PG 2 · cols. 77–112

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

Editors' preface

ΟΜΙΛΙΑ Βʹ.

HOMILY II.

I. Τῇ μὲν οὖν ἐπιούσῃ ἡμέρᾳ ἐγὼ Κλήμης, ἔτι τῆς νυκτὸς οὔσης διυπνισθεὶς, καὶ μαθὼν τὸν Πέτρον ἐγρηγορότα καὶ τοῖς συνοῦσι περὶ θεοσεβείας διαλεγόμενον· οἳ ἦσαν δεκαὲξ, ὧν καὶ τὰ ὀνόματα, ὡς ἕκαστον ἑξῆς χρόνου μαθὼν, ἐκθεῖναι ἐβουλευσάμην, ὅπως ἐπιγνῷς καὶ τίνες ἦσαν· ὧν πρῶτος Ζακχαῖος ὅ ποτε τελώνης, καὶ Σοφωνίας ὁ ἀδελφὸς αὐτοῦ, Ἰωσηφός τε καὶ ὁ τούτου σύντροφος Μιχαίας, προσέτι δὲ Θωμᾶς καὶ Ἐλιέζερος οἱ δίδυμοι, ἀλλὰ καὶ Αἰνείας καὶ Λάζαρος οἱ ἱερεῖς, προσέτι μήν τε καὶ Ἐλισσαῖος, Βενιαμίν τε καὶ ὁ τοῦ Σαφρᾶ, ὁμοίως γε Ῥούβιλος καὶ Ζαχαρίας οἱ οἰκοδόμοι, Ἀνανίας τε καὶ Ἀγγαῖος οἱ Ἰαμμηνοὶ, ἔτι τε Νικήτης καὶ Ἀκύλας οἱ ἑταῖροι· πλὴν ἐπεισιὼν καὶ προσαγορεύσας ἐκαθέσθην, αὐτοῦ κελεύσαντος.

I. On the following day, then, I Clement, waking while it was still night, and learning that Peter was awake and discoursing on godliness with those who were with him (they were sixteen, whose names too I have resolved to set out, having learned each in order over time, so that you may know who they were: of whom the first was Zacchaeus, once a tax-collector, and Sophonias his brother; Joseph and his companion Michaias; besides, Thomas and Eliezer the twins; and also Aeneas and Lazarus the priests; further, Elisaeus too, and Benjamin the son of Saphras; likewise Rubilus and Zacharias the builders; Ananias and Haggaeus the men of Jamnia; and Nicetes and Aquila the companions) — however, I went in, and having greeted [him], sat down at his bidding.

II. Ὁ δὲ, τὸν προκείμενον ἐκκόψας λόγον, ὥσπερ ἀπολογούμενος, ἐπληροφόρει τίνος ἕνεκεν οὐκ ἐξύπνισέ με, ὅπως τῶν λόγων ἐπακούσω, αἰτίαν τιθέμενος τὸν ἐκ τοῦ πλοῦ σκυλμόν· ἐκεῖνον πεφθῆναί μου θέλων, ἡσυχάζειν εἴασεν. Ὁπόταν γὰρ ἡ ψυχὴ περὶ τὸ λεῖπον τῷ σώματι ἀσχολεῖται, τὰ προσφερόμενα μαθήματα οὐ κατ' ἀξίαν προσίεται. Τούτου ἕνεκα διαλέγεσθαι οὐ βούλομαι, οὔτε πάνυ διά τινα συμφορὰν λυπουμένοις, ἢ ἀμέτρως ὀργιζομένοις, ἢ πρὸς λύσσαν ἔρωτος ἐκτετραμμένοις, ἢ τὸ σῶμα καταπεπονημένοις, ἢ ὑπὸ βιωτικῶν φροντίδων περιωθουμένοις, ἢ ἄλλοις τισὶ πάθεσιν ὀχλουμένοις, οἷς ἡ ψυχὴ, ὡς ἔφην, ὑποπίπτουσα, καὶ τῷ σώματι πάσχοντι συναλγοῦσα, καὶ τὴν αὐτῆς φρόνησιν ἀσχολεῖ.

II. And he, breaking off the discourse in hand, as if excusing himself, explained why he had not woken me so that I might hear the discourses, giving as the reason the fatigue of the voyage: wishing that to be digested in me, he had let me rest. For whenever the soul is occupied with what is lacking to the body, it does not receive the teachings offered to it as they deserve. For this reason I do not wish to discourse with those who are greatly grieved by some misfortune, or immoderately angered, or turned to the madness of love, or worn out in body, or pressed about by the cares of life, or troubled by any other passions, to which the soul, as I said, being subject, and suffering with the suffering body, also occupies its own understanding.

III. Καὶ μὴ λεγέτωσαν· Οὐ χρὴ οὖν παραμυθίας

III. And let them not say: Is there no need, then, of consolation

Editors' notes and page, col. 77

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). Calls printed only in the Greek are filed under col 77. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap.

VARIAE LECTIONES

(printed under page 36)

(3) · call in col 77

ταῦτα C. Tum μεταλαβεῖν O.

C has ταῦτα. Then O has μεταλαβεῖν.

(printed under page 36)

(4) · call in col 77

O scr. διυπνοισθείς.

O writes διυπνοισθείς.

(printed under page 36)

(5) · call in col 77

θεολογίας O. Dein δέκα ἕξ C.

O has θεολογίας. Then C has δέκα ἕξ.

(printed under page 36)

(6) · call in col 77

ἑκάστου O.

O has ἑκάστου.

(printed under page 36)

(7) · call in col 77

Σοφονίας O. Idem Ἰώσηπος.

O has Σοφονίας. The same has Ἰώσηπος.

(printed under page 36)

(8) · call in col 77

Ἐλιέζερ O.

O has Ἐλιέζερ.

(printed under page 36)

(9) ‹anchor: καὶ Αἰνείας› · call in col 77

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 9:3, 34 (as printed; read 9:33–34). C has Ἐνέας, O Αἰνέας.

(printed under page 36)

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

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

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

(printed under page 36)

(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 one should write Ἰαμνηνοί, from Jamnia, so that the Jamneni are the same as the Jamnites of 2 Maccabees 12:9. But the Epitome's reading Ἀμμηνοί can be explained by the city named Amma, on which see Joshua 19:30. C.

(printed under page 36)

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

τοῦ προκειμένου ἐγκόψας λόγου O.

O has τοῦ προκειμένου ἐγκόψας λόγου.

(printed under page 36)

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

πλοῦς κυλμόν O.

O has πλοῦς κυλμόν.

(printed under page 36)

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

γάρ restitui c. O. et ex Supplendis Cot.

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

(printed under page 36)

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

Corrige ἀσχολῆται S.

Correct to ἀσχολῆται. S.

(printed under page 36)

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

ἀμέτροις O.

O has ἀμέτροις.

(printed under page 36)

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

Vbb. ἢ τὸ σῶμα καταπεπονημένοις accesserunt ex O.

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

(printed under page 36)

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

Ita S, αὐτῆς C. O.

So S; C and O have αὐτῆς.

(printed under page 36)

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

λεγέτω τις C.

C has λεγέτω τις.

VARIORUM NOTAE

(printed under page 36)

(45) ‹anchor: ὁμοίως γε 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.

Rubilus. The name Reuben is rendered variously by the Greeks: they say Ῥουβήν, Ῥουβίν, Ῥουβείν, Ῥουβίμ, Ῥουβήμ, Ῥουβείμ, Ῥούβηλος and Ῥούβιλος. Hence the double reading in the Apostolic Constitutions, book 6, chapter 3, Ῥουβηνῖται and Ῥουβηλῖται, unless unskilled copyists changed the latter into the former, as I suspect happened. So too in the Life of Elisha, Ῥουβίμ in Epiphanius; Ῥουβίν in the Chronicon Alexandrinum, p. 376; Ῥουβήμ in the Royal parchments, cod. 1996, and in Dorotheus's Synopsis RUBIM. COTELIER.

(printed under page 36)

Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). On this page the Latin is col 79 and the Greek col 80; Greek-only calls are filed under col 80. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 20–23 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 37)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A solationes et admonitiones; B quæ nosti insumatur,; C fecta mens, vel; D noscere, et ab
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:80

καὶ νουθεσίας προσφέρειν τοῖς φαῦλόν τι πράττουσιν. Φημὶ, εἰ μὲν ἀνύει τις, προσφερέτω· εἰ δὲ μὴ, τῷ καιρῷ εἰξάτω. Ἐγὼ γὰρ οἶδα ὅτι πάντα καιρὸν ἴδιον ἔχει. Διὸ χρὴ τοῖς ἀνθρώποις τοὺς τὴν ψυχὴν ῥωννύντας λόγους πρὸ τῆς κακώσεως ἐπιδιδόναι, ἵνα εἴ ποτε ἐπέλθοι τι φαῦλον, ὁ νοῦς προωπλισμένος ὀρθῷ τῷ λογισμῷ τὸ ἐπενεχθὲν ὑποστῆναι δυνηθῇ. Τότε γὰρ καὶ τῷ διὰ γνώμης ἀγαθῆς βοηθήσαντι παρὰ τὴν ἀκμὴν τοῦ πολέμου οἶδεν ὁ νοῦς συντρέχειν.

and admonition to offer them to those who fare badly in any way? I say, if indeed one accomplishes anything, let him offer it; but if not, let him yield to the season. For I know that all things have their own season. Wherefore one ought to impart to men the words that strengthen the soul before affliction comes, so that if ever any evil should come upon them, the mind, armed beforehand with right reason, may be able to endure what is brought upon it. For then the mind knows how to concur even with him who comes to its aid with good counsel at the height of the conflict.

IV. Πλὴν ἔμαθον, ὦ Κλήμης, ὡς ἐν τῇ Ἀλεξανδρείᾳ ὁ Βαρνάβας τὸν περὶ προφητείας λόγον τελείως σοι ἐξέθετο· ἦ γὰρ οὔ; Κἀγὼ ἀπεκρινάμην· Ναί, καὶ πάνυ καλῶς. Καὶ ὁ Πέτρος· Οὐκοῦν οὐκ ἀναγκαῖον, τὸν νῦν χρόνον δυνάμενον ἡμῖν ὑπηρετεῖν εἰς ἑτέρους λόγους οὓς οὐκ ἐπίστασαι, εἰς οὓς ἐπίστασαι ποιεῖσθαι τὴν ἀσχολίαν. Κἀγὼ ἔφην· Ὀρθῶς ἔφης, Πέτρε. Ἐμοὶ δὲ τοῦτο χαρίζου πάντοτέ σοι συνεῖναι κρίναντι, τὸν περὶ τοῦ προφήτου λόγον ἡδέως ἀκούοντι συνεχῶς ὑφηγεῖσθαι. Ἄνευ γὰρ αὐτοῦ, ὡς ἔμαθον παρὰ Βαρνάβα, τὴν ἀλήθειαν μαθεῖν ἀδύνατον.

IV. However, I have learned, O Clement, that in Alexandria Barnabas completely set forth to you the discourse concerning prophecy; is it not so? And I answered: Yes, and very well. And Peter said: Therefore it is not necessary, when the present time can serve us for other discourses which you do not know, to spend our occupation upon those which you do know. And I said: You have spoken rightly, Peter. Yet grant me this favour, since I have resolved always to be with you, continually to expound the discourse concerning the Prophet to me who gladly hear it. For without him, as I learned from Barnabas, it is impossible to learn the truth.

V. Ὁ δὲ Πέτρος, ἐπὶ τούτῳ μεγάλως ἡσθεὶς, ἀπεκρίνατο· Ἤδη μὲν ἡ πρὸς σὲ διόρθωσις τέλος εἴληφεν, ἐπεγνωκότα τῆς ἀπταίστου προφητείας τὸ μέγεθος, ἧς ἄνευ λαβεῖν τινι τὸ ἐν ὑπεροχῇ συμφέρον ἀδύνατον. Πολλῶν γὰρ καὶ διαφόρων ἀγαθῶν ὄντων ἐν τοῖς οὖσιν ἢ ἔσεσθαι δυναμένοις, τὸ πάντων μακαριώτατον, εἴτε ἀΐδιός ἐστι ζωὴ, ἢ παράμονος ὑγίεια, ἢ τέλειος νοῦς, ἢ φῶς, ἢ χαρὰ, ἢ ἀφθαρσία, ἢ καὶ ἄλλο τι ὃ ἐν τῇ τῶν ὄντων φύσει ὑπερέχον ὑπάρχει καλὸν ἢ ὑπάρξαι δύναται τοῦτο — οὐκ ἄλλως ἔστιν αὐτὸ κτήσασθαι μὴ πρότερον γνόντα τὰ ὄντα ὥς ἐστιν· τῆς δὲ γνώσεως οὐκ ἄλλως τυχεῖν ἔστιν, ἐὰν μὴ πρότερόν τις τὸν τῆς ἀληθείας προφήτην ἐπιγνῷ.

V. And Peter, greatly pleased at this, answered: Already indeed the right ordering that concerns you has reached its end, since you have recognized the greatness of unerring prophecy, without which it is impossible for anyone to obtain the supreme advantage. For whereas there are many and various goods among the things that are or can be, that which is most blessed of all—whether it is eternal life, or abiding health, or perfect mind, or light, or joy, or incorruption, or whatever else exists or can exist as a pre-eminent good in the nature of things—it is not otherwise possible to acquire it without first knowing the things that are as they are; and it is not otherwise possible to obtain knowledge unless one first recognizes the Prophet of the truth.

VI. Προφήτης δὲ ἀληθείας ἐστὶν ὁ πάντοτε πάντα εἰδὼς, τὰ μὲν γεγονότα ὡς ἐγένετο, τὰ δὲ γινόμενα ὡς γίνεται, τὰ δὲ ἐσόμενα ὡς ἔσται, ἀναμάρτητος, ἐλεήμων, μόνος τὴν ἀλήθειαν ὑφηγεῖσθαι πεπιστευμένος. Ἀναγίνωσκε, καὶ εὑρήσεις τοὺς ἀφ' ἑαυτῶν τὴν ἀλήθειαν εὑρεῖν νομίσαντας. Τοῦτο γὰρ προφήτου ἴδιον, τὸ τὴν ἀλήθειαν μηνύειν, ὥσπερ ἡλίου ἴδιον τὸ τὴν ἡμέραν φέρειν. Διὰ τοῦτο ὅσοι ποτὲ ἀλήθειαν γνῶναι ἐπεθύμησαν, παρὰ δὲ τούτου μαθεῖν αὐτὴν οὐκ εὐτύχησαν, μὴ εὑρόντες, ζητοῦντες ἐτελεύτησαν. Ὁ γὰρ τὴν ἀλήθειαν ζητῶν παρὰ τῆς ἑαυτοῦ ἀγνοίας λαβεῖν πῶς ἂν δύναιτο; Κἂν γὰρ εὕρῃ, οὐκ εἰδὼς αὐτὴν ὡς οὐκ οὖσαν παρέρχεται. Οὔτ' αὖ παρ' ἑτέρου, τοῦ ὁμοίως ἐξ ἀγνωσίας γνῶσιν ἔχειν ἐπαγγελλομένου, ἀληθείας κρατεῖν δυνατὸς ἔσται, πλὴν πολιτείας μόνης, καὶ ταῦτα ἐκείνης τῆς διὰ τὸ εὔλογον γνωρισθῆναι δυναμένης, ἥτις ἑκάστῳ, ἐκ

VI. Now the Prophet of truth is he who always knows all things—the things that have been as they happened, the things that are happening as they happen, and the things that shall be as they shall be—sinless, merciful, alone entrusted with declaring the truth. Read, and you will find those who supposed that they had found the truth of themselves. For this is proper to the Prophet, to declare the truth, just as it is proper to the sun to bring the day. On this account all who ever desired to know truth, but did not have the good fortune to learn it from him, not having found it, died while seeking. For how could he who seeks the truth receive it from his own ignorance? For even if he should find it, not knowing it, he passes it by as though it were not. Nor again from another who similarly out of ignorance professes to have knowledge will he be able to lay hold of truth, save only a way of life, and that such as can be known through its reasonableness, which presents to each, from

Editors' notes and page, col. 80

Footnotes

(20) · call in col 80

Eccle. III, 1.

Ecclesiastes 3:1.

(printed under page 37)

(21) · call in col 80

ἐπέλθη (sic) O.

O has ἐπέλθη (sic).

(printed under page 37)

(22) · call in col 80

ἐγώ C.

C has ἐγώ.

(printed under page 37)

(23) · call in col 80

τοῦ inserui c. O.

I have inserted τοῦ with O.

(printed under page 37)

(24) ‹anchor: ἐπεγνωκότα› · call in col 80

Prima man. script. in O εἴληφεν ἐπὶ τούτῳ ἐπεγνωκότα.

The first hand wrote in O εἴληφεν ἐπὶ τούτῳ ἐπεγνωκότα.

(printed under page 37)

(25) ‹anchor: ἐστι ζωή› · call in col 80

Prius ἡ ζωή in O.

O has ἡ ζωή before it.

(printed under page 37)

(26) ‹anchor: τοὺς ἀφ᾽ ἑαυτῶν› · call in col 80

Ita O. c. S, ἀπὸ ἑαυτῶν C.

So O, with S; C has ἀπὸ ἑαυτῶν.

(printed under page 37)

(27) ‹anchor: εὑρεῖν νομίσαντας› · call in col 80

Post νομίσαντας excidisse aliqua videntur. Supple ἐνεδρευθῆναι (cfr. c. 7) vel simile aliquid. S.

After νομίσαντας some words seem to have fallen out. Supply ἐνεδρευθῆναι (compare chapter 7) or something similar. S.

(printed under page 37)

(28) ‹anchor: Κἂν γὰρ εὕρῃ› · call in col 80

εὕροι C.

C has εὕροι.

(printed under page 37)

(29) ‹anchor: γνῶσιν ἔχειν ἐπαγγελλομένου› · call in col 80

ὁμοίως ὡς ἐξ ἀγνωσίας ἔχειν ἐπ. C.

C has ὁμοίως ὡς ἐξ ἀγνωσίας ἔχειν ἐπ[αγγελλομένου].

(printed under page 37)

(30) ‹anchor: δυνατὸς ἔσται› · call in col 80

δυνατόν ἐστι O.

O has δυνατόν ἐστι.

(printed under page 37)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A καὶ νουθεσίας προσφέρειν; B ἑτέρους λόγους οὓς; C ἀΐδιός ἐστι ζωὴ,; D γνῶναι ἐπεθύμησαν, παρὰ
old-edition numerals: 47 after περὶ; 48 after εὑρόντες,
other: (none)

PG 2:81

τοῦ μὴ θέλειν ἀδικεῖσθαι, τοῦ μὴ δεῖν ἄλλον ἀδικεῖν τὴν γνῶσιν παρίστησιν.

his unwillingness to be wronged, the knowledge that he ought not to wrong another.

VII. Πάντες μὲν οὖν ὅσοι ποτὲ ἐζήτησαν τὸ ἀληθὲς, τὸ δύνασθαι εὑρεῖν ἑαυτοῖς πιστεύσαντες, ἐνηδρεύθησαν. Τοῦτο ὅπερ πεπόνθασι καὶ οἱ τῶν Ἑλλήνων φιλόσοφοι, καὶ βαρβάρων οἱ σπουδαιότεροι. Ἐκ στοχασμῶν γὰρ ἐπιβάλλοντες τοῖς ὁρατοῖς περὶ τῶν ἀδήλων ἀπεφήναντο, τὸ ὅπως ποτὲ παραστὰν αὐτοῖς, τοῦτο ἀληθὲς εἶναι νομίσαντες. Ὡς γὰρ εἰδότες ἀλήθειαν, οἱ ἀλήθειαν ἔτι ζητοῦντες, τῶν παρισταμένων αὐτοῖς ὑπόλήψεων ἃς μὲν ἀποδοκιμάζουσιν, ἃς δὲ κρατύνουσιν, ὥσπερ εἰδότες, μὴ εἰδότες ποῖα μὲν ἔστιν ἀληθῆ, ποῖα δὲ ψευδῆ· καὶ δογματίζουσι περὶ ἀληθείας οἱ ἀλήθειαν ἐπιζητοῦντες, οὐκ εἰδότες ὅτι ὁ ἀλήθειαν ζητῶν παρὰ τῆς αὐτοῦ πλάνης μαθεῖν αὐτὴν οὐ δύναται. Οὔτε γὰρ, ὡς ἔφην, παρεστηκυῖαν αὐτὴν ἐπιγνῶναι δύναται, ἣν ἀγνοεῖ.

VII. All therefore who ever sought the truth, trusting to themselves that they were able to find it, were ensnared. This very thing both the philosophers of the Greeks and the more earnest of the barbarians have suffered. For applying themselves by conjectures to visible things, they pronounced concerning things unseen, supposing whatever in any way occurred to them to be true. For as though knowing truth, they who are still seeking truth reject some of the opinions that occur to them and confirm others, as though knowing, though they do not know which things are true and which are false; and they dogmatize concerning truth while still inquiring after truth, not knowing that he who seeks truth cannot learn it from his own error. For neither, as I said, can he recognize it when it stands beside him, since he is ignorant of it.

VIII. Πείθει δὲ ἕκαστον ἀφ' ἑαυτοῦ ζητοῦντα μαθεῖν οὐ πάντως τὸ ἀληθὲς, ἀλλὰ τὸ τέρπον. Ἐπεὶ οὖν ἄλλον ἄλλο τι τέρπει, ἄλλου ἄλλο κρατεῖ ὡς ἀληθές. Τὸ δὲ ἀληθές ἐστι τὸ δοκοῦν τῷ προφήτῃ, οὐ τὸ ἑκάστῳ ἡδύ. Πολλὰ γὰρ ἂν ἦν τὸ ἓν, εἰ τὸ τέρπον ἀληθὲς ἦν, ὅπερ ἐστὶν ἀδύνατον. Διὰ τοῦτο καὶ οἱ τῶν Ἑλλήνων φιλόλογοι, οὐ φιλόσοφοι, διὰ στοχασμῶν τοῖς πράγμασιν ἐπιβάντες, πολλὰ καὶ διάφορα ἐδογμάτισαν, τὴν οἰκείαν τῶν ὑποθέσεων ἀκολουθίαν ἀλήθειαν εἶναι νομίσαντες, οὐκ εἰδότες, ὅτι αὐτῶν ψευδεῖς ἀρχὰς ἑαυτοῖς ὁρισαμένων, τῇ μὲν ἀρχῇ αὐτῶν τὸ τέλος συμφωνίαν εἴληφεν.

VIII. Moreover, what persuades each one who seeks to learn of himself is not by any means that which is true, but that which pleases. Since therefore one thing pleases one man and another another, one thing prevails over one man and another over another as true. But the true is that which seems good to the Prophet, not that which is pleasant to each individual. For the one would be many, if that which pleases were true, which is impossible. On this account also the lovers of words among the Greeks—not lovers of wisdom—having approached matters through conjectures, dogmatized many and diverse things, supposing the consistency of their own hypotheses to be truth, not knowing that when they have defined false first principles for themselves, their conclusion has merely obtained agreement with their first principle.

IX. Ὅθεν δεῖ, πάντα παρελόμενον, μόνῳ τῷ τῆς ἀληθείας πιστεύειν ἑαυτὸν προφήτῃ, ὃν πάντες κρῖναι δυνάμεθα, εἰ προφήτης ἐστὶν, κἂν πάνυ ἀμαθεῖς ὦμεν, καὶ σοφισμῶν ἰδιῶται, καὶ γεωμετρίας ἄπειροι, καὶ μουσικῆς ἀμύητοι. Εὐκολωτέραν γὰρ τὴν περὶ αὐτοῦ εὕρεσιν ὁ Θεὸς τέθεικε πᾶσιν, ὡς πάντων κηδεμών· ἵνα μήτε βάρβαροι ἐξασθενῶσιν αὐτὸν, μήτε Ἕλληνες ἀδυνατῶσιν εὑρεῖν. Ῥᾳδία μὲν οὖν ἡ περὶ αὐτοῦ εὕρεσις ὑπάρχει. Ἔστι δὲ ἥδε.

IX. Whence one must lay aside all things and entrust oneself to the Prophet of the truth alone, whom we are all able to judge whether he is a prophet, even if we be altogether unlearned, and unskilled in sophisms, and unacquainted with geometry, and uninitiated in music. For God, as guardian of all, has made the discovery concerning him easier for all, so that neither barbarians may lack strength nor Greeks be unable to find him. Easy, therefore, is the discovery concerning him; and it is as follows.

X. Εἰ προφήτης ἐστὶν, καὶ δύναται εἰδέναι ὡς ἐγένετο ὁ κόσμος, καὶ τὰ ἐν αὐτῷ γινόμενα, καὶ τὰ εἰς τέλος ἐσόμενα· ἐὰν ἡμῖν ᾖ τι προειρηκὼς, ὃ εἰς τέλος ἐγνώκαμεν γεγενημένον, καλῶς αὐτῷ ἐκ τῶν ἤδη γεγενημένων καὶ τὰ ἐσόμενα ἔσεσθαι πιστεύομεν, οὐ μόνον ὡς γινώσκοντι, ἀλλὰ καὶ προγινώσκοντι. Τίνι οὖν, κἂν βραχὺν νοῦν ἔχοντι, οὐ φαίνεται, ὡς χρὴ τούτῳ παρὰ πάντας πιστεύειν τὰ τῷ Θεῷ δόξαντα, ὃς μόνος παρὰ πάντας ἀνθρώπους καὶ μὴ μαθὼν ἐπίσταται; Διὸ, ἂν τῷ τοιούτῳ, λέγω

X. If he is a prophet, and is able to know how the world came into being, and the things taking place in it, and the things that shall be at the end: if he has foretold anything to us which at the end we have known to have come to pass, we rightly believe him from the things that have already come to pass that the things to come will also be, as one who not only knows, but also foreknows. To whom then, even if he has but small understanding, is it not evident that beyond all men we ought to believe this man regarding the things that have seemed good to God, who alone beyond all men knows even without having learned? Wherefore, if to such a one—I mean

Editors' notes and page, col. 81

Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). The Greek is col 81; Greek-only calls are filed under col 81. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 31–38 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 38)

(31) · call in col 81

In cod. 804 post πιστεύσαντες additur μὴ δεόμενοι τῆς θείας διδαχῆς.

In codex 804, after πιστεύσαντες, μὴ δεόμενοι τῆς θείας διδαχῆς is added.

(printed under page 38)

(32) · call in col 81

Ita O c. S, ποτὲ τὸ παραστάν C.

So O, with S; C has ποτὲ τὸ παραστάν.

(printed under page 38)

(33) · call in col 81

ἃ μὲν — ἃ δέ C.

C has ἃ μὲν — ἃ δέ.

(printed under page 38)

(34) · call in col 81

Fortasse ἔτι ζητοῦντες, ut supra S.

Perhaps ἔτι ζητοῦντες, as above. S.

(printed under page 38)

(35) · call in col 81

Vbb. οὔτε γάρ, ὡς ἔφην, παρεστηκυῖαν αὐτὴν ἐπιγνῶναι δύναται non leguntur in O.

The words οὔτε γάρ, ὡς ἔφην, παρεστηκυῖαν αὐτὴν ἐπιγνῶναι δύναται are not read in O.

(printed under page 38)

(36) · call in col 81

τί inserui c. O.

I have inserted τί with O.

(printed under page 38)

(37) · call in col 81

Lege ἄλλου ἄλλος κρατεῖ ὡς ἀληθοῦς D.

Read ἄλλου ἄλλος κρατεῖ ὡς ἀληθοῦς. D.

(printed under page 38)

(38) · call in col 81

εἴδει O. Tum addidi εἰ c. eodem et ex conjectura Ci.

O has εἴδει. Then I have added εἰ with the same and on Ci's conjecture.

(printed under page 38)

(39) ‹anchor: τῇ μέν› · call in col 81

μέν om. O.

O omits μέν.

(printed under page 38)

(40) ‹anchor: μόνῳ τῷ› · call in col 81

τῷ non omittere debebant Cl. et S.

Cl. and S ought not to have omitted τῷ.

(printed under page 38)

(41) ‹anchor: σοφισμῶν ἰδιῶται› · call in col 81

ἰδιῶτον O.

O has ἰδιῶτον.

(printed under page 38)

(42) ‹anchor: Εὐκολωτέραν› · call in col 81

Ita S, εὐκολοτέραν C, εὐκωλοτέραν O.

So S; C has εὐκολοτέραν, O εὐκωλοτέραν.

(printed under page 38)

(43) ‹anchor: ὁ Θεὸς τέθεικε› · call in col 81

Ita O, c. S, τέθηκεν C.

So O, with S; C has τέθηκεν.

(printed under page 38)

(44) ‹anchor: μὲν οὖν ἡ› · call in col 81

ἡ excidit ap. S. Idem περὶ αὐτοῦ ex conject. Ci, cujus text. περὶ αὐτούς, ut C.

ἡ has dropped out in S. The same reads περὶ αὐτοῦ on Ci's conjecture, whose text has περὶ αὐτούς, as C does.

(printed under page 38)

(45) ‹anchor: ὡς ἐγένετο› · call in col 81

ἐμένετο edidit Cl, non C, ut minus accurate scr. S.

Cl printed ἐμένετο, not C, as S less accurately writes.

(printed under page 38)

(46) ‹anchor: ἐγνώκαμεν γεγενημένον› · call in col 81

Ita O, c. S, γεγενημένων C.

So O, with S; C has γεγενημένων.

(printed under page 38)

(47) ‹anchor: πάντας ἀνθρώπους› · call in col 81

ἀνθρώπους om. O.

O omits ἀνθρώπους.

(printed under page 38)

Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). On this page the Latin is col 83 and the Greek col 84; Greek-only calls are filed under col 84. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 48–53 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 39)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A divinitatem spiritus quæ; B dictum erat, non; C les esse hominum; D mortales.
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:84

δὲ τῷ πρόγνωσιν ἔχοντι διὰ τὴν ἐν αὐτῷ τοῦ πνεύματος θειότητα, τὸ ἀληθὲς εἰδέναι μὴ διδόναι τις θέλοι, τινὶ ἑτέρῳ δοὺς εἰδέναι, οὐκ ἐνδεὴς ὑπάρχει φρενῶν, ἀποδεδωκὼς τῷ μὴ προφήτῃ ἃ προφήτῃ εἰδέναι δοῦναι οὐκ ἐβουλήθη;

to him who has foreknowledge through the divinity of the Spirit that is in him—anyone should be unwilling to grant that he knows the truth, while granting to some other that he knows, is he not lacking in sense, having attributed to one who is not a prophet what he was unwilling to grant that a prophet knows?

XI. Ὅθεν πρὸ πάντων πάσῃ κρίσει διὰ τῆς προφητικῆς ἐπαγγελίας τὸν προφήτην ζητεῖν δεῖ, καὶ γνόντα, τοῖς λοιποῖς τῆς διδασκαλίας αὐτοῦ λόγοις ἀνενδοιάστως ἕπεσθαι, καὶ θαῤῥοῦντα περὶ τῶν ἐλπιζομένων, πολιτεύεσθαι τῇ πρώτῃ κρίσει, γνόντα οὖν, ὅτι ὁ ταῦτα εἰπών πρὸς τὸ ψεύσασθαι φύσιν οὐκ ἔχει. Διὸ, ἐάν τι τοῦ λοιποῦ τῶν ὑπ' αὐτοῦ ῥηθέντων δοκῇ ἡμῖν μὴ καλῶς εἰρῆσθαι, εἰδέναι χρὴ ὅτι οὐκ αὐτῷ εἴρηται κακῶς, ἀλλ' αὐτὸ ἡμεῖς καλῶς ἔχον οὐκ ἐνοήσαμεν. Ἄγνοια γὰρ γνῶσιν οὐκ ὀρθῶς κρίνει, ἅτε δὴ οὔτε γνῶσις πρόγνωσιν ἀληθῶς κρίνειν πέφυκεν· ἀλλ' ἡ πρόγνωσις τοῖς ἀγνοοῦσι παρέχει τὴν γνῶσιν.

XI. Whence before all things, with all judgement, one must seek the Prophet through the prophetic promise, and having recognized him, follow without doubting the remaining words of his teaching, and being confident concerning the things hoped for, live according to the first judgement, knowing therefore that he who spoke these things has no nature to lie. Wherefore, if for the rest any of the things spoken by him should seem to us not to have been well spoken, we must know that it was not spoken amiss by him, but that we ourselves did not understand it though it is well. For ignorance does not rightly judge knowledge, inasmuch as neither is knowledge by nature able truly to judge foreknowledge; but foreknowledge supplies knowledge to the ignorant.

XII. Ὅθεν, ὦ φίλε Κλήμης, εἴγε τὰ τῷ Θεῷ διαφέροντα γνῶναι θέλεις, παρὰ τούτου μόνου μαθεῖν ἔχεις, ὅτι μόνος οἶδε τὴν ἀλήθειαν. Τῶν γὰρ ἄλλων εἴ τις ἐπίσταταί τι, παρὰ τούτου, ἢ τῶν τούτου μαθητῶν λαβὼν ἔχει. Ἔστι δὲ αὐτοῦ τό τε βούλημα καὶ ἀληθὲς κήρυγμα, ὅτι· εἷς Θεὸς, οὗ κόσμος ἔργον, ὃς, δίκαιος ὢν, πάντως ἑκάστῳ πρὸς τὰς πράξεις ἀποδώσει ποτέ.

XII. Whence, O friend Clement, if indeed you wish to know the things that pertain to God, from this man alone can you learn them, because he alone knows the truth. For of others, if anyone knows anything, he holds it having received it from him or from his disciples. And his will and true proclamation is that there is one God, whose work the world is, who, being righteous, will by all means one day render to each according to his deeds.

XIII. Ἀνάγκη γὰρ, πάσῃ φύσει δίκαιον εἶναι λέγοντα τὸν Θεὸν, καὶ τὰς ἀνθρώπων ψυχὰς ἀθανάτους εἶναι πιστεύειν. Ἐπεὶ, ποῦ τὸ δίκαιον αὐτοῦ, ὅπου τινὲς, εὐσεβῶς βιώσαντες, κακουχηθέντες ἐνίοτε βιαίως ἀνῃρέθησαν, ἔνιοι δὲ, ἀσεβεῖς πάνυ γεγενημένοι, ἐν πολυτελείᾳ βίου τρυφήσαντες, τὸν κοινὸν ἀνθρώπων θάνατον ἐτελεύτησαν; Ἐπεὶ οὖν χωρὶς πάσης ἀντιλογίας ὁ Θεὸς ἀγαθὸς ὢν καὶ δίκαιός ἐστιν, οὐκ ἄλλως δὲ δίκαιος εἶναι γνωσθήσεται, ἐὰν μὴ ἡ ψυχὴ μετὰ τὸν χωρισμὸν τοῦ σώματος ἀθάνατος ᾖ, ἵν' ὁ μὲν κακὸς, ἐν ᾅδῃ γενόμενος, ὡς ἐνταῦθα τὰ ἀγαθὰ ἀπολαβὼν, ἐκεῖ περὶ ὧν ἥμαρτε κολασθῇ, ὁ δὲ ἀγαθὸς, ἐνταῦθα περὶ ὧν ἥμαρτε κολασθεὶς, ἐκεῖ· ὡς ἐν κόλποις δικαίων, ἀγαθῶν κληρονόμος καταστῇ. Ὅτι τοίνυν ὁ Θεὸς δίκαιος, πρόδηλον ἡμῖν ἐστιν ὅτι καὶ κρίσις γίνεται καὶ ψυχαὶ ἀθάνατοι τυγχάνουσιν.

XIII. For it is necessary that one who says that God is by nature altogether righteous should also believe that the souls of men are immortal. Else where is His justice, when some, having lived piously, have been maltreated and sometimes violently put to death, while others, having been altogether ungodly and having luxuriated in sumptuousness of life, have died the common death of men? Since therefore without any contradiction God, being good, is also righteous, He will not otherwise be known to be righteous unless the soul after its separation from the body is immortal, so that the wicked man, coming to be in Hades, as having received his good things here, may there be punished 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 established heir of good things. Since therefore God is righteous, it is manifest to us both that a judgement takes place and that souls are immortal.

XIV. Εἰ δέ τις, ὡς τῷ Σαμαρεῖ Σίμωνι δοκεῖ, τὸ δικαίῳ εἶναι Θεῷ μὴ θέλοι δοῦναι, τίνι ἔτι τοῦτο δοῦναι δύναται, ἢ καὶ τὸ γενέσθαι δύνασθαι; Τῆς γὰρ ῥίζης τῶν ὅλων τοῦτο οὐκ ἐχούσης, ἀνάγκη

XIV. But if anyone, as seems good to Simon the Samaritan, should be unwilling to grant to God that He is righteous, to whom can he any longer grant this, or even the ability to become so? For if the root of all things does not possess this, there is every

Editors' notes and page, col. 84

Footnotes

(48) · call in col 84

τό O.

O has τό.

(printed under page 39)

(49) · call in col 84

γνόντα, οὖν C, cujus conjecturam γνόντα οὖν, ὅτι exhibet O; γνόντα ὅτι S.

C has γνόντα, οὖν; O shows his conjecture γνόντα οὖν, ὅτι; S has γνόντα ὅτι.

(printed under page 39)

(50) · call in col 84

ὑμῖν O, quocum dedi μὴ καλῶς. Deest μή ap. C, qui propterea conj. κακῶς. S οὐ καλῶς.

O has ὑμῖν; with it I have given μὴ καλῶς. μή is missing in C, who therefore conjectured κακῶς. S has οὐ καλῶς.

(printed under page 39)

(51) · call in col 84

αὐτό C. Tum deest κακῶς in O.

C has αὐτό. Then κακῶς is missing in O.

(printed under page 39)

(52) · call in col 84

ἀλλά O.

O has ἀλλά.

(printed under page 39)

(53) · call in col 84

θέλης C.

C has θέλης.

(printed under page 39)

(54) ‹anchor: Ἔστι δέ› · call in col 84

Ita O, c. S., τε C.

So O, with S; C has τε.

(printed under page 39)

(55) ‹anchor: πάσῃ φύσει› · call in col 84

γὰρ πᾶσα, φύσει C.

C has γὰρ πᾶσα, φύσει.

(printed under page 39)

(56) ‹anchor: ποῦ τό› · call in col 84

ποῦ τό O et Epit. c. 23, τοῦτο C. Cfr. etiam hom. III, 17 sub finem.

O and the Epitome, ch. 23, have ποῦ τό; C has τοῦτο. Compare also Homily 3, 17, near the end.

(printed under page 39)

(57) ‹anchor: ἵν᾽ ὁ μέν› · call in col 84

ἵνα μέν C, ἵνα μὲν ὁ S. Dein ᾅδει O.

C has ἵνα μέν, S ἵνα μὲν ὁ. Then O has ᾅδει.

(printed under page 39)

(58) ‹anchor: ἀγαθῶν› · call in col 84

O add. ὢν ante ἀγαθῶν. Tum ἐπεὶ τοίνυν p. ὅτι τοίνυν Epit. c. 25, quod unice rectum. Ἐπεί protasin resumit. S.

O adds ὢν before ἀγαθῶν. Then the Epitome, ch. 25, has ἐπεὶ τοίνυν for ὅτι τοίνυν, which alone is right: ἐπεί resumes the protasis. S.

(printed under page 39)

(59) ‹anchor: καὶ κρίσις› · call in col 84

κρίσεις O.

O has κρίσεις.

(printed under page 39)

(60) ‹anchor: δικαίῳ εἶναι› · call in col 84

τὸ δικαίῳ εἶναι C, τὸ δίκαιον εἶναι Epit. c. 23. Notum est illud loquendi genus ex usu Peripateticorum, de quo exposuerunt Trendelenburgius in Museo Rhenano 1828, in-4°, 457 seqq. (quae commentatio inscripta est: Das τὸ ἑνὶ εἶναι, τὸ ἀγαθῷ εἶναι bei Aristoteles, ein Beitrag zur arist. Begriffsbestimmung und zur griech. Syntax) et ad Arist. De anim. p. 471 seqq., deinde Waitz ad Arist. Org. 67, C, 12. Vide infra hom. X, 19; Θεῷ εἶναι, XVI, 17: ἀπείρῳ εἶναι S.

C has τὸ δικαίῳ εἶναι, the Epitome, ch. 23, τὸ δίκαιον εἶναι. That manner of speaking is well known from the usage of the Peripatetics; it has been discussed by Trendelenburg in the Rheinisches Museum 1828, quarto, pp. 457 ff. (the article is entitled "Das τὸ ἑνὶ εἶναι, τὸ ἀγαθῷ εἶναι bei Aristoteles, ein Beitrag zur arist. Begriffsbestimmung und zur griech. Syntax"), and on Aristotle's De anima, pp. 471 ff.; then by Waitz on Aristotle's Organon 67, C, 12. See below Homily 10, 19, Θεῷ εἶναι; 16, 17, ἀπείρῳ εἶναι. S.

(printed under page 39)

(61) ‹anchor: τοῦτο δοῦναι› · call in col 84

τοῦτό τις C.

C has τοῦτό τις.

(printed under page 39)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A δὲ τῷ πρόγνωσιν; B ὀρθῶς κρίνει, ἅτε; C τους εἶναι πιστεύειν.; D τυγχάνουσιν.
old-edition numerals: 51 after θέλεις,; 52 after Θεῷ
other: (none)

PG 2:85

πᾶσα νοεῖν, ὅτι τῇ τῶν ἀνθρώπων φύσει ὡς ἐν καρποῖς εὑρεῖν ἀδύνατον. Εἰ δὲ ἔστιν εὑρεῖν ἐν ἀνθρώποις, πόσῳ μᾶλλον ἐν Θεῷ; εἰ δὲ οὐδαμοῦ, οὔτε παρὰ Θεῷ, οὔτε παρὰ ἀνθρώποις ἔστιν εὑρεῖν τὸ δίκαιον, πάντως οὐδὲ τὸ ἄδικον. Ἀλλ' ἔστι τὸ δίκαιον. Δικαιοσύνης γὰρ οὔσης τὸ ἄδικον λέγεται· ὥσπερ παραβαλλομένης τῆς δικαιοσύνης αὐτῇ καὶ ἐναντίως ἔχειν εὑρισκομένης, ἀδικία λέγεται.

necessity to understand that in the nature of men, as in fruits, it is impossible to find it. But if it is possible to find it in men, how much more in God? And if nowhere, neither with God nor with men, is it possible to find the just, then certainly neither is there the unjust. But the just does exist. For it is when righteousness exists that the unjust is spoken of; just as when righteousness is compared with it and found to be contrary, unrighteousness is spoken of.

XV. Ἔνθεν γοῦν διδάσκων ὁ Θεὸς τοὺς ἀνθρώπους πρὸς τὴν τῶν ὄντων ἀλήθειαν, εἷς ὢν αὐτὸς, διχῶς καί ἐναντίως διεῖλε πάντα τὰ τῶν ἄκρων, ἀπαρχῆς αὐτὸς εἷς ὢν καὶ μόνος Θεὸς, ποιήσας οὐρανὸν καὶ γῆν, ἡμέραν καὶ νύκτα, φῶς καὶ πῦρ, ἥλιον καὶ σελήνην, ζωὴν καὶ θάνατον. Μόνον δὲ ἐν τούτοις αὐτεξούσιον τὸν ἄνθρωπον ἐποίησεν, ἐπιτηδειότητα ἔχοντα δίκαιον ἢ ἄδικον γενέσθαι· ᾧ καὶ τὰς τῶν συζυγιῶν ἐνήλλαξεν εἰκόνας, μικρὰ τὰ πρῶτα παραθέμενος αὐτῷ, μεγάλα δὲ τὰ δεύτερα, οἷον κόσμον, αἰῶνα. Ἀλλ' ὁ μὲν παρὼν κόσμος πρόσκαιρος, ὁ δὲ ἐσόμενος ἀΐδιος. Πρώτη ἄγνοια, δευτέρα γνῶσις. Οὕτως καὶ τοὺς τῆς προφητείας ἡγεμόνας διέταξεν. Ἐπεὶ γὰρ ὁ παρὼν κόσμος θῆλύς ἐστιν, ὡς μήτηρ τέκνων τίκτων ψυχὰς, ὁ ἐσόμενος αἰὼν ἄῤῥην ἐστὶν, ὡς πατὴρ ἀποδεχόμενος τὰ αὐτοῦ τέκνα· διὰ τοῦτο οἱ ἐν τῷ κόσμῳ τούτῳ προφῆται ἑπομένως, ὡς τοῦ μέλλοντος αἰῶνος ὄντες υἱοὶ, ἀνθρώπων τὴν γνῶσιν ἔχοντες, ἐπέρχονται. Τοῦτο δὲ τὸ μυστήριον ει ἠπίσταντο οἱ ἐν θεοσεβείᾳ ἄνθρωποι, οὐκ ἄν ποτε ἐπλανήθησαν, ἀλλὰ καὶ νῦν ἂν ἐγνώκεισαν ὅτι ὁ Σίμων, ὁ νῦν πάντας θρυλλῶν, πλάνης καὶ ἀπάτης ἐστὶ συνεργός. Ὁ δὲ λόγος τοῦ προφητικοῦ κανόνος οὕτως ἔχει.

XV. Hence therefore God, teaching men with a view to the truth of things that are, being Himself one, divided all the extremes into two and in opposition, being Himself from the beginning one and only God, having made heaven and earth, day and night, light and fire, sun and moon, life and death. And among these He made man alone possessed of free will, having an aptitude to become righteous or unrighteous; for whom also He transposed the images of the pairs, setting before him the small things first and the great things second, such as the world and the age to come. Yet the present world is temporary, whereas that which is to be is eternal. First is ignorance, second is knowledge. Thus also He arranged the leaders of prophecy. For since the present world is female, bringing forth souls as a mother of children, the age to come is male, receiving its own children as a father; on this account the prophets in this world accordingly come in succession, as being sons of the age to come, having the knowledge of men. Now if the men who are in piety had known this mystery, they would never have gone astray, but even now would have known that Simon, who now confounds all with his talk, is a fellow-worker of error and deceit. And the account of the prophetic rule stands thus.

XVI. Ὡς ἐν ἀρχῇ ὁ Θεὸς εἷς ὢν, ὥσπερ δεξιὰ καὶ ἀριστερὰ, πρῶτον ἐποίησε τὸν οὐρανὸν, εἶτα τὴν γῆν, καὶ οὕτως κατὰ τὸ ἑξῆς πάσας τὰς συζυγίας συνεστήσατο· ἐπὶ μέντοι ἀνθρώπων οὐκ ἔτι οὕτως, ἀλλὰ πάσας ἐναλλάσσει τὰς συζυγίας. Ὡς γὰρ ἀπ' αὐτοῦ τὰ πρῶτα κρείττονα, τὰ δεύτερα ἥττονα, ἐπ' ἀνθρώπων τὸ ἐναντίον εὑρίσκομεν, τὰ πρῶτα χείρονα, τὰ δεύτερα κρείττονα. Αὐτίκα γοῦν ἀπὸ Ἀδὰμ τοῦ κατ' εἰκόνα Θεοῦ γενομένου ἐγένετό τις πρῶτος ἄδικος Κάϊν, δεύτερος δίκαιος Ἀβέλ. Πάλιν δὲ ἀπὸ τοῦ καθ' ὑμᾶς λεγομένου Δευκαλίωνος πνευμάτων εἰκό-

XVI. Just as in the beginning God, being one, as it were by right hand and left hand, made first the heaven, then the earth, and so in order established all the pairs; yet in the case of men He no longer does so, but transposes all the pairs. For whereas from Him the first things are better and the second inferior, in the case of men we find the contrary, the first things worse and the second better. Straightway then from Adam, who was made according to the image of God, there sprang first an unrighteous man, Cain, and second a righteous man, Abel. And again, from him who among you is called Deucalion, two images of spirits—

Editors' notes and page, col. 85

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). The Greek is col 85; Greek-only calls are filed under col 85. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 62–67 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 40)

(62) · call in col 85

Post ὅτι sine dubio excidit ἐν S.

After ὅτι, ἐν has without doubt dropped out. S.

(printed under page 40)

(63) · call in col 85

δὲ ἔστιν O, c. S, δέ ἐστιν C.

O has δὲ ἔστιν, with S; C has δέ ἐστιν.

(printed under page 40)

(64) · call in col 85

τὸ δίκαιον cod. 804.

Codex 804 has τὸ δίκαιον.

(printed under page 40)

(65) · call in col 85

ὁ Θεὸς διδασκαλῶν C.

C has ὁ Θεὸς διδασκαλῶν.

(printed under page 40)

(66) · call in col 85

ἀπ᾽ ἀρχῆς O.

O has ἀπ᾽ ἀρχῆς.

(printed under page 40)

(67) · call in col 85

ἡγέμονας C.

C has ἡγέμονας.

(printed under page 40)

(68) ‹anchor: τοῦτο οἱ› · call in col 85

οἱ adjunxi c. O. Idem ἑπόμενοι.

I have added οἱ with O. The same has ἑπόμενοι.

(printed under page 40)

(69) ‹anchor: υἱοί, ἀνθρώπων› · call in col 85

Ita plane scriptum exstat in cod. Ottob. — Ms. ανων, ut in eo solet per compendium scribi nomen ἄνθρωπος. Non temere tamen hoc loco aliquis leget aut corriget αἰωνίων. C. — Fortasse totum colon, transpositis verbis, sic legendum: Διὰ τοῦτο ἐν τῷ κόσμῳ τούτῳ προφῆται ἑπομένως, οἱ ὄντες υἱοὶ ἀνθρώπων, ὡς τοῦ μέλλοντος αἰῶνος τὴν γνῶσιν ἔχοντες, ἐπέρχονται. Veri prophetae prophetis falsis semper succedunt (ἑπομένως ἐπέρχονται) secundum regulam syzygiarum. Atque illi quidem etiam aliis locis appellantur υἱοὶ ἀνθρώπων, hi γεννητοὶ γυναικῶν, cfr. hom. II, 17; III 22 seqq. 26. S.

So it plainly stands written in the Ottobonian codex. The manuscript has ανων, the way the noun ἄνθρωπος is usually written in it by abbreviation. Still, it would not be rash for someone here to read or correct αἰωνίων. C. — Perhaps the whole clause, with the words transposed, should read: Διὰ τοῦτο ἐν τῷ κόσμῳ τούτῳ προφῆται ἑπομένως, οἱ ὄντες υἱοὶ ἀνθρώπων, ὡς τοῦ μέλλοντος αἰῶνος τὴν γνῶσιν ἔχοντες, ἐπέρχονται. True prophets always follow false prophets (ἑπομένως ἐπέρχονται) by the rule of the syzygies. In other places too the former are called υἱοὶ ἀνθρώπων, the latter γεννητοὶ γυναικῶν; compare Homily 2, 17; 3, 22 ff., 26. S.

(printed under page 40)

(70) ‹anchor: ὅτι ὁ› · call in col 85

ὁ add. c. O, in quo τῆς ἀσθενοῦς ἀριστερᾶς p. πλάνης καὶ ἀπάτης.

ὁ added with O, in which τῆς ἀσθενοῦς ἀριστερᾶς stands for πλάνης καὶ ἀπάτης.

(printed under page 40)

(71) ‹anchor: κατὰ τό› · call in col 85

κατὰ τό om. O.

O omits κατὰ τό.

VARIORUM NOTAE

(printed under page 40)

(46) ‹anchor: Δευκαλίωνος› · call in col 85

Τοῦ καθ᾽ ὑμᾶς λεγομένου Δευκαλίωνος. Notus est lusus in nomine Deucalionis apud Theophilum Antiochenum lib. III, ad Autolycum p. 129, quasi Noe hominibus sui temporis dixerit, Δεῦτε, καλεῖ ὑμᾶς ὁ Θεὸς εἰς μετάνοιαν. COT.

"Him whom you call Deucalion." The play on the name Deucalion in Theophilus of Antioch, To Autolycus, book 3, p. 129, is well known: as if Noah had said to the people of his time, Δεῦτε, καλεῖ ὑμᾶς ὁ Θεὸς εἰς μετάνοιαν ("Come, God calls you to repentance"). COTELIER.

(printed under page 40)

Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). On this page the Latin is col 87 and the Greek col 88; Greek-only calls are filed under col 88. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 72–79 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 41)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A sunt, impuri, inquam,; B seriem pertineat Simon,; C nem quidam nesciant,; D clamans et supplicans
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:88

νες δύο ἀπεστάλησαν, ἀκαθάρτου λέγω καὶ καθαροῦ, ὅ τε κόραξ ὁ μέλας, καὶ ἡ λευκὴ περιστερὰ δευτέρα. Καὶ ἀπὸ μὲν τοῦ ἀρχηγέτου τοῦ ἔθνους ἡμῶν Ἀβραὰμ δύο πρῶτοι γεγόνασιν, πρῶτος Ἰσμαὴλ, εἶτα Ἰσαὰκ ὁ ὑπὸ τοῦ Θεοῦ εὐλογημένος. Ἀπὸ δὲ τοῦ αὐτοῦ Ἰσαὰκ ὁμοίως πάλιν δύο, Ἠσαῦ ὁ ἀσεβὴς καὶ Ἰακὼβ ὁ εὐσεβής. Οὕτως τῇ τάξει πρῶτος, ὡς πρωτότοκος τῷ κόσμῳ, ὁ ἀρχιερεὺς, εἶτα ὁ νομοθέτης.

were sent forth, of the unclean, I mean, and of the clean: the black raven, and second the white dove. And from Abraham, the progenitor of our nation, two sprang first: first Ishmael, then Isaac who was blessed by God. And from the same Isaac similarly again two: Esau the ungodly and Jacob the godly. So first in order, as firstborn to the world, was the high priest, then the lawgiver.

XVII. Ὁμοίως ἡ γὰρ πρὸς Ἠλίαν συζυγία ὀφείλουσα ἐλθεῖν ἑκοῦσα ἀπελείφθη εἰς ἕτερον καιρὸν, ἄλλοτε εὐκαίρως αὐτὴν ἀπολαύειν βουλευσαμένη. Διὸ καὶ ὁ ἐν γεννητοῖς γυναικῶν πρῶτος ἦλθεν, εἶτα ὁ ἐν υἱοῖς ἀνθρώπων δεύτερος ἐπῆλθεν. Ταύτῃ τῇ τάξει ἀκολουθοῦντα δυνατὸν ἦν νοεῖν τίνος ἐστὶ Σίμων, ὁ πρὸ ἐμοῦ εἰς τὰ ἔθνη πρῶτος ἐλθὼν, καὶ τίνος ὢν τυγχάνω, ὁ μετ' ἐκεῖνον ἐληλυθὼς, καὶ ἐπελθὼν ὡς σκότῳ φῶς, ὡς ἀγνοίᾳ γνῶσις, ὡς νόσῳ ἴασις. Οὕτω δὴ, ὡς ὁ ἀληθὴς ἡμῖν προφήτης εἴρηκεν, πρῶτον ψευδὲς δεῖ ἐλθεῖν εὐαγγέλιον ὑπὸ πλάνου τινὸς, καὶ εἶθ' οὕτως μετὰ καθαίρεσιν τοῦ ἁγίου τόπου Εὐαγγέλιον ἀληθὲς κρύφα διαπεμφθῆναι εἰς ἐπανόρθωσιν τῶν ἐσομένων αἱρέσεων· καὶ μετὰ ταῦτα πρὸς τῷ τέλει πάλιν πρῶτον Ἀντίχριστον ἐλθεῖν δεῖ, καὶ τότε τὸν ὄντως Χριστὸν ἡμῶν Ἰησοῦν ἀναφανῆναι, καὶ μετὰ τοῦτον, αἰωνίου φωτὸς ἀνατείλαντος, πάντα τὰ τοῦ σκότους ἀφανῆ γενέσθαι.

XVII. Similarly, the pair that ought to have come in relation to Elijah willingly stayed behind for another season, having resolved to enjoy it opportunely at another time. Wherefore also he who was among those born of women came first, then he who was among the sons of men came second after him. Following this order, it were possible to understand to whom Simon belongs, who came first before me to the Gentiles, and to whom I belong, who have come after him, and have come supervening as light upon darkness, as knowledge upon ignorance, as healing upon disease. Thus indeed, as the true Prophet has told us, a false gospel must first come from a certain deceiver, and then in this way, after the destruction of the holy place, a true Gospel must be secretly sent abroad for the correction of the heresies that shall be; and after these things, towards the end, Antichrist must again come first, and then Jesus, our true Christ, must appear, and after Him, when eternal light has risen, all the things of darkness must vanish away.

XVIII. Ἐπεὶ οὖν, ὡς ἔφην, τὸν κανόνα τῆς συζυγίας ἀγνοοῦσί τινες, ἔνθεν οὐκ ἐπίστανται τίς τυγχάνει ὁ ἐμοῦ προοδεύσας Σίμων. Εἰ γὰρ ἐγινώσκετο, οὐκ ἂν ἐπιστεύετο. Νῦν δὲ ἀγνοούμενος οὐκ ὀρθῶς πιστεύεται· καὶ ὁ τὰ μισούντων ποιῶν ἠγάπηται, καὶ ὁ ἐχθρὸς ὡς φίλος ἀποδέδεκται, καὶ θάνατος ὢν ὡς σώζων πεπόθηται, καὶ πῦρ ὢν φῶς νενόμισται, καὶ πλάνος ὢν ὡς ἀληθεύων ἀκούεται. Ταῦτα ἀκούσας ἐγὼ Κλήμης· Τίς ἄρα τυγχάνει, ἔφην, οὗτος ὁ τοσοῦτος ὢν ἀπατεὼν, μαθεῖν ἤθελον. Καὶ ὁ Πέτρος ἔφη· Εἰ θέλεις μαθεῖν, πάρεστί σοι τὸ γνῶναι, παρ' ὧν κἀγὼ τὰ κατ' αὐτὸν πάντα ἠκρίβωκα.

XVIII. Since therefore, as I said, some are ignorant of the rule of the pair, hence they do not know who Simon is that went before me. For if he were known, he would not be believed. But now, being unknown, he is wrongly believed; and he who does the deeds of haters has been loved, and the enemy has been received as a friend, and being death he has been longed for as a saviour, and being fire he has been esteemed light, and being a deceiver he is hearkened to as speaking truth. Having heard these things, I Clement said: Who then is this man who is so great an impostor? I would fain learn. And Peter said: If you wish to learn, it is in your power to know it from those from whom I also have accurately ascertained all the matters concerning him.

XIX. Ἰοῦστά τις ἐν ἡμῖν ἐστι Συροφοινίκισσα, τὸ γένος Χανανῖτις, ἧς τὸ θυγάτριον ὑπὸ χαλεπῆς νόσου συνείχετο, ἣ καὶ τῷ Κυρίῳ ἡμῶν προσῆλθε βοῶσα καὶ ἱκετεύουσα, ὅπως αὐτῆς τὸ θυγάτριον θεραπεύσῃ. Ὁ δὲ, καὶ ὑφ' ἡμῶν ἀξιωθεὶς, εἶπεν· Οὐκ ἔξεστιν ἰᾶσθαι τὰ ἔθνη, ἐοικότα κυσὶν, διὰ τὸ διαφόροις χρῆσθαι τροφαῖς καὶ πράξεσιν, ἀποδεδομένης τῆς κατὰ τὴν βασιλείαν τραπέζης τοῖς υἱοῖς Ἰσραήλ. Ἡ δὲ τοῦτο ἀκούσασα, καὶ τῆς αὐτῆς τραπέζης, ὡς κύων, ψιχίων ἀποπιπτόντων συμμεταλαμβάνειν,

XIX. There is among us a certain Justa, a Syrophoenician, by race a Canaanite, whose little daughter was held fast by a grievous disease, and who also came to our Lord crying out and entreating that He would heal her little daughter. But He, being entreated by us also, said: It is not lawful to heal the Gentiles, who are like dogs because they use diverse meats and practices, whereas the table of the kingdom has been given to the sons of Israel. But she, having heard this, and begging to partake as a dog of the crumbs falling from the same table,

Editors' notes and page, col. 88

Footnotes

(72) · call in col 88

τοῦ accessit ex O.

τοῦ has been added from O.

(printed under page 41)

(73) · call in col 88

οὕτως τῇ τέξει C, in marg. οὕτως τ. τ. pro conjectura; οὕτως (sic) τῇ τάξει O. Dein προτότοκος C.

C has οὕτως τῇ τέξει, with οὕτως τ. τ. in the margin as a conjecture; O has οὕτως (sic) τῇ τάξει. Then C has προτότοκος.

(printed under page 41)

(74) · call in col 88

Aaron et postea Moyses. Exod. VI, 20, VII, 7, Num. XXVI, 59, et I Paralip. VI, 3, XXIII, 13. C.

Aaron, and after him Moses. Exodus 6:20, 7:7; Numbers 26:59; and 1 Chronicles 6:3, 23:13. C.

(printed under page 41)

(75) · call in col 88

De Joanne Baptista dicto Elia Matth. XI, 14; XVII, 12, 13; Luc. I, 17. C.

On John the Baptist being called Elijah: Matthew 11:14; 17:12–13; Luke 1:17. C.

(printed under page 41)

(76) · call in col 88

ἀπολαβεῖν O. Tum inserui ὁ c. eodem. Cfr. Matth. XI, 11. Credner, Beitrage I, 286, 305.

O has ἀπολαβεῖν. Then I have inserted ὁ with the same. Compare Matthew 11:11; Credner, Beiträge I, 286, 305.

(printed under page 41)

(77) · call in col 88

Ita O, ut jam proposuerat D. Tum scripsi ἦν ex conject., ἢ C, ἦν O.

So O, as D had already proposed. Then I have written ἦν by conjecture; C has ἢ, O ἦν.

(printed under page 41)

(78) · call in col 88

ὁ adjunxi c. O.

I have added ὁ with O.

(printed under page 41)

(79) · call in col 88

Cfr. Baur., Paulus p. 219. S.

Compare Baur, Paulus, p. 219. S.

(printed under page 41)

(80) ‹anchor: μετὰ τοῦτον› · call in col 88

τοῦτο C.

C has τοῦτο.

(printed under page 41)

(81) ‹anchor: ὀρθῶς πιστεύεται› · call in col 88

πεπίστευται C.

C has πεπίστευται.

(printed under page 41)

(82) ‹anchor: ὢν ἀπατεών› · call in col 88

Ita de conject. C, in cuj. textu ἀπαταίων, ut O.

So by C's conjecture; his text has ἀπαταίων, as O does.

(printed under page 41)

(83) ‹anchor: διαφόροις χρῆσθαι› · call in col 88

χρῆσθαι O, c. S, χρᾶσθαι C. Cfr. tamen Lob. Phryn., p. 61. S.

O has χρῆσθαι, with S; C has χρᾶσθαι. But compare Lobeck's Phrynichus, p. 61. S.

(printed under page 41)

(84) ‹anchor: τὴν βασιλείαν› · call in col 88

βασίλειον O.

O has βασίλειον.

(printed under page 41)

(85) ‹anchor: συμμεταλαμβάνειν› · call in col 88

Post συμμεταλαμβάνειν deest δεομένη sequentis ob vocis ὁμοιοτέλευτον. D.

After συμμεταλαμβάνειν, δεομένη is missing, because of the like ending of the following word. D.

(printed under page 41)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A νες δύο ἀπεστάλησαν,; B τίνος ἐστὶ Σίμων,; C γίας ἀγνοοῦσί τινες,; D καὶ ἱκετεύουσα, ὅπως
old-edition numerals: 54 after δύο; 55 after τὸν
other: column number misprinted 83 for 88; continues mid-word from col. 85 εἰκό-

PG 2:89

μεταθεμένη ὅπερ ἦν, τῷ ὁμοίως διαιτᾶσθαι τοῖς τῆς βασιλείας υἱοῖς, τῆς εἰς τὴν θυγατέρα, ὡς ἠξίωσεν, ἔτυχεν ἰάσεως. Οὐ γὰρ ἂν ἐθνικὴν οὖσαν καὶ ἐπὶ τῇ αὐτῇ πολιτείᾳ μένουσαν ὁ τὴν ἀρχὴν διὰ τὸ μὴ ἐξεῖναι θεραπεύειν ὡς ἐθνικὴν μείνασαν ἐθεράπευσεν.

having changed what she was by living in like manner with the sons of the kingdom, obtained the healing for her daughter, as she had asked. For had she been a Gentile and remained in the same way of life, He who at the first did not heal her because it was not lawful to heal her while remaining a Gentile would never have healed her.

XX. Αὐτὴ οὖν, τὴν νόμιμον ἀναδεξαμένη πολιτείαν ὑπὸ τοῦ ἰδίου ἀνδρὸς ἐναντία φρονοῦντος ἡμῖν μετὰ τῆς ἰαθείσης θυγατρὸς ἰδίων οἴκων ἐκβέβληται. Ἡ δὲ εὐγνωμονοῦσα πρὸς τὰς συνθήκας, καὶ ἐν περιουσίᾳ βίου ὑπάρχουσα, αὐτὴ μὲν χήρα ἔμεινεν, τὸ δὲ θυγάτριον αὐτῆς ἀνδρί τινι εὐγνωμονοῦντι πρὸς τὴν ἀληθῆ πίστιν καὶ πένητι ὄντι συνηρμόσατο. Ἡ δὲ καὶ τῆς θυγατρὸς προφάσει γάμου στερηθεῖσα, δύο παῖδας ὠνησαμένη καὶ παιδεύσασα, εἰς υἱῶν ἔσχε τόπον. Ἅτινα τῷ μάγῳ Σίμωνι ἐκ παίδων συμπαιδευθέντα, πάντα τὰ κατ' αὐτὸν ἐκμεμαθήκασιν. Τοσαύτη γὰρ αὐτῶν ἦν ἡ φιλία, ὡς καὶ συσπεῦσαι αὐτῷ ἐν πᾶσιν οἷς βούλοιτο αὐτοῖς ἑνοῦν.

XX. She therefore, having taken upon herself the lawful way of life, was cast out of her own house with the daughter who had been healed by her own husband, who was minded contrary to us. But she, faithful to her engagements and possessing abundance of livelihood, herself remained a widow, and joined her little daughter in marriage to a certain man well-disposed towards the true faith and poor. And being deprived of her daughter also by occasion of marriage, she bought two boys and educated them, and had them in the place of sons. They, having been educated from childhood together with Simon the Magician, have learned thoroughly all the things concerning him. For such was their friendship that they even joined eagerly with him in all things wherein he wished to associate them with himself.

XXI. Οὗτοι τῷ ἐνταῦθα ἐπιδημήσαντι Ζακχαίῳ συντυχόντες, καὶ τοῦ τῆς ἀληθείας δι' αὐτοῦ μεταλαβόντες λόγου, ἐπὶ τοῖς πρώτοις νεωτερισμοῖς μεταμεληθέντες, ταχέως τοῦ Σίμωνος καταγνόντες, πάντα αὐτῷ συνειδότες, ἅμα τῷ ἐπιδημῆσαί με ἐνταῦθα, μετὰ τῆς ἀναθρεψαμένης αὐτοὺς προσελθόντες μοι, ὑπ' αὐτοῦ συσταθέντες μοι, καὶ ἔκτοτε πάντοτε σύνεισίν μοι, τῶν τῆς ἀληθείας ἀπολαύοντες μαθημάτων. Ταῦτα εἰπὼν ὁ Πέτρος, μεταπεμψάμενος, ἐκέλευσεν αὐτοῖς πάντα μοι τὰ κατὰ τὸν Σίμωνα ἀκριβῶς ἐκτίθεσθαι. Οἱ δὲ τὸν Θεὸν μαρτυράμενοι μηδὲν ψεύσασθαι ἐξετίθεντο.

XXI. These men, having fallen in with Zacchaeus when he sojourned here, and having partaken through him of the word of truth, repented of their former novelties, and swiftly condemning Simon, since they were privy to all his doings, as soon as I arrived here came to me with her who had brought them up, being commended to me by him, and since then they are always with me, enjoying the teachings of the truth. Having said these things, Peter sent for them and commanded them to set forth to me accurately all the matters concerning Simon. And they, calling God to witness that they would tell no falsehood, set them forth.

XXII. Ὡς πρῶτος ὁ Ἀκύλας ἤρξατο λέγειν οὕτως· Ἄκουσον, ὦ φίλτατε ἡμῖν ἀδελφὲ, ὅπως ἀκριβῶς πάντα τὰ κατὰ τὸν ἄνδρα εἰδῇς, τίνος τε ὢν, καὶ τίς καὶ πόθεν, τίνα τέ ἐστιν ἃ πράττει, καὶ πῶς καὶ διὰ τί. Σίμων οὗτος πατρὸς μὲν ἔστιν Ἀντωνίου, μητρὸς δὲ Ῥαχὴλ, Σαμαρεὺς τὸ ἔθνος, ἀπὸ Γιτθῶν κώμης, τῆς πόλεως ἀπεχούσης σχοίνους ἕξ. Οὗτος, ἐν Ἀλεξανδρείᾳ τῇ πρὸς Αἴγυπτον γεγονὼς, Ἑλληνικῇ παιδείᾳ πάνυ ἐξασκήσας ἑαυτὸν καὶ μαγείᾳ πολὺ δυνηθεὶς καὶ φρενωθεὶς, θέλει νομίζεσθαι ἀνωτάτη τις εἶναι δύναμις καὶ αὐτοῦ τοῦ τὸν κόσμον κτίσαντος Θεοῦ. Ἐνίοτε δὲ καὶ Χριστὸν ἑαυτὸν αἰνισσόμενος, Ἑστῶτα προσαγορεύει. Ταύτῃ δὲ τῇ προσαγορείᾳ κέχρηται, ὡς δὴ στησόμενος ἀεὶ, καὶ αἰτίαν φθορᾶς, ὥστε τὸ σῶμα πεσεῖν, οὐκ ἔχων. Καὶ οὔτε Θεὸν, τὸν κτίσαντα τὸν κόσμον, ἀνώτατον εἶναι λέγει, οὔτε νεκροὺς ἐγερθήσεσθαι πιστεύει. Τὴν Ἱερουσαλὴμ ἀρνεῖται, τὸ Γαριζὶν ὄρος ἀντεισφέρει. Ἀντὶ τοῦ

XXII. First Aquila began to speak thus: Hear, O brother dearest to us, that you may accurately know all the things concerning the man, whose son he is, and who and whence, and what the things are that he does, and how and wherefore. This Simon is the son of Antonius for his father, and of Rachel for his mother, by race a Samaritan, from the village of Gitthon, which is distant six schoeni from the city. Having been in Alexandria which is by Egypt, and having trained himself thoroughly in Greek learning, and grown very powerful and puffed up in magic, he wishes to be thought to be a certain supreme power, higher even than the God Himself who created the world. And sometimes darkly hinting that he is Christ, he calls himself the Standing One. And he employs this appellation as though he will certainly stand for ever, and has no cause of corruption so that his body should fall. And he neither says that God, who created the world, is the Supreme, nor believes that the dead will be raised. He repudiates Jerusalem, and substitutes Mount Gerizim in its stead. Instead of

Editors' notes and page, col. 89

Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only; the numbering restarts at 1 after 100). The Greek is col 89; Greek-only calls are filed under col 89. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 86–92 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 42)

(86) · call in col 89

τό O.

O has τό.

(printed under page 42)

(87) · call in col 89

τὴν αὐτὴν πολιτείαν O.

O has τὴν αὐτὴν πολιτείαν.

(printed under page 42)

(88) · call in col 89

μὴ θεραπεύων scribendum esse conj. D. Aut etiam verba ἐθνικὴν μείνασαν mutanda sunt in τοῦτο μὴ ποιήσας. S. Tum ἐθνικήν, ἐθνικὴν μείνασαν ἐθεράπευεν C.

D conjectured that μὴ θεραπεύων should be written. Or else the words ἐθνικὴν μείνασαν should be changed to τοῦτο μὴ ποιήσας. S. Then C has ἐθνικήν, ἐθνικὴν μείνασαν ἐθεράπευεν.

(printed under page 42)

(89) · call in col 89

αὐτὴ οὖν αὐτὴ ἡ νόμιμον O.

O has αὐτὴ οὖν αὐτὴ ἡ νόμιμον.

(printed under page 42)

(90) · call in col 89

Ita S, αὕτη C, O.

So S; C and O have αὕτη.

(printed under page 42)

(91) · call in col 89

ἐκμεμαθήκασιν O, c. S, ἐκμαθήκασιν C, quod ipse postea emendavit. Tum deprompsi ἡ ex O.

O has ἐκμεμαθήκασιν, with S; C has ἐκμαθήκασιν, which he himself later corrected. Then I have drawn ἡ from O.

(printed under page 42)

(92) · call in col 89

βούλοιτο O, c. S, βούλαιτο C.

O has βούλοιτο, with S; C has βούλαιτο.

(printed under page 42)

(93) ‹anchor: τῷ ἐπιδημῆσαι› · call in col 89

ἐπιδημῆ O.

O has ἐπιδημῆ.

(94–99) ‹anchor: πάντοτε σύνεισιν› · call in col 89 αὐτοὺς προσελθόντες ἔκτοτε σύνεισι O, interpositis verbis omissis.

O has αὐτοὺς προσελθόντες ἔκτοτε σύνεισι, the words in between being omitted.

(printed under page 42)

(100) ‹anchor: ἐκέλευσεν αὐτοῖς› · call in col 89

ἐκέλευσε πάντα sine αὐτοῖς O.

O has ἐκέλευσε πάντα, without αὐτοῖς.

(printed under page 42)

(1) ‹anchor: μοι τά› · call in col 89

τά om. C.

C omits τά.

(printed under page 42)

(2) ‹anchor: Ἄκουσον, ὦ› · call in col 89

ὦ deest in O. Cotelerium edidisse μετὰ τ. ἄν. male notat S: in Clericum animadvertendum erat.

ὦ is missing in O. S wrongly notes that Cotelier printed μετὰ τ. ἄν.: it was Clericus who should have been taken to task.

(printed under page 42)

(3) ‹anchor: ἀπὸ Γιτθῶν› · call in col 89

Ita Ruf. et O., γένος, ἀπὸ Γετθῶν C. Et Epit. c. 25 Γιτθῶν, var. lect. ibidem Γηθῶν.

So Rufinus and O; C has γένος, ἀπὸ Γετθῶν. The Epitome, ch. 25, also has Γιτθῶν, with the variant Γηθῶν there.

(printed under page 42)

(4) ‹anchor: Ἑλληνικῇ παιδείᾳ› · call in col 89

Vbb. τῇ πρὸς Αἴγυπτον γεγονὼς Ἑλληνικῇ παιδείᾳ recepi ex O.

I have taken the words τῇ πρὸς Αἴγυπτον γεγονὼς Ἑλληνικῇ παιδείᾳ from O.

(printed under page 42)

(5) ‹anchor: καὶ φρενωθείς› · call in col 89

φενορωθείς O, qui subinde θέλει cum Epit. c. 25, θέλειν C.

O has φενορωθείς, and next θέλει, with the Epitome, ch. 25; C has θέλειν.

(printed under page 42)

(6) ‹anchor: Ἑστῶτα› · call in col 89

ἔσθ᾽ ὅτε O. Cfr. Baurii Gnosin p. 404 seq. 508. S.

O has ἔσθ᾽ ὅτε. Compare Baur's Gnosis, pp. 404 f., 508. S.

(printed under page 42)

(7) ‹anchor: τῇ προσαγορείᾳ› · call in col 89

προσηγορία C.

C has προσηγορία.

(printed under page 42)

(8) ‹anchor: φθορᾶς, ὥστε› · call in col 89

ὥστε inserui S. ex Epit. l. c.

I, S., have inserted ὥστε from the Epitome, in the place cited.

(printed under page 42)

(9) ‹anchor: λέγει, οὔτε› · call in col 89

Ita S, ex Epit. l. c., οὐ C, O. Deinde ἐγερθήσεσθαι p. ἐγηγέρθαι c. O.

So S, from the Epitome, in the place cited; C and O have οὐ. Next, ἐγερθήσεσθαι for ἐγηγέρθαι, with O.

(printed under page 42)

(10) ‹anchor: τὸ Γαριζίν› · call in col 89

Γαριζεῖν C.

C has Γαριζεῖν.

(printed under page 42)

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). On this page the Latin is col 91 and the Greek col 92; Greek-only calls are filed under col 92. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 11–21 and (47) fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 43)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A Christo nostro seipsum; B numerum, similiter is; C Simonis mortem falso; D furore commotus, cum
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:92

ὄντως Χριστοῦ ἡμῶν ἑαυτὸν ἀναγορεύει. Τὰ δὲ τοῦ νόμου ἰδίᾳ προλήψει ἀλληγορεῖ. Καὶ κρίσιν ἔσεσθαι μὲν λέγει, οὐ προσδοκᾷ δέ· οὐ γὰρ ἂν ὑπὸ Θεοῦ κριθήσεσθαι πεπεισμένος, μέχρι αὐτοῦ τοῦ Θεοῦ ἀσεβεῖν ἐτόλμα. Ὅθεν ἔνιοι, μὴ εἰδότες ὅτι, προκαταλύμματι τῇ θεοσεβείᾳ κεχρημένος, ὑποσυλᾷ τὰ τῆς ἀληθείας, καὶ τὴν ὅπως ποτὲ ὑπ' αὐτοῦ ἐλπίδα καὶ κρίσιν λεγομένην ἔσεσθαι, ὡς πιστῷ πιστεύοντες ἀπόλλυνται.

our true Christ he proclaims himself. And the things of the law he allegorizes according to his own preconception. And he says indeed that there will be a judgement, yet he does not expect it; for if he were persuaded that he would be judged by God, he would not have dared to be impious even against God Himself. Whence some, not knowing that he uses piety as a veil and secretly despoils the things of the truth, believe him as trustworthy regarding the hope and judgement which in one way or another he says will be, and perish.

XXIII. Τὸ δὲ παρεισελθεῖν αὐτὸν εἰς τὸν τῆς ἀσεβείας λόγον γέγονεν οὕτως· Ἰωάννης τις ἐγένετο ἡμεροβαπτιστὴς, ὃς καὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ κατὰ τὸν τῆς συζυγίας λόγον ἐγένετο πρόοδος· καὶ ὥσπερ τῷ Κυρίῳ γεγόνασιν δώδεκα ἀπόστολοι, τῶν τοῦ ἡλίου δώδεκα μηνῶν φέροντες τὸν ἀριθμὸν, ὡσαύτως καὶ αὐτῷ ἔξαρχοι ἄνδρες γεγόνασι τριάκοντα, τὸν μηνιαῖον τῆς σελήνης ἀποπληροῦντες λόγον. Ἐν ᾧ ἀριθμῷ μία τις ἦν γυνὴ λεγομένη Ἑλένη, ἵνα μηδὲ τοῦτο ἀνοικονόμητον ᾖ. Ἥμισυ γὰρ ἀνδρὸς οὖσα ἡ γυνὴ, ἀτελῆ τὸν τῆς τριακοντάδος τέθεικεν ἀριθμὸν, ὥσπερ 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, ὃς καὶ τοῦ μὴ ἄρξαι αὐτὸν μετὰ τὴν τελευτὴν τοῦ Ἰωάννου αἰτίαν ἔσχε ταύτην.

XXIII. Now his creeping into the doctrine of impiety came about in this way: There was a certain John, a Hemerobaptist, who also became the forerunner of our Lord Jesus according to the rule of the pair; and just as the Lord had twelve apostles, bearing the number of the twelve months of the sun, so also he had thirty leading men, fulfilling the monthly reckoning of the moon. In which number was a certain woman called Helena, that not even this might be without design. For a woman, being half of a man, made the number of the thirty incomplete, just as also in the case of the moon, whose monthly course does not make a complete circuit. And of these thirty the first and most esteemed with John was Simon, who also from this cause was prevented from being leader after the death of John.

XXIV. Ἀποδημοῦντος γὰρ αὐτοῦ εἰς Αἴγυπτον ἐπὶ τὴν τῆς μαγείας ἐπάσκησιν, τοῦ Ἰωάννου ἀναιρεθέντος, Δοσίθεός τις, τῆς ἀρχῆς ὀρεγόμενος, θάνατον αὐτοῦ ψευδῆ καταγγείλας, διαδέχεται τὴν αἵρεσιν. Ὁ δὲ Σίμων, μετ' οὐ πολὺ ἐπελθὼν καὶ τοῦ τόπου ὡς ἰδίου μεγάλως ἀντεχόμενος, τῷ Δοσιθέῳ συντυχὼν τὸν μὲν τόπον οὐκ ἀπῄτει, εἰδὼς ὅτι ὁ φθάσας τῆς ἀρχῆς παρὰ προαίρεσιν οὐ καθαιρεῖται. Διὸ μετὰ προσποιητοῦ φιλίας ἐπ' ὀλίγον μὲν εἰς τὸν δεύτερον τοῦ Δοσιθέου τόπον δίδωσιν ἑαυτόν. Ταγεὶς δὲ μετ' οὐ πολλὰς ἡμέρας τοῖς τριάκοντα συμμαθηταῖς, ὑποδιαβάλλειν ἤρξατο τὸν Δοσίθεον, ὡς μὴ παραδιδόντα γνησίως τὰ μαθήματα. Καὶ τοῦτο ποιεῖν ἔλεγεν αὐτὸν οὐχ ὡς φθονοῦντα, ἀλλ' ὡς ἀγνοοῦντα. Καί ποτε ὁ Δοσίθεος, ὑπαισθόμενος τὴν τοῦ Σίμωνος ἔντεχνον διαβολὴν, λύουσαν αὐτοῦ τὴν πρὸς τοὺς πολλοὺς ὑπόνοιαν, τοῦ μὴ αὐτὸν εἶναι νομίζειν τὸν Ἑστῶτα, θυμῷ ἐπὶ τὴν συνήθη παραγενόμενος διατριβὴν, ῥάβδῳ παίει εὑρὼν τὸν Σίμωνα· ἡ δὲ, ὥσπερ καπνοῦ τοῦ Σίμωνος διελθεῖν

XXIV. For while he was away in Egypt for the practice of magic, and John was killed, a certain Dositheus, desiring the leadership, falsely announced his death and succeeded to the sect. And Simon, returning not long after and laying strong claim to the place as his own, when he met Dositheus did not demand the place, knowing that a man who has forestalled the leadership cannot be deposed against his will. Wherefore with feigned friendship he for a little while gave himself to the second place under Dositheus. And having been ranked after not many days among the thirty fellow-disciples, he began secretly to disparage Dositheus as not handing down the doctrines genuinely. And he said that he did this not out of envy, but out of ignorance. And on one occasion Dositheus, perceiving Simon's artful slander, which was destroying his reputation among the multitude so that they would not think that he himself was the Standing One, came in anger to the customary school, and finding Simon struck him with a rod; and the rod, as though through smoke, to pass through Simon's

Editors' notes and page, col. 92

Footnotes

(11) · call in col 92

ὄντος O.

O has ὄντος.

(printed under page 43)

(12) · call in col 92

ἀλληγορεῖς O.

O has ἀλληγορεῖς.

(printed under page 43)

(13) · call in col 92

πεπιστευμένοις O.

O has πεπιστευμένοις.

(printed under page 43)

(14) · call in col 92

προκαταλήμματι C, προκαλύμματι D. Caeterum πρόλημμα eodem sensu occurrit. Cfr. hom. VIII, 23. S.

C has προκαταλήμματι, D προκαλύμματι. Besides, πρόλημμα occurs in the same sense; compare Homily 8, 23. S.

(printed under page 43)

(15) · call in col 92

ὑπό O.

O has ὑπό.

(printed under page 43)

(16) · call in col 92

πιστῶς C.

C has πιστῶς.

(printed under page 43)

(17) · call in col 92

αὐτὸν τὸν τῆς θεοσεβείας C.

C has αὐτὸν τὸν τῆς θεοσεβείας.

(printed under page 43)

(18) · call in col 92

ἡμεροβαπτισθείς O.

O has ἡμεροβαπτισθείς.

(printed under page 43)

(19) · call in col 92

ἡ adjunxi c. O.

I have added ἡ with O.

(printed under page 43)

(20) · call in col 92

Legatur ἡ σελήνη, quod postulat orationis series. D.

Read ἡ σελήνη, as the run of the sentence requires. D.

(printed under page 43)

(21) · call in col 92

μή O.

O has μή.

(printed under page 43)

(22) ‹anchor: τῷ Ἰωάννῃ› · call in col 92

τῷ Ἰωάννῃ om. O.

O omits τῷ Ἰωάννῃ.

(printed under page 43)

(23) ‹anchor: τελευτὴν τοῦ› · call in col 92

τοῦ om. O.

O omits τοῦ.

(printed under page 43)

(24) ‹anchor: Δοσίθεός› · call in col 92

Δοσίθεός O, constanter, Δωσίθεός C. Idem subinde τις, ut voluit S, τε C.

O has Δοσίθεός throughout, C Δωσίθεός. The same has τις just after, as S wanted; C has τε.

(printed under page 43)

(25) ‹anchor: ἀλλ᾽ ὡς› · call in col 92

ὡς addidi c. O.

I have added ὡς with O.

(printed under page 43)

(26) ‹anchor: λύουσαν› · call in col 92

Lege φύουσαν, quae de illo apud multos suspicionem crearet. D. Rufini versio (Recogn. II, 11) haec est: Verum Dositheus, ubi sibi derogari sensit a Simone, verens ne opinio sua obscuraretur apud homines, qui eum putabant ipsum esse Stantem. Cum hac interpretatione constare potest lectio vulgata, modo αὐτοῦ τήν mutetur in τὴν αὐτοῦ. Eodem sensu προσεκλύειν legitur hom. III, 2, ἐκλύειν XVII, 6. Quid ὑπόνοια significet, intelligitur ex seqq. S.

Read φύουσαν, "which would breed suspicion about him among many." D. Rufinus's version (Recognitions 2, 11) is this: "But Dositheus, when he perceived that he was being disparaged by Simon, fearing that his repute would be obscured among men, who thought that he himself was the Standing One." The received reading can stand with this rendering, provided αὐτοῦ τήν is changed to τὴν αὐτοῦ. προσεκλύειν is read in the same sense in Homily 3, 2, and ἐκλύειν in 17, 6. What ὑπόνοια means is understood from what follows. S.

(printed under page 43)

(27) ‹anchor: τὴν συνήθη› · call in col 92

συνήθειαν O.

O has συνήθειαν.

VARIORUM NOTAE

(printed under page 43)

(47) · call in col 92

Ἵνα μηδὲ τοῦτο ἀνοικονόμητον ᾖ. Simili modo corona quae Simonis Magi dicebatur, imperfectam referebat rotunditatem, ad modum lunae in cornua coeuntis, ut nemo ignorat. COT.

"So that not even this should be without its dispensation." In like manner the tonsure-crown that was called Simon Magus's showed an incomplete round, like the moon drawing together into horns, as everyone knows. COTELIER.

(printed under page 43)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ὄντως Χριστοῦ ἡμῶν; B ὡσαύτως καὶ αὐτῷ; C νατον αὐτοῦ ψευδῆ; D νομίζειν τὸν Ἑστῶτα,
old-edition numerals: 59 after δρόμον.; 60 after καπνοῦ
other: (none)

PG 2:93

ἔδοξε σῶμα. Ἐπὶ τούτῳ καταπλαγεὶς ὁ Δοσίθεος λέγει αὐτῷ· Εἰ σὺ εἶ ὁ Ἑστὼς, καὶ προσκυνῶ σε. Τοῦ Σίμωνος εἰπόντος· Ἐγώ εἰμι, ὁ Δοσίθεος, ἑαυτὸν γνοὺς οὐκ ὄντα τὸν Ἑστῶτα, πεσὼν προσεκύνησεν, καὶ τοῖς εἰκοσιεννέα ἐξάρχοις συγκαταβαλὼν ἑαυτὸν εἰς τὸν ἑαυτοῦ τῆς ὑπονοίας τόπον ἔστησε τὸν Σίμωνα, καὶ οὕτως μετ' οὐ πολλὰς ἡμέρας ὁ Δοσίθεος, ἐκείνου στάντος, αὐτὸς πεσὼν ἐτελεύτησεν.

body it seemed. Thereupon Dositheus, amazed, says to him: If you are the Standing One, I also worship you. And when Simon said: I am he, Dositheus, knowing that he himself was not the Standing One, fell down and worshipped him, and casting himself down among the twenty-nine leaders, set Simon in his own place of repute; and thus not many days after, while Simon stood, Dositheus himself fell and died.

XXV. Ὁ δὲ Σίμων, τὴν Ἑλένην παραλαβὼν, ἐκπεριέρχεται, καὶ μέχρι τοῦ δεῦρο, ὡς ὁρᾷς, ἀναστατεῖ τοὺς ὄχλους. Αὐτὴν δὲ τὴν Ἑλένην ἀπὸ τῶν ἀνωτάτω οὐρανῶν κατενηνοχέναι λέγει τῷ κόσμῳ, κυρίαν οὖσαν, ὡς παμμήτορα οὐσίαν καὶ σοφίαν, ἧς ἕνεκεν, φησὶν, Ἕλληνές τε καὶ βάρβαροι ἐμαχέσαντο, εἰκόνα φαντασθέντες ἀληθείας· ἡ γὰρ ὄντως οὖσα τότε παρὰ τῷ πρωτίστῳ ὑπῆρχε Θεῷ. Πλὴν τοιαῦτά τινα Ἑλληνικοῖς μύθοις συμπεπλασμένα πιθανῶς ἀλληγορῶν ἀπατᾷ πολλοὺς, ἐξαιρέτως πολλὰ τερατώδη θαυμάσια ποιῶν, ὡς εἰ μὴ ᾔδειμεν ὅτι μαγείᾳ ταῦτα ποιεῖ, ἠπατήθημεν ἂν καὶ αὐτοί. Ἀλλ' ἐπειδὴ συνεργοὶ αὐτοῦ ἦμεν τὸ καταρχὰς, ὅτε τὰ τοιαῦτα ποιῶν τὸ τῆς θεοσεβείας οὐκ ἠδίκει μέρος, νῦν ὅτε πολυμανὴς τοὺς ἐν θεοσεβείᾳ ἀπατᾷν ἐπιχειρεῖν ἤρξατο, ἀπέστημεν αὐτοῦ.

XXV. And Simon, having taken Helena to himself, goes about and until now, as you see, stirs up the multitudes. And Helena herself he says he brought down from the highest heavens to the world, being sovereign lady, as all-mother essence and wisdom, for whose sake, says he, Greeks and barbarians fought, having imagined an image of truth; for she who truly was existed at that time with the first and chiefest God. However, plausibly allegorizing certain things of this sort fabricated together with Greek myths, he deceives many, especially as he performs many portentous wonders, so that had we not known that he does these things by magic, we ourselves also would have been deceived. But whereas we were his fellow-workers at the beginning, when in doing such things he did not wrong the cause of piety, now when in his great madness he began to attempt to deceive those who are in piety, we withdrew from him.

XXVI. Καὶ γὰρ μιαιφονεῖν ἤρξατο, ὡς αὐτὸς ἔτι ὡς φίλος φίλοις ἐξέφηνεν, ὅτι παιδίου ψυχὴν τοῦ ἰδίου σώματος χωρίσας ἀποῤῥήτοις ὅρκοις, συνεργὸν πρὸς τὴν τῶν αὐτῷ δοκούντων φαντασίαν, τὸν δὲ παῖδα διαγράψας ἐπὶ εἰκόνος, ἐνδοτέρῳ οἴκῳ ὅπου αὐτὸς ὑπνοῖ ἀνατεθειμένην ἔχει, φάσκων, ποτὲ τοῦτον ἐξ ἀέρος πλάσας θείαις τροπαῖς καὶ τὸ εἶδος ἀναγράψας ἀποδεδωκέναι πάλιν τῷ ἀέρι. Τὴν δὲ πρᾶξιν ἑρμηνεύει οὕτως πεποιηκέναι. Πρῶτον τὸ ἀνθρώπου πνεῦμα λέγει, τραπὲν εἰς θερμὴν φύσιν, τὸν περικείμενον αὐτῷ σικύας δίκην ἐπισπασάμενον συμπιεῖν ἀέρα, εἶτα ἔνδοθεν τῆς τοῦ πνεύματος ἰδέας γενόμενον αὐτὸν τρέψαι εἰς ὕδωρ· ὑπὸ δὲ τῆς συνεχείας τοῦ πνεύματος χυθῆναι μὴ δυνάμενον, εἰς αἵματος φύσιν μετατρέπειν ἔφασκε τὸν ἐν αὐτῷ ἀέρα, τὸ δὲ αἷμα πῆξαν τὰς σάρκας ποιῆσαι· εἶθ' οὕτως

XXVI. For indeed he began to commit murder, as he himself while still a friend disclosed to us as friends, that having separated the soul of a boy from its own body by unspeakable adjurations, as an assistant for the apparition of whatever things pleased him, and having delineated the boy upon an image, he keeps it set up in an inner chamber where he himself sleeps, alleging that having once fashioned this boy out of air by divine transformations and delineated his form, he restored him again to the air. And the action he explains that he performed in this way: First he says that the spirit of a man, having been turned into a hot nature, drew to itself like a cupping-glass and drank in the surrounding air; next, when it had come inside the form of the spirit, he turned it into water; and as it could not be poured out by reason of the continuity of the spirit, he said that he transformed the air within it into the nature of blood, and that the blood when congealed made the flesh; and that then in this way,

Editors' notes and page, col. 93

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). The Greek is col 93; Greek-only calls are filed under col 93. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 28–33 and (48) fall in Greek text above the visible crop. In note 33 the second letter of C's word is unclear at this resolution (it looks like ρ, probably for α).

VARIAE LECTIONES

(printed under page 44)

(28) · call in col 93

τούτου O.

O has τούτου.

(printed under page 44)

(29) · call in col 93

εἶ om. O.

O omits εἶ.

(printed under page 44)

(30) · call in col 93

Ita O, c. S., προσκύνω C.

So O, with S; C has προσκύνω.

(printed under page 44)

(31) · call in col 93

περιέρχεται C.

C has περιέρχεται.

(printed under page 44)

(32) · call in col 93

ἀνωτάτων C.

C has ἀνωτάτων.

(printed under page 44)

(33) · call in col 93

Ita D, suffragante O, πρμμητέρα C.

So D, with O's support; C has πρμμητέρα.

(printed under page 44)

(34) ‹anchor: τὸ καταρχάς› · call in col 93

κατ᾽ ἀρχάς O.

O has κατ᾽ ἀρχάς.

(printed under page 44)

(35) ‹anchor: πολυμανής› · call in col 93

Ita S, ex Epit. c. 27, πολυμανεῖς C, πολὺ μανείς O.

So S, from the Epitome, ch. 27; C has πολυμανεῖς, O πολὺ μανείς.

(printed under page 44)

(36) ‹anchor: ἀπατᾶν› · call in col 93

ἀπατᾶν O, c. C, ἀπατῶν Cl et S, qui conjecturam suam in recensione Coteleriana jam evulgatam invenire potuisset.

O has ἀπατᾶν, with C; Cl and S have ἀπατῶν. S could have found his own conjecture already published in Cotelier's edition.

(printed under page 44)

(37) ‹anchor: ἔτι ὡς φίλος› · call in col 93

ὢν φίλος scribendum esse conjectaverim ex Epit. c. 27: ὡς αὐτὸς ἔτι φίλοις οὖσιν ὑμῖν οἷα φίλος ἐξέφανεν. S.

I would conjecture that ὢν φίλος should be written, from the Epitome, ch. 27: ὡς αὐτὸς ἔτι φίλοις οὖσιν ὑμῖν οἷα φίλος ἐξέφανεν. S.

(printed under page 44)

(38) ‹anchor: φίλοις ἐξέφηνεν› · call in col 93

Ita S, ἐξέφανεν C, O.

So S; C and O have ἐξέφανεν.

(printed under page 44)

(39) ‹anchor: τὸν δέ› · call in col 93

δέ om. O.

O omits δέ.

(printed under page 44)

(40) ‹anchor: ἀέρος πλάσας› · call in col 93

Fortasse leg. πλάσαι S.

Perhaps read πλάσαι. S.

(printed under page 44)

(41) ‹anchor: ἀποδεδωκέναι› · call in col 93

Post ἀποδεδωκέναι C exh. λέγει, quod ejeci c. O.

After ἀποδεδωκέναι C shows λέγει, which I have thrown out with O.

(printed under page 44)

(42) ‹anchor: Πρῶτον τό› · call in col 93

τοῦ C, qui deinceps θερμοῦ.

C has τοῦ, and next θερμοῦ.

(printed under page 44)

(43) ‹anchor: συμπιεῖν› · call in col 93

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

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

(printed under page 44)

(44) ‹anchor: πνεύματος ἰδέας› · call in col 93

εἰδέας C. Tum S αὐτόν in versione falso refert ad Simonem, cum referendum sit ad aerem. Quare frustra conjicit, scribendum esse infra πήξαντα p. πῆξαν.

C has εἰδέας. Then S in his translation wrongly refers αὐτόν to Simon, when it should be referred to the air. So he conjectures in vain that πήξαντα should be written below for πῆξαν.

(printed under page 44)

(45) ‹anchor: ὑπὸ δὲ τῆς› · call in col 93

τῆς addidi c. O. Tum εἰς αἷμ. φύσιν C.

I have added τῆς with O. Then C has εἰς αἷμ[ατος] φύσιν.

VARIORUM NOTAE

(printed under page 44)

(48) · call in col 93

Alludit noster ad eorum sententiam, qui non Helenam, sed ejus duntaxat imaginem Trojae fuisse statuerunt, cum Graeci barbarique sibi mutuas, ejus causa, clades facerent. Vid. Plat. De Rep. IX, [586, C: ὥσπερ τὸ τῆς Ἑλένης εἴδωλον ὑπὸ τῶν ἐν Τροίᾳ Στησίχορός φησι γενέσθαι περιμάχητον ἀγνοίᾳ τοῦ ἀληθοῦς], Sext. Emp. adv. Matth. VII, 180, 255 et Barnesium ad Eurip. Hel. v. 33. D. Adde Schol. ad Lycophr. v. 113, et interpr. ad Herod. II, 112 seqq. S. DRESSEL.

Our author alludes to the view of those who held that it was not Helen but only her image that was at Troy, while Greeks and barbarians inflicted slaughter on one another for her sake. See Plato, Republic 9 [586 C: "as Stesichorus says the phantom of Helen was fought over by those at Troy, in ignorance of the truth"], Sextus Empiricus, Against the Mathematicians 7, 180, 255, and Barnes on Euripides, Helen, line 33. D. Add the scholia on Lycophron, line 113, and the commentators on Herodotus 2, 112 ff. S. DRESSEL.

(printed under page 44)

Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). On this page the Latin is col 95 and the Greek col 96; Greek-only calls are filed under col 96. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 46–51 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 45)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A guinem : et ex; B spectasse; et quandiu; C Nos, Simon, amicitiæ,; D credatis immortalem esse
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:96

τῆς σαρκὸς παγείσης, ἄνθρωπον οὐκ ἀπὸ γῆς, ἀλλὰ ἐξ ἀέρος ἀναδεῖξαι. Καὶ οὕτως ἑαυτὸν πείσας καινὸν ἄνθρωπον δύνασθαι ποιῆσαι, τὰς τροπὰς ἀναλύων πάλιν ἀποδεδωκέναι ἔλεγε τῷ ἀέρι. Καὶ ταῦτα μὲν ἄλλοις λέγων ἐπιστεύετο, ὑφ' ἡμῶν δὲ τῶν ἐπὶ τελετῇ συμπαρόντων εὐσεβῶς ἠπιστεῖτο. Διὸ, ἀσεβείας καταγνόντες, ἀπέστημεν αὐτοῦ.

when the flesh had been solidified, he displayed a man not from earth, but out of air. And having thus persuaded himself that he was able to make a new man, he said that he reversed the transformations and restored him again to the air. And when he said these things to others he was believed, but by us who were present at the rite he was piously disbelieved. Wherefore, having condemned his impiety, we withdrew from him.

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

XXVII. When Aquila had said these things, his brother Nicetes said: It is necessary, our brother Clement, that I should call to mind the things left out by Aquila. For first indeed God is witness that we wrought nothing impious along with him, but that when he acted we were spectators; and so long as he exhibited himself doing harmless things, we also were pleased; but when he said that he did by divinity the things wrought by magic, for the deceit of the pious, we no longer endured him, although he promised us many things: first indeed that a temple and statues of us should be erected, and that we should be accounted gods, and be worshipped by multitudes, and be glorified by kings, and be deemed worthy of public honours, and grow rich with boundless wealth.

XXVIII. Ταῦτά τε καὶ τὰ τούτοις μείζονα νομιζόμενα ἡμῖν ὑπέσχετο, μόνον ἵνα συνόντες αὐτῷ τὸ τῆς ἐγχειρήσεως κακὸν σιωπῶμεν, ἵνα αὐτῷ τὰ τῆς ἀπάτης προκόπτῃ, καὶ ὅμως οὐ συνεθέμεθα, ἀλλὰ καὶ αὐτὸν τῆς τοιαύτης ἀπονοίας παύεσθαι συνεβουλεύσαμεν, λέγοντες αὐτῷ· Ἡμεῖς, Σίμων, τῆς ἐκ παίδων φιλίας πρὸς σὲ μεμνημένοι, στέργοντές σε, τὰ συμφέροντα συμβουλεύομεν· 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 μεγάλα πλουτῇς ἢ καὶ βασιλεύσῃς, τῷ τῆς ζωῆς σου μικρῷ χρόνῳ ὀλίγα τυγχάνει πρὸς ἀπόλαυσιν, καὶ ἀσεβῶς πορισθέντα, εὐθέως φεύγοντα, αἰωνίαν κόλασιν περιποιεῖται τῷ τετολμηκότι. Διὸ φοβεῖσθαί σοι τὸν Θεὸν συμβουλεύομεν, ὑφ' οὗ κριθῆναι ἔχει ἡ ἑκάστου ψυχὴ περὶ ὧν ἔπραξεν ἐνταῦθα.

XXVIII. Both these things and things accounted greater than these he promised us, if only while living with him we would keep silent regarding the wickedness of his enterprise, so that his deceit might prosper for him; and yet we did not consent, but counselled him also to cease from such madness, saying to him: We, Simon, mindful of our friendship towards you from childhood, and loving you, counsel what is profitable: cease from such audacity; you cannot be a god; fear Him who is truly God; know that you are a man and that the time of your life is short. Even if you become greatly rich or even become a king, in the short time of your life there are few things for enjoyment, and things impiously acquired, swiftly fleeing away, procure eternal punishment for him who has dared them. Wherefore we counsel you to fear God, by whom the soul of each one has to be judged concerning the things which it did here.

XXIX. Ὁ δὲ, ταῦτα ἀκούσας, ἐγέλασεν. Ἡμῶν δὲ εἰπόντων· Τί ἡμῶν τά σοι συμφέροντα συμβουλευόντων καταγελᾷς; Ἔφη· Γελῶ ὑμῶν τὴν μωρὰν ὑπόληψιν, ὅτι πιστεύετε ἀθάνατον εἶναι τὴν τοῦ ἀνθρώπου ψυχήν. Κἀγὼ ἔφην· Οὐ θαυμάζομεν, ὦ Σίμων, εἰ ἡμᾶς ἀπατᾷν ἐπιχειρεῖς, ἀλλ' ἐκπεπλήγμεθα τίνι λόγῳ καὶ ἑαυτὸν ἀπατᾷς. Λέγε μοι, 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 κελευσθὲν ἐναργῶς ἱστορήσαντες.

XXIX. And he, having heard these things, laughed. And when we said: Why do you laugh at us when we counsel what is profitable to you? he said: I laugh at your foolish opinion, 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 amazed by what reasoning you deceive yourself also. Tell me, O Simon, even if no one else has been assured that the soul is immortal, yet at all events you and we have been—you as having separated it from a human body and conversed with it and laid commands upon it, and we as having been present with you and having heard the command and having clearly beheld what was commanded.

Editors' notes and page, col. 96

Footnotes

(46) · call in col 96

ἀλλ᾽ C.

C has ἀλλ᾽.

(printed under page 45)

(47) · call in col 96

ἀπέστημεν ἀπ᾽ αὐτοῦ C.

C has ἀπέστημεν ἀπ᾽ αὐτοῦ.

(printed under page 45)

(48) · call in col 96

ἱστορήκαμεν C. Deest καί ante ἐτερπόμεθα in O.

C has ἱστορήκαμεν. καί before ἐτερπόμεθα is missing in O.

(printed under page 45)

(49) · call in col 96

θεότητι C.

C has θεότητι.

(printed under page 45)

(50) · call in col 96

οὐκ ἔτι C.

C has οὐκ ἔτι.

(printed under page 45)

(51) · call in col 96

Ita Epit. c. 29 et O, ναῶν ἀνδριάντας ἡμῶν καταξιωθῆναι C.

So the Epitome, ch. 29, and O; C has ναῶν ἀνδριάντας ἡμῶν καταξιωθῆναι.

(printed under page 45)

(52) ‹anchor: τούτοις μείζονα› · call in col 96

μείζονα addit Epit. c. 29, quam seq. S.

The Epitome, ch. 29, adds μείζονα; S follows it.

(printed under page 45)

(53) ‹anchor: ἡμῖν ὑπέσχετο› · call in col 96

Non Cot., ut S parum accurate adnotat, sed Cl edidit ὑπέχετο.

It was not Cotelier, as S records with too little care, but Cl who printed ὑπέχετο.

(printed under page 45)

(54) ‹anchor: ἀπονοίας παύεσθαι› · call in col 96

παύσασθαι C.

C has παύσασθαι.

(printed under page 45)

(55) ‹anchor: στέργοντές σε› · call in col 96

Ita cod. 804 et O, τε C.

So codex 804 and O; C has τε.

(printed under page 45)

(56) ‹anchor: Κἂν μεγάλα› · call in col 96

μέγα C.

C has μέγα.

(printed under page 45)

(57) ‹anchor: ἀνθρώπου ψυχήν› · call in col 96

τὴν τοῦ ἀνθρώπου ψυχὴν C, qui deinceps ἀπατᾷν ἡμᾶς.

C has τὴν τοῦ ἀνθρώπου ψυχήν, and next ἀπατᾷν ἡμᾶς.

(printed under page 45)

(58) ‹anchor: τὸ κελευσθέν› · call in col 96

Ita O, c. S, κελευθέν C. Ante Σίμων addidi καὶ ὁ c. O.

So O, with S; C has κελευθέν. Before Σίμων I have added καὶ ὁ with O.

(printed under page 45)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A τῆς σαρκὸς παγείσης,; B ἱστορήσαμεν· καὶ μέχρις; C συνεβουλεύσαμεν, λέγοντες αὐτῷ·; D ληψιν, ὅτι πιστεύετε
old-edition numerals: 62 after ἄνθρωπον; 63 after αὐτὸν
other: column ends mid-word ἱστο-|ρήσαντες (tail printed at the top of col 97); set whole here (QA Q2)

PG 2:97

Καὶ ὁ Σίμων ἔφη· Ἐγὼ μὲν οἶδα τί λέγετε, ὑμεῖς δὲ οὐκ οἴδατε περὶ τίνων διαλέγεσθε. Καὶ ὁ Νικήτης ἔφη· Ἐπεὶ οἶδας, λέγε, εἰ δὲ μὴ οἶδας, μὴ δόκει ἡμᾶς τῷ λέγειν σε μὲν εἰδέναι, ἡμᾶς δὲ μὴ, ἀπατᾶσθαι δύνασθαι. Οὐ γάρ ἐσμεν οὕτως νήπιοι, ἵνα πανοῦργον ἐνσπείρῃς ἡμῖν ὑποψίαν τοῦ νομίζειν σέ τι τῶν ἀποῤῥήτων εἰδέναι, καὶ οὕτως ἐπιθυμίᾳ κολαζομένους ἡμᾶς ὑποχειρίους λαβὼν ἔχῃς.

And Simon said: I indeed know what you say, whereas you do not know about what things you are conversing. And Nicetes said: Since you know, speak; but if you do not know, do not suppose that we can be deceived by your saying that you know while we do not. For we are not so childish that you should implant in us a crafty suspicion of supposing that you know something of things unspeakable, and so get us under your hand and hold us punished by desire.

XXX. Καὶ ὁ Σίμων ἔφη· Ὅτι μὲν ἐχώρισα ψυχὴν ἀνθρωπείου σώματος, οἶδα ὑμᾶς εἰδότας, ὅτι δὲ οὐχ ἡ τοῦ τεθνεῶτος ψυχὴ ὑπουργεῖ, ἐπεὶ μὴ ὑπάρχει, ἀλλὰ δαίμων τις, ὑποκρινόμενος αὐτὸς εἶναι ψυχὴ ἐνεργεῖ, οἶδα ὑμᾶς ἀγνοοῦντας. Καὶ ὁ Νικήτης ἔφη· Πολλὰ ἐν τῷ βίῳ τούτῳ ἠκούσαμεν ἄπιστα, τούτου δὲ τοῦ λόγου ἀνοητότερον οὐ προσεδοκήσαμεν ἀκοῦσαι. Εἰ γὰρ δαίμων ὑποκρίνεται τοῦ τεθνεῶτος εἶναι ἡ ψυχὴ, τίς τῆς ψυχῆς χρεία γίνεται, ἵνα χωρισθῇ τοῦ σώματος; Οὐχ αὐτοὶ δὲ παρόντες ἠκούσαμέν σου, τοῦ σκήνους τὴν ψυχὴν ὁρκίζοντος; Πῶς δὲ καὶ ἄλλου ὁρκιζομένου, ἕτερος μὴ ὁρκισθεὶς ὡς φοβηθεὶς ὑπακούει; Οὐκ ἐξετασθεὶς δὲ καὶ σὺ ὑφ' ἡμῶν ποτε, διὰ τί ἐνίοτε καὶ παύονται αἱ παρεδρίαι, ἔφης· Ὅτι ψυχὴ, πληρώσασα τὸν ὑπὲρ γῆς χρόνον, ὃν ἤμελλεν ἐν σώματι διατελεῖν, εἰς ᾅδην πορεύεται· προσετίθης δὲ λέγων, ὅτι τῶν ἰδίῳ θανάτῳ τελευτησάντων αἱ ψυχαὶ, ἐπειδὴ αὐτόθι εἰς ᾅδην χωρήσασαι φρουροῦνται, οὐκ εὐκόπως ἐλθεῖν ἀφίενται;

XXX. And Simon said: That I separated a soul from a human body, I know that you know; but that it is not the soul of the dead person that ministers, since it does not exist, but a certain demon pretending that he himself is the soul who works, I know that you are ignorant. And Nicetes said: Many incredible things have we heard in this life, yet a speech more senseless than this we did not expect to hear. For if a demon pretends to be the soul of the dead person, what need is there of the soul, that it should be 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 afraid? And when you yourself also were once questioned by us why the attendances of familiar spirits sometimes cease, did you not say: Because a soul, having fulfilled the time upon earth which it was to spend in the body, departs to Hades; and you added, saying that the souls of those who have died by their own natural death, since they have gone straightway to Hades and are guarded there, are not easily permitted to come?

XXXI. Ταῦτα τοῦ Νικήτου εἰπόντος, Ἀκύλας αὐτὸς πάλιν ἔφη· Ἐβουλόμην παρὰ σοῦ τοῦτο μόνον μαθεῖν, Σίμων, εἴτε ψυχὴ, εἴτε δαίμων ἐστὶ τὸ ὁρκιζόμενον, τί φοβούμενον οὐ παραπέμπεται τοὺς ὅρκους; Καὶ ὁ Σίμων ἔφη· Κόλασιν γὰρ παρακούσασα, οἶδε μέλλειν παθεῖν. Καὶ ὁ Ἀκύλας ἔφη· Οὐκοῦν, εἰ ὁρκιζομένη ψυχὴ ἔρχεται, καὶ κρίσις γίνεται. Εἰ οὖν αἱ ψυχαὶ ἀθάνατοι γίνονται, καὶ κρίσις πάντως γίνεται. Ὥστε καὶ τοὺς ἐπὶ κακῇ πράξει ὁρκισθέντας καταδικασθῆναι, παρακούσαντας, φῂς, πῶς οὐ πεφόβησαι σὺ ἀναγκάζειν, 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, ταῦτα ἀκούσας, ὠργίσθη

XXXI. When Nicetes 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, fearing what does it not disregard the adjurations? And Simon said: Because 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, a judgement also by all means takes place. So that if, as you say, even those who are adjured for an evil deed are condemned when they disobey, how have you yourself not been afraid to compel them, when those who are compelled are punished for disobedience? For that you have not yet suffered for the things you have done is no wonder, since the judgement is not yet, so that you may pay the penalty for the things which you compelled, while that which was compelled may obtain pardon, as having preferred the oath to the evil deed. And he, having heard these things, grew angry—

Editors' notes and page, col. 97

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). The Greek is col 97; Greek-only calls are filed under col 97. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 59–63 fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 46)

(59) · call in col 97

ἐνσπείρῃς ἐν ἡμῖν C.

C has ἐνσπείρῃς ἐν ἡμῖν.

(printed under page 46)

(60) · call in col 97

τούτῳ subjunxi c O.

I have added τούτῳ with O.

(printed under page 46)

(61) · call in col 97

εἶναι τοῦ τεθνεῶτος C.

C has εἶναι τοῦ τεθνεῶτος.

(printed under page 46)

(62) · call in col 97

ἐξητάσθης O.

O has ἐξητάσθης.

(printed under page 46)

(63) · call in col 97

προσεδρεῖαι O.

O has προσεδρεῖαι.

(printed under page 46)

(64) ‹anchor: τοῦ Νικήτου› · call in col 97

νικήτη O.

O has νικήτη.

(printed under page 46)

(65) ‹anchor: Ὥστε› · call in col 97

ὥστ' ἂν C, ὡς ἂν S, c. Cl.

C has ὥστ' ἂν; S, with Cl, has ὡς ἂν.

(printed under page 46)

(66) ‹anchor: παρακούσαντας, φῄς› · call in col 97

φῇς add. Epit. c. 32, quam seq. S.

The Epitome, ch. 32, adds φῇς; S follows it.

(printed under page 46)

(67) ‹anchor: οὐ θαῦμα› · call in col 97

οὐ θαῦμα accessit ex O et Epit. c. 32.

οὐ θαῦμα has been added from O and the Epitome, ch. 32.

(printed under page 46)

(68) ‹anchor: τὸ δέ› · call in col 97

Adsunt in O post δέ vbb. ταῦτα ἀκούσας expuncta. Tum id. συγγνώμης.

In O, after δέ, the words ταῦτα ἀκούσας are present, marked for deletion. Then the same has συγγνώμης.

(printed under page 46)

(69) ‹anchor: Ὁ δέ, ταῦτα› · call in col 97

τούτων C.

C has τούτων.

VARIORUM NOTAE

(printed under page 46)

(49) ‹anchor: αἱ παρεδρίαι› · call in col 97

Αἱ παρεδρίαι. Inter spiritus paredros animae mortuorum ponebantur. Praeter Recognitiones lib. II, cap. 13, et lib. III, cap. 44, testem damus Justinum Martyrem Apologia II, p. 65: Νεκρομαντεῖαι μὲν γάρ, καὶ αἱ ἀδιαφθόρων παίδων ἐποπτεύσεις, καὶ ψυχῶν ἀνθρωπίνων κλήσεις, καὶ οἱ λεγόμενοι παρὰ τοῖς μάγοις ὀνειροπομποὶ καὶ πάρεδροι, καὶ τὰ γινόμενα ὑπὸ τῶν ταῦτα εἰδότων, πεισάτωσαν ὑμᾶς ὅτι καὶ μετὰ θάνατον ἐν αἰσθήσει εἰσὶν αἱ ψυχαί. COT.

"The assessor-spirits." The souls of the dead were counted among the assessor (paredros) spirits. Besides the Recognitions, book 2, chapter 13, and book 3, chapter 44, we cite as witness Justin Martyr, Apology 2, p. 65: "For let necromancy, and the inspection of uncorrupted boys, and the summoning of human souls, and those whom the magi call dream-senders and assessors, and the things done by those who know these arts, persuade you that even after death souls are in a state of sensation." COTELIER.

(printed under page 46)

(50) ‹anchor: ἐλθεῖν ἀφίενται› · call in col 97

Οὐκ εὐκόπως ἐλθεῖν ἀφίενται. Unde Tertullianus De anima cap. 57: Publica jam littera est, quae animas etiam justa aetate sopitas, etiam proba morte disjunctas, etiam prompta humatione dispunctas, evocaturam se ab inferum incolatu pollicetur. Vide si lubet Porphyrium lib. II De abstinentia, cap. 47; Servium ad Aeneid. IV, 386. ID.

"They are not easily allowed to come." Hence Tertullian, On the Soul, chapter 57: "It is now a public profession of the art that it promises to call up from their dwelling among the dead even souls laid to rest at their due age, even souls parted by an honest death, even souls dismissed by prompt burial." See, if you like, Porphyry, On Abstinence, book 2, chapter 47; Servius on the Aeneid 4, 386. THE SAME [Cotelier].

(printed under page 46)

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). On this page the Latin is col 99 and the Greek col 100; Greek-only calls are filed under col 100. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 70–74 fall in Greek text above the visible crop; the call of (51) is not visible in either crop and is filed under the Greek by its lemma.

VARIAE LECTIONES

(printed under page 47)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A quia malo facinori; B multa talia se; C postea precibus Moysis; D se, quod draco
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:100

θάνατον ἡμῖν ἀπειλήσας, εἰ μὴ τὰ ὑπ' αὐτοῦ πραττόμενα σιωπῶμεν.

threatening us with death unless we kept silent regarding the things done by him.

XXXII. Ταῦτα τοῦ Ἀκύλα εἰπόντος, ἐγὼ Κλήμης ἐπυθόμην, τίνα ἄρα ἐστὶν ἃ ποιεῖ θαυμάσια. Οἱ δὲ ἔλεγόν μοι, ὅτι ἀνδριάντας ποιεῖ περιπατεῖν καὶ ἐπὶ πῦρ κυλιόμενος 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 παρίστησιν· τὰ ἐν οἰκίᾳ σκεύη ὡς αὐτόματα φερόμενα πρὸς ὑπηρεσίαν βλέπεσθαι ποιεῖ, τῶν φερόντων οὐ βλεπομένων. Ταῦτα αὐτῶν λεγόντων ἀκούων ἐθαύμαζον. Ἐμαρτύρουν δὲ πολλὰ τὰ τοιαῦτα αὐτοὶ παρόντες ἱστορηκέναι.

XXXII. When Aquila had said these things, I Clement inquired what then the wonders are which he performs. And they told me that he makes statues walk, and rolling himself upon fire is not burned; and sometimes he also flies; and he makes loaves out of stones; he becomes a serpent, he is transformed into a goat, he becomes two-faced, he is changed into gold; he opens locked doors, he melts iron, at banquets he presents phantoms of all manner of forms; he causes the vessels in a house to be seen borne along as if of their own accord for service, while those who bear them are unseen. Hearing them say these things, I marvelled. And they testified that they themselves had been present and beheld many such things.

XXXIII. Τούτων οὕτως ῥηθέντων ὁ καλὸς Πέτρος καὶ αὐτὸς τοῦ λέγειν ἤρξατο· Συνορᾷν ὑμᾶς δεῖ, ἀδελφοὶ, τοῦ τῆς συζυγίας κανόνος τὴν ἀλήθειαν, οὗ μὴ ἀφιστάμενός τις οὐκ ἔχει πλανηθῆναι. Ἐπεὶ γὰρ, ὡς ἔφαμεν, δυϊκῶς καὶ ἐναντίως πάντα ἔχοντα ὁρῶμεν, καὶ ὡς πρώτη νὺξ, εἶτα ἡμέρα, καὶ πρῶτον ἄγνοια, εἶτα γνῶσις, καὶ πρῶτον νόσος, εἶτα ἴασις, οὕτως πρῶτα τὰ τῆς πλάνης τῷ βίῳ ἔρχεται, εἶθ' οὕτως τὸ ἀληθὲς ἐπέρχεται, ὡς τῇ νόσῳ ὁ ἰατρός. Αὐτίκα γοῦν τοῦ θεοφιλοῦς ἡμῶν ἔθνους ἀπὸ τῆς τῶν Αἰγυπτίων κακουχίας μέλλοντος λυτροῦσθαι, πρῶτον διὰ τῆς ὀφιωθείσης ῥάβδου, ἥτις τῷ Ἀαρὼν ἐδόθη, αἱ νόσοι ἐγίνοντο, καὶ εἶθ' οὕτως εὐχαῖς Μωϋσέως αἱ ἰάσεις ἐπεφέροντο. Καὶ νῦν δὲ τῶν ἐθνῶν μελλόντων ἀπὸ τῆς κατὰ τὰ εἴδωλα λυτροῦσθαι θρησκείας, ἡ κακία πάλιν, ὡς αὐτὴ βασιλεύουσα, προλαβοῦσα πρῶτον τὸν ἑαυτῆς ὥσπερ ὄφιν ἔπεμψε σύμμαχον, ὃν ὁρᾶτε Σίμωνα, ποιοῦντα θαυμάσια πρὸς κατάπληξιν καὶ ἀπάτην, οὐ σημεῖα ἰατικὰ πρὸς ἐπιστροφὴν καὶ σωτηρίαν. Διὸ καὶ ὑμᾶς ἀπὸ τῶν γινομένων τεράτων τοὺς ποιοῦντας νοεῖν δεῖ, τίς τίνος ἐστὶν ἐργάτης. Ἐὰν ἀνωφελῆ ποιῇ τέρατα, κακίας ἐστὶν ὑπουργός· ἐὰν δὲ ἐπωφελῆ πράττῃ, τοῦ ἀγαθοῦ ἐστὶν ἡγεμών.

XXXIII. When these things had been thus spoken, the good Peter himself also began to speak: You must perceive, brethren, the truth of the rule of the pair, from which if one does not depart, he cannot be led astray. For since, as we said, we see all things existing in pairs and in opposition—and as night is first, then day, and first ignorance, then knowledge, and first disease, then healing—so the things of error come first into life, and then in this way that which is true supervenes, as the physician upon disease. Straightway then, when our God-beloved nation was about to be redeemed from the affliction of the Egyptians, diseases were first brought about through the rod turned into a serpent which was given to Aaron, and then in this way healings were brought in by the prayers of Moses. And now also, when the Gentiles are about to be redeemed from the worship according to idols, wickedness again, as though itself reigning, has anticipated the matter and first sent forth its own ally like a serpent, whom you see, Simon, working wonders for astonishment and deceit, not healing signs for conversion and salvation. Wherefore you also must understand from the portents wrought those who work them, who is the workman of whom. If he works unprofitable portents, he is a minister of wickedness; but if he does profitable things, he is a leader of the good.

XXXIV. Τὰ μὲν οὖν ἀνωφελῆ ἐστὶ σημεῖα, ὅσα αὐτοὶ Σίμωνα εἰρήκατε πεποιηκέναι· λέγω δὲ τὸ ἀνδριάντας αὐτὸν ποιεῖν περιπατεῖν, καὶ τὸ ἐπ' ἀνθράκων αὐτὸν πεπυρωμένων κυλίεσθαι, καὶ δράκοντα γίνεσθαι, εἰς αἶγα μεταμορφωθῆναι, εἰς ἀέρα πτῆναι, καὶ ὅσα τοιαῦτά τινα, εἰς ἴασιν ἀνθρώπων μὴ γινόμενα, προσαπατᾷν φύσιν ἔχει πολλούς. Τὰ δὲ τῆς οἰκτίρμονος ἀληθείας σημεῖά ἐστι φιλάνθρωπα, ἅτινα

XXXIV. Now the unprofitable signs are all those which you yourselves have said that Simon has wrought: I mean his making statues walk, and his rolling himself upon burning coals, and becoming a dragon, being transformed into a goat, flying into the air, and all such things as, not being done for the healing of men, have a nature to deceive many besides. But the signs of the compassionate truth are philanthropic, such as—

Editors' notes and page, col. 100

Footnotes

(70) · call in col 100

εἰδεῶν C.

C has εἰδεῶν.

(printed under page 47)

(71) · call in col 100

πολλοί C.

C has πολλοί.

(printed under page 47)

(72) · call in col 100

Hanc constructionem non admittit lingua Graeca, nam scribi debuit αὐτοὺς παρόντας. Sed facilior est emendandi ratio: prorsus enim legendum αὐτόθι παρόντες. D. Sed potest etiam lectio cod. Reg. ferri, est enim ordo verborum πολλοὶ αὐτοὶ παρόντες ἐμαρτύρουν τὰ τοιαῦτα (nempe ἑαυτοὺς) ἱστορηκέναι. Cl. Fortasse pro αὐτοί ponendum est adverb. loci αὐτῇ (idem ac τῇδε) vel αὐτοῦ.

The Greek language does not admit this construction, for αὐτοὺς παρόντας ought to have been written. But there is an easier way of emending: one should certainly read αὐτόθι παρόντες. D. But the reading of the Royal codex can also be borne, for the order of the words is πολλοὶ αὐτοὶ παρόντες ἐμαρτύρουν τὰ τοιαῦτα (that is, ἑαυτοὺς) ἱστορηκέναι. Cl. Perhaps for αὐτοί the adverb of place αὐτῇ (the same as τῇδε) or αὐτοῦ should be put.

(printed under page 47)

(73) · call in col 100

Cfr. cap. 15 seqq.

Compare chapter 15 ff.

(printed under page 47)

(74) · call in col 100

καί om. C.

C omits καί.

(printed under page 47)

(75) ‹anchor: εὐχαῖς Μωϋσέως› · call in col 100

Μωυσέος O.

O has Μωυσέος.

(printed under page 47)

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

μετά tacite scripsit Cl, repetiitque S contra codd. auctoritatem.

Cl silently wrote μετά, and S repeated it, against the authority of the manuscripts.

(printed under page 47)

(77) ‹anchor: προλαβοῦσα› · call in col 100

προλαβοῦς O.

O has προλαβοῦς.

(printed under page 47)

(78) ‹anchor: πεπυρωμένων› · call in col 100

O in textu πεπληρωμένων, in marg. ead. man. correctum in πεπυρωμένων.

O has πεπληρωμένων in the text, corrected in the margin by the same hand to πεπυρωμένων.

(printed under page 47)

(79) ‹anchor: προσαπατᾶν› · call in col 100

πρὸς ἀπατᾶν C.

C has πρὸς ἀπατᾶν.

VARIORUM NOTAE

(printed under page 47)

(51) ‹anchor: ἀνδριάντας› · call in col 100

Ἀνδριάντας, etc. Anastasius Quaestione 20, p. 242. Cedrenus Synopseos pag. 173. Nicephorus Hist. eccl. lib. II, cap. 27. COT.

"Statues," etc. Anastasius, Question 20, p. 242; Cedrenus, Synopsis, p. 173; Nicephorus, Ecclesiastical History, book 2, chapter 27. COTELIER.

(printed under page 47)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A σθη, θάνατον ἡμῖν; B όντες ἱστορηκέναι.; C ἐπεφέροντο. Καὶ νῦν; D κων αὐτὸν πεπυρωμένων
old-edition numerals: 66 after σίδηρον; 67 after καὶ
other: continues mid-word from col. 97 ὠργί-

PG 2:101

ἠκούσατε τὸν Κύριον πεποιηκότα, κἀμὲ μετ' ἐκεῖνον εὐχαῖς κατορθοῦντα· ὧν οἱ πλεῖστοι παρεστήκατε, οἱ μὲν νόσων παντοίων ἀπαλλαγέντες, οἱ δὲ δαιμόνων, οἱ δὲ ὀρθωθέντες χεῖρας, οἱ δὲ πόδας, οἱ δὲ τοὺς ὀφθαλμοὺς ἀπολαβόντες, οἱ δὲ τὰς ἀκοὰς καὶ ἄλλα ὅσα ἄνθρωπος ποιεῖν δύναται, φιλανθρώπου πνεύματος ἴδιος γενόμενος.

you have heard that the Lord did, and that I after Him accomplish by prayers; of whom the most part of you stand present, some having been freed from diseases of every kind, others from demons, others having had their hands set straight, others their feet, others having recovered their eyes, others their hearing, and whatever else a man is able to do when he has become the own possession of a benevolent spirit.

XXXV. Ταῦτα τοῦ Πέτρου εἰπόντος, ὑπὸ τὸν ὄρθρον ἐπεισιὼν ἡμῖν Ζακχαῖος προσαγορεύσας ἔφη Πέτρῳ· Ἀνατίθεται Σίμων τὴν ζήτησιν εἰς τὴν αὔριον ἡμέραν· ἡ γὰρ σήμερον τὸ δι' ἕνδεκα ἡμερῶν αὐτοῦ τυγχάνει Σάββατον. Καὶ πρὸς τοῦτον ὁ Πέτρος ἀπεκρίνατο· Λέγε Σίμωνι· Ἐπεὶ τελείως θέλεις, μετὰ τοῦ γινώσκειν, ὅτι σοι ἡμεῖς, ὅτε βούλει, θεοφιλεῖ Προνοίᾳ ἀπαντᾷν ἑτοίμως ἔχομεν. Καὶ ὁ μὲν Ζακχαῖος ταῦτα ἀκούσας ἀντιβάλλειν ἐξήει τὴν ἀπόκρισιν.

XXXV. When Peter had said these things, towards daybreak Zacchaeus came in to us, and after greeting us said to Peter: Simon postpones the disputation until tomorrow; for today happens to be his Sabbath, which occurs every eleven days. And to him Peter answered: Say to Simon: Since you altogether wish it, let it be with the knowledge that we, whenever you wish, by God-beloved Providence are ready to meet you. And Zacchaeus, having heard these things, went out to deliver the reply in turn.

XXXVI. Ὁ δὲ, ἰδών με ἀθυμοῦντα καὶ τὴν αἰτίαν πυθόμενος καὶ μαθὼν παρ' ἐμοῦ οὐκ ἄλλοθέν ποθεν οὖσαν ἢ ἀπὸ τῆς κατὰ τὴν ζήτησιν ἀναβολῆς, ἔφη· Ἀγαθῇ Θεοῦ προνοίᾳ ὁ προειληφὼς διοικεῖσθαι τὸν κόσμον, ὦ φίλε Κλήμης, αὐτὸς οὐκ ἄχθεται ἐπὶ τοῖς ὅπως ποτὲ ἀπαντῶσι πράγμασιν, ἀποδεδωκὼς ὅτι ὑπὸ τῆς τοῦ κρείττονος οἰκονομίας συμφερόντως τὴν ἔκβασιν τὰ πράγματα λαμβάνει· ὅθεν δίκαιον αὐτὸν εἶναι γνοὺς καὶ εὐσυνειδήτως βιοὺς, τὸ προσπίπτον λυπηρὸν οἶδεν ὀρθῷ τῷ λογισμῷ ἀποσείεσθαι τῆς ψυχῆς, ὅτι πρὸς ἀγαθοῦ τινος ἀγνώστου συντελούμενον ἐλθεῖν ἔχει. Καὶ νῦν δὲ τοῦ μάγου Σίμωνος ἡ τῆς ζητήσεως ὑπέρθεσις μή σε λυπείτω. Ἴσως γὰρ ἐκ τῆς τοῦ Θεοῦ προνοίας εἰς τὴν σὴν γέγονεν ὠφέλειαν. Διὸ ὡς ἰδίῳ σοι ὄντι οὐκ ὀκνήσω λέγειν.

XXXVI. And he, seeing me disheartened and inquiring the cause, and learning from me that it arose from nowhere else than from the delay concerning the disputation, said: He who holds the conviction that the world is governed by the good providence of God, O dear Clement, is not himself vexed at affairs however they may turn out, having granted that under the dispensation of the Higher Power affairs profitably receive their outcome; whence, knowing that He is righteous and living with a good conscience, he knows how by right reasoning to shake off from his soul the distress that befalls him, because it is destined to come to pass as contributing towards some unknown good. And now too let not the postponement of the disputation of Simon the Magian grieve you. For perhaps from the providence of God it has happened for your benefit. Wherefore, since you are my own friend, I shall not hesitate to tell you.

XXXVII. Τῶν ἡμετέρων τινὲς ἑταῖροι τῷ Σίμωνι προσποιητῶς σύνεισιν, ὡς πεισθέντες τῇ ἀθεωτάτῃ αὐτοῦ πλάνῃ, ὅπως, μανθάνοντες αὐτοῦ τὰς βουλὰς, ἐκφαίνωσιν ἡμῖν, πρὸς τὸ δύνασθαι δεινῷ ἀνδρὶ οἰκείως συναρμόσασθαι. Καὶ νῦν παρ' αὐτῶν ἔμαθον, ἧς μέλλει ζητήσεως ποιεῖσθαι τοὺς λόγους· καὶ γνοὺς ἐπὶ τούτῳ τῷ μὲν Θεῷ ηὐχαρίστησα· σὲ δὲ ἐμακά-

XXXVII. Certain companions of ours associate in pretence with Simon, as though persuaded by his most godless error, so that, learning his plans, they may disclose them to us, in order that we may be able to adapt ourselves fittingly to a clever man. And now I have learned from them the question about which he is going to make his arguments; and on learning this I gave thanks to God, and I counted you happy

Editors' notes and page, col. 101

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). The Greek is col 101; Greek-only calls are filed under col 101. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 80–85 fall in Greek text above the visible crop; the calls of (52) and (53) are not visible in either crop and are filed under the Greek by their lemmata.

VARIAE LECTIONES

(printed under page 48)

(80) · call in col 101

ὧν non pendet a παρεστήκατε, ut perperam vertit C, sed ab οἱ πλεῖστοι, et referri debet ad ὑμεῖς, quod latet in ἠκούσατε. S.

ὧν does not depend on παρεστήκατε, as C wrongly translated, but on οἱ πλεῖστοι, and should be referred to ὑμεῖς, which is implicit in ἠκούσατε. S.

(printed under page 48)

(81) · call in col 101

δέ ap. C deesse, male asserit S; excidit autem ex Clerici recens.

S wrongly asserts that δέ is missing in C; it dropped out, rather, from Clericus's recension.

(printed under page 48)

(82) · call in col 101

ἴδιος excidit ap. Cl et S.

ἴδιος has dropped out in Cl and S.

(printed under page 48)

(83) · call in col 101

ἐπὶ τέλει, ὡς θέλεις conj. D, ἐπιτέλει, ὡς θέλεις conj. Cl, ἐπιτελειῶς θέλεις O.

D conjectured ἐπὶ τέλει, ὡς θέλεις; Cl conjectured ἐπιτέλει, ὡς θέλεις; O has ἐπιτελειῶς θέλεις.

(printed under page 48)

(84) · call in col 101

ὁ praetermisit S.

S left out ὁ.

(printed under page 48)

(85) · call in col 101

ὅπως ποτέ O.

O has ὅπως ποτέ.

(printed under page 48)

(86) ‹anchor: τὰ πράγματα› · call in col 101

τὰ πρ. τ. ἐκβ. C.

C has τὰ πρ[άγματα] τ[ὴν] ἐκβ[ασιν].

(printed under page 48)

(87) ‹anchor: τὸ προσπῖπτον› · call in col 101

Ita D, accedente O, προπίπτον C.

So D, with O agreeing; C has προπίπτον.

(printed under page 48)

(88) ‹anchor: ἀποσείεσθαι› · call in col 101

Ita O, c. S, ἀποσίεσθαι C.

So O, with S; C has ἀποσίεσθαι.

(printed under page 48)

(89) ‹anchor: ἰδίῳ σοι ὄντι› · call in col 101

Ita O, c. D; ἰδίως οἷόν τε conj. C, in cuj. textu ἰδίως οἰόντι.

So O, with D; C conjectured ἰδίως οἷόν τε, his text having ἰδίως οἰόντι.

(printed under page 48)

(90) ‹anchor: τινὲς ἑταῖροι› · call in col 101

ἕτεροι O.

O has ἕτεροι.

(printed under page 48)

(91) ‹anchor: τῇ ἀθεωτάτῃ› · call in col 101

ἀθεωτάτῃ O, c. S; ἀθεοτάτῳ C.

O has ἀθεωτάτῃ, with S; C has ἀθεοτάτῳ.

(printed under page 48)

(92) ‹anchor: ηὐχαρίστησα› · call in col 101

ηὐχαρίσθησα O, qui postea ὑπέρθεσιν.

O has ηὐχαρίσθησα, and later ὑπέρθεσιν.

VARIORUM NOTAE

(printed under page 48)

(52) · call in col 101

Ἡ γὰρ σήμερον τὸ δι᾽ ἕνδεκα ἡμερῶν αὐτοῦ τυγχάνει Σάββατον. In Recognitionibus suis Rufinus vel aliter legit, vel prave interpretatus est. Differt, inquit, Simon certaminis diem in undecimam mensis praesentis, quae est post septem dies: lib. I, cap. 20. Loci porro obscuri ac difficilis hic queat esse sensus: hodiernus enim dies Sabbatum ipsius Simonis est, quod singulis quibusque undecim diebus recurrit. Sed de isto Sabbato Simoniano legisse me memoria non teneo. COT.

"For today happens to be his eleven-day Sabbath." In his Recognitions Rufinus either read otherwise or translated wrongly: "Simon," he says, "puts off the day of the contest to the eleventh of the present month, which is seven days from now" (book 1, chapter 20). The sense of this obscure and difficult passage could be this: "for today is the Sabbath of Simon himself, which recurs every eleven days." But I do not remember having read of this Simonian Sabbath. COTELIER.

(printed under page 48)

(53) ‹anchor: ἀγαθῇ› · call in col 101

Ἀγαθῇ. E Clementinis loca multa excerpsit Joannes Damascenus, ut referret in sacra sua Electa. Hoc ego praestantissimum opus, Parallelis ejusdem Patris nec omnino simile, nec prorsus dissimile, tractavi quidem pro libito in Bibliotheca PP. soc. Jesu, editis ac ineditis libris instructissima; sed quia maximi otii immensique laboris erat cuncta investigare cum ad Clementem, tum ad Ignatium spectantia, pauca solummodo subnotavi, quae primo conspectu sese obtulerunt. Itaque a voce ἀγαθῇ usque ad ἐλθεῖν ἔχει, inibi nactus sum cap. Περὶ παιδείας παρὰ Θεοῦ, etc., sub hoc titulo, Κλήμεντος Ῥώμης. ID.

"Good." John Damascene excerpted many passages from the Clementines to put them into his Sacred Selections. I handled that most excellent work at will in the library of the Fathers of the Society of Jesus, which is richly furnished with printed and unprinted books; it is neither wholly like the Parallels of the same Father nor wholly unlike them. But since it would have needed very great leisure and immense labour to search out everything bearing on Clement as well as on Ignatius, I noted only a few things that met the eye at first sight. So, from the word ἀγαθῇ as far as ἐλθεῖν ἔχει, I found there a chapter "On discipline from God," etc., under this heading: "Of Clement of Rome." THE SAME [Cotelier].

(printed under page 48)

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only; the numbering restarts at 1 after 100) and VARIORUM NOTAE (parenthesised numerals). On this page the Latin is col 103 and the Greek col 104; Greek-only calls are filed under col 104. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 93–98 and (54) fall in Greek text above the visible crop.

VARIAE LECTIONES

(printed under page 49)

Page

running head: 103 S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A dilata fuerit disputatio; B versus ipsum dicta; C praediti, aut fugient; D afferam. Unde tu
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:104

ρισα ἐπὶ τῇ τῆς ζητήσεως ὑπερθέσει· τῶν γὰρ μελλόντων λόγων ὑπ' αὐτοῦ πρὸς διάκρισιν τῶν ἀγνοούντων λέγεσθαι, σὺ, πρὸ τῆς ζητήσεως ἐφοδιασθεὶς ὑπ' ἐμοῦ, ἄπτωτος ἀκροατὴς γενέσθαι δυνήσῃ.

at the postponement of the disputation; for regarding the arguments that are going to be spoken by him to unsettle the ignorant, you, having been equipped by me beforehand prior to the disputation, will be able to become an unshaken hearer.

XXXVIII. Πολλὰ γὰρ ψευδῆ κατὰ τοῦ Θεοῦ προσέλαβον αἱ Γραφαὶ λόγῳ τούτῳ· τοῦ προφήτου Μωϋσέως γνώμῃ τοῦ Θεοῦ ἐκλεκτοῖς τισιν ἑβδομήκοντα τὸν νόμον σὺν ταῖς ἐπιλύσεσι παραδεδωκότος πρὸς τὸ καὶ αὐτοὺς ἐφοδιάζειν τοῦ λαοῦ τοὺς βουλομένους, μετ' οὐ πολὺ γραφεὶς ὁ νόμος προσέλαβέ τινα καὶ ψευδῆ κατὰ τοῦ μόνου Θεοῦ, τοῦ τὸν οὐρανὸν καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς δημιουργήσαντος, τοῦτο τοῦ πονηροῦ δικαίῳ τινὶ λόγῳ ἐνεργῆσαι τετολμηκότος. Καὶ τοῦτο γέγονε λόγῳ καὶ κρίσει, ὅπως ἐλεγχθῶσι, τίνες τολμῶσι τὰ κατὰ τοῦ Θεοῦ γραφέντα φιληκόως ἔχειν, τίνες τε στοργῇ τῇ πρὸς αὐτὸν τὰ κατ' αὐτοῦ λεγόμενα μὴ μόνον ἀπιστεῖν, ἀλλὰ μηδὲ τὴν ἀρχὴν ἀκούειν ἀνέχεσθαι, κἂν ἀληθῆ τυγχάνῃ, πολλῷ κρίναντες ἀσφαλέστερον περὶ εὐφήμου πίστεως κινδυνεύειν, ἢ ἐπὶ βλασφήμοις λόγοις δυσσυνειδήτως βιοῦν.

Chapter XXXVIII. For the Scriptures took on many falsehoods against God for this reason: after the prophet Moses by the counsel of God had handed down the law together with the explanations to certain seventy chosen men in order that they too might equip those of the people who wished, not long afterwards the law, having been committed to writing, took on certain falsehoods also against the only God, Who created the heaven and the earth and all the things in them, the evil one having dared to work this by a certain righteous reason. And this has come to pass by reason and judgement, so that those may be exposed who dare to be fond of hearing the things written against God, and those who through love towards Him not only disbelieve the things spoken against Him, but do not even endure to hear them at all, even if they should happen to be true, judging it much safer to run a risk for a reverent faith than to live with an evil conscience upon blasphemous words.

XXXIX. Ὁ οὖν Σίμων τὰς κατὰ τοῦ Θεοῦ ἐν ταῖς Γραφαῖς πειρασμοῦ χάριν προσκειμένας περικοπὰς αὐτὰς, ὡς μανθάνω, βούλεται, ἐλθὼν εἰς μέσον, λέγειν, ὅπως τῆς πρὸς τὸν Θεὸν στοργῆς ὅσους δύναται ταλαιπώρους ἀποστῆσαι δυνηθῇ. Δημοσίᾳ γὰρ αὐτὰς λέγειν προσκεῖσθαι ταῖς βίβλοις οὐ βουλόμεθα, ἐπεὶ πτύραντες ἀμαθεῖς ὄχλους τοῦ πονηροῦ Σίμωνος τὸ θέλημα ποιοῦμεν. Μήπως γὰρ τὸ διακριτικὸν ἔχοντες φεύξονται ἡμᾶς ὡς ἀσεβοῦντας· ἢ ὡς οὐ μόνον τῶν βλασφήμων περικοπῶν ψευδῶν οὐσῶν, ἀποστήσονται τοῦ λόγου. Διὸ ἀνάγκην ἔχομεν, συγκατατιθέμενοι ταῖς ψευδέσι περικοπαῖς, περὶ αὐτῶν ἀντιπυνθανόμενοι, εἰς ἀπορίαν αὐτὸν μὲν φέρειν, τοῖς δὲ εὐγνωμονοῦσι τῶν κατὰ τοῦ Θεοῦ ῥηθεισῶν περικοπῶν, μετὰ πεῖραν πίστεως, ἰδίᾳ παρέχειν τὴν ἐπίλυσιν, ἥτις μίαν καὶ σύντομον ἔχει τὴν ὁδόν. Ἔστι δὲ ἥδε.

Chapter XXXIX. Simon therefore, as I learn, wishes to come forward in public and recite those very passages against God that have been added in the Scriptures for the sake of testing, so that he may be able to turn away from love towards God as many wretched men as he can. For publicly we do not wish to say that they have been added to the books, since by terrifying unlearned crowds we do the will of the wicked Simon. For not yet possessing the power of discernment, they will flee from us as acting impiously; or, as though not only the blasphemous passages were false, they will fall away from the word. Wherefore we have need, while assenting to the false passages, by questioning him in turn about them, to bring him into perplexity, and to the well-disposed, after a trial of faith, to furnish privately the explanation of the passages spoken against God, which has one short way. And it is this.

XL. Πᾶν λεχθὲν ἢ γραφὲν κατὰ τοῦ Θεοῦ ψεῦδός ἐστιν. Ὅτι δὲ ἀληθῶς τοῦτο οὐ μόνον εὐφημίας ἕνεκεν λέγομεν, ἀλλὰ καὶ ἀληθείας, μετὰ βραχὺ προϊόντος τοῦ λόγου πληροφορήσω. Ὅθεν σὺ, φίλτατέ μοι Κλήμης, ἐπὶ τῷ τὸν Σίμωνα πρὸς τὴν ζήτησιν μίαν

Chapter XL. Everything spoken or written against God is a falsehood. And that we truly say this not only for the sake of reverence, but also of truth, I shall shortly give full assurance as the discourse proceeds. Whence you, my dearest Clement, at the fact that Simon for the disputation a single

Editors' notes and page, col. 104

Footnotes

(93) · call in col 104

τῶν μελλόντων γάρ O.

O has τῶν μελλόντων γάρ.

(printed under page 49)

(94) · call in col 104

Μωυσέος O.

O has Μωυσέος.

(printed under page 49)

(95) · call in col 104

μόνου O. Ita legendum jam vidit D. Cfr. infra cap. 40, 45; hom. III, 6, νόμου C.

O has μόνου. D had already seen that it should be read so. Compare below chapters 40 and 45, and Homily 3, 6. C has νόμου.

(printed under page 49)

(96) · call in col 104

λόγῳ om. O.

O omits λόγῳ.

(printed under page 49)

(97) · call in col 104

τοῦ Θεοῦ O, c. S, τὸν Θεόν C.

O has τοῦ Θεοῦ, with S; C has τὸν Θεόν.

(printed under page 49)

(98) · call in col 104

Ita O, c. S, δυσσυνηδείτως C.

So O, with S; C has δυσσυνηδείτως.

(printed under page 49)

(99) ‹anchor: ἐπεὶ πτύραντες› · call in col 104

Ita C in marg., in cuj. textu ἐπιπτύραντες, ut O.

So C in the margin; his text has ἐπιπτύραντες, as O does.

(printed under page 49)

(100) ‹anchor: ὄχλους› · call in col 104

ἀμ. ὄχ. αὐτοῦ C, ἀ. ὄ., ὅθεν αὐτοῦ O.

C has ἀμ[αθεῖς] ὄχ[λους] αὐτοῦ; O has ἀ. ὄ., ὅθεν αὐτοῦ.

(printed under page 49)

(1) ‹anchor: Μήπως› · call in col 104

μήπω O.

O has μήπω.

(printed under page 49)

(2) ‹anchor: ὡς οὐ› · call in col 104

οὐ om. O. Mox οὐσῶν ἀλλ᾽ ἀποστήσονται λόγου C.

O omits οὐ. Shortly after, C has οὐσῶν ἀλλ᾽ ἀποστήσονται λόγου.

(printed under page 49)

(3) ‹anchor: τὴν ἐπίλυσιν› · call in col 104

Errat S de C, qui exh. τήν ut O, ταῖς Cl.

S is wrong about C, who shows τήν, as O does; Cl has ταῖς.

VARIORUM NOTAE

(printed under page 49)

(54) · call in col 104

Πολλὰ γὰρ ψευδῆ κατὰ τοῦ Θεοῦ προσέλαβον αἱ Γραφαί. Falsa veris permista fuisse in sacris Scripturis dicitur passim hoc in Apocrypho, impie juxta ac stulte: ex veterum haereticorum deliramentis, qui, teste S. Irenaeo lib. III, cap. 2, cum ex Scripturis arguerentur, in accusationem convertebantur ipsarum Scripturarum, quasi non recte haberent, neque essent ex auctoritate, et quia varie essent dictae. Sic apud S. Epiphanium Ebionaei Moysis Pentateuchum integrum non admittunt, sed quaedam illius rejiciunt, majoremque legis partem contumeliis incessunt; Abrahamum quidem cum Isaaco, Jacobo, Moyse et Aarone, usque ad Jesum Nave filium recipientes, sed postea Samsonem, Samuelem, Davidem, Salomonem, Eliam, Eliseum, Isaiam, Jeremiam, Danielem, Ezechielem, alios, omnesque prophetas detestati. Ptolemaitae vero Pentateuchum cum legibus divinis humana mandata complecti affirmant. Et Appelleiani a Christo volunt fuisse indicatum, quid in sacris litteris ab ipso dictum fuerit, quid a demiurgo. Lege de Ebionaeis Methodii Convivium. or. 8, p. 110. COT.

"For the Scriptures have taken on many falsehoods against God." That falsehoods were mixed with truths in the holy Scriptures is said throughout this apocryphon, as impiously as it is foolishly. It comes from the ravings of the old heretics, who, as St Irenaeus testifies (book 3, chapter 2), when they were refuted from the Scriptures, turned to accusing the Scriptures themselves, as though they were not in order, nor of authority, and because they were variously worded. So in St Epiphanius the Ebionites do not accept the whole Pentateuch of Moses but reject parts of it and assail the greater part of the Law with insults: they receive Abraham with Isaac, Jacob, Moses and Aaron, down to Joshua the son of Nun, but afterwards detest Samson, Samuel, David, Solomon, Elijah, Elisha, Isaiah, Jeremiah, Daniel, Ezekiel and others, and all the prophets. The Ptolemaeans, for their part, assert that the Pentateuch contains human commands along with the divine laws. And the Apelleians hold that Christ pointed out what in the sacred writings was said by himself and what by the demiurge. On the Ebionites read Methodius's Banquet, discourse 8, p. 110. COTELIER.

(printed under page 49)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 104
marginal letters: A ρισα ἐπὶ τῇ; B ὅπως ἐλεγχθῶσι, τίνες; C τικὸν ἔχοντες φεύξονται; D Κλήμης, ἐπὶ τῷ
old-edition numerals: 70 after πειρασμοῦ
other: ρισα split from previous column; full-width headers VARIAE LECTIONES and VARIORUM NOTAE at foot not set

PG 2:105

τὴν ἐνεστῶσαν ὑπερθέσθαι ἡμέραν οὐκ ὀφείλεις λυπεῖσθαι. Σήμερον γὰρ πρὸ τῆς ζητήσεως προεφοδιαζόμενος περὶ τῶν ἐν ταῖς Γραφαῖς προσκειμένων περικοπῶν, ἐπὶ τῆς ζητήσεως περὶ τοῦ μόνου Θεοῦ καὶ ἀγαθοῦ, τοῦ καὶ τὸν κόσμον πεποιηκότος, διακριθῆναι οὐκ ὀφείλεις· ἀλλὰ καὶ θαυμάσεις ἐπὶ τῆς ζητήσεως, πως οἱ ἀσεβεῖς, τὰ πλήθη τῶν ὑπὲρ Θεοῦ εἰρημένων ἐν ταῖς Γραφαῖς παραλιπόντες, τὰ κατ' αὐτοῦ εἰρημένα περιβλεπόμενοι χαίροντες φέρουσιν· καὶ οὕτως οἱ ἀκροαταὶ ἀγνοίας αἰτίᾳ, τὰ κατὰ τοῦ Θεοῦ πιστεύσαντες, τῆς αὐτοῦ βασιλείας ἀπόβλητοι γίνονται. Διὸ σὺ προφάσει ὑπερθέσεως τὸ μυστήριον τῶν Γραφῶν μαθὼν, κερδήσας εἰς Θεὸν μὴ ἁμαρτάνειν, ἀπαραβλήτως χαρήσῃ.

present day has postponed, ought not to be grieved. For today, being equipped beforehand prior to the disputation concerning the passages added in the Scriptures, at the disputation you ought not to doubt concerning the only and good God, Who also made the world; rather, you will even marvel at the disputation how the ungodly, passing over the multitude of things spoken in behalf of God in the Scriptures, look around for the things spoken against Him and gladly bring them forward; and thus the hearers by reason of ignorance, having believed the things against God, become castaways from His kingdom. Wherefore you, having learned the mystery of the Scriptures on the occasion of the postponement, and having gained the advantage of not sinning against God, will rejoice incomparably.

XLI. Κἀγὼ Κλήμης ἀκούσας ἔφην· Ἀληθῶς χαίρω καὶ χάριν ὁμολογῶ τῷ κατὰ πάντα εὐεργέτῃ Θεῷ· πλὴν αὐτὸς οἶδεν ὅτι ἄλλο τι φρονεῖν οὐ δυνήσομαι, ἢ τὰ πάντα ὑπὲρ Θεοῦ φρονεῖν. Ὅθεν μή με ὑπολάβῃς ὡς ἀμφιβάλλοντα τοῖς ὑπὸ Θεοῦ ῥηθεῖσιν ἢ καὶ ῥηθησομένοις πυνθάνεσθαι, ἀλλ' ἵνα μαθὼν καὶ αὐτὸς ἄλλον εὐγνωμόνως μαθεῖν θέλοντα διδάξαι δυνηθῶ. Διὸ λέγε μοι, τίνα ἐστὶ τὰ προσκείμενα ψευδῆ ταῖς Γραφαῖς καὶ πῶς, ὅτι ὄντως ψευδῆ τυγχάνει. Καὶ ὁ Πέτρος ἀπεκρίνατο· Καὶ εἰ μή μου ἐπύθου, ἐγὼ τῇ τάξει ἐξιὼν τῶν λόγων παρεῖχον τὴν ἀπόδειξιν, ἣν ὑπεσχόμην. Πλὴν ἄκουσον, πῶς αὐτοῦ πολλὰ καταψεύδονται αἱ Γραφαὶ, ὡς εἴσῃ ἐντυγχάνων αὐταῖς.

XLI. And I Clement, on hearing this, said: Truly I rejoice and give thanks to the in all things beneficent God; yet He Himself knows that I shall not be able to think anything else than to think all things in behalf of God. Whence do not suppose that I inquire as doubting the things spoken or even to be spoken by God, but in order that, having learned, I myself also may be able to teach another who ingenuously wishes to learn. Wherefore tell me what are the falsehoods added to the Scriptures, and how it is that they are really false. And Peter answered: Even if you had not asked me, I, going through the order of the discourses, would have furnished the proof that I promised. Nevertheless hear how the Scriptures falsely charge Him with many things, as you will know when you read them.

XLII. Παραδείγματος δὲ ἕνεκεν τὰ ῥηθησόμενα αὐτάρκως ἕξει. Οὐκ οἶμαι δὲ, ὦ φίλε Κλήμης, εἰ δυνήσεταί τις, κἂν βραχεῖάν τινα πρὸς Θεὸν στοργὴν καὶ εὐγνωμοσύνην ἀποσώζων, παραδέξασθαι ἢ κἂν ἀκοῦσαι τὰ κατ' αὐτοῦ λεγόμενα. Πῶς δὲ ἔστιν αὐτόν τινα μοναρχικὴν ψυχὴν ἔχειν καὶ ὅσιον γενέσθαι, προειληφότα ὅτι πολλοί εἰσι θεοὶ καὶ οὐχ εἷς; Εἰ δὲ καὶ εἷς, ἐν πολλοῖς ἀτοπήμασιν εὑρίσκων αὐτὸν, τίς ὅσιος σπουδάσει γενέσθαι, τὴν τῶν ὅλων ἀρχὴν διὰ τὰ ἴδια τῆς φύσεως ἀτοπήματα, ἐλπίσας μὴ ἐπέρχεσθαι τὰ ἄλλων ἀδικήματα;

XLII. By way of example, the things that will be spoken will suffice. Now I do not think, O dear Clement, whether anyone, preserving even some slight love and gratitude towards God, will be able to accept or even to hear the things spoken against Him. And how is it possible for the same man to have a monarchical soul and become holy, when he has presupposed that there are many gods and not one? And even if there is one, finding Him in many absurdities, who will be eager to become holy, hoping that the First Principle of all things, because of the own absurdities of His nature, does not visit the unrighteousnesses of others?

XLIII. Διὸ ἀπείη πιστεύειν, ὅτι ὁ τῶν ὅλων Δεσπότης, ὃς οὐρανὸν ἔκτισε καὶ γῆν καὶ πάντα τὰ ἐν αὐτοῖς, ἑτέροις συνάρχει, ἢ ὅτι ψεύδεται· εἰ γὰρ ψεύδεται, καὶ τίς ἀληθεύει; ἢ ὅτι πειράζει ὡς ἀγνοῶν, καὶ τίς προγινώσκει; Εἰ δὲ ἐνθυμεῖται καὶ μεταμελεῖται, καὶ τίς νῷ τέλειος καὶ γνώμῃ ἔμμονος; Εἰ δὲ ζηλοῖ, καὶ τίς ἀσύγκριτος; Εἰ δὲ σκληρύνει καρδίας, καὶ τίς σοφίζει; Εἰ δὲ τυφλοῖ καὶ κωφοῖ, καὶ τίς δέδωκεν ὁρᾷν καὶ ἀκούειν; Εἰ δὲ ἀποστερεῖν συμβουλεύει, καὶ τίς δικαιοσύνην νομιστεύει; Εἰ δὲ ἐμπαίζει, καὶ τίς εἰλικρινής; Εἰ δὲ ἀδυνατεῖ, καὶ τίς

XLIII. Wherefore far be it to believe that the Sovereign Lord of all, Who created heaven and earth and all the things in them, shares His rule with others, or that He lies; for if He lies, who then speaks the truth? Or that He tests as though ignorant; who then foreknows? And if He ponders and repents, who then is perfect in mind and steadfast in purpose? And if He is jealous, who then is incomparable? And if He hardens hearts, who then makes wise? And if He makes blind and deaf, who then has given sight and hearing? And if He counsels to defraud, who then ordains righteousness? And if He mocks, who then is sincere? And if He is weak, who then

Editors' notes and page, col. 105

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals; the call of (55) is visible in the Greek only). The Greek is col 105; Greek-only calls are filed under col 105. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 4–12 fall in Greek text above the visible crop. The signature line "PATROL. GR. II" at the foot is not a note.

VARIAE LECTIONES

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(4) · call in col 105

τήν O.

O has τήν.

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(5) · call in col 105

Θεοῦ ascripsi ex O.

I have added Θεοῦ from O.

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(6) · call in col 105

παραλείποντες C.

C has παραλείποντες.

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(7) · call in col 105

ἀπόβλητοι C.

C has ἀπόβλητοι.

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(8) · call in col 105

ἢ om. O, qui deinde φρονῶν.

O omits ἢ, and then has φρονῶν.

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(9) · call in col 105

ῥήμασιν C. ὑπὸ σοῦ ῥηθεῖσιν scribendum censet D.

C has ῥήμασιν. D thinks ὑπὸ σοῦ ῥηθεῖσιν should be written.

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(10) · call in col 105

ῥηθησομένων O.

O has ῥηθησομένων.

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(11) · call in col 105

γνωμόνως O. Idem δυνηθῇ.

O has γνωμόνως. The same has δυνηθῇ.

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(12) · call in col 105

Ita O et S ex conject., προκείμενα C. Post πῶς S crediderit aliquid excidisse, velut ἵνα μάθω.

So O, and S by conjecture; C has προκείμενα. After πῶς, S would believe something has dropped out, such as ἵνα μάθω.

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(13) ‹anchor: δὲ ἕνεκεν› · call in col 105

ἕνεκα O.

O has ἕνεκα.

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(14) ‹anchor: τίς ὅσιος› · call in col 105

αὐτὸν τίς, οὐχ ὅσιος O. Tum legendum esset αὐτόν, οὔ τις ὅσιος.

O has αὐτὸν τίς, οὐχ ὅσιος. In that case one would have to read αὐτόν, οὔ τις ὅσιος.

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(15) ‹anchor: Διὸ ἀπείη› · call in col 105

Διὸ εἰ μὲν ἀπείη O.

O has Διὸ εἰ μὲν ἀπείη.

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(16) ‹anchor: μεταμελεῖται› · call in col 105

μεταμέλεται O.

O has μεταμέλεται.

VARIORUM NOTAE

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(55) ‹anchor: μοναρχικὴν ψυχὴν ἔχειν› · call in col 105

Μοναρχικὴν ψυχὴν ἔχειν. Monarchicum animum appellat, vel eum qui dominetur in corpus, vel qui monarchiae et unius principatui faveat. COT.

"To have a monarchic soul." He calls a mind monarchic either because it rules over the body or because it favours monarchy, the rule of one. COTELIER.

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Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). On this page the Latin is col 107 and the Greek col 108; Greek-only calls are filed under col 108. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 17–21 fall in Greek text above the visible crop. Note 28 ends the page without a full stop and may run over to page 52 (see fn_p52).

VARIAE LECTIONES

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Page

running head: 107 S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A Si invalidus est; B dit, quis facit; C pandit et terram; D religio est, vere
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:108

πάντα δύναται; Εἰ δὲ ἀδικεῖ, καὶ τίς δίκαιος; Εἰ δὲ κακὰ κτίζει, καὶ τίς ἀγαθὰ πράξει; Εἰ δὲ καὶ κακὰ ποιεῖ, καὶ τίς ἀγαθά;

is almighty? And if He does wrong, who then is righteous? And if He creates evils, who then will do good things? And if He also does evils, who then does good things?

XLIV. Εἰ δὲ τὸ πῖον ὄρος ἐπιθυμεῖ, καὶ τίνος τὰ πάντα; Εἰ ψεύδεται, καὶ τίς ἀληθεύει; Εἰ ἐν σκηνῇ οἰκεῖ, καὶ τίς ἀχώρητος; Εἰ δὲ ὀρέγεται κνίσσης καὶ θυσιῶν καὶ θυμάτων καὶ προχύσεων, καὶ τίς ἀπροσδεὴς καὶ τίς ἅγιος καὶ τίς καθαρὸς καὶ τίς τέλειος; Εἰ λύχνοις καὶ λυχνίαις τέρπεται, καὶ τίς τοὺς φωστῆρας ἔταξεν ἐν οὐρανῷ; Εἰ ἐν γνόφῳ καὶ σκότῳ καὶ θυέλλῃ καὶ καπνῷ σύνεστιν, καὶ τίς φῶς ὢν φωτίζει τὸν μέγιστον αἰῶνα; Εἰ διὰ σαλπίγγων καὶ ἀλαλαγμῶν καὶ βολίδων καὶ τοξευμάτων προσέρχεται, καὶ τίς ἡ τῶν ὅλων προσδόκιμος γαλήνη; εἰ πολέμους αὐτὸς ἀγαπᾷ, καὶ τίς εἰρήνην θέλει; εἰ τὰ κακὰ αὐτὸς κτίζει, καὶ τίς ἀγαθὰ δημιουργεῖ; Εἰ αὐτὸς ἄστοργος, καὶ τίς φιλάνθρωπος; Εἰ αὐτὸς πιστὸς οὐκ ἔστι περὶ ὧν ὑπισχνεῖται, καὶ τίς πιστευθήσεται; Εἰ αὐτὸς πονηροὺς καὶ μοιχοὺς καὶ φονεῖς ἀγαπᾷ, καὶ τίς ἔσται δίκαιος κριτής; Εἰ αὐτὸς μεταμελεῖται, καὶ τίς βέβαιος; Εἰ αὐτὸς κακοὺς ἐκλέγεται, καὶ τίς ἀγαθοὺς προσίεται;

Chapter XLIV. And if He desires the fertile mountain, whose then are all things? If He lies, who then speaks the truth? If He dwells in a tabernacle, who then is uncontainable? And if He longs for the savour of burnt fat and sacrifices and victims and libations, who then is in need of nothing, and who is holy, and who is pure, and who is perfect? If He delights in lamps and candlesticks, who then set the luminaries in heaven? If He abides in gloom and darkness and tempest and smoke, who then, being light, illuminates the greatest age? If He approaches with trumpets and battle-cries and darts and arrows, what then is the expected calm of all things? If He Himself loves wars, who then wishes peace? If He Himself creates evils, who then fashions good things? If He Himself is without natural affection, who then is benevolent? If He Himself is not faithful concerning the things that He promises, who then will be trusted? If He Himself loves wicked men and adulterers and murderers, who then will be a righteous judge? If He Himself repents, who then is steadfast? If He Himself chooses evil men, who then welcomes good men?

XLV. Διὸ, ὦ τέκνον Κλήμης, ἔπεχε, μὴ ἄλλο τι φρονήσῃς περὶ τοῦ Θεοῦ, ἢ ὅτι αὐτὸς μόνος ἐστὶ Θεὸς καὶ Κύριος καὶ πατὴρ ἀγαθὸς καὶ δίκαιος δημιουργὸς, μακρόθυμος, ἐλεήμων, τροφεὺς, εὐεργέτης, φιλανθρωπίαν νομιστεύων, ἁγνείαν συμβουλεύων, αἰώνιος, αἰωνίους ποιῶν, ἀσύγκριτος, ταῖς τῶν ἀγαθῶν ψυχαῖς οἰκιζόμενος, ἀχώρητος καὶ χωρούμενος, ὁ ἐν ἀπείρῳ τὸν μέγαν αἰῶνα ὡς κέντρον πήξας, ὁ οὐρανὸν ἐφαπλώσας καὶ γῆν πιλώσας, ὕδωρ ταμιεύσας, ἄστρα ἐν οὐρανῷ διαθεὶς, πηγὰς γῇ βρύσας, καρποὺς ἐκφύσας, ὄρη ὑψώσας, θάλασσαν περιορίσας, ἀνέμους τε καὶ πνεύματα διατάξας, ὁ τὸ περιέχον σῶμα ἐν ἀπείρῳ πελάγει πνεύματι βουλῆς ἀσφαλισάμενος.

Chapter XLV. Wherefore, O child Clement, take heed that you do not think anything else concerning God than that He Himself alone is God and Lord and good Father and righteous Creator, long-suffering, merciful, nourisher, benefactor, ordaining benevolence, counselling chastity, eternal, making eternal, incomparable, dwelling in the souls of the good, uncontainable and contained, Who in the infinite fixed the great age as a centre, Who spread out heaven and compacted earth, stored up water, arranged stars in heaven, made springs gush forth for the earth, produced fruits, raised up mountains, bounded the sea, ordered winds and blasts, Who secured the surrounding body in a boundless sea by the spirit of His counsel.

XLVI. Οὗτος ἡμῶν δικαστὴς, εἰς ὃν ἀποβλέποντας χρὴ τὰς ἑαυτῶν κατορθοῦν ψυχὰς, πάντα ὑπὲρ αὐτοῦ νοοῦντας, αὐτὸν εὐφημοῦντας, πεπεισμένους ὅτι τῇ αὐτοῦ μακροθυμίᾳ πάντων τὴν προπέτειαν εἰς φανερὸν ἄγων μόνος ἀγαθός ἐστιν. Καὶ οὗτος ἐπὶ τέλει τοῦ παντὸς ἑκάστῳ τῶν τετολμηκότων ἃ μὴ ἐχρῆν δίκαιος προκαθεσθήσεται κριτής.

Chapter XLVI. This is our Judge, looking unto Whom we must set our own souls right, thinking all things in His behalf, speaking well of Him, persuaded that by His long-suffering bringing the rashness of all into the open He alone is good. And at the end of the universe He will sit in public as a righteous Judge for each of those who have dared the things that ought not to have been done.

XLVII. Ταῦτα ἐγὼ Κλήμης ἀκούσας, ἔφην· Ἀληθῶς τοῦτο θεοσέβεια, τοῦτο ἀληθῶς εὐσέβεια. Πάλιν τε ἔφην· Ἤθελον μαθεῖν οὖν, διὰ τί οὕτως ἐγράφησαν αἱ Βίβλοι. Μέμνημαι γὰρ ὡς ἔφης, ὅτι εἰς ἔλεγχον τῶν μελλόντων τολμᾷν πιστεύειν τι λεγόμενον κατὰ τοῦ Θεοῦ. Πλὴν ἐπεὶ χαρίζῃ ἡμῖν πυνθάνεσθαί σου ὡς βουλόμεθα, πυνθάνεσθαι τολμῶμεν, σοῦ κελεύσαντος· εἴ τις βουληθείη, φίλτατε Πέτρε, λέγειν ἡμῖν· Ἀληθῆ ἐστι τὰ γεγραμμένα, κἄν σοι ψευδῆ δοκῇ τὰ κατὰ τοῦ Θεοῦ ῥηθέντα· πῶς ἀποκριθῶμεν αὐτῷ;

Chapter XLVII. When I Clement had heard these things, I said: Truly this is godliness, this is truly piety. And again I said: I wished to learn, therefore, why the Books were written thus. For I remember how you said that it was for the exposure of those who were going to dare to believe anything spoken against God. Nevertheless, since you grant us the favour to inquire of you as we wish, we dare to inquire at your bidding: if anyone should wish, dearest Peter, to say to us, The things written are true, even though the things spoken against God seem false to you, how shall we answer him?

Editors' notes and page, col. 108

Footnotes

(17) · call in col 108

δέ deest in O.

δέ is missing in O.

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(18) · call in col 108

κνίσης C., quam formam S tacite commutavit in κνίσσης, ut scr. O. Vide Dindorfium in Hom. Tum προσχύσεων O.

C has κνίσης, a form S silently changed to κνίσσης, as O writes. See Dindorf on Homer. Then O has προσχύσεων.

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(19) · call in col 108

ὀλολυγμῶν C.

C has ὀλολυγμῶν.

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(20) · call in col 108

ἄστοργος αὐτός C.

C has ἄστοργος αὐτός.

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(21) · call in col 108

ἐστι O.

O has ἐστι.

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(22) ‹anchor: ὡς κέντρον› · call in col 108

Ad oram cod. Ottob. al. man. γρ. κέντρωον.

In the margin of the Ottobonian codex another hand writes γρ. (read) κέντρωον.

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(23) ‹anchor: βουλῆς› · call in col 108

Ci ἀσφαλής post βουλῆς Metaphrasten redolet, abundatque; ἀσφαλές conj. S. Deest in O

Ci: ἀσφαλής after βουλῆς smells of the Metaphrast and is superfluous; S conjectures ἀσφαλές. It is missing in O.

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(24) ‹anchor: ὑπὲρ αὐτοῦ› · call in col 108

In O pr. m. in marg. ἔχον. Eadem varietas occurrit infra c. 52.

In O the first hand has ἔχον in the margin. The same variant occurs below, chapter 52.

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(25) ‹anchor: ἀληθῶς εὐσέβεια› · call in col 108

ἀληθῶς τοῦτο O.

O has ἀληθῶς τοῦτο.

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(26) ‹anchor: πιστεύειν τι› · call in col 108

Post τι O praebet τό.

After τι O offers τό.

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(27) ‹anchor: ὡς βουλόμεθα› · call in col 108

Vbb. πυνθάνεσθαί σου ὡς βουλόμεθα accesserunt ex O.

The words πυνθάνεσθαί σου ὡς βουλόμεθα have been added from O.

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(28) ‹anchor: κἄν› · call in col 108

χἄν om. O, qui tum scr. δοκεῖ

O omits χἄν, and then writes δοκεῖ

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Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 108
marginal letters: A πάντα δύναται; Εἰ; B κακὰ αὐτὸς κτίζει; C τὸν μέγαν αἰῶνα; D θῶς τοῦτο θεοσέβεια
old-edition numerals: 73 after ὀρέγεται; 74 after τε
other: ink blot obscures letters in δί⟨καιος⟩ in XLV; full-width header VARIAE LECTIONES at foot not set

PG 2:109

XLVIII. Καὶ ὁ Πέτρος ἀπεκρίνατο· Εὖ εἶπας πυθόμενος, εἰς γὰρ σὴν ἀσφάλειαν ἔσται· πλὴν ἄκουσον. Ἐπειδὴ πολλά ἐστι τὰ ὑπὸ τῶν Γραφῶν εἰρημένα κατὰ τοῦ Θεοῦ, πρὸς τὸ ἐπεῖγον τῆς ὥρας διὰ τὴν ἑσπέραν, ἕνα ὃν βούλῃ λόγον πύθου καὶ ἐπιλύσομαι, δείξας αὐτὸν ψευδῆ· οὐχ ὅτι μόνον κατὰ τοῦ Θεοῦ εἴρηται, ἀλλ' ὅτι ὄντως ψευδής ἐστιν. Κἀγὼ ἀπεκρινάμην· Μαθεῖν θέλω πῶς τῶν Γραφῶν ἀγνοεῖν τὸν Θεὸν λεγουσῶν, σὺ γινώσκοντα αὐτὸν ἀποδεῖξαι δύνασαι.

Chapter XLVIII. And Peter answered: You have spoken well in inquiring, for it will be for your security; nevertheless hear. Since the things spoken by the Scriptures against God are many, in view of the urgency of the hour because of the evening, ask about whichever single statement you wish and I shall explain it, showing it to be false, not only because it has been spoken against God, but because it is really false. And I answered: I wish to learn how, when the Scriptures say that God is ignorant, you are able to prove that He knows.

XLIX. Καὶ ὁ Πέτρος ἀπεκρίνατο· Εὐκόπως ἐλεγχθῆναι δυνάμενον προέτεινας ἡμῖν· πλὴν ἄκουσον, πῶς οὐδὲν ἀγνοεῖ Θεὸς, ἀλλὰ καὶ προγινώσκει. Ὃ δὲ πυνθάνομαί σου, πρῶτον ἀπόκριναί μοι· ὁ τὰς Βίβλους γράψας καὶ εἰπὼν πῶς ὁ κόσμος ἐκτίσθη καὶ ὅτι οὐ προγινώσκει ὁ Θεὸς, ἄνθρωπος ἦν, ἢ οὔ; Κἀγὼ ἔφην· Ἄνθρωπος. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἀνθρώπῳ οὖν ὄντι, πόθεν δυνατὸν ἦν εἰδέναι ἀψευδῶς; πῶς ὁ κόσμος ἐκτίσθη, καὶ ὅτι ὁ Θεὸς οὐ προγινώσκει;

Chapter XLIX. And Peter answered: You have put forward to us something able to be easily refuted; nevertheless hear how God is ignorant of nothing, but even foreknows. Now as to what I ask of you, answer me first: he who wrote the Books and said how the world was created and that God does not foreknow, was he a man, or not? And I said: A man. And Peter answered: Since then he was a man, whence was it possible for him to know unerringly how the world was created, and that God does not foreknow?

L. Κἀγὼ αἰσθόμενος ἤδη τὴν ἐπίλυσιν ὑπομειδιῶν ἔφην· Ὅτι προφήτης ἦν. Καὶ ὁ Πέτρος ἔφη· Εἰ οὖν ὁ προφήτης, ἄνθρωπος ὢν, οὐδὲν ἠγνόει, διὰ τὸ ἀπὸ Θεοῦ εἰληφέναι τὴν πρόγνωσιν, πῶς ἂν αὐτὸς ὁ δεδωκὼς ἀνθρώπῳ τὸ προγινώσκειν, Θεὸς ὢν, ἠγνόει; Κἀγὼ ἔφην· Ὀρθῶς ἔφης. Καὶ ὁ Πέτρος· Ἔτι οὖν, ἔφη, εἰς αὐτὸ συνδιαπόρησόν μοι. Ὡμολογημένου ἡμῖν ὅτι ὁ Θεὸς πάντα προγινώσκει, ἀνάγκη πᾶσα, τὰς λεγούσας αὐτὸν Γραφὰς ἀγνοεῖν ψεύδεσθαι, τὰς δὲ γινώσκειν αὐτὸν λεγούσας ἀληθεύειν. Κἀγὼ ἔφην· Ἀνάγκη οὕτως ἔχειν.

Chapter L. And I, already perceiving the explanation, smiling a little said: Because he was a prophet. And Peter said: If then the prophet, being a man, was ignorant of nothing, because of having received foreknowledge from God, how could He Himself Who gave to man to foreknow, being God, be ignorant? And I said: Rightly have you spoken. And Peter said: Still further, then, examine this very point with me. Since it is agreed by us that God foreknows all things, there is every necessity that the Scriptures which say that He is ignorant speak falsely, and that those which say that He knows speak the truth. And I said: It must necessarily be so.

LI. Καὶ ὁ Πέτρος ἔφη· Εἰ οὖν τῶν Γραφῶν ἃ μέν ἐστιν ἀληθῆ, ἃ δὲ ψευδῆ, εὐλόγως ὁ Διδάσκαλος ἡμῶν ἔλεγεν· Γίνεσθε τραπεζῖται δόκιμοι· ὡς τῶν ἐν ταῖς Γραφαῖς, τινῶν μὲν δοκίμων ὄντων λόγων, τινῶν δὲ κιβδήλων. Καὶ τοῖς ἀπὸ τῶν ψευδῶν Γραφῶν πλανωμένοις οἰκείως τῆς πλάνης ἐξέφηνε τὴν αἰτίαν λέγων· Διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰ ἀληθῆ τῶν Γραφῶν. Οὗ εἵνεκεν ἀγνοεῖτε καὶ τὴν δύναμιν τοῦ Θεοῦ. Κἀγὼ ἔφην· Πάνυ καλῶς.

Chapter LI. And Peter said: If then of the Scriptures some things are true and some are false, reasonably did our Teacher say: Become approved money-changers; inasmuch as of the words in the Scriptures some are approved and some are counterfeit. And to those who go astray from the false Scriptures He fittingly showed forth the cause of their error, saying: On this account you go astray, not knowing the true things of the Scriptures; on account of which you are ignorant also of the power of God. And I said: Very well spoken.

Editors' notes and page, col. 109

Footnotes

Two layers are printed: VARIAE LECTIONES (superscript numerals, called in the Greek only) and VARIORUM NOTAE (parenthesised numerals). The Greek is col 109; Greek-only calls are filed under col 109. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap. Calls 29–33 and (56) fall in Greek text above the visible crop. The variants begin afresh at 29, so note 28 on page 51 did not run over.

VARIAE LECTIONES

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(29) · call in col 109

εὖ D, suffragante O, σύ C.

D has εὖ, with O's support; C has σύ.

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(30) · call in col 109

Malim διὰ τὸ ἐπεῖγον τῆς ὥρας πρὸς τὴν ἑσπέραν, sede praepositionum mutata D.

I would prefer διὰ τὸ ἐπεῖγον τῆς ὥρας πρὸς τὴν ἑσπέραν, with the places of the prepositions changed. D.

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(31) · call in col 109

οὐχ C, οὐχ S.

C has οὐχ, S οὐχ.

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(32) · call in col 109

λεγουσῶν τὸν Θεόν. C.

C has λεγουσῶν τὸν Θεόν.

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(33) · call in col 109

οὖν C.

C has οὖν.

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(34) ‹anchor: τραπεζῖται› · call in col 109

Ita O, c. S, τραπεζεῖται C, qui refert ad hom. III, 50, XVIII, 20. Epiph. haer. 44, 2, et ad notas suas in Constit. ap. II, 36. Adde, secundum S, quae praebent Credner, Beiträge I, 295, 327. Heinichen Euseb. Hist. eccl., tom. III, Excurs. IX, p. 389.

So O, with S; C has τραπεζεῖται, and refers to Homily 3, 50; 18, 20; Epiphanius, Heresies 44, 2; and his own notes on the Apostolic Constitutions 2, 36. Add, following S, what Credner offers, Beiträge I, 295, 327, and Heinichen's Eusebius, Ecclesiastical History, vol. 3, Excursus 9, p. 389.

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(35) ‹anchor: δὲ κιβδήλων› · call in col 109

δέ S, O, τε C, non C, uti vult S, sed Cl deinceps πλυνομένοις.

S and O have δέ, C τε; not C, as S would have it, but Cl then has πλυνομένοις.

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(36) ‹anchor: ἐξέφηνε› · call in col 109

Ita S, ἐξέφανε C, O.

So S; C and O have ἐξέφανε.

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(37) ‹anchor: αἰτίαν λέγων› · call in col 109

Cfr. Marc. XII, 24, Matth. XXII, 29.

Compare Mark 12:24; Matthew 22:29.

VARIORUM NOTAE

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(56) · call in col 109

Πῶς τῶν Γραφῶν. In Eclogis Damasceni, de quibus paulo ante dicebamus, cap. Περὶ τοῦ ἄψευκτον εἶναι τὸν Θεὸν καὶ ἀπερίγραπτον, etc. Ἐρώτησις Κλήμεντος πρὸς τὸν ἅγιον Πέτρον. Πῶς τῶν Γραφῶν λεγουσῶν ἀγνοεῖν τὸν Θεόν, ὡς ἡ περὶ τὸν Ἀδὰμ ζήτησις ἐμφαίνει, σὺ λέγεις πάντα αὐτὸν γινώσκειν; Ἀπόκρισις. Ὁ τὰς Βίβλους γράψας, καὶ εἰπὼν πῶς ὁ κόσμος ἐκτίσθη, ἄνθρωπος ἦν, ἢ οὔ; Ἀπόκρισις Κλήμεντος. Ἄνθρωπος ἦν. Ἐρώτ. Πέτρου. Ἀνθρώπῳ οὖν ὄντι πόθεν δυνατὸν εἰδέναι ἀψευδῶς πῶς πρὸ ἀνθρώπου ὁ κόσμος ἐκτίσθη; Ἀπόκρ. Ὅτι προφήτης ἦν. Πέτρος· Εἰ οὖν προφήτης ἄνθρωπος ὤν, διὰ τὸ ἀπὸ Θεοῦ εἰληφέναι πρόγνωσιν, οὐδὲν ἀγνοεῖ, πῶς αὐτὸς ὁ δεδωκὼς ἀνθρώπῳ τὸ προγινώσκειν, Θεὸς ὤν, ἠγνόει ἄλλῳ (l. ὃ ἄλλῳ) δεδώρηκεν; Κλήμης· Ὀρθῶς ἔφης. Πέτρ. Εἰ οὖν ὁ Θεὸς μόνος πάντα, ὡς ἀποδέδεικται, προγινώσκει, ἀνάγκη πᾶσα τὰς λεγούσας αὐτὸν Γραφὰς ἀγνοεῖν τι, μὴ νοεῖσθαι παρά τινων, πῶς ταῦτα εἴρηται περὶ Θεοῦ τοῦ διδάσκοντος ἄνθρωπον γνῶσιν. Qui locus admodum observari debet, ob manifestam in eo interpolationem. COT.

"How, of the Scriptures." In Damascene's Selections, of which we spoke a little earlier, in the chapter "That God is unfailing and uncircumscribed," etc.: "Question of Clement to the holy Peter. How, when the Scriptures say that God is ignorant, as the search for Adam shows, do you say that he knows all things? Answer. Was the one who wrote the Books and said how the world was made a man, or not? Clement's answer: He was a man. Peter's question: Then how could he, being a man, know without falsehood how the world was made before man? Answer: Because he was a prophet. Peter: If then the prophet, though a man, is ignorant of nothing because he has received foreknowledge from God, how was God himself, who gave man foreknowledge, ignorant of what (read ὃ ἄλλῳ) he gave to another? Clement: You have spoken rightly. Peter: If then God alone, as has been shown, foreknows all things, it is wholly necessary that the Scriptures that say he is ignorant of something are not understood by some, [namely] how these things are said of God, who teaches man knowledge." This passage deserves close notice, because of the evident interpolation in it. COTELIER.

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(57) ‹anchor: τῶν Γραφῶν› · call in col 109

Μὴ εἰδότες τὰ ἀληθῆ τῶν Γραφῶν, etc. Mirare hic quoque impudentiam haereticam, in pervertendis sacrae Scripturae testimoniis. Nam Marci XII, 24, habetur duntaxat: Διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφάς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ. Matth. vero XXII, 29: πλανᾶσθε, etc. Quod autem Ebionaei Evangelium Matthaei, quo solo utebantur, mutilationibus, additionibus, mutationibus adulteraverint, locuples testis est Epiphanius. ID.

"Not knowing the true things of the Scriptures," etc. Marvel here too at heretical impudence in perverting the testimonies of holy Scripture. For Mark 12:24 has only: "Is not this why you err, knowing neither the Scriptures nor the power of God?" and Matthew 22:29: "You err," etc. That the Ebionites corrupted the Gospel of Matthew, the only one they used, by cuts, additions and changes, Epiphanius is an ample witness. THE SAME [Cotelier].

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Footnotes

Only VARIAE LECTIONES are printed on this page (superscript numerals, called in the Greek only). On this page the Latin is col 111 and the Greek col 112; Greek-only calls are filed under col 112. Homily III begins on this page; notes 38–44 belong to the close of Homily II (§§LII–LIII, col 112), and notes 45–48 to Homily III §§1–3. The images are cropped at the inner edge; the full-width lines were joined where the two crops overlap.

VARIAE LECTIONES

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Page

running head: 111 S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A LII. Respondit Petrus; B dispensatoris accepit. (just above LIII.); C tem, Petrum vero genibus (next unit); D rum, qui duos miserit deos (next unit)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:112

LII. Καὶ ὁ Πέτρος ἀπεκρίνατο· Οὐκοῦν εὐλόγως οὔτε κατὰ τοῦ Θεοῦ πιστεύω, οὔτε κατὰ τῶν ἐν τῷ νόμῳ ἀναγραφέντων δικαίων, ἀσεβῶς φρονεῖν προλαμβάνων. Ὡς γὰρ πέπεισμαι, οὔτε Ἀδὰμ παραβάτης ἦν, ὁ ὑπὸ τῶν τοῦ Θεοῦ χειρῶν κυοφορηθείς· οὔτε Νῶε μέθυσος ἦν, ὁ ὑπὲρ πάντα τὸν κόσμον δίκαιος εὑρεθείς· οὔτε δὲ Ἀβραὰμ τρισὶν ἅμα συνῄει γυναιξὶν, ὁ διὰ σωφροσύνην πολυτεκνίας καταξιωθείς· οὔτε Ἰακὼβ τετράσιν ἐκοινώνει, ὧν δύο καὶ ἀδελφαὶ ἐτύγχανον, ὃς δεκαδύο φυλῶν ὑπάρξας πατὴρ καὶ τὴν τοῦ Διδασκάλου ἡμῶν παρουσίαν ἐσήμανεν ἐλθεῖν· οὐ Μωϋσῆς φονεὺς ἦν, καὶ παρὰ ἱερέως εἰδώλων κρίνειν ἐμάνθανεν, ὁ παντὶ τῷ αἰῶνι τὸν τοῦ Θεοῦ νόμον προφητεύσας καὶ δι' ὀρθὴν φρόνησιν πιστὸς οἰκονόμος μαρτυρηθείς.

LII. And Peter answered: Accordingly, with good reason I neither believe anything against God nor against the righteous men recorded in the law, presuming to think impiously of them. For, as I am persuaded, neither was Adam a transgressor, he who was brought to birth by the hands of God; nor was Noah a drunkard, he who was found righteous above the whole world; nor did Abraham live with three wives at once, he who for his chastity was deemed worthy of many children; nor did Jacob have intercourse with four, of whom two were also sisters, he who became the father of twelve tribes and signified that the coming of our Teacher would come to pass; Moses was not a murderer, nor did he learn to judge from a priest of idols, he who prophesied the law of God to every age and, for his right understanding, was attested a faithful steward.

LIII. Πλὴν καὶ τούτων σοι τὴν ἐπίλυσιν μετὰ τῶν ὁμοίων ἐπὶ καιροῦ παρέξω. Τοῦ δὲ λοιποῦ, ὡς ὁρᾷς, ἐπειδὴ ἑσπέρα κατείληφεν, τὰ σήμερον ῥηθέντα αὐτάρκως ἐχέτω. Ἄλλοτε δὲ εἰ βούλει, περὶ ὧν θέλεις, θαρρῶν ἡμῶν πυνθάνου, καὶ ἡμεῖς χαίροντες ἀόκνως ἐπιλύσομεν. Καὶ ταῦτα εἰπὼν ἐγήγερται. Καὶ οὕτως τροφῆς μεταλαβόντες εἰς ὕπνον ἐτράπημεν. Κατειλήφει γὰρ ἡ νύξ.

LIII. But the solution of these too, together with the like, I will give you in due season. For the rest, as you see, since evening has overtaken us, let what has been said today suffice. Another time, if you wish, ask us boldly about whatever you wish, and we will gladly and without hesitation resolve it. And having said this he rose. And so, having taken food, we turned to sleep. For night had overtaken us.

Editors' notes and page, col. 112

Footnotes

(38) · call in col 112

Vbb. πάνυ καλῶς. Καὶ ὁ Πέτρος ἀπεκρίνατο des. in O.

The words πάνυ καλῶς. Καὶ ὁ Πέτρος ἀπεκρίνατο are missing in O.

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(39) · call in col 112

προλαμβάνει O, in cuj. marg. al. man. νόθα κατὰ νόμου λεγόμενα.

O has προλαμβάνει; in its margin another hand writes νόθα κατὰ νόμου λεγόμενα.

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(40) · call in col 112

ἔχον O. Vid. supra c. 46.

O has ἔχον. See above, chapter 46.

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(41) · call in col 112

Melius συνῆν S.

συνῆν would be better. S.

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(42) · call in col 112

Vbb. πολυτεχνίας -- ἀδελφαί desiderantur in O.

The words from πολυτεχνίας to ἀδελφαί are wanting in O.

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(43) · call in col 112

εἰδώλου C.

C has εἰδώλου.

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(44) · call in col 112

ἀλλ' ὅτε δέ C.

C has ἀλλ' ὅτε δέ.

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(45) ‹anchor: συνόντες ἑταῖροι› · call in col 112

ἕτεροι C.

C has ἕτεροι.

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(46) ‹anchor: πάντα τά› · call in col 112

τά transcripsi ex O, qui vocabula ἄγνωστον καί non exhibet.

I have copied τά from O, which does not show the words ἄγνωστον καί.

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(47) ‹anchor: ὀρθὴν προεκλύσῃ› · call in col 112

προσεκλύσει C.

C has προσεκλύσει.

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(48) ‹anchor: καὶ ὑμᾶς› · call in col 112

ἡμᾶς O.

O has ἡμᾶς.

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