PG 2 · cols. 225–241

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

Editors' preface

ὉΜΙΛΙΑ Ηʹ.

Homily VIII.

I. Εἰς δὲ τὴν Τρίπολιν εἰσιόντι τῷ Πέτρῳ, οἱ φιλομαθέστεροι ἔκ τε τῆς Τύρου καὶ Σιδῶνος, Βηρυτοῦ τε καὶ Βίβλου, καὶ ἐκ τῶν πλησιοχώρων πολλοὶ συνεισῄεσαν. Οὐχ ἥκιστα δὲ τῶν ἀπ' αὐτῆς τῆς πόλεως ὄχλων συνδρομαὶ ἐγίνοντο, ἱστορεῖν βουλομένων αὐτόν. Συνετύγχανον οὖν ἡμῖν ἐν τοῖς προαστείοις οἱ ὑπ' αὐτοῦ ἐκπεμφθέντες ἀδελφοὶ, τά τε ἄλλα τὰ κατὰ τὴν πόλιν καὶ τὰ πραττόμενα τῷ Σίμωνι ἐξακριβῶσαι, ὅπως ἐλθόντες ὑφηγήσωνται. Ἀποδεξάμενοι αὐτὸν ἐπὶ τὴν Μαροόνου ἦγον οἰκίαν.

I. Now as Peter was entering Tripolis, the more studious both from Tyre and Sidon, and from Berytus and Byblus, and many from the neighbouring districts entered along with him. And not least there took place gatherings of the crowds from the city itself, wishing to see him. There met us therefore in the suburbs the brethren who had been sent out by him to ascertain accurately both the other matters in the city and the things being done by Simon, so that having come they might report them. Having received him, they led him to the house of Maroones.

II. Ὁ δὲ ἐπ' αὐτῷ τῷ τῆς ξενίας πυλῶνι ἤδη γεγονὼς, ἐπιστραφεὶς τοῖς ὄχλοις ὑπέσχετο, μετὰ τὴν ἐπιοῦσαν περὶ θεοσεβείας αὐτοῖς διαλεχθῆναι. Εἰσελθόντος δὲ αὐτοῦ, οἱ πρόοδοι τοῖς συνεληλυθόσι ξενίας ηὐτρέπιζον. Οὐχ ἀπελείποντο δὲ οὐδὲ οἱ ἀποδεχόμενοι καὶ ξενίζοντες τῆς τῶν ἀξιούντων προθυμίας. Τούτων δὲ οὐδὲν εἰδὼς ὁ Πέτρος, ἀξιωθεὶς ὑφ' ἡμῶν τροφῆς μεταλαβεῖν, ἔφη, μὴ μεταλήψεσθαι πρότερον αὐτὸς, πρινὴ τοὺς συνεληλυθότας αὐτῷ διαναπαύσασθαι. Ἀποκρινομένων δὲ ἡμῶν, ὅτι ἔφθη τοῦθ' οὕτως γεγενῆσθαι, προφάσει τῆς πρὸς σὲ στοργῆς σπουδῇ πάντας αὐτοὺς ὑποδεξαμένων, ὡς τοὺς μὴ ἐσχηκότας οὓς ξενίσωσιν ὑπερβαλλόντως λελυπῆσθαι· ὁ Πέτρος, ἀκούσας καὶ ἡσθεὶς τῆς ὀξείας φιλανθρωπίας, εὐλογήσας αὐτοὺς ἐξῆλθεν, καὶ θαλάσσῃ λουσάμενος εἰσῆλθεν, καὶ σιτίων σὺν τοῖς προόδοις μεταλαβὼν, ἑσπέρας ἐπικαταλαβούσης ὕπνωσεν.

II. And when he was already at the very gate of the lodging, having turned to the crowds he promised to converse with them concerning godliness after the following day. And when he had entered, the forerunners prepared lodgings for those who had come together. Nor did those who received and entertained them fall short of the eagerness of those who asked. And Peter, knowing nothing of these things, when asked by us to partake of food, said that he would not partake himself first before those who had come together with him had rested. And when we answered that this had already been done so, as out of affection towards you they had eagerly welcomed them all, so that those who did not have anyone to entertain were exceedingly grieved, Peter, having heard this and been pleased at their swift kindness, blessed them and went out, and having bathed in the sea came in, and having partaken of food with the forerunners, when evening came on he slept.

III. Ὑπὸ δὲ τὰς δευτέρας τῶν ἀλεκτρυόνων φωνὰς διϋπνισθεὶς εὗρεν ἡμᾶς ἐγρηγορότας, ἦμεν δὲ σὺν αὐτῷ οἱ πάντες ἑκκαίδεκα, αὐτὸς ὁ Πέτρος, κἀγὼ ὁ Κλήμης, Νικήτης τε καὶ Ἀκύλας, καὶ οἱ προοδεύσαντες δώδεκα. Προσαγορεύσας οὖν ἡμᾶς ἔφη· Σήμερον τοῖς ἔξω μὴ σχολάζοντες ἀλλήλοις ἐσμὲν εὔσχολοι. Διὸ ἐγὼ μὲν ὑμῖν τὰ μετὰ τὴν

III. And having awakened about the second crowing of the cocks, he found us awake; and we were in all sixteen with him: Peter himself, and I Clement, and Nicetas and Aquila, and the twelve who had gone before on the way. Having greeted us, therefore, he said: Today, not being occupied with those outside, we have leisure for one another. Wherefore I indeed to you the things after the

Editors' notes and page, col. 225

Footnotes

(29) ‹anchor: Μαροόνου› · call in col 225

Μαροώνου Epit. c. 59.

The Epitome, ch. 59, reads Μαροώνου.

(printed under page 110)

(30) ‹anchor: Τούτων δὲ› · call in col 225

δέ om. O.

O omits δέ.

(printed under page 110)

(31) ‹anchor: πρινὴ› · call in col 225

πρὶν ἢ C.

C reads πρὶν ἢ.

(printed under page 110)

(32) ‹anchor: πάντας› · call in col 225

Fort. leg. πάντων. S.

Perhaps read πάντων. S.

(printed under page 110)

(33) ‹anchor: ξενίσωσιν› · call in col 225

ξενίσουσιν O.

O reads ξενίσουσιν.

(printed under page 110)

(34) ‹anchor: φιλανθρωπίας› · call in col 225

Maiim τῇ ὀξείᾳ φιλανθρωπίᾳ. S.

I would prefer τῇ ὀξείᾳ φιλανθρωπίᾳ. S. (Maiim, a misprint for Malim, kept as printed.)

(printed under page 110)

(35) ‹anchor: εἰσῆλθεν› · call in col 225

εἰσελθὼν C.

C reads εἰσελθὼν.

(printed under page 110)

(36) ‹anchor: ἐγρηγορότας› · call in col 225

ἀγρηγορότας O. Tum ἓξ καὶ δέκα C.

O reads ἀγρηγορότας. Then C reads ἓξ καὶ δέκα.

(printed under page 110) Notes 25–28 under page 110 are called in the lines above I. (previous unit); not set here.

Footnotes

(25) ‹anchor: not visible› · call in col 226

πεῖραν C.

C reads πεῖραν.

(printed under page 110)

(26) ‹anchor: not visible› · call in col 226

Alius præferet συνετίσας, nec immerito C ; συνεσθίσας O.

Another would prefer συνετίσας, and not without reason, C; O reads συνεσθίσας.

(printed under page 110)

(27) ‹anchor: not visible› · call in col 226

Βύβλον Epit. c. 58.

Βύβλον in the Epitome, ch. 58.

(printed under page 110)

(28) ‹anchor: not visible› · call in col 226

οὐδεμιᾶς O.

O reads οὐδεμιᾶς.

(printed under page 110)

(29) ‹anchor: τὴν Μαροόνου› · call in col 226

Μαροώνου Epit. c. 59.

Μαροώνου in the Epitome, ch. 59.

(printed under page 110)

(30) ‹anchor: Τούτων δὲ› · call in col 226

δὲ om. O.

O omits δὲ.

(printed under page 110)

(31) ‹anchor: αὐτὸς, πρινὴ› · call in col 226

πρὶν ἢ C.

C reads πρὶν ἢ.

(printed under page 110)

(32) ‹anchor: σπουδῇ πάντας› · call in col 226

Fort. leg. πάντων. S.

Perhaps read πάντων. S.

(printed under page 110)

(33) ‹anchor: οὓς ξενίσωσιν› · call in col 226

ξενίσουσιν O.

O reads ξενίσουσιν.

(printed under page 110)

(34) ‹anchor: ὀξείας φιλανθρωπίας› · call in col 226

Malim τῇ ὀξείᾳ φιλανθρωπίᾳ. S.

I would prefer τῇ ὀξείᾳ φιλανθρωπίᾳ. S.

(printed under page 110)

(35) ‹anchor: λουσάμενος εἰσῆλθεν› · call in col 226

εἰσελθὼν C.

C reads εἰσελθὼν.

(printed under page 110)

(36) ‹anchor: ἡμᾶς ἐγρηγορότας› · call in col 226

ἀγρηγορότας O. Tum ἓξ καὶ δέκα C.

O reads ἀγρηγορότας. Then C reads ἓξ καὶ δέκα.

(printed under page 110)

Footnotes

(a) ‹anchor: Isaaci et Jacobi› · call in col 227

Matth. VIII, 11; Luc. XIII, 29.

Matt. 8:11; Luke 13:29.

(printed under page 111)

(b) ‹anchor: pauci vero electi› · call in col 227

Matth. XX, 16.

Matt. 20:16.

(printed under page 111)

Exod. XIX, 9.

Exod. 19:9.

(printed under page 111)

(37) ‹anchor: not visible› · call in col 227

ἀπὸ τοῦ Τύρου C.

C reads ἀπὸ τοῦ Τύρου.

(printed under page 111)

(38) ‹anchor: not visible› · call in col 227

τε O, qui subinde ἐμοὶ τά c. S, τὰ ἐμοί C. Proximum καί non est in O.

O reads τε, and then ἐμοὶ τά, with S; C reads τὰ ἐμοί. The next καί is not in O.

(printed under page 111)

(39) ‹anchor: not visible› · call in col 227

διηγήσασθε O.

O reads διηγήσασθε.

(printed under page 111)

(40) ‹anchor: not visible› · call in col 227

συστάσεις C.

C reads συστάσεις.

(printed under page 111)

(41) ‹anchor: Ἐπεὶ δὲ› · call in col 227

ἐπεὶ δέ S, O, ἐπειδή C. Tum τοῦτο c. O, ut proponit S, τό C.

ἐπεὶ δέ S and O; ἐπειδή C. Then τοῦτο with O, as S proposes; C reads τό.

(printed under page 111)

(42) ‹anchor: μετὰ τὸ› · call in col 227

μετὰ τό O, ut Epit. c. 62, μετὰ τοῦ C in textu. Ad oram Ottoboniani : νόθα, et paulo post : νοθευόμενα, quod ad subsequentia spectat.

μετὰ τό O, as the Epitome, ch. 62; C has μετὰ τοῦ in the text. In the margin of the Ottobonianus: νόθα, and a little after: νοθευόμενα, which refers to what follows.

(printed under page 111)

(43) ‹anchor: Ἑβραῖοι Μωϋσεῖ› · call in col 227

Μωϋσῇ O.

O reads Μωϋσῇ.

(printed under page 111)

(44) ‹anchor: Ὅτι καὶ τὸ› · call in col 227

τό O, ut mavult S, τῷ C. Tum Μωϋσῇ O.

τό O, as S prefers; C reads τῷ. Then O reads Μωϋσῇ.

(printed under page 111)

(45) ‹anchor: εἰρηκότος Μωϋσεῖ› · call in col 227

Μωϋσῇ O.

O reads Μωϋσῇ.

(printed under page 111)

(13) ‹anchor: Τούτου γὰρ› · call in col 227

Τούτου γὰρ κ. τ. λ. Vide ne nugatori Ebionæo fidem habeas. Cot.

Τούτου γὰρ etc. Take care not to put your trust in an Ebionite trifler. Cotelier.

(printed under page 111)

Page

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

PG 2:228

ἀπὸ Τύρου ἔξοδον γεγενημένα διηγήσομαι, ὑμεῖς δὲ ἐμοὶ τὰ ἐνταῦθα ὑπὸ τοῦ Σίμωνος πεπραγμένα καὶ ἀκριβέστερον ἐξηγήσασθε. Ἀμειψαμένων οὖν ἀλλήλους ταῖς ἐν μέρει διηγήσεσιν, εἰσῄει τις τῶν συνήθων ἀπαγγέλλων Πέτρῳ· ὅτι Σίμων μαθών σε ἐπιδημήσαντα τὴν ἐπὶ Συρίαν ὥρμησεν ὁδὸν, οἱ δὲ ὄχλοι τὴν μίαν ταύτην νύκτα ὡς ἐνιαυτοῦ χρόνον ἡγησάμενοι, καὶ ἀναμένειν τὴν δοθεῖσαν ὑπὸ σοῦ προθεσμίαν μὴ δυνάμενοι, πρὸ τῶν θυρῶν ἑστήκασιν, κατὰ συντάξεις καὶ συλλόγους ἀλλήλοις περὶ τῆς τοῦ Σίμωνος διαβολῆς διαλαλοῦντες, ὅτι μετεωρίσας αὐτοὺς, καὶ ἐπὶ πολλοῖς κακοῖς σε ἐλέγξειν ἐλθόντα ὑποσχόμενος, ἐπιδημήσαντα γνοὺς νύκτωρ ἔφυγεν· πλὴν ἐπιθυμοῦσιν αὐτοὶ ἀκοῦσαί σου. Οὐκ οἶδα πόθεν φήμη τις ἐπέπεσεν, ὡς μέλλοντός σου σήμερον αὐτοῖς διαλέγεσθαι. Ἵνα οὖν μὴ ἐπὶ πολὺ καμόντες ἀλόγως διαλύωνται, τί χρή οε ποιεῖν, αὐτὸς γινώσκεις.

departure from Tyre that have taken place will relate, and do you expound to me even more accurately the things done here by Simon. When therefore we had repaid one another with narratives in turn, there came in one of our familiars announcing to Peter: Simon, having learned that you have arrived, has set out on the road to Syria; and the crowds, accounting this one night as a year's time, and not being able to await the appointed day given by you, stand before the doors, talking with one another in companies and gatherings about the slander of Simon, how after raising their expectations and promising that when you came he would convict you of many evils, upon learning that you had arrived he fled by night; however, they themselves desire to hear you. I do not know whence a certain rumour has fallen upon them that you are about to converse with them today. In order, therefore, that they may not be unreasonably dismissed after labouring long, what you ought to do, you yourself know.

IV. Καὶ ὁ Πέτρος, θαυμάσας τῶν ὄχλων τὴν σπουδὴν, ἀπεκρίνατο· Ὁρᾶτε, ἀδελφοὶ, πῶς οἱ τοῦ Κυρίου ἡμῶν λόγοι ἐμφανῶς τελοῦνται. Μέμνημαι γὰρ αὐτοῦ εἰπόντος· Πολλοὶ ἐλεύσονται ἀπὸ ἀνατολῶν καὶ δυσμῶν, ἄρκτου τε καὶ μεσημβρίας, καὶ ἀνακλιθήσονται εἰς κόλπους Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. Ἀλλὰ καὶ πολλοὶ, φησὶν, κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. Τὸ μὴν οὖν ἐλθεῖν αὐτοῦς κληθέντας πεπλήρωται. Ἐπεὶ δὲ οὐκ αὐτῶν ἐστι τοῦτο ἴδιον, ἀλλὰ τοῦ καλέσαντος αὐτοὺς Θεοῦ καὶ ἐλθεῖν πεποιηκότος, ἐπὶ τούτῳ μόνῳ μισθὸν οὐκ ἔχουσιν, ὅτι μὴ αὐτῶν ἴδιον, ἀλλὰ τοῦ ἐνεργήσαντος. Ἐὰν δὲ μετὰ τὸ κληθῆναι καλὰ πράξωσιν, ὅπερ ἐστὶν αὐτῶν ἴδιον, τότε ἐπὶ τούτῳ μισθὸν ἕξουσιν.

IV. And Peter, marvelling at the eagerness of the crowds, answered: You see, brethren, how the words of our Lord are manifestly fulfilled. For I remember His saying: Many shall come from east and west, from north and south, and shall recline in the bosoms of Abraham and Isaac and Jacob. Moreover He says: Many are called, but few chosen. Their coming, therefore, when called, has indeed been fulfilled. But since this is not their own doing, but that of God Who called them and caused them to come, for this alone they have no reward, because it is not their own doing, but that of Him Who wrought it. Whereas if after being called they do good things, which is their own doing, then for this they shall have a reward.

V. Οὐδὲ γὰρ Ἑβραῖοι Μωϋσεῖ πιστεύοντες, καὶ τὰ δι' αὐτοῦ ῥηθέντα μὴ φυλάσσοντες, σώζονται, ἐὰν μὴ τὰ ῥηθέντα αὐτοῖς φυλάξωσιν. Ὅτι καὶ τὸ Μωϋσεῖ πιστεῦσαι αὐτοὺς οὐχὶ τῆς αὐτῶν βουλῆς γέγονεν, ἀλλὰ τοῦ Θεοῦ τοῦ εἰρηκότος Μωϋσεῖ· Ἰδοὺ παραγίνομαι ἐγὼ πρὸς σὲ ἐν στύλῳ νεφέλης, ἵνα ἀκούσῃ ὁ λαὸς λαλοῦντός μου πρὸς σὲ, καὶ σοι πιστεύσωσιν εἰς τὸν αἰῶνα. Ἐπεὶ οὖν Ἑβραίοις τε καὶ τοῖς ἀπὸ ἐθνῶν κεκλημένοις τὸ διδασκάλοις ἀληθείας πιστεῦσαι ἐκ Θεοῦ γέγονεν, τῶν καλῶν πράξεων ἰδίᾳ κρίσει ἑκάστῳ ποιεῖν ἀπολελειμμένων, ὁ μισθὸς τοῖς εὖ πράσσουσι δικαίως ἀποδίδοται. Οὔτε γὰρ ἂν Μωϋσέως, οὔτε τῆς τοῦ Ἰησοῦ παρουσίας χρεία ἦν, εἴπερ ἀφ' ἑαυτῶν τὸ εὔλογον νοεῖν ἐβούλοντο, οὐδὲ ἐν τῷ πιστεύειν διδασκάλοις καὶ κυρίους αὐτοὺς λέγειν, ἡ σωτηρία γίνεται.

V. For neither are the Hebrews saved when they believe Moses and do not keep the things spoken through him, unless they keep the things spoken to them. Because even their believing Moses came to pass not of their own counsel, but of God Who said to Moses: Behold, I come to you in a pillar of cloud, that the people may hear Me speaking to you, and may believe you for ever. Since therefore both for the Hebrews and for those called from the Gentiles the believing in teachers of truth has come to pass from God, while good actions are left to each one's own judgement to perform, the reward is justly rendered to those who do well. For there would have been need neither of Moses nor of the coming of Jesus, if indeed of themselves they had been willing to understand what is reasonable; nor does salvation consist in believing teachers and calling them lords.

VI. Τούτου γὰρ ἕνεκεν ἀπὸ μὲν Ἑβραίων τὸν

VI. For on this account from the Hebrews indeed

Editors' notes and page, col. 228

Page

running head: S I ROM. PONT. OPERA DUBIA.
marginal letters: A ἀπὸ Τύρου; B τός σου; C ἔχουσιν, ὅτι; D γὰρ ἂν
old-edition numerals: 184 after καὶ
other: begins mid-sentence; ends mid-sentence (Ἑβραίων τὸν)

PG 2:229

Μωϋσῆν διδάσκαλον εἰληφότων καλύπτεται ὁ Ἰησοῦς, ἀπὸ δὲ τῷ Ἰησοῦ πεπιστευκότων ὁ Μωϋσῆς ἀποκρύπτεται. Μιᾶς γὰρ δι' ἀμφοτέρων διδασκαλίας οὔσης τὸν τούτων τινὶ πεπιστευκότα ὁ Θεὸς ἀποδέχεται. Ἀλλὰ τὸ πιστεύειν διδασκάλῳ ἕνεκα τοῦ ποιεῖν τὰ ὑπὸ τοῦ Θεοῦ λεγόμενα γίνεται. Ὅτι δὲ τοῦθ' οὕτως ἔχει, αὐτὸς ὁ Κύριος ἡμῶν λέγει· Ἐξομολογοῦμαί σοι, Πάτερ τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ πρεσβυτέρων, καὶ ἀπεκάλυψας αὐτὰ νηπίοις θηλάζουσιν. Οὕτως αὐτὸς ὁ Θεὸς τοῖς μὲν ἔκρυψε διδάσκαλον, ὡς προεγνωκόσιν ἃ δεῖ πράττειν, τοῖς δὲ ἀπεκάλυψεν, ὡς ἀγνοοῦσιν ἃ χρὴ ποιεῖν.

who have received Moses as teacher, Jesus is veiled, whereas from those who have believed in Jesus, Moses is hidden. For since there is one teaching through both, God accepts him who has believed in either of these. Yet believing in a teacher is for the sake of doing the things spoken by God. And that this is so, our Lord Himself says: I thank Thee, Father of heaven and earth, because Thou hast hidden these things from the wise and elders, and hast revealed them to sucking babes. Thus God Himself hid a teacher from the one sort, as knowing beforehand the things they ought to do, and revealed him to the other sort, as being ignorant of what they must do.

VII. Οὔτε οὖν Ἑβραῖοι περὶ ἀγνοίας Ἰησοῦ καταδικάζονται, διὰ τὸν κρύψαντα, ἐάν γε πράττοντες τὰ διὰ Μωϋσέως, ὃν ἠγνόησαν μὴ μισήσωσιν· οὔτ' αὖ οἱ ἀπ' ἐθνῶν ἀγνοήσαντες τὸν Μωϋσῆν διὰ τὸν καλύψαντα καταδικάζονται, ἐάν περ καὶ οὗτοι πράσσοντες τὰ διὰ τοῦ Ἰησοῦ ῥηθέντα μὴ μισήσωσιν ὃν ἠγνόησαν. Καὶ οὐκ ἐν τῷ τοὺς διδασκάλους κυρίους καλεῖν, τὰ δὲ δούλων μὴ ποιεῖν, ὠφελοῦνταί τινες. Τούτου γὰρ ἕνεκεν ὁ Ἰησοῦς ἡμῶν πρός τινα πυκνότερον Κύριον αὐτὸν λέγοντα, μηδὲν δὲ ποιοῦντα ὧν αὐτὸς προσέταξεν, ἔφη· Τί με λέγεις, Κύριε, Κύριε, καὶ οὐ ποιεῖς ἃ λέγω; Οὐ γὰρ ὠφελήσει τινὰ τὸ λέγειν, ἀλλὰ τὸ ποιεῖν. Ἐκ παντὸς οὖν τρόπου καλῶν ἔργων χρεία. Πλὴν εἴ τις καταξιωθείη τοὺς ἀμφοτέρους ἐπιγνῶναι ὡς μιᾶς διδασκαλίας ὑπ' αὐτῶν κεκηρυγμένης, οὗτος ἀνὴρ ἐν Θεῷ πλούσιος κατηρίθμηται, τά τε ἀρχαῖα νέα τῷ χρόνῳ, καὶ τὰ καινὰ παλαιὰ ὄντα νενοηκώς.

VII. Neither, therefore, are the Hebrews condemned on account of ignorance of Jesus, because of Him Who hid him, if indeed, doing the things enjoined through Moses, they do not hate Him Whom they did not know; nor again are those from the Gentiles who did not know Moses condemned, because of Him Who veiled him, if indeed these also, doing the things spoken through Jesus, do not hate him whom they did not know. And not in calling the teachers lords, while not doing the works of servants, are any benefited. For on this account our Jesus said to a certain one who frequently called Him Lord, yet did nothing of the things which He Himself commanded: Why do you call Me, Lord, Lord, and do not do the things which I say? For speaking will not benefit anyone, but doing. In every way, therefore, there is need of good works. However, if anyone should be counted worthy to recognize both of them as having one teaching proclaimed by them, that man has been reckoned rich in God, having understood both that the ancient things are new in time, and that the new things are old.

VIII. Ταῦτα τοῦ Πέτρου λέγοντος, οἱ ὄχλοι, ὥσπερ ὑπό τινος κληθέντες, εἰσήεσαν ἔνθα ὁ Πέτρος ἦν. Ὁ δὲ τὸν πολὺν ὄχλον ἰδὼν ὥσπερ ποταμοῦ ἥσυχον ῥεῦμα πράως προσρέοντα, ἔφη τῷ Μαροόνῃ· Ποῦ σοι τόπος ἐνταῦθα μᾶλλον τοὺς ὄχλους χωρεῖν δυνάμενος; τοῦ δὲ Μαροόνου εἰς τόπον ὕπαιθρον κεκηπευμένον προάγοντος αὐτὸν, εἵποντο οἱ ὄχλοι. Ὁ δὲ Πέτρος ἐπί τινος βάσεως ἀνδριάντος οὐ πάνυ ὑψηλῆς, ἐπιστὰς, ἅμα τῷ τὸν ὄχλον θεοσεβεῖ ἔθει προσαγορεῦσαι, εἰδὼς πολλοὺς ἐκ τῶν παρεστώτων ὄχλων ὑπὸ δαιμόνων τε καὶ πολλῶν παθῶν ἐκ πολλῶν χρόνων ἐνοχλουμένους, βρύχοντάς τε μετ' οἰμωγῆς καὶ πίπτοντας μεθ' ἱκεσίας, ἐπιτιμήσας αὐτοῖς καὶ ἡσυχίαν ἔχειν προστάξας καὶ τὴν ἴασιν μετὰ τὸ διαλεχθῆναι ὑποσχόμενος, τοῦ λέγειν ἤρξατο οὕτως·

VIII. While Peter was saying these things, the crowds, as though called by someone, came in where Peter was. And he, seeing the great crowd gently flowing in like the quiet stream of a river, said to Maroones: Where do you have a place here better able to hold the crowds? And as Maroones led him forward into an open-air place laid out as a garden, the crowds followed. And Peter, having stood upon a certain pedestal of a statue not very high, as soon as he had greeted the crowd after the godly custom, knowing that many of the crowds standing by had for a long time been troubled by demons and many sufferings, both gnashing their teeth with lamentation and falling down with supplication, having rebuked them and commanded them to keep quiet and promised healing after he had conversed, began to speak thus:

IX. Ἀρχόμενος τὸν ὑπὲρ θεοσεβείας λόγον ποιεῖσθαι τοῖς παντελῶς ἀγνοοῦσι τὰ πάντα, καὶ ὑπὸ τῶν τοῦ ἀντικειμένου ἡμῖν Σίμωνος διαβολῶν ἐσπιλωμένοις τὸν νοῦν, ἀναγκαῖον ἡγησάμην πρῶτον, ὑπὲρ τοῦ μὴ δεῖν μέμφεσθαι τὸν τὰ πάντα πεποιηκότα

IX. Beginning to make my discourse on behalf of godliness to those who are altogether ignorant of all things, and who have their mind stained by the slanders of our adversary Simon, I considered it necessary first, on behalf of the duty of not blaming Him Who has made all things,

Editors' notes and page, col. 229

Footnotes

(a) ‹anchor: not visible› · call in col 230

Matth. XI, 25.

Matt. 11:25.

(printed under page 112)

(b) ‹anchor: quæ dico› · call in col 230

Matth. VII, 21.

Matt. 7:21.

(printed under page 112)

Matth. XIII, 52.

Matt. 13:52.

(printed under page 112)

(46) ‹anchor: not visible› · call in col 230

Nihil mutandum. Cf. Lob. Phryn. p. 156. Habemus in Clementinis etiam dativum Μωυσῇ hom. XVII, 418. S.

Nothing is to be changed. Cf. Lobeck, Phrynichus, p. 156. In the Clementines we also have the dative Μωυσῇ, hom. XVII, 418. S.

(printed under page 112)

(47) ‹anchor: not visible› · call in col 230

ἀπό D, O, ὑπό C. Tum in O, τοῦ, man. sec. supra τῷ ante Ἰησοῦ, ap. C τῶν.

ἀπό D, O; ὑπό C. Then in O τοῦ, by a second hand above τῷ, before Ἰησοῦ; in C τῶν.

(printed under page 112)

(48) ‹anchor: not visible› · call in col 230

τινά C.

C reads τινά.

(printed under page 112)

(49) ‹anchor: not visible› · call in col 230

τοῦ om. O.

O omits τοῦ.

(printed under page 112)

(50) ‹anchor: not visible› · call in col 230

ἐξομολογοῦμεν O.

O reads ἐξομολογοῦμεν.

(printed under page 112)

(51) ‹anchor: not visible› · call in col 230

ἔκρυψας ταῦτα ἀπὸ σοφῶν C. καί copula etiam adest in l. c. N. T.

C reads ἔκρυψας ταῦτα ἀπὸ σοφῶν. The connective καί is also present in the cited place of the New Testament.

(printed under page 112)

(52) ‹anchor: not visible› · call in col 230

Μωϋσέος O.

O reads Μωϋσέος.

(printed under page 112)

(53) ‹anchor: not visible› · call in col 230

ἀπό O.

O reads ἀπό.

(printed under page 112)

(54) ‹anchor: αὐτὸς προσέταξεν› · call in col 230

προσέτασσεν C.

C reads προσέτασσεν.

(printed under page 112)

(55) ‹anchor: Πλὴν εἴ τις› · call in col 230

εἴ τις O c. Cl, ἤ τις C.

εἴ τις O, with Cl; ἤ τις C.

(printed under page 112)

(56) ‹anchor: τοῦ δὲ› · call in col 230

δέ om. Tum τόπον Epit. c. 62, τόν C, O. Deinde αὐτόν om. O

δέ omitted. Then τόπον the Epitome, ch. 62; τόν C, O. Next, O omits αὐτόν.

(printed under page 112)

(57) ‹anchor: οὐ πάνυ ὑψηλῆς› · call in col 230

Ita O c S, ὑψιλῆς C.

So O, with S; C reads ὑψιλῆς.

(printed under page 112)

(58) ‹anchor: ἀγνοοῦσι τὰ› · call in col 230

τά deest in O.

τά is missing in O.

(printed under page 112)

Footnotes

(59) ‹anchor: not visible› · call in col 231

Θεόν O, ut legi jubet et C, in cuj. textu Θεοῦ.

O reads Θεόν, as C also directs it to be read, in whose text is Θεοῦ.

(printed under page 113)

(60) ‹anchor: not visible› · call in col 231

καί C.

C reads καί.

(printed under page 113)

(61) ‹anchor: not visible› · call in col 231

ἀνακαλέσονται C.

C reads ἀνακαλέσονται.

(printed under page 113)

(62) ‹anchor: not visible› · call in col 231

γενωμένῳ O.

O reads γενωμένῳ.

(printed under page 113)

(63) ‹anchor: τοῖς ὅλοις› · call in col 231

τοῖς excidit ap. Cl (edd. 1698, 1724) et S.

τοῖς dropped out in Cl (editions of 1698 and 1724) and in S.

(printed under page 113)

(64) ‹anchor: ὑπὸ πολεμίων› · call in col 231

μήτε πολέμων C, μήθ' ὑπὸ πολεμίων D, μήτε πολεμίοις conj. S, μήτε πολέμῳ O.

μήτε πολέμων C; μήθ' ὑπὸ πολεμίων D; μήτε πολεμίοις conjectured by S; μήτε πολέμῳ O.

(printed under page 113)

(65) ‹anchor: πρὸς αὐτὴν› · call in col 231

τήν C.

C reads τήν.

(printed under page 113)

(66) ‹anchor: τῆς κακῆς διαμαρτίας› · call in col 231

δι' ἁμαρτίας O, S : Locus multifariam corruptus. Dativus ἑαυτοῖς offendit contra leges linguæ Græcæ, et quid ἰᾶσθαι sibi velit, difficile est intellectu ; denique περιβλέπεσθαι non idem significat, quod despicere. Conjectaverim esse scribendum ἀδεῶς τὸν τιμωρεῖσθαι δυνάμενον παραβλέψωνται Θεόν.

δι' ἁμαρτίας O, S: the passage is corrupt in many ways. The dative ἑαυτοῖς offends against the rules of the Greek language, and what ἰᾶσθαι is meant to say is hard to understand; finally, περιβλέπεσθαι does not mean the same as despicere. I would conjecture that one should write ἀδεῶς τὸν τιμωρεῖσθαι δυνάμενον παραβλέψωνται Θεόν.

(printed under page 113)

(67) ‹anchor: μὲν γὰρ› · call in col 231

γάρ om. O, ad cuj. oram monetur : νοθεύεται.

O omits γάρ; in its margin the note is made: νοθεύεται.

(printed under page 113)

(68) ‹anchor: τὸν οὐρανὸν ἐνοικούντων› · call in col 231

ἐνοικούντων Cl (1698 et 1724), ἐποικούντων S.

ἐνοικούντων Cl (1698 and 1724); ἐποικούντων S.

(printed under page 113)

Page

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

PG 2:232

Θεὸν τὸν λόγον ποιήσασθαι, τὸν οὐκ ἄλλοθεν ἀρχόμενος, ἢ ἀπ' αὐτῆς τῆς κατὰ πρόνοιαν ὑπ' αὐτοῦ εὐκαίρως ὑποβληθείσης προφάσεως· ἵνα γνωσθῇ, ὡς εὐλόγως οἱ πολλοὶ ὑπὸ πολλῶν δαιμόνων συνεσχέθησαν καὶ ὑπὸ ἀλλοκότων παθῶν κατελήφθησαν, ὅπως καὶ ἐν τούτῳ τὸ τοῦ Θεοῦ δίκαιον φανῇ. Καὶ οἱ δι' ἄγνοιαν μεμφόμενοι αὐτὸν, κἂν νῦν μαθόντες ὡς δεῖ φρονεῖν, δι' εὐφημίας τε καὶ εὐποιίας τοῦ προτέρου ἐγκλήματος ἑαυτοὺς ἀνακαλέσωνται, αἰτίαν τοῦ κακοῦ τολμήματος τὴν ἄγνοιαν εἰς τὴν συγγνώμην προθέμενοι.

God, to make my discourse, beginning from nowhere else than from the very occasion seasonably suggested by Him according to providence; so that it may be known that with good reason the many have been held fast by many demons and overtaken by strange sufferings, in order that in this also the justice of God may appear; and that those who through ignorance blame Him, learning even now how one ought to think, may through praise and well-doing recall themselves from their former accusation, putting forward ignorance as the cause of their evil venture with a view to forgiveness.

X. Ἔχει δὲ οὕτως· Τοῦ μόνου ἀγαθοῦ Θεοῦ τὰ πάντα καλῶς πεποιηκότος καὶ παραδεδωκότος τῷ κατ' εἰκόνα αὐτοῦ γενομένῳ ἀνθρώπῳ, ὁ γεγονὼς τῆς τοῦ πεποιηκότος αὐτὸν πνέων θειότητος, ἀληθὴς Προφήτης ὢν καὶ εἰδὼς τὰ ὅλα, εἰς τιμὴν τοῦ πάντα αὐτῷ δωρησαμένου Πατρὸς καὶ εἰς σωτηρίαν τῶν ἐξ αὐτοῦ γενομένων υἱῶν, ὡς πατὴρ γνήσιος πρὸς τοὺς ὑπ' αὐτοῦ γενομένους παῖδας ἀποσώζων τὸ εὔνουν, βουλόμενος αὐτοὺς πρὸς τὸ συμφέρον αὐτοῖς φιλεῖν Θεὸν καὶ φιλεῖσθαι ὑπ' αὐτοῦ, τὴν πρὸς φιλίαν αὐτοῦ ἄγουσαν ἐξέφηνεν ὁδὸν, διδάξας ποίαις ἀνθρώπων πράξεσιν ὁ μόνος καὶ πάντων δεσπότης Θεὸς εὐφραίνεται, καὶ τὰ ἐκείνῳ δοκοῦντα ἐκφήνας νόμον αἰώνιον ὥρισε τοῖς ὅλοις, μήθ' ὑπὸ πολεμίων ἐμπρησθῆναι δυνάμενον, μήθ' ὑπὸ ἀσεβοῦς τινος ὑπονοθευόμενον, μήτε ἑνὶ τόπῳ ἀποκεκρυμμένον, ἀλλὰ πᾶσιν ἀναγνωσθῆναι δυνάμενον. Ἦν οὖν αὐτοῖς ἐκ τῆς πειθαρχίας τοῦ νόμου πάντα ἄφθονα, τὰ τῶν καρπῶν κάλλιστα, τὰ τῶν ἐτῶν τέλεια καὶ ἄλυπα καὶ ἄνοσα, μετὰ πάσης τῆς τῶν ἀέρων εὐκρασίας ἀδεῶς δεδωρημένα.

X. And the matter stands thus: When the only good God had made all things well and had delivered them to man, who was made according to His image, he who had been made, breathing of the divinity of Him Who made him, being a true Prophet and knowing all things, for the honour of the Father Who had bestowed all things upon him and for the salvation of the sons born from him, preserving goodwill as a true father towards the children born of him, and wishing them for their own advantage to love God and to be loved by Him, manifested the way that leads to His friendship, teaching by what actions of men God, the sole Master of all, is gladdened; and having manifested the things that seem good to Him, he appointed an eternal law for all, neither able to be burned up by enemies, nor corrupted by any impious person, nor hidden away in a single place, but able to be read by all. They had, therefore, from obedience to the law all things in abundance, the fairest of fruits, the years complete and free from grief and free from disease, bestowed without fear along with every mildness of the seasons.

XI. Οι δὲ ἐπεὶ μὴ πρῶτον τῶν κακῶν ἐπειράσθησαν, πρὸς αὐτὴν τῶν ἀγαθῶν δωρεὰν ἀναισθήτως ἔχοντες, ὑπὸ τῆς ἀφθόνου τροφῆς καὶ τρυφῆς εἰς ἀχαριστίαν ἐξετρέποντο, ὡς νομίσαι, αὐτοὺς μηδ' εἶναι Πρόνοιαν, ἐπεὶ μὴ πρότερον καμόντες ἐπὶ δικαιοσύνης ὡς μισθὸν τὰ ἀγαθὰ εἰλήφεσαν, ἅτε μηδενὸς αὐτῶν ἢ πάθει τινὶ ἢ νόσῳ ἢ ἄλλῃ τινὶ ἀνάγκῃ ὑποπεσόντος· ἵνα, ὡς ἀνθρώποις φίλον ἐστὶν ὑπὸ τῆς κακῆς διαμαρτίας κακωθεῖσιν, ἑαυτοῖς τὸν ἰᾶσθαι δυνάμενον περιβλέψωνται Θεόν. Ἀλλὰ γὰρ εὐθέως μετὰ τὴν ἐκ τῆς ἀφοβίας καὶ ἀδεοῦς τρυφῆς καταφρόνησιν, ὥσπερ ἐξ ἁρμονίας τινὸς ἀκολούθως ἐφηρμοσμένης, δικαία τις αὐτοῖς ἀπήντησε τιμωρία, τὰ μὲν γὰρ ἀγαθὰ ὡς βλάψαντα ἀπωθοῦσα, τὰ δὲ κακὰ ὡς ὠφελήσαντα ἀντεισφέρουσα.

XI. But they, since they had not first had experience of evils, being insensible to the very gift of good things, through abundant food and luxury turned aside into ingratitude, so that they thought that there was not even a Providence, since without having previously laboured in righteousness they had received good things as a reward, inasmuch as not one of them had fallen under any suffering or disease or any other necessity, so that, as is wont with men who have been afflicted because of evil transgression, they might look around for themselves for God Who is able to heal. However, immediately after the contempt arising from fearlessness and fearless luxury, as though from a certain harmony fittingly adapted in consequence, a certain just punishment met them, thrusting away the good things as having harmed them, and introducing instead the evil things as having benefited them.

XII. Τῶν γὰρ τὸν οὐρανὸν ἐνοικούντων πνευμάτων οἱ τὴν κατωτάτω χώραν κατοικοῦντες ἄγγελοι, αχθεσθέντες ἐπὶ τῇ τῶν ἀνθρώπων εἰς Θεὸν ἀχαριστίᾳ, αἰτοῦνται εἰς τὸν ἀνθρώπων ἐλθεῖν βίον, ἵνα ὄντως

XII. For of the spirits that inhabit heaven, the angels who dwell in the lowest region, being grieved at the ingratitude of men towards God, ask to come into the life of men, so that truly

Editors' notes and page, col. 232

Page

running head: S I ROM. PONT. OPERA DUBIA.
marginal letters: A κότα Θεὸν; B Προφήτης ὢν; C ἄλυπα καὶ; D μοσμένης, δικαία
old-edition numerals: 187 after τὸν; 188 after τὰ
other: begins with word fragment (κότα) from previous column; ends mid-sentence (ἵνα ὄντως)

PG 2:233

ἄνθρωποι γενόμενοι, ἐπὶ πολιτείᾳ πλείονι τοὺς εἰς αὐτὸν ἀχαριστήσαντας ἐλέγξαντες αὐτόθι τῇ κατ' ἀξίαν ἕκαστον ὑποβάλωσι τιμωρίᾳ. Ὁπότε οὖν αἰτήσαντες ἔλαβον, πρὸς πᾶσαν ἑαυτοὺς μετέβαλλον φύσιν, ἅτε θειωδεστέρας ὄντες οὐσίας καὶ ῥᾳδίως πρὸς πάντα μετατρέπεσθαι δυνάμενοι. Καὶ ἐγένοντο λίθος τίμιος, καὶ μαργαρίτης περίβλεπτος, πορφύρα τε εἰ τύχοι καλλίστη, καὶ χρυσὸς ἔνδοξος, καὶ πᾶσα πολυτίμιος ὕλη. Καὶ τῶν μὲν εἰς χεῖρας, τῶν δὲ εἰς κόλπον ἐνέπιπτον, καὶ ὑπ' αὐτῶν ἑκόντες ἐκλέπτοντο. Μετεβάλλοντο δὲ καὶ εἰς τετράποδα καὶ εἰς ἑρπετὰ, νηκτά τε καὶ πτηνὰ, καὶ εἰς πᾶν ὅπερ ἤθελον. Ἅτινα καὶ οἱ παρ' ὑμῖν ποιηταὶ ἀφοβίας αἰτίᾳ ὡς ἔτυχεν ᾄδουσιν, ἑνὶ τοίνυν τὰς πάντων πολλὰς καὶ διαφόρους πράξεις ἀπονέμοντες.

having become men, after a longer course of life having convicted those who had been ungrateful towards Him, they might there subject each one to the punishment according to his desert. When therefore having asked they received permission, they changed themselves into every nature, inasmuch as they were of a more divine substance and able easily to be turned into all things. And they became precious stone, and admired pearl, and purple, it might be, most fair, and glorious gold, and every costly material. And they fell into the hands of some, and into the bosom of others, and willingly let themselves be stolen by them. And they changed themselves also into four-footed beasts and into creeping things, both things that swim and winged creatures, and into everything whatsoever they wished. Which things even the poets among you sing at random by reason of fearlessness, attributing accordingly to one the many and diverse deeds of all.

XIII. Πλὴν ὅτε ταῦτα γενόμενοι τοὺς διαρπάσαντας αὐτοὺς πλεονέκτας ἤλεγξαν, καὶ εἰς τὴν ἀνθρώπων φύσιν ἑαυτοὺς μετέβαλλον, ἵνα ὁσίως πολιτευσάμενοι καὶ τὸ δυνατὸν τρῦ πολιτεύεσθαι δείξαντες τοὺς ἀχαρίστους εὐθύναις ὑποβάλωσιν, ἐπειδὴ ὄντως τὰ πάντα ἄνθρωποι ἐγίνοντο καὶ τὴν ἐπιθυμίαν ἔσχον τὴν ἀνθρωπίνην, ὑπὸ ταύτης κρατούμενοι εἰς γυναικῶν μῖξιν ὤλισθον, αἷς συμπλακέντες καὶ μιασμῷ παγέντες καὶ τῆς πρώτης δυνάμεως παντελῶς κενωθέντες τὰ ἐκ πυρὸς τραπέντα μέλη εἰς τὸ πρῶτον αὐτῶν τῆς ἰδίας φύσεως ἀμίαντον μετασυγκρῖναι οὐκ ἐξίσχυσαν. Τῷ γὰρ βάρει τῷ ὑπὸ τῆς ἐπιθυμίας εἰς σάρκα, τελευτήσαντος αὐτοῦ τοῦ πυρὸς, τὴν ἀσεβοῦσαν ὥδευσαν ὁδὸν κάτω· σαρκὸς γὰρ αὐτοὶ δεσμοῖς πεπεδημένοι κατέσχηνται καὶ ἰσχυρῶς δέδενται, οὗ ἕνεκεν εἰς οὐρανοὺς ἀνελθεῖν οὐκέτι ἐδυνήθησαν.

XIII. However, when after becoming these things they had convicted the covetous who had plundered them, they also changed themselves into the nature of men, in order that by living holily and showing the possibility of so living they might subject the ungrateful to punishment; yet since they became in all respects truly men and had human desire, being mastered by this they slipped into intercourse with women; and having been entangled with them and fixed in defilement and altogether emptied of their first power, they were unable to transform back their members that had been turned from fire into the first undefiled state of their own nature. For by the weight produced by desire towards flesh, when the fire itself had died out, they trod the impious way downward; for being themselves shackled with the bonds of flesh they are held fast and strongly bound, wherefore they were no longer able to ascend into the heavens.

XIV. Μετὰ γὰρ συνουσίαν, ὃ τὸ πρῶτον ἐγίνοντο ἀπαιτηθέντες καὶ παρασχεῖν μηκέτι δυνηθέντες, διὰ τὸ ἄλλο τι μετὰ μιασμὸν ἑαυτοὺς ποιῆσαι μὴ δύνασθαι, ἀρέσκειν τε ταῖς ἐρωμέναις βουλόμενοι, ἀνθ' ἑαυτῶν τοὺς τῆς γῆς μυελοὺς ὑπέδειξαν, λέγω δὲ τὰ ἐκ μετάλλων ἄνθη, χρυσὸν, χαλκὸν, ἄργυρον, σίδηρον καὶ τὰ ὅμοια, σὺν τοῖς τιμιωτάτοις ἅπασιν λίθοις. Σὺν τούτοις δὲ τοῖς μαγευθεῖσιν λίθοις καὶ τὰς τέχνας τῶν πρὸς ἕκαστα πραγμάτων παρέδοσαν, καὶ μαγείαν συνυπέδειξαν καὶ ἀστρονομίαν ἐδίδαξαν, δυνάμεις τε ῥιζῶν καὶ ὅσα ποτὲ ὑπὸ ἀνθρωπίνης ἐννοίας εὑρεθῆναι ἀδύνατον, ἔτι δὲ χρυσοῦ καὶ ἀργύρου καὶ τῶν ὁμοίων χύσιν, τάς τε τῶν ἐσθήτων ποικίλας βαφάς. Καὶ πάνθ' ἁπλῶς, ὅσαπερ πρὸς κόσμου καὶ τέρψεώς ἐστι γυναικῶν, τῶν ἐν σαρκὶ δεθέντων δαιμόνων ἐστὶν εὑρήματα.

XIV. For after intercourse, when they were asked for that which they had become at first and were no longer able to furnish it, because after defilement they were unable to make themselves anything else, and wishing to please their beloved women, instead of themselves they showed the marrows of the earth, I mean the flowers from metals: gold, bronze, silver, iron, and the like, together with all the most precious stones. And along with these charmed stones they also handed down the arts of the things pertaining to each, and showed magic as well, and taught astronomy, and the powers of roots and whatsoever things could never be discovered by human thought, and moreover the melting of gold and silver and the like, and the varied dyeings of garments. And simply all things whatsoever that are for the adornment and delight of women are the inventions of the demons bound in flesh.

XV. Ἐκ δὲ τῆς νόθου μίξεως αὐτῶν ἄνθρωποι ἐγένοντο νόθοι, πολλῷ γε τῶν ἀνθρώπων κατὰ κορυφὴν μείζους, οὓς οἱ μετὰ ταῦτα γίγαντας ὠνόμασαν, οὐ δρακοντόποδες ὄντες καὶ πρὸς Θεὸν πόλεμον ἀράμενοι, ὡς οἱ βλάσφημοι τῶν Ἑλλήνων ᾄδουσι μῦθοι, ἀλλὰ θηριώδεις τὸν τρόπον, καὶ μείζους μὲν

XV. And from their bastard intercourse there were born bastard men, much greater in height than men, whom those afterward named giants; not being dragon-footed and waging war against God, as the blasphemous myths of the Greeks sing, but beastly in their manner, and greater indeed

Editors' notes and page, col. 233

Footnotes

(69) ‹anchor: not visible› · call in col 234

μετέβαλον C.

C reads μετέβαλον.

(printed under page 114)

(70) ‹anchor: not visible› · call in col 234

πᾶσι O.

O reads πᾶσι.

(printed under page 114)

(71) ‹anchor: not visible› · call in col 234

ἅπερ O. Postea c. eodem αἰτίᾳ, ut voluit S., αἰτίαν vulgo.

O reads ἅπερ. Afterwards, with the same, αἰτίᾳ, as S wished; commonly αἰτίαν.

(printed under page 114)

(72) ‹anchor: not visible› · call in col 234

ενει O absque spiritu et accentu.

O has ενει, without breathing or accent.

(printed under page 114)

(73) ‹anchor: not visible› · call in col 234

μετέβαλον C.

C reads μετέβαλον.

(printed under page 114)

(74) ‹anchor: not visible› · call in col 234

Vbb. δείξαντες τοὺς ἀχαρίστους desiderantur in O.

The words δείξαντες τοὺς ἀχαρίστους are wanting in O.

(printed under page 114)

(75) ‹anchor: τῆς ἰδίας› · call in col 234

Mendum τήν S male attribuit Cotelerio : exstat ap. Cl.

S wrongly attributes the error τήν to Cotelier: it is found in Cl.

(printed under page 114)

(76) ‹anchor: αὐτοῦ τοῦ πυρὸς› · call in col 234

αὐτῶν C.

C reads αὐτῶν.

(printed under page 114)

(77) ‹anchor: κατέσχηνται› · call in col 234

κατέχονται C.

C reads κατέχονται.

(printed under page 114)

(78) ‹anchor: συνουσίαν, ὃ› · call in col 234

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

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

(printed under page 114)

(79) ‹anchor: μιασμὸν ἑαυτοὺς› · call in col 234

αὐτούς C.

C reads αὐτούς.

(printed under page 114)

(80) ‹anchor: τοῖς μαγευθεῖσιν› · call in col 234

μεγευθεῖσι O.

O reads μεγευθεῖσι.

(printed under page 114)

(81) ‹anchor: πραγμάτων παρέδοσαν› · call in col 234

Ita O c. S, παρέδωσαν C.

So O, with S; C reads παρέδωσαν.

(printed under page 114)

(82) ‹anchor: μαγείαν συνυπέδειξαν› · call in col 234

μαγείας ὑπέδειξαν C.

C reads μαγείας ὑπέδειξαν.

(printed under page 114)

(83) ‹anchor: τῶν ἐσθήτων› · call in col 234

ἐσθημάθων O.

O reads ἐσθημάθων.

(printed under page 114)

(84) ‹anchor: ἐστιν εὑρήματα› · call in col 234

εὑρέματα O.

O reads εὑρέματα.

(printed under page 114)

(85) ‹anchor: οὓς οἱ› · call in col 234

οἱ inserui c. O. Dein τοῦτο C.

I have inserted οἱ with O. Then C reads τοῦτο.

(printed under page 114)

Footnotes

(86) ‹anchor: not visible› · call in col 235

γεγένηντο O.

O reads γεγένηντο.

(printed under page 115)

(87) ‹anchor: not visible› · call in col 235

Ita correxit C, cujus cod. ἔχοντες, ut O.

So C corrected; his manuscript has ἔχοντες, as does O.

(printed under page 115)

(88) ‹anchor: not visible› · call in col 235

Ita dedi ex conject. ἐνδείᾳ τροφαῖς O, ἐν διατροφῇ C. Postea τραπόμενοι O.

I have given this by conjecture. O reads ἐνδείᾳ τροφαῖς; C ἐν διατροφῇ. Afterwards O reads τραπόμενοι.

(printed under page 115)

(89) ‹anchor: not visible› · call in col 235

Ita S. Idem est cod. Oi ἐπώνδρησεν, ap. C ἐπόνδρισεν.

So S. The same is [the reading of] the manuscript; O[?] has ἐπώνδρησεν; in C ἐπόνδρισεν.

(printed under page 115)

(90) ‹anchor: not visible› · call in col 235

Ita S, οἴθ' C, O.

So S; οἴθ' C, O.

(printed under page 115)

(91) ‹anchor: not visible› · call in col 235

οὐκ ἐγεννώμεθα C.

C reads οὐκ ἐγεννώμεθα.

(printed under page 115)

(92) ‹anchor: not visible› · call in col 235

ἐγεύσαντο S. Tum ἰδίαν p. ἴσην C.

S reads ἐγεύσαντο. Then C has ἰδίαν for ἴσην.

(printed under page 115)

(93) ‹anchor: not visible› · call in col 235

Ita O c. S, αὐτοῖς C. Subinde γευσαμένοις C.

So O, with S; C reads αὐτοῖς. Next, C reads γευσαμένοις.

(printed under page 115)

(94) ‹anchor: νοσώδεις ἀπειργάζετο› · call in col 235

ἀπειργάζετο S O, ἀπεργάζετο C.

ἀπειργάζετο S, O; ἀπεργάζετο C.

(printed under page 115)

(95) ‹anchor: σπορᾶς κακῆς› · call in col 235

Vox κακῆς a S omissa in textum rediit ex O.

The word κακῆς, omitted by S, has returned to the text from O.

(printed under page 115)

(96) ‹anchor: τοῖς υἱοῖς› · call in col 235

λοιποῖς C.

C reads λοιποῖς.

(printed under page 115)

(97) ‹anchor: τῶν ἀνθρωπίνων› · call in col 235

ἀνθρωπείων O.

O reads ἀνθρωπείων.

(printed under page 115)

(98) ‹anchor: ὑπερέχουσαι, ὡς› · call in col 235

ἕως O. Idem deinde προσηγορεύθης οἷς ἐπηλύτοις sine interpunctione.

O reads ἕως. The same then has προσηγορεύθης οἷς ἐπηλύτοις, without punctuation.

(printed under page 115)

(14) ‹anchor: not visible› · call in col 235

Οὐκ ἔχοντες. Pro οὐκ ἔχοντας. Vitium calligraphi, non typographi. Ex more autem Ebionitice disseritur de abstinentia a carnibus ; et adnectuntur fabulæ cognitæ juxta ac incognitæ. Cot.

Οὐκ ἔχοντες: for οὐκ ἔχοντας. A copyist's fault, not a printer's. In the Ebionite manner, the discourse is about abstinence from meat; and fables known and unknown alike are attached. Cotelier.

(printed under page 115)

Page

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

PG 2:236

ἀνθρώπων τὰ μεγέθη, ἐπείπερ ἐξ ἀγγέλων ἐγένοντο, ἀγγέλων δὲ ἐλάττους, ἐπείπερ ἐκ γυναικῶν γεγένηντο. Ὁ οὖν Θεὸς, εἰδὼς αὐτοὺς πρὸς τὸ θηριῶδες ἐξηγριωμένους, καὶ πρὸς τὴν ἑαυτῶν πλησμονὴν τὸν κόσμον οὐκ ἔχοντας αὐτάρκη (πρὸς γὰρ ἀνθρώπων ἀναλογίαν ἐδημιουργήθη καὶ χρῆσιν ἀνθρωπίνην), ἵνα μὴ ἐνδείᾳ τροφῆς ἐπὶ τὴν παρὰ φύσιν τῶν ζώων βορὰν τρεπόμενοι ἀνεύθυνοι δοκῶσιν εἶναι, ὡς δι' ἀνάγκην τοῦτο τετολμηκότες, μάννα αὐτοῖς ὁ παντοδύναμος Θεὸς ἐπώμβρισεν ἐκ ποικίλης ἐπιθυμίας, καὶ παντὸς οὗπερ ἐβούλοντο ἀπήλαυον· οἱ δ' ὑπὸ νόθου φύσεως, τῷ καθαρῷ τῆς τροφῆς οὐκ ἀρεσκόμενοι, μόνης τῆς τῶν αἱμάτων γεύσεως ἐγλίχοντο. Διὸ καὶ πρῶτοι σαρκῶν ἐγεύσαντο.

than men in size, inasmuch as they were sprung from angels, yet less than angels, inasmuch as they had been born from women. God, therefore, knowing that they had become savage towards beastliness, and that they did not have the world sufficient for their own satiety (for it was created according to the proportion of men and for human use), in order that they might not, turning through lack of food to the unnatural eating of animals, seem to be blameless as having ventured upon this through necessity, the almighty God rained down manna for them suited to their varied desire, and they enjoyed everything whatsoever they wished; but they, on account of their bastard nature, not being pleased with the purity of the food, longed only for the taste of blood. Wherefore they also first tasted flesh.

XVI. Οἱ δὲ σὺν αὐτοῖς ἄνθρωποι τὸ ὅμοιον τότε πρῶτον ποιεῖν ἐζήλωσαν. Οὕτως εἴτε ἀγαθοὶ εἴτε κακοὶ οὐ γεννώμεθα, ἀλλὰ γινόμεθα· καὶ ἐθισθέντες δυσαποσπάστως ἔχομεν. Τῶν δὲ ἀλόγων ζώων τότε ἐπιλιπόντων, οἱ νόθοι ἄνθρωποι καὶ ἀνθρωπίνων σαρκῶν ἐγεύσαντο, οὐκέτι γὰρ αὐτοῖς ἦν μακρὰν, τὴν ἴσην διαφθεῖραι σάρκα, πρότερον ἐν ἑτέραις μορφαῖς αὐτῆς γευσάμενοι.

XVI. And the men who were with them then first eagerly imitated the doing of the like thing. Thus neither good nor bad are we born, but we become so; and once accustomed, we are hardly drawn away from it. And when the irrational animals then failed, the bastard men tasted even human flesh; for it was no longer far from them to destroy flesh like their own, having previously tasted it in other forms.

XVII. Ἐπὶ δὲ τῇ πολλῇ τῶν αἱμάτων ῥύσει ὁ καθαρὸς ἀὴρ ἀκαθάρτῳ ἀναθυμιάσει μιανθεὶς καὶ νοσήσας τοὺς ἀναπνέοντας αὐτὸν νοσώδεις ἀπειργάζετο, ὡς τοὺς ἀνθρώπους λοιπὸν ἀώρους ἀποθνήσκειν. Ἡ δὲ γῆ ἐκ τούτων σφόδρα μιανθεῖσα πρῶτον τότε τὰ ἰοβόλα καὶ λυμαντικὰ ζῶα ἐξέβρασεν. Τῶν οὖν πάντων πρὸς τὸ χεῖρον χωρησάντων διὰ τοὺς θηριώδεις δαίμονας, ὁ Θεὸς αὐτοὺς ὥσπερ κακὴν ζύμην ἐξελεῖν ἐβουλεύετο, ἵνα μὴ ἀπὸ σπορᾶς κακῆς κατ' ἀκολουθίαν ἑκάστη γενεὰ τῇ πρὸ αὐτῆς ἐξομοιουμένη, ὁμοίως ἀσεβοῦσα, τὸν ἐσόμενον αἰῶνα σωζομένων ἀνδρῶν κενώσῃ. Τούτου δὴ ἕνεκεν ἑνί τινι δικαίῳ μετὰ τῶν ἐξ αὐτοῦ τριῶν, σὺν ταῖς αὐτῶν γυναιξὶν, ἅμα τοῖς υἱοῖς, ἐν λάρνακι διασώζεσθαι προαγγείλας ὕδωρ εἰς κατακλυσμὸν ἐπέκλυσεν, ἵνα πάντων ἀναλωθέντων ὁ κόσμος κατεκκαθαρισθεὶς αὐτῷ τῷ ἐν λάρνακι διασωθέντι εἰς δευτέραν βίου ἀρχὴν καθαρὸς ἀποδοθῇ, Καὶ δὴ οὕτως ἐγένετο.

XVII. And upon the great shedding of blood, the pure air, defiled by impure exhalation and grown diseased, rendered those who breathed it sickly, so that men henceforth died untimely. And the earth, exceedingly defiled by these things, then first cast forth venomous and destructive animals. Since therefore all things had gone towards the worse because of the beastly demons, God counselled to remove them like evil leaven, lest from an evil seed each generation in succession, becoming like the one before it and being similarly impious, should empty the age to come of men who are saved. On this account, having forewarned a certain righteous one, with the three sprung from him, together with their wives alongside his sons, to be preserved in an ark, He poured forth water for a flood, in order that when all had been consumed, the world, thoroughly purified, might be restored pure to him who was preserved in the ark for a second beginning of life. And so indeed it came to pass.

XVIII. Ἐπεὶ οὖν αἱ τῶν τεθνεώτων γιγάντων ψυχαὶ τῶν ἀνθρωπίνων ψυχῶν μείζους ἦσαν, ἅτε δὴ καὶ τοῖς σώμασιν ὑπερέχουσαι, ὡς καινὸν γένος καινῷ καὶ τῷ ὀνόματι προσηγορεύθησαν. Οἷς ἐπιλοίποις τῷ κόσμῳ ὡς δεῖ βιοῦν, ὑπὸ Θεοῦ δι' ἀγγέλου νόμος ὡρίσθη. Ὄντες γὰρ νόθοι τῷ γένει ἐκ πυρὸς ἀγγέλων καὶ αἵματος γυναικῶν, καὶ διὰ τοῦτο ἰδίου τινὸς γένους ἐπιθυμεῖν μέλλοντες, δικαίῳ τινὶ προελήφθησαν νόμῳ. Ἐξεπέμφθη γὰρ αὐτοῖς ὑπὸ

XVIII. Since therefore the souls of the dead giants were greater than human souls, inasmuch as they also excelled in their bodies, as a new race they were also called by a new name. And for them, remaining in the world, a law was appointed by God through an angel as to how they ought to live. For being bastard in race, from the fire of angels and the blood of women, and on this account being about to desire a certain race of their own, they were anticipated by a certain just law. For there was sent out to them by

Editors' notes and page, col. 236

Page

running head: S I ROM. PONT. OPERA DUBIA.
marginal letters: A ἀνθρώπων τὰ; B τον ποιεῖν; C ἐξελεῖν ἐβουλεύετο,; D λοίποις τῷ
old-edition numerals: 191 after ἀγγέλων; 192 after τούτων
other: Inline reference (14) to VARIORUM NOTAE at bottom of col. 235-236; begins mid-sentence; ends mid-sentence (αὐτοῖς ὑπὸ)

PG 2:237

τοῦ Θεοῦ ἄγγελός τις, τὴν αὐτοῦ βουλὴν μηνύων καὶ λέγων·

God a certain angel, declaring His counsel and saying:

XIX. Τάδε δοκεῖ τῷ παντεπόπτῃ Θεῷ, μηδενὸς ἀνθρώπων ὑμᾶς κυριεύειν, μηδὲ παρενοχλεῖν μηδενὶ, ἐὰν μή τις ἑκὼν ἑαυτὸν ὑμῖν καταδουλώσῃ, προσκυνῶν ὑμᾶς καὶ θύων καὶ σπένδων καὶ τῆς ὑμετέρας μεταλαμβάνων τραπέζης, ἢ ἕτερόν τι ὧν οὐ χρὴ ἐκτελῶν, ἢ αἷμα χέων, ἢ σαρκῶν νεκρῶν γεύομενος, ἢ θηρίου λειψάνου ἢ τμητοῦ ἢ πνικτοῦ ἢ ἄλλου τινὸς ἀκαθάρτου ἐμπιπλάμενος. Τῶν δὲ νόμῳ ἐμῷ προσφευγόντων οὐ μόνον οὐ ψαύσετε, ἀλλὰ καὶ τιμὴν δώσετε, καὶ ἐκ προσώπου φεύξεσθε. Ὅ τι γὰρ ἂν αὐτοῖς δικαίοις οὖσι καθ' ὑμῶν δοκῇ, τοῦθ' ὑμᾶς δεήσει παθεῖν. Ἐὰν δέ τινες τῶν ἐμοὶ προκειμένων ἐξαμάρτωσιν, ἢ μοιχευσάμενοι ἢ μαγεύσαντες ἢ ἀκαθάρτως βιώσαντες ἢ ἄλλο τι τῶν ἐμοὶ μὴ δοκούντων πράξαντες, τότε ἐξ ἐμῆς κελεύσεως πάσχειν τι αὐτοὺς ὑφ' ὑμῶν ἢ ὑφ' ἑτέρων δεήσει· οἷς καὶ μετανοήσασιν, τὴν μετάνοιαν κρίνας, εἴτε ἀξία ἐστὶ συγγνώμης εἴτε καὶ οὒ, τὴν ἀπόφασιν ποιήσομαι. Ταῦτα οὖν μνημονεύειν καὶ ποιεῖν ὀφείλετε, εὖ εἰδότες, ὅτι οὐδὲ αἱ ἐνθυμήσεις ὑμῶν λαθεῖν αὐτὸν δυνήσονται.

XIX. These things seem good to the all-seeing God: that you lord it over no man, nor trouble anyone, unless someone willingly enslaves himself to you, worshipping you and sacrificing and pouring libations and partaking of your table, or performing anything else of the things that ought not to be done, either shedding blood, or tasting dead flesh, or filling himself with the remnant of a wild beast, or with that which is cut or strangled, or with anything else that is unclean. But those who flee for refuge to My law you shall not only not touch, but you shall also give them honour, and flee from their face. For whatsoever may seem good to them, being righteous, against you, this you must suffer. But if any of those who are devoted to Me sin, either committing adultery or practising magic or living uncleanly or doing anything else of the things that do not please Me, then by My command they must suffer something at your hands or at the hands of others; and when they have repented, having judged their repentance, whether it is worthy of forgiveness or not, I will pronounce sentence. These things therefore you ought to remember and do, knowing well that not even your thoughts will be able to escape Him.

XX. Τοιαῦτα παρακελευσάμενος αὐτοῖς ὁ ἄγγελος ἀπηλλάγη. Ὑμεῖς δὲ ἔτι τοῦτον ἀγνοεῖτε τὸν νόμον, ὅτι προσκυνῶν τις δαίμονας ἢ θύων ἢ τραπέζης αὐτοῖς κοινωνῶν ὑπόδουλος αὐτοῖς γενόμενος, ὡς ὑπὸ κακῶν δεσποτῶν πάσης τῆς ἐξ αὐτῶν μεθέξει τιμωρίας· καὶ διὰ τὴν ἄγνοιαν ταύτην τοῖς αὐτῶν βωμοῖς προσφθαρέντες καὶ αὐτῶν ἐκπληρωθέντες ὑπὸ τὴν αὐτῶν ἐξουσίαν γεγόνατε, καὶ παντὶ τρόπῳ ὑβριζόμενοι τὰ σώματα ἀγνοεῖτε. Εἰδέναι δὲ ὑμᾶς χρὴ ὅτι οὐδενὸς οἱ δαίμονες ἔχουσιν ἐξουσίαν, ἐὰν μὴ πρότερόν τις αὐτοῖς ὁμοδίαιτος γένηται. Ὁπότε οὐδὲ ὁ αὐτῶν ἄρχων παρὰ τὸν ὑπὴ τοῦ Θεοῦ κατ' αὐτῶν κινούμενον νόμον ποιεῖν τι δύναται, διὸ ἐξουσίαν τινὸς οὐκ ἔχει μὴ προσκυνήσαντος αὐτόν· ἀλλ' οὐδὲ λαβεῖν τις παρ' αὐτῶν δύναταί τι ὧν θέλει, ἀλλ' οὐδὲ βλαβῆναι οὐδὲν, ὡς ἐκεῖθεν δυνασθε μαθεῖν.

XX. Having given them such commands, the angel departed. But you are still ignorant of this law: that anyone who worships demons or sacrifices or shares a table with them, having become enslaved to them, will, as from evil masters, partake of every punishment from them; and through this ignorance, having been fatally drawn to their altars and filled with them, you have come under their authority, and though outraged in every way as to your bodies, you do not know it. And you must know that the demons have authority over no one, unless someone first becomes a table-companion with them. Since not even their ruler is able to do anything contrary to the law set in motion against them by God, wherefore he has no authority over anyone who has not worshipped him; nor is anyone able to receive from them anything that he wishes, nor be harmed at all, as you can learn from this:

XXI. Τῷ γὰρ τῆς εὐσεβείας ἡμῶν βασιλεῖ προσῆλθέ ποτε ὁ πρόσκαιρος βασιλεὺς, καὶ οὐ βίαν ποιῶν, οὐ γὰρ ἐξῆν, ἀλλὰ προτρέπων καὶ ἀναπείθων, ὅτι τὸ πεισθῆναι ἐπὶ τῇ ἑκάστου κεῖται ἐξουσίᾳ. Προσελθὼν οὖν, ὡς τῶν παρόντων ὢν βασιλεὺς, τῷ τῶν μελλόντων βασιλεῖ ἔφη· Πᾶσαι αἱ τοῦ νῦν κόσμου βασιλεῖαι ὑπόκεινται ἐμοὶ, ἔτι τε ὁ χρυσὸς καὶ ὁ ἄργυρος καὶ πᾶσα ἡ τρυφὴ τοῦ κόσμου τούτου ὑπὸ ταῖς ἐμαῖς ἐστὶν ἐξουσίαις· διὸ πεσὼν προσκύνησόν μοι, καὶ δώσω σοι πάντα ταῦτα. Ταῦτα δὲ ἔλεγεν εἰδὼς, ὅτι μετὰ τὸ προσκυνῆσαι καὶ τὴν κατ' αὐτοῦ εἶχεν ἐξουσίαν, καὶ οὕτω τῆς μελλούσης δόξης καὶ βασιλείας αὐτὸν ἀφῄρει. Καὶ πάντα εἰδὼς οὐ μόνον αὐτὸν οὐ προσεκύνησεν, ἀλλ' οὐδὲ τῶν

XXI. For to our King of godliness there came once the temporal king, and not using force, for it was not permitted, but exhorting and persuading, because being persuaded lies in the power of each one. Having come therefore, as being king of things present, he said to the King of things to come: All the kingdoms of the present world are subject to me, and moreover the gold and the silver and all the luxury of this world are under my authorities; wherefore fall down and worship me, and I will give you all these things. And he said these things knowing that after He worshipped he would also have authority against Him, and thus would deprive Him of the glory and kingdom to come. And knowing all things, He not only did not worship him, but not even of the things

Editors' notes and page, col. 237

Footnotes

(99) ‹anchor: not visible› · call in col 238

ὑπ' αὐτοῦ p. ὑπὸ τοῦ Θεοῦ O.

O has ὑπ' αὐτοῦ for ὑπὸ τοῦ Θεοῦ.

(printed under page 116)

(100) ‹anchor: not visible› · call in col 238

νεκρῶν prætermiserunt Cl (edd. 1695, 1724) et S. Subinde γευόμενος O c. S, γευομένων C. Tum θνητοῦ p. τμητοῦ C.

Cl (editions of 1695 and 1724) and S passed over νεκρῶν. Next, γευόμενος O, with S; γευομένων C. Then C has θνητοῦ for τμητοῦ.

(printed under page 116)

(1) ‹anchor: not visible› · call in col 238

ἐμπιμπλώμενος C.

C reads ἐμπιμπλώμενος.

(printed under page 116)

(2) ‹anchor: not visible› · call in col 238

Ita O c. S, φεύξησθε C. Subinde ὅτι O.

So O, with S; C reads φεύξησθε. Next, O reads ὅτι.

(printed under page 116)

(3) ‹anchor: not visible› · call in col 238

τῶν om. O.

O omits τῶν.

(printed under page 116)

(4) ‹anchor: not visible› · call in col 238

ἐξαμαρτῶσιν, ἢ μοιχησάμενοι C.

C reads ἐξαμαρτῶσιν, ἢ μοιχησάμενοι.

(printed under page 116)

(5) ‹anchor: not visible› · call in col 238

ἀξὶ (sic) O.

O reads ἀξὶ (sic).

(printed under page 116)

(6) ‹anchor: not visible› · call in col 238

ποιεῖν excidit ap. S.

ποιεῖν dropped out in S.

(printed under page 116)

(7) ‹anchor: αὐτοῖς ὁμοδίαιτος› · call in col 238

ὁμοδίαιτον O.

O reads ὁμοδίαιτον.

(printed under page 116)

(8) ‹anchor: αὐτῶν κινούμενον› · call in col 238

κείμενον O. Tum δι' ὃ C.

O reads κείμενον. Then C reads δι' ὃ.

(printed under page 116)

(9) ‹anchor: ἐκεῖθεν δύνασθε› · call in col 238

δύνασαι C.

C reads δύνασαι.

(printed under page 116)

(10) ‹anchor: βασιλεύς, καὶ› · call in col 238

καί transcripsi ex O.

I have copied καί from O.

(printed under page 116)

(11) ‹anchor: ἐπὶ τῇ› · call in col 238

τῇ S, O, τοῦ C.

τῇ S, O; τοῦ C.

(printed under page 116)

(12) ‹anchor: παρόντων ὢν› · call in col 238

ἂν Cl, non C, ut falso scribit S.

ἂν is in Cl, not in C, as S wrongly writes.

(printed under page 116)

(13) ‹anchor: μετὰ τὸ› · call in col 238

τοῦ O.

O reads τοῦ.

(printed under page 116)

(14) ‹anchor: καὶ οὕτω› · call in col 238

οὕτως C.

C reads οὕτως.

(printed under page 116)

(15) ‹anchor: βασιλείας αὐτὸν› · call in col 238

Ita S, ἑαυτόν C, O.

So S; ἑαυτόν C, O.

(printed under page 116)

Footnotes

(a) ‹anchor: not visible› · call in col 239

Matth. IV ; Luc. IV.

Matt. 4; Luke 4.

(printed under page 117)

(b) ‹anchor: not visible› · call in col 239

Matth. XXII.

Matt. 22.

(printed under page 117)

(16) ‹anchor: not visible› · call in col 239

δεδομένων in text. recepi c. O.

I have received δεδομένων into the text, with O.

(printed under page 117)

(17) ‹anchor: not visible› · call in col 239

αὐτῷ non legitur in O. S. Tum fort. leg. ἔτι τι. Deinde C non recte vertit oppignerarit et ab ipso traditorum. Vertere debebat : oppigneravisset et ipsi traditorum.

αὐτῷ is not read in O. S. Then perhaps read ἔτι τι. Next, C wrongly translated oppignerarit and ab ipso traditorum. He should have translated: oppigneravisset and ipsi traditorum.

(printed under page 117)

(18) ‹anchor: not visible› · call in col 239

ἀσεβῶς O, in marg. sec. man. ἴσως εὐσεβῶν.

O reads ἀσεβῶς; in the margin, by a second hand, "perhaps εὐσεβῶν".

(printed under page 117)

(19) ‹anchor: not visible› · call in col 239

καὶ ἠδυνηθεὶς C.

C reads καὶ ἠδυνηθεὶς.

(printed under page 117)

(20) ‹anchor: not visible› · call in col 239

τοῖς μέλλουσιν C.

C reads τοῖς μέλλουσιν.

(printed under page 117)

(21) ‹anchor: not visible› · call in col 239

ὑπό O.

O reads ὑπό.

(printed under page 117)

(22) ‹anchor: not visible› · call in col 239

οὐχ add. c. O.

οὐχ added, with O.

(printed under page 117)

(23) ‹anchor: καὶ τοὺς ἀγαθοὺς› · call in col 239

κακῶν καὶ C.

C reads κακῶν καὶ.

(printed under page 117)

(24) ‹anchor: δεῖπνον εἰσάγειν› · call in col 239

εἰσάγει C.

C reads εἰσάγει.

(printed under page 117)

(25) ‹anchor: εἰ βούλεσθε› · call in col 239

εἰ βούλεσθε O et (secundum Clericum) C ex conjectura, textus Ci ἐβούλεσθε.

εἰ βούλεσθε O, and (according to Le Clerc) C by conjecture; C's text has ἐβούλεσθε.

(printed under page 117)

(26) ‹anchor: βασιλείας ἀπολαύσετε› · call in col 239

Ita O et Epit. c. 4, ἀπολαύσητε C.

So O and the Epitome, ch. 4; C reads ἀπολαύσητε.

(printed under page 117)

(27) ‹anchor: μηδὲ κακαῖς› · call in col 239

μὴ δεκασταῖς O.

O reads μὴ δεκασταῖς.

(printed under page 117)

(28) ‹anchor: οἱ μὲν› · call in col 239

οἱ μὲν accessit ex O.

οἱ μὲν has been added from O.

(printed under page 117)

Page

running head: S. CLEMENTIS I ROM. PONT. O
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set; the final two lines of Greek in ch. XXII (καὶ τοὺς ἀγαθοὺς ... τῆς εὐωχίας.) extend across cols. 239-240 above C and are set in col. 240

PG 2:240

ὑπ' αὐτοῦ δεδομένων λαβεῖν τι ἠθέλησεν· ἑαυτὸν γὰρ σὺν τοῖς ἑαυτοῦ κατενεχύραζεν, ὅπερ ἐστὶν, μὴ ἐξεῖναι τοῦ λοιποῦ τῶν αὐτῷ ἀποδοθέντων μηδὲ ψαῦσαι ἔτι. Ἀποκρινάμενος οὖν ἔφη· Γέγραπται, Κύριον τὸν Θεόν σου φοβηθήσῃ, καὶ αὐτῷ λατρεύσεις μόνῳ.

given by him was He willing to take anything; for he was pledging himself together with his own things, which means that it is no longer permitted henceforth even to touch the things delivered over to him. Answering therefore He said: It is written, You shall fear the Lord your God, and Him only shall you serve.

XXII. Πλὴν ὁ τῶν ἀσεβῶν βασιλεὺς κατὰ πολλὰ τὸν τῶν εὐσεβῶν βασιλέα πρὸς τὸ ἑαυτοῦ βούλημα παράγειν πειρώμενος καὶ μὴ δυνηθεὶς ἐπαύσατο, πρὸς τὰ λοιπὰ τῆς πολιτείας θηρεύειν αὐτὸν ἐπιχειρῶν. Ὑμεῖς δὲ τὸν προορισθέντα νόμον ἀγνοοῦντες διὰ τῶν κακῶν πράξεων ὑπὸ τὴν ἐξουσίαν αὐτοῦ ἐγένεσθε. Διὸ σῶμα καὶ ψυχὴν ἐμιάνθητε· καὶ ἐν μὲν τῷ παρόντι ὑπό τε παθῶν καὶ δαιμόνων ἐνυβρίζεσθε, ἐν δὲ τῷ μέλλοντι τὰς ψυχὰς κολασθησομένας ἕξετε. Τοῦτο δὲ οὐχ ὑμεῖς μόνοι ὑπὸ ἀγνοίας πεπόνθατε, ἀλλὰ καί τινες τοῦ ἡμετέρου ἔθνους, οἵτινες ἐπὶ κακαῖς πράξεσιν ὑπὸ τοῦ τῆς κακίας ἡγεμόνος προληφθέντες, ἔπειτα ὥσπερ ἐπὶ δεῖπνον ὑπὸ πατρὸς υἱῷ τελοῦντος γάμους κληθέντες οὐχ ὑπήκουσαν. Ἀντὶ δὲ τῶν ἀπειθησάντων διὰ τὴν Πρόληψιν ὁ τοὺς γάμους τῷ υἱῷ τελῶν πατὴρ διὰ τοῦ προφήτου τῆς ἀληθείας ἐκέλευσεν ἡμῖν, εἰς τὰς διεξόδους τῶν ὁδῶν ἐλθοῦσιν, ὅ ἐστι πρὸς ὑμᾶς, καθαρὸν ἔνδυμα γάμου περιβαλεῖν, ὅπερ ἐστὶ βάπτισμα, ὃ εἰς ἄφεσιν γίνεται τῶν πεπραγμένων ὑμῖν κακῶν, καὶ τοὺς ἀγαθοὺς εἰς τὸ Θεοῦ δεῖπνον εἰσάγειν ἐκ τῆς μεταμελείας, εἰ καὶ τὴν ἀρχὴν ἀπελείφθησαν τῆς εὐωχίας.

XXII. However, the king of the impious, having tried in many ways to lead aside the King of the godly to his own will and having been unable, ceased, attempting to hunt Him in the rest of His course of life. But you, being ignorant of the foreordained law, through evil actions came under his authority. Wherefore you have been defiled in body and soul; and in the present time you are outraged both by sufferings and by demons, and in the time to come you will have your souls punished. Yet not you alone have suffered this through ignorance, but also some of our nation, who having been preoccupied in evil actions by the leader of wickedness, afterward, when called as to a supper by a father celebrating a marriage for his son, did not obey. And instead of those who disobeyed because of preoccupation, the Father who celebrates the marriage for His Son commanded us through the Prophet of truth, having gone out to the outlets of the ways, that is, to you, to clothe you with a pure wedding garment, which is baptism, which is for the remission of the evils done by you, and to bring the good into the supper of God out of repentance, even if at the beginning they were left out of the feast.

XXIII. Ἔνδυμα οὖν εἰ βούλεσθε γενέσθαι θείου Πνεύματος, σπουδάσατε πρῶτον ἐκδύσασθαι τὸ ῥυπαρὸν ὑμῶν πρόλημμα, ὅπερ ἐστὶν ἀκάθαρτον πνεῦμα, καὶ μιαρὸν περίβλημα. Τοῦτο δὲ οὐκ ἄλλως ἀποδύσασθαι δύνασθε, ἐὰν μὴ πρότερον ἐπὶ καλαῖς πράξεσι βαπτισθῆτε· καὶ οὕτω καθαροὶ σώματί τε καὶ ψυχῇ γενόμενοι τῆς ἐσομένης ἀϊδίου βασιλείας ἀπολαύσετε. Μήτε οὖν εἰδώλοις πιστεύετε, μήτε τραπέζης αὐτοῖς κοινωνεῖτε μιαρᾶς, μὴ φονεύσητε, μὴ μοιχεύετε, μὴ μισήσητε οὓς μὴ δίκαιον, μὴ κλέπτετε, μηδὲ κακαῖς τισὶν ὅλως πράξεσιν ἐπιβάλλεσθε. Ἐπεὶ τῶν ἐσομένων ἀγαθῶν στερηθέντες τῆς ἐλπίδος ἐν μὲν τῷ παρόντι ὑπό τε κακῶν δαιμόνων καὶ χαλεπῶν παθημάτων συνελασθήσεσθε, ἐν δὲ τῷ ἐσομένῳ αἰῶνι ἀϊδίῳ κολασθήσεσθε πυρί. Τὰ μὲν οὖν σήμερον ὑμῖν ῥηθέντα αὐτάρκως ἔχει. Λοιπὸν δὲ, ὑμῶν οἱ μὲν ὑπὸ παθημάτων ὀχλούμενοι πρὸς τὴν ἴασιν παραμείνατε, τῶν δὲ ἄλλων οἱ βουλόμενοι μετ' εἰρήνης πορεύεσθε.

XXIII. If therefore you wish to become a garment of the divine Spirit, hasten first to put off your filthy presumption, which is an unclean spirit and a polluted covering. And this you cannot otherwise put off, unless you are first baptized upon good actions; and having thus become pure both in body and in soul, you will enjoy the eternal kingdom to come. Neither therefore believe in idols, nor share a polluted table with them; do not commit murder, do not commit adultery, do not hate those whom it is not right to hate, do not steal, nor set your hand at all to any evil actions. Since, deprived of the hope of the good things to come, in the present time you will be driven about both by evil demons and by grievous sufferings, and in the age to come you will be punished with eternal fire. The things therefore that have been spoken to you today are sufficient. For the rest, those of you who are troubled by sufferings remain for healing, and of the others, those who wish, go in peace.

XXIV. Ταῦτα αὐτοῦ εἰπόντος οἱ πάντες παρέμειναν, οἱ μὲν τοῦ θεραπευθῆναι χάριν, οἱ δὲ τοῦ ἱστορῆσαι τοὺς τῆς θεραπείας ἐπιτυγχάνοντας. Ὁ δὲ Πέτρος τὰς χεῖρας αὐτοῖς ἐπιθεὶς μόνον καὶ εὐξάμενος

XXIV. When he had said these things, they all remained, some for the sake of being healed, and others in order to see those who obtained healing. And Peter, having only laid his hands upon them and prayed

Editors' notes and page, col. 240

Page

running head: I ROM. PONT. OPERA DUBIA.
marginal letters: A ὑπ' αὐτοῦ; B νας ἕξετε.; C XXIII. Ἔνδυμα; D μὲν ὑπὸ
old-edition numerals: 195 after ψαῦσαι; 196 after εὐωχίας.
other: the final two lines of ch. XXII (καὶ τοὺς ἀγαθοὺς ... τῆς εὐωχίας.) extend across cols. 239-240; begins mid-sentence; word split at end of column (εὐξά-)
other: the word εὐξάμενος was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 241

PG 2:241

ἰάσατο· ὡς τοὺς μὲν παραχρῆμα θεραπευθέντας γενέσθαι περιχαρεῖς, τοὺς δὲ ἱστορήσαντας ὑπερθαυμάσαι τε καὶ εὐφημήσαντας τὸν Θεὸν βεβαίᾳ ἐλπίδι πιστεῦσαι, ἅμα τε τοῖς θεραπευθεῖσιν ἐπὶ τὰ ἑαυτῶν ἀπιέναι, ἐντολὴν ἔχοντας πρωΐτερον τῇ ὑστεραίᾳ συνελθεῖν. Ἀπελθόντων δὲ αὐτῶν, ἐκεῖ μείνας ὁ Πέτρος μετὰ τῶν συνήθων, τροφῆς μεταλαβὼν διανέπαυεν ἑαυτὸν τῷ ὕπνῳ.

healed them; so that those who were immediately healed became overjoyed, and those who beheld it marvelled exceedingly and, praising God, believed with a firm hope, and together with those who had been healed departed to their own homes, having a command to come together earlier on the next day. And when they had departed, Peter, having remained there with his familiars, after partaking of food rested himself in sleep.

Editors' notes and page, col. 241

Footnotes

(29) ‹anchor: τοῖς θεραπευθεῖσιν› · call in col 241

Ita S, βεβαίας ἐλπίδος πιστεύειν, ἅμα τοῖς C, βεβαίας ἐλπίδι πιστεύειν, ἅμα τοῖς O.

So S; C reads βεβαίας ἐλπίδος πιστεύειν, ἅμα τοῖς; O reads βεβαίας ἐλπίδι πιστεύειν, ἅμα τοῖς.

(printed under page 118)

(30) ‹anchor: μετὰ τῶν συνήθων› · call in col 241

μενόντων p. μετὰ τῶν C.

C has μενόντων after μετὰ τῶν.

(printed under page 118) Notes 31–41, the scripture note (a) and Variorum nota (15) under page 118 belong to Homily IX (next unit); not set here.