PG 2 · cols. 196–217

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

Editors' preface

ὉΜΙΛΙΑ Ϛʹ.

HOMILY VI.

I. Τρίτῃ δὲ ἡμέρᾳ εἰς τὸ προωρισμένον τῆς Τύρου χωρίον σὺν τοῖς οἰκειοτάτοις ἐλθὼν ἔγωγε, εὑρίσκω τὸν Ἀππίωνα, Ἀνουβίωνός τε καὶ Ἀθηνοδώρου καθεζόμενον μέσον, καὶ μετὰ πολλῶν ἄλλων τῶν ἐκ παιδείας ἀνδρῶν ἡμᾶς ἀναμενόντων. Καὶ ὅμως οὐδὲν καταπλαγεὶς, προσαγορεύσας ἀντικαθέζομαι τῷ Ἀππίωνι, ὃς μετ' οὐ πολὺ λέγειν ἤρξατο· Βούλομαι πρῶτος ἀρξάμενος ἐντεῦθεν ἤδη ταχέως ἐλθεῖν ἐπὶ τὸ ζητούμενον. Πρὸ τοῦ σὲ, τέκνον Κλήμης, ἡμῖν παρεῖναι, Ανουβίων οὗτος καὶ Ἀθηνόδωρος, οἱ χθὲς ἅμα τοῖς ἄλλοις ἐπακούσαντές σου διαλεγομένου, ἀφηγήσαντό μοι πῶς ἐν τῇ Ῥώμῃ, συνερχόμενός σοι ὡς ἐρῶντι, πολλὰ τῶν θεῶν κατεψευσάμην, εἰπὼν αὐτοὺς παιδεραστὰς, ἀσελγεῖς, μιγνυμένους μητράσιν, ἀδελφαῖς, θυγατράσιν, καὶ μυρίαις μοιχείαις ἐνεχομένους. Ἀλλ' ἐχρῆν σε, ὦ τέκνον, εἰδέναι, ὅτι μὴ τοιαῦτα περὶ θεῶν φρονῶν ἔγραφον, ἀλλὰ στοργῇ τῇ πρὸς σὲ τὰ ἀληθῆ λέγειν ἀπεκρυπτόμην, ἅπερ, εἰ νῦν ἐθέλεις, παρ' ἐμοῦ ἄκουσον.

I. And on the third day, having come with my closest companions to the foreappointed place of Tyre, I for my part find Appion sitting in the midst of Anubion and Athenodorus, and waiting for us along with many other men of learning. And nevertheless, being in no way dismayed, having greeted him I sit down opposite Appion, who after no long time began to speak: I wish, beginning first from here, to come quickly at once to the matter under inquiry. Before you, my child Clement, were present with us, this Anubion here and Athenodorus, who yesterday together with the others listened to you conversing, recounted to me how in Rome, associating with you as with one in love, I told many falsehoods against the gods, calling them pederasts, licentious, consorting with mothers, sisters, daughters, and involved in ten thousand adulteries. But you ought to have known, O child, that I did not write thinking such things concerning the gods, but out of affection towards you I concealed the speaking of the truth, which things, if you now wish, hear from me.

II. Τῶν πάλαι ἀνδρῶν οἱ σοφώτατοι, πᾶσαν ἀλήθειαν αὐτοὶ καμάτῳ μεμαθηκότες, τοὺς ἀναξίους καὶ μὴ ὀρεγομένους θείων μαθημάτων ἀπεκρύψαντο τὴν ἐπιστήμην λαβεῖν. Οὔτε γὰρ ἀπ' Οὐρανοῦ καὶ τῆς μητρὸς αὐτοῦ Γῆς γεγόνασι παῖδες δώδεκα, ὡς ὁ μῦθος καταριθμεῖ· ἄῤῥενες μὲν, Ὠκεανὸς, Κοῖος, Κρῖος, Ὑπερίων, Ἰαπετὸς, Κρόνος· θήλειαι δὲ, Θεὰ, Θέμις, Μνημοσύνη, Δημήτηρ, Τηθὺς, Ῥέα. Οὔτε τῇ ἐξ ἀδάμαντος ἅρπῃ τὰ αἰδοῖα Κρόνος Οὐρανοῦ τοῦ πατρὸς ἐκτεμὼν, ὥς φατε, εἰς βυθὸν ἀπέῤῥιψεν· ἀλλ' οὐδ' ἐκ τῆς ἀποτομῆς τοῦ Οὐρανοῦ σταγόνων ῥυέντος αἵματος ἡ Ἀφροδίτη ἐγένετο. Οὐδ' αὖ Κρόνος τῇ Ῥέᾳ μιγεὶς καὶ γεννήσας Πλούτωνα πρῶτον κατέπιεν, διά τινα Προμηθέως θεσμὸν δεδιὼς, μήποτε γεννηθὲν ἐξ αὐτοῦ βρέφος, γενναιότερον αὐτοῦ γενόμενον, ἀφέληται αὐτὸν τῆς βασιλείας. Οὐ τὸν Ποσειδῶνα δεύτερον γεννήσας ὁμοίως κατέπιεν· οὐ μετὰ τούτους τὸν Δία γεννηθέντα ἡ μήτηρ κατακρύψασα ἡ Ῥέα ἀπαιτήσαντι τῷ Κρόνῳ καταπιεῖν λίθον ἀντέδωκεν. Ὃς, οὐ καταποθεὶς, τοὺς προκαταποθέντας θλίψας ἐξέωσεν, ὡς προελθεῖν πρῶτον μὲν

II. The wisest of the men of old, having themselves learned all truth with toil, hid their knowledge from being received by those who were unworthy and did not reach after divine teachings. For neither were twelve children born from Uranus and his mother Ge, as the myth enumerates: males, Oceanus, Coeus, Crius, Hyperion, Iapetus, Cronus; and females, Thea, Themis, Mnemosyne, Demeter, Tethys, Rhea. Nor did Cronus, having cut off with the sickle of adamant the privy parts of his father Uranus, as you say, cast them into the deep; nor again was Aphrodite born from the drops of blood that flowed from the severing of Uranus. Nor again did Cronus, having consorted with Rhea and begotten Pluto first, swallow him down, fearing on account of a certain decree of Prometheus lest at any time an infant born from him, becoming mightier than he, should strip him of his kingdom. He did not, having begotten Poseidon second, likewise swallow him down; after these, when Zeus was born, his mother Rhea did not hide him away and give a stone instead to Cronus when he demanded him to swallow down. Which stone, not being swallowed down, pressed upon those previously swallowed and thrust them out, so that there came forth first indeed

Editors' notes and page, col. 196

Footnotes

Note: these are VARIAE LECTIONES keyed to the Greek text; the calls are printed in the Greek only. Calls 59 (after Διόπερ) and 60 (after ἔχειν) stand in the lines above I., which belong to the previous unit; calls 61–63 stand in this unit's text. (printed under page 95)

(59) ‹anchor: not visible› · call in col 196

δι' ὅπερ C.

(printed under page 95)

(60) ‹anchor: not visible› · call in col 196

D proponit ἥκειν.

D proposes ἥκειν.

(printed under page 95)

(61) ‹anchor: ἐλθὼν ἔγωγε› · call in col 196

ἐγώ γε C.

(printed under page 95)

(62) ‹anchor: Καὶ ὅμως οὐδὲν› · call in col 196

οὐδέ O.

(printed under page 95)

(63) ‹anchor: Ανουβίων οὗτος› · call in col 196

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

ἀφηγήσαιτό μοι S, mendose.

ἀφηγήσαιτό μοι S, wrongly.

(printed under page 95)

(65) ‹anchor: τῇ Ῥώμῃ, συνερχόμενός› · call in col 196

συνεργόμενος C, συνεργούμενος S.

(printed under page 95)

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

ἀνεχομένους C.

(printed under page 95)

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

φρονῶν desideratur in O.

φρονῶν is missing in O.

(printed under page 95)

(68) ‹anchor: αὐτοὶ χαμάτῳ› · call in col 196

Pro Cι χαμάτων D legendum censet διὰ χαμάτων : conjectura jam superflua.

For "Cι χαμάτων" [as printed] D thinks one should read διὰ χαμάτων: a conjecture now superfluous.

(printed under page 95)

(69) ‹anchor: Κοῖος, Κρῖος› · call in col 196

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

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

(printed under page 95)

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

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

θήλαι O. Then the same has θεα without accent; Θεία conjectured by C. Compare Hesiod, Theogony 135, 371; Apollodorus 1, 2, 4. Next, τυθύς O.

(printed under page 95)

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

Lege τὴν βασιλείαν S.

Read τὴν βασιλείαν S.

(printed under page 95)

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

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, a word D had already noted was missing. Compare Recognitions X, 19. At the start of the following sentence I have added ὅς with O.

(printed under page 95)

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

Ita S, ἔξωσεν C, ἐξῶσεν O.

So S; ἔξωσεν C, ἐξῶσεν O.

(printed under page 95)

Page

running head: TIS I ROM. PONT. OPERA DUBIA. 196
marginal letters: A XXX. Ταῦτα οἱ ἕτεροι; B τὸν Ἀππίωνα, Ἀνουβίωνός; C στοργῇ τῇ πρὸς σὲ; D τον κατέπιεν, διά τινα
old-edition numerals: 154 after ποθοῦντες,; 155 after ἐνεχομένους.
other: (none)
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I.

PG 2:197

τὸν πρῶτον καταποθέντα Πλούτωνα, ἐπ' αὐτῷ δὲ Ποσειδῶνα, καὶ τρίτον τὸν Δία. Οὐδέ γε, ὥς φασιν, μητρὸς προνοίᾳ διασωθεὶς ὁ Ζεὺς, καὶ εἰς οὐρανὸν ἀναβὰς, τὸν πατέρα τῆς βασιλείας καθεῖλεν. Οὐ πατρὸς ἀδελφοὺς ἐκόλασεν. Οὐκ εἰς πόθον γυναικῶν θνητῶν κατῆλθεν. Οὐκ ἀδελφαῖς ἢ θυγατράσιν, οὐκ ἀδελφῶν γυναιξὶν, οὐ παισὶν αἰσχρῶς συνεγένετο. Οὐδὲ Μῆτιν γεννήσας κατέπιεν, ἵνα ἀπ' ἐγκεφάλου μὲν τὴν Ἀθηνᾶν ἀναφύσῃ ἐκ τῆς Μήτιδος, ἐκ δὲ τοῦ μηροῦ τὸν Διόνυσον τέκῃ, ὃν ὑπὸ Τιτάνων ἐσπαράχθαι λέγουσιν. Οὐ δεῖπνον ἐπὶ τῷ Θέτιδος καὶ Πηλέως γάμῳ συντελεῖ. Οὐ τὴν Ἔριν τῶν γάμων ἀπεώσατο. Οὐχ αὐτὴ ἡ Ἔρις, ἀτιμασθεῖσα, μάχην καὶ στάσιν τοῖς ἑστιωμένοις ἐπενόησεν. Οὐ μῆλον χρύσεον ἐκ τῶν Ἑσπερίδων κήπων λαβοῦσα ἐπέγραψεν, δῶρον τῇ καλῇ. Ἔπειτα μυθολογοῦσιν ὡς Ἥρα τε καὶ Ἀθηνᾶ καὶ Ἀφροδίτη εὑρίσκουσι τὸ μῆλον, καὶ φιλονεικοῦσαι ἔρχονται πρὸς τὸν Δία· αἷς αὐτὸς μὲν οὐκ ἔκρινεν, δι' Ἑρμοῦ δὲ πρὸς τὸν ποιμένα Πάριν κριθησομένας περὶ κάλλους ἐξέπεμψεν. Ἀλλ' οὔτε ἐκρίθησαν θεαὶ, οὔτε ὁ Πάρις τῇ Ἀφροδίτῃ τὸ μῆλον ἀπέδωκεν. Οὐχ Ἀφροδίτη, τιμηθεῖσα, τῷ τῆς Ἑλένης αὐτὸν ἀντετίμησε γάμῳ. Οὐ γὰρ ἂν τῇ τῆς θεᾶς τιμῇ πρόφασις ἐγίνετο παμφύλου πολέμου, καὶ ταῦτα ἐπ' ὀλέθρῳ τοῦ τὴν τιμὴν ἀπειληφότος καὶ ἀγχιστεύοντος τῷ τῆς Ἀφροδίτης γένει. Ἀλλ' ὡς ἔφην, ὦ τέκνον, ἔχει τινὰ λόγον τὰ τοιαῦτα οἰκεῖον καὶ φιλόσοφον, ἀλληγορίᾳ φρασθῆναι δυνάμενον· ὥστε σε ἀκούσαντα θαυμάσαι. Κἀγὼ ἔφην· Δέομαι μή με ἀναβαλλόμενος βασανίσῃς. Καὶ ὃς ἔφη· Μηδὲν φοβηθῇς, οὐ γὰρ ὑπερθήσομαι, ἀλλ' ἄρξομαι ἤδη λέγειν.

Pluto, who had been swallowed first, and after him Poseidon, and third Zeus. Nor indeed, as they say, did Zeus, preserved by his mother's forethought, ascend into heaven and cast his father down from the kingdom. He did not punish his father's brothers. He did not come down into desire for mortal women. He did not shamefully consort with sisters or daughters, nor with brothers' wives, nor with boys. Nor did he beget Metis and swallow her down, so that from his brain he might bring forth Athena out of Metis, and from his thigh give birth to Dionysus, whom they say was torn in pieces by the Titans. He does not celebrate a banquet at the marriage of Thetis and Peleus. He did not drive Eris away from the marriage. Eris herself, dishonoured, did not devise battle and strife for the guests at the feast. She did not take a golden apple from the gardens of the Hesperides and inscribe upon it, A gift for the fair. Thereafter they tell in myth how Hera and Athena and Aphrodite find the apple, and contending come to Zeus; for whom he himself did not judge, but sent them away through Hermes to the shepherd Paris to be judged concerning beauty. But neither were the goddesses judged, nor did Paris award the apple to Aphrodite. Aphrodite, honoured, did not honour him in return with the marriage of Helen. For the honour of the goddess would not have become the occasion of a war of all nations, and that too for the destruction of him who had received the honour and was near of kin to the race of Aphrodite. But as I said, O child, such things have a certain fitting and philosophical meaning, capable of being expounded by allegory, so that when you hear it you will marvel. And I said: I beg you, do not torment me by delaying. And he said: Fear nothing, for I shall not put it off, but shall begin to speak at once.

III. Ἦν ποτε ὅτε οὐδὲν πλὴν χάος καὶ στοιχείων ἀτάκτων ἔτι συμπεφορημένων μίξις ἀδιάκριτος, τοῦτο καὶ τῆς φύσεως ὁμολογούσης, καὶ τῶν μεγάλων ἀνδρῶν οὕτως ἔχειν νενοηκότων. Καὶ μάρτυρα τῶν μεγάλων ἐν σοφίᾳ τὸν μέγιστον Ὅμηρον αὐτόν σοι παρέξομαι, εἰπόντα περὶ τῆς ἀνέκαθεν συγχύσεως·

III. There was once a time when there was nothing except chaos and an undistinguished mixture of disordered elements still heaped together, nature herself also confessing this, and great men having perceived that it is so. And as a witness of the great in wisdom I shall present to you the greatest, Homer himself, who said concerning the primordial confusion:

Ἀλλ' ὑμεῖς μὲν πάντες ὕδωρ καὶ γαῖα γένοισθε.

But may all of you become water and earth.

ὡς ἐκεῖθεν ἁπάντων τὴν γένεσιν ἐσχηκότων, καὶ μετ' ἀνάλυσιν τῆς ὑγρᾶς καὶ γηΐνης οὐσίας εἰς τὴν πρώτην πάλιν ἀποκαθισταμένων φύσιν, ὅ ἐστι χάος. Ἡσίοδος δὲ ἐν τῇ Θεογονίᾳ λέγει·

As though all things had their origin from thence, and after the dissolution of the moist and earthy substance are restored again to their first nature, which is chaos. And Hesiod in the Theogony says:

Ἦτοι μὲν πρώτιστα χάος ἐγένετο

Verily at the very first Chaos came to be

Τὸ δὲ ἐγένετο δηλονότι γεγενῆσθαι ὡς γενητὰ

And this "came to be" manifestly means that as things generated they came into being,

Editors' notes and page, col. 197

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 197); their calls are printed in the Greek only. Calls 74–79 are not visible in the part of the page shown (presumably above, or on the previous page). The VARIORUM NOTAE (98*) are also called from the Greek. VARIAE LECTIONES (printed under page 96)

Footnotes

(74) ‹anchor: not visible› · call in col 198

δέ transcripsi ex O.

I have transcribed δέ from O.

(printed under page 96)

(75) ‹anchor: not visible› · call in col 198

πατέρος C.

(printed under page 96)

(76) ‹anchor: not visible› · call in col 198

ἐπ' O.

(printed under page 96)

(77) ‹anchor: not visible› · call in col 198

οὐχ αὐτή C, οὐχ αὐτή (sic) Cl, οὐχ αὔτη O.

(printed under page 96)

(78) ‹anchor: not visible› · call in col 198

τήν O.

(printed under page 96)

(79) ‹anchor: not visible› · call in col 198

ἐπί O.

(printed under page 96)

(80) ‹anchor: τῆς θεᾶς τιμῇ› · call in col 198

Ita scripsi c. O, qui quidem pr. man. in textu exh. τῇ τῆς θεᾶς τιμῆ, ap. C, ἡ τ. θ. τιμή.

So I have written with O, which indeed in the first hand shows in the text τῇ τῆς θεᾶς τιμῆ; in C, ἡ τ[ῆς] θ[εᾶς] τιμή.

(printed under page 96)

(81) ‹anchor: στοιχείων ἀτάκτων› · call in col 198

Leg. ἀτάκτως. D.

Read ἀτάκτως. D.

(printed under page 96)

(82) ‹anchor: γαῖα γένοισθε› · call in col 198

Ita O. c. S., γένησθε C. Cfr. Iliad. vii, 99.

So O, with S; γένησθε C. Compare Iliad VII, 99.

(printed under page 96)

(83) ‹anchor: καὶ μετ'› · call in col 198

μετά O.

(printed under page 96)

(84) ‹anchor: χάος ἐγένετο› · call in col 198

V. Hes. Theog. 116. S.

See Hesiod, Theogony 116. S.

(printed under page 96)

(85) ‹anchor: (98*) δηλονότι› · call in col 198

δῆλον ὅτι C.

VARIORUM NOTAE (98*) ‹anchor: Τὸ δὲ ἐγένετο› · call in col 198 Τὸ δὲ ἐγένετο. Eodem modo Hesiodus intelligitur apud Philonem Judaeum libro Περὶ ἀφθαρσίας κόσμου, p. 491. Verba Philonis digna sunt quae hic legantur: Πατέρα δὲ τοῦ Πλατωνικοῦ δόγματος ἔνιοι νομίζουσι τὸν Ἡσίοδον, γενητὸν καὶ ἄφθαρτον οἰόμενοι τὸν κόσμον ὑπ' ἐκείνου λέγεσθαι· γενητὸν μέν, ὅτι φησίν· Ἤπου μὲν πρώτιστα χάος γένετ', αὐτὰρ ἔπειτα Γαῖ' εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεί. Ἄφθαρτον δέ, ὅτι διάλυσιν καὶ φθορὰν οὐ μεμήνυκεν αὐτοῦ. Cot.

"But it came to be." Hesiod is understood in the same way by Philo the Jew in the book On the Indestructibility of the World, p. 491. Philo's words deserve to be read here: "Some consider Hesiod the father of the Platonic doctrine, thinking that the world is said by him to be generated and indestructible: generated, because he says, 'First of all Chaos came to be, and then broad-breasted Earth, the ever-sure seat of all'; indestructible, because he has given no indication of its dissolution and destruction." Cotelier.

(printed under page 96)

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 200); their calls are printed in the Greek only. Calls 86–92 and (99) are not visible in the part of the page shown. VARIAE LECTIONES (printed under page 97)

(86) ‹anchor: not visible› · call in col 199

Cfr. Lobeck Aglaoph. p. 475 seqq.; Brandis Hist. philos. Graec. rom. I, 60, 67. S.

Compare Lobeck, Aglaophamus, p. 475 ff.; Brandis, History of Greek and Roman Philosophy I, 60, 67. S.

(printed under page 97)

(87) ‹anchor: not visible› · call in col 199

οὕτως S.

(printed under page 97)

(88) ‹anchor: not visible› · call in col 199

κράσεις ἄλλοτε ἄλλας, deleta praepositione, legi vult D.

D wants κράσεις ἄλλοτε ἄλλας read, with the preposition deleted.

(printed under page 97)

(89) ‹anchor: not visible› · call in col 199

ὡς C.

(printed under page 97)

(90) ‹anchor: not visible› · call in col 199

ἐξ ἑκάστου scribit D, probante Lobeckio Aglaoph., p. 475. Quod C vertit mirum in modum, nescio unde hanc interpretationem hauserit. S. Sequens τῶν inserui c. O.

D writes ἐξ ἑκάστου, with Lobeck's approval, Aglaophamus, p. 475. As for C's rendering "mirum in modum" ("in a wondrous manner"), I do not know where he got this interpretation. S. The following τῶν I have inserted with O.

(printed under page 97)

(91) ‹anchor: not visible› · call in col 199

εἰς excidit ap. Cl et S.

εἰς has dropped out in Cl and S.

(printed under page 97)

(92) ‹anchor: not visible› · call in col 199

συνειλήθη mavult Lobeck l. l., p. 475. S. Tum κύτος conj. C; νυκτός uterque hom. codex.

Lobeck, in the place cited, p. 475, prefers συνειλήθη. S. Then κύτος is C's conjecture; both manuscripts of the Homilies have νυκτός.

(printed under page 97)

(93) ‹anchor: τοῦ παρειληφότος› · call in col 199

κατειληφότος recte scr. Lobeck l. l. S.

Lobeck, in the place cited, rightly writes κατειληφότος. S.

(printed under page 97)

(94) ‹anchor: ὡς ἂν› · call in col 199

πλῆρες ἤνωσαν C.

VARIORUM NOTAE (printed under page 97)

(99) ‹anchor: not visible› · call in col 199

Ἀπείρου τινὸς βυθοῦ ἀεὶ ῥέοντος. Et quibusdam interpositis: αὐτοῦ τοῦ ἀπείρου πελάγους, etc. Pertinent huc loca Recognitionum lib. x, cap. 17 et 31, etc. Itemque verba Porphyrii libro De antro Nympharum, sub finem: Πόντος δέ, καὶ θάλασσα καὶ κλύδων, καὶ παρὰ Πλάτωνι ἡ ὑλικὴ σύστασις. Caeterum et apud Platonem materiae congeries, pontus, mare ac procellarum aestus appellatur. Nicephorus in Synesium p. 385: Βυθὸν δέ φασι τὴν ὕλην. Atque hinc Bythus Valentinianorum. Vide in Chronographia Georgii Syncelli p. 29. Cot.

"Of a boundless deep ever flowing." And, after some words between: "of the boundless sea itself," etc. To this belong the passages of the Recognitions, book X, chapters 17 and 31, etc. Likewise the words of Porphyry in the book On the Cave of the Nymphs, near the end: "Sea, and ocean and surge, and in Plato the material composition." Moreover, in Plato too the mass of matter is called sea, ocean and the surge of storms. Nicephorus on Synesius, p. 385: "They call matter the Deep." And hence the Bythos of the Valentinians. See the Chronography of George Syncellus, p. 29. Cotelier.

(printed under page 97)

Page

running head: 199 S. CLEMENTIS I ROM. PONT
marginal letters: A ut genita ortum; B flueret, substantiasque; C per rotunditatem; D spiritus providentiam
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:200

σημαίνει, οὐ τὸ ἀεὶ εἶναι ὡς ἀγένητα. Καὶ Ὀρφεὺς δὲ τὸ χάος ὠῷ παρεικάζει, ἐν ᾧ τῶν πρώτων στοιχείων ἦν ἡ σύγχυσις. Τοῦτο Ἡσίοδος χάος ὑποτίθεται, ὅπερ Ὀρφεὺς ὠὸν λέγει γενητὸν, ἐξ ἀπείρου τῆς ὕλης προβεβλημένον, γεγονὸς δὲ οὕτω·

and not that they always existed as ungenerated. And Orpheus too likens chaos to an egg, in which was the confusion of the first elements. This Hesiod supposes to be chaos, which Orpheus calls a generated egg, cast forth out of boundless matter, and having come into being thus:

IV. Τῆς τετραγενοῦς ὕλης ἐμψύχου οὔσης, καὶ ὅλου ἀπείρου τινὸς βυθοῦ ἀεὶ ῥέοντος, καὶ ἀκρίτως φερομένου, καὶ μυρίας ἀτελεῖς κράσεις εἰς ἄλλοτε ἄλλως ἐπαναχέοντος, καὶ διὰ τοῦτο αὐτὰς ἀναλύοντος τῇ ἀταξίᾳ, καὶ κεχηνότος καὶ εἰς γέννησιν ζώου δεθῆναι μὴ δυναμένου, συνέβη ποτὲ αὐτοῦ τοῦ ἀπείρου πελάγους, ὑπὸ ἰδίας φύσεως περιωθουμένου κινήσει φυσικῇ, εὐτάκτως ῥυῆναι ἀπὸ τοῦ αὐτοῦ εἰς τὸ αὐτὸ, ὥσπερ ἴλιγγα, καὶ μίξαι τὰς οὐσίας, καὶ οὕτως ἐξ ἀκουστοῦ τῶν πάντων τὸ νοστιμώτατον, ὅπερ πρὸς γέννησιν ζώου ἐπιτηδειότατον ἦν, ὥσπερ ἐν χώνῃ κατὰ μέσου ῥυῆναι τοῦ παντὸς, καὶ ὑπὸ τῆς πάντα φερούσης ἴλιγγος χωρῆσαι εἰς βάθος, καὶ τὸ περικείμενον πνεῦμα ἐπισπάσασθαι, καὶ ὡς εἰς γονιμώτατον συλληφθὲν ποιεῖν κριτικὴν σύστασιν. Ὥσπερ γὰρ ἐν ὑγρῷ φιλεῖ γίνεσθαι πομφόλυξ, οὕτως σφαιροειδὲς πανταχόθεν συνελήφθη κύτος. Ἔπειτα αὐτὸ ἐν ἑαυτῷ κυηθὲν, ὑπὸ τοῦ παρειληφότος θειώδους πνεύματος ἀναφερόμενον, προέκυψεν εἰς φῶς μέγιστόν τι τοῦτο ἀποκύημα, ὡς ἂν ἐκ παντὸς τοῦ ἀπείρου βυθοῦ ἀποκεκυημένον ἔμψυχον δημιούργημα, καὶ τῇ περιφερείᾳ τῶν ὠῶν προσεοικὸς, καὶ τῷ τάχει τῆς πτήσεως.

IV. When the fourfold matter was animate, and the whole was a certain boundless deep ever flowing and borne along without distinction, pouring up ten thousand imperfect mixtures now in one way, now in another, and therefore dissolving them by its disorder, and gaping open and unable to be bound together for the generation of a living creature, it happened once that this boundless sea itself, pushed around by its own nature with a natural motion, flowed in orderly fashion from the same to the same, like a whirlpool, and mixed the substances, and thus out of all things the most nutritious part, which was most suitable for the generation of a living creature, flowed as in a funnel down the middle of the universe, and was carried into the depth by the all-bearing whirlpool, and drew to itself the surrounding spirit, and being conceived as into the most fertile state made a distinct composition. For just as a bubble is wont to form in liquid, so a spherical vessel was formed on all sides. Then, having been conceived within itself, borne upward by the divine spirit that had received it, this greatest birth peeped forth into the light, as an animate work brought to birth out of the whole boundless deep, resembling eggs both in its circumference and in the swiftness of its flight.

V. Κρόνον οὖν τὸν χρόνον μοι νόει, τὴν δὲ Ῥέαν τὸ ῥέον τῆς ὑγρᾶς οὐσίας· ὅτι χρόνῳ φερομένη ἡ ὕλη ἅπασα ὥσπερ ὠὸν τὸν πάντα περιέχοντα σφαιροειδῆ ἀπεκύησεν οὐρανόν· ὅπερ κατ' ἀρχὰς τοῦ γονίμου μυελοῦ πλῆρες ἦν, ὡς ἂν στοιχεῖα καὶ χρώματα παντοδαπὰ ἐκτεκεῖν δυνάμενον, καὶ ὅμως παντοδαπὴν ἐκ μιᾶς οὐσίας τε καὶ χρώματος ἑνὸς ἔφερε τὴν φαντασίαν. Ὥσπερ γὰρ ἐν τῷ τοῦ ταὼ γεννήματι ἓν μὲν τοῦ ὠοῦ χρῶμα δοκεῖ, δυνάμει δὲ μυρία ἔχει ἐν ἑαυτῷ τοῦ μέλλοντος τελεσφορεῖσθαι χρώματα, οὕτως καὶ τὸ ἐξ ἀπείρου ὕλης ἀποκυηθὲν ἔμψυχον ὠὸν, ἐκ τῆς ὑποκειμένης καὶ ἀεὶ ῥεούσης ὕλης κινούμενον, παντοδαπὰς ἐκφαίνει τροπάς. Ἔνδοθεν γὰρ τῆς περιφερείας ζῶόν τι ἀῤῥενόθηλυ εἰδοποιεῖται προνοίᾳ τοῦ ἐνόντος ἐν αὐτῷ θείου πνεύματος, ὃν Φάνητα Ὀρφεὺς καλεῖ, ὅτι αὐτοῦ φανέντος τὸ πᾶν ἐξ

V. Understand for me, then, Cronus as time, and Rhea as the flowing of the moist substance; because all matter, borne along in time, brought forth like an egg the all-encompassing spherical heaven; which at the beginning was full of fertile marrow, as being able to bring forth elements and colours of every kind, and yet bore a manifold appearance out of one substance and one colour. For just as in the offspring of the peacock the colour of the egg seems to be one, yet potentially it has within itself ten thousand colours of that which is to be brought to perfection, so also the animate egg brought forth out of boundless matter, being moved from the underlying and ever-flowing matter, manifests changes of every kind. For within the circumference a certain male-female living creature is formed by the providence of the divine spirit dwelling within it, whom Orpheus calls Phanes, because when he appeared the universe shone forth from

Editors' notes and page, col. 200

Page

running head: TIS I ROM. PONT. OPERA DUBIA. 200
marginal letters: A σημαίνει, οὐ τὸ; B τὸ αὐτὸ, ὥσπερ; C πτήσεως.; D νοίᾳ τοῦ ἐνόντος
old-edition numerals: 158 before IV. Τῆς; 159 before V. Κρόνον
other: (none)

PG 2:201

αὐτοῦ ἔλαμψεν, τῷ φέγγει τοῦ διαπρεπεστάτου τῶν στοιχείων πυρὸς ἐν τῷ ὑγρῷ τελεσφορουμένου. Καὶ οὐκ ἄπιστον, ὅτι καὶ ἐπὶ λαμπυρίδων, δείγματος εἵνεκα, ἡ φύσις ἡμῖν ὁρᾷν ὑγρὸν φῶς ἐδωρήσατο.

him, by the lustre of the most resplendent of the elements, fire, brought to perfection in moisture. And it is not incredible, since in glow-worms also, for the sake of a token, nature has granted us to see a moist light.

VI. Τὸ μὲν οὖν πρωτοσύστατον ὠὸν ὑποθερμανθὲν ὑπὸ τοῦ ἔσωθεν ζώου ῥήγνυται, ἔπειτα δὲ μορφωθὲν προέρχεται ὁποῖόν τι καὶ Ὀρφεὺς λέγει·

VI. The first-constituted egg, then, having been warmed from beneath by the living creature within, bursts, and then having been given form comes forth as such a thing as Orpheus also says:

... κραναίου σχισθέντος πολυχανδέος ὠοῦ·

... when the hard-shelled, capacious egg was cleft;

καὶ οὕτω μεγάλῃ δυνάμει αὐτοῦ τοῦ προεληλυθότος φανέντος, τὸ μὲν κύτος τὴν ἁρμονίαν λαμβάνει καὶ τὴν διακόσμησιν ἴσχει, αὐτὸς δὲ ὥσπερ ἐπ' ἀκρωρείας οὐρανοῦ προκαθέζεται, καὶ ἐν ἀποῤῥήτοις τὸν ἄπειρον περιλάμπων αἰῶνα. Ἡ δὲ τοῦ κύτους ἔνδοθεν γόνιμος ὑπολειφθεῖσα ὕλη, ὡς ἐν πολλῷ τῷ χρόνῳ ὑποκειμένη ἕως φυσικῶς ὑποζέουσα ἡ θερμότης, τὰς πάντων διέκρινεν οὐσίας. Τὸ μὲν γὰρ κατώτερον αὐτῆς πρῶτον ὥσπερ ὑποστάθμη ὑπὸ τοῦ βάρους εἰς τὰ κάτω ὑποκεχώρηκεν, ὃ διὰ τὴν ὁλκότητα καὶ διὰ τὸ ἐμβριθὲς καὶ πολὺ τῆς ὑποκειμένης οὐσίας πλῆθος Πλούτωνα προσηγόρευσαν, ᾅδου τε καὶ νεκρῶν βασιλέα εἶναι ἀποφηνάμενοι.

and thus by the mighty power of him who had come forth and appeared, the vessel receives its harmony and holds its orderly arrangement, while he himself sits in state as upon the summit of heaven, illuminating in secret the boundless age. And the fertile matter of the vessel left behind within, as underlying for a long time while the heat naturally simmered beneath, separated the substances of all things. For the lower part of it first withdrew downwards like sediment by its weight, which on account of its drawing power and the heavy and abundant multitude of the underlying substance they called Pluto, declaring him to be king of Hades and of the dead.

VII. Ταύτην μὲν οὖν τὴν πρώτην καὶ πολὺ ῥυπαρὰν καὶ τραχεῖαν οὐσίαν ὑπὸ Κρόνου τοῦ χρόνου καταποθῆναι λέγουσι φυσικῶς, διὰ τὴν κάτω ὑπονόστησιν αὐτῆς. Μετὰ δὲ τὴν πρώτην ὑποστάθμην τὸ συῤῥυὲν ὕδωρ καὶ πρώτῃ ἐπιπολάσαν ὑποστάσει Ποσειδῶνα προσηγόρευσαν. Τὸ δὲ λοιπὸν τρίτον τὸ καθαρώτατον καὶ κορυφαιότατον ἅτε διαυγὲς ὂν πῦρ Ζῆνα ὠνόμασαν, διὰ τὴν ἐν αὐτῷ ζέουσαν φύσιν· ἀνωφερὲς γὰρ ὂν τὸ πῦρ πρὸς μὲν τὰ κάτω ὑπὸ χρόνου τοῦ Κρόνου οὐ κατεπόθη, ἀλλ' ὡς ἔφην, ἡ πυρώδης οὐσία ζωτική τε καὶ ἀνωφερὴς οὖσα εἰς αὐτὸν ἀνέπτη τὸν ἀέρα, ὃς καὶ φρονιμώτατός ἐστι διὰ τὴν καθαρότητα.

VII. This first and very foul and rough substance, then, they say in a natural sense was swallowed down by Cronus, that is, time, on account of its sinking downwards. And after the first sediment, the water that flowed together and floated upon the first substance they called Poseidon. And the remaining third part, the purest and highest, inasmuch as it is translucent fire, they named Zeus, on account of the boiling nature within it; for since fire is upward-tending, it was not swallowed down towards the lower parts by time, that is, Cronus, but as I said, the fiery substance, being both vital and upward-tending, flew up into the air itself, which is also most intelligent on account of its purity.

Editors' notes and page, col. 201

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 201); their calls are printed in the Greek only. Calls 95–100 and Variorum Notae (100), (1)–(3) are not visible in the part of the page shown. The numbering of the variants restarts at 1 on this page. VARIAE LECTIONES (printed under page 98)

Footnotes

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ἕνεκα C.

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μορφωθῆς O.

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κραναίου c. O, κραμαίου cod. Ci, in cuj. marg. conject. κραμείου p. κεραμείου S : ἀκμαίου ex conject. scr. Lobeck l. l. p. 479. Ἡρακαπαίου conj. Hermannus ap. Lob. In collectione sua fragmentorum Orphicorum Hermannus hoc fragmentum praetermisit. Deinde post σχισθέντος Lobeck addit ὑπέκ.

κραναίου with O; κραμαίου the manuscript Ci, in whose margin the conjecture κραμείου p. [as printed]; κεραμείου S; Lobeck, in the place cited, p. 479, writes ἀκμαίου by conjecture. Ἡρακαπαίου [as printed] is Hermann's conjecture in Lobeck. In his collection of the Orphic fragments Hermann passed over this fragment. Next, after σχισθέντος Lobeck adds ὑπέκ.

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κύτος O.

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ὑποκειμένης ἕως φυσικῆς C.

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τάς O et ex conject. C, τῆς id. in textu. S. Caeterum tota periodus haud sana. Sensus flagitat, ut legatur τὴν... γόνιμον ὑπολειφθεῖσαν ὕλην... ἡ θερμότης εἰς τὰς π. δ. οὐσίας.

τάς O, and C by conjecture; τῆς the same in the text. S. Moreover, the whole sentence is far from sound. The sense demands that one read τὴν ... γόνιμον ὑπολειφθεῖσαν ὕλην ... ἡ θερμότης εἰς τὰς π[άντων] δ[ιέκρινεν] οὐσίας.

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ὑπεχώρησεν C.

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πολλήν C.

VARIORUM NOTAE (printed under page 98)

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Λαμπυρίδων. Lucentes vespere per arva cicindelae. Ita appellant rustici stellantes volatus, Graeci vero lampyridas, incredibili benignitate naturae. Plinius lib. xviii, cap. 26. Cot.

"Of glow-worms." "Fireflies shining in the evening over the fields: so the country people call these starry flyers, but the Greeks lampyrides, by an incredible kindness of nature." Pliny, book XVIII, chapter 26. Cotelier.

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Πολυχανδέος ᾠοῦ. Rufinus, Recognit. x, 17, 30: Ovi immanis: Ὑπερμεγεθὲς ᾠόν, Athenagoras, Legatione pro Christianis, p. 18. In Hesychio, et Theocriti Scholiaste, πολυχανδέα· πολλὰ χωροῦσαν, πολυχώρητον. De ovo autem isto didicerat Orpheus ab Aegyptiis, qui ex ore Dei prodiisse dicebant ovum, hoc est mundum, ut legere est apud Eusebium, Praeparat. evang. lib. iii, cap. 11, p. 115. Sed et πρωτογόνου ᾠοῦ meminit Helladius Besantinous codice 279 Photianae Bibliothecae. Hic, πρωτοσύστατον ᾠόν. Vide nos superius ad Recognit. x, 17. Videnda quoque Phoenicum Theologia, Praeparat. evang. lib. i, cap. 10, p. 33. Id.

"Of a capacious egg." Rufinus, Recognitions X, 17, 30: "of a huge egg"; "an exceedingly great egg," Athenagoras, Plea for the Christians, p. 18. In Hesychius and the scholiast on Theocritus: πολυχανδέα, "holding much, very roomy." Orpheus had learned about this egg from the Egyptians, who said that an egg, that is, the world, came forth from the mouth of God, as may be read in Eusebius, Preparation for the Gospel, book III, chapter 11, p. 115. Helladius Besantinous also mentions the "first-born egg," in codex 279 of Photius's Library. Here, "the first-formed egg." See our note above on Recognitions X, 17. See also the Theology of the Phoenicians, Preparation for the Gospel, book I, chapter 10, p. 33. The same [Cotelier].

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Ἡ δὲ τοῦ κύτους. Periodus imperfecta vel corrupta. Quid si minima mutatione reponatur, τὰς πάντων διέκρινεν οὐσίας? Iste sensus emerget: Molis vero intus fecunda relicta materia, ut et multo in tempore usque ad naturale subjectum calor subfervefaciens, cunctorum substantias discrevit. Vide cap. 12. Id.

"But that of the hollow." The sentence is incomplete or corrupt. What if, with a very small change, τὰς πάντων διέκρινεν οὐσίας were restored? This sense will emerge: "The fruitful matter left within the mass, as the heat, warming it gently over a long time up to its natural substrate, separated the substances of all things." See chapter 12. The same [Cotelier].

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Καὶ πολὺ τῆς ὑποκειμένης οὐσίας πλῆθος, Πλούτωνα προσηγόρευσαν. Nam Πλούτων deduci solet a πλοῦτος et πλοῦτος a πολύς. Cujus etymologiae Plutonis rationes varias habes in Etymologico magno, Platonis Cratylo, Ciceronis lib. ii De natura deorum, Eusebii Praeparat. evang. lib. iii, cap. 11, ejusdem Oratione de laudibus Constantini; item apud Lucianum, Fulgentium, Cornutum aliosque. Id.

"And the great mass of the underlying substance they called Pluto." For Πλούτων is usually derived from πλοῦτος ("wealth"), and πλοῦτος from πολύς ("much"). For the various grounds of this etymology of Pluto, see the Etymologicum Magnum, Plato's Cratylus, Cicero's On the Nature of the Gods book II, Eusebius's Preparation for the Gospel book III, chapter 11, and his Oration in Praise of Constantine; also Lucian, Fulgentius, Cornutus and others. The same [Cotelier].

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Intelligentiam aeri primus assignavit Diogenes Apolloniates. Καί μοι δοκέει, ait apud Simplic. in Phys. fol. 33, τὸ τὴν νόησιν ἔχον εἶναι ὁ ἀὴρ καλεόμενος. Plura dabunt Brandis., Hist. phil. Graec. Rom. I, 280. Panzerbieter, De Diog. Apoll., fragm. IV-VI. S. — Dressel.

Diogenes of Apollonia was the first to assign intelligence to the air. "And it seems to me," he says in Simplicius on the Physics, fol. 33, "that what has intelligence is what is called air." Brandis, History of Greek and Roman Philosophy I, 280, and Panzerbieter, On Diogenes of Apollonia, fragments IV–VI, will give more. S. — Dressel.

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Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 204); their calls are printed in the Greek only. Calls 3–10 and Variorum Nota (5) are not visible in the part of the page shown. Ink blots in the scan obscure one letter each in notes 5 and 11 (marked [blot]). VARIAE LECTIONES (printed under page 99)

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θερμότητα O.

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ἰσχνότατον C.

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Ita D, ὃν ἐμᾷ τι C, [blot]νόματι O.

So D; ὃν ἐμᾷ τι C; [ὀ]νόματι O.

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καί O.

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Cfr. Lobeck Agl. p. 550 seqq. S.

Compare Lobeck, Aglaophamus, p. 550 ff. S.

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ὡς O.

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θερῶν O.

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δι' ὃ C.

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θολοτ[blot]κόν C. Cum O omisi Ci τήν ante θολεράν.

θολοτ[ι]κόν C. With O, I have omitted the τήν of Ci before θολεράν.

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διέρπον conj. D, διῆκον conjectare possint alii secundum S.

διέρπον is D's conjecture; others might conjecture διῆκον, according to S.

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Δήμητραν εἰς τήν (leg. γῆν), Κόρην C, Δήμητρα εἰς γῆν, Κόρην S, Δήμητρα καὶ τὴν Κόρην O.

Δήμητραν εἰς τήν (read γῆν), Κόρην C; Δήμητρα εἰς γῆν, Κόρην S; Δήμητρα καὶ τὴν Κόρην O.

VARIORUM NOTAE (printed under page 99)

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Παλμὸν... πάλλεσθαι. Palpitationem, vibrationem. Palpitare, vibrare. Vulgare Etymum. Pari modo Apollinem ἀπὸ τοῦ ἀεὶ πάλλειν τὰς ἀκτῖνας dictum vult Plato, teste Macrobio lib. i Saturnal., cap. 17: ἀπὸ τῆς τῶν ἀκτίνων πάλσεως. Porphyrius apud Eusebium, Praeparat. evang. lib. iii, cap. 11: ἀπὸ τοῦ πάλλειν τὰς ἀκτῖνας τὰς ἰδίας. In Etymologico. Est enim Minerva virtus solis, Porphyrio in cap. eodem Macrobii. Alii per Minervam summum aetheris cacumen intelligunt, apud Macrob. lib. iii, cap. 4; idque convenit cum his nostri Operis verbis, κατὰ κορυφῆς ἐλθὸν τοῦ αἰθέρος, et cum iis quae Cornutus, Martianus, multique de Minerva scripsere. Minervam alii aetherium verticem, et summitatis ipsius esse summam dixerunt. Arnobius, lib. iii: Aetheris partem superiorem Minervam tenere dicunt. Et: Minervam summum aethera esse dixerunt. Augustinus, De civitate Dei lib. iv, cap. 10, et lib. vii, cap. 16. Potest etiam hic πάλλεσθαι sumi in sensu passivo, juxta illud Etymologici: Παλλάς· ἡ Ἀθηνᾶ. Ἡ παρὰ τὸ ἀναπεπάλθαι ἐκ τῆς κεφαλῆς τοῦ Διός. Cot.

"Throbbing ... to quiver." Palpitation, vibration; to palpitate, to vibrate. The common etymology. In the same way Plato would have Apollo named from his ever "brandishing" his rays, as Macrobius testifies, Saturnalia book I, chapter 17: "from the brandishing of the rays." Porphyry in Eusebius, Preparation for the Gospel, book III, chapter 11: "from brandishing his own rays." In the Etymologicum. For Minerva is the power of the sun, according to Porphyry in the same chapter of Macrobius. Others understand by Minerva the highest summit of the ether, in Macrobius book III, chapter 4; and this agrees with these words of our Work, "having come by the crown of the ether," and with what Cornutus, Martianus and many others wrote of Minerva. "Others have said that Minerva is the ethereal summit, and the height of the topmost point itself." Arnobius, book III: "They say that Minerva holds the upper part of the ether." And: "They have said that Minerva is the highest ether." Augustine, City of God book IV, chapter 10, and book VII, chapter 16. Here πάλλεσθαι can also be taken in a passive sense, according to that entry of the Etymologicum: "Pallas: Athena. Or from her having leapt out of the head of Zeus." Cotelier.

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Ἀπόλλωνα δὲ ἥλιον τὸν περιπολοῦντα εἶναι νόμιζε. Allusio ad aliud Apollinis veriloquium apud Platonem in Cratylo, Ἀπόλλων quasi ἀπολῶν, hoc est ὁμοπολῶν: aut ad haec Macrobiana: Cleanthes ὡς ἀπ' ἄλλων καὶ ἄλλων τόπων τὰς ἀνατολὰς ποιουμένου, quod ab aliis atque aliis locorum declinationibus faciat ortus. Cornificius arbitratur Apollinem nominatum ἀπὸ τοῦ ἀναπολεῖν, id est, quia intra circuitum mundi, quem Graeci πόλον appellant, impetu la- (continues)

"Consider Apollo to be the sun that goes round." An allusion to another etymology of Apollo in Plato's Cratylus, Apollo as if apolōn, that is, homopolōn ["moving together"]; or to these words of Macrobius: "Cleanthes [names him] as one who makes his risings from one place and then another, because he makes his risings from different declinations of places. Cornificius thinks Apollo is named from anapolein, that is, because within the circuit of the world, which the Greeks call the pole, by the impulse ... (continues)

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Page

running head: 203 S. CLEMENTIS I ROM. PONT. O
marginal letters: A utpote vitalis et; B Atque ideo ex; C superioribus inferioribusque; D (5) Παλμὸν... πάλλεσθαι.
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:204

Τῇ οὖν ἰδίᾳ θερμότητι ὁ Ζεὺς, τουτέστιν ἡ ζέουσα οὐσία, τὸ καταλειφθὲν ἐν τῷ ὑποκειμένῳ ὑγρῷ, τὸ ἰσχυρότατον καὶ θεῖον ἀνιμᾶται πνεῦμα, ὅπερ Μῆτιν ἐκάλεσαν.

By his own heat, therefore, Zeus, that is, the boiling substance, draws up what was left behind in the underlying moisture, the strongest and divine spirit, which they called Metis.

VIII. Κατὰ κορυφῆς δὲ αὐτοῦ ἐλθὸν τοῦ αἰθέρος καὶ συμποθὲν ὑπ' αὐτοῦ, ὥσπερ ὑγρὸν θερμῷ μιγὲν, τὸν ἀεικίνητον παλμὸν ἐμποιῆσαν, γεννᾷ τὴν σύνεσιν, ἣν καὶ Παλλάδα ἐπονομάζουσι διὰ τὸ πάλλεσθαι, τεχνικωτάτην οὖσαν φρόνησιν, ᾗ χρώμενος τὸν πάντα ἐτεχνήσατο κόσμον ὁ αἰθέριος τεχνίτης. Ἀπ' αὐτοῦ δὲ τοῦ διήκοντος Διὸς, τοῦ θερμοτάτου αἰθέρος, ὁ ἀὴρ μέχρι τῶν ἐνταῦθα διικνεῖται τόπων, ἣν ἐπονομάζουσιν Ἥραν. Καὶ διὸ δὴ τῆς τοῦ αἰθέρος καθαρωτάτης οὐσίας ὑποβεβηκυῖα, ὡς θήλεια τὴν καθαρότητα, πρὸς σύγκρισιν τοῦ κρείττονος ἀδελφὴ Διὸς κατὰ τὸ εἰκὸς ἐνομίσθη, ὡς ἐκ τῆς αὐτῆς οὐσίας γεγενημένη· γαμετὴ δὲ διὰ τὸ ὡς γυναῖκα ὑποκεῖσθαι.

VIII. And having come to the summit of the ether itself and been drunk in by it, like moisture mixed with heat, producing the ever-moving palpitation, it begets intelligence, which they also surname Pallas because of its palpitating, being a most skilful prudence, using which the ethereal artificer fashioned the whole world. And from Zeus himself who pervades all things, the hottest ether, the air reaches down to the places here, which they surname Hera. And wherefore indeed, having stepped down below the purest substance of the ether, as female in purity by comparison with the superior, she was reasonably deemed the sister of Zeus, as having been generated out of the same substance; and his spouse because of being subject to him like a wife.

IX. Παραλαμβάνεται δὲ ἡ μὲν Ἥρα πρὸς ἀέρος εὐκρασίαν, διὸ καὶ γονιμωτάτη ἐστίν· ἡ δὲ Ἀθηνᾶ, ἣν καὶ Παλλάδα λέγουσιν, διὰ τὸ ἄκρως θερμὸν γένεσίν τινος ποιῆσαι μὴ δυναμένη, παρθένος ἐνομίσθη· ὁμοίως δὲ καὶ Ἄρτεμις ἑρμηνευομένη, ἣν εἰς τὸν κατώτατον μυχὸν τοῦ ἀέρος παραλαμβάνουσιν, καὶ δι' ἀκρότητα κρύους ἄγονον οὖσαν ὁμοίως παρθένον ἐκάλεσαν. Διόνυσον δὲ ὡς φρενῶν θολωτικὸν ὀνομάζουσι τὴν ἀπὸ τῶν ἄνω τε καὶ κάτω ἀτμῶν θολερὰν καὶ μεθύουσαν σύστασιν. Τὸ δὲ κατωτέρω τῆς γῆς ὕδωρ, ἓν ὂν τῇ φύσει, καὶ διὰ πάντων τῶν χερσαίων πόρων διεῖρον, καὶ εἰς πολλὰ διαιρούμενον, ὥσπερ συγκοπτόμενον, Ὄσιριν ἐκάλεσαν. Λαμβάνουσι δὲ καὶ Ἄδωνιν εἰς ὡραίους καιροὺς, Ἀφροδίτην εἰς μίξιν καὶ γένεσιν, Δήμητρα εἰς γῆν, Κόρην εἰς σπέρματα, καὶ Διόνυσόν τινες εἰς ἄμπελον.

IX. And Hera is taken for the temperate climate of the air, wherefore she is also most fertile; whereas Athena, whom they also call Pallas, being unable because of extreme heat to produce the generation of anything, was deemed a virgin; and in like manner also Artemis when interpreted, whom they take for the lowest recess of the air, and as being barren through extremity of cold they likewise called a virgin. And Dionysus, as troubling the mind, they name the turbid and intoxicating composition arising from the upper and lower vapours. And the water beneath the earth, being one by nature, and passing through all the terrestrial channels, and divided into many parts, as though cut in pieces, they called Osiris. And they also take Adonis for the ripe seasons, Aphrodite for mingling and generation, Demeter for the earth, Kore for seeds, and some take Dionysus for the vine.

X. Καὶ πάντα τὰ τοιαῦτα ὁμοίως τοιαύτην τινὰ ἀλληγορίαν ἔχοντα νόει μοι· Ἀπόλλωνα δὲ ἥλιον τὸν περιπολοῦντα εἶναι νόμιζε, γονὴν ὄντα τοῦ Διὸς, ὃν καὶ Μίθραν ἐκάλεσαν, ἐνιαυτοῦ συμπληροῦντα

X. And understand for me all such things as likewise having some such allegory: and consider Apollo to be the revolving sun, being the offspring of Zeus, whom they also called Mithras, completing the yearly

Editors' notes and page, col. 204

Page

running head: I ROM. PONT. OPERA DUBIA. 204
marginal letters: A ρότητα. Τῇ οὖν; B ἣν ἐπονομάζουσιν Ἥραν.; C θολερὰν καὶ μεθύουσαν; D ris partem superiorem
old-edition numerals: 162 after ὁμοίως
other: first word ρότητα. split from col 201; Latin overflow words after VII. (nomen dedere.) left out

PG 2:205

περίοδον. Αὗται δὲ αἱ μεταμορφώσεις τοῦ πανταχῆ διήκοντος Διὸς αἱ πολλαὶ νοείσθωσάν σοι τροπαὶ, τὰς δὲ μυρίας αὐτοῦ γυναῖκας ἐνιαυτοὺς ἢ γενεὰς ἐπινόει. Ἀπ' αὐτοῦ γὰρ τοῦ αἰθέρος ἡ διικνουμένη τὸν ἀέρα δύναμις, ἑκάστῳ ἐνιαυτῷ καὶ γενεᾷ συνουσιάζουσα, διαφόρως αὐτὸν τρέπει, καὶ οὕτως γεννᾷ ἢ φθείρει τὰ ὡραῖα. Καὶ παῖδες μὲν λέγονται οἱ ὡραῖοι καρποὶ, αἱ δὲ πρὸς τοὺς ἄφρονας δείξεις αἱ κατ' ἐνίους καιροὺς ἀκαρπίαι.

cycle. And let these transformations be understood by you as the many turnings of Zeus who pervades all places, and conceive of his ten thousand wives as years or generations. For the power reaching from the ether itself through the air, consorting with each year and generation, turns it variously, and thus generates or destroys the fruits of the season. And the ripe fruits are called children, while the barrennesses at certain seasons are the displays for the foolish.

XI. Ταῦτα τοῦ Ἀππίωνος ἀλληγοροῦντος, σύννους ὢν ἐγὼ ἔδοξα τοῖς ὑπ' αὐτοῦ λεγομένοις μὴ παρακολουθεῖν. Διὸ τὸν λόγον ἐγκόψας ἔφη μοι· Εἰ μὴ παρακολουθεῖς οἷς λέγω, τί καὶ τὴν ἀρχὴν διαλέγομαι; Κἀγὼ ἀπεκρινάμην· Μή με ὑπολάμβανε ἀναισθήτως ἔχειν τῶν ὑπὸ σοῦ λεγομένων. Πάνυ γὰρ αὐτὰ συνίημι, ἅτε δὴ οὐ πρῶτον αὐτῶν ἀκηκοώς. Ἵνα δὲ γνῷς ὅτι οὐχ ἀγνοῶ τὰ ὑπὸ σοῦ λεγόμενα, τὰ μέν σοι ῥηθέντα ἐπιτεμοῦμαι, τῶν δὲ παραλειφθέντων σοι κατ' ἀκολουθίαν, ὡς παρ' ἑτέρων ἤκουσα, ἀποπληρώσω τὰς ἀλληγορίας. Καὶ ὁ Ἀππίων ἔφη· Ποίησον οὕτως ὡς λέγεις.

XI. While Appion was allegorizing these things, being deep in thought I seemed not to follow the things said by him. Wherefore, breaking off his discourse, he said to me: If you do not follow what I say, why do I even converse at all? And I answered: Do not suppose me to be insensible of the things said by you. For I understand them altogether, inasmuch as this is not the first time I have heard them. And that you may know that I am not ignorant of the things said by you, I shall abridge the things spoken by you, and of the things left out by you in sequence, as I have heard from others, I shall fill up the allegories. And Appion said: Do so as you say.

XII. Κἀγὼ ἀπεκρινάμην· Παρίημι νῦν ἐπ' ἀκριβὲς λέγειν τὸ ἐκ τῆς ἀπείρου ὕλης κατ' ἐπιτυχίαν κράσεως ἀποκυηθὲν ἔμψυχον ὠὸν, οὗ ῥαγέντος κατά τινας ἀῤῥενόθηλυς ἐξέθορεν Φανής. Καὶ πάντ' ἐκεῖνα ἐπιτέμνομαι, μέχρις οὗ τὸ ῥαγὲν κύτος τὴν ἁρμονίαν ἔλαβεν, ὑπολειφθείσης αὐτοῦ μυελώδους ὕλης· καὶ τὸν λόγον τῶν ὑπ' αὐτῆς ἔνδοθεν γενομένων ἐπικεφαλαιῶν μετὰ τῶν ἀκολούθων ἐπιτρέχω. Ἐγεννήθη γὰρ, ὡς λέγεις, ἐκ Κρόνου καὶ Ῥέας, ὑπό τε χρόνου καὶ ὕλης, τὰ μὲν πρῶτα Πλούτων, ὡς ἡ κάτω παραχωρήσασα ὑποστάθμη· δεύτερα δὲ Ποσειδῶν ἡμίσειά ἐστιν ὑγρὰ οὐσία ἐπιπολάσασα τῇ κάτω ὁλκοτάτῃ φύσει. Ἡ δὲ τρίτη ἀνωτάτη τε καὶ αἰθὴρ οὖσα, ὅσπερ ἐστὶ Ζεὺς, ἥτις οὐ κατεπόθη,

XII. And I answered: I pass over now speaking with exactness of the animate egg brought forth out of boundless matter by a fortunate mixture, upon the bursting of which, according to some, the male-female Phanes leapt forth. And I abridge all those things, until the cleft vessel received its harmony, its marrow-like matter having been left behind; and summarizing the account of the things produced within by it, together with what follows, I run over them. For there was born, as you say, from Cronus and Rhea, that is, by time and matter, first indeed Pluto, as the sediment that withdrew downwards; and second, Poseidon is the middle moist substance that floated upon the lowest, most drawing nature. And the third, being highest and ether, which is Zeus, which was not swallowed

Editors' notes and page, col. 205

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 205); their calls are printed in the Greek only. Under the Greek column the VARIORUM NOTAE open with the end of note (6) (begun under an earlier column), then note (7), called after περίοδον, which continues under col 206. An ink blot obscures one letter in the end of note (6) (marked [blot]). (printed under page 100)

(14) ‹anchor: αἱ μεταμορφώσεις› · call in col 205

μεταμορφώσεις O in textu, μεταμορφώσης al. man. ad oram.

μεταμορφώσεις O in the text, μεταμορφώσης in another hand in the margin.

(printed under page 100)

(15) ‹anchor: μυρίας αὐτοῦ› · call in col 205

αὐτῶν O.

(printed under page 100)

(16) ‹anchor: ἡ διικνουμένη› · call in col 205

διηνουμένη Cl et S, qui conj. διικνουμένη, ut jam evulgaverat C.

διηνουμένη Cl and S, who conjectured διικνουμένη, as C had already published.

(printed under page 100)

(17) ‹anchor: διικνουμένη τὸν› · call in col 205

τῶν O.

(printed under page 100)

(18) ‹anchor: ἄφρονας δείξεις› · call in col 205

ἄῤῥενας μίξεις palmaria est conject. Ci.

ἄῤῥενας μίξεις is an excellent conjecture of Ci.

(printed under page 100)

(19) ‹anchor: Διὸ τὸν λόγον› · call in col 205

δι ὃ C.

(printed under page 100)

(20) ‹anchor: ὕλης κατ'› · call in col 205

κατά O.

(printed under page 100)

(21) ‹anchor: τῶν ὑπ' αὐτῆς› · call in col 205

Leg. fort. ἐπ'. S.

Perhaps read ἐπ'. S.

(printed under page 100)

(22) ‹anchor: ἐπικεφαλαιῶν› · call in col 205

ἐπὶ κεφαλαίων O.

(printed under page 100)

(23) ‹anchor: ὡς ἡ κάτω› · call in col 205

ἡ add. c. O.

ἡ added with O.

(printed under page 100)

(24) ‹anchor: Ποσειδῶν ἡμίσειά› · call in col 205

Ποσειδῶν ἡμίσεια scripsi ex conjectura, Ποσειδῶν, ὃς ἤ τις C, Ποσειδῶν ὃς ημις (sic) O, Ποσειδῶν, ὅστις legi vult D.

I have written Ποσειδῶν ἡμίσεια by conjecture; Ποσειδῶν, ὃς ἤ τις C; Ποσειδῶν ὃς ημις (sic) O; D wants Ποσειδῶν, ὅστις read.

(printed under page 100)

(25) ‹anchor: ὁλκοτάτῃ φύσει› · call in col 205

Ita S, ὁλκωτάτη C, O. Comparativus ὁλκότερος occurrit hom. IX, 15. Tum ὥσπερ C, ὅπερ vel ὅσπερ jam proposuit S.

So S; ὁλκωτάτη C, O. The comparative ὁλκότερος occurs in Homily IX, 15. Then ὥσπερ C; S had already proposed ὅπερ or ὅσπερ.

(printed under page 100)

(26) ‹anchor: Ζεὺς, ἥτις› · call in col 205

ητις (sic) O.

(printed under page 100) VARIORUM NOTAE (6, end) ‹continued from an earlier column› tus ad ortus refertur. Quo loci nota connec[blot]i in versione binas lectiones, ἀναπολάς et ἀνατολάς, ἀναπολεῖν et ἀνατολεῖν, cum originis ratio posteriorem excludat. Cot.

…is referred to the risings. At this place note that the two readings, ἀναπολάς and ἀνατολάς, ἀναπολεῖν and ἀνατολεῖν, are joined in the version, though the account of the origin excludes the latter. Cotelier.

(printed under page 100)

(7) ‹anchor: περίοδον› · call in col 205 · continues under col 206

Ὃν καὶ Μίθραν ἐκάλεσαν, ἐνιαυτοῦ συμπληροῦντα περίοδον. Hanc in rem singularis est locus Hieronymi ad caput III Amosi prophetae. Basilides omnipotentem Deum portentoso nomine appellat Ἄβραξας, et eumdem secundum Graecas litteras, et annui cursus numerum dicit in solis circulo contineri: quem ethnici sub eodem numero aliarum litterarum vocant Μίθραν, seu potius Μεῖθραν, aut quod alii legunt Μήθρην· ut idem numerus constet: nimirum 365, qui in Ἄβραξας, et in Μεῖθρας ac Μήθρης invenitur. De Mithra alii multa subministrabunt. Ego vero duntaxat proponam doctis examinanda verba corrupta et obscura Porphyrii lib. IV De abstinentia, cap. 16, ubi ex Pallade scriptore rationem reddens cur Mithrae mysteriis initiati nominibus animalium appellarentur, ait: Τὴν κοινὴν φορὰν οἴεσθαι, ὡς πρὸς τὴν τοῦ ζωδιακοῦ κύκλου ἀποτείνειν· τὴν δὲ ἀληθινὴν ὑπόληψιν καὶ ἀκριβῆ [continues under col 206]

"Whom they also called Mithras, completing the cycle of the year." On this matter there is a remarkable passage of Jerome on chapter III of the prophet Amos: "Basilides calls the almighty God by the monstrous name Abraxas, and says that the same name, according to the Greek letters, and the number of the year's course, is contained in the circle of the sun; whom the heathen, under the same number in other letters, call Mithras", or rather Meithras, or as others read Methres, so that the same number holds: namely 365, which is found in Abraxas and in Meithras and Methres. Others will supply much about Mithras. I for my part will only put before the learned, for examination, the corrupt and obscure words of Porphyry, On Abstinence, book IV, chapter 16, where, giving from the writer Pallas the reason why those initiated into the mysteries of Mithras were called by the names of animals, he says: "that the common opinion supposes it to refer to the circle of the zodiac; but the true and exact understanding… [continues under col 206]

Footnotes

(14) ‹anchor: not visible› · call in col 206

μεταμορφώσεις O in textu, μεταμορφώσῃς al. man. ad oram.

μεταμορφώσεις O in the text; μεταμορφώσῃς another hand in the margin.

(printed under page 100)

(15) ‹anchor: not visible› · call in col 206

αὐτῶν O.

(printed under page 100)

(16) ‹anchor: not visible› · call in col 206

διηνουμένη Cl et S, qui conj. διχνουμένη, ut jam evulgaverat C.

διηνουμένη Cl and S, who conjectures διχνουμένη, as C had already published.

(printed under page 100)

(17) ‹anchor: not visible› · call in col 206

τῶν O.

(printed under page 100)

(18) ‹anchor: not visible› · call in col 206

ἄρρενας μίξεις palmaria est conject. Ci.

ἄρρενας μίξεις is an excellent conjecture of Ci.

(printed under page 100)

(19) ‹anchor: not visible› · call in col 206

δι' ὃ C.

(printed under page 100)

(20) ‹anchor: ὕλης κατ'› · call in col 206

κατά O.

(printed under page 100)

(21) ‹anchor: τῶν ὑπ'› · call in col 206

Leg. fort. ἐπ'. S.

Perhaps read ἐπ'. S.

(printed under page 100)

(22) ‹anchor: ἐπικεφαλαιῶν› · call in col 206

ἐπὶ κεφαλαίων O.

(printed under page 100)

(23) ‹anchor: ὡς ἡ› · call in col 206

ἡ add. c. O.

ἡ added with O.

(printed under page 100)

(24) ‹anchor: Ποσειδῶν ἡμίσειά› · call in col 206

Ποσειδῶν ἡμίσεια scripsi ex conjectura, Ποσειδῶν, ὅς ἤ τις C, Ποσειδῶν ὅς ημις (sic) O, Ποσειδῶν, ὅστις legi vult D.

I have written Ποσειδῶν ἡμίσεια by conjecture; Ποσειδῶν, ὅς ἤ τις C; Ποσειδῶν ὅς ημις (sic) O; D wants Ποσειδῶν, ὅστις read.

(printed under page 100)

(25) ‹anchor: κάτω ὁλκοτάτῃ› · call in col 206

Ita S, ὁλκωτάτῃ C, O. Comparativus ὁλκότερος occurrit hom. ix, 15. Tum ὥσπερ C, ὅπερ vel ὅσπερ jam proposuit S.

So S; ὁλκωτάτῃ C, O. The comparative ὁλκότερος occurs in Homily IX, 15. Then ὥσπερ C; S had already proposed ὅπερ or ὅσπερ.

(printed under page 100)

(26) ‹anchor: Ζεύς, ἥτις› · call in col 206

ητις (sic) O.

VARIORUM NOTAE (printed under page 100)

(6) (continued) ‹anchor: on the previous page› · call in col 206

(continued) tus ad ortus refertur. Quo loci nota conne[blot]i in versione binas lectiones, ἀναπολάς et ἀνατολάς, ἀναπολεῖν et ἀνατολεῖν, cum originis ratio posteriorem excludat. Cot.

(printed under page 100)

(7) ‹anchor: not visible› · call in col 206

Ὃν καὶ Μίθραν ἐκάλεσαν, ἐνιαυτοῦ συμπληροῦντα περίοδον. Hanc in rem singularis est locus Hieronymi ad caput iii Amosi prophetae. Basilides omnipotentem Deum portentoso nomine appellat Ἄβραξας, et eumdem secundum Graecas litteras, et annui cursus numerum dicit in solis circulo contineri: quem ethnici sub eodem numero aliarum litterarum vocant Μίθραν, seu potius Μείθραν, aut quod alii legunt Μήθρην· ut idem numerus constet: nimirum 365, qui in Ἄβραξας, et in Μείθρας ac Μήθρης invenitur. De Mithra alii multa subministrabunt. Ego vero duntaxat proponam doctis examinanda verba corrupta et obscura Porphyrii lib. iv De abstinentia, cap. 16, ubi ex Pallade scriptore rationem reddens cur Mithrae mysteriis initiati nominibus animalium appellarentur, ait: Τὴν κοινὴν φορὰν οἴεσθαι, ὡς πρὸς τὴν τοῦ ζωδιακοῦ κύκλου ἀποτείνειν· τὴν δὲ ἀληθινὴν ὑπόληψιν καὶ ἀκριβῆ περὶ τῶν ἀνθρωπίνων ψυχῶν αἰνίττεσθαι, ἃς παντοδαποῖς περιέχεσθαι σώμασι λέγουσι. Καὶ γὰρ Λατίνων τινὰς τῇ σφῶν διαλέκτῳ ἄπρους, καὶ σκώπρους, λασούρους τε καὶ μερούλους καλεῖν. Quid, amabo, sibi volunt voces, σκώπρους, λασούρους? Scribendumne est σκρώφους et λάρους, quod conjectabam? ut primum sit Scrophae cognomen, proprium familiae Romanae Tremelliorum, in Varrone et Macrobio; posterius vero, praenomen Lartis. Nam Lar Herminii consulis, Tolumnii Velentium regis, et Porsennae regis Clusinorum praenomen, Graecis est Λάρος: putaveruntque forsan Graecorum nonnulli non mediocri errore, deduci hoc vocis a laro ave. Haec si vera non videbuntur, alia libenter accipiemus. Restat ut Latinam interpretationem subnectamus. Vulgus existimare, hoc ad zodiaci circulum respicere: veram tamen opinionem et accuratam esse, quae censet illud de animabus humanis aliquid subinnuere, quas omne genus corporibus circumdatas aiunt. Etenim Latinos (f. Λατίνους) aliquos sua lingua Apros et Scrofas, Lares (pro Lartes) atque Merulas appellare. Id.

"Whom they also called Mithras, completing the circuit of the year." On this subject there is a remarkable passage of Jerome on chapter 3 of the prophet Amos: "Basilides calls the almighty God by the monstrous name Abraxas, and says that the same, according to the Greek letters, and the number of the year's course, is contained in the circle of the sun; whom the pagans, with the same number in other letters, call Mithras," or rather Meithras, or, as others read, Methres, so that the number comes out the same: namely 365, which is found in Abraxas, and in Meithras and Methres. Others will supply much about Mithras. I shall only put before the learned, for examination, some corrupt and obscure words of Porphyry, On Abstinence book IV, chapter 16, where, giving from the writer Pallas the reason why those initiated into the mysteries of Mithras were called by the names of animals, he says: "The common view is that this refers to the circle of the zodiac; but the true and exact understanding is that it hints at human souls, which they say are clothed in bodies of every kind. For some of the Latins in their own tongue are called apri, scopri, lasuri and meruli." What, pray, do the words scopri, lasuri mean? Should one write scrophi and lari, as I conjectured? so that the first would be the cognomen Scropha, proper to the Roman family of the Tremellii, in Varro and Macrobius; and the second the praenomen Lars. For Lar, the praenomen of the consul Herminius, of Tolumnius king of the Veientes, and of Porsenna king of the Clusini, is Laros in Greek; and perhaps some of the Greeks thought, in no small error, that this word was derived from the bird laros [the gull]. If these things do not seem true, we shall gladly accept others. It remains to add the Latin translation: "The common people think this refers to the circle of the zodiac; but that the true and accurate opinion is the one which holds that it hints at something about human souls, which they say are clothed in bodies of every kind. For some Latins (perhaps Λατίνους) in their own tongue are called Boars and Sows, Lares (for Lartes) and Blackbirds." The same [Cotelier].

(printed under page 100)

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 208); their calls are printed in the Greek only. Calls 27–31 are not visible in the part of the page shown. VARIAE LECTIONES (printed under page 101)

(27) ‹anchor: not visible› · call in col 207

ἀφορίσθη O. Tum leg. καὶ καθ' ἑαυτὰ τέτακται ἕκαστον. S.

ἀφορίσθη O. Then read καὶ καθ' ἑαυτὰ τέτακται ἕκαστον. S.

(printed under page 101)

(28) ‹anchor: not visible› · call in col 207

Νηρηΐδος O.

(printed under page 101)

(29) ‹anchor: not visible› · call in col 207

Ἀππίον S.

(printed under page 101)

(30) ‹anchor: not visible› · call in col 207

τά adj. c. O. D : Cotelerii versionem non satis capio. Legendum videtur οὐράνιοι τῶν Μοιρῶν περιστηρίγματα, duodecim coelestes (sive dii) sunt Parcarum fulcimenta. Astrologos enim ex Zodiaci signis fata nascentium praedixisse nemini latet. Vide Achil. Tat. Isag. ad Arat. Phaen. c. 23, p. 145.

τά added with O. D: I do not fully understand Cotelier's translation. It seems one should read οὐράνιοι τῶν Μοιρῶν περιστηρίγματα, "the twelve heavenly ones (or gods) are the props of the Fates." For it is known to everyone that astrologers foretold the fates of those being born from the signs of the Zodiac. See Achilles Tatius, Introduction to Aratus's Phaenomena, chapter 23, p. 145.

(printed under page 101)

(31) ‹anchor: not visible› · call in col 207

Scribe παραληφθεὶς cum Davisio, vel quod ego praetulerim, παραπλασθεὶς vel simile aliquid S.

Write παραληφθεὶς with Davis, or, what I would prefer, παραπλασθεὶς or something similar. S.

(printed under page 101)

(32) ‹anchor: τέλειος καὶ› · call in col 207

καί male omisit S c. Cl. Tum προσενέγκειν O.

S wrongly omitted καί, with Cl. Then προσενέγκειν O.

(printed under page 101)

(33) ‹anchor: αὐτὸς καὶ› · call in col 207

Cotelerius legi vult καὶ ἀκμή, ἥτις ἐρᾷν ἐπιθυμίαν, quod etiam vertendo expressit. At ea scriptura neque Graeca est, neque Cotelerii versio ex ea efficitur. Quare Davisius locum corruptissimum ita restituendum esse putavit: ἔστι δ' αὐτὸς κατ' ἀκμήν, ᾗ τις ἐὰν ἐπιθυμῇ ἔχειν Πολυξένην, quod interpretatur: Est vero ipse in aetatis flore, quo tempore si quis ducere cupiat Polyxenam. Parum apte. Meo quidem judicio sic scribendum: Ἔτι (non ἔστι) δ' αὐτὸς κατ' ἀκμὴν ἥβης, ἔχειν ἐπιθυμῶν Πολυξένην, — ἀναιρεῖται, (vel etiam κατ' ἀκμὴν ἡλικίας ἐπιθυμῶν Πολυξένην : nam verbum ἐπιθυμεῖν a scriptoribus aetatis inferioris cum accusativo conjungi notum est cf. Hom. xvii, 12). S.

Cotelier wants καὶ ἀκμή, ἥτις ἐρᾷν ἐπιθυμίαν read, which he also expressed in his translation. But that reading is not Greek, nor does Cotelier's translation follow from it. So Davis thought this very corrupt place should be restored thus: ἔστι δ' αὐτὸς κατ' ἀκμήν, ᾗ τις ἐὰν ἐπιθυμῇ ἔχειν Πολυξένην, which he renders: "He is in the flower of his age, the time at which one might wish to marry Polyxena." Not very apt. In my judgement one should write: Ἔτι (not ἔστι) δ' αὐτὸς κατ' ἀκμὴν ἥβης, ἔχειν ἐπιθυμῶν Πολυξένην, — ἀναιρεῖται ("while still in the prime of youth, desiring to have Polyxena, he is slain"), (or even κατ' ἀκμὴν ἡλικίας ἐπιθυμῶν Πολυξένην: for it is known that writers of the later age construe the verb ἐπιθυμεῖν with the accusative; compare Homily XVII, 12). S.

(printed under page 101)

(34) ‹anchor: καὶ ξένην› · call in col 207

Virgulam delevi post ξένην et addidi ἐπιθυμῇ c. O, in quo ἐπιθυμεῖ.

I have deleted the comma after ξένην and added ἐπιθυμῇ with O, in which ἐπιθυμεῖ.

VARIORUM NOTAE (printed under page 101)

(8) ‹anchor: Ἀχιλλεὺς προσηγορεύθη› · call in col 207

Διὰ τὸ μαζοῖς χείλη μὴ προσενεγκεῖν, Ἀχιλλεὺς προσηγορεύθη. Verba ex verbis Apollodori lib. iii Bibliothecae: Ὠνόμασεν Ἀχιλλέα, ὅτι τὰ χείλη μαστοῖς οὐ προσήνεγκε. Latine rem sic expressit Tertullianus, De pallio cap. 4: Quandoquidem labiis vacuerat ab uberum gustu; ubi consulendae Notae magni illius Salmasii, qui tamen in eo audiendus non est, quod Etymologici verba sollicitat, non animadvertens in iis duplicem conjungi originationem, hanc a χεῖλη et aliam in Eustathio quoque a χιλὸς seu χιλή. Sed haec levia sunt, nec digna quae nos morentur. Cot.

"Because he did not put his lips to the breast, he was called Achilles." The words are taken from the words of Apollodorus, Library book III: "He named him Achilles, because he had not put his lips to the breast." Tertullian expressed the matter in Latin thus, On the Pallium chapter 4: "since his lips had been kept from the taste of the breast"; where the Notes of the great Salmasius should be consulted, who, however, is not to be followed in tampering with the words of the Etymologicum, not noticing that two derivations are joined in them, this one from χεῖλη ["lips"], and another, found in Eustathius too, from χιλὸς or χιλή ["fodder"]. But these are trifles, not worth delaying us. Cotelier.

(printed under page 101)

(9) ‹anchor: ἐπιθυμίαν, Πολυξένην› · call in col 207

Ἔστι δὲ αὐτὸς καὶ ἀκμὴν ἥτις ἐὰν ἐπιθυμίαν Πολυξένην. Sensus constabit, si modo legas: Ἔστι δὲ αὐτὸς κατ' ἀκμήν, ᾗ τις ἐὰν ἐπιθυμῇ ἔχειν Πολυξένην· Est vero ipse in aetatis flore, quo tempore si quis ducere cupiat Polyxenam. Videlicet, Paris cum Deiphobo Achillem juvenem peremit, dum Polyxenae conjugium speraret. Davis.

"And he is also the prime, which, if desire, Polyxena." The sense will stand if only you read: Ἔστι δὲ αὐτὸς κατ' ἀκμήν, ᾗ τις ἐὰν ἐπιθυμῇ ἔχειν Πολυξένην: "He is in the flower of his age, the time at which one might wish to marry Polyxena." That is, Paris with Deiphobus killed the young Achilles while he was hoping to marry Polyxena. Davis.

(printed under page 101)

Page

running head: 207 S. CLEMENTIS I ROM. P
marginal letters: A fuit, sed cum; B cœnam celebravit propter; C stigium.; D (8) Διὰ τὸ
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:208

ἀλλὰ θερμὴ οὖσα ἰσχὺς καὶ ἀνωφερῆ ἔχουσα τὴν φύσιν, ὥσπερ ὑπό τινος ῥιπῆς εἰς τὸν ἄνω ἡγεμονικώτατον ἀνέπτη αἰθέρα.

down, but being a warm power and having an upward-tending nature, flew up as if by some impulse into the uppermost ruling ether.

XIII. Δεσμὰ δὲ τὰ Κρόνου ἐστὶν ἡ σύμπηξις οὐρανοῦ καὶ γῆς, ὡς καὶ ἄλλων ἀλληγορούντων ἀκήκοα· ἡ δὲ ἀποκοπὴ τῶν μορίων ὁ τῶν στοιχείων χωρισμὸς καὶ διάκρισις, ὅτι πάντα ἐκ τῆς ἰδίας φύσεως ἀπετμήθη καὶ ἀφωρίσθη, καθ' ἑαυτὰ τετάχθαι ἕκαστον· καὶ οὐκ ἔτι γεννᾷ χρόνος, ἀλλὰ τὰ γεννηθέντα δι' αὐτοῦ νόμῳ φύσεως ποιεῖται τὰς διαδοχάς. Ἡ δὲ ἐκ τοῦ βυθοῦ ἀνακύψασα Ἀφροδίτη, ἡ ἐκ τοῦ ὑγροῦ γόνιμος οὐσία, ᾗ τὸ θερμὸν πνεῦμα μιγὲν τὸν τῆς μίξεως ποιεῖται ἔρωτα, καὶ τελεσιουργεῖ τοῦ κόσμου τὸ κάλλος.

XIII. And the bonds of Cronus are the binding together of heaven and earth, as I have also heard others allegorizing; and the cutting off of the parts is the separation and distinction of the elements, because all things were cut off and separated from their own nature, so that each was arranged by itself; and time no longer begets, but the things begotten through it make their successions by a law of nature. And Aphrodite who rose up out of the deep is the fertile substance out of the moisture, with which the warm spirit being mixed produces the love of mingling, and perfects the beauty of the world.

XIV. Τὸ δὲ συμπόσιον τὸ γαμήλιον, ἔνθα τὸ δεῖπνον ἐτέλει Ζεὺς, ὑπέρ τε τῆς Νηρεΐδος Θέτιδος καὶ τοῦ καλοῦ Πηλέως ἀλληγορίαν ἔχει ταύτην, ἵνα γνῷς ὅτι καὶ ἄνευ σου, Ἀππίων, τὰ τοιαῦτα ἠκούσαμεν. Τὸ μὲν δὴ συμπόσιον ὁ κόσμος· οἱ δὲ δώδεκα, τὰ οὐράνια τῶν μοιρῶν περιστηρίγματα, ἅ τινα ζώδια καλοῦσιν· Προμηθεὺς ἡ προμήθεια, ὑφ' ἧς τὰ πάντα ἐγένετο· Πηλεὺς πηλὸς ὁ ἀπὸ γῆς εἰς ἀνθρώπου γένεσιν περινοηθεὶς καὶ μιγεὶς τῇ Νηρεΐδι, τουτέστιν ὕδατι. Ἐκ δὲ τῆς τῶν δύο μίξεως, ὕδατός τε καὶ γῆς, ὁ πρῶτος, οὐ γεννηθεὶς, ἀλλὰ πλασθεὶς τέλειος καὶ διὰ τὸ μαζοῖς χείλη μὴ προσενεγκεῖν Ἀχιλλεὺς προσηγορεύθη· ἔστι δὲ αὐτὸς καὶ ἀκμὴ, ἥτις ἐὰν ἐπιθυμίαν, Πολυξένην, ὡς ἀληθείας ἀλλοτρίαν οὖσαν καὶ ξένην, ἐπιθυμῇ, ἰῷ ὄφεως ἀναιρεῖται, βέλει κατὰ πτέρναν καὶ κατὰ ἴχνος ἐνέρποντος τοῦ θανάτου.

XIV. And the marriage banquet, where Zeus celebrated the feast for the Nereid Thetis and the noble Peleus, has this allegory, so that you may know that even without you, Appion, we have heard such things. The banquet, then, is the world; and the twelve are the heavenly supports of the fates, which they call signs of the zodiac; Prometheus is forethought, by which all things came into being; Peleus is clay, which was devised from the earth for the generation of man and mixed with the Nereid, that is, water. And from the mixture of the two, both water and earth, the first man, not begotten, but moulded perfect, and because he did not put his lips to breasts was called Achilles; and he himself is also the prime of life, which if it desires desire, Polyxena, as being alien and foreign to truth, is destroyed by the venom of a serpent, death creeping in by an arrow at the heel and in the footprint.

XV. Ἥρα τοίνυν καὶ Ἀθηνᾶ καὶ Ἀφροδίτη καὶ Ἔρις καὶ μῆλον καὶ Ἑρμῆς καὶ κρίσις καὶ ποιμὴν τοιοῦτόν τινα νοῦν ὑπαινίσσεται· Ἥρα σεμνότης· Ἀθηνᾶ ἡ ἀνδρεία· Ἀφροδίτη αἱ ἡδοναί· Ἑρμῆς ὁ ἑρμηνευτικὸς λόγος· ὁ ποιμὴν Πάρις ἡ ἀλόγιστος ὁρμὴ καὶ βάρβαρος. Ἐὰν οὖν κατὰ τὴν ἀκμὴν τῆς ἡλικίας ὁ τὴν ψυχὴν ποιμαίνων λογισμὸς τύχῃ ὢν

XV. Hera, therefore, and Athena and Aphrodite and Eris and the apple and Hermes and the judgement and the shepherd hint at some such meaning: Hera is gravity; Athena is courage; Aphrodite is pleasures; Hermes is the interpretive word; the shepherd Paris is irrational and barbarous impulse. If, then, at the prime of age the reasoning that shepherds the soul happens to be

Editors' notes and page, col. 208

Page

running head: ENTIS I ROM. PONT. OPERA DUBIA. 208
marginal letters: A πόθη, ἀλλὰ θερμὴ; B ἐτέλει Ζεὺς, ὑπέρ; C ἴχνος ἐνέρποντος τοῦ; D seu χιλή. Sed
old-edition numerals: 165 after μοιρῶν
other: first word πόθη, split from col 205

PG 2:209

βάρβαρος, καὶ παραλιπὼν τὰ συμφέροντα, ἀνδρείαν τε καὶ σωφροσύνην παρωσάμενος, μόνας ἕληται τὰς ἡδονὰς καὶ μόνῃ τῇ ἐπιθυμίᾳ τὴν νίκην ἀποδῷ, ὡς παρ' αὐτῆς τὰ τέρποντα ἀντιλαμβάνων, ἐπ' ὀλέθρῳ ἑαυτοῦ τε καὶ τῶν αὐτοῦ ὁ μὴ ὀρθῶς κρίνας τὴν τέρψιν λήψεται. Ἔρις δέ ἐστιν ἡ φιλονεικοῦσα κακία. Τὸ δὲ τῶν Ἑσπερίδων χρυσοῦν μῆλον ὁ πλοῦτος ἂν εἴη, ὃς ἐνίοτε καὶ τοὺς σώφρονας, ὥσπερ τὴν Ἥραν, πρὸς ῥᾳθυμίαν ἐφίσταται, καὶ τοὺς ἀνδρείους, ὥσπερ τὴν Ἀθηνᾶν, εἰς τὰ μὴ αὐτοῖς πρέποντα φιλονεικοτέρους ἀπεργάζεται, καὶ ψυχῆς κάλλος, ὥσπερ Ἀφροδίτην, προφάσει τρυφῆς ἀπολλύει. Συντόμως ἐρῶ· πάντας εἰς κακὴν ἔριν ἀνερεθίζει ὁ πλοῦτος.

barbarous, and leaving aside the things that are profitable, thrusting away both courage and temperance, chooses pleasures alone and awards the victory to desire alone, as receiving from it the things that delight, he who has not judged rightly will receive the delight to the destruction of himself and of his own. And Eris is contentious vice. And the golden apple of the Hesperides would be wealth, which at times sets even the temperate, like Hera, towards indolence, and renders the courageous, like Athena, more contentious for things not befitting them, and destroys beauty of soul, like Aphrodite, under pretext of luxury. Briefly I shall say: wealth stirs up all to evil strife.

XVI. Ὁ δὲ τὸν τοῦ πλούτου ἡγεμόνα καὶ φύλακα ὄφιν ἀνελὼν Ἡρακλῆς ὁ γνήσιος καὶ φιλόσοφός ἐστι νοῦς, ὃς πάσης κακίας γυμνὸς ὢν ἐκπερινοστεῖ τὸν κόσμον, ἐπιδημῶν ταῖς ψυχαῖς καὶ σωφρονίζων τοὺς ἐντυγχάνοντας, λέγω δὲ ἀνθρώπους ἐοικότας λέουσι τολμηροῖς ἢ ἐλάφοις δειλαῖς ἢ κάπροις ἀγρίοις ἢ ὕδραις πολυτρόποις. Ὁμοίως δὲ καὶ τὰ ἄλλα πάντα, ὅσα ἀθλῆσαι λέγεται Ἡρακλῆς, νοερᾶς ἀρετῆς ἐστιν αἰνίγματα. Αὐτάρκως δὲ νῦν ἐχέτω τὰ εἰρημένα. Εἰς γὰρ ἕκαστον εἰπεῖν οὐδὲ ὁ σύμπας χρόνος ἀρκέσει.

XVI. And Heracles, who slew the serpent that is the leader and guardian of wealth, is the genuine and philosophical mind, which, being stripped of all vice, goes round about the world, visiting souls and chastening those whom it meets, I mean men resembling bold lions or cowardly deer or wild boars or wily hydras. And in like manner also all the other labours that Heracles is said to have performed are riddles of intellectual virtue. Let what has been said suffice for now. For to speak to each point not even the whole of time will suffice.

XVII. Πλὴν, θαυμάζω πῶς ταῦτα σαφῶς καὶ εὐσεβῶς καὶ ὠφελίμως ἀκαλύπτῳ καὶ τῇ εὐθείᾳ δηλοῦσθαι δυνάμενα, οἱ πλαγίοις ἀποκρύψαντες αἰνίγμασι καὶ μύθοις αὐτὰ προκαλύψαντες κακοῖς ὑπὸ σοῦ ἔμφρονες καὶ σοφοὶ εἶναι λέγονται, οἵτινες ὥσπερ ὑπὸ κακοῦ προαχθέντες δαίμονος σχεδὸν τοὺς πάντας ἐνήδρευσαν ἀνθρώπους. Ἢ γὰρ οὐκ ἔστι ταῦτα αἰνίγματα, ἀλλ' ἀληθῆ τῶν θεῶν ἁμαρτήματα, καὶ ἐλέγχειν αὐτοὺς οὐκ ἔδει, οὐδὲ τὴν ἀρχὴν αὐτὰ τοῖς ἀνθρώποις εἰς μίμησιν προτιθέναι· ἢ αἰνιγματωδῶς ἐλέγχθη τὰ ὑπὸ τῶν θεῶν ψευδῶς πεπραγμένα, καὶ ἥμαρτον, ὦ Ἀππίων, ὅτι οἱ ὑπὸ σοῦ ὀνομαζόμενοι σοφοὶ τὰ σεμνὰ ἀσέμνοις μύθοις καλύψαντες ἁμαρτεῖν τοὺς ἀνθρώπους προετρέψαντο, καὶ ταῦτα ὑβρίσαντες οὓς καὶ θεοὺς εἶναι ἐνόμισαν.

XVII. Yet I marvel how, when these things could be set forth clearly and piously and profitably in an uncovered and straightforward way, those who hid them in oblique riddles and veiled them before with evil myths are said by you to be prudent and wise, who as though led on by an evil demon have waylaid almost all men. For either these things are not riddles, but true sins of the gods, and one ought not to have exposed them, nor at all to have set them before men for imitation; or else the things falsely done by the gods were refuted enigmatically, and they erred, O Appion, in that those named wise by you, covering things honourable with unseemly myths, urged men on to sin, and that too while insulting those whom they also deemed to be gods.

XVIII. Διόπερ μὴ σοφοὺς, ἀλλὰ κακοὺς δαίμονας τοὺς τοιούτους νόμιζε, οἵτινες κακὰς ὑποθέσεις ἔργων καλῶν προεβάλλοντο, ἵνα οἱ θέλοντες μιμηταὶ γενέσθαι τῶν κρειττόνων τὰς τῶν λεγομένων θεῶν ζηλῶσι

XVIII. Wherefore consider such men not wise, but evil demons, who put forward evil subjects for good works, so that those wishing to become imitators of their betters might emulate the

Editors' notes and page, col. 209

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 209); their calls are printed in the Greek only. Calls 35–40 and Variorum Nota (10) are not visible in the part of the page shown. VARIAE LECTIONES (printed under page 102)

Footnotes

(35) ‹anchor: not visible› · call in col 210

ἐστίν om. O.

ἐστίν omitted in O.

(printed under page 102)

(36) ‹anchor: not visible› · call in col 210

Leg. ἐπιθυμίαν. Non enim Junonem socordem, sed ejus potiundi cupidam fecit τῶν Ἑσπερίδων μῆλον. D.

Read ἐπιθυμίαν. For the apple of the Hesperides did not make Juno sluggish, but eager to obtain it. D.

(printed under page 102)

(37) ‹anchor: not visible› · call in col 210

ἐφίσταται D, ἐπίσταται C, παράγειν ἐπίσταται O.

ἐφίσταται D; ἐπίσταται C; παράγειν ἐπίσταται O.

(printed under page 102)

(38) ‹anchor: not visible› · call in col 210

φιλονικοτέρους O.

(printed under page 102)

(39) ‹anchor: not visible› · call in col 210

ὃς O c. S, ὃ C.

ὃς O, with S; ὃ C.

(printed under page 102)

(40) ‹anchor: not visible› · call in col 210

δειλοῖς C.

(printed under page 102)

(41) ‹anchor: Αὐτάρκως δὲ› · call in col 210

δέ excidit ap. Cl et S.

δέ has dropped out in Cl and S.

(printed under page 102)

(42) ‹anchor: χρόνος ἀρκέσει› · call in col 210

Malim ἀρκέσειεν. S.

I should prefer ἀρκέσειεν. S.

(printed under page 102)

(43) ‹anchor: αἰνιγματωδῶς ἐλέγχθη› · call in col 210

ἐλεγχθῆναι O.

(printed under page 102)

(44) ‹anchor: ψευδῶς πεπραγμένα› · call in col 210

Sensus postulare videtur ἀψευδῶς πεπραγμένα, vere facta. D. Nequaquam. Recte sibi opponuntur τὰ ἀληθῆ τῶν θεῶν ἁμαρτήματα, et ὑπὸ τῶν θεῶν ψευδῶς, sive οὐκ ἀληθῶς πεπραγμένα. S. Idem Ἀππίον.

The sense seems to require ἀψευδῶς πεπραγμένα, "truly done." D. By no means. "The true sins of the gods" and "things falsely, that is not truly, done by the gods" are rightly set against each other. S. The same [reads] Ἀππίον.

(printed under page 102)

(45) ‹anchor: Διόπερ› · call in col 210

Δι' ὅπερ C. Tum reposui vbb. ἀλλὰ κακούς in Ed. Schwegleriana omissa.

Δι' ὅπερ C. Then I have restored the words ἀλλὰ κακούς, omitted in Schwegler's edition.

VARIORUM NOTAE (printed under page 102)

(10) ‹anchor: not visible› · call in col 210

Ὄφιν ἀνελὼν Ἡρακλῆς, ὁ γνήσιος καὶ φιλόσοφός ἐστι νοῦς, etc. Cornutus: Ἡρακλῆς δέ ἐστιν ὁ ἐν τοῖς ὅλοις λόγος, etc. In Collectaneis Constantini Porphyrogenetae, excerpta ex Joannis Antiocheni Historia Chronica, ipso initio: Ὅτε τὸν Ἡρακλέα τὸν τῆς Ἀλκμήνης, φιλόσοφον ἱστοροῦσιν, etc. Tria loca integra conferre operae pretium fuerit: quorum ultimum feliciter emendavit ad oram libri sui ὁ μακαρίτης Joannes Tarinus, vir summo ingenio, summa eruditione, summa virtute. Ubi enim legitur, ἐνίκησε τὸν υἱὸν τῆς φαύλης ἐπιθυμίας, apposuit Ἰόν. Ἰός autem, hoc est venenum, optime quadrat ad fabulam illic relatam draconis ab Hercule occisi. Cot.

"Heracles, having slain the serpent, is the genuine and philosophic mind," etc. Cornutus: "Heracles is the reason in all things," etc. In the Collections of Constantine Porphyrogenitus, extracts from the Chronicle of John of Antioch, at the very beginning: "When they tell of Heracles, son of Alcmene, as a philosopher," etc. It would be worth comparing the three passages in full; the last of them was happily emended in the margin of his copy by the late Jean Tarin, a man of the highest talent, the highest learning and the highest virtue. For where one reads, "he conquered the son of base desire," he wrote beside it Ἰόν. And ἰός, that is, venom, fits excellently with the story told there of the dragon slain by Hercules. Cotelier.

(printed under page 102)

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 212); their calls are printed in the Greek only. Calls 46–56 are not visible in the part of the page shown. No Variorum Notae on this page. VARIAE LECTIONES (printed under page 103)

(46) ‹anchor: not visible› · call in col 211

τεκτον (sic) τεκνοκτονίας O, priore voce subnotata.

τεκτον (sic) τεκνοκτονίας O, with the former word marked beneath [for deletion].

(printed under page 103)

(47) ‹anchor: not visible› · call in col 211

τε inserui c. O. Tum ἀρρενομίξεις C.

I have inserted τε with O. Then ἀρρενομίξεις C.

(printed under page 103)

(48) ‹anchor: not visible› · call in col 211

D. conj. πράξεσιν.

D conjectures πράξεσιν.

(printed under page 103)

(49) ‹anchor: not visible› · call in col 211

ἀσεβέστεροι C.

(printed under page 103)

(50) ‹anchor: not visible› · call in col 211

Ita O c. S, αἰδοῦνται C.

So O, with S; αἰδοῦνται C.

(printed under page 103)

(51) ‹anchor: not visible› · call in col 211

τῆς O.

(printed under page 103)

(52) ‹anchor: not visible› · call in col 211

μὴ σεμνά C.

(printed under page 103)

(53) ‹anchor: not visible› · call in col 211

ὀχήματα, ἅ τινα C, σχήματα jam D recte conjecit.

ὀχήματα, ἅ τινα C; D already rightly conjectured σχήματα.

(printed under page 103)

(54) ‹anchor: not visible› · call in col 211

δέ om. O, sed praebet subsequens μή, quod non est in textu Ci. Idem μή in marg.

δέ omitted in O, but it gives the following μή, which is not in the text of Ci. The same has μή in the margin.

(printed under page 103)

(55) ‹anchor: not visible› · call in col 211

αὐτούς C, αὐτά S.

αὐτούς C; αὐτά S.

(printed under page 103)

(56) ‹anchor: not visible› · call in col 211

ὑπό S, deest ap. C et in O.

ὑπό S; it is missing in C and in O.

(printed under page 103)

(57) ‹anchor: ἐκεῖναι ἐτολμήθησαν› · call in col 211

Ita O c. S, ἐτόλμησαν C. Aliam praeterea emendandi rationem proponit D, qui scribi vult μοχθηρῶν ἀνδρῶν — ἐκεῖναι τόλμαι ἦσαν αἱ ὕβρεις.

So O, with S; ἐτόλμησαν C. D also proposes another way of emending, wanting μοχθηρῶν ἀνδρῶν — ἐκεῖναι τόλμαι ἦσαν αἱ ὕβρεις written.

(printed under page 103)

(58) ‹anchor: δὲ νοῦν› · call in col 211

S. Notum est Anaxagorae πάντα διεκόσμησε νοῦς ap. Simpl. Phys. fol. 33 b. Schaubach, Anax. fragm. fr. VIII, De Stoicis cfr. Diog. Laert. VII, 134, 137.

S. Anaxagoras's "Mind set all things in order" is well known, in Simplicius on the Physics, fol. 33b; Schaubach, Fragments of Anaxagoras, fr. VIII. On the Stoics compare Diogenes Laertius VII, 134, 137.

(printed under page 103)

(59) ‹anchor: διακεκοσμῆσθαι› · call in col 211

Ita O c. S, διακεκοσμεῖσθαι C.

So O, with S; διακεκοσμεῖσθαι C.

(printed under page 103)

(60) ‹anchor: μὲν οἱ μὲν› · call in col 211

ἀποφηνάμενος μὲν φύσει O. Tum δεδημιουργῆσθαι S, O, δεδημιουργεῖσθαι C.

ἀποφηνάμενος μὲν φύσει O. Then δεδημιουργῆσθαι S, O; δεδημιουργεῖσθαι C.

(printed under page 103)

(61) ‹anchor: δυνάμενοι δὲ› · call in col 211

δέ S, O, μέν C.

δέ S, O; μέν C.

(printed under page 103)

(62) ‹anchor: ἀλληγορῆσαι› · call in col 211

ἀλληγορῇ O.

(printed under page 103)

Page

running head: 211 S. CLEMENTIS I ROM. PONT. O
marginal letters: A æmularentur gesta, quæ; B labore vix possunt; C mentorum motionem ac; D hæc casu fieri
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:212

πράξεις, ἃς διαλεγόμενος τῇ πρὸ ταύτης ἡμέρᾳ οὐκ ἀπεκρυψάμην, λέγω δὲ πατροφονίας, τεκνοκτονίας, μίξεις ἀσεβεῖς μητέρων, θυγατέρων, ἀδελφῶν, μοιχείας τε ἀπρεπεῖς καὶ ἀῤῥενομιξίας καὶ μιαρὰς ἀῤῥητουργίας, πρὸς ἄλλαις μυρίαις τοιαύταις ἀθεμίτοις μίξεσιν· ὧν ἀσεβέστατοι οἱ ταῦτα ἀληθῆ δοκεῖν εἶναι θέλοντες, ἵνα τὰ ὅμοια ποιοῦντες μὴ αἰδῶνται. Οἵπερ εἴγε εὐσεβεῖν ἐβούλοντο, ἐχρῆν αὐτοὺς, ὅπερ ἀρτίως εἶπον, εἰ καὶ ὄντως οἱ θεοὶ τὰ περὶ αὐτῶν ᾀδόμενα διεπράξαντο κακὰ, τιμῇ τῇ πρὸς θεοὺς εὐπρεπεστέροις τισὶ μύθοις τὰ ἄσεμνα ἐπισκέπειν, καὶ μὴ τοὐναντίον, ὥς φατε, καλῶν αὐτοῖς πράξεων γεγενημένων κακὰ καὶ ἄσεμνα περιβάλλειν σχήματα, ἅ τινα καὶ ἀλληγορούμενα καὶ διὰ καμάτων μόγις νοηθῆναι δύναται· καὶ ὅταν νοηθῇ τισιν, ἐκείνοις μὲν ἀντὶ τοῦ πολλοῦ μόχθου παρέσχον τὸ μὴ πλανηθῆναι, ἐξὸν δὲ μὴ μοχθῆσαι, τοὺς δὲ πλανηθέντας ἄρδην ἀπώλεσαν. Πλὴν τοὺς εἰς τὸ σεμνότερον ἀλληγοροῦντας αὐτὰς ἀποδέχομαι, ὥσπερ τοὺς ἐκ τῆς Διὸς κεφαλῆς αἰνιξαμένους ἀναπηδῆσαι τὴν φρόνησιν. Ἴσως δὲ ἐκεῖνό μοι πιθανώτερον, ὅτι ὑπὸ μοχθηρῶν ἀνδρῶν, δόξαν θεῶν ἀπενεγκαμένων, ἐκεῖναι ἐτολμήθησαν αἱ ὕβρεις.

deeds of those called gods, which in conversing on the day before this I did not conceal—I mean parricides, slaughters of children, impious minglings with mothers, daughters, sisters, unseemly adulteries, minglings with males, and foul, unspeakable acts, besides ten thousand other such lawless minglings; of whom the most impious are those who wish these things to seem true, so that in doing the like they may not be ashamed. Who, if indeed they wished to be pious, ought, as I just now said, even if the gods truly committed the evils sung about them, out of honour towards the gods to have covered over the unseemly things with certain more seemly myths, and not on the contrary, as you say, when noble deeds had been done by them, to invest them with evil and unseemly figures, which even when allegorized can scarcely be understood even through toils; and when they are understood by some, to them indeed in return for their great labour they have afforded not being led astray, when it was possible not to labour, while those who were led astray they utterly destroyed. Nevertheless, I accept those who allegorize them towards what is more honourable, just like those who hinted that prudence leapt forth from the head of Zeus. Yet perhaps that seems more probable to me, that those outrages were dared by wicked men who had carried off the reputation of gods.

XIX. Ἁπάντων δὲ τῶν θεῶν τὴν ποιητικὴν ἀλληγορίαν οὐκ ἀκόλουθον εὑρίσκομεν. Αὐτίκα γοῦν ἐπὶ τῆς διακοσμήσεως τῶν ὅλων ποτὲ μὲν φύσιν λέγουσιν ποιηταὶ, ποτὲ δὲ νοῦν ἀρχηγὸν γενέσθαι τῆς ὅλης δημιουργίας. Ἐκ φύσεως μὲν γὰρ τῶν στοιχείων τὴν πρώτην κίνησιν καὶ σύμμιξιν γεγονέναι, ὑπὸ δὲ τῆς τοῦ νοῦ προνοίας διακεκοσμῆσθαι. Καὶ ἀποφηνάμενοι μὲν οἱ μὲν φύσει δεδημιουργῆσθαι τὸ πᾶν, μὴ δυνάμενοι δὲ ἀνεπιλήπτως τοῦτο ἀποδεικνύναι διὰ τὸ τῆς δημιουργίας ἔντεχνον, παρεμπλέκουσι καὶ τοῦ νοῦ τὴν πρόνοιαν, ὡς συναρπάσαι καὶ τοὺς πάνυ σοφοὺς δυνάμενοι. Ἡμεῖς δέ φαμεν πρὸς αὐτούς· Εἰ μὲν ἐξ αὐτομάτου φύσεως ὁ κόσμος γέγονεν, πῶς ἔτι ἀναλογίαν καὶ τάξιν εἴληφεν, ἅπερ ὑπὸ μόνης ὑπερβαλλούσης φρονήσεως γενέσθαι δυνατόν ἐστι, καὶ καταληφθῆναι ὑπὸ ἐπιστήμης τῆς μόνης ταῦτα ἀκριβοῦν δυναμένης; Εἰ δὲ φρονήσει τὰ πάντα τὴν σύγκρασιν καὶ διακόσμησιν εἴληφεν, ὅπερ ἀνάγκη μὴ ἄλλως ἔχειν, πῶς ἔτι ἐκ τοῦ αὐτομάτου συμβῆναι ταῦτα γενέσθαι δυνατὸν ἦν,

XIX. However, we do not find the poetic allegory of all the gods consistent. For instance, in the ordering of the universe, poets say at one time that nature, and at another time that mind was the originator of the whole creation. For they say that the first motion and commingling of the elements came to be from nature, but that they were ordered by the providence of mind. And while some have declared that the universe was created by nature, yet being unable to demonstrate this irreproachably because of the artfulness of the creation, they weave in alongside it the providence of mind also, as though able to carry away even the very wise. But we say to them: If the world came to be from spontaneous nature, how did it further receive proportion and order, which can come to be only by surpassing prudence, and be comprehended only by knowledge that alone is able to master these things? And if all things received their blending and ordering by prudence, which necessarily cannot be otherwise, how was it still possible for these things to happen to come into being spontaneously?

XX. Οἱ τοίνυν τὰ θεῖα ἐπὶ τὸ αισχρὸν ἀλληγορῆσαι θελήσαντες, οἷον τὴν Μῆτιν καταποθῆναι ὑπὸ Διὸς, εἰς ἀπορίαν ἐμπεπτώκασιν, οὐ συνιέντες, ὅτι οἱ πλαγίως φυσιολογήσαντες περὶ θεῶν καὶ τὸ εἶναι θεοὺς ἀνῃρήκασιν, τὰ εἴδη αὐτῶν διὰ τῆς ἀλληγορίας

XX. Those, therefore, who wished to allegorize divine things in a shameful way, such as that Metis was swallowed down by Zeus, have fallen into perplexity, not understanding that those who obliquely discoursed on nature concerning the gods have also done away with the existence of gods, by dissolving their forms through allegory

Editors' notes and page, col. 212

Page

running head: I ROM. PONT. OPERA DUBIA. 212
marginal letters: A πράξεις, ἃς διαλεγόμενος; B ὅταν νοηθῇ τισιν,; C ὅλης δημιουργίας. Ἐκ; D τοῦ αὐτομάτου συμβῆναι
old-edition numerals: 168 before πρὸς θεοὺς; 169 after παρεμπλέκουσι
other: last word ἀλληγο- split at column break

PG 2:213

εἰς τὰς τοῦ κόσμου οὐσίας διαλύσαντες. Πιθανώτερον οὖν λέγειν, ὅτι οἱ ὑπ' αὐτῶν ᾀδόμενοι θεοὶ κακοί τινες γεγόνασι μάγοι, οἵτινες ἄνθρωποι ὄντες μοχθηροὶ, μαγείᾳ μεταμορφούμενοι γάμους διέλυον, βίους διέφθειρον, τοῖς δὲ πάλαι, οὐκ εἰδόσι τί ποτ' ἐστὶ μαγεία, δι' ὧν ἔπραττον ἐδόκουν εἶναι θεοί· ὧν κατὰ πόλεις καὶ οἱ μόροι καὶ οἱ τάφοι φαίνονται.

into the substances of the world. It is more probable, therefore, to say that the gods sung by them were certain evil magicians, who, being wicked men, transforming themselves by magic, dissolved marriages and corrupted lives, and to the men of old, who did not know what magic ever is, seemed to be gods through the things they did; whose deaths and tombs are seen city by city.

XXI. Αὐτίκα γοῦν, ὡς καὶ ἄλλοτε εἶπον, ἐν τοῖς Καυκασίοις ὄρεσι Κρόνου τινὸς σῆμα ἀνθρώπου δείκνυται, τυράννου ἀγρίου καὶ τεκνοκτόνου. Ὁ δ' ἐκείνου υἱὸς, Ζεὺς τὸ ὄνομα, χείρων γενόμενος, μαγείας δυνάμει κοσμοκράτωρ ἀναφανεὶς πολλοὺς διαλύει γάμους, καὶ τὸν πατέρα σὺν τοῖς θείοις κολάζει, καὶ οὕτως τελευτήσαντος τὸν τάφον Κρῆτες ἐπιδεικνῦσιν· ἐν δὲ τῇ Μεσοποταμίᾳ κεῖνται Ἥλιος μέν τις ἐν Ἄτροις, Σελήνη δέ τις ἐν Κάραις· Ἑρμῆς ἐν Αἰγύπτῳ τις ἄνθρωπος· Ἄρης ἐν Θρᾴκῃ· Ἀφροδίτη ἐν Κύπρῳ· Ἀσκληπιὸς ἐν Ἐπιδαύρῳ· καὶ ἄλλων πολλῶν τοιούτων φαίνονται τάφοι.

XXI. For instance, as I also said at another time, in the Caucasian mountains the tomb of a certain man Cronus is shown, a savage tyrant and slayer of his children. And his son, Zeus by name, becoming worse, having appeared as ruler of the world by the power of magic, dissolves many marriages, and punishes his father along with his uncles, and when he had thus died the Cretans show his tomb; and in Mesopotamia there lie a certain Helios in Hatra, and a certain Selene in Carrhae; Hermes, a certain man, in Egypt; Ares in Thrace; Aphrodite in Cyprus; Asclepius in Epidaurus; and the tombs of many other such persons are seen.

XXII. Οὕτω προφανῶς τοῖς ὀρθῶς νοοῦσιν ἄνθρωποι γεγενῆσθαι ὡμολόγηνται. Καὶ οἱ μὲν συγχρονοῦντες αὐτοῖς, ὑπαισθόμενοι αὐτοὺς θνητοὺς γεγονέναι, ἀμελέστερον αὐτοῖς ἀποθανοῦσι προσεῖχον, ὁ δὲ πολὺς χρόνος δόξαν θεῶν αὐτοῖς περιέθηκεν. Καὶ μὴ θαύμαζε, ει οἱ κατ' Ἀσκληπιὸν καὶ Ἡρακλέα γενόμενοι ἐξηπατήθησαν, ἢ κατὰ Διόνυσον ἢ κατ' ἄλλον τινὰ τῶν τότε, ὅπου καὶ Ἕκτορα ἐν Ἰλίῳ καὶ Ἀχιλλέα ἐν Λευκῇ τῇ νήσῳ οἱ ἐκεῖ προσκυνοῦσιν, Πάτροκλον Ὀπούντιοι, τὸν Μακεδόνα Ἀλέξανδρον Ῥόδιοι.

XXII. Thus manifestly to those who think rightly they are acknowledged to have been men. And those who were contemporary with them, perceiving that they had been mortal, paid less heed to them when they died, whereas long time invested them with the reputation of gods. And do not marvel if those who lived in the time of Asclepius and Heracles were deceived, or in the time of Dionysus or of any other of the men of that day, when even Hector in Ilium and Achilles in the island Leuce are worshipped by the people there, Patroclus by the Opuntians, and Alexander the Macedonian by the Rhodians.

XXIII. Ἀλλὰ καὶ παρ' Αἰγυπτίοις ἔτι καὶ νῦν ἄνθρωπος ὡς θεὸς πρὸ τοῦ θανάτου προσκυνεῖται. Καὶ τοῦτο μὲν ἧττόν ἐστιν ἀσέβημα, ὅτι ζῶντος ἀνθρώπου θείας τιμὰς νομίζουσιν Αἰγύπτιοι, ἀλλὰ τὸ πάντων γελοιότατον, ὅτι καὶ πτηνὰ καὶ ἑρπετὰ καὶ ζῶα πάντα προσκυνοῦσιν. Οὐδὲν γὰρ κρίσει νοοῦσιν ἢ ποιοῦσιν οἱ πολλοὶ τῶν ἀνθρώπων. Τὸ δὲ πάντων αἴσχιστον ἰδέ μοι, τὸν δι' αὐτῶν ὄντα πατέρα θεῶν τε καὶ ἀνθρώπων λέγουσι Λήδᾳ συνεσχηματισμένον, ὃν πολλοὶ Δία ἀναγράψαντες ἐν πίνακι δημοσίᾳ ἀνατιθέασιν. Πρὸς δὲ τὴν ἐκδικίαν ταύτης τῆς ὕβρεως ἤθελον, εἰ τὸν τοῦ καιροῦ βασιλέα αὐτῶν

XXIII. Moreover, even among the Egyptians still to this day a man is worshipped as a god before his death. And this indeed is a lesser impiety, that the Egyptians establish divine honours for a living man, but the most ridiculous thing of all is that they also worship birds and creeping things and all animals. For the multitude of men neither think nor do anything with judgement. And see for me the most shameful thing of all: him who according to them is the father of gods and men they say was transformed together with Leda, whom many depict as Zeus upon a tablet and set up in public. And for the avenging of this outrage I could wish that they had depicted their reigning king of the time

Editors' notes and page, col. 213

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 213); their calls are printed in the Greek only. Calls 63–67 are not visible in the part of the page shown. VARIAE LECTIONES (printed under page 104)

Footnotes

(63) ‹anchor: not visible› · call in col 214

ποτέ ἐστιν C. Tum vbb. μεταμορφούμενοι γάμους διέλυον, βίους διέφθειρον repetuntur in O expuncta.

ποτέ ἐστιν C. Then the words μεταμορφούμενοι γάμους διέλυον, βίους διέφθειρον are repeated in O, marked for deletion.

(printed under page 104)

(64) ‹anchor: not visible› · call in col 214

Hanc Ci conjecturam expr. S, σχῆμα uterque Hom. codex.

S printed this conjecture of Ci; both manuscripts of the Homilies have σχῆμα.

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(65) ‹anchor: not visible› · call in col 214

Ita D, θεοῖς C, O. Cfr. c. 2 : οὐ πατέρος ἀδελφοὺς ἐκόλασεν.

So D; θεοῖς C, O. Compare chapter 2: οὐ πατέρος ἀδελφοὺς ἐκόλασεν.

(printed under page 104)

(66) ‹anchor: not visible› · call in col 214

ἐπιδεικνύουσιν O.

(printed under page 104)

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μέν τις, ἐν Πάτραις C, μέντις ἐν ἄτραις O. Ci comma post τις recte delevit S. Deinceps Αἰγύπτω· τίς Θ.

μέν τις, ἐν Πάτραις C; μέντις ἐν ἄτραις O. S rightly deleted Ci's comma after τις. Next, Αἰγύπτω· τίς Θ [sic, for O].

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(68) ‹anchor: Τὸ δὲ› · call in col 214

Malim ὁ δέ. S. Tum ἰδέ O c. S, εἰδέ C.

I should prefer ὁ δέ. S. Then ἰδέ O, with S; εἰδέ C.

(printed under page 104)

(69) ‹anchor: λέγουσι Λήδᾳ› · call in col 214

Λήδᾳ om. O. Subinde : An συνεῖναι σχηματισμένον, C in notis.

Λήδᾳ omitted in O. Next: "Perhaps συνεῖναι σχηματισμένον?", C in his notes.

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(70) ‹anchor: ὃν› · call in col 214

Leg. ὅ. De re cfr. Mülleri Archaeol. § 128, 1, 351, 4. Tum χῆνα γράψαντες cfr. hom. v, 13, scribi vult Valckenarius, Diatr. in Eurip. reliq., p. 68, ed. Lips. Is vir doctissimus totum locum sic restituit : Τὸν δι' αὐτῶν ὄντα πατέρα θεῶν τε καὶ ἀνθρώπων, ὃν οἱ πολλοὶ Δία λέγουσιν, Λήδᾳ συνεσχηματισμένον χῆνα γράψαντες ἐν πίνακι δημοσίᾳ ἀνατιθέασιν. S.

Read ὅ. On the subject compare Müller's Archaeology §128, 1; 351, 4. Then Valckenaer, Diatribe on the Remains of Euripides, p. 68, Leipzig edition, wants χῆνα γράψαντες written (compare Homily V, 13). That most learned man restores the whole passage thus: "The one who by their account is father of gods and men, whom most call Zeus, they paint as a goose joined in form with Leda and set up on a public tablet." S.

VARIORUM NOTAE (printed under page 104)

(11) ‹anchor: θανάτου προσκυνεῖται› · call in col 214

Παρ' Αἰγυπτίοις ἔτι καὶ νῦν ἄνθρωπος ὡς Θεὸς πρὸ τοῦ θανάτου προσκυνεῖται. Et hom. ii, c. 6. Eleganter, ut omnia, Minucius Felix : Aegyptii sane hominem sibi quem colant eligunt, illum unum propitiant, illum de omnibus consulunt, illi victimas caedunt : et ille, qui caeteris deus, sibi certe homo est, velit nolit; nec enim conscientiam suam decipit, si fallit alienam. Idem traditur a Porphyrio Περὶ τῆς τῶν ἐμψύχων ἀποχῆς, lib. iv, num. 9, citantque Porphyrium Eusebius lib. iii Praeparat. evang., cap. 4, 12, ac Theodoritus, sermone contra Graecos. Cot.

"Among the Egyptians even now a man is worshipped as a god before his death." So also Homily II, chapter 6. Minucius Felix puts it elegantly, as he does everything: "The Egyptians indeed choose for themselves a man to worship; him alone they propitiate, him they consult about everything, to him they slaughter victims: and he who is a god to the others is surely a man to himself, whether he will or no; for he does not deceive his own conscience, even if he deceives another's." The same is reported by Porphyry, On Abstinence from Animal Food, book IV, no. 9, and Porphyry is cited by Eusebius, Preparation for the Gospel book III, chapters 4 and 12, and by Theodoret in his discourse against the Greeks. Cotelier.

(printed under page 104)

Footnotes

Note: the VARIAE LECTIONES are keyed to the Greek (col 216); their calls are printed in the Greek only. Calls 71–74 are not visible in the part of the page shown. No Variorum Notae on this page. VARIAE LECTIONES (printed under page 105)

(71) ‹anchor: not visible› · call in col 215

θεός O.

(printed under page 105)

(72) ‹anchor: not visible› · call in col 215

Ita O c. S, Θεόν C.

So O, with S; Θεόν C.

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(73) ‹anchor: not visible› · call in col 215

δύνανται O. Tum ἀπ' ἄλλου S.

δύνανται O. Then ἀπ' ἄλλου S.

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τά τε γὰρ στοιχεῖα τὰ δ' εἴτε ἀεὶ ἀλλήλοις συνῆπτον O, intermediis vocabulis omissis.

τά τε γὰρ στοιχεῖα τὰ δ' εἴτε ἀεὶ ἀλλήλοις συνῆπτον O, the words in between being omitted.

(printed under page 105)

(75) ‹anchor: ὁμοίως τε› · call in col 215

τε S, τό C, O.

τε S; τό C, O.

(printed under page 105)

(76) ‹anchor: οὐδὲν ἐνέλιπε› · call in col 215

ὅσα ποτε ζῶν δεῖ ἔχειν, οὐδὲν ἐνέλειπε C.

(printed under page 105)

(77) ‹anchor: εἶναι νοεῖν› · call in col 215

νοῦν O.

(printed under page 105)

(78) ‹anchor: διεστῶτα συνήγαγεν› · call in col 215

τὰ στοιχεῖα ἡδίστως ἢ συνήγαγεν O, συνήγαμεν ex Cotelerio minus accurate notat S, cum exstet ap. Cl.

τὰ στοιχεῖα ἡδίστως ἢ συνήγαγεν O. S, not quite accurately, records συνήγαμεν from Cotelier, whereas [συνήγαγεν] stands in Cl.

(printed under page 105)

(79) ‹anchor: μὴν ἔρως› · call in col 215

Secundum Parmenidem et Empedoclem. Cf. Karsten, Parmenid. reliq. v. 131. Emped. reliq., p. 346 sqq. Arist. Metaph. 1, 4, 1. S.

According to Parmenides and Empedocles. Compare Karsten, Remains of Parmenides, verse 131; Remains of Empedocles, p. 346 ff.; Aristotle, Metaphysics I, 4, 1. S.

(printed under page 105)

(80) ‹anchor: μετ' Ἀνουβίωνος› · call in col 215

Ἀννουβίωνος O. Tum μόνον C.

Ἀννουβίωνος O. Then μόνον C.

(printed under page 105)

(81) ‹anchor: ὡς ἀπαντησόμενοι› · call in col 215

ἀπαντήσομεν O, ad oram correctum in ἀπαντησάμενοι.

ἀπαντήσομεν O, corrected in the margin to ἀπαντησάμενοι.

(printed under page 105)

Page

running head: 215 S. CLEMENTIS I ROM. PONT.
marginal letters: A temporalem in turpi; B aqua, non fervida; C XXV. Ita necessario; D in Tyro facti
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:216

γράψαντες ἐπὶ αἰσχρᾶς πλοκῆς, ὥσπερ ἐπὶ τοῦ Διὸς τετολμήκασι ποιῆσαι, οὕτω ποιήσαντες ἀνέθεσαν δημοσίᾳ, ἵνα κἂν ἀπὸ τῆς ὀργῆς τοῦ προσκαίρου βασιλέως, καὶ ταῦτα ἀνθρώπου ὄντος, μάθωσι κολασθέντες, ὡς δεῖ τὴν δέουσαν ἀπονέμειν τιμήν. Ταῦτα δέ σοι λέγω, οὐχ ὡς αὐτὸς ἤδη ἐπιγνοὺς τὸν ὄντως Θεὸν, ἀλλ' εὐγνωμονῶν ὁμολογῶ, εἰ καὶ τί Θεὸς οὐκ οἶδα, ἀλλ' οὖν γε σαφῶς ὅτι Θεὸς νομίζω εἰδέναι.

in a shameful embrace, just as they have dared to do in the case of Zeus, and having done so had set it up in public, so that at least from the wrath of the temporary king, and him a mortal man, they might learn by being punished how one must pay due honour. And these things I say to you, not as having myself already come to know Him Who truly is God, but in fairness I confess that, even if I do not know what God is, yet at all events that God is I think I clearly know.

XXIV. Αὐτίκα γοῦν τὰ πρῶτα τέσσαρα στοιχεῖα Θεὸς εἶναι οὐ δύναται, τὰ ὑπὸ ἄλλου γενόμενα· οὐχ ἡ μίξις, οὐχ ἡ κρᾶσις, οὐχ ἡ γένεσις, οὐ τὸ πᾶν περιέχον ὁρατὸν κύτος· οὐδ' ἡ ἐν τῷ ᾅδῃ συῤῥέουσα ὑποστάθμη· οὐ τὸ ἐπιπολάζον ὕδωρ· οὐχ ἡ ζέουσα οὐσία· οὐχ ὁ ἐξ αὐτῆς μέχρι τῶν ἐνταῦθα διήκων ἀήρ. Τά τε γὰρ στοιχεῖα τέσσαρα, εἴτε ἀλλήλων διεστάλκει, ἄνευ τινὸς μεγάλου τεχνίτου μιγῆναι πρὸς ζώου γένεσιν οὐκ ἐδύνατο, εἴτε ἀεὶ ἀλλήλοις συνῆπτε, καὶ οὕτως ὑπὸ τεχνίτου νοῦ πρὸς τὸ οἰκεῖον τῶν τοῦ ζώου μελῶν καὶ μερῶν συναρμόζεται, ἵνα τὴν ἑκάστου πρὸς ἕκαστον ἀναλογίαν ἀποσώζειν δύνηται, καὶ τὴν ἕξιν εὐπερίγραφον ἔχῃ, καὶ τὰ ἔνδοθεν πάντα τὴν προσήκουσαν ἁρμονίαν λαμβάνῃ· ὁμοίως τε καὶ τοὺς οἰκείους τόπους ἑκάστου μετὰ πάσης εὐμορφίας ὁ τεχνίτης νοῦς ἀκριβοῖ. Συνελὼν ἐρῶ· καὶ τὰ ἄλλα, ὅσα ποτὲ ζῶον δεῖ ἔχειν, οὐδὲν ἐνέλιπε τῷ μεγάλῳ τούτῳ ζώῳ τῆς ὅλης περιφορᾶς.

XXIV. For instance, the first four elements cannot be God, since they were brought into being by another; not the mixture, not the blending, not the generation, not the visible vessel that encompasses the universe; nor the sediment that flows together in Hades; not the water that floats upon it; not the boiling substance; not the air that reaches from it down to the places here. For as to the four elements, whether they were separated from one another, without some great artificer they could not be mixed for the generation of a living creature, or whether they were always joined to one another, even so they are fitted together by an artificer mind for the proper nature of the members and parts of the living creature, so that it may be able to preserve the proportion of each to each, and may have a well-defined habit, and all the inward parts may receive their fitting harmony; and in like manner also the artificer mind determines with all comeliness the proper places of each. Briefly I shall say: as to all the other things also, whatever a living creature must have, nothing was lacking to this great living creature of the whole circuit.

XXV. Οὕτως ἀνάγκη τινὰ εἶναι νοεῖν ἀγέννητον τεχνίτην, ὃς τὰ στοιχεῖα ἢ διεστῶτα συνήγαγεν, ἢ συνόντα ἀλλήλοις πρὸς ζώου γένεσιν τεχνικῶς ἐκέρασε καὶ ἓν ἐκ πάντων ἔργον ἀπετέλεσεν. Ἀδύνατον γὰρ ἄνευ τινὸς νοῦ μείζονος πάνυ σοφὸν ἔργον ἀποτελεῖσθαι. Οὐδὲ μὴν ἔρως εἶναι δύναται πάντων τεχνίτης, οὐκ ἐπιθυμία, οὐκ ἰσχὺς, οὐκ ἄλλο τι τοιοῦτον, ἅ τινα παθητὰ συμβαίνειν καὶ ἀποβαίνειν πέφυκεν. Ἀλλ' οὐδὲ τὸ ὑφ' ἑτέρου φερόμενόν ἐστι Θεὸς, οὐδέ γε τὸ ὑπὸ χρόνου ἢ φύσεως ἀλλοιούμενον καὶ εἰς τὸ μηκέτι εἶναι ἀναλυόμενον.

XXV. Thus it is necessary to understand that there is a certain unbegotten artificer, who either brought together the elements when standing apart, or skilfully blended them when existing together with one another for the generation of a living creature and completed one work out of all. For it is impossible without some greater mind for a very wise work to be completed. Nor indeed can love be the artificer of all things, nor desire, nor strength, nor anything else of the sort, which as passible things are by nature wont to happen and pass away. Nor again is that which is borne along by another God, nor indeed that which is altered by time or nature and dissolved into existing no longer.

XXVI. Ταῦτά μου διαλεγομένου πρὸς τὸν Ἀππίωνα, ἀπὸ Καισαρείας ἐπέστη Πέτρος, καὶ συνδρομαὶ τῶν ὄχλων ἐγένοντο ἐν τῇ Τύρῳ, σπευδόντων ὑπαντᾷν αὐτῷ καὶ χάριν τῇ ἐπιδημίᾳ ὁμολογεῖν. Καὶ ὁ μὲν Ἀππίων ὑπεχώρει μετ' Ἀνουβίωνος καὶ Ἀθηνοδώρου μόνων, οἱ δὲ ἄλλοι πάντες ὡς ἀπαντησόμενοι τῷ Πέτρῳ ὡρμήσαμεν. Πρῶτος δὲ ἐγὼ πρὸ τῶν πυλῶν ἀποδεξάμενος αὐτὸν ἐπὶ τὴν ξενίαν ἦγον. Ὡς δὲ ἐγενόμεθα, τοὺς μὲν ὄχλους ἀπελύσαμεν, αὐτῷ δὲ ἀξιώσαντί με τὰ πραχθέντα λέγειν οὐδὲν ἀπεκρυπτόμην,

XXVI. While I was conversing thus with Appion, Peter arrived from Caesarea, and there were gatherings of the crowds in Tyre, hastening to meet him and to express gratitude for his visit. And Appion for his part withdrew with Anubion and Athenodorus alone, while all the rest of us set out to meet Peter. And I first, having received him before the gates, led him to the lodging. And when we were there, we dismissed the crowds, and when he asked me to tell what had been done I concealed

Editors' notes and page, col. 216

Page

running head: IS I ROM. PONT. OPERA DUBIA. 216
marginal letters: A γράψαντες ἐπὶ αἰσχρᾶς; B ἐξ αὐτῆς μέχρι; C XXV. Οὕτως ἀνάγκη; D συνδρομαὶ τῶν ὄχλων
old-edition numerals: 172 before εἴτε ἀεὶ; 173 before ἐπέστη
other: last word ἀπεκρυ- split at column break

PG 2:217

ἀλλ' ἐμήνυον τάς τε τοῦ Σίμωνος διαβολὰς καὶ τὰς τερατώδεις φαντασίας ὑπ' αὐτοῦ γεγενημένας, καὶ ὅσας ἔπεμψεν νόσους μετὰ τὴν ἐκ τῆς βουθυσίας ἑστίασιν, καὶ ὅτι ἐκ τῶν νοσούντων οἱ μὲν αὐτόθεν κατέμειναν ἐν τῇ Τύρῳ, οἱ δὲ τῷ Σίμωνι ἅμα τῷ ἐμὲ ἐλθεῖν συνεξεληλύθεισαν εἰς τὴν Σιδῶνα, ὡς ὑπ' αὐτῷ θεραπευθησόμενοι, καὶ ὅτι ἐμάνθανον μηδένα αὐτῶν ἰάσεως τετυχηκέναι ὑπ' αὐτῷ· καὶ τὴν πρὸς Ἀππίωνά μοι γεγενημένην διάλεξιν τῷ Πέτρῳ διηγησάμην. Ὁ δὲ στοργῆς καὶ προτροπῆς χάριν ἐπαινέσας με καὶ εὐλογήσας, ἁλῶν μεταλαβὼν, διὰ τοὺς καμάτους τῆς ὁδοιπορίας τῇ ἀναγκαιοτάτῃ ἡσυχίᾳ τοῦ ὕπνου ἑαυτὸν ἐπέτρεπεν.

nothing, but declared both the calumnies of Simon and the monstrous apparitions produced by him, and how many diseases he sent after the feast from the sacrifice of oxen, and that of those who were sick some remained on the spot in Tyre, while others simultaneously with my coming had gone out with Simon to Sidon, as about to be healed by him, and that I learned that none of them had obtained healing from him; and I recounted to Peter the discussion that I had had with Appion. And he, having praised and blessed me for my affection and exhortation, after partaking of salt, on account of the fatigues of the journey committed himself to the most necessary quiet of sleep.

Editors' notes and page, col. 217

Footnotes

Note: the page shown holds the opening of Homily VII. The VARIAE LECTIONES are keyed to the Greek; their calls are printed in the Greek only. Calls 82–86 stand in this unit's text (end of Homily VI); call (12) on the title of Homily VII and calls 87–93 stand in the next unit's text, below the cut. VARIAE LECTIONES (printed under page 106)

(82) ‹anchor: ἔπεμψεν νόσους› · call in col 217

ὅσπυς O.

(printed under page 106)

(83) ‹anchor: μὲν αὐτόθεν› · call in col 217

αὐτόθι C.

(printed under page 106)

(84) ‹anchor: συνεξεληλύθεισαν› · call in col 217

Ita O c. S, συνεξεληλύθησαν C.

So O, with S; συνεξεληλύθησαν C.

(printed under page 106)

(85) ‹anchor: ὑπ' αὐτῷ θεραπευθησόμενοι› · call in col 217

ὑπ' αὐτοῦ C.

(printed under page 106)

(86) ‹anchor: τετυχηκέναι ὑπ' αὐτῷ› · call in col 217

ὑπ' αὐτοῦ τετυχηκέναι C.

(printed under page 106)

(87) ‹anchor: not visible› · call in col 217

τῇ praefixi c. O. Idem postea τὸν ὄρθρον.

I have prefixed τῇ with O. The same afterwards has τὸν ὄρθρον.

(printed under page 106)

(88) ‹anchor: μηδὲ ἐπὶ› · call in col 217

ἐπί om. O.

ἐπί omitted in O.

(printed under page 106)

(89) ‹anchor: ὡς μὴ› · call in col 217

μή deest in O.

μή is missing in O.

(printed under page 106)

(90) ‹anchor: συμβαινόντων ἀνθρώπῳ› · call in col 217

ἀνθρώπων C, ἀνθρώποις in marg. Vocem ἀνθρώπων delendam censet D, συμβαινόντων παθῶν proponit S : conjecturae jam superfluae.

ἀνθρώπων C, ἀνθρώποις in the margin. D thinks the word ἀνθρώπων should be deleted; S proposes συμβαινόντων παθῶν: conjectures now superfluous.

(printed under page 106)

(91) ‹anchor: κακῷ ὑποπτευόμενα› · call in col 217

ὑποπτενόμενα O. Tum idem ἀποβησόμενα c. D, ἀποσόμενα C, idem f. ἐπεσόμενα vel ἀποσωζόμενα in marg.

ὑποπτενόμενα O. Then the same has ἀποβησόμενα, with D; ἀποσόμενα C, and the same [C] in the margin, perhaps ἐπεσόμενα or ἀποσωζόμενα.

(printed under page 106)

(92) ‹anchor: βουθυτήσας ἑστίασιν› · call in col 217

εἱστίασεν Epit. c. 54.

εἱστίασεν the Epitome, chapter 54.

(printed under page 106)

(93) ‹anchor: γὰρ ἀπαρχῆς› · call in col 217

ἀπ' ἀρχῆς O.

VARIORUM NOTAE (printed under page 106)

(12) ‹anchor: not visible› · call in col 217

Homiliae septimae alteram inscriptionis partem ap. C. obviam ΕΝ ΤΥΡΩ Δ', quae scholion redolet, omisi c. O. Dress.

The second part of the title of the seventh Homily found in C, ΕΝ ΤΥΡΩ Δ' ["at Tyre, 4"], which smacks of a scholion, I have omitted with O. Dressel.

(printed under page 106)