥσπερ ἑαυτῆς γενομένη, Τέκνα μου ποθεινὰ, ἔφη,

Chapter CIII. And the sons, hearing their mother saying these things, could no longer contain themselves according to Peter's admonition; but rising up they embraced her then, and kissed her with tears. Whereat indeed our mother also, astonished, asked what this meant to be, from amazement as it were and ignorance of what was happening. And Peter straightway said: Brace your mind nobly, O woman, so as to enjoy your children gladly. For these are Faustinus and Faustinianus, whom you said had died in the deep, and the mourning for whom made your life unlivable. And how here the one is called Nicetes, and the other Aquila, let them themselves well tell and teach. When Peter had said these things, our mother, filled with measureless joy, would almost have left behind even her breath; recovering nevertheless, and coming to herself as it were, she said: My longed-for children,

Editors' notes and page, col. 544

Footnotes

(1) ‹anchor: not in the visible part of the page› · call in col 544

al. συναλιζόμεθα.

Another reading: συναλιζόμεθα.

(printed under page 269)

(2) ‹anchor: not in the visible part of the page› · call in col 544

al. præpon. μή.

Another reading puts μή before it.

(printed under page 269)

(3) ‹anchor: τέκνων ἀθυμία› · call in col 544

al. βαρυθυμία.

Another reading: βαρυθυμία.

(printed under page 269)

(4) ‹anchor: ὅσον καί› · call in col 544

al. τό.

Another reading: τό.

(printed under page 269)

(5) ‹anchor: καὶ δάκρυσι› · call in col 544

al. σὺν δάκρυσι.

Another reading: σὺν δάκρυσι.

(printed under page 269)

(6) ‹anchor: ἐτίθει σου› · call in col 544

al. σοι.

Another reading: σοι.

(printed under page 269)

(7) ‹anchor: ὥσπερ ἑαυτῆς› · call in col 544

al. ἐφ' ἑαυτῆς. al. ἐν ἑαυτῇ.

Another reading: ἐφ' ἑαυτῆς; another: ἐν ἑαυτῇ.

(printed under page 269)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 544
marginal letters: A ποιεῖν, τοῦ ἱεροῦ; B χείας τί δεῖ; C λέσθαι, ὅσον καὶ; D σεως ὥσπερ καὶ
old-edition numerals: (none)
other: begins mid-sentence from col. 541; ends mid-sentence, continuing on col. 545

PG 2:545

τέκνα γλυκυτατα, τέκνα καρδίας καύσωνες τῆς ἐμῆς, εἴπατέ μοι, τίνα δὴ τὰ κατὰ τὴν χαλεπὴν ἐκείνην νύκτα συμβάντα ὑμῖν.

sweetest children, children, burning heats of my heart, tell me, what indeed were the things that befell you during that grievous night?

CIV. Καὶ ὁ Νικήτης αὐτίκα τὸν λόγον ἀναλαβών, οὕτως ἔφη· Ἡμῖν, ὦ μῆτερ, ὡς οἶσθα, τοῦ πλοίου κατὰ τὴν νύκτα διαῤῥαγέντος, ἄνδρες τινὲς ἐν τῷ βυθῷ ληστεύειν οὐ δεδοικότες, ἡμᾶς ἀνελόμενοι, καί τινι ἐνθέμενοι σκάφει, ἔπειτα δὲ κώπαις χρώμενοι, εἰς τὴν Στράτωνος ἦγον Καισάρειαν· κἀκεῖ σφόδρα συνεχομένους ἡμᾶς τῷ λιμῷ, πρὸς δὲ καὶ περιδεεῖς ὄντας, μή τι καὶ προπετὲς καὶ τῶν αὐτοῖς οὐ δοκούντων φθεγξώμεθα, ἐκεῖνοι τὰ ὀνόματα ἡμῶν διαμείψαντες, εἰς δουλείαν ἀθλίως ἀπέδοντο. Γυνὴ δέ τις ἡμᾶς Ἰουδαίοις προσήλυτος ἀξιόλογος πάνυ, ὄνομα Ἰούστα ὠνησαμένη, ἐν τέκνων ἐφύλαττε μοίρᾳ, καὶ πάσῃ ἑλληνικῇ παιδείᾳ μετὰ σπουδῆς ἐξεπαίδευσεν. Ἡμεῖς δὲ γενόμενοι ἐφ' ἡλικίας ἔμφρονες, καὶ τὴν θρησκείαν ἠγαπήσαμεν, καὶ τὰ τῆς παιδείας ἐφιλοπονήσαμεν, ὅπως πρὸς τὰ λοιπὰ ἔθνη διαλεγόμενοι, ἐλέγχειν αὐτὰ περὶ πλάνης δυνατῶς ἔχωμεν, ἠκριβώσαμεν δὲ καὶ τὰ φιλοσόφων, ἐξαιρέτως τὰ ἀθεώτατα. Λέγω δὴ τὰ Ἐπικούρου καὶ Πύῤῥωνος, ἵνα καὶ μᾶλλον ἀνασκευάζειν δυνώμεθα.

Chapter CIV. And Nicetes straightway taking up the discourse, spoke thus: To us, O mother, as you know, when the boat was shattered during the night, certain men not fearing to commit piracy on the deep took us up, and having put us in a certain skiff, and then using oars, brought us to Strato's Caesarea; and there, as we were vehemently gripped by hunger, and besides were also in great fear, lest we should utter something even rash and displeasing to them, they, having changed our names, wretchedly sold us into slavery. And a certain woman, a proselyte to the Jews, very notable, Justa by name, having bought us, kept us in the place of children, and educated us with diligence in all Greek learning. And we, having become prudent as we came of age, both loved religion and laboured at the things of learning, so that in discoursing with the rest of the nations we might be able powerfully to convict them concerning error; and we also mastered accurately the doctrines of the philosophers, especially the most godless ones — I mean those of Epicurus and Pyrrho — in order that we might the more be able to refute them.

CV. Σίμωνι δέ τινι Μάγῳ σχεδὸν γενόμενοι σύντροφοι, φιλίας ὁδῷ ἀπατηθῆναι ἤδη ἐκινδυνεύομεν. Ὅμως ταῦτα, μῆτερ, ἐπὶ καιροῦ σοι ἀκριβέστερον ἐκτεθήσεται. Πλὴν μέλλουσιν ἡμῖν ἀπατᾶσθαι ὑπὸ τοῦ Σίμωνος, ἑταῖρός τις τοῦ κυρίου ἡμῶν Πέτρου Ζακχαῖος λεγόμενος, προσηκάμενος ἐνουθέτησε μὴ συνθέσθαι τῷ μάγῳ· ἐπελθόντι δὲ τῷ Πέτρῳ προσήγαγεν, ὅπως ἡμᾶς πληροφορήσας πείσῃ περὶ τῶν τῇ θεοσεβείᾳ διαφερόντων. Διὸ καὶ σὲ, μῆτερ, εὐχόμεθα, ὡς ἡμεῖς κατηξιώθημεν ἀγαθῶν, τούτων καὶ αὐτὴν μετασχεῖν, ὅπως κοινῶν ἁλῶν καὶ τραπέζης δυνηθῶμεν μεταλαβεῖν. Αὕτη οὖν ἐστιν ἡ αἰτία, δι' ἣν ἐνόμιζες ἡμᾶς ἐν τῇ θαλάσσῃ τεθνᾶναι.

Chapter CV. And having almost become foster-companions to a certain Simon Magus, we were already in danger of being deceived by the way of friendship. Nevertheless these things, mother, will be set forth to you more accurately in due time. However, when we were about to be deceived by Simon, a certain companion of our lord Peter, called Zacchaeus, having received us to himself, admonished us not to consent to the magician; and when Peter arrived he brought us to him, that having given us full assurance he might persuade us concerning the things pertaining to godliness. Wherefore we pray that you also, mother, as we have been deemed worthy of good things, may yourself also partake of these, so that we may be able to partake of common salt and table. This then is the cause on account of which you supposed us to have died in the sea.

CVI. Ταῦτα τοῦ Φαυστίνου εἰπόντος, ἡ μήτηρ ἡμῶν προσέπεσε τῷ Πέτρῳ, δεομένη καὶ ἀξιοῦσα, ὅπως αὐτήν τε καὶ τὴν ξενοδόχον αὐτῆς μεταπεμψάμενος βαπτίσῃ· Ἵνα, φησὶ, μηδεμία τις ἄμοιρος ἡμέρα γένηται, ἀφ' ἧς τὰ ἐμαυτῆς ἀπέλαβον τέκνα, καθ' ἣν ἂν οὐ συνεστιαθείην αὐτοῖς. Καὶ ἡμῶν δὲ τὰ ὅμοια τῇ μητρὶ συνικετευόντων, ὁ Πέτρος ἔφη· Τί οἴεσθε, μόνος ἐγὼ ἄσπλαγχνός εἰμι, ὅτι μὴ βούλομαι συνεστιαθῆναι ὑμᾶς τῇ μητρὶ, σήμερον βαπτίσας αὐτήν ; Οὐ μὲν οὖν. Ἀλλὰ κἂν μίαν ἡμέραν πρὸ τοῦ βαπτισθῆναι νηστεῦσαι αὐτὴν δεῖ· ἐπεὶ καί τινα ὑπὲρ ἑαυτῆς ἐφθέγξατο ἡ μήτηρ· τάχα γὰρ εἰ μὴ τοῦτο, πολλῶν ἡμερῶν αὐτὴν ἁγνισθῆναι ἔδει.

Chapter CVI. When Faustinus had said these things, our mother fell down before Peter, begging and entreating that he would send for both herself and her hostess and baptize them: In order that, says she, no day may be without its share, from the day on which I received back my own children, on which I might not eat together with them. And when we also joined in supplicating the like things with our mother, Peter said: What do you think, am I alone merciless, that I do not wish you to eat together with your mother, having baptized her today? Nay, not so. But she must fast at least one day before being baptized; since your mother also uttered certain things on her own behalf; for perhaps, were it not for this, she would have needed to be purified for many days.

CVII. Ἐρομένῳ οὖν μοι, τί ἄρα καὶ φθεγξαμένη τὴν πίστιν αὐτῆς ἐξέφηνεν, ὁ Πέτρος ἔφη· Ἀπόχρη καὶ μόνον αὐτῆς ἡ ἀξίωσις τοῦ συμβαπτισθῆναι

Chapter CVII. When therefore I asked what then she had even uttered that manifested her faith, Peter said: Sufficient even alone is her request that there be baptized together with

Editors' notes and page, col. 545

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. The Greek is col 545 and the Latin col 546; the variant calls stand in the Greek. (printed under page 270)

(8) ‹anchor: not in the visible part of the page› · call in col 545

μετά.

(printed under page 270)

(9) ‹anchor: not in the visible part of the page› · call in col 545

al. inser. ἐκείνην vel ταύτην.

Another reading inserts ἐκείνην or ταύτην.

(printed under page 270)

(11) ‹anchor: θαλάσσῃ τεθνάναι› · call in col 545

al. add. τότε, ἐν ἐκείνῃ τῇ χαλεπωτάτῃ νυκτὶ ὑπὸ πειρατῶν ἀχθῆναι ἐν πελάγει.

Another reading adds τότε, ἐν ἐκείνῃ τῇ χαλεπωτάτῃ νυκτὶ ὑπὸ πειρατῶν ἀχθῆναι ἐν πελάγει ("then, on that most terrible night, to have been carried off by pirates on the open sea").

(printed under page 270)

(12) ‹anchor: συνεστιαθείην αὐτοῖς› · call in col 545

al. μὴ συνεστιαθεῖσαι αὐτοῖς· ταῦτα οὖν καὶ ἡμῶν τῇ μητρὶ συμπαρακαλεσάντων, ὁ Πέτρος ἔφη· τί νομίζετε ἐγώ, μόνος.

Another reading: μὴ συνεστιαθεῖσαι αὐτοῖς· ταῦτα οὖν καὶ ἡμῶν τῇ μητρὶ συμπαρακαλεσάντων, ὁ Πέτρος ἔφη· τί νομίζετε ἐγώ, μόνος ("… not having eaten with them. So when we too joined our mother in pleading for this, Peter said: What do you think, that I alone …").

(printed under page 270)

(13) ‹anchor: βαπτίσας αὐτήν› · call in col 545

al. deest in al.

Another reading: wanting in another (copy).

(printed under page 270)

(14) ‹anchor: αὐτὴν δεῖ· ἐπεί› · call in col 545

al. ἁπλῶς.

Another reading: ἁπλῶς.

(printed under page 270)

(15) ‹anchor: ἁγνισθῆναι ἔδει› · call in col 545

al ἐπεὶ πολλῶν ἡμερῶν αὐτὴν ἀφελληνισθῆναι ἔδει.

Another reading: ἐπεὶ πολλῶν ἡμερῶν αὐτὴν ἀφελληνισθῆναι ἔδει ("since she would have needed many days to be cleansed of paganism").

(printed under page 270)

(16) ‹anchor: αὐτῆς ἐξέφηνεν› · call in col 545

Κἀγὼ εἶπον· εἰπὲ ἡμῖν, τίνα ἐφθέγξατο λόγον, ὃς τήν.

Κἀγὼ εἶπον· εἰπὲ ἡμῖν, τίνα ἐφθέγξατο λόγον, ὃς τήν ("And I said: Tell us what word she spoke that [revealed] her …").

(printed under page 270)

(17) ‹anchor: ὁ Πέτρος ἔφη› · call in col 545

Deest in al.

Wanting in another (copy).

(printed under page 270)

Footnotes

(10) ‹anchor: not in the visible part of the page› · call in col 546

Recogn. l. VIII, c. 7.

Recognitions, bk. 8, ch. 7.

(printed under page 270)

Footnotes

Printed under the heading VARIÆ LECTIONES, set across both columns. On this page the Latin is col 547 and the Greek col 548. The variant calls stand in the Greek; 48 is called in the Latin. (printed under page 271)

(48) ‹anchor: assensi sumus› · call in col 547

Clement. hom. XIV, c. 1, etc. Rec. l. VII, c. 38, et l. VIII, c. 1, etc.

Clementine Homilies XIV, ch. 1, etc.; Recognitions, bk. 7, ch. 38, and bk. 8, ch. 1, etc.

(printed under page 271)

Page

running head: 547 S. CLEMENTIS I ROM. PONT.
marginal letters: A ut secum baptizaretur.; B et graviter dolere,; C At hoc, non est; D modum locutus est
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:548

αὐτῇ τὴν ξενοδόχον καὶ εὐεργέτιν. Οὐκ ἂν δὲ τοῦτο τῇ ὑπὸ αὐτῆς ποθουμένῃ δοθῆναι ἠξίου, εἰ μὴ πρότερον αὐτὴ διετέθη ὡς ἐπὶ μεγάλῃ τῇ τοῦ βαπτίσματος δωρεᾷ. Ὅθεν ἐγὼ πολλῶν ἔχω καταγινώσκειν, ὁπότ' ἂν αὐτοὶ βαπτισθέντες καὶ πιστεύειν ὁμολογοῦντες, μηδὲν ἄξιον πίστεως ποιῶσι, μηδὲ οὓς ἀγαπῶσι, λέγω δὴ γυναῖκας ἑαυτῶν καὶ υἱοὺς ἅμα καὶ φίλους, εἰς τοῦτο προτρέπονται. Εἰ γὰρ πεπιστεύκασι ζωὴν αἰώνιον σὺν ἔργοις καλοῖς δωρεῖσθαι τὸν Θεὸν ἐπὶ τῷ βαπτίσματι, πάντως ἂν καὶ οὓς ἠγάπων προετρέποντο βαπτισθῆναι. Ἐπεί τι δήποτε νοσοῦντας ὁρῶντες, ἢ ἀπαγομένους τὴν ἐπὶ θάνατον, ἢ ἄλλα τινὰ χαλεπὰ πάσχοντας, ὀδύρονται καὶ κατελεοῦσιν. Οὕτως εἰ ἐπεπιστεύκεισαν αἰώνιον πῦρ περιμένειν τοὺς τὸν Θεὸν μὴ σέβοντας, οὐκ ἂν ἐπαύσαντο νουθετοῦντες, ἢ καὶ ἀπειθοῦντας ὁρῶντες, δακρύοντες ἐπ' αὐτοῖς καὶ χαλεπῶς ὀδυνώμενοι. Καὶ τὰ νῦν τὴν ξενοδόχον πέμψας ἀνακρινῶ εἰ τὸν νόμον ἡμῶν ἀγαπᾷν αἱρεῖται· καὶ οὕτως ἀκολούθως ἃ δεῖ πράξομεν. Ἡ δὲ μήτηρ ὑμῶν ἐπειδὴ πιστῶς διάκειται περὶ τοῦ βαπτίσματος, νηστευσάτω ἡμέραν πρὸ τοῦ βαπτίσματος.

her her hostess and benefactress. For she would not have asked that this be given to her who is longed for by her, unless she herself had first been disposed towards the gift of baptism as towards a great gift. Whence I have reason to condemn many, whenever they themselves, having been baptized and confessing that they believe, do nothing worthy of faith, nor exhort unto this those whom they love — I mean their own wives and sons as well as friends. For if they have believed that God bestows eternal life with good works upon baptism, they would altogether have exhorted those also whom they loved to be baptized. Since whenever they see them sick in any way, or being led away on the road to death, or suffering some other grievous things, they lament and have great pity. Thus if they had believed that eternal fire awaits those who do not worship God, they would not have ceased admonishing them, or even when seeing them disobedient, weeping over them and grieving sorely. And as for the present, having sent for the hostess I will examine whether she chooses to love our law; and thus accordingly we will do what is needful. But your mother, since she is faithfully disposed concerning baptism, let her fast a day before baptism.

CVIII. Ἡ δὲ ὤμνυε δύο τῶν διελθουσῶν ἡμερῶν τῇ γυναικὶ διηγουμένη τὰ κατὰ τὸν ἀναγνωρισμὸν, ὑπὸ πολλῆς χαρᾶς, τροφῆς μὴ μεταλαβεῖν, ἢ ἐχθὲς μόνον βραχέος ὕδατος. Μαρτυρήσει τε τῷ ὅρκῳ καὶ ἡ γυνὴ Πέτρου λέγουσα, ὡς ἀληθῶς οὐκ ἐγεύσατο. Καὶ ὁ Ἀκύλας ἔφη· Οὐκοῦν οὐδὲν κωλύει αὐτὴν, ὦ κύριέ μου, τὴν σήμερον βαπτισθῆναι. Καὶ ὁ Πέτρος· Ἀλλ' οὐκ ἔστι τοῦτο νηστεία βαπτίσματος, ἐπεὶ μηδὲ δι' αὐτὸ τοῦτο γέγονε. Καὶ ὁ Φαυστινιανός· Ἴσως οὖν ὁ Θεὸς βουλόμενος ἡμῶν τὴν μητέρα, μηδεμίαν μετὰ τὸν ἀναγνωρισμὸν ἡμέραν τῆς ἡμετέρας χωρίσαι τραπέζης, προῳκονόμησε τὴν νηστείαν. Ὡς γὰρ ἐσωφρόνησεν ἐν ἀγνοίᾳ, τὸ πρέπον τῇ ἀληθείᾳ ποιήσασα· οὕτω καὶ νῦν ὁ Θεὸς ἴσως ᾠκονόμησεν αὐτὴν πρὸ μιᾶς ἐν ἀγνοίᾳ νηστεῦσαι, ὑπὲρ τοῦ ἀληθοῦς βαπτίσματος, ἵν' ἀπὸ πρώτης ἡμέρας τοῦ γνωρίσαι ἡμᾶς, μεταλαβεῖν σὺν ἡμῖν καὶ ἁλῶν δυνηθείη.

Chapter CVIII. And she swore that during two of the days that had passed, while relating to the woman the matters concerning the recognition, from great joy she had not partaken of food, save yesterday only of a little water. And Peter's wife also bears witness to the oath, saying that truly she did not taste. And Aquila said: Therefore nothing hinders her, O my lord, from being baptized today. And Peter: But this is not the fast of baptism, since neither did it take place for this very purpose. And Faustinianus: Perhaps therefore God, wishing not to separate our mother for a single day after the recognition from our table, fore-ordained the fast. For as she was chaste in ignorance, having done what befits the truth, so now also God has perhaps ordained that she should fast a day beforehand in ignorance, on behalf of the true baptism, so that from the first day of her recognizing us, she might be able to partake of salt also with us.

CIX. Καὶ ὁ Πέτρος· Μὴ ἡμᾶς, ἔφη, νικάτω ἡ κακία πρόφασιν εὑροῦσα τὴν πρόνοιαν καὶ τὴν τῆς τεκούσης στοργήν· ἀλλὰ μᾶλλον ὑμεῖς, κἀγὼ σὺν ὑμῖν διαμείνωμεν τὴν σήμερον ἐν νηστείᾳ, καὶ αὔριον βαπτισθήσεται. Οὕτως ἔφη Πέτρος, καὶ οἱ πάντες τῷ λόγῳ συνευδοκήσαμεν. Ὀρθριώτερον δὲ πολλῷ τοῦ καθ' ἡμέραν ὁ Πέτρος διϋπνισθεὶς, εἰσῄει πρὸς ἡμᾶς, καὶ διαναστήσας, Φαυστῖνος, εἶπε,

Chapter CIX. And Peter said: Let not malice overcome us, having found as a pretext providence and affection for her who bore you; but rather let you, and me with you, remain today in fasting, and tomorrow she shall be baptized. Thus spoke Peter, and we all consented to the word. And having awoken much earlier at dawn than his daily wont, Peter came in to us, and having roused us, said: Let Faustinus

Editors' notes and page, col. 548

Footnotes

(18) ‹anchor: not in the visible part of the page› · call in col 548

al. αὐτὴν τῇ ξενοδόχῳ καὶ εὐεργέτιδι.

Another reading: αὐτὴν τῇ ξενοδόχῳ καὶ εὐεργέτιδι.

(printed under page 271)

(19) ‹anchor: not in the visible part of the page› · call in col 548

al. παρεκάλει.

Another reading: παρεκάλει.

(printed under page 271)

(20) ‹anchor: not in the visible part of the page› · call in col 548

al. αὐτὴ τῇ τοῦ βαπτίσματος προσῆλθε δωρεᾷ.

Another reading: αὐτὴ τῇ τοῦ βαπτίσματος προσῆλθε δωρεᾷ ("she herself came forward for the gift of baptism").

(printed under page 271)

(21) ‹anchor: not in the visible part of the page› · call in col 548

καταγινώσκω.

(printed under page 271)

(22) ‹anchor: not in the visible part of the page› · call in col 548

al. λέγοντες.

Another reading: λέγοντες.

(printed under page 271)

(23) ‹anchor: not in the visible part of the page› · call in col 548

Deest in al.

Wanting in another (copy).

(printed under page 271)

(24) ‹anchor: not in the visible part of the page› · call in col 548

al. ἀνυπερθέτως οὕς.

Another reading: ἀνυπερθέτως οὕς.

(printed under page 271)

(25) ‹anchor: not in the visible part of the page› · call in col 548

al. add. ἀλλ' ἐρεῖ τις ὑμῶν· ἀγαπῶσιν αὐτοὺς καὶ φροντίζουσιν αὐτῶν. Τοῦτο εὐηθές ἐστιν. Ἐπεί.

Another reading adds ἀλλ' ἐρεῖ τις ὑμῶν· ἀγαπῶσιν αὐτοὺς καὶ φροντίζουσιν αὐτῶν. Τοῦτο εὐηθές ἐστιν. Ἐπεί ("But one of you will say: They love them and care for them. That is foolish, since …").

(printed under page 271)

(26) ‹anchor: not in the visible part of the page› · call in col 548

al. θανάτῳ.

Another reading: θανάτῳ.

(printed under page 271)

(27) ‹anchor: not in the visible part of the page› · call in col 548

al. ἐλεοῦσιν.

Another reading: ἐλεοῦσιν.

(printed under page 271)

(28) ‹anchor: not in the visible part of the page› · call in col 548

al. πεπιστεύκεισαν.

Another reading: πεπιστεύκεισαν.

(printed under page 271)

(29) ‹anchor: not in the visible part of the page› · call in col 548

al. ὡς περὶ ἀπίστων ὀδυνώμενοι· τὴν κατ' αὐτῶν κόλασιν πεπληροφορημένοι. Καὶ τά.

Another reading: ὡς περὶ ἀπίστων ὀδυνώμενοι· τὴν κατ' αὐτῶν κόλασιν πεπληροφορημένοι. Καὶ τά ("grieving as for unbelievers, fully assured of the punishment awaiting them. And the …").

(printed under page 271)

(30) ‹anchor: not in the visible part of the page› · call in col 548

al. inser. κἂν μίαν.

Another reading inserts κἂν μίαν.

(printed under page 271)

(31) ‹anchor: τῇ γυναικί› · call in col 548

al. inser. Πέτρου vel τῇ ξενοδόχῳ.

Another reading inserts Πέτρου or τῇ ξενοδόχῳ.

(printed under page 271)

(32) ‹anchor: μὴ μεταλαβεῖν› · call in col 548

al. add. ἠδυνήθην.

Another reading adds ἠδυνήθην.

(printed under page 271)

(33) ‹anchor: Μαρτυρήσει› · call in col 548

al. ἐμαρτύρει.

Another reading: ἐμαρτύρει.

(printed under page 271)

(34) ‹anchor: κωλύει αὐτήν› · call in col 548

al. αὐτὴν βαπτισθῆναι.

Another reading: αὐτὴν βαπτισθῆναι.

(printed under page 271)

(35) ‹anchor: μου, τήν› · call in col 548

al. τῇ.

Another reading: τῇ.

(printed under page 271)

(36) ‹anchor: νηστεία βαπτίσματος› · call in col 548

al. ὃ μή.

Another reading: ὃ μή.

(printed under page 271)

(37) ‹anchor: δι' αὐτό› · call in col 548

Deest in al.

Wanting in another (copy).

(printed under page 271)

(38) ‹anchor: Καὶ ὁ› · call in col 548

Φαυστῖνος.

(printed under page 271)

(39) ‹anchor: Φαυστινιανός› · call in col 548

al. add. ἀπεκρίνατο.

Another reading adds ἀπεκρίνατο.

(printed under page 271)

(40) ‹anchor: τῆς ἡμετέρας› · call in col 548

al. χωρίσαι. Duo mss. χωρῆσαι. Cot.

Another reading: χωρίσαι. Two manuscripts: χωρῆσαι. Cotelier.

(printed under page 271)

(41) ‹anchor: χωρίσαι τραπέζης› · call in col 548

al. ἡμέραν τῆς ἡμῶν ἐπιγνώσεως χωρίσαι τῆς τραπέζης.

Another reading: ἡμέραν τῆς ἡμῶν ἐπιγνώσεως χωρίσαι τῆς τραπέζης.

(printed under page 271)

(42) ‹anchor: τῇ ἀληθείᾳ› · call in col 548

al. τῆς ἀληθείας.

Another reading: τῆς ἀληθείας.

(printed under page 271)

(43) ‹anchor: Μὴ ἡμᾶς› · call in col 548

al. ὑμᾶς.

Another reading: ὑμᾶς.

(printed under page 271)

(44) ‹anchor: καὶ τήν› · call in col 548

al. ἡ.

Another reading: ἡ.

(printed under page 271)

(45) ‹anchor: τεκούσης στοργήν› · call in col 548

al. στοργή.

Another reading: στοργή.

(printed under page 271)

(46) ‹anchor: ἐν νηστείᾳ› · call in col 548

al. νηστεύοντες.

Another reading: νηστεύοντες.

(printed under page 271)

(47) ‹anchor: τῷ λόγῳ συνευδοκήσαμεν› · call in col 548

al. add. οὐδὲ ἡ ὥρα τῆς σήμερον ἡμέρας ἐπιτήδειός ἐστιν εἰς τὸ βάπτισμα. Καὶ ὅμως οὕτω γενέσθαι οἱ πάντες συνευδοκήσαμεν.

Another reading adds οὐδὲ ἡ ὥρα τῆς σήμερον ἡμέρας ἐπιτήδειός ἐστιν εἰς τὸ βάπτισμα. Καὶ ὅμως οὕτω γενέσθαι οἱ πάντες συνευδοκήσαμεν ("nor is the hour of today suitable for baptism. And so we all agreed that it should be done this way").

(printed under page 271)

(49) ‹anchor: Φαυστῖνος, εἶπε› · call in col 548

al. ἐξυπνίσας ἔφη.

Another reading: ἐξυπνίσας ἔφη.

(printed under page 271)

Page

running head: S I ROM. PONT. OPERA DUBIA. 548
marginal letters: A ναι αὐτῇ τὴν; B βοντας, οὐκ ἂν; C Καὶ ὁ Πέτρος·; D ριον βαπτισθήσεται. Οὕτως
old-edition numerals: (none)
other: begins mid-word from col. 545; ends mid-sentence, continuing on col. 549

PG 2:549

καὶ Φαυστινιανὸς ἅμα Κλήμεντι μετὰ τῶν οἰκείων ἀκολουθησάτωσάν μοι, ὅπως ἐν σκεπεινῷ τῆς θαλάσσης τόπῳ γενόμενοι, τὰ τοῦ βαπτίσματος σχεδιάσωμεν.

and Faustinianus together with Clement and the members of our household follow me, so that coming to a sheltered place of the sea, we may perform the rites of baptism.

CX. Ἐπὶ τὸν αἰγιαλὸν οὖν γενομένων ἡμῶν, καὶ μεταξὺ πετρῶν τινῶν γαληνοῦ καὶ καθαροῦ τόπου εὐπορησάντων, ἐβάπτισεν αὐτὴν εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Ἡμεῖς δὲ καὶ σὺν ἡμῖν ὅσοι παρῆσαν, τῶν γυναικῶν χάριν ὑπεχωρήσαμεν. Ἔπειτα ὁ Πέτρος τὰς γυναῖκας διὰ τὸν ὄχλον προέπεμψε δι' ἄλλης ὁδοῦ ἐπὶ τὴν ξενίαν ἐλθεῖν, μόνοις ἐκ τῶν ἀνδρῶν ἡμῖν συνεῖναι τῇ μητρὶ καὶ ταύταις ἐγκελευσάμενος. Ἐλθόντες οὖν ἐπὶ τὴν ξενίαν, καὶ ἀναμένοντες αὐτὸν ἀφικέσθαι, ἀλλήλοις διελεγόμεθα. Μετὰ ἱκανὰς δὲ ὥρας ὁ Πέτρος ἐλθών, καὶ ἄρτον λαβών, εὐχαριστήσας, εὐλογήσας, ἁγιάσας, κλάσας, τῇ μητρὶ πρῶτον ἐπέδωκε, καὶ μετὰ ταύτην, ἡμῖν τοῖς υἱοῖς. Καὶ οὕτως αὐτῇ συνειστιάθημεν, καὶ τὸν διδόντα τροφὴν Θεὸν εὐλογήσαμεν.

Chapter CX. When therefore we had come to the shore, and had found between certain rocks a calm and pure place, he baptized her in the name of the Father and of the Son and of the Holy Spirit. And we, and as many as were present with us, withdrew for the sake of the women. Then Peter sent the women ahead on account of the crowd to go by another road to the lodging, having bidden us alone of the men to be with our mother and these women. Having come therefore to the lodging, and waiting for him to arrive, we conversed with one another. And after a good many hours Peter having come, and having taken bread, having given thanks, blessed, hallowed, and broken it, gave it first to our mother, and after her, to us her sons. And thus we ate together with her, and blessed God Who gives food.

CXI. Τότε λοιπὸν ὁ Πέτρος, τὸν ὄχλον εἰσεληλυθότα ἰδὼν, καθίσας αὐτὸς, καὶ ἡμᾶς δὲ παρακαθεσθῆναι κελεύσας, ὑφηγεῖτο τίνι λόγῳ προπέμψας ἡμᾶς ἀπὸ τοῦ βαπτίσματος, αὐτὸς βραδύνας ἐπῆλθε. Τὴν δὲ αἰτίαν ἔλεγεν εἶναι τοιαύτην· Ἅμα τῷ ὑμᾶς, φησὶν, ἀποστῆναί μου, γέρων τις συνήει περίεργος, κλέπτων ἑαυτὸν, καὶ βουλόμενος ὁρᾷν, αὐτὸς μὴ ὁρᾶσθαι· καὶ προκατασκοπήσας ἡμᾶς, ὡς αὐτὸς ὕστερον ὡμολόγησε, πρὸς τὸ ἰδεῖν τί ἂν καὶ πράττοιμεν εἰς τὸν σκεπεινὸν τόπον γενόμενοι, λάθρα ἐκβὰς, ἠκολούθησεν. Εἶτα ἐν εὐκαίρῳ τόπῳ μοι προσελθὼν καὶ προσαγορεύσας ἔφη· Ἐκ πολλοῦ σοι ἀκολουθῶν καὶ συντυχεῖν ἐθέλων, ᾐδούμην, μήπως ὡς περιέργῳ μοι χαλεπήνῃς· νῦν δὲ τὰ δοκοῦντα ἐμοὶ ἀληθῆ, λέγω, εἰ βούλει. Κἀγὼ ἀπεκρινάμην· Λέγε ἡμῖν ὅπερ σοι δοκεῖ καλὸν εἶναι, καὶ ἀποδεξόμεθά σε, κἂν τῷ ὄντι μὴ καλὸν ᾖ τὸ λεγόμενον, ἐπεὶ περ ἀγαθῇ προαιρέσει τὸ δοκοῦν σοι καλὸν εἰπεῖν ἠθέλησας.

Chapter CXI. Then finally Peter, seeing the crowd that had come in, having sat down himself, and having ordered us also to sit beside him, explained for what reason, having sent us ahead from the baptism, he himself had come on after delaying. And he said the cause was such as this: As soon, says he, as you withdrew from me, a certain curious old man came along, concealing himself, and wishing to see, himself not to be seen; and having spied upon us beforehand, as he himself afterwards confessed, in order to see what ever we might do upon coming to the sheltered place, having gone out secretly, he followed. Then coming up to me in a convenient place and greeting me, he said: Following you for a long time and wishing to meet with you, I was ashamed, lest perhaps you might be angry with me as a busybody; but now the things that seem to me to be true, I say, if you will. And I answered: Speak to us whatever seems to you to be good, and we will receive you favourably, even if in reality what is said be not good, since with a good intention you wished to speak what seems to you to be good.

CXII. Καὶ ὁ γέρων τοῦ λέγειν ἤρξατο οὕτως· Θαλάσσῃ ὑμᾶς λελουμένους εἰς τὸν ἀπόκρυφον τόπον ὑποχωρήσαντας ἰδὼν, προσελθών, λάθρα κατεσκόπουν τὸ τί ἂν ἐν κρυφῇ πράττοιτε. Καὶ ἐπειδὴ εὐχομένους εἶδον, ὑπεχώρησα, καὶ ἐλεήσας ὑμᾶς ἀνέμεινα, ὅπως πείσω μὴ ἀπατᾶσθαι· οὔτε γὰρ Θεός ἐστιν, οὔτε πρόνοια· ἀλλὰ γενέσει τὰ πάντα ὑπόκειται, ὡς ἐγὼ ἐφ' οἷς πέπονθα πεπληροφόρημαι, ἀκριβῶν ἐκ πολλοῦ τὸ μάθημα. Μὴ οὖν ἀπατῶ· εἴτε γὰρ εὔχῃ, εἴτε καὶ μὴ, τὰ ἐκ τῆς γενέσεως παθεῖν ἂν ἔχοις. Αἱ γὰρ εὐχαὶ εἰ ἐδύναντό τι, ἢ τὸ εὖ ποιεῖν, αὐτὸς ἂν ἐν τοῖς κρείττοσιν ἤμην. Καὶ νῦν εἰ μὴ σὲ ἀπατᾷ ἡ πενιχρά μου αὕτη ἐσθὴς, οὐκ ἀπιστήσεις

Chapter CXII. And the old man began to speak thus: Seeing you, after you had bathed in the sea, withdraw into the hidden place, coming up, I secretly spied out what ever you might be doing in secret. And since I saw you praying, I withdrew, and having pitied you I waited, that I might persuade you not to be deceived: for neither is there a God, nor providence; but all things are subject to natal destiny, as I have been fully assured by the things which I have suffered, having studied the science accurately for a long time. Be not therefore deceived; for whether you pray, or whether even you do not, the things from natal destiny you would have to suffer. For if prayers had any power, or doing good, I myself would have been in better circumstances. And now, unless this poor garment of mine deceives you, you will not disbelieve

Editors' notes and page, col. 549

Footnotes

(printed under page 272)

(50) ‹anchor: τόπῳ γενόμενοι› · call in col 549

ἐλθόντες, βαπτίσαι αὐτὴν δυνηθῶμεν. Πλὴν ἐπὶ τῶν αἰγιαλῶν γενομένων.

"having come, we may be able to baptize her. But when we were on the shores."

(printed under page 272)

(51) ‹anchor: γενομένων ἡμῶν› · call in col 549

deest in al.

Wanting in other copies.

(printed under page 272)

(52) ‹anchor: Ἡμεῖς δὲ› · call in col 549

al. οἱ ἀδελφοὶ τῶν γ. χ. καὶ ἄλλοι τινὲς ὑπεχ.

Others read "the brothers of the [women?] … and certain others withdrew."

(printed under page 272)

(53) ‹anchor: ξενίαν ἐλθεῖν› · call in col 549

al. κελεύσας ἀνδρῶν τε μόνοις ἡμῖν σ. τ. μ. καὶ ταῖς αὐταῖς γυναιξίν. Ἐλθ.

Others read "having ordered, both for us men alone … and for the same women. Having come."

(printed under page 272)

(54) ‹anchor: Ἐλθόντες οὖν› · call in col 549

al. εἰς.

Others read εἰς ("into").

(printed under page 272)

(55) ‹anchor: ἀναμένοντες αὐτὸν› · call in col 549

al. ἐλθεῖν.

Others read ἐλθεῖν ("to come").

(printed under page 272)

(56) ‹anchor: ἀλλήλοις διελεγόμεθα› · call in col 549

al. διελεγόμεθα.

Others read διελεγόμεθα ("we were conversing").

(printed under page 272)

(57) ‹anchor: πρῶτον ἐπέδωκε› · call in col 549

deest in al.

Wanting in other copies.

(printed under page 272)

(58) ‹anchor: ἡμῖν τοῖς υἱοῖς› · call in col 549

al. add. αὐτῆς.

Others add αὐτῆς ("her").

(printed under page 272)

(59) ‹anchor: αὐτῇ συνειστιάθημεν› · call in col 549

hæc desunt in al.

These words are wanting in other copies.

(printed under page 272)

(60) ‹anchor: καθίσας αὐτὸς, καὶ› · call in col 549

al. καθεσθεὶς καί.

Others read καθεσθεὶς καί ("having sat down, and").

(printed under page 272)

(61) ‹anchor: Τὴν δὲ αἰτίαν ἔλεγεν› · call in col 549

deest in al.

Wanting in other copies.

(printed under page 272)

(62) ‹anchor: ὑμᾶς, φησὶν, ἀποστῆναί› · call in col 549

deest in al.

Wanting in other copies.

(printed under page 272)

(63) ‹anchor: γέρων τις συνῄει› · call in col 549

al. συνεισῄει ἐργάτης.

Others read συνεισῄει ἐργάτης ("a workman came in with us").

(printed under page 272)

(64) ‹anchor: περίεργος, κλέπτων ἑαυτὸν› · call in col 549

al. ἑαυτόν, προκατ.

Others read ἑαυτόν, προκατ[…] ("himself, having previously …").

(printed under page 272)

(65) ‹anchor: καὶ βουλόμενος ὁρᾷν› · call in col 549

al. βουλόμενος ὁρῶν.

Others read βουλόμενος ὁρῶν ("wishing, seeing").

(printed under page 272)

(66) ‹anchor: ἠκολούθησεν. Εἶτα› · call in col 549

al. εἰσελθόντες· εἶτα.

Others read εἰσελθόντες· εἶτα ("having entered; then").

(printed under page 272)

(67) ‹anchor: ἐν εὐκαίρῳ τόπῳ› · call in col 549

deest in al.

Wanting in other copies.

(printed under page 272)

(68) ‹anchor: καὶ συντυχεῖν ἐθέλων› · call in col 549

al. θέλων.

Others read θέλων ("wishing").

(printed under page 272)

(69) ‹anchor: τὸ τί ἂν ἐν κρυφῇ› · call in col 549

al. κρυφαίῳ εἰσιόντες.

Others read κρυφαίῳ εἰσιόντες ("entering a hidden [place]").

(printed under page 272)

(70) ‹anchor: ὑπεχώρησα, καὶ ἐλεήσας› · call in col 549

al. ἐλεήσας δέ.

Others read ἐλεήσας δέ ("but having pitied").

(printed under page 272)

(71) ‹anchor: ὑμᾶς ἀνέμεινα, ὅπως› · call in col 549

al. inser. ἐξιοῦσι προσομιλήσας.

Others insert ἐξιοῦσι προσομιλήσας ("having spoken with you as you came out").

(printed under page 272)

(72) ‹anchor: εἴτε γὰρ εὔχῃ, εἴτε› · call in col 549

decst [so printed for deest] in al.

Wanting in other copies.

(printed under page 272)

(73) ‹anchor: παθεῖν ἂν ἔχοις› · call in col 549

al. ἀνάγκην ἔχεις.

Others read ἀνάγκην ἔχεις ("you must [suffer]").

(printed under page 272)

Footnotes

(printed under page 273)

Page

running head: 551 S. CLEMENTIS I ROM. PONT.
marginal letters: A hæc paupercula mea; B nobis consulendo, quod; C ne ortui confidamus,; D præstabo. Ea vero
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:552

οἷς λέγω. Ἐν πολλῇ βίου ποτὲ ὢν εὐθηνίᾳ, πολλὰ καὶ θεοῖς ἔθυον, καὶ δεομένοις παρεῖχον· καὶ ὅμως εὐχόμενός τε καὶ εὐσεβῶν, τὴν πεπρωμένην ἐκφυγεῖν οὐ δεδύνημαι. Κἀγὼ πρὸς αὐτόν· Καὶ τίνα ἐστὶν ἃ πέπονθας ; Ὁ δὲ ἀπεκρίνατο· Οὐκ ἀνάγκη μοι λέγειν νῦν· ἴσως δὲ, ἐπὶ τέλει ἀκούσῃ, τίς τε ὢν ἐγὼ, καὶ τίνων, ἐν ποίαις βίου περιστάσεσι γέγονα. Νῦν δὲ ὅτι γενέσει τὰ πάντα ὑπόκειται, πίστεις σοι παρασχεῖν βούλομαι.

the things I say. Being once in great abundance of livelihood, I both sacrificed many things to the gods, and provided for those in need; and nevertheless, praying and acting piously, I have not been able to escape fate. And I to him: And what are the things which you have suffered? And he answered: There is no necessity for me to tell now; but perhaps at the end you will hear both who I am, and of what parents, and in what circumstances of life I have been. But now, that all things are subject to natal destiny, I wish to furnish you proofs.

CXIII. Κἀγὼ ἔφην· Εἰ γενέσει τὰ πάντα ὑπόκειται, καὶ τοῦθ' οὕτως ἔχειν πεπληροφόρησαι, σεαυτῷ τἀναντία νοῶν συμβουλεύεις. Εἰ μὲν γὰρ παρὰ γένεσιν οὐ δυνατὸν οὐδὲ τὸ φρονεῖν, τί ματαιοπονεῖς συμβουλεύων ἡμῖν, ὃ γενήσεσθαι πάντως ἀδύνατον , Ἀλλ' ἔτι μὴν εἰ γένεσις ὑφέστηκε, μὴ σπεῦδε πείθειν ἐμὲ μὴ σέβειν τὸν τῶν ἄστρων Δεσπότην, οὗ θέλοντος καὶ μὴ γενέσθαι, γενέσθαι ἀδύνατον· ἀεὶ γὰρ ἂν τὸ ὑποκείμενον τῷ ἡγουμένῳ πείθεσθαι ἀνάγκην ἔχοι. Τὸ μέντοι τοὺς νομιζομένους θεοὺς σέβειν, γενέσεως ἐπικρατούσης, περιττόν ἐστιν. Οὔτε γὰρ παρὰ τὸ δοκοῦν τῇ πεπρωμένῃ τι γίνεται, οὔτε αὐτοί τι ποιεῖν δύνανται, τῇ καθόλου αὐτῶν ὑποκείμενοι γενέσει.

Chapter CXIII. And I said: If all things are subject to natal destiny, and you are fully assured that this is so, you give counsel thinking things contrary to yourself. For if contrary to natal destiny not even thinking is possible, why do you labour in vain counselling us what is altogether impossible to come to pass? Yet furthermore, if natal destiny subsists, do not hasten to persuade me not to worship the Master of the stars, against Whose will that anything should not come to pass, it is impossible for it to come to pass; for that which is subject would always have necessity to obey that which rules. To worship, however, the supposed gods, when natal destiny prevails, is superfluous. For neither does anything happen contrary to what seems good to fate, nor are they themselves able to do anything, being subject to their universal natal destiny.

CXIV. Τοιαῦτα πρὸς ἀλλήλους λεγόντων ἡμῶν, πολὺς ἐπεισῆλθεν ὄχλος· καὶ Πέτρος εἰς αὐτὸν ἐπιβλέψας ἔφη· Ἐγὼ καὶ τὸ ἐμὸν φῦλον, ἐκ προγόνων Θεὸν σέβειν παρειληφότες, καὶ παράγγελμα ἔχοντες γενέσει μὴ προσανέχειν, φημὶ δὴ τῷ τῆς ἀστρολογίας μαθήματι. Διὰ τοῦτο καὶ οὐ προσέσχον. Ὅθεν ἀστρολογίας μὲν οὐκ εἰμὶ ἔμπειρος· ὧν δέ εἰμι, ὑφηγήσομαι. Φημὶ γὰρ ὅτι κατὰ Θεοῦ πρόνοιαν διοικεῖται τὰ πάντα, καὶ ἕκαστος πρὸς ἃ πράττει, τιμῆς ἢ κολάσεως τεύξεται. Εἴτε δὲ νῦν, εἴτε καὶ αὖθις, οὐδέν μοι διαφέρει· πλὴν ὅτι πάντως ἀπολαύσει ἕκαστος ὧν ἔπραξεν. Ἡ δὲ ἀπόδειξις τοῦ μὴ εἶναι γένεσιν, ἐστὶν αὕτη· Τῶν παρεστώτων εἴτις ὀφθαλμῶν ἐστέρηται, ἢ πεπηρωμένην ἔχει τὴν χεῖρα, ἢ χωλὸν ἄρα τὸν πόδα, ἢ ἕτερόν τι περὶ τὸ σῶμα ἰατροῖς οὐ θεραπευθῆναι δυνάμενον οὐδὲ ἀστρολόγοις, ἐπεὶ μηδὲ ἀπὸ τοῦ μακροῦ αἰῶνος τοιοῦτόν τι γέγονεν, ἐγὼ τοῦ Θεοῦ δεηθεὶς παρέξω τὴν θεραπείαν. Τούτου δὲ, ὡς ἐγώ φημι, γενομένου, οὐχ ἁμαρτάνουσιν οἱ τὸν πάντα δημιουργήσαντα Θεὸν βλασφημοῦντες ; Καὶ ὁ γέρων ἀπεκρίνατο· Βλασφημεῖν

Chapter CXIV. While we were speaking such things to one another, a great crowd came in besides; and Peter, looking upon it, said: I and my race have received from our forefathers to worship God, and have a precept not to give heed to natal destiny — I mean to the science of astrology. On this account I also did not give heed to it. Whence in astrology indeed I am not experienced; but of the things wherein I am, I will explain. For I say that according to the providence of God all things are governed, and each one, according to what he does, shall obtain honour or punishment. And whether now, or whether even hereafter, makes no difference to me; save that altogether each one shall reap the fruits of what he did. And the proof that natal destiny does not exist is this: If anyone of the bystanders has been deprived of his eyes, or has his hand maimed, or his foot lame, or any other ailment about his body that cannot be healed by physicians nor by astrologers, since not even from the long age has any such thing come to pass, I, having besought God, will provide the healing. And when this, as I say, has come to pass, do not those sin who blaspheme the God Who created all things? And the old man answered: Is it blaspheming,

Editors' notes and page, col. 552

Footnotes

(74) ‹anchor not visible› · call in col 552

al. περιουσίᾳ.

Others read περιουσίᾳ ("in abundance").

(printed under page 273)

(75) ‹anchor not visible› · call in col 552

al. οὐχ ἠδυνήθην.

Others read οὐχ ἠδυνήθην ("I was not able").

(printed under page 273)

(76) ‹anchor not visible› · call in col 552

al. ἔφην· τίνα.

Others read ἔφην· τίνα ("I said: what").

(printed under page 273)

(77) ‹anchor not visible› · call in col 552

deest in al.

Wanting in other copies.

(printed under page 273)

(78) ‹anchor not visible› · call in col 552

al. πληροφορηθῆναί σε θέλω.

Others read πληροφορηθῆναί σε θέλω ("I want you to be fully convinced").

(printed under page 273)

(79) ‹anchor not visible› · call in col 552

al. ἔχον.

Others read ἔχον ("having").

(printed under page 273)

(80) ‹anchor not visible› · call in col 552

al. ἐναντία.

Others read ἐναντία ("contrary things").

(80*) ‹anchor not visible› · call in col 552 al. γενέσθαι.

Others read γενέσθαι ("to come to be").

(printed under page 273)

(81) ‹anchor not visible› · call in col 552

al. ἀδύνατόν ἐστιν.

Others read ἀδύνατόν ἐστιν ("it is impossible").

(printed under page 273)

(82) ‹anchor not visible› · call in col 552

al. καὶ τῶν ἀστέρων.

Others read καὶ τῶν ἀστέρων ("and of the stars").

(printed under page 273)

(83) ‹anchor not visible› · call in col 552

al. ad. τι.

Others add τι ("something").

(printed under page 273)

(84) ‹anchor not visible› · call in col 552

deest in al.

Wanting in other copies.

(printed under page 273)

(85) ‹anchor: τῇ πεπρωμένῃ› · call in col 552

deest in al.

Wanting in other copies.

(printed under page 273)

(86) ‹anchor: ὑποκείμενοι γενέσει› · call in col 552

Post γενέσει, additur in cod. 804, ex Clementinorum XIV, 4 : Εἰ γένεσίς ἐστιν, ἀντίκειται τὸ μὴ πρῶτον ἄρχειν ἢ ὑπόκεισθαι οὐ δύναται τὸ ἀγέννητον ὡς ἀγέννητον, ἑαυτοῦ πρεσβύτερον μηδὲν ἔχον. Liber vero CXLVIII, hic interpolatus fuit, ad hunc modum : Εἰ γ. ε. α. καὶ τῷ πρώτῳ τὸ ἄρχειν. Ἐπεὶ ὑποκεῖσθαι αὐτῷ οὐ δύναται τὸ ἀγέννητον ὡς ἀγέννητον, etc., scilicet in vocibus καὶ τῷ πρώτῳ τὸ et ἐπεί et αὐτῷ οὐ. Cot.

After γενέσει there is added in cod. 804, from the Clementines XIV, 4: "If there is genesis, it stands opposed [to it] that the first should not rule, or the unbegotten cannot, as unbegotten, be subject, having nothing older than itself." But book [i.e. codex] 148 was here interpolated in this manner: "If g. i. o. [= If there is genesis, it is opposed], and to the first the ruling. Since the unbegotten as unbegotten cannot be subject to it," etc., that is, in the words καὶ τῷ πρώτῳ τὸ, and ἐπεί, and αὐτῷ οὐ. Cotelier.

(printed under page 273)

(87) ‹anchor: πολὺς ἐπεισῆλθεν› · call in col 552

al. ἐπισυνῆλθεν Al. παρέστη.

Others read ἐπισυνῆλθεν ("came together upon [us]"); others παρέστη ("stood by").

(printed under page 273)

(88) ‹anchor: ἐπιβλέψας ἔφη· Ἐγὼ› · call in col 552

al. τότε ἐγὼ εἰς τὸν ὄχλον ἀποβλέπων, ἔφην· Ἐγώ.

Others read "then I, looking at the crowd, said: I."

(printed under page 273)

(89) ‹anchor: Θεὸν σέβειν παρειληφότες› · call in col 552

al. παρειληφώς.

Others read παρειληφώς ("having received", singular).

(printed under page 273)

(90) ‹anchor: καὶ παράγγελμα ἔχοντες› · call in col 552

al. ἔχον.

Others read ἔχον ("having").

(printed under page 273)

(91) ‹anchor: μὴ προσανέχειν, φημὶ› · call in col 552

al. λέγω.

Others read λέγω ("I say").

(printed under page 273)

(92) ‹anchor: ὧν δέ εἰμι, ὑφηγήσομαι› · call in col 552

al. ἐπειδὴ γένεσιν ἀπ' αὐτῆς τῆς κατὰ γένεσιν ἐπιστήμης ἀνασκευάζειν οὐ δύναμαι, βούλομαι ἄλλῳ τρόπῳ ἀποδεῖξαι, ὅτι κ. π. δ. τὰ πράγματα.

Others read: "since I cannot refute genesis from the very science of genesis, I wish to show in another way that affairs are governed by [providence] (κ. π. δ.)."

(printed under page 273)

(93) ‹anchor: Εἴτε δὲ νῦν, εἴτε› · call in col 552

al. deest in al.

Wanting in other copies.

(printed under page 273)

(94) ‹anchor: εἴτις ὀφθαλμῶν› · call in col 552

al. ὀφθαλμόν.

Others read ὀφθαλμόν ("an eye").

(printed under page 273)

(95) ‹anchor: ἢ πεπηρωμένην ἔχει› · call in col 552

al. κυλλὴν τὴν χεῖρα ἔχει.

Others read κυλλὴν τὴν χεῖρα ἔχει ("has a crippled hand").

(printed under page 273)

(96) ‹anchor: ἔχει τὴν χεῖρα› · call in col 552

al. ἔχοι.

Others read ἔχοι ("should have").

(printed under page 273)

(97) ‹anchor: ἢ χωλὸν› · call in col 552

deest in al.

Wanting in other copies.

(printed under page 273)

(98) ‹anchor: περὶ τὸ σῶμα› · call in col 552

al. ὃ ὑποστροφὴν πρὸς ἴασιν πάλιν οὐκ ἔχει, καὶ παντὸς ἰαματικοῦ ἐπαγγέλματος ἐκτός ἐστιν· ὃν οὐδὲ ἀστρολόγοι ἰάσασθαι ἐπαγγέλλονται· ὅτι μὴ δὲ ἀπό.

Others read: "which has no return again to healing, and lies beyond every promise of cure; which not even astrologers profess to heal; since not even from."

(printed under page 273)

(99) ‹anchor: παρέξω τὴν θεραπείαν› · call in col 552

al. ἴασιν.

Others read ἴασιν ("healing").

(printed under page 273)

(100) ‹anchor: ὡς ἐγώ φημι, γενομένου› · call in col 552

al. ὁπότε ἐκ γενέσεως κατόρθωσιν τὸ τοιοῦτον οὐδέποτε λαβεῖν ἠδυνήθη. Τούτου οὕτω γενομένου.

Others read: "since such a thing could never obtain correction from genesis. This having so happened."

(printed under page 273)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 552
marginal letters: A στήσεις οἷς λέγω.; B λεύων ἡμῖν, ὃ; C ἔχοντες γενέσει μὴ; D οὐχ ἁμαρτάνουσιν οἱ
old-edition numerals: (none)
other: begins mid-word from col. 549; ends mid-word (Βλασφη-), continuing on col. 553

PG 2:553

γάρ ἐστι, τὸ λέγειν γενέσει ὑποκεῖσθαι τὰ πάντα, κἀγὼ πρὸς αὐτόν· Καὶ πάνυ. Εἰ γὰρ καὶ πᾶσαι αἱ τῶν ἀνθρώπων ἁμαρτίαι καὶ ἀσέβειαι καὶ ἀσέλγειαι ἐξ ἀστέρων, ὡς σὺ φὴς, γίνονται· τὸ δὲ τοὺς ἀστέρας ταῦτα ποιεῖν ὑπὸ Θεοῦ τέτακται, ἵνα πάντων χαλεπῶν ἀποτελεστικοὶ γένωνται, αἱ πάντων ἁμαρτίαι πάντως ἄρα καὶ εἰς αὐτὸν ἀναφέρονται τὸν τὴν γένεσιν ἐνθέντα τοῖς ἄστροις.

to say that all things are subject to natal destiny? And I to him: Altogether so. For if indeed all the sins and impieties and licentious deeds of men come to pass from the stars, as you say, and for the stars to do these things has been ordained by God, so that they become productive of all grievous things, the sins of all men are altogether therefore referred also to Him Who implanted natal destiny in the stars.

CXV. Καὶ ὁ γέρων· Ἀληθῶς ἔφης· ἀλλὰ πάσῃ σου τῇ ἀπαραβλήτῳ ἀποδείξει ἡ ἐμὴ ἐμποδίζει συνείδησις. Ἐγὼ γὰρ ἀστρολόγος ὢν, καὶ Ῥώμην πρῶτον οἰκήσας, εἶτα φιλιωθείς τινι πρὸς γένους ὄντι Καίσαρος, αὐτοῦ τε καὶ τῆς συμβίου τὴν γένεσιν ἀκριβῶς ἠπιστάμην, καὶ ἱστορήσας ἀκολούθως τὰς πράξεις ἀποτελεσθείσας αὐτῶν τῇ γενέσει, λόγοις μόνοις οὐκ ἔχω σοι πείθεσθαι. Ἦν γὰρ τῆς γενέσεως αὐτοῖς τὸ διάθεμα, ποιοῦν μοιχάδας, ἰδίων δούλων ἐρώσας, καὶ ἐπὶ ξένης ἐν ὕδατι θνησκούσας· ὃ καὶ οὕτω γέγονεν. Ἐρασθεῖσα γὰρ τοῦ ἰδίου δούλου, καὶ τὸν ψόγον φέρειν οὐ δυναμένη, φυγοῦσα ἐν ἀλλοδαπῇ, καὶ κοίτης αὐτῷ κοινωνήσασα, κατὰ θάλασσαν διεφθάρη.

Chapter CXV. And the old man: Truly have you spoken; but my own conscience hinders all your incomparable proof. For I, being an astrologer, and having first dwelt in Rome, then having become a friend to a certain man who was of the family of Caesar, knew accurately the natal horoscope both of himself and of his wife; and having observed the actions accomplished accordingly by their natal destiny, by words alone I am unable to be persuaded by you. For the disposition of their natal horoscope was one making women adulteresses, loving their own slaves, and dying abroad in water; which also thus came to pass. For having fallen in love with her own slave, and not being able to bear the reproach, having fled into a foreign land, and having shared her bed with him, she perished at sea.

CXVI. Κἀγὼ ἀπεκρινάμην· Καὶ πῶς ἄρα γινώσκεις ὅτι ἡ φυγοῦσα, ἐπ' ἀλλοδαπῆς γενομένη τὸν δοῦλον ἔγημε, καὶ γήμασα ἐτελεύτησε ; Καὶ ὁ γέρων· Ἀσφαλῶς οἶδα τἀληθῆ, οὐχ ὅτι ἔγημεν, ὁπότε οὐδὲ ὅτι ἤρα ἐγίνωσκον· ἀλλὰ μετὰ τὴν ἐκείνης ἀπαλλαγὴν ὁ ἀδελφὸς τοῦ ἀνδρὸς αὐτῆς, πάντα μοι τὰ κατὰ τὸν αὐτῆς ἔρωτα διηγήσατο, καὶ ὡς σεμνὸς ὢν, ἅτε δὴ καὶ ἀδελφὸς, οὐκ ἐβουλήθη μιᾶναι τὴν κοίτην. Καὶ πῶς βουλομένη, καὶ αἰδουμένη πάλιν αὐτόν τε καὶ τὸν ψόγον ἡ τάλαινα· οὐκ ἔστι γὰρ αὐτὴν μέμψασθαι, ὅτι ἐκ γενέσεως ταῦτα καὶ πάσχειν καὶ ποιεῖν ἠναγκάζετο· ὄνειρον εἴτε ἀληθῆ, εἴτε ψευδῆ ἐπλάσατο οὐκ ἔχω λέγειν. Ἔλεγε γὰρ αὐτὴν εἰρηκέναι, ὅτι ὄναρ αὐτῇ τις ἐπιστὰς ἐκέλευσεν ἐξαυτῆς ἅμα τέκνοις τῆς Ῥωμαίων ἐκβῆναι πόλεως· ὁ δὲ ἀνὴρ σώζεσθαι ταύτην σὺν τοῖς υἱοῖς σπεύδων, αὐτίκα παιδευθησομένους αὐτοὺς εἰς τὰς Ἀθήνας ἐξέπεμψε σὺν μητρὶ καὶ δούλοις· τρίτον δὲ υἱὸν ἔχων παρ' ἑαυτῷ, ὡς δὴ τοῦ χρηματίσαντος ἐν ὀνείρῳ συνεῖναι αὐτῷ ἐπιτρέψαντος. Πολλοῦ παρεληλυθότος χρόνου, ὡς οὐκ ἔλαβε γράμματα παρ' αὐτῆς, αὐτοῦ πολλάκις πέμψαντος εἰς Ἀθήνας, ἐμὲ παραλαβὼν ὡς πάντων αὐτῷ γνησιώτατον ὄντα, ἐπὶ τὴν ζήτησιν αὐτῆς ἐπορεύθη. Πολλὰ μὲν οὖν αὐτῷ καὶ κατὰ τὴν ἀποδημίαν συνέκαμνον προθύμως, μεανημένος ὅτι τῆς πάλαι αὐτοῦ εὐδαιμονίας κοινωνόν με πάντων εἶχεν, ὑπὲρ πάντας αὐτοῦ με τοὺς

Chapter CXVI. And I answered: And how then do you know that she who fled, having come to a foreign land, married the slave, and having married died? And the old man: Assuredly I know the truth — not that she married him, since I did not even know that she loved him; but after her departure her husband's brother related to me all the matters concerning her love, and how, being an honourable man, inasmuch as he was also a brother, he was unwilling to defile the bed. And how the wretched woman, both willing and again ashamed before both him and the reproach — for one cannot blame her, because from natal destiny she was compelled both to suffer and to do these things — fashioned a dream, whether true or false I cannot say. For he said that she had stated that in a dream someone standing by her ordered her forthwith together with her children to depart from the city of the Romans; and her husband, hastening that she should be saved with her sons, straightway sent them off to Athens to be educated, with their mother and slaves; while keeping a third son with himself, since he who had given the response in the dream had permitted him to remain with him. When much time had passed, as he did not receive letters from her, though he had often sent to Athens, taking me along as being most genuine of all to him, he set out in search of her. In many things therefore I laboured eagerly together with him during the journey abroad also, remembering that of his former prosperity he held me a partner in all things, above all his

Editors' notes and page, col. 553

Footnotes

(printed under page 274)

(1) ‹anchor not visible› · call in col 553

al. ἀπεκρινάμην.

Others read ἀπεκρινάμην ("I answered").

(printed under page 274)

(2) ‹anchor not visible› · call in col 553

al. deest in al.

Wanting in other copies.

(printed under page 274)

(3) ‹anchor not visible› · call in col 553

γίνονται· οἱ δὲ ἀστέρες ταῦτα.

[Others read] "come to pass; but the stars these things."

(printed under page 274)

(4) ‹anchor not visible› · call in col 553

al. ἐτάγησαν.

Others read ἐτάγησαν ("were appointed").

(printed under page 274)

(5) ‹anchor not visible› · call in col 553

al. ἁμαρτίαι εἰς.

Others read ἁμαρτίαι εἰς ("sins against").

(printed under page 274)

(6) ‹anchor not visible› · call in col 553

al. θέντα ἐν.

Others read θέντα ἐν ("having placed in").

(printed under page 274)

(7) ‹anchor not visible› · call in col 553

Clement., hom. XIV, c. 6, etc. Recogn., l. IX, c. 32, etc.

Clementine Homilies XIV, ch. 6 ff.; Recognitions book IX, ch. 32 ff.

(printed under page 274)

(8) ‹anchor not visible› · call in col 553

al. add. ἀπεκρίνατο.

Others add ἀπεκρίνατο ("answered").

(printed under page 274)

(9) ‹anchor not visible› · call in col 553

al. inser. μέγα.

Others insert μέγα ("great").

(printed under page 274)

(10) ‹anchor not visible› · call in col 553

deest in al.

Wanting in other copies.

(printed under page 274)

(11) ‹anchor not visible› · call in col 553

deest in al.

Wanting in other copies.

(printed under page 274)

(12) ‹anchor not visible› · call in col 553

al. inser. ἔργῳ, σοὶ λόγῳ πείθεσθαι οὐ δύναμαι.

Others insert "by deed; I cannot be persuaded by you with word."

(printed under page 274)

(13) ‹anchor not visible› · call in col 553

al. μόνον.

Others read μόνον ("only").

(printed under page 274)

(14) ‹anchor not visible› · call in col 553

al. αὐτῆς.

Others read αὐτῆς ("her").

(printed under page 274)

(15) ‹anchor not visible› · call in col 553

al. deest in al.

Wanting in other copies.

(printed under page 274)

(16) ‹anchor not visible› · call in col 553

al. μὴ φέρουσα, φυγοῦσα σὺν αὐτῷ, ἐν.

Others read "not bearing it, having fled with him, in."

(printed under page 274)

(17) ‹anchor: θάλασσαν διεφθάρη› · call in col 553

al. ὁρμήσασα, καὶ κοινωνήσασα αὐτῷ, θαλάσσῃ διεφθάρη.

Others read "having set out, and having shared with him, perished in the sea."

(printed under page 274)

(18) ‹anchor: Κἀγὼ ἀπεκρινάμην› · call in col 553

al. deest in al.

Wanting in other copies.

(printed under page 274)

(19) ‹anchor: Καὶ πῶς› · call in col 553

al. deest in al.

Wanting in other copies.

(printed under page 274)

(20) ‹anchor: μετὰ τὴν ἐκείνης› · call in col 553

al. αὐτῆς.

Others read αὐτῆς ("her").

(printed under page 274)

(21) ‹anchor: καὶ αἰδουμένη› · call in col 553

al. deest in al.

Wanting in other copies.

(printed under page 274)

(22) ‹anchor: ταῦτα καὶ πάσχειν› · call in col 553

al. ποιεῖν καὶ πάσχειν.

Others read ποιεῖν καὶ πάσχειν ("to do and to suffer").

(printed under page 274)

(23) ‹anchor: τις ἐπιστὰς› · call in col 553

al. ὡς ὅτι ἐν ὁράματι ἐπιστάς τις.

Others read "that someone, standing by her in a vision."

(printed under page 274)

(24) ‹anchor: ἐκέλευσεν› · call in col 553

al. præpon. μοί.

Others put μοί ("to me") before it.

(printed under page 274)

(25) ‹anchor: τέκνοις τῆς› · call in col 553

al. τήν.

Others read τήν ("the").

(printed under page 274)

(26) ‹anchor: Ῥωμαίων ἐκβῆναι πόλεως› · call in col 553

al. πόλιν.

Others read πόλιν ("city", accusative).

(printed under page 274)

(27) ‹anchor: σώζεσθαι ταύτην› · call in col 553

al. αὐτήν.

Others read αὐτήν ("her").

(printed under page 274)

(28) ‹anchor: παρ' ἑαυτῷ› · call in col 553

al. ἔσχε παρ' αὐτῷ.

Others read ἔσχε παρ' αὐτῷ ("kept with him").

(printed under page 274)

(29) ‹anchor: ἐν ὀνείρῳ› · call in col 553

al. κατ' ὄναρ.

Others read κατ' ὄναρ ("in a dream").

(printed under page 274)

(30) ‹anchor: συνεῖναι αὐτῷ› · call in col 553

al. αὐτὸν αὐτῷ.

Others read αὐτὸν αὐτῷ ("him with him").

(printed under page 274)

(31) ‹anchor: Πολλοῦ παρεληλυθότος χρόνου› · call in col 553

al. δὲ χρόνου διελθόντος.

Others read δὲ χρόνου διελθόντος ("and time having passed").

(printed under page 274)

(32) ‹anchor: τὴν ἀποδημίαν συνέκαμνον› · call in col 553

al. συνέκαμον.

Others read συνέκαμον ("I toiled with", aorist).

(printed under page 274)

(33) ‹anchor: κοινωνόν με πάντων› · call in col 553

al. πάντως.

Others read πάντως ("altogether").

(printed under page 274)

Footnotes

(printed under page 275)

Page

running head: 555 S. CLEMENTIS I ROM. PONT.
marginal letters: A continuo solvimus, sicque; B tertio filio; at; C CXVIII. Ista Petro; D paulo ante audivimus?
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:556

φίλους ἀγαπῶν. Καὶ δὴ ἀπεπλεύσαμεν αὐτῆς Ῥώμης, καὶ οὕτως εἰς τὰ ἐνταῦθα τῆς Συρίας ἐγενόμεθα μέρη. Καὶ οὐ μετὰ πολλὰς ἡμέρας, ἐκεῖνος μὲν ἀθυμῶν ἐτελεύτησεν· ἐγὼ δὲ ἐνταῦθα ἐλθὼν, τὰς διὰ τῶν χειρῶν τροφὰς ἔκτοτε καὶ εἰς δεῦρο πορίζομαι.

friends loving me. And indeed we sailed away from Rome itself, and thus came into these parts of Syria here. And after not many days, he indeed died in despondency; while I, having come here, from that time even until now procure my food by my hands.

CXVII. Ταῦτα τοῦ γέροντος εἰπόντος, συνιδὼν ὅτι ὃν ἔλεγε γέροντα, οὗτος ἦν, ἐξ ὧν ἔλεγεν, ὁ πατὴρ ὁ ὑμέτερος, οὐκ ἐβουλήθην αὐτῷ συναντιβαλεῖν, μέχρις ἂν ὑμῖν προσανάθωμαι. Πλὴν τὰ κατὰ τὴν ξενίαν αὐτοῦ καταμαθὼν, καὶ τὴν ἐμὴν δὲ μηνύσας, ἀκριβείας ἕνεκα, τοῦτο μόνον ἐπυθόμην, τί τῷ γέροντι ὄνομα· ὁ δὲ ἔφη· Φαῦστος· τί δὲ τοῖς διδύμοις υἱοῖς· ὁ δὲ ἀπεκρίνατο· Φαυστῖνος καὶ Φαυστινιανός· τί δὲ τῷ τρίτῳ υἱῷ· ὁ δὲ, Κλήμης, εἶπε. Τί δὲ τούτων μητρὶ ὄνομα· Ματθιδία, φησίν. Ὑπὸ συμπαθείας οὖν ἐγὼ σύνδακρυς γενόμενος, ἀπολύσας τοὺς ὄχλους, ἦλθον πρὸς ὑμᾶς, ἵνα μετὰ τὴν τῶν ἄλλων κοινωνίαν ταῦτα προσανάθωμαι ὑμῖν. Πρὸ δὲ τῶν ἁλῶν εἰπεῖν ὑμῖν οὐ δέον ἔκρινα, μή πως ὑπὸ λύπης νικηθέντες, ἐν τῇ τοῦ βαπτίσματος ἡμέρᾳ πενθοῦντες διατελέσητε, ὁπότε καὶ ἄγγελοι χαίρουσι. Ταῦτα τοῦ Πέτρου λέγοντος, ἐδακρύομεν οἱ πάντες μετὰ τῆς μητρός. Ὁ δὲ δακρύοντας ἡμᾶς ἰδὼν, ἔφη· Νῦν ἕκαστος ὑμῶν φόβῳ τῷ πρὸς τὸν Θεὸν γενναίως φερέτω τὰ εἰρημένα. Οὐ γὰρ δὴ σήμερον ὑμῖν ἐτελεύτησεν ὁ πατὴρ, ἀλλὰ καὶ ἔκπαλαι, ὡς ὑμεῖς εἰρήκατε στοχαζόμενοι.

Chapter CXVII. When the old man had said these things, perceiving from what he said that the old man of whom he spoke was himself your father, I was unwilling to confer with him on the matter until I should communicate it to you. However, having learned the details concerning his lodging, and having also made known my own, for the sake of accuracy I inquired this only, what the old man's name was; and he said: Faustus; and what was that of the twin sons; and he answered: Faustinus and Faustinianus; and what was that of the third son; and he said: Clement. And what was the name of their mother; Matthidia, says he. Having become tearful therefore from sympathy, having dismissed the crowds, I came to you, so that after the partaking of the other things I might communicate these matters to you. But before partaking of salt I judged it not fitting to tell you, lest perhaps, overcome by grief, on the day of baptism you should continue mourning, when even angels rejoice. As Peter was saying these things, we all wept together with our mother. And seeing us weeping, he said: Now let each of you in fear towards God nobly bear what has been said. For indeed your father did not die to you today, but even long ago, as you yourselves have said by conjecture.

CXVIII. Ταῦτα τοῦ Πέτρου εἰπόντος, ἡ μήτηρ μὴ φέρουσα, μέγα ἀνέκραγεν· Οἴμοι, ἄνερ, ὡς ἀγαπῶν ἡμᾶς, κρίσει μὲν αὐτὸς ἐτελεύτησας, ἡμεῖς δὲ ζῶντες τὸ φῶς ὁρῶμεν, καὶ τροφῆς ἄρτι μεταλαμβάνομεν. Οὔπω τῆς μιᾶς ταύτης ὀλολυγῆς παυσαμένης, ἰδοὺ καὶ ὁ γέρων εἰσῄει· καὶ ἅμα τῷ βούλεσθαι αὐτὸν τῆς κραυγῆς τὴν αἰτίαν πυνθάνεσθαι, εἰς τὴν γυναῖκα ἐμβλέψας ἔφη· Οἴμοι, τί θέλει τοῦτο εἶναι ; Τίνα ὁρῶ ; Προσελθὼν δὲ καὶ ἀκριβέστερον ἐνιδών, καὶ ὁραθεὶς περιεπλέκετο. Οἱ δὲ ὑπὸ χαρᾶς αἰφνιδίου διεφώνουν ἀμφότεροι, καὶ λαλεῖν ἀλλήλοις βουλόμενοι, ἀφασίᾳ συσχεθέντες ἐκ τῆς ἀπλήστου χαρᾶς ἐπέχειν ἑαυτοὺς οὐκ ἠδύναντο. Καὶ μετὰ πολὺ πρὸς αὐτὸν ἡ μήτηρ· Ἔχω σε, Φαῦστε, τὸν κατὰ πάντα γλυκύτατον. Πῶς ἄρα ζῇς, ὃν ὡς τεθνεῶτα μικρῷ πρόσθεν ἠκούσαμεν ; Πλὴν οὗτοί εἰσιν οἱ υἱοὶ, Φαυστῖνος καὶ Φαυστινιανὸς, καὶ ὁ ποθεινὸς Κλήμης. Ταῦτα εἰπούσης, ἡμεῖς οἱ τρεῖς προσπεσόντες αὐτῷ, καὶ καταφιλοῦντες, τὴν ἐκείνου μορφὴν ἀμυδρῶς πως καταμανθάνομεν.

Chapter CXVIII. When Peter had said these things, our mother, not bearing it, cried out aloud: Woe is me, husband, how loving us, by judgement indeed you yourself died, while we, living, behold the light, and have just now partaken of food! Before this single wailing had yet ceased, behold, the old man also came in; and at the same time as he wished to inquire the cause of the outcry, looking upon the woman he said: Woe is me, what does this mean to be? Whom do I see? And coming up and looking more closely upon her, and being seen, he embraced her. And from sudden joy both fainted away, and wishing to speak to one another, seized by speechlessness from the insatiable joy, they were unable to restrain themselves. And after a long while our mother said to him: I hold you, Faustus, sweetest in all things. How then do you live, whom a little while ago we heard of as dead? Yet these are our sons, Faustinus and Faustinianus, and the longed-for Clement. When she had said these things, we three, falling down before him and kissing him, dimly somehow discerned his form.

CXIX. Ἃ καὶ βλέπων ὁ Πέτρος· Σὺ εἶ Φαῦστος, εἶπεν, ὁ ταύτης ἀνὴρ καὶ τῶν αὐτῆς παίδων

Chapter CXIX. Seeing which things also, Peter said: Are you Faustus, this woman's husband and her children's

Editors' notes and page, col. 556

Footnotes

(34) ‹anchor not visible› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(35) ‹anchor not visible› · call in col 556

al. μέχρι τοῦ δεῦρο.

Others read μέχρι τοῦ δεῦρο ("up to now").

(printed under page 275)

(36) ‹anchor not visible› · call in col 556

al. συνεῖδον μὲν ὅτι ὃν ἔλεγε τεθνάναι γέροντα αὐτός.

Others read "I perceived that the old man whom he said had died was himself."

(printed under page 275)

(37) ‹anchor not visible› · call in col 556

al. δὲ τὰ καθ' ὑμᾶς αὐτῷ.

Others read "and the things concerning you to him."

(printed under page 275)

(38) ‹anchor not visible› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(39) ‹anchor not visible› · call in col 556

ὁ δὲ ἔφη· Ματθ.

[Others read] "And he said: Matth[ew] …"

(printed under page 275)

(40) ‹anchor not visible› · call in col 556

al. ἁλῶν.

Others read ἁλῶν ("of salt").

(printed under page 275)

(41) ‹anchor not visible› · call in col 556

al. τοῦ τῶν ἁλῶν μεταλαβεῖν.

Others read "to partake of the salt."

(printed under page 275)

(42) ‹anchor not visible› · call in col 556

al. οὐχ ἠβουλήθην.

Others read οὐχ ἠβουλήθην ("I did not wish").

(printed under page 275)

(43) ‹anchor: φερέτω τὰ εἰρημένα› · call in col 556

al. λεχθέντα.

Others read λεχθέντα ("the things spoken").

(printed under page 275)

(44) ‹anchor: εἰρήκατε στοχαζόμενοι› · call in col 556

al. σχολαζόμενοι.

Others read σχολαζόμενοι ("being at leisure").

(printed under page 275)

(45) ‹anchor: μέγα ἀνέκραγεν› · call in col 556

βοῶσα ἔφη.

[Others read] βοῶσα ἔφη ("crying out, she said").

(printed under page 275)

(46) ‹anchor: Οἴμοι, ἄνερ› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(47) ‹anchor: ἡμᾶς, κρίσει› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(48) ‹anchor: καὶ τροφῆς› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(49) ‹anchor: Οὔπω› · call in col 556

al. inser. δέ.

Others insert δέ ("but").

(printed under page 275)

(50) ‹anchor: τί θέλει› · call in col 556

al. θέλοι.

Others read θέλοι ("may mean").

(printed under page 275)

(51) ‹anchor: ἀκριβέστερον ἐνιδών› · call in col 556

al. ἰδών.

Others read ἰδών ("seeing").

(printed under page 275)

(52) ‹anchor: χαρᾶς ἐπέχειν› · call in col 556

al. κρατεῖν.

Others read κρατεῖν ("to master").

(printed under page 275)

(53) ‹anchor: Καὶ μετὰ› · call in col 556

al. μετ' οὐ.

Others read μετ' οὐ ("after not …").

(printed under page 275)

(54) ‹anchor: μετὰ πολὺ› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(55) ‹anchor: ἡ μήτηρ› · call in col 556

al. add. ἔφη.

Others add ἔφη ("said").

(printed under page 275)

(56) ‹anchor: τὸν κατὰ πάντα› · call in col 556

al. præpon. μοι.

Others put μοι ("to me") before it.

(printed under page 275)

(57) ‹anchor: τεθνεῶτα μικρῷ› · call in col 556

al. τεθνηκότα μικρῷ τάχιον ἠκ.

Others read "dead a little sooner we heard."

(printed under page 275)

(58) ‹anchor: οὗτοί εἰσιν› · call in col 556

al. ἡμῶν.

Others read ἡμῶν ("our").

(printed under page 275)

(59) ‹anchor: Φαυστινιανὸς, καὶ› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

(60) ‹anchor: πως καταμανθάνομεν› · call in col 556

κατεμάνθ.

[Others read] κατεμάνθ[ανομεν] ("we were recognizing").

(printed under page 275)

(61) ‹anchor: ὁ Πέτρος· Σὺ› · call in col 556

al. ταῦτα β. ὁ Π. ἔφη· Σύ.

Others read "seeing these things, Peter said: You."

(printed under page 275)

(62) ‹anchor: εἶ Φαῦστος› · call in col 556

deest in al.

Wanting in other copies.

(printed under page 275)

Page

running head: S I ROM. PONT. OPERA DUBIA. 556
marginal letters: A φίλους ἀγαπῶν. Καὶ; B μητρὶ ὄνομα· Ματθιδία,; C φέρουσα, μέγα ἀνέκραγεν·; D ζῇς, ὃν ὡς
old-edition numerals: (none)
other: begins mid-sentence from col. 553; ends mid-sentence, continuing on col. 557

PG 2:557

πατήρ ; Ὁ δὲ, Ἐγώ εἰμι, ἔφη. Καὶ ὁ Πέτρος· Πῶς οὖν μοι τοὺς σεαυτοῦ, ὡς περὶ ἄλλου διηγήσω πόνους, εἰπὼν καὶ λύπην καὶ τάφον ; Καὶ ὁ πατὴρ ἀπεκρίνατο· Συγγενὴς ὢν Καίσαρος, καὶ γενέσθαι κατάφωρος οὐκ ἐθέλων, ἐπ' ἄλλῳ τινὶ τὴν ἐξήγησιν ἀνετυπωσάμην, ἵν' αὐτοῖς ὅστις εἰμὶ μὴ ἐπιγνωσθῶ. Ἤδειν γὰρ ὅτι εἰ ἀναγνώριμος γένωμαι, οἱ κατὰ τὸν τόπον ἡγούμενοι ταῦτα μαθόντες, ἀνακαλέσονται, Καίσαρι κεχαρισμένα ποιοῦντες, καὶ τὴν τοῦ βίου πάλιν εὐδαιμονίαν μοι περιθήσουσιν, ὅπερ ὅλῃ προθέσει πρότερον ἀπεταξάμην, ἄνευ τῶν ἐμοὶ φιλτάτων τέκνων πολιτεύεσθαι ἢ ζῇν ὅλως μὴ ἀνεχόμενος.

father? And he said: I am. And Peter: How then did you relate your own labours to me as though concerning another, telling both of grief and of a grave? And our father answered: Being a kinsman of Caesar, and not wishing to be detected, I framed the narrative in reference to some other man, so that who I am might not be recognized by them. For I knew that if I should become recognized, the rulers of the place, upon learning these things, will recall me, doing things pleasing to Caesar, and will again invest me with the prosperity of life, which with my whole purpose I formerly renounced, not enduring to live as a citizen or to live at all without my dearest children.

CXX. Καὶ ὁ Πέτρος· Ταῦτα μὲν ἐποίησας ὡς ἐβουλεύσω. Περὶ δὲ γενέσεως ἄρα ψευδόμενος διϊσχυρίζου, ἢ ὡς ἀληθεύων ἐβεβαίους ; Καὶ ὁ πατήρ· Οὐ ψεύσομαι, ἔφη, πρὸς σέ· ὡς ἀληθῶς ἄρα οὔσης γενέσεως ἐβεβαίουν. Ἔχω γὰρ οὐκ ἀμυήτως τοῦ θεωρήματος· πλὴν ἀλλὰ καὶ συνῆν μοί τις ἀστρολόγων ἀνὴρ ἄριστος Αἰγύπτιος, Ἀννουβίων ὄνομα, ὅστις ἐν ταῖς ἀποδημίαις κατ' ἀρχάς μοι φιλιωθεὶς, τὸν τῆς ἐμῆς συμβίου μετὰ τῶν τέκνων θάνατον ἐδήλου. Καὶ ὁ Πέτρος· Οὐκοῦν ἔργῳ πέπεισαι νῦν, ὅτι οὐ συνέστηκε τὰ κατὰ τὴν γένεσιν ; Καὶ ὁ πατὴρ ἀπεκρίνατο· Ἀνάγκη με πάντα τὰ τὸν ἐμὸν ὑπερβαίνοντα νοῦν κατὰ μέρος ἐκθέσθαι σοι, ἵνα παρὰ σοῦ πάλιν τἀληθῆ μάθω καὶ βέβαια· πολλὰ πταίειν οἶδα τοὺς ἀστρολόγους, πολλὰ δὲ καὶ τῆς ἀληθείας αὐτοὺς ἐφικνεῖσθαι· ἀλλὰ μή πως ἃ μὲν ἀκριβοῦσιν, ἀληθεύουσιν· ἃ δὲ πταίουσιν, ἀμαθίᾳ πάσχουσιν· ὡς ὑπονοεῖν με, τὸ μὲν μάθημα συνεστάναι, τοὺς δὲ δι' ἀμαθίαν ψεύδεσθαι μόνην, διὰ τὸ μὴ πάντας περὶ πάντων ἀκριβοῦν δύνασθαι. Καὶ ὁ Πέτρος· Ἄπεχε, ἔφη, μή πως περὶ ὧν ἀληθεύουσιν, ὡς ἐπιτυγχάνοντες, καὶ οὐχὶ ὡς ἀκριβοῦντες ἄρα προλέγουσιν· ἀνάγκη γὰρ πᾶσα ἐκ πολλῶν τῶν λεγομένων ἀποβαίνειν τινά. Καὶ ὁ γέρων· Πῶς οὖν ἔστι περὶ τούτου με πιστωθῆναι, τὸ εἴτε συνέστηκε τὸ κατὰ τὴν γένεσιν, ἢ οὔ ;

Chapter CXX. And Peter: These things indeed you did as you purposed. But concerning natal destiny, were you speaking falsely when you strongly affirmed it, or did you maintain it as speaking the truth? And our father said: I will not lie to you; as though natal destiny truly existed I maintained it. For I am not uninitiated in the science; moreover there was also with me a certain man, the best of astrologers, an Egyptian, Annubion by name, who having become a friend to me at the beginning during my journeys abroad, declared the death of my wife together with the children. And Peter: Are you therefore persuaded now by fact that the matters of natal destiny do not hold together? And our father answered: It is necessary for me to set forth to you in detail all the things that surpass my mind, so that from you in turn I may learn the things that are true and sure: in many things I know that the astrologers err, and in many things also that they attain to the truth; but perhaps in the things which they know accurately, they speak the truth; while in the things wherein they err, they suffer this through ignorance; so that I suspect that the science indeed holds together, while they speak falsely through ignorance alone, because not all are able to be accurate concerning all things. And Peter said: Refrain, lest perhaps concerning the things wherein they speak the truth, they foretell as hitting the mark by chance, and not as knowing accurately; for there is every necessity that out of many things said some should turn out true. And the old man: How then is it possible for me to be assured concerning this, whether the matter of natal destiny holds together or not?

CXXI. Ἀμφοτέρων οὖν σιωπώντων, ἐγὼ Κλήμης· Ἐπειδὴ τὸ μάθημα, ἔφην, ἀκριβῶς ἐπίσταμαι, ὁ δὲ κύριος καὶ πατὴρ οὐχ οὕτως, ἔθελον εἰ αὐτὸς Ἀννουβίων παρῆν, ἐπὶ τοῦ πατρὸς ποιήσασθαι λόγον. Οὕτω γὰρ ἂν τὸ πρᾶγμα εἰς φανερὸν ἐλθεῖν ἠδύνατο, τεχνίτου πρὸς ὁμότεχνον τὴν ζήτησιν ἐσχηκότος. Καὶ ὁ πατὴρ ἀπεκρίνατο· Ποῦ οὖν δυνατόν ἐστιν Ἀννουβίωνι συντυχεῖν ; Καὶ ὁ Πέτρος· Ἐν Ἀντιοχείᾳ, ἔφη· ἐκεῖ γὰρ μανθάνω Σίμωνα τὸν Μάγον ἐπιδημεῖν, ᾧ καὶ παρεπόμενος Ἀννουβίων, ἀχώριστός ἐστιν.

Chapter CXXI. When both therefore were silent, I, Clement, said: Since I know the science accurately, whereas my lord and father does not so, I could wish, if Annubion himself were present, to hold a discussion before my father. For thus the matter could have come into the open, when one skilled in the art had held the inquiry with a fellow-craftsman. And my father answered: Where then is it possible to meet with Annubion? And Peter said: In Antioch; for there I learn that Simon Magus is sojourning, whom Annubion also accompanying is inseparable from him.

Editors' notes and page, col. 557

Footnotes

(printed under page 276)

(63) ‹anchor not visible› · call in col 557

al. ἑαυτοῦ.

Others read ἑαυτοῦ ("of himself").

(printed under page 276)

(64) ‹anchor not visible› · call in col 557

al. προσγενὴς ὑπάρχων.

Others read προσγενὴς ὑπάρχων ("being a kinsman").

(printed under page 276)

(65) ‹anchor not visible› · call in col 557

al. κατάφορος. Al. περίφωρος μὴ θέλων, εἰς ἄλλου τινὸς τήν.

Others read κατάφορος ("inclined"). Others: "caught in the act, not wishing, into the … of someone else."

(printed under page 276)

(66) ‹anchor not visible› · call in col 557

al. αὐτός.

Others read αὐτός ("he himself").

(printed under page 276)

(67) ‹anchor not visible› · call in col 557

al. ἀκούσαντες, ἀνακαλέσαντες.

Others read "having heard, having called back."

(printed under page 276)

(68) ‹anchor not visible› · call in col 557

deest in al

Wanting in other copies.

(printed under page 276)

(69) ‹anchor not visible› · call in col 557

deest in al.

Wanting in other copies.

(printed under page 276)

(70) ‹anchor not visible› · call in col 557

al. ὅπερ ἀπετ.

Others read ὅπερ ἀπετ[…] ("which …").

(printed under page 276)

(71) ‹anchor not visible› · call in col 557

οὐ γὰρ ἐδυνάμην περὶ τῶν ἐμοὶ ἠγαπημένων τὰ μέγιστα ὡς περὶ θανόντων κρίνας, πρὸς τὴν τοῦ βίου ἑαυτὸν ἀποδοῦναι δόξαν.

[Others read:] "for I could not, having judged of those most dearly loved by me as of the dead, give myself back to the glory of life."

(printed under page 276)

(72) ‹anchor not visible› · call in col 557

al add. ἔφη.

Others add ἔφη ("said").

(printed under page 276)

(73) ‹anchor not visible› · call in col 557

al. ἀληθῶς ὡς οὔσης.

Others read "as truly being."

(printed under page 276)

(74) ‹anchor not visible› · call in col 557

al. εἰμὶ γὰρ οὐκ ἀμύητος.

Others read "for I am not uninitiated."

(printed under page 276)

(75) ‹anchor not visible› · call in col 557

deest in al.

Wanting in other copies.

(printed under page 276)

(76) ‹anchor not visible› · call in col 557

al. ὀνόματι.

Others read ὀνόματι ("by name").

(printed under page 276)

(77) ‹anchor not visible› · call in col 557

al. φιληθείς.

Others read φιληθείς ("having been loved").

(printed under page 276)

(78) ‹anchor: Καὶ ὁ Πέτρος› · call in col 557

al. add. ἔφη.

Others add ἔφη ("said").

(printed under page 276)

(79) ‹anchor: ἔργῳ πέπεισαι› · call in col 557

deest in al.

Wanting in other copies.

(printed under page 276)

(80) ‹anchor: βέβαια· πολλὰ› · call in col 557

al. ὑποτρέχοντά μοι εἰς τὸν νοῦν ἐκτίθεσθαί σοι, ἵνα πρὸς αὐτὰ ἀκούων, μανθάνειν ἔχω, πολλά.

Others read "to set out for you what runs into my mind, so that, hearing [your answer] to them, I may learn; many."

(printed under page 276)

(81) ‹anchor: πολλὰ δὲ καὶ› · call in col 557

πολλάκις.

[Others read] πολλάκις ("often").

(printed under page 276)

(82) ‹anchor: ἀλλὰ μή πως› · call in col 557

al. ἀληθεύειν· ὑποπτεύω οὖν μήπως.

Others read "to speak truly; I suspect then that perhaps."

(printed under page 276)

(83) ‹anchor: ψεύδεσθαι› · call in col 557

deest in al.

Wanting in other copies.

(printed under page 276)

(84) ‹anchor: μὴ πάντας› · call in col 557

al. πάντως.

Others read πάντως ("altogether").

(printed under page 276)

(85) ‹anchor: ἔφη, μή πως› · call in col 557

al ἔπεχε Al. ἀπεκρίνατο· ἄπεχε, μή πως.

Others read ἔπεχε ("hold"); others: "he answered: refrain, lest perhaps."

(printed under page 276)

(86) ‹anchor: ὡς ἐπιτυγχάνοντες› · call in col 557

al. ἐπιτυγχάνουσι.

Others read ἐπιτυγχάνουσι ("they hit upon it").

(printed under page 276)

(87) ‹anchor: ἄρα προλέγουσιν› · call in col 557

al. ἀκριβοῦντες λέγουσιν.

Others read ἀκριβοῦντες λέγουσιν ("knowing precisely, they say").

(printed under page 276)

(88) ‹anchor: Καὶ ὁ γέρων› · call in col 557

al add. ἔφη.

Others add ἔφη ("said").

(printed under page 276)

(89) ‹anchor: τὸ εἴτε› · call in col 557

al. πληροφορηθῆναι· εἴτε.

Others read "to be fully assured: whether."

(printed under page 276)

(90) ‹anchor: σιωπώντων, ἐγὼ› · call in col 557

deest in al.

Wanting in other copies.

(printed under page 276)

(91) ‹anchor: ὁ δὲ κύριος καὶ› · call in col 557

al. καὶ ὁ.

Others read καὶ ὁ ("and the").

(printed under page 276)

(92) ‹anchor: τοῦ πατρὸς ποιήσασθαι› · call in col 557

al. ἐποιησάμην.

Others read ἐποιησάμην ("I would have made").

(printed under page 276)

(93) ‹anchor: Σίμωνα τὸν Μάγον› · call in col 557

al. ὄντα.

Others read ὄντα ("being").

(printed under page 276)

(94) ‹anchor: ἐπιδημεῖν, ᾧ› · call in col 557

deest in al.

Wanting in other copies.

(printed under page 276)

Footnotes

(printed under page 277)

(7) ‹anchor: CXXIII.› · call in col 559

Clement., hom. XV, c. 1, etc.

Clementine Homilies XV, ch. 1 ff.

(printed under page 277)

Page

running head: 559 S. CLEMENTIS I ROM. PONT.
marginal letters: A sectatus, non deserit.; B lestia afficit; hoc; C angi? Tum pater :; D tioni consentanea. Ac Petrus
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:560

Ἐπὰν οὖν ἐκεῖ γενώμεθα, ἐάν γε καταλάβωμεν αὐτοὺς, ἡ ζήτησις ἐπ' ἐκείνου γενήσεται. Καὶ ὁμῶς πολλὰ διαλεχθέντες, καὶ ἐπὶ τῷ ἀναγνωρισμῷ χαρᾶς πληρωθέντες, καὶ Θεῷ πολλὴν χάριν ὁμολογοῦντες, ἑσπέρας καταλαβούσης, εἰς ὕπνον ἐτράπημεν.

Whenever therefore we come there, if at least we overtake them, the inquiry shall take place before him. And having likewise conversed much, and being filled with joy over the recognition, and confessing great gratitude to God, when evening overtook us, we turned to sleep.

CXXII. Ὄρθρου δὲ γενομένου, ὁ πατὴρ μετὰ τῆς μητρὸς καὶ τῶν τριῶν υἱῶν εἰσελθὼν ἔνθα ὁ Πέτρος ἦν, καὶ προσαγορεύσας, ἐκαθέσθη· ἔπειτα καὶ ἡμεῖς, αὐτοῦ κελεύσαντος. Καὶ ὁ Πέτρος τὸν πατέρα προσβλέψας· Σπεύδω σε, ἔφη, ὁμόφρονα γενέσθαι γυναικὶ καὶ τέκνοις, ὅπως αὐτοῖς καὶ ἐνταῦθα ὁμοδίαιτος ᾖς, κἀκεῖ μετὰ τὸν ἀπὸ τοῦ σώματος τῆς ψυχῆς χωρισμὸν, συνὼν ἐν εὐφροσύνῃ διάγῃς. Ἦ γὰρ οὐ τὰ μέγιστά σέ τε λυπεῖ καὶ αὐτοὺς τὸ μὴ ἀλλήλοις συνεῖναι ; Καὶ ὁ πατὴρ ἔφη· Καὶ πάνυ γε. Καὶ ὁ Πέτρος· Εἰ οὖν ἐνταῦθα τὸ ἀλλήλων κεχωρίσθαι λυπεῖ, μετὰ θάνατον πάντως γενόμενον, πόσῳ γε μᾶλλον λυπήσει, σὲ μὲν ἄνδρα σοφὸν ὄντα, τῷ τῆς γνώμης σου λόγῳ τῶν σῶν κεχωρίσθαι, αὐτοὺς δὲ πολὺ μᾶλλον ὀδυνᾶσθαι, τῷ εἰδέναι, ὅτι σε ἄλλα φρονοῦντα αἰώνιος μένει κόλασις, ῥητοῦ δόγματος ἀποφάσει ;

Chapter CXXII. And when dawn came, our father with our mother and the three sons having entered where Peter was, and having greeted him, sat down; then we also, at his bidding. And Peter, looking upon our father, said: I am eager for you to become of one mind with your wife and children, so that both here you may share the same way of life with them, and there, after the separation of the soul from the body, being together with them you may live in gladness. Or does it not grieve both you and them most greatly not to be together with one another? And our father said: Very much so indeed. And Peter: If therefore here to be separated from one another grieves you, when after death it altogether comes to pass, how much more at least will it grieve you, that you indeed, being a wise man, should by reason of your opinion be separated from your own, while they feel much more pain through knowing that, since you think otherwise, eternal punishment awaits you by the sentence of an express decree?

CXXIII. Καὶ ὁ πατὴρ ἔφη· Ἀλλ' οὐκ ἔστιν, ὦ φίλτατε, τὸ ἐν ᾅδου ψυχὰς κολάζεσθαι, αὐτῆς ἅμα τῷ ἀποστῆναι τοῦ σώματος, εἰς ἀέρα λυομένης. Καὶ ὁ Πέτρος ἔφη· Μέχρις οὖν ὅτε περὶ τούτου πείσομέν σε, ἀπόκριναί μοι· οὐ δοκεῖ σοι, σὲ μὲν τῇ κολάσει διαπιστοῦντα μὴ λυπεῖσθαι, ἐκείνους δὲ περὶ σοῦ πεπεισμένους, ὡς ἄρα οὐ μικρὰν ἔχεις ἀνάγκην, ἐκ περισσοῦ ἀνιᾶσθαι ; Καὶ ὁ πατήρ· Ἀκολούθως λέγεις. Καὶ ὁ Πέτρος· Διὰ τί δὲ αὐτοὺς οὐκ ἀπαλλάξεις μεγίστης περὶ σοῦ λύπης ; τῇ πίστει συνθέμενος, οὐ δυσωπίᾳ λέγω, ἀλλ' εὐγνωμοσύνῃ, περὶ τῶν ὑπ' ἐμοῦ λεγομένων σοι ἀκούων, καὶ κρίνων εἰ ταῦτα οὕτως ἔχει ἢ οὔ. Καὶ εἰ μὲν οὕτως ἔχει ὡς λέγομεν, καὶ ὧδε συναπολαύσεις τοῖς φιλτάτοις, κἀκεῖ συναναπαύσῃ. Εἰ δὲ ἐν τῇ τῶν λόγων σοῦ σκέψει δείξῃς τὰ ὑφ' ἡμῶν λεγόμενα ψευδῆ τινα μῦθον εἶναι, καὶ ὁμογνώμονάς σου λάβοις αὐτοὺς, καὶ οὕτω καλῶς ποιήσεις· τοῦ τε γὰρ κεναῖς ἐλπίσι ἐπερείδεσθαι παύσεις, καὶ φόβῳ αὐτοὺς ψευδῶν ἀπαλλάξεις.

Chapter CXXIII. And our father said: But it is not so, O dearest friend, that souls are punished in Hades, since the soul at the very moment of departing from the body is dissolved into air. And Peter said: Until therefore the time when we shall persuade you concerning this, answer me: does it not seem to you that you indeed, disbelieving in the punishment, are not grieved, whereas they, being persuaded concerning you that you have no small necessity coming upon you, are distressed exceedingly? And our father: You speak consistently. And Peter: Why then will you not free them from the greatest grief concerning you, consenting to the faith — I do not say out of shamefacedness, but out of fairness of mind — hearing the things said to you by me, and judging whether these things are so or not? And if indeed it is so as we say, both here you will enjoy your dearest ones together, and there you will rest together with them. And if in the examination of your arguments you should show that the things said by us are some false myth, and should win them to be of one mind with you, even thus you will do well; for both will you make them cease relying on vain hopes, and from fear of falsehoods you will free them.

CXXIV. Καὶ ὁ πατήρ· Πολλὰ φαίνῃ μοι εὔλογα λέγων. Καὶ ὁ Πέτρος· Τί οὖν ἐστι τὸ κωλύον συνθέσθαι σε τῇ ἡμετέρᾳ πίστει ; Οὔτε γὰρ ἀσχολίαις ἀγορασμῶν, οὔτε πράξεων, οὔτε γεωργιῶν, οὐ φροντίδων, οὐδενὶ τούτων κατέχῃ· δύνασαι δὲ νοεῖν ὡς οὐκ αὐτομάτως ἐγένετό τι τῶν ὄντων, οἷα προνοίας οὐκ οὔσης. Καὶ τούτου δεῖγμα σαφέστατον, τὰ περὶ σὲ καὶ τὰ σὰ τέκνα καὶ τὴν γυναῖκα γεγενημένα. Εἰ γὰρ παρὰ σοὶ ὄντες καὶ εἰς δεῦρο ἐτύγχανον, οὐκ ἂν

Chapter CXXIV. And our father: You seem to me to say many reasonable things. And Peter: What then is that which hinders you from consenting to our faith? For neither by occupations of purchases, nor of public affairs, nor of farming, nor of cares — by none of these are you held back; and you are able to understand that nothing of the things that exist came into being of its own accord, as though providence did not exist. And the clearest proof of this is the things that have happened concerning you and your children and your wife. For if they had happened to be with you even until now, they would not

Editors' notes and page, col. 560

Footnotes

(95) ‹anchor not visible› · call in col 560

al. ὡς.

Others read ὡς ("as").

(printed under page 277)

(96) ‹anchor not visible› · call in col 560

al. γενέσθαι δύναται.

Others read γενέσθαι δύναται ("can come to be").

(printed under page 277)

(97) ‹anchor not visible› · call in col 560

al. πλησθέντες.

Others read πλησθέντες ("having been filled").

(printed under page 277)

(98) ‹anchor not visible› · call in col 560

al. εὐχαριστήσαντες, ἑσπέρας.

Others read "having given thanks, in the evening."

(printed under page 277)

(99) ‹anchor not visible› · call in col 560

al. ὁμολογήσαντες.

Others read ὁμολογήσαντες ("having acknowledged").

(printed under page 277)

(100) ‹anchor not visible› · call in col 560

al. inser. ἡμῶν.

Others insert ἡμῶν ("our").

(printed under page 277)

(1) ‹anchor not visible› · call in col 560

deest in al.

Wanting in other copies.

(printed under page 277)

(2) ‹anchor not visible› · call in col 560

al. τῷ πατρί.

Others read τῷ πατρί ("to the father").

(printed under page 277)

(3) ‹anchor not visible› · call in col 560

al. συνόντα ἄλυπον ἕπεσθαι.

Others read "to follow, being with [him], without grief."

(printed under page 277)

(4) ‹anchor not visible› · call in col 560

deest in al.

Wanting in other copies.

(printed under page 277)

(5) ‹anchor not visible› · call in col 560

al. ὀφειλόμενον ὑμῖν μετ' ἀλλήλων μὴ εἶναι, πόσῳ.

Others read "it being owed to you not to be with one another, how much."

(printed under page 277)

(6) ‹anchor not visible› · call in col 560

al. inser. οὐ.

Others insert οὐ ("not").

(printed under page 277)

(8) ‹anchor: ἐν ᾅδου ψυχὰς› · call in col 560

al. ψυχήν.

Others read ψυχήν ("the soul").

(printed under page 277)

(9) ‹anchor: διαπιστοῦντα μὴ› · call in col 560

al. ἀπιστοῦντα τὴν κόλασιν μή.

Others read "disbelieving the punishment, not."

(printed under page 277)

(10) ‹anchor: ἐκείνους δὲ› · call in col 560

al. αὐτοὺς δὲ πεπεισμένους, ἀνάγκην ἔχειν περὶ σοῦ ἀνιᾶσθαι.

Others read "but they, being persuaded, must needs grieve for you."

(printed under page 277)

(11) ‹anchor: τῶν λόγων› · call in col 560

deest in al.

Wanting in other copies.

(printed under page 277)

(12) ‹anchor: καλῶς ποιήσεις› · call in col 560

al. οὕτως καλῶς ποιήσεις, αὐτοὺς ὁμογνώμονάς σοι εἰληφώς, καὶ τοῦ κεναῖς.

Others read "so you will do well, having got them of one mind with you, and … in empty [hopes]."

(printed under page 277)

(13) ‹anchor: καὶ φόβῳ› · call in col 560

al. φόβων.

Others read φόβων ("from fears").

(printed under page 277)

(14) ‹anchor: ψευδῶν ἀπαλλάξεις› · call in col 560

deest in al.

Wanting in other copies.

(printed under page 277)

(15) ‹anchor: Πολλὰ φαίνῃ› · call in col 560

al. φαίνει.

Others read φαίνει ("appears").

(printed under page 277)

(16) ‹anchor: Καὶ ὁ Πέτρος› · call in col 560

al. add. ἔφη.

Others add ἔφη ("said").

(printed under page 277)

Page

running head: S I ROM. PONT. OPERA DUBIA. 560
marginal letters: A Ἐπὰν οὖν ἐκεῖ; B εἶναι; Καὶ ὁ; C γεις. Καὶ ὁ; D λέγων. Καὶ ὁ
old-edition numerals: (none)
other: continues ch. CXXI from col. 557; ends mid-sentence, continuing on col. 561

PG 2:561

τὸν τῆς εὐσεβείας λόγον ἐδέξαντο, οὐκ ἂν ἐπιγνῶναι τὴν ἀλήθειαν ἠδυνήθησαν. Διὰ ταῦτο μετὰ τῆς ἀποδημίας, καὶ ναυάγιον ᾠκονομήθη, καὶ πικροῦ θανάτου ὑπόνοια· προσέτι δὲ καὶ ἡ περὶ τὰ Ἑλληνικὰ τούτων ἄσκησις, ἵν' ὡς πρότερον αὐτὰ παιδευθέντες, εἶτα μεταβαλόντες πρὸς τὴν εὐσέβειαν, δυνατοὶ ὦσιν ἑτοίμως αὐτὰ καὶ μετὰ πολλῆς ἀνασκευάζειν τῆς εὐκολίας· καὶ ἃ κακῶς τηνικαῦτα κατὰ τῆς εὐσεβείας προὐβάλλοντο, τούτοις καλῶς ὑπὲρ αὐτῆς καὶ ἐν καιρῷ τῷ προσήκοντι χρήσαιντο. Εἴσῃ δὲ καὶ αὐτὸς σαφῶς ἀπό γε τοῦ μακροῦ τούτου ἀναγνωρισμοῦ, καὶ ὧν μεταξὺ σαφῶς ἡ Πρόνοια περὶ σὲ ᾠκονόμησεν, ὡς ἄρα οὐδὲν τῶν γινομένων αὐτομάτως οὕτως καὶ εἰκῆ γίνεται· ἀλλ' ἐκείνη ἐστὶν ἡ ἐφεστῶσα καὶ τόδε τὸ πᾶν συγκρατοῦσα διηνεκῶς καὶ συνέχουσα, εἰ καὶ τὰ πολλὰ τὴν διάνοιαν ὑπερβαίνει τὴν ἡμετέραν.

have received the word of godliness, they would not have been able to recognize the truth. On this account, together with the journey abroad, both a shipwreck was ordained by providence, and a suspicion of bitter death; and in addition also their training in Greek learning, so that having first been educated in those things, and then having turned towards godliness, they might be able readily and with great ease to refute them; and the things which at that time they badly put forward against godliness, these they might use well on its behalf and at the fitting season. And you yourself also will know clearly from this recognition after so long a time, and from the things which in the meantime Providence clearly ordained concerning you, that nothing of the things that come to pass happens thus of its own accord and at random; but she it is who presides over and continually holds together and sustains this whole universe, even if most things surpass our understanding.

CXXV. Ἐπεὶ τούτων ἤκουσεν ὁ πατὴρ, τὸν λόγον ἀναλαβών, Μὴ νόμιζε, εἴρηκε, κύριέ μου Πέτρε, ὡς πάντη μου διαπέφευγε τὸν νοῦν, ἡ περὶ τοῦ ὑπὸ σοῦ κηρυττομένου λόγου δύναμις· ἀλλὰ καὶ τοῦ παιδὸς Κλήμεντος πολλὰ δι' ὅλης νυκτὸς ὁμιλοῦντός μοι, ὥστε συνθέσθαι τοῖς ὑπὸ σοῦ λεγομένοις, καὶ πάντα τρόπον εἰς τοῦτο ἐνάγοντος· Τί δαὶ, πρὸς αὐτὸν ἔφην ἐγὼ, δύναταί τις ἐντέλλεσθαί τι καινότερον, παρ' ὃ πρότερον οἱ ἀρχαῖοι παρῄνεσαν ; Κἀκεῖνος ἠρέμα γελάσας· Πολλὴ διαφορὰ, πάτερ, εἶπε, μεταξὺ τῶν τῆς θεοσεβείας λόγων καὶ τῆς φιλοσοφίας. Ὁ γὰρ τῆς ἀληθείας λόγος τὴν ἐκ προφητείας ἔχει βεβαίαν ἀπόδειξιν· ὁ δὲ τῆς φιλοσοφίας ἀπὸ συνθέσεως λόγων καὶ στοχασμῶν δοκεῖ παριστάνειν τὰς ἀποδείξεις. Καὶ ὁμῶς ταῦτα εἰπὼν, δείγματος χάριν τὸν περὶ φιλανθρωπίας λόγον ἐξέθετο, ὃν οὐ πολλῷ πρότερον αὐτῷ ὑφηγήσω, ὡς ἀδικώτατός μοι μᾶλλον ἐφαίνετο, καὶ τὸ πῶς, ἐρῶ. Δίκαιον ἔφασκεν εἶναι, καὶ τῷ τύπτοντι αὐτοῦ τὴν σιαγόνα, παρατιθέναι καὶ τὴν ἄλλην· καὶ τῷ αἴροντι αὐτοῦ τὸ ἱμάτιον, προσδιδόναι καὶ τὸν χιτῶνα, ἀγγαρεύοντι δὲ μίλιον ἓν, συναπέρχεσθαι δύο· καὶ ὅσα τοιαῦτα.

Chapter CXXV. When our father had heard these things, taking up the discourse, he said: Do not suppose, my lord Peter, that the power concerning the word preached by you has altogether escaped my mind; moreover, when my son Clement also conversed much with me through the whole night, so that I should consent to the things said by you, and in every way urged me unto this: What then, said I to him, can anyone enjoin anything newer beyond what the ancients formerly advised? And he, having laughed gently, said: Great is the difference, father, between the words of godliness and those of philosophy. For the word of truth has its sure proof from prophecy; whereas that of philosophy seems to present its proofs from composition of words and conjectures. And having likewise said these things, by way of example he set forth the discourse concerning humanity, which not long before you had explained to him, which seemed to me rather most unjust, and how, I will tell. He affirmed that it is just, both to him who strikes his cheek, to offer the other also; and to him who takes away his cloak, to give besides his tunic also, and with him who compels him to go one mile, to go along for two; and as many such things as there are.

CXXVI. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀλλ' ἐνόμισας ἄδικον· καίτοι γε δικαιότατόν ἐστι. Καὶ εἴ σοι φίλον ἐστὶν, ἄκουσον. Καὶ ὃς ἔφη· Πάνυ μοι φίλον. Καὶ ὁ Πέτρος· Οὐ δοκεῖ σοι, δύο ἐχθρῶν βασιλέων ὄντων καὶ διῃρημένας τὰς χώρας ἐχόντων, εἴ τις ἐκ τῶν τοῦ ἑνὸς ὑπηκόων ἐν τῇ τοῦ ἑτέρου χώρᾳ φωραθείη, καὶ διὰ τοῦτο θάνατον ὀφείλοι, ἐὰν ῥαπίσματι καὶ μὴ θανάτῳ τῆς τιμωρίας ἀπολυθῇ, οὐ φαίνεται ὁ ἀπολύσας φιλάνθρωπος εἶναι ; Καὶ ὁ πατὴρ ἔφη· Καὶ πάνυ. Καὶ ὁ Πέτρος· Τί δαὶ, εἰ καὶ ἴδιόν τι τινὸς αὐτὸς οὗτος ἀφέληται ἢ ἀλλότριον, καὶ ἐπὶ τούτῳ συλληφθεὶς ἓν ἢ διπλάσιον δῷ τετραπλάσιον ὀφείλων, καὶ τὸ θανεῖν ὡς ἐν τοῖς

Chapter CXXVI. And Peter answered: Yet you supposed it unjust, although indeed it is most just. And if it is pleasing to you, hear. And he said: It is very pleasing to me. And Peter: Does it not seem to you, when there are two hostile kings holding divided territories, if someone from the subjects of the one should be caught in the territory of the other, and on this account should owe death, if he be released from the punishment with a slap on the cheek and not with death, does not he who released him appear to be humane? And our father said: Very much so. And Peter: What then, if this same man should also take away something belonging to someone himself or to another, and being caught at this should give single or double when owing fourfold, and to die as having been

Editors' notes and page, col. 561

Footnotes

(printed under page 278)

(17) ‹anchor not visible› · call in col 561

al. σοφῶς.

Others read σοφῶς ("wisely").

(printed under page 278)

(18) ‹anchor not visible› · call in col 561

al. μου.

Others read μου ("my").

(printed under page 278)

(21) ‹anchor: πολλῷ πρότερον αὐτῷ› · call in col 561

al. ὅνπερ αὐτῷ.

Others read ὅνπερ αὐτῷ ("which [you … ] to him").

(printed under page 278)

(22) ‹anchor: καὶ τὸν χιτῶνα› · call in col 561

al. προδιδόναι καὶ τὸ ὠμοφόριον.

Others read "to give up the cloak also."

(printed under page 278)

(23) ‹anchor: ἀγγαρεύοντι δὲ› · call in col 561

al. τε.

Others read τε ("and").

(24-25) ‹anchor: καίτοι γε› · call in col 561 al. ὅτι.

Others read ὅτι ("that / because").

(printed under page 278)

(26) ‹anchor: δικαιότατόν ἐστι. Καὶ› · call in col 561

deest in al.

Wanting in other copies.

(printed under page 278)

(27) ‹anchor: θάνατον ὀφείλοι› · call in col 561

al. ὀφείλων.

Others read ὀφείλων ("owing").

(printed under page 278)

(28) ‹anchor: Τί δαὶ› · call in col 561

al. ἔφη· τί δέ.

Others read ἔφη· τί δέ ("he said: and what").

(printed under page 278)

(29) ‹anchor: ἀλλότριον, καὶ› · call in col 561

al. ἢ καί.

Others read ἢ καί ("or also").

(printed under page 278)

(30) ‹anchor: ἐπὶ τούτῳ› · call in col 561

al. τοῦτο.

Others read τοῦτο ("this").

(printed under page 278)

(31) ‹anchor: συλληφθεὶς ἓν› · call in col 561

al. ἐάν.

Others read ἐάν ("if").

VARIORUM NOTÆ (printed under page 278)

(15) ‹anchor: τετραπλάσιον› · call in col 561

Τετραπλάσιον. Pœna quadrupli in furto sancitur legibus plurimis. Cot.

Fourfold. The penalty of fourfold restitution for theft is laid down in a great many laws. Cotelier.

(printed under page 278)

Footnotes

(a) ‹anchor: et alia similia› · call in col 562

Luc. VI, 29; Matth. V, 39.

Luke 6:29; Matthew 5:39.

VARIÆ LECTIONES (printed under page 278)

(19) ‹anchor: Quid vero, dixi ego› · call in col 562

l Rec. X, 48.

Recognitions X, 48.

(printed under page 278)

(20) ‹anchor: ei enarraveras› · call in col 562

l. num. 93, etc.

[See] no. 93 ff.

(printed under page 278)

Footnotes

(printed under page 279)

(a) ‹anchor: regnum cœlorum› · call in col 563

Matth. V, 3.

Matthew 5:3.

VARIÆ LECTIONES (printed under page 279)

Page

running head: 563 S. CLEMENTIS I ROM. PONT.
marginal letters: A sit debitor; insuperque; B Petrum : Sed, domine; C per eximiam Dei; D audire doctrinam.
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:564

τοῦ ἐναντίου ἁλοὺς ὅροις· οὐ δοκεῖ σοι ὅτι ὁ λαβὼν τὸ διπλάσιον καὶ θανάτου αὐτὸν ἀπολύσας, φιλάνθρωπος τυγχάνει. Καὶ ὁ πατὴρ ἀπεκρίνατο· Νῦν με πέπεικας ὅτι οἱ ἀδικοῦντες αὐτοὶ ἀδικοῦνται· οἱ δὲ ἀδικούμενοι, μᾶλλον πλεονεκτοῦσι. Καὶ διὰ τοῦτο ἐπὶ πλέον ἀδικώτατόν μοι φαίνεται γινόμενον· ὅτι οἱ μὲν δοκοῦντες ἀδικεῖν, ἑαυτοὺς ἔβλαψαν μᾶλλον, πολλὴν δὲ τοῖς ἀδικηθεῖσιν ἐπορίσαντο τὴν ὠφέλειαν· οἱ δὲ δοκοῦντες ἀδικεῖσθαι, αὐτοὶ μᾶλλον ἀδικοῦσιν· ὅτι καίτοι πλεῖστα παρ' ἐκείνων ὠφεληθέντες, τοῖς ὁμοίοις αὐτοὺς οὐκ ἀμείβονται. Καὶ ὁ Πέτρος Ἀλλ' οὐ παρὰ τὴν τῶν ἐπηρεαζόντων, ἀλλὰ παρὰ τὴν τῶν δεχομένων ταῦτα γίνεται γνώμην.

caught in the borders of the adversary — does it not seem to you that he who took the double and released him from death is humane? And our father answered: Now you have persuaded me that those who do wrong are themselves wronged; while those who are wronged rather gain the advantage. And on this account what happens appears to me still more unjust: because those indeed who seem to do wrong have harmed themselves rather, and have procured great benefit for those who were wronged; whereas those who seem to be wronged do wrong rather themselves: because although having been benefited most greatly by those men, they do not requite them with the like things. And Peter: Yet not according to the intention of those who deal abusively, but according to that of those who receive it do these things come to pass.

CXXVII. Καὶ ὁ πατὴρ ἐπαινέσας τὰ εἰρημένα, πρὸς τὸν Πέτρον φησίν· Ἀλλ', ὦ κύριέ μου, καὶ τοῦτόν μοι τὸν λόγον σαφήνισον. Μέμνημαι γὰρ εἰρηκότος μοι Κλήμεντος, ὅτι τὰ ἀδικήματα καὶ τὰ πάθη πρὸς ἄφεσιν ἁμαρτιῶν πάσχομεν. Καὶ ὁ Πέτρος· Ὀρθῶς ἔχει, καὶ οὕτως ἐστίν. Ἃ γὰρ ἄνθρωποι κτώμεθα, τοῦ πλείονος ἐφιέμενοι, εἴτε ἱμάτια, φημὶ, εἴτε βρώματα, εἴτε ποτὰ, εἴτε ἄλλα τινὰ, οὐ καλῶς πάντως ποιοῦντες κτώμεθα, διὰ τὸ δεῖν μηδὲν ἔχειν, ὡς μικρῷ πρόσθεν ὑμῖν εἴρηκα. Εἰ γὰρ ἐν πᾶσι τὰ κτήματα προξενεῖν οἶδεν ἔχουσιν ἁμαρτήματα, ἡ τούτων ὅπως ποτὲ στέρησις ἁμαρτιῶν ἐστιν ἀφαίρεσις. Καὶ ὁ πατὴρ ἔφη· Ἀκολούθως ἔχει. Καὶ ὁ Πέτρος· Καὶ δικαιότατα. Ἐπεὶ γὰρ τῶν σωζομένων ἐστὶν, ὡς ἔφην, τὸ μηδὲν ἔχειν, ὑπάρχει δὲ πολλοῖς κτήματα, τούτου χάριν ἐξ ὑπερβαλλούσης Θεοῦ φιλανθρωπίας ἐπάγονται παιδεῖαι τοῖς μὴ κατὰ τὸ δοκοῦν Θεῷ πολιτευομένοις, ἵνα διὰ τὸ ποσῶς φιλόθεον προσκαίρους ὑπομένοντες τιμωρίας, αἰωνίων ἀπαλλαγῶσι κολάσεων. Καὶ ὁ πατήρ· Τί δαί· οὐ πολλοὺς ἀσεβεῖς ὁρῶμεν πένητας ; Εἶτα παρὰ τοῦτο καὶ αὐτοὺς τῆς τῶν σωζομένων εἶναι μερίδος φήσομεν ; καὶ ὁ Πέτρος· Οὐ πάντως. Οὐ γὰρ ἀποδεκτὴ ἡ πενία, ὧν μὴ προσῆκεν ὀρεγομένη· ἐπεὶ καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ Υἱὸς τοῦ ζῶντος Θεοῦ, μακαρίζων τοὺς πτωχούς· Μακάριοι οἱ πτωχοὶ, ἔφη, τῷ πνεύματι· ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Καὶ ὁ πατήρ· Ἀληθῶς πάνυ κατὰ τὴν ὑπόθεσιν ὀρθῶς ἔχειν τὰ πράγματα φαίνεται· διὸ καὶ προαιρέσεως ἔχω τῇ τάξει παντὸς ἐπακοῦσαι τοῦ λόγου.

Chapter CXXVII. And our father, having praised what had been said, says to Peter: But, O my lord, make this saying also clear to me. For I remember Clement having told me that we suffer wrongs and afflictions for the remission of sins. And Peter: It is right, and so it is. For the things which we men acquire, desiring more — whether garments, I say, or foods, or drinks, or certain other things — we acquire not doing well at all, because we ought to have nothing, as a little while ago I told you. For if in all cases possessions are wont to procure sins for those who have them, the deprivation of these in whatever way is a taking away of sins. And our father said: It holds consistently. And Peter: And most justly. For since it belongs to those who are saved, as I said, to have nothing, while many have possessions, for this reason out of the surpassing humanity of God chastisements are brought upon those who do not live according to what seems good to God, so that on account of their loving God in some measure, enduring temporary punishments, they may be freed from eternal punishments. And our father: What then? Do we not see many ungodly men poor? Shall we then on this account say that they also are of the portion of those who are saved? And Peter: Not at all. For poverty is not acceptable when it desires the things which are not fitting; since our Lord Jesus Christ also, the Son of the living God, pronouncing the poor blessed, said: Blessed are the poor in spirit: for theirs is the kingdom of heaven. And our father: Truly according to the hypothesis the matters appear to stand very rightly; wherefore I also have the purpose to listen in order to the whole discourse.

CXXVIII. Καὶ ὁ Πέτρος· Οὐκοῦν τοῦ λοιποῦ σπεύδοντί σοι τὰ κατὰ τὴν ἡμετέραν πίστιν μαθεῖν, προϊών τε τὸν λόγον ἐκθήσομαι ἀπ' αὐτοῦ πρῶτον ἀρχόμενος τοῦ Θεοῦ· καὶ δεικνὺς αὐτὸν μόνον δεῖν λέγειν Θεὸν, ἑτέρους δὲ μήτε λέγειν μήτε νομίζειν, καὶ ὅτι

Chapter CXXVIII. And Peter: Therefore for the rest, since you are eager to learn the things concerning our faith, going forward I will set forth the discourse, beginning first from God Himself; and showing that Him alone one must call God, and neither call nor reckon others so, and that

Editors' notes and page, col. 564

Footnotes

(32) ‹anchor not visible› · call in col 564

al. inser. πρὸς ταῦτα.

Others insert πρὸς ταῦτα ("to this").

(printed under page 279)

(33) ‹anchor not visible› · call in col 564

Clement., hom. XV, c. 8, etc.

Clementine Homilies XV, ch. 8 ff.

(printed under page 279)

(34) ‹anchor not visible› · call in col 564

al. ἔτι μᾶλλον ἀδικώτατον ὅλων μοι φαίνεται τὸ πρᾶγμα· ὅτι.

Others read "the matter seems to me still more the most unjust of all: that."

(printed under page 279)

(35) ‹anchor not visible› · call in col 564

al. πολλὰ τοῖς ἑλομένοις συγχωροῦσιν· οἱ δέ.

Others read "they allow much to those who have chosen; but the others."

(printed under page 279)

(36) ‹anchor not visible› · call in col 564

deest in al.

Wanting in other copies.

(printed under page 279)

(37) ‹anchor: ἢ τούτων› · call in col 564

al. inser. δέ.

Others insert δέ ("but").

(printed under page 279)

(38) ‹anchor: τὸ μηδὲν ἔχειν› · call in col 564

al. μηδενὶ μηδὲν ὑπάρχειν.

Others read "that no one should have anything."

(printed under page 279)

(39) ‹anchor: τοῖς μὴ› · call in col 564

al. εἰλικρινῶς.

Others read εἰλικρινῶς ("sincerely").

(printed under page 279)

(40) ‹anchor: ὑπομένοντες τιμωρίας› · call in col 564

al. προσκαίρων τιμωριῶν.

Others read προσκαίρων τιμωριῶν ("of temporary punishments").

(printed under page 279)

(41) ‹anchor: Τί› · call in col 564

desunt in al.

Wanting in other copies.

(printed under page 279)

(42) ‹anchor: δαί· οὐ› · call in col 564

al. δέ.

Others read δέ ("but").

(printed under page 279)

(43) ‹anchor: καὶ ὁ› · call in col 564

al. παρὰ τοῦτο οὖν καὶ οὗτοι τῶν σωζομένων εἰσίν; καὶ ὁ.

Others read "Are these, then, on this account also among the saved? And [Peter]."

(printed under page 279)

(44) ‹anchor: ἐπεὶ› · call in col 564

al. πλήν.

Others read πλήν ("however").

(printed under page 279)

(45) ‹anchor: μακαρίζων› · call in col 564

deest in al.

Wanting in other copies.

(46-47) ‹anchor: προαιρέσεως› · call in col 564 al. ἐγενόμην.

Others read ἐγενόμην ("I became").

(printed under page 279)

(48) ‹anchor: πίστιν μαθεῖν› · call in col 564

al. ὀφείλοντι, τῇ τάξει.

Others read "owing, in order."

(printed under page 279)

(49) ‹anchor: ἀπ' αὐτοῦ› · call in col 564

deest in al.

Wanting in other copies.

(printed under page 279)

(50) ‹anchor: μόνον δεῖν› · call in col 564

al. ὅτι αὐτὸν μ. δεῖ.

Others read "that one must [call] him alone."

(printed under page 279)

(51) ‹anchor: καὶ ὅτι› · call in col 564

al. καὶ τοῦτο εἰπών.

Others read "and having said this."

(printed under page 279)

Page

running head: I ROM. PONT. OPERA DUBIA. 564
marginal letters: A τοῦ ἐναντίου ἁλοὺς; B πρὸς τὸν Πέτρον; C Θεοῦ φιλανθρωπίας ἐπάγονται; D τὸς ἐπακοῦσαι τοῦ
old-edition numerals: (none)
other: begins mid-sentence from col. 561; ends mid-sentence, continuing on col. 565

PG 2:565

παρὰ τοῦτο ποιῶν, αἰώνια κολασθήσεται, ὡς εἰς αὐτὸν τῶν ὅλων ἀσεβήσας Θεόν. Καὶ τοῦτο εἰπὼν, καὶ τοῖς ὑπὸ παθῶν ὀχλουμένοις, καὶ νοσοῦσι, καὶ δαιμονῶσι τὰς χεῖρας ἐπιθεὶς, καὶ τούτους εὐχῇ θεραπεύσας, τὴν ἐκκλησίαν διέλυσεν. Εἶθ' οὕτως εἰσελθὼν καὶ τῶν συνήθων ἁλῶν μεταλαβὼν , ὕπνωσεν.

doing contrary to this, shall be punished eternally, as having been impious towards the God of all Himself. And having said this, and having laid his hands upon those troubled by sufferings, and the sick, and the demon-possessed, and having healed these by prayer, he dismissed the assembly. Then having entered thus and partaken of the customary salt, he slept.

CXXIX. Ὄρθρου δὲ πάλιν ὁ Πέτρος ἐξιὼν, καὶ ἐπὶ τὸν συνήθη διαλέγεσθαι τόπον στὰς, ἅτε καὶ πολλῶν συνδεδραμηκότων ὄχλων, ἅμα τῷ μέλλειν διαλέγεσθαι αὐτὸν, εἰσήει τις τῶν αὐτοῦ διακόνων λέγων · Σίμων ἀπὸ Ἀντιοχείας εἰσεληλυθὼς ἀπ' αὐτῆς ἑσπέρας, μαθὼν ὑποσχόμενόν σε τὸν περὶ μοναρχίας ποιεῖσθαι λόγον, ἕτοιμός ἐστι μετά γε τοῦ Ἐπικουρείου Ἀθηνοδώρου διαλεγομένῳ σοι ἐπελθεῖν, ὡς ἂν πᾶσι τοῖς ὑπὸ σοῦ περὶ μοναρχίας ὑπαγορευομένοις δημοσίᾳ παρὼν αὐτὸς ἀντιλέγοι.

CXXIX. And at dawn Peter going out again, and having stood at the place customary for discoursing, inasmuch as many crowds also had run together, just as he was about to discourse, one of his deacons came in saying: Simon, having come in from Antioch since the very evening, having learned that you promised to make the discourse concerning monarchy, is ready along with the Epicurean Athenodorus to come upon you as you are discoursing, so that being publicly present he himself might speak against all the things dictated by you concerning monarchy.

CXXX. Ταῦτα τοῦ διακόνου λέγοντος, ἰδοὺ καὶ ὁ Σίμων σὺν Ἀθηνοδώρῳ καί τισιν ἄλλοις ἑταίροις εἰσήει· καὶ πρὸ τοῦ τι τὸν Πέτρον ὅλως εἰπεῖν, αὐτὸς προλαβών· Ἔμαθον, φησὶν, ὅτι χθὲς ὑπέσχου τῷ Φαύστῳ κατὰ τὴν σήμερον δεῖξαι τῇ τάξει τὸν λόγον ποιούμενος· καὶ ἀπ' αὐτοῦ πρῶτον ἀρχόμενος τοῦ τῶν ὅλων Δεσπότου· ὅτι αὐτὸν δεῖ μόνον λέγειν Θεὸν, ἄλλους δὲ μήτε λέγειν, μήτε νομίζειν· καὶ ὅτι ὁ παρὰ τοῦτο ποιῶν, αἰωνίαν ὑφέξει τὴν τιμωρίαν· πρὸ πάντων οὖν ἀληθῶς καταπέπληγμαί σου τὴν ὑπόνοιαν, ὅτι ἤλπισας μεταπεῖσαι ἄνδρα σοφὸν οὕτω, καὶ ταῦτα πρεσβύτην. Ἀλλ' οὐκ ἐπιτεύξῃ τῶν ἐλπίδων καὶ τοῦ θελήματος, ἅτε παρόντος ἐμοῦ, καὶ τοὺς ψευδεῖς σου διελέγχοντος λόγους. Ἴσως γὰρ ἂν καὶ ἠπάτητο μὴ παρόντος ἐμοῦ, ἰδιώτης ὢν τῶν παρὰ Ἰουδαίοις δημοσίᾳ πεπιστωμένων βίβλων. Τὰ νῦν δὲ τοὺς πολλοὺς ὑπερθήσομαι λόγους, ἵνα θᾶττόν σου τὴν ὑπόσχεσιν ἀσθενῶς ἔχουσαν διελέγξω. Λέγε τοιγαροῦν ὃ ὑπέσχου. Εἰ δὲ τὸν ἔλεγχον αἰδούμενος, ἐφ' ἡμῶν αὐτῶν τὴν ὑπόσχεσιν ἐθέλοις παραλιπεῖν, αὐτάρκης καὶ οὕτως ἀπόδειξις ὅτι ψευδῆ τὰ ὑπεσχημένα, καθ' ὅτι ἐπὶ τῶν τὰς Γραφὰς εἰδότων εἰπεῖν οὐκ ἐτόλμησας. Καὶ νῦν δὲ τί περιμένω σε λέγειν, μέγιστον ἔχων μάρτυρα τῆς ὑποσχέσεώς σου, τὸν γέροντα τουτονί ; Ταῦτα εἰπὼν, καὶ τῷ πατρὶ προσβλέψας, φησίν· Εἰπέ μοι ἀνδρῶν ἁπάντων ὁ τιμιώτατος, οὐχὶ οὗτος ὑπέσχετό σοι δεῖξαι σήμερον, ὅτι εἷς ἐστι Θεὸς, καὶ οὐ χρὴ ἕτερόν τινα λέγειν ἢ νομίζειν Θεὸν, ὁ δὲ παρὰ ταῦτα ποιῶν ἀθάνατον εἰσπραχθήσεται τιμωρίαν ;

CXXX. While the deacon was saying these things, behold Simon also with Athenodorus and certain other companions came in; and before Peter said anything at all, he himself anticipating said: I learned that yesterday you promised Faustus to show today, making the discourse in order, and beginning first from the Lord of all Himself, that one must call Him alone God, and neither call nor Account others so; and that he who does contrary to this shall undergo eternal punishment; before all things therefore I am truly amazed at your notion, that you hoped to persuade over a man so wise, and an old man at that. But you shall not obtain your hopes and your wish, inasmuch as I am present and refuting your false words. For perhaps he might even have been deceived if I were not present, being unacquainted with the books publicly accredited among the Jews. But for the present I shall put off many words, that I may more quickly refute your promise as being weak. Speak therefore what you promised. But if, ashamed of the refutation, before us ourselves you should wish to pass over the promise, even thus the proof is self-sufficient that the things promised are false, inasmuch as before those who know the Scriptures you did not dare to speak. And now why do I wait for you to speak, having as the greatest witness of your promise this old man here? Having said these things, and having looked towards my father, he says: Tell me, most honoured of all men, did not this man promise you to show today that there is one God, and one must not call or account any other to be God, and he who does contrary to these things shall have immortal punishment exacted from him?

CXXXI. Καὶ ὁ πατὴρ ἔφη· Καλῶς ἂν τὴν μαρτυρίαν παρ' ἐμοῦ ἀπῄτεις, ὦ Σίμων, εἰ πρότερον ἠρνεῖτο Πέτρος· νῦν δὲ οὐκ αἰδεσθήσομαι λέγειν, ἃ δεῖ λέγειν· οἶμαί σε ὀργῆς πεπλησμένον διαλεχθῆναι βούλεσθαι. Τοῦτο δὲ οὔτε σοι προσήκει ποιεῖν, οὔθ' ἡμῖν οὕτως ἔχοντα ὑπακούειν, ὅτι μάχην ἔστιν ἱστορῆσαι,

CXXXI. And my father said: Well would you have demanded the testimony from me, O Simon, if Peter had previously denied it; but now I shall not be ashamed to say what must be said: I think that you, filled with anger, wish to dispute. And this neither befits you to do, nor us to hearken to you being in such a state, because it is to behold a fight,

Editors' notes and page, col. 565

Footnotes

(printed under page 280)

(52) ‹anchor not visible› · call in col 565

al. καὶ εὐξάμενος, καὶ ἰασάμενος, ἀπέλυσε τοὺς ὄχλους καὶ εἶθ' οὕτως εἰσιών, τῶν συνήθων.

Others read "and having prayed and healed, he dismissed the crowds, and then, going in thus, of his companions."

(printed under page 280)

(53) ‹anchor not visible› · call in col 565

Clement., hom. XVI, c. 1, etc

Clementine Homilies XVI, ch. 1 ff.

(printed under page 280)

(54) ‹anchor not visible› · call in col 565

deest in al.

Wanting in other copies.

(printed under page 280)

(55) ‹anchor not visible› · call in col 565

al. καὶ ἐπιστάς.

Others read καὶ ἐπιστάς ("and standing by").

(printed under page 280)

(56) ‹anchor not visible› · call in col 565

deest in al.

Wanting in other copies.

(printed under page 280)

(57) ‹anchor not visible› · call in col 565

al. ὄχλον πολὺν συνεστῶτα εἶδε καὶ ἅμα.

Others read "he saw a great crowd gathered, and at once."

(printed under page 280)

(58) ‹anchor not visible› · call in col 565

al. δημοσίᾳ πᾶσι.

Others read δημοσίᾳ πᾶσι ("publicly to all").

(printed under page 280)

(59) ‹anchor not visible› · call in col 565

al. ὑπὲρ μοναρχίας λεγομένοις λόγοις· ταῦτα.

Others read "in the words spoken for the monarchy [of God]: these things."

(printed under page 280)

(60) ‹anchor: ἄλλους› · call in col 565

al. ἄλλον.

Others read ἄλλον ("another").

(printed under page 280)

Footnotes

(printed under page 281)

(63) ‹anchor: exposuit: pluraque› · call in col 567

Clement., hom. XVI, c. 21.

Clementine Homilies XVI, ch. 21.

(printed under page 281)

(64) ‹anchor: est benediximus. Intro› · call in col 567

Rec., l. X, c. 52, etc.

Recognitions book X, ch. 52 ff.

(printed under page 281)

Page

running head: 567 S. CLEMENTIS I ROM. PONT.
marginal letters: A pugnam videre; B unum esse Deum; C orationi. Haec; D suadebo ut cum
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:568

καὶ οὐ πρὸς ἀλήθειαν ὠφελεῖσθαι. Ἀλλ' ἑκάτερος ὑμῶν τὸ ἑαυτοῦ δόγμα ἐκθέσθω, καὶ ὑφ' ἑτέρῳ κρίνοντι τοὺς λόγους δοτέον· καὶ οὕτω πάντως ἀναμφίλογον τἀληθὲς εὑρεθήσεται. Ἤρεσε τῷ Σίμωνι τὸ λεχθὲν, καὶ ποιήσειν ὑπέσχετο κατὰ ταῦτα. Πλὴν ἀλλὰ δέδοικα, τῷ Φαύστῳ ἔφη, μή πως ἤδη προκατειλημμένος τοῖς Πέτρου λόγοις, οὐ φιλαλήθης γένῃ κριτής.

and not to be profited towards truth. But let each of you set forth his own dogma, and the arguments must be given under another judging; and thus altogether the truth will be found beyond dispute. What was said pleased Simon, and he promised to do according to these things. Nevertheless I fear, said he to Faustus, lest somehow being already preoccupied by the words of Peter, you may not prove a truth-loving judge.

CXXXII. Καὶ ὁ πατὴρ ἀπεκρίνατο· Μή με βιάζου ἀκρίτως συνθέσθαι σοι, ὡς ἂν δόξω φιλαλήθης εἶναι κριτής. Εἰ γὰρ τἀληθῆ βούλει μαθεῖν, τῷ σῷ φρονήματι προείλημμαι μᾶλλον. Καὶ ὁ Σίμων· Πῶς προείληψαι, οὐκ εἰδὼς ὃ φρονῶ; Καὶ ὁ πατήρ· Τοῦτο ῥᾴδιόν ἐστιν εἰδέναι· καὶ πῶς, ἄκουσον· Ἐλέγξειν ὑπέσχου τὸν Πέτρον ἕνα Θεὸν λέγοντα εἶναι, ὅτι ψεύδεται. Ὁ δὲ τὸν ἕνα λέγοντα ἐλέγξαι ἐπαγγελλόμενος, πάντως εὔδηλον ὡς ἐκεῖνος ἀληθεύων, οὐ τὸ αὐτὸ λέγει· εἰ γὰρ τῷ καταψευδομένῳ τὸ αὐτὸ λέγει, καὶ αὐτὸς ἄρα ψεύδεται· εἰ δὲ τὰ ἐναντία λέγων ἀποδείκνυσιν, ἄντικρυς ἀληθεύει. Οὐκ ἄλλως οὖν τὸν ἕνα Θεὸν εἶναι λέγοντα ψεύστην λέγεις, εἰ μὴ ἂν ὅτι πολλοὺς αὐτὸς δοξάζεις θεούς· θεοὺς δὲ πολλοὺς εἶναι καὶ ἐγώ φημι· τῷ αὐτῷ οὖν σοι πρὸ τῆς ζητήσεως λόγῳ κἀγὼ προκατείλημμαι· καὶ κατὰ τοῦτο περὶ ἐμοῦ σε τὸ παράπαν οὐ δεδοικέναι χρὴ, ἀλλὰ Πέτρον μᾶλλον· τυγχάνω γὰρ αὐτῷ καὶ ἔτι τὰ ἐναντία φρονῶν. Μετὰ δὲ τὴν ὑμετέραν ζήτησιν, ἐλπίζω φιλαλήθης ὢν κριτὴς, πᾶσαν ἀποδυσάμενος πρόληψιν, τῷ ἐπικρατοῦντι συνθέσθαι λόγῳ. Ταῦτα τοῦ πατρὸς εἰπόντος, ἠρέμα βοή τις ἐπαίνου ἐκ τῶν ὄχλων ἐγένετο, ἐπὶ τῷ οὕτως τὸν πατέρα διαλεχθῆναι.

CXXXII. And my father answered: Do not force me uncritically to agree with you, so that I may seem to be a truth-loving judge. For if you wish to learn the truth, I am preoccupied rather with your mindset. And Simon: How are you preoccupied, not knowing what I think? And my father: This is easy to know; and how, hear: You promised to refute Peter saying that there is one God, that he lies. And he who promises to refute him who says that there is one, it is altogether evident that he, speaking the truth, does not say the same thing; for if he says the same thing as he who lies against the truth, he himself also then lies; but if speaking the opposite things he demonstrates it, he outright speaks the truth. Not otherwise therefore do you call him who says that there is one God a liar, unless because you yourself hold the opinion that there are many gods; and that there are many gods I also say; by the same argument with you therefore before the inquiry I also am preoccupied; and according to this concerning me you ought not at all to fear, but rather Peter; for I happen even still to think the opposite to him. But after your inquiry, I hope, being a truth-loving judge, having stripped off every preconception, to agree with the prevailing argument. When my father had said these things, gently a certain shout of praise arose from the crowds, at my father's having discoursed thus.

CXXXIII. Καὶ ὅμως ὁ Πέτρος τὸ ἑαυτοῦ περὶ Θεοῦ ἐξέθετο φρόνημα· καὶ πολλὰ περὶ μοναρχίας διαλεχθεὶς, μετὰ δακρύων τῇ χειρὶ προσεκαλεῖτο τοὺς ὄχλους· οἷς προσελθοῦσι, τὰς χεῖράς τε ἐπετίθει, καὶ ὑπὲρ αὐτῶν ηὔχετο· καὶ ὁμοῦ πάντες εὐλογήσαμεν τὸν Θεόν. Ὑπεισέδραμε δέ τις λέγων πρὸς Σίμωνα· Ἀππίων ὁ Πλειστονίκης σὺν Ἀννουβίωνι ἧκεν ἀρτίως ἀπὸ Ἀντιοχείας. Καὶ ταῦτα ἀκούσας ὁ Σίμων, ἔξεισιν εὐθέως ὡς τοὺς εἰρημένους ὑποδεξόμενος. Ὁ δὲ πατὴρ προσελθὼν τῷ Πέτρῳ· Εἴ μοι ἐπιτρέπεις, ἔφη, κύριέ μου, πορεύομαι κἀγὼ σὺν αὐτῷ προσαγορεύσων Ἀππίωνά τε καὶ Ἀννουβίωνα, ἐκ πρώτης ἡλικίας φίλους μου γενομένους. Τυχὸν γὰρ καὶ Ἀννουβίωνα πείσω Κλήμεντι διαλεχθῆναι περὶ γενέσεως. Καὶ ὁ Πέτρος· Ἐπιτρέπω, ἔφη, καὶ ἐπαινῶ τὰ φίλων σε πληροῦντα μέρη. Πλὴν ἐννόει μοι ὡς κατὰ πρόνοιαν Θεοῦ πανταχόθεν συντρέχει τὰ πρὸς τὴν σὴν πληροφορίαν, οἰκείαν ἀποτελοῦντα τὴν ἁρμονίαν. Τοῦτο δὲ εἶπον διὰ τὴν Ἀννουβίωνος χρησίμως σοι γενομένην ἐπιδημίαν. Καὶ ὁ πατήρ· Ἀληθῶς, ἔφη, κἀγὼ συνορῶ τοῦτο οὑτωσὶ ἔχον.

CXXXIII. And nevertheless Peter set forth his own mindset concerning God; and having discoursed much concerning monarchy, with tears he called the crowds to him with his hand; upon whom having come to him, he both laid his hands and prayed on their behalf; and together we all blessed God. And someone ran in secretly saying to Simon: Appion Pleistonicus with Annubion has just now come from Antioch. And having heard these things Simon goes out straightway as about to receive the aforesaid men. And my father having come to Peter said: If you permit me, my lord, I also go with him to greet both Appion and Annubion, who have been my friends from early age. For perhaps I shall also persuade Annubion to dispute with Clement concerning genesis. And Peter said: I permit, and I praise you fulfilling the parts of friends. Nevertheless consider for me how according to the providence of God from everywhere the things towards your full assurance concur, producing their own harmony. And this I said on account of the arrival of Annubion that has happened usefully for you. And my father said: Truly, I also perceive this to be so.

CXXXIV. Καὶ ταῦτα εἰπὼν, ἐπορεύθη πρὸς Σίμωνα. Καὶ εὑρὼν Ἀππίωνά τε καὶ Ἀννουβίωνα, καὶ

CXXXIV. And having said these things, he went to Simon. And having found both Appion and Annubion, and

Editors' notes and page, col. 568

Footnotes

(61) ‹anchor not visible› · call in col 568

deest in al.

Wanting in other copies.

(printed under page 281)

(62) ‹anchor not visible› · call in col 568

al. μή τι.

Others read μή τι ("lest anything").

(printed under page 281)

(65) ‹anchor: Πλειστονίκης σὺν› · call in col 568

al. Ἀνουβίωνι.

Others read Ἀνουβίωνι ("Anubion", spelled with one ν).

(printed under page 281)

(66) ‹anchor: ἔξεισιν εὐθέως› · call in col 568

deest in al

Wanting in other copies.

(printed under page 281)

(67) ‹anchor: Ὁ δὲ πατὴρ› · call in col 568

al. ἀκούσας καὶ χαρείς.

Others read "having heard and rejoiced."

(printed under page 281)

(68) ‹anchor: φίλους μου› · call in col 568

al. μοι.

Others read μοι ("to me").

(printed under page 281)

(69) ‹anchor: γενομένην ἐπιδημίαν› · call in col 568

al. ἐπιτυχίαν.

Others read ἐπιτυχίαν ("good fortune").

(printed under page 281)

Page

running head: I ROM. PONT. OPERA DUBIA. 568
marginal letters: A καὶ οὐ πρὸς; B δεται. Ὁ δὲ; C νετο, ἐπὶ τῷ; D προσαγορεύσων Ἀππίωνά
old-edition numerals: (none)
other: running head cut off at left edge

PG 2:569

προσαγορεύσας αὐτοὺς, ἐκαθέσθη. Ὁ δὲ Σίμων ἀκούσας ἐπιδημήσειν τινὰς ἐκ προσταγῆς βασιλικῆς ἐπιζητοῦντας αὐτὸν, καὶ φάσκοντας καθ' ὅτι Καῖσαρ πολλοὺς μάγους ἀνελὼν, εἶτα καὶ τὰ κατὰ Σίμωνα πυθόμενος, εἰς ἐπιζήτησιν αὐτοῦ πέμψειεν, ὅπως καὶ αὐτὸν ὁμοίως κολάσῃ, πρὸς Ἀννουβίωνα καὶ Ἀππίωνα ἔφη· Φαῦστον πρὸς ἡμᾶς ἐλθόντα, μετασχεῖν ἁλῶν ποιήσατε σὺν ἡμῖν· ἐγὼ δὲ μύρον τι κατασκευάσω, ἵνα δειπνήσας καὶ ἀλειψάμενος, τὴν ἐμὴν πᾶσι δόξῃ ἔχειν μορφήν.

having greeted them, he sat down. Now Simon, having heard that certain men would arrive by royal command seeking him out, and saying that Caesar, having destroyed many magicians, then having learned also the matters concerning Simon, had sent in search of him, that he might punish him also likewise, said to Annubion and Appion: Make Faustus, who has come to us, partake of salt with us; and I shall prepare a certain ointment, so that having dined and anointed himself, he may seem to all to have my form.

CXXXV. Καὶ τοῦ Σίμωνος ταῦτα εἰπόντος, Ἀππίων καὶ Ἀννουβίων φασὶ πρὸς αὐτόν· Καὶ τί ἄρα σοι κέρδος ἀπὸ τῆς μηχανῆς ἔσται ταύτης; Καὶ ὁ Σίμων ἔφη· Πρῶτον μὲν συλλαβόντες αὐτὸν οἱ ἐμὲ ζητοῦντες, παύσονται τῆς κατ' ἐμοῦ ζητήσεως. Εἰ δὲ καὶ ὑπὸ βασιλικῆς χειρὸς ἀναιρεθείη, μέγιστον πένθος ἕξουσιν οἱ τούτου παῖδες, οἵ τινες ἐμὲ καταλιπόντες, Πέτρῳ προσπεφοιτήκασιν. Ἀππίων δὲ καὶ Ἀννουβίων κατ' ἰδίαν πάντα τῷ Φαύστῳ διασαφοῦσι, καὶ τὴν ἐπιβουλὴν φράζουσι. Καὶ ὁ Φαῦστος οὐκ ἀληθεῖς εἶναι τοὺς λόγους νομίσας, συνδειπνήσας τῷ Σίμωνι μετά γε τῶν ἑταίρων Ἀππίωνός τε καὶ Ἀννουβίωνος, ἐκ χειρὸς τοῦ Σίμωνος λαμβάνει τὸ μύρον, καὶ τὸ ἴδιον ἀλειψάμενος πρόσωπον, τὴν τοῦ Σίμωνος εὐθὺς ὑπέδυ μορφήν. Πλὴν ἐν μέσῃ γε τῇ νυκτὶ διαναστὰς ὁ Σίμων, τὴν ἐπὶ τῆς Ἰουδαίας φυγὴν ἐποιεῖτο.

CXXXV. And when Simon had said these things, Appion and Annubion say to him: And what profit then will there be to you from this contrivance? And Simon said: First indeed, those seeking me, having seized him, will cease from the search against me. And if he should also be slain by the royal hand, his children will have the greatest grief, who having left me have resorted to Peter. But Appion and Annubion privately make all things clear to Faustus, and declare the plot. And Faustus, not thinking the words to be true, having dined with Simon along with his companions Appion and Annubion, receives the ointment from the hand of Simon, and having anointed his own face, straightway put on the form of Simon. Nevertheless in the middle of the night Simon having risen up made his flight towards Judaea.

CXXXV. Ἡμεῖς δέ γε οἱ τῷ Πέτρῳ συνόντες, δι' ὅλης νυκτὸς ἀλλήλοις διομιλοῦντες, ὑπό τε ἡδονῆς καὶ χαρᾶς τῶν λεγομένων, νήφοντες διενυκτερεύσαμεν. Ἤδη δέ πως τῆς νυκτὸς ὑπαυγαζομένης, ὁ Πέτρος ἐμβλέψας ἐμοὶ καὶ τοῖς ἀδελφοῖς, ἔφη· Διαπορῶ τί ἄρα γε τῷ ὑμετέρῳ πατρὶ γέγονε. Καὶ λέγοντος ταῦτα, ἰδοὺ καὶ ὁ πατὴρ ἧκε, τὸν Πέτρον ἡμῖν περὶ αὐτοῦ διαλεγόμενον ἤδη καταλαβών· ἀθυμοῦντά τε ἰδὼν, καὶ προσαγορεύσας, ἀπελογήσατο δι' ἣν αἰτίαν ἔξω κεκοίμηται. Ἡμεῖς δὲ ἐμβλέποντες αὐτῷ ἐξεστήκειμεν, τὸ εἶδος Σίμωνος ὁρῶντες, φωνῆς δὲ τοῦ πατρὸς ἡμῶν ἀκούοντες Φαύστου. Καὶ δὴ φευγόντων ἡμῶν αὐτὸν, ὁ πατὴρ ἐξεπέπληκτο. Μόνος δὲ Πέτρος τὴν κατὰ φύσιν αὐτοῦ μορφὴν ἐνορῶν, πρὸς ἡμᾶς ἔφη· Τίνος ἕνεκεν τὸν ὑμέτερον ἀπωθεῖσθε πατέρα καὶ ἀποστρέφεσθε ; Ἡμεῖς δὲ πρὸς αὐτὸν καὶ ἡ μήτηρ· Ὅτι Σίμων ἡμῖν οὗτος φαίνεται, φωνὴν ἔχων τοῦ ἡμετέρου πατρός. Καὶ ὁ Πέτρος· Οὔ, φησίν· ὑμῖν μὲν ἡ ἀμάγευτος αὐτοῦ φωνὴ γνώριμός ἐστι μόνη· ἐμοῦ δὲ τοῖς ἀμαγεύτοις ὀφθαλμοῖς, καὶ τὸ εἶδος ὁποῖόν ἐστι καθορᾶται· ἐπεὶ μὴ Σίμων ἐστὶν οὗτος, ἀλλὰ Φαῦστος ὁ ὑμέτερος ὄντως πατήρ. Τότε δὴ προσεμβλέψας καὶ τῷ πατρὶ λέγει· Τὸ γνήσιόν σου εἶδος αὐτοῖς οὐ φαίνεται, ἀλλὰ Σίμωνος τοῦ ἀσεβεστάτου καὶ ἡμῖν ἐχθίστου.

CXXXV. But we who were with Peter, conversing with one another through the whole night, from both pleasure and joy at the things said, passed the night wakeful. And as the night was now somehow dawning, Peter having looked at me and my brothers, said: I am at a loss what then has happened to your father. And as he was saying these things, behold my father also came, having overtaken Peter already conversing with us concerning him; and having seen him disheartened, and having greeted him, he explained the reason why he had slept outside. But we looking at him were amazed, seeing the appearance of Simon, but hearing the voice of our father Faustus. And indeed as we fled from him, my father was astounded. But Peter alone beholding his natural form, said to us: On what account do you push away your father and turn away from him? And we and our mother said to him: Because this man appears to us as Simon, having the voice of our father. And Peter says: No; to you indeed his unbewitched voice alone is recognizable; but to my unbewitched eyes his appearance also is beheld as it is; since this man is not Simon, but Faustus who is truly your father. Then indeed having looked also at my father he says: Your genuine appearance does not appear to them, but that of Simon the most impious and most hostile to us.

CXXXVII. Ταῦτα τοῦ Πέτρου διαλεγομένου, ἐπεισήει

CXXXVII. While Peter was discoursing these things, there came in besides

Editors' notes and page, col. 569

Footnotes

(printed under page 282)

(70) ‹anchor: πυθόμενος› · call in col 569

al. μαθών.

Others read μαθών ("having learned").

(printed under page 282)

(71) ‹anchor: καὶ αὐτὸν› · call in col 569

al. ὡς καὶ τοὺς πρὸ αὐτοῦ μάγους.

Others read "as also the magicians before him."

(printed under page 282)

(72) ‹anchor: κατασκευάσω› · call in col 569

al. σκευάσω.

Others read σκευάσω ("I will prepare").

(printed under page 282)

(73) ‹anchor: δειπνήσας καὶ› · call in col 569

al. ἀναλαβὼν τὸ ἴδιον χρίσας πρόσωπον.

Others read "having taken [it], having anointed his own face."

(printed under page 282)

(74) ‹anchor: προσπεφοιτήκασιν› · call in col 569

al. προσφυγόντες τῷ Πέτρῳ συνεργοῦσι.

Others read "having fled to Peter, they help."

(printed under page 282)

(75) ‹anchor: τὴν τοῦ Σίμωνος› · call in col 569

deest in al.

Wanting in other copies.

(printed under page 282)

(76) ‹anchor: ἀλλήλοις› · call in col 569

al. ἐπαλλήλως πυνθανόμενοι.

Others read "inquiring one after another."

(printed under page 282)

(77) ‹anchor: πατρὶ γέγονε› · call in col 569

al. ἔδοξε.

Others read ἔδοξε ("seemed").

(printed under page 282)

(78) ‹anchor: ὁ πατὴρ ἐξεπέπληκτο› · call in col 569

al. add. ἐπὶ τὸ οὕτως ἀπηνῶς καὶ ἐχθρωδῶς αὐτῷ χρῆσθαι.

Others add "at being treated so harshly and with such hostility."

(printed under page 282)

Footnotes

(printed under page 283)

Page

running head: 571 S. CLEMENTIS I ROM. PONT. O
marginal letters: A dam ex iis; B CXXXVIII. Quibus; C CXXXIX. Ista; D mundi salutem
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:572

τις τῶν προόδων ἀπὸ τῆς Ἀντιοχείας ἐληλυθὼς, λέγων· Εἰδέναι σε θέλω, κύριέ μου Πέτρε, ὅτι Σίμων ἐν τῇ Ἀντιοχείᾳ ὅτε ὑπῆρχε, δημοσίᾳ πολλὰ τεράστια ποιῶν, οὐδὲν ἄλλο σπουδάζων ἦν, ἢ σὲ μισητὸν αὐτοῖς καταστῆσαι, μάγον τε ὀνομάζων, καὶ γόητα, καὶ μιαιφόνον· ἐφ' ᾧ καὶ τοσοῦτον αὐτοὺς ἠρέθισε κατὰ σοῦ, ὡς γλίχεσθαι τοὺς ἐκεῖ πάντας, τῶν σαρκῶν αὐτῶν θηριωδῶς ἀπογεύσασθαί σου. Ἡμεῖς δὲ πολὺ κατὰ σοῦ βρύχουσαν τὴν πόλιν ἑωρακότες, ἤλθομεν ἀπαγγεῖλαί σοι. Ἀλλὰ καὶ ὑπὸ Καίσαρος πεμφθείς τις βασιλικὸς πρὸς τὸν τῆς ἐπαρχίας ἡγούμενον, εἰς ἀναζήτησιν Σίμωνος, μαθὼν ὅτι φυγὰς εἰς Ἰουδαίαν ᾤχετο, καὶ αὐτὸς κατὰ ζήτησιν αὐτοῦ ἀπῆλθεν, ἵνα κατὰ τὴν πρόσταξιν Καίσαρος τιμωρήσηται αὐτόν.

one of those who had gone ahead, having come from Antioch, saying: I wish you to know, my lord Peter, that when Simon was in Antioch, publicly doing many portents, he was eager for nothing else than to render you hateful to them, calling you both magician, and sorcerer, and blood-guilty; wherefore he also provoked them so much against you, that all those there longed savagely to taste of your very flesh. And we, having seen the city gnashing its teeth greatly against you, came to report it to you. Moreover a certain royal officer sent by Caesar to the governor of the province in search of Simon, having learned that he had gone as a fugitive into Judaea, himself also departed in search of him, that according to the command of Caesar he might punish him.

CXXXVIII. Ταῦτα ἀκούσας φησὶ πρὸς τὸν πατέρα Φαῦστον ὁ Πέτρος· Αὐτὸς ἰδίοις ὠσὶν ἀκήκοας τῶν προόδων ἀπὸ Ἀντιοχείας εἰσεληλυθότων, ὡς ἐκεῖ γεγονὼς ὁ Σίμων, ἰσχυρῶς τοὺς ὄχλους παρώξυνε κατ' ἐμοῦ, πλάνον τε καὶ μιαιφόνον, πρὸς δὲ καὶ μάγον καὶ γόητα, καὶ τὰ τοιαῦτα καλῶν. Νῦν οὖν ἐξαυτῆς ποίησον ὃ ἐγώ σοι ἐντέλλομαι· καὶ καταλιπων Κλήμεντα παρ' ἐμοὶ, προλαβὼν αὐτὸς εἰς τὴν Ἀντιοχέων κατὰ τῆς γυναικὸς Ματθιδίας, ἔτι δὲ Φαυστίνου καὶ Φαυστινιανοῦ τῶν υἱῶν· συνέσονταί δέ σοι καὶ ἄλλοι τινὲς, οἵ τινες δυνατοὶ ἔσονται ὑπουργῆσαί μου τῷ βουλήματι· μετὰ τούτων ἐν τῇ Ἀντιοχείᾳ γενόμενος, ἐν ὅσῳ τὴν μορφὴν ἔτι Σίμωνος περιφέρεις, δημοσίᾳ κήρυξον τὴν σεαυτοῦ μετάνοιαν.

CXXXVIII. Having heard these things, Peter says to my father Faustus: You yourself with your own ears have heard from those who had gone ahead and have come in from Antioch, how Simon having been there strongly provoked the crowds against me, calling me both deceiver and blood-guilty, and besides magician and sorcerer, and such things. Now therefore forthwith do what I command you: and having left Clement with me, going ahead yourself to the city of the Antiochians with your wife Mattidia, and further Faustinus and Faustinianus your sons—and there shall be with you also certain others, who will be able to minister to my counsel—having come with these into Antioch, while you still bear about the form of Simon, publicly proclaim your own repentance.

CXXXIX. Ταῦτα τοῦ Πέτρου εἰπόντος, ὀξὺς ὢν εἰς τὸ νοῆσαι Φαῦστος· Οἶδα, ἔφη, κύριέ μου, τί βούλεται τὰ ῥήματα ταῦτα. Διὸ μὴ κάμνε· μελήσει γάρ μοι ἐκεῖσε γενομένῳ διατελέσαι τὸ προσταττόμενον. Καὶ δὴ τὸ ὑπὸ νύκτα ὁ πατὴρ μεθ' ὧν ἐκέλευσε Πέτρος τῆς πόλεως ἐξορμήσας, ἐπὶ τὴν πλησίον Ἀντιοχείαν ἦλθε. Καὶ στὰς ἐν μέσῳ τῆς ἀγορᾶς, εἴρηκε πρὸς τὸ πλῆθος· Ἐγὼ Σίμων, ἐγὼ ταῦτα ὑμῖν κηρύσσω, καὶ ὁμολογῶ ἀδίκως καταψεύσασθαι Πέτρου. Οὐκ ἔστι πλάνος, οὐ μιαιφόνος, οὐ γόης, οὐδὲ ὅσα ποτὲ φαῦλα περὶ αὐτοῦ ἔλεγον. Δέομαι ὑμῶν ἐγὼ αὐτὸς, ὁ τοῦ πρὸς ὑμᾶς μίσους αἴτιος αὐτῷ γεγονὼς, παύσασθε μισοῦντες αὐτόν. Τοῦ γὰρ πρὸς σωτηρίαν κόσμου ἐπιφανέντος Υἱοῦ τοῦ Θεοῦ ἀψευδής ἐστιν οὗτος ἀπόστολος. Διὸ καὶ αὐτὸς ἐγὼ σύμβουλος ὑμῖν τά γε πρὸς σωτηρίαν τὴν ὑμετέραν καθίσταμαι. Καὶ παραινῶ πείθεσθαι τούτῳ, καὶ πιστεύειν τῷ ὑπ' αὐτοῦ κηρυσσομένῳ Θεῷ· ἐπεὶ πᾶσα ὑμῶν ἡ πόλις ἄρδην ἀπολεῖται, καὶ ὑμεῖς σὺν αὐτῇ. Ὅτου δὲ χάριν εἴρηκα ταῦτα, καὶ τοῦτο ὑμᾶς εἰδέναι βούλομαι. Ταύτῃ γὰρ τῇ νυκτὶ ἄγγελοί με Θεοῦ τὸν ἀσεβῆ, ὡς ἐχθρὸν ὄντα τῷ τῆς ἀληθείας κήρυκι, δεινῶς ἐμαστίγουν. Παρακαλῶ οὖν μηδ' ἂν αὐτὸς ἐγὼ ἄλλοτε ἐλθὼν κατὰ Πέτρου ἐπιχειρῶ λέγειν, ἀποδέξησθέ με. Ἐξομολογοῦμαι γὰρ ὑμῖν, ὡς ἐγὼ μάγος, ἐγὼ πλάνος, ἐγὼ

CXXXIX. When Peter had said these things, Faustus, being quick to understand, said: I know, my lord, what these words mean. Wherefore do not trouble yourself; for it will be my care when I have come there to accomplish what is commanded. And indeed by night my father with those whom Peter commanded, having set out from the city, came to the neighbouring Antioch. And having stood in the middle of the marketplace, he said to the multitude: I Simon, I proclaim these things to you, and I confess that I unjustly lied against Peter. He is not a deceiver, not blood-guilty, not a sorcerer, nor whatever base things I once said concerning him. I myself beg of you, I who became the cause of your hatred towards him, cease hating him. For of the Son of God Who appeared for the salvation of the world this man is a truthful apostle. Wherefore I myself also become an adviser to you in the things for your salvation. And I exhort you to obey this man, and to believe in the God proclaimed by him; since all your city will utterly perish, and you with it. And for what sake I have spoken these things, this also I wish you to know. For on this night angels of God terribly scourged me the impious one, as being an enemy to the herald of the truth. I beseech you therefore, not even if I myself coming at another time should attempt to speak against Peter, receive me. For I confess to you, that I am a magician, I a deceiver, I

Editors' notes and page, col. 572

Footnotes

(79) ‹anchor not visible› · call in col 572

al. οἰκείοις.

Others read οἰκείοις ("to the household").

(printed under page 283)

(80) ‹anchor not visible› · call in col 572

al. ἐληλυθότων. al. συνεληλυθότων.

Others read ἐληλυθότων ("having come"); others συνεληλυθότων ("having come together").

(printed under page 283)

(81) ‹anchor: Ἀντιοχέων κατὰ› · call in col 572

leg. μετά. al. inser. καί.

Read μετά ("with"). Others insert καί ("and").

(printed under page 283)

(82) ‹anchor: ὑπουργῆσαί μου› · call in col 572

al. μοι

Others read μοι ("to me").

(printed under page 283)

(83) ‹anchor: ἐν τῇ Ἀντιοχείᾳ› · call in col 572

al. Ἀντιοχέων.

Others read Ἀντιοχέων ("of the Antiochenes").

(printed under page 283)

(84) ‹anchor: ἐκεῖσε γενομένῳ› · call in col 572

al. γενόμενον.

Others read γενόμενον ("having come", accusative).

(printed under page 283)

(85) ‹anchor: Καὶ δὴ τὸ› · call in col 572

al. δῆτα.

Others read δῆτα ("indeed").

(printed under page 283)

(86) ‹anchor: γεγονὼς, παύσασθε› · call in col 572

παύσασθαι

[Others read] παύσασθαι ("to cease").

(printed under page 283)

(87) ‹anchor: ἄγγελοί με› · call in col 572

deest in al.

Wanting in other copies.

(printed under page 283)

Page

running head: I ROM. PONT. OPERA DUBIA. 572
marginal letters: A τις τῶν προόδων; B CXXXVIII. Ταῦτα; C CXXXIX. Ταῦτα; D στολος. Διὸ
old-edition numerals: (none)
other: running head cut off at left edge

PG 2:573

γόης· ἀλλὰ μετανοῶ, ἔξεστι γὰρ ἴσως μετανοίᾳ μοι τὰ κακῶς πεπραγμένα μοι συγχωρηθῆναι.

a sorcerer; but I repent, for it is possible perhaps by repentance for the things badly done by me to be forgiven me.

CXL. Ταῦτα εἰπὼν ὁ πατὴρ δημοσιᾳ ὡς ἐκ προσώπου τοῦ Σίμωνος, καὶ Πέτρον εὐλογήσας, τὴν πᾶσαν Ἀντιοχέων πόλιν εἰς τὸν ἐκείνου πόθον μετέθηκε, καὶ πάντες ἐπιθυμεῖν αὐτοῦ δεινῶς ἔλεγον· ἔνιοι δὲ καὶ χαλεπαίνοντες αὐτῷ ἦσαν δῆθεν, οἷά περ αὐτῷ ἐκείνῳ Σίμωνι ὄντι, διὰ τὸ ὑπερβάλλον τῆς περὶ τὸν Πέτρον στοργῆς· καὶ χεῖρας ἐπιβαλεῖν ἐπεχείρουν. Καὶ ὃς μὴ παρ' αὐτῶν ἀναιρεθῇ δεδοικὼς, ἐξαυτῆς ἐλθεῖν πέμψας ἠξίου τὸν Πέτρον, ὅπως αὐτὸν ἐπικαταλάβῃ ζῶντα, καὶ ἀκμαζούσῃ τῷ πρὸς αὐτὸν πόθῳ τῇ πόλει εὐκαίρως ἐπιφανῇ. Πέτρος δὲ τούτων ἀκούσας πρὸς τὸ ἐκκλησιάζειν πλείστους ἀγαγὼν, ἐπίσκοπόν τε καταστήσας, καὶ ἰασάμενος πολλοὺς καὶ βαπτίσας, ἡμέρας ἐπιμείνας τρεῖς τῇ Λαοδικείᾳ, ἐπὶ τὴν πλησίον ὁρμήσειν Ἀντιόχειαν ἔσπευσε.

CXL. My father having said these things publicly as if from the person of Simon, and having blessed Peter, turned the whole city of the Antiochians to the longing for him, and all said that they desired him exceedingly; and some were even angry with him forsooth, as being that very Simon himself, on account of the excess of their affection towards Peter; and they attempted to lay hands on him. And he, fearing lest he should be slain by them, having sent asked Peter to come forthwith, that he might overtake him alive, and appear seasonably to the city at the height of its longing towards him. And Peter having heard these things, having led very many to assemble in the church, and having appointed a bishop, and having healed many and baptized them, having remained three days in Laodicea, hastened to set out for the neighbouring Antioch.

CXLI. Καὶ δὴ τὴν πόλιν καταλαβόντα, τὸ πλῆθος συνδραμὸν ἅπαν μετὰ χαρᾶς ὑπεδέξατο, ὡς τῆς ἀληθείας κήρυκα καὶ ἀπόστολον. Προσευξάμενος δὲ καὶ χεῖρας αὐτοῖς ἐπιθεὶς, πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν, ἕνα τε Θεὸν ἐν τρισὶν ὑποστάσεσιν εὐαγγελισάμενος, καὶ πολλὰ διδάξας αὐτοὺς περὶ μοναρχίας. Εἶτα πρὸς τὴν ξενίαν ἀπῄειμεν. Γνοὺς δὲ ὁ γέρων ὅτι Πέτρος παρῆν, προσδραμὼν, ἑαυτόν τε τῇ γῇ προσκαταβαλὼν, τὰ ἐκείνου κατησπάζετο ἴχνη, ἀξιῶν τῷ θείῳ τελειωθῆναι βαπτίσματι , ὥστε τὸ ἀρχαῖόν τε τῆς ψυχῆς κάλλος καὶ τὴν μορφὴν τοῦ σώματος ἀπολαβεῖν διὰ τοῦ βαπτίσματος, καὶ κοινωνὸς τῶν ἀχράντων γενέσθαι τοῦ Χριστοῦ μυστηρίων. Καὶ ὁ Πέτρος κατηχήσας αὐτὸν, εἰρηκώς τε πολλὰ περὶ σωτηρίας , ἐπὶ τέλει δὲ καὶ τοῦτο εἰπὼν, ὡς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ὁ Υἱὸς τοῦ Θεοῦ τοῖς μαθηταῖς ἐντελλόμενος· Ὁ πιστεύσας, ἔφη, καὶ βαπτισθεὶς, σωθήσεται· καί· Κατὰ τὴν πίστιν σου γενηθήτω σοι ὡς θέλεις. Ἐπείπερ ὁ καιρὸς πρὸς ἑσπέραν ἦν, τροφῆς μεταλαβόντας , μετὰ τὴν συνήθη εὐχὴν, ὁ ὕπνος ἐλάμβανε.

CXLI. And indeed when he had reached the city, the whole multitude having run together received him with joy, as a herald and apostle of the truth. And having prayed and laid hands upon them, he healed all those who were ill, having both preached the good news of one God in three hypostases, and taught them many things concerning monarchy. Then we departed to the lodging. And the old man having known that Peter was present, having run to him, and having cast himself down upon the earth, kissed his footsteps, asking to be perfected by the divine baptism, so as to receive back both the ancient beauty of his soul and the form of his body through the baptism, and to become a partaker of the spotless mysteries of Christ. And Peter having instructed him, and having spoken many things concerning salvation, and at the end having said this also, how our Lord Jesus Christ the Son of God commanding the disciples said: He who has believed and been baptized shall be saved (Mark 16:16); and: According to your faith let it be done to you as you wish (Matt. 9:29). Since the time was towards evening, after we had partaken of food, after the customary prayer, sleep took us.

CXLII. Τῇ δὲ ἐπιούσῃ ὀρθριαίτερον πάλιν ἀναστὰς ὁ Πέτρος, καὶ προσευξάμενος, μετακαλεῖται σὺν ἡμῖν τὸν πατέρα, καί· Σήμερον, ὦ ἀδελφοὶ, λέγει, μεγάλη χαρὰ γίνεται ἐν τῷ οὐρανῷ, ἐπὶ τῇ θεοδωρήτῳ ἀναγεννήσει τοῦ καλοῦ γέροντος Φαύστου. Καὶ παραλαβὼν ἡμᾶς ἐξῄειμεν κατὰ ἀνατολὰς τῆς πόλεως, ἔνθα ἦν ὕδατα πολλά τε καὶ καθαρὰ, καὶ μόνον τὸν πατέρα λαβὼν ἰδίᾳ, κατηχήσας τε πολλὰ καὶ διδάξας αὐτὸν τὰ περὶ Θεοῦ καὶ τῆς διὰ σαρκὸς αὐτοῦ πρὸς ἡμᾶς ἐπιδημίας, ἐβάπτισεν αὐτὸν εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος· καὶ ἄρτον λαβὼν, εὐχαριστήσας τε καὶ εὐλογήσας, τῶν ἱερῶν αὐτῷ κοινωνεῖ μυστηρίων. Καὶ ἦμεν ὁμοῦ πάντες ἀγαλλιώμενοι ἐν Κυρίῳ νύκτα τε καὶ μεθ' ἡμέραν, ἐπί τε τῇ τοῦ πατρὸς διὰ τοῦ θείου πνεύματος ἀναγεννήσει,

CXLII. And on the following day Peter having risen again earlier at dawn, and having prayed, calls for my father with us, and says: Today, O brethren, great joy arises in heaven (Luke 15:7), over the God-given regeneration of the good old man Faustus. And having taken us along we went out towards the east of the city, where there were waters both many and pure, and having taken my father alone privately, and having instructed him much and taught him the things concerning God and His sojourn with us through flesh, he baptized him into the name of the Father, and of the Son, and of the Holy Spirit; and having taken bread, and having given thanks and blessed, he imparts to him of the sacred mysteries. And we were all together exulting in the Lord both night and by day, both over my father's regeneration through the divine Spirit

Editors' notes and page, col. 573

Footnotes

(printed under page 284)

(88) ‹anchor not visible› · call in col 573

al συναγαγών.

Others read συναγαγών ("having gathered").

(printed under page 284)

(89) ‹anchor: Ὁ πιστεύσας› · call in col 573

deest in al.

Wanting in other copies.

(90-93) ‹anchor: τροφῆς μεταλαβόντας› · call in col 573 al μεταλαβόντες.

Others read μεταλαβόντες ("having partaken", nominative).

(printed under page 284)

(94) ‹anchor: ὁ ὕπνος› · call in col 573

al. inser. ἡμᾶς.

Others insert ἡμᾶς ("us").

(printed under page 284)

(95) ‹anchor: τῆς πόλεως, ἔνθα› · call in col 573

deest in al.

Wanting in other copies.

(printed under page 284)

(96) ‹anchor: τοῦ πατρὸς διὰ› · call in col 573

al. ἐπί.

Others read ἐπί ("upon").

(printed under page 284)

Footnotes

(a) ‹anchor: salvus erit› · call in col 574

Marc. XVI, 16.

Mark 16:16.

(printed under page 284)

(b) ‹anchor: tibi sicut vis› · call in col 574

Matth. IX, 29.

Matthew 9:29.

(printed under page 284)

Luc. XV, 7.

Luke 15:7.

VARIÆ LECTIONES (87*) ‹anchor not visible› · call in col 573 deest in al.

Wanting in other copies.

(printed under page 284)

Footnotes

(printed under page 285)

(a) ‹anchor: Evangelii cursu consummato› · call in col 575

II Tim. IV, 7.

2 Timothy 4:7.

VARIÆ LECTIONES (printed under page 285)

Page

running head: 575 S. CLEMENTIS I ROM. PONT.
marginal letters: A culorum Petri.; B autem luctu,; C CXLIV. Caeterum; D gelii cursu
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:576

καὶ τῇ ἀκροάσει τῶν Πέτρου λογίων. Χρόνον οὖν τινὰ ἐπὶ τὸ αὐτὸ διαγαγόντων ἡμῶν, πᾶσι δῆλα κατέστη τὰ καθ' ἡμᾶς· καὶ ἐν τοῖς ἁπάντων ἦμεν στόμασι, καὶ πάντες ἐθαύμαζον ἐπὶ πᾶσι τοῖς συμβεβηκόσιν ἡμῖν, καὶ τὴν τοῦ Θεοῦ εἰς ἡμᾶς βοήθειαν, ἐπὶ τῷ ἀναγνωρισμῷ ἡμῶν ἐμεγάλυνον.

and the hearing of the oracles of Peter. When therefore we had spent some time together, the matters concerning us became manifest to all; and we were in the mouths of all, and all marvelled at all the things that had happened to us, and magnified the help of God towards us at our recognition.

CXLIII. Τῆς φήμης οὖν πανταχόσε διαθεούσης, ὁ τῆς Ἀντιοχέων ἡγεμὼν πάντα τὰ συμβεβηκότα ἐπί τε τῷ πατρὶ καὶ μητρὶ γνοὺς, καὶ ὅτι Καίσαρι κατὰ γένος προσήκουσιν, ἀναφέρει ταῦτα τῷ Τιβερίῳ. Καὶ ὁ βασιλεὺς ἀκούσας, κελεύει τὸ τάχος ἀναπεμφθῆναι αὐτοὺς εἰς Ῥώμην· ὃ καὶ γέγονε· καὶ μετὰ πολλῆς τιμῆς καὶ δορυφορίας ὁ ἡγεμὼν ἐξ Ἀντιοχείας πρὸς τὸν Καίσαρα Τιβέριον αὐτοὺς ἀποστέλλει. Θεασάμενος δὲ ὁ Καῖσαρ τόν τε πατέρα, καὶ τὴν μητέρα, καὶ ἐπιγνοὺς αὐτοὺς, ἐξέστη ἐπὶ τούτῳ. Καὶ περιφὺς αὐτοῦ τῷ τραχήλῳ, θερμῶς ἔκλαιεν. Ἐπισχὼν δὲ τοῦ πένθους, πρὸς τὴν σύγκλητον ἀποβλέψας· Συγχάρητέ μοι, ἔφη, πάντες καὶ κοινὴν ἑορτὴν ποιησώμεθα, τὴν ἀνεύρεσιν Φαύστου καὶ Ματθιδίας, ὅτι νεκροὶ νομιζόμενοι ἀνέστησαν, καὶ ἀπολωλότες εὑρέθησαν. Εἶτα καὶ εὐωχηθεὶς μετ' αὐτῶν καὶ χρήματα πολλὰ χρησάμενος, ἔτι δὲ καὶ παῖδας καὶ παιδίσκας εἰς ὑπηρεσίαν αὐτοῖς δεδωκὼς, θεραπείᾳ πλείστῃ καὶ τιμῇ περιέβαλεν. Οἳ καὶ χρόνον οὔ τι βραχὺν ἐν Ῥώμῃ διῆγον, εὐσεβῶς μὲν βιοῦντες, καὶ πένησι τὰ ἑαυτῶν χορηγοῦντες, καὶ πᾶσαν ἄλλην ἀρετὴν μετερχόμενοι, ἕως ἐν γήρει καλῷ τὰ ἐνταῦθα λιπόντες, τὴν Χριστοῦ βασιλείαν ἠλλάξαντο, ἀρχέτυπον βίου καὶ παράδειγμα πρὸς ἀρετὴν ἀκριβέστατον, τὸν ἑαυτῶν βίον τῇ Ῥωμαίων παρασχόμενοι πολιτείᾳ.

CXLIII. As the report therefore ran through everywhere, the governor of the Antiochians, having known all the things that had happened with respect to both my father and mother, and that they were related by race to Caesar, reports these things to Tiberius. And the emperor having heard, commands them to be sent up with speed to Rome; which also came to pass; and with much honour and bodyguard the governor sends them from Antioch to Tiberius Caesar. And Caesar having beheld both my father and mother, and having recognized them, was amazed at this. And having clung around his neck, he wept warmly. And having held back from grief, having looked towards the senate, he said: Rejoice with me, all, and let us make a common festival, the finding of Faustus and Mattidia, because being thought dead they have risen, and having been lost they have been found (Luke 15:24). Then having also feasted with them and having furnished much money, and further having given them both menservants and maidservants for service, he surrounded them with very great attendance and honour. Who also spent no short time in Rome, living piously indeed, and supplying their own goods to the poor, and pursuing every other virtue, until in a good old age having left the things here, they received in exchange the kingdom of Christ, having provided their own life to the commonwealth of the Romans as an archetype of life and a most exact pattern towards virtue.

CXLIV. Ἐγὼ μέν τοι Κλήμης μετὰ τῶν ἀδελφῶν ἔτι παρὰ τῷ διδασκάλῳ Πέτρῳ μεμενηκὼς, ἐχομένῳ τε τοῦ κηρύγματος, καὶ πολλοὺς ἐκ ποικίλων νόσων καὶ παθῶν ἰωμένῳ. Ἐπεὶ τὰς πόλεις ἐκεῖνος ἀμείβων ἔφθασε καὶ εἰς Ῥώμην, καὶ τοῖς συνιοῦσι τὸν τῆς εὐσεβείας λόγον διήγγειλε, καὶ πολλοὺς τῷ μέρει Χριστοῦ προσήγαγε διὰ τοῦ βαπτίσματος, ἄνδρας τε καὶ γυναῖκας, ὡς καὶ τῶν εὐγενῶν γυναικῶν τὰς περιφανεστέρας, καὶ ἃς ὁ λόγος ματρώνας οἶδε καλεῖν, ἐν ὀλίγῳ χρόνῳ μικροῦ δεῖν πάσας προσδραμεῖν πεῖσαι τῷ ἁγίῳ βαπτίσματι, καὶ πιστεῦσαι Θεῷ.

CXLIV. However I Clement with my brothers had still remained with the teacher Peter, who both clave to the preaching and healed many from various diseases and sufferings. When he, passing from city to city, arrived also at Rome, and declared the word of piety to those who came together, and brought many to the side of Christ through baptism, both men and women, so as in a short time to persuade almost all even of the more illustrious of the noble women, and those whom speech is wont to call matrons, to run to holy baptism, and to believe in God.

CXLV. Ἔμελλε δὲ καὶ αὐτὸς ἤδη τὸν βίον ἀπολιπεῖν, καὶ πρὸς τὸν διδάσκαλον ἐκδημῆσαι Χριστὸν, τὸν τοῦ Εὐαγγελίου δρόμον τετελεκώς· ἐπεί περ ἔγνωστο τούτῳ καὶ ὅτι σταυρῷ μέλλει καὶ οὗτος κατακριθῆναι, ἵνα τῷ διδασκάλῳ καὶ πάθους κοινωνήσῃ καὶ δόξης· μιᾷ συνηθροισμένων τῶν ἀδελφῶν πάντων, τῆς χειρός μου λαβόμενος, στὰς ἐν μέσῃ τῇ

CXLV. And he himself also was now about to leave life, and to depart to the Teacher Christ, having finished the course of the Gospel (2 Tim. 4:7); since indeed it had become known to him also that he too was about to be condemned to a cross, that he might share with the Teacher both in suffering and in glory; on one day when all the brethren were gathered together, having taken hold of my hand, standing in the midst of the

Editors' notes and page, col. 576

Footnotes

(97) ‹anchor: χρησάμενος› · call in col 576

al. χαρισάμενος.

Others read χαρισάμενος ("having granted").

(printed under page 285)

(98) ‹anchor: τὰ ἑαυτῶν χορηγοῦντες› · call in col 576

al. ἐπιχορηγοῦντες.

Others read ἐπιχορηγοῦντες ("supplying").

(printed under page 285)

(99) ‹anchor: λόγον διήγγειλε› · call in col 576

al. διήγγελλε.

Others read διήγγελλε ("was proclaiming").

(printed under page 285)

(100) ‹anchor: ἔγνωστο τούτῳ› · call in col 576

al τοῦτο.

Others read τοῦτο ("this").

VARIORUM NOTÆ (printed under page 285)

(16) ‹anchor not visible› · call in col 576

Τιβερίῳ. Aliter Nicephorus, Hist. eccl., lib. II, cap. 35. A cujus sententia discedit Freculfus t. II, lib. II, cap. 10. Est autem Nicephori sententia, hæc sub Nerone contigisse. Cot.

To Tiberius. Nicephorus has it otherwise, Ecclesiastical History, book II, ch. 35. Freculf departs from his view, vol. II, book II, ch. 10. Nicephorus's view, however, is that these things happened under Nero. Cotelier.

(printed under page 285)

(17) ‹anchor: μετρώνας οἶδε καλεῖν› · call in col 576

Καὶ ἃς ὁ λόγος ματρώνας οἶδε καλεῖν. Legit Barthius lib. XXXII Adversariorum cap. 14 : ἃς καὶ ματρώνας ὁ λόγος οἶδε καλεῖν, parva quidem transpositione, verum minime necessaria. Per matronas intelliguntur honestæ feminæ, honesto nobilique loco natæ ; ut discere est ex Cedreno et Servio. Ἑορτὴ τῶν Ματρωναλίων memoratur a Plutarcho in Romuli Vita. Id.

And those whom usage knows to call matrons. Barth, Adversaria book XXXII, ch. 14, reads "whom usage also knows to call matrons", a small transposition indeed, but not at all necessary. By "matrons" are meant honourable women, born of honourable and noble station, as may be learned from Cedrenus and Servius. A feast of the Matronalia is mentioned by Plutarch in his Life of Romulus. The same [Cotelier].

(printed under page 285)

Page

running head: S I ROM. PONT. OPERA DUBIA. 576
marginal letters: A γεννήσει, καὶ; B τέρα, καὶ; C τῇ Ῥωμαίων; D πεῖν, καὶ
old-edition numerals: (none)
other: first word γεννήσει broken from ἀνα- in col. 573; running head cut off at left edge

PG 2:577

ἐκκλησίᾳ· Ἀκούσατέ μου, ἔφη, τέκνα καὶ ἀδελφοί· τοῦ μὲν ἐμοῦ δρόμου τὸ τέλος ἐγγύς· τοῦτο γὰρ καὶ ἤδη μοι ἔγνωσται· Κλήμεντα δὲ τοῦτον ἐπίσκοπον ὑμῖν χειροτονῶ σήμερον, ᾧ καὶ τὴν ἐμὴν τῶν λόγων ἐπίστευσα καθέδραν, ὡς ἀπαρχῆς μοι καὶ μέχρι νῦν συνοδεύσαντα, καὶ οὕτω πασῶν μου τῶν ὁμιλιῶν ἐπακούσαντα, ὃς ἐν πᾶσί μοι τῶν πειρασμῶν κοινωνήσας, τῇ πίστει προσκαρτερῶν εὑρέθη· ὃν ἐγὼ ἀκριβέστατα πάντων οἶδα θεοσεβῆ καὶ φιλάνθρωπον, ἁγνόν τε καὶ σώφρονα, ἀγαθὸν, δίκαιον, μακρόθυμον, καὶ γενναίως εἰδότα φέρειν τὰς ἐνίων τῶν κατηχουμένων ἀχαριστίας. Διὸ αὐτῷ μεταδίδωμι τῆς ἐξουσίας τοῦ δεσμεῖν τε καὶ λύειν. Δήσει γὰρ ὃ δεῖ δεθῆναι, καὶ λύσει πάντως ὃ δεῖ λυθῆναι, ὡς τὸν τῆς Ἐκκλησίας κανόνα καλῶς εἰδώς. Αὐτοῦ οὖν ἀκούσατε, εἰδότες ὅτι ὁ τὸν ἀληθείας προκαθεζόμενον λυπῶν, εἰς Χριστὸν ἁμαρτάνει, καὶ τὸν πατέρα τῶν ὅλων παροργίζει Θεόν· οὗ εἵνεκεν οὐ ζήσεται Καὶ αὐτὸν οὖν δεῖ τὸν προκαθεζόμενον, ἰατροῦ τόπον ἐπέχειν, οὐ θηρίου ἀλόγου θυμόν.

church, he said: Hear me, children and brethren: the end of my course is near; for this also has already become known to me; and this Clement I ordain bishop for you today, to whom also I have entrusted my chair of discourses, as having travelled with me from the beginning even until now, and having thus heard all my homilies, who having shared with me in all my trials, was found persevering in the faith; whom I know most accurately of all to be God-fearing and benevolent, both pure and temperate, good, just, long-suffering, and nobly knowing how to bear the ingratitude of some of those being instructed. Wherefore to him I impart the authority both to bind and to loose (Matt. 16:19). For he will bind what ought to be bound, and will altogether loose what ought to be loosed, as knowing well the rule of the Church. Hear him therefore, knowing that he who grieves him who presides over truth sins against Christ, and provokes to anger God the Father of all; on account of which he shall not live. And he himself therefore who presides must hold the place of a physician, not the rage of an irrational beast.

CXLVI. Ταῦτα αὐτοῦ λέγοντος, ἐγὼ Κλήμης πεσὼν ἐπὶ γῆς, πολὺς ἦν τοῦ διδασκάλου δεόμενος, καὶ τὸν θρόνον ὡς μάλιστα παραιτούμενος. Ἀλλ' ὁ θεῖος ἀπόστολος· Περὶ τούτου με μὴ ἀξίου, εἰπὼν, ἃ γὰρ ὁ Θεὸς βούλεται, τίς ἱκανὸς ἀνθρώπων διασκεδάσαι; Ἔτι πρὸς τὸ πλῆθος ἰδών· Καὶ ὑμεῖς, ἔφη, ἀγαπητοὶ ἀδελφοὶ, τὴν ὀφειλομένην ὡς πατρὶ τιμὴν καὶ εὐπείθειαν διὰ παντὸς ἀποδιδόναι τῷ ὑμῶν πατρὶ μὴ ἐλλίποιτε· οὕτω γὰρ καὶ ὑμεῖς ποιμαίνεσθαι καλῶς ἕξετε, καὶ ποιμὴν οὗτος ἔσται, καὶ οὐ μισθωτὸς, τοῦ ποιμνίου ἐπιμελούμενος. Ἔσεσθε γὰρ εἰδότες ὡς ὁ τὸν ποιμένα τε καὶ διδάσκαλον ἐν τοῖς κατὰ Θεὸν λυπῶν, τὸ τοῦ Θεοῦ πνεῦμα λυπεῖ, οὗ τὴν καθέδραν οὗτος καὶ τὸν τόπον ἐπέχει· καὶ ὁ τοὺς αὐτοῦ λόγους ἀθετῶν, Χριστὸν ἀθετεῖ, καὶ παραβάτης νόμου εὑρίσκεται. Πρὸ πάντων δὲ τὰ τῆς πίστεως ὑμῖν ὑγιῶς ἐχέτωσαν καὶ βεβαίως, κινδύνῳ μηδενὶ σαλευόμενα· ἔπειτα καὶ ὁ βίος ὑμῶν καθαρὸς ἔστω, ἢ καθαιρέσθω· καὶ προηγουμένως ὁ τοῦ σώματος ἁγιασμὸς σπουδαζέσθω· οὐδεὶς γὰρ τούτου χωρὶς, τὸν Κύριον ὄψεται. Τὸ εἰρηνικόν τε καὶ ἥμερον ἀλλήλοις παντὶ τρόπῳ περιποιείσθω. Εἰ δὲ καὶ συμβαίη ποτὲ ἀλλήλων μεταξὺ σκάνδαλον, μὴ ἐπιδυέτω ὑμῖν ὁ ἥλιος οὕτως ἔχουσι. Τοῦ κρίνειν τὸν πλησίον εὐλαβεῖσθε· φαρισαϊκὸν γὰρ τοῦτο, καὶ κρίσεως ἔνοχον. Τῆς φιλοξενίας καὶ εὐποιΐας μὴ ἐπιλανθάνεσθε· τοῦτο γὰρ ἐντολὴ τοῦ πρώτου Διδασκάλου καὶ Σωτῆρος Θεοῦ. Τοῖς πταίουσι συγχωρεῖτε τὰ ἁμαρτήματα· οὕτω γὰρ καὶ αὐτοὶ ἀπαύστως ἐρεῖτε τό· Ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν. Ζυγὰ, μέτρα, καὶ σταθμία, μηδὲ ἓν ἄδικον ἔστω. Οὕτω γὰρ εὐνομουμένη πόλις, ἡ τοῦ

CXLVI. As he was saying these things, I Clement having fallen upon the earth, was urgent in begging the teacher, and declining the throne as much as possible. But the divine apostle having said: Do not ask me concerning this, for what things God wills, who of men is sufficient to scatter? Looking further towards the multitude, he said: And you, beloved brethren, do not fail continually to render the honour and obedience owed as to a father to your father; for thus both you will be able to be shepherded well, and this man will be a shepherd, and not a hireling, caring for the flock. For you shall be aware that he who grieves the shepherd and teacher in the things according to God, grieves the Spirit of God, Whose chair and place this man holds; and he who rejects his words, rejects Christ (Luke 10:16), and is found a transgressor of the law. And before all things let the matters of the faith be sound and firm for you, shaken by no danger; next also let your life be pure, or let it be purified; and principally let the sanctification of the body be earnestly pursued; for without this no one shall see the Lord (Heb. 12:14). And let peacefulness and gentleness towards one another in every way be secured. And if ever an offence should happen between one another, let not the sun go down upon you being in such a state (Eph. 4:26). Beware of judging your neighbour; for this is Pharisaic, and liable to judgement (Matt. 7:1). Do not forget hospitality and well-doing; for this is a commandment of the first Teacher and Saviour God. Forgive sins to those who stumble; for thus you yourselves also unceasingly shall say: Forgive us our debts (Matt. 6:12). Balances, measures, and weights, let not even one be unjust. For thus a well-governed city, the

Editors' notes and page, col. 577

Footnotes

(printed under page 286)

(4) ‹anchor: ὁ Θεὸς βούλεται› · call in col 577

al. βεβούλευται.

Others read βεβούλευται ("has determined").

(printed under page 286)

(5) ‹anchor: μὴ ἐλλίπητε› · call in col 577

al. ἐλλείποιτε.

Others read ἐλλείποιτε ("you should fail").

(6-9) ‹anchor: τρόπῳ περιποιείσθω› · call in col 577 al. περιποιεῖσθε.

Others read περιποιεῖσθε ("preserve", second person plural).

(printed under page 286)

(10) ‹anchor: Τοῦ κρίνειν› · call in col 577

al. τό.

Others read τό ("the", accusative).

(printed under page 286)

(11) ‹anchor: καὶ Σωτῆρος› · call in col 577

al. præpon. ἡμῶν.

Others put ἡμῶν ("our") before it.

(12-13) ‹anchor: αὐτοὶ ἀπαύστως› · call in col 577 al. ἀπταίστως.

Others read ἀπταίστως ("without stumbling").

(printed under page 286)

(14) ‹anchor: μηδὲ ἓν› · call in col 577

al. inser. ὑμῖν.

Others insert ὑμῖν ("for you").

(printed under page 286)

(15) ‹anchor: Οὕτω γὰρ› · call in col 577

Εὐνομουμένη πόλις. Παρ' ἀνθρώποις τοῖς εὐνομουμένοις, Irenæo lib. IV, cap. 72, pro quo vetus interpres Martvris legebat εὐνοουμένοις. Apud homines, inquit, sensatos. Cot.

A city well governed. "Among well-governed men" in Irenaeus, book IV, ch. 72, where the old translator [Martvris, as printed] read εὐνοουμένοις ("well-minded"): "among sensible men," he says. Cotelier.

(printed under page 286)

Footnotes

(a) ‹anchor not visible› · call in col 578

Matth. XVI, 19.

Matthew 16:19.

(printed under page 286)

(b) ‹anchor: legis transgressorem inveniri› · call in col 578

Luc. X, 16.

Luke 10:16.

(printed under page 286)

Ephes IV, 26.

Ephesians 4:26.

(printed under page 286)

(d) ‹anchor: obnoxium judicio› · call in col 578

Matth. VII, 1.

Matthew 7:1.

(printed under page 286)

(e) ‹anchor: debita nostra› · call in col 578

Matth. VI, 12.

Matthew 6:12.

VARIÆ LECTIONES (1-3) ‹anchor not visible› · call in col 577 al. πιστεύω.

Others read πιστεύω ("I believe / I entrust").

(printed under page 286)

Footnotes

(printed under page 287)

(a) ‹anchor: Angelos judicabimus› · call in col 579

I Cor., VI, 3.

1 Corinthians 6:3.

VARIÆ LECTIONES (16-17) ‹anchor not visible› · call in col 580 al. inser. ὑμῶν.

Others insert ὑμῶν ("your").

(printed under page 287)

Page

running head: 579 S. CLEMENTIS I ROM. PONT.
marginal letters: A lica Dei; B etiam usque; C grinationum et; D sistebat, apostolicamque
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:580

Θεοῦ ἔσται καθολικὴ Ἐκκλησία. Οἱ πράγματά τινα μετ' ἀλλήλων ἔχοντες, ἐπὶ τῶν τῆς Ἐκκλησίας πρεσβυτέρων κρινέσθωσαν, καὶ τὸ καλὸν νοοῦντες συμβιβαζέσθωσαν· καὶ μὴ ἕλκετε εἰς δικαστήρια τοὺς ἀδελφούς. Ἀπίστων γὰρ τοῦτο, τοῖς ἔξω κρίνεσθαι. Ἐπεὶ καὶ, Ἀγγέλους κρινοῦμεν, γέγραπται. Ἐπὶ πᾶσι καὶ πρὸ πάντων, οὕτως ἐστὲ τὸν ποιμένα ὁρῶντες, ὡς ἐμὲ Πέτρον, τὸν ὑπὸ Θεοῦ προχειρισθέντα ὑμῖν εἰς διδάσκαλον.

catholic Church of God will be. Let those who have any matters with one another be judged before the presbyters of the Church, and minding what is good let them be reconciled; and do not drag the brethren into lawcourts. For this belongs to unbelievers, to be judged by those outside. Since also, We shall judge angels (1 Cor. 6:3), it is written. Upon all things and before all things, be thus looking upon the shepherd as upon me Peter, who was appointed by God for you as a teacher.

CXLVII. Ταῦτα εἰπὼν, καὶ ἐπὶ πάντων μοι τὰς χεῖρας ἐπιθεὶς, εἰς τὴν αὐτοῦ με καθέδραν καθεσθῆναι πεποίηκε· καθεσθέντι δὲ, τοῦτό μοι εὐθέως ἔφη· Ἀξιῶ σε ἐπὶ πάντων μου τῶν συμπαρόντων ἀδελφῶν, ὁπηνίκα τοῦ ἐνταῦθα μεταστῶ βίου, ὡς ἡ τοῦ Θεοῦ κέκρικε πρόνοια, πάντα τῷ Κυρίῳ Ἰακώβῳ τῷ ἀδελφῷ τοῦ Κυρίου μου, ἐν ἐπιτομῇ ἀναγραψάμενον διαπέμψαι, μέχρι καὶ τῶν ἐκ παιδός σου λογισμῶν, καὶ ὡς ἀπ' ἀρχῆς μέχρι νῦν μοι συνώδευσας, ἐπακούων τῶν κατὰ πόλιν ὑπ' ἐμοῦ κηρυχθέντων λόγων τε καὶ πράξεων· ἔπειτα πρὸς τῷ τέλει καὶ τὴν τοῦ θανάτου μου πρόφασιν, ὡς προεῖπον, δηλῶσαι μὴ παραλίπῃς. Οὐ γὰρ αὐτὸν λυπήσει τοῦτο, εἰδότα σαφῶς ὅτι ὃ πάντως ἔδει με παθεῖν, εὐσεβῶς ἀποδέδωκα. Μεγίστης δὲ παραμυθίας τεύξεται μαθὼν, ὅτι μετ' ἐμὲ οὐκ ἀμαθὴς ἀνὴρ καὶ ζωοποιοὺς ἀγνοῶν λόγους, Ἐκκλησίας δὲ κανόνα εἰδὼς μάλιστα, τὴν τοῦ διδάσκοντος ἐπιστεύθη καθέδραν. Ὅθεν ἐγὼ, κύριέ μου Ἰάκωβε, τοῦ διδασκάλου Πέτρου ταῦτά μοι ἐπισκήψαντος, οὐκ ὤκνησα τὸ κελευσθὲν ἐκπληρῶσαι, καὶ ὡς ἐπιτομῇ σοι πάντα γνώριμα καταστῆσαι, ἐπιγράψας τὴν ὑπόθεσιν οὕτω· Κλήμεντος τῶν Πέτρου ἐπιδημιῶν καὶ κηρυγμάτων Ἐπιτομή.

CXLVII. Having said these things, and having laid his hands upon me before all, he made me sit down in his chair; and when I had sat down, he straightway said this to me: I ask you before all my brethren present together, whenever I depart from the life here, as the providence of God has judged, to write down in an epitome and send across all things to the Lord James the brother of my Lord, even down to your thoughts from childhood, and how from the beginning until now you travelled with me, hearing both the words and deeds proclaimed by me from city to city; next towards the end do not omit to make clear also the occasion of my death, as I foretold. For this will not grieve him, knowing clearly that what I altogether had to suffer, I have piously rendered. And he will obtain the greatest consolation on learning that after me no unlearned man and ignorant of life-giving words, but one knowing most well the rule of the Church, was entrusted with the chair of him who teaches. Whence I, my lord James, since the teacher Peter enjoined these things upon me, did not hesitate to fulfil what was commanded, and as in an epitome to make all things known to you, having inscribed the subject thus: Clement's Epitome of the Sojourns and Preachings of Peter.

CXLVIII. Αὕτη μὲν οὖν ἡ πλήρης τῆς ἄνωθεν χάριτος, τοῦ κορυφαίου τῶν ἀποστόλων Πέτρου ἐπιδημιῶν διήγησις, ἐπίτομόν τε ὁμοῦ διδασκαλίαν αὐτοῦ ἔχουσα, καὶ τὸν τοῦ μεγάλου καὶ θαυμασίου Κλήμεντος βίον, καθάπερ ἐν πίνακι τῷ λόγῳ διατυποῦσα, ὡς αὐτὸς οὗτος Ἰακώβῳ τῷ ἀδελφοθέῳ γράφων, ἐγνώρισε. Τὸν μέν τοι διάπυρον αὐτοῦ πρὸς Θεὸν ἔρωτα, καὶ τὸν πολὺν ἐκεῖνον ὑπὲρ τῆς εὐσεβείας ζῆλον, ἱκανὰ μὲν τὰ ῥηθέντα δηλῶσαι, δηλώσει δὲ μάλιστα πάντων σαφέστατα καὶ αὐτὸ τὸ διὰ μαρτυρίου τέλος.

CXLVIII. This then is the narrative, full of grace from above, of the sojourns of Peter the chief of the apostles, both containing together his concise teaching, and portraying in discourse as if on a tablet the life of the great and marvellous Clement, as this man himself writing to James the brother of God made known. However, his fiery love towards God, and that great zeal on behalf of piety, the things spoken are sufficient indeed to make clear, but the end itself through martyrdom will make it clear most manifestly of all.

CXLIX Τρίτος γὰρ μετὰ Πέτρον τὸν μέγαν τὸν ὑψηλὸν τῆς Ῥωμαίων Ἐκκλησίας θρόνον καθίσας, καὶ ἀρετῆς ἆθλον αὐτὸν δεξάμενος, εἵπετο κατ' ἴχνος τῷ διδασκάλῳ, καὶ ἀποστολικὴν διδασκαλίαν

CXLIX. For having sat third after Peter the great upon the lofty throne of the Church of the Romans, and having received it as a prize of virtue, he followed in the footsteps of the teacher, and apostolic teaching

Editors' notes and page, col. 580

Footnotes

(18) ‹anchor not visible› · call in col 580

deest in al.

Wanting in other copies.

(printed under page 287)

(19) ‹anchor: καὶ ὡς› · call in col 580

al. inser. ἐν.

Others insert ἐν ("in").

(printed under page 287)

(20) ‹anchor: Πέτρου ἐπιδημιῶν› · call in col 580

deest in mss.

Wanting in the manuscripts.

(printed under page 287)

(21) ‹anchor: Αὕτη μὲν οὖν› · call in col 580

Αὕτη μὲν οὖν In uno veterum codicum præponitur titulus, Μαρτύριον τοῦ ἁγίου Κλήμεντος. Cot.

This, then. In one of the old codices the title "Martyrdom of Saint Clement" is set before it. Cotelier.

(printed under page 287)

(22) ‹anchor: ἱκανὰ μὲν› · call in col 580

al. inser. καί.

Others insert καί ("and / also").

(printed under page 287)

(23) ‹anchor: Τρίτος› · call in col 580

al. πρῶτος. al. δεύτερος.

Others read πρῶτος ("first"); others δεύτερος ("second").

VARIORUM NOTÆ (printed under page 287)

(18) ‹anchor: Τρίτος› · call in col 580

Τρίτος. Infra Latine habes editam Passionem seu Vitam Clementis, post pseudo-Abdiam et apud Mombritium. Memoratur autem a Gregorio Turonensi, Miraculorum lib. I, cap. 35, et excerpitur per Freculfum, tom. II, lib. II, cap. 10, ac per martyrologos. Joannem quoque diaconum sæculo nono scripsisse gesta Clementis papæ legimus in Sigeberto, De scriptoribus ecclesiasticis cap. 107, eumque librum aiunt exstare in Casinensi Bibliotheca. De Græco Martyrio, venisse in manus Nicephori Callisti colligere est ex illius lib. III, cap. 18. Cæterum hic notari debet triplex lectio τρίτος, δεύτερος, πρῶτος, originem ducens a diversis exscriptorum sententiis, quas retuli ad Constitut. apostol. lib. VII, cap. 46. Cot.

Third. Below you have, in Latin, the Passion or Life of Clement as edited after the pseudo-Abdias and in Mombritius. It is mentioned by Gregory of Tours, Miracles book I, ch. 35, and excerpted by Freculf, vol. II, book II, ch. 10, and by the martyrologists. We read in Sigebert, On Ecclesiastical Writers ch. 107, that John the deacon also wrote the acts of Pope Clement in the ninth century, and that book is said to survive in the library of Monte Cassino. That the Greek Martyrdom came into the hands of Nicephorus Callistus may be gathered from his book III, ch. 18. But the threefold reading here, third, second, first, must be noted; it arises from the differing opinions of the copyists, which I reported on the Apostolic Constitutions book VII, ch. 46. Cotelier.

(printed under page 287)

Page

running head: I ROM. PONT. OPERA DUBIA. 580
marginal letters: A Θεοῦ ἔσται; B ψαι, μέχρι; C ἐπιδημιῶν καὶ; D ἴχνος τῷ
old-edition numerals: (none)
other: running head cut off at left edge

PG 2:581

καὶ αὐτὸς ἐπεδείκνυτο, καὶ τοῖς ὁμοίοις διέλαμπε τρόποις, οὐ Χριστιανοῖς μόνον εὐαρεστῶν, ἀλλὰ δὴ καὶ Ἰουδαίοις καὶ αὐτοῖς Ἕλλησι, καὶ πᾶσι πάντα γινόμενος, ἵνα τοὺς πάντας καὶ οὕτω κερδάνῃ, καὶ τῷ Χριστῷ παραστήσῃ, καὶ συνδήσῃ τῇ εὐσεβείᾳ. Ὅπως δὲ μὴ ψιλὴ μόνον ὑπόληψις εἶναι δοκῇ τὰ παρόντα, καὶ τὰς αἰτίας ἐροῦμεν. Ἕλλησι μὲν γὰρ διὰ τοῦτο τιμώμενος ἦν, καὶ ἡδέως αὐτῷ προσεῖχον ἐκεῖνοι, ὅτι μὴ λοιδορούμενος αὐτοῖς, μηδὲ ἀποστρεφόμενος, ἀλλ' ὥσπερ ἀπολογούμενος, καὶ μαρτυρίας πάντοθεν παράγων ἀπὸ τῶν παρ' αὐτοῖς βιβλίων τε καὶ γραφῶν, ἐδείκνυ σαφῶς, ὅθεν τε οἱ ὑπ' αὐτῶν νομιζόμενοι θεοὶ ὥρμηνται, καὶ ὅπου γεγέννηνται, ἅ τε πράξειαν, καὶ εἰς οἷον ἔλθοιεν τέλος, καὶ ὅπως τὸν βίον ἀθλίως κατέστρεψαν. Εἶτα καὶ ὡς οὐκ ἀποκέκλεισται αὐτοῖς παρὰ τοῦ Θεοῦ ἡ τῆς μετανοίας ὁδὸς, οὐδὲ παντάπασι τῆς σωτηρίας ἐξέπεσον· ἀλλ' εἰ καὶ μόνον ἐπιστρέψαντας ἴδοι, καὶ τῆς προτέρας ἀπωλείας, καὶ τῆς ἀπάτης ἀποσχομένους, καὶ συγγνώσεται αὐτοῖς φιλανθρώπως, καὶ προσηνῶς ὑποδέξεται, καὶ βασιλείαν οὐρανῶν ἑτοιμάσει, καὶ ἀγαθῶν ἀξιώσει τῶν ἀποῤῥήτων.

he himself also displayed, and shone forth with the like manners, pleasing not only Christians, but indeed also Jews and the Greeks themselves, and becoming all things to all men, that thus also he might gain all (1 Cor. 9:22), and present them to Christ, and bind them together in piety. And that the present things may not seem to be a bare supposition only, we shall also state the causes. For by the Greeks indeed he was honoured on this account, and they gladly attended to him, because not railing at them, nor turning away from them, but as if making a defence, and bringing forward testimonies from everywhere out of the books and writings among them, he showed clearly both whence those accounted gods by them had sprung, and where they had been born, and what things they had done, and to what sort of end they had come, and how wretchedly they had ended their life. Then also how the way of repentance has not been shut off to them by God, nor have they altogether fallen from salvation; but even if He should only see them having turned back, and having abstained from their former perdition and deceit, He will both pardon them benevolently, and kindly receive them, and prepare the kingdom of the heavens, and count them worthy of the ineffable good things.

CL. Ἰουδαίοις δὲ πάλιν ἐντεῦθεν ἐδόκει χαρίζεσθαι, ὅτι τε φίλους τοῦ Θεοῦ τοὺς ἐκείνων πατέρας ὑπέφαινε, καὶ ὅτι τὸν παρ' αὐτοῖς νόμον ἱερόν τε παρίστη καὶ θεῖον, καὶ οὔτε αὐτὸν παυθήσεσθαι, οὔτε τὴν πολιτείαν μετατεθήσεσθαι, ἀλλὰ κλῆρον αὐτοῖς ἔσεσθαι τὴν Παλαιστίνην διηνεκῆ, εἴ γε τὸν τοιοῦτον καὶ αὐτοὶ νόμον τηρήσουσιν· ὥστε γενέσθαι αὐτὸν πατέρα τοσούτων ἐκγόνων, ὡς παρισοῦσθαι τὸ πλῆθος αὐτῶν τῷ πλήθει τῶν ἄστρων, καὶ ἐν τῷ σπέρματι αὐτοῦ κληροδοτεῖσθαι πάντα τὰ ἔθνη· καὶ ὃ πρὸς τὸν Δαβὶδ εἶπεν αὖθις· Ἐκ καρποῦ τῆς κοιλίας σου θήσομαι ἐπὶ τοῦ θρόνου σου· καὶ διὰ Ἠσαῖου πάλιν, ὅτι· Ἡ Παρθένος ἐν γαστρὶ λήψεται, καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Εἰ τοίνυν μὴ ἀθετοῦσιν, ἀλλὰ πίστει παραδέχονται ταῦτα, τῆς προτέρας αὐτοὺς τοῦ Θεοῦ προνοίας μὴ ἐκπεσεῖν, ἀλλ' ἀναφαίρετον μένειν παρ' αὐτοῖς τὴν Παλαιστίνην διεβεβαίου! Ἕλληνας μὲν οὕτω καὶ Ἰουδαίους δεξιῶς ἄγαν καὶ οἰκείως ὑπήρχετο, χαριζόμενός τε αὐτοῖς ὁμοῦ, καὶ ἠρέμα πρὸς τὴν εὐσέβειαν ἐπαγόμενος.

CL. And to the Jews again hence he seemed to show favour, both because he showed their fathers to be friends of God, and because he presented the law among them as both sacred and divine, and that neither would it cease, nor would their polity be transferred, but Palestine would be a perpetual inheritance for them, if indeed they themselves also should keep such a law; so that he became father of so many descendants, that their multitude is equalled to the multitude of the stars, and in his seed all the nations are given an inheritance (Gen. 22:17–18); and what He said to David again: Of the fruit of your womb I will set upon your throne (Ps. 131:11); and through Isaiah again, that: The Virgin shall conceive in the womb, and shall bear a son, and they shall call His name Emmanuel (Isa. 7:14). If therefore they do not reject, but by faith receive these things, he affirmed that they do not fall from the former providence of God, but Palestine remains inalienable with them! Thus very skilfully and fittingly he won over both Greeks and Jews, both gratifying them at the same time, and gently leading them on towards piety.

CLI. Χριστιανοὶ δὲ πολλὰ καὶ ἄλλα τῆς τοῦ ἀνδρὸς περὶ αὐτοὺς κηδεμονίας δείγματα εἶχον. Μάλιστα δὲ τὴν εὐποιίαν οἷος ἐκεῖνος, πένησι θησαυρίζων ἀεὶ ταῖς ἀσφαλέσιν ἀποθήκαις, καὶ τῶν ἐπιβουλευόντων ἰσχυροτέραις ! Τούς τε γὰρ ἐν ἑκάστῳ μέρει τῆς πόλεως ἐνδεεῖς ἀπογραψάμενος, τῶν ἀναγκαίων αὐτοῖς καθ' ἑκάστην ἡμέραν ἐποιεῖτο τὴν χορηγίαν· καὶ ὅσοι παρ' αὐτῷ πάλιν τοῦ θείου κατηξιοῦντο βαπτίσματος, δημοσίων αὐτοὺς ἀπέλυε φόρων, καὶ παντελῆ παρεῖχεν

CLI. And the Christians had many other proofs also of the man's care concerning them. And especially what sort of man was he in well-doing, laying up treasure always for the poor in the safe storehouses, and stronger than those who plot against them! For having enrolled the needy in each part of the city, he made the supply of necessities for them every day; and as many again as were counted worthy of the divine baptism by him, he freed them from public taxes, and provided complete

Editors' notes and page, col. 581

Footnotes

(printed under page 288)

(26) ‹anchor: πατέρας ὑπέφαινε› · call in col 581

al. ἀπέφαινε.

Others read ἀπέφαινε ("declared").

(printed under page 288)

(27) ‹anchor: εἴ γε τὸν› · call in col 581

al. πρὸς Ἀβραάμ.

Others read πρὸς Ἀβραάμ ("to Abraham").

(28-31) ‹anchor: Ἕλληνας μὲν› · call in col 581 al. inser. οὖν.

Others insert οὖν ("then").

(printed under page 288)

(32) ‹anchor: Χριστιανοὶ δὲ πολλὰ› · call in col 581

al. inser. μέν.

Others insert μέν.

VARIORUM NOTÆ (printed under page 288)

(19) ‹anchor: οἰκείως ὑπήρχετο› · call in col 581

Ὑπήρχετο. Significat ὑπέρχεσθαί τινα, in alicujus mentem subire, eumque obsequio capere ac sibi devincire. Cot.

He won over. It means ὑπέρχεσθαί τινα, to steal into someone's mind, and to capture him by attentions and bind him to oneself. Cotelier.

(printed under page 288)

Footnotes

(a) ‹anchor not visible› · call in col 582

I Cor. IX.

1 Corinthians 9.

(printed under page 288)

(b) ‹anchor: hæreditatem accipere› · call in col 582

Gen. XXII, 17, 18.

Genesis 22:17–18.

(printed under page 288)

Psal. CXXXI, 11.

Psalm 131:11 (Vulgate numbering).

(printed under page 288)

(d) ‹anchor: nomen ejus, Emmanuel› · call in col 582

Isa. VII, 14.

Isaiah 7:14.

VARIÆ LECTIONES (24-25) ‹anchor not visible› · call in col 581 al. οὗτος.

Others read οὗτος ("this man").

(printed under page 288)

Footnotes

(printed under page 289)

Page

running head: 583 S. CLEMENTIS I ROM. PONT.
marginal letters: A praebebat immunitatem.; B per Sisinnium; C que eam; D poterant, licet
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:584

ἀτέλειαν ! Παρήνει δὲ καὶ τοῖς ἑκάστοτε διὰ τὸ κήρυγμα καὶ τὴν διδασκαλίαν πρὸς αὐτὸν συνιοῦσι, καὶ μάλιστα ὅσους περιττοὺς ᾔδει τῷ πλούτῳ καὶ πρὸς τὸ διδόναι δυνατῶς ἔχοντας, μὴ τοὺς ἅπαξ τῷ βαπτίσματι τῷ ἁγίῳ καθαρθέντας, περιορᾷν δημοσίᾳ παρὰ τῶν Ἰουδαίων τρεφομένους δι' ἀπορίαν, καὶ τὴν λαμπρὰν στολὴν τοῦ χαρίσματος, διὰ τῆς ἐναγοῦς ἐκείνης κοινωνίας μολύνοντας. Ἀφ' ὧν οὕτω προθύμως αὐτοὺς ἐποίει τοῖς βασανιζομένοις τὰ πρὸς τὴν χρείαν ἀποδιδόναι, ὡς τοῦτό γε μόνον κέρδος νομίζειν, ὃ ἂν εἰς αὐτοὺς ἀναλώσειαν.

exemption from taxes! And he exhorted also those who on each occasion came together to him on account of the preaching and the teaching, and especially as many as he knew to be abundant in wealth and able towards giving, not to overlook those once cleansed by holy baptism being publicly fed by the Jews on account of destitution, and defiling the bright robe of the gift of grace through that polluted fellowship. Whereby he made them so eagerly render the things for need to those distressed, as to account this alone gain, whatever they might expend upon them.

CLII. Οὕτω μὲν οὖν ὁ ἱερὸς Κλήμης ἔχων, καὶ οὕτως ἐν ταῖς ἁπάντων ψυχαῖς κείμενος, καὶ οὐ Χριστιανοὺς μόνον, ἀλλὰ καὶ αὐτοὺς Ἕλληνας καὶ Ἰουδαίους τῆς οἰκείας καὶ ψυχῆς πάλιν ἐκεῖνος καὶ γλώττης ἀνηρτημένος, τῷ Σισιννίῳ ἐκείνῳ (φίλος δὲ οὗτος τῷ βασιλεῖ Νερούᾳ καὶ τῶν ἐπιτηδείων) ἐμισεῖτο καὶ διεβάλλετο, ἐπειδὴ τὴν σύζυγον Θεοδώραν ὁ Σισίννιος ὑπῃσθάνετο ἔρωτι τῆς ἐκείνου διδασκαλίας ἁλισκομένην· καὶ οἴκου μὲν καὶ παίδων καὶ ἀνδρὸς ἀμελοῦσαν, ὅλην δὲ τῷ Κλήμεντι προσκειμένην, καὶ αὐτῷ συνεχῶς φοιτῶσαν, καὶ τοῦτον πάλιν ἐπὶ τῆς οἰκείας ψυχῆς ἀεὶ πνευματικῶς περιφέρουσαν. Ἀλλ' ἡ μὲν Θεοδώρα τῇ σειρῆνι τῆς τοῦ Κλήμεντος γλώττης καταθελχθεῖσα, καὶ τῷ Χριστῷ δι' ἐκείνου πιστεύσασα, θερμότερον ἀντεποιεῖτο τῆς εὐσεβείας, καὶ διηνεκῶς ἔψαλλε, καὶ οὐκ ἀπελιμπάνετο τῆς συνάξεως.

CLII. While therefore the sacred Clement was in such a state, and was thus set in the souls of all, and had attached not only Christians, but also the Greeks and Jews themselves again to his own soul and tongue, by that Sisinnius (and this man was a friend to the emperor Nerva and one of his intimates) he was hated and slandered, since Sisinnius perceived his wife Theodora being captivated by love of his teaching; and neglecting indeed house and children and husband, and wholly devoted to Clement, and continually resorting to him, and again always spiritually carrying him about upon her own soul. But Theodora, having been charmed by the siren of the tongue of Clement, and having believed in Christ through him, laid hold of piety more warmly, and continually sang psalms, and did not absent herself from the assembly.

CLIII. Ὁ Σισίννιος δὲ ὑπὸ τῆς ἀδίκου ζηλοτυπίας κεντούμενος, ἐπιβουλὴν κατὰ τῆς γυναικὸς ἐμελέτα, καὶ ὑπὸ τοῦ πάθους καθ' ἑκάστην ὡπλίζετο τὴν ἡμέραν. Καὶ δή ποτε, τηρήσας αὐτὴν πρὸς τὴν σύναξιν ἀπιοῦσαν, λάθρα μετὰ τῶν οἰκετῶν καὶ αὐτὸς εἰς τὸν ναὸν παρεισῆλθεν, ὥστε περιεργάσασθαι καὶ καταμαθεῖν τὰ ἐν αὐτῷ πάντα τελούμενα, καὶ ὧν χάριν ἡ Θεοδώρα συνεχῶς ἐκεῖ ἀφικνεῖται. Τοῦ θαυμασίου δὲ Κλήμεντος τὴν συνήθη παραχρῆμα τῶν ἱερῶν ὕμνων εὐχὴν προειπόντος, τυφλὸς εὐθὺς ὁ Σισίννιος ἐγένετο καὶ κωφὸς, ὡς μήτε ἀκούειν μήτε ὁρᾷν δύνασθαι. Καὶ πρὸς τοὺς οἰκέτας ἐπιστραφείς· Λάβετέ με, ἔφη, καὶ πρὸς τὴν οἰκίαν χειραγωγήσατε· ἀθρόον γάρ τι κατασκῆψαν εἰς ἐμὲ κακὸν οὔτε ἀκούειν, οὔτε βλέπειν ἀνίησι.

CLIII. But Sisinnius, stung by unjust jealousy, meditated a plot against his wife, and was armed by the passion every day. And indeed once, having watched her going off to the assembly, secretly with his servants he himself also slipped into the temple, so as to pry into and learn thoroughly all the things performed in it, and for what sake Theodora continually comes there. And when the marvellous Clement had forthwith recited the customary prayer of the sacred hymns, Sisinnius straightway became blind and deaf, so as to be able neither to hear nor to see. And having turned to the servants: Take me, said he, and lead me by the hand to the house; for a certain sudden evil having fallen upon me suffers me neither to hear nor to see.

CLIV. Χεῖρα μὲν οὖν εὐθὺς ὀρέγουσιν αὐτῷ οἱ οἰκέται, καὶ ἀπαίρουσι δῆθεν πρὸς τὴν οἰκίαν. Ἐξελθεῖν δὲ οὐκ εἶχον, καίτοι γε πάσης τοῦ ναοῦ πύλης ἀνεῳγμένης, ἀλλὰ διὰ πάσης αὐτόν τε περιῆγον τῆς ἐκκλησίας, ἀνὰ τὸ τῶν ᾀδόντων πλῆθος. Ἀπέκλειε γὰρ τὴν ἔξοδον αὔτοῖς δύναμις θειοτέρα, σωφρονέστερον τὸν ἀνόητον ἐκεῖνον ἐργαζομένη. Περιϊόντες τοίνυν πανταχοῦ τοῦ ναοῦ, ἐντυγχάνουσι προσευχομένῃ τῇ αὐτοῦ συζύγῳ. Κἀκείνη τὸν ἄνδρα σὺν τοῖς οἰκέταις ἰδοῦσα, πρῶτα μὲν ἐκκλίνει τὴν θέαν, δεδοικυῖα μὴ καὶ οὗτος αὐτὴν ἴδοι· οὐδὲν γὰρ τέως τῶν πραχθέντων ἡ Θεοδώρα ᾔδει· ἔπειτα δὲ τῶν οἰκετῶν ἕνα μετακαλεσαμένη, τὴν αἰτίαν ἠρώτα, δι' ἣν οὕτω σὺν αὐτοῖς ὁ ἀνὴρ ἀνὰ τὸν ναὸν περιέρχοιτο. Κἀκεῖνος

CLIV. The servants therefore straightway stretch out a hand to him, and depart forsooth towards the house. Yet they were not able to go out, although every gate of the temple was open, but they led him about through the whole church, among the multitude of those singing. For a more divine power shut off the exit to them, rendering that foolish man more sensible. Going about therefore everywhere in the temple, they fall in with his wife praying. And she having seen her husband with the servants, first indeed turns aside her gaze, fearing lest he also might see her; for Theodora knew nothing as yet of the things that had been done; and next having called one of the servants to her, she asked the cause why her husband was thus going about through the temple with them. And he

Editors' notes and page, col. 584

Footnotes

(33) ‹anchor not visible› · call in col 584

deest in al.

Wanting in other copies.

(printed under page 289)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 584
marginal letters: A ἀτέλειαν ! Παρήνει; B τημένος, τῷ; C καὶ ὑπὸ; D θεῖν δὲ
old-edition numerals: (none)
other: running head cut off at left edge

PG 2:585

αὐτῇ πάντα καταλέγει σὺν ἀκριβείᾳ· ὅπως τε μετὰ τὴν ἐκ τοῦ οἴκου αὐτῆς ὑποχώρησιν, λάθρα τὴν ἐκκλησίαν καὶ αὐτοὶ καταλάβοιεν· καὶ ὅπως, τὴν εὐχὴν τοῦ πατριάρχου διατελέσαντος, τυφλὸς εὐθὺς ὁ κύριος αὐτῶν γένοιτο καὶ κωφός. Καὶ ὡς προστάξειε μὲν αὐτοῖς χειραγωγῆσαι αὐτὸν ἐπὶ τὴν οἰκίαν, οὐδεμία δὲ αὐτοῖς ἔξοδος, καίτοι πολλὰ καμοῦσι καὶ πανταχοῦ τῆς ἐκκλησίας περιελθοῦσιν, εὑρίσκεται.

recounts all things to her with exactness: both how after her withdrawal from the house, they themselves also secretly reached the church; and how, when the patriarch had finished the prayer, their master straightway became blind and deaf. And how he ordered them indeed to lead him by the hand to the house, yet no exit is found for them, although having laboured much and gone about everywhere in the church.

CLV. Τούτων ἐκείνη ἀκούσασα, συνῆκεν εὐθέως, ὅθεν ἡ τῶν ὤτων αὐτῷ καὶ τῶν ὀφθαλμῶν πήρωσις ἦν· καὶ βοηθὸς ἀληθῶς αὐτῷ γίνεται. Τραπεῖσα γὰρ εἰς εὐχὴν αὐτίκα, καὶ δάκρυα μετὰ τῆς εὐχῆς θερμὰ χέουσα, ἐδεῖτο τοῦ Θεοῦ, ὥστε τὴν ἔξοδον ἐπιτραπῆναι τῷ Σισιννίῳ, καὶ οἴκαδε ὑποστρέψαι αὐτόν. Καὶ πρὸς τοὺς οἰκέτας ἐπιστραφεῖσα· (ᾔδει γὰρ ὡς οὐδὲ τὸν ἄνδρα περιόψεται πάντως ὁ ἐκείνης Θεός)· Ἄγετε, φησὶ, τὸν κύριον ὑμῶν πρὸς τὸν οἶκον χειραγωγήσατε· καταλαμβάνω δὲ μετὰ βραχὺ αὐτή. Ταῦτα ἔφη, καὶ ῥᾳδία ἡ ἔξοδος εὐθὺς τοῖς οἰκέταις ἐγένετο. Καὶ ὁ Σισίννιος ὀφθαλμοὺς ἔτι καὶ ὦτα πεπηρωμένος, ἐχειραγωγεῖτο πρὸς τὴν οἰκίαν. Οἱ οἰκέται τοίνυν ἐλθόντες παρὰ τὴν Θεοδώραν, καὶ αὖθις ἔτι κωφὸν εἶναι καὶ τυφλὸν τὸν ἑαυτῶν ἀπαγγέλλουσιν κύριον. Καὶ αὐτὴ συντονωτέρᾳ πάλιν πρὸς τὸν Θεὸν τῇ δεήσει καὶ θερμοτέροις ἐδεῖτο τοῖς δάκρυσιν, ὥστε τὸν ἄνδρα τοῦ πάθους ἀπαλλαγῆναι· ἤδη δὲ καὶ τοῦ πατριάρχου τὴν ἱερὰν ἐκτελέσαντος λειτουργίαν, πίπτει πρὸς τοὺς αὐτοῦ πόδας ἡ Θεοδώρα, καὶ τὴν πήρωσιν τοῦ ἀνδρὸς ἀπαγγέλλει καὶ δεῖται καὶ ἱκετεύει, καὶ δάκρυα τῶν ποδῶν καταχέει, θεραπεῦσαι τῷ ἀνδρὶ τὸ πάθος, καὶ μὴ οὕτω περιιδεῖν κακῶς ἔχοντα.

CLV. She having heard these things, understood straightway whence the maiming of his ears and eyes was; and she truly becomes a helper to him. For having turned to prayer immediately, and pouring forth warm tears with the prayer, she begged of God that the exit might be permitted to Sisinnius, and that he might return homeward. And having turned to the servants (for she knew that her God would altogether not overlook her husband either): Go, says she, lead your master by the hand to the house; and I myself shall overtake you after a little. She said these things, and the exit straightway became easy for the servants. And Sisinnius, still maimed in eyes and ears, was led by the hand to the house. The servants therefore having come to Theodora, report again that their master is still deaf and blind. And she again with more earnest supplication to God and warmer tears begged that her husband might be freed from the suffering; and when the patriarch had now also completed the sacred liturgy, Theodora falls at his feet, and reports the maiming of her husband and begs and supplicates, and pours down tears upon his feet, to heal the suffering for her husband, and not to overlook him being in so ill a state.

CLVI. Τούτων ὁ μακάριος Κλήμης ἀκούσας, καὶ παθὼν ἐπὶ τῇ τῆς γυναικὸς συμφορᾷ τὴν ψυχὴν, εἰς δάκρυα καὶ αὐτὸς φανερὰ κατάγεται, καὶ προτρέπεται τοὺς παρόντας κοινῇ τοῦ Θεοῦ δεηθῆναι, ὥστε λυθῆναι τῷ Σισιννίῳ τὴν πήρωσιν. Τούτου δὲ γενομένου, θαῤῥούντως ἄπεισι μετὰ τῆς γυναικὸς ἐπὶ τὸν οἶκον ὁ πατριάρχης, καὶ ἀνεῳγμένους μὲν εὑρίσκει τῷ ἀνδρὶ τοὺς ὀφθαλμοὺς, εἰς δὲ τὸ βλέπειν οὐδὲν τῶν πεπηρωμένων ἄμεινον ἔχοντας. Κεχώφωτο δὲ τὰ ὦτα, καὶ βαρυτάτῃ συμφορᾷ περὶ τὸ σῶμα ἐκέχρητο. Ὀδυρμὸς οὖν ἐκ τῶν παρόντων ἐγένετο, καὶ κατέσχεν οἰμωγὴ τὸν οἶκον. Ἀλλ' ὁ μὲν Σισίννιος οὐκ ᾐσθάνετο τῶν γεγενημένων. Πῶς, ὅς γε οὐκ ἀκούειν οὔτε ὁρᾷν εἶχεν.

CLVI. The blessed Clement having heard these things, and having suffered in soul at the misfortune of the woman, is himself also brought down to manifest tears, and exhorts those present to beseech God in common, that the maiming might be loosed for Sisinnius. And when this had been done, the patriarch departs boldly with the woman to the house, and finds the man's eyes opened indeed, yet as to seeing, being no better off than those maimed. And his ears had been deafened, and he was subject to a most heavy misfortune about his body. Lamentation therefore arose from those present, and wailing occupied the house. But Sisinnius did not perceive the things that had happened. How could he, who indeed was able neither to hear nor to see?

CLVII. Ὑπεραλγήσας δὲ ὁ θεῖος Κλήμης τῆς γυναικὸς καὶ τοῦ οἴκου, ἱκέτης γίνεται τοῦ Θεοῦ, καὶ μετὰ δακρύων ἐδεῖτο, καὶ περιπαθεῖς ἐξέτεινε τὰς δεήσεις· Κύριε Ἰησοῦ Χριστὲ, λέγων, ὁ τὰς τῶν οὐρανῶν κλεῖς δεδωκὼς τῷ ἀποστόλῳ σου Πέτρῳ, καὶ Ἅπερ ἀνοίξεις ἀνέῳκται, εἰπὼν, καὶ ἅπερ ἂν κλείσῃς κέκλεισται, αὐτὸς καὶ τοὺς πεπηρωμένους ὀφθαλμοὺς τοῦ ἀνδρὸς τοῦδε,

CLVII. And the divine Clement, grieving exceedingly for the woman and the house, becomes a suppliant of God, and begged with tears, and stretched forth impassioned supplications, saying: Lord Jesus Christ, Who hast given the keys of the heavens to Thy apostle Peter, and hast said, Whatsoever things you shall open, have been opened, and whatsoever things you shall shut, have been shut (Matt. 16:19), do Thou Thyself also the maimed eyes of this man,

Editors' notes and page, col. 585

Footnotes

(printed under page 290)

(34) ‹anchor not visible› · call in col 585

al. inser. ὡς.

Others insert ὡς ("as / that").

(printed under page 290)

(35) ‹anchor not visible› · call in col 585

al. χέασα.

Others read χέασα ("having poured").

(printed under page 290)

(36) ‹anchor not visible› · call in col 585

al. ἀναστρέψαι.

Others read ἀναστρέψαι ("to return").

(printed under page 290)

(37) ‹anchor not visible› · call in col 585

al. καὶ πρός.

Others read καὶ πρός ("and to").

(printed under page 290)

(38) ‹anchor: θερμοτέροις ἐδεῖτο› · call in col 585

al. ἐχρῆτο.

Others read ἐχρῆτο ("she used").

(printed under page 290)

(39) ‹anchor: Κεκώφωτο› · call in col 585

al. κεκώφητο.

Others read κεκώφητο ("had been deafened", another form).

(printed under page 290)

(40) ‹anchor: Πῶς› · call in col 585

al. πῶς γάρ.

Others read πῶς γάρ ("for how").

(printed under page 290)

(41) ‹anchor: ὅς γε οὐκ› · call in col 585

al. οὔτε.

Others read οὔτε ("neither").

(printed under page 290)

(20) ‹anchor: λειτουργίαν› · call in col 585

Τὴν ἱερὰν ἐκτελέσαντος λειτουργίαν. Latina Versio edita. Post Mysteria facta; scripta duorum codicum, Joliani et Herovalliani, factis et celebratis missis. In Paraphrasi vero libri Regii 804, καὶ δὴ τῆς ἀπολύσεως γενομένης. Ex Martyrion., 7. Cot.

Having completed the sacred liturgy. The printed Latin version: "after the Mysteries were done"; the manuscript Latin of two codices, Joly's and Hérouval's: "the Masses having been done and celebrated". In the Paraphrase of the Royal book 804, however: "and the dismissal having taken place". From the Martyrdom, 7. Cotelier.

(printed under page 290)

Footnotes

(42) ‹anchor: clausa erunt› · call in col 586

Matth. XVI, 19.

Matthew 16:19.

VARIORUM NOTÆ (printed under page 290)

Footnotes

(printed under page 291)

(44) ‹anchor not visible› · call in col 587

Matth., XXI, 22.

Matthew 21:22.

(printed under page 291)

(48) ‹anchor: per mulierem› · call in col 587

I Cor. VII, 14.

1 Corinthians 7:14.

(printed under page 291)

Page

running head: 587 S. CLEMENTIS I ROM. PONT.
marginal letters: A aures surdas; B autem quod; C CLIX. Haec ille; D Quibus quidem
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:588

καὶ τὰ ὦτα διάνοιξον, ὅτι σὸν καὶ τοῦτο τὸ ῥῆμα, τό· Ἅπερ ἂν αἰτήσητε πιστεύοντες, λήψεσθε· καὶ αὐτή σου ἡ ἐπαγγελία διαμένει εἰς τὸν αἰῶνα. Ταῦτα τοῦ πατριάρχου προσευξαμένου, καὶ τῶν παρόντων τὸ ἀμὴν ἐπειπόντων, εὐθέως ἡ τῶν ὀφθαλμῶν καὶ τῶν ὤτων πήρωσις διελέλυτο. Καὶ ὁ Σισίννιος καθάπερ ἐξ ὕπνου διαναστὰς, καὶ τὸν μακάριον Κλήμεντα μετὰ τῆς γυναικὸς ἑστῶτα ἰδὼν, κακὰς ὁ ἀνόητος τῷ ἁγίῳ χάριτας ἀπεδίδου. Καὶ κατασχεῖν εὐθέως τὸν πατριάρχην τοῖς οἰκέταις παρεκελεύετο, τοῦ δίκας ὑποσχεῖν αὐτὸν τῆς πηρώσεως. Ὤετο γάρ τινα γοητείαν εἶναι, ὅτι καὶ πηρωθῆναι πρότερον αὐτὸν, καὶ ἀναβλέψαι, καὶ ἀκοῦσαι πάλιν ἐποίησεν.

and his ears open wide, because Thine also is this word: Whatsoever things you shall ask believing, you shall receive (Matt. 21:22); and this Thy promise abides for ever. When the patriarch had prayed these things, and those present had said the Amen after, straightway the maiming of his eyes and ears had been loosed. And Sisinnius, having risen up just as out of sleep, and having seen the blessed Clement standing with his wife, the foolish man rendered evil thanks to the saint. And he exhorted the servants straightway to seize the patriarch, for him to undergo punishment for the maiming. For he thought it to be some sorcery, that he had made him both to be maimed previously, and to recover sight and hear again.

CLVIII. Οἱ μὲν οὖν οἰκέται σπουδαίως τὰ προστεταγμένα ποιεῖν αὐτὸν ἐπειρῶντο· ἐλάνθανον δὲ ἄρα τῶν παρακειμένων λίθων, καὶ ξύλων ἁπτόμενοι, καὶ σύροντες αὐτὰ, καὶ δεσμοῦντες, καὶ τῇδε κἀκεῖσε μανικῶς περιάγοντες. Τοῦτο δὲ καὶ τῷ Σισιννίῳ ἐδόκει, καὶ δεσμώτην ὑπὸ τῶν οἰκετῶν γεγενῆσθαι τὸν πατριάρχην καὶ αὐτὸς ᾤετο. Ἐκεῖνος δὲ ἀπαθὴς ἀπὸ τῶν ἀδίκων ἐκείνων ἐτηρεῖτο χειρῶν, οὐδὲ μικρὰν ἁφὴν ὑπομένων, οὐδὲ ἐν μέσοις τοῖς δεινοῖς θορυβούμενος, εἶτα καὶ πρὸς τὸν ἀνόητον ἐκεῖνον ἰδών· Πεπώρωσαι τὴν καρδίαν, ἔφη, λίθους οὕτω καὶ ξύλα κινῶν, καὶ ὅλην κατ' αὐτῶν ἀφιεὶς τὴν ὀργὴν, ἃ μικρῷ πρόσθεν ἐτίμας, καὶ ὡς θεοὺς ἐθεράπευες. Ὁ δέ· Ἀλλ' ἐγώ σε κακῶς ἀπολῶ, φησὶν, ὡς καὶ μεταβαλεῖν πολλοὺς τῶν γοήτων ἐντεῦθεν καὶ σωφρονῆσαι, ἀφ' ὧν αὐτὸς τὰ ἔσχατα πείσῃ, τὰ μεγάλα ἐκείνους κερδάναντας.

CLVIII. The servants therefore earnestly tried to do to him the things commanded; yet they were unaware, as it turned out, that they were touching the stones and logs lying near, and dragging them, and binding them, and madly leading them about hither and thither. And this seemed so to Sisinnius also, and he himself also thought that the patriarch had been made a prisoner by the servants. But he was kept unharmed from those unjust hands, undergoing not even a slight touch, nor being troubled in the midst of the terrible things; then having looked also towards that foolish man: You have been hardened in heart, said he, thus moving stones and logs, and letting loose all your anger against them, which a little before you honoured and served as gods. And he says: But I shall destroy you miserably, so as to make many of the sorcerers change hence and become sensible, from the extreme things which you yourself shall suffer, they having gained great things.

CLIX. Ταῦτα ὁ μὲν φυσώμενος ὑπὸ τῶν παρόντων ἔλεγε, καὶ αὐχῶν, ὅτι καὶ δεσμοῖς ὑποβέβληκεν τὸν πατριάρχην. Ὁ δὲ, οὐδὲ οὕτως αὐτὸν ἀπεστρέφετο, ἀλλὰ τὴν ἐκείνου σύζυγον εὐλογήσας, καὶ εἰς τὰς εὐγνώμονας ἐκείνας καὶ καταπειθεῖς ἀκοὰς, ὥσπερ εἰς βαθύγειόν τινα καὶ λιπαρὰν ἄρουραν δαψιλῆ σπέρματα τῆς εὐσεβείας καταβαλὼν, ᾤχετο, μὴ ἀνεῖναι προσευχομένην πρότερον ἐντειλάμενος, ἕως καὶ τὸν ἄνδρα εἰς ἐπίγνωσιν τῆς ἀληθείας χειραγωγήσειε. Τῇ εὐχῇ τοίνυν θερμότερον προσκειμένῃ τῇ Θεοδώρᾳ, ἐπιφαίνεταί τις αὐτῇ πρὸς ἑσπέραν αἰδέσιμος ἀνὴρ καὶ πολιὸς τὴν τρῖχα· ἐῴκει δὲ ἄρα ὁ πρῶτος τῶν μαθητῶν εἶναι Πέτρος, ὁ τοῦ Διδασκάλου θερμὸς ἐραστής· καί φησι πρὸς αὐτήν· Διὰ σὲ, ὦ γύναι, ὑγιὴς ἔσται Σισίννιος, ὅπως ἂν καὶ ἀνὴρ, κατὰ τὸν ἀδελφόν μου Παῦλον, ἁγιασθῇ διὰ τὴν γυναῖκα. Ὁ μὲν οὖν, ταῦτα εἰπὼν, ἀπῆλθεν.

CLIX. These things he indeed, puffed up before those present, was saying, and boasting that he had even subjected the patriarch to bonds. But he did not even thus turn away from him, but having blessed his wife, and having cast abundant seeds of piety into those well-disposed and obedient ears, just as into a certain deep-soiled and rich ploughland, departed, having previously enjoined upon her not to cease praying, until she should lead her husband also by the hand unto the knowledge of the truth. While Theodora therefore was applying herself more warmly to prayer, there appears to her towards evening a certain reverend man and grey of hair; and he seemed indeed to be the first of the disciples, Peter, the warm lover of the Teacher; and he says to her: On account of you, O woman, Sisinnius shall be sound, so that a husband also, according to my brother Paul, may be sanctified through his wife (1 Cor. 7:14). He indeed, having said these things, departed.

CLX. Ὁ Σισίννιος δὲ αὐτίκα καὶ ὥσπερ ἐκ συνθήματος τὴν Θεοδώραν καλέσας· (ἦν δὲ ἄρα τοῦτο πέρας τῆς φανείσης αὐτῇ ὄψεως·) τοῦ πόθου τε αὐτὴν καὶ τῶν κοινῶν ἁλῶν, καὶ τῆς ἑστίας, καὶ τῆς λοιπῆς ἁπάσης κοινωνίας ἀναμιμνήσκει, καὶ πάντων αὐτῶν μίαν ἀπαιτεῖ χάριν, καὶ λιπαρεῖ τὴν γυναῖκα καὶ ἱκετεύει, ὥστε δεηθῆναι τοῦ Θεοῦ ἀφεῖναί τε τὰ ἡμαρτημένα, καὶ τὴν ὁδὸν αὐτῷ ὑποδεῖξαι τῆς σωτηρίας.

CLX. And Sisinnius immediately and as if by agreement having called Theodora (and this indeed was the accomplishment of the vision that had appeared to her), reminds her both of his affection and of their common salt, and of the hearth, and of all their remaining fellowship, and in return for them all demands one favour, and entreats his wife and supplicates her, to beseech God both to forgive the things sinned, and to show him the way of salvation.

Editors' notes and page, col. 588

Footnotes

(43) ‹anchor not visible› · call in col 588

al. καί.

Others read καί ("and").

(printed under page 291)

(45) ‹anchor not visible› · call in col 588

al. διαλέλυτο.

Others read διαλέλυτο ("had been dissolved").

(printed under page 291)

(46) ‹anchor not visible› · call in col 588

al. inser. εἰς.

Others insert εἰς ("into").

(printed under page 291)

(47) ‹anchor: τῆς εὐσεβείας καταβαλὼν› · call in col 588

al. præpon. ἀπιών.

Others put ἀπιών ("going away") before it.

(printed under page 291)

(49) ‹anchor: τῆς φανείσης αὐτῇ› · call in col 588

al. αὐτῆς.

Others read αὐτῆς ("her").

(printed under page 291)

Page

running head: S I ROM. PONT. OPERA DUBIA. 588
marginal letters: A καὶ τὰ ὦτα; B ἄρα τῶν; C CLIX. Ταῦτα; D ἀδελφόν μου
old-edition numerals: (none)
other: running head cut off at left edge

PG 2:589

Εἶτα κατήγορος αὐτὸς ἑαυτοῦ γίνεται, καὶ πάντα ποιῆσαι δι' αὐτὴν καὶ παθεῖν ἀπαγγέλλει.

Then he himself becomes an accuser of himself, and reports that he did and suffered all things on account of her.

CLXI. Ἐγὼ γὰρ ἐζηλοτύπουν, φησὶν, ἐπὶ σοὶ, ὅτι, τὸν σύζυγον ἐμὲ περιορῶσα, παρὰ τὸν ξένον τοῦτον ἐφοίτας, τὸ τοῦ πατριάρχου προσθεὶς ὄνομα· καὶ τοὺς τῆς φύσεως θορύβους, καὶ τὰς ἐκ τῆς ζάλης ταραχὰς οὐ φέρων, ἠναγκάσθην πρὸς τὴν ἐκκλησίαν ἀπιοῦσαν ἐπιφυλάξαι σε, καὶ ἰδεῖν τὰ τελούμενα. Εἰσελθὼν τοίνυν καὶ αὐτὸς κατόπιν εἰς τὸν ναὸν, καὶ περιέργοις ὀφθαλμοῖς τὰ ὑπὸ τοῦ πατριάρχου γινόμενα θεωρῶν, ὅλην τε αὐτῷ τὴν ἀκοὴν διανιστῶν, καὶ ἀκροατὴς εἶναι τῶν λεγομένων ἐθέλων, τὰς ὄψεις τε ὁμοῦ καὶ τὰ ὦτα πηροῦμαι. Εἰ καὶ πάλιν ἐκεῖνος, ἅτε Θεοῦ μιμητὴς ὢν, ἀναβλέψαι τε καὶ ἀκοῦσαι πεποίηκε· ἐγὼ δὲ ἀγαθοῦ τοσούτου ἀμνημονήσας, οὐ μόνον οὐκ ἀπέδωκα χάριτας αὐτῷ τῆς εὐεργεσίας, ἀλλὰ καὶ τερατείαν ὁ μάταιος τὸ θαῦμα εἰπὼν, τιμωρήσασθαί τε αὐτὸν ἐπεχείρουν, ὅση μοι δύναμις, καὶ κατασχεῖν, οἴμοι, καὶ δεσμοῖς περιβαλεῖν ἐκέλευον τοῖς οἰκέταις· ἐκείνοις δὲ, κατέχειν τε αὐτὸν νομίζουσι καὶ εἰς δεσμὰ φέρειν, ξύλα ἦν ἐν χερσὶ μόνον καὶ λίθοι. Τοῦτο δὲ καὶ αὐτῷ μοι ἐδόκει, καὶ οἷα ὑπ' αὐτῶν κατεχομένου τοῦ πατριάρχου, ἀπειλὰς ἐγὼ χαλεπωτέρας ἐπῆγον. Διὰ τοῦτο δέομαι ὁ σὸς ἀνὴρ, καὶ ταύτην παρὰ γυναικὸς ἐμῆς αἰτῶ χάριν, ὥστε πρῶτα μὲν εὐμενῆ γενέσθαι τὸν Θεὸν, ἔπειτα δὲ, καὶ αὐτὸν διαλλαγῆναι τὸν πατριάρχην.

CLXI. For I was jealous, says he, over you, because, overlooking me your husband, you resorted to this stranger—having added the name of the patriarch—and not bearing the tumults of nature, and the disturbances from the storm, I was compelled to watch you going off to the church, and to see the things performed. Having entered therefore myself also behind into the temple, and beholding with curious eyes the things done by the patriarch, and rousing up all my hearing to him, and wishing to be a hearer of the things said, I am maimed in both my eyes and ears together. Even though again he, inasmuch as being an imitator of God, made me both to recover sight and to hear; yet I, having been unmindful of so great a good, not only did not render thanks to him for the benefit, but calling, vain man that I was, the miracle jugglery, I both attempted to punish him, as much as lay in my power, and ordered the servants, woe is me, to seize him and cast him into bonds; and to them, thinking both to hold him and to bring him into bonds, there were in their hands only logs and stones. And this seemed so to me myself also, and as though the patriarch were held fast by them, I brought against him harsher threats. On this account I your husband beg, and ask this favour from my wife, so that first indeed God may become propitious, and next, that the patriarch himself also may be reconciled.

CLXII. Τούτων ἀκούσασα Θεοδώρα, πρὸς τὸν ὅσιον εὐθὺς ἀφικνεῖται, καὶ ὅσα τε ἴδοι, καὶ ὅσα παρὰ τοῦ ἀνδρὸς ἀκούσειε, πάλιν ἀπαγγέλλει πάντα τῷ πατριάρχῃ. Ὁ δὲ μὴ μελλήσας μηδὲν, αὐτίκα μάλα πρὸς τὸν Σισίννιον παραγίνεται· καὶ οὐχ ὡς τὸ πρότερον αὐτῷ ἐντυγχάνει, ἀλλὰ μεθ' ὅσης ἐκεῖνος τῷ πατριάρχῃ προσέβαλε τότε τῆς ἀγριότητος, μετὰ πλείονος αὐτὸν νῦν τῆς τιμῆς ὑποδέχεται. Ἀθρόαν τοίνυν οὕτω καὶ πολλὴν τὴν μεταβολὴν ὁ μέγας ἰδὼν, λόγους τε περὶ τῆς εὐσεβείας δεξιῶς ἄγαν αὐτῷ ὑποτείνει, καὶ ὅλον ὑποποιεῖται τὸν ἄνδρα. Καὶ πιστεύσας ἀπὸ ψυχῆς ὁ Σισίννιος τῷ Θεῷ, ἥψατο τῶν μακαρίων ἐκείνων τοῦ πατριάρχου ποδῶν, καὶ τοιαῦτα μετὰ δακρύων ἐφθέγγετο·

CLXII. Theodora having heard these things, comes straightway to the holy man, and reports again all things to the patriarch, both whatsoever she had seen, and whatsoever she had heard from her husband. And he, having delayed nothing at all, comes immediately to Sisinnius; and he meets him not as formerly, but with as much savagery as he then attacked the patriarch with, with still more honour he now receives him. The great man therefore having seen the change so sudden and great, both very skilfully suggests discourses concerning piety to him, and wins over the whole man. And Sisinnius having believed from his soul in God, touched those blessed feet of the patriarch, and uttered such words with tears:

CLXIII. Εὐχαριστῶ σοι τῷ ἀληθεῖ καὶ μόνῳ Θεῷ, τῷ διὰ τοῦτό μοι τοὺς ὀφθαλμοὺς πεπηρωκότι τοῦ σώματος, ὅπως τοὺς τῆς ψυχῆς διανοίξῃς, καὶ διαβλέψαι με παρασκευάσῃς πρὸς τὴν ἀλήθειαν· διὰ τοῦτο δὲ καὶ τῶν ὤτων τὴν ἐνέργειαν ἀποσβέσαντι, ὅπως νηφούσῃ διανοίᾳ, καὶ μηδενὸς τῶν ἔξωθεν ὅλως αἰσθανομένῃ, τὸ τῆς εὐσεβείας ὑποδέξωμαι κήρυγμα. Νῦν δὲ αὐτὴν τὴν ἀλήθειαν ἐμυήθην, καὶ ἀκριβῶς τὰ τῶν Ἑλλήνων διέγνων, ἀπάτην ὄντα μόνον καὶ τερατείαν ἀπίθανον. Ἐπὶ τούτοις φαιδρότης ἔσχε καὶ ἡδονὴ τὸν οἶκον, καὶ τῷ Χριστῷ πάντες ἐπίστευσαν. Τοῦ πάσχα δὲ ἤδη ἐνισταμένου, ἐβαπτίσαντο μετὰ τοῦ Σισιννίου πάντες πατέρες ὁμοῦ καὶ μητέρες καὶ παῖδες, εἰς εἴκοσι καὶ τρεῖς ἐπὶ τοῖς τετρακοσίοις ὄντες. Τοῦτο πολλοὺς

CLXIII. I give thanks to Thee the true and only God, Who on this account hast maimed for me the eyes of the body, that Thou mightest open wide those of the soul, and prepare me to see clearly towards the truth; and Who on this account also hast quenched the operation of my ears, that with a sober mind, and perceiving nothing at all of the things from outside, I might receive the preaching of piety. And now I have been initiated into the truth itself, and have accurately discerned the things of the Greeks, being deceit only and implausible jugglery. Upon these things brightness and pleasure held the house, and all believed in Christ. And as Pascha was now setting in, there were baptized with Sisinnius all, fathers together and mothers and children, being up to four hundred and twenty-three. This drew on many

Editors' notes and page, col. 589

Footnotes

VARIAE LECTIONES. (Greek-only calls, set under the Greek column.) (printed under page 292)

(50) ‹anchor: τῆς ζάλης› · call in col 589

al. τοῦ ζήλου.

Another reading: "of the zeal."

(printed under page 292)

(51) ‹anchor: οὐκ ἀπέδωκα› · call in col 589

al. ἀποδέδωκα.

Another reading: "I have given back."

(printed under page 292)

(52) ‹anchor: αἰτῶ χάριν› · call in col 589

al. add. τὴν ἐμαυτοῦ σωτηρίαν.

Another reading adds "my own salvation."

(printed under page 292)

(53) ‹anchor: εὐμενῆ γενέσθαι› · call in col 589

al. inser. μοι.

Another reading inserts "to me."

(printed under page 292)

Footnotes

VARIAE LECTIONES. (Greek-only calls; the Greek stands in col 592.) (printed under page 293)

Page

running head: 591 S. CLEMENTIS I ROM. PONT.
marginal letters: A ribus praepollebant; B hominemque reddere; C rumque ipsum; D seditione agitatam
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:592

ἐπεσπάσατο τῶν ἐπιφανεστέρων, ὅσοι τε μακρᾷ τῇ δόξῃ διέπρεπον, καὶ οἷς ὁ βασιλεὺς Νερούας φίλοις μάλιστα καὶ συμβούλοις ἐχρῆτο· καὶ τῇ εὐσεβείᾳ πάντες συνέθεντο.

of the more illustrious, both as many as shone forth with great glory, and whom the emperor Nerva used especially as friends and counsellors; and all agreed with piety.

CLXIV. Ταῦτα ὁρῶν ὁ πονηρότατος κατ' ἐκεῖνο καιροῦ τῶν ὀφφικίων κόμης Πούπλιος Τουρκουτιανὸς, ἐδυσχέραινε, καὶ δεινὰ ἐποίει· καὶ σκοπῶν ὅπως ἂν ἐπίσχῃ περαιτέρω προβαίνουσαν τὴν εὐσέβειαν, αὐτὸν ἔγνω πρῶτον ἐκ ποδῶν ποιῆσαι τὸν Κλήμεντα, οἷα τῶν παρόντων αἰτιώτατον αὐτὸν ὄντα· καὶ τοὺς ἑκάστου μέρους τῆς πόλεως προεστῶτας συγκαλεσάμενος, καὶ χρήμασιν αὐτοὺς διαφθείρας, στάσιν τινὰ κινῆσαι κατὰ τοῦ Κλήμεντος αὐτοῖς ὑπετίθει, καὶ διαβαλεῖν αὐτοῦ τὴν ὑπόληψιν προετρέπετο· ταύτῃ καταλῦσαι τὸ πρὸς αὐτὸν τῆς πόλεως φίλτρον βουλόμενος, καὶ πρὸς ἐπιβουλὴν εὐχείρωτον τὸν ἄνδρα παρασκευάσαι.

CLXIV. Seeing these things, the most wicked count of the offices at that time, Publius Tarquitianus, was vexed, and took it terribly; and considering how he might check piety advancing further, he resolved first to put Clement himself out of the way, as being himself the chief cause of the present things; and having called together those presiding over each part of the city, and having corrupted them with money, he suggested to them to stir up a certain sedition against Clement, and exhorted them to slander his reputation; wishing in this way to dissolve the love-charm of the city towards him, and to prepare the man easy to be mastered for a plot.

CLXV. Συστάντες οὖν ἐπ' αὐτὸν οἱ πονηρότατοι τῶν πολιτῶν ἐκεῖνοι, ψόγους τε, ὡς αὐτοὶ ᾤοντο, καταχέουσιν αὐτοῦ πονηροὺς, καὶ πολλὰς ἐπάγουσι τὰς αἰτίας, γοητείαν αὐτῷ περιάπτοντες, καὶ τῆς ἐκείνων θρησκείας ἀνατροπὴν, ἄλλα τε πολλὰ, ἐξυβρίζειν αὐτὸν λέγοντες καὶ τοὺς πατρῴους διασύρειν θεούς· τὸν μὲν ἁπάντων θεῶν μέγιστον Δία, μηδὲ θεὸν ἁπλῶς ὀνομάζοντα· Ἡρακλέα δὲ τὸν Ἀλκμήνης, ὃν ἐκείνων φασὶ σωτῆρα, ἐναγῆ τινα δαίμονα καὶ μιαρὸν ἀποκαλοῦντα· πόρνην τε τὴν φίλην Ἀφροδίτην εἰσάγοντα, καὶ τὴν ἑκηβόλον Ἄρτεμιν, καὶ τὸν σοφὸν Ἑρμῆν τὸν τοῦ λόγου θεὸν, τὸν πολεμικόν τε Ἄρεα, καὶ τὸν Κρόνον αὐτὸν, ἐπίσης βλασφημοῦντα πάντας καὶ διαβάλλοντα, καὶ τὰ τεμένη τούτων καὶ τοὺς βωμοὺς καταστρέφοντα. Κεφάλαιον τοῦ λόγου, Ἢ θυσάτω τοῖς θεοῖς, ἔλεγον, ἢ τῆς ζωῆς τὸ τάχος ἀπαλλαγήτω. Οἱ μὲν οὖν, τοιαῦτα κινοῦντες, ἔκδοτον ἠξίουν τὸν πατριάρχην ἐπὶ θανάτῳ λαβεῖν. Ἐφ' οἷς ἠγανάκτουν πάντες ὅσοι μὴ χρημάτων ὤνιον τὴν συνείδησιν προετίθεσαν, καὶ λόγους πρὸς τὸν δῆμον ἐλευθέρους ἐποιοῦντο· Τί τῷ πατριάρχῃ κακὸν εἴργασται, λέγοντες· μᾶλλον δὲ ποίων οὐχ ἡ πόλις παρ' αὐτῷ χαρίτων ἀπέλαυσεν; Εἶτα καὶ αὐτὰ ἕκαστα τῶν ὑπ' αὐτοῦ παραδόξως γεγενημένων ἀπηριθμοῦντο, καὶ μάρτυρας αὐτοὺς ἐποιοῦντο τῶν λεγομένων.

CLXV. Having banded together therefore against him, those most wicked of the citizens both pour down wicked reproaches upon him, as they themselves thought, and bring against him many accusations, fastening sorcery upon him, and the overthrow of their religion, and many other things, saying that he insults and disparages the ancestral gods: calling Zeus, the greatest of all gods, not even a god at all; and calling Heracles the son of Alcmene, whom they say is their saviour, a certain accursed and polluted demon; and introducing dear Aphrodite as a harlot; and equally blaspheming and slandering all, both far-shooting Artemis, and wise Hermes the god of speech, and warlike Ares, and Cronus himself, and overturning their precincts and altars. The sum of the matter: Either let him sacrifice to the gods, said they, or let him with speed be rid of life. They indeed, stirring up such things, demanded to receive the patriarch surrendered for death. At which things all were indignant who did not set forth their conscience saleable for money, and made free speeches to the people, saying: What evil has been wrought by the patriarch? Or rather what favours has the city not enjoyed from him? Then they also recounted each one of the things paradoxically done by him, and made themselves witnesses of the things said.

CLXVI. Μαρμεντῖνος δὲ ὁ τῆς πόλεως ἔπαρχος, μὴ φέρων ἐπὶ πολὺ στασιάζουσαν οὕτω τὴν πόλιν ὁρᾷν, ἄλλως τε καὶ τῇ τῆς εὐσεβείας ἐπιδόσει βασκαίνων, ἄγει τὸν μακάριον Κλήμεντα πρὸς ἑαυτὸν, καὶ λόγοις

CLXVI. And Mamertinus the prefect of the city, not bearing to see the city thus in sedition for a long time, and besides grudging the growth of piety, brings the blessed Clement to himself, and with words

Editors' notes and page, col. 592

Footnotes

(54) ‹anchor: not visible on the page foot› · call in col 592

al. deest in al.

Another reading: wanting in other copies.

(printed under page 293)

(55) ‹anchor: not visible on the page foot› · call in col 592

al. deest in al.

Another reading: wanting in other copies.

(printed under page 293)

(56) ‹anchor: ἀπάντων θεῶν› · call in col 592

al. Θεόν.

Another reading: "God."

VARIORUM NOTAE. (Calls in the Greek, col 592.) (printed under page 293)

(21) ‹anchor: not visible on the page foot› · call in col 592

Τῶν ὀφφικίων κόμης. Historia Latina, Comes sacrarum, nempe largitionum, quae est alia dignitas. Sic in concilio Ephesino memoratur Johannes κόμης τῶν σακρῶν. Κόμης τῶν θείων λαργιτιώνων. Lex autem 3 C. Th. de metallis, est Juliani Augusti ad Rufinum comitem Officiorum. Sed tempore Nervae Imperatoris nulli erant comites hujusmodi. Cot.

"Count of the offices." The Latin history has Comes sacrarum ("Count of the sacred [largesses]"), that is, of the largesses, which is a different dignity. So in the Council of Ephesus a John is mentioned as "count of the sacred [largesses]"; "Count of the divine largesses." But law 3 of the Theodosian Code, De metallis, is from Julian Augustus to Rufinus, Count of the Offices. In the time of the Emperor Nerva, however, there were no counts of this kind. Cotelier.

(printed under page 293)

(22) ‹anchor: not visible on the page foot› · call in col 592

Aliter Τορκουτιανός et Τουρκιτιανός. Latine in Editione Tarquinius pro Tarquitius; in ms. V. C. Vionis Herovallii: Torquatus; ut sit vel Torquatianus, vel Tarquitianus. Id.

Otherwise "Torkoutianos" and "Tourkitianos". In Latin, the edition has Tarquinius for Tarquitius; in the manuscript of that distinguished man Vion d'Hérouval, Torquatus; so that it is either Torquatianus or Tarquitianus. The same [Cotelier].

(printed under page 293)

(23) ‹anchor: φασὶ σωτῆρα› · call in col 592

Σωτῆρα. Similiter apud Theodoritum, Sermone de martyribus : Ἡρακλέα σωτῆρα καὶ ἀλεξίκακον προσηγόρευον. Id.

"Saviour." Similarly in Theodoret, Sermon on the Martyrs: "they called Heracles saviour and averter of evil." The same [Cotelier].

(printed under page 293)

Page

running head: S I ROM. PONT. OPERA DUBIA. 592
marginal letters: A λοὺς ἐπεσπάσατο; B τρον βουλόμενος; C καὶ τὸν Κρόνον; D μὴ φέρων
old-edition numerals: (none)
other: first word λοὺς broken from πολ- in col. 589; running head cut off at left edge

PG 2:593

τὴν γενναίαν οὕτω ψυχὴν κλέπτειν ἐπεχείρει, Ἐξ εὐγενοῦς, λέγων, προελήλυθας ῥίζης· τοῦτο πᾶς ὁ τῶν Ῥωμαίων σοι μαρτυρεῖ δῆμος, ἀλλ' ἀνθρωπίνην καὶ αὐτὸς πλάνην ὑπέστης, καὶ διὰ τοῦτο οὐδὲ σιωπᾷν ἡ πόλις ἀνέχεται. Φασὶ γὰρ σὲ καινοτέραν εἰσάγειν θρησκείαν, καί τινα παρὰ τοὺς πατρῴους θεοὺς κηρύσσειν Χριστόν. Ὅθεν ἀποθέσθαι σε χρὴ τὴν περιττὴν ταύτην δεισιδαιμονίαν, καὶ μόνους αἰδεῖσθαι καὶ τιμᾷν τοὺς συνήθεις τῇ πόλει θεούς. Καὶ ὁ πατριάρχης· Εὔχομαι τὴν σὴν στεῤῥότητα, ἔφη, μεταδοῦναί μοι λόγου, καὶ προσχεῖν μου ταῖς ἀποκρίσεσιν, ἀλλὰ μὴ οὕτως ἀλόγῳ στάσει καὶ ματαίοις ἕπεσθαι θορύβοις. Οὐδὲ γὰρ δεῖ στάσεως οὐδὲ θορύβων, ὅπου σκοπῆσαί τε περὶ τῆς ἑαυτοῦ σωτηρίας τινὶ, καὶ περὶ Θεοῦ διαλεχθῆναι πρόκειται. Ὁ ἔπαρχος τοίνυν τὸ τοῦ ἀνδρὸς γενναῖον καὶ στάσιμον ἐξ αὐτῶν εὐθὺς τῶν προοιμίων καταμαθὼν, καὶ εἰπεῖν τε αὐτὸς καὶ ἀκοῦσαι παρ' ἐκείνου πάλιν ὀκνήσας, καὶ ἀναβαλλόμενος τὴν διάλεξιν, Τραϊανῷ περὶ αὐτοῦ τῷ αὐτοκράτορι ἀναφέρει. Καὶ ὁ βασιλεὺς αὐτῷ οὕτως ἐπιλύει τὰ γεγραμμένα, ὡς ἢ θῦσαι τὸν Κλήμεντα τοῖς πατρῴοις θεοῖς, ἢ πέραν τοῦ Πόντου εἰς ἔρημόν τινα πόλιν τῶν τῇ Χερσῶνι παρακειμένων, ἀπὸ τῆς Ῥώμης ἀϊδίῳ φυγῇ ἐλαθῆναι.

attempted to beguile so noble a soul, saying: From a noble root you have come forth; the whole people of the Romans bears witness to you of this, yet you yourself also have undergone human error, and on account of this the city does not even endure to be silent. For they say that you introduce a newer religion, and proclaim a certain Christ contrary to the ancestral gods. Whence you must put away this superfluous superstition, and revere and honour only the gods customary to the city. And the patriarch said: I pray your firmness to grant me speech, and to attend to my answers, and not thus to follow an irrational sedition and vain tumults. For there is no need of sedition nor of tumults, where it is set before someone both to consider concerning his own salvation, and to discourse concerning God. The prefect therefore, having learned thoroughly the nobility and steadfastness of the man straightway from the very preludes, and having hesitated both to speak himself and to hear from him again, and putting off the discussion, reports concerning him to the emperor Trajan. And the emperor resolves the things written for him thus: that either Clement sacrifice to the ancestral gods, or be driven in perpetual exile from Rome beyond Pontus to a certain desert city of those lying near Cherson.

CLXVII. Τῆς ἀποφάσεως οὖν ταύτης καταλαβούσης, ἐσκέπτετο Μαρμεντῖνος ὅπως ἂν μὴ ὁ Κλήμης ἕληται τὴν ὑπερορίαν, ἀλλ' αὐτῷ μᾶλλον καὶ τῷ βασιλεῖ πεισθείη καὶ θύσειεν. Οὐδὲ γὰρ ἔφερε τηλικαύτην ἀνδρὸς ἀρετὴν ζημιούμενος. Τῷ δὲ τοσοῦτον ἐμέλησεν ἐκείνοις πεισθῆναι, ἢ δυσχερᾶναι πρὸς τὴν ὑπερορίαν, ὅσῳ καὶ αὐτὸν ἐσπούδαζε πρὸς τὴν εὐσέβειαν τὸν ἔπαρχον ἐπισπάσασθαι. Τοσαύτη γάρ τις ἄνωθεν τὸν Κλήμεντα περιίπτατο χάρις, καὶ οὕτως ἡ ἐκείνου γλῶττα κηρίου παντὸς καὶ μέλιτος γλυκύτερον ἔσταζεν, ὡς καὶ αὐτὸν ἔρωτι θερμῷ τοῦ ἀνδρὸς ληφθέντα τὸν Μαρμεντῖνον, πολλά τε τῇ ἀποδημίᾳ ἐπιστενάξαι, καὶ δάκρυα τῷ πατριάρχῃ ἐπιβαλεῖν, Ὁ Θεὸς, εἰπόντα, ᾧ σὺ εἰλικρινῶς λατρεύεις, αὐτός σοι βοηθὸς ἐπὶ τῇ συμφορᾷ παρασταίη· καὶ αὐτίκα πλοῖον εὐτρεπίσαι, διαρκῆ τε αὐτῷ τὰ πρὸς τὴν χρείαν ἐνθέσθαι, καὶ δεξιώσασθαι αὐτὸν, καὶ περιβαλεῖν, καὶ οὕτω μετὰ τῶν προσηκόντων ἀσπασμῶν ἀπολῦσαι. Πολλοὶ δὲ αὐτῷ καὶ τῶν εὐλαβῶν ἠκολούθησαν· καὶ εἰς τὴν ὑπερορίαν γενόμενοι, καταλαμβάνουσιν ἐν τῇ τῶν μαρμάρων λατομίᾳ Χριστιανοὺς, περί που τοὺς χιλίους ἢ καὶ πλείονας, πολὺν διὰ τὴν εὐσέβειαν ἐκεῖ χρόνον κατεχομένους. Οἳ καὶ περὶ τοῦ πατριάρχου πρότερον ἀκούσαντες, καὶ ὅτι τῆς πόλεως ἀπελαθεις, ὑπερόριος, πρὸς ἐκείνους καὶ αὐτὸς ἄγεται, παραμυθίαν ἔσχον οὐ τὴν τυχοῦσαν τὴν ἐκείνου ἐπιδημίαν.

CLXVII. When this sentence therefore had arrived, Mamertinus was considering how Clement might not choose exile, but rather be persuaded by him and the emperor and sacrifice. For he did not bear being deprived of so great a virtue of a man. Yet so much did it concern him to be persuaded by them, or to be vexed at the exile, as he was eager to draw on the prefect himself also towards piety. For so great a grace from above hovered around Clement, and thus did his tongue drop sweeter than any honeycomb and honey, that Mamertinus himself also, seized with warm love for the man, both groaned much at his departure, and shed tears over the patriarch, saying: May the God Whom you sincerely serve, Himself stand by you as a helper in your misfortune; and immediately he made ready a ship, and put in for him sufficient things for his need, and greeted him with his right hand, and embraced him, and thus dismissed him with the fitting salutations. And many of the devout also followed him; and having come into exile, they find in the quarry of the marbles Christians, somewhere about a thousand or even more, detained there a long time on account of piety. Who also having heard previously concerning the patriarch, and that having been driven from the city, an exile, he himself also is being led to them, had his arrival as no ordinary consolation.

CLXVIII. Ὅτε γοῦν πρὸς αὐτοὺς κατελάμβανε, τοῦ τῶν χειρῶν ἔργου ἀφέμενοι καὶ τούτῳ προσελθόντες μετὰ δακρύων, καὶ τῶν ἁγίων ἐκείνου ποδῶν ἁψάμενοι, καὶ τὰς καθαρὰς περιπτυξάμενοι χεῖρας, τὰς καταλαβούσας αὐτοὺς ἀνεκλαίοντο συμφορὰς, τὴν τῆς πατρίδος ἔκπτωσιν, τὴν ἄφιλον ἐπὶ ξένης διαγωγὴν,

CLXVIII. When therefore he arrived among them, having left off the work of their hands and having come to him with tears, and having touched those holy feet of his, and having embraced his pure hands, they bewailed the misfortunes that had overtaken them, the banishment from their fatherland, the friendless life in a strange land,

Editors' notes and page, col. 593

Footnotes

VARIAE LECTIONES. (Greek-only calls; the Greek stands in col 593.) (printed under page 294)

(57) ‹anchor: τοσοῦτον ἐμέλησεν› · call in col 593

al. ἐμέλλησεν.

Another reading: ἐμέλλησεν ("he was about to" / "delayed").

(printed under page 294)

(58) ‹anchor: πεισθῆναι, ἢ› · call in col 593

al. ἢ καί.

Another reading: "or even."

(printed under page 294)

(59) ‹anchor: τοὺς χιλίους› · call in col 593

al. δισχιλίους.

Another reading: "two thousand."

(printed under page 294)

Footnotes

VARIAE LECTIONES. (Latin in col 595, Greek in col 596; calls 60–62 are not visible in the Latin and are filed under the Greek.) (printed under page 295)

Page

running head: 595 S. CLEMENTIS I ROM. PONT.
marginal letters: A omnium erat; B cum eis orat; C bibendum suavem; D multum terrae
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:596

τῶν ἀναγκαίων τὴν ἀπορίαν, καὶ, ὃ πάντων βαρύτατον ἦν, τὴν αὐτοῦ τοῦ ὕδατος ἔνδειαν. Εἰ γάρ τις ὅλην τὴν ἡμέραν τῇ τῶν χειρῶν ἐργασίᾳ, καὶ τῷ καμάτῳ προστετηκὼς, ἔλεγον, ὕδατος βραχεῖάν τινα σταγόνα λαβεῖν ἐθελήσειεν, ὥστε τὴν ἐκ τοῦ κόπου ἀναψύξαι ταλαιπωρίαν, οὐκ ἔλαττον ὁ τοιοῦτος ἢ σταδίους πέντε καὶ τεσσαράκοντα προελθὼν ἂν, ὕδωρ κομίσαιτο. Πρὸς ταῦτα συναλγήσας τε αὐτοῖς ὁ πατριάρχης καὶ συνδακρύσας, εἶτα καὶ τῷ Θεῷ εὐχαριστήσας, καὶ ἱκανῶς τὰς ἐκείνων ψυχὰς παραμυθησάμενος, Οὐχ ἁπλῶς οὕτω καὶ ἀλόγως, εἶπεν, ἐνταῦθά με ὁ Θεὸς συνεχώρησεν ἐκβληθῆναι, ἀλλ' ὥστε καὶ κοινωνὸν ὑμῖν γενέσθαι τῶν παθημάτων, καὶ ὑπομονῆς μάλιστα καὶ καρτερίας ὑπόθεσιν.

the lack of necessities, and, what was heaviest of all, the want of water itself. For if anyone, they said, having been worn down the whole day by the labour of his hands and by toil, should wish to take some small drop of water, so as to refresh the misery arising from fatigue, such a one having gone forward not less than forty-five stadia would fetch water. At these things the patriarch having both grieved with them and wept with them, then having also given thanks to God, and having sufficiently consoled their souls, said: Not simply thus and without reason did God permit me to be cast out here, but so as to become both a sharer with you in your sufferings, and especially a ground of patience and endurance.

CLXIX. Ἔπειτα μέντοι καὶ εἰς εὐχὴν τρέπεται, καὶ δεῖται σὺν αὐτοῖς τοῦ Θεοῦ, ὥστε τοῖς αὐτοῦ ὁμολογηταῖς πηγὴν ὕδατος διανοῖξαι· καὶ ὁ πατάξας πέτραν ἐν ἐρήμῳ, καὶ ἐῤῥύησαν ὕδατα, αὐτὸς ἄφθονον καὶ αὐτοῖς τοῦ ὕδατος παρέχει τὴν χορηγίαν. Ἤδη γὰρ πάντων τῇ εὐχῇ προσκειμένων, ὁ πατριάρχης τῇδε κἀκεῖσε περιβλεψάμενος, ἀμνόν τινα ὁρᾷ, τὸν δεξιὸν μετεωρίζοντα πόδα, καὶ ὥσπερ ἐκείνῳ ὑποδεικνύντα τὸ ὑποκείμενον ἔδαφος· οὐδενὶ γὰρ ὁ ἀμνὸς τῶν ἄλλων τεθέατο. Καὶ συμβαλὼν τὴν ὄψιν ὁ πατριάρχης, τῷ ὑποδειχθέντι τόπῳ μετὰ τῶν παρόντων ἐφίσταται, καί φησιν· Ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐνταῦθά μοι, τέκνα, ὀρύξατε. Καὶ ἐπειδὴ αὐτόν τε τὸν τόπον, εἰς ὃν ὁ ἀμνὸς ἵστατο, καὶ τὸ κύκλῳ πᾶν περιέσκαψαν, λαβὼν σκαφεῖον ὁ πατριάρχης, κρούει τὸν τόπον ἔνθα ὁ ἀμνὸς ὑπεδείκνυ, κούφῳ τινὶ καὶ μετεώρῳ τῷ κρούματι· καὶ παραχρῆμα διειδὲς ὕδωρ ἡ γῆ καὶ ἡδὺ πιεῖν ἀναδίδωσι· καὶ τοῦτο, σὺν ὁρμῇ ἐκχυθὲν, ποταμὸν ἀθρόον ποιεῖ. Πάντων οὖν χαιρόντων ἐπὶ τῷ ὕδατι, ὁ πατριάρχης, Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ, ἔλεγεν.

CLXIX. Next however he also turns to prayer, and beseeches God with them, to open wide a spring of water for His confessors; and He Who struck a rock in the desert, and waters flowed (Ps. 77:20), Himself provides the supply of water abundantly for them also. For while all were now applying themselves to the prayer, the patriarch having looked around hither and thither, sees a certain lamb, lifting up its right foot, and as if pointing out to him with it the ground lying beneath; for by no one of the others had the lamb been beheld. And having understood the vision, the patriarch stands with those present at the place pointed out, and says: In the name of our Lord Jesus Christ, dig here for me, children. And when they had dug around both the place itself on which the lamb stood, and all the ground in a circle, the patriarch, having taken a mattock, strikes the place where the lamb pointed out, with a certain light and surface stroke; and forthwith the earth sends up transparent water and sweet to drink; and this, poured forth with a rush, makes a sudden river. While all therefore were rejoicing over the water, the patriarch said: The rushings of the river make glad the city of God (Ps. 45:5).

CLXX. Ἐντεῦθεν ἡ πόλις περὶ αὐτὸν πᾶσα συνέῤῥεον, καὶ τῇ τῆς πνευματικῆς ἐκείνης διδασκαλίας γλυκύτητι πρὸς τὴν ἀληθῆ πίστιν πάντας ἐπήγετο, ὡς καὶ πολλοὺς ὅσαι ἡμέραι βαπτίζεσθαι, εἰς πεντακοσίους τε τὸν ἀριθμὸν ἀναβῆναι, καὶ τὴν εὐσέβειαν καθ' ἑκάστην ἐπιδιδόναι. Οὔπω τοίνυν ἐνιαυτὸς τὴν ὑπερορίαν ἐμέτρει, καὶ οἰκοδομοῦνται μὲν ὑπὸ τῶν πιστευσάντων ἐκκλησίαι τὸν ἀριθμὸν πέντε καὶ ἑβδομήκοντα, τεμένη τε εἰδώλων καὶ ναοὶ καθαιροῦνται, καὶ τὰ παραπεφυκότα τούτοις ἄλση, ἐπὶ πολὺ γῆς διικνούμενα, τὸ πῦρ κατανέμεται, καὶ πᾶσα τῶν δαιμόνων καταβάλλεται ἡ μανία.

CLXX. Hence the whole city flowed together around him, and by the sweetness of that spiritual teaching he led all on towards the true faith, so that both many were baptized every day, and the number mounted up to five hundred, and piety grew each day. Not yet therefore did a year measure out the exile, and there are built indeed by those who had believed churches seventy-five in number, and precincts of idols and temples are pulled down, and the groves grown beside them, reaching over much land, fire devours, and all the madness of the demons is cast down.

CLXXI. Τηνικαῦτα οὖν ἐπίφθονός τε καὶ βαρεῖα φήμη τὰς τοῦ βασιλέως ἀκοὰς ὑποτρέχει, ἐπιδοῦναι τὰ Χριστιανῶν εἰς πλῆθος ἀριθμοῦ κρεῖττον, καὶ καθ' ἑκάστην αὔξεσθαι τὴν ἡμέραν διδάσκουσα. Ἐφ' ᾧ δὴ καὶ Αὐφιδιανὸν αὐτίκα τὸν ἡγεμόνα ἐκεῖνος ἐκπέμπει, ὥστε μὴ μόνον μηδὲ περαιτέρω προελθεῖν αὐτὰ συγχωρῆσαι, ἀλλὰ καὶ τοὺς ἤδη χειρωθέντας ἐπαναγαγεῖν, καὶ ἀποστῆσαι τῆς εὐσεβείας. Οὗτος τοίνυν, τὴν Χερσῶνα καταλαβὼν,

CLXXI. At that time therefore an envious and heavy report steals into the ears of the emperor, teaching that the affairs of the Christians had grown into a multitude beyond number, and were increasing each day. Wherefore indeed he immediately sends out Aufidianus the governor, so as not only not to permit them to advance even further, but also to bring back those already mastered, and make them revolt from piety. This man therefore, having reached Cherson,

Editors' notes and page, col. 596

Footnotes

(60) ‹anchor: not visible on the page foot› · call in col 596

Num. XX, 6. Psal. LXXVII, 20.

Numbers 20:6; Psalm 77(78):20.

(printed under page 295)

(61) ‹anchor: not visible on the page foot› · call in col 596

al. inser. ἑστῶτα.

Another reading inserts "standing."

(printed under page 295)

(62) ‹anchor: αὐτόν τε› · call in col 596

deest in al.

Wanting in other copies.

(63-64) ‹anchor: laetificat civitatem Dei› · call in col 595 Psal. XLV, 5.

Psalm 45(46):5 [4].

(printed under page 295)

Page

running head: S I ROM. PONT. OPERA DUBIA. 596
marginal letters: A τῶν ἀναγκαίων; B δεῖται σὺν; C μετεώρῳ τῷ; D φυκότα τούτοις
old-edition numerals: (none)
other: last word κα- split across column break; running head cut off at left edge
other: the word καταλαβὼν, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 597

PG 2:597

καὶ πολλοὺς τῶν Χριστιανῶν πολλαῖς βασάνοις καὶ ποικίλαις ὑποβαλὼν, ἐπεὶ πάντας τῇ προθέσει μάρτυρας γεγενημένους ἑώρα, καὶ πρὸς μυρίους παρεσκευασμένους θανάτους, τί ποιεῖ ; Ἀπέχεται μὲν τοῦ πλήθους, δεδοικὼς μὴ καὶ ἀπὸ τοῦ τέλους μάρτυρας πλείονας ἐργάσηται· τὸν αἴτιον δὲ μόνον κολάζει, καὶ πάντα θυμὸν κατὰ τῆς μακαρίας ἐκείνης τοῦ Κλήμεντος ἀφίησι κεφαλῆς. Ἐπειδὴ δὲ πάντα ἦν αὐτῷ κοῦφα, καὶ εἰς οὐδὲν λογιζόμενα, καὶ ἀφ' ὧν αὐτὸν ἔπασχε μᾶλλον πλείονα τοῖς ἄλλοις παρείχετο τὴν ἀσφάλειαν, σύντομον ἀπαλλαγὴν αὐτῷ τοῦ βίου καὶ ταχεῖαν ἐπινοεῖται, καὶ εἰς μέσην τὸν μάρτυρα τὴν θάλασσαν ἀγαγὼν, καὶ ἄγκυραν σιδηρᾶν τοῦ τραχήλου ἐκδήσας, καθίησι τῷ βυθῷ, ὅπως μηδὲ λείψανον ἐκείνου, φησὶν, ὑπολειφθείη Χριστιανοῖς.

and having subjected many of the Christians to many and various tortures, since he saw all having become martyrs in purpose, and prepared for ten thousand deaths, what does he do? He abstains indeed from the multitude, fearing lest from the end also he might make more martyrs; and he punishes the author alone, and lets loose all his rage against that blessed head of Clement. And since all things were light to him, and reckoned as nothing, and from the things which he himself suffered he rather provided greater security to the others, he devises a brief and swift riddance of life for him, and having led the martyr into the middle of the sea, and having tied an iron anchor from his neck, lets him down into the deep, so that not even a relic of him, says he, might be left behind for Christians.

CLXXII. Ἀλλ' ὁ μὲν ἔῤῥιπτο κατὰ τοῦ πελάγους· τὸ δὲ τῶν Χριστιανῶν πλῆθος ἐπὶ τοῦ αἰγιαλοῦ ἑστὼς, ἐθρήνουν ἐλεεινῶς, ὠλοφύροντο, καὶ οἰκτροτάταις φωναῖς ἀνεκάλουν τὸν πατριάρχην. Κορνήλιος δὲ καὶ Φοῖβος οἱ μαθηταὶ οἵας τὸ πάθος ἀπῄτει φωνὰς καὶ αὐτοὶ βοῶντες, καὶ οὐκ ἔχοντες ὅ τι τῆς συμφορᾶς ποιήσονται παραμύθιον, Εὐξώμεθα πάντες ὁμοθυμαδὸν, εἶπον, ὥστε κἂν ἀναδειχθῆναι ἡμῖν τὸ τοῦ μάρτυρος λείψανον. Καὶ προσευχομένων αὐτῶν, ὢ τῶν μεγάλων σου, Δέσποτα, τεραστίων, θαυματουργεῖταί τι κἀνταῦθα Θεὸς τοῦ Μωσέως παραδοξότερον. Ὑποφεύγει μὲν γὰρ ἡ θάλασσα προσωτέρω σταδίους σχεδὸν οὐκ ἐλάττους τῶν εἴκοσι. Προσελθόντες δὲ τὸ πλῆθος διὰ ξηροῦ τοῦ ἐδάφους· τῆς θαυμαστῆς σου καὶ τοῦτο, Χριστὲ, δυνάμεως· εὑρίσκουσι λίθον ἐν εἴδει ναοῦ παρὰ τῆς σῆς ἀποῤῥήτου σοφίας πεποιημένον, καὶ τὸ μαρτυρικὸν σῶμα λαμπρῶς ἐν αὐτῷ κείμενον, καὶ τῆν βαρεῖαν ἐκείνην ἄγκυραν, ἔγγιστά που τοῦ λίθου καὶ αὐτὴν κειμένην.

CLXXII. But he indeed had been cast down into the sea; and the multitude of the Christians standing upon the shore, lamented piteously, wailed, and with most mournful voices called upon the patriarch. And Cornelius and Phoebus the disciples, themselves also crying out such cries as the suffering demanded, and not having what consolation they shall make for the misfortune, said: Let us all pray with one accord, so that at least the relic of the martyr may be shown to us. And as they were praying—O Thy great portents, Lord!—something is wondrously wrought here also by the God of Moses more paradoxical still. For the sea retreats further off almost not less than twenty stadia. And the multitude having approached through the dry ground (Exod. 14:29)—this also belongs to Thy marvellous power, O Christ!—find a stone in the form of a temple made by Thy ineffable wisdom, and the martyr's body lying brightly in it, and that heavy anchor, itself also lying somewhere very near the stone.

CLXXIII. Ἀλλ' ἀπεκαλύφθη Κορνηλίῳ καὶ Φοίβῳ, ὥστε μὴ τὸ λείψανον ἐκεῖθεν μετακινῆσαι, καλῶς ἐν τῷ βυθῷ κείμενον· καὶ ὅτι καθ' ἑκάστην ἐνιαυτοῦ περιτροπὴν ἐν τῷ καιρῷ τῆς τοῦ μάρτυρος τελειώσεως, ὑποχωρήσει παρ' ὅλας ἑπτὰ ἡμέρας τοῖς προσιοῦσιν ἡ θάλασσα, πεζῇ καὶ βάδην αὐτοῖς μέχρι τοῦ λειψάνου τὴν πάροδον ἐπιτρέπουσα. Ὅπερ ἐτησίως ἐξ ἐκείνου καὶ εἰς δεῦρο τελεῖται, τὴν ἐπιδημίαν τῆς αὐτοῦ μνήμης οἱονεί τινα ὅρον ἔχον καὶ προθεσμίαν. Ἐντεῦθεν αἵρεσις παρ' αὐτοῖς πᾶσα, καὶ ἑλληνισμὸς καταλέλυται, τῶν ἐν τῇ τοῦ μάρτυρος μνήμῃ τελουμένων ἐκεῖ σημείων καὶ τῶν θαυμάτων εἰς ἐπίγνωσιν πάντας χειραγωγούντων, καὶ καθαρῶς ἐναγόντων πρὸς τὴν ἀλήθειαν. Οὐδενὶ γὰρ ὑπό τινος ἀνηκέστου κακοῦ πιεζομένων, τῆς τοῦ ὕδατος ἐκείνου μεταλήψεως καὶ

CLXXIII. Yet it was revealed to Cornelius and Phoebus, not to remove the relic from there, lying well in the deep; and that at each revolution of the year at the season of the martyr's perfection, the sea will withdraw during seven whole days for those approaching, permitting the passage to them on foot and at a walk as far as the relic. Which very thing is performed yearly from that time even until now, having the arrival of his memorial as if a certain bound and appointed term. Hence every heresy among them, and paganism, has been dissolved, the signs and the wonders performed there at the memorial of the martyr leading all by the hand unto knowledge, and purely bringing them on towards the truth. For to no one of those pressed by any incurable evil, is the partaking of that water and

Editors' notes and page, col. 597

Footnotes

VARIAE LECTIONES. (Greek in col 597, Latin in col 598; calls seen only in the Greek are filed under col 597.) (printed under page 296)

(65) ‹anchor: σου, Δέσποτα, τεραστίων› · call in col 597

al. θαυμασίων.

Another reading: "wonderful [works]."

(printed under page 296)

(66) ‹anchor: κἀνταῦθα› · call in col 597

deest in al.

Wanting in other copies.

(printed under page 296)

(68) ‹anchor: Οὐδενὶ γὰρ› · call in col 597

al. inser. τῶν.

Another reading inserts "of the."

VARIORUM NOTAE. (printed under page 296)

(24) ‹anchor: not visible on the page foot› · call in col 597

Ἀπὸ τοῦ τέλους. Ex primoribus. Vel cum Perionio, tandem. Cot.

"From the end." [The Latin has] Ex primoribus ("from among the foremost"). Or, with Périon, tandem ("at last"). Cotelier.

(printed under page 296)

(25) ‹anchor: τῆς αὐτοῦ μνήμης› · call in col 597

Τῆς αὐτοῦ μνήμης. Infra Martyrii num. 25, ἐν τῇ ἡμέρᾳ τῆς ἀθλήσεως αὐτοῦ. Acta, et Freculfus die passionis ejus. Gregorio Turonensi: in die solemnitatis ejus. Graeci ad 24 Novemb. ἐν τῇ τοῦ ἁγίου μνήμῃ. Male ergo apud Nicephorum III, 18, ista παράδοξον δέ τι τῆς μνήμης ἐνισταμένης αὐτῷ ἐπιγίνεται, verterunt sic: De quo supra opinionem praesentis memoriae quiddam accidit. Lego ego αὐτοῦ, et explico: Editur autem miraculum, quoties adventat dies quo illius memoria celebratur. Cot.

"Of his memorial." Below, in the Martyrdom, no. 25: "on the day of his contest." The Acts, and Freculf: on the day of his passion. In Gregory of Tours: on the day of his solemnity. The Greeks, at 24 November: "on the memorial of the saint." Wrongly, therefore, in Nicephorus III, 18, these words, "and something marvellous happens to him when the memorial comes round", they translated thus: About which something happened beyond the expectation of present memory. I read αὐτοῦ ("his"), and explain: Now the miracle is performed whenever the day comes on which his memory is celebrated. Cotelier.

(printed under page 296)

Footnotes

(67) ‹anchor: quam quod Moses› · call in col 598

Exod. XIV.

Exodus 14.

(printed under page 296)

Footnotes

VARIAE LECTIONES. (Latin in col 599, Greek in col 600; Greek-only calls are filed under col 600.) (printed under page 297)

Page

running head: 599 S. CLEMENTIS I ROM. PONT.
marginal letters: A et aspersione opus; B lum perficiebatur eodem; C sepulcrum ferventer exosculati; D quae ad corpus
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:600

τοῦ ῥαντισμοῦ πλέον ἐδέησε, πρὸς τὴν τοῦ κατέχοντος αὐτὸν πάθους ἀπαλλαγήν.

needed more than the sprinkling, towards the deliverance from the affliction holding him fast.

CLXXIV. Ἀλλὰ ταῦτα μὲν δὴ τοιαῦτα καὶ οὕτως ἔχοντα· ἐκεῖνο δὲ καὶ λίαν πολλῷ μεῖζον, καὶ ἱκανὸν τὰ προλαβόντα πιστώσασθαι. Ἐπειδὴ γὰρ, ὡς ὁ λόγος φθάσας ἐδήλωσεν, εἰς πέλαγος ὁ μάρτυρ ἐφίετο, καὶ εἰς ὑδάτων μυχοὺς ἔῤῥιπτο, ἥ τε θάλασσα ὑπέβαινε ποῤῥωτέρω, καθάπερ ὑπὸ πόδα χωροῦσα, μηνυτὴς τοῦ λειψάνου παραδόξως γινομένη, καὶ βυθὸν πεζεύειν τῷ βουλομένῳ παρέχουσα· πολὺ μέντοι πλῆθος τηνικαῦτα Χριστιανῶν πρὸς τὴν τοῦ λειψάνου θέαν ἠπείγοντο. Μετὰ δὲ ταῦτα καὶ ἡ μεγίστη ἑορτὴ τὸ θαῦμα ἤγετο· ἐκεῖνο δὲ μᾶλλον ἐποίει τὴν ἑορτὴν, οὐ γεγονὸς ἅπαξ, εἶτα παυσάμενον, ἀλλὰ καθ' ἑκάστην ἐνιαυτοῦ περίοδον ὁμοίως τελούμενον, καὶ τὰς ἀσεβεῖς ψυχὰς συγκαλοῦν εἰς ἑστίασιν. Ἐπεὶ τοίνυν οὕτω ταῦτα, καὶ οἱ κατὰ Χερσῶνα πάντες Χριστιανοὶ πρὸς τὴν τοῦ θαύματος πανήγυριν ἐτησίως συνέτρεχον, θαυματουργεῖ τι κἀνταῦθα Θεὸς, τῶν προγεγονότων παραδοξότερον.

CLXXIV. Now these things indeed were such and stood thus; but that matter was by far much greater, and sufficient to confirm what went before. For since, as the account already set forth declared, the martyr was cast into the open sea and hurled into the depths of the waters, and the sea receded further away, as if giving ground underfoot, becoming marvellously an indicator of the relic, and affording to whoever wished to walk on foot through the deep; a great multitude of Christians at that time hastened towards the sight of the relic. And after these things the greatest feast was celebrated on account of the miracle; or rather that miracle made the feast, not having happened once and then ceased, but being accomplished in like manner at each yearly cycle, and calling together ungodly souls to a banquet. Since therefore these things were so, and all the Christians around Cherson ran together yearly to the festival of the miracle, God works a miracle here also, more marvellous than those that went before.

CLXXV. Ἀνὴρ γάρ τις θεοσεβὴς ἅμα γυναικὶ καὶ ἄῤῥενι τέκνῳ, τοῦ θαύματος ἤδη τελουμένου, πρὸς τὸ μαρτυρικὸν ἐκεῖνο καὶ αὐτοὶ σῶμα μετὰ τοῦ συῤῥέοντος πλήθους ἐχώρουν. Τὸ πέλαγος οὖν ἐκ ποδὸς διαβάντες, καὶ τὸν ἐν μυχῷ τούτου καταλαβόντες ναὸν, τῆς χειρὸς λαβόμενοι τοῦ παιδὸς οἱ πατέρες, ἐπεὶ τοῦ ναοῦ ἔνδον ἐγένοντο, καὶ τὴν ἁγίαν ἐκείνην περιστάντες σορὸν, τά τε ἄλλα ἐδέοντο τοῦ ἁγίου, καὶ ὑπὲρ τοῦ παιδὸς ἐλιπάρουν ὅσα πατέρας εἰκός. Εὐξάμενοι οὖν καὶ θερμῶς τὸν τάφον περιπτυξάμενοι, αὐτοὶ μὲν ἤδη τῆς πανηγύρεως τελεσθείσης, καὶ οἴκαδε πάντων ἐπανιόντων, ὀπίσω πάλιν μετὰ τοῦ συνδραμοῦντος πλήθους ἐχώρουν. Τὸ παιδίον δὲ τοὺς τεκόντας λαθὸν, οὐκ οἶδ' ὅπως, μόνον παρὰ τῇ σορῷ κατελέλειπτο, πάντως τῆς ἀκαταλήπτου προνοίας τοῦ Θεοῦ καὶ τοῦτο οικονομησαμένης, ἵνα τιμήσῃ πλέον τὸν καὶ ψυχὴν καὶ σῶμα δι' αὐτὸν ἡδέως προθέμενον. Καὶ τὸ μὲν ὕδωρ, ἐπαναστρέφον εἰς τὰ οἰκεῖα, ἐκάλυπτε τὸν βυθὸν, καὶ πέλαγος ἐγίνετο.

CLXXV. For a certain God-fearing man, together with his wife and male child, when the miracle was already being accomplished, went themselves also with the streaming multitude towards that martyr's body. Having therefore crossed the open sea on foot, and having reached the temple in its recess, the parents taking the boy by the hand, when they came inside the temple and stood around that holy coffin, both entreated the saint for other things and besought him on behalf of the boy for all such things as is natural for parents. Having prayed, therefore, and warmly embraced the tomb, as the festival was already completed and all were returning homeward, they themselves went back again with the multitude that had run together. But the little boy, escaping his parents' notice, I know not how, had been left behind alone beside the coffin, the incomprehensible providence of God altogether having ordered this also, that He might honour the more him who had gladly set forth both soul and body for His sake. And the water, returning to its own place, covered the deep, and became open sea.

CLXXVI. Οἱ πατέρες δὲ μικρὸν ἀπὸ τοῦ λειψάνου προελθόντες, ὡς ἤδη τὸν παῖδα παρ' αὐτοῖς οὐχ ἑώρων, εἰς ἔρευναν αὐτοῦ τρέπονται· καὶ ὀπίσω στραφέντες, ὥστε τὸ παιδίον εὑρεῖν, πέλαγος ὁρῶσι πάλιν τὴν ἐπὶ τὸ λείψανον ἑξῆς φέρουσαν· καὶ αὐτίκα θορυβοῦνται, ταράττονται, κλονοῦνται, θερμότερον ὁρμῶσι πρὸς τὴν τοῦ παιδὸς ζήτησιν· τὸ δὲ ἄρα ἦν ἐν τῇ σορῷ καταλελειμμένον. Ἐπεὶ δὲ πολλὰ καμόντες, τὸ παιδίον οὐχ εὗρον, ἀλλ' ἐν τῷ βυθῷ καταλελεῖφθαι αὐτοῖς ἐνομίσθη, ὥσπερ ἄρα καὶ ἦν, μακρόν τε καὶ γοερὸν ἀνεβόων ἀνακαλούμενοι τὸν υἱὸν, καὶ τὰ στήθη ἔπαιον, καὶ τὴν κατασχοῦσαν αὐτοὺς ἀνωλοφύροντο συμφοράν. Εἶτα καὶ πρὸς τὸν ἅγιον, οἷά περ ἂν ὀδυνωμένη ψυχὴ φθέγξαιτο, ἔλεγον, θάνατον ἑαυτοῖς ἀντὶ τῶν παρόντων εὐχόμενοι· ἕως τῶν πλησίον τινὲς περιπεσόντες αὐτοῖς, ἐκλελυμένοις ὑπὸ τῶν θρήνων ἤδη,

CLXXVI. But the parents, having advanced a little from the relic, when they no longer saw the boy with them, turn to a search for him; and having turned back so as to find the little boy, they see the way leading next to the relic to be open sea again; and straightway they are thrown into confusion, are troubled, are shaken, and rush more warmly towards the seeking of the boy; but he, as it turned out, had been left behind at the coffin. And when, after labouring much, they did not find the little boy, but he was thought by them to have been left behind in the deep, just as indeed he was, they cried out long and mournfully, calling upon their son, and beat their breasts, and bewailed the calamity that had overtaken them. Then also to the saint they spoke such things as a grieving soul might utter, praying for death for themselves instead of the present circumstances; until some of the neighbours falling in with them, already exhausted by their lamentations,

Editors' notes and page, col. 600

Footnotes

(69) ‹anchor: not visible on the page foot› · call in col 600

al. πολλοὺς ἐπὶ θέαν ἐπήγετο. μετά.

Another reading: "he drew many to the sight. With …"

(printed under page 297)

(70) ‹anchor: not visible on the page foot› · call in col 600

al. εὐσεβεῖς, ut legit interpres.

Another reading: "pious", as the translator read it.

(printed under page 297)

(71) ‹anchor: τοῦ συνδραμοῦντος› · call in col 600

al. συνδραμόντος.

Another reading: συνδραμόντος ("that had run together", aorist).

(printed under page 297)

(72) ‹anchor: ψυχὴ φθέγξαιτο› · call in col 600

al. φθέγξοιτο.

Another reading: φθέγξοιτο ("would utter", future optative).

(printed under page 297)

(73) ‹anchor: τινὲς περιπεσόντες› · call in col 600

al. περιτυχόντες.

Another reading: "coming upon [them]."

(printed under page 297)

Page

running head: S I ROM. PONT. OPERA DUBIA. 600
marginal letters: A τοῦ ῥαντισμοῦ πλέον; B ψυχὰς συγκαλοῦν εἰς; C δὸς ἐλιπάρουν ὅσα; D νον ἑξῆς φέρουσαν·
old-edition numerals: (none)
other: (none)

PG 2:601

καὶ πολλὰ ἐπὶ τῷ πάθει καὶ αὐτοὶ ἐκχέαντες δάκρυα, παρεμυθήσαντό τε αὐτοὺς, καὶ ὑφεῖναι τῆς μακρᾶς λύπης ἐποίησαν. Ἀλλὰ πρὸς τὴν οἰκίαν ἐκείνων ἐπανελθόντων, μεῖζον καὶ πάλιν τὸ πάθος ἐγίνετο, καὶ ἱμάτιον ὀφθὲν τοῦ παιδὸς, εἴτε τινὰ τῶν ἐκείνῳ συνήθων εἰς μνήμην τοῖς πατράσιν ἐλθόντα, χαλεπωτέραν αὐτοῖς ἐποίει τὴν συμφοράν.

and themselves also shedding many tears over the misfortune, both consoled them and caused them to abate from their long grief. But when they returned to their house, the grief became greater once again, and a garment of the boy being seen, or some of the things customary to him coming into the memory of the parents, made the calamity more grievous for them.

CLXXVII. Τοῦ ἐνιαυτοῦ δὲ ἤδη περιελθόντος, καὶ τῆς λαμπρᾶς ἑορτῆς ἐκείνης ἄγεσθαι πάλιν μελλούσης, ἐκέντει τε αὐτοὺς ἐπὶ πλέον τὸ πάθος, καὶ σφοδρότερον πάλιν τοῦ παιδὸς ἀνεμίμνησκε. Καὶ δῆτα πρὸς ἀλλήλους, Ἴωμεν, φασὶ, πρὸς τὸν τάφον· ἴδωμεν εἴ τι τοῦ παιδὸς ὑπολέλειπται λείψανον, εἴ πως κἂν αὐτὸ κομιούμεθα. Ταῦτα καὶ ὅσα τοῦ πάθους πρὸς ἑαυτοὺς κοινολογησάμενοι, προέρχονται τῆς οἰκίας πενθικῶς ἐσκευασμένοι, καὶ τὰς ὁράσεις ὑπὸ τῶν δακρύων ἐκτετηκότες, καὶ παρὰ τὸν αἰγιαλὸν ἀφικνοῦνται. Καὶ ὑποχωρεῖ μὲν εὐθέως ἡ θάλασσα, τῆς προθεσμίας καταλαβούσης. Ἀκολουθοῦσι δὲ αὐτοὶ πρῶτοι, καὶ μετὰ πόδας ἕτεροι πάλιν, τῇ θαλάσσῃ καθάπερ ὁδηγῷ χρώμενοι. Καὶ τὸν αὐτομάτως οἰκοδομηθέντα ναὸν ἐκεῖνον, μᾶλλον δὲ ὑπὸ τῆς σῆς, Δέσποτα, σοφίας δημιουργηθέντα καταλαβόντες, ὁρῶσι τὸ παιδίον, ὢ τοῦ θαύματος! ζῶν καὶ ἁλλόμενον παρὰ τῷ ναῷ. Καὶ πρῶτον μὲν ἀμφιβόλως εἶχον πρὸς τὰ ὁρώμενα, λογιζόμενοι μὴ οὐχ ὁ παῖς ᾖ τὸ φαινόμενον. Ἐπεὶ δὲ καὶ τοῖς γνωρίσμασι καὶ τοῖς σχήμασι πάντοθεν εἰς πίστιν αὐτοὺς τὸ παιδίον ἐνῆγε, καὶ τοῦτον ἐκεῖνον εἶναι τὸν υἱὸν ἐπίστευσαν, περιχυθέντες εὐθέως αὐτῷ, καὶ ὀφθαλμοὺς καὶ χείλη προσφύντες, ἔκλαιόν τε μέχρι πολλοῦ, τὰ γλυκέα δὴ ταῦτα ὑφ' ἡδονῆς προχέοντες δάκρυα, καὶ θερμῶς αὐτὸν ὥσπερ γυμνῇ τῇ ψυχῇ κατεφίλουν.

CLXXVII. Now when the year had already come round, and that bright feast was about to be celebrated again, the grief both stung them the more, and reminded them again more vehemently of the boy. And indeed to one another, Let us go, they say, to the tomb; let us see whether any remnant of the boy has been left behind, if somehow we may recover even that. Having conversed with themselves of these things and whatever belonged to their grief, they come forth from the house attired in mourning, and with their eyes wasted away by tears, and arrive beside the shore. And straightway indeed the sea withdraws, the appointed time having arrived. And they themselves follow first, and close behind others again, using the sea just like a guide. And having reached that temple built of its own accord, or rather fashioned by Thy wisdom, O Sovereign Lord, they see the little boy, O the miracle! living and leaping beside the temple. And at first indeed they stood in doubt towards the things seen, reckoning lest what appeared might not be the boy. But when both by his tokens of recognition and by his features from every side the little boy led them to belief, and they believed that this was that very son, straightway pouring themselves around him, and clinging to his eyes and lips, they wept for a long while, pouring forth out of pleasure those sweet tears indeed, and warmly kissed him as though with bare soul.

CLXXVIII. Ἔπειτα μικρὸν ἑαυτοὺς ἀναλαβόντες, ἠρώτων ἀκριβῶς ἕκαστα τὸ παιδίον, ὅπως οὕτω παραδόξως διεσώθη, τίνος φυλάττοντος, τίνος τρέφοντος, τίνος θάλποντος, τίνος ζωογονοῦντος. Τὸ δὴ, τῇ μὲν λαιᾷ χειρὶ τὴν σορὸν κατέχον, θατέρᾳ δὲ τὸν ἐν αὐτῇ κείμενον ὑποδεικνύον, Οὗτός μοι καὶ τῆς ζωῆς πάροχος, ἔλεγε, καὶ τροφεὺς, καὶ φύλαξ, παρ' ἑαυτῷ γνησίως ἀεί με τηρῶν καὶ καλῶς τιθηνούμενος. Θαύματι οὖν οἱ τεκόντες ἀποῤῥήτῳ σὺν ἡδονῇ ληφθέντες, τοὺς προτέρους θρήνους καὶ τὰ σκυθρωπὰ τοῦ πάθους ἐκεῖνα ῥήματα, εἰς φαιδρότητα καὶ εὐχαριστίαν μετέβαλον, Θαυμαστὸς, λέγοντες, ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ, καὶ ὅσα ἑξῆς προστιθέντες. Ἐπανέρχονται τοίνυν μακάριοι καὶ ζηλωτοὶ πρὸς τὴν οἰκίαν· ὃν ὡς νεκρὸν ἐπένθουν, καὶ τάφον αὐτῷ θαλαττίου γαστέρα

CLXXVIII. Then, having recovered themselves a little, they asked the little boy each detail exactly, how he had been thus marvellously preserved, with whom guarding, with whom nourishing, with whom warming, with whom keeping him alive. And he, holding the coffin with his left hand, and with the other pointing to him who lay within it, This one, he said, was to me both giver of life, and nourisher, and guardian, genuinely keeping me always beside himself and tending me well. The parents therefore, seized with unspeakable wonder together with pleasure, turned their former lamentations and those gloomy words of grief into cheerfulness and thanksgiving, saying, Wonderful is God in His saints (Ps. 67:36), and adding what follows next. They return therefore blessed and enviable to their house; him whom they mourned as dead, and for whom the belly of a sea-

Editors' notes and page, col. 601

Footnotes

VARIAE LECTIONES. (Greek in col 601, Latin in col 602; Greek-only calls are filed under col 601.) (printed under page 298)

(74) ‹anchor: Καὶ πρῶτον› · call in col 601

al. πρῶτα.

Another reading: πρῶτα ("first", plural form).

(printed under page 298)

(75) ‹anchor: ὑφ' ἡδονῆς προχέοντες› · call in col 601

al. ἐκχέοντες.

Another reading: "pouring out."

(printed under page 298)

(76) ‹anchor: παραδόξως διεσώθη› · call in col 601

al. περιεσώθη.

Another reading: "was preserved."

(printed under page 298)

(26) ‹anchor: ζῶν καὶ ἀλλόμενον› · call in col 601

Ἀλλόμενον. Ex Ephraemo. At Nicephorus, παρακαθήμενον λάρνακι. In ms. 2421, ἐν τῇ τοῦ ἁγίου καθήμενον λάρνακι. Gregorius, dormientem. Aspicit filium in eo loco, ubi eum dormientem reliquerat, in ipso adhuc sopore teneri. Aestimans autem eum esse defunctum, accessit cominus, quasi collectura cadaver exanime : sed cum eum dormire cognovisset, excitatum velociter, spectantibus populis, incolumem levavit in ulnis, interrogans inter oscula, ubi per anni fuisset spatia. Nescire se ait, si annus integer praeteriisset : tantum dormisse suavi sopore in unius noctis spatio aestimabat. Sic vetus codex. Cot.

"Leaping." From Ephrem. But Nicephorus has "sitting beside the coffin"; manuscript 2421, "sitting in the saint's coffin". Gregory has sleeping: She sees her son in the place where she had left him sleeping, still held in that very slumber. Thinking him dead, she came close as if to gather up a lifeless corpse; but when she knew he was asleep, she quickly woke him and, while the people looked on, lifted him up unharmed in her arms, asking between kisses where he had been for a year's space. He said he did not know whether a whole year had passed: he thought he had only slept a sweet sleep for the space of one night. So the old codex. Cotelier.

(printed under page 298)

Footnotes

(77) ‹anchor: Mirabilis Deus in sanctis suis› · call in col 602

Psal. LXVII, 36.

Psalm 67(68):36 [35].

VARIORUM NOTAE. (printed under page 298)

Page

running head: EPITOME DE GESTIS S. PETRI. 602
marginal letters: A jam confectos, multasque; B moestitia suggerebat inter; C crymis prae gaudio; D in hilaritatem et
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:603

θηρὸς ἐπεφήμιζον, μᾶλλον δὲ οὗ μηδὲ λείψανον εὑρεῖν προσεδόκουν, τοῦτον μεθ' ἑαυτῶν βαδίζοντα ἔχοντες, καὶ συλλαλοῦντα ὁρῶντες, ἄφατόν τι χρῆμα πατράσιν εἰς ἡδονὴν, καὶ ἀπόῤῥητον γλυκύτητα τοῖς ἐκείνων σπλάγχνοις ἐναποστάζον.

beast, or rather, having him walking with them of whom they did not expect to find even a remnant, and seeing him conversing with them—a thing unspeakable to parents for delight, and instilling an ineffable sweetness into their hearts.

CLXXIX. Οὕτω τιμᾷν οἶδεν ὁ κοινὸς ἁπάντων Δεσπότης Χριστὸς τοὺς δι' αὐτὸν παθόντας τῶν οἰκετῶν, καὶ τοσοῦτον κίνδυνον ἀναδεξαμένους, τοιαύτῃ θαυμάτων ὑπερβολῇ, τοιαύταις λαμπρότησιν· ὧν γένοιτο καὶ ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ δόξα ἅμα τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

CLXXIX. Thus does Christ, the common Lord of all, know how to honour those of His servants who have suffered for His sake and have undertaken so great a danger, with such an abundance of miracles, with such splendours; which may it be granted to us also to attain, by the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father be glory, together with the Holy Spirit, unto the ages of ages. Amen.

LITURGIA

LITURGY

SANCTI CLEMENTIS ROMANI.

OF SAINT CLEMENT OF ROME.

(RENAUDOT, Liturgiarum Orientalium Collectio, ed. 2, Francofurti, 1847, in-4°, t. II, p. 186.)

(Renaudot, Collection of Oriental Liturgies, 2nd ed., Frankfurt, 1847, in quarto, vol. II, p. 186.)

MONITUM.

ADMONITION.

Praeter istam, nulla alia apud Orientales Clementi ascripta Liturgia reperitur in mss. codicibus, quod mirum sane videri posset, quando quidem in Clementinis Constitutionibus exstat integra illius forma libro VIII descripta. Verum quamvis illarum Constitutionum quas Dascalia, decurtato Διδασκαλίας nomine, Syri et Arabes vocare solent, versiones et epitomae plures reperiantur in Collectionibus Canonum Arabicis, ultimi illius libri fragmenta tantum habent : et is liber in vetustissima Syriaca versione codicis Florentini non exstat. Neque apud Graecos, a quibus Constitutiones apostolicas Syri et alii acceperunt, memoria ulla est Liturgiae quae Clementi tribueretur, quia scilicet in nulla Ecclesia celebri, et quae aliis legem aut exemplum dare posset, forma rituum et orationum singularis, ex Clementinis expressa, in usu fuit. Ratio cur istam Jacobitae composuerint et Clementi attribuerint frustra quaereretur, nisi dignitatis quam comparare huic officio conati sunt ex nomine viri apostolici, cujus memoriam inseruerunt aliquoties in diptychis suis, ut etiam in Confessione quam ordinandis sacerdotibus praelegi jubet Pontificalis Mediceus ; et cujus aliquot testimonia in suae opinionis patrocinium referunt in Collectaneis, de quibus saepe dictum est. Non edita est in Missali Chaldaico, neque Gabriel Sionita in epistola ad Nihusium, aut Abraham Echellensis notis ad Hebed-Jesu, illius meminerunt, et pauci codices eam repraesentant. Versio facta est ad bonae notae codicem Colbertinum 3921.

Besides this one, no other Liturgy ascribed to Clement among the Orientals is found in the manuscript codices, which might indeed seem strange, seeing that in the Clementine Constitutions its entire form is extant, described in Book VIII. Yet although several versions and epitomes of those Constitutions, which the Syrians and Arabs are wont to call Dascalia by a shortened form of the name Διδασκαλίας, are found in the Arabic Collections of Canons, they have only fragments of that last book; and that book is not extant in the most ancient Syriac version of the Florence codex. Nor among the Greeks, from whom the Syrians and others received the Apostolic Constitutions, is there any mention of a Liturgy attributed to Clement, because in fact in no famous Church that could give law or example to others was the singular form of rites and prayers modelled on the Clementines in use. The reason why the Jacobites composed this Liturgy and attributed it to Clement would be sought in vain, save for the dignity which they endeavoured to procure for this office from the name of the apostolic man, whose memory they inserted several times in their diptychs, as also in the Confession which the Medicean Pontifical orders to be read beforehand to priests about to be ordained, and several testimonies of whom they adduce in support of their opinion in the Collectanea, of which mention has often been made. It is not published in the Chaldaean Missal, nor have Gabriel Sionita in his epistle to Nihusius or Abraham Ecchellensis in his notes on Ebed-Jesu made mention of it, and few codices present it. The translation was made from a manuscript of good note, Colbertinus 3921.

Editors' notes and page, col. 603

Footnotes

(This page opens the Liturgia S. Clementis Romani: Renaudot's Monitum, set full width under col 603.) (26*) ‹anchor: codices eam repraesentant› · call in col 603 Allat., Symmicta, p. 291.

Allatius (Leone Allacci), Symmicta, p. 291.

(printed under page 299) VARIAE LECTIONES (above the rule, answering the Epitome's Greek in the right-hand column; added Q1c from the left half of the foot only: the right half of each note, marked ⟨…⟩, is to be read from the full page)

(78) ‹anchor: ἐναποστάζον (call not in the column image)› · call in col 603

al. ἐναποστάζοντα. Ἐναποστάζον. Est participium. P⟨…⟩ vertimus. Ibid.

Others read ἐναποστάζοντα. Ἐναποστάζον: it is a participle. … we have translated. Ibid.

(printed under page 299)

(79) ‹anchor: probably τῶν αἰώνων (call not in the column image)› · call in col 603

al. νῦν, καὶ εἰς τοὺς αἰῶνας. Ἀμήν. A⟨…⟩

Others read "now, and unto the ages. Amen." …

(printed under page 299)