PG 2 · cols. 259–276

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

Editors' preface

Editors' notes and page, col. 259

Footnotes

(printed under page 127)

Page

running head: 259 S. CLEMENTIS I ROM. PONT.
marginal letters: A I. Tertio; B esse differentiam; C vero surgens; D peccavit, sicut
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:260

ΟΜΙΛΙΑ Ιʹ.

HOMILY X.

I. Τῇ μὲν οὖν ἐν Τριπόλει τρίτῃ ἡμέρᾳ ὀρθρίτερον ἐξ ὕπνου ἐγερθεὶς ὁ Πέτρος εἰς τὸν κῆπον εἰσῄει, ἔνθα ἦν ὑδροχοεῖον μέγα, εἰς ὃ διηνεκῶς πλούσιον ἔῤῥεεν ὕδωρ. Ἐκεῖ λουσάμενος, εἶθ' οὕτως εὐξάμενος ἐκαθέσθη, ἡμᾶς δὲ περικαθεζομένους καὶ εἰς αὐτὸν ἀτενίζοντας ὥσπερ ἀκοῦσαί τι βουλομένους συνεὶς, ἔφη·

I. On the third day in Tripolis, therefore, Peter having risen from sleep earlier in the morning entered into the garden, where there was a great reservoir, into which rich water continually flowed. Having washed there, and then having thus prayed, he sat down; and having perceived us sitting around and gazing intently at him as if wishing to hear something, he said:

II. Πολλή μοι δοκεῖ εἶναι διαφορὰ τῶν ἀγνοούντων πρὸς τοὺς πεπλανημένους. Ὁ γὰρ ἀγνοῶν ἐοικέναι μοι δοκεῖ ἀνδρὶ ἐπ' εὐθηνουμένην πόλιν μὴ ὁρμᾷν βουληθέντι, διὰ τὸ ἀγνοεῖν τὰ ἐκεῖ καλὰ, ὁ δὲ πεπλανημένος μαθόντι μὲν τὰ κατὰ τὴν πόλιν ἀγαθὰ, ἐν δὲ τῷ ὁρμᾷν κατὰ τὴν ὁδὸν τρίβον παραλλάξαντι καὶ διὰ τοῦτο πλανωμένῳ. Οὕτως οὖν μοι δοκεῖ πολλὴν διαφορὰν εἶναι τῶν εἴδωλα σεβόντων πρὸς τοὺς ἐν θεοσεβείᾳ ἁλωμένους. Οἵ τε γὰρ εἴδωλα σέβοντες ἀγνοοῦσι τὴν αἰώνιον ζωὴν, οὗ εἵνεκεν οὐδὲ ὀρέγονται αὐτῆς· ὃ γὰρ μὴ ἴσασιν, ἀγαπᾷν οὐ δύνανται. Οἱ δὲ τὸν ἕνα Θεὸν σέβειν ἑλόμενοι καὶ αἰώνιον ζωὴν τοῖς ἀγαθοῖς δεδομένην μεμαθηκότες, ἐάν τι παρὰ τὰ δοκοῦντα τῷ Θεῷ ἢ πιστεύσωσιν ἢ ποιήσωσιν, ἐοίκασι τοῖς τὴν μὲν πόλιν τῆς τιμωρίας ἐκβεβηκόσιν, ἐλθεῖν δὲ εἰς τὴν εὐθηνουμένην [ἐπιθυμοῦσιν], καὶ ἐν τῇ ὁδῷ τῆς εὐθείας πλανηθεῖσιν.

II. Great seems to me to be the difference between those who are ignorant and those who have gone astray. For he who is ignorant seems to me to be like a man who did not wish to set out for a flourishing city, because of being ignorant of the good things there; whereas he who has gone astray is like one who has learned indeed the good things in the city, yet in setting out along the road has turned aside from the path and on this account wanders. Thus therefore there seems to me to be a great difference between those who worship idols and those who wander in godliness. For both those who worship idols are ignorant of the eternal life, on account of which they do not even reach after it; for what they do not know, they cannot love. Whereas those who have chosen to worship the one God and have learned that eternal life is given to the good, if they either believe or do anything contrary to the things that seem good to God, are like those who have gone out indeed from the city of punishment, and [desire] to come into the flourishing one, and in the way have wandered from the straight road.

III. Ταῦτα αὐτοῦ διαλεγομένου ἡμῖν εἰσῄει τις τῶν ἡμετέρων ὁ ἐπὶ τῷ ἀπαγγέλλειν αὐτῷ τὰ τοιαῦτα καθεστηκὼς λέγων· πολλοὶ ὄχλοι, κύριέ μου Πέτρε, πρὸ τῶν θυρῶν ἑστήκασιν. Ἐπιτρέψαντος οὖν αὐτοῦ πολὺς ἐπεισῆλθεν ὄχλος. Ὁ δὲ ἐγερθεὶς καὶ τῇ ἐχθὲς βάσει ἐπιστὰς, τῷ τῆς θεοσεβείας ἔθει προσαγορεύσας, ἔφη· Θεοῦ τοῦ τὸν οὐρανὸν κτίσαντος καὶ τὴν γῆν καὶ πάντα τὰ ἐν αὐτοῖς πεποιηκότος, ὡς ὁ ἀληθὴς ἡμῖν εἴρηκε προφήτης, ὁ ἄνθρωπος κατ' εἰκόνα καὶ καθ' ὁμοίωσιν γεγονὼς ἄρχειν τε καὶ κυριεύειν κατεστάθη, λέγω δὲ τῶν ἐν ἀέρι καὶ γῇ καὶ ὕδασιν, ὡς ἐξ αὐτοῦ τοῦ πράγματος ἔστι συνιδεῖν, ὅτι τῇ ἑαυτοῦ συνέσει τὰ μὲν ἐν ἀέρι φέρει κάτω, τὰ ἐν βυθῷ ἀνάγει ἄνω, τὰ ἐν γῇ ἀγρεύει, καί τοί γε κατ' ἀλκὴν αὐτοῦ πολλῷ μείζονα ὄντα, λέγω δὲ ἐλέφαντας καὶ λέοντας καὶ τὰ τούτοις παραπλήσια.

III. While he was discoursing these things to us, there entered one of our companions who was appointed for reporting such things to him, saying: Many multitudes, my lord Peter, stand before the doors. When he had given permission, therefore, a great multitude came in. And he having risen and stood upon yesterday's base, having greeted them according to the custom of godliness, said: God having created the heaven and the earth and made all the things in them, as the true Prophet has told us, man, having come into being according to the image and according to the likeness (Gen. 1:26), was appointed both to rule and to have lordship, I mean over the things in air and earth and waters, as from the very fact one may perceive, that by his own intelligence he brings down the things in the air, brings up the things in the deep, hunts the things on the earth, even though in strength they are much greater than he, I mean elephants and lions and the things like these.

IV. Ὅτε μέν τοι δίκαιος ἐτύγχανεν, καὶ πάντων παθημάτων ἀνώτατος ἦν, ὡς ἀθανάτῳ σώματι τοῦ ἀλγεῖν πεῖραν λαβεῖν μὴ δυνάμενος, ὅτε δὲ ἥμαρτεν, ὡς ἐχθὲς καὶ τῇ πρὸ αὐτῆς ἐδείξαμεν, ὡς δοῦλος γεγονὼς τῆς ἁμαρτίας πᾶσιν ὑπέπεσε τοῖς παθήμασιν, πάντων καλῶν δικαίᾳ κρίσει στερηθείς. Οὐ γὰρ εὔλογον ἦν, τοῦ δεδωκότος ἐγκαταλειφθέντος τὰ δοθέντα παραμένειν τοῖς ἀγνώμοσιν. Ὅθεν ἐξ ὑπερβαλλούσης αὐτοῦ εὐσπλαγχνίας πρὸς τὸ ἀπολαβεῖν ἡμᾶς ἅμα τοῖς πρώτοις καὶ τὰ ἐσόμενα αἰώνια

IV. When, however, he happened to be righteous, he was also superior to all sufferings, as in an immortal body not being able to take experience of feeling pain; but when he sinned, as yesterday and the day before it we showed, as having become a slave of sin he fell under all sufferings, having been deprived of all good things by a righteous judgement. For it was not reasonable, when He who gave had been forsaken, that the things given should remain beside the ungrateful. Whence out of His surpassing compassion, towards our receiving back together with the first things the future eternal

Editors' notes and page, col. 260

Footnotes

(31) · call in col 260 (Greek only; call on previous page)

δεκάτη O.

δεκάτη ("tenth") O.

(printed under page 127)

(32) · call in col 260 (Greek only; call on previous page)

ὀρθριώτερον Cl et S.

ὀρθριώτερον ("earlier in the morning") Cl and S.

(printed under page 127)

(33) · call in col 260 (Greek only; call on previous page)

εἰσῄει S, O, εἰσίει C. Tum ὑδροχοεῖον S, ὑδροχόϊον C, O.

εἰσῄει S, O; εἰσίει C. Then ὑδροχοεῖον S; ὑδροχόϊον C, O.

(printed under page 127)

(34) · call in col 260 (Greek only; call on previous page)

ὁρᾶν O in textu, quod in marg. ead. man. correxit in ὁρμᾶν. Subinde βουληθέντι ex conject. Cl, cuj. textus βούλεσθαι, ut O.

ὁρᾶν O in the text, which the same hand corrected in the margin to ὁρμᾶν. Next, βουληθέντι by conjecture Cl, whose text has βούλεσθαι, as O.

(printed under page 127)

(35) · call in col 260 (Greek only; call on previous page)

τήν om. O. Tum idem ἐκβεβηκόσιν, ut conj. C, in cuj. textu ἐκβεβοηκόσι. Subinde inserui δὲ c. O.

τήν omitted by O. Then the same has ἐκβεβηκόσιν, as C conjectured, in whose text is ἐκβεβοηκόσι. Next, I have inserted δέ with O.

(printed under page 127)

(36) ‹anchor: τὴν εὐθηνουμένην› · call in col 260 (Greek only)

εὐθυνουμένην O, cuj. lacunae subsequenti inscripsi [ἐπιθυμοῦσιν]. Deinde τῆς εὐθείας id. c. D, τὴν εὐθεῖαν C.

εὐθυνουμένην O; into the gap that follows in it I have written [ἐπιθυμοῦσιν]. Then τῆς εὐθείας the same with D; τὴν εὐθεῖαν C.

(printed under page 127)

(37) ‹anchor: καθεστηκὼς λέγων› · call in col 260 (Greek only)

τῶν ἡμετέρων ἐπὶ τῷ ἀπαγγελεῖν αὐτῷ, ὁ τὰ τοιαῦτα καθεστηκὼς λέγειν C.

(printed under page 127)

(38) ‹anchor: τῇ ἐχθὲς› · call in col 260 (Greek only)

χθές O.

(printed under page 127)

(39) ‹anchor: ἡμῖν εἴρηκε› · call in col 260 (Greek only)

ὡς ἀληθὴς εἴρηκεν ἡμῖν C.

(printed under page 127)

(40) ‹anchor: ὕδασιν, ὡς› · call in col 260 (Greek only)

Vbb. ὕδασιν ὡς bis exarata sunt in O.

The words ὕδασιν ὡς are written twice in O.

(printed under page 127)

(41) ‹anchor: τὰ τούτοις παραπλήσια› · call in col 260 (Greek only)

Ita O c. Cl, τῶν τούτοις παραπλησίων C.

So O with Cl; τῶν τούτοις παραπλησίων C.

(printed under page 127)

(42) ‹anchor: ὡς ἐχθὲς› · call in col 260 (Greek only)

χθές O.

(printed under page 127)

(43) ‹anchor: πρὸς τὸ ἀπολαβεῖν› · call in col 260 (Greek only)

πρὸς τὸ ἀπολαύειν C ex conject., πρὸς τῷ ἀπολαύειν id. in textu.

πρὸς τὸ ἀπολαύειν C by conjecture; πρὸς τῷ ἀπολαύειν the same in the text.

(printed under page 127)

Page

running head: S I ROM. PONT. OPERA DUBIA. 260
marginal letters: A ὉΜΙΛΙΑ Ιʹ.; B λὴν διαφορὰν; C πολὺς ἐπεισῆλθεν; D τεν, ὡς
old-edition numerals: 214 after τὸν; 215 after ἀνώτατος
other: (none)

PG 2:261

ἀγαθὰ, τὸν αὐτοῦ ἔπεμψε προφήτην. Ὁ δὲ προφήτης πρὸς ὑμᾶς λέγειν ἡμῖν ἃ δεῖ φρονεῖν καὶ ποιεῖν ἐνετείλατο. Ἕλεσθε οὖν, ὃ ἐπὶ τῇ ὑμετέρᾳ κεῖται ἐξουσίᾳ. Ἃ μὲν οὖν δεῖ φρονεῖν, ἐστὶ ταῦτα· τὸν πάντα πεποιηκότα σέβειν Θεόν· ὃν ἂν ἀπολάβητε τῷ νῷ, ἀπ' αὐτοῦ ἀπολήψεσθε ἅμα τοῖς πρώτοις καλοῖς καὶ τὰ ἐσόμενα αἰώνια ἀγαθά.

good things also, He sent His Prophet. And the Prophet enjoined upon us to speak to you the things which one ought to think and to do. Choose therefore what lies in your authority. Now the things which one ought to think are these: to worship God who has made all things; whom if you receive back in your mind, from Him you will receive back together with the first good things the future eternal good things also.

V. Πεῖσαι οὖν ἑαυτοὺς πρὸς τὰ συμφέροντα δυνήσεσθε, ἐάνπερ τῷ ἐμφωλεύοντι ἐν τῇ ὑμετέρᾳ καρδίᾳ δεινῷ ὄφει ὥσπερ ἐπάδοντες λέγητε· Κύριον τὸν Θεὸν φοβηθήσῃ, καὶ αὐτῷ μόνῳ λατρεύσεις. Ἐκ παντὸς οὖν λογισμοῦ συμφέρει τὸ αὐτὸν μόνον φοβεῖσθαι, οὐχ ὡς ἄδικον, ἀλλ' ὡς δίκαιον. Καὶ γὰρ ἄδικόν τις φοβεῖται, μὴ ἀδίκως ἀναιρεθῇ, καὶ τὸν δίκαιον, μὴ ἁμαρτίᾳ φωραθεὶς τιμωρηθῇ. Δύνασθε οὖν ἐν τῷ πρὸς αὐτὸν φόβῳ πολλῶν τῶν ἐπιβλαβῶν ἀπαλλαγῆναι φόβων. Ἕνα γὰρ τὸν πάντων κύριον καὶ ποιητὴν ἐὰν μὴ φοβῆσθε, πάντων τῶν κακῶν δοῦλοι ἐπὶ τῇ ἑαυτῶν βλάβῃ ἔσεσθε, λέγω δὲ δαιμόνων καὶ παθημάτων καὶ παντὸς οἵῳ δή τινι τρόπῳ βλάπτειν δυναμένου.

V. You will be able, therefore, to persuade yourselves towards the things that are profitable, if indeed as it were chanting a spell to the terrible serpent lurking in your heart you say: You shall fear the Lord your God, and Him only shall you serve (Matt. 4:10). Out of every reasoning, therefore, it is profitable to fear Him alone, not as unrighteous, but as righteous. For one fears an unrighteous man, lest he be unjustly slain, and the righteous, lest having been detected in sin he be punished. You are able, therefore, in the fear towards Him to be delivered from many of the harmful fears. For unless you fear the one Lord and Maker of all, you will be slaves of all evils to your own harm, I mean of demons and sufferings and of everything able in any way whatsoever to harm.

VI. Θαρσήσαντες οὖν πρόσιτε τῷ Θεῷ, οἱ τὴν ἀρχὴν ἐπὶ τῷ πάντων ἄρχειν καὶ κυριεύειν γεγενημένοι, οἵ τινες ἔχετε αὐτοῦ ἐν μὲν τῷ σώματι τὴν εἰκόνα, ὁμοίως τε ἔχετε ἐν τῷ νῷ τῆς γνώμης τὴν ὁμοιότητα. Ἐπεὶ οὖν ἀλόγοις ζώοις ἐοικότα πράξαντες ἐκ τῆς ψυχῆς [ὑμῶν] τὴν ἀνθρώπου ψυχὴν ἀπωλέσατε, ὥσπερ χοῖροι γενόμενοι δαιμόνων αἰτήματα ἐγένεσθε. Ἐὰν οὖν τοῦ Θεοῦ νόμον ἀναδέξησθε, ἄνθρωποι γίνεσθε. Οὐ γὰρ οἷον ἀλόγοις ἔστιν εἰπεῖν· Οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, καὶ τὰ ἑξῆς. Διὸ μὴ φθονήσητε ἑαυτοῖς εἰς τὴν πρώτην ἀνακαλούμενοι εἰσελθεῖν εὐγένειαν. Δυνατὸν γάρ ἐστιν, ἐὰν τῷ Θεῷ (25) διὰ τῶν ἀγαθῶν πράξεων ἐξομοιωθῆτε. Καὶ διὰ τὴν ὁμοιότητα υἱοὶ ἐκείνου εἶναι λογισθέντες πάντων δεσπόται ἀποκαταστῆναι δυνήσεσθε.

VI. Having taken courage, therefore, come near to God, you who in the beginning came into being for ruling and having lordship over all things, who have in the body indeed His image, and in like manner have in the mind the likeness of His purpose. Since therefore having done things like irrational animals you lost from [your] soul the soul of a man, having become just like swine you became requests of demons (Matt. 8:31). If therefore you undertake the law of God, you become men. For it is not possible to say to irrational creatures: You shall do no murder, You shall not commit adultery, You shall not steal (Exod. 20:13; Matt. 19:18), and so forth. Wherefore do not begrudge yourselves when being called back to enter into the first nobility. For it is possible, if you be assimilated to God (25) through good actions. And on account of the likeness having been reckoned to be His sons you will be able to be restored as masters of all things.

VII. Ἄρξασθε οὖν ἀποδύεσθαι τῶν κενῶν εἰδώλων τοὺς ἐπιβλαβεῖς φόβους, ὅπως τὴν ἄδικον φύγητε δουλείαν. Δεσπόται γὰρ γεγόνασιν ὑμῶν ἐκεῖνοι, οἳ καὶ εἰς δούλους ὑμῖν ἄχρηστοι τυγχάνουσιν. Λέγω δὲ περὶ ὕλης τῶν ἀψύχων ἀγαλμάτων τῶν μηδὲ πρὸς τὸ δουλεύειν ὑμῖν χρησιμευόντων. Οὔτε γὰρ ἀκούει, οὔτε βλέπει, οὔτε αἰσθάνεται, ἀλλ' οὐδὲ μὴν κινηθῆναι δύναται. Εἰ γὰρ βούλεταί τις ὑμῶν οὕτως ὁρᾷν ὡς ὁρᾷ, καὶ ἀκούειν ὡς ἀκούει, καὶ αἰσθάνεσθαι καὶ κινεῖσθαι; ἀλλ' ἀπείη τοιαύτῃ λοιδορίᾳ λοιδορεῖν πάνθ'

VII. Begin therefore to put off the harmful fears of the vain idols, so that you may escape the unrighteous slavery. For those have become masters of you, who even for slaves happen to be useless to you. And I speak concerning the matter of the lifeless statues that are not even serviceable towards serving you. For it neither hears, nor sees, nor perceives, nay, nor yet is able to be moved. For does anyone of you wish so to see as it sees, and to hear as it hears, and to perceive and to be moved? But far be it to revile with such reviling any

Editors' notes and page, col. 261

Footnotes

(printed under page 128)

(a) ‹anchor: αὐτῷ μόνῳ λατρεύσεις› · call in col 261

Matth. IV, 10.

Matt. 4:10.

(printed under page 128)

(b) ‹anchor: οὐ κλέψεις› · call in col 262 (Latin; printed under the Greek column)

Exod. XX, 13; Matth. XIX, 18.

Exod. 20:13; Matt. 19:18.

(printed under page 128)

(44) · call in col 261 (Greek only)

ὁ δὲ προφήτης ἡμᾶς πρὸς ὑμᾶς λέγειν ὑμῖν O.

(printed under page 128)

(45) · call in col 261 (Greek only)

Ita D, ὑπ' C, O.

So D; ὑπ' C, O.

(printed under page 128)

(46) · call in col 261 (Greek only)

Fort. addendum ἐφ' post μή S.

Perhaps ἐφ' should be added after μή (S).

(printed under page 128)

(47) · call in col 261 (Greek only)

ἐπιλαβῶν O in textu, ἐπιβλαβῶν in marg.

ἐπιλαβῶν O in the text, ἐπιβλαβῶν in the margin.

(printed under page 128)

(48) · call in col 261 (Greek only)

Ita S, φοβεῖσθε C, O.

So S; φοβεῖσθε C, O.

(printed under page 128)

(49) · call in col 261 (Greek only)

ᾧ C.

(printed under page 128)

(50) · call in col 261 (Greek only)

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

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

(printed under page 128)

(51) ‹anchor: ἐοικότα› · call in col 261 (Greek only)

Ita conj. C, cuj. textus ἐοίκατε, ut O, S : Porro ἐκ addidi de conject., cum nullum aliud remedium invenire potuissem. C emendat τῇ ψυχῇ.

So C conjectures, whose text has ἐοίκατε, as O, S. Further, I have added ἐκ by conjecture, since I could find no other remedy. C emends to τῇ ψυχῇ.

(printed under page 128)

(52) ‹anchor: τῆς ψυχῆς [ὑμῶν]› · call in col 261 (Greek only)

τῆς ψυχῆς p. τῆς ψυχ [ῆς ὑμῶν] C, sine lacuna.

τῆς ψυχῆς for τῆς ψυχ[ῆς ὑμῶν] C, without a gap.

(printed under page 128)

(53) ‹anchor: νόμον ἀναδέξησθε› · call in col 261 (Greek only)

ἀναδέξασθε O.

(printed under page 128)

(54) ‹anchor: εὐγένειαν› · call in col 261 (Greek only)

ἀγένειαν O.

(printed under page 128)

(55) ‹anchor: ἐξομοιωθῆτε› · call in col 261 (Greek only)

ἐξομοιοθῆτε O.

(printed under page 128)

(56) ‹anchor: οὐδὲ μὴν› · call in col 261 (Greek only)

μὲν Cl et S, qui legit vult μὴν—conjectura ap. C jam diu expressa, accedente O. Subinde ἢ γάρ p. εἰ γάρ conj. S.

μέν Cl and S, who would read μήν — a conjecture long since set out in C, with O agreeing. Next, ἢ γάρ for εἰ γάρ is S's conjecture.

VARIORUM NOTAE (printed under page 128)

(25) ‹anchor: τῷ Θεῷ› · call in col 261

(printed under page 128) (25) Ἐὰν τῷ Θεῷ. Hoc caput cum 25, et homil. seq. 4 ac homil. XII, 26, delibat simul Damascenus cap. Περὶ ἀγαθοεργῶν καὶ ἀγαθοποιῶν. Cot.

(25) "If … to God." Damascene excerpts this chapter, together with chapter 25, Homily XI.4 and Homily XII.26, in his chapter "On those who do good and work good." Cotelier.

(printed under page 128)

Footnotes

(a) · call in col 262

Matth. IV, 10.

Matthew 4:10.

(printed under page 128)

(b) ‹anchor: non furaberis› · call in col 262

Exod. XX, 13; Matth. XIX, 18.

Exodus 20:13; Matthew 19:18.

VARIAE LECTIONES (printed under page 128)

Footnotes

VARIAE LECTIONES (printed under page 129)

Page

running head: 263 S. CLEMENTIS I ROM.
marginal letters: A hominem quemlibet,; B tur periculo,; C æquam similitudinem; D lunam, astra,
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:264

ὁντινοῦν ἄνθρωπον, εἰκόνα περιφέροντα Θεοῦ, εἰ καὶ τὴν ὁμοιότητα ἀπώλεσεν.

any man whatsoever, bearing about the image of God, even if he has lost the likeness.

VIII. Τοὺς γοῦν θεοὺς ὑμῶν τοὺς χρυσέους καὶ ἀργυρέους ἢ καὶ ἐξ ἄλλης τινὸς ὕλης γεγενημένους, εἰς τὴν πρώτην αὐτῶν φύσιν ἀποκαταστήσατε, εἴς τε φιάλας λέγω καὶ λεκάνας καὶ τὰ λοιπὰ πάντα, ὅσα ὑμῖν πρὸς ὑπηρεσίαν χρήσιμα εἶναι δύναται· καὶ ταῦτα ὑμῖν ἀπαρχῆς δοθέντα ἀγαθὰ ἀποκατασταθῆναι δυνηθήσεται. Ἀλλ' ἴσως ἐρεῖτε· Οὐκ ἐῶσιν ἡμᾶς τοῦτο ποιῆσαι οἱ τῶν ἐφεστώτων νόμοι. Καλῶς, ὅτι νόμοι, καὶ οὐκ αὐτῶν τῶν εἰκαίων σεβασμάτων ἡ μὴ οὖσα δύναμις. Πῶς οὖν αὐτοὺς θεοὺς νενομίκατε, ὑπ' ἀνθρωπίνων νόμων ἐκδικουμένους, ὑπὸ κυνῶν φρουρουμένους, ὑπ' ὄχλων φυλασσομένους; καὶ ταῦτα ἐὰν χρύσεα ἢ ἀργύρεα ἢ χάλκεα· τὰ γὰρ λίθινα ἢ ὀστράκινα ὑπὸ τῆς ἀτιμίας φυλάσσεται, ὅτι οὐδεὶς ἀνθρώπων λίθινον ἢ ὀστράκινον ὀρέγεται κλέψαι θεόν. Ὥστε μεγάλῳ κινδύνῳ ὑπόκεινται οἱ ἐκ πολυτελεστέρας ὕλης γεγενημένοι ὑμῶν θεοί. Πῶς δὴ καὶ θεοί εἰσιν, κλεπτόμενοι, χωνευόμενοι, σταθμιζόμενοι, φρουρούμενοι;

VIII. Your gods, therefore, those of gold and of silver or even made out of some other matter, restore to their original nature, into bowls, I mean, and basins and all the rest of the things, as many as are able to be useful to you for service; and these good things given to you from the beginning will be able to be restored. But perhaps you will say: The laws of those in authority do not permit us to do this. Rightly so, because it is laws, and not the non-existent power of the vain objects of worship themselves. How then have you accounted them gods, which are avenged by human laws, guarded by dogs, watched over by crowds? and this if they are of gold or of silver or of bronze; for those of stone or of earthenware are kept safe by their worthlessness, because no one of men desires to steal a god of stone or of earthenware. So that your gods made out of more costly matter are subject to great danger. How indeed are they even gods, when they are stolen, melted down, weighed, guarded?

IX. Ὢ τῶν ταλαιπώρων ἀνθρώπων φρένες, νεκρῶν νεκρότερα δεδιότων· οὐδὲ γὰρ νεκρὰ αὐτὰ λέγειν δύναμαι, τὰ μηδέποτε ζήσαντα, ἐκτὸς εἰ μὴ τάφοι ἀρχαίων ἀνθρώπων εἰσίν. Ἐνίοτε γὰρ ἐπιβάς τις ἀγνώστοις τόποις οὐκ οἶδεν, οὓς ὁρᾷ ναοὺς πότερόν ποτε νεκρῶν ἀνδρῶν μνήματά ἐστιν, ἢ τῶν λεγομένων θεῶν· πυθόμενος δὲ καὶ ἀκούσας ὅτι θεῶν, προσεκύνησεν οὐκ αἰδεσθεὶς, ὅτι εἰ μὴ ἐξετάσας μεμαθήκοι, διὰ τὸ ἶσον τῆς ὁμοιότητος, ὡς νεκροῦ μνημεῖον ἂν παρεληλύθει. Πλὴν οὐ χρή με πρὸς τῆς τοιαύτης δεισιδαιμονίας πολλὴν παρέχειν ἀπόδειξιν. Ῥᾴδιον γάρ ἐστι τῷ θέλοντι νοῆσαι, ὅτι οὐδέν ἐστιν, ἐκτὸς εἰ μή τις οὐ βλέπῃ. Πλὴν κἂν νῦν ἄκουσον, ὅτι οὐκ ἀκούει, καὶ νόησον, ὅτι οὐ νοεῖ. Χεῖρες γὰρ αὐτὸ θανόντος ἀνθρώπου ἐποίησαν. Εἰ δὲ ὁ ποιήσας ἐτελεύτησεν, πῶς τὸ ὑπ' αὐτοῦ γεγονὸς οὐ λυθήσεται; Τί οὖν θνητοῦ ἔργον προσκυνεῖς, παντελῶς ἀναίσθητον ὄν; ὁπότε οἱ λογισμοὺς ἔχοντες οὐδὲ τὰ ζῶα προσκυνοῦσιν, οὐδὲ στοιχεῖα τὰ ὑπὸ Θεοῦ γεγενημένα κολακεύουσιν, λέγω δὲ οὐρανὸν, ἥλιον, σελήνην, ἀστραπὴν, θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς, ὀρθῶς κρίνοντες, μηδὲ τὰ ὑπ' αὐτοῦ γενόμενα προσκυνεῖν,

IX. O the minds of wretched men, who fear things more dead than the dead! for I am not even able to call them dead, things that have never lived, unless perchance they are tombs of ancient men. For sometimes someone setting foot in unknown places does not know whether the temples which he sees are perchance memorials of dead men, or of those called gods; and having inquired and heard that they are of gods, he worshipped without being ashamed, though if he had not learned by examining, on account of the equality of the likeness, he would have passed by as a monument of a dead man. Yet there is no need for me to furnish much proof against such superstition. For it is easy for him who wishes to understand that it is nothing, unless someone does not see. Yet even now hear, that it does not hear, and understand, that it does not understand. For the hands of a man who died made it. And if he who made it died, how shall that which has come to be by him not be dissolved? Why then do you worship the work of a mortal, which is utterly senseless? seeing that those who have reason do not even worship living creatures, nor flatter the elements that have come into being by God, I mean heaven, sun, moon, lightning, sea, and all the things in them, judging rightly not even to worship the things made by Him,

Editors' notes and page, col. 264

Footnotes

(57) · call in col 264 (Greek only)

Ita C c. D, ὅτι οὖν C.

So C with D; ὅτι οὖν C.

(printed under page 129)

(58) · call in col 264 (Greek only)

φιάλοις O.

(printed under page 129)

(59) · call in col 264 (Greek only)

χρήσιμον O.

(printed under page 129)

(60) · call in col 264 (Greek only)

ἐπὶ O, ut mox ὑπὸ ὄχλων.

ἐπί O, as just after ὑπὸ ὄχλων.

(printed under page 129)

(61) ‹anchor: ἐκτὸς εἰ μὴ› · call in col 264 (Greek only)

Nisi vocibus transpositis legas ἐκτὸς εἰ μὴ τάφοι omnino rescripserim εἰκὸς τάφοι. Templa fuisse mortuorum sepulcra, ex Clementis Προτρεπτικῷ docet Euseb. Praep. evang. II, 6; Cyrill. in Jull. X, p. 341; Theodoret. Therapeut., VIII, p. 115. Ed. Sylb. D. εἰ μὴ ἐκτός C, O.

Unless one reads, with the words transposed, ἐκτὸς εἰ μὴ τάφοι, I would certainly rewrite it εἰκὸς τάφοι. That temples were tombs of the dead Eusebius teaches from Clement's Protrepticus, Praeparatio evangelica 2.6; Cyril, Against Julian 10, p. 341; Theodoret, Therapeutica 8, p. 115, Sylburg's edition. D. εἰ μὴ ἐκτός C, O.

(printed under page 129)

(62) ‹anchor: ὅτι θεῶν› · call in col 264 (Greek only)

Ita O c. E, Θεόν C, Θεοῦ conj. D. C, cum totum locum perperam distinxisset, corrigere voluerat οὐκ αἰδέσθη. Debebat saltem scribere ᾐδέσθη. At quae sit verborum conjunctio, recte explanavit D, quem ego secutus sum. S.

So O with E; Θεόν C; Θεοῦ D conjectures. C, having punctuated the whole passage wrongly, had wished to correct to οὐκ αἰδέσθη. He should at least have written ᾐδέσθη. But how the words hang together D has rightly explained, and I have followed him. S.

(printed under page 129)

(63) ‹anchor: μεμαθήκοι› · call in col 264 (Greek only)

μεμαθήκει C. Tum id. ἴσον.

μεμαθήκει C. Then the same has ἴσον.

(printed under page 129)

(64) ‹anchor: πρὸς τῆς› · call in col 264 (Greek only)

πρὸς τῆς conj. C, πρὸς τὴν τῆς uterque hom. codex.

πρὸς τῆς C conjectures; πρὸς τὴν τῆς both manuscripts of the Homilies.

(printed under page 129)

(65) ‹anchor: ἀστραπήν› · call in col 264 (Greek only)

Fort. ἄστρα, γῆν, ex Recogn. V, 16, C.

Perhaps ἄστρα, γῆν, from the Recognitions 5.16, C.

(printed under page 129)

(66) ‹anchor: μηδὲ› · call in col 264 (Greek only)

μὴ δεῖν conj. D.

μὴ δεῖν D conjectures.

VARIORUM NOTAE (25') · call not visible on this page Πῶς δὴ καὶ θεοί εἰσιν, κλεπτόμενοι, χωνευόμενοι, σταθμιζόμενοι, φρουρούμενοι. Recognitionum l. V, c. 15 : Qui ergo furari possunt, qui ab hominibus custodiri, qui conflari et appendi et malleis caedi; isti hominibus sensum habentibus dii debent videri? quasi Rufinus praeter φρουρούμενοι legerit σφυρούμενοι. Urgentur autem eadem ista argumenta a sanctis Patribus, iis praesertim qui adversus gentes, et apologias pro Christianis scripserunt. Deus aereus vel argenteus, de immundo vasculo, ut saepius factum Aegyptio regi, conflatur, tunditur malleis, et incudibus figuratur. Quae verba magni oratoris Minucii Felicis eo protuli, ut monerem iis inserendam esse virgulam post saepius : neque enim saepius Amasis rex ex immundo vasculo idolum fecit, sed semel, referente Herodoto in Euterpe cap. 172. Sensus itaque est, et saepius id factum, et factum quoque Aegyptio ab rege. Cot.

"How then are they gods, when they are stolen, melted down, weighed, guarded?" Recognitions 5.15: "Those then that can be stolen, that are guarded by men, that are melted and weighed and beaten with hammers — ought these to seem gods to men who have sense?" — as if Rufinus had read σφυρούμενοι ("hammered") besides φρουρούμενοι. The same arguments are pressed by the holy Fathers, especially those who wrote against the pagans and apologies for the Christians. "A god of bronze or silver, from a filthy little vessel, as was done more than once for an Egyptian king, is melted down, beaten with hammers, and shaped on anvils." I have quoted these words of the great orator Minucius Felix to point out that a comma must be inserted after "more than once": for King Amasis did not make an idol from a filthy vessel more than once, but once, as Herodotus relates in Euterpe, chapter 172. The sense therefore is: this was done more than once, and done also by an Egyptian king. Cotelier.

(printed under page 129)

Page

running head: EMENTIS I ROM. PONT. OPERA DUBIA. 264
marginal letters: A ὁντινοῦν ἄνθρωπον; B θινα ἢ ὀστράκινα; C εληλύθει. Πλὴν; D νοντες, μηδὲ
old-edition numerals: 218 after δεδιότων·
other: faint print in πο- of πολυτελεστέρας

PG 2:265

ἀλλὰ τὸν τούτων δημιουργὸν καὶ πάροχον σέβειν Θεόν. Ἐπὶ τούτῳ γὰρ καὶ αὐτὰ χαίρει, ὅτι τὴν τοῦ πεποιηκότος τιμὴν οὐδεὶς αὐτοῖς προσῆψεν.

but to revere God the Maker and Provider of these things. For at this they themselves also rejoice, that no one has attached to them the honour of Him Who made them.

X. Αὐτοῦ γὰρ μόνου ἐστὶν ἡ ἔντιμος δόξα τοῦ μόνου ἀγενήτου, ὅτε τὰ λοιπὰ πάντα γενητὰ τυγχάνει. Ὡς οὖν τοῦ ἀγενήτου ἴδιον τὸ Θεὸς εἶναι, οὕτως πᾶν ὁτιοῦν γενόμενον Θεὸς τῷ ὄντι οὐκ ἔστιν. Πρὸ πάντων οὖν ἐννοηθῆναι ὀφείλετε τὴν τοῦ ἐν ὑμῖν ἀπατῶντος ὄφεως κακοῦργον ἐπίνοιαν, ὃς φρονίμως ὑμᾶς ἀπατᾷ ὑποσχέσει κρείττονος λογισμοῦ, ἕρπων ὑμῶν ἐκ τοῦ ἐγκεφάλου εἰς τὸν νωτιαῖον μυελὸν καὶ μέγα κέρδος ἡγούμενος τὴν ὑμετέραν ἀπάτην.

X. For to Him alone belongs the honourable glory, the only unbegotten One, since all the rest happen to be begotten. As therefore it is proper to the unbegotten One to be God, so everything whatsoever that has come into being is not in reality God. Before all things, therefore, you ought to consider the malicious contrivance of the serpent that deceives within you, who prudently deceives you by the promise of a better reasoning, creeping from your brain into the spinal marrow and accounting your deception a great gain.

XI. Εἰδὼς γὰρ τὸν ἀπαρχῆς νόμον, ὅτι ἐὰν ὑμᾶς εἰς ὑπόνοιαν τῶν δήποτε λεγομένων θεῶν ἐνέγκῃ, μόνον ἵνα εἰς τὸ τῆς μοναρχίας ἀγαθὸν ἁμάρτητε, κέρδος αὐτῷ γίνεται ἡ ὑμῶν καταστροφή. Λόγῳ δὲ τούτῳ ὅτι γῆν ἤσθιε καταδικασθεὶς, τὸν δι' ἁμαρτίαν εἰς γῆν λυθέντα, γῆν γενόμενον, ἐσθίειν ἔχει ἐξουσίαν, τῶν ψυχῶν ὑμῶν εἰς τὴν τοῦ πυρὸς αὐτοῦ γαστέρα χωρουσῶν. Ἵνα οὖν ταῦτα πάθητε, πᾶσαν τὴν καθ' ὑμῶν ὑμῖν ὑποβάλλει οἴησιν.

XI. For knowing the law from the beginning, that if he brings you into a supposition of any so-called gods whatsoever, only that you may sin against the good of the sole rule of God, your ruin becomes a gain to him. And by this reckoning, that having been condemned he ate earth, he has authority to eat him who on account of sin is dissolved into earth and has become earth, while your souls pass into his belly of fire. In order therefore that you may suffer these things, he suggests to you every opinion that is against you.

XII. Ἀπ' αὐτοῦ γὰρ πᾶσαι αἱ κατὰ τῆς μοναρχίας ἀπατηλοὶ τῷ νῷ ὑμῶν ἐπὶ βλάβῃ ἐνσπείρονται ὑπολήψεις. Πρῶτον μὲν ἵνα μὴ τοὺς τῆς θεοσεβείας ἀκούσαντες λόγους τὴν τῶν κακῶν αἰτίαν ἀπελάσητε ἄγνοιαν, προφάσει γνώσεως ἐνεδρεύει, δοὺς τὰ μὲν πρῶτα μιᾷ τῇ κατὰ πάντων προλήψει χρώμενος, ἥ τις ἐστὶ τὸ νομίζειν καὶ κακῶς βεβουλεῦσθαι, ὅτι ἐὰν μή τις ἀκούσῃ τοῦ τῆς θεοσεβείας λόγου, οὐκ ἔστιν ἔνοχος τῇ κρίσει. Διὸ καὶ οὕτως ἀπατώμενοί τινες ἀκούειν οὐ θέλουσιν, ἵνα ἀγνοῶσιν, οὐκ εἰδότες ὅτι ἡ ἄγνοια αὐτὴ καθ' αὑτὴν ἱκανὸν θανάσιμόν ἐστι φάρμακον. Οὐ γὰρ, εἴ τις προσλάβοι θανασίμου φαρμάκου ἀγνοῶν, οὐκ ἀποθνήσκει. Οὕτως φυσικῶς αἱ ἁμαρτίαι ἀναιροῦσι τὸν ἁμαρτάνοντα, κἂν ἀγνοῶν πράσσῃ ἃ μὴ δεῖ.

XII. For from him all the deceptive suppositions against the sole rule of God are sown in your mind to your harm. First indeed, so that you may not, upon hearing the words of godliness, drive away ignorance, the cause of evils, he lies in wait under a pretext of knowledge, having given at first by using one preconception against all, which is to think and to have counselled badly, that if anyone does not hear the word of godliness, he is not liable to the judgement. Wherefore also some, being thus deceived, do not wish to hear, so that they may be ignorant, not knowing that ignorance itself by itself is a sufficient deadly poison. For it is not the case that, if someone should take of a deadly poison in ignorance, he does not die. Thus naturally sins destroy the sinner, even if in ignorance he does the things that one ought not.

XIII. Εἰ δὲ ἐπὶ παρακοῇ λόγων κρίσις γίνεται, πολλῷ μᾶλλον ὁ Θεὸς ὀλοθρεύσει τοὺς μὴ θελήσαντας τὴν εἰς αὐτὸν θρησκείαν ἀναδέξασθαι. Ὁ γὰρ μὴ θέλων μαθεῖν ἵνα μὴ ἔνοχος ᾖ, ἤδη ὡς εἰδὼς κρίνεται. Ἔγνω γὰρ ὃ μὴ ἀκοῦσαι θέλει· ὥστε οὐδὲν δύναται πρὸς ἀπολογίαν ἐπίνοια πρὸς καρδιογνώστην

XIII. And if judgement comes upon disobedience to words, much more will God destroy those who were unwilling to take up the worship towards Him. For he who is unwilling to learn so that he may not be liable, is already judged as knowing. For he knew what he is unwilling to hear; so that contrivance can do nothing for a defence before the heart-knowing

Editors' notes and page, col. 265

Footnotes

VARIAE LECTIONES (printed under page 130)

(67) · call in col 265 (Greek only)

ὅτι O.

(printed under page 130)

(68) · call in col 265 (Greek only)

Participium εἰδώς arcte connectendum est cum enuntiatione antecedenti, cum qua grammatice cohaeret. S. Tum ἀπ' ἀρχῆς O. Idem praep. εἰς bis exhibet.

The participle εἰδώς must be closely joined to the preceding clause, with which it agrees grammatically. S. Then ἀπ' ἀρχῆς O. The same gives the preposition εἰς twice.

(printed under page 130)

(69) · call in col 265 (Greek only)

τῶν S. ὧν C, O. Tum ἐνέγκῃ μόνον, ἵνα S, quod in Adnott. cr. emendari vult in ἐνέγκῃ, μόνον ἵνα. Atqui ita jam ediderunt C et Cl.

τῶν S; ὧν C, O. Then ἐνέγκῃ μόνον, ἵνα S, which in his critical notes he wishes emended to ἐνέγκῃ, μόνον ἵνα. But C and Cl had already printed it so.

(printed under page 130)

(70) · call in col 265 (Greek only)

Ita C in marg., ἁμάρτῃ in textu, ut O. Tum γίνηται C, O.

So C in the margin; ἁμάρτῃ in the text, as O. Then γίνηται C, O.

(printed under page 130)

(71) ‹anchor: Ἀπ'› · call in col 265 (Greek only)

Ἀπ' ex conject. Cl, deest in utroque Hom. cod.

Ἀπ' by Cl's conjecture; it is lacking in both manuscripts of the Homilies.

(printed under page 130)

(72) ‹anchor: ἵνα μὴ τοὺς› · call in col 265 (Greek only)

Scripsi ἵνα μὴ τούς, duce libro Ottob., in quo habes ἵνα τοὺς μή, κ. τ. λ., ἵνα τούς C. Qui cum μή deesse recte monuisset, non exspectares lect. μὴ τούς in edit. Schweg. evulgatam.

I have written ἵνα μὴ τούς, following the Ottobonian manuscript, in which you have ἵνα τοὺς μή, etc.; ἵνα τούς C. Since he had rightly observed that μή was missing, you would not expect the reading μὴ τούς to be published in Schwegler's edition.

(printed under page 130)

(73) ‹anchor: τὰ μὲν› · call in col 265 (Greek only)

Fort. scrib. γνώσεως ἐνεδρεύει ἄλλης, τὰ μὲν, κ.τ.λ. Cl. Recogn. V, 18 : Occasione alterius scientiae.

Perhaps write γνώσεως ἐνεδρεύει ἄλλης, τὰ μέν, etc. Cl. Recognitions 5.18: "on the pretext of another knowledge."

(printed under page 130)

(74) ‹anchor: καὶ κακῶς› · call in col 265 (Greek only)

καί add. S.

καί added by S.

(printed under page 130)

(75) ‹anchor: βεβουλεῦσθαι› · call in col 265 (Greek only)

Ita O c. S, βεβουλεύεσθαι C.

So O with S; βεβουλεύεσθαι C.

(printed under page 130)

(76) ‹anchor: καθ' αὑτὴν› · call in col 265 (Greek only)

κατ' αὐτήν C.

(printed under page 130)

(77) ‹anchor: ἀγνοῶν πράσσῃ› · call in col 265 (Greek only)

Ita O c. Joan. Damasc. (Mss. cap. Περὶ μισομαθῶν), qui hoc caput et sequens excerpsit : καὶ—πράσσει cod. Hom. Parisin., καὶ ἀγνοῶν πράσσει C.

So O with John Damascene (manuscripts, chapter "On those who hate learning"), who excerpted this chapter and the next: καὶ — πράσσει the Paris manuscript of the Homilies; καὶ ἀγνοῶν πράσσει C.

(printed under page 130)

(78) ‹anchor: ἐπίνοια› · call in col 265 (Greek only)

Calliditas Recogn. V, 18. Fort. leg. ἀγχίνοια S.

"Calliditas" (cunning) in the Recognitions 5.18. Perhaps read ἀγχίνοια (shrewdness). S.

VARIORUM NOTAE (printed under page 130)

(26) · call not visible on this page

Ἕρπων ὑμῶν ἐκ τοῦ ἐγκεφάλου εἰς τὸν νωτιαῖον μυελόν. Rufinus ex sensu magis quam ad verbum : Serpit per sensus vestros; atque ab ipso vertice incipiens, per interiores dilabitur medullas, Recognit. V, 17. Quid si allusum ad id quod aiunt, ex humanorum cadaverum medulla corrupta serpentes nasci? qua de re Plutarchus in Cleomene extremo : seu potius ad id quod in Plinio legitur lib. X, cap. 66, anguem ex medulla hominis spinae gigni? Cot.

"Creeping from your brain into the spinal marrow." Rufinus renders by sense rather than word for word: "It creeps through your senses, and beginning from the very crown of the head slips down through the inner marrow," Recognitions 5.17. What if there is an allusion to the saying that serpents are born from the corrupted marrow of human corpses? On which Plutarch writes at the end of his Cleomenes; or rather to what is read in Pliny, book 10, chapter 66, that a snake is begotten from the marrow of a man's spine? Cotelier.

(printed under page 130)

Footnotes

VARIAE LECTIONES (printed under page 131)

Page

running head: 267 S. CLEMENTIS I ROM. PONT. OP
marginal letters: A leat apud; B magnus Deus; C vivet et; D XVI. Itaque
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:268

Θεόν. Διὸ φεύγετε τοῦ ὄφεως τὴν πανοῦργον ὑποβαλλομένην ὑμῶν τῷ νῷ ἐνθύμησιν. Ἵνα δὴ καὶ ὄντως ἀγνοήσας τις τὸν παρόντα βίον τελευτήσῃ, ἔγκλημα ἕξει, ὅτι βιώσας χρόνον οὐκ ἔγνω τίς αὐτῷ τε καὶ τῶν αὐτῷ ἐπιχορηγηθεισῶν τροφῶν ὑπῆρξεν εὐεργέτης, καὶ ὅτι ὡς ἀναίσθητος καὶ ἀχάριστος πολὺ ἀνάξιος δοῦλος τῆς τοῦ Θεοῦ ἀποδοκιμάζεται βασιλείας.

God. Wherefore flee the crafty thought of the serpent suggested to your mind. Even granting that someone having really been ignorant should end the present life, he will have a charge against him, because having lived for a time he did not know who had been the benefactor both to himself and of the nourishment supplied to him, and because as a senseless and ungrateful, much unworthy servant he is rejected from the kingdom of God.

XIV. Πάλιν τε ὑποβάλλει ὑμῖν ὁ δεινὸς ὄφις ὑπόληψιν, τοῦτο νοεῖν καὶ λέγειν τοῦτο αὐτὸ, ὃ σχεδὸν οἱ πλεῖστοι ὑμῶν λέγουσιν· Ἴσμεν καὶ ἡμεῖς ὅτι εἷς ἐστὶν ὁ πάντων Κύριος, ἀλλὰ καὶ οὗτοι θεοί εἰσιν. Ὅνπερ γὰρ τρόπον εἷς ἐστὶν ὁ Καῖσαρ, ἔχει δὲ ὑπ' αὐτὸν τοὺς διοικητὰς, ὑπατικοὺς, ἐπάρχους, χιλιάρχους, ἑκατοντάρχους, δεκαδάρχους, τὸν αὐτὸν τρόπον ἑνὸς ὄντος τοῦ μεγάλου Θεοῦ ὥσπερ Καίσαρος καὶ οὗτοι κατὰ τὸν τῶν ὑποκειμένων ἐξουσιῶν λόγον θεοί εἰσιν, ὑποκείμενοι μὲν ἐκείνῳ, διοικοῦντες δὲ ἡμᾶς. Ἀκούσατε οὖν οἱ ταύτῃ τῇ ὑπονοίᾳ ὡς δεινῷ ἀπολειφθέντες ἰῷ ὑπ' αὐτοῦ, λέγω δὲ τοῦ παραδείγματος τὴν κακὴν ὑπόνοιαν, ὅπως εἰδῆτε τί καλὸν καὶ τί πονηρόν· οὔπω γὰρ ἀνεβλέψατε, ὅτι οὐδὲ τοῖς προβαλλομένοις ὑφ' ὑμῶν ἐνορᾶτε.

XIV. And again the terrible serpent suggests to you a supposition, to think this and to say this very thing, which almost the greatest part of you say: We also know that there is one Lord of all, but these also are gods. For in the very way that Caesar is one, and has under him administrators, consulars, prefects, tribunes, centurions, decurions, in the same way, whereas the great God is one just like Caesar, these also according to the principle of subordinate authorities are gods, subordinate indeed to Him, but administering us. Hear therefore, you who by this suspicion have been left as if with a terrible venom by him, I mean the evil suspicion of the example, so that you may know what is good and what is evil; for you have not yet recovered your sight, seeing that you do not even look into the things put forward by you.

XV. Εἰ γάρ φατε, ὡς εἰς τὸν τοῦ Καίσαρος λόγον τὸν Θεὸν ἔχειν τὰς ὑποκειμένας ἐξουσίας, τοὺς λεγομένους θεοὺς, οὐδ' οὕτως τῷ ὑμῶν στοιχεῖτε παραδείγματι. Εἰ γὰρ ἐστοιχεῖτε, ἐχρῆν τοῦτ' εἰδέναι, ὅτι, ὡς οὐκ ἔξεστι τὸ Καίσαρος ὄνομα ἑτέρῳ δοῦναι, λέγω δὴ ἢ ὑπάτῳ ἢ ἐπάρχῳ ἢ χιλιάρχῳ ἢ ἑτέρῳ τινί (ὅτι ὁ διδοὺς οὐ ζήσεται, καὶ ὁ λαμβάνων ἀναιρεθήσεται), οὕτως ἐκ τοῦ ὑμετέρου παραδείγματος τὸ Θεοῦ ὄνομα ἑτέρῳ δοθῆναι οὐκ ἔξεστιν· ἐπεὶ καὶ ὁ πειραθεὶς ἤτε λαβεῖν ἤτε δοῦναι ἀπόλλυται. Εἰ δὲ ἡ ἐπ' ἀνθρώπου ὕβρις δίκην παρέχει, πολλῷ μᾶλλον οἱ ἑτέρους θεοὺς λέγοντες ὡς Θεὸν ὑβρίσαντες αἰωνίῳ ὑποκείσονται κολάσει. Καὶ εὐλόγως, ὅτι τὸ εἰς τὴν αὐτοῦ μοναρχίαν παραδοθὲν ὑμῖν τιμᾷν ὄνομα πάσῃ ᾗ ἠδυνήθητε ὑπεβάλετε ὕβρει· οὐ γὰρ τὸ ὄντως ἐστὶν αὐτοῦ ὄνομα Θεὸς, ἀλλ' ὑμεῖς τέως παρειληφότες ὑβρίσατε ὃ ἐδόθη ὑμῖν, ἵνα ὡς ἂν αὐτῷ χρήσησθε, εἰς τὸ ὄντως αὐτοῦ ὄνομα λογισθῇ· ὑμεῖς δὲ αὐτὸ πάσῃ ὕβρει ὑπεβάλετε.

XV. For if you say that after the manner of Caesar God has the subordinate authorities, the so-called gods, not even thus do you conform to your example. For if you conformed to it, you ought to have known this, that, just as it is not lawful to give the name of Caesar to another, I mean either to a consul or to a prefect or to a tribune or to anyone else (because he who gives it shall not live, and he who receives it shall be put to death), so from your example it is not lawful for the name of God to be given to another; since also he who has attempted either to receive or to give it perishes. And if insolence in the case of a man brings punishment, much more shall those who call others gods, as having insulted God, be subject to eternal punishment. And reasonably so, because the name delivered to you to honour for His sole rule, you have subjected to every insolence that you could; for God is not His real name, but you meanwhile having received it have insulted what was given to you, in order that however you might use it, it might be reckoned towards His real name; whereas you have subjected it to every insolence.

XVI. Αὐτίκα γοῦν τῶν Αἰγυπτίων ὑμῶν οἱ ἀρχηγέται, οἱ περὶ μετεωρολογίας αὐχοῦντες καὶ τῶν ἄστρων τὰς φύσεις διακρίνειν ἐπαγγελλόμενοι, ὑπὸ κακῆς αὐτοῖς ἐνδομυχούσης ὑπονοίας πάσῃ αὐτὸ ἀτιμίᾳ ὅσον τὸ κατ' αὐτοὺς ὑπέβαλον. Οἱ μὲν γὰρ αὐτῶν παρέδοσαν βοῦν τὸν λεγόμενον Ἄπιν σέβειν,

XVI. For instance, the founders of your Egyptians, who boast concerning meteorology and profess to discern the natures of the stars, through an evil suspicion lurking within them have subjected it to every dishonour so far as in them lay. For some of them delivered over to revere an ox called Apis,

Editors' notes and page, col. 268

Footnotes

(79) · call in col 268 (Greek only)

ἵνα δέ C. ἐὰν p. ἵνα proponit S.

ἵνα δέ C. S proposes ἐάν for ἵνα.

(printed under page 131)

(80) · call in col 268 (Greek only)

αὐτοῦ conj. D. Tum ἐπιχορηγηθεισῶν D ex conject., approbante O, ἐπιχουρηθεισῶν C.

αὐτοῦ D conjectures. Then ἐπιχορηγηθεισῶν D by conjecture, with O confirming; ἐπιχουρηθεισῶν C.

(printed under page 131)

(81) · call in col 268 (Greek only)

Fortasse leg. ἔτι vel ἐπί S.

Perhaps read ἔτι or ἐπί. S.

(printed under page 131)

(82) · call in col 268 (Greek only)

ἀποδοκιμάσεται S.

(printed under page 131)

(83) · call in col 268 (Greek only)

δέ scribit Schliemannus Clem. p. 136, 569. S. Tum ἄλλο p. τοῦτο conj. S. Cfr. Recogn. V, 19 : aliam ... opinionem.

Schliemann (Clementinen, pp. 136, 569) writes δέ. S. Then S conjectures ἄλλο for τοῦτο. Compare Recognitions 5.19: "another … opinion."

(printed under page 131)

(84) · call in col 268 (Greek only)

τοῦ τὸ αὐτὸ οὐ O, τοῦτο οὐ C, qui conject. τοῦτο ὅ. Correxi interpunctionem Cl.

τοῦ τὸ αὐτὸ οὐ O; τοῦτο οὐ C, who conjectures τοῦτο ὅ. I have corrected Cl's punctuation.

(printed under page 131)

(85) · call in col 268 (Greek only)

Καῖσαρ O.

(printed under page 131)

(86) · call in col 268 (Greek only)

δεκάρχους C.

(printed under page 131)

(87) · call in col 268 (Greek only)

Ita S, αὐτοί C, O. isti, Recogn. l. c.

So S; αὐτοί C, O; "isti", Recognitions at the place cited.

(printed under page 131)

(88) · call in col 268 (Greek only)

Lect. Ottob. suspicatus est S, expressit tamen ταύτην τὴν ὑπόνοιαν c. C. Tum ἀπαλειφθέντες idem, ἐπαλειφθέντες S.

S guessed the Ottobonian reading, yet printed ταύτην τὴν ὑπόνοιαν with C. Then ἀπαλειφθέντες the same; ἐπαλειφθέντες S.

(printed under page 131)

(89) ‹anchor: ὡς εἰς› · call in col 268 (Greek only)

Fortasse leg. ὡσεί S.

Perhaps read ὡσεί. S.

(printed under page 131)

(90) ‹anchor: ἐχρῆν τοῦτ'› · call in col 268 (Greek only)

τοῦτο C.

(printed under page 131)

(91) ‹anchor: τὸ› · call in col 268 (Greek only)

τοῦ C.

(printed under page 131)

(92) ‹anchor: λαβεῖν ἤτε› · call in col 268 (Greek only)

πεισθεὶς εἴτε λαβεῖν εἴτε O.

(printed under page 131)

(93) ‹anchor: ἐπ' ἀνθρώπου› · call in col 268 (Greek only)

ἐπ' ἀνθ. conj. C, ἀπ' id. in textu, ut O.

ἐπ' ἀνθ[ρώπου] C conjectures; ἀπ' the same in the text, as O.

(printed under page 131)

(94) ‹anchor: ὑμῖν› · call in col 268 (Greek only)

ἡμῖν O.

(printed under page 131)

(95) ‹anchor: ὑμεῖς τέως› · call in col 268 (Greek only)

τὸ ὡς C quod deleri vult D, τοῦτο S. Jam nihil mutandum.

τὸ ὡς C, which D wishes deleted; τοῦτο S. Now nothing need be changed.

(printed under page 131)

(96) ‹anchor: πάσῃ αὐτὸ› · call in col 268 (Greek only)

αὐτό add. c. O.

αὐτό added with O.

(printed under page 131)

(97) ‹anchor: κατ' αὐτοὺς› · call in col 268 (Greek only)

αὐτούς O et C ex conject., αὐτοῦ idem in textu S. Fort. scribendum αὐτοὺς αὐτό.

αὐτούς O, and C by conjecture; αὐτοῦ the same in the text, S. Perhaps αὐτοὺς αὐτό should be written.

(printed under page 131)

(98) ‹anchor: Ἄπιν› · call in col 268 (Greek only)

ἄπην O.

(printed under page 131)

Page

running head: I ROM. PONT. OPERA DUBIA. 268
marginal letters: A Θεόν. Διὸ; B τρόπον ἑνὸς; C ρῳ τινί; D XVI. Αὐτίκα
old-edition numerals: 221 after καὶ; 222 after ἐπάρχῳ
other: (none)

PG 2:269

οἱ δὲ τράγον, οἱ δὲ αἴλουρον, οἱ δὲ ὄφιν, ἀλλὰ καὶ ἰχθὺν καὶ κρόμμυα καὶ γαστρῶν πνεύματα καὶ ὀχετοὺς καὶ ἀλόγων ζώων μέλη. Καὶ ἄλλοις μυρίοις πάνυ αἰσχροῖς ἀτοπήμασιν.

and others a he-goat, others a cat, others a serpent, and even a fish and onions and winds of bellies and sewers and members of irrational animals. And to ten thousand other altogether shameful absurdities.

XVII. Ταῦτα τοῦ Πέτρου εἰπόντος ἐγέλασεν ὁ παρεστηκὼς ὄχλος. Καὶ ὁ Πέτρος ἔφη πρὸς τὸν γέλωτα· Γελᾶτε ὑμεῖς τὰ ἐκείνων, οὐκ εἰδότες πολλῷ μᾶλλον ὑπ' ἐκείνων γελώμενοι. Πλὴν τὰ ἀλλήλων γελᾶτε, τὰ γὰρ ἴδια ὑπὸ συνηθείας κακῆς εἰς ἀπάτην ἀχθέντες οὐ βλέπετε. Ὅτι δὲ ὄντως ὀρθῶς καταγελᾶτε τῶν Αἰγυπτίων, σύμφημι, ἐπεὶ ἄλογα ζῶα λογικοὶ ὄντες προσκυνοῦσιν, τὰ πάντως θνήσκοντα. Πῶς δὲ κἀκεῖνοι ὑμῶν καταγελῶντες λέγουσιν, ἀκούσατε· Ἡμεῖς, φασὶν, εἰ καὶ θνήσκοντα προσκυνοῦμεν, ἀλλά γε κἂν ζήσαντά ποτε, ὑμεῖς δὲ τὰ μηδέποτε ζήσαντα σέβεσθε. Πρὸς τούτοις, φασὶν, τοῦ ἑνὸς Θεοῦ τιμᾷν θέλοντες τὴν μορφὴν καὶ μὴ εὑρόντες ποία ἐστὶν, πᾶσαν μορφὴν προτιμᾷν εἱλόμεθα· καὶ ὅμως τοιαῦτά τινα λέγοντες ὀρθότερον ὑμῶν οἴονται φρονεῖν.

XVII. When Peter had said these things, the crowd standing by laughed. And Peter said at the laughter: You laugh at their things, not knowing that you are much more laughed at by them. Yet you laugh at one another's things, for your own, having been led into deception by evil custom, you do not see. Now that you really rightly laugh down the Egyptians, I agree, since being rational they worship irrational animals, things that altogether die. But how they also laughing you down speak, hear: We, they say, even if we worship dying things, yet at least things that have lived at some time, whereas you revere things that have never lived. Besides these things, they say, wishing to honour the form of the one God and not finding what sort it is, we chose to honour every form; and nevertheless saying some such things they think that they are more rightly minded than you.

XVIII. Διὸ καὶ ὑμεῖς ἀποκρίνεσθε πρὸς αὐτούς· Ψεύδεσθε, οὐ γὰρ τιμῇ τῇ πρὸς τὸν ὄντως Θεὸν αὐτὰ σέβεσθε, πᾶσαν γὰρ ἂν μορφὴν προσεκυνεῖτε οἱ πάντες, οὐχ ὡς ἐποιεῖτε· οἱ μὲν γὰρ ὑμῶν κρόμμυον ὑπονοήσαντες εἶναι τὸ θεῖον καὶ γαστρὸς πνεύματα σέβοντες πολεμοῦσιν· καὶ οὕτως ὁμοίως οἱ πάντες ἕν τι προτιμήσαντες τὰ ἄλλων ψέγετε. Διαφόρῳ δὲ γνώμῃ τοῦ αὐτοῦ ζώου μελῶν ὃς μὲν ἄλλο σέβει, ἕτερος δὲ τὸ ἕτερον. Πλὴν αὐτῶν ἔτι τὰ τοῦ ὀρθοῦ λογισμοῦ πνέοντες, αἰδούμενοι ἐπὶ τῷ προδήλῳ αἰσχρῷ, εἰς ἀλληγορίας αὐτὰ ἄγειν πειρῶνται, δι' ἑτέρας ἀπονοίας τὰ τῆς ἀπάτης αὐτῶν θανάσιμα κρατύνειν βουλόμενοι. Ὅμως καὶ τὰς ἀλληγορίας διελέγξαιμεν ἂν, εἴπερ ἐκεῖ ἦμεν, ὧν τὸ τοσοῦτον μωρὸν ἐπεκράτησε πάθος, ὡς μεγίστην τῇ ἐπινοίᾳ ἐμποιῆσαι νόσον. Οὐ γὰρ χρὴ τὴν ἔμπλαστρον προσφέρειν ἐπὶ τὸ ὑγιεινὸν μέρος τοῦ σώματος, ἀλλ' ἐπὶ τὸ πάσχον. Ἐπεὶ οὖν ὑμεῖς διὰ τοῦ γελάσαι τὰ Αἰγυπτίων ἐφάνητε μὴ παθόντες τὰ ἐκείνων, περὶ οὗ ὑμεῖς πεπόνθατε, εὔλογον ἦν παρόντα με ὑμῖν τὴν ἴασιν τοῦ ἐν ὑμῖν πάθους παρέχειν.

XVIII. Wherefore you also answer to them: You lie, for you do not revere them in honour towards the real God, for you would all worship every form, not as you were doing; for some of you having suspected an onion to be the divine and revering winds of the belly make war; and thus likewise all of you having preferred some one thing blame the things of others. And with a different opinion of the members of the same animal, one reveres one, and another the other. Yet those of them still breathing the things of right reason, being ashamed at the manifest shamefulness, try to lead them into allegories, wishing through another folly to strengthen the deadly things of their deception. Nevertheless we would refute the allegories also, if indeed we were there, over whom so foolish a passion has prevailed, so as to produce a very great disease in the mind. For one must not apply the plaster upon the healthy part of the body, but upon the suffering part. Since therefore you through laughing at the things of the Egyptians appeared not to have suffered their things, concerning what you have suffered, it was reasonable for me being present to furnish to you the healing of the passion within you.

XIX. Ὁ Θεὸν σέβειν αἱρούμενος πρὸ πάντων εἰδέναι ὀφείλει, τί μόνον τῆς Θεοῦ φύσεως ἴδιόν ἐστιν, ὃ ἄλλῳ προσεῖναι ἀδύνατον, ἵνα, εἰς τὸ ἰδίωμα αὐτοῦ ἀποβλέπων καὶ παρ' ἑτέρῳ αὐτὸ μὴ εὑρίσκων, ἑτέρῳ τὸ θεῷ εἶναι μὴ ἀπατηθῇ δοῦναί ποτε. Ἔστι δὲ ἴδιον Θεοῦ, τοῦτον μόνον εἶναι, ὡς πάντων ποιητὴν, οὕτως

XIX. He who chooses to revere God before all things ought to know what alone is proper to the nature of God, which it is impossible to belong to another, so that, looking away to His distinctive property and not finding it with another, he may never be deceived into giving to another to be god. Now it is proper to God, that He alone is, as Maker of all things, so

Editors' notes and page, col. 269

Footnotes

VARIAE LECTIONES (printed under page 132)

(99) · call in col 269 (Greek only)

ὄφην O. Tum id. ἰσχὺν καὶ κρόμυα. S. Plura congessit de hac Aegyptiorum superstitione C, ad Recogn. V, 20.

ὄφην O. Then the same has ἰσχὺν καὶ κρόμυα. S. C has gathered more on this superstition of the Egyptians, at Recognitions 5.20.

(printed under page 132)

(100) · call in col 269 (Greek only)

ὀρθῶς ὄντως O.

(printed under page 132)

(1) · call in col 269 (Greek only)

Ita S, φησίν C, O.

So S; φησίν C, O.

(printed under page 132)

(2) · call in col 269 (Greek only)

ἀλλ' οὖν O.

(printed under page 132)

(3) · call in col 269 (Greek only)

Ita S, ἀποκρίνασθε C, O.

So S; ἀποκρίνασθε C, O.

(printed under page 132)

(4) ‹anchor: ὑμῶν κρόμμυον› · call in col 269 (Greek only)

κρόμυον O. Tum καὶ οἱ p. καί legi vult S.

κρόμυον O. Then S would read καὶ οἱ for καί.

(printed under page 132)

(5) ‹anchor: σέβοντες πολεμοῦσιν› · call in col 269 (Greek only)

ποιοῦσι O. Tum ὑμῶν p. ὁμοίως conj. S.

ποιοῦσι O. Then S conjectures ὑμῶν for ὁμοίως.

(printed under page 132)

(6) ‹anchor: ἕτερος δὲ τὸ› · call in col 269 (Greek only)

τό textui reddidi postquam omissum erat a S. Idem proponit τινές p. ἔτι.

I have restored τό to the text after S had omitted it. The same proposes τινές for ἔτι.

(printed under page 132)

(7) ‹anchor: αὐτὰ› · call in col 269 (Greek only)

αὐτά O et in marg. C, αὐτάς id. in textu. Tum ἐπινοίας p. ἀπονοίας O.

αὐτά O and C in the margin; αὐτάς the same in the text. Then ἐπινοίας for ἀπονοίας O.

(printed under page 132)

(8) ‹anchor: Ὅμως καὶ› · call in col 269 (Greek only)

ὁ μέν p. ὅμως καί O.

ὁ μέν for ὅμως καί O.

(printed under page 132)

(9) ‹anchor: διελέγξαιμεν› · call in col 269 (Greek only)

διηλέγξαμεν O. Idem om. τό ante τοσοῦτον. Quod si retineri velis, lege saltem τοσοῦτον μωρὸν ἐπεκράτησε τὸ πάθος.

διηλέγξαμεν O. The same omits τό before τοσοῦτον. If you wish to keep it, read at least τοσοῦτον μωρὸν ἐπεκράτησε τὸ πάθος.

(printed under page 132)

(10) ‹anchor: πάθος, ὡς› · call in col 269 (Greek only)

ὡς S. deest in O, C, ὥστε Galland.

ὡς S; it is lacking in O, C; ὥστε Galland.

(printed under page 132)

(11) ‹anchor: μὴ παθόντες› · call in col 269 (Greek only)

πείθοντες C.

(printed under page 132)

(12) ‹anchor: οὗ ὑμεῖς› · call in col 269 (Greek only)

Tum ὑμεῖς O, et ex conject. C, qui in textu ὑμᾶς.

Then ὑμεῖς O, and C by conjecture, who has ὑμᾶς in the text.

(printed under page 132)

(13) ‹anchor: ἑτέρῳ τὸ› · call in col 269 (Greek only)

τῷ C, τῳ S, qui lect. Ottob. jam suspicatus est. Idem interpungendum censuit ut interpunximus c. O. Ap. C puncto distinctum est post ἐστίν.

τῷ C; τῳ S, who had already guessed the Ottobonian reading. He also judged that the passage should be punctuated as we have punctuated it, with O. In C there is a stop after ἐστίν.

VARIORUM NOTAE (printed under page 132)

(27) · call not visible on this page

Rufinus : cloacas. Verti etiam potest canales, rivos, aquas decurrentes ac semper fluentes, juxta illud Caesarii Resp. ad Interrog. 19 : Παρ' Ἕλλησι χρῆναι καὶ κρόμμυα καὶ γαστρὸς πνεύματα μεμηνότες ἐκθειάζονται C. Tum ἐχθροῖς p. αἰσχροῖς C. Dressel.

Rufinus: "sewers". It can also be rendered "channels, streams, waters running down and ever flowing", after the saying of Caesarius, Answer to Question 19: "Among the Greeks, madmen deify springs and onions and the winds of the belly." C. Then ἐχθροῖς for αἰσχροῖς C. Dressel.

(printed under page 132)

Footnotes

VARIAE LECTIONES (printed under page 133)

Page

running head: 271 S. CLEMENTIS I ROM. PONT.
marginal letters: A esse, ut; B autem dico; C biscum tamen; D si vere
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:272

καὶ κρείττονα. Κρεῖττόν ἐστι δυνάμει μὲν τὸ ποιοῦν τοῦ ποιουμένου, πρὸς μέγεθος τὸ ἄπειρον τοῦ πεπερασμένου· πρὸς εἶδος τὸ εὐμορφώτατον, πρὸς εὐδαιμονίαν τὸ μακαριώτατον, πρὸς νοῦν τὸ τελειότατον. Ὁμοίως δὲ καὶ ἐν τοῖς ἄλλοις αὐτὸς ἀπαραβλήτως τὴν ὑπεροχὴν ἔχει. Ἐπεὶ οὖν, ὡς ἔφην, ἴδιον Θεοῦ τὸ αὐτὸν εἶναι τῶν ὅλων κρείττονα, ὑπ' αὐτοῦ δὲ ὁ πάντα περιέχων γέγονε κόσμος, ἀνάγκη πᾶσα λέγειν, μηδὲν ὑπ' αὐτοῦ γεγονότων αὐτῷ δύνασθαι τὴν ἴσην ἔχειν σύγκρισιν.

also better. Better in power is that which makes than that which is made, in magnitude the infinite than the finite; in form the most shapely, in happiness the most blessed, in mind the most perfect. And likewise in the other things also He incomparably has the superiority. Since therefore, as I said, it is proper to God that He Himself is better than the universe, and by Him the world that encompasses all things has come into being, there is every necessity to say that nothing of the things that have come into being by Him is able to have an equal comparison with Him.

XX. Ὁ δὲ μὴ ἔχων τὸ ἀπαράβλητον καὶ ἀνυπέρβλητον καὶ πάντῃ πάντοθεν ἀνενδεὲς αὐτὸς εἶναι οὐ δύναται. Εἰ δὲ ὁ πᾶς κόσμος τοῦτο εἶναι οὐ δύναται, καθὸ γεγένηται, πόσῳ γε μᾶλλον τὰ μόρια αὐτοῦ οὐκ ἂν εὐλόγως κληθείη Θεός; Μόρια δὲ λέγω τοὺς ὑφ' ὑμῶν λεγομένους θεοὺς, ἐκ χρυσοῦ καὶ ἀργύρου, χαλκοῦ τε καὶ λίθου ἢ καὶ ἐξ ἄλλης ὕλης ἡστινοσοῦν γεγονότα, καὶ ταῦτα ὑπὸ θνητῆς χειρὸς δεδημιουργημένα. Ὅμως δὲ πρὸς ταῦτα ἴδωμεν, οἷα δι' ἀνθρώπου στόματος ὁ δεινὸς ὄφις φαρμάσσει τοῖς ἐπειγμοῖς τοὺς ἐξαπατωμένους.

XX. And that which does not have the incomparable and unsurpassable and in every way and on every side self-sufficient cannot itself be He. And if the whole world cannot be this, inasmuch as it has come into being, by how much more would its parts not reasonably be called God? And by parts I mean the gods so called by you, having come into being out of gold and silver, bronze and stone or even out of any other matter whatsoever, and these fashioned by a mortal hand. Nevertheless besides these things let us see what sort of things through the mouth of a man the terrible serpent drugs with its urgings those who are deceived.

XXI. Λέγουσι γὰρ οἱ πολλοί· Τῶν σεβασμάτων ἡμῶν σέβομεν οὐ τὸν χρυσὸν οὐδὲ τὸν ἄργυρον οὐδὲ ξύλον ἢ λίθον· ἴσμεν γὰρ καὶ ἡμεῖς ὅτι ταῦτα οὐδέν ἐστιν ἢ ἄψυχος ὕλη καὶ ἀνθρώπου θνητοῦ τέχνη· ἀλλὰ τὸ κατοικοῦν ἐν αὐτοῖς πνεῦμα, τοῦτο θεὸν λέγομεν. Ὅρα τῶν ταῦτα λεγόντων τὴν κακοήθειαν. Ἐπεὶ γὰρ τὸ φαινόμενον εὐέλεγκτόν ἐστιν, ὅτι οὐδέν ἐστιν, κατέφυγον ἐπὶ τὸ ἀόρατον, ὡς ἐπ' ἀδήλῳ τινὶ ἐλεγχθῆναι μὴ δυνάμενοι. Πλὴν συνομολογοῦσιν ἡμῖν οἱ τοιοῦτοι ἐπὶ μέρους, ὅτι τὸ ἥμισυ τῶν παρ' αὐτοῖς ἱδρυμάτων θεὸς οὐκ ἔστιν, ἀλλ' ἀναίσθητος ὕλη. Λοιπὸν δὲ περιλείπεται δεῖξαι αὐτοὺς, πῶς πιστεύομεν ὅτι θεῖον ἔχει πνεῦμα. Ἀλλ' ἐπιδεῖξαι ἡμῖν οὐ δύνανται ὅτι ἐστὶν, ἐπεὶ μή ἐστιν. Καὶ αὐτοῖς ἑωρακέναι οὐ πιστεύομεν. Ἡμεῖς αὐτοῖς ὅτι θεῖον οὐκ ἔχει πνεῦμα, τὰς ἀποδείξεις παρέξομεν, ὅπως τοῦ δοκεῖν αὐτὰ ἔμπνοα εἶναι οἱ φιλαλήθεις τὸν ἔλεγχον ἀκούσαντες τῆς λυσσώδους ὑπονοίας ἀποτραπῶνται.

XXI. For the many say: Of our objects of worship we revere not the gold nor the silver nor wood or stone; for we also know that these things are nothing other than lifeless matter and the art of a mortal man; but the spirit dwelling in them, this we call god. See the malice of those who say these things. For since that which appears is easily refuted, that it is nothing, they fled for refuge to the invisible, as if upon something uncertain they could not be refuted. Yet such men agree with us in part, that the half of the statues among them is not god, but senseless matter. For the rest, it remains for them to show how we are to believe that it has a divine spirit. But they cannot demonstrate to us that it is, since it is not. And we do not believe them to have seen it. We will furnish to them the proofs that it does not have a divine spirit, so that the lovers of truth, having heard the refutation of the rabid suspicion, may be turned away from thinking them to be breathing.

XXII. Τὸ μὲν δὴ πρῶτον, εἰ ὡς ἔμπνοα ὄντα σέβεσθε αὐτὰ, καὶ αἰωνίων ἀρχαίων τάφους προσκυνεῖτε, τῶν ὁμολογουμένως οὐδὲν πνεῦμα θεῖον ἐσχηκότων. Οὕτως οὐδὲ κατὰ τοῦτο ἀληθεύετε. Πλὴν εἰ ὄντως ἔμπνοα ἦν τὰ σεβάσματα ὑμῶν, ἀφ' ἑαυτῶν ἂν ἐκινεῖτο, φωνὴν ἂν εἶχεν, τὴν ἐπ' αὐτοῖς ἀράχνην ἀπεσείετο, τοὺς αὐτοῖς ἐπιβουλεῦσαι θέλοντας καὶ κλέπτοντας ἀπεωθεῖτο ἂν, τοὺς τὰ ἀναθήματα ἀποσυλῶντας συνελάμβανεν ἂν ῥᾳδίως. Νῦν δὲ τούτων οὐδὲν ποιοῦσιν, ἀλλ' ὡς κατάδικοι, καὶ μάλιστα οἱ τιμιώτεροι αὐτῶν, φρουροῦνται, ὡς καὶ

XXII. First of all, then, if you revere them as being breathing, you also worship tombs of age-old ancients, who admittedly have had no divine spirit. Thus not even according to this do you speak the truth. Yet if your objects of worship were really breathing, they would move of themselves, they would have a voice, they would shake off the spider upon them, those wishing to plot against them and stealing them they would push away, those plundering the votive offerings they would easily seize. But now they do none of these things, but like condemned criminals, and especially the more costly of them, they are guarded, as also

Editors' notes and page, col. 272

Footnotes

(14) · call in col 272 (Greek only)

κρείττων ἐστὶν μὲν δυνάμει τοῦ ποιεῖν τοῦ λοιποῦ C, κρεῖττόν ἐστι μὲν δυνάμει τὸ ποιοῦν τοῦ ποιητοῦ D, κρεῖττόν ἐστι δυνάμει μὲν τὸ ποιοῦν τοῦ ποιοῦντος O, quam ultimam vocem converti in ποιουμένου. Tum περαινασμένου p. πεπερασμένου C, περαινομένου S c. Cl.

κρείττων ἐστὶν μὲν δυνάμει τοῦ ποιεῖν τοῦ λοιποῦ C; κρεῖττόν ἐστι μὲν δυνάμει τὸ ποιοῦν τοῦ ποιητοῦ D; κρεῖττόν ἐστι δυνάμει μὲν τὸ ποιοῦν τοῦ ποιοῦντος O, the last word of which I have changed to ποιουμένου. Then περαινασμένου for πεπερασμένου C; περαινομένου S with Cl.

(printed under page 133)

(15) · call in col 272 (Greek only)

τελειώτατον C.

(printed under page 133)

(16) · call in col 272 (Greek only)

αὐτό S.

(printed under page 133)

(17) · call in col 272 (Greek only)

Vbb. ὑπ' αὐτοῦ δὲ ὁ πάντα περιέχων γέγονε κόσμος, ἀνάγκη πᾶσα λέγειν, μηδέν non exstant in O.

The words ὑπ' αὐτοῦ δὲ ὁ πάντα περιέχων γέγονε κόσμος, ἀνάγκη πᾶσα λέγειν, μηδέν are not found in O.

(printed under page 133)

(18) · call in col 272 (Greek only)

ἀνενδεὲς Θεὸς εἶναι οὐ δύναται, καθ' ὃ γεγένηται πόσῳ C.

(printed under page 133)

(19) · call in col 272 (Greek only)

ἐκ om. O.

ἐκ omitted by O.

(printed under page 133)

(20) · call in col 272 (Greek only)

Ita scripsi duce Ottob., qui habet τινοσοῦν. Ap. C τινὸς οὖν. Nostrum jam vidit S.

So I have written, following the Ottobonian manuscript, which has τινοσοῦν. In C, τινὸς οὖν. S had already seen our reading.

(printed under page 133)

(21) · call in col 272 (Greek only)

ἴδωμεν O c. S, εἴδωμεν C.

ἴδωμεν O with S; εἴδωμεν C.

(printed under page 133)

(22) · call in col 272 (Greek only)

ὑπειγμοῖς C.

(printed under page 133)

(23) ‹anchor: δεῖξαι αὐτοὺς› · call in col 272 (Greek only)

αὐτοῖς O.

(printed under page 133)

(24) ‹anchor: Ἀλλ' ἐπιδεῖξαι› · call in col 272 (Greek only)

ἐπειδεῖξαι O.

(printed under page 133)

(25) ‹anchor: ἔχει πνεῦμα› · call in col 272 (Greek only)

πνεῦμα ascripsi ex O.

I have added πνεῦμα from O.

(printed under page 133)

(26) ‹anchor: οἱ φιλαλήθεις› · call in col 272 (Greek only)

φιλαληθεῖς C.

(printed under page 133)

(27) ‹anchor: λυσσώδους ὑπονοίας› · call in col 272 (Greek only)

ἀπονοίας conj. D. Subinde ἀποτράπονται O.

ἀπονοίας D conjectures. Next, ἀποτράπονται O.

(printed under page 133)

(28) ‹anchor: αὐτά, καὶ› · call in col 272 (Greek only)

Leg. τί καί (cur etiam). S. Subinde ἀνθρώπων p. αἰωνίων conj. C.

Read τί καί ("why also"). S. Next, C conjectures ἀνθρώπων for αἰωνίων.

(printed under page 133)

(29) ‹anchor: ὁμολογουμένως οὐδὲν› · call in col 272 (Greek only)

ὁμολογουμένως ὡς οὐδέ C.

(printed under page 133)

(30) ‹anchor: ἀλλ'› · call in col 272 (Greek only)

ἀλλά O.

(printed under page 133)

Misprints kept as printed

- col 272, §XXI last word: ἀποτραπῶνται (for ἀποτραπῶσιν); set as printed (QA Q2). To be listed in misprints.tsv.

Page

running head: S I ROM. PONT. OPERA DUBIA. 272
marginal letters: A καὶ κρείττονα; B ὑμῶν λεγομένους; C ἡμῖν οἱ; D εἰ ὄντως
old-edition numerals: 225 after μακαριώτατον,; 226 before ἐστιν, κατέφυγον
other: in par. 3 last word is printed ἀποτραπῶνται

PG 2:273

τὴν ἀρχὴν εἰρήκαμεν. Τί δὲ οὐ φόρους καὶ τέλη ὑπὲρ αὐτῶν ἀπαιτοῦσιν ὑμᾶς οἱ δυνάσται, ὡς πολλὰ καρπιζομένους τῶν ἐκεῖ; τί δὲ οὐ πολλάκις ὑπὸ πολεμίων διηρπάγησαν καὶ συντριβέντες διενεμήθησαν; Οὐχὶ καὶ τῶν ἔξω θρησκευόντων αὐτοὶ πλέον οἱ ἱερεῖς, ἐπὶ τῇ ἀχρήστῳ θρησκείᾳ ἑαυτῶν κατεγνωκότες, τῶν ἀναθημάτων πολλὰ ὑφαιροῦνται;

at the beginning we have said. And why do the rulers not demand tributes and taxes from you on their behalf, as reaping much fruit from the things there? and why were they not often plundered by enemies and having been shattered distributed? Do not the priests themselves even more than those who worship from outside, having condemned themselves for their useless worship, pilfer many of the votive offerings?

XXIII. Ναὶ, φησὶν, ἀλλὰ προνοίᾳ αὐτῶν ἐφωράθησαν. Ψεῦδός ἐστιν. Πόσοι γὰρ οὐκ ἐφωράθησαν αὐτῶν; Εἰ δὲ διὰ τὸ ἐνίους συνειλῆφθαι δύναμιν αὐτοὺς ἔχειν λέγουσιν, πεπλάνηνται. Καὶ γὰρ τῶν τυμβωρύχων τινὲς μὲν εὑρίσκονται, τινὲς δὲ λανθάνουσιν, καὶ οὐ δήπου γε τῇ τῶν νεκρῶν δυνάμει οἱ συλληφθέντες ἐφωράθησαν. Τοιοῦτόν τι καὶ περὶ τοὺς κλεπτομένους καὶ συλωμένους θεοὺς ἔστιν ἡμῖν νοεῖν. Ἀλλὰ, φησὶν, οὐ πεφροντίκασιν τῶν ξοάνων αὐτῶν οἱ ἐν αὐτοῖς ὄντες θεοί. Τί οὖν αὐτὰ ὑμεῖς τημελεῖτε σμήχοντες καὶ πλύνοντες καὶ καθαίροντες, στεφανοῦντες, ἐπιθύοντες; Διόπερ ἐντεῦθεν συννοήσατε μηδὲν ὀρθῷ λογισμῷ ποιοῦντες. Ὡς γὰρ τοῖς νεκροῖς ἐπικλαίετε, οὕτω καὶ τοῖς θεοῖς ὑμῶν ἐπιθύετε καὶ σπένδετε.

XXIII. Yes, says one, but by their providence they were detected. It is a falsehood. For how many of them were not detected? And if on account of some having been arrested they say that they have power, they have erred. For even of the grave-robbers some are found, and some escape notice, and surely those arrested were not detected by the power of the dead. Some such thing also is it for us to understand concerning the gods that are stolen and plundered. But, says one, the gods that are in them have taken no care for their carved images. Why then do you tend them, wiping and washing and cleansing, crowning, sacrificing to them? Wherefore from this understand that you are doing nothing with right reason. For just as you weep over the dead, so also do you sacrifice and pour libations over your gods.

XXIV. Οὐκέτι μέν τοι τοῦτο οὐδὲ τῷ τοῦ Καίσαρος καὶ τῶν ὑπ' αὐτὸν ἐξουσιῶν συμφωνεῖ παραδείγματι, διοικητὰς αὐτοὺς λέγειν, ὁπότε ὑμεῖς αὐτῶν τὴν πᾶσαν ποιεῖσθε πρόνοιαν, ὡς προεῖπον, κατὰ πάντα τημελοῦντες ὑμῖν τὰ ἱδρύματα. Αὐτὰ γὰρ οὐδὲν δυνάμενα οὐδὲν ποιεῖ. Ἐπεὶ εἴπατε ἡμῖν, τί διοικοῦσιν, τί ποιοῦσι τοιοῦτον, ὁποῖόν τι οἱ κατὰ τόπον ἡγούμενοι; τί δὲ ἐνεργοῦσι τοιοῦτον, ὁποῖον οἱ τοῦ Θεοῦ ἀστέρες; εἰ μή τι φαίνουσιν, ὡς ὁ ἥλιος, οἷς λύχνους ὑμεῖς ἅπτετε; Μὴ, ὥσπερ τὰ νέφη ὑετοὺς φέρει, καὶ αὐτοὶ φέρειν ὄμβρους δύνανται, οἱ μηδὲ ἑαυτοὺς κινεῖν δυνάμενοι, ἐὰν μὴ ἄνθρωποι ἐπιλάβωνται; Ἢ καρποὺς παρέχονται τοὺς αὐτοὺς τῇ γῇ τοῖς πόνοις ὑμῶν, οἷς θυσίας χορηγεῖτε; Οὕτως οὐδὲν δύνανται.

XXIV. However, this no longer agrees even with the example of Caesar and the authorities under him, to call them administrators, seeing that you yourselves make all the provision for them, as I said before, in all things tending the statues for yourselves. For they themselves being able to do nothing do nothing. Else tell us, what do they administer, what do they do of such a sort as the governors in each place do? and what do they work of such a sort as the stars of God do? unless perchance they shine, like the sun, they for whom you light lamps? Can they, just as the clouds bring rains, themselves also bring showers, who cannot even move themselves unless men lay hold of them? Or do they furnish the same fruits to the earth by your labours, they for whom you supply sacrifices? Thus they can do nothing.

XXV. Εἰ δὲ καὶ ποιεῖν τι ἐδύναντο, οὐκ ἂν αὐτοὺς ὀρθῶς θεοὺς ἐλέγετε, ὁπότε οὐδὲ τὰ στοιχεῖα ὀνομάζειν ἔξεστι θεοὺς, δι' ὧν τὰ ἀγαθὰ χορηγεῖται. Ἀλλὰ τὸν μόνον τάξαντα αὐτὰ, πρὸς τὴν ἡμετέραν χρῆσιν ἐκτελεῖν τὰ πάντα, καὶ κελεύσαντα ἀνθρώπῳ ὑπηρετεῖν, μόνον ὀρθῷ λόγῳ Θεὸν ὀνομάζομεν. Οὗ τῆς εὐεργεσίας ὑμεῖς μὴ αἰσθανόμενοι τὰ ὑμῖν δοῦλα ἀπονεμηθέντα στοιχεῖα καθ' αὑτῶν δεσπόζειν ἀνηγορεύσατε. Καὶ τί περὶ στοιχείων δεῖ λέγειν; Ὁπότε καὶ ἄψυχα ἀγάλματα πεποιηκότες οὐ μόνον προσκυνεῖτε, ἀλλ' ὡς δοῦλοι κατὰ πάντα αὐτοῖς ὑποτετάχθαι ἀξιοῦτε. Διὰ τοῦτο, δι' ὧν παρεφρονήσατε, δαίμοσιν ὑποχείριοι γεγόνατε. Πλὴν διὰ τῆς εἰς αὐτὸν τὸν Θεὸν ἐπιγνώσεως ἐκ τῶν καλῶν πράξεων δύνασθε

XXV. And even if they were able to do something, you would not rightly call them gods, seeing that it is not lawful to name even the elements gods, through which good things are supplied. But Him alone Who appointed them to accomplish all things for our use, and commanded them to serve man, Him alone with right reason do we name God. Of Whose beneficence you not being sensible have proclaimed the elements assigned to you as servants to be masters against yourselves. And what need is there to speak concerning elements? Seeing that having even made lifeless statues you not only worship them, but as slaves think fit in all things to be subjected to them. On account of this, through the things wherein you were beside yourselves, you have become subject to demons. Yet through the knowledge towards God Himself out of good deeds you are able

Editors' notes and page, col. 273

Footnotes

VARIAE LECTIONES (printed under page 134)

(31) · call in col 273 (Greek only)

Ita C in marg., πολέμων in textu, ut O.

So C in the margin; πολέμων in the text, as O.

(printed under page 134)

(32) · call in col 273 (Greek only)

αὐτούς S O, ἑαυτούς C.

αὐτούς S, O; ἑαυτούς C.

(printed under page 134)

(33) · call in col 273 (Greek only)

δύναμιν, O mendose.

δύναμιν, O, in error.

(printed under page 134)

(34) · call in col 273 (Greek only)

μηδέ C.

(printed under page 134)

(35) ‹anchor: τημελοῦντες ὑμῖν› · call in col 273 (Greek only)

ὑμῶν C.

(printed under page 134)

(36) ‹anchor: Μὴ› · call in col 273 (Greek only)

Leg. ἢ S.

Read ἤ. S.

(printed under page 134)

(37) ‹anchor: οἷς θυσίας› · call in col 273 (Greek only)

παρέχονται; τὸν αὐτὸν πρόπον τῆς γῆς τοῖς πόνοις ὑμεῖς θυσίας conjecit et versione expressit C, παρέχονται, ὃν τρόπον ἡ γῆ; τοῖς πόνοις, κ.τ.λ. D παρέχονται, οἷς αὐτοῖς τῆς γῆς τοὺς (vel πόρους), κ.τ.λ. proposuerit S.

παρέχονται; τὸν αὐτὸν πρόπον τῆς γῆς τοῖς πόνοις ὑμεῖς θυσίας C conjectured and rendered in his translation; παρέχονται, ὃν τρόπον ἡ γῆ; τοῖς πόνοις, etc. D; S would propose παρέχονται, οἷς αὐτοῖς τῆς γῆς τούς (or πόρους), etc.

(printed under page 134)

(38) ‹anchor: Οὗ› · call in col 273 (Greek only)

οὐ add. c. O.

οὐ added with O.

(printed under page 134)

(39) ‹anchor: δι' ὧν παρεφρονήσατε› · call in col 273 (Greek only)

διὰ τοῦτο ἑαυτοὺς δι' ὧν π. C. Si ἑαυτούς retineri velis, legendum esse videtur auctore S. : ὑποχειρίους πεποιήκατε, ut accusativus ἑαυτούς habeat, unde pendeat, aut etiam καθ' ἑαυτούς corrigendum.

διὰ τοῦτο ἑαυτοὺς δι' ὧν π[αρεφρονήσατε] C. If you wish to keep ἑαυτούς, it seems, on S's authority, that one must read ὑποχειρίους πεποιήκατε, so that the accusative ἑαυτούς has something to depend on; or else correct to καθ' ἑαυτούς.

(printed under page 134)

Footnotes

VARIAE LECTIONES (printed under page 135)

Page

running head: 275 S. CLEMENTIS I ROM. PONT.
marginal letters: A nibus velut; B multum adhuc; C misit. At,; D unicuique incertus
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:276

δεσπόται [γενέσθαι πάλιν, καὶ δαίμοσιν ὡς δούλοις ἐπιτάξαι, καὶ ὡς υἱοὶ Θεοῦ αἰωνίου βασιλείας κληρονόμοι καταστῆναι.

to become masters again, and to give commands to demons as slaves, and as sons of God to be established heirs of the eternal kingdom.

XXVI. Ταῦτα εἰπὼν ἐκέλευσε τοὺς δαιμονῶντας καὶ νόσοις ἐγκατειλημμένους αὐτῷ προσφέρεσθαι, προσενεχθεῖσι δὲ τὰς χεῖρας ἐπιθεὶς καὶ προσευξάμενος ἀπέλυσεν αὐτοὺς ὑγιαίνοντας, ὑπομιμνήσκων αὐτοὺς καὶ τοὺς λοιποὺς ὄχλους ἐνταῦθα παρεδρεύειν, ὅσων ἂν ἡμερῶν ἐπιδημῶν διαλέγηται. Τῶν οὖν ἄλλων ἀναχωρησάντων ὁ Πέτρος ἐν τῷ ἐκεῖ ὑδροχοείῳ λουσάμενος σὺν τοῖς θελήσασι, χαμαὶ στρωθῆναι κελεύσας ὑπό τινα πυκνὴν τῶν δένδρων κόμην διὰ τὴν σκιὰν, κατ' ἀξίαν ἕκαστον κατακλιθῆναι ἐποίησεν· καὶ οὕτως τροφῆς μετελάβομεν. Εὐλογήσας οὖν καὶ ἐπευχαριστήσας τῷ Θεῷ ἐπὶ τῷ εὐφρανθῆναι κατὰ τὴν Ἑβραίων συνήθη πίστιν, ἔτι πολλῆς οὔσης ὥρας πυνθάνεσθαι ἡμᾶς περὶ ὧν θέλομεν ἐπέτρεψεν. Καὶ ὅμως εἴκοσιν οὖσιν ἡμῖν ἐν μέρει ἑκάστῳ πυθομένῳ ἐπέλυσεν. Ἤδη δὲ ἑσπέρας ἐπικαταλαβούσης εἰς τὸν εὐρύτατον τῆς ξενίας οἶκον εἰσελθόντες ἅμα αὐτῷ ἐκεῖ οἱ πάντες ὑπνώσαμεν.

XXVI. Having said these things, he commanded those possessed by demons and held fast by diseases to be brought to him, and when they had been brought, having laid his hands upon them and prayed, he dismissed them in health, reminding them and the rest of the crowds to attend there for as many days as he should stay and discourse. When therefore the others had withdrawn, Peter having bathed in the reservoir there together with those who wished, having commanded a couch to be spread on the ground under some dense foliage of the trees on account of the shade, made each one recline according to worth; and thus we partook of food. Having therefore blessed and given thanks to God upon having been gladdened according to the customary faith of the Hebrews, while there was still much time of the day, he permitted us to inquire concerning the things that we wished. And yet, though we were twenty, to each one inquiring in turn he gave a solution. And when evening had already overtaken us, having entered into the very spacious room of the lodging, all of us together with him slept there.

Editors' notes and page, col. 276

Footnotes

(40) · call in col 276 (Greek only)

διαλέγεθαι O.

(printed under page 135)

(41) · call in col 276 (Greek only)

Ita O c. S, ὑδροχοΐῳ C.

So O with S; ὑδροχοΐῳ C.

(printed under page 135)

(42) · call in col 276 (Greek only)

πίστιν om. O.

πίστιν omitted by O.

(printed under page 135)

(43) · call in col 276 (Greek only)

εἴκοσι C.

(printed under page 135)

(44) ‹anchor: ἐγρηγορότας ἡμᾶς› · call in col 276 (Greek only)

ἡμᾶς S, O, ὑμᾶς C. Tum ἐξῄει S, O. ἐξίει C. Dein ὑδροχοεῖον S, ὑδροχόϊον C, ὑδρηχοεῖον O.

ἡμᾶς S, O; ὑμᾶς C. Then ἐξῄει S, O; ἐξίει C. Next ὑδροχοεῖον S; ὑδροχόϊον C; ὑδρηχοεῖον O.

(printed under page 135)

(45) ‹anchor: τοῦ ὄχλου πολλοῦ› · call in col 276 (Greek only)

Ita O, et ex conject. D. πολλούς C.

So O, and D by conjecture; πολλούς C.

(printed under page 135)

(46) ‹anchor: γῆ› · call in col 276 (Greek only)

γῇ Cl. : errat S de lectione Cl.

γῇ Cl.: S is mistaken about Cl's reading.

(printed under page 135)

(47) ‹anchor: μεταδιδόμενον› · call in col 276 (Greek only)

In O prius erat διδόμενον p. μεταδιδόμενον.

In O there was at first διδόμενον for μεταδιδόμενον.

(printed under page 135)

(48) ‹anchor: ἄκαρπον καταστήσῃ› · call in col 276 (Greek only)

καταστήσει C.

(printed under page 135)

(49) ‹anchor: ὅπως τὰ› · call in col 276 (Greek only)

τά om. O.

τά omitted by O.

(printed under page 135)

(50) ‹anchor: Ἐπειδὴ› · call in col 276 (Greek only)

ἐπεί C.

(printed under page 135)

(51) ‹anchor: ἀναδέξασθαι ὑπομενεῖτε› · call in col 276 (Greek only)

Ita et S leg. censet, quanquam dedit ὑπομένετε c. C.

S too judges that it should be read so, although he printed ὑπομένετε with C.

(printed under page 135)

(52) ‹anchor: ἀχρεῖοι δοῦλοι› · call in col 276 (Greek only)

δοῦλοι flagitante sensu add. c. O.

δοῦλοι added, as the sense demands, with O.

(printed under page 135)

(53) ‹anchor: τὴν δικαίαν› · call in col 276 (Greek only)

κακίαν O. Deinceps ὀργήν add. S ex conject. Cl. Tum χερσευσούσῃ C, χερσευούσῃ S.

κακίαν O. Next, ὀργήν added by S from Cl's conjecture. Then χερσευσούσῃ C; χερσευούσῃ S.

(printed under page 135)