PG 2 · cols. 241–258

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

Editors' preface

ὉΜΙΛΙΑ Θʹ.

HOMILY IX.

I. Τῇ μὲν οὖν ἐπιούσῃ ἡμέρᾳ ὁ Πέτρος ἅμα τοῖς ἑταίροις ἐξιὼν καὶ ἐπὶ τὸν πρὸ μιᾶς τόπον ἐλθὼν καὶ ἐπιστὰς ἤρξατο λέγειν· Ὁ Θεὸς τοὺς πάλαι ἀνθρώπους ἀσεβήσαντας πάντας ὕδατι διαφθείρας, ἐκ πάντων ἕνα εὐσεβῆ εὑρὼν, ἐν λάρνακι μετὰ τριῶν αὐτοῦ υἱῶν καὶ γυναικῶν σωθῆναι ἐποίησεν. Ὅθεν συνιδεῖν ἔστιν αὐτοῦ τὴν φύσιν, ὄχλου μὲν ἀσεβούντων μὴ φροντίζουσαν, ἑνὸς δὲ εὐσεβοῦς σωτηρίας οὐκ ἀμελοῦσαν. Πασῶν οὖν μείζων ἐστὶν ἀσέβεια τὸ τὸν μόνον πάντων καταλείψαντα Δεσπότην, πολλοὺς τοὺς οὐκ ὄντας ὡς ὄντας σέβειν θεούς.

I. On the following day, then, Peter, going out together with his companions and coming to the place of the day before, stood and began to speak: God, having destroyed by water all the men of old who had acted impiously, found out of them all one pious man, and caused him to be saved in an ark with his three sons and their wives. From this one may perceive His nature, which takes no thought for a multitude of the impious, but does not neglect the salvation of one pious man. Of all impieties, then, the greatest is this: to forsake the one Lord of all and to worship many gods that are not, as though they were.

II. Ἐὰν οὖν (ἐμοῦ ὑμῖν ὑφηγουμένου καὶ δεικνύντος, ὅτι τοῦτό ἐστι τὸ μέγιστον ἁμάρτημα, ὃ πάντας ὑμᾶς ἀπολέσαι δύναται) τὸν ὑμέτερον ὑποδράμῃ νοῦν, ὅτι οὐκ ἀπόλλυσθε, πολλοὶ ὄντες ὄχλοι, ἠπάτησθε· ἔχετε γὰρ τοῦ πάλαι κατακλυσθέντος κόσμου τὸ ὑπόδειγμα· καίτοι ἐκείνων μὲν τὸ ἁμάρτημα πολὺ ἧττον ἦν τοῦ καθ' ὑμᾶς. Ἐκεῖνοι γὰρ εἰς τοὺς ὁμοίους ἠσέβουν, ἢ φονεύοντες ἢ μοιχεύοντες· ὑμεῖς δὲ εἰς τὸν τῶν ὅλων ἀσεβεῖτε Θεὸν, ἀντ' αὐτοῦ ἢ καὶ σὺν αὐτῷ ἄψυχα ἀγάλματα σέβοντες, καὶ τὸ θεῖον αὐτοῦ ὄνομα πάσῃ ἀναισθήτῳ ὕλῃ ἐπιῤῥίψαντες. Πρῶτον μὲν οὖν δεδυστυχήκατε, μὴ γνωρίσαντες τὴν διαφορὰν τὴν μεταξὺ μοναρχίας καὶ πολυαρχίας, ὅτι ἡ μὲν μοναρχία ὁμονοίας ἐστὶ παρεκτικὴ, ἡ δὲ πολυαρχία πολέμων ἐξεργαστική. Τὸ γὰρ ἓν ἑαυτῷ οὐ μάχεται, τὰ δὲ πολλὰ πρόφασιν ἔχει τὴν πρὸς ἕτερον μάχην ἐπιχειρεῖν.

II. If, then (while I explain to you and show that this is the greatest sin, which is able to destroy you all), the thought should steal into your mind that you are not perishing because you are great multitudes, you are deceived; for you have the example of the world that was flooded of old; and yet their sin was far less than yours. For they acted impiously against their equals, either murdering or committing adultery; but you act impiously against the God of all, worshipping lifeless images instead of Him or even along with Him, and casting His divine name upon every senseless material. First, then, you have been unfortunate in not recognizing the difference between monarchy and polyarchy: that monarchy is productive of concord, but polyarchy is the worker of wars. For the one does not fight with itself, but the many have a pretext for undertaking a fight against one another.

III. Αὐτίκα γοῦν, εὐθὺς μετὰ τὸν κατακλυσμὸν, ὁ Νῶε τριακόσια καὶ πεντήκοντα ἐπιζήσας ἔτη μετὰ τῶν ἐξ αὐτοῦ γενομένων ὄχλων ἐν ὁμονοίᾳ διετέλει, τοῦ μόνου Θεοῦ κατ' εἰκόνα ὑπάρξας βασιλεύς. Μετὰ δὲ τὴν αὐτοῦ τελευτὴν πολλοὶ τῶν ἐξ αὐτοῦ βασιλείας ὠρέχθησαν, καὶ πρὸς τὸ βασιλεῦσαι σπεύδοντες τὸ πῶς δυνηθείη ἕκαστος ἐπενόει. Καὶ ὁ μὲν πολέμῳ, ἄλλος δόλῳ, ἕτερος πειθοῖ, καὶ ἄλλος ἄλλως, ὧν εἷς τις ἀπὸ γένους ὢν Χὰμ, τοῦ ποιήσαντος τὸν

III. Thus at once, straight after the flood, Noah, having lived on three hundred and fifty years, continued in concord with the multitudes that had sprung from him, being king after the image of the only God. But after his death many of those descended from him reached out for kingship, and, hastening to reign, each devised how he might be able to do it. And one by war, another by guile, another by persuasion, and another in another way; of whom a certain one, being of the race of Ham, who begot the

Editors' notes and page, col. 241

Footnotes

(29) ‹anchor: in the column's first lines, above the unit (end of Homily VIII): τοῖς› · call in col 241

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

So S, "to believe with firm hope (gen.), together with those" C; "to believe with firm hope (dat.), together with those" O.

(printed under page 118)

(30) ‹anchor: in the column's first lines, above the unit (end of Homily VIII): μετὰ τῶν› · call in col 241

μενόντων p. μετὰ τῶν C.

μενόντων after μετὰ τῶν, C.

(printed under page 118)

(31) ‹anchor: Τῇ μὲν οὖν› · call in col 241

οὖν add. c. O. Tum id. ἑταίροις, ut legi vult C, cujus text. ἑτέροις.

οὖν added with O. Then the same has ἑταίροις, as C wishes it read; his text has ἑτέροις.

(printed under page 118)

(32) ‹anchor: τριῶν αὐτοῦ› · call in col 241

αὐτοῦ adjunxi c. O.

I have added αὐτοῦ with O.

(printed under page 118)

(33) ‹anchor: ἀσεβούντων μὴ› · call in col 241

οὐ O.

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(34) ‹anchor: οὖν μείζων› · call in col 241

Ita O c. S, μεῖζον C.

So O with S; μεῖζον C.

(printed under page 118)

(35) ‹anchor: ὡς ὄντας› · call in col 241

Vbb. ὡς ὄντας ap. S non exstant.

The words ὡς ὄντας are not found in S.

(printed under page 118)

(36) ‹anchor: τὸν ὑμέτερον ὑποδράμῃ› · call in col 241

ὑποδράμῃ leg. censet D, suffragante O, ἀποδράμῃ C. Postea ὄχλοι; O.

D judges that ὑποδράμῃ should be read, with O in support; ἀποδράμῃ C. Afterwards ὄχλοι; O.

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(37) ‹anchor: τοὺς ὁμοίους› · call in col 241

ὁμοίως O.

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(38) ‹anchor: ἔχει τὴν› · call in col 241

Fortasse leg. τοῦ. S.

Perhaps read τοῦ. S.

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(39) ‹anchor: γοῦν, εὐθὺς› · call in col 241

εὐθὺ C. Tum τρία καὶ pro τριακόσια C, qui quidem genuinam Ottoboniani Lect. jam vidit exstare in Gen. IX, 28.

εὐθὺ C. Then τρία καὶ for τριακόσια C, who indeed already saw that the genuine reading of the Ottobonianus is found in Gen. 9:28.

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(40) ‹anchor: ἕτερος πειθοῖ› · call in col 241

Ita O c. S, πειθῷ C.

So O with S; πειθῷ C.

(printed under page 118)

(41) ‹anchor: τοῦ ποιήσαντος τὸν› · call in col 241

τόν assumpsi ex O. Tum S: leg. Μεσραΐμ, cfr. Rec. IV, 27: Ex quibus unus Cham nomine, cuidam ex filiis suis, qui Mesraim appellabatur. Chron. Alex. p. 62. Rad.: οὗτος Μεσραεὶμ ὁ Αἰγύπτιος—οἰκήτωρ γίνεται Βάκτρων.

I have taken τόν from O. Then S: read Μεσραΐμ; compare Recognitions 4.27: "Of whom one, Cham by name, to one of his sons, who was called Mesraim." Chronicon Alexandrinum p. 62, Rader's edition: "this Mesraim the Egyptian — becomes the settler of Bactra."

(printed under page 118)

(15) ‹anchor: ἡ μὲν μοναρχία› · call in col 241 — Variorum notae; set under col 242 (see n242).

Page

running head: 241 CLEMENTINA. — HOMIL[IA IX.] (right edge cropped in the image)
marginal letters: A μενος ἰάσατο (above the unit, end of Homily VIII); B υἱῶν καὶ γυναικῶν; C ἢ καὶ σὺν αὐτῷ; D τὸ πῶς δυνηθείη
old-edition numerals: 197 after ἐντολὴν (above the unit, Homily VIII); 198 after εἰς
other: the column's first seven lines (end of Homily VIII, "μενος ἰάσατο … τῷ ὕπνῳ") belong to the previous unit and are cut. Title printed 'ΟΜΙΛΙΑ Θ΄. set as ὉΜΙΛΙΑ Θʹ. Foot reference "a Gen. IX, 28" (call letter a in the facing Latin, "superstes a", col 242; set in n242) and the Variae lectiones / Variorum notae at the page foot are apparatus, not set in the source. Facing Latin column not set. Column ends on the complete word τὸν.

PG 2:242

Editors' notes and page, col. 242

Footnotes

(a) ‹anchor: superstes› · call in col 242

Gen. IX, 28.

Gen. 9:28.

VARIAE LECTIONES (printed under page 118)

(15) ‹anchor: ἡ μὲν μοναρχία› · call in col 241 (Greek; no call in the facing Latin)

Ἡ μὲν μοναρχία, etc. Usque ad finem capitis. In scripto Damasceno exstant ecloga περὶ ἀναρχίας. (Parallelorum lib. I, cap. 22.) Vide superius homil. 3, cap. 62. COT.

"Monarchy, on the one hand," etc. To the end of the chapter. In the writing of Damascene there is an extract "On anarchy" (Parallels, book 1, ch. 22). See above, Homily 3, ch. 62. Cotelier.

(printed under page 118)

Footnotes

VARIAE LECTIONES (printed under page 119)

(16) ‹anchor: not visible› · call in col 243

Rec. IV, 27: Hunc gentes, quae tunc erant, Zoroastren appellaverunt, admirantes primum magicae artis auctorem, cujus nomine etiam libri super hoc plurimi habentur. Hic ergo astris multum ac frequenter intentus et volens apud homines videri deus, velut scintillas quasdam ex stellis producere et hominibus ostentare coepit, quo rudes atque ignari in stuporem miraculi traherentur; cupiensque augere de se hujusmodi opinionem, saepius ista moliebatur, usquequo ab ipso daemone, quem importunius frequentabat, igni succensus concremaretur. DRESSEL.

Recognitions 4.27: "The nations which then existed called him Zoroaster, marvelling at him as the first author of the magic art, under whose name there are also very many books on this subject. So he, gazing much and often at the stars and wishing to seem a god among men, began to draw forth, as it were, sparks from the stars and to display them to men, so that the rude and ignorant were drawn into amazement at the wonder; and desiring to increase this opinion of himself, he attempted these things more often, until he was set on fire and burnt up by the very demon whom he importuned too insistently." Dressel.

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(17) ‹anchor: not visible› · call in col 243

Τὸ τῆς βασιλείας προσέχε πῦρ. Vide cap. 6. Ignem regni Zoroastreum commemorant post Chronici Alexandrini dicti auctorem p. 88, Michael Glycas Annalium parte II, p. 129; Georgius Cedrenus in Compendio Historiarum p. 13, et Suidas voce Ζωροάστρης. Quin etiam rem ignotam non fuisse Ammiano Marcellino ostendunt ea quae de magis dicit lib. XXIII, p. 253: Feruntque, si justum est credi, etiam ignem coelitus lapsum apud se sempiternis foculis custodiri, cujus portionem exiguam ut faustam praeisse quondam Asiaticis regibus dicunt. Atque hinc videtur originem sumpsisse mos ferendi ignem ante Persarum reges; quos postea imitati sunt imperatores Romani. COT.

"Attend to the fire of the kingdom." See ch. 6. The Zoroastrian fire of the kingdom is mentioned, after the author of the so-called Chronicon Alexandrinum (p. 88), by Michael Glycas, Annals part 2, p. 129; George Cedrenus in the Compendium of Histories p. 13; and Suidas under the word Ζωροάστρης. Indeed, that the matter was not unknown to Ammianus Marcellinus is shown by what he says of the magi in book 23, p. 253: "And they say, if it is right to believe it, that they also keep among them in perpetual braziers a fire that fell from heaven, a small portion of which, as an omen of good fortune, they say once went before the kings of Asia." And from this the custom of carrying fire before the kings of the Persians seems to have taken its origin; the Roman emperors later imitated them. Cotelier.

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(18) ‹anchor: not visible› · call in col 243

Antinoum Hadriani respicere videtur auctor Homiliarum. S. DRESSEL.

The author of the Homilies seems to have Hadrian's Antinous in view. S. Dressel.

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(19) ‹anchor: not visible› · call in col 243

Τό adjunxi c. O. Cfr. Recogn. IV, 28: «Hinc enim et nomen post mortem ejus Zoroaster, hoc est vivum sidus, appellatum est ab his, qui post unam generationem Graecae linguae loquela fuerant repleti.» Ad quem locum plura dedit Cl. Cfr. praeter ea Diog. Laert. Prooem. § 8: Δείνων ἐν τῇ πέμπτῃ τῶν ἱστοριῶν μεθερμηνευόμενόν φησι τὸν Ζωροάστρην ἀστροθύτην εἶναι. Φησὶ δὲ τοῦτο καὶ ὁ Ἑρμόδωρος, ubi vide, quae adnotaverunt Mer. Casaubonus et Menagius. S. ID.

I have added τό with O. Compare Recognitions 4.28: "For hence also after his death the name Zoroaster, that is, 'living star,' was given him by those who after one generation had been filled with the speech of the Greek tongue." On that passage Cl[ericus] gave more. Compare besides Diogenes Laertius, Prologue § 8: "Dinon in the fifth book of his Histories says that Zoroaster, when translated, is 'star-worshipper'; Hermodorus says this too" — where see the notes of Meric Casaubon and Ménage. S. The same (Dressel).

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(20) ‹anchor: ναοῖς τιμῶσιν› · call in col 243

Καὶ οἱ λοιποὶ ἐκεῖσε τοὺς κεραυνῷ θνήσκοντας, ὡς θεοφιλεῖς θάπτοντες, ναοῖς τιμῶσιν. Mos quippe erat, isque testatissimus, ut κεραυνοπλῆγες, sacro fulminis igne icti, non cremarentur, sed quo loco exstincti fuerant eodem terra conderentur: locum autem sacrum censebant, templum vocabant, et aris, sacrificiis, caeteroque cultu dignabantur. Testimonia proferre non necesse habeo. Sed ad vocem θεοφιλεῖς, vide nos supra in Recognit. IV, 28. COT.

"And the rest there, burying those who die by lightning as dear to God, honour them with temples." For it was the custom, and a very well attested one, that the lightning-struck, hit by the sacred fire of the thunderbolt, were not cremated but buried in the very place where they had died; and they held the place sacred, called it a temple, and honoured it with altars, sacrifices and other worship. I need not bring forward the testimonies. But on the word θεοφιλεῖς, see us above on the Recognitions 4.28. Cotelier.

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Page

running head: 243 S. CLEMENTIS I ROM. PONT.
marginal letters: A et Babyloniorum; B fulgure, sublatus; C honorantes templis; D enim et
old-edition numerals: (none)

PG 2:244

Μεστρέμ· ἐξ οὗπερ τὰ Αἰγυπτίων καὶ Βαβυλωνίων καὶ Περσῶν ἐπλήθυνε φῦλα.

Mestrem, from whom the tribes of the Egyptians and Babylonians and Persians multiplied.

IV. Ἐκ τοῦ γένους τούτου γίνεταί τις κατὰ διαδοχὴν μαγικὰ παρειληφὼς, ὀνόματι Νεβρὼδ, ὥσπερ γίγας ἐναντία τῷ Θεῷ φρονεῖν ἑλόμενος, ὃν οἱ Ἕλληνες Ζωροάστρην προσηγόρευσαν. Οὗτος μετὰ τὸν κατακλυσμὸν βασιλείας ὀρεχθεὶς καὶ μέγας ὢν μάγος, τοῦ νῦν βασιλεύοντος κακοῦ τὸν ὡροσκοποῦντα κόσμον ἀστέρα πρὸς τὴν ἐξ αὐτοῦ βασιλείας δόσιν μαγικαῖς ἠνάγκαζε τέχναις. Ὁ δὲ, ἅτε δὴ ἄρχων ὢν καὶ τοῦ βιαζομένου τὴν ἐξουσίαν ἔχων, μετ' ὀργῆς τὸ τῆς βασιλείας προσέχεε πῦρ, ἵνα πρός τε τὸν ὁρκισμὸν εὐγνωμονήσῃ, καὶ τὸν πρώτως ἀναγκάσαντα τιμωρήσηται.

IV. Out of this race there arises a certain one having received magical arts by succession, by name Nimrod, having chosen like a giant to think things contrary to God, whom the Greeks addressed as Zoroaster. This man after the deluge having reached after kingship and being a great magician, compelled by magical arts the star that rules the horoscope of the world, of the evil one who now reigns, towards the giving of kingship from it. And he, inasmuch indeed as he is a ruler and has authority over him who was using force, with anger poured out upon him the fire of the kingship, in order that he might both show compliance with the adjuration, and punish him who had first compelled him.

V. Ἐκ ταύτης οὖν τῆς ἐξ οὐρανοῦ χαμαὶ πεσούσης ἀστραπῆς ὁ μάγος ἀναιρεθεὶς Νεβρὼδ, ἐκ τοῦ συμβάντος πράγματος Ζωροάστρης μετωνομάσθη, διὰ τὸ τὴν τοῦ ἀστέρος κατ' αὐτοῦ ζῶσαν ἐνεχθῆναι ῥοήν. Οἱ δὲ ἀνόητοι τῶν τότε ἀνθρώπων, ὡς διὰ τὴν εἰς Θεὸν φιλίαν κεραυνῷ μεταπεμφθεῖσαν τὴν ψυχὴν νομίσαντες, τοῦ σώματος τὸ λείψανον κατορύξαντες, τὸν μὲν τάφον ναῷ ἐτίμησαν ἐν Πέρσαις, ἔνθα ἡ τοῦ πυρὸς καταφορὰ γέγονεν, αὐτὸν δὲ ὡς θεὸν ἐθρήσκευσαν. Τούτῳ τῷ ὑποδείγματι καὶ οἱ λοιποὶ ἐκεῖσε τοὺς κεραυνῷ θνήσκοντας ὡς θεοφιλεῖς θάπτοντες ναοῖς τιμῶσιν, καὶ τῶν τεθνεώτων ἰδίων μορφῶν ἱστᾶσιν ἀγάλματα. Ἐντεῦθεν ὁμοίως ἐζήλωσαν καὶ τῶν κατὰ τόπους οἱ δυναστεύοντες, ὧν οἱ πλεῖστοι τῶν αὐτοῖς ἠγαπημένων καὶ μὴ κεραυνῷ θνησκόντων τοὺς τάφους ναοῖς καὶ ξοάνοις τιμῶντες καὶ βωμοὺς ἀνάπτοντες ὡς θεοὺς προσκυνεῖσθαι προσέταξαν. Πολλῷ δὲ ὕστερον, διὰ τὸν πολὺν χρόνον, ὑπὸ τῶν μεταγενεστέρων ὄντως θεοὶ εἶναι ἐνομίσθησαν.

V. From this lightning, therefore, that fell upon the ground from heaven, the magician Nimrod having been slain, from the thing that happened was renamed Zoroaster, because the living stream of the star was borne down against him. And the foolish among the men of that time, having supposed that his soul had been sent for by a thunderbolt on account of friendship towards God, having buried the remains of his body, honoured the tomb with a temple among the Persians, where the descent of the fire took place, and worshipped him as a god. By this example the rest also there, burying those who die by a thunderbolt as dear to God, honour them with temples, and set up statues of the dead men's own forms. Thence in like manner those also who held power in various places were zealous, most of whom, honouring with temples and carved images the tombs of those beloved by them even when not dying by a thunderbolt, and kindling altars, ordered them to be worshipped as gods. And much later, on account of the long time, they were supposed by posterity to be truly gods.

Editors' notes and page, col. 244

Footnotes

(42) ‹anchor: not visible› · call in col 244

Imo potius ὡρονομοῦντα S.

Or rather ὡρονομοῦντα S.

(printed under page 119)

(43) ‹anchor: not visible› · call in col 244

ἠνάγκασε C.

(printed under page 119)

(44) ‹anchor: not visible› · call in col 244

S. C vertit illius, quod adigebatur, hoc est τοῦ πυρός. Rectius: illius, qui adegerat.

S. C translates "of that which was being driven," that is, τοῦ πυρός ("of the fire"). More correctly: "of him who had driven (it)."

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(45) ‹anchor: not visible› · call in col 244

τιμωρήσητε O.

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(46) ‹anchor: not visible› · call in col 244

δουλίαν O, cui voci subnotatae in marg. respondet φιλίαν man. sec.

δουλίαν O; to this word, which is marked beneath, φιλίαν in a second hand answers in the margin.

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(47) ‹anchor: Τούτῳ τῷ› · call in col 244

τῷ, quod S omisit, textui reddidi c. O.

τῷ, which S omitted, I have restored to the text with O.

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(48) ‹anchor: μορφῶν ἱστᾶσιν› · call in col 244

ἱστῶσιν O.

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(49) ‹anchor: οἱ δυναστεύοντες› · call in col 244

δυναστεύσαντες C, quae lectio etiam pr. man. apparet in marg. codicis O.

δυναστεύσαντες C, a reading which also appears in the first hand in the margin of codex O.

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(50) ‹anchor: Πολλῷ› · call in col 244

Ita O et ex conject. C, in cuj. textu πολλῶν. Tum μεταγενεστέρων O.

So O, and C by conjecture, in whose text πολλῶν. Then μεταγενεστέρων O.

VARIORUM NOTAE (printed under page 119)

Page

running head: S I ROM. PONT. OPERA DUBIA. 244
marginal letters: A Μεστρέμ· ἐξ; B σης ἀστραπῆς; C νων καὶ; D enim et
old-edition numerals: 199 after κατακλυσμὸν; 200 after πυρὸς

PG 2:245

VI. Ὅμως τῆς ἀπάρχης μιᾶς οὔσης βασιλείας πολλαὶ διαιρέσεις τοῦτον ἐγένοντο τὸν τρόπον. Πέρσαι πρῶτοι τῆς ἐξ οὐρανοῦ πεσούσης ἀστραπῆς λαβόντες ἄνθρακας τῇ οἰκείᾳ διεφύλαξαν τροφῇ, καὶ ὡς θεὸν οὐράνιον προτιμήσαντες τὸ πῦρ ὡς πρῶτοι προσκυνήσαντες ὑπ' αὐτοῦ τοῦ πυρὸς πρώτῃ βασιλείᾳ τετίμηνται. Μεθ' οὓς Βαβυλώνιοι ἀπὸ τοῦ ἐκεῖ πυρὸς ἄνθρακας κλέψαντες καὶ διασώσαντες εἰς τὰ ἑαυτῶν, καὶ προσκυνήσαντες, καὶ αὐτοὶ ἀκολούθως ἐβασίλευσαν. Αἰγύπτιοι δὲ ὁμοίως πράξαντες, καὶ τὸ πῦρ ἰδίᾳ διαλέκτῳ Φθαὲ καλέσαντες, ὃ ἑρμηνεύεται Ἥφαιστος [ἢ Ὄσιρις], οὗ τῷ ὀνόματι καὶ ὁ παρ' αὐτοῖς πρῶτος βασιλεύσας προσαγορεύεται. Τοῦτον μὲν οὖν τὸν τρόπον χρησάμενοι καὶ οἱ κατὰ τόπον βασιλεύσαντες, καὶ ἵδρυμα ποιήσαντες καὶ βωμοὺς εἰς τιμὴν τοῦ πυρὸς ἀνάψαντες, τῆς μὲν βασιλείας οἱ πλεῖστοι ἀπεσβέσθησαν.

VI. Nevertheless, though the kingdom from the beginning was one, many divisions came about in this way. The Persians first, having taken coals of the lightning that fell from heaven, preserved them with their proper food, and having honoured the fire in preference as a heavenly god, as having first worshipped it, were honoured by the fire itself with the first kingdom. After whom the Babylonians, having stolen coals from the fire there and preserved them safely to their own parts, and having worshipped it, themselves also consequently reigned. And the Egyptians having acted in like manner, and having called the fire in their own dialect Phthae, which is interpreted Hephaestus [or Osiris], by whose name also he who first reigned among them is addressed. Having used this manner, therefore, those also who reigned in each place, and having made a shrine and kindled altars in honour of the fire, the most of them were extinguished from the kingdom.

VII. Τοῦ δὲ τὰ ξόανα σέβειν οὐκ ἐπαύσαντο, διὰ τὴν κακὴν τῶν μάγων ἐπίνοιαν, εὑρόντων αὐτοῖς προφάσεις, κρατεῖν αὐτοὺς πρὸς τὴν ματαίαν λατρείαν δυναμένας· ἱδρύσαντες γὰρ αὐτὰ μαγικαῖς τελεταῖς ἑορτὰς αὐτοῖς ὥρισαν ἔκ τε θυμάτων, σπονδῶν, αὐλῶν

VII. Yet from worshipping the carved images they did not cease, on account of the evil device of the magicians, who found pretexts for them able to hold them fast towards the vain service; for having set them up with magical rites they ordained festivals for them consisting of sacrifices, libations, flutes

Editors' notes and page, col. 245

Footnotes

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ὑπαρχῆς O, qui comma ponit post οὔσης.

ὑπαρχῆς O, which puts a comma after οὔσης.

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πρῶτοι βασιλείας C.

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Φθάε O; legat, qui voluerit, Φθάς, ex Suida. Cl. Lacunam cod. Ott. post Ἥφαιστος explevi duce Jamblicho De myster. Aegypt. VIII, 3. Ἕλληνες δὲ εἰς Ἥφαιστον μεταλαμβάνουσι τὸν Φθᾶ, τῷ τεχνικῷ μόνον προσβάλλοντες— ἀγαθῶν δὲ ποιητικὸς ὤν, Ὄσιρις κέκληται.

Φθάε O; let whoever wishes read Φθάς, from Suidas. Cl[ericus]. I have filled the gap in the Ottobonian codex after Ἥφαιστος guided by Iamblichus, On the Mysteries of the Egyptians 8.3: "The Greeks render Phtha as Hephaestus, attending only to his craftsmanship — but being the maker of good things, he is called Osiris."

VARIORUM NOTAE (printed under page 120)

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Footnotes

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Τὸ πῦρ ἰδίᾳ διαλέκτῳ Φθαὲ καλέσαντες, ὃ ἑρμηνεύεται Ἥφαιστος. Leget qui voluerit Φθὰς, ex Suida. Φθὰς, inquit, ὁ Ἥφαιστος παρὰ Μεμφίταις. Καὶ παροιμία, «ὁ Φθάς σοι λελάληκεν·» οἱ δὲ Ἀφθάς φασιν, ὡς σταφὶς ἀσταφὶς, σταχὺς ἀσταχύς. At voce Ἀφθὰς, Aphtham Bacchum interpretatur, memoriae forsan errato. Verba enim Eusebii sunt, Praepar. evang. lib. III, cap. 11, ex Porphyrio: Τὸν δὲ θεὸν τοῦτον (Κνὴφ, τὸν δημιουργὸν) ἐκ τοῦ στόματος προΐεσθαί φασιν (Αἰγύπτιοι) ὠὸν, ἐξ οὗ γεννᾶσθαι θεὸν, ὃν αὐτοὶ προσαγορεύουσι Φθᾶ, οἱ δὲ Ἕλληνες, Ἥφαιστον. Hunc porro deum Cneph, opificem, ex ore ovum effudisse narrant Aegyptii, ex eoque natum esse deum, qui ab iis Phtha, Ἥφαιστος (Vulcanus) a Graecis nominetur. Addo praeceptori discipulum, Porphyrio Jamblichum, qui libro De mysteriis, ubi de Aegyptiorum opinione circa Deum atque deos, ita loquitur, ex versione Ficini (non autem Scutelli segmento 8, cap. 3): Secundum vero alium ordinem (Mercurius) praeponit deum Emeph diis coelestibus, tanquam ducem, quem ait intellectum esse seipsum intelligentem, atque in se intelligentias convertentem. Huic unum impartibile anteponit, quod appellat primum exemplar, aut expressionem, aut effigiem, quod Icthon appellat: in quo est primum intelligens, et intelligibile primum, quod solo silentio colitur. Praeter hoc autem rerum apparentium opificio alii duces praesunt. Nam opifex intellectus, qui et veritatis est dominus, atque sapientia, quatenus in generationem progrediens occultam latentium rationum potentiam traducit in lucem, Amum Aegyptiaca lingua vocatur: quatenus autem sine mendacio peragit omnia, et artificiose simul cum veritate, Phtha nuncupatur. Graeci vero hunc Vulcanum nominant, artificiosum duntaxat considerantes. Quantum vero effector est bonorum, appellatur Osiris, aliasque denominationes habet propter potentias actionesque differentes. Quorum en Graeca ex codicibus Regiis 1208, 2416, 2422: Κατ' ἄλλην δὲ τάξιν προτάττει (Ἑρμῆς) θεὸν τὸν Ἠμήφ (f. Κνήφ), τῶν ἐπουρανίων θεῶν ἡγούμενον· ὃν φησιν νοῦν εἶναι αὐτὸν ἑαυτὸν νοοῦντα, καὶ τὰς νοήσεις εἰς ἑαυτὸν ἐπιστρέφοντα. Τούτου δὲ τὸ ἓν ἀμερὲς, καὶ ὃ φησι πρῶτον μάγευμα προτάττει, ὃν καὶ Εἰκτὼν ἐπονομάζει. Ἐν ᾧ δὴ τὸ πρῶτόν ἐστι νοοῦν, καὶ τὸ πρῶτον νοητὸν, ὃ δὴ καὶ διὰ σιγῆς μόνης θεραπεύεται. Ἐπὶ δὲ τούτοις τῶν ἐμφανῶν δημιουργίας ἄλλοι προεστήκασιν ἡγεμόνες. Ὁ γὰρ δημιουργικὸς νοῦς, καὶ τῆς ἀληθείας προστάτης, καὶ σοφία ἐρχόμενος μὲν ἐπὶ γένεσιν, καὶ τὴν ἀφανῆ τῶν κεχρυμμένων λόγων δύναμιν εἰς φῶς ἄγων, Ἀμοῦν κατὰ τὴν τῶν Αἰγυπτίων γλῶσσαν λέγεται· συντελῶν δὲ ἀψευδῶς ἕκαστα, καὶ τεχνικῶς μετ' ἀληθείας φασίν· (l. Φθᾶ) Ἕλληνες δὲ εἰς Ἥφαιστον μεταλαμβάνουσι τὸν Φθᾶ, τῷ τεχνικῷ μόνον προσβάλλοντες. Ἀγαθῶν δὲ ποιητικὸς ὢν, Ὄσιρις κέκληται. Καὶ ἄλλας δι' ἄλλας δυνάμεις τε καὶ ἐνεργείας ἐπωνυμίας ἔχει. Denique nomen proprium Χομαεφθὰ regis Thebaeorum, exponitur κόσμος φιλήφαιστος, apud Georgium Syncellum Chronographiae p. 109. Habent autem hic praeclaram etymologiam Ἥφαιστος a Φθὰς, qui hujusmodi deductionibus oblectantur. Nam si quisquam est parum fidens ingeniosae arti, eamque suspectam magis habens, quam certam, is ego sum. COT.—Φθὰ, aut plenius Ἀφθὰ vocasse videntur Aegyptii Ἥφαιστον, quae vox ex Aegyptia detorta, quod apud eos אפה aphah, ut apud Hebraeos, coquere significarit; quod artis coquendorum metallorum eum putarent inventorem fuisse. CLER.—Longe a veritate aberrat Cler. Nihil prorsus est commune voci Aegyptiacae cum Hebraico quod allegat verbo. Veram genuinamque significationem nominis φθὰς habes in Jablonski Pantheo Aegypt. p. 50. «Est vero, ait doctissimus aegyptologus, interpretatio haec adeo facilis et obvia, adeoque se sponte et ultro offert, ut qui mediocres tantum in studio linguae Aegyptiacae progressus fecit, aberrare hic plane nequeat. Nam Φθὰς significat definientem, decernentem, ordinantem. Sic etiam interpretatur cel. Lacrozius, in Thes. epistolico, tom. III, p. 155, nempe: Constitutor sive ordinator rerum. DRACH.

"Calling fire in their own dialect Phthae, which is interpreted Hephaestus." Whoever wishes may read Φθάς, from Suidas. "Phthas," he says, "is Hephaestus among the Memphites. And there is a proverb, 'Phthas has spoken to you'; but others say Aphthas, as staphis/astaphis, stachys/astachys." But under the word Ἀφθάς he interprets Aphtha as Bacchus, perhaps by a slip of memory. For the words are Eusebius's, Preparation for the Gospel book 3, ch. 11, from Porphyry: "This god (Kneph, the demiurge), they (the Egyptians) say, sends forth from his mouth an egg, from which is born a god whom they call Phtha, and the Greeks Hephaestus." That is: the Egyptians relate that this god Cneph, the maker, poured out an egg from his mouth, and from it was born the god who is named Phtha by them, Hephaestus (Vulcan) by the Greeks. To the teacher I add the pupil, to Porphyry Iamblichus, who in his book On the Mysteries, where he treats of the Egyptians' opinion concerning God and the gods, speaks thus, in Ficino's version (not Scutellius's, section 8, ch. 3): "According to another order, (Hermes) places before the heavenly gods, as their leader, the god Emeph, whom he says is an intellect understanding itself and turning intellections back upon itself. Before him he places the one indivisible, which he calls the first exemplar, or expression, or image, which he calls Icthon: in which is the first understanding and the first intelligible, which is worshipped by silence alone. Besides this, other leaders preside over the making of visible things. For the creative intellect, which is also lord of truth and wisdom, in so far as, proceeding into generation, it brings into light the hidden power of the latent reasons, is called Amun in the Egyptian tongue; in so far as it accomplishes all things without falsehood, and artfully together with truth, it is named Phtha. The Greeks call him Vulcan, considering only his craftsmanship. In so far as he is the maker of good things, he is called Osiris, and he has other names on account of his different powers and actions." Here is the Greek of these, from the Royal codices 1208, 2416, 2422: [the same passage in Greek, with "(perhaps Κνήφ)" for Ἠμήφ and "(read Φθᾶ)" for φασίν]. Finally, the proper name Chomaephtha of a king of the Thebans is explained as "world dear to Hephaestus," in George Syncellus, Chronography p. 109. Those who delight in such derivations have here a splendid etymology, Ἥφαιστος from Φθάς. For if anyone has little confidence in this ingenious art, and holds it more suspect than sure, I am he. Cotelier. — The Egyptians seem to have called Hephaestus Phtha, or more fully Aphtha, a word bent from the Egyptian, because among them אפה aphah, as among the Hebrews, meant "to bake"; for they thought him the inventor of the art of smelting metals. Clericus. — Clericus strays far from the truth. The Egyptian word has nothing at all in common with the Hebrew verb he cites. You have the true and genuine meaning of the name Phthas in Jablonski, Pantheon Aegyptiorum p. 50: "This interpretation," says the most learned Egyptologist, "is so easy and obvious, and so offers itself of its own accord, that anyone who has made even modest progress in the study of the Egyptian language cannot possibly go wrong here. For Phthas means one who defines, decrees, orders. So too the celebrated La Croze interprets it in the Thesaurus epistolicus, vol. 3, p. 155, namely: 'Establisher or orderer of things.'" Drach.

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Cotelerius haec male vertit: vera non quod Deus condemnet. Eodem modo τὰ ἀληθῆ (= τἀληθῶς) usurpatur hom. XI, 12, 29; XIV, 7. S. DRESSEL.

Cotelier translated this badly: "true things, not that God condemns." In the same way τὰ ἀληθῆ (= τἀληθῶς, "truly") is used in Homily 11.12, 29; 14.7. S. Dressel.

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Page

running head: 247 S. CLEMENTIS I ROM. PONT. OP
marginal letters: A plausibus, quorum; B effugere, sed; C daemoni unita; D ad usum
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:248

τε καὶ κρότων, ὧν προφάσει οἱ ἀνόητοι ἀπατώμενοι, καίτοι τῆς βασιλείας αὐτῶν ἀφαιρεθείσης, αὐτοὶ τῶν συνελθουσῶν θρησκειῶν οὐκ ἀπολείπονται· ἐπὶ τοσοῦτον τῆς ἀληθείας, διὰ τὴν ἡδυπάθειαν, προετίμησαν τὴν πλάνην. Οἳ καὶ μετὰ μέθην παραβώμιον ἐπολολύζουσιν, τῆς ψυχῆς ἐκ βάθους ὥσπερ δι' ὀνείρων αὐτοῖς τὴν μέλλουσαν ἐπὶ ταῖς τοιαύταις αὐτῶν πράξεσι προαγγελλούσης τιμωρίαν.

and applause, by pretext of which the foolish being deceived, although their kingdom has been taken away, themselves do not forsake the concurrent superstitions; to such an extent, on account of love of pleasure, have they preferred error to the truth. Who also after drunkenness howl beside the altars, the soul from the depth as if through dreams foretelling to them the coming punishment upon such actions of theirs.

VIII. Πολλῶν οὖν ἐν βίῳ παρελθουσῶν θρησκειῶν πάρεσμεν φέροντες ὑμῖν, οἱ ἀγαθοὶ ἔμποροι ἐκ προγόνων ἡμῖν παραδοθείσης καὶ φυλαχθείσης θρησκείας, ὡς σπέρματα φυτῶν δεικνύντες καὶ ἐπὶ τῇ ὑμετέρᾳ κρίσει καὶ ἐξουσίᾳ τιθέντες. Τὸ ὑμῖν δοκοῦν ἐπιλέξασθε. Ἐὰν μὲν οὖν τὰ ἡμέτερα ἕλησθε, οὐ μόνον δαίμονας καὶ τὰ ἐκ δαιμόνων πάθη φυγεῖν δυνήσεσθε, ἀλλὰ αὐτοὶ αὐτὰ φυγαδεύοντες, καὶ ἱκετευόμενοι ὑπ' αὐτῶν, καὶ τῶν εἰσαεὶ ἐσομένων ἀγαθῶν ἀπολαύσετε.

VIII. Since many religions, therefore, have passed by in life, we are present bringing to you, as good merchants of a religion handed down to us from ancestors and guarded, showing as it were seeds of plants and placing them under your judgement and authority. Choose what seems good to you. If therefore on the one hand you choose our things, not only will you be able to escape demons and the sufferings from demons, but yourselves putting them to flight, and being entreated by them, you will also enjoy the good things that shall be for ever.

IX. Ἐπείγε τοὐναντίον ἐν μὲν τῷ νῦν βίῳ ὑπὸ δαιμόνων ἀλλοκότοις πάθεσιν ἐνυβριζόμενοι, ἐπὶ τῇ ἐκ τοῦ σώματος ἀπαλλαγῇ καὶ τὰς ψυχὰς εἰσαεὶ κολασθησομένας ἕξετε, τὰ ἀληθῆ οὐ Θεοῦ καταδικάζοντος, ἀλλὰ κακῶν πράξεων τοιαύτην ἐχουσῶν κρίσιν. Οἱ γὰρ δαίμονες, διὰ τῆς αὐτοῖς ἀποδοθείσης τροφῆς ἐξουσίαν ἔχοντες, ὑπὸ τῶν ὑμετέρων χειρῶν εἰς τὰ ὑμέτερα εἰσκρίνονται σώματα. Ἐνδομυχήσαντες γὰρ πολλῷ τῷ χρόνῳ καὶ τῇ ψυχῇ ἀνακίρνανται. Καὶ διὰ τὴν ἀμέλειαν τῶν ἑαυτοῖς βοηθεῖν μὴ νοούντων ἢ καὶ μὴ βουλομένων, τούτων αὐτῶν ἐπὶ τῇ τοῦ σώματος λύσει ἡ ψυχὴ τῷ δαίμονι ἡνωμένη ἀνάγκην ἔχει φέρεσθαι ὑπ' αὐτοῦ εἰς οὓς βούλεται τόπους. Τὸ δὲ πάντων χαλεπώτατον, ἐπὰν ἐν τῇ τῶν ὅλων συντελείᾳ ὁ δαίμων τὰ πρῶτα εἰς τὸ καθαῖρον πῦρ ἀποδοθῇ, ἡ συγκραθεῖσα αὐτῷ ψυχὴ ἀνάγκην ἔχει αὐτὴ μὲν ἀποῤῥήτως κολάζεσθαι, ὁ δὲ δαίμων ἥδεσθαι. Ἡ γὰρ ἐκ φωτὸς οὖσα, τὴν ἀλλόφυλον τοῦ πυρὸς φλόγα μὴ φέρουσα, βασανίζεται, ὁ δὲ ἐν τῇ τοῦ γένους αὐτοῦ ὢν οὐσίᾳ, μεγάλως ἥδεται, δεσμὸς δύσρηκτος γενόμενος τῆς ὑπ' αὐτοῦ συμποθείσης ψυχῆς.

IX. Since on the contrary, in the present life indeed being outraged with strange sufferings by demons, upon the departure from the body you will also have your souls about to be punished for ever, in truth not because God condemns, but because evil actions have such a judgement. For the demons, having authority through the food given to them, by your own hands are taken into your bodies. For having lurked within for a long time they are even blended with the soul. And through the negligence of those who are not minded or even do not wish to help themselves, at the dissolution of the body the soul of these very men, being united to the demon, has necessity to be borne by him into whatever places he wishes. And what is most grievous of all, whenever in the consummation of all things the demon first of all is given over into the purifying fire, the soul that was mingled with him has necessity itself indeed to be punished unspeakably, while the demon is pleased. For it, being of light, not bearing the alien flame of the fire, is tortured; whereas he, being in the substance of his own race, is greatly pleased, having become a bond hard to break of the soul swallowed up by him.

X. Τὸ δὲ τοὺς δαίμονας γλίχεσθαι εἰς τὰ τῶν ἀνθρώπων εἰσδύειν σώματα, αἰτία αὕτη. Πνεύματα ὄντες καὶ τὴν ἐπιθυμίαν ἔχοντες εἰς βρωτὰ καὶ ποτὰ καὶ συνουσίαν, μεταλαμβάνειν δὲ μὴ δυνάμενοι διὰ τὸ πνεύματα εἶναι καὶ δεῖσθαι ὀργάνων τῶν πρὸς τὴν χρῆσιν ἐπιτηδείων, εἰς τὰ ἀνθρώπων εἰσίασιν σώματα, ἵνα, ὥσπερ ὑπουργούντων ὀργάνων τυχόντες, ὧν θέλουσιν ἐπιτυχεῖν δυνατοὶ ὦσιν, εἴτε βρωτῶν

X. And why the demons long to enter into the bodies of men, this is the cause. Being spirits and having desire for meats and drinks and sexual intercourse, yet not being able to partake because of being spirits and needing organs suitable for the use, they enter into the bodies of men, in order that, having obtained as it were ministering organs, they may be able to obtain the things they wish, whether meats

Editors' notes and page, col. 248

Footnotes

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παρελθουσῶν O.

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διὰ excidit e recens. Clerico-Schwegleriana.

διὰ has dropped out of the Clericus–Schwegler recension.

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Fort. leg. τῆς πλάνης S.

Perhaps read τῆς πλάνης. S.

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Conjectaverim παραδοθεῖσαν καὶ φυλαχθεῖσαν θρησκείαν, cl. Rec. IV, 14. S.

I would conjecture παραδοθεῖσαν καὶ φυλαχθεῖσαν θρησκείαν, comparing Recognitions 4.14. S.

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Vbb. κρίσει καὶ ἐξουσίᾳ — ἐὰν μὲν οὖν τὰ ἡμέτερα des. in O.

The words from κρίσει καὶ ἐξουσίᾳ to ἐὰν μὲν οὖν τὰ ἡμέτερα are wanting in O.

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μόνον O, conj. etiam S, μόνους C.

μόνον O, conjectured also by S; μόνους C.

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τοιαῦτα p. αὐτοὶ αὐτὰ C.

τοιαῦτα in place of αὐτοὶ αὐτὰ, C.

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Ita S, εἰσκρίνεται C, O.

So S; εἰσκρίνεται C, O.

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ἀνακίρνανται S, O, ἀνακίρνατα C.

ἀνακίρνανται S, O; ἀνακίρνατα C.

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(63) ‹anchor: τῶν ἑαυτοῖς› · call in col 248

αὐτοῖς O.

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ἐπάν S, O, ἐπ' ἂν C.

ἐπάν S, O; ἐπ' ἂν C.

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συμποθείσης D, O, συμπαθείσης C, qui conj. συμπαγείσης.

συμποθείσης D, O; συμπαθείσης C, who conjectures συμπαγείσης.

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τοῦ δέ scribit Schliemannus Clem. p. 166, 569. Recte. Cf. Hom. IV, 9. S. Dein deest τῶν in O.

Schliemann (Die Clementinen, p. 166, 569) writes τοῦ δέ. Rightly. Compare Homily 4.9. S. Then τῶν is wanting in O.

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καί S, O, desideratur ap. C. D legi vult πνεύματα ὄντα δεῖσθαι.

καί S, O; it is lacking in C. D wants πνεύματα ὄντα δεῖσθαι read.

VARIORUM NOTAE (printed under page 121)

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Page

running head: ROM. PONT. OPERA DUBIA. 248
marginal letters: A λῶν τε; B δυνήσεσθε, ἀλλὰ; C τῇ τοῦ; D καὶ συνουσίαν,
old-edition numerals: 202 after δυνήσεσθε,; 203 after εἰσδύειν
other: first word λῶν continues αὐ- from previous Greek column; last word βρω- split across column break

PG 2:249

διὰ τῶν ἀνθρώπου ὀδόντων, εἴτε συνουσίας, διὰ τῶν ἐκείνου αἰδοίων. Ὅθεν πρὸς τὴν τῶν δαιμόνων φυγὴν ἡ ἔνδεια καὶ ἡ νηστεία καὶ ἡ κακουχία οἰκειότατόν ἐστι βοήθημα. Εἰ γὰρ τοῦ μεταλαμβάνειν χάριν εἰσέρχονται εἰς ἀνθρώπου σῶμα, δηλονότι κακουχίᾳ φυγαδεύονται. Ἀλλ' ἐπειδὴ ἔνια δεινότερα τυγχάνοντα προσφιλονεικήσαντα, καίτοι τιμωρούμενα, τῷ τιμωρουμένῳ προσμένει σώματι, διὰ τοῦτο χρὴ προσφεύγειν Θεῷ εὐχαῖς καὶ δεήσεσιν, ἀπεχομένους πάσης ἀκαθάρτου προφάσεως, ὅπως ἡ τοῦ Θεοῦ χεὶρ εἰς ἴασιν αὐτοῦ ἐπιψαῦσαι δυνηθῇ, ὡς ἁγνοῦ καὶ πιστεύοντος.

through the teeth of the man, or sexual intercourse, through his privy parts. Whence towards the flight of the demons want and fasting and hardship is a most suitable aid. For if for the sake of partaking they enter into a man's body, manifestly they are put to flight by hardship. But since some, happening to be more terrible, having striven obstinately, although being punished, remain beside the punished body, on this account one must flee for refuge to God with prayers and supplications, abstaining from every unclean occasion, so that the hand of God may be able to touch him for healing, as being pure and believing.

XI. Δεῖ δὲ καὶ ἐν ταῖς εὐχαῖς τὸ Θεῷ προσπεφευγέναι ὁμολογεῖν, καὶ διαμαρτύρασθαι τὴν τοῦ δαίμονος οὐκ ἀπάθειαν, ἀλλὰ βραδυτῆτα· πάντα γὰρ τῷ πιστεύοντι γίνεται, ἀπιστοῦντι δὲ οὐδέν. Ὅθεν αὐτοὶ οἱ δαίμονες, εἰδότες ὧν ἐπικρατοῦσι τῆς πίστεως τὴν ποσότητα, ἀναλογοῦσαν ἐπιμετροῦσιν αὐτῶν τὴν ἐπιμονήν. Διὰ τοῦτο τοῖς ἀπιστοῦσιν ἐπιμένουσιν, τοῖς δὲ δυσπίστοις ἐμβραδύνουσιν, τοῖς δὲ παντάπασι πιστεύσασι καὶ εὖ πράττουσιν οὐδὲ πρὸς ῥοπὴν ὥρας συνεῖναι δύνανται. Ἡ γὰρ ψυχὴ τῇ πρὸς Θεὸν πίστει ὡς εἰς ὕδατος φύσιν τραπεῖσα τὸν δαίμονα ὡς σπινθῆρα πυρὸς ἀποσβέννυσιν. Κάματος οὖν ἐστιν ἑκάστῳ ἐννοηθῆναι τὴν τοῦ ἑαυτοῦ δαίμονος φυγήν. Ἀνακιρνάμενοι γὰρ ταῖς ψυχαῖς, ὅπως τις τῆς αὐτοῦ σωτηρίας ἀμελήσῃ, ἐνθυμήσεις πρὸς ἃ βούλονται ὑποβάλλουσιν εἰς τὸν ἑκάστου νοῦν.

XI. And one must also in prayers confess the having fled for refuge to God, and protest not the insensibility of the demon, but his tardiness; for all things happen to him who believes (Mark 9:23), and nothing to him who disbelieves. Whence the demons themselves, knowing the quantity of the faith of those whom they master, measure out their stay in proportion. On this account they stay on with those who disbelieve, and linger among those who are slow to believe, whereas with those who have altogether believed and do well they are not able to be together even for the turn of an hour. For the soul by faith towards God having been turned as into the nature of water extinguishes the demon as a spark of fire. It is a labour, therefore, for each to bethink himself of the flight of his own demon. For being blended with the souls, in order that one may neglect his own salvation, they suggest thoughts towards the things they wish into the mind of each.

XII. Ὅθεν πολλοὶ, οὐκ εἰδότες πόθεν ἐνεργοῦνται, ταῖς τῶν δαιμόνων κακαῖς ὑποβαλλομέναις ἐπινοίαις ὡς τῷ τῆς ψυχῆς αὐτῶν λογισμῷ συντίθενται. Διὸ πρὸς τοὺς σώζειν αὐτοὺς δυναμένους ἐλθεῖν ὀκνηρότεροι γίνονται, καὶ αὐτοὺς ὑπ' αὐτῶν τῶν ἐνεδρευόντων δαιμόνων ἀναλισκόμενοι ἀγνοοῦσιν. Ὑπὸ μὲν οὖν τῶν ταῖς ψυχαῖς αὐτῶν ἐνδομυχούντων δαιμόνων ἐπιδίδοται αὐτοῖς ἐνθυμεῖσθαι, ὡς οὐ δαίμονος ἐνοχλοῦντος, ἀλλὰ σωματικῆς νόσου, οἷον ἢ ὕλης δριμείας, ἢ χολῆς, ἢ φλέγματος, ἢ αἵματος ἀμετρίας, ἢ μήνιγγος φλεγμονῆς, ἢ ἄλλου τινός. Εἰ δὲ καὶ τοῦτο ἦν, οὐδ' αὐτὸ ἀπήλλακται δαίμονος εἶδος εἶναι. Ἡ γὰρ καθόλου καὶ γεώδης ψυχὴ, αἰτίᾳ πάντων τῶν βρωτῶν διικνουμένη, ὑπὸ τῆς πλείονος τροφῆς ἐπὶ πλεῖον προσληφθεῖσα, αὐτὴ μὲν ὡς συγγενεῖ ἑνοῦται τῷ πνεύματι, ὅπερ ἐστὶν ἀνθρώπου ψυχὴ, τὸ δὲ τῆς τροφῆς ὑλῶδες τῷ σώματι ἑνωθὲν ὡς δεινὸς αὐτῷ ὑπολείπεται ἰός. Διὸ ἐπὶ πάντων καλὸν ἡ αὐτάρκεια.

XII. Whence many, not knowing whence they are actuated, consent to the evil devices suggested by the demons as to the reasoning of their own soul. Wherefore they become more sluggish to come to those who are able to save them, and do not know that they themselves are being consumed by the very demons that lie in wait for them. By the demons, therefore, that lurk within their souls it is given to them to think that it is not a demon troubling them, but a bodily disease, such as either sharp matter, or bile, or phlegm, or excess of blood, or inflammation of the membrane of the brain, or something else. Yet even if it were this, not even itself is free from being a species of demon. For the universal and earthly soul, penetrating by reason of all meats, when taken in to excess through too much food, is itself indeed united as akin to the spirit, which is the soul of man, whereas the material part of the food, having been united to the body, is left behind in it as a terrible poison. Wherefore in all things sufficiency is good.

XIII. Τινὲς δὲ τῶν κακούργων δαιμόνων ἄλλως ἐνεδρεύουσιν. Τὴν ἀρχὴν οὐδὲ ὅτι εἰσὶν ἐμφαίνοντες,

XIII. And some of the maleficent demons waylay otherwise. Not even manifesting at all that they exist,

Editors' notes and page, col. 249

Footnotes

VARIAE LECTIONES (printed under page 122)

(68) ‹anchor: not visible› · call in col 249

τοὺς C. Tum id. ὀδόντας et τὰ ἐκείνου αἰδοῖα.

τοὺς C. Then the same has ὀδόντας and τὰ ἐκείνου αἰδοῖα.

(printed under page 122)

(69) ‹anchor: not visible› · call in col 249

δῆλον ὅτι C.

(printed under page 122)

(70) ‹anchor: not visible› · call in col 249

Ci τε ante πάσης omisi c. O.

[Cl.?] I have omitted τε before πάσης with O.

(printed under page 122)

(71) ‹anchor: not visible› · call in col 249

τῷ C.

(printed under page 122)

(72) ‹anchor: not visible› · call in col 249

διαμαρτύρεσθαι O.

(printed under page 122)

(73) ‹anchor: not visible› · call in col 249

βραδύτητα C. Tum δέ om. O.

βραδύτητα C. Then δέ is omitted by O.

(printed under page 122)

(74) ‹anchor: ἑκάστῳ ἐννοηθῆναι› · call in col 249

ἐκνοηθῆναι C. Deinde τοῦ ἐν αὐτῷ p. τοῦ ἑαυτοῦ O.

ἐκνοηθῆναι C. Next, τοῦ ἐν αὐτῷ in place of τοῦ ἑαυτοῦ, O.

(printed under page 122)

(75) ‹anchor: σωτηρίας ἀμελήσῃ› · call in col 249

ἀμελήσει O.

(printed under page 122)

(76) ‹anchor: ἃ βούλονται› · call in col 249

βούλονται O, ut voluit S. βούλεται C.

βούλονται O, as S wished; βούλεται C.

(printed under page 122)

(77) ‹anchor: καὶ αὐτοὺς› · call in col 249

Ita S. τους absque accentu cod. Ci, qui καὶ τούτους proposuit, τούς O.

So S. τους without accent in the codex of Cl[ericus?], who proposed καὶ τούτους; τούς O.

(printed under page 122)

(78) ‹anchor: αἵματος ἀμετρίας› · call in col 249

ἀμετρία O.

(printed under page 122)

(79) ‹anchor: οὐδὲ ὅτι› · call in col 249

Pro ὅτι S legi vult ὅλως. Tum inserui εἰσίν c. O. Deinde ἢ delendum putat S.

For ὅτι S wants ὅλως read. Then I have inserted εἰσίν with O. Next, S thinks ἢ should be deleted.

VARIORUM NOTAE (printed under page 122)

(23) ‹anchor: αἰτίᾳ› · call in col 249 — set once under col 250 (see n250)

Footnotes

(23) ‹anchor: γεώδης ψυχή, αἰτία› · call in col 250

S: ἡ διὰ conj. Neander gnost. Syst. p. 418. Vocem αἰτία explicavit Crednerus in commentatione sua de Essenis et Ebionaeis (Winer, Zeitschr. für wiss. Theol. 1829) p. 282. τῶν ante βρωτῶν adscripsi c. O. DRESSEL.

S: Neander, Genetische Entwickelung der gnostischen Systeme p. 418, conjectures ἡ διὰ. Credner explained the word αἰτία in his essay on the Essenes and Ebionites (Winer, Zeitschrift für wissenschaftliche Theologie 1829) p. 282. I have added τῶν before βρωτῶν with O. Dressel.

(printed under page 122)

Footnotes

(a) ‹anchor: vel animae› · call in col 251

Congruentius Graeco verteretur: quae instanti timori vel cupiditati formas attribuit. EDIT. PATROL.

It would be rendered more in keeping with the Greek: "which gives shapes to present fear or desire." Editor of the Patrologia.

VARIAE LECTIONES (printed under page 123)

(24) ‹anchor: Εἰσὶν δὲ› · call in col 252 (Greek; no call in the facing Latin)

Cotelerius in versione vehementer labitur. Caeterum Graeca quoque haud sana sunt. Fortasse verba εἰσὶν δέ mutanda sunt in ἄλλους δέ cui emendationi fidem facit Recognitionum liber, cujus paraphrasis haec est: Aliis etiam daemones in visu per diversas imagines apparentes interdum minas intendunt, interdum sanitates pollicentur (IV, 19). Cfr. infra c. 14. S. Post οὗτοι commate distinxi, assumpsique οὓς ex O. DRESSEL.

Cotelier errs badly in his version. But the Greek too is not sound. Perhaps the words εἰσὶν δέ should be changed to ἄλλους δέ, an emendation confirmed by the book of the Recognitions, whose paraphrase is this: "To others too the demons, appearing in a vision through various images, sometimes hold out threats, sometimes promise cures" (4.19). Compare below, ch. 14. S. After οὗτοι I have put a comma, and taken οὓς from O. Dressel.

(printed under page 123)

Page

running head: 251 S. CLEMENTIS I ROM. PONT. O
marginal letters: A illos adhibeatur; B XIV. Dum; C faciant, ut; D obvii facti,
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:252

ὅπως ἡ κατ' αὐτῶν σπουδὴ μὴ γένηται, εὐκαίρως δὲ ὀργῆς προφάσει, ἔρωτος, ἢ ἄλλου τινὸς, ἤτοι ξίφει, ἢ βρόχῳ, ἢ κρημνῷ, ἢ ἑτέρῳ τινὶ τὸ σῶμα αἰφνιδίως ἐνυβρίζουσιν, καὶ εἰς τέλος κολασθησομένας καθεστῶσι τῶν ἀνακεκραμένων τὰς ἠπατημένας αὐτοῖς ψυχὰς, ὡς ἔφαμεν, εἰς τὸ καθάρσιον χωρήσαντες πῦρ. Ἄλλοι δὲ ἄλλως ἐνεδρευόμενοι οὐ προσίασιν ἡμῖν, ταῖς τῶν κακούργων δαιμόνων ἐνθυμήσεσιν ἀπατώμενοι, ὡς ὑπὸ μὲν τῶν θεῶν αὐτῶν ταῦτα πάσχοντες διὰ τὴν πρὸς αὐτοὺς ἀμέλειαν, θυσίαις δὲ αὐτοὺς διαλλάσσειν δυνάμενοι, καὶ ὅτι μὴ χρὴ αὐτοὺς ἡμῖν προσιέναι, ἀλλὰ τοὐναντίον φεύγειν καὶ μισεῖν. Καὶ ὁμῶς μισοῦσι καὶ φεύγουσι τοὺς μᾶλλον ἐλεοῦντας καὶ ἐπ' εὐεργεσίᾳ αὐτοὺς διώκοντας.

in order that diligence against them may not take place, yet opportunely on pretext of anger, love, or something else, either with a sword, or a noose, or a precipice, or something else they suddenly outrage the body, and set the souls deceived by them of those blended with them as about to be punished in the end, as we said, when they have gone into the purifying fire. And others being waylaid otherwise do not come near to us, being deceived by the thoughts of the maleficent demons, as suffering these things indeed from their gods on account of negligence towards them, and being able to reconcile them with sacrifices, and that they ought not to come near to us, but on the contrary to flee and hate us. And equally they hate and flee from those who rather pity them and pursue them for a benefit.

XIV. Μισοῦντες οὖν καὶ φεύγοντες ἡμᾶς ἐνεδρεύονται, οὐκ εἰδότες πόθεν αὐτοῖς τὰ ἐναντία τῇ αὐτῶν σωτηρίᾳ φρονεῖν γίνεται· οὔτε γὰρ ἡμεῖς αὐτοὺς μὴ βουλομένους πρὸς σωτηρίαν νεῦσαι βιάσασθαι δυνάμεθα, ἐπεὶ μὴ τοσαύτην νῦν κατ' αὐτῶν ἔχομεν ἐξουσίαν, οὔτε αὐτοὶ ἀφ' ἑαυτῶν τὴν κακὴν τοῦ δαίμονος ἐνθύμησιν νοῆσαι δύνανται, οὐ γὰρ ἴσασιν ὅθεν αὐτοῖς αἱ τῶν κακῶν ἐνθυμήσεις ὑποβάλλονται. Εἰσὶν δὲ οὗτοι, οὓς οἱ δαίμονες καθ' ἃς βούλονται μορφὰς ἐπιφαινόμενοι φοβοῦσιν. Ἔσθ' ὅτε δὲ καὶ τοῖς νοσοῦσι θεραπείας συντάσσουσιν, καὶ οὕτως τοῖς προηπατημένοις θεῶν δόξαν ἀποφέρονται. Καὶ τοὺς δαίμονας εἶναι τοὺς πολλοὺς λανθάνουσιν, ἀλλὰ οὐχ ἡμᾶς τοὺς εἰδότας αὐτῶν τὸ μυστήριον, τίνος ἕνεκα τοιαῦτα πράττουσιν, ἑαυτοὺς κατ' ὄναρ καθ' ὧν τὴν ἐξουσίαν ἔχουσι μεταμορφοῦντες, καὶ οὓς μὲν φοβοῦσιν, οἷς δὲ χρηματίζουσι καὶ θυσίας ἀπαιτοῦσι καὶ συνεστιᾶσθαι κελεύουσιν, ἵνα αὐτῶν τὰς ψυχὰς συμπίνωσιν.

XIV. Hating therefore and fleeing from us they are waylaid, not knowing whence it happens to them to think the things contrary to their own salvation; for neither are we able to force them when not wishing to incline towards salvation, since we do not now have so great authority over them, nor are they themselves able of themselves to perceive the evil thought of the demon, for they do not know whence the thoughts of evils are suggested to them. And there are these, whom the demons appearing according to whatever forms they wish terrify. And sometimes they also prescribe healings for the sick, and thus from those previously deceived they carry off the glory of gods. And that they are the demons they escape the notice of the many, yet not us who know their mystery, on what account they do such things, transforming themselves in a dream against those over whom they have authority, and some indeed they terrify, while to others they give oracles and demand sacrifices and command to feast together with them, in order that they may drink up their souls together.

XV. Ὡς γὰρ οἱ δεινοὶ ὄφεις τοῖς αὐτῶν πνεύμασι τοὺς στρούθους ἐπισπῶνται, οὕτω καὶ αὐτοὶ τοὺς μεταλαμβάνοντας τῆς αὐτῶν τραπέζης, διά γε τῶν βρωτῶν καὶ ποτῶν ἀνακραθέντες αὐτῶν τῷ νῷ, εἰς τὸ ἴδιον αὐτῶν ἐπισπῶνται βούλημα, μεταμορφοῦντες ἑαυτοὺς κατ' ὄναρ κατὰ τὰς τῶν ξοάνων ἰδέας ἵνα τὴν πλάνην αὐξήσωσιν. Τὸ γὰρ ξόανον οὔτε ζῶόν ἐστιν, οὔτε θεῖον ἔχει πνεῦμα, ὁ δὲ ὀφθεὶς δαίμων τῇ μορφῇ ἀπεχρήσατο. Πόσοι κατ' ὄναρ ὁμοίως ἄλλοις ὤφθησαν, καὶ ὕπαρ συναντήσαντες ἀλλήλοις πρὸς τὸ κατ' ὄναρ ἀντιβάλλοντες οὐ συνεφώνησαν; ὥστε οὐκ ἔτι ὄναρ ἐπιφάνεια ἐκεῖνό ἐστιν, ἀλλ' ἢ δαίμονός ἐστιν ἢ ψυχῆς τὰ ἐπιγεννήματα τοῖς παριοῦσι φόβοις καὶ ἐπιθυμίᾳ ἀποδιδούσης

XV. For as the terrible serpents by their breaths draw the sparrows to themselves, so they also draw those who partake of their table, having been blended with their mind through the meats and drinks, unto their own will, transforming themselves in a dream according to the forms of the carved images in order that they may increase the error. For the carved image neither is a living creature, nor has a divine spirit, but the demon that was seen abused the form. How many in a dream have appeared in like manner to others, and having met one another in waking vision, comparing it with that in the dream, did not agree! So that no longer is that thing in a dream an apparition, but is either a demon's work or the after-growths of a soul that gives to its passing fears and desire

Editors' notes and page, col. 252

Footnotes

(80) ‹anchor: not visible› · call in col 252

ἤ τε C, ἦτε S.

ἤ τε C; ἦτε S.

(printed under page 123)

(81) ‹anchor: not visible› · call in col 252

καθεστᾶσιν C, καθιστᾶσιν S.

καθεστᾶσιν C; καθιστᾶσιν S.

(printed under page 123)

(82) ‹anchor: not visible› · call in col 252

ἠπατημένους O.

(printed under page 123)

(83) ‹anchor: not visible› · call in col 252

Ita S, qui οὕτως conj., ὅμως C, O.

So S, who conjectures οὕτως; ὅμως C, O.

(printed under page 123)

(84) ‹anchor: not visible› · call in col 252

ἐλεῶντας C.

(printed under page 123)

(85) ‹anchor: τοὺς δαίμονας› · call in col 252

τοὺς δαίμονας dedi ex conject., τοῦ δαίμονος C, qui conj. τοῦ δαίμονας, ut est in O, τὸ δαίμονες S.

I have given τοὺς δαίμονας by conjecture; τοῦ δαίμονος C, who conjectures τοῦ δαίμονας [sic], as it is in O; τὸ δαίμονες S.

(printed under page 123)

(86) ‹anchor: ψυχὰς συμπίνωσιν› · call in col 252

συμπίνωσιν S, O, συμπίνουσιν C.

συμπίνωσιν S, O; συμπίνουσιν C.

(printed under page 123)

(87) ‹anchor: τὸ ἴδιον αὐτῶν› · call in col 252

δι' αὐτῶν p. ἴδιον αὐτῶν O.

δι' αὐτῶν in place of ἴδιον αὐτῶν, O.

(printed under page 123)

(88) ‹anchor: ξοάνων ἰδέας› · call in col 252

εἰδέας C.

(printed under page 123)

(89) ‹anchor: Πόσοι› · call in col 252

Ita C ex conject. in marg., πόσοις id. in textu, ut O.

So C by conjecture in the margin; the same has πόσοις in the text, as O.

(printed under page 123)

(90) ‹anchor: ὕπαρ συναντήσαντες› · call in col 252

Ita in marg. C, qui in textu ὑπερσυναντήσαντες, ut O.

So in the margin of C, which has ὑπερσυναντήσαντες in the text, as O.

(printed under page 123)

(91) ‹anchor: ὄναρ ἐπιφάνεια› · call in col 252

ἐπιφανείη O.

(printed under page 123)

(92) ‹anchor: ψυχῆς τὰ› · call in col 252

τά melius abesset. S. Deinde παροῦσι C ex conject., παρία in textu.

τά would better be absent. S. Next, παροῦσι C by conjecture, παρία in the text.

VARIORUM NOTAE (printed under page 123)

(24) ‹anchor: Εἰσὶν δὲ› · call in col 252 — set once under col 251 (see n251)

Page

running head: I ROM. PONT. OPERA DUBIA. 252
marginal letters: A ὅπως ἡ; B XIV. Μισοῦντες; C τοιαῦτα πράττουσιν,; D ἀλλήλοις πρὸς
old-edition numerals: 206 after αὐτοῖς; 207 after ἔτι
other: last word ἀπο- split across column break

PG 2:253

τὰς ἰδέας. ἡ γὰρ, φόβῳ τὸν νοῦν πληγεῖσα, δι' ὀνείρων τὰς ἰδέας ἀποκυΐσκει. Εἰ δὲ τὰ ξόανα οἴεσθε ὡς ἔμπνοα ὑπάρχοντα τὰ τοιαῦτα ἐνεργεῖν δύνασθαι, ἐπὶ ζυγοῦ ἐπιστήσαντες αὐτὰ, ἴσου ὄντος τοῦ κανόνος, τὸ ἀντίῤῥοπον ἐπὶ τῆς ἑτέρας πλάστιγγος θέντες, ἀξιώσατε αὐτὰ ἢ ὁλκότερα γενέσθαι ἢ κουφότερα, καὶ οὕτως ἐὰν γένηται, ἔμπνοά ἐστιν· ἀλλ' οὐ γίνεται· εἰ δὲ ἔσται, οὔπω τὸ τοιοῦτο θεός ἐστιν. Καὶ γὰρ δακτύλῳ δαίμονος τοῦτο γενέσθαι δύναται. Καὶ σκώληκες κινοῦνται, καὶ θεοὶ οὐ λέγονται.

their forms. For the soul, having been struck in the mind by fear, brings forth the forms through dreams. And if you think that the carved images as being breathing are able to work such things, having set them upon a balance, the beam being equal, having placed the counterpoise upon the other scale, ask them to become either heavier or lighter, and if it happens thus, they are breathing; but it does not happen; and if it shall be, not yet is such a thing a god. For even by the finger of a demon this can happen. Even worms move, and they are not called gods.

XVI. Ὅτι δὲ πρὸς τὰς προλήψεις ἡ ἑκάστου ψυχὴ ἰδέας δαιμόνων ἀπεικονίζει, καὶ οὐχ οἱ λεγόμενοι θεοὶ ἐπιφαίνονται, σαφές ἐστιν ἐκ τοῦ Ἰουδαίοις μὴ ἐπιφαίνεσθαι. Ἀλλ' ἐρεῖ τις· Πῶς οὖν χρηματίζουσι τὰ μέλλοντα προσημαίνοντες; καὶ τοῦτο ψεῦδός ἐστιν. Δεδόσθω δὲ ἀλήθειαν εἶναι, οὔπω τὸ τοιοῦτο θεός ἐστιν· οὐ γὰρ εἴ τι μαντεύεται, θεός ἐστιν· ὅτι καὶ πύθωνες μαντεύονται, ἀλλ' ὑφ' ἡμῶν ὡς δαίμονες ἐκριζούμενοι φυγαδεύονται. Ἀλλ' ἐρεῖ τις· Ἐνίοις θεραπείας προστάσσουσιν. Ψεῦδός ἐστιν· δεδόσθω δὲ οὕτως ἔχειν, οὔπω τὸ τοιοῦτο θεός ἐστιν· καὶ γὰρ ἰατροὶ ἰῶνται πολλοὺς, καὶ θεοὶ οὐκ εἰσίν. Ἀλλά φησιν· Ἰατροὶ οὐ πάντως ἰῶνται ἐκείνους, ὧν τὴν πρόνοιαν ποιοῦνται, οὗτοι δὲ καὶ χρηματίσαντες ἰῶνται. Ἀλλ' ἴσασιν οἱ δαίμονες τὰ ὄντως πρὸς ἕκαστον πάθος προσοικειωμένα βοηθήματα· διὸ ἰατροὶ ἐπιστήμονες ἰᾶσθαι δυνάμενοι, καὶ ταῦτα τὰ ὑπὸ ἀνθρώπων ἰσθῆναι δυνάμενα, ἀλλὰ καὶ μαντικὰ ὄντα καὶ εἰδότα πότε ἕκαστον ἐξ αὐτομάτου θεραπεύεται, τότε συντάσσουσι τὰς θεραπείας, ἵνα ἑαυτοὺς ἐπιγράψωσιν.

XVI. And that according to its preconceptions the soul of each images forms of demons, and those who are called gods do not appear, is clear from their not appearing to Jews. But someone will say: How then do they give oracles foretelling the things to come? Even this is a falsehood. Yet let it be granted to be truth, not yet is such a thing a god; for not if anything prophesies, is it a god; because pythons also prophesy, yet being rooted out by us as demons are put to flight. But someone will say: To some they prescribe healings. It is a falsehood; yet let it be granted to be so, not yet is such a thing a god; for physicians also heal many, and they are not gods. But he says: Physicians do not altogether heal those of whom they take care, whereas these even having given oracles heal. Nay, the demons know the remedies truly adapted to each suffering; wherefore being skilful physicians able to heal, and that too the things able to be known by men, yet being also prophetic and knowing when each is healed of its own accord, they then prescribe the healings, in order that they may inscribe themselves as the cause.

XVII. Ἐπεὶ διὰ τί μετὰ πολὺν χρόνον χρηματίζουσι τὰς ἰάσεις; διὰ τί δὲ, εἰ πάντα δύνανται, ἄνευ τοῦ προσφέρειν τι τὴν ἴασιν οὐ ποιοῦνται; τίνος δὲ ἕνεκα, τισὶ μὲν εὐξαμένοις θεραπείας προστάσσουσιν, ἐνίοις δὲ ἔσθ' ὅτε καὶ οἰκειοτέροις οὖσιν οὐ χρηματίζουσιν; οὕτως ὁπόταν ἐξ αὐτομάτου θεραπεία μέλλῃ γίνεσθαι, ἐπαγγέλλονται, ἵνα ἑαυτοὺς ἐπιγράψωσιν. Ἄλλοι δὲ νοσήσαντες καὶ εὐξάμενοι ἐξ αὐτομάτου ὑγιάναντες, οὓς ἐπεκαλέσαντο, ἐπέγραψαν, καὶ ἀναθήματα ἐποίησαν. Οἱ μέντοι γε μετ' εὐχὴν διαφωνήσαντες τὰς ἀποτυχίας ἀναθεῖναι οὐ δύνανται. Πλὴν εἰ οἱ συγγενεῖς τῶν τεθνεώτων ἢ ἐξ αὐτῶν τινες ἀνεζήτησαν τὰς ἀποτυχίας, πλείονας ἂν εὑρήκειτε τὰς ἀποτυχίας τῶν ἐπιτευγμάτων. Ἀλλ' οὐδεὶς προειλημμένος αὐτοῖς τὸν κατ' αὐτῶν ἔλεγχον ἐκφάναι θέλει, αἰδούμενος ἢ φοβούμενος, ἀλλὰ τοὐναντίον, τὰ πιστὰ αὐτῶν ἀτοπήματα συγκρύβουσιν.

XVII. Else why after a long time do they give oracles of the healings? And why, if they are able to do all things, without the applying of something do they not make the healing? And on what account to some indeed having prayed do they prescribe healings, whereas to some at times even being more familiar they do not give oracles? Thus whenever of its own accord a healing is about to happen, they promise it, in order that they may inscribe themselves as the cause. And others having fallen sick and prayed, having recovered health of their own accord, inscribed those whom they invoked, and made votive offerings. Those, however, who after prayer died cannot dedicate their failures. Nevertheless, if the kinsfolk of the dead or some of them had searched out the failures, you would have found the failures more than the successes. But no one preoccupied by them wishes to declare the refutation against them, being ashamed or afraid, but on the contrary, they conceal their credible absurdities.

XVIII. Πόσοι δὲ καὶ καταψεύδονται χρηματισμοὺς

XVIII. And how many also falsely invent oracles

Editors' notes and page, col. 253

Footnotes

(93) ‹anchor: not visible› · call in col 253

εἰδέας C.

(printed under page 124)

(94) ‹anchor: not visible› · call in col 253

διά C.

(printed under page 124)

(95) ‹anchor: not visible› · call in col 253

εἰδέας C.

(printed under page 124)

(96) ‹anchor: not visible› · call in col 253

Ita scriptura cod. Ottob. explicanda esse videtur. Accusativo opus esse, jam vidit S, ἀλήθεια vulgo.

So the writing of the Ottobonian codex seems to need to be interpreted. S already saw that an accusative is needed; ἀλήθεια in the common text.

(printed under page 124)

(97) ‹anchor: not visible› · call in col 253

Fort. leg. τις S.

Perhaps read τις. S.

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(98) ‹anchor: προσοικειωμένα› · call in col 253

προσωκειώμενα O.

(printed under page 124)

(99) ‹anchor: ταῦτα τὰ› · call in col 253

τά delet S. Tum ἰαθῆναι C, ἰασθῆναι Cl. Labitur Schweglerus quod ad lectionem Cotelerii. — Deinde μαντικὰ ὄντα καὶ εἰδότα ad daemonas referendum est, de quibus saepe, quasi τὰ δαιμόνια praecesserit, neutro genere loquitur auctor homiliarum Supra c. 10, et infra c. 19, 20. S.

S deletes τά. Then ἰαθῆναι C, ἰασθῆναι Cl[ericus]. Schwegler is mistaken as to Cotelier's reading. — Next, μαντικὰ ὄντα καὶ εἰδότα is to be referred to the demons, of whom the author of the Homilies often speaks in the neuter gender, as if τὰ δαιμόνια had preceded: above, ch. 10, and below, chs. 19, 20. S.

(printed under page 124)

(100) ‹anchor: διὰ τί› · call in col 253

δύνανται p. διὰ τί O. Tum idem πολὺν χρόνον χρόνον χρηματίζουσι.

δύνανται in place of διὰ τί, O. Then the same has πολὺν χρόνον χρόνον χρηματίζουσι.

(printed under page 124)

(1) ‹anchor: προσφέρειν τι› · call in col 253

τίς O.

(printed under page 124)

(2) ‹anchor: τεθνεώτων ἢ› · call in col 253

ἢ addidit D.

D added ἢ.

(printed under page 124)

(3) ‹anchor: τινες ἀνεζήτησαν› · call in col 253

συνεζήτησαν C. Post ἀποτυχίας perperam puncto majori distinxerat. Verum restituit D. Tum εὑρήκειτε S, O, εὑρήκητε C.

συνεζήτησαν C. After ἀποτυχίας he had wrongly put a heavier stop. D restored the true reading. Then εὑρήκειτε S, O; εὑρήκητε C.

(printed under page 124)

(4) ‹anchor: ἀποτυχίας τῶν› · call in col 253

τήν O.

(printed under page 124)

Footnotes

(a) ‹anchor: possunt cognosci› · call in col 254

Legere mallem cum Cotelerio curari, et in Graeco ἰαθῆναι. EDIT. PATROL.

I would rather read, with Cotelier, curari ("be cured"), and in the Greek ἰαθῆναι. Editor of the Patrologia.

VARIAE LECTIONES (printed under page 124)

Footnotes

(a) ‹anchor: et vadat› · call in col 255

Matth. VIII, 9.

Matt. 8:9.

VARIAE LECTIONES (printed under page 125)

Page

running head: 255 S. CLEMENTIS I ROM. PONT.
marginal letters: A curationesque ex; B vita pie; C gravesque morbos; D contra consilium
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:256

καὶ θεραπείας ἐξ αὐτῶν ἀποτελεσθείσας, καὶ ταύτας βεβαιοῦνται μετὰ ὅρκων; πόσοι δὲ ἐπὶ μισθῷ ἑαυτοὺς ἐξέδωκαν, δι' ἐνίων ἐπινοιῶν πάσχειν τινὰ ἀναδεξάμενοι, καὶ οὕτως κηρύξαντες, αὐτῶν τὸ πάθος ἀντιπαθείᾳ ἀποκατασταθέντες, κεχρηματίσθαι τὴν θεραπείαν λέγουσιν, ἵνα τὸ ἀναίσθητον ἐπιγράψωσι σέβασμα; πόσα δὲ αὐτῶν ἐκ καταρχῆς μαγικῇ τέχνῃ ἐτελέσθη, ἵνα ὀνειροπολῇ καὶ χρηματίζῃ; καὶ ὅμως μακρῷ χρόνῳ καὶ ταῦτα διεφώνησεν. Πόσοι δὲ νῦν τὰ τοιαῦτα κρατύνειν θέλοντες γοητεύουσιν; Πλὴν οὐκ εἴ τι μαντικόν ἐστιν ἢ θεραπευτικὸν, τοῦτο θεός ἐστιν.

and healings accomplished by them, and confirm these with oaths? And how many for hire have given themselves up, having undertaken through some devices to suffer certain things, and having thus proclaimed it, having been restored from their suffering by a counter-remedy, say that the healing has been given by an oracle, in order that they may inscribe the senseless object of worship as the cause? And how many of them from the beginning were accomplished by magical art, in order that it might send dreams and give oracles? And nevertheless in a long time even these died away. And how many now wishing to strengthen such things practise sorcery? But it is not so that, if anything is prophetic or healing, this is a god.

XIX. Ὁ γὰρ Θεὸς πάντα δύναται. Ἐκεῖνος γάρ ἐστιν ἀγαθὸς καὶ δίκαιος, νῦν πᾶσι μακροθυμῶν, ἵνα οἱ βουλόμενοι ἐφ' οἷς ἔπραξαν κακοῖς μεταμεληθέντες καὶ καλῶς πολιτευσάμενοι, ἐν ἡμέρᾳ ᾗ τὰ πάντα κρίνεται τῶν κατ' ἀξίαν ἀπολαύσωσιν. Διὸ νῦν ἄρξασθε, ἀγαθῆς γνώσεως αἰτίᾳ Θεῷ πειθόμενοι, ἀντιλέγειν ὑμῶν ταῖς κακαῖς ἐπιθυμίαις καὶ ἐννοίαις, ἵνα δυνηθῆτε ἀνακαλέσασθαι τὴν πρώτην τῇ ἀνθρωπότητι παραδοθεῖσαν σωτήριον θρησκείαν. Οὕτω γὰρ ὑμῖν ἐξαυτῆς ἀνατελεῖ τὰ ἀγαθὰ, ἅ τινα λαβόντες πεῖραν τῶν κακῶν τοῦ λοιποῦ καταλείψετε. Ἀλλὰ τῷ δεδωκότι εὐχαριστήσατε, μετὰ τοῦ τῆς εἰρήνης βασιλέως εἰσαεὶ τῶν ἀποῤῥήτων βασιλεύοντες ἀγαθῶν. Ἐν δὲ τῷ παρόντι, ἀεννάῳ ποταμῷ ἢ πηγῇ ἐπεί γε κἂν θαλάσσῃ ἀπολουσάμενοι ἐπὶ τῇ τρισμακαρίᾳ ἐπονομασίᾳ οὐ μόνον τὰ ἐνδομυχοῦντα ὑμῖν πνεύματα ἀπελάσαι δυνήσεσθε, ἀλλ' αὐτοὶ μηκέτι ἁμαρτάνοντες καὶ Θεῷ ἀνενδοιάστως πιστεύοντες τὰ ἄλλων κακὰ πνεύματα καὶ δαιμόνια χαλεπὰ σὺν τοῖς δεινοῖς πάθεσιν ἀπελάσετε. Ἐνίοτε δὲ μόνον ἐνιδόντων ὑμῶν φεύξονται. Ἴσασι γὰρ τοὺς ἀποδεδωκότας ἑαυτοὺς τῷ Θεῷ. Διὸ τιμῶντες αὐτοὺς πεφοβημένοι φεύγουσιν, ὥσπερ ἐχθὲς ἑωράκατε, πῶς ἐμοῦ ἀναθεμένου μετὰ τὴν προσομιλίαν εὔξασθαι ὑπὲρ τῶν πασχόντων αὐτὰ τὰ πάθη, τῇ πρὸς τὴν θρησκείαν τιμῇ ἀνέκραγεν, βραχεῖαν ὥραν στέξαι μὴ δυνηθέντα.

XIX. For God is able to do all things. For He is good and righteous, now being long-suffering to all, in order that those who wish, having repented for the evils which they did and having lived well, in the day in which all things are judged may enjoy the things according to their desert. Wherefore now begin, being persuaded by God by reason of good knowledge, to speak against your evil desires and thoughts, in order that you may be able to recall the saving religion first handed down to humanity. For thus immediately good things will spring up for you, having received which you will for the future leave off experience of evils. But give thanks to Him who gave them, reigning for ever with the King of peace over the unspeakable good things. And in the present, having washed in a perennial river or spring or even in the sea at the thrice-blessed invocation, not only will you be able to drive away the spirits lurking within you, but yourselves no longer sinning and believing God unwaveringly will drive away the evil spirits and grievous demons of others together with the terrible sufferings. And sometimes when you have only looked upon them they will flee. For they know those who have given themselves up to God. Wherefore honouring them and being afraid they flee, just as yesterday you saw how, when I had deferred until after the address to pray for those suffering, the sufferings themselves, out of honour towards the religion, cried out, not having been able to endure for a brief hour.

XX. Μὴ οὖν νομίσητε ὅτι ἡμεῖς ἄλλης φύσεως ὄντες κατὰ τοῦτο δαίμονας οὐ φοβούμεθα. Τῆς γὰρ αὐτῆς ὑμῖν ἐσμεν φύσεως, ἀλλ' οὐ θρησκείας. Διὸ ὑμῶν οὐ πολὺ, ἀλλὰ τὸ πᾶν κρείττονες ὄντες καὶ ὑμᾶς τοιούτους γενέσθαι οὐ φθονοῦμεν, ἀλλὰ τοὐναντίον συμβουλεύομεν, εἰδότες ὅτι τοὺς Θεῷ προσοικειωθέντας ταῦτα πάντα ἀγνώστως προτιμᾷ καὶ φοβεῖται.

XX. Do not therefore suppose that we, being of another nature, according to this do not fear demons. For we are of the same nature with you, yet not of the same religion. Wherefore being better than you not by much, but altogether, we do not begrudge you also to become such, but on the contrary we advise it, knowing that all these beings, in a way past knowing, honour above others and fear those who have been made familiar with God.

XXI. Ὅνπερ γὰρ τρόπον Καίσαρος χιλιάρχῳ οἱ ὑποκείμενοι στρατιῶται διὰ τὴν τοῦ δεδωκότος ἐξουσίαν τὸν εἰληφότα οἴδασι τιμᾷν, τοσοῦτον ὥστ' ἂν τοὺς ἐφεστῶτας λέγειν τούτῳ, ἐλθὲ, καὶ ἔρχεται, καὶ ἄλλῳ, πορεύου, καὶ πορεύεται· οὕτως

XXI. For in the very way in which soldiers subject to a tribune of Caesar on account of the authority of him who gave it know how to honour him who has received it, so much so that those set over them say to this one, Come, and he comes, and to another, Go, and he goes (Matt. 8:9); so

Editors' notes and page, col. 256

Footnotes

(5) ‹anchor: not visible› · call in col 256

Ita O c. S. κεχρηματεῖσθαι C.

So O with S; κεχρηματεῖσθαι C.

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(6) ‹anchor: not visible› · call in col 256

νῦν transcripsi ex O.

I have copied νῦν from O.

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(7) ‹anchor: not visible› · call in col 256

οὐκ εἴ τι O c. D, οὐχί τι C.

οὐκ εἴ τι O with D; οὐχί τι C.

(printed under page 125)

(8) ‹anchor: not visible› · call in col 256

καλῶς, quod exh. cod. Reg. 804, deest in utroque Hom. codice. Μεταμεληθέντες καὶ κατὰ τὸ ἀρέσκον αὐτῷ βιώσαντες habet Epit. c. 66.

καλῶς, which the Royal codex 804 shows, is wanting in both codices of the Homilies. The Epitome, ch. 66, has "having repented and lived according to what pleases him."

(printed under page 125)

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τῶν adjungunt cod. Reg. 804 et Epit. c. 66.

The Royal codex 804 and the Epitome, ch. 66, add τῶν.

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(10) ‹anchor: not visible› · call in col 256

παραδοθεῖσαν ἐντολήν cod. Reg. 804.

παραδοθεῖσαν ἐντολήν the Royal codex 804.

(printed under page 125)

(11) ‹anchor: not visible› · call in col 256

ἐξ αὐτῆς O. Dein πεῖραν D, πεῖρα C, D.

ἐξ αὐτῆς O. Then πεῖραν D; πεῖρα C, D [sic].

(printed under page 125)

(12) ‹anchor: βασιλεύοντες› · call in col 256

Ita O et C ex conject., βασιλευοῦντες id. in textu, ἀπολαύοντες Epit. l. c.

So O, and C by conjecture; the same has βασιλευοῦντες in the text; ἀπολαύοντες the Epitome at the place cited.

(printed under page 125)

(13) ‹anchor: ἀεννάῳ› · call in col 256

ἀενάῳ C.

(printed under page 125)

(14) ‹anchor: μόνον ἐνιδόντων› · call in col 256

Fortasse leg. ἐπόντων: sola praesentia propelluntur vertunt Recognit. IV, 32. S.

Perhaps read ἐπόντων: the Recognitions (4.32) render "they are driven off by your mere presence." S.

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(15) ‹anchor: ἐχθὲς› · call in col 256

χθές O. Tum fortasse leg. ἐπιθεμένου, S.

χθές O. Then perhaps read ἐπιθεμένου. S.

(printed under page 125)

(16) ‹anchor: ὑμᾶς› · call in col 256

ὑμᾶς S, O, ὑμεῖς C.

ὑμᾶς S, O; ὑμεῖς C.

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(17) ‹anchor: καὶ ἔρχεται› · call in col 256

ἔρχεσθαι O.

(printed under page 125)

(18) ‹anchor: καὶ πορεύεται› · call in col 256

πορεύεσθαι O.

(printed under page 125)

Page

running head: S I ROM. PONT. OPERA DUBIA. 256
marginal letters: A τισμοὺς καὶ; B καὶ καλῶς; C αὐτοὶ μηκέτι; D ναντίον συμβουλεύομεν,
old-edition numerals: 210 after δεδωκότι; 211 after τοσοῦτον
other: first word τισμοὺς continues χρημα- from previous Greek column

PG 2:257

καὶ ὁ Θεῷ ἑαυτὸν ἀποδοὺς, πιστὸς ὢν, δαίμοσί τε καὶ πάθεσι μόνον λέγων ἀκούεται, καὶ ὑποχωροῦσι δαίμονες, πολὺ ἰσχυρότεροι ὄντες τῶν κελευόντων. Ἀφράστῳ γὰρ δυνάμει τὸν ἑκάστου νοῦν ὁ Θεὸς ὑποτάσσει ᾧ βούλεται. Ὡς γὰρ τὸν Καίσαρα πεφόβηνται ὄντα ἄνθρωπον πολλοὶ ἡγεμόνες μετὰ πασῶν τῶν παρεμβολῶν καὶ πόλεων, τῆς ἑκάστου καρδίας τῶν ὅλων εἰκόνα προτιμᾷν σπευδούσης· Θεοῦ γὰρ βουλῇ τὰ πάντα δεδουλωμένα φόβῳ τὴν αἰτίαν οὐκ οἶδεν· οὕτω καὶ τὸν Θεῷ προσφεύγοντα καὶ τὴν δικαίαν πίστιν ὥσπερ εἰκόνα αὐτοῦ ἐν τῇ αὐτοῦ βαστάζοντα καρδίᾳ πάντα τὰ παθοποιὰ πνεύματα τιμᾷ καὶ φεύγει, φυσικῇ τινι ὁδῷ πεφοβημένα.

he also who has given himself up to God, being faithful, only speaking to demons and sufferings is heard, and demons withdraw, though being much stronger than those who command. For by an unspeakable power God subjects the mind of each to whom He wishes. For as many governors with all the camps and cities fear Caesar, though he is a man, the heart of each hastening to honour in preference the image of the Ruler of all—for by the counsel of God all things having been enslaved by fear do not know the cause—so also him who flees for refuge to God and carries the righteous faith just as His image in his own heart all the disease-working spirits honour and flee, being afraid by a certain natural way.

XXII. Ἀλλ' ὅμως κἂν πάντες δαίμονες μετὰ πάντων τῶν παθῶν ὑμᾶς φεύγωσιν, οὐκ ἔστιν ἐν τούτῳ μόνῳ χαίρειν, ἀλλ' ἐν τῷ δι' εὐαρεστίαν τὰ ὀνόματα ὑμῶν ἐν οὐρανῷ ὡς ἀεὶ ζώντων ἀναγραφῆναι. Οὕτω καὶ τὸ θεῖον ἅγιον Πνεῦμα χαίρει, ὅτι τὸν θάνατον νενίκηκεν ἄνθρωπος· τὸ γὰρ δαίμονας φυγαδεύειν εἰς τὴν ἄλλου ἴασιν γίνεται. Ταῦτα δὲ λέγομεν, οὐχ ὡς ἀρνούμενοι τὸ μὴ δεῖν ἄλλοις βοηθεῖν, ἀλλ' ὅτι μὴ χρὴ ἐπὶ τούτῳ τυφωθέντας ἑαυτῶν ἀμελεῖν. Ἔσθ' ὅτε δέ τινας ἀνόμους ἄνδρας δαίμονες φεύγουσι δι' ὄνομα τίμιον· καὶ ἐνεδρεύονται ὅ τε ἀπελάσας καὶ ὁ ἱστορήσας. Ὁ μὲν ἀπελάσας, ὡς διὰ δικαιοσύνην προτιμηθεὶς, οὐκ εἰδὼς τοῦ δαίμονος τὸ κακοῦργον· ἅμα τε γὰρ τὸ ὄνομα τετίμηκεν, καὶ τῇ φυγῇ τὸν ἀσεβῆ εἰς οἴησιν δικαιοσύνης περιβαλὼν τοῦ μὴ μετανοεῖν ἠπάτησεν. Ὁ δὲ ἱστορήσας, ὡς εὐσεβεῖ συγχρησάμενος τῷ ἀπελάσαντι, πρὸς τὴν ὁμοίαν πολιτείαν σπεύσας ἀπόλλυται. Ἐνίοτε δὲ καὶ τοὺς μὴ Θεῷ προσκειμένους ὅρκους φεύγειν ὑποκρίνονται, ἵνα ἀπατήσαντες αὐτοὺς, ὅτε θέλουσιν, ἀνέλωσιν.

XXII. Yet nevertheless, even if all demons with all the sufferings flee from you, one must not rejoice in this alone, but in this, that through well-pleasing your names have been written in heaven (Luke 10:20) as of those living for ever. Thus also the divine Holy Spirit rejoices, because man has conquered death; for the putting demons to flight takes place for the healing of another. And these things we say, not as denying that one ought to help others, but because one ought not, having been puffed up over this, to neglect oneself. And sometimes demons flee from certain lawless men on account of an honourable name; and both he who drove them away and he who beheld it are waylaid. He indeed who drove them away, as having been honoured in preference on account of righteousness, not knowing the malice of the demon; for at the same time he both honoured the name, and by his flight having cast the impious man into a conceit of righteousness deceived him so as not to repent. While he who beheld it, having associated with him who drove them away as with a pious man, hastening towards the like manner of life perishes. And sometimes they also pretend to flee from adjurations not belonging to God, in order that having deceived them, when they wish, they may destroy them.

XXIII. Καὶ τοῦτο οὖν ὑμᾶς εἰδέναι βουλόμεθα, ὅτι ἐὰν μή τις ἑαυτὸν ἑκὼν δαίμοσι δοῦλον ἐκδῷ, ὡς τάχιον εἶπον, ὁ δαίμων τὴν κατ' αὐτοῦ ἐξουσίαν οὐκ ἔχει. Ἕνα οὖν Θεὸν σέβειν ἑλόμενοι καὶ τραπέζης δαιμόνων ἀποσχόμενοι καὶ σωφροσύνην μετὰ φιλανθρωπίας καὶ δικαιοσύνης ἀναδεξάμενοι καὶ τρισμακαρίᾳ ἐπονομασίᾳ εἰς ἄφεσιν ἁμαρτιῶν βαπτισάμενοι, τῷ ὅσον δύνασθε ἐπὶ τὸ τέλειον τῆς ἁγνείας ἑαυτοὺς ἐπιδιδόναι, δύνασθε κολάσεως ἀϊδίου ῥυσθέντες αἰωνίων ἀγαθῶν κληρονόμοι καταστῆναι. Ταῦτα εἰπὼν τοῖς ὑπὸ παθῶν ὀχλουμένοις προσιέναι ἐκέλευσεν, καὶ οὕτως πολλοὶ πείρᾳ τῶν ἐχθὲς θεραπευθέντων συνεληλυθότες προσήεσαν. Ὁ δὲ τὰς χεῖρας αὐτοῖς ἐπιθεὶς καὶ εὐξάμενος ἐξαυτῆς ἰασάμενος, ἐντειλάμενος αὐτοῖς καὶ τοῖς ἄλλοις ὀρθρίτερον συνεδρεύειν, αὐτὸς λουσάμενος καὶ τροφῆς μεταλαβὼν, ὕπνωσεν.

XXIII. And this therefore we wish you to know, that unless anyone willingly gives himself up as a slave to demons, as I said before, the demon does not have authority against him. Having chosen therefore to worship one God and having abstained from the table of demons and having undertaken temperance with humanity and righteousness and having been baptized at the thrice-blessed invocation for forgiveness of sins, by giving yourselves up as far as you are able unto the perfection of purity, you are able, having been delivered from everlasting punishment, to be constituted heirs of eternal good things. Having said these things, he commanded those troubled by sufferings to come near, and thus many having come together by experience of those healed yesterday came near. And he having laid his hands upon them and having prayed healed them immediately, and having enjoined upon them and the others to sit together earlier in the morning, himself having washed and partaken of food, slept.

Editors' notes and page, col. 257

Footnotes

VARIAE LECTIONES (printed under page 126)

(19) ‹anchor: not visible› · call in col 257

Post καρδίας C inserendum putat τοῦ vel Θεοῦ. Cfr. e. g. hom. XI, 24. Fortasse τῶν ὅλων mutandum in τὸν Θεοῦ S.

After καρδίας C thinks τοῦ or Θεοῦ should be inserted. Compare e.g. Homily 11.24. Perhaps τῶν ὅλων should be changed to τὸν Θεοῦ. S.

(printed under page 126)

(20) ‹anchor: not visible› · call in col 257

Ita O c. marg. Ci, in cujus textu καί.

So O with the margin of Cl[ericus?], in whose text καί.

(printed under page 126)

(21) ‹anchor: not visible› · call in col 257

μόνον O.

(printed under page 126)

(22) ‹anchor: not visible› · call in col 257

Ita locum corruptum atque mancum sanavi c. O. Ap. C est οὕτω τὸ θεῖον ἅγιον. Ita conject. Θεοῦ ἅγιον vel Θεοῦ ὀνόματα non opus est.

So I have healed the corrupt and defective passage with O. In C it reads οὕτω τὸ θεῖον ἅγιον. Thus there is no need for the conjecture Θεοῦ ἅγιον or Θεοῦ ὀνόματα.

(printed under page 126)

(23) ‹anchor: Ἔσθ' ὅτε δὲ› · call in col 257

δέ subnotatur in O, ad cuj. oram διά.

δέ is marked beneath in O, in whose margin διά.

(printed under page 126)

(24) ‹anchor: ἀνέλωσιν› · call in col 257

θελήσωσιν ἀνελῶσιν C.

(printed under page 126)

(25) ‹anchor: ἑαυτὸν ἑκὼν› · call in col 257

ἑκών addidi c. O, subinde ἐκδῷ S, ἐκδώῃ C, O.

I have added ἑκών with O; then ἐκδῷ S, ἐκδώῃ C, O.

(printed under page 126)

(26) ‹anchor: βαπτισάμενοι, τῷ› · call in col 257

Ita S, τό C, O.

So S; τό C, O.

(printed under page 126)

(27) ‹anchor: ἐπιδιδόναι› · call in col 257

ἐπιδιδόντες O.

(printed under page 126)

(28) ‹anchor: τῶν ἐχθὲς› · call in col 257

χθές O.

(printed under page 126)

(29) ‹anchor: προσῄεσαν› · call in col 257

Ita O c. S, προσίεσαν C.

So O with S; προσίεσαν C.

(printed under page 126)

(30) ‹anchor: ὀρθρίτερον› · call in col 257

ὀρθριώτερον Cl et S, qui hic et infra mavult ὀρθριαίτερον.

ὀρθριώτερον Cl[ericus] and S, who here and below prefers ὀρθριαίτερον.

(printed under page 126)