PG 2 · cols. 157–173

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

Editors' preface

ὉΜΙΛΙΑ Δʹ.

HOMILY IV.

I. Καισαρείας δὲ τῆς Στράτωνος ἐξιὼν ἐγὼ Κλήμης, ἅμα Νικήτης τε καὶ Ἀκύλας, εἰς Τύρον τῆς Φοινίκης εἰσέβαλλον, καὶ κατ' ἐντολὴν Πέτρου τοῦ ἀποστείλαντος ἡμᾶς, ἐξενίσθημεν παρὰ Βερνίκῃ

I. Now I, Clement, going out from Caesarea of Strato, together with Nicetes and Aquila, entered Tyre of Phoenicia, and by the command of Peter, who had sent us, we were lodged with Bernice

Editors' notes and page, col. 157

Footnotes

(a) set under col 158 (called in the facing Latin only, at ‹sua›) VARIAE LECTIONES (printed under page 76)

(38) ‹anchor: λάβῃ› · call in col 157

λάβοι C.

(printed under page 76)

(39) ‹anchor: τὰ πάντα› · call in col 157

εἰς αὖθις πάντα C.

(printed under page 76)

(40) ‹anchor: πρός τι› · call in col 157

τι addidi c. O.

I have added τι with O.

(printed under page 76)

(41) ‹anchor: ὡς δι' ὀργάνου› · call in col 157

Vbb. δι' ὀργάνου, quae male exciderant e textu Schwegleriano, reposui c. O. In eodem seq. mendum δι' αὐτῷ.

The words δι' ὀργάνου, which had wrongly dropped out of Schwegler's text, I have restored with O. In the same edition there follows the error δι' αὐτῷ.

(printed under page 76)

(42) ‹anchor: ἁγίῳ Πνεύματι› · call in col 157

Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος. O.

Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος O.

(printed under page 76)

(43) ‹anchor: καὶ καθημέραν› · call in col 157

καθ' ἡμέραν C.

(printed under page 76)

(44) ‹anchor: καὶ Νικήτην› · call in col 157

Νικήταν O.

(printed under page 76)

(45) ‹anchor: ὁρμᾶν μεθ'› · call in col 157

καθ' O.

(printed under page 76)

(46) ‹anchor: τῇ Χαναανίτιδι› · call in col 157

Χανανίτιδι

Χανανίτιδι [no siglum printed].

(printed under page 76)

(47) ‹anchor: ἀκριβῶς μαθόντας› · call in col 157

μαθόντας textui dedi ex O.

I have put μαθόντας into the text from O.

(printed under page 76)

(48) ‹anchor: Καὶ δή› · call in col 157

δίς O.

(printed under page 76)

(49) ‹anchor: Νικήτης τε› · call in col 157

τε add. c. O, ἅμα Νικήτῃ καὶ Ἀκύλᾳ εἰς Τύρον τῆς Φοινίκης ἐπορευόμεθα Cod. Reg. 804.

τε added with O; Cod. Reg. 804 reads ἅμα Νικήτῃ καὶ Ἀκύλᾳ εἰς Τύρον τῆς Φοινίκης ἐπορευόμεθα ("together with Nicetes and Aquila we went to Tyre of Phoenicia").

VARIORUM NOTAE (printed under page 76)

(80) ‹anchor: Χαναανίτιδι Βερνίκῃ› · call in col 157

Βερνίκῃ. Idem nomen Bernices seu Berenices, mulieri αἱμοῤῥοούσῃ, quam sanavit Christus, tribuitur ab alio fabulatore Joanne Antiocheno Malala, apud Damascenum orat. 3, pro sacris imaginibus. Cot.

Βερνίκῃ. The same name, Bernice or Berenice, is given to the woman with the issue of blood (αἱμοῤῥοούσῃ) whom Christ healed, by another teller of tales, John Malalas of Antioch, cited in Damascene, Oration 3 on the holy images. Cotelier.

(printed under page 76)

Page

running head: 157 CLEMENTINA. — HOMILIA IV. (continued across the page; the right part is printed over col 158)
marginal letters: A ‹πωλεῖται; Μὴ γένοιτο›; B ‹ἡ πρόφασις, σὺ ἡ δύναμις›; C ‹ἄρξασθε, καὶ καθημέραν›; D ‹ὉΜΙΛΙΑ Δʹ / I. Καισαρείας›
old-edition numerals: 119 after ‹ὡς καλὴν›; 120 after ‹κατ' ἐντολὴν›
other: paragraphs 1–3 (end of Hom. III, §§ LXXI end, LXXII, LXXIII) belong to the previous unit (homilia_03) and are to be cut on receipt; Homily IV begins at paragraph 4, its title ὉΜΙΛΙΑ Δʹ., printed centred in the Greek column (not across the page). Foot apparatus seen (Luc. X, 7 reference; Variae lectiones; Variorum notae on Βερνίκῃ (80)): left for pass 2. Column ends mid-sentence after Βερνίκῃ.

PG 2:158

Editors' notes and page, col. 158

Footnotes

(a) ‹anchor: sua (facing Latin, not set)› · call in col 158

Luc. X, 7.

Luke 10:7.

(printed under page 76)

Footnotes

VARIAE LECTIONES (printed under page 77)

Page

running head: 159 S. CLEMENTIS I ROM. PONT.
marginal letters: A nanææ filiam, quæ; B trum falso calumnians,; C degis certo scire; D in escam dato,
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:160

θυγατρὶ τῆς Χαναανίτιδος Ἰούστης· ἥτις ἀσμενέστατα ἡμᾶς ἀπεδέξατο, καὶ πολλῇ μὲν τῇ πρὸς μὲ τιμῇ ἀγωνιῶσα, στοργῇ δὲ τῇ πρὸς Ἀκύλαν καὶ Νικήτην, διὰ χαρὰν ὡς συνήθης παῤῥησιαζομένη ἐφιλοφρονεῖτο, καὶ πρὸς τὴν τοῦ σώματος θεραπείαν ἡμᾶς δεκτικῶς κατήπειγεν. Συνιδὼν οὖν ὅτι βραχεῖαν ἡμῖν ὑπέρθεσιν ποιεῖσθαι ἐπέτρεπεν, ὀρθῶς μὲν, ἔφην, ποιεῖς, ἐπισπεύδουσα τὰ τῆς ἀγάπης ἀποπληρῶσαι μέρη. Προτιμητέος δὲ ταύτης ὁ πρὸς τὸν Θεὸν ἡμῶν φόβος· δέδιμεν γὰρ ὑπὲρ πολλῶν ψυχῶν τὸν ἀγῶνα ἔχοντες τῆς ἐκείνων σωτηρίας προτιμᾷν τὴν ἡμετέραν ἀνάπαυσιν.

the daughter of Justa the Canaanitish woman; who received us most gladly, and vying with great honour towards me, and with affection towards Aquila and Nicetas, speaking freely for joy as an intimate friend, she treated us kindly, and hospitably urged us to the refreshment of the body. Perceiving therefore that she was prompting us to make a brief delay, I said: You do rightly indeed in hastening to fulfil the offices of love; yet the fear towards our God is to be preferred to this; for having the contest on behalf of many souls, we fear to prefer our own rest to their salvation.

II. Πυνθανόμεθα γὰρ ὅτι Σίμων ὁ Μάγος, ἐπὶ τῆς ἐν Καισαρείᾳ πρὸς τὸν κύριον ἡμῶν Πέτρον ζητήσεως ἡττηθεὶς, παραχρῆμα ἀποδρὰς ἐνταῦθα πολλὰ κακὰ διαπράσσεται. Πᾶσι γὰρ τοῖς ὑπεναντίοις παρὰ τὴν ἀλήθειαν λοιδορῶν τὸν Πέτρον τὰς τῶν πολλῶν συναρπάζει ψυχάς. Μάγος τε γὰρ αὐτὸς ὢν, μάγον ἐκεῖνον ἀποκαλεῖ, καὶ πλάνος αὐτὸς ὢν, πλάνον ἐκεῖνον ἀποκηρύσσει, καὶ ἐν ταῖς ζητήσεσιν ἐπὶ πάντων τὸ ἧττον ἀπενεγκάμενος καὶ φυγὼν αὐτὸς φάσκει νενικηκέναι, καὶ τοῦ Πέτρου μὴ δεῖν ἀκούειν πυκνότερον ἐντέλλεται, ὡς δῆθεν κηδόμενος, ἵνα μὴ ὑπὸ δεινοῦ καταγοητευθῶσι μάγου.

Chapter II. For we hear that Simon Magus, having been defeated in the disputation at Caesarea against our lord Peter, straightway fled hither and is working many evils. For slandering Peter contrary to the truth with all opposite charges, he carries away the souls of the multitude. For being himself a magician, he calls him a magician; and being himself a deceiver, he proclaims him a deceiver; and though in the disputations before all he came off worst and fled, he himself asserts that he conquered, and continually enjoins that they ought not to hear Peter, as forsooth caring for them, lest they be bewitched by a dreadful magician.

III. Ταῦτα οὖν μαθὼν ὁ κύριος ἡμῶν Πέτρος προαπέστειλεν ἡμᾶς ἐξεταστὰς τῶν λεχθέντων αὐτῷ ἐσομένους· ἵνα εἰ οὕτως ἔχοι, γραψάντων ἡμῶν αὐτὸς μάθοι, καὶ ἐπελθὼν ἐξελέγξῃ αὐτὸν ἐκεῖνον ἄντικρυς ἐφ' ὧν αὐτὸν διέβαλλεν. Ἐπεὶ οὖν ὑπὲρ πολλῶν ψυχῶν ὁ κίνδυνος ἡμῖν πρόκειται, τούτου ἕνεκεν, τῆς τοῦ σώματος ἡμῶν ἀναπαύσεως πρὸς βραχὺ ἀμελήσαντες, παρὰ σοῦ τῆς ἐνταῦθα διαιτωμένης βουλόμεθα ἀψευδῶς μαθεῖν, εἰ ἅπερ ἠκούσαμεν ἀληθῆ τυγχάνει· καὶ λέγοις ἂν ἤδη ἡμῖν ἕκαστα.

Chapter III. Having therefore learned these things, our lord Peter sent us beforehand to be examiners of the things told him; so that if it be so, when we have written he himself may learn it, and coming up may openly convict that very man of the charges wherewith he slandered him. Since therefore the danger before us is on behalf of many souls, on this account, neglecting for a little while the rest of our body, we wish to learn truthfully from you who dwell here whether the things we have heard happen to be true; and pray tell us now each particular.

IV. Ἡ Βερνίκη δὲ ἀξιωθεῖσα· Ταῦτα μὲν οὕτως, ἔφη, ἔχει ὡς ἠκούσατε, τὰ δὲ ἄλλα τὰ κατ' αὐτὸν τὸν Σίμωνα, ἅπερ ἴσως ἀγνοεῖτε, ἀκούσατε· φαντάσματά τε γὰρ καὶ ἰνδάλματα ἐν μέσῃ τῇ ἀγορᾷ φαίνεσθαι ποιῶν δι' ἡμέρας πᾶσαν ἐκπλήττει τὴν πόλιν, καὶ προϊόντος αὐτοῦ ἀνδριάντες κινοῦνται, καὶ σκιαὶ πολλαὶ προηγοῦνται, ἅσπερ αὐτὸς ψυχὰς τῶν τεθνηκότων εἶναι λέγει. Πολλοὺς δὲ γόητα αὐτὸν ἐλέγχειν πειρωμένους διαλλάξας πρὸς ἑαυτὸν, ἔπειθ' ὕστερον προφάσει εὐωχίας, βοῦν θύσας καὶ ἑστιάσας αὐτοὺς, διαφόροις νόσοις περιέβαλεν καὶ

Chapter IV. And Bernice, being requested, said: These things indeed are so as you have heard; but hear the other things concerning this same Simon, which perhaps you do not know: for by making phantoms and spectres appear in the middle of the market-place throughout the day he astonishes the whole city; and as he goes forth statues move, and many shadows go before him, which he himself says are souls of the dead. And many who attempted to convict him of being a sorcerer he reconciled to himself, and afterwards under pretext of a banquet, having sacrificed an ox and feasted them, he involved them in various diseases and

Editors' notes and page, col. 160

Footnotes

(50) ‹anchor: not visible› · call in col 160

Χανανίτιδος C.

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(51) ‹anchor: not visible› · call in col 160

ἀποπληροῦν C.

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(52) ‹anchor: not visible› · call in col 160

Ita S suffragante O, in cuj. marg. sec. man. notavit ἴσως δεῖ. Apud C δέδειμεν.

So S, with O in support, in whose margin a second hand noted ἴσως δεῖ ("perhaps δεῖ"). C has δέδειμεν.

(printed under page 77)

(53) ‹anchor: not visible› · call in col 160

Ita O c. S. πυνθανώμεθα C.

So O with S. C has πυνθανώμεθα.

(printed under page 77)

(54) ‹anchor: not visible› · call in col 160

κακὰ τὰ πράσσεται O. Subinde C : Malim in omnibus enim contrariis.

O reads κακὰ τὰ πράσσεται. Then C: I should prefer "for in all contrary things".

(printed under page 77)

(55) ‹anchor: not visible› · call in col 160

τε inserui c. O. Idem om. Vbb. ἀποκαλεῖ, καὶ πλάνος αὐτὸς ὢν πλάνον ἐκεῖνον.

I have inserted τε with O. The same manuscript omits the words ἀποκαλεῖ, καὶ πλάνος αὐτὸς ὢν πλάνον ἐκεῖνον.

(printed under page 77)

(56) ‹anchor: not visible› · call in col 160

νενικέναι O.

(printed under page 77)

(57) ‹anchor: αὐτὸς μάθοι› · call in col 160

μάθῃ C. Tum ἐκείνων O.

μάθῃ C. Then ἐκείνων O.

(printed under page 77)

(58) ‹anchor: δὲ ἀξιωθεῖσα› · call in col 160

ἀξιωθεῖ O. Idem om. conject. Cl. ἔχει, in cuj. textu ἔχειν.

ἀξιωθεῖ O. The same manuscript omits ἔχει, Clericus's conjecture, in whose text stands ἔχειν.

(printed under page 77)

(59) ‹anchor: ὥσπερ αὐτὸς› · call in col 160

αὐτός S ex cod. Reg. 804 et Epit. c. 45, αὐτάς C, O. Deest vox apud Anastasium, Cedrenum et Nicephorum.

αὐτός S, from Cod. Reg. 804 and the Epitome ch. 45; αὐτάς C, O. The word is missing in Anastasius, Cedrenus and Nicephorus.

(printed under page 77)

(60) ‹anchor: ἐπειθ' ὕστερον› · call in col 160

ἑαυτὸν εὐθύστερον C.

VARIORUM NOTAE (printed under page 77)

(81) ‹anchor: τὴν πόλιν› · call in col 160

Excerpunt haec Anastasius Sinaita, Cedrenus et Nicephorus. Quorum locos apposuit et discrepantiam orationis enotavit Schliemannus. Clem. p. 341, S. DRESSEL.

Anastasius of Sinai, Cedrenus and Nicephorus excerpt this passage. Schliemann has set out their places and noted the differences of wording (Clem. p. 341, S.). Dressel.

(printed under page 77)

(82) ‹anchor: εἶναι λέγει› · call in col 160

Ἅσπερ αὐτὰς ψυχὰς τῶν τεθνηκότων εἶναι λέγει. Memoratus codex, αὐτός, ut in Epitome. Videndi, Anastasius, Cedrenus, Nicephorus : primus quaest. 20, p. 242; secundus Compendii historici p. 173, tertius Hist. eccl. lib. II, cap. 27. Ac forte in loco Cedreni rectius scribetur : καὶ ἑστιάσας αὐτούς, διαφόροις καὶ δυσιάτοις νόσοις καὶ δαίμοσιν ὑπέβαλε. Cot.

"Which he says are the very souls of the dead." The codex mentioned reads αὐτός, as in the Epitome. See Anastasius, Cedrenus and Nicephorus: the first, Question 20, p. 242; the second, Historical Compendium p. 173; the third, Ecclesiastical History book 2, ch. 27. And perhaps in the passage of Cedrenus it would be better written: "and having feasted them, he subjected them to various and hard-to-cure diseases and to demons." Cotelier.

(printed under page 77)

Page

running head: S I ROM. PONT. OPERA DUBIA. 160
marginal letters: A θυγατρὶ τῆς Χαναανίτιδος; B παρὰ τὴν ἀλήθειαν; C παρὰ σοῦ τῆς; D ἑστιάσας αὐτοὺς, διαφόροις
old-edition numerals: 121 after ἡμᾶς
other: (none)

PG 2:161

δαίμοσιν ὑπέβαλεν· καὶ ἵνα μὴ πολλὰ λέγω, πολλοὺς κακώσας θεὸς εἶναι ὑποληφθεὶς, πρὸς τῷ φοβερὸν εἶναι καὶ προτετίμηται.

subjected them to demons; and not to speak at length, having harmed many and been supposed to be a god, besides being formidable he is also held in high honour.

V. Ὅθεν οὐκ οἴομαι δυνήσεσθαί τινα τοσοῦτον ἀναφθὲν πῦρ σβέσαι. Οὐδὲ γὰρ ἐνδοιάζει τις περὶ ὧν ἐκεῖνος ἐπαγγέλλεται, ἀλλὰ τοῦτο οὕτως ἔχειν διαβεβαιοῦται ἕκαστος. Διὸ τοῦ μὴ κινδυνεύειν ὑμᾶς χάριν παρακαλῶ μηδὲν ἐγχειρῆσαι πρὸς αὐτὸν, πρὶν ἂν Πέτρος ἔλθῃ, ὃς μόνος δυνήσεται πρὸς τοσαύτην δυναστείαν, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ δοκιμώτατος ὑπάρχων μαθητὴς, ἀνταγωνίσασθαι. Τοσοῦτον γὰρ πεφόβημαι τὸν ἄνδρα, ὡς, εἰ μὴ καὶ ἄλλοτε πρὸς τὸν κύριόν μου Πέτρον διαλεχθεὶς τὸ ἧττον ἀπηνέγκατο, συνεβούλευσα ἂν ὑμῖν καὶ αὐτὸν πείθειν τὸν Πέτρον, μὴ πειρᾶσθαι ἀντεξετάζεσθαι τῷ Σίμωνι.

Chapter V. Whence I do not think that anyone will be able to quench so great a fire that has been kindled. For no one doubts concerning the things which that man professes, but everyone affirms that this is so. Wherefore, for the sake of your not running into danger, I exhort you to attempt nothing against him before Peter comes, who alone, being a most approved disciple of our Lord Jesus Christ, will be able to contend against so great a power. For I have been so much afraid of the man that, if he had not on another occasion also disputed with my lord Peter and come off worst, I would have advised you to persuade even Peter himself not to attempt to enter into a contest with Simon.

VI. Κἀγὼ ἔφην· Ὁ κύριος ἡμῶν Πέτρος εἰ ἠγνόει ὅτι αὐτὸς μόνος κατισχύει τῆς ἐκείνου δυναστείας, οὐκ ἂν ἡμᾶς προπέμπων ἐνετέλλετο, λανθανόντως τὰ κατὰ Σίμωνα διαμανθάνοντας αὐτῷ γράφειν. Ὅμως ἐπεὶ ἑσπέρα κατειλήφει, ἁλῶν μεταλαβόντες ὑπνώσαμεν. Ἕωθεν δέ τις τῇ Βερνίκῃ συνήθης ἐλθὼν ἔφη, τὸν Σίμωνα εἰς τὴν Σιδῶνα ἐκπεπλευκέναι, τῶν δὲ αὐτοῦ μαθητῶν καταλελοιπέναι Ἀππίωνα τὸν Πλειστονίκην, ἄνδρα Ἀλεξανδρέα, γραμματικὸν τὴν ἐπιστήμην, ὃν πρὸς πατρός μοι φίλον ὄντα ἐπέγνων, καὶ Ἀννουβιῶνα τὸν Διοσπολίτην τινὰ ἀστρολόγον, καὶ Ἀθηνόδωρον τὸν Ἀθηναῖον τῷ Ἐπικούρου ἀρεσκόμενον λόγῳ. Ἡμεῖς δὲ, τὰ κατὰ τὸν Σίμωνα μαθόντες, ἕωθεν πάντα γράψαντες καὶ Πέτρῳ διαπέμψαντες, εἰς περίπατον ἀπετραπόμεθα.

Chapter VI. And I said: If our lord Peter did not know that he himself alone prevails over that man's power, he would not in sending us beforehand have commanded us to learn secretly the affairs concerning Simon and write to him. Nevertheless, since evening had overtaken us, having partaken of salt we slept. And at dawn a certain intimate acquaintance of Bernice came and said that Simon had sailed off to Sidon, and had left behind of his disciples Appion Pleistonices, a man of Alexandria, a grammarian by profession, whom I recognized as being a friend of my father's, and a certain Annubion of Diospolis, an astrologer, and Athenodorus the Athenian, who favoured the doctrine of Epicurus. And we, having learned the affairs concerning Simon, wrote all things at dawn and sent them to Peter, and turned aside for a walk.

VII. Καὶ Ἀππίων ἀπηντήσατο ἡμῖν, οὐ μόνον μετὰ τῶν προειρημένων ἑταίρων τῶν δύο, ἀλλὰ καὶ μεθ' ἑτέρων ἀνδρῶν ὡς τριάκοντα, καὶ ἅμα τῷ ἰδεῖν με προσαγορεύσας καὶ καταφιλήσας ἔφη· Οὗτός ἐστι Κλήμης, περὶ οὗ ὑμῖν τῆς τε εὐγενείας καὶ τῆς ἐλευθεροπρεπείας πολὺν ἐποιούμην λόγον, ὅτι ἀνὴρ πρὸς γένους Τιβερίου Καίσαρος ὢν καὶ πάσης Ἑλληνικῆς παιδείας ἐξησκημένος, ὑπὸ βαρβάρου τινὸς, τὴν προσηγορίαν Πέτρου, τὰ τῶν Ἰουδαίων ποιεῖν καὶ λέγειν ἠπάτηται. Ὅθεν ἀξιῶ συναγωνίσασθαί μοι πρὸς τὴν διόρθωσιν αὐτοῦ· καὶ ἐφ' ὑμῶν αὐτοῦ πυνθάνομαι. Λεγέτω μοι, ἐπειδὴ πρὸς τὸ εὐσεβεῖν ἑαυτὸν ἀποδεδωκέναι νομίζει, πῶς οὐχὶ τὰ μέγιστα ἀσεβεῖ, καταλιπὼν μὲν τὰ πάτρια, ἀποκλίνας δὲ εἰς ἔθη βάρβαρα.

Chapter VII. And Appion met us, not only with the two aforesaid companions, but also with about thirty other men; and as soon as he saw me, having greeted and kissed me, he said: This is Clement, of whose noble birth and liberal manners I spoke much to you, that being a man related to the family of Tiberius Caesar and trained in all Greek education, he has been deceived by a certain barbarian named Peter into doing and speaking the things of the Jews. Wherefore I beg you to join with me for his correction; and in your presence I inquire of him. Let him tell me, since he supposes that he has given himself up to piety, how he is not guilty of the greatest impiety, having forsaken the customs of his fathers and turned aside to barbarian customs.

VIII. Κἀγὼ ἀπεκρινάμην· Τὴν μὲν πρὸς ἐμέ σου ἀγαθὴν προαίρεσιν ἀποδέχομαι, τὴν δὲ ἀγνωσίαν ἀποσείομαι. Ἡ μὲν γὰρ προαίρεσις ἀγαθὴ, ὅτι, ἐν οἷς δοκεῖς καλοῖς, ἐν τούτοις εἶναί με θέλεις· ἡ δὲ γνῶσις οὐκ ὀρθῶς ἔχουσα φιλίας προφάσει ἐνεδρεύειν ἀγωνίζεται. Καὶ ὁ Ἀππίων ἔφη· Ἀγνωσία

Chapter VIII. And I answered: Your good intention towards me I accept, but your ignorance I shake off. For the intention is good, because you wish me to be in those things which you think good; whereas your knowledge, not being right, strives under pretext of friendship to lay a snare. And Appion said: Does it seem to you to be ignorance

Editors' notes and page, col. 161

Footnotes

VARIAE LECTIONES (printed under page 78)

(61) ‹anchor: not visible› · call in col 161

Ita O c. D, τό C.

So O with D; C has τό.

(printed under page 78)

(62) ‹anchor: not visible› · call in col 161

Post πρός est αὐτόν in O expunctum.

After πρός, αὐτόν stands in O, marked for deletion.

(printed under page 78)

(63) ‹anchor: τὸν Πλειστονίκην› · call in col 161

Πλειστονίκου O.

(printed under page 78)

(64) ‹anchor: φίλον ὄντα› · call in col 161

ὄντα O et ex conject. C., in cuj. textu ὄν. Davisii notulam eo spectantem S non intellexisse videtur. Tum Διοσπολίτην S, O, Διοπολίτην C.

ὄντα O, and C by conjecture, in whose text stands ὄν. S seems not to have understood Davies's little note bearing on this. Then Διοσπολίτην S, O; Διοπολίτην C.

(printed under page 78)

(65) ‹anchor: τῷ Ἐπικούρου› · call in col 161

Ita ex conject. C, qui in textu Ἐπικούρῳ ut O.

So by C's conjecture; in his text he has Ἐπικούρῳ, as O does.

(printed under page 78)

(66) ‹anchor: Ἀππίων ἀπηντήσατο› · call in col 161

ἀπηντάσατο O.

(printed under page 78)

(67) ‹anchor: προειρημένων ἑταίρων› · call in col 161

ἑτέρων O. Idem καθ' ἑτέρων.

ἑτέρων O. The same manuscript has καθ' ἑτέρων.

(printed under page 78)

(68) ‹anchor: τῆς ἐλευθεροπρεπείας› · call in col 161

Ita intellige lectionem Ottoboniani ἐλευθερωπρεπείας cum cod. Reg. 804, ἐλευθεροτροπείας C.

So understand the Ottobonianus's reading ἐλευθερωπρεπείας, with Cod. Reg. 804; C has ἐλευθεροτροπείας.

(printed under page 78)

(69) ‹anchor: Ἑλληνικῆς παιδείας› · call in col 161

Repone πᾶσαν Ἑλληνικὴν παιδείαν, uti semper loquuntur idonei scriptores. Vide Epit. c. 46. D.

Restore πᾶσαν Ἑλληνικὴν παιδείαν, as competent writers always say. See the Epitome ch. 46. Dressel.

(printed under page 78)

(70) ‹anchor: τὰ τῶν› · call in col 161

τῶν inserui c. O.

I have inserted τῶν with O.

(printed under page 78)

(71) ‹anchor: καταλιπὼν› · call in col 161

Ita O c. Cl et S, καταλειπών (sic) C. Dein ἔθνη cod. Reg. 804.

So O with Clericus and S; C has καταλειπών (sic). Then ἔθνη Cod. Reg. 804.

(printed under page 78)

(72) ‹anchor: Κἀγώ› · call in col 161

Ἐγώ C.

(printed under page 78)

(73) ‹anchor: Ἡ μὲν› · call in col 161

ἡμᾶς p. ἡ μέν O.

O has ἡμᾶς in place of ἡ μέν.

(printed under page 78)

(74) ‹anchor: οἷς δοκεῖς› · call in col 161

δοκεῖν O.

(printed under page 78)

Footnotes

VARIAE LECTIONES (printed under page 79)

Page

running head: 163 S. CLEMENTIS I ROM. PONT.
marginal letters: A Num ignoratio tibi; B cupidis audies.; C possidebat frondibus elegantissime; D assumatur, seu vera,
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:164

σοι εἶναι δοκεῖ, τὰ πάτρια ἔθη φυλάττοντα τὰ Ἑλλήνων φρονεῖν; Κἀγὼ ἀπεκρινάμην· Τὸν εὐσεβεῖν προαιρούμενον οὐ πάντως φυλάσσειν δεῖ τὰ πάτρια, ἀλλὰ φυλάσσειν μὲν ἐὰν ᾖ εὐσεβῆ, ἀποσείεσθαι δὲ ἐὰν ἀσεβῆ τυγχάνῃ. Ἐνδέχεται γάρ τινα πατρὸς ἀσεβοῦς ὄντα, εὐσεβεῖν βουλόμενον, τῷ μὴ τοῦ πατρὸς ἀκολουθεῖν σεβάσματα. Καὶ ὁ μὲν Ἀππίων ἀπεκρίνατο· Τί οὖν; τὸν σὸν πατέρα ἔφης κακοῦ βίου γεγονέναι; Κἀγὼ ἔφην· Κακοῦ μὲν οὐκ ἦν βίου, κακῆς δὲ ὑπολήψεως. Καὶ ὁ Ἀππίων· Τίς ἦν ἡ κακὴ αὐτοῦ ὑπόνοια ἀκοῦσαι θέλω. Κἀγὼ ἔφην· Ὅτι τοῖς τῶν Ἑλλήνων ψευδέσι καὶ κακοῖς ἐπίστευε μύθοις. Καὶ ὁ Ἀππίων ἐπύθετο· Τίνες εἰσὶν οὗτοι τῶν Ἑλλήνων οἱ ψευδεῖς τε καὶ κακοὶ μῦθοι; Κἀγὼ ἔφην· Ἡ περὶ θεῶν οὐκ ὀρθὴ δόκησις, ἣν ἐὰν μακροθυμῇς, ἀκούσῃ μετὰ τῶν φιλομαθῶν.

to hold the views of the Greeks while keeping the customs of one's fathers? And I answered: He who chooses to live piously ought not by all means to keep the customs of his fathers, but to keep them if they be pious, and to shake them off if they happen to be impious. For it is possible for someone who is the son of an impious father, if he wishes to be pious, not to follow his father's objects of worship. And Appion answered: What then? Did you say that your father was of an evil life? And I said: He was not indeed of an evil life, but of an evil opinion. And Appion: What his evil opinion was, I wish to hear. And I said: Because he believed the false and evil myths of the Greeks. And Appion inquired: What are these false and evil myths of the Greeks? And I said: The wrong opinion concerning the gods, which, if you have patience, you shall hear along with those who love learning.

IX. Διὸ πρὸ τῶν διαλόγων εἴς τινα ἡσυχώτερον ὑποχωρήσωμεν ἤδη τόπον· ἐνταῦθα ὑμῖν διαλεχθήσομαι. Τοῦ δὲ ἰδιολογεῖσθαί με βούλεσθαι αἰτία γέγονεν αὕτη, ἐπειδὴ οὐχ οἱ πολλοὶ οὐδὲ οἱ φιλοσοφοῦντες αὐτοὶ ἅπαντες γνησίως προσέρχονται τῇ τῶν ὄντων κρίσει. Ἴσμεν γὰρ πολλοὺς καὶ τῶν ἐπὶ φιλοσοφίᾳ μεγαλοφρονούντων κενοδοξοῦντας, ἢ χρηματισμοῦ χάριν περιβεβλημένους τὸν τρίβωνα καὶ οὐκ αὐτῆς ἀρετῆς ἕνεκεν, οἵπερ, ἐὰν μὴ εὕρωσι δι' ὃ φιλοσοφοῦσιν, ἐπὶ τὸ χλευάζειν τρέπονται. Διὰ δὴ τοὺς τοιούτους ἐπιτήδειόν τινα πρὸς τὸ ἰδιάζειν τόπον ἐπιλεξώμεθα.

Chapter IX. Wherefore before our discussions let us now withdraw to some quieter place; there I will converse with you. Now the reason why I wish to speak in private has been this, because neither the multitude nor even all those who philosophize genuinely approach the judgement of things as they are. For we know that many even of those who pride themselves on philosophy are vainglorious, or have put on the philosopher's cloak for the sake of making money and not for the sake of virtue itself, who, if they do not find that on account of which they philosophize, turn to scoffing. On account of such persons, therefore, let us choose some suitable place for conversing in private.

X. Καί τις ἐν αὐτοῖς πλούσιος ἀνὴρ, καὶ διὰ παντὸς χῶρόν τινα περὶ ἑαυτὸν κεκτημένος παμμήνων φύλλων, ἔφη· Ἐπειδὴ σφόδρα καῦμα ἐπιφλέγει, βραχὺ τῆς πόλεως εἰς ἐμοὺς κήπους ὑποχωρήσωμεν. Καὶ δὴ προϊόντες ἐκαθέζοντο, ἔνθα ἦν καθαρὰ ψυχρῶν ναμάτων ῥεύματα καὶ δένδρων παντοίων χλοερὰ σκέπη. Ἔνθα ἐγὼ ἀσμένως ἐκαθεζόμην καὶ οἱ λοιποὶ περὶ ἐμὲ, καὶ ἡσυχάζοντες, ἀντὶ τῆς μελλούσης ἀξιοῦν με φωνῆς, διὰ τοῦ ἀτενίζειν εἰς ἐμὲ δῆλοι ἦσαν τῆς ὑποσχέσεως τὴν ἀπόδειξιν ἀπαιτοῦντες. Καὶ δὴ οὕτως λέγειν ἠρξάμην·

Chapter X. And a certain rich man among them, who possessed around him an estate of foliage blooming through all the months, said: Since the heat burns fiercely, let us withdraw a little way from the city to my gardens. And accordingly going forward they sat down where there were pure streams of cool waters and a green shade of all manner of trees. There I gladly sat down, and the rest around me; and keeping silence, instead of the voice that was about to request me, by gazing intently upon me they were manifestly demanding the proof of my promise. And accordingly I began to speak thus:

XI. Πολλή τις, ὦ ἄνδρες Ἕλληνες, ἡ διαφορὰ τυγχάνει ἀληθείας τε καὶ συνηθείας. Ἡ μὲν γὰρ ἀλήθεια γνησίως ζητουμένη εὑρίσκεται, τὸ δὲ ἔθος, ὁποῖον ἂν παραληφθῇ, εἴτε ἀληθὲς εἴτε ψευδὲς, ἀκρίτως ὑφ' ἑαυτοῦ κρατύνεται, καὶ οὔτε ἀληθεῖ ὄντι

Chapter XI. Great indeed, O men of Greece, happens to be the difference between truth and custom. For truth, when genuinely sought, is found; whereas custom, of whatever sort it may be received, whether true or false, is uncritically strengthened by itself, and neither when it is true

Editors' notes and page, col. 164

Footnotes

(75) ‹anchor: not visible› · call in col 164

ἀγνωσίας sine σοι O.

O has ἀγνωσίας without σοι.

(printed under page 79)

(76) ‹anchor: not visible› · call in col 164

ἀσεβεῖν O in textu, ἴσως εὐσεβεῖν al. man. in marg.

ἀσεβεῖν in the text of O; "perhaps εὐσεβεῖν" by another hand in the margin.

(printed under page 79)

(77) ‹anchor: not visible› · call in col 164

Ita scripsi c. O verborum μὴ τῷ ordine inverso, μὴ θέλειν τῷ τοῦ πατρὸς ἀκολουθεῖν C. Tum μέν post ὁ om. O.

So I have written with O, inverting the order of the words μὴ τῷ; C has μὴ θέλειν τῷ τοῦ πατρὸς ἀκολουθεῖν. Then O omits μέν after ὁ.

(printed under page 79)

(78) ‹anchor: not visible› · call in col 164

τοῖς deest in O.

τοῖς is missing in O.

(printed under page 79)

(79) ‹anchor: not visible› · call in col 164

καί om. O.

O omits καί.

(printed under page 79)

(80) ‹anchor: not visible› · call in col 164

τε inserui c. O.

I have inserted τε with O.

(printed under page 79)

(81) ‹anchor: not visible› · call in col 164

Ita O c. S, ἡσυχότερον C.

So O with S; C has ἡσυχότερον.

(printed under page 79)

(82) ‹anchor: not visible› · call in col 164

αὕτη S, O, αὐτή C.

αὕτη S, O; αὐτή C.

(printed under page 79)

(83) ‹anchor: φιλοσοφίᾳ μεγαλοφρονούντων› · call in col 164

μέγα φρονούντων O.

(printed under page 79)

(84) ‹anchor: παμμήνων φύλλων› · call in col 164

παμμιούσων φύλλων C. Prior vox dubio procul est barbara, nec satis liquet quid sit reponendum. Forte παμμίκτων φύλλων, nam postea παντοίων δένδρων meminit. D. Crediderim legi posse παμμήνων φύλλων, ut significentur arbores per omnes menses foliis abundantes, etiam media aestate. Cl. Praeterea conjectaverit aliquis παμμυρίων. Sed maxime placet, quod proposuit Lobeckius Aglaoph. p. 107, παμπλούσιον φύλλων S, παμμούσων φύλλων O. Cotelerius vocem παμμιούσων in calce editionis suae mutavit in παμμούσων.

C has παμμιούσων φύλλων. The first word is beyond doubt barbarous, and it is not clear enough what should be restored. Perhaps παμμίκτων φύλλων ("leaves of every mixture"), since he afterwards mentions παντοίων δένδρων ("trees of every kind"). Davies. I should think one could read παμμήνων φύλλων, so that trees abounding in leaves through all the months, even in midsummer, are meant. Clericus. Someone might also conjecture παμμυρίων. But what pleases most is what Lobeck proposed (Aglaophamus p. 107): παμπλούσιον φύλλων. S. O has παμμούσων φύλλων. Cotelier, at the end of his edition, changed the word παμμιούσων to παμμούσων.

(printed under page 79)

(85) ‹anchor: βραχὺ τῆς› · call in col 164

Ita O c. S, βραχὺ τῆ C, qui conjecit βραχύ τι.

So O with S; C has βραχὺ τῆ, and conjectured βραχύ τι.

(printed under page 79)

(86) ‹anchor: τῆς ὑποσχέσεως› · call in col 164

ὑποθέσεως S.

(printed under page 79)

(87) ‹anchor: οὔτε ἀληθεῖ› · call in col 164

Ita conj. C, in cuj. textu ἀληθές. Et O. ἀληθές, in marg. al. man. ἴσως ἀληθεῖ.

So C by conjecture, in whose text stands ἀληθές. O too has ἀληθές, with "perhaps ἀληθεῖ" in the margin by another hand.

VARIORUM NOTAE (printed under page 79)

(83) ‹anchor: διαφορὰ τυγχάνει› · call in col 164

Διαφορὰ τυγχάνει. Totum caput eodem modo habetur in Eclogis Damasceni capite Περὶ συνηθείας πονηρᾶς, etc., nisi quod omittitur vox τύχη, et πατρῴαν scribitur, item rectius ἀληθεύοντι. Cot.

Διαφορὰ τυγχάνει. The whole chapter is found in the same form in Damascene's Eclogae, in the chapter "On evil custom", etc., except that the word τύχη is omitted and πατρῴαν is written, and likewise, more correctly, ἀληθεύοντι. Cotelier.

(printed under page 79)

Page

running head: I ROM. PONT. OPERA DUBIA. 164
marginal letters: A σοι εἶναι δοκεῖ,; B δόκησις, ἣν ἐὰν; C X. Καί τις; D ὁποῖον ἂν παραληφθῇ,
old-edition numerals: 124 after ἀποσείεσθαι; 125 after τινα
other: (none)

PG 2:165

αὐτῷ ἥδεται ὁ παραλαβὼν, οὔτε ψευδεῖ ἄχθεται. Οὐ γὰρ κρίσει, ἀλλὰ προλήψει ὁ τοιοῦτος πεπίστευκεν, γνώμῃ τῶν πρὸ αὐτοῦ ἐπ' ἀδήλῳ τύχῃ τὴν ἰδίαν ἐπιδεδωκὼς ἐλπίδα. Καὶ οὐκ ἔστι ῥᾳδίως ἀποδύσασθαι τὴν πάτριον περιβολὴν, κἂν πάνυ αὐτῷ δεικνύηται μωρὰ καὶ καταγέλαστος οὖσα.

does he who has received it take pleasure in it, nor when it is false is he grieved. For not by judgement, but by prejudice has such a one believed, having given over his own hope upon an uncertain chance to the opinion of those before him. And it is not easy to strip off the ancestral garment, even if it be altogether shown to him to be foolish and ridiculous.

XII. Αὐτίκα γοῦν ἐγὼ τὴν πᾶσαν Ἑλλήνων παιδείαν κακοῦ δαίμονος χαλεπωτάτην ὑπόθεσιν εἶναι λέγω. Οἱ μὲν γὰρ αὐτῶν πολλοὺς θεοὺς εἰσηγήσαντο, καὶ τούτους κακοὺς καὶ παντοπαθεῖς· ἵνα ὁ τὰ ὅμοια πράττειν θέλων μηδὲ αἰδῆται, ὅπερ ἐστὶν ἀνθρώπου ἴδιον, παράδειγμα ἔχων τῶν μυθολογουμένων θεῶν τοὺς κακοὺς καὶ ἀσέμνους βίους· τῷ δὲ μηδὲ αἰδεῖσθαι οὐδὲ ἐλπίδα μετανοίας ὁ τοιοῦτος ἐμφαίνει. Ἄλλοι δὲ εἱμαρμένην εἰσηγήσαντο, τὴν λεγομένην γένεσιν, παρ' ἣν μηδὲν πάσχειν τις ἢ ποιεῖν δύναται. Ὁμοίως οὖν καὶ τοῦτο τῷ πρώτῳ ταὐτόν ἐστιν. Νομίσας γάρ τις ὅτι παρὰ γένεσιν οὐδεὶς οὔτε πάσχειν οὔτε ποιεῖν τι δύναται, ῥᾳδίως ἐπὶ τὸ ἁμαρτάνειν ἔρχεται, καὶ ἁμαρτὼν οὐ μεταμελεῖται ἐφ' οἷς ἠσέβηκεν, ἀπολογίαν φέρων ὅτι ὑπὸ γενέσεως αὐτὰ ποιεῖν ἐξηναγκάζετο· καὶ ὡς τὴν γένεσιν κατορθῶσαι μὴ δυνάμενος, ἐφ' οἷς ἐξαμαρτάνει οὐδὲ τὸ αἰδεῖσθαι ἔχει.

XII. To begin with, therefore, I say that the whole education of the Greeks is a most grievous suggestion of an evil demon. For some of them introduced many gods, and these evil and subject to every passion; so that he who wishes to do the like may not even be ashamed, which is proper to a man, having as an example the evil and unseemly lives of the gods of mythology; and by not even being ashamed, such a one shows not even a hope of repentance. And others introduced fate, which is called nativity, contrary to which no one is able either to suffer or to do anything. In like manner, therefore, this also is the same with the first. For when anyone has supposed that contrary to nativity no one is able either to suffer or to do anything, he easily comes to sinning, and having sinned does not repent over the impieties he has committed, bringing as an excuse that he was compelled by nativity to do them; and as not being able to set right his nativity, he does not even have shame over the sins he commits.

XIII. Ἄλλοι δὲ ἀπρονόητον φορὰν εἰσηγοῦνται, ὡς αὐτομάτως τῶν πάντων περιφερομένων, οὐδενὸς ἐφεστηκότος δεσπότου. Ταῦτα δὲ οὕτω νομίζειν, ὡς εἰρήκαμεν, πασῶν δοξῶν τυγχάνει οὖσα χαλεπωτάτη. Ὡς γὰρ οὐκ ὄντος τοῦ ἐφεστῶτος καὶ προνοουμένου καὶ ἑκάστῳ τὸ κατ' ἀξίαν ἀπονέμοντος, πᾶν ὅτι δύνανται διὰ τὴν ἀφοβίαν εὐκόλως δρῶσιν. Ὅθεν οὐ ῥᾳδίως, ἢ τάχα οὐδὲ ὅλως οἱ τὰ τοιαῦτα φρονοῦντες σωφρονίζονται· τὸν γὰρ ἐπιστρέφοντα κίνδυνον οὐ προορῶνται. Ὁ δὲ τῶν, ὡς ὑμεῖς φατε, βαρβάρων Ἰουδαίων λόγος εὐσεβέστατός ἐστιν, ἕνα Πατέρα καὶ Δημιουργὸν τοῦδε τοῦ παντὸς εἰσηγούμενος, τῇ φύσει ἀγαθὸν καὶ δίκαιον· ἀγαθὸν μὲν, ὡς μεταμελομένοις χαριζόμενον τὰ ἁμαρτήματα, δίκαιον δὲ, ὡς ἑκάστῳ μετὰ τὴν μετάνοιαν κατ' ἀξίαν τῶν πεπραγμένων ἐπεξιόντα.

XIII. And others introduce an unprovidential motion, as though all things were carried round of their own accord, with no master standing over them. And to think thus of these things, as we have said, happens to be the most grievous of all opinions. For as there is no one standing over and exercising providence and assigning to each according to his desert, whatsoever they are able through fearlessness they easily do. Whence not easily, or perhaps not even at all, are those who think such things brought to a sound mind; for they do not foresee the danger that turns men back. But the doctrine of the, as you say, barbarian Jews is most pious, introducing one Father and Creator of this universe, by nature good and righteous: good indeed, as forgiving sins to those who repent, and righteous, as visiting upon each after repentance according to the desert of the things done.

XIV. Οὗτος ὁ λόγος, εἰ καὶ μῦθος ὢν τυγχάνει, εὐ-

XIV. This doctrine, even if it happens to be a myth, pi-

Editors' notes and page, col. 165

Footnotes

VARIAE LECTIONES (printed under page 80)

(88) ‹anchor: not visible› · call in col 165

γάρ om. O.

O omits γάρ.

(printed under page 80)

(89) ‹anchor: not visible› · call in col 165

τύχῃ om. Joan. Damascenus, qui totum caput repetiit in Eclogis : atque delendam eam vocem censet D, S. Tum add. ἰδίαν c. O et ex Supplendis Cotelerii.

John Damascene, who repeated the whole chapter in his Eclogae, omits τύχῃ; and Davies and S judge that the word should be deleted. Then ἰδίαν is added, with O and from Cotelier's Supplenda.

(printed under page 80)

(90) ‹anchor: not visible› · call in col 165

πατρῴαν Joan. Dam. Tum δεικνύηται S, δείκνυται C, O.

πατρῴαν John Damascene. Then δεικνύηται S; δείκνυται C, O.

(printed under page 80)

(91) ‹anchor: not visible› · call in col 165

Ita O c. S, αἰδεῖται C.

So O with S; C has αἰδεῖται.

(printed under page 80)

(92) ‹anchor: not visible› · call in col 165

Cfr. hom. XIV, 3, 4. Γένεσις significat in libro nostro astrologicum coeli statum sive constellationem, in qua quis natus est, τὸ τῆς γενέσεως διάθεμα. Hom. XIV, 6. Astrologia est τῆς γενέσεως ἐπιστήμη. Hom. XIV, 5. S.

Compare Homily 14.3–4. In our book Γένεσις means the astrological state of the sky, or constellation, under which someone was born: "the disposition of the nativity" (Homily 14.6). Astrology is "the science of the nativity" (Homily 14.5). S.

(printed under page 80)

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Ita D, τι — δύνασθαι C, O. Epit. c. 49 : καὶ παρ' αὐτὴν οὔτε πάσχειν τινὰ δυνατὸν εἶναί φασιν, οὔτε ποιεῖν.

So Davies; C and O have τι — δύνασθαι. Epitome ch. 49: "and they say that, apart from it, no one can either suffer or do anything."

(printed under page 80)

(94) ‹anchor: not visible› · call in col 165

Ita scripsi c. O, οὐδεὶς οὔτε πάσχειν ἔχει C, qui οὔτε ποιεῖν ex Epit. reponendum esse recte vidit; οὐδεὶς οὔτε ποιεῖν οὔτε πάσχειν ἔχει S.

So I have written with O. C has οὐδεὶς οὔτε πάσχειν ἔχει, and rightly saw that οὔτε ποιεῖν should be restored from the Epitome; S has οὐδεὶς οὔτε ποιεῖν οὔτε πάσχειν ἔχει.

(printed under page 80)

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Ita O c. S. καθορθῶσαι C.

So O with S. C has καθορθῶσαι.

(printed under page 80)

(96) ‹anchor: οὐδενὸς ἐφεστηκότος› · call in col 165

ἀφεστηκότος O, in marg. al. man. ἐφεστηκότος.

ἀφεστηκότος O, with ἐφεστηκότος in the margin by another hand.

(printed under page 80)

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καταξίαν O. Tum δύνανται cod. Reg. 804, δύναται C. O.

καταξίαν O. Then δύνανται Cod. Reg. 804; δύναται C, O.

(printed under page 80)

(98) ‹anchor: εὐκόλως δρῶσιν› · call in col 165

δράσει O.

(printed under page 80)

(99) ‹anchor: τὴν μετάνοιαν› · call in col 165

μὴ μετανοοῦντι cod. Reg. 804 et Epit. c. 50, quod praestat. Tum καταξίαν O. Idem deinde ἐπεξιόντα c. cod. Reg. 804. (Epit. c. 50), ἐπαξίοντα C.

Cod. Reg. 804 and the Epitome ch. 50 have μὴ μετανοοῦντι, which is better. Then καταξίαν O. The same manuscript then has ἐπεξιόντα, with Cod. Reg. 804 (Epitome ch. 50); C has ἐπαξίοντα.

VARIORUM NOTAE (printed under page 80)

(84) ‹anchor: ὡς ὑμεῖς φατε› · call in col 165

Ὡς ὑμεῖς φατε. Non soli gentiles appellabant Judaeos et Christianos, barbaros; sed et ipsi Judaei atque Christiani eo se nomine donasse reperiuntur. Disces ex Josepho in prologo librorum De bello Judaico, Justino Martyre Apologia 2, Tatiano Oratione ad Graecos, Clemente Alex. multis in locis, et Origene in tomis contra Celsum. Ethnicorum vero auctorum illustria sunt testimonia duo : alterum Amelii Platonici, qui apud Eusebium Praeparat. evang. lib. XI, cap. 19, et Cyrillum lib. VIII contra Julianum p. 283; per barbarum intelligit Joannem evangelistam. Aliud Porphyrii in Opere adversus Christianos : Ὠριγένης δὲ Ἕλλην ἐν Ἕλλησι παιδευθεὶς λόγοις, πρὸς τὸ βάρβαρον ἐξώκειλε τόλμημα. Hist. eccl. Eusebii lib. VI, cap. 19. Cot.

"As you say." Not only did the gentiles call Jews and Christians barbarians; the Jews and Christians themselves are found to have given themselves that name. You will learn this from Josephus in the prologue to his books On the Jewish War, Justin Martyr in his second Apology, Tatian in his Oration to the Greeks, Clement of Alexandria in many places, and Origen in his books Against Celsus. Of pagan authors there are two notable testimonies: one from Amelius the Platonist, who (in Eusebius, Preparation for the Gospel book 11, ch. 19, and in Cyril, Against Julian book 8, p. 283) means John the Evangelist by "the barbarian"; the other from Porphyry in his work Against the Christians: "Origen, a Greek educated in Greek learning, ran aground on the barbarian recklessness" (Eusebius, Ecclesiastical History book 6, ch. 19). Cotelier.

(printed under page 80)

Footnotes

VARIAE LECTIONES (printed under page 81)

Page

running head: 167 S. CLEMENTIS I ROM. PONT.
marginal letters: A pia sit,; B ignoratis, utpote; C gent amoribus,; D cere oportet?
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:168

σεβής γε ὢν, οὐκ ἀσύμφορος ἂν εἴη τῷ βίῳ. Ἕκαστος γὰρ προσδοκίᾳ τοῦ κριθήσεσθαι ὑπὸ τοῦ παντεπόπτου Θεοῦ πρὸς τὸ σωφρονεῖν μᾶλλον τὴν ὁρμὴν λαμβάνει. Εἰ δὲ καὶ ἀληθὴς εἴη ὁ λόγος, ἀπήλλαξε μὲν τὸν σωφρόνως βεβιωκότα τῆς αἰωνίου κολάσεως, προσευεργέτηκε δὲ τοῖς ὑπὸ τοῦ Θεοῦ ἀϊδίοις τε καὶ ἀποῤῥήτοις γιγνομένοις ἀγαθοῖς.

ous at least as it is, would not be unprofitable for life. For each man by the expectation of being judged by the all-seeing God receives rather an impulse towards living temperately. And if the doctrine should also be true, it both delivers him who has lived temperately from eternal punishment, and besides bestows upon him the eternal and ineffable good things that come to pass from God.

XV. Πλὴν ἐπάνειμι ἐπὶ τὴν πρωτίστην τῶν Ἑλλήνων δόξαν, τὴν πολλοὺς καὶ παντοπαθεῖς θεοὺς εἶναι μυθολογοῦσαν. Καὶ ἵνα μὴ εἰς τὰ σαφῆ πολὺν ἀναλίσκω χρόνον, ἑκάστου τῶν λεγομένων θεῶν τὰς ἀσεβεῖς πράξεις εἰσηγούμενος, πάντας μὲν οὐκ ἂν εἴποιμι αὐτῶν τοὺς ἔρωτας, τοῦ Διός τε καὶ Ποσειδῶνος, Πλούτωνός τε καὶ Ἀπόλλωνος, Διονύσου τε καὶ Ἡρακλέους καὶ τῶν καθ' ἕνα ἕκαστον, ὧν οὐδὲ αὐτοὶ ἀγνοεῖτε, ἐκ παιδείας Ἑλληνικῆς ὁρμώμενοι, οὓς ἐπαιδεύθητε βίους, ἵνα ὡς ζηλωταὶ τῶν θεῶν τὰ ὅμοια πράττητε.

XV. Nevertheless I return to the foremost opinion of the Greeks, which tells in myth that there are many gods subject to every passion. And that I may not spend much time upon things that are clear, setting forth the impious actions of each of those called gods, all their loves indeed I could not tell, both of Zeus and Poseidon, Pluto and Apollo, Dionysus and Heracles, and of each one singly, of which neither are you yourselves ignorant, setting out as you do from Greek education, in which lives you were educated in order that as emulators of the gods you might do the like.

XVI. Ἀπ' αὐτοῦ δὲ τοῦ βασιλικωτάτου Διὸς ἄρξομαι, οὗ ὁ μὲν πατὴρ Κρόνος τὰ ἴδια τέκνα, ὡς λέγετε, καταπιὼν, τῇ ἐξ ἀδάμαντος ἅρπῃ τοῦ πατρὸς Οὐρανοῦ τὰ μόρια θερίσας, τῆς πρὸς γονεῖς εὐσεβείας καὶ τῆς πρὸς τέκνα φιλίας τοῖς τὰ μυστικὰ τῶν θεῶν ζηλοῦσι τὸν ὑπογραμμὸν ἔδειξεν. Αὐτὸς δὲ ὁ Ζεὺς τὸν αὑτοῦ πατέρα δήσας καθεῖρξεν εἰς Τάρταρον, καὶ τοὺς ἄλλους κολάζει θεούς. Τοῖς δὲ ἀῤῥητουργεῖν θέλουσι τὴν Μῆτιν γεννήσας κατέπιεν· ἦν δὲ ἡ Μῆτις γονή· βρέφος γὰρ καταπιεῖν ἀδύνατον. Ὑπὲρ δὲ ἀπολογίας παιδεραστῶν Γανυμήδην ἁρπάζει· μοιχοῖς δὲ ὑπὲρ μοιχείας βοηθῶν αὐτὸς πολλάκις μοιχὸς εὑρίσκεται· ἀδελφοφθορεῖν δὲ προτρέπει ἀδελφαῖς συνελθὼν, Ἥρᾳ καὶ Δήμητρι καὶ τῇ οὐρανίᾳ Ἀφροδίτῃ, ἥν τινες Δωδώνην λέγουσι· τοῖς δὲ θυγατράσι μίγνυσθαι βουλομένοις Περσεφόνῃ συνεληλυθὼς παράδειγμα πονηρὸν ἐκ τῶν μύθων γίνεται. Ἄλλα τε μυρία ἠσέβηκεν, ἵνα ὑπὸ τῶν δυσσεβῶν διὰ τὴν ὑπερβάλλουσαν ἀκρασίαν θεὸς εἶναι ὁ μῦθος δογματισθῇ.

XVI. And I shall begin from the most kingly Zeus himself, whose father Cronus, having swallowed his own children, as you say, and having reaped off with the sickle of adamant the parts of his father Uranus, showed to those who emulate the mysteries of the gods the pattern of piety towards parents and of love towards children. And Zeus himself, having bound his own father, shut him up in Tartarus, and punishes the other gods. And for those who wish to work unspeakable vices, having begotten Metis he swallowed her; and Metis was seed, for to swallow an infant is impossible. And for the defence of pederasts he carries off Ganymede; and helping adulterers on behalf of adultery, he himself is often found an adulterer; and he urges men to corrupt their sisters by having come together with his sisters, Hera and Demeter and the heavenly Aphrodite, whom some call Dodone; and to those who wish to mingle with their daughters, by having come together with Persephone he becomes an evil example from the myths. And ten thousand other impieties he has committed, in order that by the impious, through his surpassing incontinence, the myth may be dogmatized to be a god.

XVII. Ἰδιώταις ἔχοις περὶ τῶν τοιούτων ὑπολήψεων ἀγανακτεῖν μετρίως εὔλογον. Τοῖς δὲ ἐκ παιδείας ὁρμωμένοις τί δεῖ καὶ λέγειν; ὧν τινες γραμματικοὶ καὶ σοφισταὶ ἀξιοῦντες εἶναι τὰς τοιαύτας πράξεις θεῶν ἀξίας εἶναι βεβαιοῦσιν. Αὐτοὶ γὰρ, ἀκρατεῖς ὄντες, ταύτης τῆς μυθικῆς προφάσεως λαβόμενοι, ὡς δὲ μιμηταὶ τῶν κρειττόνων ἄσεμνα διαπραττόμενοι παῤῥησιάζονται.

XVII. With unlearned men you might hold it reasonable to be moderately indignant concerning such suppositions. But to those who set out from education what must one even say? some of whom, claiming to be grammarians and sophists, affirm that such actions are worthy of gods. For they themselves, being incontinent, laying hold of this mythic pretext, speak boldly while practising unseemly things as imitators of their betters.

Editors' notes and page, col. 168

Footnotes

(100) ‹anchor: not visible› · call in col 168

προσευηργέτηκε O.

(printed under page 81)

(1) ‹anchor: not visible› · call in col 168

Vbb. τὴν πολλοὺς καὶ — μυθολογοῦσαν des. in O. Adnotat S, C edidisse πανταπαθεῖς, quod quidem non nisi de Clerico recte intelligitur.

The words τὴν πολλοὺς καὶ — μυθολογοῦσαν are missing in O. S notes that C printed πανταπαθεῖς, which indeed can rightly be understood only of Clericus.

(printed under page 81)

(2) ‹anchor: not visible› · call in col 168

ἀσφαλῆ C.

(printed under page 81)

(3) ‹anchor: not visible› · call in col 168

Ita S, Ἡρακλέως C, Ἡρακλέος O, qui subinde scr. καθένα.

So S; Ἡρακλέως C; Ἡρακλέος O, which then writes καθένα.

(printed under page 81)

(4) ‹anchor: not visible› · call in col 168

Sede pronominum mutata, scribendum : οὓς (sc. ἔρωτας) οὐδὲ αὐτοὶ ἀγν., παιδ. ἑλλ. ὁρμ., ὧν ἐπαιδεύθητε βίους. D.

With the position of the pronouns changed, one should write: οὓς (that is, ἔρωτας) οὐδὲ αὐτοὶ ἀγν., παιδ. ἑλλ. ὁρμ., ὧν ἐπαιδεύθητε βίους. Davies.

(printed under page 81)

(5) ‹anchor: not visible› · call in col 168

ἅμα τῇ cod. Reg. 804.

ἅμα τῇ Cod. Reg. 804.

(printed under page 81)

(6) ‹anchor: πρὸς τέκνα› · call in col 168

πρὸς τὰ τέκνα C.

(printed under page 81)

(7) ‹anchor: τὸν ὑπογραμμὸν› · call in col 168

τῶν ὑπογραμμῶν cod. Reg. 804.

τῶν ὑπογραμμῶν Cod. Reg. 804.

(printed under page 81)

(8) ‹anchor: παιδεραστῶν Γανυμήδην› · call in col 168

Γαννυμήδην O.

(printed under page 81)

(9) ‹anchor: ἀδελφοφθορεῖν› · call in col 168

ἀδελφοκτονεῖν C, ἀδελφογαμεῖν Epit. c. 51, ἀδελφοκοιτεῖν conj. S ex analogia vocis ἀῤῥενοκοιτεῖν.

ἀδελφοκτονεῖν C; ἀδελφογαμεῖν Epitome ch. 51; ἀδελφοκοιτεῖν S by conjecture, on the analogy of the word ἀῤῥενοκοιτεῖν.

(printed under page 81)

(10) ‹anchor: τινες Δωδώνην› · call in col 168

Leg. Διώνην. Haec vox haud raro (v. Jacobii Lex. Myth. p. 260), illa nunquam Venerem significat. Eamdem conjecturam proposuisse video Valckenarium Diatr. in Eurip. p. 163 edit. Lips. Infra hom. V, 13 eodem iterum mendo legitur Κύπρις, ἣν καὶ Δωδώνην λέγουσιν, ubi vide quae adnotavit Cl. Etiam Epitome c. 51, habet Δωδώνην S.

Read Διώνην. That word not rarely means Venus (see Jacobi's Lexicon of Mythology p. 260); the other never does. I see that Valckenaer proposed the same conjecture in his Diatribe on Euripides, p. 163 of the Leipzig edition. Below, in Homily 5.13, the same error is read again, "Cypris, whom they also call Dodona", where see Clericus's note. The Epitome ch. 51 also has Δωδώνην. S.

(printed under page 81)

(11) ‹anchor: Ἄλλα τε› · call in col 168

γέ C.

(printed under page 81)

(12) ‹anchor: ἀκρασίαν θεὸς› · call in col 168

Fortasse θεῖος. S.

Perhaps θεῖος. S.

(printed under page 81)

(13) ‹anchor: ὧν τινες› · call in col 168

Ita S, O c. cod. Reg. 804, ᾧ τινες C, qui conj. οἵ τινες.

So S and O, with Cod. Reg. 804; C has ᾧ τινες, and conjectured οἵ τινες.

(printed under page 81)

Page

running head: S I ROM. PONT. OPERA DUBIA. 168
marginal letters: A σεβής γε; B Ἡρακλέους καὶ; C χοῖς δὲ; D γραμματικοὶ καὶ
old-edition numerals: 128 before Ἡρακλέους; 129 after ἐκ
other: first word σεβής continues εὐ- from col 165

PG 2:169

XVIII. Διὰ τοῦτο αὐτῶν πολλῷ ἔλαττον οἱ κατ' ἀγρὸν βιοῦντες ἐξαμαρτάνουσιν, οὐκ εἰσηγμένοι πονηρῶς δι' ὧν εἰσήχθησαν οἱ ταῦτα τολμῶντες, ἐκ παιδείας κακῆς ἀσεβεῖν μεμαθηκότες. Οἱ γὰρ ἐκ παιδὸς διὰ τῶν τοιούτων μύθων μανθάνοντες γράμματα, ἔτι ἁπαλῇ οὔσῃ τῇ ψυχῇ τὰς τῶν λεγομένων θεῶν ἀσεβεῖς πράξεις εἰς τὸν αὐτῶν συμφύουσι νοῦν· ὅθεν, ἐπαυξηθείσης τῆς ἡλικίας, ὡς κακὰ σπέρματα καταβληθέντα τῇ ψυχῇ τελεσφοροῦσιν· καὶ τὸ πάντων χαλεπώτατον, ὅτι οὐδὲ ἐκκοπῆναι ῥᾳδίως ἐστὶ τὰ ἐνεῤῥιζωμένα ἀσεβήματα, ὁπόταν ἀνδρωθεῖσιν αὐτοῖς χαλεπὰ εἶναι νοῆται. Ἐν οἷς γὰρ ἕκαστος ἐκ παίδων ἐθίζεται, τούτοις ἐμμένειν ἥδεται, καὶ οὕτως, τῆς συνηθείας οὐ πολὺ ἔλαττον πρὸς τὴν φύσιν δυναμένης, δυσμετάβλητοι γίνονται πρὸς τὰ μὴ ἀπ' ἀρχῆς αὐτοῖς καταβληθέντα τῇ ψυχῇ καλά.

XVIII. On this account those who live in the country sin much less than they, not having been wickedly initiated through the things through which those who dare these things were initiated, having learned to be impious from an evil education. For those who from childhood learn letters through such myths, while their soul is still tender, make the impious actions of those called gods grow together into their own mind; whence, when their age has increased, as evil seeds cast down in the soul they bring them to maturity; and what is most grievous of all is that the implanted impieties cannot even easily be cut out, whenever they are perceived by them upon reaching manhood to be grievous. For in the things wherein each is accustomed from childhood, in these he takes pleasure in abiding, and thus, since custom has not much less power than nature, they become hard to change towards the good things that were not from the beginning cast down for them in their soul.

XIX. Διὸ χρὴ καὶ τοὺς νέους μὴ τοῖς διαφθείρουσιν ἀσκεῖσθαι μαθήμασιν, καὶ τοὺς ἐπὶ τῆς ἀκμῆς ὄντας ἐπιμελῶς ὑποστέλλεσθαι τῆς Ἑλλήνων ἐπακούειν μυθολογίας. Πολὺ γὰρ ἀμαθίας χείρονά ἐστι τὰ παρ' αὐτοῖς μαθήματα, ὡς ἐκ τῶν κατ' ἀγρὸν οἰκούντων, διὰ τὸ μὴ παιδευθῆναι τὰ παρ' Ἕλλησιν ἔλαττον ἁμαρτανόντων, ἀπεδείξαμεν. Φευκτέον δὴ τοὺς τοιούτους μύθους αὐτῶν καὶ τὰ θέατρα καὶ τὰ βιβλία· εἴθε δυνατὸν ἦν, καὶ τὰς πόλεις. Κακῶν γὰρ μαθημάτων γέμοντες καὶ πνέοντες τοῖς συναμιλλωμένοις, ὥσπερ λύσσαν, τοῖς πλησίον μεταδιδόασιν ὧν πεπόνθασιν αὐτοί. Τὸ δὲ χαλεπώτατον, ὅστις παρ' αὐτοῖς πλεῖον πεπαίδευται, πολλῷ τοῦ κατὰ φύσιν οὗτος φρονεῖν ἐκτέτραπται.

XIX. Wherefore both the young must not be trained in corrupting studies, and those who are in their prime must carefully shrink back from hearkening to the mythology of the Greeks. For much worse than ignorance are the studies among them, as we demonstrated from those who dwell in the country, who because of not being educated in the things among the Greeks sin less. One must indeed flee such myths of theirs and their theatres and their books; would that it were possible, their cities also! For being full of evil studies and breathing them upon those who contend with them, just like madness, they impart to their neighbours the things which they themselves have suffered. And what is most grievous, whosoever among them has been more educated, this man has been turned aside by much from thinking according to nature.

XX. Τινὲς δὲ τῶν παρ' αὐτοῖς καὶ φιλόσοφοι εἶναι ἀξιοῦντες τὰ τοιαῦτα ἁμαρτήματα ἀδιάφορα τίθενται, καὶ τοὺς ἐπὶ ταῖς τοιαύταις πράξεσι χαλεπαίνοντας ἀνοήτους λέγουσιν. Οὐ γάρ ἐστιν, φασὶ, τὰ τοιαῦτα τῇ φύσει ἁμαρτήματα, ὅσα θετοῖς ἀπηγόρευται νόμοις ὑπὸ τῶν κατ' ἀρχὰς γενομένων σοφῶν, διὰ τὸ εἰδέναι, ὅτι οἱ ἄνθρωποι εὐριπίστῳ ψυχῇ ἐπὶ τοῖς τοιούτοις μεγάλως ἀχθόμενοι πρὸς ἀλλήλους πόλεμον αἴρονται. Ὧν ἕνεκα νόμον θέντες οἱ σοφοὶ τὰ τοιαῦτα ὡς ἁμαρτήματα ἀπηγόρευσαν. Γελοῖον δὲ οὕτως ὑπολαμβάνειν. Πῶς γὰρ οὐχ ἁμαρτήματά εἰσι τὰ θορύβων καὶ φόνων καὶ ταραχῆς πάσης αἴτια; ἢ γὰρ οὐκ ἐκ μοιχείας ἀνακύπτουσι βίων περιγραφαὶ, οἴκων ἀναστάσεις, μαγεῖαι, δόλοι, ἀπορίαι καὶ ἄλλα πλείω κακά;

XX. And some of those among them who even claim to be philosophers reckon such sins indifferent, and call those who are indignant at such actions foolish. For such things, say they, are not sins by nature, as many as have been forbidden by positive laws by the wise men who lived in the beginning, because of knowing that men with an easily swayed soul, being greatly vexed at such things, raise up war against one another. On account of which things the wise men, having laid down a law, forbade such things as sins. But it is ridiculous to suppose thus. For how are those things not sins which are the causes of tumults and murders and all confusion? Or do there not spring up out of adultery cutting short of lives, overthrowings of houses, sorceries, deceits, distresses, and many other evils?

XXI. Ἀλλὰ διὰ τί, φησὶν, ὁ ἀνὴρ, ἐὰν ἀγνοῇ τὴν

XXI. Why then, says he, if the husband does not know that his

Editors' notes and page, col. 169

Footnotes

VARIAE LECTIONES (printed under page 82)

(14) ‹anchor: not visible› · call in col 169

εἰσηγούμενοι O.

(printed under page 82)

(15) ‹anchor: not visible› · call in col 169

Ita S, οὔτε C, O.

So S; οὔτε C, O.

(printed under page 82)

(16) ‹anchor: not visible› · call in col 169

ὁπότ' ἂν C. Tum νοῆται O c. S, νοεῖται C.

ὁπότ' ἂν C. Then νοῆται O with S; νοεῖται C.

(printed under page 82)

(17) ‹anchor: not visible› · call in col 169

ἀσκεῖσθαι var. lect. ap. Joan. Dam. accedente O, quam lectionem merito commendat C, ἀρκεῖσθαι idem in textu.

ἀσκεῖσθαι is a variant reading in John Damascene, with O agreeing, a reading C rightly commends; in his text he has ἀρκεῖσθαι.

(printed under page 82)

(18) ‹anchor: πνέοντες τοῖς› · call in col 169

Dele τοῖς S.

Delete τοῖς. S.

(printed under page 82)

(19) ‹anchor: ὥσπερ λύσσαν› · call in col 169

λύσσας O. Tum μεταδιδοῦσιν C.

λύσσας O. Then μεταδιδοῦσιν C.

(printed under page 82)

(20) ‹anchor: πολλῷ τοῦ› · call in col 169

Ita S, τῷ C, τοι O. Reponendum puto : πολλῷ τὸν κατὰ φύσιν οὗτος φρονῶν ἐκτέτραπται. D.

So S; τῷ C; τοι O. I think one should restore: πολλῷ τὸν κατὰ φύσιν οὗτος φρονῶν ἐκτέτραπται. Davies.

(printed under page 82)

(21) ‹anchor: φύσιν οὗτος› · call in col 169

Ita O c. D, οὕτως C.

So O with Davies; οὕτως C.

(printed under page 82)

(22) ‹anchor: ἁμαρτήματα ἀδιάφορα› · call in col 169

Ita et O, sec. man. in margine, καὶ διάφορα in textu.

So O too, by a second hand in the margin; in its text, καὶ διάφορα.

(printed under page 82)

(23) ‹anchor: Γελοῖον› · call in col 169

Inde a verbis γελοῖον δὲ Clemens suo nomine refutat eam sententiam, quam antea exposuerat. S.

From the words γελοῖον δὲ Clement refutes in his own name the opinion he had set out before. S.

(printed under page 82)

(24) ‹anchor: ταραχῆς πάσης› · call in col 169

πάσης ταραχῆς C.

(printed under page 82)

(25) ‹anchor: ἀπορίαι› · call in col 169

Vbb. οἴκων ἀναστάσεις, μαγεῖαι, δόλοι, ἀπορίαι accesserunt ex O; var. lect. ap. C post περιγραφαὶ add. οἴκων καταλύσεις, μαγεῖαι, δόλοι, ἀπορίαι.

The words οἴκων ἀναστάσεις, μαγεῖαι, δόλοι, ἀπορίαι have been added from O; a variant reading in C adds after περιγραφαὶ the words οἴκων καταλύσεις, μαγεῖαι, δόλοι, ἀπορίαι.

VARIORUM NOTAE (printed under page 82)

(85) ‹anchor: not visible› · call in col 169

Ἐν οἷς γὰρ...... μυθολογίας. Subjunguntur capiti 11 a S. Damasceno, a quo citantur cum quibusdam parvi momenti varietatibus, si demas hanc, omnino certe amplectendam ἀσκεῖσθαι, exerceri, pro ἀρκεῖσθαι. Cot.

"For in which … mythology." These words are joined to chapter 11 by St Damascene, who quotes them with some variants of little moment, apart from this one, which should certainly be adopted: ἀσκεῖσθαι, "to be exercised", for ἀρκεῖσθαι. Cotelier.

(printed under page 82)

Footnotes

(a) ‹anchor: dictum est› · call in col 171

I Cor. XV, 33. Est Menandri versus, qui legi debet : Φθείρουσιν ἤθη χρήσθ' ὁμιλίαι κακαί.

1 Corinthians 15:33. It is a line of Menander, which should be read: Φθείρουσιν ἤθη χρήσθ' ὁμιλίαι κακαί ("Bad company corrupts good morals").

VARIAE LECTIONES (printed under page 83)

Page

running head: 171 S. CLEMENTIS I ROM. PONT.
marginal letters: A adulterare, zelotypia; B terii natura; C pro meritis; D Non simile
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:172

ἑαυτοῦ γυναῖκα μοιχευομένην, οὐ ζηλοῖ, οὐ θυμοῦται, οὐ θορυβεῖ, οὐ πολεμεῖ; Οὕτως οὐκ ἔστι τῇ φύσει τὰ τοιαῦτα κακὰ, ἀλλὰ ἡ ἄλογος ἀνθρώπων δόκησις ταῦτα δεινοποιεῖ. Ἐγὼ δέ φημι, ὅτι, κἂν μὴ τὰ δεινὰ ταῦτα συμβαίνῃ, ἐνδέχεται συνηθείᾳ τῇ πρὸς τὸν μοιχὸν ἢ τὸν ἄνδρα ἀπολιπεῖν, ἢ καὶ συνοικοῦσαν ἐπιβουλεῦσαι, ἢ τὰ τοῦ ἀνδρὸς κόπῳ πεπορισμένα τῷ μοιχῷ παρασχεῖν· καὶ ἀποδημοῦντος τοῦ ἀνδρὸς συλλαβοῦσαν ἐκ τοῦ μοιχοῦ, διὰ τὸ αἰδεῖσθαι τὸν ἔλεγχον, τὸ κατὰ γαστρὸς φθεῖραι θελῆσαι, καὶ γενέσθαι τεκνοκτόνον, ἢ καὶ φθείρουσαν συμφθαρῆναι. Εἰ δὲ, συνόντος τοῦ ἀνδρὸς, ἐκ μοιχοῦ συλλαβοῦσα τέκοι, ἀνατραφεὶς ὁ παῖς τὸν μὲν πατέρα ἀγνοεῖ, τὸν δὲ οὐκ ὄντα νομίζει, καὶ οὕτως ὁ μὴ πατὴρ τελευτῶν ἀλλοτρίῳ παιδὶ τὸν ἑαυτοῦ καταλείπει βίον. Πόσα δὲ καὶ ἄλλα κακὰ ἐκ τῆς μοιχείας φυσικῶς ἀνακύπτειν φιλεῖ! καὶ οὐκ ἴσμεν τὰ κρύφια τῶν κακῶν. Ὥσπερ γὰρ ὁ λυσσῶν κύων τούτους ἀναιρεῖ ὧνπερ ἂν ψαύσῃ, τῆς ἀφανεστάτης λύσσης μεταδιδοὺς, οὕτω καὶ τῆς μοιχείας τὸ κρύφιον κακὸν, κἂν ἀγνοῆται, τῆς διαδοχῆς τὴν ἐκκοπὴν ἐξεργάζεται.

own wife is committing adultery, is he not jealous, is he not angry, does he not make a tumult, does he not make war? Thus such things are not evil by nature, but the irrational opinion of men makes these things terrible. But I say that, even if these terrible things do not happen, it is possible through intimacy with the adulterer either for her to leave her husband, or even while living with him to plot against him, or to provide to the adulterer the things procured by the husband's toil; and when the husband is away from home, having conceived by the adulterer, through being ashamed of exposure, to wish to destroy that which is in the womb, and become a child-slayer, or even in destroying it to be destroyed along with it. And if, while the husband is with her, having conceived by an adulterer she should give birth, the child when reared is ignorant of his father, and supposes him who is not his father to be so, and thus he who is not the father when he dies leaves behind his own livelihood to another's child. And how many other evils also are wont naturally to spring up out of adultery! And we do not know the hidden things of the evils. For just as the mad dog destroys those whomsoever it touches, imparting the most unseen madness, so also the hidden evil of adultery, even if it be unknown, works out the cutting off of the succession.

XXII. Ἀλλὰ τοῦτο μὲν νῦν ἡμῖν παραλελείφθω. Ἐκεῖνο δὲ ἅπαντες ἴσμεν, ὡς ἐπίπαν ἐπὶ τούτῳ τοὺς ἄνδρας ἀνεπισχέτως δυσχεραίνοντας, πολέμους τε ἐπὶ τούτῳ ἐγηγερμένους, καὶ οἴκων γενομένας ἀνατροπὰς, καὶ πόλεων ἁλώσεις, καὶ ἄλλα μυρία. Διὰ τοῦτο ἐγὼ τῷ ἁγίῳ τῶν Ἰουδαίων Θεῷ καὶ νόμῳ προσέφυγον, ἀποδεδωκὼς τὴν πίστιν ἀσφαλεῖ τῇ κρίσει, ὅτι ἐκ τῆς τοῦ Θεοῦ δικαίας κρίσεως καὶ νόμος ὥρισται, καὶ ἡ ψυχὴ πάντως τὸ κατ' ἀξίαν ὧν ἔπραξεν ὁπουδήποτε ἀπολαμβάνει.

XXII. But let this indeed now be left aside by us. Yet that we all know, how for the most part at this men are uncontrollably indignant, and wars have been raised up over this, and overthrowings of houses have taken place, and captures of cities, and ten thousand other things. On this account I fled for refuge to the holy God and law of the Jews, having rendered my faith by a sure judgement, that from the righteous judgement of God both a law has been ordained, and the soul by all means receives somewhere or other according to the desert of the things which it has done.

XXIII. Ταῦτά μου εἰπόντος, ὁ Ἀππίων ἐπήνεγκε τῷ λόγῳ· Τί γὰρ, οὐχὶ καὶ οἱ Ἑλλήνων, ἔφη, νόμοι τὰ φαῦλα ἀπαγορεύουσιν, καὶ τοὺς μοιχοὺς κολάζουσιν; Κἀγὼ ἔφην· Οὐκοῦν οἱ Ἑλλήνων θεοὶ τὰ ἐναντία τοῖς νόμοις πράξαντες κόλασιν ὀφείλουσιν. Πῶς δὲ καὶ σωφρονίζειν ἐμαυτὸν δυνήσομαι, ὑπολαμβάνων, ὅτι οἱ θεοὶ αὐτοὶ πρῶτοι ἅμα τῇ μοιχείᾳ τὰ χαλεπὰ πάντα διεπράξαντο, καὶ δίκην οὐ δεδώκασι, ταύτῃ μᾶλλον ὀφείλοντες διδόναι, ὡς μὴ δουλεύοντες ἐπιθυμίᾳ; εἰ δὲ ὑπέκειντο, πῶς ἦσαν θεοί; Καὶ ὁ Ἀππίων· Ἔστωσαν ἡμῖν σκοποὶ μηκέτι θεοὶ, ἀλλ' οἱ δικασταὶ, εἰς οὓς ἀφορῶντες, φοβηθησόμεθα ἁμαρτάνειν. Κἀγὼ ἔφην· Οὐχ ἔσθ' ὅμοιον, ὦ Ἀππίων. Ὁ μὲν γὰρ πρὸς ἄνθρωπον ἔχων τὸν σκοπὸν ἐλπίδι τοῦ λαθεῖν τολμήσει ἁμαρτάνειν, ὁ δὲ Θεὸν παντεπόπτην τῇ ἑαυτοῦ ψυχῇ ὁρισάμενος, εἰδὼς αὐτὸν λαθεῖν μὴ δύνασθαι, καὶ τὸ λάθρα ἁμαρτεῖν παραιτήσεται.

XXIII. When I had said these things, Appion added to the discourse: Why then, said he, do not the laws of the Greeks also forbid base things, and punish adulterers? And I said: Therefore the gods of the Greeks, having done the things contrary to the laws, owe punishment. And how shall I even be able to chasten myself, supposing that the gods themselves first along with adultery accomplished all grievous things, and have not paid the penalty, though on this account they rather owed it to pay, as not being enslaved to desire? And if they were subject to it, how were they gods? And Appion: Let no longer gods be marks for us to look to, but the judges, looking unto whom we shall fear to sin. And I said: It is not like, O Appion. For he who has his mark towards a man, in hope of escaping notice will dare to sin; whereas he who has appointed the all-seeing God for his own soul, knowing that he cannot escape His notice, will decline even to sin in secret.

XXIV. Ταῦτα ὁ Ἀππίων ἀκούσας ἔφη· Ἤδειν ἐξ ὅτε ἤκουσα Ἰουδαίοις σε προσομιλοῦντα, ἠλλοιῶσθαι τὴν γνώμην. Καλῶς γὰρ εἴρηταί τινι· Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί. Κἀγὼ ἔφην·

XXIV. Having heard these things, Appion said: I knew from the time when I heard that you were associating with Jews, that you had been altered in your mind. For well has it been said by someone: Evil company corrupts good manners (1 Cor. 15:33). And I said:

Editors' notes and page, col. 172

Footnotes

(26) ‹anchor: οὕτω καὶ› · call in col 172

οὕτως C.

(printed under page 83)

(27) ‹anchor: ἅπαντες› · call in col 172

πάντες O. Tum ἐπὶ τοῦτο var. lect. ap. C. Subsequitur mendum τάς p. τούς in O.

πάντες O. Then ἐπὶ τοῦτο is a variant reading in C. There follows in O the error τάς for τούς.

(printed under page 83)

(28) ‹anchor: πολέμους τε› · call in col 172

τε add. c. O, qui subinde exh. ἐπὶ τούτῳ c. D, ἐπὶ τούτων C.

τε added with O, which then gives ἐπὶ τούτῳ, with Davies; ἐπὶ τούτων C.

(printed under page 83)

(29) ‹anchor: τῷ ἁγίῳ› · call in col 172

ἀγαθῷ Epit. c. 51. Subinde τῷ Ἰουδαίων C.

ἀγαθῷ Epitome ch. 51. Then τῷ Ἰουδαίων C.

(printed under page 83)

(30) ‹anchor: ἀσφαλεῖ› · call in col 172

ἀσφαλῆ C.

(printed under page 83)

(31) ‹anchor: κατ' ἀξίαν› · call in col 172

καταξίαν O.

(printed under page 83)

(32) ‹anchor: ὑπέκειντο› · call in col 172

ἐπέκειντο O. In eodem desiderantur vbb. καὶ ὁ Ἀππίων.

ἐπέκειντο O. In the same manuscript the words καὶ ὁ Ἀππίων are wanting.

(printed under page 83)

(33) ‹anchor: Οὐχ ἔσθ'› · call in col 172

οὐχ ἐθ' C. In O est ἅπασι inter ὦ et Ἀππίων expunctum.

οὐχ ἐθ' C. In O, ἅπασι stands between ὦ and Ἀππίων, marked for deletion.

(printed under page 83)

(34) ‹anchor: Ἰουδαίοις σε› · call in col 172

σέ om. O.

O omits σέ.

(printed under page 83)

Page

running head: S I ROM. PONT. OPERA DUBIA. 172
marginal letters: A ἑαυτοῦ γυναῖκα; B καὶ ἄλλα; C καὶ νόμος; D ἔφην· Οὐχ
old-edition numerals: 132 before XXII.; 133 before ὁρισάμενος
other: misprint kept as printed: Οὐχ ἔσθ' (for Οὐκ ἔσθ'), § XXIII (list in misprints.tsv)

PG 2:173

Οὐκοῦν ἐπανορθοῦσιν ἤθη ἄχρηστα ὁμιλίαι καλαί. Καὶ ὁ Ἀππίων ἔφη· Σήμερον πεπληροφορήμην τὴν σὴν ἐπιγνῶναι ἔνστασιν· διὸ σοὶ πρώτῳ εἰπεῖν συνεχωρήσαμεν. Αὔριον δὲ ἐνταῦθα, εἴ σοι φίλον ἐστὶν, ἐπὶ τῶν αὐτῶν φίλων συνελθόντων ἀποδείξω, ὅτι οἱ θεοὶ ἡμῶν οὔτε μοιχοὶ ὄντες τυγχάνουσιν, οὔτε φονεῖς, οὔτε παίδων φθορεῖς, οὐκ ἀδελφαῖς ἢ θυγατράσι πλησιάσαντες· ἀλλ' οἱ ἀρχαῖοι, τὰ μυστήρια μόνους τοὺς φιλομαθεῖς εἰδέναι θέλοντες, μύθοις οἷς εἴρηκας αὐτὰ προεκάλυψαν. Ζῆνα γὰρ τὴν ζέουσαν οὐσίαν εἶναι φυσιολογοῦσιν, Κρόνον δὲ τὸν χρόνον, καὶ Ῥέαν τὴν ἀεὶ ῥέουσαν τοῦ ὕδατος φύσιν. Πλὴν, ὡς ὑπεσχόμην, αὔριον, τὸ καθ' ἕκαστον εἶδος ἕωθεν ὑμῖν συνελθοῦσιν ἀλληγορήσας, τὴν τῶν ὄντων ἀλήθειαν ἐκφανῶ. Κἀγὼ πρὸς ταῦτα ἔφην· Αὔριον, ὡς ὑπέσχου, οὕτως ποίησον· ἤδη δὲ ἐντεῦθεν καὶ πρὸς αὐτὰ, ἃ μέλλεις λέγειν, ἄκουσον.

So then good company sets right useless manners. And Appion said: Today I had been fully satisfied to learn your position; that is why we allowed you to speak first. But tomorrow here, if it is agreeable to you, when the same friends have come together, I will show that our gods are not adulterers, nor murderers, nor corrupters of boys, nor men who lay with sisters or daughters; but that the ancients, wishing only the lovers of learning to know the mysteries, veiled them beforehand in the myths you have spoken of. For they explain in natural philosophy that Zeus is the seething substance, Cronus is time, and Rhea the ever-flowing nature of water. However, as I promised, tomorrow, when you have come together in the morning, I will interpret each form allegorically and make plain the truth of the things that are. And I said to this: Tomorrow, as you have promised, so do; but already, from now, hear also an answer to the very things you are going to say.

XXV. Αἱ τῶν θεῶν πράξεις εἰ μὲν, ἀγαθαὶ οὖσαι, κακοῖς μύθοις προεκαλύφθησαν, πολλὴ τοῦ σκεπάσαντος δείκνυται κακία, ὅτι τὰ σεμνὰ ἀπέκρυψε κακοῖς διηγήμασιν, ἵνα μήτις αὐτῶν ζηλωτὴς γένηται· εἰ δὲ ἀληθῶς ἀσεβῆ διεπράξαντο, ἐχρῆν τοὐναντίον ἀγαθοῖς μύθοις αὐτὰ ἐπισκέπειν, ἵνα μὴ οἱ ἄνθρωποι, ὡς εἰς κρείττονας ἀφορῶντες, ἁμαρτάνειν ἐπιχειρῶσιν ἐκείνοις παραπλήσια. Ταῦτά μου εἰπόντος, οἱ παρόντες φανεροὶ ἦσαν ἀρχὴν λαμβάνοντες τῆς πρὸς τοὺς ὑπ' ἐμοῦ λεχθέντας λόγους ἀγάπης. Καὶ γὰρ συνεχῶς καὶ ἐσπουδασμένως ἀξιοῦντες πάντως με τῇ ὑστεραίᾳ ἐλθεῖν ἀπηλλάγησαν.

XXV. If the deeds of the gods, being good, were veiled beforehand in bad myths, great is shown to be the wickedness of the one who covered them, in that he hid the noble things in bad tales, so that no one might become an imitator of them; but if they truly did impious things, it was necessary on the contrary to cover them with good myths, so that men, looking as it were to their betters, might not attempt to sin in things like theirs. When I had said these things, those present were plainly taking the beginning of a love for the words spoken by me. For, urgently and earnestly entreating me by all means to come on the next day, they departed.

Editors' notes and page, col. 173

Footnotes

VARIAE LECTIONES (printed under page 84)

(35) ‹anchor: αὐτὰ προεκάλυψαν› · call in col 173

προεκάλυψεν O, mendose.

προεκάλυψεν O, in error.

(printed under page 84)

(36) ‹anchor: ῥέουσαν τοῦ› · call in col 173

τοῦ om. O.

O omits τοῦ.

(printed under page 84)

(37) ‹anchor: καθ' ἕκαστον› · call in col 173

καθέκαστον scr. O.

O writes καθέκαστον.

(printed under page 84)

(38) ‹anchor: ἀγαθοῖς μύθοις› · call in col 173

μύθοις add. c. O. Idem ἐπισχέπτειν, p. ἐπισκέπειν.

μύθοις added with O. The same manuscript has ἐπισχέπτειν for ἐπισκέπειν.

(printed under page 84)

(39) ‹anchor: ἡσύχιον τόπον› · call in col 173

τόπον non est in O.

τόπον is not in O.

(printed under page 84)

(40) ‹anchor: δύνασθαι› · call in col 173

δύνασθαι textui reddidi, postquam omissum erat a Cl et S.

I have restored δύνασθαι to the text, after it had been omitted by Clericus and S.

(printed under page 84)

(41) ‹anchor: Ἐχθὲς› · call in col 173

χθές O.

(printed under page 84)

(42) ‹anchor: ἀνοίας ἐξώκειλα› · call in col 173

ἐξώκειον O.

(printed under page 84)