PG 2 · cols. 57–77

S. Clemens I Romanus (opera dubia), Homiliae viginti: Homilia prima

Editors' preface

PG 2:57

ΚΛΗΜΕΝΤΟΣ

ΤΩΝ ΠΕΤΡΟΥ ΕΠΙΔΗΜΙΩΝ ΚΗΡΥΓΜΑΤΩΝ ΕΠΙΤΟΜΗ.

Of Clement:

An Epitome of the Preachings of Peter on His Journeys.

ὉΜΙΛΙΑ Αʹ.

Homily I.

I. Ἐγὼ Κλήμης, Ῥωμαίων πολίτης ὢν, καὶ τὴν πρώτην ἡλικίαν σωφρόνως ζῆσαι δεδύνημαι, τῆς ἐννοίας μου ἐκ παιδὸς ἀπασχολούσης τὴν ἐν ἐμοὶ ἐπιθυμίαν εἴς τε ἀθυμίας καὶ πόνους. Συνῆν γάρ μοι λογισμὸς οὐκ οἶδα πόθεν τὴν ἀρχὴν λαβὼν, περὶ θανάτου πυκνὰς ποιούμενος ὑπομνήσεις, ὅτι ἄρα θανὼν οὐκ εἰμὶ καὶ οὐδὲ μνήμην τις ποιήσει μού ποτε, τοῦ ἀπείρου χρόνου πάντων τὰ πάντα εἰς λήθην φέροντος, ἔσομαι δὲ οὐκ ὢν, οὐκ ὄντας εἰδὼς, οὐ γινώσκων, οὐ γινωσκόμενος, οὐ γεγονὼς, οὐ γινόμενος· καὶ ἄρά ποτε γέγονεν ὁ κόσμος, καὶ πρὸ τοῦ γενέσθαι τί ἐτὸς ἦν; εἰ γὰρ ἦν ἀεὶ, καὶ ἔσται· εἰ δὲ γέγονε, καὶ λυθήσεται· καὶ μετὰ λύσιν τί ἄρα ἔσται πάλιν, εἰ μὴ τάχα σιγὴ καὶ λήθη; καὶ τάχα ἔσται τι, ὃ νῦν νοῆσαι οὐ δυνατόν.

I. I, Clement, being a citizen of the Romans, was able even in my first age to live soberly, my thought from childhood diverting the desire within me into despondencies and toils. For there was with me a reasoning—I know not whence taking its beginning—making frequent reminders concerning death: that when I have died I do not exist, and no one will ever make mention of me, boundless time bringing all things of all men into oblivion, and I shall be as not existing, not knowing those who exist, not knowing, not being known, not having been, not coming to be; and whether the world ever came into being, and before it came into being what there was apart from it; for if it existed always, it also will exist; but if it came into being, it also will be dissolved; and after dissolution what then will there be again, unless perhaps silence and oblivion? And perhaps there will be something which it is not possible now to conceive.

Editors' notes and page, col. 57

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, so they are filed under col 57.) (printed under page 26)

(67) ‹anchor: not on this page› · call in col 57

Scripserim c. Ὁ δεδυνημένος, sed obstat καί copula praecedens. Nominativus absolutus primae perio[di] epigraphes modo toti narrationi eleganter praefigeretur.

I would write, with c., Ὁ δεδυνημένος, but the preceding copula καί stands in the way. The nominative absolute of the first period would be prefixed, gracefully, to the whole narrative in the manner of a heading.

(printed under page 26)

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πάντως conj. S.

πάντως is S's conjecture.

(printed under page 26)

(69) ‹anchor: not on this page› · call in col 57

Fortasse οὐ τὰ ὄντα pro οὐκ ὄντας S. Tum οὐ γὰρ γεγονὼς O pr. man.

Perhaps οὐ τὰ ὄντα for οὐκ ὄντας, S. Then οὐ γὰρ γεγονώς, O in the first hand.

(printed under page 26)

(70) ‹anchor: not on this page› · call in col 57

ἄρα C.

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(71) ‹anchor: καὶ› · call in col 57

καὶ ἡ O.

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(72) ‹anchor: ἀθανασίας ἀγαθὴν› · call in col 57

ἀγαθῆς C.

(printed under page 26)

(73) ‹anchor: αἰτίαν μοι γενησομένην› · call in col 57

γενομένην C. τῷ ante πάντων excidit e recensione Clerico-Schwegleriana.

γενομένην C. τῷ before πάντων has dropped out of the Clericus–Schwegler recension.

(printed under page 26)

(74) ‹anchor: καὶ ὁτὲ› · call in col 57

ὁτὲ μὲν — ὁτὲ δέ S O, ὅτε μὲν — ὅτε δέ C.

ὁτὲ μὲν — ὁτὲ δέ S O; ὅτε μὲν — ὅτε δέ C.

(printed under page 26)

(75) ‹anchor: ἐλυπούμην· πλεῖον δὲ› · call in col 57

Ita locum sanavi ex O. Prope accedit Epitome, quam admonente Cotelerio S in auxilium vocavit. Vbb. ὅτι θνητή, ἐλυπούμην· πλεῖον δὲ ἠθύμουν desunt in textu Ci.

I have healed the passage thus from O. The Epitome comes close to it, which S called in to help at Cotelier's prompting. The words ὅτι θνητή, ἐλυπούμην· πλεῖον δὲ ἠθύμουν are missing in the text of Ci. [siglum as printed; probably Cl., Clericus].

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(76) ‹anchor: ἠδυνάμην· πλὴν› · call in col 57

Rufinus clarius: sed hoc tantum intelligebam, quod sententiae ac definitiones rerum non pro natura sui ac veritate causarum, sed pro ingeniis defendentium falsae imaginarentur aut verae.

Rufinus more clearly: "but this alone I understood, that opinions and definitions of things were imagined false or true not according to their own nature and the truth of the causes, but according to the cleverness of those defending them."

(printed under page 26)

Page

running head: 57 CLEMENTINA. — HOMI
marginal letters: A ὉΜΙΛΙΑ Αʹ.; B τι, ὃ νῦν; C ζειν ἐκινδύνευον.
old-edition numerals: 25 before ὉΜΙΛΙΑ; 26 after καὶ
other: full-width title at head of column (ΚΛΗΜΕΝΤΟΣ ΤΩΝ ΠΕΤΡΟΥ ΕΠΙΔΗΜΙΩΝ ΚΗΡΥΓΜΑΤΩΝ ΕΠΙΤΟΜΗ / CLEMENTIS DE PRAEDICATIONIBUS PETRI INTER PEREGRINANDUM EPITOME) cut off at right edge, not set; last word συν- split across column break to col. 60 ενόουν
other: the word συνενόουν was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 60

PG 2:58

II. Ταῦτά τε καὶ τὰ τούτοις ὅμοια οὐκ οἶδα πόθεν ἀπαύστως ἐνθυμούμενος, ὀδυνηρὰν εἶχον λύπην τοσοῦτον, ὡς ὠχριακότα με τήκεσθαι· καὶ τὸ δεινότατον, εἴ ποτε ἀπώσασθαι τὴν φροντίδα ὡς ἀνωφελῆ ἐβουλευσάμην, ἀκμαιότερόν μοι μᾶλλον τὸ πάθος ἐγίνετο, καὶ ἠχθόμην ἐπὶ τούτῳ, οὐκ εἰδὼς σύνοικον καλὴν ἔχων ἔννοιαν, ἀθανασίας ἀγαθὴν αἰτίαν μοι γενησομένην, ὡς ὕστερον τῇ πείρᾳ ἐπέγνων καὶ Θεῷ τῷ πάντων δεσπότῃ ηὐχαρίστησα. Ὑπὸ γὰρ τῆς κατ' ἀρχὰς θλιβούσης με ἐννοίας εἰς τὴν τῶν πραγμάτων ζήτησιν καὶ εὕρεσιν ἠναγκάσθην ἐλθεῖν· καὶ τότε ἐταλάνιζον οὓς τὴν ἀρχὴν δι' ἄγνοιαν μακαρίζειν ἐκινδύνευον.

II. Pondering these things and things like them unceasingly, I know not whence, I had so painful a grief that I grew pale and wasted away; and, what was most dreadful, if ever I resolved to thrust the care away as unprofitable, the affliction only grew the sharper in me, and I was vexed at this, not knowing that I had dwelling with me a noble thought, which was to become for me a good cause of immortality, as afterwards I recognized by experience, and gave thanks to God the Master of all. For by the thought that afflicted me at the beginning I was compelled to come to the inquiry into things and their discovery; and then I counted wretched those whom at the beginning, through ignorance, I had been in danger of counting blessed.

III. Ἐκ παιδὸς οὖν ἡλικίας ὢν ἐν τοιούτοις λογισμοῖς, χάριν τοῦ μαθεῖν τι βέβαιον, εἰς τὰς τῶν φιλοσόφων ἐφοίτων διατριβάς· καὶ οὐθὲν ἕτερον ἑώρων, ἢ δογμάτων ἀνασκευὰς καὶ κατασκευὰς καὶ ἔρεις καὶ φιλονεικίας καὶ συλλογισμῶν τέχνας καὶ λημμάτων ἐπινοίας· καὶ ὁτὲ μὲν ἐπεκράτει, φέρε λέγειν, ὅτι ἀθάνατος ἡ ψυχή, ὁτὲ δὲ ὅτι θνητή. Εἴ ποτε οὖν ἐπεκράτει λόγος ὅτι ἀθάνατος, ἔχαιρον· ὁπότε δὲ ὅτι θνητή, ἐλυπούμην· πλεῖον δὲ ἠθύμουν, ὅτι οὐδ' ὁπότερον εἰς τὸν ἐμὸν βεβαιῶσαι νοῦν ἠδυνάμην· πλὴν συνενόουν

III. Being therefore from the age of childhood in such reasonings, I went, for the sake of learning something certain, to the schools of the philosophers; and I saw nothing else than the overthrowing and the building up of doctrines, and strifes and contentions, and the arts of syllogisms and the devising of premises; and at one time it prevailed, let us say, that the soul is immortal, at another that it is mortal. Whenever, then, the argument prevailed that it is immortal, I rejoiced; and whenever that it is mortal, I was grieved; and I was the more despondent because I could not establish either one in my own mind; except that I perceived

Editors' notes and page, col. 58

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 60; filed there.) (printed under page 27)

Page

running head: 59 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:60

ὅτι αἱ δόξαι τῶν ὑποθέσεων παρὰ τοὺς ἐκδικοῦντας ψευδεῖς ἢ ἀληθεῖς ὑπολαμβάνονται, καὶ οὐχ ὡς ἔχουσιν ἀληθείας φαίνονται. Ἐπιστήσας οὖν ἤδη ποτὲ ὅτι οὐ παρὰ τὰς ἐκδικουμένας ὑποθέσεις ἡ κατάληψις γίνεται, ἀλλὰ παρὰ τοὺς ἐκδικοῦντας αἱ δόξαι ἀποφέρονται, ἔτι μᾶλλον ἰλιγγιῶν ἐν τοῖς πράγμασιν. Διὸ ἐκ τοῦ τῆς ψυχῆς βάθους ἐστέναζον· οὔτε γάρ τι βεβαιῶσαι οἷός τ' ἤμην, οὔτε τὴν τῶν τοιούτων φροντίδα ἀποσείσασθαι ἐδυνάμην, καίπερ βουλόμενος, ὡς φθάσας εἶπον· ὅτι ἐμαυτῷ πυκνότερον ἡσυχάζειν ἐπιτάσσοντος, οὐκ οἶδ' ὅπως λανθανόντως μεθ' ἡδονῆς ὁ τῶν τοιούτων με εἰσήρχετο λογισμός.

that the opinions of the hypotheses are supposed false or true according to those who defend them, and do not appear according as they hold in truth. Having therefore at length fixed my attention upon the fact that comprehension does not arise according to the hypotheses defended, but that opinions are carried away according to those who defend them, I grew still more dizzy in the matters. Wherefore from the depth of my soul I groaned; for neither was I able to establish anything, nor could I shake off the anxiety over such things, although wishing to, as I said before; because when I more frequently commanded myself to be at rest, I know not how the reasoning about such things secretly entered into me with pleasure.

IV. Καὶ πάλιν ἀπορούμενος ἔλεγον ἐμαυτῷ· Τί ματαιοπονῶ, σαφοῦς ὄντος τοῦ πράγματος; ὅτι εἰ μὲν θανὼν οὐκ εἰμὶ, νῦν ὄντα με λυπεῖσθαι οὐ προσῆκεν. Διὸ τηρήσω τὸ λυπεῖσθαι εἰς τὴν τότε, ὅτε οὐκ ὢν οὐ λυπηθήσομαι. Εἰ δ' ἄρα εἰμὶ, τί νῦν ἐκ περισσοῦ μοι πρόσεστι τὸ λυπεῖσθαι; Καὶ εὐθέως μετὰ τοῦτο ἕτερός με εἰσήει λογισμός. Ἔλεγον γάρ· Μή τί γε τοῦ νῦν με λυποῦντος ἐκεῖ χεῖρον παθεῖν ἔχω, 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 τε ἀνθυπέφερον, λέγων· Ἀλλ' οὐκ ἔστι ταῦτα. Καὶ πάλιν ἔλεγον· Εἰ δὲ ἔστιν; Ἀδήλου οὖν ὄντος τοῦ πράγματος, ἔλεγον, ἀκινδυνότερόν ἐστι μᾶλλον εὐσεβῶς βιῶσαί με. Καὶ πῶς δυνήσομαι τοῦ δικαίου χάριν, εἰς ἄδηλον ἐλπίδα ἀφορῶν, τῶν τοῦ σώματος κρατεῖν ἡδονῶν; Ἀλλ' οὐδὲ τί ποτέ ἐστι δίκαιον ἄρεσκον Θεῷ πεπληροφόρημαι, οὔτε εἰ ἡ ψυχὴ ἀθάνατος ἢ θνητὴ γινώσκω· οὔτε τις λόγος βέβαιος εὑρίσκεται, οὔτε τῶν τοιούτων λογισμῶν ἡσυχάζειν δύναμαι.

IV. And again, being in perplexity, I said to myself: Why do I labour in vain, when the matter is clear? Because if when I have died I do not exist, it was not fitting for me to grieve now while I exist. Wherefore I shall keep grieving for that time, when, not existing, I shall not grieve. But if indeed I do exist, why is grieving present to me now superfluously? And straightway after this another reasoning entered into me. For I said: Shall I not by all means have to suffer something worse there than what now grieves me, if I have not lived piously, and be delivered over according to the accounts of certain philosophers to Pyriphlegethon and Tartarus, like Sisyphus or Tityus or Ixion or Tantalus, and be punished in Hades for ever? And again I replied in objection, saying: But these things are not so. And again I said: But what if they are? Since therefore the matter is uncertain, I said, it is safer rather for me to live piously. And how shall I be able for the sake of what is righteous, looking towards an uncertain hope, to master the pleasures of the body? Yet neither am I fully assured what ever is righteous and pleasing to God, nor do I know whether the soul is immortal or mortal; neither is any certain argument found, nor am I able to rest from such reasonings.

V. Τί οὖν χρὴ ποιεῖν ἢ τοῦτο; Εἰς Αἴγυπτον πορεύσομαι, καὶ τοῖς τῶν ἀδύτων ἱεροφάνταις τε καὶ προφήταις φιλιωθήσομαι, καὶ μάγον ζητήσας καὶ εὑρὼν χρήμασι πολλοῖς πείσω, ὅπως ψυχῆς ἀναπομπὴν, τὴν λεγομένην νεκρομαντείαν ποιήσῃ, ἐμοῦ ὡς περὶ πράγματός τινος πυνθανομένου· ἡ δὲ πεῦσις ἔσται περὶ τοῦ μαθεῖν εἰ ἀθάνατος ἡ ψυχή. Ἡ δὲ τῆς ψυχῆς ἀπόκρισις, ὅτι ἀθάνατός ἐστιν, οὐκ ἐκ τοῦ λαλῆσαι ἢ καὶ ἀκοῦσαι ἔσται μοι γνῶναι, ἀλλ' ἐκ τοῦ ὀφθῆναι μόνον, ἵνα, αὐτοῖς ὀφθαλμοῖς ἰδὼν αὐτὴν,

V. What then must I do other than this? I shall go to Egypt, and become friendly with both the hierophants and the prophets of the shrines, and having sought and found a magician I shall persuade him with much money to perform a sending up of a soul, which is called necromancy, as though I were inquiring concerning some business; and the inquiry will be about learning whether the soul is immortal. And the answer of the soul, that it is immortal, will not be for me to know from its speaking or my hearing, but from its being seen alone, so that, having seen it with my very eyes,

Editors' notes and page, col. 60

Footnotes

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Hic quoque legendum est ἀποφαίνονται, ut Epit. cap. 3 C.

Here too ἀποφαίνονται should be read, as in the Epitome, chap. 3, C.

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(78) ‹anchor: not visible on this page foot› · call in col 60

τέ C. Subinde οὐδέ pro οὔτε O.

τέ C. Next, οὐδέ for οὔτε O.

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(79) ‹anchor: not visible on this page foot› · call in col 60

ὡς om. O.

O omits ὡς.

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(80) ‹anchor: not visible on this page foot› · call in col 60

οἶδά πως C. Tum id. μοι p. με.

οἶδά πως C. Then the same has μοι for με.

(printed under page 27)

(81) ‹anchor: Μή τι› · call in col 60

προσήκει Epit. c. 4. Fortasse εἰς τηνικαῦτα p. εἰς τὴν τότε Cfr. Epit. l. c. S.

προσήκει Epitome, chap. 4. Perhaps εἰς τηνικαῦτα for εἰς τὴν τότε; compare the Epitome at the place cited, S.

(printed under page 27)

(82) ‹anchor: not visible on this page foot› · call in col 60

ἔλεγον γάρ, εἰ μή C.

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(83) ‹anchor: Σίσυφος ἢ Τιτυὸς› · call in col 60

Τίτυος C.

(printed under page 27)

(84) ‹anchor: χολαζόμενος; Πάλιν› · call in col 60

καὶ πάλιν τε O.

(printed under page 27)

(85) ‹anchor: Εἰ δὲ ἔστιν; Ἀδήλου› · call in col 60

οὐ δήλου C.

(printed under page 27)

(86) ‹anchor: δίκαιον ἄρεσκον› · call in col 60

δίκαιον καὶ ἄρεσκον C.

(printed under page 27)

(87) ‹anchor: ἢ τοῦτο› · call in col 60

Schweglero invito ita interpunctionem mutavi, non invita indole linguae Graecae. Edd. distinguunt: Τί οὖν χρὴ ποιεῖν; ἢ τοῦτο, εἰς, κ. τ. λ.

Against Schwegler's wish, though not against the character of the Greek language, I have changed the punctuation thus. The editions punctuate: Τί οὖν χρὴ ποιεῖν; ἢ τοῦτο, εἰς, etc.

(printed under page 27)

(88) ‹anchor: ἱεροφάνταις τε› · call in col 60

τέ accessit ex O, ubi pr. man. scripserat ἱεροφάντες.

τέ has been added from O, where the first hand had written ἱεροφάντες.

(printed under page 27)

(89) ‹anchor: τὴν λεγομένην νεκρομαντείαν› · call in col 60

νεκυομαντίαν O. Legendum τῇ λεγομένῃ νεκρομαντείᾳ: ars enim mortuos evocandi νεκρομαντεία dicitur; vid. Recogn. I, 5 (per eam, quam necromantiam vocant) D. Sed et minus apte νεκρομαντεία vocari queat magica ipsa evocatio, quomodo dixerit Cicero, Tusc. q. I, 16: Inde ea, quam meus amicus Appius νεκρομαντία faciebat. Stephanus legebat: Inde ea, quae —νεκρομαντεῖα faciebat. Cl.

νεκυομαντίαν O. Read τῇ λεγομένῃ νεκρομαντείᾳ: for the art of calling up the dead is called νεκρομαντεία; see Recognitions I, 5 ("by that which they call necromancy"), D. But the magical evocation itself might also, less aptly, be called νεκρομαντεία, as Cicero would have put it, Tusculan Disputations I, 16: "Thence those [rites] which my friend Appius used to perform as necromancy." Stephanus read: "Thence those which … performed νεκρομαντεῖα." Cl.

(printed under page 27)

(90) ‹anchor: ἀκοῦσαι ἔσται› · call in col 60

ἔστι O.

(printed under page 27)

Page

running head: S I ROM. PONT. OPERA DUBIA. 60
marginal letters: A ενόουν ὅτι; B IV. Καὶ πάλιν; C Εἰ δὲ ἔστιν;; D ὡς περὶ
old-edition numerals: 27 after ἐκδικουμένας; 28 after πῶς
other: first word ενόουν continues συν- from col. 57

PG 2:61

αὐτάρκη καὶ ἱκανὴν ἀπόφασιν ἔχω, ἐκ τοῦ μόνον φανῆναι, ὅτι ἔστιν· καὶ οὐκ ἔτι δυνήσεται τὰ τῶν ἐφθαλμῶν ἴδια τὰ τῆς ἀκοῆς ἀνατρέψαι ἄδηλα ῥήματα. Ὅμως καὶ αὐτὴν ταύτην τὴν σκέψιν ἀντέβαλόν τινι συνήθει φιλοσόφῳ, ὃς συνεβούλευέ μοι, τοῦτο μὴ τολμᾷν, κατὰ πολλοὺς τρόπους. Εἴτε γὰρ οὐκ εἰσακούσεται, φησὶν, ἡ ψυχὴ τῷ μάγῳ, σὺ τοῖς ταῦτα ποιεῖν ἀπαγορεύουσι νόμοις ὡς ἀντιπράξας δυσσυνειδήτως βιώσεις· εἰ δὲ ἐπακούσεται, μετὰ τοῦ δυσσυνειδήτως σε βιοῦν, οἶμαι τὰ τῆς εὐσεβείας σοι μηκέτι προχωρεῖν, οὗ εἵνεκεν καὶ ἐτόλμησας. Ἐχθραίνειν γὰρ τὸ θεῖον λέγουσιν ἐπὶ τοῖς τῇ λύσει θανόντων σωμάτων σκύλλουσι τὰς ψυχάς. Ἐγὼ δὲ ταῦτα ἀκούσας, ὀκνηρότερος μὲν πρὸς τὸ τοιοῦτον ἐγχειρῆσαι ἐγενόμην, τῆς δὲ ἀπαρχῆς μου οὐκ ἐπαυσάμην βουλῆς, ἀλλ' ὡς ἐμποδισθεὶς τὴν ὁρμὴν ἠθύμουν.

I may have a self-sufficient and adequate demonstration, from its merely appearing, that it exists; and no longer will the uncertain words of hearing be able to overturn the proper evidence of the eyes. Nevertheless I referred this very plan also to a certain philosopher, an acquaintance of mine, who counselled me in many ways not to venture upon this. For if, says he, the soul will not hearken to the magician, you will live with an evil conscience as having acted contrary to the laws that forbid doing these things; and if it will hearken, besides your living with an evil conscience, I think that the matters of piety will no longer prosper for you, on account of which very thing you ventured upon it. For they say that the divine power is hostile to those who trouble souls upon the dissolution of dead bodies. And I, having heard these things, became more hesitant indeed to put my hand to such a thing, yet I did not cease from my original counsel, but as though hindered in my impulse I was despondent.

VI. Καὶ ἵνα μή σοι τὰ τοιαῦτα μακρῷ διηγήσωμαι λόγῳ, ἐν τοσούτοις λογισμοῖς καὶ πράγμασιν ὄντος μου, φήμη τις ἠρέμα, ἐπὶ τῆς Τιβερίου Καίσαρος βασιλείας, ἐξ ἐαρινῆς τροπῆς τὴν ἀρχὴν λαμβάνουσα, ηὔξανεν ἑκάστοτε καὶ ὡς ἀληθῶς ἀγαθὴ Θεοῦ ἄγγελος διέτρεχε τὴν κόσμον, τὸ τοῦ Θεοῦ βούλημα σιγῇ στέγειν μὴ δυναμένη. Ἑκάστοτε οὖν πλείων καὶ μείζων ἐγένετο, λέγουσα, ὥς τίς ποτε ἐν Ἰουδαίᾳ, ἐξ ἐαρινῆς τροπῆς λαβὼν τὴν ἀρχὴν, Ἰουδαίοις τὴν τοῦ ἀϊδίου Θεοῦ εὐαγγελίζεται βασιλείαν, ἧς ἀπολαύειν λέγει ἐάν τις αὐτῶν προκατορθώσῃ τὴν πολιτείαν· τοῦ δὲ πιστεύεσθαι αὐτὸν χάριν, ὅτι θειότητος γέμων ταῦτα πνέει, πολλὰ θαυμάσια σημεῖά τε καὶ τέρατα διαπράττεται κελεύσει μόνῃ, ὡς παρὰ Θεοῦ εἰληφὼς τὴν ἐξουσίαν· κωφοὺς γὰρ ποιεῖ ἀκούειν, τυφλοὺς ἀναβλέπειν, κυλλοὺς ποιεῖ περιπατεῖν, χωλοὺς ἀνορθοῖ, πᾶσαν νόσον ἀπελαύνει, πάντα δαίμονα φυγαδεύει· ἀλλὰ καὶ λεπροὶ ψωροὶ ἐκ διαστήματος μόνον ἐνορῶντες αὐτῷ ἰώμενοι ἀπαλλάσσονται, νεκροὶ δὲ προσφερόμενοι ἐγείρονται, καὶ οὐδέν ἐστιν ὃ ἀδυνατεῖ ποιεῖν. Καὶ ὅσῳ γε μᾶλλον ὁ χρόνος προέκοπτεν, πολὺ μείζων διὰ πλειόνων τῶν ἐπιδημούντων καὶ βεβαιοτέρα ἐγίνετο, οὐκ ἔτι φήμη λέγω, ἀλλὰ τοῦ πράγματος ἡ ἀλήθεια. Ἤδη γάρ ποτε καὶ συστήματα κατὰ τόπους ἐγίνετο βουλῆς καὶ σκέψεως, τὸ τίς ἂν εἴη ὁ φανεὶς καὶ τί βούλεται λέγειν.

VI. And that I may not relate such things to you in a long discourse, while I was in so great reasonings and affairs, a certain rumour quietly, in the reign of Tiberius Caesar, taking its beginning from the vernal equinox, grew on each occasion and like a truly good messenger of God ran through the world, unable to cover the will of God in silence. On each occasion therefore it became fuller and greater, saying how someone in Judaea, taking his beginning from the vernal equinox, was proclaiming as good tidings to the Jews the kingdom of the eternal God, which he says anyone of them enjoys if he first sets right his way of life; and for the sake of his being believed that, being full of divinity, he breathes these things, he works many wondrous signs and portents by command alone, as having received authority from God; for he makes the deaf to hear, the blind to see again, the crippled he makes to walk, the lame he sets upright, every disease he drives away, every demon he puts to flight; and even scabby lepers, merely looking upon him from a distance, depart healed, and dead men brought to him are raised, and there is nothing that he is unable to do. And the more time advanced, much greater through the greater number of those arriving and more confirmed did it become—no longer a rumour, I say, but the truth of the matter. For already at times even gatherings were taking place in various places for counsel and consideration, as to who it might be that had appeared and what he wished to say.

VII. Καὶ δήποτέ τις πρὸς αὐτῷ τῷ ἔτει ἐν φθινοπωρινῇ τροπῇ δημοσίᾳ στὰς ἐβόα λέγων· Ἄνδρες Ῥωμαῖοι, ἀκούσατε· ὁ τοῦ Θεοῦ Υἱὸς ἐν Ἰουδαίᾳ πάρεστιν, ἐπαγγελλόμενος πᾶσι τοῖς βουλομένοις ζωὴν αἰώνιον, ἐὰν τὰ κατὰ γνώμην τοῦ πέμψαντος αὐτὸν Πατρὸς βιώσωσιν. Διὸ μεταβάλλεσθε τὸν τρόπον ἀπὸ τῶν χειρόνων ἐπὶ τὰ κρείττονα, ἀπὸ τῶν

VII. And at length someone towards that very year at the autumnal equinox, standing in public, cried out saying: Men of Rome, hear: the Son of God is present in Judaea, promising to all who are willing eternal life, if they live according to the mind of the Father Who sent Him. Wherefore change your way of life from worse things to better, from things

Editors' notes and page, col. 61

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 61; filed there. The numbering restarts at 1 after 100.) (printed under page 28)

(91) ‹anchor: not visible on this page foot› · call in col 61

ἀντέβαλλόν C.

(printed under page 28)

(92) ‹anchor: not visible on this page foot› · call in col 61

καί mutandum in ταῦτ' vel ἐκεῖν'. S. οὗ ἕνεκεν τὰ τοιαῦτα ἐτόλμας Epit. c. 5. Quae sequuntur in Epit. c. 5, ita leguntur: Ἐχθραίνειν γὰρ τὸ θεῖον λέγουσιν ἐπὶ τοῖς σκύλλουσι τὰς ψυχὰς μετὰ τὴν ἀπὸ τοῦ σώματος ἐκείνων διάλυσιν.

καί should be changed to ταῦτ' or ἐκεῖν'. S. οὗ ἕνεκεν τὰ τοιαῦτα ἐτόλμας, Epitome, chap. 5. What follows reads thus in the Epitome, chap. 5: "For they say the divine is angered at those who trouble the souls after their release from the body."

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(93) ‹anchor: διέτρεχε› · call in col 61

διῆρχετο C.

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(94) ‹anchor: σιγῇ στέγειν› · call in col 61

Ita O c. Epit. c. 6. σιγᾶν, στέγειν C, σιγᾶν καὶ στέγειν S, auctore Gallandio.

So O, with the Epitome, chap. 6. σιγᾶν, στέγειν C; σιγᾶν καὶ στέγειν S, on Gallandi's authority.

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(95) ‹anchor: μείζων ἐγένετο› · call in col 61

ἐγίνετο O.

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(96) ‹anchor: αὐτῶν προκατορθώσῃ› · call in col 61

προσκατορθώσει C. Tum deest δέ in O.

προσκατορθώσει C. Then δέ is missing in O.

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(97) ‹anchor: χωλοὺς ἀνορθοῖ› · call in col 61

κυλλούς· χωλοὺς ὀρθοῖ O.

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(98) ‹anchor: ἐπιδημούντων καὶ› · call in col 61

καί om. O, qui antea scr. μεῖζον (sic).

O omits καί, and earlier writes μεῖζον (sic).

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(99) ‹anchor: βουλῆς καὶ σκέψεως› · call in col 61

Locus haud dubie corruptus. Post σκέψεως Epit. c. 6, addit. ἕνεκα. Sed maxime offendit τό: scribe saltem τοῦ S.

The passage is undoubtedly corrupt. After σκέψεως the Epitome, chap. 6, adds ἕνεκα. But τό gives most offence: write at least τοῦ. S.

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(100) ‹anchor: τῷ ἔτει ἐν› · call in col 61

ἐν praetermiserunt Cl. et S.

Cl. and S. left out ἐν.

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(1) ‹anchor: ἐὰν τὰ› · call in col 61

Dele τά, nam prorsus redundat D. ἐὰν τὰ κατὰ γνώμην —πράξωσιν Epit. c. 7. S.

Delete τά, for it is wholly redundant. D. ἐὰν τὰ κατὰ γνώμην … πράξωσιν, Epitome, chap. 7. S.

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Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 64; filed there.) (printed under page 29)

Page

running head: 63 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:64

προσκαίρων ἐπὶ τὰ αἰώνια· γνῶτε ἕνα Θεὸν εἶναι τὸν ἐπουράνιον, οὗ τὸν κόσμον ἀδίκως οἰκεῖτε ἔμπροσθεν τῶν αὐτοῦ δικαίων ὀφθαλμῶν· ἀλλ' ἐὰν μεταβάλλησθε καὶ κατὰ τὴν αὐτοῦ βούλησιν βιώσητε, εἰς ἕτερον αἰῶνα ἐνεχθέντες καὶ ἀΐδιοι γινόμενοι, τῶν ἀποῤῥήτων αὐτοῦ ἀγαθῶν ἀπολαύσετε. ἐὰν δὲ ἀπειθήσητε, αἱ ψυχαὶ ὑμῶν μετὰ τὴν τοῦ σώματος λύσιν εἰς τὸν τόπον τοῦ πυρὸς βληθήσονται, ὅπου ἀϊδίως κολαζόμεναι ἀνωφέλητα μετανοήσουσιν. Ὁ γὰρ τῆς μετανοίας καιρὸς ἡ νῦν ἑκάστου ζωὴ τυγχάνει. Ἐγὼ μὲν οὖν ταῦτα ἀκούων ἠχθόμην, ὅτι οὐδεὶς ἐκ τοσούτων ὄχλων, τηλικαύτην ἀγγελίαν ἀκούσας, εἴρηκεν· Εἰς Ἰουδαίαν πορεύσομαι, ἵνα ἴδω εἰ ταῦθ' οὕτος λέγων ἀληθεύει, ὡς ὅτι Υἱὸς Θεοῦ ἐπιδεδήμηκε τῇ Ἰουδαίᾳ, ἀγαθῆς καὶ αἰωνίας ἐλπίδος χάριν, τὴν τοῦ ἀποστείλαντος Πατρὸς βούλησιν ἐκφαίνων· ἐπεὶ καὶ ὅπερ λέγουσιν αὐτὸν κηρύσσειν, οὐκ ἔστι μικρόν· ὧν μὲν γὰρ τὰς ψυχὰς διαβεβαιοῦται αἰωνίους οὔσας αἰωνίων ἀπολαύσειν ἀγαθῶν, ὧν δὲ ἐν πυρὶ ἀσβέστῳ ῥιφθείσας τὸν αἰῶνα κολασθήσεσθαι.

temporal to things eternal; know that there is one God in heaven, Whose world you unjustly inhabit before His righteous eyes; but if you change and live according to His will, being carried into another age and becoming eternal, you shall enjoy His ineffable good things. But if you disobey, your souls after the dissolution of the body shall be cast into the place of fire, where, being punished eternally, they shall repent in vain. For the season of repentance is the present life of each man. Now I, hearing these things, was vexed that no one out of so great crowds, having heard so great a message, said: I shall go to Judaea, that I may see whether this man speaking these things speaks the truth, that the Son of God has come to sojourn in Judaea for the sake of a good and eternal hope, manifesting the will of the Father Who sent Him; since even what they say He preaches is no small thing: for of some He affirms that their souls, being eternal, shall enjoy eternal good things, and of others that, cast into unquenchable fire, they shall be punished for ever.

VIII. Ταῦτα ἐγὼ λέγων περὶ ἄλλων καὶ ἐμαυτῷ ὡμίλησα λέγων· Τί ἄλλους μέμφομαι, ἐν τῷ αὐτῷ τῆς ἀμελείας ὑπάρχων ἐγκλήματι; Ἀλλ' εἰς Ἰουδαίαν ὁρμήσω, πρότερον τὸν ἐμὸν διαθεὶς βίον. Καὶ δὴ οὕτω βουλευσαμένου μου, πολὺς ὁ τῆς παρολκῆς ἐγενήθη χρόνος, τῶν βιωτικῶν πραγμάτων δυσεκλύτων ὄντων. Πέρας γοῦν συννοήσας ὧδέ ποτε τὴν τοῦ βίου φύσιν, ὅτι ἐλπίδι ἐκπλοκῶν τοὺς σπεύδοντας ἐνεδρεύει, οὐ μὴν ἀλλὰ καὶ ὅν ποτε εἰσεκλάπην χρόνον ἐλπίσι δονούμενος, καὶ ὅτι οὕτως ἀσχολούμενοι οἱ ἄνθρωποι ἀποθνήσκομεν, τὰ πάντα μου, ὡς ἔτυχεν, ἀφεὶς εἰς Πόρτον ὥρμησα, καὶ εἰς λιμένα ἐλθών τε καὶ ἀναχθεὶς ἀνέμων ἔχθραις ἀντὶ τοῦ εἰς Ἰουδαίαν εἰς Ἀλεξάνδρειαν ἠνέχθην· καὶ ἀνέμων ἀπορίᾳ ἐπισχεθεὶς ἐκεῖ συνεφοίτων τοῖς φιλοσόφοις, καὶ τὰ τῆς φήμης καὶ τοῦ ἐν Ῥώμῃ φανέντος ἔλεγον τοὺς λόγους. Οἱ δὲ ἀπεκρίναντο, ὅτι· Τὸν μὲν ἐν Ῥώμῃ φανέντα οὐκ ἴσμεν, περὶ δὲ τοῦ ἐν Ἰουδαίᾳ γενομένου καὶ Υἱοῦ Θεοῦ ὑπὸ τῆς φήμης λεγομένου, καὶ παρὰ πολλῶν τῶν κἀκεῖθεν ἐληλυθότων ἠκούσαμεν, καὶ περὶ πάντων ὧν λαλῶν ἐποίει θαυμασίων ἐμάθομεν.

VIII. Saying these things concerning others, I conversed with myself also, saying: Why do I blame others, being under the same charge of negligence? Nay, I shall set out for Judaea, having first set my affairs in order. And indeed, when I had thus resolved, long became the time of delay, worldly affairs being hard to untangle. At last, therefore, having considered thus at length the nature of life, that by hope of extrications it lies in wait for those who are in haste, and moreover how much time I had been robbed of while tossed about by hopes, and that while thus occupied we men die, leaving all my things just as they were, I set out for Portus; and having both come to the harbour and put to sea, by hostility of winds instead of to Judaea I was carried to Alexandria; and being detained there by lack of winds I consorted with the philosophers, and told the matters of the rumour and the words of him who had appeared in Rome. And they answered: Him indeed who appeared in Rome we do not know, but concerning Him Who has been in Judaea and is called by rumour the Son of God, we have both heard from many of those who have come even from there, and have learned concerning all the wonders that He did while speaking.

IX. Ἐμοῦ δὲ εἰπόντος, Ἤθελόν τινι συντυχεῖν τῶν ἑωρακότων αὐτὸν, εὐθὺς ἦγόν με λέγοντες, ἔστι τις ἐνταῦθα, οὐ μόνον ἱστορήσας αὐτὸν, ἀλλὰ καὶ τῆς ἐκεῖθεν γῆς ὑπάρχων, ἀνὴρ Ἑβραῖος, ὀνόματι Βαρνάβας, ὃς καὶ ἕνα τῶν αὐτοῦ μαθητῶν ἑαυτὸν εἶναι λέγει, καὶ ἐνταῦθά που καθεζόμενος τῆς ἐκείνου ὑποσχέσεως τοὺς λόγους τοῖς βουλομένοις ἑτοίμως λέγει. Καὶ δὴ συνῆλθον αὐτοῖς. Καὶ ἐλθὼν, σὺν τῷ παρεστῶτι

IX. And when I said, I could wish to meet with someone of those who have seen Him, straightway they led me, saying, There is someone here who not only has seen Him, but also belongs to the land from there, a Hebrew man, by name Barnabas, who also says that he himself is one of His disciples, and sitting somewhere here readily speaks the words of His promise to those who wish. And indeed I went with them. And having come, with the standing

Editors' notes and page, col. 64

Footnotes

(2) ‹anchor: not visible on this page foot› · call in col 64

γνῶτες O.

(printed under page 29)

(3) ‹anchor: not visible on this page foot› · call in col 64

Ita O c. Epit., ἀπολαύσητε C. κατὰ τὴν τ. σ. p. μετὰ τὴν τ. σ. tacite edidit Cl. repetiitque S, Codd. lectionem in Annot. cr. pro conjectura adnotans.

So O with the Epitome; ἀπολαύσητε C. Cl. silently printed κατὰ τὴν τ. σ. for μετὰ τὴν τ. σ., and S repeated it, noting the manuscripts' reading in the critical annotations as a conjecture.

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(4) ‹anchor: not visible on this page foot› · call in col 64

ἐπεί adjunxi c. O et Epit.

I have added ἐπεί, with O and the Epitome.

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(5) ‹anchor: not visible on this page foot› · call in col 64

ῥιφείσας O, qui dein κολασθήσεται, nota marginali correctum in vulg.

ῥιφείσας O, which then has κολασθήσεται, corrected by a marginal note to the common reading.

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(6) ‹anchor: δὴ οὕτω› · call in col 64

οὕτως C.

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(7) ‹anchor: συννοήσας ὧδέ› · call in col 64

ὧδέ D, ὁ δή O, c C. Tum ἐκπλέκων C, qui tamen ἐμπλέκων conj.

ὧδέ D; ὁ δή O, c C [as printed]. Then ἐκπλέκων C, who however conjectures ἐμπλέκων.

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(8) ‹anchor: ἀποθνήσκομεν› · call in col 64

Errat Schweglerus de Cotelerio, ἀποθνίσχομεν eum edidisse asserens: tu Clericum (ed. 1624) intellige.

Schwegler is wrong about Cotelier in asserting that he printed ἀποθνίσχομεν: understand Clericus (ed. 1624 [as printed]).

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(9) ‹anchor: εἰς Πόρτον› · call in col 64

πόρτον O, πόντον C. Jam Clericus: Forte πόρτον, portum, nempe Romanum: vide Martyr. Ign. c. 6, et Epit. c. 78. Tum εἰς τὸν λιμένα C.

πόρτον O; πόντον C. Already Clericus: "Perhaps πόρτον, the harbour, namely of Rome: see the Martyrdom of Ignatius, chap. 6, and the Epitome, chap. 78." Then εἰς τὸν λιμένα C.

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(10) ‹anchor: ἐλθών τε› · call in col 64

τέ om. O.

O omits τέ.

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(11) ‹anchor: καὶ τοῦ› · call in col 64

καὶ τοῦ O, et ex conject. D, μετὰ τοῦ C.

καὶ τοῦ O, and D by conjecture; μετὰ τοῦ C.

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(12) ‹anchor: Οἱ δὲ› · call in col 64

οἵ τ' O. Tum addidi τόν ante μέν c. O. Ita legendum esse recte observat S.

οἵ τ' O. Then I have added τόν before μέν, with O. S rightly observes that it should be read so.

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Page

running head: S I ROM. PONT. OPERA DUBIA 64
marginal letters: A προσκαίρων ἐπὶ; B ἀποστείλαντος Πατρὸς; C πην χρόνον; D ἐνταῦθα, οὐ
old-edition numerals: 31 after ἀνωφέλητα; 32 after ἀνέμων
other: last word παρε- split across column break to col. 65 στῶτι
other: the word παρεστῶτι was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 65

PG 2:65

ὄχλῳ ἔστην ἐπακούων τῶν λόγων, καὶ συνενόουν τἀληθῆ οὐ διαλεκτικῇ τέχνῃ λέγοντα, ἀλλὰ ἀκάκως καὶ ἀπαρασκευάστως 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, καὶ ἐξ αὐτοῦ τοῦ παρεστῶτος ὄχλου, παρεῖχεν.

crowd I stood listening to his words, and I perceived that he was speaking the truth not by dialectic art, but setting forth without guile and without preparation the things that he had heard and seen the manifested Son of God to have both done and said. And he furnished many witnesses of the wonders and words spoken by him, even from the crowd itself that stood by.

X. Ἐπειδὴ δὲ πρὸς τὰ ἀπανούργως λεγόμενα οἱ ὄχλοι ἡδέως διετίθεντο, οἱ ἐκ παιδείας κοσμικῆς ὁρμώμενοι φιλόσοφοι γελᾷν αὐτὸν καὶ χλευάζειν ἐπεβάλοντο, σκώπτοντες καὶ διασύροντες θράσει ἀμέτρῳ, ὡς μεγάλοις ὅπλοις κεχρημένοι τοῖς συλλογισμοῖς. Ὁ δὲ ἀπωθούμενος αὐτῶν τὸν λῆρον οὐ συνέτρεχεν αὐτῶν τῇ πανούργῳ πεύσει, ἀλλ' ἀκαταπλήκτως ὧν ἔλεγεν οὐκ ἀφίστατο. Καί ποτέ τις αὐτοῦ ἐπύθετο, διὰ τί κώνωψ ἐγένετο, καὶ βραχύτατον ὂν, ἓξ πόδας ἔχον, ἔχει καὶ πτερὰ, ἐλέφας δὲ, τὸ μέγιστον τῶν ζώων, ἄπτερος ὢν, τέσσαρας μόνους ἔχει πόδας. Ὁ δὲ μετὰ τὴν πεῦσιν τὸν ἐμποδισθέντα ἀναλαβὼν λόγον, ὡς πρὸς τὴν πεῦσιν ἀποκρινάμενος, τὸν αὐτῷ ἀπ' ἀρχῆς προκείμενον ἀνελάμβανε λόγον τούτῳ μόνῳ προοιμίῳ χρώμενος καθ' ἑκάστην ἐγκοπήν· Ἡμεῖς τοῦ πέμψαντος ἡμᾶς τοὺς λόγους καὶ τὰς θαυμασίους πράξεις εἰπεῖν ὑμῖν μόνον ἔχομεν ἐντολὴν, καὶ ἀντὶ τῆς λογικῆς ἀποδείξεως μάρτυρας παρέχομεν ὑμῖν τῶν ἐξ ὑμῶν παρεστώτων πολλοὺς, ὧν ἐγὼ τὰ εἴδη μέμνημαι, ὡς ἐμψύχους εἰκόνας, ἱκανὰς μαρτυρίας. 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. Ἀλλὰ καὶ τῶν εἰκαίων ὑμῶν προβλημάτων τὰς ἀποδείξεις ἀποδοῦναι ἠδυνάμην, εἰ φιλαληθῶς ἐπυνθάνεσθε. Κώνωπος δὲ καὶ ἐλέφαντος τὴν αἰτίαν τῆς διαφόρου δημιουργίας νῦν ὑμῖν οὐκ ἔστιν εἰπεῖν εὔκαιρον τοῖς τῶν ὅλων ἀγνοοῦσι Θεόν.

X. But since the crowds were gladly disposed towards the things spoken without craft, the philosophers setting out from worldly education undertook to laugh at him and mock him, jeering and disparaging him with measureless audacity, making use of syllogisms as though of great weapons. Yet he, thrusting aside their nonsense, did not fall in with their crafty questioning, but undismayed did not depart from the things he was saying. And once someone inquired of him why a gnat came into being, and though a very small thing, having six feet, has wings also, whereas an elephant, the greatest of animals, being wingless, has four feet only. And he, after the questioning, taking up the interrupted discourse as though answering the questioning, resumed the discourse set before him from the beginning, using this prelude alone at each interruption: We have commandment only to tell you the words and the wondrous deeds of Him Who sent us, and instead of logical proof we furnish to you as witnesses many of those from among you who stand by, whose faces I remember, as living images, sufficient testimonies. For the rest, it is in your power to yield or to disobey. And I shall not cease from speaking to you what is profitable, because for me to be silent is loss, and for you to disobey is harm. Yet even of your idle problems I could have rendered the explanations, if you inquired with love of truth. But to tell you now the cause of the different fashioning of gnat and elephant is not seasonable for you who are ignorant of the God of all.

XI. Ταῦτα αὐτοῦ λέγοντος, ὡς ἐκ συμφωνίας ἄτακτον ἠφίεσαν γέλωτα, κατασιωπᾷν καὶ ἀπορεῖν αὐτὸν πειρώμενοι ὡς βάρβαρόν τινα δαιμονῶντα. Ἐγὼ δὲ ταῦτα ὁρῶν, ζήλῳ οὐκ οἶδ' ὅπως ληφθεὶς, εὐσεβεῖ θυμῷ τοῦ λοιποῦ σιγᾷν οὐκ ἐκαρτέρουν, ἀλλὰ μετὰ παῤῥησίας ἐβόων λέγων· Εὐλόγως ὁ Θεὸς ὑμῖν ἀκατάληπτον τὴν αὐτοῦ βούλησιν ἔθετο, ἀναξίους προϊδὼν, ὡς ἐκ τῶν νῦν τοὺς κριτικὸν νοῦν ἔχοντας πληροφορῶν φαίνεται. Ἐπεὶ γὰρ νῦν τῆς αὐτοῦ βουλήσεως κήρυκες ἐξαπεστάλησαν, οὐ γραμματικὴν

XI. While he was saying these things, as though by agreement they sent forth disorderly laughter, trying to silence and embarrass him as some possessed barbarian. And I, seeing these things, seized I know not how with zeal, in pious anger could no longer endure to keep silent, but with boldness cried out saying: Reasonably did God make His will incomprehensible to you, foreseeing you to be unworthy, as from the present circumstances He manifestly assures those who have a critical mind. For since heralds of His will have now been sent forth, not making a display of grammatical

Editors' notes and page, col. 65

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 65; filed there.) (printed under page 30)

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ταληθῆς O. Tum ἁπλῶς p. ἀκάκως conj. S, ut Ruf. et Epit. c. 9. Caeterum cfr. infra ἀπανούργως.

ταληθῆς O. Then S conjectures ἁπλῶς for ἀκάκως, as in Rufinus and the Epitome, chap. 9. For the rest, compare ἀπανούργως below.

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Lege γενομένων D.

Read γενομένων. D.

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ἡδέως οἱ ὄχλοι C.

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ἐπεβάλλοντο C.

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Ita C, in calce edit. et S in textu; πνεύσει C, πεύσῃ O, πανούργῳ omisso.

So C at the foot of his edition, and S in the text; πνεύσει C; πεύσῃ O, with πανούργῳ omitted.

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Dele καί, quod versu insequenti perperam omissum hic irrepsit S.

Delete καί, which, wrongly omitted in the following line, has crept in here. S.

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Leg. καὶ ἔχει vel καὶ ἔχον S. Epit. c. 10: διὰ τί κώνωψ ἐγένετο, καὶ βραχύτατος ὤν, ἓξ πόδας ἔχων καὶ πτερὰ φέρει.

Read καὶ ἔχει or καὶ ἔχον. S. Epitome, chap. 10: "why the gnat came to be, and, though very small, has six feet and bears wings."

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S. proponit ἀπροκρινούμενος.

S. proposes ἀπροκρινούμενος.

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(21) ‹anchor: τῶν ἐξ ὑμῶν› · call in col 65

Fort. leg. ἐξ ὑμῶν τῶν S.

Perhaps read ἐξ ὑμῶν τῶν. S.

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(22) ‹anchor: ὧν ἐγὼ τὰ› · call in col 65

τά excidit ap. Cl. et S. Tum D legi vult εἰκόνας, ἱκαναῖς μαρτυρίαις λοιπὸν — ὑπείκειν, κ. τ. λ. At nihil mutandum, cl. Epit. c. 10. Verba ἱκανὰς μαρτυρίας appositionis locum obtinent. «Produco vobis homines multos, testes locupletes, cum sint quasi εἰκόνες ἔμψυχοι.» S.

τά has dropped out in Cl. and S. Then D would read εἰκόνας, ἱκαναῖς μαρτυρίαις λοιπὸν — ὑπείκειν, etc. But nothing should be changed, compare the Epitome, chap. 10. The words ἱκανὰς μαρτυρίας stand in apposition: "I bring before you many men, ample witnesses, since they are, as it were, living images." S.

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τῆς addidi c. O.

I have added τῆς, with O.

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ἀπολύσεις scribendum esse putat Cl. Tum ἐδυνάμην C.

Cl. thinks ἀπολύσεις should be written. Then ἐδυνάμην C.

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εἰπεῖν οὐκ ἔστιν C. Tum τὸν τῶν p. τῶν var. lect. in Epit. c. 10.

εἰπεῖν οὐκ ἔστιν C. Then τὸν τῶν for τῶν is a variant reading in the Epitome, chap. 10.

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ἡμῖν O. Etiam Rec. I, 9, vobis.

ἡμῖν O. The Recognitions I, 9 also has "vobis" (to you).

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ἐξ O.

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Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 68; filed there.) (printed under page 31)

Page

running head: 67 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:68

ἐπαγγελλόμενοι τέχνην, ἀλλ' ἁπλοῖς καὶ ἀπανούργοις λόγοις τὴν αὐτοῦ βούλησιν ἐκφαίνοντες, ὡς πάνθ' ὁντιναοῦν ἀκούσαντα νοεῖν τὰ λεγόμενα, καὶ οὐ μετὰ ἕξεώς τινος φθονερᾶς, παρέχειν πᾶσιν ἑαυτὴν μὴ βουλομένης· πάρεστε ὑμεῖς, πρὸς τῷ μὴ νοεῖν τὸ ὑμῖν συμφέρον, ἐπὶ τῇ ὑμετέρᾳ βλάβῃ γελᾷν τὴν εἰς τὴν ὑμετέραν καταδίκην ἐν βαρβάροις πολιτευσαμένην 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 οὐ φιλαλήθεις φιλόσοφοι· μέχρι μὲν οὖν πότε λαλεῖν μανθάνετε, οἱ τὸ καλῶς λαλεῖν οὐκ ἔχοντες; Πολλὰ γὰρ ὑμῶν ῥήματα ἑνὸς οὐκ ἄξια λόγου. Τί ἆρα ἐρεῖ ὑμῶν τὸ Ἑλληνικὸν πλῆθος μία ψυχὴ γενόμενον, εἴπερ ἔσται κρίσις, ὡς οὗτος λέγει; Διὰ τί, ὦ Θεὲ, τὴν σὴν βούλησιν οὐκ ἐκήρυξας ἡμῖν; Οὐ πάντως ἀκούσεσθε, εἴπερ ἀποκρίσεως καταξιωθήσεσθε, τάδε· Ἐγὼ, πάσας τὰς ἐσομένας πρὸ καταβολῆς κόσμου εἰδὼς προαιρέσεις, ἰδίως 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 ἐμήν 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 θελόντων καὶ ἐπιτεταμένως τὴν ἐμὴν φιλίαν παραιτησαμένων. Ὢ μεγάλης ἀδικίας! μέχρι πόνου κινδυνεύουσι κήρυκες, καὶ ταῦτα ὑπὸ τῶν εἰς σωτηρίαν καλουμένων ἀνδρῶν.

art, but manifesting His will in simple and guileless words, so that anyone whosoever that hears understands the things spoken, and not with some envious disposition that is unwilling to offer itself to all—you are present here, besides not understanding what is profitable to you, to laugh to your own harm at the truth that has lived as a citizen among barbarians for your condemnation, which also when it has come to sojourn among you you are unwilling to entertain as a guest, on account of your licentiousness and the plainness of its words, lest you be convicted that in vain you are philologers, lovers of words, and not truth-loving philosophers; until when, then, are you learning to speak, you who do not have it in you to speak well? For many words of yours are not worth one word. What then will your Greek multitude say, having become one soul, if indeed there shall be a judgement, as this man says? Why, O God, didst Thou not preach Thy will to us? Will you not by all means hear, if indeed you are counted worthy of an answer, these things: I, knowing before the foundation of the world all the choices that would be, privately anticipated each man secretly 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 permit My will to be preached publicly, now towards the end of the world I have sent heralds of My counsel, who both are laughed at and, being insulted, are mocked by those who are unwilling to be benefited at all and who have earnestly rejected My friendship. O great injustice! Even unto toil do the heralds run risk, and that at the hands of the men who are called to salvation.

XII Τοῦτο δὲ τὸ ἀδίκως γινόμενον κατὰ τῶν ἐμῶν κηρύκων ἀπ' ἀρχῆς ἂν εἰς πάντας ἐγίνετο, εἴπερ ἀπ' ἀρχῆς εἰς σωτηρίαν ἐκαλοῦντο οἱ ἀνάξιοι. Τὸ γὰρ νῦν γινόμενον ὑπ' αὐτῶν ἀδίκως εἰς ἀπολογίαν τῆς ἐμῆς δικαίας γίνεται προνοίας, ὅτι καλῶς τὸν τιμῆς ἄξιον λόγον ἀπ' ἀρχῆς δημοσίᾳ εἰς ὕβριν θεῖναι οὐκ ἠβουλήθην ἀνωφελῶς, ἀλλὰ σιγᾶσθαι αὐτὸν ὡς τίμιον ἐβουλευσάμην, οὐκ ἀπὸ τῶν ἀπ' ἀρχῆς ἀξίων, οἷς καὶ μετέδωκα, ἀλλ' ἀπὸ τούτων καὶ τῶν τοιούτων, ὡς ὁρᾶτε, ἀναξίων, τῶν ἐμὲ μισούντων καὶ ἑαυτοὺς φιλεῖν μὴ βουλομένων. Καὶ νῦν γε παρέντες γελᾷν τὸν ἄνδρα τοῦτον, ἐμοῦ πρὸς τὸ τούτου ἐπάγγελμα πυνθάνεσθε, ἢ πυνθανομένῳ μοι ὁ βουλόμενος ἀποκρινάσθω. Καὶ μὴ ὡς ἀσελγεῖς κύνες ὑλάσσετε, ψόφῳ

XII. And this thing which is unjustly done against My heralds would from the beginning have been done among all, if from the beginning the unworthy had been called to salvation. For what is now unjustly done by them becomes a defence of My righteous providence, that rightly I did not wish from the beginning to set forth publicly for insult, unprofitably, the word worthy of honour, but counselled that it should be kept in silence as precious—not from those who from the beginning were worthy, to whom also I imparted it, but from these and such as these, unworthy as you see, who hate Me and are unwilling to love themselves. And now at least, leaving off laughing at this man, inquire of me concerning his promise, or when I inquire let him who wishes answer me. And do not bark like insolent dogs, with disorderly noise

Editors' notes and page, col. 68

Footnotes

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λόγοις transcripsi ex O, quo si conjectura ἁπλῶς καὶ ἀπανούργως superflua redditur. Cf. Rec. I, 9. Tum πάντα ὀντινανοῦν C, πάντα ὀντιναοῦν S.

I have transcribed λόγοις from O, by which the conjecture ἁπλῶς καὶ ἀπανούργως is made superfluous. Compare the Recognitions I, 9. Then πάντα ὀντινανοῦν C; πάντα ὀντιναοῦν S.

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βουλόμενοι conjecit amanuensis ad oram cod. O, cujus textus βουλομένης, ut C. Ibidem πρὸς τῷ O et S c. Epit., πρὸς τό C.

The copyist conjectured βουλόμενοι in the margin of codex O, whose text has βουλομένης, as C. In the same place πρὸς τῷ O and S, with the Epitome; πρὸς τό C.

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Ita O c. Epit., εἰ καί C, qui εἰκαῖοι conj.

So O with the Epitome; εἰ καί C, who conjectures εἰκαῖοι.

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καλῶς accessit ex O et Epit. Deinde πολλὰ γὰρ παρ' ὑμῶν O.

καλῶς has been added from O and the Epitome. Next, πολλὰ γὰρ παρ' ὑμῶν O.

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ἔστι O.

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Ita O et S auctore D, τὰ δέ C.

So O, and S on D's authority; τὰ δέ C.

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Ita S auctore D, εἰδὼς C, deest in O, et absque damno deesse potest. Ep.: κ. πρ. εἰδὼς ἑκάστῳ. Ad oram cod. O haec scholia: πάσας τὰς ἐσομένας πρὸ καταβολῆς κόσμου εἰδὼς προαιρέσεις ὁ Θεὸς ἑκάστῳ πρὸς τὸ αὐτοῦ ἄξιον λανθανόντως προαπήντησεν. Et ex adverso: Θεὸς ἀπολογούμενος ἐν ἡμέρᾳ τῆς κρίσεως πρὸς τοὺς ἀπίστους.

So S on D's authority; εἰδώς C; it is missing in O, and can be missing without loss. Epitome: κ. πρ. εἰδὼς ἑκάστῳ. In the margin of codex O are these scholia: "God, knowing before the foundation of the world all the choices that would be, met each one beforehand, unseen, according to what he deserved." And opposite: "God making his defence on the day of judgement to the unbelievers."

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τοῦ βίου vertit C, quasi perinde esset ac τοῦ αἰῶνος, sententia postulante, sed sine exemplo, quod quidem sciam. Cl.

C translates τοῦ βίου as though it were the same as τοῦ αἰῶνος, as the sense demands, but without precedent, so far as I know. Cl.

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οἱ C, quod S recte mutavit in οἵ. At non omittere debebat καὶ γελῶνται. In marg. cod. O alia manus adnotavit: οὐκ εἰσὶ ταῦτα ἐν τῇ ἑτέρᾳ ἐκδόσει.

οἱ C, which S rightly changed to οἵ. But he ought not to have omitted καὶ γελῶνται. In the margin of codex O another hand noted: "These words are not in the other edition."

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Ita O et nonnulli codd. Epitomes, φθόνου C.

So O and some manuscripts of the Epitome; φθόνου C.

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ἐβουλήθην C

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(39) ‹anchor: πυνθανομένῳ μοι› · call in col 68

πυνθανομένων ὁ βουλόμενος C.

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μή accessit ex O. Tum ὑλάκτετε C, qui et μύοντες p. βύοντες.

μή has been added from O. Then ὑλάκτετε C, who also has μύοντες for βύοντες.

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Page

running head: S I ROM. PONT. OPERA DUBIA. 68
marginal letters: A ἐπαγγελλόμενοι τέχνην,; B γει; Διὰ; C καλουμένων ἀνδρῶν.; D πυνθάνεσθε, ἢ
old-edition numerals: 35 after ἐλεγχθῆτε,; 36 after ἀρχῆς
other: (none)

PG 2:69

ἀτάκτῳ βύοντες τῶν σῶζεσθαι θελόντων τὰς ἀκοὰς, ἄδικοι καὶ θεοστυγεῖς, καὶ τὸν σώζοντα λογισμὸν εἰς ἀπιστίαν ἀπασχολοῦντες. Πῶς συγγνώμης τυχεῖν δυνήσεσθε, τὸν τὴν θειότητα τοῦ Θεοῦ ἐπαγγελλόμενον ὑμῖν εἰπεῖν ὑβρίζοντες, καὶ ταῦτα ἄνθρωπον ὃν ἐχρῆν, εἰ καὶ μηδὲν ἀληθεύοντα, διὰ τὴν ἀγαθὴν αὐτοῦ πρὸς ὑμᾶς ἀποδέξασθαι προαίρεσιν;

stopping up the ears of those who wish to be saved, unjust and hated of God, and diverting the saving reasoning into unbelief. How shall you be able to obtain pardon, insulting him who promises to tell you the divinity of God, and that a man whom you ought, even if he were speaking nothing true, to have welcomed on account of his good intention towards you?

XIII. Ταῦτά μου λέγοντος καὶ τὰ τούτοις ἀκόλουθα, πολὺς τῶν ὄχλων ἐγίνετο θρύλλος· καὶ οἱ μὲν ὡς τὸν Βαρνάβαν ἐλεοῦντες συνήραντό μοι· οἱ δὲ ἠλίθιοι ὄντες δεινῶς κατ' ἐμοῦ ἔβρυχον τοὺς ὀδόντας. Ἐπεὶ δὲ ἤδη ποτὲ ἑσπέρα κατειλήφει, τῆς χειρὸς λαβὼν τὸν Βαρνάβαν, μὴ θέλοντα, βίᾳ εἰς τὴν ἐμὴν ἦγον οἰκίαν, ἔνθα καὶ μένειν αὐτὸν ἐποίησα, ἵνα μή τις αὐτῷ χεῖρας ἐπιβάλῃ. Καὶ ἡμερῶν ὀλίγων διατρίψας, καὶ τοῦ ἀληθοῦς λόγου βραχέα κατηχήσας με ὀλίγον, ὡς ἐν ὀλίγαις ἡμέραις, σπεύδειν ἔλεγεν εἰς Ἰουδαίαν τῆς κατὰ τὴν θρησκείαν ἑορτῆς χάριν, καὶ τοῦ λοιποῦ τοῖς ἑαυτοῦ ὁμοεθνέσι συνεῖναι θέλων.

XIII. While I was saying 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 now at length come on, taking Barnabas by the hand, though he was unwilling, I led him by force into my house, where also I made him remain, lest anyone should lay hands upon him. And having spent a few days, and having instructed me a little in brief outlines of the true word, as within a few days, he said that he was hastening to Judaea for the sake of the feast according to his religion, and wishing for the future to be with his own countrymen.

XIV. Φανερὸς δ' ἦν μοι ἀποναρκήσας. Ἐμοῦ γὰρ εἰπόντος· Σύ μοι μόνον τοὺς τοῦ φανέντος ἀνδρὸς οὓς ἤκουσας ἐκτίθου λόγους, κἀγὼ τῷ ἐμῷ κοσμήσας λόγῳ τοῦ Θεοῦ κηρύξω τὴν βούλησιν, καὶ εἶθ' οὕτως ἐντὸς ὀλίγων ἡμερῶν συμπλεύσω σοι· λίαν γὰρ ποθῶ ἐπὶ τὸν τῆς Ἰουδαίας γενέσθαι τόπον· τάχα δὲ καὶ συνοικήσω ὑμῖν τὸν πάντα μου τῆς ζωῆς βίον· ὁ δὲ ταῦτα ἀκούσας ἀπεκρίνατο· Σὺ εἰ μὲν ἱστορῆσαι τὰ ἡμέτερα καὶ μαθεῖν τὸ συμφέρον θέλεις, ἐξ αὐτῆς μοι σύμπλευσον· εἰ δὲ μὴ βούλει, τὰ ἄλλα σημεῖα τῆς οἰκήσεώς μου καὶ ὧν θέλεις ἐγώ σοι σήμερον ἐρῶ, ἵνα ὅτε βούλει ἐλθὼν ἐπιστῇς ἡμῖν· ἐγὼ γὰρ αὔριον πορεύσομαι ἐπὶ τὰ ἐμαυτοῦ. Καὶ δὴ ἀδυσώπητον ἰδὼν συνῆλθον αὐτῷ μέχρι τοῦ λιμένος· καὶ μαθὼν παρ' αὐτοῦ ἅπερ ἔλεγε σημεῖα τῶν οἰκήσεων, ἔφην αὐτῷ· Εἰ μὴ ὅτι αὔριόν τι ἀπαιτῶ ὀφειλόμενόν μοι, ἐξ αὐτῆς ἄν σοι συνέπλεον· πλὴν τάχιόν σε καταλήψομαι. Καὶ ταῦτα εἰπὼν, καὶ παραθέμενος αὐτὸν τοῖς τοῦ πλοίου ἡγουμένοις ὑπέστρεφον λυπούμενος, μεμνημένος τοῦ καλοῦ καὶ συνήθους φίλου.

XIV. Yet it was evident to me that he had grown torpid with hesitation. For when I said: Do you only set forth to me the words which you heard of the Man Who appeared, and I, adorning them with my speech, will preach the will of God, and then thus within a few days I will sail with you—for I exceedingly long to arrive at the land of Judaea, and perhaps also I shall dwell with you for all the time of my life—he, having heard these things, answered: If indeed you wish to visit our affairs and learn what is profitable, sail with me at once; but if you do not wish to, I will tell you today the other tokens of my dwelling and of those whom you wish, so that whenever you wish you may come and join us; for tomorrow I shall go to my own parts. And indeed, seeing him to be inexorable, I went with him 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 am demanding back something owed to me, I would have sailed with you at once; however, I shall overtake you very soon. And having said these things, and having commended him to the masters of the ship, I returned grieving, remembering my good and familiar friend.

XV. Ἡμερῶν δὲ διατρίψας, καὶ τὸ χρέος οὐχ ὅλον λαβεῖν δυνηθεὶς, τάχους ἕνεκα ἀμελήσας τοῦ περιλειφθέντος, ὡς ἐμποδίου ὄντος, καὶ αὐτὸς εἰς Ἰουδαίαν ἀπέπλευσα, καὶ δεκαπέντε ἡμερῶν εἰς Καισάρειαν κατήντησα τὴν Στράτωνος. Ἐπιβάντος δέ μου τῆς γῆς καὶ ξενίαν θηρωμένου, ἔμαθον ὅτι Πέτρος τις λεγόμενος, τοῦ ἐν Ἰουδαίᾳ εἰσφανέντος ἀνδρὸς τοῦ σημεῖα καὶ τέρατα πεποιηκότος ὁ δοκιμώτατος ὑπάρχων μαθητὴς, αὔριον Σίμωνι τῷ ἀπὸ Γιτθῶν Σαμαρεῖ ζήτησιν ποιεῖται λόγων. Ἐγὼ δὲ ταῦτα ἀκούσας ἐδεήθην τὴν τούτου μοι μηνυθῆναι μονήν· καὶ ὁμῶς ἔμαθον καὶ τῷ πυλῶνι ἐπέστην. Θεασάμενοι δὲ οἱ ἐν τῷ οἴκῳ ἀντέβαλον τίς τε ὢν καὶ πόθεν

XV. And having spent some days, and not having been able to receive the whole debt, for the sake of speed neglecting what remained over as being a hindrance, I myself also sailed away for Judaea, and in fifteen days arrived at Caesarea Stratonis. And when I had stepped ashore and was seeking a lodging, I learned that one called Peter, who was the most approved disciple of the Man Who had appeared in Judaea and had wrought signs and portents, was tomorrow holding a disputation of words with Simon the Samaritan from Gittha. And I, having heard these things, begged that his lodging should be pointed out to me; and at once I learned it and stood at the gateway. And those in the house, having seen me, conferred together as to who I was and whence

Editors' notes and page, col. 69

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 69; filed there.) (printed under page 32)

(41) ‹anchor: not visible on this page foot› · call in col 69

θεότητα C.

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(42) ‹anchor: not visible on this page foot› · call in col 69

ἀληθὲς λέγοντα O. Subsequens διά addidit S, auctore Rufino, Rec. I, 9.

ἀληθὲς λέγοντα O. S added the following διά, on the authority of Rufinus, Recognitions I, 9.

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(43) ‹anchor: not visible on this page foot› · call in col 69

ὅσον Liber Regius 804, quod praestat.

ὅσον the Royal manuscript 804, which is better.

(printed under page 32)

(44) ‹anchor: ἤκουσας› · call in col 69

Vbb. οὓς ἤκουσας om. O. Idem κατά p. κἀγώ.

O omits the words οὓς ἤκουσας. The same has κατά for κἀγώ.

(printed under page 32)

(45) ‹anchor: ἡμερῶν συμπλεύσω› · call in col 69

συμπλεύσωσι, omisso σοι O.

συμπλεύσωσι, with σοι omitted, O.

(printed under page 32)

(46) ‹anchor: τῆς ζωῆς βίον› · call in col 69

Leg. χρόνον ex Epit. c. 13. Vid. Hom. II, 28 D.

Read χρόνον from the Epitome, chap. 13. See Homily II, 28. D.

(printed under page 32)

(47) ‹anchor: τὰ ἄλλα› · call in col 69

ἐπεί γε τά C.

(printed under page 32)

(48) ‹anchor: σήμερον ἐρῶ› · call in col 69

γνωριῶ C et Ep.

γνωριῶ C and the Epitome.

(printed under page 32)

(49) ‹anchor: εἰπών, καὶ› · call in col 69

καί excidit ap. Cl. et S.

καί has dropped out in Cl. and S.

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(50) ‹anchor: καὶ δεκαπέντε› · call in col 69

διὰ δεκαπέντε conj. C, ut est in cod. Reg. 804 et Epit. c. 14.

C conjectures διὰ δεκαπέντε, as it stands in the Royal codex 804 and the Epitome, chap. 14.

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(51) ‹anchor: οἴκῳ ἀντέβαλον› · call in col 69

Θεασάμενον δὲ οἱ ἐν τῷ οἴκῳ ἀντέβαλον O, ἀντέβαλλον reliq. omissis C, οἱ δ' ἀντέβαλλον S ex cod. 804, qui addit οἱ δ' ἐν τῷ οἴκῳ. In Epit. c. 14: θεασάμενοι δὲ οἱ ἐν τῷ οἴκῳ.

Θεασάμενον δὲ οἱ ἐν τῷ οἴκῳ ἀντέβαλον O; ἀντέβαλλον, the rest omitted, C; οἱ δ' ἀντέβαλλον S from codex 804, which adds οἱ δ' ἐν τῷ οἴκῳ. In the Epitome, chap. 14: θεασάμενοι δὲ οἱ ἐν τῷ οἴκῳ.

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Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 72; filed there.) (printed under page 33)

Page

running head: 71 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:72

ἥκω. Καὶ ἰδοὺ Βαρνάβας ἐκβὰς ἅμα τῷ ἰδεῖν περιεπλάκη μοι, πολὺ χαίρων καὶ δακρύων· καὶ λαβόμενός μου τῆς χειρὸς εἰσέφερεν ἔνθα ἦν ὁ Πέτρος, λέγων μοι· Οὗτός ἐστι Πέτρος, ὃν μέγιστον ἐπὶ τῇ τοῦ Θεοῦ σοφίᾳ ἐπηγγειλάμην σοι, ᾧ ἀπαύστως σε ἀντέβαλλον. Ὡς εἴσιθι ἐκ ταυτομάτου, ὅτι τὰ κατὰ σὲ καλὰ ὄντα ἀψευδῶς ἀντέβαλλον, ἅμα καὶ τὴν προαίρεσιν ἐξέφηνα, ὡς αὐτὸν γλίχεσθαι καὶ ἰδεῖν σε. Μέγα οὖν αὐτῷ δῶρόν σε διὰ τῶν ἐμῶν προσφέρω χειρῶν. Καὶ τοῦτο εἰπὼν, προσενέγκας ἔφη· Οὗτός ἐστι Κλήμης, Πέτρε.

I came. And behold, Barnabas coming out, as soon as he saw me, embraced me, rejoicing greatly and weeping; and taking me by the hand he brought me in where Peter was, saying to me: This is Peter, whom I declared to you to be greatest in the wisdom of God, to whom I unceasingly spoke of you. Enter therefore freely of your own accord, because I truthfully recounted the good things concerning you, and at the same time made known your purpose, so that he longs even to see you. As a great gift, therefore, I offer you to him through my hands. And having said this, bringing me forward he said: This is Clement, Peter.

XVI. Ὁ δὲ ἀγαθὸς, προσπηδήσας ἅμα τῷ ἀκοῦσαι τὸ ὄνομα, κατεφίλησεν, καὶ ἐγκαθισθῆναί με ποιήσας ἐξαυτῆς ἔφη· Καλῶς ἐποίησας τὸν τῆς ἀληθεία κήρυκα ξενίσας Βαρνάβαν, εἰς τιμὴν τοῦ ὄντως Θεοῦ, μεγαλοφρόνως, οὐκ αἰδεσθεὶς, οὐ φοβηθεὶς τὸν τῶν ἀπαιδεύτων ὄχλων θυμόν. Μακάριος ἔσῃ. Ὡς γὰρ σὺ τὸν τῆς ἀληθείας πρεσβευτὴν οὕτως ἐξένισας πάσῃ τιμῇ, καὶ αὐτή σε ἀλήθεια ξένον ὄντα τῆς ἰδίας πόλεως καταστήσει πολίτην· καὶ τότε χαρήσῃ μεγάλως, ὅτι βραχεῖαν νῦν ἐδάνεισας χάριν, προαίρεσιν λόγων καλῶν λέγω, καὶ ἀϊδίων καὶ ἀναφαιρέτων ἀγαθῶν ἔσῃ κληρονόμος. Καὶ μὴ κάμνε ἀντιβάλλειν μοι τὸ σὸν ἦθος· πάντα γὰρ τὰ κατὰ σὲ ὁ ἀψευδὴς ἡμῖν ἀντέβαλε Βαρνάβας, σχεδὸν καθ' ἡμέραν τὴν ἀγαθήν σου ποιούμενος μνήμην. Καὶ ἵνα σοι ἐν ἐπιτομῇ, ὡς γνησίῳ φίλῳ, τὸ προκείμενον ἐρῶ, εἰ μή σοί τι ἐμποδίζει, συνόδευσον ἡμῖν, μεταλαμβάνων τῶν τῆς ἀληθείας λόγων, ὧν κατὰ πόλιν ποιεῖσθαι μέλλω, μέχρι Ῥώμης αὐτῆς. Καὶ σὺ δὲ εἴ τι βούλει λέγε.

XVI. And the good man, leaping forward as soon as he heard the name, kissed me, and having made me sit down straightway said: You did well in entertaining as a guest Barnabas the herald of the truth, in honour of the true God, nobly, neither ashamed nor afraid of the anger of the uninstructed crowds. Blessed shall you be. For just as you thus entertained the ambassador of the truth with all honour, even so the truth itself shall establish you, though a stranger, as a citizen of its own city; and then you shall rejoice greatly, because having now lent a brief favour—an intention of good words, I mean—you shall be heir of eternal and inalienable good things. And do not trouble yourself to recount to me your character; for Barnabas, who is incapable of falsehood, recounted to us all the things concerning you, almost daily making good mention of you. And that I may tell you in brief, as to a genuine friend, what lies before us: unless something hinders you, journey with us, partaking of the words of the truth which I am about to deliver from city to city, as far as Rome itself. And do you also, if you wish anything, speak.

XVII. Κἀγὼ ἐξεθέμην τὴν ἐξ ἀρχῆς μοι προαίρεσιν, καὶ ὡς εἰς ζητήσεις ἀπόρους ἐκενώθην, καὶ πάντα ὅσα σοι τὴν ἀρχὴν προεδήλωσα, ὡς ἵνα μὴ τὰ αὐτὰ πάλιν γράφω. Ἔλεγον δέ· Σοὶ μὲν ἑτοίμως ἔχω συνοδεύειν· τοῦτο γὰρ, οὐκ οἶδα ὅπως, χαίρων θέλω· πλὴν περὶ ἀληθείας πρῶτον πληροφορηθῆναι θέλω, ἵνα γνῶ, εἰ ἡ ψυχὴ θνητὴ τυγχάνει, ἢ ἀθάνατός ἐστιν· καὶ εἰ ἀΐδιος οὖσα, περὶ ὧν ἔπραξεν ἐνταῦθα ἔχει κριθῆναι· καὶ εἴ τί ποτέ ἐστι δίκαιον ἢ ἄρεσκον Θεῷ· καὶ εἰ γέγονε κόσμος, καὶ διὰ τί γέγονε, καὶ εἰ οὐ λυθήσεται, καὶ εἰ λυθήσεται· καὶ εἰ κρείττων ἔσται, ἢ οὐδὲ ἔσται· καὶ ἵνα μὴ τὸ κατ' εἶδος λέγω, ταῦτά τε καὶ τὰ τούτοις ἑπόμενα μαθεῖν εἶπον θέλειν. Ὁ δὲ πρὸς ταῦτα ἀπεκρίνατο· Συντόμως σοι, ὦ Κλήμης, τὴν τῶν ὄντων γνῶσιν παρέξομαι· καὶ τὰ νῦν ἐξαυτῆς ἄκουσον.

XVII. And I set forth my purpose from the beginning, and how I had been exhausted in perplexing inquiries, and all the things that I declared to you at the beginning, so that I may not write the same things again. And I said: With you indeed I am ready to journey—for this, I know not how, I gladly wish—yet first I wish to be fully assured concerning truth, that I may know whether the soul happens to be mortal, or is immortal; and if, being eternal, it has to be judged concerning the things it has done here; and whether there is anything at all righteous or pleasing to God; and whether the world came into being, and why it came into being, and whether it will not be dissolved, and whether it will be dissolved; and whether it will be better, or will not exist at all; and, not to speak point by point, both these things and the things consequent upon these I said that I wished to learn. And to these things he answered: Briefly, O Clement, will I furnish to you the knowledge of things that are; and for the present hear straightway.

Editors' notes and page, col. 72

Footnotes

(52) ‹anchor: not visible on this page foot› · call in col 72

Ita S et Epit. εἰδεῖν C. O.

So S and the Epitome. εἰδεῖν C, O.

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(53) ‹anchor: not visible on this page foot› · call in col 72

ἐπηγγελλόμην C.

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(54) ‹anchor: not visible on this page foot› · call in col 72

In ms. Clementinorum scriptum habetur ὡς εἰσοί, e quo formari potest ὡς εἴσει ingredere igitur, ut vertit Rufinus: εἴσει p. εἴσισθι [imo potius εἴσιθι]: vel ὡς εἴσῃ, ut cognoscas. C ὡς (seq. parvula lacuna) ἐκ ταυτομάτου ὅτι πάντα τὰ κατὰ σέ, κ. τ. λ., ἀντέβαλον O.

In the manuscript of the Clementines ὡς εἰσοί is written, from which can be formed ὡς εἴσει, "come in, then", as Rufinus translates: εἴσει for εἴσισθι [or rather εἴσιθι]; or ὡς εἴσῃ, "that you may know". C. ὡς (a small gap follows) ἐκ ταυτομάτου ὅτι πάντα τὰ κατὰ σέ, etc., ἀντέβαλον O.

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Ita S. ἐξέφανα C, O. Deinde leg. ὡς γλίχεσθαι καὶ αὐτόν S.

So S. ἐξέφανα C, O. Next, read ὡς γλίχεσθαι καὶ αὐτόν. S.

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ἐγκαθεσθῆναι O, καθεσθῆναι C, καθισθῆναι S.

ἐγκαθεσθῆναι O; καθεσθῆναι C; καθισθῆναι S.

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ὄντος C. Lectio nostri codicis jam placuit Schweglero. Cfr. Hom. II, 28; III, 3.

ὄντος C. The reading of our codex had already found favour with Schwegler. Compare Homily II, 28; III, 3.

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Vbb. ὡς γὰρ σύ om. O; σε p. σύ Cl., non C, ut perperam asserit S. In O deinde ξενίσας πάσῃ τιμῇ, ἀνθ' ὧν αὐτὴ καὶ σὲ ἡ ἀλήθεια.

O omits the words ὡς γὰρ σύ; σε for σύ Cl., not C, as S wrongly asserts. Then in O: ξενίσας πάσῃ τιμῇ, ἀνθ' ὧν αὐτὴ καὶ σὲ ἡ ἀλήθεια.

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δανείσας S. auctore D, ut Epit. c. 15. Tum scripsi λόγων καλῶν (καὶ O) λέγω, καὶ ἀϊδίων c. O, λόγων καλῶν (l. λέγω), ἀϊδίων C.

δανείσας S, on D's authority, as in the Epitome, chap. 15. Then I have written λόγων καλῶν (καὶ O) λέγω, καὶ ἀϊδίων with O; λόγων καλῶν (read λέγω), ἀϊδίων C.

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(60) ‹anchor: ὁ ἀψευδὴς› · call in col 72

ἀψευδεῖς O.

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(61) ‹anchor: τὴν ἀγαθήν σου› · call in col 72

σου addidi c. O.

I have added σου, with O.

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(62) ‹anchor: γνησίῳ φίλῳ› · call in col 72

φίλῳ praetermisit S c. Cl.

S, with Cl., left out φίλῳ.

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(63) ‹anchor: λόγων, ὧν› · call in col 72

τὸν τῆς ἀληθείας λόγον, ὃν C.

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(64) ‹anchor: Κἀγὼ› · call in col 72

Ἐγώ C. Idem μου p. μοι.

Ἐγώ C. The same has μου for μοι.

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(65) ‹anchor: οὐκ οἶδα› · call in col 72

οἶδ' C.

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(66) ‹anchor: εἰ ἡ› · call in col 72

ἡ accessit ex O.

ἡ has been added from O.

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(67) ‹anchor: καὶ εἰ› · call in col 72

Ita O c. Epit. c. 16. εἰ ἀθάνατός ἐστι, καί C.

So O with the Epitome, chap. 16. εἰ ἀθάνατός ἐστι, καί C.

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(68) ‹anchor: καὶ εἴ› · call in col 72

καὶ εἰ — sc. ἀΐδιος οὖσα ἔχει κριθῆναι. Propterea S commate distinxit post εἰ.

καὶ εἰ — that is, ἀΐδιος οὖσα ἔχει κριθῆναι. For this reason S set a comma after εἰ.

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(69) ‹anchor: ταῦτά τε› · call in col 72

τε subjunxi c. O.

I have added τε, with O.

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Page

running head: IS I ROM. PONT. OPERA DUBIA. 72
marginal letters: A ἥκω. Καὶ; B μεγαλοφρόνως, οὐκ; C μης αὐτῆς.; D ταῦτά τε
old-edition numerals: 39 before XVI.; 40 after ὡς
other: (none)

PG 2:73

XVIII. Ἡ τοῦ Θεοῦ βουλὴ ἐν ἀδήλῳ γέγονε κατὰ πολλοὺς τρόπους. Τὰ μὲν πρῶτα εἰσαγωγὴ κακὴ, συντροφία πονηρὰ, συνήθεια δεινὴ, ὁμιλία οὐ καλὴ, πρόληψις οὐκ ὀρθή· διὰ ταῦτα πλάνη, εἶτα ἀφοβία, ἀπιστία, πορνεία, φιλαργυρία, κενοδοξία, καὶ ἄλλα τοιαῦτα μυρία κακὰ, ὥσπερ καπνοῦ πλῆθος, εἰς ἕνα οἶκον οἰκοῦντα τὸν κόσμον, τῶν ἔνδοθεν οἰκούντων ἀνδρῶν ἐπεθόλωσαν τὰς ὁράσεις, καὶ οὐκ εἴασαν ἀναβλέψαντας ἐκ τῆς διαγραφῆς τὸν δημιουργήσαντα νοῆσαι Θεὸν, καὶ τὸ τούτῳ δοκοῦν γνωρίσαι. Διὸ τοὺς φιλαλήθεις ἔσωθεν χρὴ ἐκ στέρνων βοήσαντας ἐπικουρίαν προσκαλέσασθαι, φιλαλήθει λογισμῷ, ἵνα τις, ἐντὸς ὢν τοῦ οἴκου τοῦ πεπλησμένου καπνοῦ, προσιὼν ἀνοίξῃ θύραν, ὅπως δυνηθῇ τὸ μὲν ἐκτὸς τοῦ ἡλίου φῶς εἰσκριθῆναι τῷ οἴκῳ, ὁ δὲ ἐντὸς τοῦ πυρὸς ὢν ἐκβληθῆναι καπνός.

XVIII. The counsel of God has come to be in obscurity in many ways. First of all, evil instruction, wicked companionship, terrible custom, bad conversation, incorrect preconception; through these things error, then fearlessness, unbelief, fornication, love of money, vainglory, and ten thousand other such evils, like a cloud of smoke coming into one inhabited house, the world, have muddied the sight of the men dwelling within, and have not suffered them to look up and from its delineation perceive God the Creator, and come to know what pleases Him. Wherefore those who love the truth must cry out inwardly from their breasts and call for aid, with truth-loving reasoning, so that someone who is within the house filled with smoke may approach and open a door, in order that the light of the sun outside may be admitted into the house, and the smoke of the fire that is within may be cast out.

XIX. Τὸν μὲν οὖν βοηθὸν ἄνδρα τὸν ἀληθῆ προφήτην λέγω, ὃς μόνος φωτίσαι ψυχὰς ἀνθρώπων δύναται, ὥστ' ἂν αὐτοῖς ὀφθαλμοῖς δυνηθῆναι ἡμᾶς ἐνιδεῖν τῆς αἰωνίου σωτηρίας τὴν ὁδόν. Ἄλλως δέ ἀδύνατον, ὡς οἶσθα καὶ σὺ μικρῷ τάχιον εἰπὼν, ὡς πᾶσα ἡ ὑπόθεσις ἀνασκευάζεται καὶ κατασκευάζεται, καὶ πρὸς τὴν τοῦ ἐκδικοῦντος δύναμιν ἡ αὐτὴ ἀληθὴς καὶ ψευδὴς νομίζεται· ὡς μηκέτι τὰς ὑποθέσεις φαίνεσθαι ὅ εἰσιν, ἀλλὰ παρὰ τοὺς ἐκδικοῦντας φαντασίαν λαμβάνειν τοῦ εἶναι ἢ μὴ εἶναι ἀληθεῖς ἢ ψευδεῖς. Τούτου ἕνεκεν προφήτου ἀληθοῦς ὅλον τὸ τῆς εὐσεβείας ἐδεήθη πρᾶγμα, ἵνα ἡμῖν ἐρῇ τὰ ὄντα ὥς ἐστιν, καὶ ὡς δεῖ περὶ πάντων πιστεύειν. Ὥστε πρῶτον χρὴ τὸν προφήτην πάσῃ τῇ προφητικῇ ἐξετάσει δοκιμάσαντα καὶ ἐπιγνόντα τὰ ἀληθῆ, τοῦ λοιποῦ τὰ πάντα αὐτῷ πιστεύειν, καὶ μηκέτι τὸ καθ' ἓν ἕκαστον τῶν ὑπ' αὐτοῦ λεγομένων ἀνακρίνειν, ἀλλὰ λαμβάνειν αὐτὰ βέβαια ὄντα, δοκούσῃ μὲν πίστει, ληφθέντα δὲ ασφαλεῖ κρίσει· ἀποδείξει γὰρ μιᾷ τῇ ἀπαρχῆς καὶ ἀκριβεῖ ἐξετάσει τῇ πανταχόθεν τὰ ὅλα ὀρθῷ εἴληπται λογισμῷ. Διὸ πρὸ πάντων τὸν ἀληθῆ προφήτην ζητεῖν δεῖ, ὅτι ἄνευ τούτου βέβαιόν τι προσεῖναι ἀνθρώποις ἀδύνατον.

XIX. Now this helping man I call the true Prophet, Who alone is able to enlighten the souls of men, so that with our very eyes we may be able to look upon the way of eternal salvation. Otherwise it is impossible, as you also know, having said a little earlier that every hypothesis is refuted and confirmed, and according to the ability of him who defends it the same is deemed true and false; so that hypotheses no longer appear what they are, but according to those who defend them take on an appearance of being or not being true or false. On this account the whole business of piety stood in need of a true Prophet, that He might tell us things that are, as they are, and how we must believe concerning all things. So that first one must test the Prophet by every prophetic examination and, having recognized the things that are true, for the rest believe Him in all things, and no longer question each single one of the things spoken by Him, but receive them as being sure—by seeming faith indeed, yet received by safe judgement; for by one proof, that at the beginning, and by an exact examination from every side, the whole has been grasped by right reasoning. Wherefore before all things one must seek the true Prophet, because without Him it is impossible for anything certain to be present among men.

XX. Καὶ ὁμῶς ἀνέπαυσέ με, ἐκθέμενός μοι τίς ἐστι καὶ πῶς εὑρίσκεται, καὶ ἀληθῶς εὑρετόν μοι παρασχὼν αὐτὸν, τῶν παρὰ ὀφθαλμοῖς ὁρωμένων ἐμφανεστέραν τῇ τοῦ προφήτου ὁμιλίᾳ τοῖς ὠσὶ δείξας τὴν ἀλήθειαν, ὡς ἐκπλαγέντα με θαυμάζειν, πῶς τῶν πᾶσι ζητουμένων ἔμπροσθεν κειμένων οὐδεὶς ἐνορᾷ. Πλὴν γράψας τὸν περὶ προφήτου λόγον, αὐτοῦ κελεύσαντος, ἀπὸ τῆς Καισαρείας τῆς Στράτωνος διαπεμφθῆναί σοι ἐποίησε τὸν τόμον, παρὰ σοῦ ἐντολὴν ἔχειν εἰπὼν,

XX. And at the same time he gave me rest, setting forth to me Who He is and how He is found, and presenting Him to me as truly findable, showing the truth to my ears through the discourse about the Prophet more clearly than the things seen before the eyes, so that I was astonished and marvelled how, when the things sought by all lie before them, no one beholds them. Nevertheless, having written the discourse concerning the Prophet at his command, from Caesarea Stratonis he caused the volume to be sent across to you, saying that he had commandment from you

Editors' notes and page, col. 73

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 73; filed there. The printer's signature line "PATROL. GR. II." and sheet number 3 below the notes are not set.) (printed under page 34)

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εἰσαγωγῇ κακῇ συντροφίας πονηρᾶς, συνηθείᾳ δεινῇ, ὁμιλίᾳ οὐ καλῇ, προλήψει οὐκ ὀρθῇ O.

(printed under page 34)

(71) ‹anchor: not visible on this page foot› · call in col 73

Ita O, ὡς C, εἰς ἕνα οἶκον ἐλθόντα, τὸν κόσμον, τῶν ἔνδοθεν, κ. τ. λ. conjecit D, εἰς ἕνα οἶκον ἐπεισελθόντα τὸν κόσμον, κ. τ. λ. Epit. c. 17. Rufin. Rec. I, 15: Universam domum hujus mundi replevit. An ἕνα οἶκον εἰσοικοῦντα?

So O; ὡς C. D conjectured εἰς ἕνα οἶκον ἐλθόντα, τὸν κόσμον, τῶν ἔνδοθεν, etc.; εἰς ἕνα οἶκον ἐπεισελθόντα τὸν κόσμον, etc., Epitome, chap. 17. Rufinus, Recognitions I, 15: "He filled the whole house of this world." Perhaps ἕνα οἶκον εἰσοικοῦντα?

(printed under page 34)

(72) ‹anchor: not visible on this page foot› · call in col 73

ἐπιθολῶσαν O.

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(73) ‹anchor: not visible on this page foot› · call in col 73

καί om. O, qui exh. εἴασεν. Tum τὸν δημιουργὸν συγκατανοῆσαι C.

O omits καί and gives εἴασεν. Then τὸν δημιουργὸν συγκατανοῆσαι C.

(printed under page 34)

(74) ‹anchor: not visible on this page foot› · call in col 73

φιλαληθεῖς C.

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(75) ‹anchor: not visible on this page foot› · call in col 73

φιλαληθεῖ C. Tum S proponit ἐκτός p. ἐντός.

φιλαληθεῖ C. Then S proposes ἐκτός for ἐντός.

(printed under page 34)

(76) ‹anchor: not visible on this page foot› · call in col 73

Ita S, suffragante O, ἐνειδεῖν C.

So S, with O in support; ἐνειδεῖν C.

(printed under page 34)

(77) ‹anchor: not visible on this page foot› · call in col 73

ἡ adjunxi c. O.

I have added ἡ, with O.

(printed under page 34)

(78) ‹anchor: Τούτου ἕνεκεν› · call in col 73

εἵνεκεν C.

(printed under page 34)

(79) ‹anchor: ἡμῖν ἐρῇ› · call in col 73

ἐρεῖ O.

(printed under page 34)

(80) ‹anchor: ἐπιγνόντα τὰ› · call in col 73

τά addidi c. O.

I have added τά, with O.

(printed under page 34)

(81) ‹anchor: ἀπαρχῆς καὶ› · call in col 73

καί om. O.

O omits καί.

(printed under page 34)

(82) ‹anchor: αὐτοῦ κελεύσαντος› · call in col 73

κελεύσαντα O, ex quo accessit τῆς ante Στράτωνος.

κελεύσαντα O, from which τῆς before Στράτωνος has been added.

(printed under page 34)

(83) ‹anchor: σοι ἐποίησε› · call in col 73

Manifesta est hujus loci corruptela. Rufinus ita interpretatur: «Unde jubente eo — librum — conscripsi, eumque ad te ipso jubente transmisi. Dicebat enim, mandatum se accepisse abs te, ut — transmitteret.» Unde crediderim corrigendum esse ἐποίησα et εἰπόντος. Si anacoluthia conceditur, inserendum saltem οὗ post κελεύσαντος. S.

The corruption of this passage is obvious. Rufinus renders it thus: "Hence at his bidding I wrote … a book …, and sent it to you at his own bidding. For he said he had received a command from you that he should send …" Hence I would think ἐποίησα and εἰπόντος should be restored. If an anacoluthon is allowed, at least οὗ should be inserted after κελεύσαντος. S.

(printed under page 34)

Footnotes

Heading printed across the page foot: VARIAE LECTIONES. (Numbered variant-reading notes; their calls stand in the Greek column only, which on this page is col 76; filed there. The numbering restarts at 1 after 100.) (printed under page 35)

Page

running head: 75 S. CLEMENTIS I ROM. PONT
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:76

τὰς καθ' ἕκαστον ἐνιαυτὸν ὁμιλίας τε καὶ πράξεις γράφοντα διαπέμπειν σοι. Ὅμως ἐν μιᾷ τῇ πρώτῃ ἡμέρᾳ ἀρχὴν ἤδη μόνον ποιούμενος περὶ τοῦ τῆς ἀληθείας προφήτου, περὶ πάντων με ἐπληροφόρησεν· καὶ εἶθ' οὕτως ἔφη· Ἐνόρα τοῦ λοιποῦ τὰς ἐξ ἐμοῦ πρὸς τοὺς ἐξ ἐναντίας γινομένας ζητήσεις· καὶ εἰ τὸ ἧττον ἀπενέγκωμαι, οὐ δέδια μή πως σὺ περὶ τῆς παραδοθείσης σοι ἀληθείας διακριθῇς, εὖ εἰδὼς ὅτι ἐγὼ ἡττᾶσθαι ἔδοξα, οὐχ ἡ ὑπόθεσις ἡ διὰ τοῦ προφήτου παραδοθεῖσα ἡμῖν. Πλὴν ἐλπίζω μηδὲ ἐν τῷ ἐξεταστικῷ λόγῳ τὸ ἧττον ἀπενέγκασθαι πρὸς τοὺς νοῦν ἔχοντας, φιλαλήθεις λέγω, οἵτινες δύνανται γνωρίζειν τῶν λόγων τίνες εἰσὶ πιθανοὶ, ἔντεχνοί τε καὶ ἐπιτερπεῖς, τίνες τε λιτοὶ καὶ ἁπλοῖ, μόνῃ τῇ δι' αὐτῶν ἀληθείᾳ πεποιθότες.

to write and send across to you the discourses and acts of each year. Nevertheless on the first single day, making as yet only a beginning concerning the Prophet of the truth, he fully assured me concerning all things; and then thus he said: Look henceforth upon the inquiries carried on by me against the adversaries; and even if I should carry off the worse part, I have no fear lest haply you should doubt concerning the truth delivered to you, knowing well that I seemed to be worsted, not the doctrine delivered to us through the Prophet. Yet I hope not even in the investigative discourse to carry off the worse part before those who have understanding—lovers of the truth, I mean—who are able to discern which among words are plausible, artful, and delightful, and which are plain and simple, trusting solely in the truth conveyed through them.

XXI. Ταῦτα αὐτοῦ εἰπόντος, ἀπεκρινάμην· Ἤδη εὐχαριστῶ τῷ Θεῷ· ὡς γὰρ ἐβουλόμην πληροφορηθῆναι, οὕτως μοι καὶ παρέσχεν. Πλὴν τὰ περὶ ἐμοῦ τοσοῦτον ἀμέριμνος ἴσθι, ὅτι οὐ πώποτε ἐνδοιάσω, τοσοῦτον, ὅσον εἰ καὶ αὐτὸς σὺ βουληθείης ποτὲ τῆς προφητικῆς ὑποθέσεως ἐκστῆσαί με, ἀδυνατῶν οὐ δυνήσῃ, τοσοῦτον οἶδα ὃ παρείληφα. Καὶ μή τοι νόμιζέ μέ σοι μέγα ἐπαγγέλλεσθαι, τοῦτ' αὐτὸ τὸ μὴ ἐνδοιάσαι ποτέ· ἀλλ' οὔτ' αὐτὸς ἐγὼ οὔτε τις ἀνθρώπων τῶν περὶ προφήτου λόγων ἐπακούσας ἐνδοιάσαι ποτὲ δυνήσεται περὶ τῆς ἀληθοῦς ὑποθέσεως, πρότερον ἐπακούσας καὶ νοήσας, τί ἐστι προφητικῆς ἐπαγγελίας ἀλήθεια. Διὸ θάρρει τῷ θεοβουλήτῳ δόγματι. Πᾶσα γὰρ τέχνη κακίας νενίκηται Πρὸς γὰρ προφητείαν οὐδὲν δύνανται οὔτε τέχναι λόγων, οὔτε σοφισμάτων ἐπίνοιαι, οὐ συλλογισμοὶ, οὐκ ἄλλη τις μηχανή· ἐάν γε ὁ ἐπακούσας προφήτου ἀληθοῦς ἀληθείας ὄντως ὀρέγεται, καὶ οὐ προφάσει ἀληθείας ἕτερόν τι περιβλέπεται. Ὥστε, κύριέ μου Πέτρε, μὴ ἀθύμει, ὡς ἀναισθήτῳ τὸ μέγιστον δωρησάμενος ἀγαθόν. Αἰσθομένῳ γὰρ χάριτος ἐδωρήσω, καὶ μὴ δυναμένῳ ἀπατηθῆναι ἀπὸ τοῦ δοθέντος ἀληθοῦς. Οἶδα γὰρ ὅτι ἕν ἐστιν ὧν βούλεταί τις καὶ ταχέως λαβεῖν καὶ βραδέως μὴ τυχεῖν Οἶδα οὖν μὴ καταφρονεῖν τοῦ δοθέντος μοι, διὰ τὸ τάχος, ἀσυγκρίτου καὶ μόνου ἀσφαλοῦς.

XXI. When he had said these things, I answered: Already I give thanks to God; for just as I wished to be fully assured, even so He has granted to me. Nevertheless as regards the things concerning me be so far free from care, that I shall never doubt—so much so, that even if you yourself should ever wish to turn me aside from the prophetic doctrine, being powerless you will not be able, so well do I know what I have received. And do not think that I am promising you a great thing, this very thing of never doubting; nay, neither I myself nor any man who has listened to the words concerning the Prophet will ever be able to doubt concerning the true doctrine, having first listened and understood what the truth of prophetic promise is. Wherefore be confident in the God-willed teaching. For every art of wickedness has been conquered. For against prophecy neither arts of words, nor inventions of sophisms, nor syllogisms, nor any other device has any power; if indeed he who has listened to the true Prophet truly desires truth, and does not under pretext of truth look around for something else. So that, my lord Peter, do not be despondent, as though having bestowed the greatest good upon one without perception. For you have bestowed favour upon one who perceives it, and who cannot be deceived away from the truth that has been given. For I know that it is one of those things which a man wishes both to receive quickly and not to obtain slowly. I know therefore not to despise, on account of its speed, that which has been given to me, incomparable and alone secure.

XXII. Ταῦτα μοῦ εἰπόντος, ὁ Πέτρος ἔφη· Χάριν ὁμολογῶ τῷ Θεῷ καὶ περὶ τῆς σῆς σωτηρίας καὶ περὶ τῆς ἐμῆς ἀπολαύσεως. Ἀληθῶς γὰρ ἥδομαι εἰδὼς ὅτι ἐπέγνως τί ποτ' ἐστὶ προφητείας μέγεθος. Ἐπεὶ οὖν, ὡς ἔφης, οὐδ' ἂν αὐτὸς ἐγὼ θελήσω ποτὲ, ὅπερ ἀπείη, εἰς ἕτερόν σε μεταστῆσαι δόγμα, οὐχ ἱκανὸς ἔσομαι πεῖσαί σε, ἄρξαι τοῦ λοιποῦ ἀπὸ τῆς

XXII. When I had said these things, Peter said: I acknowledge thanks to God both concerning your salvation and concerning my own enjoyment. For truly I am glad, knowing that you have recognized what the greatness of prophecy ever is. Since therefore, as you said, not even if I myself should ever wish—far be it!—to remove you to another teaching, shall I be able to persuade you, begin henceforth from tomorrow

Editors' notes and page, col. 76

Footnotes

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εὖ D., ἢ C, O.

εὖ D.; ἢ C, O.

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(85) ‹anchor: not visible on this page foot› · call in col 76

οὐχί C.

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(86) ‹anchor: not visible on this page foot› · call in col 76

Ita S, μή τε C, O. Tum ἐξετᾶσται O, mendose.

So S; μή τε C, O. Then ἐξετᾶσται O, wrongly.

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(87) ‹anchor: not visible on this page foot› · call in col 76

τε O, c. S, γε C.

τε O, with S; γε C.

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(88) ‹anchor: not visible on this page foot› · call in col 76

ἀμέριμνον O.

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(89) ‹anchor: not visible on this page foot› · call in col 76

τοσοῦτον expungendum. S. Tum βουληθείς ποτε O.

τοσοῦτον should be struck out. S. Then βουληθείς ποτε O.

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Ita O, ἠδυνήσῃ C, σε ἀδυνατῆσαι vel ἂν ἀδυνατήσαις proposuit S.

So O; ἠδυνήσῃ C; S proposed σε ἀδυνατῆσαι or ἂν ἀδυνατήσαις.

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τι O. Tum μέ σοι D, μοι σύ C. Rufinus: tibi me. Deinde τοῦτο C.

τι O. Then μέ σοι D; μοι σύ C. Rufinus: "tibi me" (to you … I). Next, τοῦτο C.

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(92) ‹anchor: οὔτ' αὐτὸς› · call in col 76

αὐτό O.

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(93) ‹anchor: ἀνθρώπων τῶν› · call in col 76

τὸν — λόγον C.

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(94) ‹anchor: τῆς ἀληθοῦς› · call in col 76

ἀληθείας O, in marg. eadem man. correctum in ἀληθοῦς. Dein τίς ἐστιν C.

ἀληθείας O, corrected in the margin by the same hand to ἀληθοῦς. Then τίς ἐστιν C.

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(95) ‹anchor: Ὥστε› · call in col 76

καὶ οὔτε O.

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(96) ‹anchor: χάριτος ἐδωρήσω› · call in col 76

ἐδώρησας C.

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(97) ‹anchor: ἓν ἐστιν› · call in col 76

ἔνεστιν O.

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(98) ‹anchor: βραδέως μὴ τυχεῖν› · call in col 76

ἀτυχεῖν (perdere) conj. D, ut evitetur tautologia. Fortasse verba illa loco suo movenda sunt, ut legatur versu insequenti διὰ τὸ τάχος καὶ μὴ βραδέως τυχεῖν. S.

D conjectures ἀτυχεῖν ("to lose"), to avoid the tautology. Perhaps those words should be moved from their place, so that the following line reads διὰ τὸ τάχος καὶ μὴ βραδέως τυχεῖν. S.

(printed under page 35)

(99) ‹anchor: τῆς ἐμῆς› · call in col 76

Ita O. c. S, τῆς καὶ περὶ ἐμῆς C.

So O, with S; τῆς καὶ περὶ ἐμῆς C.

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(100) ‹anchor: προφητείας› · call in col 76

Ita O, c. S, προφητίας C.

So O, with S; προφητίας C.

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(1) ‹anchor: ὡς ἔφης› · call in col 76

ὡς ἔφης om. O.

O omits ὡς ἔφης.

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(2) ‹anchor: οὐχ› · call in col 76

Ita O, c. S, οὐκ C.

So O, with S; οὐκ C.

(printed under page 35)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 76
marginal letters: A πὼν, τὰς; B δι' αὐτῶν; C βουλήτῳ δόγματι.; D XXII. Ταῦτα
old-edition numerals: 43 after φιλαλήθεις; 44 after τὸ
other: first word πὼν continues εἰ- from col. 73

PG 2:77

αὔριον παρεῖναί μοι ἐν ταῖς τῶν ἀντικειμένων ζητήσεσιν. Ἔστι δέ μοι ἡ αὔριον πρὸς Σίμωνα Μάγον. Καὶ ταῦτ' εἰπὼν, καὶ τροφῆς αὐτὸς μεταλαβὼν ἰδίᾳ, κἀμὲ μεταλαβεῖν ἐκέλευσεν. Εὐλογήσας δὲ ἐπὶ τῆς τροφῆς καὶ εὐχαριστήσας, μετὰ τὸ κορεσθῆναι καὶ αὐτοῦ τούτου τὸν λόγον μοι ἀποδοὺς, ἐπήγαγε λέγων· Δῴη σοι ὁ Θεὸς κατὰ πάντα ἐξομοιωθῆναί μοι, καὶ βαπτισθέντα τῆς αὐτῆς μοι μεταλαβεῖν τραπέζης. Ταῦτα εἰπὼν, ἡσυχάζειν μοι προσέταξεν. Ἤδη γάρ που καὶ τὸν ὕπνον ἀπῄτει ἡ τοῦ σώματος φύσις.

to be present with me in the disputations with the adversaries. And tomorrow my disputation is with Simon Magus. And having said these things, and having himself partaken of food apart, he commanded me also to partake. And having blessed over the food and given thanks, after being satisfied and having rendered to me the reason of this very thing also, he added, saying: May God grant to you in all things to be made like unto me, and having been baptized to partake of the same table with me. Having said these things, he enjoined upon me to go to rest. For already indeed the nature of the body was demanding sleep also.

Editors' notes and page, col. 77

Footnotes

Two blocks are printed across the page foot: VARIAE LECTIONES (numbered variant readings) and VARIORUM NOTAE (an editors' note numbered (45)). Calls stand in the Greek column, col 77; filed there. VARIAE LECTIONES. (printed under page 36)

(3) ‹anchor: Καὶ ταῦτ'› · call in col 77

ταῦτα C. Tum μεταλαβεῖν O.

ταῦτα C. Then μεταλαβεῖν O.

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O scr. διυπνοισθείς.

O writes διυπνοισθείς.

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θεολογίας O. Dein δέκα ἓξ C.

θεολογίας O. Then δέκα ἓξ C.

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ἑκάστου O.

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Σοφονίας O. Idem Ἰώσηπος.

Σοφονίας O. The same has Ἰώσηπος.

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(8) ‹anchor: Ἐλιέζερος› · call in col 77

Ἐλιέζερ O.

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Ita S, ex consilio Clerici. Cfr. Act. ap. IX, 3, 34. Ἐνέας C., Αἰνέας O.

So S, on Clericus's advice. Compare Acts of the Apostles IX, 3 [as printed], 34. Ἐνέας C.; Αἰνέας O.

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(10) ‹anchor: Βενιαμίν τε καὶ› · call in col 77

καί om. O., idem γεροῦβλιος p. γε Ῥούβιλος.

O omits καί; the same has γεροῦβλιος for γε Ῥούβιλος.

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(11) ‹anchor: οἱ Ἰαμμηνοί› · call in col 77

Forte scribendum Ἰαμνηνοί, a Jamnia, ut iidem sint Jamneni, qui Jamnitae II Mach. XII, 9. At lectio Epitomes Ἀμμηνοί exponi potest per civitatem nomine Amma, de qua Jos. XIX, 30. C.

Perhaps Ἰαμνηνοί should be written, from Jamnia, so that the Jamneni are the same as the Jamnites of II Maccabees XII, 9. But the Epitome's reading Ἀμμηνοί can be explained by the city named Amma, of which Joshua XIX, 30 speaks. C.

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(12) ‹anchor: ἐκκόψας λόγον› · call in col 77

τοῦ προκειμένου ἐγκόψας λόγου O.

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(13) ‹anchor: πλοῦ σκυλμόν› · call in col 77

πλοὺς κυλμόν Θ.

πλοὺς κυλμόν Θ [sic, for O].

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(14) ‹anchor: Ὁπόταν γὰρ› · call in col 77

γάρ restitui c. O. et ex Supplendis Cot.

I have restored γάρ with O and from Cotelier's Supplenda.

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(15) ‹anchor: σώματι ἀσχολεῖται› · call in col 77

Corrige ἀσχολῆται S.

Correct to ἀσχολῆται. S.

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(16) ‹anchor: ἢ ἀμέτρως› · call in col 77

ἀμέτροις O.

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(17) ‹anchor: σῶμα καταπεπονημένοις› · call in col 77

Vbb. ἢ τὸ σῶμα καταπεπονημένοις accesserunt ex O.

The words ἢ τὸ σῶμα καταπεπονημένοις have been added from O.

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(18) ‹anchor: τὴν αὐτῆς› · call in col 77

Ita S, αὐτῆς C. O.

So S; αὐτῆς C, O.

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(19) ‹anchor: μὴ λεγέτωσαν› · call in col 77

λεγέτω τις C.

VARIORUM NOTAE. (printed under page 36)

(45) ‹anchor: Ῥούβιλος› · call in col 77

Ῥούβιλος. Nomen Ruben a Graecis varie exprimitur. Dicunt Ῥουβήν, Ῥουβίν, Ῥουβείν, Ῥουβίμ, Ῥουβήμ, Ῥουβείμ, Ῥούβηλος et Ῥούβιλος. Unde lectio duplex Constitut. apostol. lib. VI, cap. 3. Ῥουβηνῖται et Ῥουβηλῖται, nisi si imperiti librarii mutaverint posterius in prius, ut suspicor factum. Sic etiam in Vita Elisei Ῥουβίμ apud Epiphanium, Ῥουβίν Chronici Alexandrini p. 376. Ῥουβήμ in membranis Regiis cod. 1996, et in Dorothei Synopsi RUBIM. COT.

Ῥούβιλος. The Greeks render the name Reuben in various ways. They say Ῥουβήν, Ῥουβίν, Ῥουβείν, Ῥουβίμ, Ῥουβήμ, Ῥουβείμ, Ῥούβηλος and Ῥούβιλος. Hence the double reading in the Apostolic Constitutions, book VI, chap. 3, Ῥουβηνῖται and Ῥουβηλῖται, unless ignorant copyists changed the latter into the former, as I suspect happened. So also Ῥουβίμ in the Life of Elisha in Epiphanius; Ῥουβίν in the Chronicon Alexandrinum, p. 376; Ῥουβήμ in the Royal parchment codex 1996; and RUBIM in Dorotheus's Synopsis. Cotelier.

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