PG 2 · cols. 173–196

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

Editors' preface

ὉΜΙΛΙΑ Εʹ.

Homily V.

I. Τῇ μὲν οὖν ἐν Τύρῳ ἐπιούσῃ ἡμέρᾳ, καθὰ συνεταξάμεθα, εἰς τὸν ἡσύχιον τόπον ἐλθὼν, τοὺς μὲν ἑτέρους μετά τινων καὶ ἄλλων ἰδὼν καὶ προσαγορεύσας, Ἀππίωνα δὲ μὴ ἑωρακὼς, ἠρόμην τοῦ μὴ παρεῖναι ἐκεῖνον τὴν αἰτίαν. Καί τις ἔφη, δυσαῤῥώστως αὐτὸν ἀπ' αὐτῆς ἑσπέρας ἐσχηκέναι τὸ σωμάτιον. Ἐμοῦ δὲ φήσαντος, εὔλογον εἶναι παραχρῆμα ὁρμήσαντας ἐπισκέψασθαι αὐτὸν, σχεδὸν οἱ πάντες ἠξίουν πρότερον διαλεχθῆναί με αὐτοῖς, εἶθ' οὕτως κἀκεῖνον ἐπισκέψασθαι δύνασθαι αὐτόν. Μιᾶς οὖν πάντων γνώμης γενομένης, λέγειν ἠρξάμην.

Chapter I. On the following day in Tyre, therefore, just as we had arranged, having come to the quiet place, and having seen and greeted the others along with certain additional persons, but not having seen Appion, I asked the cause of his not being present. And someone said that since that very evening he had been poorly in body. And when I said that it was reasonable to set out immediately and visit him, almost all of them asked me to converse with them first, and that then in that way we could visit him as well. Since all were of one mind, therefore, I began to speak.

II. Ἐχθὲς, ἐντεῦθεν ἀπαλλαγεὶς, ὦ φίλοι, ὁμολογῶ ὅτι, πάνυ φροντίζων ὑπὲρ τῆς πρὸς Ἀππίωνα μελλούσης ἔσεσθαι ζητήσεως, ὕπνου τυχεῖν οὐκ ἐδυνάμην. Ἀγρυπνοῦντος δέ μου εἰσέδραμε τὰ ἐν Ῥώμῃ πρὸς αὐτόν μοι μεμηχανημένα. Ἦν δὲ τοιαῦτα· Ἐκ παιδὸς ἐγὼ Κλήμης ἀληθείας ἐρῶν, καὶ ζητῶν τὰ ψυχῇ διαφέροντα, καὶ εἰς ἀνασκευὰς καὶ κατασκευὰς δαπανῶν τοὺς χρόνους, καὶ μηθὲν τέλειον εὑρεῖν δυνάμενος, ὑπὸ τῆς ἀνοίας ἐξώκειλα εἰς νόσον. Καὶ δὴ ἐμοῦ κατακειμένου, ὁ Ἀππίων ἐπιδημεῖ τῇ Ῥώμῃ, πατρικὸς ὤν μοι φίλος, καὶ ἐπιξενοῦται ἐμοὶ, καὶ κλινήρη μαθὼν πρὸς ἐμὲ εἰσέρχεται, ὡς ἰατρικῆς οὐκ ἀμύητος, καὶ πυνθάνεται τῆς

Chapter II. Yesterday, after departing from here, O friends, I confess that, being very anxious over the inquiry that was about to take place with Appion, I was unable to obtain sleep. And as I lay awake, there came into my mind the things contrived by me in Rome with regard to him. And they were of the following sort: From boyhood I, Clement, being a lover of truth, and seeking the things that matter to the soul, and spending my time in refutations and confirmations, and being able to find nothing complete, out of distress of mind ran aground into sickness. And while I was lying ill, Appion arrives in Rome, being a friend of my father's, and is entertained as my guest, and learning that I am bedridden he comes in to me, as one not uninitiated in the medical art, and inquires after the

Editors' notes and page, col. 173

Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (173) only; there are no Latin-column calls on this page. (printed under page 84)

(35) ‹anchor: not visible in the image› · call in col 173 (Greek only)

προεκάλυψεν O, mendose.

O has προεκάλυψεν, wrongly.

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τοῦ om. O.

O omits τοῦ.

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καθέκαστον scr. O.

O writes καθέκαστον.

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

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

μύθοις added with O. The same has ἐπισχέπειν, for ἐπισκέπειν.

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

τόπον non est in O.

τόπον is not in O.

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

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

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

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χθές O.

O has χθές.

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

ἐξώκειον O.

O has ἐξώκειον.

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Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (176) only; there are no Latin-column calls on this page. (printed under page 85)

Page

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

PG 2:176

κατακλίσεως τὴν αἰτίαν. Ἐγὼ δὲ τὸν ἄνδρα οὐκ ἀγνοῶν πάνυ Ἰουδαίους δι' ἀπεχθείας ἔχοντα, ὡς καὶ πολλὰ βιβλία κατ' αὐτῶν συγγεγραφέναι· καὶ αὐτὸν Σίμωνα νῦν οὐ διὰ φιλομάθειαν εἰς φιλίαν προσιέμενον, ἀλλ' ἐπειδὴ Σαμαρέα αὐτὸν οἶδε μισοϊουδαῖόν τε ὄντα καὶ κατὰ Ἰουδαίων προεληλυθότα, διὰ τοῦτο αὐτὸν προσῳκειώσατο, ἵνα δύναιτο κατὰ Ἰουδαίων τι παρ' αὐτοῦ μανθάνειν.

cause of my lying in bed. Now I, not being ignorant that the man held the Jews in extreme hatred, so as even to have written many books against them, and that he was now admitting Simon himself into friendship not for love of learning, but because he knows him to be a Samaritan and a hater of the Jews and one who has come forth against the Jews, on this account associated him with himself, so that he might be able to learn something against the Jews from him.

III. Ταῦτα ἐγὼ προειδὼς περὶ τοῦ Ἀππίωνος, ἅμα τῷ πυθέσθαι αὐτὸν τὴν αἰτίαν τῆς νόσου προσποιητικῶς ἀπεκρινάμην, ὅτι τὰ νέων πάσχω καὶ ἀλγῶ τὴν ψυχήν. Ὁ δὲ πρὸς ταῦτα ἔφη· Τέκνον, ὡς πατρὶ θαρσήσας λέγε, τίς σου τῆς ψυχῆς ἡ νόσος; Ἐμοῦ δὲ προσποιητικῶς πάλιν ἀναστενάξαντος, ὡς δὴ περὶ ἔρωτος εἰπεῖν αἰδουμένου, διά γε τῆς σιωπῆς καὶ τοῦ κατανεύειν, περὶ οὗ ἤθελον ἐνδείκνυσθαι, παρεῖχον τὴν ὑπόνοιαν· ὁ δὲ, ἐρᾷν με γυναικὸς ἀληθῶς ἀναπεισθεὶς, ἔφη· Οὐδέν ἐστιν ἐν τῷ βίῳ βοηθείας τυχεῖν μὴ δυνάμενον. Καὶ γὰρ αὐτὸς, ὅτε νέος ἤμην, ἐρασθεὶς γυναικὸς ἀξιολογωτάτης, οὐ μόνον αὐτῆς τυχεῖν ἡγούμην ἀδύνατον εἶναι, ἀλλ' οὐδὲ προσαγορεῦσαί ποτε ἤλπιζον· καὶ ὅμως, περιτυχών τινι Αἰγυπτίῳ, πάνυ τὰ μάγων ἀκριβοῦντι, καὶ φιλωθεὶς ἐκφαίνω μου τὸν ἔρωτα, καὶ οὐ μόνον ἑαυτόν μοι παρεῖχε πρὸς πᾶν ὃ ἐβουλόμην, ἀλλὰ δαψιλέστερον πρός με φιλοτιμούμενος καὶ τὴν ἐπαοιδὴν, δι' ἧς ἔτυχον, διδάσκειν οὐκ ἐφθόνησεν· ἐκ δὲ τῆς ἐκείνου λαθραίας ὑποδείξεως, πεισθεὶς τῇ τοῦ διδάξαντος ἀφθονίᾳ, καὶ ἅπαξ ἐπιτυχὼν, ἐπαυσάμην τοῦ ἔρωτος.

Chapter III. Knowing these things beforehand about Appion, as soon as he inquired after the cause of the sickness I answered feignedly that I was suffering the things of young men and was pained in soul. And he said to these things: Child, taking courage as with a father, tell me, what is the sickness of your soul? And when I had again feignedly sighed deeply, as though ashamed to speak about love, by my silence and by nodding my head downward I gave the suspicion of that which I wished to indicate; and he, being truly persuaded that I was in love with a woman, said: There is nothing in life that cannot obtain help. For I myself also, when I was young, having fallen in love with a most remarkable woman, not only considered it impossible to obtain her, but did not even hope ever to address her; and yet, having met a certain Egyptian who was thoroughly versed in the arts of magicians, and having become his friend, I disclose my love, and he not only offered himself to me for everything that I wished, but showing himself even more lavishly generous towards me, he did not begrudge to teach me even the incantation through which I obtained her; and from his secret instruction, persuaded by the generosity of my teacher, and having once succeeded, I ceased from my love.

IV. Ὅθεν, εἰ καὶ σὺ τοιοῦτόν τι πέπονθας ἀνθρωπίνως, θάρσησον ἡμῖν πρὸς τὸ ἀμέριμνον· ἐντὸς γὰρ ἡμερῶν ἑπτὰ πάντως αὐτῆς ἐπιτυχεῖν σε ποιήσω. Ταῦτα ἀκούσας ἐγὼ, εἰς τὸν ἐμὸν σκοπὸν ἀποβλέπων, ἔφην· Σύγγνωθί μοι μὴ πάνυ πιστεύοντι μαγείαν ὑφεστάναι· πολλῶν γὰρ πολλὰ ἐπαγγελλομένων καὶ διαψευσαμένων ἤδη πεπείραμαι. Πλὴν δυσωπεῖ με καὶ εἰς ἐλπίδας ἄγει ἡ σὴ ὑπόσχεσις. Δέδοικα δὲ ἐνθυμούμενος, μὴ ἄρα οἱ δαίμονες τοῖς μάγοις ἐνίοτε πρὸς τὰ κελευόμενα οὐχ ὑπείκουσιν.

Chapter IV. Whence, if you also have suffered some such thing in the way of men, take courage in us so as to be free from care; for within seven days I will by all means cause you to obtain her. Having heard these things, looking to my own aim, I said: Forgive me for not altogether believing that magic exists; for I have already had experience of many who promised many things and proved false. However, your promise moves me and leads me into hopes. Yet I fear, as I reflect, lest perhaps the demons sometimes do not yield to the magicians with regard to the things commanded.

V. Καὶ ὁ Ἀππίων ἔφη· Ταῦτα ἐμοί σου μᾶλλον συγχώρει εἰδέναι. Πλὴν ἵνα μὴ δοκῇς, πρὸς ὃ ἔφης, μηδὲν ἀκηκοέναι παρ' ἐμοῦ, μάθε πῶς ἀνάγκην ἔχουσιν οἱ δαίμονες τοῖς μάγοις ὑπείκειν περὶ ὧν κελεύονται· ὡς γὰρ ἀδύνατόν ἐστι στρατιώτην ἀντειπεῖν τῷ ἡγουμένῳ, αὐτοῖς τε τοῖς ἡγουμένοις οὐχ οἷόν τε παρακοῦσαι βασιλέως· (εἰ γάρ τις ἀντερεῖ τοῖς ἐφεστηκόσιν, πάντως τιμωρίας ἀξιοῦται·) οὕτως ἀδύνατόν ἐστι τοὺς δαίμονας μὴ ὑπουργεῖν τοῖς αὐτῶν ἡγουμένοις ἀγγέλοις, καθ' ὧν ὁρκιζόμενοι φρίττοντες εἴκουσιν, εὖ εἰδότες ὅτι ἀπειθήσαντες

Chapter V. And Appion said: Grant that I know these things better than you. However, that you may not seem to have heard nothing from me in reply to what you said, learn how the demons are under necessity to yield to the magicians concerning the things which they are commanded: for just as it is impossible for a soldier to gainsay his commander, and for the commanders themselves it is not possible to disobey the king (for if anyone contradicts those set over him, he is by all means deemed worthy of punishment), so it is impossible for the demons not to minister to the angels who are their commanders, when adjured by whom they shudder and yield, knowing well that if they disobey

Editors' notes and page, col. 176

Footnotes

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D legi vult ἀγνοῶ. At oratio est ἀνακόλουθος, cum verbo προϊδὼν resumatur participium ἀγνοῶν. Alioquin scribendum esset ἠγνόουν. S.

D wants ἀγνοῶ read. But the sentence is anacoluthic, since the participle ἀγνοῶν is taken up again by the word προϊδών. Otherwise ἠγνόουν would have to be written. S.

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ἀναγεγραφέναι C.

C has ἀναγεγραφέναι.

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(45) ‹anchor: not visible in the image› · call in col 176 (Greek only)

Ejeci c. O. αὐτὴν post φιλομάθειαν. Tum προσιέμενον D, προσέμενεν C, O.

With O I have thrown out αὐτήν after φιλομάθειαν. Then D has προσιέμενον; C and O have προσέμενεν.

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προειδὼς scripsi ex conject., προϊδὼν C, προϊδὼς O. Tum τῷ O, c. D, τοῦ C.

I have written προειδώς by conjecture; C has προϊδών, O προϊδώς. Then τῷ with O and D; C has τοῦ.

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(47) ‹anchor: not visible in the image› · call in col 176 (Greek only)

προσποιητῶς C.

C has προσποιητῶς.

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προσποιητῶς C.

C has προσποιητῶς.

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κάτω νεύειν C.

C has κάτω νεύειν.

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Ita O, et ex conject. C, qui ἐρῶν in textu. Vbb. Nihil in vita est-unquam spe (rabam) Cotelerianæ versioni reddidi, cum excidissent ap. S.

So O, and C by conjecture, who has ἐρῶν in the text. The words "Nihil in vita est … unquam spe(rabam)" I have restored to Cotelier's version, since they had dropped out in S.

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Ita O in marg., ἡμῖν in textu. Idem ἀξιολογώτατος.

So O in the margin; ἡμῖν in the text. The same has ἀξιολογώτατος.

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αὐτήν, S invita grammatica.

S has αὐτήν, in defiance of grammar.

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(53) ‹anchor: τὸν ἐμὸν› · call in col 176 (Greek only)

ἐμοῦ C.

C has ἐμοῦ.

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(54) ‹anchor: δυσωπεῖ› · call in col 176 (Greek only)

Ita O c. S, δυσωπεῖ C.

So O, with S; C has δυσωπεῖ.

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ὑποργεῖν O.

O has ὑποργεῖν.

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Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A κατακλίσεως τὴν; B σιωπῆς καὶ; C χὼν, ἐπαυσάμην; D ὧν κελεύονται
old-edition numerals: 136 after σιωπῆς; 137 after εἰδέναι.
other: begins mid-sentence; word split at end of column (ἀπειθήσαν-)
other: the word ἀπειθήσαντες was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 177

PG 2:177

πάντως κολάζονται. Ἀλλὰ καὶ αὐτοὶ οἱ ἄγγελοι, κατὰ τοῦ κρείττονος ὑπὸ μάγων ὁρκιζόμενοι, ὑπείκουσιν, μήπως ἀπειθείας κριθέντες ἀπόλωνται. Εἰ γὰρ μὴ πάντα ἔμψυχα ὄντα καὶ λογισμένα προεώρα τὴν ἐκ τοῦ κρείττονος δίκην, σύγχυσις ἂν ἐγεγόνει, τῶν πάντων στασιαζόντων πρὸς ἄλληλα.

they are by all means punished. Moreover even the angels themselves, when adjured by magicians in the name of the Superior Power, yield, lest being judged for disobedience they perish. For if all things that are animate and endowed with reason did not foresee the justice from the Superior Power, confusion would have arisen, all things rebelling against one another.

VI. Κἀγὼ ἔφην· Οὐκοῦν ὀρθῶς ἔχει τὰ ὑπὸ ποιητῶν καὶ φιλοσόφων λεγόμενα, ὡς ἐν ᾅδου αἱ ψυχαὶ τῶν ἀσεβῶν, κριθεῖσαι ἐφ' οἷς ἐτόλμησαν, κολάζονται, οἷον Ἰξίονος καὶ Ταντάλου Τιτυοῦ τε καὶ Σισύφου καὶ τῶν Δαναοῦ θυγατέρων καὶ ὅσοι ποτὲ ἄλλοι ἐνταῦθα ἠσέβησαν; Καὶ πῶς, εἴγε ταῦθ' οὕτως μὴ ἔχῃ, δυνατὸν ἂν μαγείαν ὑφεστάναι; Τοῦ δὲ εἰπόντος, οὕτω τὰ ἐν ᾅδου ἔχειν, ἐγὼ ἐπυθόμην· Διὰ τί δὴ καὶ αὐτοὶ μαγεύειν οὐ πεφοβήμεθα, ἐπὶ μοιχείας πεπεισμένοι τὴν ἐν ᾅδου δίκην; μοιχείᾳ γὰρ βιάσασθαι τὴν μὴ θέλουσαν οὐ συντίθεμαι εἶναι δίκαιον. Εἰ δέ τις αὐτὴν πείθειν ἐπαγγέλλεται, πρὸς τοῦτο, μετὰ τοῦ καὶ χάριν ὁμολογεῖν, ἑτοίμως ἔχω.

Chapter VI. And I said: Are the things spoken by poets and philosophers then right, that in Hades the souls of the impious, being judged for the things they dared to do, are punished, such as those of Ixion and Tantalus, and Tityus and Sisyphus, and the daughters of Danaus, and all others who ever acted impiously here? And how, if indeed these things were not so, could it be possible for magic to exist? And when he said that things in Hades are so, I inquired: Why then have we ourselves also not been afraid to practise magic, being persuaded of the punishment in Hades for adultery? For to force an unwilling woman to adultery I do not agree is just. But if anyone promises to persuade her, for this, along with acknowledging gratitude as well, I am ready.

VII. Καὶ ὁ Ἀππίων ἔφη· Οὐ δοκεῖ σοι ταὐτὸν εἶναι, εἴτε μαγείᾳ αὐτῆς ἐπιτύχοις, εἴτε πείσας λόγοις; Κἀγὼ ἔφην· Οὐ πάντως ὅμοιον· πολὺ γὰρ ἀφέστηκεν ἀλλήλων ἑκάτερον· ὁ μὲν γὰρ ἄκουσαν γυναῖκα τῇ τῆς μαγείας βίᾳ ἐπαναγκάσας, ὡς ἐπιβουλεύσας σώφρονι, χαλεπωτάτην ὑπέχει τὴν δίκην· ὁ δὲ λόγῳ πείσας, καὶ ἐπὶ τῇ αὐτῆς ἐξουσίᾳ καὶ βουλῇ ποιησάμενος τὴν αἵρεσιν, οὐκ ἐβιάσατο. Ἦττον δὲ οἶμαι κολασθήσεσθαι τὸν πεπεικότα τοῦ βιασαμένου· τοιγαροῦν, εἰ μὲν πεῖσαι δύνασαι, χάριν ἕξω ἐπιτυχὼν, ἄλλως δὲ ἥδιόν μοι τεθνάναι μᾶλλον, ἢ τὴν μὴ βουλομένην βιαίως ἐπαναγκάσαι.

Chapter VII. And Appion said: Does it not seem to you to be the same thing, whether you obtain her by magic or by persuading her with words? And I said: By no means alike; for each of the two is far removed from the other: for he who compels an unwilling woman by the force of magic, as having plotted against a chaste woman, undergoes a most severe punishment; whereas he who has persuaded her by speech, and has placed the choice in her own power and counsel, did not use force. And I think that he who has persuaded will be punished less than he who used force; wherefore, if indeed you are able to persuade her, I shall be grateful on succeeding, otherwise it is sweeter to me rather to die than to compel violently her who is unwilling.

VIII. Καὶ ὁ Ἀππίων, ἀληθῶς διαπορῶν, ἔφη· Τί με χρὴ πρὸς σὲ λέγειν; Ποτὲ μὲν γὰρ ὡς ὑπὸ ἔρωτος ἐνοχλούμενος εὔχῃ ἐπιτυχεῖν, ποτὲ δὲ ὡς οὐκ ἐρῶν τῆς ἐπιθυμίας προτιμᾷς τὸν φόβον, καὶ οἴει πείσας μὲν ὡς ἀναμάρτητος ἔσεσθαι ἀνεύθυνος, βίᾳ δὲ τῇ τῆς μαγείας ἐπιτυχὼν ὑφέξειν δίκην. Ἀλλ' ἀγνοεῖς ὡς τὸ τέλος παντὸς πράγματος κρίνεται, ὅτι γέγονεν, οὐ τὸ πῶς γέγονε δοκιμάζεται. Καὶ σὺ δὲ, ἐὰν μοιχεύσῃς, οὐ δήπου, μαγείᾳ μὲν δυνηθεὶς, ὡς ἀσεβὴς κριθήσῃ, πείσας δὲ, τῆς κατὰ τὴν μοιχείαν ἁμαρτίας ἀπολυθήσῃ; Κἀγὼ ἔφην· Διὰ τὸ ἐρᾷν πάντως μοι προκειμένου τυχεῖν τῆς ἐρωμένης, ἀνάγκη μέν μοι ἑλέσθαι θάτερον, αἱρήσομαι δὲ, εἰ οἷόν τε, κολακεῦσαι μᾶλλον, ἢ μαγεῦσαι. Ἀλλ' οὐδὲ κολακείᾳ πείθειν αὐτὴν ῥᾴδιον· πάνυ γάρ ἐστιν ἡ γυνὴ φιλόσοφος.

Chapter VIII. And Appion, truly at a loss, said: What must I say to you? For at one time, as being troubled by love, you pray to succeed, and at another time, as not being in love, you prefer fear to desire, and think that if you persuade her you will be unaccountable as one who has not sinned, whereas if you succeed by the force of magic you will undergo punishment. Yet you are ignorant that the end of every matter is judged, that it has been done, and how it has been done is not examined. And you too, if you commit adultery, will you forsooth, if enabled by magic, be judged as impious, whereas if you have persuaded her, be acquitted of the sin of adultery? And I said: Since on account of being in love it is by all means set before me to obtain my beloved, it is necessary for me to choose one of the two, and I will choose, if it is possible, to flatter rather than to use magic. Yet neither is it easy to persuade her by flattery; for the woman is exceedingly philosophical.

IX. Καὶ ὁ Ἀππίων ἔφη· Ταύτῃ μᾶλλον εὔελπίς εἰμι πείθειν αὐτὴν δυνήσεσθαι, ὡς αὐτὸς θέλεις, εἴπερ γε προσομιλῆσαι αὐτῇ δυνάμεθα. Κἀγὼ ἀπεκρινάμην· Ἀδύνατον. Καὶ ὁ Ἀππίων ἐπύθετο, εἰ

Chapter IX. And Appion said: In this way I am all the more hopeful that I shall be able to persuade her, as you yourself wish, if indeed we are able to converse with her. And I answered: Impossible. And Appion inquired whether

Editors' notes and page, col. 177

Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (177) only; there are no Latin-column calls on this page. (printed under page 86)

(56) ‹anchor: not visible in the image› · call in col 177 (Greek only)

ἀπειθήσαντες Cl, Ottoboniani ἀπειθείσαντες idem valet, ἀπελθήσαντες C.

Cl has ἀπειθήσαντες; the Ottobonianus's ἀπειθείσαντες means the same; C has ἀπελθήσαντες.

(printed under page 86)

(57) ‹anchor: not visible in the image› · call in col 177 (Greek only)

φλεγόμενα O, mendose.

O has φλεγόμενα, wrongly.

(58-59) ‹anchor: not visible in the image› · call in col 177 (Greek only) O legit in indicativo ἔχει.

O reads the indicative ἔχει.

(printed under page 86)

(60) ‹anchor: not visible in the image› · call in col 177 (Greek only)

μαγείαν C. Tum ἐπὶ μοιχεία O.

C has μαγείαν. Then O has ἐπὶ μοιχεία.

(printed under page 86)

(61) ‹anchor: μαγείᾳ αὐτῆς ἐπιτύχοις› · call in col 177 (Greek only)

Leg. μαγείᾳ c. D, cl. capp. 7 et 8.

Read μαγείᾳ with D; compare chapters 7 and 8.

(printed under page 86)

(62) ‹anchor: not visible in the image› · call in col 177 (Greek only)

ἐπιτυχών C. Verum jam vidit S. Idem παίσας mendose.

C has ἐπιτυχών. S already saw the true reading. The same has παίσας, wrongly.

(printed under page 86)

(63) ‹anchor: ἥδιόν› · call in col 177 (Greek only)

ἥδιόν S. O, ἥδειόν C.

S and O have ἥδιόν; C has ἥδειόν.

(printed under page 86)

(64) ‹anchor: οὐχ ἐρῶν› · call in col 177 (Greek only)

αἱρῶν O.

O has αἱρῶν.

(printed under page 86)

(65) ‹anchor: ὑφέξειν› · call in col 177 (Greek only)

ὑφέξιν O.

O has ὑφέξιν.

(printed under page 86)

(66) ‹anchor: ὡς ἀσεβὴς› · call in col 177 (Greek only)

ἀσεβήσας C.

C has ἀσεβήσας.

(printed under page 86)

(67) ‹anchor: δέ, εἰ› · call in col 177 (Greek only)

εἰ addidi c. O : quam particulam deesse jam suspicatus est S.

I have added εἰ with O; S had already suspected that this particle was missing.

(printed under page 86)

(68) ‹anchor: πείθειν› · call in col 177 (Greek only)

Ita S, πείσειν C O.

So S; C and O have πείσειν.

(printed under page 86)

Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (180) only; there are no Latin-column calls on this page. (printed under page 87)

Page

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

PG 2:180

ἐπιστεῖλαι αὐτῇ δυνατόν ἐστιν. Κἀγὼ ἔφην· Δυνατὸν τοῦτό γε. Καὶ ὁ Ἀππίων ἔφη· Ἔτι τῇ νυκτὶ ταύτῃ συγγράψω βιβλίον, μοιχείας ἐγκώμιον, ὅπερ σὺ παρ' ἐμοῦ λαβὼν διαπέμψεις αὐτῇ, καὶ ἐλπίζω ὅτι πεισθεῖσα συνθήσεται. Καὶ συγγράψας ὁ Ἀππίων ἐκεῖνο τὸ βιβλίον ἐδίδου ἐμοὶ, περὶ οὗ καὶ ἐν τῇ νυκτὶ ταύτῃ ἐνενόησα, καὶ εὐκαίρως ἔχειν αὐτὸ ὑπεμνήσθην, σὺν ἄλλοις βιβλίοις οἷς μετ' ἐμαυτοῦ ἐπιφέρομαι. Διηγησάμενος δὲ ταῦτα ἔδειξα τοῖς παροῦσι τὸ βιβλίον, καὶ βουλομένοις ἐπακοῦσαι ἀνέγνων, καὶ δὴ ἀναγνοὺς ἔφην· Αὕτη ἐστὶν, ἄνδρες, ἡ τῶν Ἑλλήνων παιδεία, γενναίαν ὑπόθεσιν ἔχουσα πρὸς τὸ ἀδεῶς ἐξαμαρτάνειν. Τὸ δὲ βιβλίον ἦν οὕτως ἔχον.

it is possible to send a letter to her. And I said: That at least is possible. And Appion said: This very night I will compose a treatise, an encomium of adultery, which you shall take from me and send across to her, and I hope that, being persuaded, she will consent. And having composed that treatise, Appion gave it to me, about which I also thought during this night, and seasonably remembered that I had it, along with other books which I carry about with me. And having related these things, I showed the treatise to those present, and as they wished to listen I read it aloud, and having read it I said: This, O men, is the education of the Greeks, furnishing a noble pretext for sinning without fear. And the treatise ran thus.

X. Ὁ ἐρῶν τῇ ἐρωμένῃ (ἀνωνύμως διὰ τοὺς ἐκ τῶν ἀνοήτων ἀνθρώπων νόμους) ἐπιταγαῖς Ἔρωτος τοῦ πάντων πρεσβυτάτου παιδὸς χάριν. Ἔγνων σε φιλοσοφίᾳ προσανέχουσαν, καὶ ἀρετῆς ἕνεκα τὸν τῶν κρειττόνων ζηλοῦσαν βίον. Τίνες δὲ ἂν εἶεν κρείττονες, ἢ θεοὶ μὲν ἁπάντων, ἀνθρώπων δὲ οἱ φιλόσοφοι; Οὗτοι γὰρ μόνοι ἴσασιν, τῶν ἔργων ποῖα μέν ἐστιν φύσει κακὰ ἢ καλὰ, ποῖα δὲ τῇ τῶν νόμων θέσει, οὐκ ὄντα, νομίζεται. Αὐτίκα γοῦν τὴν λεγομένην μοιχείαν πρᾶξίν τινες ὑπειλήφασιν εἶναι κακὴν, καίτοι καλὴν κατὰ πάντα ὑπάρχουσαν· εἰς γὰρ τὴν τοῦ βίου πολυγονίαν ἐπιταγαῖς Ἔρωτος γίνεται. Ἔρως δέ ἐστιν ὁ πάντων θεῶν πρεσβύτατος· ἄνευ γὰρ δὴ Ἔρωτος οὐ στοιχείων, οὐ θεῶν, οὐκ ἀνθρώπων, οὐ ζώων ἀλόγων, οὐ τῶν λοιπῶν ἁπάντων μίξις ἢ γένεσις γενέσθαι δύναται· πάντες γάρ τοι ὄργανά ἐσμεν τοῦ Ἔρωτος. Αὐτὸς δὲ ὁ δι' ἡμῶν τεχνίτης παντὸς τοῦ γεννωμένου ψυχαῖς ἐπιδημῶν ἐστι νοῦς. Ὅθεν οὐκ αὐτοὶ θέλοντες, ἀλλ' ὅταν ὑπ' αὐτοῦ κελευσθῶμεν, τὸ ἐκείνου βούλημα ποιεῖν ἐπιθυμοῦμεν. Οἱ δὲ ἐκείνου βουλῇ ἐπιθυμοῦντες, χάριν τῆς λεγομένης σωφροσύνης κρατεῖν τῆς ἐπιθυμίας ἐπιχειρήσωμεν, πῶς τῷ πάντων πρεσβυτάτῳ θεῶν τε καὶ ἀνθρώπων ἀντιπράττοντες οὐ τὰ μέγιστα ἀσεβήσωμεν;

Chapter X. The lover to the beloved (anonymously on account of the laws made by foolish men), by the commands of Eros, the oldest boy of all, greeting. I know that you devote yourself to philosophy, and for the sake of virtue emulate the life of your superiors. And who could be superior, if not the gods above all things, and among men the philosophers? For these alone know which of deeds are by nature evil or good, and which by the enactment of laws are considered so, though they are not. Immediately, for instance, some have supposed the action called adultery to be evil, though it is good in every respect; for it takes place by the commands of Eros for the fruitfulness of life. And Eros is the oldest of all gods; for without Eros indeed no union or generation of elements, nor of gods, nor of men, nor of irrational animals, nor of all the rest can take place; for we are all instruments of Eros. And he himself, the artificer through us of everything that is begotten, is the mind that visits souls. Whence not of our own will, but whenever we are commanded by him, we desire to do his will. And if we, desiring by his counsel, should attempt for the sake of so-called chastity to master our desire, how, in opposing the oldest of all gods and men, shall we not commit the greatest impiety?

XI. Ἀλλὰ πᾶσαι μὲν ἀνεῴχθωσαν αὐτῷ θύραι, πάντες δὲ μοχθηροὶ καὶ θετοὶ λυέσθωσαν νόμοι, ζηλοτύποις ἀνθρώποις κείμενοι, οἵτινες, ὑπὸ ἀνοίας κρατούμενοι καὶ τὸ εὔλογον νοεῖν μὴ βουλόμενοι, προσέτι δὲ καὶ τοὺς λεγομένους μοιχοὺς ὑφορώμενοι, ὑπ' αὐτοῦ τοῦ Διὸς διά γε τοῦ Μίνω καὶ τοῦ Ῥαδαμάνθυος εὐλόγως θετοῖς παίζονται νόμοις. Ἔρωτα γὰρ ἐπιδημήσαντα ψυχαῖς οὐκ ἔστιν ἐπισχεῖν. Οὐ γάρ ἐστιν ἑκούσιον τὸ τῶν ἐρώντων πάθος. Αὐτίκα γοῦν ὁ Ζεὺς αὐτὸς, ὁ τούτων νομοθέτης, μυρίαις συνήλυθεν γυναιξὶν, καὶ ὑπ' ἐνίων μὲν σοφῶν εὐεργέτης πρὸς τεκνοποιίαν, ἐνίοτε τὴν αὐτοῦ μίξιν ἀνθρώποις δωρούμενος· παρ' οἷς δὲ

Chapter XI. But let all doors be opened to him, and let all wicked and positive laws be dissolved, which have been laid down by jealous men, who, mastered by folly and unwilling to understand what is reasonable, and moreover suspecting those who are called adulterers, are reasonably mocked with positive laws by Zeus himself through Minos and Rhadamanthus. For when Eros has visited souls it is impossible to restrain him. For the passion of lovers is not voluntary. Immediately, for instance, Zeus himself, the lawgiver of these men, came together with countless women, and by some wise men is deemed a benefactor with a view to the begetting of children, sometimes bestowing his own union upon men; whereas among those who

Editors' notes and page, col. 180

Footnotes

(69) ‹anchor: not visible in the image› · call in col 180 (Greek only)

ἐπί conj. D.

ἐπί is D's conjecture.

(printed under page 87)

(70) ‹anchor: not visible in the image› · call in col 180 (Greek only)

καί omittere non debebat S c. Cl.

S ought not to have omitted καί, with Cl.

(printed under page 87)

(71) ‹anchor: not visible in the image› · call in col 180 (Greek only)

Hanc Cl conjecturam confirmat O, εὔχαιρος C in textu.

O confirms this conjecture of Cl; C has εὔχαιρος in the text.

(printed under page 87)

(72) ‹anchor: not visible in the image› · call in col 180 (Greek only)

Ita S, μεθ' ἑαυτοῦ C, O.

So S; C and O have μεθ' ἑαυτοῦ.

(printed under page 87)

(73) ‹anchor: not visible in the image› · call in col 180 (Greek only)

Leg. χαίρειν S.

S reads χαίρειν.

(printed under page 87)

(74) ‹anchor: not visible in the image› · call in col 180 (Greek only)

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

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

(printed under page 87)

(75) ‹anchor: μίξις ἢ γένεσις› · call in col 180 (Greek only)

γέννησις C.

C has γέννησις.

(printed under page 87)

(76) ‹anchor: Αὐτὸς δὲ› · call in col 180 (Greek only)

δέ add. c. O.

δέ added with O.

(printed under page 87)

(77) ‹anchor: Οἱ δὲ› · call in col 180 (Greek only)

δ' C. Vel hic legendum Εἰ pro Οἱ, vel infra ἐὰν ponendum ante χάριν. Ed. Patr.

C has δ'. Either Εἰ should be read here for Οἱ, or ἐάν should be placed below before χάριν. Editor of the Patrologia.

(printed under page 87)

(78) ‹anchor: ἐπιχειρήσωμεν› · call in col 180 (Greek only)

ἐπιχειρήσομεν O.

O has ἐπιχειρήσομεν.

(printed under page 87)

(79) ‹anchor: ἀντιπράττοντες› · call in col 180 (Greek only)

Post ἀντιπράττοντες in O legitur ἀνεώχθωσαν, quod ex sequentibus perperam irrepsit.

After ἀντιπράττοντες O reads ἀνεώχθωσαν, which has wrongly crept in from what follows.

(printed under page 87)

(80) ‹anchor: ἀνεῴχθωσαν› · call in col 180 (Greek only)

ἀνεώχθωσαν O, ut jam proposuit S; ἀνεῴχθησαν C.

O has ἀνεώχθωσαν, as S had already proposed; C has ἀνεῴχθησαν.

(printed under page 87)

(81) ‹anchor: τοῦ Ῥαδαμάνθυος› · call in col 180 (Greek only)

Ῥαδαμάνθου O.

O has Ῥαδαμάνθου.

(printed under page 87)

(82) ‹anchor: θετοῖς παίζονται› · call in col 180 (Greek only)

Ita O c. S; παίσονται C.

So O, with S; C has παίσονται.

(printed under page 87)

(83) ‹anchor: αὐτοῦ μίξιν› · call in col 180 (Greek only)

πρὸς τεχνοποιίαν ἐνοήθη, τὴν αὐτοῦ μίξιν legendum censet D.

D thinks πρὸς τεχνοποιίαν ἐνοήθη, τὴν αὐτοῦ μίξιν should be read.

(printed under page 87)

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA.
marginal letters: A ἐπιστεῖλαι αὐτῇ; B πάντων πρεσβυτάτου; C Ἔρωτος. Αὐτὸς; D ρώμενοι, ὑπ'
old-edition numerals: 140 after χάριν.; 141 after μοχθηροὶ
other: begins mid-sentence; ends mid-sentence (παρ' οἷς δὲ)

PG 2:181

ἐπὶ τῇ χάριτι ἠπίστατο, ἀγνοούμενος μετεμορφοῦτο τὴν ἰδέαν, ἵνα μήτε αὐτοὺς λυπῇ, μήτε τοῖς ὑπ' αὐτοῦ τεθεῖσι νόμοις ἀντιπράττειν δοκῇ. Δεῖ οὖν, τῇ φιλοσοφίᾳ προσανέχουσαν, καλοῦ βίου χάριν μιμεῖσθαι τοὺς ὁμολογουμένους κρείττονας· ὧν αἱ μίξεις μυρίαι γεγόνασιν.

he knew were ungrateful for the favour, he transformed his appearance unrecognized, so that he might neither grieve them nor seem to act contrary to the laws laid down by himself. It is necessary, therefore, for one who devotes herself to philosophy, for the sake of a noble life to imitate those who are acknowledged to be superior, whose unions have been countless.

XII. Καὶ ὑπὲρ τοῦ μὴ τὸν χρόνον παραναλίσκειν μάτην εἰς τὰς ἀποδείξεις τὰς πλείονας, ἀπ' αὐτοῦ τοῦ Διὸς, τοῦ πατρὸς θεῶν τε καὶ ἀνθρώπων, ἄρξομαι τὰς ἐνίων μηνύειν κοινωνίας· πασῶν γὰρ ὑπομνησθῆναι διὰ τὸ πλῆθος ἀδύνατον. Ἄκουε τοίνυν αὐτοῦ τοῦ μεγάλου Διὸς, διὰ τὴν τῶν ἀνοήτων ἀνδρῶν ζηλοτυπίαν, τὰς διὰ τῆς μεταμορφώσεως λανθανούσας κοινωνίας. Ἐν πρώτοις γὰρ τῆς διαφόρου μίξεως τὴν ὑπονοουμένην τῆς μοιχείας ἁμαρτίαν σοφοῖς λῦσαι θέλων, ὁπότε ἔμελλε γαμεῖν καὶ ὡς ἐπὶ πρώτῃ εὐνῇ κατὰ τοὺς πολλοὺς μοιχοὺς εἰδὼς, οὐ γινόμενος, διὰ τῆς δοκούσης, ὡς ἔφην, ἁμαρτίας τὸν ἀναμάρτητον γάμον ἐπορίσατο. Ἀδελφὴν γὰρ αὐτοῦ Ἥραν οὖσαν γαμεῖ, ὁμοιωθεὶς κόκκυγος πτερῷ, ἐξ ἧς Ἥβη τε καὶ Ἰλιθῆα ἐγένετο. Τὴν Μῆτιν γὰρ χωρὶς τῆς πρός τινα μίξεως ἀποκυΐσκει, ὡς καὶ Ἥρα τὸν Ἥφαιστον.

Chapter XII. And in order not to waste time in vain upon more numerous proofs, I shall begin from Zeus himself, the father of gods and men, to declare the unions of some; for to recall them all is impossible on account of their multitude. Hear then the secret unions through transformation of great Zeus himself, on account of the jealousy of foolish men. For in the first place, wishing to dissolve for the wise the supposed sin of adultery in diverse union, when he was about to marry, and knowing how in his first bed he resembled most adulterers without becoming one, through the seeming sin, as I said, he procured the sinless marriage. For he marries Hera, who is his sister, having been likened to the wing of a cuckoo, from whom were born Hebe and Ilithya. For Metis he brings forth without union with anyone, just as Hera also brings forth Hephaestus.

XIII. Ἔτι δὲ μίγνυται ἀδελφῇ τῇ ἐξ Οὐρανοῦ καὶ Θαλάσσης αὐτῷ γενομένῃ ἀπὸ τῆς Κρόνου ἐκτομῆς, Ἔρως καὶ Κύπρις, ἣν καὶ Δωδώνην λέγουσιν· μίγνυται δὲ καὶ Ἀντιόπῃ τῇ Νυκτέως, Σατύρῳ παρεικασμένος, ἐξ ἧς Ἀμφίων καὶ Ζῆθος γεγόνασιν. Ἀλκμήνῃ τε τῇ Ἀμφιτρύωνος γυναικὶ συνέρχεται, ὁμοιωθεὶς τῷ Ἀμφιτρύωνι τῷ γεγαμηκότι, ἐξ ἧς Ἡρακλῆς ἐγένετο. Καὶ Αἰγίνῃ τῇ

Chapter XIII. Moreover he unites with his sister born to him from Uranus and Thalassa from the castration of Kronos—Eros and Cypris, whom they also call Dodone; and he unites also with Antiope the daughter of Nycteus, likened to a Satyr, from whom Amphion and Zethus were born. And he comes together with Alcmena the wife of Amphitryon, having been likened to Amphitryon who had married her, from whom Heracles was born. And with Aegina the

Editors' notes and page, col. 181

Footnotes

Two layers, both running across both columns: VARIÆ LECTIONES (superscript calls), then VARIORUM NOTÆ (calls in parentheses). All calls are printed in the Greek column (181) only; there are no Latin-column calls on this page.

VARIÆ LECTIONES

(printed under page 88)

(84) ‹anchor: not visible in the image› · call in col 181 (Greek only)

Ita O c. S., [ἐπίστατο C. Cæterum totus locus corruptus est. D eum sic vult restitui : ἠπίστατο ἀχθομένοις, μετεμορφοῦτο κ. τ. λ., quod interpretatur : Apud eos vero, quos hocce beneficium moleste ferre novit, formam mutavit. Cl versio, quam ego retinui, constare cum græcis verbis nullo modo potest. Quæ sit loci sententia, apparet ex seqq. S. Fort. leg. ἠπιστεῖτο. Ed. Patrol.

So O, with S; C has ἐπίστατο. But the whole passage is corrupt. D wants it restored thus: ἠπίστατο ἀχθομένοις, μετεμορφοῦτο etc., which he renders: "But among those whom he knew to resent this favour, he changed his form." Cl's version, which I have kept, can in no way agree with the Greek words. What the sense of the passage is appears from what follows. S. Perhaps read ἠπιστεῖτο. Editor of the Patrologia.

(printed under page 88)

(85) ‹anchor: not visible in the image› · call in col 181 (Greek only)

Vbb. τῆς διαφόρου μίξεως τὴν ὑπονοουμένην largitum est exemplar Ott.

The words τῆς διαφόρου μίξεως τὴν ὑπονοουμένην were supplied by the Ottobonian copy.

(printed under page 88)

(86) ‹anchor: not visible in the image› · call in col 181 (Greek only)

Retinui Cl textum et versionem, etsi ille corruptelæ manifestus, hæc perversa et ne Græcis quidem verbis consentanea sit. At ego nihil video medelæ ex conjectura. Haud enim acquiescere possum in ea emendatione, quam D proposuit, dum scribi jubet κατὰ τ. π. μοιχοῖς ἐοικώς, οὐ γινόμενος, quod vertit : Ut multi censent, mœchis similis, non revera tamen mœchus factus. Malim scribere μοιχοὺς τὸ εἶδος οὐ γινόμενος. S.

I have kept Cl's text and version, though the former is plainly corrupt and the latter wrong-headed and not even consistent with the Greek words. But I see no remedy by conjecture. For I cannot rest content with the emendation D proposed, bidding us write κατὰ τ. π. μοιχοῖς ἐοικώς, οὐ γινόμενος, which he renders: "As many think, like adulterers, yet not in truth become an adulterer." I would rather write μοιχοὺς τὸ εἶδος οὐ γινόμενος. S.

(printed under page 88)

(87) ‹anchor: not visible in the image› · call in col 181 (Greek only)

ὁμοιωθεῖσαν O.

O has ὁμοιωθεῖσαν.

(printed under page 88)

(88) ‹anchor: not visible in the image› · call in col 181 (Greek only)

Ita O c. marg. Cl, cujus textus κόκκυτος. Deinde Ἰλιθῆα C in textu, Εἰλείθυια Cl in marg.

So O, with Cl's margin; his text has κόκκυτος. Then C has Ἰλιθῆα in the text; Cl has Εἰλείθυια in the margin.

(printed under page 88)

(89) ‹anchor: Ἀλκμήνη τε› · call in col 181 (Greek only)

τέ inserui c. O. Idem om. τῷ ante Ἀμφιτρύωνι.

I have inserted τέ with O. The same omits τῷ before Ἀμφιτρύωνι.

VARIORUM NOTÆ

(printed under page 88)

(86) ‹anchor: not on this page (lemma: Ἐξ ἧς Ἥβη τε καὶ Ἰλιθῆα)› · call in col 181 (Greek only)

Ἐξ ἧς Ἥβη τε καὶ Ἰλιθῆα. Apollodorus lib. I Bibliothecæ : Ζεὺς γαμεῖ Ἥραν, καὶ τεκνοῖ Ἥβην, Εἰλείθυιαν, Ἄργην. Ilithyæ autem nomen Græce variis modis pingi solet, per Ι, Ει, Ε, Η, in prima syllaba, ι, ει, η, in secunda, υι, ει, in tertia, et per accentum vel acutum in antepenultima, vel circumflexum in penultima, aut acutum : sed usitatior meliorque scriptura est Εἰλείθυια. Vide Etymologicum magnum. Addo, in Theopompi loco rectius apud Suidam voce Καταπλήξ, legi Εἰλείθυια, quam apud Harpocrationem eadem voce, Εἰλήθεια. Cot.

"Of whom Hebe and Ilithyia." Apollodorus, Library, book I: "Zeus marries Hera, and begets Hebe, Eileithyia, Arges." The name of Ilithyia is spelled in Greek in various ways: with Ι, Ει, Ε, Η in the first syllable; ι, ει, η in the second; υι, ει in the third; and with the accent either acute on the antepenult, or circumflex on the penult, or acute: but the commoner and better spelling is Εἰλείθυια. See the Etymologicum magnum. I add that in the passage of Theopompus, Εἰλείθυια is read more correctly in Suidas under the word Καταπλήξ than Εἰλήθεια in Harpocration under the same word. Cotelier.

(printed under page 88)

(87) ‹anchor: αὐτῷ γενομένῃ› · call in col 181 (Greek only)

Ita O c. marg. Cl et D, γενομένης C in textu. Qui quidem adnotat : « Non repugnabo, si quis intelligere voluerit exsectionem, quam fecisse, non quam passus esse dicitur Saturnus. Utrumque enim tradunt fabulæ, Saturnum et genitalia patri Urano seu Cœlo abscidisse, et genitalibus privatum fuisse per Jovem filium. » Schol. Apoll. Rhod. IV, 985 : Τιμαῖος δὲ ἐκ τοῦ δρεπάνου, ᾧ ἐξέτεμεν τοῦ Οὐρανοῦ τὰ αἰδοῖα ὁ Κρόνος, ἢ ὁ Ζεὺς τὰ τοῦ Κρόνου. Tum ἐκτομῆς (ἐξ ἧς Ἔρως καὶ Κύπρις) ἣν scribi vult D. Recte. Idem verba ἐξ Οὐρανοῦ mutanda esse putat in ἐκ Κρόνου. Licet enim, ait, ex demessis Cœli virilibus et in mare projectis orta ferretur Venus, quemadmodum docet noster hom. VI, 2 (ἐκ τῆς ἀποτομῆς τοῦ Οὐρανοῦ — ἡ Ἀφροδίτη ἐγένετο), ea tamen Jovis non soror, sed amita censeretur, nisi scriberetur ἐκ Κρόνου. Confirmat hanc scripturam auctor Recogn. X, 20 : Jupiter desecta Saturni genitalia in mare projecit. Mirari aliquis possit, Cypriam loco nostro venditari pro filia Aphrodites : at idem legitur Recogn. l. c. : .... Aphroditen, quam apud nos Venerem appellant, ex cujus concubitu, quæ erat utique soror, hunc ipsum Jovem ferunt genuisse Cyprin, ex qua aiunt et Cupidinem natum. S.

So O, with the margin of Cl and D; C has γενομένης in the text. He notes: "I will not object if anyone chooses to understand the castration that Saturn is said to have performed, not the one he suffered. For the fables relate both: that Saturn cut off the genitals of his father Uranus, that is Heaven, and that he was deprived of his genitals by his son Jupiter." Scholiast on Apollonius of Rhodes IV, 985: "Timaeus [says] from the sickle with which Cronos cut off the genitals of Uranus, or Zeus those of Cronos." Then D wants ἐκτομῆς (ἐξ ἧς Ἔρως καὶ Κύπρις) ἣν written. Rightly. He also thinks the words ἐξ Οὐρανοῦ should be changed to ἐκ Κρόνου. For, he says, although Venus was said to have sprung from the severed genitals of Heaven cast into the sea, as our author teaches in Homily VI, 2 ("from the cutting-off of Uranus … Aphrodite came to be"), she would be reckoned not Jupiter's sister but his aunt, unless ἐκ Κρόνου were written. The author of the Recognitions confirms this reading, X, 20: "Jupiter cut off Saturn's genitals and threw them into the sea." Someone might wonder that in our passage Cypris is passed off as the daughter of Aphrodite: but the same is read in the Recognitions at the place cited: ".... Aphrodite, whom among us they call Venus, from intercourse with whom, though she was certainly his sister, they say this same Jupiter begot Cypris, from whom they say Cupid too was born." S.

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(88) ‹anchor: Δωδώνην› · call in col 181 (Greek only)

Nemo unquam Venerem aut Cyprin Dodonam vocavit, sed multi Dionæ filiam dixerunt. Itaque legerim Διώνης sc. θυγατέρα. Cl. Cfr. Hom. IV 16.

No one ever called Venus or Cypris Dodona, but many have called her the daughter of Dione. So I would read Διώνης, that is, θυγατέρα. Cl. Compare Homily IV, 16.

(printed under page 88)

Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (184) only; there are no Latin-column calls on this page. After 100 the numbering restarts at 1. (printed under page 89)

Page

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

PG 2:184

Ἀσωποῦ πλησιάζει, γενόμενος ἀετὸς, ἐξ ἧς Αἰακὸς τίκτεται. Ἀμαλθείᾳ δὲ τῇ Φώκου ὁμοιωθεὶς ἄρκτῳ συνευνάζεται. Καὶ Δανάῃ τῇ Ἀκρισίου χρυσὸς ἐπεῤῥύη, ἐξ ἧς Περσεὺς ἀνέπτη. Καλλιστοῖ τῇ Λυκάονος ἠγριώθη λέων, καὶ ἄλλον τίκτει Ἀρκάδα. Εὐρώπῃ τῇ Φοίνικος διὰ ταύρου συνῆλθεν, ἐξ ἧς Μίνως καὶ Ῥαδάμανθυς καὶ Σαρπηδὼν ἐξέφυσαν. Εὐρυμεδούσῃ τῇ Ἀχελῴου, μύρμηξ γενόμενος, ἐξ ἧς Μυρμιδών. Ἑρσαίου νύμφῃ, γενόμενος γὺψ, ἐξ ἧς οἱ ἐν Σικελίᾳ πάλαι σοφοί. Εἴμᾳ τῇ γηγενεῖ ἐν Ῥόδῳ διὰ ὄμβρου συνῆλθεν, ἐξ ἧς Παργαῖος, Κρόνιος, Κύτος· καὶ Κασσιόπειαν ἐνύμφευσεν, ὁμοιωθεὶς τῷ γήμαντι Φοίνικι, ἐξ ἧς Ἀγχίνιος αὐτῷ ἐξέφυ· Νεμέσει τῇ τοῦ Θεστίου, τῇ καὶ Λήδᾳ νομισθείσῃ, κύκνος ἢ χὴν γενόμενος Ἑλένην ἐτεκνώσατο, καὶ αὖθις, ἀστὴρ γενόμενος, Κάστορα καὶ Πολυδεύκην ἐξέφηνεν. Λαμίᾳ ἐπεμορφώθη ἔποψ.

daughter of Asopus he approaches, having become an eagle, from whom Aeacus is born. And with Amalthea the daughter of Phocus he lies, having been likened to a bear. And upon Danae the daughter of Acrisius he flowed as gold, from whom Perseus flew up. For Callisto the daughter of Lycaon he became a fierce lion, and begets another Arcas. With Europa the daughter of Phoenix he came together by means of a bull, from whom Minos and Rhadamanthus and Sarpedon sprang. With Eurymedusa the daughter of Achelous, having become an ant, from whom Myrmidon sprang. With the nymph of Hersaeus, having become a vulture, from whom sprang the wise men of old in Sicily. With Ima the earthborn in Rhodes he came together through a shower of rain, from whom sprang Pargaeus, Cronius, Cytus; and he wedded Cassiopeia, having been likened to Phoenix who had married her, from whom Anchinius sprang to him; with Nemesis the daughter of Thestius, who was also supposed to be Leda, having become a swan or a goose he begot Helen, and again, having become a star, he brought forth Castor and Polydeuces. For Lamia he was transformed into a hoopoe.

XIV. Μνημοσύνην, αὐτὸς εἰκασθεὶς ποιμένι, Μουσῶν ἀποφαίνει μητέρα· Σεμέλην τὴν Κάδμου πυρσαίνων γαμεῖ, ἐξ ἧς Διόνυσον τελεῖ. Περσεφόνην αὐτὸς ἐκνυμφεύει τὴν θυγατέρα, αὐτὸς ὁμοιωθεὶς δράκοντι, καὶ τῇ γυναικὶ τοῦ ἀδελφοῦ αὐτοῦ Πλούτωνος εἶναι νομισθείσῃ. Καὶ ἄλλαις πολλαῖς καὶ δίχα μεταμορφώσεως μίγνυται, ζῆλον τῶν ἀνδρῶν οὐκ ἐχόντων ὡς ἐφ' ἁμαρτίᾳ, ἀλλ' εὖ εἰδότων ὅτι ἀφθόνως ταῖς γυναιξὶν αὐτῶν κοινωνῶν γεννᾷ, χαριζόμενος αὐτοῖς Ἑρμεῖς, Ἀπόλλωνας, Διονύσους, Ἐνδυμίωνας καὶ ὅσους ἄλλους εἰρήκαμεν, ἐκ μίξεως αὐτοῦ κάλλει διαπρεπεστάτους.

Chapter XIV. Mnemosyne, having himself been likened to a shepherd, he makes mother of the Muses; Semele the daughter of Cadmus he weds in flaming fire, from whom he brings Dionysus to perfection. Persephone his own daughter he himself weds, having himself been likened to a serpent, even her who was supposed to be the wife of his brother Pluto. And with many others even without transformation he unites, the husbands having no jealousy as at a sin, but knowing well that by generously sharing with their wives he begets, bestowing upon them Hermeses, Apollos, Dionysuses, Endymions, and all the others of whom we have spoken, most pre-eminent in beauty from his union.

XV. Καὶ ἵνα μὴ εἰς ἄπειρον ἐξήγησιν τὸν χρόνον δαπανῶ, πάντων μετὰ Διὸς θεῶν ἀφθόνους εὑρήσεις κοινωνίας· οἱ ἀνόητοι δὲ μοιχείας λέγουσι τῶν θεῶν, μηδὲ τῶν ἀῤῥένων τὰς μίξεις φυλασσομένων ὡς αἰσχρὰς, ἀλλὰ ἐπιτηδευόντων καὶ τοῦτο ὡς εὐπρεπές. Αὐτίκα γοῦν αὐτὸς ὁ Ζεὺς Γανυμήδους ἐρᾷ· Ποσειδῶν Πέλοπος· Ἀπόλλων Κινύρου, Ζακύνθου, Ὑακίνθου, Φόρβαντος, Ὕλα, Ἀδμήτου, Κυπαρίσσου, Ἀμύκλα, Τρωΐλου, Βράγχου Τυμναίου, Πάρου Ποτνιέως,

Chapter XV. And that I may not spend the time in an endless narrative, you will find generous unions of all the gods along with Zeus; whereas foolish men call them adulteries of the gods, who did not even guard against unions with males as shameful, but practised this also as comely. Immediately, for instance, Zeus himself loves Ganymede; Poseidon, Pelops; Apollo, Cinyras, Zacynthus, Hyacinthus, Phorbas, Hylas, Admetus, Cyparissus, Amyclas, Troilus, Branchus of Tymnus, Parus of Potniae,

Editors' notes and page, col. 184

Footnotes

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Ita O, et C ex conjectura, Ἀσκληπιοῦ in textu. Vulgo enim Æginæ pater Asopus, non Æsculapius perhibetur.

So O, and C by conjecture; Ἀσκληπιοῦ in the text. For the father of Aegina is commonly said to be Asopus, not Aesculapius.

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ὡς O, mendose. Deinde Ἀμαλθείᾳ O, et ex conject. C, cujus textus Ἀμαλθαῖς. At ex quibus fontibus sua hauserit auctor Homiliarum, nescire me fateor. Magis etiam mireris ea, quæ tradit auctor Recogn. X, 22 : Mantheam Phoci (stuprat) mutatus in ursum, ex qua nascitur Arctos. S.

O has ὡς, wrongly. Then O has Ἀμαλθείᾳ, and C by conjecture; his text has Ἀμαλθαῖς. But from what sources the author of the Homilies drew his material, I confess I do not know. One may wonder still more at what the author of the Recognitions relates, X, 22: "Changed into a bear, (he violates) Manthea daughter of Phocus, from whom Arctos is born." S.

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Ita scripsi cum O. Emendationem ἀνέπτη prius vidit D, Καλλιστοῖ S; ἀνείπη et Καλλιστῷ C. Tum Λυκάωνος O.

So I have written, with O. D first saw the emendation ἀνέπτη, S Καλλιστοῖ; C has ἀνείπη and Καλλιστῷ. Then O has Λυκάωνος.

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(93) ‹anchor: not visible in the image› · call in col 184 (Greek only)

Σαρπιδών O.

O has Σαρπιδών.

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(94) ‹anchor: not visible in the image› · call in col 184 (Greek only)

ἐξέφυ O.

O has ἐξέφυ.

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(95) ‹anchor: not visible in the image› · call in col 184 (Greek only)

Μυρμηδών O. Recte C. Ἐρσαίου mutari vult in Αἴτνῃ (cfr. Recogn. X, 22 : Thaliam Ætnam Nympham, mutatus in vulturem, ex qua nascuntur apud Siciliam Palisci), et πάλαι σοφοί in Παλικοί. Conferas, quæ dederunt Servius et Heynius ad Virg. Æn. IX, 584. S.

O has Μυρμηδών. Rightly does C want Ἐρσαίου changed to Αἴτνῃ (compare Recognitions X, 22: "Changed into a vulture, [he violates] Thalia, the nymph of Etna, from whom the Palici are born in Sicily"), and πάλαι σοφοί to Παλικοί. Compare what Servius and Heyne have given on Virgil, Aeneid IX, 584. S.

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εἱμάτη O. Leg. Ἱμαλίᾳ, cl. Diod. Sic. V, 55 : ὅτε δὴ Ζεὺς λέγεται ἐρασθῆναι μιᾶς τῶν Νυμφῶν, Ἱμαλίας ὀνομαζομένης, καὶ τρεῖς ἐξ αὐτῆς τεκνῶσαι παῖδας, Σπαρταῖον (al. Παρταῖον), Κρόνιον, Κύτον. S.

O has εἱμάτη. Read Ἱμαλίᾳ; compare Diodorus Siculus V, 55: "when Zeus is said to have fallen in love with one of the Nymphs, named Himalia, and to have begotten three sons by her, Spartaeus (others: Partaeus), Cronius, Cytus." S.

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Ita conjecit C, qui exh. Ὀσπίαν in textu; Κασπίαν O.

So C conjectured, who gives Ὀσπίαν in the text; O has Κασπίαν.

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Commutavi Ottoboniani ἀγχίνιο in Ἀγχίνιος. Apud C, Ἀγχίνοος. S proponit Ἀτύμνιος.

I have changed the Ottobonianus's ἀγχίνιο to Ἀγχίνιος. In C, Ἀγχίνοος. S proposes Ἀτύμνιος.

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τοῦ adjunxi c. O, qui exh. θεσπίου ut cod. Hom. Parisin. Θεσπίου conj. C. Tum ὀνομασθείσῃ p. νομισθείσῃ mavult Valckenarus Diatr. in Eurip. reliq. p. 68. Ed. Lips.

I have added τοῦ with O, which gives θεσπίου, as does the Paris manuscript of the Homilies. C conjectured Θεσπίου. Then Valckenaer, Diatribe on the remains of Euripides, p. 68 (Leipzig edition), prefers ὀνομασθείσῃ for νομισθείσῃ.

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Leg. ἐξέφυσεν S. Deinde Λαμίᾳ conj. C, cujus textus Δαμίᾳ, in O δαμείᾳ.

S reads ἐξέφυσεν. Then C conjectured Λαμίᾳ; his text has Δαμίᾳ, O δαμείᾳ.

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(1) ‹anchor: πυρσαίνων› · call in col 184 (Greek only)

πυρσαίνων dedi ex conjectura, πυρσέων C, πυρσεύων S, πυρσένων O. Tum in eodem vox τελεῖ bis exarata apparet.

I have given πυρσαίνων by conjecture; C has πυρσέων, S πυρσεύων, O πυρσένων. Then in the same the word τελεῖ appears written twice.

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(2) ‹anchor: αὐτὸς› · call in col 184 (Greek only)

Fortasse αὖθις. S.

Perhaps αὖθις. S.

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(3) ‹anchor: καὶ τῇ› · call in col 184 (Greek only)

Verba καὶ τῇ κ. τ. λ. ad sequentem periodum trahere voluerat Cotelerius; at scribendum auctore Davisio καὶ τὴν (sc. Περσεφόνην) γυναῖκα — νομισθεῖσαν. S.

Cotelier had wanted to draw the words καὶ τῇ etc. into the following sentence; but on Davies's authority we should write καὶ τὴν (that is, Persephone) γυναῖκα — νομισθεῖσαν. S.

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Ita marg. Cl, qui in textu ἄπορον, ut O.

So Cl's margin; in his text he has ἄπορον, as O does.

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(5) ‹anchor: Γανυμήδους› · call in col 184 (Greek only)

Γαννυμήδους O.

O has Γαννυμήδους.

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(6) ‹anchor: Κινύρου› · call in col 184 (Greek only)

Κιννύρου O.

O has Κιννύρου.

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(7) ‹anchor: Κυπαρίσσου› · call in col 184 (Greek only)

Κυπαρίσου O. Deinceps scripsi Τυμναίου (Τιμναίου O), Τυμνίου ex conject. C, cujus cod. Τυμναίο.

O has Κυπαρίσου. Next I have written Τυμναίου (O has Τιμναίου); C has Τυμνίου by conjecture, and his manuscript Τυμναίο.

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Page

running head: TIS I ROM PONT. OPERA DUBIA.
marginal letters: A Ἀσωποῦ; B σατο, καὶ; C καὶ ὅσους; D (none)
old-edition numerals: 144 after τῇ; 145 after Ζακύνθου,
other: begins mid-sentence; word split at end of column (Πο-)
other: the word Ποτνιέως, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 185

PG 2:185

Ὀρφέως· Διόνυσος δὲ Λαόνιδος, Ἀμπέλου, Ὑμεναίου, Ἑρμαφροδίτου, Ἀχιλλέως· ὁ δὲ Ἀσκληπιὸς Ἱππολύτου· καὶ Ἥφαιστος Πηλέως· Πὰν δὲ Δάφνιδος· ὁ δὲ Ἑρμῆς Περσέως, Χρύσου, Θέρσου, Ὀδρύσου· Ἡρακλῆς δὲ Ἀβδήρου, Δρύοπος, Ἰοκάστου, Φιλοκτήτου, Ὕλα, Πολυφήμου, Αἵμονος, Χώνου, Εὐρυσθέως.

Orpheus; and Dionysus loves Laonis, Ampelus, Hymenaeus, Hermaphroditus, Achilles; and Asclepius, Hippolytus; and Hephaestus, Peleus; and Pan, Daphnis; and Hermes, Perseus, Chrysus, Thersus, Odrysus; and Heracles, Abderus, Dryops, Iocastus, Philoctetes, Hylas, Polyphemus, Haemon, Chonus, Eurystheus.

XVI. Πάντων οὖν σοι τῶν ἐπισημοτέρων θεῶν ἐκ μέρους τοὺς ἔρωτας παρεθέμην, φιλτάτη, ἵν' εἰδῇς, ὅτι μόνοις ἀνθρώποις τοῖς ἀνοήτοις περὶ τοῦτο γίνεται ζηλοτυπία. Διὸ καὶ θνητοὶ τυγχάνουσιν, καὶ λυπηρῶς τὸν βίον διατελοῦσιν, ὅτι τὰ δόξαντα τοῖς θεοῖς καλὰ αὐτοὶ διὰ τὸν αὐτῶν ζῆλον κακὰ εἶναι ἀπεφήναντο. Μακαρία οὖν ἔσῃ τοῦ λοιποῦ, μιμουμένη θεοὺς καὶ οὐκ ἀνθρώπους. Ἄνθρωποι γὰρ, τὴν νομιζομένην σωφροσύνην ἰδόντες σε διαφυλάσσουσαν, διὰ τὸ ἴδιον πάθος ἐπαινοῦσι μὲν, οὐκ ὠφελοῦσι δέ· θεοὶ δὲ, ἐξομοιουμένην σε ἑαυτοῖς ὁρῶντες, καὶ ἐπαινέσουσι καὶ ὠφελήσουσιν.

Chapter XVI. Of all the more notable gods, therefore, I have set before you in part the loves, dearest one, that you may know that only among foolish men does jealousy arise concerning this. Wherefore also they happen to be mortal, and pass their life in grief, because the things that seemed good to the gods they themselves through their own jealousy pronounced to be evil. Blessed therefore shall you be hereafter, imitating gods and not men. For men, seeing you preserving so-called chastity, on account of their own passion praise you indeed, yet do not benefit you; whereas gods, seeing you becoming assimilated to themselves, will both praise and benefit you.

XVII. Λόγισαι γάρ μοι, πόσας ἠμείψαντο ἐρωμένας· ὧν τὰς μὲν κατηστέρισαν, τινῶν δὲ καὶ τέκνα καὶ συνεργοὺς εὐηργέτησαν. Αὐτίκα γοῦν Ζεὺς κατηστέρισεν Καλλιστὼ, τὴν λεγομένην Ἄρκτον μικρὰν, ἣν καὶ Κυνόσουραν προσαγορεύουσί τινες· Ποσειδῶν δελφῖνα διὰ τὴν Ἀμφιτρίτην ἐνέταξε τῷ οὐρανῷ· καὶ Ὠρίωνα, τὸν Εὐρυάλης τῆς Μίνω, δι' Εὐρυάλην τὴν μητέρα τῶν ἄστρων κατηξίωσεν· Διόνυσος τὸν Ἀριάδνης στέφανον. Ζεὺς τὸν ἀετὸν συνεργήσαντα ἐπὶ τῇ Γανυμήδους ἁρπαγῇ, καὶ αὐτὸν τὸν Γανυμήδην ἐν Ὑδροχόου τιμῇ ἔταξεν· καὶ ταῦρον δι' Εὐρώπην ἐτίμησεν. Ἀλλὰ καὶ Κάστορα καὶ Πολυδεύκην καὶ Ἑλένην Λήδᾳ χαριζόμενος ἐποίησεν ἀστέρας· καὶ Περσέα διὰ Δανάην· καὶ Ἀρκάδα διὰ Καλλιστώ· παρθένον, τὴν καὶ Δίκην, διὰ Θέμιν· Ἡρακλέα διὰ Ἀλκμήνην. Καὶ οὐκέτι μηκύνω πλέον· μακρὸν δὲ τὸ κατ' εἶδος λέγειν, ὅσους διὰ πολλὰς ἐρωμένας εὐηργετήκασιν οἱ θεοὶ ταῖς πρὸς ἀνθρώπους κοινωνίαις, ἃς οἱ ἀνόητοι ὡς κακὰς πράξεις ἀπαγορεύουσιν, οὐκ εἰδότες ὅτι ἡδονή ἐστιν ἡ μεγάλη ἐν ἀνθρώποις ἀπόλαυσις.

Chapter XVII. For consider for me how many beloved women they rewarded: some of whom they placed among the stars, and of some they benefited both the children and the helpers. Immediately, for instance, Zeus placed among the stars Callisto, who is called the Little Bear, whom some also call Cynosura; Poseidon set the dolphin in the heaven on account of Amphitrite, and deemed Orion, the son of Euryale the daughter of Minos, worthy of the stars on account of his mother Euryale; Dionysus, the crown of Ariadne. Zeus set the eagle that assisted at the carrying off of Ganymede, and Ganymede himself, in the honour of Aquarius; and he honoured the bull on account of Europa. Moreover, gratifying Leda, he also made Castor and Polydeuces and Helen stars; and Perseus on account of Danae; and Arcas on account of Callisto; the Virgin, who is also Justice, on account of Themis; Heracles on account of Alcmena. And I lengthen my speech no further; for it would be long to tell kind by kind how many on account of many beloved women the gods have benefited by their unions with human beings, which foolish men forbid as evil actions, not knowing that pleasure is the great enjoyment among men.

XVIII. Τί δέ; καὶ τῶν σοφῶν οἱ περιβόητοι οὐχ

Chapter XVIII. What then? Do not even the celebrated among the wise

Editors' notes and page, col. 185

Footnotes

Two layers, both running across both columns: VARIÆ LECTIONES (superscript calls), then VARIORUM NOTÆ (calls in parentheses). All calls are printed in the Greek column (185) only; there are no Latin-column calls on this page.

VARIÆ LECTIONES

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Ita O c. marg. Cl, cujus textus Ὑμαινέου.

So O, with Cl's margin; his text has Ὑμαινέου.

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Ἀγχιλέως O.

O has Ἀγχιλέως.

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Δάφνι O.

O has Δάφνι.

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Ita S., Εὐρυστέως C, Εὐρυθέως O.

So S; C has Εὐρυστέως, O Εὐρυθέως.

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ἵνα C.

C has ἵνα.

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ἰδότες O. Idem διαφυλάττουσαν.

O has ἰδότες. The same has διαφυλάττουσαν.

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(14) ‹anchor: not visible in the image› · call in col 185 (Greek only)

Ita O, et ex conject. C, in cujus textu θεοῖς.

So O, and C by conjecture; in his text, θεοῖς.

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(15) ‹anchor: καὶ Κυνόσουραν› · call in col 185 (Greek only)

κυνὸς οὐρὰν C.

C has κυνὸς οὐράν.

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(16) ‹anchor: καὶ Ἀρκάδα› · call in col 185 (Greek only)

Ita O et C ex conject., Ἄρκα cod. Hom. Parisiensis. Dein τήν O, et ex conject. C, qui τῇ in textu, τε in marg. Cot.

So O, and C by conjecture; the Paris manuscript of the Homilies has Ἄρκα. Then O has τήν, and C by conjecture, who has τῇ in the text and τε in the margin. Cotelier.

VARIORUM NOTÆ

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Βράγχου Τυμναίο πάρου ποτνιέως. Ita in ms. Unde confici queat, Βράγχου Τυμνίου, Πάρου Ποτνιέως, Branchi Tymnii, Pari Potniensis; aut Βράγχου Ἀτυμνίου, Πάρου Ποτνιέως; aut quid simile. Erant enim Branchidæ in agro Milesio, testibus Herodoto, Strabone, Pausania; et Miletum ac Tymnum in Caria ponit Stephanus : quare Branchus Tymnius forsan dictus fuerit, quem multi Thessalum faciunt. Atymnium autem amatum esse ab Apolline tradit Nonnus Dionysiacorum lib. XIX et XXIX. Verum in his corruptis atque ignorabilibus plura nihil necesse. Cot.

"Βράγχου Τυμναίο πάρου ποτνιέως." So in the manuscript. From which one could make Βράγχου Τυμνίου, Πάρου Ποτνιέως, "of Branchus of Tymnus, of Parus of Potniae"; or Βράγχου Ἀτυμνίου, Πάρου Ποτνιέως; or something similar. For the Branchidae were in the territory of Miletus, as Herodotus, Strabo and Pausanias attest; and Stephanus places Miletus and Tymnus in Caria: so Branchus, whom many make a Thessalian, may perhaps have been called "of Tymnus". That Atymnius was loved by Apollo, Nonnus relates in books XIX and XXIX of the Dionysiaca. But in matters so corrupt and so unknowable, more is needless. Cotelier.

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Ἡρακλῆς δὲ Ἀβδήρου. Apollodorus lib. II De diis, Abderum appellat Ἡρακλέους ἐρώμενον, Herculis amasium; Ἡρακλέος φίλον Tzetzes Chiliade 2. In Stephano Byzantio : Ἄβδηρα, ἀπὸ Ἀβδήρου τοῦ υἱοῦ Ἡρίμου, Ἡρακλέους ἐρωμένου. Cot.

"And Heracles of Abderus." Apollodorus, book II On the gods, calls Abderus Ἡρακλέους ἐρώμενον, the beloved of Hercules; Tzetzes, Chiliad 2, Ἡρακλέος φίλον. In Stephanus of Byzantium: "Abdera, from Abderus the son of Herimus, the beloved of Heracles." Cotelier.

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Καλλιστώ, τὴν λεγομένην ἄρκτον μικρὰν ἣν καὶ κυνὸς οὐρὰν προσαγορεύουσίν τινες. Apud alios Callisto nomine Ἄρκτου μεγάλης, Ursæ majoris gaudet; ad distinctionem Ursæ minoris, seu Cynosuræ. Id.

"Callisto, the so-called Little Bear, which some also call the Dog's Tail." In other writers Callisto enjoys the name of Ἄρκτος μεγάλη, the Great Bear, to distinguish it from the Little Bear, or Cynosura. The same [Cotelier].

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Footnotes

Two layers, both running across both columns: VARIÆ LECTIONES (superscript calls), then VARIORUM NOTÆ (calls in parentheses). All calls are printed in the Greek column (188) only; there are no Latin-column calls on this page.

VARIÆ LECTIONES

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Page

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

PG 2:188

ἡδονὴν προκρίνουσιν, καὶ αἷς ἐβουλήθησαν ἐμίγησαν; ὧν πρῶτος ὁ τῆς Ἑλλάδος διδάσκαλος, περὶ οὗ αὐτὸς ὁ Φοῖβος ἔφη· Ἀνδρῶν ἁπάντων Σωκράτης σοφώτατος· οὐκ ἐν τῇ εὐνομωτάτῃ πόλει, τῇ Λακεδαίμονι, κοινὰς προτίθησι τὰς γυναῖκας, καὶ ὑπὸ τῷ τρίβωνι τὸν καλὸν Ἀλκιβιάδην καλύπτει; καὶ ὁ Σωκρατικὸς δὲ Ἀντισθένης περὶ τοῦ δεῖν τὴν λεγομένην μοιχείαν μὴ ἀποσείεσθαι γράφει. Ἀλλὰ καὶ ὁ τούτου μαθητὴς Διογένης Λαΐδι οὐκ ἐπὶ μισθῷ τῷ φέρειν αὐτὴν ἐπ' ὤμων δημοσίᾳ κοινωνεῖ μετὰ παῤῥησίας; Οὐκ Ἐπίκουρος ἡδονὴν προκρίνει; Οὐκ Ἀρίστιππος μυρισθεὶς ὅλον αὑτὸν Ἀφροδίτῃ χαρίζεται; Οὐ Ζήνων ἀδιαφορεῖν αἰνισσόμενος διὰ πάντων τὸ θεῖον εἶναι λέγει, ἵνα γνώριμον τοῖς συνετοῖς γένηται, ἵνα ᾧ ἄν τις μιγῇ, ὡς ἑαυτῷ μίγνυται, καὶ περισσὸν τὸ ἀπαγορεύειν τὰς λεγομένας μοιχείας, ἢ μίξεις μητρὸς ἢ θυγατρὸς ἢ ἀδελφῆς ἢ παίδων; Χρύσιππος δὲ ἐν ταῖς ἐρωτικαῖς ἐπιστολαῖς καὶ τῆς ἐν Ἄργει εἰκόνος μέμνηται, πρὸς τῷ τοῦ Διὸς αἰδοίῳ φέρων τῆς Ἥρας τὸ πρόσωπον.

prefer pleasure, and did they not unite with whatever women they wished? First among whom the teacher of Greece, concerning whom Phoebus himself said, Of all men Socrates is wisest—does he not in the best-governed city, Lacedaemon, propose wives in common, and under his cloak cover the fair Alcibiades? And the Socratic Antisthenes writes concerning the duty of not rejecting so-called adultery. Moreover, does not his disciple Diogenes publicly and openly have intercourse with Lais for the hire of carrying her upon his shoulders? Does not Epicurus prefer pleasure? Does not Aristippus, anointed with unguent, devote his whole self to Aphrodite? Does not Zeno, hinting at indifference, say that the divine pervades all things, so that it may become known to the intelligent that with whomsoever anyone unites, he unites as with himself, and that it is superfluous to forbid so-called adulteries, or unions with mother or daughter or sister or children? And Chrysippus in his erotic epistles even makes mention of the picture in Argos, bringing the face of Hera to the privy part of Zeus.

XIX. Οἶδα ὅτι ταῦτα τοῖς ἀληθείας ἀμυήτοις φοβερὰ καὶ αἴσχιστα καταφαίνεται, ἀλλ' οὐ τοῖς Ἑλλήνων θεοῖς καὶ φιλοσόφοις, οὐ τοῖς Διονύσου καὶ Δήμητρος μυστηρίοις. Ἀλλ' ἐφ' ἅπασι τούτοις, ἵνα μὴ πάντων θεῶν καὶ φιλοσόφων τοὺς βίους λέγων παραναλίσκω τοὺς χρόνους, δυο ἔστωσάν σοι μέγιστοι σκοποὶ, θεῶν μὲν Ζεὺς, ἀνδρῶν δὲ φιλοσόφων Σωκράτης. Τὰ δὲ λοιπὰ, ὧν σοι γράψας ὑπέμνησα, συνεῖσα ἔπεχε, μήποτε ἐραστήν σου λυπήσῃς· ἐπεὶ ὡς θεοῖς καὶ ἥρωσιν τὰ ἐναντία πράξασα, ἀσεβὴς κριθεῖσα, τὴν προσήκουσαν ὑφέξεις τιμωρίαν. Ἐὰν δὲ παντὶ ἐραστῇ ἑαυτὴν παρασχῇς, ὡς θεοὺς μιμουμένη τῆς παρ' αὐτῶν τεύξῃ εὐεργεσίας. Τὰ δὲ λοιπὰ, φιλτάτη,

Chapter XIX. I know that these things appear fearful and most shameful to those uninitiated in truth, yet not to the gods and philosophers of the Greeks, not to the mysteries of Dionysus and Demeter. But above all these things, that I may not waste time in telling the lives of all gods and philosophers, let there be two greatest models for you: among gods Zeus, and among philosophical men Socrates. And understanding the rest of the things of which I have reminded you in writing, take heed never to grieve your lover; since, as having acted contrary to gods and heroes, being judged impious, you will undergo the fitting punishment. Whereas if you offer yourself to every lover, as imitating the gods you will obtain benefaction from them. For the rest, dearest one,

Editors' notes and page, col. 188

Footnotes

(17) ‹anchor: not visible in the image› · call in col 188 (Greek only)

πρῶτον O.

O has πρῶτον.

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(18) ‹anchor: not visible in the image› · call in col 188 (Greek only)

Ita O c. marg. Cl, cuj. textus ἀποσίεσθαι

So O, with Cl's margin; his text has ἀποσίεσθαι.

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(19) ‹anchor: not visible in the image› · call in col 188 (Greek only)

Λαΐδι om. O. Dedi ἐπὶ μισθῷ τῷ c. eodem, ἐπί τε μισθῷ τό C, ἐπὶ τῷ μισθῷ τοῦ D. S.

O omits Λαΐδι. I have given ἐπὶ μισθῷ τῷ with the same; C has ἐπί τε μισθῷ τό, D ἐπὶ τῷ μισθῷ τοῦ. S.

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(20) ‹anchor: not visible in the image› · call in col 188 (Greek only)

ἰέναι conj. C.

C conjectured ἰέναι.

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(21) ‹anchor: not visible in the image› · call in col 188 (Greek only)

Leg. ὅτι ᾧ S.

S reads ὅτι ᾧ.

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(22) ‹anchor: not visible in the image› · call in col 188 (Greek only)

C refert ad Theoph. ad Autol. III, p. 122.

C refers to Theophilus, To Autolycus III, p. 122.

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(23) ‹anchor: not visible in the image› · call in col 188 (Greek only)

τῆς C.

C has τῆς.

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(24) ‹anchor: τοῖς Ἑλλήνων› · call in col 188 (Greek only)

τῆς O.

O has τῆς.

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(25) ‹anchor: Δήμητρος› · call in col 188 (Greek only)

Δημήτρας C. Subinde μυσταῖς conj. S, qui et lectionem Ottob. Δήμητρος proposuit.

C has Δημήτρας. Next, S conjectured μυσταῖς; he also proposed the Ottobonian reading Δήμητρος.

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(26) ‹anchor: ἥρωσιν› · call in col 188 (Greek only)

ἐρῶσιν O, ἥρωσιν D.

O has ἐρῶσιν, D ἥρωσιν.

VARIORUM NOTÆ

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Ἐν τῇ εὐνομωτάτῃ πόλει τῇ Λακεδαίμονι. Observat Theodoritus sermone De legibus, Platonem hac in parte suspexisse Lycurgi leges. Cot. — Observavit quidem Theodoritus Therap. IX, p. 125, Platonem ex imitatione Lycurgi τὰς εὐνόμους εἰς τοὺς γάμους παρανομίας suæ Reip. civibus indulsisse. Videsis etiam Ciceronem apud Nonium, v. Proprium. Sed ἐν τῇ Λακεδαίμονι κοινὰς προστιθέναι γυναῖκας nullo modo dici potest Socrates : nam Lacedæmoniorum non fuit legislator; at suam πόλιν λόγῳ ἔκτισεν, eaque statuit, quæ tali Reip. convenire videbantur. Aut ergo vehementer erravit noster, aut, ejectis vocibus τῇ Λακεδαίμονι, legendum : Οὐκ ἐν τῇ εὐνομωτάτῃ πόλει κοινὰς προστίθησι τὰς γυναῖκας. Vide Platonem lib. V, De rep., p. 322, ed. Cantabr. Davis. — Suspicari quis possit plura hinc excidisse verba et collatam Platonicam rempublicam cum Spartana, hoc circiter sensu : Ὥσπερ Λυκοῦργος ἐν τῇ Λακεδαίμονι τὰς παρθένους γυμνάς, ὡσαύτως κοινὰς προτίθησι τὰς γυναῖκας· Ut Lycurgus Lacedæmone virgines nudas : ita et prostituit mulieres communes. Cler. — S. Verba τῇ Λακεδαίμονι, quæ scioli cujusdam manum redolent, expungenda esse censeo c. D : ἡ εὐνομωτάτη πόλις haud dubie significat Platonis rempublicam, in qua Socrates disputationi præest. Ita sæpe legitur apud Aristotelem ὁ Σωκράτης ἐν τῇ πολιτείᾳ, cfr. Polit. II, 1, 2 (Ὥσπερ ἐν τῇ πολιτείᾳ τῇ Πλάτωνος· ἐκεῖ γὰρ ὁ Σωκράτης φησὶ δεῖν κοινὰ τὰ τέκνα καὶ τὰς γυναῖκας εἶναι). II, 2, 11. II, 3, 1 (ἐν τῇ πολιτείᾳ διώρικεν ὁ Σωκράτης περὶ γυναικῶν κοινωνίας). IV, 3, 12. V, 10, 1. VIII, 7, 8. Stahr. Minus bene suspicatur Cl. excidisse aliqua, atque totum locum sic esse restituendum : Ὥσπερ Λυκοῦργος ἐν τῇ Λακεδαίμονι τὰς παρθένους γυμνάς, ὡσαύτως κοινὰς προτίθησι τὰς γυναῖκας. Dressel.

"In the best-governed city, Lacedaemon." Theodoret observes in his discourse On laws that Plato in this respect looked up to the laws of Lycurgus. Cotelier. — Theodoret did indeed observe, Therapeutica IX, p. 125, that Plato, in imitation of Lycurgus, allowed the citizens of his Republic "the lawful lawlessnesses in marriage". See also Cicero in Nonius, under the word Proprium. But Socrates can in no way be said to set out wives in common in Lacedaemon: for he was not the lawgiver of the Lacedaemonians; but he founded his own city in discourse, and laid down what seemed fitting to such a commonwealth. So either our author erred badly, or the words τῇ Λακεδαίμονι should be thrown out and we should read: "Does he not in the best-governed city set out the wives in common?" See Plato, Republic book V, p. 322, Cambridge edition. Davies. — One might suspect that more words have dropped out here, and that Plato's republic was compared with the Spartan, in roughly this sense: "As Lycurgus in Lacedaemon [set out] the maidens naked, so he sets out the wives in common": as Lycurgus at Lacedaemon the maidens naked, so too he prostituted the women in common. Le Clerc. — S. The words τῇ Λακεδαίμονι, which smell of some smatterer's hand, I judge should be struck out, with D: "the best-governed city" without doubt means Plato's republic, in which Socrates leads the discussion. So one often reads in Aristotle "Socrates in the Republic"; compare Politics II, 1, 2 ("As in Plato's Republic: for there Socrates says that children and wives must be in common"); II, 2, 11; II, 3, 1 ("in the Republic Socrates has laid down about the community of wives"); IV, 3, 12; V, 10, 1; VIII, 7, 8. Stahr. Less well does Cl suspect that something has dropped out, and that the whole passage should be restored thus: "As Lycurgus in Lacedaemon [set out] the maidens naked, so he sets out the wives in common." Dressel.

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Καὶ ὑπὸ τῷ τρίβωνι τὸν καλὸν Ἀλκιβιάδην καλύπτει. Videantur Luciani Amores. Cot.

"And under his cloak he covers the handsome Alcibiades." See Lucian's Amores. Cotelier.

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(94) ‹anchor: not on this page (lemma: Χρύσιππος)› · call in col 188 (Greek only)

Χρύσιππος. Præter Diogenem Laertium, Theophilus Antiochenus lib. III ad Autolycum p. 122 : Χρύσιππος δὲ ὁ πολλὰ φλυαρήσας πῶς οὐχὶ εὑρίσκεται, σημαίνων τὴν Ἥραν στόματι μιαρῷ συγγίνεσθαι τῷ Διΐ; et p. 118, 119, e ms. Regio : Τήν τε Ἥραν ἰδίαν ἀδελφὴν μὴ μόνον τὸν Δία γαμεῖν, ἀλλὰ καὶ διὰ στόματος ἀνάγνου ἀρρητοποιεῖν; ubi editiones nullo sensu : ἀδελφὴν αὐτῶν μὴ μόνον τὸν διὰ γάμου. Id.

"Chrysippus." Besides Diogenes Laertius, Theophilus of Antioch, To Autolycus book III, p. 122: "And Chrysippus, who talked so much nonsense, how is he not found to indicate that Hera has intercourse with Zeus with a foul mouth?"; and pp. 118–119, from the Royal manuscript: "that Zeus not only married Hera, his own sister, but also does unspeakable things through an unclean mouth"; where the editions read, making no sense: ἀδελφὴν αὐτῶν μὴ μόνον τὸν διὰ γάμου. The same [Cotelier].

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Page

running head: S I ROM. PONT. OPERA DUBIA.
marginal letters: A ἡδονὴν προκρίνουσιν; B γένηται, ἵνα; C καὶ ἥρωσιν; D (none)
old-edition numerals: 147 after γυναῖκας,; 148 after σου
other: begins mid-sentence; marginal D is in the Variorum Notae at the foot; ends mid-sentence (φιλτάτη,)

PG 2:189

μεμνημένη περὶ ὧν σοι ἐξέφηνα μυστηρίων, διὰ γραμμάτων μοι τὴν σὴν δεῖξον προαίρεσιν. Ἔῤῥωσό μοι.

remembering the mysteries which I have disclosed to you, show me by letter your choice. Farewell.

XX. Ἐγὼ τοίνυν τότε λαβὼν τὸ βιβλίον τοῦτο παρὰ τοῦ Ἀππίωνος, ὡς ὄντως διαπέμψων αὐτὸ τῇ ἐρωμένῃ, ἐπλασάμην ὡς ἐκείνης πρὸς ταῦτα ἀντιγραψάσης, καὶ τῇ ὑστεραίᾳ ἐλθόντι αὐτῷ ἐπέδωκα τῷ Ἀππίωνι ὡς δῆθεν τὴν παρ' ἐκείνης ἀντιγραφὴν, οὕτως ἔχουσαν·

Chapter XX. I therefore, having at that time received this treatise from Appion, as though truly about to send it across to my beloved, composed a fiction as though she had written in reply to these things, and on the following day when he came I delivered to Appion himself what purported to be the reply from her, running thus:

Ἀντίγραφον ἐπιστολῆς πρὸς Ἀππίωνα ὡς παρὰ τῆς ἐρωμένης.

Copy of a letter in reply to Appion as from the beloved.

XXI. Θαυμάζω πῶς, ἐπὶ σοφίᾳ με ἐπαινέσας, ὡς ἀνοήτῳ γράφεις. Εἰς γὰρ σὸν πάθος πεῖσαί με θελήσας ἐκ τῶν περὶ τοὺς θεοὺς μυθολογημάτων ἐποιήσω τὰ παραδείγματα, Ἔρωτα τὸν πάντων πρεσβύτατον, ὡς ἔφης, ἐπὶ πάντων θεῶν καὶ ἀνθρώπων, βλασφημῆσαι μὴ φοβηθεὶς, ὅπως τὴν ἐμήν φθείρῃς ψυχὴν, καὶ τὸ ἐμὸν σῶμα περιυβρίσῃς. Ἔρως γὰρ θεῶν οὐκ ἔστιν ἀρχηγέτης, ὁ ἐν ταῖς ἐπιθυμίαις. Εἰ γὰρ ἑκὼν ἐπιθυμεῖ, αὐτός ἐστιν ἑαυτοῦ πάθος καὶ κόλασις, καὶ θεὸς οὐκ ἂν εἴη ὁ πάσχων ἑκών· εἰ δὲ ἄκων ἐρᾷ τῆς μίξεως, καὶ τὰς ἡμετέρας διερχόμενος ψυχὰς ὥσπερ δι' ὀργάνων τῶν ἡμετέρων σωμάτων εἰς τὰς τῶν νοητῶν φέρεται συνουσίας, ὁ τοῦτον ἐρᾷν ποιῶν καὶ φέρων μείζων αὐτοῦ τυγχάνει· καὶ πάλιν αὐτοῦ ἐκείνου τοῦ φέροντος ἑτέρῳ πόθῳ φερομένου, μείζων ἄλλος ὁ φέρων ἐκεῖνον εὑρίσκεται· καὶ εἰς ἀπέραντον ἐπαναφορὰν τῶν ἐρώντων γίνεται, ὅ ἐστιν ἀδύνατον. Οὕτως οὐκ ἔστιν οὔτε ὁ φέρων, οὔτε ὁ φερόμενος, ἀλλ' αὐτοῦ τοῦ ἐρῶντος τὸ ἐπιθυμητικόν ἐστι πάθος, ἐλπίδι αὐξόμενον καὶ ἀπογνώσει μειούμενον.

Chapter XXI. I wonder how, after praising me for wisdom, you write to me as to a fool. For wishing to persuade me to your passion, you drew your examples from the mythological tales concerning the gods, not fearing to blaspheme Eros, the oldest of all, as you said, over all gods and men, in order that you might corrupt my soul and insult my body. For Eros, he who is in desires, is not the leader of gods. For if he desires willingly, he is himself his own passion and punishment, and he who suffers willingly could not be a god; whereas if he loves union unwillingly, and passing through our souls is borne, as though through instruments, namely our bodies, into the unions of intelligible things, he who makes him love and bears him happens to be greater than he; and again, if that very one who bears him is borne by another longing, another who bears him is found to be greater; and it results in an infinite regress of lovers, which is impossible. Thus neither he who bears nor he who is borne exists, but the desiring passion belongs to the lover himself, increased by hope and diminished by despair.

XXII. Οἱ δὲ κρατεῖν αἰσχρᾶς ἐπιθυμίας μὴ βουλόμενοι τῶν θεῶν καταψεύδονται, ἵνα περὶ ὧν πράττουσιν, τοὺς θεοὺς ὡς προτέρους δράσαντας ὑποδεικνύντες, ἀπαλλάσσωνται τῆς μέμψεως. Εἰ γὰρ παιδοποιίας ἕνεκεν, καὶ οὐκ ἀσελγείας, οἱ λεγόμενοι θεοὶ τὰς μοιχείας ἐπετέλουν, τί καὶ τοῖς ἄρσεσιν ἐμίγνυντο; Ἀλλὰ χαριζόμενοι, φησὶν, ταῖς ἐρωμέναις κατηστέριζον αὐτάς. Οὐκοῦν πρὸ τούτου οὐκ ἦσαν ἀστέρες, μέχρις ὅτε ἀσελγείας προφάσει ὑπὸ μοιχῶν ὁ οὐρανὸς ἄστροις ἐκοσμήθη; Πῶς δὲ καὶ οἱ τῶν κατηστερισμένων ἔκγονοι ἐν ᾅδου κολάζονται, ὅ τε Ἄτλας βαρούμενος, καὶ ὁ Τάνταλος δίψῃ ἀνιώμενος, καὶ ὁ Σίσυφος ἐρείδων πέτραν, Τιτυὸς τὰ σπλάγχνα διορυττόμενος, Ἰξίων περὶ τροχὸν ἀπαύστως κυλινδούμενος; πῶς δὲ καὶ οἱ ἐρασταὶ θεοὶ ὄντες, οὓς ἐμίαναν, κατηστέριζον, ἑαυτοῖς τοῦτο μὴ χαρισάμενοι;

Chapter XXII. But those who do not wish to master shameful desire tell lies against the gods, so that concerning the things which they do, by pointing to the gods as having done them first, they may be freed from blame. For if for the sake of begetting children, and not out of licentiousness, the so-called gods committed their adulteries, why did they also unite with males? But gratifying their beloved women, he says, they placed them among the stars. Were there then no stars before this, until on the pretext of licentiousness the heaven was adorned with stars by adulterers? And how are the descendants also of those placed among the stars punished in Hades: both Atlas weighed down, and Tantalus tormented with thirst, and Sisyphus propping a rock, Tityus having his entrails dug through, Ixion ceaselessly rolled upon a wheel? And how did the lovers, being gods, place among the stars those whom they defiled, without bestowing this favour upon themselves?

XXIII. Οὐχ ἄρα ἦσαν θεοὶ, ἀλλὰ τυράννων αἰνίγματα.

Chapter XXIII. They were not gods, therefore, but riddles of tyrants.

Editors' notes and page, col. 189

Footnotes

Two layers, both running across both columns: VARIÆ LECTIONES (superscript calls), then VARIORUM NOTÆ (calls in parentheses). All calls are printed in the Greek column (189) only; there are no Latin-column calls on this page.

VARIÆ LECTIONES

(printed under page 92)

(27) ‹anchor: not visible in the image› · call in col 189 (Greek only)

Τότε adjunxi c. O.

I have added Τότε with O.

(printed under page 92)

(28) ‹anchor: not visible in the image› · call in col 189 (Greek only)

Ita O c. marg. Cl, in cuj. textu ὑστερέᾳ.

So O, with Cl's margin; in his text, ὑστερέᾳ.

(printed under page 92)

(29) ‹anchor: not visible in the image› · call in col 189 (Greek only)

ἐπιστολή O.

O has ἐπιστολή.

(printed under page 92)

(30) ‹anchor: not visible in the image› · call in col 189 (Greek only)

πάθος om. O

O omits πάθος.

(printed under page 92)

(31) ‹anchor: not visible in the image› · call in col 189 (Greek only)

παίδων O.

O has παίδων.

(printed under page 92)

(32) ‹anchor: not visible in the image› · call in col 189 (Greek only)

Vbb. ὡς ἔφης des. in O. Subinde ἐπὶ τῆς C, ἐπιθείς in marg.

The words ὡς ἔφης are missing in O. Next, C has ἐπὶ τῆς, with ἐπιθείς in the margin.

(printed under page 92)

(33) ‹anchor: ἐπαναφορὰν› · call in col 189 (Greek only)

ἐπαναφορά conj. Cl.

Cl conjectured ἐπαναφορά.

(printed under page 92)

(34) ‹anchor: ἀπαλλάσσωνται› · call in col 189 (Greek only)

Ita O c. S. ἀπαλλάσσονται C.

So O, with S. C has ἀπαλλάσσονται.

(printed under page 92)

(35) ‹anchor: ἐμίγνυντο› · call in col 189 (Greek only)

ἐμίγνυντο O c. S, ἐμιγνοῖντο C.

O has ἐμίγνυντο, with S; C has ἐμιγνοῖντο.

(printed under page 92)

(36) ‹anchor: κατηστέριζον› · call in col 189 (Greek only)

κατηστήριζον C.

C has κατηστήριζον.

(printed under page 92)

(37) ‹anchor: κατηστερισμένων› · call in col 189 (Greek only)

κατεστηρισμένων C.

C has κατεστηρισμένων.

(printed under page 92)

(38) ‹anchor: δίψῃ› · call in col 189 (Greek only)

δίψει O.

O has δίψει.

(printed under page 92)

(39) ‹anchor: κατηστέριζον› · call in col 189 (Greek only)

κατεστήριζον C.

C has κατεστήριζον.

VARIORUM NOTÆ

(printed under page 92)

(95) ‹anchor: ἑαυτοῖς› · call in col 189 (Greek only)

Leg. αὐτοῖς, sc. τοῖς ἐρωμένοις. Cur, inquit, dii mulieribus a se adamatis, quas inter astra retulerunt, non id quoque largiti sunt, ut eorum posteros (ἐκγόνους) a pœnis infernis liberarent? S.

Read αὐτοῖς, that is, τοῖς ἐρωμένοις. Why, he says, did the gods not also grant to the women they loved, whom they placed among the stars, that they should free their descendants (ἐκγόνους) from the punishments of the underworld? S.

(printed under page 92)

Footnotes

Two layers, both running across both columns: VARIÆ LECTIONES (superscript calls), then VARIORUM NOTÆ (calls in parentheses). All calls are printed in the Greek column (192) only; there are no Latin-column calls on this page.

VARIÆ LECTIONES

(printed under page 93)

Page

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

PG 2:192

Κρόνου γὰρ ἐν τοῖς Καυκασίοις ὄρεσιν, οὐχ ἐν οὐρανῷ, ἀλλ' ἐν γῇ τάφος τις δείκνυται, ἀνδρὸς ἀγρίου καὶ τεκνοβόρου. Ἀλλὰ καὶ τοῦ ἀσελγοῦς Διὸς, τοῦ μυθικοῦ, τοῦ ὁμοίως τὴν θυγατέρα Μῆτιν καταπιόντος, ἐν Κρήτῃ θεωρεῖται τάφος· καὶ ἐν τῇ Ἀχερουσίᾳ δὲ λίμνῃ Πλούτωνος καὶ Ποσειδῶνος· Ἡλίου δὲ ἐν Ἄστροις καὶ Σελήνης ἐν Καρχοῖς· Ἑρμοῦ δὲ ἐν Ἑρμουπόλει· Ἄρεως ἐν Θρᾴκῃ· Ἀφροδίτης ἐν Κύπρῳ· Διονύσου ἐν Θήβαις· καὶ τῶν ἄλλων ἐν ἄλλοις τόποις. Πλὴν φαίνονται αὐτῶν τῶν λεχθέντων οἱ τάφοι. Ἄνθρωποι γὰρ ἦσαν, καὶ ταῦτα μοχθηροὶ καὶ μάγοι. Οὐδὲ γὰρ ἄλλως μονοκράτορες ἐγεγόνεισαν, Ζεὺς λέγω ὁ μυθικὸς καὶ Διόνυσος, εἰ μὴ τῇ μεταμορφώσει, ὧν ἤθελον ἐπεκράτουν, εἰς ὅπερ αὐτοὶ ἤθελον.

For in the Caucasian mountains, not in heaven, but on earth, a certain tomb is shown of Kronos, a savage man and devourer of his children. Moreover in Crete also is seen the tomb of licentious Zeus, the mythical one, who likewise swallowed his daughter Metis; and in the Acherusian lake, of Pluto and Poseidon; and of Helios in Astra, and of Selene in Carci; and of Hermes in Hermopolis; of Ares in Thrace; of Aphrodite in Cyprus; of Dionysus in Thebes; and of the others in other places. However, the tombs of the very ones mentioned are visible. For they were men, and wicked men and magicians at that. For neither would they otherwise have become sole rulers—I mean mythical Zeus and Dionysus—unless by transformation they had gained mastery over whom they wished, for whatever purpose they themselves wished.

XXIV. Εἰ δὲ τούτων δεῖ ζηλοῦν τοὺς βίους, μὴ μόνον τὰς μοιχείας, ἀλλὰ καὶ τὰς τραπέζας αὐτῶν μιμώμεθα. Ὁ γὰρ Κρόνος τὰ αὐτοῦ τέκνα κατέπιεν, καὶ Ζεὺς ὁμοίως τὴν αὐτοῦ θυγατέρα. Καὶ τί δεῖ λέγειν; Πέλοψ πάντων θεῶν δεῖπνον ἐγένετο. Ὅθεν καὶ ἡμεῖς πρὸ τῶν ἀθεμίτων γάμων ὅμοιον δεῖπνον τοῖς θεοῖς ἐπιτελέσωμεν· οὕτω γὰρ ἂν εἴη τὸ δεῖπνον τῶν γάμων ἄξιον. Ἀλλὰ τοῦτο οὐκ ἂν ὑποσταίη ποτὲ, ὡς οὐδὲ ἐγὼ τὸ μοιχήσασθαι. Πρὸς τούτοις δέ μοι Ἔρωτος ὡς δυνατοῦ θεοῦ ἀπειλεῖς χόλον· Ἔρως θεὸς οὐκ ἔστιν, οἷος δοκεῖ, ἀλλ' ἐκ τῆς τοῦ ζώου κράσεως πρὸς διαδοχὴν τοῦ βίου, κατὰ πρόνοιαν τοῦ τὰ πάντα ἐνεργήσαντος, συμβαίνουσα ἐπιθυμία, ἵνα τὸ πᾶν γένος μηδεπώποτε ἐπιλείπῃ, ἀλλὰ προφάσει ἡδονῆς ἐκ τῆς τοῦ μέλλοντος τελευτᾷν οὐσίας πάλιν ἄλλος γένηται, νομίμῳ προεκπεφυκὼς γάμῳ, ὅπως τὸ γηροτροφεῖν τὸν αὐτοῦ πατέρα γνώσῃ· ὅπερ ποιεῖν οἱ ἐκ μοιχείας γεγονότες οὐκ ἂν ἐδύναντο, φύσιν στοργῆς πρὸς τοὺς γεννήσαντας οὐκ ἔχοντες.

Chapter XXIV. And if one must emulate the lives of these, let us imitate not only their adulteries, but also their tables. For Kronos swallowed his own children, and Zeus likewise his own daughter. And what need is there to speak? Pelops became a dinner for all the gods. Whence let us also before unlawful marriages lay on a like dinner for the gods; for so would the dinner be worthy of the marriages. Yet no one would ever endure this, just as neither would I endure to commit adultery. And besides these things you threaten me with the wrath of Eros as a mighty god: Eros is not a god, such as he seems, but a desire arising from the temperament of the living creature for the succession of life, according to the providence of Him who wrought all things, so that the whole race may never fail, but on the occasion of pleasure from the substance of him who is about to die another may again be born, sprung beforehand from lawful marriage, so that he may know how to cherish his own father in old age; which those born of adultery could not do, not having the nature of affection towards those who begot them.

XXV. Ἐπεὶ οὖν διαδοχῆς ἕνεκεν καὶ γνησίας ἐπαυξήσεως, ὡς ἔφην, ἡ ἐπιθυμία συμβαίνει ἡ ἐρωτικὴ, χρὴ τοὺς γονεῖς, σωφροσύνης προνοουμένους, τοὺς αὐτῶν παῖδας πρὸ τῆς ἐπιθυμίας διὰ τῶν σωφρονιζόντων βιβλίων προπαιδεύειν, καὶ τοῖς κρείττοσιν

Chapter XXV. Since therefore for the sake of succession and legitimate increase, as I said, erotic desire arises, parents who take thought for chastity ought to train their children beforehand, prior to desire, through books that teach sobriety, and to accustom them beforehand to better

Editors' notes and page, col. 192

Footnotes

(40) ‹anchor: not visible in the image› · call in col 192 (Greek only)

μυθοῦ O.

O has μυθοῦ.

(printed under page 93)

(41) ‹anchor: not visible in the image› · call in col 192 (Greek only)

Ἄρεος O.

O has Ἄρεος.

(printed under page 93)

(42) ‹anchor: not visible in the image› · call in col 192 (Greek only)

Ita O c. S, ἀπεκράτουν C.

So O, with S; C has ἀπεκράτουν.

(printed under page 93)

(43) ‹anchor: not visible in the image› · call in col 192 (Greek only)

Vbb. Τὰς μοιχείας, ἀλλὰ καὶ repetuntur in O post ἀλλὰ καί.

The words Τὰς μοιχείας, ἀλλὰ καί are repeated in O after ἀλλὰ καί.

(printed under page 93)

(44) ‹anchor: ὑποσταίη› · call in col 192 (Greek only)

ὑποσταίη dedi ex conject., ὑποστέῃ C, ὑποστῇ S, qui legi vult ὑποστῇς, ὑποσταῖ O.

I have given ὑποσταίη by conjecture; C has ὑποστέῃ, S ὑποστῇ, who wants ὑποστῇς read; O has ὑποσταῖ.

(printed under page 93)

(45) ‹anchor: ἐπιλείπῃ› · call in col 192 (Greek only)

μὴ δὲ πώποτε ἐπιλίπῃ O.

O has μὴ δὲ πώποτε ἐπιλίπῃ.

(printed under page 93)

(46) ‹anchor: προεκπεφυκὼς› · call in col 192 (Greek only)

Ita O c. S, προεχφυχώς C.

So O, with S; C has προεχφυχώς.

(printed under page 93)

(47) ‹anchor: ὅπως τὸ› · call in col 192 (Greek only)

τό O, et C ex conjectura, τὸ μή in textu.

O has τό, and C by conjecture; τὸ μή in the text.

(printed under page 93)

(48) ‹anchor: ἕνεκεν καὶ› · call in col 192 (Greek only)

καί add. O.

O adds καί.

(printed under page 93)

(49) ‹anchor: προπαιδεύειν› · call in col 192 (Greek only)

Ita O c. S, προσπαιδεύειν C.

So O, with S; C has προσπαιδεύειν.

VARIORUM NOTÆ

(printed under page 93)

(96) ‹anchor: not on this page (lemma: Ἐν τοῖς Καυκασίοις ὄρεσιν)› · call in col 192 (Greek only)

Ἐν τοῖς Καυκασίοις ὄρεσιν. Et hom. VI, cap. 21. Hinc Cæsarius Responsione ad interrogationem 112, Πρὸς δὲ τοῖς Καυσίοις (l. Καυκασίοις) ὄρεσι Κρόνος, μᾶλλον δὲ ὄνθος ὑπὸ τῶν ὄνων προσεκυνήθη, ἀνακράζων καὶ ὀγκώμενος καθ' Ἑλλήνων. In Epiphanii Ancorato cap. 108 : Ζεὺς Κρονίδης, ὁ ταρταρώσας τὸν ἴδιον αὐτοῦ πατέρα ἐν τῷ Καυκασίῳ ὄρει. Sed apud Clementem Alexandrinum Protreptici p. 18, 19, Saturnus in Sicilia sepultus fuisse dicitur. Cot.

"In the Caucasian mountains." So also Homily VI, ch. 21. Hence Caesarius, in his answer to question 112: "And at the Causian (read: Caucasian) mountains Cronos, or rather dung, was worshipped by asses, crying out and braying against the Greeks." In Epiphanius, Ancoratus ch. 108: "Zeus son of Cronos, who cast his own father into Tartarus in the Caucasian mountain." But in Clement of Alexandria, Protrepticus pp. 18–19, Saturn is said to have been buried in Sicily. Cotelier.

(printed under page 93)

(97) ‹anchor: not on this page (follows καὶ Ποσειδῶνος)› · call in col 192 (Greek only)

Post καὶ Ποσειδῶνος Lobeckius Aglaoph. p. 576 excidisse censet ἐν Τήνῳ. S. In hom. VI, 21, ἐν Πάτραις p. ἐν Ἄστροις. Et τὸ ἱερὸν τοῦ Ἀπόλλωνος ἐν Πάτραις memorat Pausanias in Archaicis. Ad lectionem Ἄστροις propius accedit Ἄτροις. Τὰ Ἄτρα autem seu αἱ Ἄτραι oppidum est inter Euphratem ac Tigrim. Legi quoque posset Πατάροις, ob Apollinem Patareum. Sed Ἄτροις certa lectio est, quia hom. VI, 31, Sol jacere dicitur in Mesopotamia, hoc est inter duos memoratos fluvios. C. Ἄτροις probat Lobeck l. c. S. Ad oram codicis nostri posita est manu recentiori emendatio his verbis, ὡς οἶμαι καρχίνοις. Ego autem legerim Κάῤῥαις, ex hom. VI, 21, ubi habetur ἐν Κάραις. Certe ad Carras deus Lunus colebatur, testantibus Herodiano et Spartiano in Anton. Caracalla; Luna, testante Ammiano l. XXIII. Κάῤῥαι autem Theodoreto H. E. III, 21, et Sozomeno VI, 33, sunt Κάραι. C.

After καὶ Ποσειδῶνος, Lobeck (Aglaophamus p. 576) thinks ἐν Τήνῳ has dropped out. S. In Homily VI, 21, ἐν Πάτραις for ἐν Ἄστροις. And Pausanias in his Achaica mentions the temple of Apollo at Patrae. Nearer to the reading Ἄστροις comes Ἄτροις. Τὰ Ἄτρα, or αἱ Ἄτραι, is a town between the Euphrates and the Tigris. One could also read Πατάροις, on account of Patarean Apollo. But Ἄτροις is the certain reading, because in Homily VI, 31 the Sun is said to lie in Mesopotamia, that is, between the two rivers mentioned. C. Lobeck, at the place cited, approves Ἄτροις. S. In the margin of our manuscript a later hand has set an emendation in these words: "as I think, καρχίνοις". But I would read Κάῤῥαις, from Homily VI, 21, where ἐν Κάραις is found. At Carrhae, certainly, the god Lunus was worshipped, as Herodian and Spartian (in Antoninus Caracalla) attest; Luna, as Ammianus attests, book XXIII. And the Κάῤῥαι of Theodoret, Church History III, 21, and Sozomen VI, 33, are Κάραι. C.

(printed under page 93)

(98) ‹anchor: not visible in the image› · call in col 192 (Greek only)

Viro maxime inter cooperatores nostros Græce perito, sic vertere placeret : nisi transformantes se in ea quæ vellent, ea quæ ipsi vellent assequerentur. Judicet lector eruditus. Ed. Patrol.

The man among our collaborators most skilled in Greek would like to translate thus: "unless by transforming themselves into whatever they wished, they obtained what they themselves wished." Let the learned reader judge. Editor of the Patrologia.

(printed under page 93)

Page

running head: S I ROM. PONT. OPERA DUBIA.
marginal letters: A ματα. Κρόνου; B XXIV. Εἰ; C λείπῃ, ἀλλὰ; D (none)
old-edition numerals: 151 after μοιχείας,
other: begins mid-sentence; marginal D is in the Variorum Notae at the foot; ends mid-sentence (τοῖς κρείττοσιν)
other: printed misprints restored by MA10 2026-11-03 from the Opus spot check (NR-492/493); Gemini had normalised them

PG 2:193

αὐτοὺς προεθίζειν λόγοις· ὅτι δευτέρα φύσις ἡ συνήθεια· πρὸς τούτοις δὲ πυκνῶς αὐτοὺς τὰς κολάσεις ὑπομιμνήσκειν τὰς ἐκ τῶν νόμων, ἵνα, ὥσπερ χαλινῷ τῷ φόβῳ χρώμενοι, ταῖς ἀτόποις μὴ συντρέχωσιν ἡδοναῖς· προσήκει δὲ καὶ πρὸ τοῦ τὴν ἐπιθυμίαν ἐπακμὰσαι γάμῳ τὸ φυσικὸν τῆς ἡλικίας πληροφορεῖν πάθος, πρότερον πείσαντας εἰς εἶδος ἑτέρας γυναικὸς μὴ ἀτενίζειν.

words; because habit is a second nature; and besides these things to remind them frequently of the punishments appointed by the laws, so that, using fear as a bridle, they may not run along with absurd pleasures; and it is fitting also, before desire reaches its height, to satisfy by marriage the natural passion of their age, having first persuaded them not to gaze intently upon the form of another woman.

XXVI. Ὁ γὰρ νοῦς ἡμῶν, ὁπόταν τὰ πρῶτα τῇ τέρψει τὸ εἶδος τῆς ἐρωμένης ἀπομάξηται, ὥσπερ ἐν κατόπτρῳ ἐνορῶν ἀεὶ τὴν μορφὴν, διὰ τῆς μνήμης βασανίζεται· καὶ μὴ τυγχάνων μὲν τῆς ἐπιθυμίας, τῆς ἐπιτυχίας μελετᾷ τὰς ὁδοὺς, ἐπιτυχὼν δὲ, μᾶλλον αὔξεται, ὥσπερ τὸ πῦρ τῆς ὕλης εὐποροῦν, καὶ μάλισθ' ὅτ' ἂν τῇ ψυχῇ τοῦ ἐρῶντος πρὸ τοῦ πάθους προσεντετυπωμένος μὴ προϋπάρξῃ φόβος. Ὡς γὰρ ὕδωρ πῦρ κατασβέννυσιν, οὕτως καὶ φόβος τῆς ἀλόγου ἐπιθυμίας ἐστὶ σβεστήριος. Ὅθεν ἐγὼ ἔκ τινος Ἰουδαίου τὰ Θεῷ πρέποντα καὶ νοεῖν καὶ ποιεῖν ἐκμαθοῦσα, εὐάλωτος πρὸς μοιχείαν ὑπὸ ψευδῶν μύθων οὐ γίνομαι. Θέλοντι δέ σοι καὶ σπουδάζοντι σωφρονεῖν, φλεγμαινούσῃ ψυχῇ πρὸς ἔρωτα, βοηθοίη Θεὸς καὶ τὴν ἴασιν παρασχοίη.

Chapter XXVI. For our mind, whenever with pleasure it first takes the impression of the form of the beloved woman, always beholding the shape as in a mirror, is tortured through memory; and if indeed it does not obtain its desire, it devises ways of obtaining it, whereas if it obtains it, it increases all the more, just like fire abounding in fuel, and especially whenever fear has not previously existed, stamped beforehand upon the soul of the lover prior to the passion. For as water extinguishes fire, so also fear is an extinguisher of irrational desire. Whence I, having thoroughly learned from a certain Jew both to think and to do the things that are fitting for God, do not become easily caught for adultery by false myths. And to you, wishing and striving to be chaste, while your soul is inflamed towards love, may God give help and grant healing.

XXVII. Ἐπακούσας δὲ ὁ Ἀππίων τῆς ὑποκρίτου ἀντιγραφῆς, ἔφη· Μή τί ἀλόγως Ἰουδαίους μισῶ; νῦν γοῦν ταύτην τίς ποτε συντυχὼν Ἰουδαῖος, καὶ εἰς τὴν θρησκείαν μεταγαγὼν ἀνέπεισε σωφρονεῖν, καὶ ἀδύνατόν ἐστι τοῦ λοιποῦ αὐτὴν εἰς κοινωνίαν ἑτέρου τινὸς συνελθεῖν, ὅτι οἱ τοιοῦτοι τὸν Θεὸν ὡς παντεπόπτην τῶν πράξεων προθέμενοι σφόδρα σωφρονεῖν ἐγκαρτεροῦσιν, ὡς λαθεῖν μὴ δυνάμενοι.

Chapter XXVII. And when Appion had listened to the feigned reply, he said: Do I without reason hate the Jews? Now at any rate some Jew or other, having met this woman and led her over into his religion, has persuaded her to be chaste, and it is impossible hereafter for her to come together into union with anyone else, because such persons, setting God before themselves as the all-seeing inspector of their actions, steadfastly persevere in being exceedingly chaste, as not being able to escape notice.

XXVIII. Ταῦτα ἀκούσας, ἔφην τῷ Ἀππίωνι· Νῦν σοι τὰ ἀληθῆ ὁμολογήσω. Ἐγὼ γυναικὸς οὐκ ἠράσθην οὐδὲ ἄλλου τινὸς, πάνυ μου τῆς ψυχῆς δεδαπανημένης πρὸς ἄλλας ἐπιθυμίας καὶ πρὸς ἀληθῶν δογμάτων εὕρεσιν. Καὶ μέχρι τοῦ νῦν, πολλὰς γνώμας φιλοσόφων διασκοπήσας, πρὸς οὐδένα αὐτῶν ἔνευσα, ἢ πρὸς τὸ Ἰουδαίων μόνον, ἐμπόρου τινὸς αὐτῶν ὀθόνας πιπράσκοντος ἐνταῦθα τῇ Ῥώμῃ ἐπιδεδημηκότος, καὶ ἔκ τινος συντυχίας ἀγαθῆς ἁπλούστερόν μοι τὸ μοναρχικὸν φρόνημα παραθεμένου.

Chapter XXVIII. Having heard these things, I said to Appion: Now I will confess the truth to you. I did not fall in love with a woman nor with anyone else, my soul being wholly spent upon other desires and upon the discovery of true doctrines. And up to now, having examined many opinions of philosophers, I have inclined towards none of them, save towards the teaching of the Jews alone, a certain merchant of theirs who sold linen cloths having come to stay here in Rome, and by some good fortune having set before me in a simple manner the doctrine of the sole sovereignty of God.

XXIX. Ἀκούσας δέ μου τῆς ἀληθείας ὁ Ἀππίων, ὁ ἀλόγως μισῶν τὸ Ἰουδαίων, καὶ τί ποτέ ἐστιν αὐτῶν τὸ πιστὸν οὔτε εἰδὼς οὔτε εἰδέναι θέλων, ἀκρίτως ὀργισθεὶς τῇ σιωπῇ ἐξ αὐτῆς ἤδη τῆς Ῥώμης ἀπηλλάσσετο· καὶ ἔκτοτε νῦν πρῶτον αὐτῷ συντετυχηκὼς, τὸν ἐξ ἐκείνου τοῦ χρόνου θυμὸν ὑποπτεύω εἰκότως. Πλὴν ἐφ' ὑμῶν αὐτοῦ πεύσομαι, τί ἂν ἔχοι λέγειν περὶ τῶν λεγομένων θεῶν, ὧν οἱ βίοι, παντοπαθεῖς εἶναι μυθολογούμενοι, πρὸς τὴν τοῦ ὁμοίου μίμησιν ἐπιτηδὲς ᾄδονται δημοσίᾳ, ὧν πρὸς τοῖς ἀνθρωπίνοις πάθεσιν, ὡς ἔφην, καὶ οἱ κατὰ τόπον δείκνυνται τάφοι.

Chapter XXIX. And Appion, having heard the truth from me—he who without reason hated the way of the Jews, and neither knew nor wished to know what their faith is—being uncritically enraged, departed immediately in silence from Rome itself; and having now met him for the first time since then, I reasonably suspect his anger from that time. However, in your presence I will inquire of him what he can have to say concerning the so-called gods, whose lives, fabled to be subject to every passion, are purposely sung in public for the imitation of the like, and of whom, in addition to their human passions, as I said, even the tombs are shown from place to place.

Editors' notes and page, col. 193

Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (193) only; there are no Latin-column calls on this page. (printed under page 94)

(50) ‹anchor: not visible in the image› · call in col 193 (Greek only)

ἡδονῆς O.

O has ἡδονῆς.

(printed under page 94)

(51) ‹anchor: not visible in the image› · call in col 193 (Greek only)

ὁπότ' ἂν C.

C has ὁπότ' ἄν.

(printed under page 94)

(52) ‹anchor: not visible in the image› · call in col 193 (Greek only)

καί inserui c. O.

I have inserted καί with O.

(printed under page 94)

(53) ‹anchor: not visible in the image› · call in col 193 (Greek only)

Turbatus est, ut opinor, ordo verborum, qui sic videtur constituendus : θέλοντι δέ σοι καὶ σπουδάζοντι σωφρονεῖν βοηθοίη Θεός, καὶ φλεγμαινούσῃ ψυχῇ τὴν ἴασιν παράσχοι. D. S textum vulgatum posse retineri existimat, dummodo scribatur φλεγμαινούσης ψυχῆς.

The order of the words is, I think, disturbed; it seems it should be arranged thus: "May God help you as you wish and strive to be chaste, and grant healing to your inflamed soul." D. S thinks the received text can be kept, provided φλεγμαινούσης ψυχῆς is written.

(printed under page 94)

(54) ‹anchor: not visible in the image› · call in col 193 (Greek only)

Ita O c. D, φλαιγμαινούσῃ C. Tum παράσχοι C, παράσχοι O.

So O, with D; C has φλαιγμαινούσῃ. Then C has παράσχοι, O παράσχοι [the two forms print alike in this image].

(printed under page 94)

(55) ‹anchor: ταύτην› · call in col 193 (Greek only)

D legi vult ταύτῃ (sc. γυναικί).

D wants ταύτῃ read (that is, γυναικί).

(printed under page 94)

(56) ‹anchor: αὐτὴν› · call in col 193 (Greek only)

αὐτήν om. O.

O omits αὐτήν.

(printed under page 94)

(57) ‹anchor: πρὸς ἀληθῶν› · call in col 193 (Greek only)

πρὸς τῶν ἀληθῶν C.

C has πρὸς τῶν ἀληθῶν.

(printed under page 94)

(58) ‹anchor: ἔχοι λέγειν› · call in col 193 (Greek only)

λέγει Cl, non C, ut parum accurate asserit S.

Cl has λέγει, not C, as S asserts with too little care.

(printed under page 94)

Footnotes

Printed under the heading VARIÆ LECTIONES, running across both columns. The calls are printed in the Greek column (196) only; there are no Latin-column calls on this page. (The text on this page has passed into Homilia VI, §II.) (printed under page 95)

Page

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

PG 2:196

XXX. Ταῦτα οἱ ἕτεροι προακούσαντες ἐμοῦ καὶ μαθεῖν τὰ ἑξῆς ποθοῦντες, συνῆλθόν μοι, ὡς ἐπισκεψόμενοι Ἀππίωνα. Καὶ δὴ λελουμένον αὐτὸν ἤδη κατελαμβάνομεν ἐφ' ἑτοίμῳ τραπέζῃ. Διόπερ ὀλίγα ἠκριβολογησάμεθα εἰς τὸν περι θεῶν λόγον. Ὁ δὲ, οἶμαι, συνεὶς ἡμῶν τὴν προαίρεσιν, εἰς τὴν ἐπιοῦσαν ἔχειν τι εἰπεῖν ὑπέσχετο περὶ θεῶν, καὶ τὸν αὐτὸν προεδήλωσεν ἡμῖν τόπον, ὡς ἐκεῖ διαλεξόμενος. Ἡμεῖς δὲ σὺν τῇ ὑποσχέσει, χάριν ὁμολογήσαντες αὐτῷ, οἴκαδε ἕκαστος ἀπεχωρήσαμεν.

XXX. When the others had heard these things beforehand from me and were longing to learn what followed, they came together with me, as if to visit Appion. And indeed we found him already bathed at a table made ready. Wherefore we discussed only a few points closely in the discourse concerning the gods. And he, I think, understanding our purpose, promised that on the next day he would have something to say concerning the gods, and he appointed the same place for us beforehand, as intending to converse there. And we, with this promise, having expressed our gratitude to him, departed each to his own home.

Editors' notes and page, col. 196

Footnotes

(59) ‹anchor: Διόπερ› · call in col 196 (Greek only)

δι' ὅπερ C.

C has δι' ὅπερ.

(printed under page 95)

(60) ‹anchor: ἔχειν› · call in col 196 (Greek only)

D proponit ἥκειν.

D proposes ἥκειν.

(printed under page 95)

(61) ‹anchor: ἔγωγε (Hom. VI)› · call in col 196 (Greek only)

ἐγώ γε C.

C has ἐγώ γε.

(printed under page 95)

(62) ‹anchor: οὐδὲν (Hom. VI)› · call in col 196 (Greek only)

οὐδέ O.

O has οὐδέ.

(printed under page 95)

(63) ‹anchor: οὗτος (Hom. VI)› · call in col 196 (Greek only)

Ita O et C ex conject., οὕτως in textu.

So O, and C by conjecture; οὕτως in the text.

(printed under page 95)

(64) ‹anchor: ἀφηγήσαντό μοι› · call in col 196 (Greek only)

ἀφηγήσαιτό μοι S, mendose.

S has ἀφηγήσαιτό μοι, wrongly.

(printed under page 95)

(65) ‹anchor: συνερχόμενός› · call in col 196 (Greek only)

συνεργόμενος C, συνεργούμενος S.

C has συνεργόμενος, S συνεργούμενος.

(printed under page 95)

(66) ‹anchor: μοιχείαις ἐνεχομένους› · call in col 196 (Greek only)

ἀνεχομένους C.

C has ἀνεχομένους.

(printed under page 95)

(67) ‹anchor: θεῶν φρονῶν› · call in col 196 (Greek only)

φρονῶν desideratur in O.

φρονῶν is missing in O.

(printed under page 95)

(68) ‹anchor: αὐτοὶ καμάτῳ› · call in col 196 (Greek only)

Pro Cl καμάτων D legendum censet διὰ καμάτων : conjectura jam superflua.

For Cl's καμάτων, D thinks διὰ καμάτων should be read: a conjecture now superfluous.

(printed under page 95)

(69) ‹anchor: Κρῖος› · call in col 196 (Greek only)

Ita S, auct. D. Cfr. Hes. Theog. 134, 375, κριός C, O.

So S, on D's authority. Compare Hesiod, Theogony 134, 375; C and O have κριός.

(printed under page 95)

(70) ‹anchor: θήλειαι› · call in col 196 (Greek only)

θῆλαι O. Tum. id. θεα sine accentu, Θεία conj. C. Cfr. Hes. Theog. 135, 371. Apollod. 1, 2, 4. Dein τυθύς O.

O has θῆλαι. Then the same has θεα without accent; C conjectured Θεία. Compare Hesiod, Theogony 135, 371; Apollodorus I, 2, 4. Next, O has τυθύς.

(printed under page 95)

(71) ‹anchor: τῆς βασιλείας› · call in col 196 (Greek only)

Lege τὴν βασιλείαν S.

S: read τὴν βασιλείαν.

(printed under page 95)

(72) ‹anchor: καταπιεῖν λίθον› · call in col 196 (Greek only)

λίθον addidi c. O, quam vocem deesse jam monuit D. Cfr. Recogn. X, 19, ὅς in exordio sequentis periodi addidi c. O.

I have added λίθον with O; D had already pointed out that this word was missing. Compare Recognitions X, 19. I have added ὅς at the start of the next sentence, with O.

(printed under page 95)

(73) ‹anchor: ἐξέωσεν› · call in col 196 (Greek only)

Ita S, ἔξωσεν C, ἐξῶσεν O.

So S; C has ἔξωσεν, O ἐξῶσεν.

(printed under page 95)