PG 2 · cols. 301–329

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

Editors' preface

ὉΜΙΛΙΑ ΙΒʹ.

HOMILY XII.

I. Ἐκβάντες οὖν τὴν Τρίπολιν τῆς Φοινίκης, ὡς ἐπὶ Ἀντιόχειαν τῆς Συρίας ἐλθεῖν, αὐτῆς ἡμέρας ἐν Ὀρθωσίᾳ ἐμείναμεν ἐλθόντες. Καὶ διὰ τὸ πλησίον εἶναι ἧς ἐξήλθομεν πόλεως, πάντων σχεδὸν προακηκοότων τοῦ κηρύγματος, μιᾶς ἡμέρας ἐκεῖ μείναντες, ἀπήραμεν εἰς Ἀντάραδον. Πολλῶν δὲ τῶν συνοδοιπορούντων ἡμῖν ὄντων, ὁ Πέτρος Νικήτῃ καὶ Ἀκύλᾳ προσωμίλει λέγων· Ἐπειδὴ πολὺς ὄχλος τῶν συνοδοιπορούντων οὐ μικρὸν φθόνον ἡμῖν εἰσιοῦσι κατὰ πόλιν ἐπισπᾶται, ἀναγκαίως ἐσκεψάμην φροντίσαι, πῶς μήτε οὗτοι λυπηθῶσι κωλυθέντες συνεῖναι ἡμῖν, μήτε ἡμεῖς, περίβλεπτοι γινόμενοι, φθόνῳ τῷ τῆς κακίας ὑποπέσωμεν. Τούτου ἕνεκεν βούλομαί σε τὸν Νικήτην καὶ Ἀκύλαν προοδεύειν μου κατὰ συστήματα δύο σποράδην, μανθάνοντες τὰς τῶν ἐθνῶν εἰσέρχεσθαι πόλεις.

I. Having gone out therefore from Tripolis of Phoenicia, so as to come to Antioch of Syria, on the same day having come to Orthosia we remained there. And on account of its being near the city from which we went out, since almost all had previously heard the preaching, having remained there one day, we departed to Antaradus. And since there were many travelling with us, Peter conversed with Nicetas and Aquila, saying: Since a great crowd of those travelling with us draws upon us no small envy as we enter city by city, I have necessarily considered how to take care that neither these be grieved by being hindered from being with us, nor we, becoming conspicuous, fall under the envy of malice. On this account I wish you, Nicetas and Aquila, to go on before me in two companies separately, learning to enter the cities of the Gentiles.

II. Οἶδα δὲ ὅτι ἀθυμεῖτε, τοῦτο ποιεῖν ἀκηκοότες,

II. Now I know that you are disheartened, having heard that you are to do this,

Editors' notes and page, col. 301

Footnotes

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Matth. VII, 15.

Matt. 7:15.

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μὴ μετὰ conj. Schliemannus Clem. p. 535, et S. Tum μαρτυρίων suspicatus est C. Idem subinde προσεληλυθότι, ex conject. προσεληλυθότα. In O προσεληλυθότων.

μὴ μετὰ conjectured by Schliemann, Clem. p. 535, and by S. Then C suspected μαρτυρίων. The same, just after, [reads] προσεληλυθότι, by conjecture προσεληλυθότα. In O, προσεληλυθότων.

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προδιαλεχθεῖσα C. Tum μ' p. τεσσαράκοντα O.

προδιαλεχθεῖσα C. Then μ' for τεσσαράκοντα O.

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νῦν leg. cens. Schliem. Clem. p. 90 et S.

Schliemann, Clem. p. 90, and S think νῦν should be read.

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ὀνόματος O. Deinde τε S, δέ C.

ὀνόματος O. Next, τε S, δέ C.

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ἐνσπείροντα ὑποβάλλῃ C.

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ἐνδύματι C. Lectionem Ottob. confirmat hic et paulo post Matth. VII, 15. Tum addidi εἰσι c. eodem cod.

ἐνδύματι C. The reading of the Ottobonianus is confirmed, here and a little further on, by Matt. 7:15. Then I added εἰσι with the same manuscript.

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(2) ‹anchor: not visible› · call in col 302

ἐπιγινώσκετε C.

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(3) ‹anchor: not visible› · call in col 302

προπόμπους C.

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τῇ om. O.

τῇ omitted in O.

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(5) ‹anchor: χηρικὰ συστησάμενος› · call in col 302

Ita O et in marg. C, cuj. cod. καλέσας. Liber Ottob. constanter Μαρωόνην.

So O, and C in the margin; C's manuscript has καλέσας. The Ottobonian book consistently has Μαρωόνην.

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(6) ‹anchor: καὶ συμφέροντος› · call in col 302

ἢ O. Tum τῇ τάξει D, τὴν τάξιν C. O. Epit. c. 69 hæc exhibet: Ὑπέρ τε τοῦ κοινοῦ καὶ συμφέροντος καὶ περὶ τῆς κατὰ τὴν Ἐκκλησίαν τάξεως.

ἢ O. Then τῇ τάξει D, τὴν τάξιν C, O. The Epitome, ch. 69, gives this: Ὑπέρ τε τοῦ κοινοῦ καὶ συμφέροντος καὶ περὶ τῆς κατὰ τὴν Ἐκκλησίαν τάξεως.

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(7) ‹anchor: προσηκούσης τιμῆς› · call in col 302

Vbb. πάντων ἡμᾶς προπεμπόντων μετὰ τῆς προσηκούσης τιμῆς accesserunt ex O.

The words πάντων ἡμᾶς προπεμπόντων μετὰ τῆς προσηκούσης τιμῆς were added from O.

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(8) ‹anchor: ἀπήραμεν εἰς Ἀντάραδον› · call in col 302

Ἀντάραδον O.

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(9) ‹anchor: σποράδην, μανθάνοντες› · call in col 302

λανθάνοντας vel λανθανόντως conj. et vertit C. τε addi vult S.

C conjectured λανθάνοντας or λανθανόντως, and translated accordingly. S wants τε added.

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Footnotes

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ἀπολιπόμενοι C.

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ἢ εἶπερ p. ἤπερ C. Lectionem in O obviam prævidit D.

ἢ εἶπερ for ἤπερ C. D foresaw the reading found in O.

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Ita O c. D, τό C. Tum θέλομεν O.

So O, with D; τό C. Then θέλομεν O.

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ἀπελιμπάνεσθε O.

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θλύλλον O. [the word is blurred in the scan; reading uncertain]

θλύλλον O.

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ποιεῖν cod. Reg. 804 et Ruf.

ποιεῖν in the Royal manuscript 804 and Rufinus.

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ἐπεί O. Tum ἀνάγκη τοῦ προάγειν conj. C, ἀνάγκη τοῦτο προάγειν id. in textu, ut O, ἀνάγκη τοῦ πράττειν τοῦτο cod. Reg. 804. Epitomes c. 71 hæc habet: Ἔπειτα δὲ, ὅτι ὡς ἐπιπολὺ ἡμερῶν δύο ἀνάγκη τοῦτο πράττειν ἡμᾶς ἀπολιμπανομένους σου. Fortasse nostro loco post τούτοις δὲ addendum ὅτι secundum S.

ἐπεί O. Then ἀνάγκη τοῦ προάγειν conjectured by C; ἀνάγκη τοῦτο προάγειν the same in his text, as O; ἀνάγκη τοῦ πράττειν τοῦτο the Royal manuscript 804. The Epitome, ch. 71, has this: Ἔπειτα δὲ, ὅτι ὡς ἐπιπολὺ ἡμερῶν δύο ἀνάγκη τοῦτο πράττειν ἡμᾶς ἀπολιμπανομένους σου. Perhaps in our passage ὅτι should be added after τούτοις δὲ, according to S.

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(17) ‹anchor: κατὰ πόλιν κεκελευσμένοι› · call in col 303

κεκελευσάμενοι O. Tum ἐστερῆσθαι τὸ ὁρᾷν C, minus recte.

κεκελευσάμενοι O. Then ἐστερῆσθαι τὸ ὁρᾷν C, less correctly.

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(18) ‹anchor: οὐχ ἔλαττον› · call in col 303

ἐλάττονα O.

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(19) ‹anchor: Ὁμῶς› · call in col 303

Ita S, ὅμως C, O.

So S; ὅμως C, O.

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(20) ‹anchor: ἐπειδὴ› · call in col 303

ἐπεί O.

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(21) ‹anchor: Ὁ δὲ ἔφη› · call in col 303

ἢ O, mendose.

ἢ O, wrongly.

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(22) ‹anchor: πεμφθῆναί σέ που› · call in col 303

ποι legi vult S.

S wants ποι read.

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(23) ‹anchor: σοι προσταγέντα› · call in col 303

προσταγέντα cod. Reg. 804 et O, προσταθέντα C. in textu, προστεθέντα in marg.

προσταγέντα the Royal manuscript 804 and O; προσταθέντα C in his text, προστεθέντα in the margin.

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(24) ‹anchor: εὐθύμως ὑποσταίης› · call in col 303

Ita O c. cod. Reg. 804, ὑποστέῃς C. Tum οἶσθα cod. Reg. 804 ἦσθα C, O. Post οἱ O exh. εἰ.

So O, with the Royal manuscript 804; ὑποστέῃς C. Then οἶσθα the Royal manuscript 804, ἦσθα C, O. After οἱ, O shows εἰ.

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(25) ‹anchor: σώμασιν ἀπολιμπάνωνται› · call in col 303

ἀπολιμπάνονται C. Tum ἔνιοι O, c. cod. Reg. 804 et Epit. c. 72, ἐνίοις C.

ἀπολιμπάνονται C. Then ἔνιοι O, with the Royal manuscript 804 and the Epitome, ch. 72; ἐνίοις C.

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(26) ‹anchor: ταῖς ψυχαῖς› · call in col 303

Ita cod. Reg 804 et Epit. l. c., τὰς ψυχάς C, O.

So the Royal manuscript 804 and the Epitome at the place cited; τὰς ψυχάς C, O.

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Page

running head: 303 S. CLEMENTIS I ROM. PONT. O
marginal letters: A ciendum audieritis,; B Et inde; C bilis vultus; D esse quae
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:304

ἀπολειπόμενοί μου διάστημα οὐδ' ὅλων ἡμερῶν δύο. Εἰδέναι οὖν ὑμᾶς θέλω, ὅτι πολλαπλάσιον ἀγαπῶμεν ἡμεῖς οἱ πείσαντες ὑμᾶς τοὺς πεισθέντας, ἤπερ ὑμεῖς ἡμᾶς τοὺς πεπεικότας. Ἀλλήλους οὖν στέργοντες, τῷ μὴ ἀλόγως ποιεῖν ἃ θέλωμεν, τῆς ἀσφαλείας, ὅσον τὸ ἐφ' ἡμῖν, φροντίζωμεν. Πρὸς τούτοις δὲ οὐδεμιᾶς ἡμέρας διαλεγομένου μου ἀπολιμπάνεσθε. Εἰς γὰρ τὰς ἐπισημοτέρας τῶν ἐπαρχιῶν πόλεις προῄρημαι, ὡς ἴστε καὶ ὑμεῖς, ἡμερῶν ἐπιμένειν καὶ διαλέγεσθαι. Καὶ τὸ νῦν εἰς τὴν ἐγγυτέραν ἡμῖν Λαοδίκειαν προάξατε, καὶ μεθ' ἡμέρας δύο ἢ τρεῖς, ὅσον ἐπὶ τῇ ἐμῇ προαιρέσει, καταλήψομαι ὑμᾶς. Ἐπὶ δὲ τῶν πυλῶν ἐκδέξασθέ με ὑμεῖς μόνοι, διὰ τὸν θρύλλον, ἵνα οὕτως ἀψοφητὶ συνεισελθόντες ἅμα ὑμῖν ὦμεν. Κἀκεῖθεν ὁμοίως μετὰ τὸ ἐπιμεῖναι ἡμερῶν ἄλλοι ἀνθ' ὑμῶν εἰς τὰ ἐπέκεινα κατὰ ἐφημερίας προάξωσιν, τὰς ξενίας ἑτοιμάζοντες.

being left behind me for an interval of not even two whole days. I wish you therefore to know that we who persuaded you love you who were persuaded manifold more than you love us who have persuaded you. Loving one another therefore, by not doing without reason the things that we wish, let us take care for safety so far as in us lies. And besides these things, on no day when I am discoursing are you left behind. For in the more notable cities of the provinces I have purposed, as you also know, to remain for some days and discourse. And for the present go on before to Laodicea which is nearer to us, and after two or three days, so far as rests on my purpose, I will overtake you. And at the gates receive me yourselves alone, on account of the tumult, so that having thus entered noiselessly together we may be with you. And thence likewise, after remaining for some days, others instead of you shall go on before by turns to the parts beyond, preparing the lodgings.

III. Ταῦτα τοῦ Πέτρου εἰπόντος, ἠναγκάσθησαν συνθέσθαι λέγοντες· Οὐ πάνυ ἡμᾶς, κύριε, λυπεῖ τοῦτο πράττειν, διὰ τὸ ὑπὸ σοῦ κελεύεσθαι. Πρῶτον μὲν, ὅτι πάντα καλῶς νοεῖν τε καὶ συμβουλεύειν ἄξιος ὢν ὑπὸ τῆς τοῦ Θεοῦ προνοίας ἐξελέγης· πρὸς τούτοις δὲ ἐπὶ τὸ πολὺ ἡμερῶν δύο ἀνάγκῃ τοῦ προάγειν ἀπολιμπανόμεθά σου· καὶ αὗται μὲν πολλαὶ πρὸς τὸ μή σε τὸν κύριον ἡμῶν ὁρᾷν Πέτρον, πλὴν λογιζόμεθα, ὅτι πλεῖον λυπηθήσονται οἱ πολὺ μακρὰν προπεμπόμενοι, ὡς ἐπὶ πλεῖον ἀναμένειν σε κατὰ πόλιν κεκελευσμένοι, ἀνιώμενοι ἐν τῷ ἐπὶ πλεῖον ἐστερῆσθαι τοῦ ὁρᾷν σου τὸ περιπόθητον πρόσωπον. Καὶ ἡμεῖς οὐκ ἔλαττον ἐκείνων ἀθυμοῦντες, ὡς κελεύεις διὰ τὸ συμφέρον ποιεῖν οὐκ ἀντιλέγομεν. Ὁμῶς ταῦτα εἰπόντες προῆξαν, ἐντολὴν ἔχοντες, ἐν τῷ πρώτῳ πανδοχείῳ προσομιλῆσαι τῷ συνοδοιποροῦντι ὄχλῳ, ὅπως σποράδην ἀλλήλων γενόμενοι εἰς τὰς πόλεις εἰσέρχωνται.

III. When Peter had said these things, they were compelled to consent, saying: It does not very much grieve us, lord, to do this, on account of its being commanded by you. First indeed, because being worthy to understand and counsel all things well you were chosen by the providence of God; and besides these things, for the most part we are left behind you for two days by the necessity of going on before; and these indeed are many as regards not seeing you, our lord Peter, yet we reckon that those who are sent on before very far off will be grieved more, as having been commanded to await you longer city by city, being distressed in being deprived for a longer time of seeing your much-desired face. And we, being disheartened no less than they, do not gainsay doing as you command on account of what is profitable. Having equally said these things they went on before, having a command to converse in the first inn with the crowd travelling with them, so that having become separated from one another they might enter the cities.

IV. Πορευθέντων οὖν αὐτῶν, ἐγὼ Κλήμης μεγάλως ἔχαιρον, ὅτι σὺν αὐτῷ με ἐκέλευσεν εἶναι. Καὶ ἀποκριθεὶς εἶπον· Εὐχαριστῶ τῷ Θεῷ, ὅτι με οὐκ ἐξαπέσταλκας, ὡς τοὺς ἑτέρους, ἐπειδὴ ὀδυνώμενος ἂν διαπεφωνήκειν. Ὁ δὲ ἔφη· Τί δέ; εἰ καὶ χρεία τις ἔσται πεμφθῆναί σέ που μαθημάτων χάριν, σὺ, διὰ τὸ πρὸς ὀλίγον ἀπολιμπάνεσθαί μου συμφερόντως, διὰ τοῦτο τεθνήξῃ; Οὐχὶ δὲ, προσομιλήσας σεαυτῷ φέρειν τὰ διὰ τὴν ἀνάγκην σοι προσταγέντα, εὐθύμως ὑποσταίης; Ἢ οὐκ οἶσθα ὅτι σύνεισιν οἱ φίλοι ταῖς μνήμαις, κἂν τοῖς σώμασιν ἀπολιμπάνωνται, ὡς ἔνιοι, συνόντες τοῖς σώμασιν, ἀμνημοσύνης αἰτίᾳ ταῖς ψυχαῖς ἀποδημοῦσι τοῖς φίλοις;

IV. When they had gone, therefore, I Clement rejoiced greatly, because he commanded me to be with him. And answering I said: I give thanks to God, that you have not sent me away, like the others, since in anguish I would have perished. And he said: What then? Even if there shall be some need for you to be sent somewhere for the sake of teachings, will you, on account of being left behind me for a little while profitably, on this account die? And would you not, having conversed with yourself to bear the things enjoined upon you on account of necessity, cheerfully endure it? Or do you not know that friends are together by memories, even if they are separated in their bodies, just as some, while being together in their bodies, by reason of forgetfulness are absent in their souls from their friends?

Editors' notes and page, col. 304

Page

running head: I ROM. PONT. OPERA DUBIA. 304
marginal letters: A ἀπολειπόμενοί μου; B ἄλλοι ἀνθ'; C τοῦ ὁρᾷν; D τὰ διὰ
old-edition numerals: 256 after μόνοι,; 257 after σὺν
other: (none)

PG 2:305

V. Κἀγὼ ἀπεκρινάμην· Μὴ τοίνυν νομίσῃς, κύριε, ὅτι τὰ λύπης πάσχειν ἤμελλον ἀνοήτως, ἀλλὰ καὶ πάνυ ὀρθῷ τινι λογισμῷ. Ἐπεὶ γάρ σε, κύριέ μου, ἀντὶ πάντων ἔχω, πατρός τε καὶ μητρὸς καὶ ἀδελφῶν καὶ συγγενῶν, αἴτιόν μοι γενόμενον διὰ τὸν Θεὸν τῆς σωζούσης ἀληθείας, ἀντὶ πάντων ἔχων σε παραμυθίας τῆς μεγίστης τυγχάνω. Πρὸς τούτοις, δεδιώς μου καὶ τῆς ἀκμῆς τὴν ἐκ φύσεως ἐπιθυμίαν, ἠγωνίων, μή πως ἀπολειφθείς σου, ἄνθρωπος ὢν νεώτερος, ὅσπερ νῦν οὕτως ἐνστάσεως ἔχω, ὡς ἂν μὴ κατά τινα χόλον Θεοῦ ἀποστῆναί σου ἀδύνατον εἶναι, ἥττων ἐπιθυμίας ἔσομαι. Ἀλλ' ἐπειδὴ πολλῷ ἄμεινον καὶ ἀσφαλέστερον συνεῖναί μέ σοι, τούτῳ, ᾧ ὁ νοῦς μου αἰδεῖσθαι εὐλόγως προείληφεν, διὸ πάντη σοι συνεῖναι εὔχομαι. Πρὸς τούτοις δὲ μέμνημαί σου ἐν Καισαρείᾳ εἰπόντος· Εἴ τις βούλεταί μοι συνοδεῦσαι, εὐσεβῶς συνοδευέτω. Εὐσεβῶς δὲ ἔφης, τὸ μηδένα λυπεῖν κατὰ Θεὸν, οἷον ἀπολιπόντα γονεῖς, γυναῖκα ὁμόφρονα, ἢ ἑτέρους τινὰς τῇ θεοσεβείᾳ προσκειμένους. Ὅθεν ἐγὼ κατὰ πάντα ἐπιτήδειός εἰμί σοι συνοδοιπόρος, ᾧ εἰ καὶ τὰ μέγιστα χαρίζῃ, τὰς δούλων μοι ὑπηρεσίας συγχωρεῖς ποιεῖν.

V. And I answered: Do not therefore suppose, lord, that I was about to suffer the things of grief foolishly, but with a very right reasoning indeed. For since I have you, my lord, in place of all, both father and mother and brothers and kinsmen, having become for me through God the cause of the saving truth, having you in place of all I obtain the greatest consolation. Besides these things, fearing also the natural desire of my prime of life, I was anxious lest somehow, having been left behind you, being a younger man—who now am in such a state of resolve that except according to some wrath of God it is impossible to depart from you—I shall be overcome by desire. But since it is much better and safer for me to be with you, with this man whom my mind has reasonably chosen beforehand to reverence, wherefore in every way I pray to be with you. And besides these things I remember your having said in Caesarea: If anyone wishes to travel with me, let him travel with me piously. And by piously you meant grieving no one according to God, such as leaving behind parents, a like-minded wife, or certain others devoted to godliness. Whence I am in all things a suitable fellow-traveller for you, on whom even if you bestow the greatest favours, you permit me to perform the services of slaves.

VI. Καὶ ὁ Πέτρος, ἀκούσας, γελοιάζων ἔφη· Τί οὖν οἴει, Κλήμης, μὴ ὑπ' αὐτῆς ἀνάγκης σε εἰς δούλων μοι ταγῆναι τόπον; Ἐπεὶ τίς τὰς καλὰς καὶ πολλὰς σινδόνας μετὰ τῶν ἑπομένων μοι δακτυλίων καὶ ὑποδήσεων φυλάξει; Τίς δὲ καὶ τὰ ἡδέα καὶ πολυτελῆ ὄψα προετοιμάσει, ἅτινα, ποικίλα ὄντα, πολλῶν καὶ τεχνιτῶν δεῖται μαγείρων, καὶ πάντα ἐκεῖνα ὅσα ἐκτεθηλυμμένων ἀνθρώπων ὡς θηρίῳ μεγάλῳ τῇ ἐπιθυμίᾳ ἐκ πάσης πλεονεξίας πορισθέντα ἑτοιμάζεται; Πλὴν ἡ τοιαύτη σε προαίρεσις ὑπεισῆλθεν, ἴσως μὴ συνέντα καὶ τὸν ἐμὸν ἀγνοοῦντα βίον, ὅτι ἄρτῳ μόνῳ καὶ ἐλαίαις χρῶμαι, καὶ σπανίως λαχάνοις, καὶ ὅτι ἱμάτιόν μοι καὶ τριβώνιον ὑπάρχει τοῦτ' αὐτὸ ὃ περιβέβλημαι, καὶ ἑτέρου χρείαν οὐκ ἔχω οὐδὲ ἄλλων τινῶν. Ἐν γὰρ τούτοις καὶ περισσεύομαι. Ὁ νοῦς γάρ μου, τὰ ἐκεῖ πάντα ὁρῶν αἰώνια ἀγαθὰ, οὐδὲν τῶν ἐνταῦθα περιβλέπεται. Πλὴν, σοῦ μὲν τὴν ἀγαθὴν προαίρεσιν ἀποδέχομαι, καὶ θαυμάζων ἐπαινῶ, πῶς ἀνὴρ ἐκ πολυτελῶν ἐθῶν ὑπάρχων ῥᾳδίως τοῖς ἀναγκαίοις τὸν σεαυτοῦ ὑπήλλαξας βίον. Ἡμεῖς γὰρ ἐκ παίδων, ἐγώ τε καὶ Ἀνδρέας ὁ σύναιμος καὶ κατὰ Θεὸν ἀδελφὸς ὢν ἐμὸς, οὐ μόνον ἐν ὀρφανίᾳ ἀνατραφέντες, ἀλλὰ καὶ ὑπὸ πενίας καὶ κακουχίας εἰς ἐργατίαν ἐθισθέντες, εὐμαρῶς νῦν τὰς τῶν ὁδῶν φέρομεν σκύλσεις. Ὅθεν, εἰ ἐπείθου

VI. And Peter, having heard, jesting said: What then do you think, Clement, that you have not by necessity itself been stationed in the place of slaves for me? For who will guard the fine and many linen garments together with the rings and sandals that follow me? And who will also prepare beforehand the sweet and costly dainties, which, being varied, need many and skilful cooks, and all those things of effeminate men which, procured out of all covetousness, are prepared for desire as for a great wild beast? Yet such a purpose stole into you, perhaps not having understood and being ignorant of my life, that I use bread alone and olives, and rarely herbs, and that this very cloak and worn mantle which I have put on belongs to me, and I have no need of another nor of any other things. For in these things I even abound. For my mind, seeing all the eternal good things there, looks round at nothing of the things here. However, I accept your good purpose, and marvelling I praise how, being a man from costly habits, you easily exchanged your own life for the necessary things. For we from childhood, both I and Andrew, who is of the same blood and my brother according to God, not only having been brought up in orphanhood, but also through poverty and hardship having been accustomed to labour, easily now bear the fatigues of the roads. Whence, if you were persuaded

Editors' notes and page, col. 305

Footnotes

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Footnotes

(27) ‹anchor: not visible› · call in col 306

ὅσπερ D, ὅπερ C, O. Tum ὡς ἂν μὴ D, κἂν C, O, ὡς — εἰ μὴ — Epit. c. 73, ὡς κἂν conj. S. Deinceps ἀποστῆναί O. c. Epit. l. c., ἀποστεῖν C.

ὅσπερ D, ὅπερ C, O. Then ὡς ἂν μὴ D; κἂν C, O; ὡς — εἰ μὴ — the Epitome, ch. 73; ὡς κἂν conjectured by S. Next, ἀποστῆναί O with the Epitome at the place cited; ἀποστεῖν C.

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(28) ‹anchor: not visible› · call in col 306

Ita Epit., εἶ C. O.

So the Epitome; εἶ C, O.

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(29) ‹anchor: not visible› · call in col 306

τούτ...ς (sic) pro τούτῳ ᾧ O.

τούτ...ς (sic) for τούτῳ ᾧ O.

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(30) ‹anchor: not visible› · call in col 306

πάνποτέ σοι O.

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(31) ‹anchor: not visible› · call in col 306

εὐσεβῶς συνοδευέτω om. O. Idem λυπεῖν c. cod. Reg. 804, λυποῦν C, λυπῆσαι Epit. c. 73.

εὐσεβῶς συνοδευέτω omitted in O. The same has λυπεῖν, with the Royal manuscript 804; λυποῦν C; λυπῆσαι the Epitome, ch. 73.

(printed under page 150)

(32) ‹anchor: not visible› · call in col 306

Ita Epit. l. c., ἀπολιπὼν C. O.

So the Epitome at the place cited; ἀπολιπὼν C, O.

(printed under page 150)

(33) ‹anchor: πολυτελῆ ὄψα› · call in col 306

ὄψα Epit. c. 74 et O, ὄψη C.

ὄψα the Epitome, ch. 74, and O; ὄψη C.

(printed under page 150)

(34) ‹anchor: καὶ τεχνιτῶν› · call in col 306

τεχνικῶν epit.

τεχνικῶν the Epitome.

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(35) ‹anchor: ἐκτεθηλυμμένων› · call in col 306

ἐκτεθηλυμένων S.

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(36) ‹anchor: Πλὴν ἡ› · call in col 306

πλὴν εἰ cod. Reg. 804 et O. Tum συνιέντα epit.

πλὴν εἰ the Royal manuscript 804 and O. Then συνιέντα the Epitome.

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(37) ‹anchor: ὑπάρχει τοῦτ'› · call in col 306

τοῦτο C.

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(38) ‹anchor: εἰς ἐργασίαν› · call in col 306

ἐργατείαν cod. Reg. 804 et O.

ἐργατείαν the Royal manuscript 804 and O.

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(35) [Variorum notæ] ‹anchor: καὶ τριβώνιον› · call in col 306

Τριβώνιον. Tribunarium dicitur non semel in Narratione de Apollonio Tyrio, Augustæ Vindelicorum edita, pro tribonarium: Ne despicias tribunarii paupertatem. Est autem τριβώνιον seu τριβόνιον grammaticorum filiis τὸ παλαιὸν καὶ τετριμμένον τὸ ἱμάτιον· κατατετριμμένον ῥάκος· παλλίον. In Ausonio, epigramm. 52, tribon. Paulo ante Liber Regis, πλὴν εἰ τοιαύτη. Et sub finem capitis, ἐργαστείαν. COT.

Τριβώνιον. "Tribunarium" is said more than once, for "tribonarium", in the Story of Apollonius of Tyre printed at Augsburg: "Do not despise the poverty of the threadbare cloak." To the sons of the grammarians, τριβώνιον or τριβόνιον is the old and worn garment; a worn-out rag; a cloak. In Ausonius, Epigram 52, "tribon". A little before, the King's book has πλὴν εἰ τοιαύτη; and towards the end of the chapter, ἐργαστείαν. Cotelier.

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Footnotes

(a) ‹anchor: not visible› · call in col 307

Matth. XX, 28.

Matt. 20:28.

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Ita Epit. c. 75 et O, ἥττονες cod. Reg. 804, ἧττον C.

So the Epitome, ch. 75, and O; ἥττονες the Royal manuscript 804; ἧττον C.

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Post τοιοῦτον repetuntur vbb. ἥμαρτον ἵνα μοι τοιοῦτον in O.

After τοιοῦτον the words ἥμαρτον ἵνα μοι τοιοῦτον are repeated in O.

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τοῦτο C.

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Rufinus hæc ita interpretatur: Acquiescerem tibi, nisi Dominus noster — passus esset, quasi legerit εἰ μὴ S.

Rufinus renders this thus: "I would yield to you, had not our Lord … suffered", as if he read εἰ μὴ. S.

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νικήσειν Epit.

νικήσειν the Epitome.

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(44) ‹anchor: Οὐδεὶς δέ σου› · call in col 307

σοι Epit. c. 76, quod præferendum esse videtur. Cfr. hom. XII, 15.

σοι the Epitome, ch. 76, which seems preferable. Compare Hom. 12.15.

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(45) ‹anchor: ἀληθῶς πρὸς γένους› · call in col 307

Ita O c. Epit. l. c. et cod. Reg. 804. Huc accedit ed. pr. Cotelerii, cujus πρὸς γένους in utraque Clerici ed. permutatum est cum πρὸς γένος. Unde Schweglerus emendandus.

So O, with the Epitome at the place cited and the Royal manuscript 804. To these is added Cotelier's first edition, whose πρὸς γένους was exchanged for πρὸς γένος in both of Le Clerc's editions. Schwegler is to be corrected accordingly.

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αὐτὸν Καῖσαρ συγγενῆ O. nobilis adæque familiæ Rufinus, quasi legisset συνευγενίδα C.

αὐτὸν Καῖσαρ συγγενῆ O. Rufinus has "of an equally noble family", as if he had read συνευγενίδα. C.

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(47) ‹anchor: μου Ματτιδία› · call in col 307

Ita O c. C et cod. Reg. 804, Ματθιδία Recogn. et Epit.

So O, with C and the Royal manuscript 804; Ματθιδία the Recognitions and the Epitome.

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(48) ‹anchor: ἀποδημίαν ἐξέλθῃ› · call in col 307

ἐξέλθοι C.

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(49) ‹anchor: ἔτη δώδεκα› · call in col 307

δέκα C, Ruf., epit. c. 76. Tum πανωλεθρίῳ O et Epit. l. c. In cod. Reg. 804 ἔχοι p. ἔχει.

δέκα C, Rufinus, the Epitome, ch. 76. Then πανωλεθρίῳ O and the Epitome at the place cited. In the Royal manuscript 804, ἔχοι for ἔχει.

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(36) [Variorum notæ] ‹anchor: Ματτιδία› · call in col 307

Ματτιδία. Sic quoque sæpe dictus dicendusque codex. At in Recognitionibus et Epitome, impressis manuque exaratis, Ματθιδία, Matthidia, quo modo apud Nicephorum, et Græci in Menæo. Excipe tamen membranas Recognitionum penes P. Petitum: exhibent enim Mathidia. Chronologus Altissiodorensis monachus Matidiam vocat. Ultima capitis voce codex, ἔχοι. COT.

Ματτιδία. So too, often, the manuscript already mentioned and to be mentioned. But in the Recognitions and the Epitome, printed and handwritten, Ματθιδία, Matthidia, as in Nicephorus and the Greeks in the Menaion. Except, however, the parchments of the Recognitions held by P. Petit, for they show Mathidia. The chronicler monk of Auxerre calls her Matidia. In the last word of the chapter the manuscript has ἔχοι. Cotelier.

(printed under page 151)

Page

running head: 307 S. CLEMENTIS I ROM. PONT. O
marginal letters: A nerum vexationes; B respondit : Acquiescerem; C modum sibi; D below servis et ancillis, ac dato sufficienti viatico, in na-
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:308

μοι, ἐμοὶ ἂν συγκεχωρήκεις, ἀνδρὶ ἐργάτῃ, σοὶ τὰ δούλων ἀποπληροῦν μέρη.

by me, you would have permitted me, a working man, to fulfil the parts of slaves for you.

VII. Ἐγὼ δὲ ἀκούσας σύντρομος ἐγενόμην καὶ ἐπίδακρυς, οἷον λόγον εἶπεν ἀνὴρ, οὗ πάντες οἱ τῆς νῦν γενεᾶς ἄνθρωποι τῷ τῆς γνώσεως καὶ εὐσεβείας λόγῳ ἥττους τυγχάνουσιν. Ὁ δὲ, ἰδών με σύνδακρυν, τῶν δακρύων ἐπύθετο τὴν αἰτίαν. Κἀγὼ ἔφην· Τί τοιοῦτον ἥμαρτον, ἵνα μοι τοιοῦτον εἴπῃς λόγον; Καὶ ὁ Πέτρος ἀπεκρίνατο· Εἰ μὲν κακῶς εἴρηκα τὸ δουλεῦσαί σοι, σὺ πρῶτος ἥμαρτες, τοῦτ' ἐμοὶ ποιῆσαι ἀξιώσας. Κἀγὼ ἔφην· Οὐχ ὅμοιόν ἐστιν· ἐμοὶ μὲν γὰρ τοῦτο ποιεῖν πρέπει πάνυ, σοὶ δὲ τῷ τοῦ Θεοῦ κήρυκι τὰς ἡμετέρας σώζοντι ψυχὰς χαλεπὸν τοῦτο ποιεῖν ἐμοί. Καὶ ὁ Πέτρος ἀπεκρίνατο· Συνεθέμην ἄν σοι, ἐπεὶ ὁ Κύριος ἡμῶν, ὁ ἐπὶ σωτηρίᾳ παντὸς τοῦ κόσμου ἐληλυθὼς, μόνος ὑπὲρ πάντας εὐγενὴς ὢν, δουλείαν ὑπέμεινεν, ἵνα ἡμᾶς πείσῃ μὴ αἰδεῖσθαι τοῖς ἀδελφοῖς ἡμῶν τὰς δούλων ποιεῖν ὑπηρεσίας, κἂν πάνυ εὐγενεῖς τυγχάνωμεν. Κἀγὼ ἔφην· Εἰ μὲν νομίζω σε νικῆσαι λόγῳ, ἀνόητός εἰμι, πλὴν χάριν ἔχω τῇ τοῦ Θεοῦ προνοίᾳ, ὅτι σε εἰς γονέων τόπον ἔχειν κατηξιώθην.

VII. And having heard, I became trembling and tearful at what sort of word a man spoke, than whom all the men of the present generation are inferior by reason of knowledge and piety. And he, seeing me tearful, inquired the cause of the tears. And I said: What such sin have I committed, that you should speak such a word to me? And Peter answered: If indeed I have spoken badly in speaking of serving you, you sinned first, having deemed it right to do this for me. And I said: It is not like; for me indeed to do this is altogether fitting, but for you, the herald of God who saves our souls, it is hard to do this for me. And Peter answered: I would have agreed with you, except that our Lord, Who came for the salvation of the whole world, being alone noble above all, endured servitude, so that He might persuade us not to be ashamed to perform the services of slaves for our brethren, even if we happen to be very noble. And I said: If indeed I suppose that I shall overcome you in speech, I am foolish, yet I give thanks to the providence of God, that I was deemed worthy to have you in the place of parents.

VIII. Καὶ ὁ Πέτρος ἐπυνθάνετο· Οὐδείς δέ σου ἀληθῶς πρὸς γένους ὑπάρχει; Κἀγὼ ἀπεκρινάμην· Εἰσὶ μὲν πολλοὶ καὶ μεγάλοι ἄνδρες, Καίσαρος πρὸς γένος ὄντες. Ὅθεν τῷ ἐμῷ πατρὶ ὡς καὶ συντρόφῳ αὐτὸς Καῖσαρ συγγενίδα προσηρμόσατο γυναῖκα, ἀφ' ἧς τρεῖς ἐγενόμεθα υἱοὶ, δύο μὲν πρὸ ἐμοῦ, οἳ καὶ δίδυμοι ὄντες πάνυ ὅμοιοι ἀλλήλοις ἐτύγχανον, ὡς αὐτὸς ὁ πατὴρ ἔλεγέ μοι. Ἐγὼ γὰρ οὔτε αὐτοὺς, οὔτε τὴν τεκοῦσαν πάνυ ἐπίσταμαι, ἀλλ' ὥσπερ δι' ὀνείρων ἀμαυρὸν αὐτῶν τὸ εἶδος ἀναφέρω. Ἡ μὲν οὖν μήτηρ μου Ματτιδία ἐλέγετο, ὁ δὲ πατὴρ Φαῦστος, τῶν δὲ ἀδελφῶν καὶ αὐτῶν ὁ μὲν Φαυστῖνος ἐκαλεῖτο, ὁ δὲ Φαυστινιανὸς ἐλέγετο. Ἐμοῦ οὖν τρίτου ἐπιγεννηθέντος αὐτοῖς, ἡ μήτηρ ὄνειρον ἑωράκει, ὥσπερ ὁ πατήρ μου ὑφηγεῖτο, ὅτι, ἐὰν μὴ, τοὺς διδύμους υἱοὺς αὐτῆς ἐξαυτῆς παραλαβοῦσα, τὴν Ῥωμαίων πρὸς ἀποδημίαν ἐξέλθῃ πόλιν ἐπ' ἔτη δώδεκα, πανολεθρίῳ μόρῳ ἅμα αὐτοῖς ἀποθανεῖν ἔχει.

VIII. And Peter inquired: Is there truly no one of your family remaining? And I answered: There are indeed many and great men, being of the family of Caesar. Whence Caesar himself joined as wife to my father, as being also his foster-brother, a kinswoman, from whom we three sons were born, two indeed before me, who also being twins happened to be very like one another, as my father himself told me. For I do not very well know either them or her who bore me, but as if through dreams I recall an indistinct form of them. Now my mother was called Mattidia, and my father Faustus, and of my brothers themselves also the one was called Faustinus, and the other was called Faustinianus. When I therefore had been born third after them, my mother had seen a dream, just as my father related, that unless, taking her twin sons immediately, she went forth abroad from the city of the Romans for twelve years, she must die by an all-destroying fate together with them.

IX. Ὁ μὲν οὖν πατὴρ, φιλότεκνος ὢν, σύν τε δούλοις καὶ δούλαις ἐφοδιάσας ἱκανῶς καὶ εἰς

IX. My father therefore, being fond of his children, having supplied them sufficiently with both male and female slaves and having put them on board

Editors' notes and page, col. 308

Page

running head: I ROM. PONT. OPERA DUBIA. 308
marginal letters: A μοι, ἐμοὶ; B ὁ Κύριος; C καὶ δίδυμοι; D below τε δούλοις καὶ δούλαις ἐφοδιάσας ἱκανῶς καὶ εἰς
old-edition numerals: 260 after σωτηρίᾳ; 261 before IX.
other: (none)

PG 2:309

πλοῖον ἐμβαλόμενος, εἰς τὰς Ἀθήνας ἅμα παιδευθησομένους ἐξέπεμψεν, ἐμὲ δὲ μόνον υἱὸν εἰς παραμυθίαν ἔσχε μεθ' ἑαυτοῦ. Καὶ ἐπὶ τούτῳ εὐχαριστῶ πολλὰ, ὅτι κἀμὲ ὁ ὄνειρος μὴ κεκελεύκει ἅμα τῇ μητρὶ τὴν Ῥωμαίων ἐκβῆναι πόλιν. Περαιωθέντος οὖν ἐνιαυτοῦ ὁ πατὴρ ἔπεμψεν εἰς Ἀθήνας χρήματα τοῖς αὐτοῦ, ἅμα τε καὶ μαθεῖν τὸ πῶς διάγουσιν. Οἱ δὲ ἀπελθόντες οὐχ ὑπέστρεψαν. Τρίτῳ δὲ ἐνιαυτῷ ὁ πατὴρ ἀθυμῶν ἑτέρους ὁμοίως ἔπεμψε μετ' ἐφοδίων, οἵτινες τετάρτῳ ἐνιαυτῷ ἦλθον ἀγγέλλοντες, μήτε μου τὴν τεκοῦσαν ἢ τοὺς ἀδελφοὺς ἑωρακέναι, μήτε μὴν αὐτοὺς Ἀθήναις ἐπιδεδημηκέναι, μήτε ἄλλου τινὸς τῶν σὺν αὐτοῖς ἀπεληλυθότων κἂν ἴχνος εὑρηκέναι.

a ship, sent them forth to Athens to be educated at the same time, and kept me alone as a son for consolation with himself. And at this I give great thanks, that the dream had not commanded me also to go out of the city of the Romans together with my mother. When a year therefore had been completed, my father sent money to Athens for his family, and at the same time also to learn how they were faring. But those who went away did not return. And in the third year my father, being disheartened, likewise sent others with supplies, who came in the fourth year reporting that they had neither seen her who bore me or my brothers, nor indeed had they arrived at Athens, nor had they found even a trace of anyone else of those who had gone away with them.

X. Ὁ μὲν οὖν πατὴρ, ταῦτα ἀκούσας, καὶ ὑπὸ πολλῆς λύπης ἔκθαμβος γενόμενος, καὶ οὐκ εἰδὼς ποῦ ὁρμήσας ἐπὶ ζήτησιν αὐτῶν γένηται, ἐμέ τε παραλαβὼν καὶ εἰς πόρτον καταβὰς, πολλῶν πυκνότερον ἐπυνθάνετο, ποῦ ἕκαστος αὐτῶν εἶδεν ἢ ἤκουσεν ἀπὸ τεσσάρων ἐτῶν γενόμενον ναυφράγιον. Καὶ ἄλλος ἀλλαχῆ ἔλεγεν. Ὁ δὲ ἀντεπυνθάνετο, εἰ ἑωράκασι σῶμα γυναικὸς μετὰ βρεφῶν ἐκβεβρασμένον. Τῶν οὖν πολλὰ λεγόντων ἑωρακέναι πτώματα κατὰ πολλοὺς τόπους, ὁ πατὴρ ἀκούων ἐστέναξεν. Πλὴν ὑπὸ σπλάγχνων θορυβούμενος ἀλόγιστα ἐπυνθάνετο, ὅτι τοσοῦτον μέγεθος θαλάττης ἐρευνᾷν ἐπειρᾶτο. Πλὴν συγγνωστὸς ἦν, ὅτι τῇ πρὸς τοὺς ζητουμένους στοργῇ ἐλπίσιν ἐβουκολεῖτο κεναῖς. Καὶ δήποτε ὑπὸ φροντιστὰς ποιήσας με καὶ εἰς Ῥώμην καταλείψας δωδεκαετῆ, αὐτὸς, δακρύων εἰς πόρτον κατελθὼν καὶ εἰς πλοῖον ἐμβὰς, ἀναχθεὶς, ἐπὶ τὴν ζήτησιν ἐπορεύθη. Καὶ ἔκτοτε εἰς τὴν σήμερον ἡμέραν οὔτε γράμματα ἐδεξάμην παρ' αὐτοῦ, οὔτε εἰ ζῇ εἴτε τέθνηκε σαφῶς ἐπίσταμαι. Μᾶλλον δὲ ὑπονοῶ ὅτι καὶ αὐτὸς τέθνηκέ που, ἢ ὑπὸ λύπης νικηθεὶς ἢ ναυαγίῳ περιπεσών. Τούτου δὲ δεῖγμα, ὅτι ἤδη λοιπὸν ἔκτοτε εἰκοστὸν ἔτος ἐστὶν, ἀφ' ἧς οὐδεμίαν τινὰ περὶ αὐτοῦ ἀλήθειαν ἤκουσα.

X. My father therefore, having heard these things, and having become thunderstruck through great grief, and not knowing whither he should set out and betake himself in search of them, taking me along and going down to the harbour, inquired very frequently of many, where each of them had seen or heard of a shipwreck having happened four years ago. And one said in one place, and another in another. And he inquired in turn whether they had seen the body of a woman cast ashore with infants. And when they said that they had seen many corpses in many places, my father hearing it groaned. Yet being disturbed by his bowels of affection he inquired unreasonably, in that he tried to search so great a size of sea. Yet he was excusable, because through affection towards those who were sought he was beguiled by vain hopes. And at length, having placed me under guardians and having left me behind in Rome twelve years old, he himself, having gone down weeping to the harbour and embarked on a ship, having put to sea, went on the search. And from that time unto this day I have neither received letters from him, nor do I clearly know whether he lives or is dead. Rather I suspect that he himself also has died somewhere, either overcome by grief or having fallen into a shipwreck. And a proof of this is that it is now henceforth the twentieth year since then, from which day I have heard no truth at all concerning him.

XI. Ὁ δὲ Πέτρος, ἀκούων ταῦτα, ὑπὸ συμπαθείας ἐδάκρυσεν, καὶ εὐθέως τοῖς συνοῦσι γνησίοις ἔφη· Ταῦτα εἴ τις πεπόνθειεν θεοσεβὴς, οἷα ὁ τούτου πέπονθε πατὴρ, εὐθέως τῷ τῆς θεοσεβείας λόγῳ τὴν αἰτίαν προσῆπτεν ἐπιγράφων τὸν πονηρόν· οὕτω καὶ τοῖς ταλαιπώροις ἔθνεσι συμβαίνει πάσχειν, καὶ ἀγνοοῦμεν οἱ θεοσεβεῖς. Ταλαιπώρους δὲ αὐτοὺς εὐλόγως εἴρηκα, ὅτι ἐνταῦθα ἀλῶνται καὶ τῆς ἐκεῖ ἐλπίδος οὐ τυγχάνουσιν. Οἱ γὰρ ἐν θεοσεβείᾳ πάσχοντες τὰ θλιβερὰ εἰς ἔκπραξιν παραπτωμάτων πάσχουσιν.

XI. And Peter, hearing these things, wept out of sympathy, and straightway said to his true companions who were with him: If any godly man had suffered these things, such as this man's father has suffered, he would straightway have attached the cause to the account of godliness, blaming the evil one; thus it happens also to the wretched Gentiles to suffer, and we who are godly are ignorant of it. And I have reasonably called them wretched, because here they wander in distress and do not obtain the hope that is there. For those who suffer afflictions in godliness suffer them for the expiation of transgressions.

Editors' notes and page, col. 309

Footnotes

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Footnotes

(50) ‹anchor: not visible› · call in col 310

ἐμβαλλόμενος C.

(printed under page 152)

(51) ‹anchor: not visible› · call in col 310

ἐξέπεμψας O, mendose.

ἐξέπεμψας O, wrongly.

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(52) ‹anchor: not visible› · call in col 310

ἐπὶ τοῦτο var. lect. ap. C. Scriptura Ottoboniani nec plena est, neque certa.

ἐπὶ τοῦτο, a variant reading in C. The Ottobonianus's text is neither complete nor certain.

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(53) ‹anchor: not visible› · call in col 310

Post μαθεῖν excidit fortasse γλιχόμενος, quod addit Epit. S.

After μαθεῖν, γλιχόμενος has perhaps dropped out; the Epitome adds it. S.

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(54) ‹anchor: not visible› · call in col 310

ἔπεμψεν ὁμοίως C.

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(55) ‹anchor: not visible› · call in col 310

αὐτούς Recogn. VII, 9, αὐταῖς C. O. Tum μήτε S, μηδὲ C. O.

αὐτούς Recognitions 7.9; αὐταῖς C, O. Then μήτε S; μηδὲ C, O.

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(56) ‹anchor: not visible› · call in col 310

ἴχνος O.

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(57) ‹anchor: not visible› · call in col 310

Ita O c. S. ἴδεν C Tum ἤκουσαν O.

So O, with S; ἴδεν C. Then ἤκουσαν O.

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(58) ‹anchor: not visible› · call in col 310

ἐνιαυτῶν O. In eodem deest ναυφράγιον. Cod. Reg. 804 et Epit. scr. ναυάγιον Sed hom. XV, 3 legitur ναυαγία. Tum ἄλλο p. ἄλλος O.

ἐνιαυτῶν O. In the same, ναυφράγιον is lacking. The Royal manuscript 804 and the Epitome write ναυάγιον; but at Hom. 15.3 ναυαγία is read. Then ἄλλο for ἄλλος O.

(printed under page 152)

(59) ‹anchor: not visible› · call in col 310

τήν O.

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(60) ‹anchor: κατὰ πολλοὺς τόπους› · call in col 310

τόπους O c. cod. Reg. 804. τρόπους C.

τόπους O, with the Royal manuscript 804; τρόπους C.

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(61) ‹anchor: συγγνωστὸς ἦν› · call in col 310

οὖν O. Tum πρό p. πρός idem.

οὖν O. Then πρό for πρός, the same.

(printed under page 152)

(62) ‹anchor: ζῇ εἴτε› · call in col 310

ἢ C.

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(63) ‹anchor: τέθνηκέ που› · call in col 310

που om. O. Tum ναυφραγίῳ C.

που omitted in O. Then ναυφραγίῳ C.

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(64) ‹anchor: Τούτου δὲ δεῖγμα› · call in col 310

τούτου S, ex Epit., τοῦτο C O.

τούτου S, from the Epitome; τοῦτο C, O.

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(65) ‹anchor: ἀφ' ἧς› · call in col 310

ἀφ' οὗ Epit., ἀφ' ὧν O, qui tum om. τινά, scribitque ἀλήθεια.

ἀφ' οὗ the Epitome; ἀφ' ὧν O, which then omits τινά and writes ἀλήθεια.

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(66) ‹anchor: τις πεπόνθειεν› · call in col 310

πεπόνθει S. In O esse videtur πέπονθοι ἐν θεοσεβείᾳ p. π. θεοσεβής.

πεπόνθει S. In O there seems to be πέπονθοι ἐν θεοσεβείᾳ for π. θεοσεβής.

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(67) ‹anchor: ἐπιγράφων τὸν πονηρόν› · call in col 310

τῷ πονηρῷ cod. Reg. 804 et Epit. Sed cfr hom. IX, 16, 17, 18. Ad oram Ottoboniani hoc scholion exstat: Ἴσως δεῖ προάπτειν πρὸς τὴν σύνταξιν ἐπιγράφων τὸν πονηρόν.

τῷ πονηρῷ the Royal manuscript 804 and the Epitome. But compare Hom. 9.16, 17, 18. In the margin of the Ottobonianus stands this scholion: "Perhaps one should attach ἐπιγράφων τὸν πονηρόν to the construction."

(printed under page 152)

Footnotes

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(68) ‹anchor: not visible› · call in col 311

Ita O c. S, ὀρθρίτερον C.

So O, with S; ὀρθρίτερον C.

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(69) ‹anchor: not visible› · call in col 311

ὑμᾶς O c. cod. Reg. 804 et Epit. c. 80, ἡμᾶς C.

ὑμᾶς O, with the Royal manuscript 804 and the Epitome, ch. 80; ἡμᾶς C.

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(70) ‹anchor: not visible› · call in col 311

οὕτως C.

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(71) ‹anchor: not visible› · call in col 311

Ita S, ὅμως C, O.

So S; ὅμως C, O.

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(72) ‹anchor: not visible› · call in col 311

ἄλλο ἀλλότι O.

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(73) ‹anchor: not visible› · call in col 311

ἱστορία O, in quo deinde θυρωρῶν.

ἱστορία O, in which θυρωρῶν follows.

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(74) ‹anchor: not visible› · call in col 311

ὑπὸ τοῦ Θεοῦ C.

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(75) ‹anchor: not visible› · call in col 311

πορίζεις C.

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(76) ‹anchor: τοῦτο πεπονθέναι› · call in col 311

πεποιηκέναι O.

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(77) ‹anchor: ἦν βυθὸς› · call in col 311

ἢ C.

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(78) ‹anchor: ἢ μήτι› · call in col 311

Μὴ τῇ p. μήτι C.

Μὴ τῇ for μήτι C.

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(79) ‹anchor: Ἡ δὲ ἔφη› · call in col 311

O bis exh. ἔφη

O shows ἔφη twice.

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(80) ‹anchor: ἐμοὺς περιποθήτους ἴδω› · call in col 311

εἰδῶ O.

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(81) ‹anchor: φάρμακον δώσω› · call in col 311

δώσω S, O, δῶ C.

δώσω S, O; δῶ C.

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(82) ‹anchor: πατρίδα εἰπεῖν› · call in col 311

Fort. εἰποῦσα S.

Perhaps εἰποῦσα. S.

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(37) [Variorum notæ] ‹anchor: not visible› · call in col 311

Insulam Aradum, urbi Antarado ex adverso sitam, memorant Herod. VII, 98. Strab. XVI, 753. Casaub. SCHWEGL.

The island of Aradus, lying opposite the city of Antaradus, is mentioned by Herodotus 7.98 and Strabo 16, p. 753. Casaubon. Schwegler.

(printed under page 153)

(38) [Variorum notæ] ‹anchor: ζῆν τὸν βίον› · call in col 311

Videtur τὸν βίον esse interpretatio τοῦ ζῆν. Est autem ἀμφίβολον, quia quod Petrus intelligebat de mutatione vitæ in melius, id Matthidia de commutatione vitæ cum morte interpretabatur. Lege cap. 18. COT. Fallitur C, cum τὸν βίον interpretationem esse censet τοῦ ζῆν, nam βίον ζῆν dicunt Plato optimique scriptores alii. Licet igitur hæ voces in Epit. cap. 82 et infra c. 18 non exstent, omnino tamen sunt retinendæ. DAVIS.

τὸν βίον seems to be a gloss on τοῦ ζῆν. The phrase is ambiguous, because what Peter meant of a change of life for the better, Matthidia took of exchanging life for death. Read ch. 18. Cotelier. C is mistaken in judging τὸν βίον a gloss on τοῦ ζῆν, for Plato and other excellent writers say βίον ζῆν. So although these words are not found in the Epitome, ch. 82, and below in ch. 18, they are by all means to be kept. Davies.

(printed under page 153)

Page

running head: 311 S. CLEMENTIS I ROM. PONT.
marginal letters: A XII. Ista; B quæ ibi; C mihi afferentibus; D commutare.
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:312

XII. Ταῦτα τοῦ Πέτρου εἰπόντος εἷς τις τῶν ἐν ἡμῖν τολμήσας ἀντὶ πάντων παρεκάλεσεν αὐτὸν, αὔριον ὀρθριαίτερον εἰς Ἄραδον, τὴν κατέναντι νῆσον, εἰσπλεῦσαι, τριάκοντα, οἶμαι, οὐδ' ὅλους ἀπέχουσαν σταδίους, ὡς ἐπὶ ἱστορίᾳ τῶν ἐκεῖ ἀμπελίνων δύο στύλων μέγιστα ἐχόντων πάχη. Ὁ οὖν πειθήνιος Πέτρος συνεχώρησεν εἰπών· Ἐπὰν τοῦ πλοίου ἐκβῆτε, μὴ ἅμα πολλοὶ εἰσέρχεσθε εἰς τὴν θεωρίαν ὧν ἐπιθυμεῖτε· οὐ γὰρ βούλομαι στρέμματα γίνεσθαι εἰς ὑμᾶς τῶν πολιτῶν. Καὶ οὕτω, πλεύσαντες ῥοπῇ ὥρας, κατήχθημεν εἰς τὴν νῆσον. Ἐκβάντες δὲ τοῦ σκάφους, εἰσήειμεν ἔνθα οἱ ἀμπέλινοι στῦλοι ἦσαν, ὁμῶς ἅμα αὐτοῖς ἄλλος ἄλλο τι τῶν Φειδίου ἔργων ἐθεώρει.

XII. When Peter had said these things, a certain one of those among us, having taken courage on behalf of all, entreated him to sail in early on the morrow to Aradus, the island opposite, not even thirty whole furlongs distant, I think, with a view to examining the two vine-wood columns there which have very great thickness. The compliant Peter therefore consented, saying: Whenever you disembark from the ship, do not enter many together for the viewing of the things which you desire; for I do not wish crowds of the citizens to gather upon you. And thus, having sailed in the turn of an hour, we put in to the island. And having disembarked from the boat, we went in where the vine-wood columns were, and equally along with them one was viewing one and another another of the works of Phidias.

XIII. Πέτρος δὲ μόνος οὐκ ἀναγκαῖον ἡγήσατο ἐπὶ τὴν τῶν ἐκεῖ ἱστορίαν γενέσθαι, γυναικὶ δέ τινι ἔξω πρὸ τῶν θυρῶν καθεζομένῃ καὶ τροφῆς χάριν μεταιτούσῃ πυκνὰ, κατανοήσας, ἔφη· Γύναι, τί σοι τῶν μελῶν λείπει, ὅτι τοσαύτην ὕβριν ἀνεδέξω, λέγω δὴ τὸ προσαιτεῖν, καὶ μὴ μᾶλλον ταῖς ὑπὸ Θεοῦ σοι δεδωρημέναις χερσὶν ἐργαζομένη τὰς ἐφημέρους πορίζῃ τροφάς; Ἡ δὲ, στενάξασα, ἀπεκρίνατο· Εἴθε γὰρ ἦσάν μοι χεῖρες ὑπουργεῖν δυνάμεναι! νῦν δέ μοι σχῆμα μόνον χειρῶν φυλάσσουσιν, νεκραὶ τυγχάνουσαι, ὑπὸ δηγμάτων ἐμῶν βεβασανισμέναι. Καὶ ὁ Πέτρος ἐπύθετο· Τίς δὲ ἡ αἰτία τοῦ σε τὸ χαλεπὸν τοῦτο πεπονθέναι; Ἡ δὲ ἀπεκρίνατο· Ψυχῆς ἀσθένεια καὶ πλέον οὐθέν. Εἰ γὰρ ἀνδρεῖον εἶχον φρόνημα, ἦν κρημνὸς, ἦν βυθὸς, ὅθεν ἐμαυτὴν ῥίψασα, τῶν ὀδυνώντων με παύσασθαι ἠδυνάμην κακῶν.

XIII. But Peter alone did not deem it necessary to go for the examination of the things there, and having observed a certain woman sitting outside before the doors and begging frequently for the sake of food, he said: Woman, what of your limbs is lacking to you, that you have taken upon yourself so great an indignity, I mean begging, and do not rather, working with the hands given to you by God, procure your daily food? And she, having groaned, answered: Would indeed that I had hands able to serve! But now they preserve for me only the form of hands, happening to be dead, having been tortured by my own bites. And Peter inquired: And what is the cause of your having suffered this grievous thing? And she answered: Weakness of soul and nothing more. For if I had a brave spirit, there was a precipice, there was a deep sea, whence having cast myself I could have ceased from the evils that pain me.

XIV. Καὶ ὁ Πέτρος ἔφη· Τί οὖν; οἴει, γύναι, ὅτι πάντως οἱ ἀναιροῦντες ἑαυτοὺς κολάσεως ἀπαλλασσονται, ἢ μήτι χείρονι κολάσει ἐν ᾅδῃ αἱ τῶν οὕτως θνησκόντων ψυχαὶ περὶ τῆς αὐτοκτονίας κολάζονται; Ἡ δὲ ἔφη· Εἴθε ἐπεπείσμην, ὅτι ὄντως ἐν ᾅδῃ ψυχαὶ εὑρίσκονται ζῶσαι, καὶ ἠγάπων, τῆς κολάσεως καταφρονήσασα, θανεῖν, ὅπως τοὺς ἐμοὺς περιποθήτους ἴδω κἂν μίαν ὥραν! Καὶ ὁ Πέτρος ἔφη· Τί ἄρα ἐστὶ τὸ λυποῦν σε, μαθεῖν ἤθελον, γύναι. Ἐὰν γάρ με διδάξῃς, ἀντὶ ταύτης τῆς χάριτος πληροφορήσω σε, ὅτι ἐν ᾅδῃ ζῶσιν αἱ ψυχαὶ, καὶ ἀντὶ κρημνοῦ ἢ βυθοῦ φάρμακον δώσω, ὅπως ἀβασανίστως τοῦ ζῇν τὸν βίον μεταλλάξαι δυνηθῇς.

XIV. And Peter said: What then? Do you think, woman, that those who destroy themselves are altogether freed from punishment, or are not rather the souls of those who thus die punished in Hades with a worse punishment on account of the suicide? And she said: Would that I were persuaded that souls are really found living in Hades, and I would gladly, having despised the punishment, die, so that I might see my much-desired ones even for one hour! And Peter said: What then it is that grieves you, I would wish to learn, woman. For if you teach me, in return for this favour I will assure you that souls live in Hades, and instead of a precipice or a deep sea I will give you a drug, so that without torture you may be able to exchange the life of living.

XV. Καὶ ἡ γυνὴ, τὸ ἀμφιβόλως ῥηθὲν μὴ συνεῖσα, ἐπὶ τῇ ὑποσχέσει ἡσθεῖσα, τοῦ λέγειν ἤρξατο οὕτως· Γένος μὲν καὶ πατρίδα εἰπεῖν, οὐκ οἶμαι πεῖσαί

XV. And the woman, not having understood what was spoken ambiguously, having been pleased at the promise, began to speak thus: As for telling my family and fatherland, I do not think that anyone could ever persuade me

Editors' notes and page, col. 312

Page

running head: S I ROM. PONT. OPERA DUBIA. 312
marginal letters: A XII. Ταῦτα; B τὴν τῶν; C κακῶν.; D νηθῇς.
old-edition numerals: 264 after ὑπουργεῖν; 265 after οὐκ
other: (none)

PG 2:313

ποτε δυνηθῆναί τινα. Πλὴν καὶ σοὶ τί διαφέρει τοῦτο μαθεῖν, ἢ μόνον τὴν αἰτίαν, ἧς ἕνεκεν ὀδυνωμένη δήγμασι τὰς ἐμὰς ἐνέκρωσα χεῖρας· πλὴν τὰ κατ' ἐμαυτὴν, ὡς δυνατὸν ἀκοῦσαί σε, διηγήσομαι. Ἐγὼ, πάνυ εὐγενὴς ὑπάρχουσα, δυνάστου τινὸς προσταγῇ ἀνδρὶ πρὸς γένους αὐτῷ ὑπάρχοντι ἐγενόμην γυνή. Καὶ μετὰ δίδυμα τέκνα ἔσχον ἕτερον υἱόν. Ὁ δὲ τοῦ ἐμοῦ ἀνδρὸς ἀδελφὸς μανεὶς οὐχ ἔλαττον ἠράσθη μου τῆς ταλαιπώρου, σφόδρα σωφρονεῖν ἀγαπώσης. Καὶ βουλομένη μήτε τῷ ἐραστῇ συνθέσθαι, μήτε τῷ ἐμῷ ἀνδρὶ ἀναθέσθαι τὸν τοῦ ἀδελφοῦ αὐτοῦ πρὸς ἐμὲ ἔρωτα, ἐλογισάμην, ἵνα μήτε μοιχησαμένη ἐμαυτὴν μιανῶ, μήτε τοῦ ἐμοῦ ἀνδρὸς τὴν κοίτην ὑβρίσω, μήτε τῷ ἀδελφῷ τὸν ἀδελφὸν πολέμιον καταστήσω, μήτε ὅλον γένος μέγα ὂν εἰς ὀνειδισμὸν πᾶσιν ὑποβαλῶ· ὡς ἔφην, ἐλογισάμην τὴν πόλιν μετὰ τῶν ἐμῶν διδύμων παίδων ἐκβῆναι ἐπὶ χρόνον τινὰ, ἕως ἂν καὶ ὁ μιαρὸς ἔρως παύσηται τοῦ ἐπὶ τῇ ἐμῇ ὕβρει κολακεύοντός με. Τὸν μέντοι ἕτερον υἱὸν παρὰ τῷ πατρὶ μεῖναι εἰς παραμυθίαν κατέλιπον.

to do so. Yet what does it matter to you also to learn this, rather than only the cause on account of which, being in anguish, I deadened my hands with bites? Yet the things concerning myself, so far as it is possible for you to hear, I will relate. I, being very noble, by the command of a certain sovereign became wife to a man who was of his family. And after twin children I had another son. And my husband's brother, having gone mad, fell no less in love with me, wretched woman as I am, who loved exceedingly to be chaste. And wishing neither to consent to the lover, nor to disclose to my husband his brother's love towards me, I resolved, so that I might neither defile myself by committing adultery, nor outrage my husband's bed, nor make brother enemy to brother, nor subject a whole great family to reproach before all—as I said, I resolved to go out of the city with my twin children for a certain time, until the foul love of him who was flattering me for my outrage should also cease. The other son, however, I left behind to remain with his father for consolation.

XVI. Πλὴν, ἵνα ταῦτα οὕτως γένηται, ἐπενόησα ὄνειρον πλάσασθαι, ὡς δή τινος νύκτωρ ἐπιστάντος μοι καὶ εἰρηκότος· Γύναι, ἐξαυτῆς ἅμα τοῖς διδύμοις σου τέκνοις ἐπὶ χρόνον τινὰ, μέχρις ὅτε μηνύσω ἐπανελθεῖν σε ἐνταῦθα, ἔκβηθι τὴν πόλιν· ἐπεὶ ἅμα ἀνδρὶ καὶ πᾶσί σου τοῖς τέκνοις αἰφνιδίως κακῶς τελευτήσεις. Ὁμῶς οὕτως ἐποίησα. Ἅμα γὰρ τῷ τὸν ὄνειρον ψεύσασθαί με τῷ ἀνδρὶ, αὐτὸς, περίφοβος γενόμενος, μετὰ τῶν ἐμῶν δύο υἱῶν, δούλων τε καὶ παιδισκῶν καὶ χρημάτων συχνῶν κατὰ πλοῦν εἰς Ἀθήνας με ἐξέπεμψεν, ἐκπαιδεῦσαι τοὺς υἱοὺς, « μέχρις ἂν, ἔφη, τῷ χρηματίσαντι δόξῃ ἐπανιέναι σε πρὸς ἐμέ. » Ὁμῶς ἅμα τέκνοις ἡ τάλαινα πλέουσα ὑπὸ ἀνέμων ἀταξίας εις τούτους ἀποῤῥιφεῖσα τοὺς τόπους, νυκτὸς τῆς νηὸς διαλυθείσης, ναυαγίῳ περιέπεσα. Πάντων δὲ θανόντων, ἡ ἀτυχὴς ἐγὼ μόνη ὑπὸ σφοδροῦ κύματος ῥαπισθεῖσα, ἐπὶ πέτρας ἐῤῥίφην, ἐφ' ἧς καθεσθεῖσα ἡ ἀθλία ἐλπίδι τοῦ τὰ τέκνα με ζῶντα εὑρεῖν, εἰς τὸν βυθὸν ἐμαυτὴν οὐκ ἔῤῥιψα τότε, ὅτε, τὴν ψυχὴν μεμεθυσμένην τοῖς κύμασιν ἔχουσα, τοῦτο ποιῆσαι ῥᾳδίως ἐδυνάμην.

XVI. However, in order that these things might happen thus, I devised to feign a dream, as though someone had stood by me by night and said: Woman, immediately together with your twin children go out of the city for a certain time, until I give word for you to return here; since otherwise together with your husband and all your children you will suddenly die a miserable death. Equally thus I did. For as soon as I falsely related the dream to my husband, he himself, having become terrified, sent me forth by sea to Athens with my two sons, and male and female slaves and much money, to educate the sons, "until," said he, "it seems good to him who gave the warning for you to return to me." Equally sailing together with my children, wretched woman that I am, having been cast away by disorder of winds into these places, the ship having been broken up by night, I fell into a shipwreck. And when all had died, I alone, unfortunate woman, having been dashed by a violent wave, was cast upon a rock, having sat down upon which, wretched woman that I am, in hope of finding my children alive, I did not cast myself into the deep then, when, having my soul intoxicated by the waves, I could easily have done this.

XVII. Πλὴν ἐπειδὴ ὄρθρος ἐγένετο, μεγάλα βοῶσα καὶ γοερὰ κωκύουσα περιεβλεπόμην, ζητοῦσα τῶν ἐμῶν ταλαιπώρων βρεφῶν τὰ νεκρὰ σώματα. Ἐλεήσαντες οὖν με οἱ ἐπιχώριοι, γυμνὴν ἰδόντες, ἐνδύσαντές με τὸ πρῶτον, τὸν βυθὸν ἀνηρεύνων, τὰ ἐμὰ ζητοῦντες τέκνα. Καὶ ἐπεὶ μηδὲν ηὕρισκον ὧν ἐζήτουν, παραμυθίας χάριν τινὲς τῶν φιλοξένων γυναικῶν προσελθοῦσαι διηγοῦντο ἑκάστη τὰ ἑαυτῆς κακὰ, ἵνα τῇ τῶν ὁμοίων συμφορᾷ παραμυθίας τύχω, ὃ δή με μᾶλλον ἐλύπει. Οὐ γὰρ ἔφην οὕτω κακὴ

XVII. However, when dawn came, crying aloud greatly and wailing mournfully I looked around, seeking the dead bodies of my wretched infants. Having pitied me therefore, the natives, seeing me naked, having clothed me first, searched the deep, seeking my children. And since they found nothing of the things which they sought, for the sake of consolation certain of the hospitable women having come up related each her own evils, so that by the misfortune of like sufferers I might obtain consolation, which indeed grieved me the more. For I said that I was not so wicked

Editors' notes and page, col. 313

Footnotes

(printed under page 154)

Footnotes

(83) ‹anchor: not visible› · call in col 314

μόνην O.

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(84) ‹anchor: not visible› · call in col 314

δυνατοῦ Epit.

δυνατοῦ the Epitome.

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(85) ‹anchor: not visible› · call in col 314

ταλαιπωρίας O.

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(86) ‹anchor: not visible› · call in col 314

βουλομένη S., βουλομένης C, O. Subinde μήτε O et Epit., μή C.

βουλομένη S.; βουλομένης C, O. Just after, μήτε O and the Epitome; μή C.

(printed under page 154)

(87) ‹anchor: not visible› · call in col 314

ἵνα om. O.

ἵνα omitted in O.

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(88) ‹anchor: not visible› · call in col 314

ὑποβάλω O.

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(89) ‹anchor: not visible› · call in col 314

οὕτως ταῦτα C.

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(90) ‹anchor: Γύναι, ἐξαυτῆς› · call in col 314

ἐξ αὐτῆς O constanter.

ἐξ αὐτῆς O throughout.

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(91) ‹anchor: μετὰ τῶν ἐμῶν› · call in col 314

ἐμῶν deest in O.

ἐμῶν is lacking in O.

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(92) ‹anchor: ἀποῤῥιφεῖσα› · call in col 314

ἀποῤῥιφθεῖσα O.

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(93) ‹anchor: ναυαγίῳ περιέπεσα› · call in col 314

ναυφραγίῳ C. Subinde περιέπεσον cod. Reg. 804.

ναυφραγίῳ C. Just after, περιέπεσον the Royal manuscript 804.

(printed under page 154)

(94) ‹anchor: κύματος ῥαπισθεῖσα› · call in col 314

ῥιπισθεῖσα cod. Reg. 804, et Epit. c. 84.

ῥιπισθεῖσα the Royal manuscript 804 and the Epitome, ch. 84.

(printed under page 154)

(95) ‹anchor: τοῦ τὰ τέκνα› · call in col 314

τά inserui c. O.

I inserted τά, with O.

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(96) ‹anchor: εἰς τὸν βυθὸν› · call in col 314

τό S.

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(97) ‹anchor: γοερὰ κωκύουσα› · call in col 314

Vbb. ῥᾳδίως ἐδυνάμην — γοερὰ κωκύουσα desiderantur in O.

The words ῥᾳδίως ἐδυνάμην … γοερὰ κωκύουσα are missing in O.

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(98) ‹anchor: μηδὲν ηὕρισκον› · call in col 314

Vide de hoc augmento etsi rarissimo Lobeckium ad Phryn. p. 140. S. εὕρισκον O et Epit.

On this augment, rare as it is, see Lobeck on Phrynichus, p. 140. S. εὕρισκον O and the Epitome.

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(99) ‹anchor: ἵνα τῇ› · call in col 314

τῇ ascripsi ex O. Deinde ὃ δὲ μᾶλλόν με C. Etiam in Epit. ὃ δή p. ὃ δέ.

I added τῇ from O. Next, ὃ δὲ μᾶλλόν με C. The Epitome too has ὃ δή for ὃ δέ.

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Footnotes

(printed under page 155)

(100) ‹anchor: not visible› · call in col 315

ὡς O et ex conject. C, in cuj. textu deest.

ὡς O, and C by conjecture; it is lacking in his text.

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(1) ‹anchor: not visible› · call in col 315

ἀξιοῦσιν O.

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(2) ‹anchor: not visible› · call in col 315

θάλατταν O.

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(3) ‹anchor: not visible› · call in col 315

δειγμάτων O.

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(4) ‹anchor: not visible› · call in col 315

Ita O c. Epit., εὐφορήσω C

So O, with the Epitome; εὐφορήσω C.

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(5) ‹anchor: not visible› · call in col 315

ταλαιπώρῳ O.

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(6) ‹anchor: not visible› · call in col 315

S Leg. τί σε κωλύει. Cfr. e. g. hom. XIII, 5. Epit. habet σὺ μὴ κωλύσῃς.

S: read τί σε κωλύει. Compare, for example, Hom. 13.5. The Epitome has σὺ μὴ κωλύσῃς.

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(7) ‹anchor: λοιπὸν ἤδη› · call in col 315

ἤδη om. O.

ἤδη omitted in O.

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(8) ‹anchor: μοι διηγήσατο› · call in col 315

διηγεῖται C.

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Page

running head: 315 S. CLEMENTIS I ROM. PONT. O
marginal letters: A bat : Non; B colligata domi; C quærebam te :; D dierno die
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:316

εἶναι, ὡς ταῖς ἄλλων συμφοραῖς παραμυθίας τύχω. Καὶ δὴ εἰς ξενίαν πολλῶν με ἄγειν ἀξιουσῶν, μία τις τῶν ἐνταῦθα πενιχρὰ πολὺ βιασαμένη εἰς τὸ ἑαυτῆς ἐλθεῖν ἠνάγκασε σκήνωμα, εἰποῦσά μοι· Θάῤῥει, γύναι, καὶ γὰρ ὁ ἐμὸς ἀνὴρ ναύτης ὢν κατὰ θάλασσαν τέθνηκεν, ἐν τῇ νεαζούσῃ τυγχάνων ἡλικίᾳ· καὶ ἔκτοτε, πολλῶν με ἀξιούντων, πρὸς γάμον ἐγὼ χηρεύειν εἱλόμην, τὸν ἐμὸν ποθοῦσα ἄνδρα. Ἔσται δὲ ἡμῖν κοινὰ ἃ διὰ χειρῶν ἀμφότεραι πορίζειν δυνάμεθα.

to be, as to obtain consolation by the misfortunes of others. And indeed when many women deemed it right to take me to hospitality, a certain one of the poor women here having constrained me much compelled me to come into her tent, saying to me: Be of good courage, woman, for my husband also, being a sailor, died at sea, happening to be in youthful age; and since then, though many asked me for marriage, I chose to remain a widow, longing for my husband. And the things which we both are able to procure with our hands shall be common to us.

XVIII. Καὶ ἵνα μή σοι μηκύνω τοὺς οὐκ ἀναγκαίους λόγους, συνῴκησα αὐτῇ διὰ τὴν φιλανδρίαν. Καὶ μετ' οὐ πολὺ ἐμοῦ τῆς ταλαιπώρου αἱ χεῖρες ὑπὸ τῶν δηγμάτων παρείθησαν, καὶ ἡ ὑποδεξαμένη με γυνὴ, ὅλη ὑπὸ πάθους τινὸς συνδεθεῖσα, ἐπὶ τῆς οἰκίας ἔῤῥιπται. Ἐπεὶ οὖν ὁ τῶν πάλαι γυναικῶν ἔλεος παρήκμασεν, ἐγὼ δὲ καὶ ἡ κατ' οἶκον ἀμφότεραι ἐπισινεῖς τυγχάνομεν, ἐκ πολλῶν χρόνων ἐνταῦθα, ὡς ὁρᾷς, καθέζομαι προσαιτοῦσα, καὶ ὧν ἂν εὐπορήσω καὶ τῇ συνταλαιπώρῳ εἰς τροφὰς κομίζω. Καὶ τὰ μὲν ἐμὰ ἐπὶ τοσοῦτον αὐτάρκως εἰρήσθω. Λοιπὸν σὺ κωλύεις τὴν ὑπόσχεσιν πληρῶσαι τοῦ δοῦναι τὸ φάρμακον; ὅπως νἀκείνῃ ἐπιθυμούσῃ θανεῖν δῶ, καὶ οὕτως κἀγὼ τοῦ ζῇν, ὡς ἔφης, μεταλλάξαι δυνηθῶ.

XVIII. And that I may not prolong for you unnecessary words, I dwelt with her on account of her love for her husband. And after not long the hands of me, wretched woman, were paralyzed by the bites, and the woman who received me, having been wholly bound together by a certain disease, lies cast down in the house. Since therefore the pity of the women of former times has waned, and both I and she at home happen to be disabled, for a long time I sit here, as you see, begging, and whatever I may obtain I bring for food also to my fellow-sufferer. And let my affairs be sufficiently told thus far. For the rest, do you hinder fulfilling the promise to give the drug, so that I may give it to her also who desires to die, and thus I also may be able, as you said, to exchange life?

XIX. Ταῦτα τῆς γυναικὸς εἰπούσης, ὑπὸ λογισμῶν πολλῶν ὁ Πέτρος μετέωρος ἐδόκει ἵστασθαι. Ἐγὼ δὲ ἐπελθὼν ἔφην· Ἐκ πολλοῦ σε περιερχόμενος ζητῶ· καὶ τὰ νῦν τί ποιοῦμεν; Ὁ δὲ Πέτρος προσέταξέ μοι προάξαντι μένειν αὐτὸν ἐπὶ τοῦ σκάφους. Καὶ ἐπειδὴ ἀντειπεῖν οὐκ ἦν αὐτῷ κελεύσαντι, ἐποίησα τὸ προσταχθέν. Ὁ δὲ Πέτρος μικρᾷ τινι ὑποψίᾳ, ὡς αὐτός μοι πάντα ὕστερον διηγήσατο, παλλόμενος τὴν καρδίαν ἐπυνθάνετο τῆς γυναικὸς, λέγων· Εἰπέ μοι, γύναι, τὸ γένος καὶ τὴν πόλιν καὶ τῶν τέκνων τὰ ὀνόματα, καὶ ἤδη δίδωμί σοι τὸ φάρμακον. Ἡ δὲ, βίαν πάσχουσα καὶ εἰπεῖν οὐ θέλουσα, τὸ δὲ φάρμακον λαβεῖν ἐπιθυμοῦσα, ἐσοφίσατο ἄλλα ἀντὶ ἄλλων εἰπεῖν· καὶ ὁμῶς ἔφη, αὑτὴν μὲν Ἐφεσίαν εἶναι, τὸν δὲ ἄνδρα Σικελὸν, ὁμῶς καὶ τῶν τριῶν τέκνων ἤλλαξε τὰ ὀνόματα. Καὶ ὁ Πέτρος, νομίσας αὐτὴν ἀληθεύειν, ἔφη· Οἴμοι, γύναι, ἐνόμιζον μεγάλην τινὰ χαρὰν τὴν σήμερον ἄγειν ἡμέραν, ὑποπτεύσας σέ τινα εἶναι, ἣν ἐνόμιζον, ἧς τὰ πράγματα ἀκούσας ἀκριβῶς ἐπίσταμαι. Ἡ δὲ ἐξώρκιζε λέγουσα· Δέομαι, εἰπέ μοι, ἵνα εἰδῶ εἰ ἔστι τις ἐν γυναιξὶν ἀθλιωτέρα ἐμοῦ.

XIX. When the woman had said these things, Peter seemed to stand in suspense through many thoughts. And I having come up said: For a long time going about I have been seeking you; and at present what are we doing? And Peter ordered me to go on before and await him at the boat. And since it was not possible to gainsay him when he commanded, I did what was ordered. And Peter, with a certain slight suspicion, as he himself afterwards related all things to me, palpitating in his heart inquired of the woman, saying: Tell me, woman, your family and city and the names of your children, and now I give you the drug. But she, suffering constraint and not wishing to tell, yet desiring to receive the drug, devised to say some things instead of others; and equally she said that she herself was an Ephesian, and her husband a Sicilian, and equally she changed the names of the three children also. And Peter, supposing that she was speaking the truth, said: Alas, woman, I supposed that today was bringing some great joy, having suspected that you were a certain woman whom I supposed, whose affairs having heard I accurately know. And she adjured him, saying: I beg you, tell me, so that I may know whether there is anyone among women more wretched than I.

XX. Καὶ ὁ Πέτρος, ψεύδεσθαι οὐκ εἰδὼς, ὑπὸ ἐλέους τοῦ πρὸς αὐτὴν τὸ ἀληθὲς λέγειν ἤρξατο· Ἐμοί τις λοιπὸν ἤδη νεανίας ὢν παρέπεται, τῶν τῆς θεοσεβείας ὀρεγόμενος λόγων, Ῥωμαίων ὑπάρχων πολίτης, ὅστις μοι διηγήσατο, πῶς, πατέρα ἔχων καὶ ἀδελφοὺς

XX. And Peter, not knowing how to lie, out of pity towards her began to speak the truth: A certain man, who is now henceforth a young man, follows me, longing for the words of godliness, being a citizen of the Romans, who related to me how, having a father and brothers

Editors' notes and page, col. 316

Page

running head: I ROM. PONT. OPERA DUBIA. 316
marginal letters: A εἶναι, ὡς; B πται. Ἐπεὶ; C νος ζητῶ·; D ἐνόμιζον, ἧς
old-edition numerals: 268 after Πέτρος
other: (none)

PG 2:317

δύο διδύμους, οὐδένα τούτων ὁρᾷ. Ἥ τε γὰρ μήτηρ, φησὶν, ὡς ὁ πατὴρ διηγεῖτό μοι, ὄνειρον ἰδοῦσα, τὴν Ῥωμαίων πόλιν ἐπὶ χρόνον τινὰ ἐξῆλθεν μετὰ τῶν διδύμων αὐτῆς τέκνων, ἵνα μὴ κακῷ μόρῳ τελευτήσῃ, καὶ σὺν αὐτοῖς ἐκβᾶσα, οὐχ εὑρίσκεται. Ὁ δὲ ταύτης μὲν ἀνὴρ, αὐτοῦ δὲ πατὴρ, καὶ αὐτὸς εἰς ἐπιζήτησιν αὐτῆς ἐκβὰς οὐχ εὑρίσκεται.

two twins, he sees none of these. For his mother, says he, as my father related to me, having seen a dream, went forth from the city of the Romans for a certain time with her twin children, so that she might not die by an evil fate, and having gone out with them, is not found. And her husband indeed, and his father, having himself also gone out in search of her, is not found.

XXI. Ταῦτα τοῦ Πέτρου εἰπόντος, ἐπιστήσασα ὡς ὑπ' ἐκπλήξεως ἀπέψυξεν ἡ γυνή. Ὁ δὲ Πέτρος προσελθὼν καὶ ἐπισχὼν νήφειν αὐτὴν παρεκελεύσατο, ὁμολογεῖν αὐτὴν πείθων τί ποτέ ἐστιν ὃ πάσχει. Ἡ δὲ, ὥσπερ ἐκ μέθης τὸ λοιπὸν τοῦ σώματος παρεθεῖσα, ὑπέστρεψεν ἑαυτὴν, ὑποστῆναι δυνηθεῖσα τὸ μέγεθος τῆς ἐλπιζομένης χαρᾶς, καὶ τρίψασα αὐτῆς τὸ πρόσωπον· Ποῦ ἔστιν, ἔφη, οὗτος ὁ νεανίας; Ὁ δὲ, ἤδη ὅλον συνιδὼν τὸ πρᾶγμα, ἔφη· Εἰπέ μοι σὺ πρῶτον, ἄλλως γὰρ τοῦτον ἰδεῖν οὐκ ἔχεις. Ἡ δὲ σπεύδουσα· Ἐγὼ, φησὶν, εἰμὶ ἡ τοῦ νεανίσκου μήτηρ. Καὶ ὁ Πέτρος ἔφη· Τί τούτῳ ὄνομα; Ἡ δέ φησιν· Κλήμης. Καὶ ὁ Πέτρος εἶπεν· Αὐτός ἐστιν, καὶ αὐτὸς ἦν ὁ πρὸ μικροῦ μοι λαλήσας, ᾧ ἀναμένειν με ἐν τῷ πλοίῳ προσέταξα. Ἡ δὲ προσπεσοῦσα τῷ Πέτρῳ παρεκάλει σπεύδειν ἐπὶ τὸ πλοῖον ἐλθεῖν. Καὶ ὁ Πέτρος· Εἴ μοι τηρεῖς τὰς συνθήκας, καὶ τοῦτο ποιήσω. Ἡ δὲ ἔφη· Πάντα ποιῶ, μόνον μοι τὸ τέκνον τὸ μονογενὲς δεῖξον. Δόξω γὰρ δι' αὐτοῦ τὰ δύο μου τὰ ἐνταῦθα τεθνηκότα ὁρᾷν τέκνα. Καὶ ὁ Πέτρος ἔφη· Ὅταν αὐτὸν ἴδῃς, ἡσύχασον μέχρις ἂν τῆς νήσου ἐκβῶμεν. Ἡ δὲ ἔφη· Οὕτως ποιήσω.

XXI. When Peter had said these things, the woman, having fixed her attention, fainted away as if from amazement. And Peter, having come up and held her, exhorted her to recover her senses, persuading her to confess what it ever is that she suffers. And she, having had the rest of her body relaxed as if from drunkenness, recovered herself, having been able to sustain the greatness of the hoped-for joy, and having rubbed her face: Where is, said she, this young man? And he, having now perceived the whole matter, said: Tell me yourself first, for otherwise you cannot see this man. And she hastening: I, says she, am the young man's mother. And Peter said: What is his name? And she says: Clement. And Peter said: It is he himself, and he himself was the one who spoke to me a little while ago, whom I ordered to await me in the ship. And she, having fallen down before Peter, entreated him to hasten to go to the ship. And Peter: If you keep the agreements with me, I will do this also. And she said: I will do all things, only show me my only-begotten child. For through him I shall seem to see my two children who died here. And Peter said: When you see him, keep quiet until we go out of the island. And she said: Thus will I do.

XXII. Λαβόμενος οὖν τῆς χειρὸς αὐτῆς ὁ Πέτρος ἦγεν ἐπὶ τὸ πλοῖον. Ἐγὼ δὲ, ἰδὼν αὐτὸν χειραγωγοῦντα γυναῖκα, ἐγέλασα, καὶ προσελθὼν, εἰς τιμὴν αὐτοῦ, ἀντ' αὐτοῦ χειραγωγεῖν αὐτὴν ἐπειρώμην. Καὶ ἅμα τῷ ἅψασθαί με τῆς χειρὸς αὐτῆς, ὀλολύξασα ὡς μήτηρ μέγα καὶ περιπλακεῖσα, σφόδρα κατεφίλει με τὸν υἱὸν αὐτῆς. Ἐγὼ δὲ, ἀγνοῶν ὅλον τὸ πρᾶγμα, ὡς μαινομένην ἀπεσειόμην· αἰδούμενος δὲ καὶ τὸν Πέτρον, ἐπικραινόμην.

XXII. Having taken hold of her hand therefore, Peter led her to the ship. And I, having seen him leading a woman by the hand, laughed, and having come up, out of honour for him, tried to lead her by the hand in his stead. And as soon as I touched her hand, having uttered a loud cry as a mother and embraced me, she vehemently kissed me her son. And I, being ignorant of the whole matter, was shaking her off as a madwoman; and reverencing Peter also, I was vexed.

XXIII. Ὁ δὲ Πέτρος ἔφη· Ἔα, τί ποιεῖς, τέκνον Κλήμης, ἀποσειόμενος τὴν σὴν ὄντως τεκοῦσαν; Ἐγὼ δὲ, τοῦτο ἀκούσας περίδακρυς γενόμενος καὶ καταπεσούσῃ τῇ τεκούσῃ προσπεσὼν κατεφίλουν. Καὶ γὰρ ἅμα τῷ ῥηθῆναί μοι τοῦτο ἀμαυρῶς πως τὸ εἶδος ἀνεκαλούμην. Πολλοὶ μὲν οὖν ὄχλοι συνέτρεχον ἱστορῆσαι τὴν προσαιτήτριαν γυναῖκα, λέγοντες ἀλλήλοις, ὅτι αὐτὴν ἐπέγνω ὁ υἱὸς, ἀνὴρ ἀξιόλογος. Βουλομένοις οὖν ἡμῖν ἐξαυτῆς σὺν τῇ μητρὶ τῆς νήσου ἐκβαίνειν ἡ μήτηρ ἔφη· Τέκνον μοι ποθεινὸν, εὔλογόν ἐστιν ἀποτάξασθαι τῇ ὑποδεξαμένῃ με γυναικὶ, ἥτις, πενιχρὰ οὖσα καὶ ὅλη παρειμένη, ἐπὶ τῆς οἰκίας ἔῤῥιπται. Ὁ δὲ Πέτρος ἀκούσας ἐθαύμασεν, καὶ πάντες οἱ περιεστῶτες ὄχλοι, τῆς γυναικὸς τὸ ἀγαθὸν φρόνημα. Καὶ εὐθέως ἐκέλευσεν ὁ Πέτρος τισὶ πορευθῆναι καὶ τὴν γυναῖκα ἐπὶ κλίνης κομίσαι. Καὶ

XXIII. And Peter said: Ho, what are you doing, child Clement, shaking off her who truly bore you? And I, having heard this, having become tearful and fallen towards her who bore me as she fell down, kissed her. For indeed as soon as this was said to me I dimly in some way recalled her form. Many crowds therefore ran together to see the beggar woman, saying to one another that her son, a man of note, had recognized her. When we therefore wished immediately to go out of the island with my mother, my mother said: My longed-for child, it is reasonable to bid farewell to the woman who received me, who, being poor and wholly paralyzed, lies cast down in the house. And Peter hearing it marvelled, and all the crowds standing around, at the good mind of the woman. And straightway Peter commanded certain men to go and bring the woman on a bed. And

Editors' notes and page, col. 317

Footnotes

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Footnotes

(9) ‹anchor: not visible› · call in col 318

Vbb. διηγεῖτό μοι non sunt in O.

The words διηγεῖτό μοι are not in O.

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(10) ‹anchor: not visible› · call in col 318

Ante ἐκβ ς in O est ἔκβασου expunctum. [one letter of the first word is not printed or not inked in the scan]

Before ἐκβ[ὰ]ς, O has ἔκβασου struck through with dots.

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(11) ‹anchor: not visible› · call in col 318

ὑπέστρεφεν O.

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(12) ‹anchor: not visible› · call in col 318

δυνηθῆναι C, perperam.

δυνηθῆναι C, wrongly.

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(13) ‹anchor: not visible› · call in col 318

Vocab. ἡ δὲ σπεύδουσα des. in O.

The words ἡ δὲ σπεύδουσα are missing in O.

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(14) ‹anchor: Πέτρος ἦγεν› · call in col 318

ἦγεν O et Epit. c. 90, ἤγειρεν C.

ἦγεν O and the Epitome, ch. 90; ἤγειρεν C.

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(15) ‹anchor: τὸν υἱὸν αὐτῆς› · call in col 318

αὐτῆς υἱόν C.

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(16) ‹anchor: τοῦτο ἀμαυρῶς› · call in col 318

Ita O c. S, ἀμαυρώσας C, qui in marg. conj. ἀμαυρῶς ἂν vel ἀμαυρῶσαν.

So O, with S; ἀμαυρώσας C, who in the margin conjectures ἀμαυρῶς ἂν or ἀμαυρῶσαν.

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(17) ‹anchor: ἀκούσας ἐθαύμασεν› · call in col 318

ἐθαύμαζεν C.

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Footnotes

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(18) ‹anchor: not visible› · call in col 319

αὐτῆς O.

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(19) ‹anchor: not visible› · call in col 319

ἱστορήσασα C.

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(20) ‹anchor: not visible› · call in col 319

εἰ addidit S de conjectura, εἰ γὰρ δὴ cod. Reg. 804, εἰς γὰρ Epit. Subinde ἐμπορείας O. Tum στρατηγίας p. στρατείας idem.

S added εἰ by conjecture; εἰ γὰρ δὴ the Royal manuscript 804; εἰς γὰρ the Epitome. Just after, ἐμπορείας O. Then στρατηγίας for στρατείας, the same.

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(21) ‹anchor: not visible› · call in col 319

Ita S, θέλειν uterque Hom. cod., θέλετε cod. Reg. 804, προθυμήσεσθε Epit.

So S; θέλειν both manuscripts of the Homilies; θέλετε the Royal manuscript 804; προθυμήσεσθε the Epitome.

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(22) ‹anchor: ἄλλαις πολλαῖς› · call in col 319

ἄλλοις πολλοῖς C.

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(23) ‹anchor: λοιποῖς ἑταίροις› · call in col 319

Ita O c. Epit., ἑτέροις C.

So O, with the Epitome; ἑτέροις C.

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(24) ‹anchor: Γενομένων δὲ ἡμῶν› · call in col 319

Epit. addit ἐπὶ τὸ αὐτό.

The Epitome adds ἐπὶ τὸ αὐτό.

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(25) ‹anchor: ἀπὸ ναυαγίου› · call in col 319

ναυφραγίου C.

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(26) ‹anchor: μητρὶ μεγάλα› · call in col 319

μεγάλω O.

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(27) ‹anchor: τί ποτ' ἐστὶ› · call in col 319

ποτέ ἐστι C.

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(28) ‹anchor: πείθοντος, ἢ› · call in col 319

ἢ om. O.

ἢ omitted in O.

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(29) ‹anchor: ναυφραγίου ἀποδεξαμένην› · call in col 319

ὑποδεξαμένην O.

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(39) [Variorum notæ] ‹anchor: ἔφην ἐγὼ τῷ Πέτρῳ› · call in col 319

Ἔφην ἐγὼ τῷ Πέτρῳ. Hæc verba usque ad ista ποῖα δ' οὐκ ἦν, citantur a Nicone monacho Palæstino in Pandecte interpretationum divinorum mandatorum, serm. 24 et 39, cum hoc titulo: Τὰ Κλημέντια, et Ἐκ τῶν Κλημεντίων, hoc est ex Opere dicto Clementina. Ornat bibliothecam Regiam optimus liber, qui collectus est ex divinis Scripturis, sacris canonibus, testimoniis sanctorum Patrum, aliisque monumentis ecclesiasticis, nec non legibus civilibus. COT.

Ἔφην ἐγὼ τῷ Πέτρῳ. These words, as far as ποῖα δ' οὐκ ἦν, are quoted by Nikon, a monk of Palestine, in his Pandect of the Interpretations of the Divine Commandments, discourses 24 and 39, under the title Τὰ Κλημέντια and Ἐκ τῶν Κλημεντίων, that is, from the work called the Clementina. The Royal Library is graced by an excellent copy of this book, which is compiled from the divine Scriptures, the sacred canons, the testimonies of the holy Fathers and other church records, and also the civil laws. Cotelier.

(printed under page 157)

Page

running head: 319 S. CLEMENTIS I ROM. PONT.
marginal letters: A be audiente; B hæc vult; C vigavi, atque; D Sed nec
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:320

ὁμῶς ἐνεχθείσης καὶ τεθείσης τῆς κλίνης, πάντων τῶν ὄχλων ἀκουόντων, ἔφη ὁ Πέτρος· Εἰ ἀληθείας κῆρυξ ἐγὼ τυγχάνω, εἰς τὴν τῶν παρεστώτων πίστιν, ἵνα γνῶσιν, ὅτι εἷς ἐστι Θεὸς, ὁ τὸν κόσμον ποιήσας, ἐξαυτῆς ἐγερθήτω ὑγιής. Καὶ ἅμα τῷ εἰπεῖν Πέτρον ταῦτα ἡ γυνὴ ἠγέρθη ὑγιασθεῖσα, καὶ τῷ Πέτρῳ προσέπεσεν, καὶ τὴν συνήθη φίλην καταφιλήσασα ἐπυνθάνετο τί εἴη τοῦτο. Ἡ δὲ ὅλον αὐτῇ τὸ πρᾶγμα τοῦ ἀναγνωρισμοῦ συντόμως διηγήσατο, καὶ οἱ ἀκούσαντες κατεπλάγησαν. Τότε καὶ ἡ μήτηρ, τὴν ξενοδόχον θεραπευθεῖσαν θεωρήσασα, παρεκάλει καὶ αὐτὴ ἰάσεως τυχεῖν. Ὁ δὲ, ἐπιθεὶς τὴν χεῖρα, καὶ αὐτὴν ἐθεράπευσεν.

equally when the bed had been brought and set down, while all the crowds were hearing, Peter said: If I happen to be a herald of truth, for the faith of those standing by, so that they may know that there is one God, Who made the world, let her immediately be raised up whole. And as soon as Peter said these things the woman was raised up healed, and fell down before Peter, and having kissed her wonted friend inquired what this might be. And she briefly related to her the whole matter of the recognition, and those who heard were astonished. Then my mother also, having beheld her hostess healed, entreated that she herself also might obtain healing. And he, having laid his hand upon her, healed her also.

XXIV. Καὶ εἶθ' οὕτως ὁ Πέτρος περὶ Θεοῦ καὶ τῆς αὐτῷ διαφερούσης θρησκείας ὁμιλήσας, προσθεὶς ἐπὶ τέλει, ὅτι· Εἴ τις βούλεται ταῦτα ἀκριβῶς μαθεῖν, εἰς Ἀντιόχειαν, ὅπου πλειόνων ἡμερῶν περιμένειν ἔκρινα, ἐλθὼν τὰ πρὸς τὴν αὐτοῦ σωτηρίαν μανθανέτω. Οὐ γὰρ δὴ εἰ ἐμπορίας ἕνεκα ἢ στρατείας πατρίδας καταλιμπάνειν οἴδατε καὶ εἰς μακροὺς ἀπέρχεσθαι τόπους, διὰ δὲ αἰώνιον σωτηρίαν μηδὲ τριῶν ἡμερῶν ὁδὸν πορευθῆναι θελήσετε. Μετὰ μὲν οὖν τὴν προσομιλίαν Πέτρου ἐγὼ τῇ ὑγιασθείσῃ γυναικὶ ἐπὶ παντὸς τοῦ ὄχλου χιλίας δραχμὰς εἰς τροφὰς ἐδωρησάμην, παραθέμενος αὐτὴν ἀγαθῷ τινι ἀνδρὶ, πρώτῳ τῆς πόλεως ὄντι, φύσει μετὰ χαρᾶς τοῦτο ποιεῖν προῃρημένῳ. Ἔτι δὲ καὶ ἄλλαις πολλαῖς ἀργύρια διανείμας, ταῖς ποτε τὴν μητέρα παραμυθησαμέναις εὐχαριστήσας, διέπλευσα εἰς Ἀντάραδον, ἅμα τῇ μητρὶ καὶ Πέτρῳ καὶ τοῖς λοιποῖς ἑταίροις· καὶ οὕτως εἰς τὴν ξενίαν ὡρμήσαμεν.

XXIV. And then thus Peter having discoursed concerning God and the religion belonging to Him, having added at the end: If anyone wishes to learn these things accurately, let him come to Antioch, where I have determined to remain for several days, and learn the things pertaining to his salvation. For surely it will not be that you know how to leave your fatherlands for the sake of trade or military service and go away to distant places, and yet for eternal salvation will not be willing to travel even a three days' journey. After the address of Peter therefore, I presented to the healed woman before all the crowd a thousand drachmas for food, having commended her to a certain good man, who was chief of the city, who by nature had chosen to do this with joy. And having distributed money to many other women also, having thanked those who had once consoled my mother, I sailed across to Antaradus, together with my mother and Peter and the rest of the companions; and thus we set out for our lodging.

XXV. Γενομένων δὲ ἡμῶν καὶ τροφῆς μεταλαβόντων καὶ συνήθως εὐχαριστησάντων, ἔτι ὥρας οὔσης, ἔφην ἐγὼ τῷ Πέτρῳ· Φιλανθρωπίας ἔργον, κύριέ μου Πέτρε, ἡ ἐμὴ ἐποίησε μήτηρ, τῆς ξενοδόχου ὑπομνησθεῖσα γυναικός. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἆρά γε, ὦ Κλήμης, ἀληθῶς νενόμικας φιλανθρωπίας ἔργον πεποιηκέναι τὴν σὴν τεκοῦσαν, καθ' ὃ τὴν ἀπὸ ναυαγίου αὐτὴν ὑποδεξαμένην ἠμείψατο, ἢ ὡς μητρὶ μεγάλα χαριζόμενος τοῦτον εἴρηκας τὸν λόγον; Εἰ δὲ οὐχ ὡς χαριζόμενος, ἀλλ' ὡς ἀληθεύων ἔφης, ἔοικάς μοι ἀγνοεῖν τί ποτ' ἐστὶ φιλανθρωπίας μέγεθος, ἥτις ἐστὶν ἡ ἄνευ τοῦ φυσικῶς πείθοντος, ἡ πρὸς οἷον δήποτε στοργὴ, καθὸ ἄνθρωπός ἐστιν. Ἀλλ' οὐδὲ τὴν ξενοδόχον τὴν ἀπὸ ναυφραγίου ἀποδεξαμένην τὴν σὴν τεκοῦσαν οὔπω φιλάνθρωπον εἰπεῖν τολμῶ. Ὑπ' ἐλέου γὰρ κολακευθεῖσα,

XXV. And when we had arrived and had partaken of food and given thanks according to custom, while there was still time, I said to Peter: My lord Peter, my mother did a work of philanthropy, having remembered her hostess the woman. And Peter answered: Have you indeed, O Clement, truly supposed that she who bore you has done a work of philanthropy, in that she requited her who received her from the shipwreck, or have you spoken this word as gratifying your mother greatly? But if you spoke not as gratifying her, but as speaking the truth, you seem to me to be ignorant of what the greatness of philanthropy ever is, which is affection towards anyone whomsoever, in so far as he is a man, without that which naturally persuades. Nay, not even the hostess who received her who bore you from the shipwreck do I yet dare to call philanthropic. For having been flattered by pity,

Editors' notes and page, col. 320

Page

running head: S I ROM. PONT. OPERA DUBIA. 320
marginal letters: A ὁμῶς ἐνεχθείσης; B τέλει, ὅτι·; C ραδον, ἅμα; D πός ἐστιν.
old-edition numerals: 271 after κόσμον; 272 after εὐχαριστήσας,
other: (none)

PG 2:321

ἐπέπειστο εὐεργέτις γενέσθαι γυναικὸς ναυαγίῳ περιπεσούσης, τέκνα πενθούσης, ξένης, γυμνῆς, μεμονωμένης καὶ σφόδρα ἐπὶ ταῖς συμφοραῖς ὀλοφυρομένης. Ἐν τοσαύταις οὖν αὐτῆς συμφοραῖς οὔσης, τίς καὶ ἀσεβῶν ἰδὼν οὐκ ἂν ἠλέησεν; Ὥστε οὔπω φιλανθρωπίας ἔργον πεποιηκυῖα φαίνεται οὐδὲ ἡ ξενοδόχος γυνὴ, ἀλλὰ ὑπ' ἐλέου τοῦ ἐπὶ μυρίαις συμφοραῖς πρὸς εὐεργεσίας κεκινημένη· πόσῳ γε μᾶλλον ἡ σὴ τεκοῦσα, βίου εὐπορήσασα καὶ τὴν ξενοδόχον ἀμειψαμένη, φιλανθρωπίας ἔργον οὐκ ἐποίησεν, ἀλλὰ φιλίας; Πολλὴ δὲ διαφορὰ μεταξὺ φιλίας καὶ φιλανθρωπίας, ὅτι ἡ μὲν φιλία ἐξ ἀμοιβῆς γίνεται, ἡ δὲ φιλανθρωπία ἄνευ τοῦ φυσικῶς πείθοντος πάντα ἄνθρωπον, καθὸ ἄνθρωπός ἐστι, φιλοῦσα εὐεργετεῖ. Εἰ μὲν οὖν ἡ ἐλεήσασα ξενοδόχον καὶ ἐχθροὺς ἀδικήσαντας ἐλεοῦσα εὐεργετεῖ, φιλάνθρωπος ἂν ἦν· εἰ δὲ διά τι φίλη ἢ ἐχθρὰ, καὶ διά τι ἐχθρὰ ἢ φίλη, ἡ τοιαύτη τοῦ τινὸς αἰτίου φίλη ἐστὶν ἢ ἐχθρὰ, οὐ τοῦ ἀνθρώπου.

she had been persuaded to become a benefactress of a woman who had fallen into a shipwreck, mourning children, a stranger, naked, left alone and lamenting exceedingly over her misfortunes. Since she was therefore in so great misfortunes, who even of the ungodly seeing her would not have pitied her? So that not even the hostess woman appears yet to have done a work of philanthropy, but to have been moved to benefactions by pity over ten thousand misfortunes; how much more did she who bore you, having abounded in livelihood and having requited the hostess, not do a work of philanthropy, but of friendship? And there is a great difference between friendship and philanthropy, because friendship indeed arises from requital, whereas philanthropy, without that which naturally persuades, loving every man in so far as he is a man, does good to him. If therefore she who pitied her hostess also pitied and did good to enemies who wronged her, she would have been philanthropic; but if on account of something she is a friend or an enemy, and on account of something an enemy or a friend, such a woman is a friend or an enemy of the particular cause, not of the man.

XXVI. Κἀγὼ ἀπεκρινάμην· Οὐ δοκεῖ σοι οὖν φιλάνθρωπος εἶναι κἂν ἡ ξενοδόχος, ξένην ἣν οὐκ ἠπίστατο εὐεργετήσασα; Καὶ ὁ Πέτρος· Ἐλεήμονα μὲν αὐτὴν εἰπεῖν ἐπίσταμαι, φιλάνθρωπον δὲ οὐ τολμῶ λέγειν, ἅτε δὴ οὔτε τὴν τεκοῦσαν φιλότεκνον· ὑπ' ὠδίνων γὰρ καὶ ἀνατροφῆς στέργειν πέπεισται. Ὡς καὶ ὁ ἐρῶν ὑπὸ τῆς συνηθείας κολακεύεται καὶ εὐνῆς, καὶ ὁ φίλος ὑπὸ τῆς ἀμοιβῆς, οὕτω καὶ ὁ ἐλεῶν ὑπὸ τῆς συμφορᾶς. Πλὴν ἐγγὺς ὁ ἐλεήμων τῷ φιλανθρώπῳ, ὅτι ἄνευ τοῦ τι θηρᾶσθαι λαβεῖν πείθεται. Πλὴν οὔπω φιλάνθρωπός ἐστιν. Κἀγὼ ἔφην· Ἐπὶ ποίαις οὖν πράξεσι φιλάνθρωπος εἶναί τις δύναται; Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἐπεὶ ὁρῶ σε γλιχόμενον ἀκοῦσαι, τί ποτ' ἐστὶ φιλανθρωπίας ἔργον, οὐκ ὀκνήσω λέγειν. Φιλάνθρωπός ἐστιν ὁ καὶ ἐχθροὺς εὐεργετῶν. Ὅτι δὲ οὕτως ἔχει, ἄκουσον. Φιλανθρωπία ἐστὶν ἀῤῥενόθηλυς, ἧς τὸ θῆλυ μέρος ἐλεημοσύνη λέγεται, τὸ δὲ ἄῤῥεν αὐτῆς ἀγάπη πρὸς τὸν πλησίον ὠνόμασται, πλησίον δὲ ἀνθρώπῳ ἐστὶν ὁ πᾶς ἄνθρωπος, οὐχ ὁ τις ἄνθρωπος, ἄνθρωπος γάρ ἐστι καὶ ὁ κακὸς καὶ ὁ ἀγαθὸς καὶ ὁ ἐχθρὸς καὶ ὁ φίλος. Χρὴ οὖν τὸν φιλανθρωπίαν ἀσκοῦντα μιμητὴν εἶναι τοῦ Θεοῦ, εὐεργετοῦντα δικαίους καὶ ἀδίκους, ὡς αὐτὸς ὁ Θεὸς πᾶσιν ἐν τῷ νῦν κόσμῳ τόν τε ἥλιον καὶ τοὺς ὑετοὺς αὐτοῦ παρέχων. Εἰ δὲ θέλεις ἀγαθοὺς μὲν εὐεργετεῖν, κακοὺς δὲ μηκέτι, ἢ καὶ κολάζειν, κριτοῦ τὸ ἔργον πράττειν ἐπιχειρεῖς, οὐ τὸ τῆς φιλανθρωπίας σπουδάζεις ἔχειν.

XXVI. And I answered: Does not then at least the hostess seem to you to be philanthropic, having done good to a stranger whom she did not know? And Peter: Merciful indeed I know how to call her, but philanthropic I do not dare to say, just as I do not call her who bore you fond of her children either; for she has been persuaded to love by birth-pangs and rearing. As the lover also is flattered by intimacy and the marriage-bed, and the friend by requital, so also is he who pities by misfortune. Yet the merciful man is near to the philanthropic man, because he is persuaded without hunting to receive anything. Yet he is not yet philanthropic. And I said: Upon what actions then is anyone able to be philanthropic? And Peter answered: Since I see you longing to hear what the work of philanthropy ever is, I will not hesitate to tell. Philanthropic is he who does good even to enemies. And that it is thus, hear. Philanthropy is male-female, of which the female part is called mercy, and the male part of it has been named love towards one's neighbour; and neighbour to a man is every man, not a particular man, for both the bad man and the good man and the enemy and the friend is a man. It is necessary therefore that he who practises philanthropy be an imitator of God, doing good to just and unjust, as God Himself provides both His sun and His rains to all in the present world. But if you wish to do good to the good, and no longer to the bad, or even to punish them, you attempt to do the work of a judge, and are not zealous to have that of philanthropy.

XXVII. Κἀγὼ ἔφην· Ἆρά γε καὶ ὁ Θεὸς, μέλλων ποτὲ κρίνειν, ὡς διδάσκεις ἡμᾶς, οὐ φιλάνθρω-

XXVII. And I said: Is then God also, being about at some time to judge, as you teach us, not philanthropic?

Editors' notes and page, col. 321

Footnotes

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Footnotes

(30) ‹anchor: not visible› · call in col 322

πέπειστο O, qui subinde scr. εὐεργέτης. Tum ναυφραγίῳ C.

πέπειστο O, which just after writes εὐεργέτης. Then ναυφραγίῳ C.

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(31) ‹anchor: not visible› · call in col 322

μεμονομένης O.

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(32) ‹anchor: not visible› · call in col 322

Voc. ὀλοφυρομένης Ἐν τοσαύταις οὖν αὐτῆς συμφοραῖς non exstant in O.

The words ὀλοφυρομένης Ἐν τοσαύταις οὖν αὐτῆς συμφοραῖς are not found in O.

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(33) ‹anchor: not visible› · call in col 322

ὑπ' O. c. S, ὑπό C.

ὑπ' O, with S; ὑπό C.

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Ita Epit. κεκινημένου C, κεκινημένης O.

So the Epitome; κεκινημένου C; κεκινημένης O.

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(35) ‹anchor: not visible› · call in col 322

τήν prætermisit S c. Cl.

S left out τήν, with Le Clerc.

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(36) ‹anchor: not visible› · call in col 322

ἐλεῶσα C.

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(37) ‹anchor: not visible› · call in col 322

εὐεργέτει S.

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(38) ‹anchor: not visible› · call in col 322

εἰ δέ Epit., εἰ δή C, ἢ δέ O. Tum διότι p. διά τι Epit., quod præferendum.

εἰ δέ the Epitome; εἰ δή C; ἢ δέ O. Then διότι for διά τι the Epitome, which is to be preferred.

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(39) ‹anchor: not visible› · call in col 322

ἢ assumpsi ex O.

I took ἢ from O.

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(40) ‹anchor: συνηθείας … καὶ εὐνῆς› · call in col 322

In O. expungitur ἐν ante εὐνῆς.

In O, ἐν before εὐνῆς is struck through with dots.

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(41) ‹anchor: τί ποτ' ἐστὶ› · call in col 322

ποτέ ἐστιν C.

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(42) ‹anchor: οὐχ ὅ τις› · call in col 322

ὅτι εἷς p. ὅτις C.

ὅτι εἷς for ὅτις C.

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(43) ‹anchor: αὐτοῦ παρέχων› · call in col 322

Nonnulli Epitomes codd. παρέχει ut legendum censet D. Tum θέλῃς C.

Some manuscripts of the Epitome have παρέχει, which D thinks should be read. Then θέλῃς C.

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(44) ‹anchor: πράττειν ἐπιχειρεῖς› · call in col 322

ἐπιχειρεῖς πράττειν C.

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(45) ‹anchor: μέλλων ποτὲ› · call in col 322

Ita Epit. 95, τότε uterque Hom. cod.

So the Epitome, 95; τότε both manuscripts of the Homilies.

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(46) ‹anchor: διδάσκεις ἡμᾶς› · call in col 322

ἡμᾶς om. O.

ἡμᾶς omitted in O.

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Footnotes

(a) ‹anchor: per quem veniunt› · call in col 323

Matth. XVIII; Luc. XVII.

Matt. 18; Luke 17.

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(47) ‹anchor: not visible› · call in col 323

κρίνει C.

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τιμορεῖται O, ultimis tribus litteris subnotatis. Vbb. τοὺς ἠδικηκότας εὐεργετῶ in eodem desunt.

τιμορεῖται O, with dots under the last three letters. The words τοὺς ἠδικηκότας εὐεργετῶ are lacking in the same.

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Vbb. τὰς βασάνους ἀθῷοι ὄντες desiderantur in O.

The words τὰς βασάνους ἀθῷοι ὄντες are missing in O.

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(50) ‹anchor: ὧν νῦν› · call in col 323

νῦν om O c. cod. Reg. 804, et Epit.

νῦν omitted in O, with the Royal manuscript 804 and the Epitome.

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(51) ‹anchor: ἔχοντι, τὰ› · call in col 323

ἔχοντα p. ἔχοντι τά O.

ἔχοντα for ἔχοντι τά O.

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(52) ‹anchor: ὅτι ὁ τῆς› · call in col 323

ὁ τῆς adjunxi ex O.

I added ὁ τῆς from O.

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(53) ‹anchor: ἀγαθὸν εἶναι› · call in col 323

εἶναι, quod deest ap. Joan. Damascenum Parall. sacr. I, 28, ubi nostra excerpta leguntur, deleri vult D. Fortasse τό post ἑκάστῳ mutandum in ὡς, atque verba ἐξ ὧν προέπραξεν infra collocanda post ἐλθεῖν secundum S.

D wants εἶναι deleted; it is lacking in John of Damascus, Sacra Parallela I, 28, where our extracts are read. Perhaps τό after ἑκάστῳ should be changed to ὡς, and the words ἐξ ὧν προέπραξεν placed below after ἐλθεῖν, according to S.

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S: διὰ τό scribit Neander Gnost. syst. p. 413. Idem post αἱρέσεως excidisse contendit μή.

S: Neander, Gnostic Systems, p. 413, writes διὰ τό. He also maintains that μή has dropped out after αἱρέσεως.

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Πρόγνωσις hoc loco non est prænotio, ut vertit C, sed cognitio præteritorum, τῶν πρότερον γεγονότων γνῶσις. Cl ad Epit. c. 95. Πρόγνωσις significat (coll. c. 38) scientiam absolutam, qualem habet verus propheta, qui est ὁ πάντα πάντοτε εἰδώς, coll. hom. II, 5; III, 11. S. DRESSEL.

Πρόγνωσις here is not foreknowledge, as C translated, but knowledge of things past, τῶν πρότερον γεγονότων γνῶσις. Le Clerc on the Epitome, ch. 95. Πρόγνωσις means (compare ch. 38) absolute knowledge, such as the true prophet has, who is ὁ πάντα πάντοτε εἰδώς; compare Hom. 2.5; 3.11. S. Dressel.

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(41) [Variorum notæ] ‹anchor: Καὶ ὁ Πέτρος ἀπεκρίνατο› · call in col 323

Καὶ ὁ Πέτρος ἀπεκρίνατο. Apud Joannem Damascenum ms. Eclogarum capite Περὶ ἀγγέλλοντος καὶ μετάζοντος ἀπόκρισιν, quod est Parallelorum, lib. I, cap. 28: Κλήμεντος ὡς ἀπὸ τοῦ ἁγίου Πέτρου. Ὁ Κύριος ἔφη· « Ἀγαθὰ δεῖ ἐλθεῖν· μακάριος δι' οὗ ἔρχονται. Ὁμοίως καὶ τὰ κακὰ δεῖ ἐλθεῖν· οὐαὶ δι' οὗ ἔρχονται. » Εἰ δὲ διὰ κακῶν κακὰ ἔρχονται, καὶ δι' ἀγαθῶν ἀγαθὰ ἔρχονται, προσεῖναι δεῖ ἑκάστῳ τὸ δίκαιον, τὸ ἀγαθὸν ἢ κακὸν, καὶ ἐξ ὧν προέπραξε διὰ τοῦ ἐλθεῖν τὰ δεύτερα, ἢ ἀγαθὰ ἢ κακὰ, ἅτινα ἴδια αὐτοῦ τῆς προαιρέσεως ὄντα, ὑπὸ τῆς τοῦ Θεοῦ προνοίας προσελθεῖν ᾠκονόμηται. COT.

Καὶ ὁ Πέτρος ἀπεκρίνατο. In John of Damascus, manuscript of the Eclogae, in the chapter "On the one who announces and transmits an answer", which is Parallels book 1, ch. 28: "Of Clement, as from Saint Peter. The Lord said: 'Good things must come; blessed is he through whom they come. Likewise evil things too must come; woe to him through whom they come.' And if evil things come through the evil and good things come through the good, then to each there must belong what is due, the good or the evil, and, from what he did before, through the coming of the second things, good or evil, which, being his own choice's, are arranged by God's providence to come to him." Cotelier.

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Page

running head: 323 S. CLEMENTIS I ROM. PONT.
marginal letters: A Ac Petrus :; B boni hostium; C solus propheta; D in VARIORUM NOTÆ
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:324

πός ἐστιν; Καὶ ὁ Πέτρος· Τοὐναντίον λέγεις. Ἐπεὶ γὰρ κρινεῖ, διὰ τοῦτο φιλάνθρωπός ἐστιν. Φιλῶν γὰρ καὶ ἐλεῶν τοὺς ἠδικημένους, τιμωρεῖ τοὺς ἠδικηκότας. Κἀγὼ ἔφην· Οὐκ οὖν, εἰ κἀγὼ ἀγαθοὺς μὲν εὐεργετῶ, τοὺς δὲ ἀδικοῦντας καθ' ὃ ἀνθρώπους ἠδίκησαν τιμωρῶ, φιλάνθρωπός εἰμι; Καὶ ὁ Πέτρος ἀπεκρίνατο· Εἰ μετὰ τοῦ πρόγνωσιν ἔχειν εἶχες καὶ τοῦ κρίνειν ἐξουσίαν, ὀρθῶς ἂν τοῦτο ἐποίεις, διὰ μὲν τὸ εἰληφέναι τὴν ἐξουσίαν καταδικάζων οὓς ὁ Θεὸς ἐδημιούργησε, διὰ δὲ τὴν πρόγνωσιν ἀπταίστως ἐν τῷ κρίνειν οὓς μὲν ὡς δικαίους δικαιῶν, οὓς δὲ ὡς ἀδίκους καταδικάζων. Κἀγὼ ἔφην· Ὀρθῶς ἔφης καὶ ἀληθῶς· ἀδύνατον γάρ τινα πρόγνωσιν οὐκ ἔχοντα ὀρθῶς κρῖναι. Ἐνίοτε γὰρ φαίνονταί τινες ἀγαθοὶ, ἀθέμιτα κρύφα διαπρασσόμενοι, ἔνιοι δὲ ἀγαθοὶ ὑπὸ διαβολῆς ἐχθρῶν κακοὶ ὑπολαμβανόμενοι. Ἀλλ' εἰ καὶ τοῦ βασανίζειν καὶ ἀνακρίνειν ἐξουσίαν τις ἔχων δικάζει, οὐδὲ οὕτως τὸ πάντως δικαίως αὐτῷ δικάσαι ἐγίνετο. Ἔνιοι γὰρ, φονεῖς ὄντες, τὰς βασάνους ὑπομείναντες, ὡς ἀθῷοι, ἀπελύθησαν, ἕτεροι δὲ, ἀθῷοι ὄντες, τὰς βασάνους μὴ ὑπομείναντες, ἑαυτῶν καταψευσάμενοι, ὡς αἴτιοι ἐκολάσθησαν.

And Peter: You say the contrary. For since He will judge, on this account He is philanthropic. For loving and pitying those who have been wronged, He punishes those who have done wrong. And I said: Am I not then philanthropic, if I also do good to the good, and punish those who do wrong in so far as they have wronged men? And Peter answered: If along with having foreknowledge you had also the authority to judge, you would rightly do this, on account of having received the authority condemning those whom God created, and on account of foreknowledge unerringly in judging justifying some as just, and condemning others as unjust. And I said: Rightly and truly have you spoken; for it is impossible for anyone not having foreknowledge to judge rightly. For sometimes certain men appear good, while secretly practising unlawful things, and some who are good are supposed through the calumny of enemies to be bad. Nay, even if anyone having authority to torture and examine judges, not even thus does it happen to him altogether to judge justly. For some, being murderers, having endured the tortures, have been acquitted as innocent, while others, being innocent, not having endured the tortures, having falsely accused themselves, have been punished as guilty.

XXVIII. Καὶ ὁ Πέτρος· Μετρίως, ἔφη, ἔχει καὶ ταῦτα, τὸ δὲ μεῖζον ἄκουσον. Ἐνίων ἀνθρώπων ἁμαρτανόντων ἢ εὐπραττόντων, ὧν νῦν ποιοῦσιν ἃ μὲν ἴδια αὐτῶν ἐστιν, ἃ δὲ ἀλλότρια, δίκαιον δὲ ἕκαστον ἐπὶ τοῖς ἰδίοις ἁμαρτήμασι τιμωρεῖσθαι ἢ ἐπὶ τοῖς ἰδίοις κατορθώμασιν εὐεργετεῖσθαι. Ἀδύνατον δέ τινι, πλὴν προφήτῃ μόνῳ πρόγνωσιν ἔχοντι, τὰ ὑπό τινος γινόμενα εἰδέναι, ποῖά ἐστιν αὐτοῦ ἴδια, ποῖα δὲ οὐκ ἦν· πάντα γὰρ δι' αὐτοῦ γινόμενα βλέπεται. Κἀγὼ ἔφην· Ἐβουλόμην μαθεῖν πῶς τῶν ἀδικημάτων ἢ κατορθωμάτων ἃ μὲν ἴδια, ἃ δὲ ἀλλότρια.

XXVIII. And Peter: These things also, said he, are moderate, but hear what is greater. When some men sin or do well, of the things which they now do some are their own, and some belong to others, and it is just that each be punished for his own sins or be rewarded for his own right deeds. Now it is impossible for anyone, except for a prophet alone who has foreknowledge, to know the things done by anyone, which of them are his own, and which were not; for all things are seen being done through him. And I said: I would wish to learn how of wrongdoings or right deeds some are one's own, and some belong to others.

XXIX. Καὶ ὁ Πέτρος ἀπεκρίνατο, ὅτι ὁ τῆς ἀληθείας προφήτης ἔφη· Τὰ ἀγαθὰ ἐλθεῖν δεῖ, μακάριος δὲ, φησὶ, δι' οὗ ἔρχεται. Ὁμοίως καὶ τὰ κακὰ ἀνάγκη ἐλθεῖν· οὐαὶ δὲ δι' οὗ ἔρχεται. Εἰ δὲ διὰ κακῶν κακὰ ἔρχεται, καὶ διὰ ἀγαθῶν ἀγαθὰ φέρεται, προσεῖναι δεῖ ἑκάστῳ τὸ ἴδιον, τὸ ἀγαθὸν εἶναι ἢ κακὸν, καὶ ἐξ ὧν προέπραξεν, διὰ τοῦ ἐλθεῖν τὰ δεύτερα ἀγαθὰ ἢ κακὰ, ἅτινα ἴδια αὐτοῦ τῆς αἱρέσεως ὄντα ὑπὸ

XXIX. And Peter answered that the Prophet of truth said: Good things must come, and blessed, says He, is he through whom they come. Likewise evil things also must of necessity come; but woe to him through whom they come. Now if evil things come through evil men, and good things are brought through good men, there must belong to each what is his own, his being good or evil, and from the things which he did before, through the coming of the second good or evil things, which being his own of his choice

Editors' notes and page, col. 324

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running head: S I ROM. PONT. OPERA DUBIA. 324
marginal letters: A πός ἐστιν;; B ἀγαθοὶ ὑπὸ; C ὑπό τινος; D in VARIORUM NOTÆ
old-edition numerals: 275 after τιμωρῶ,; 276 after τὰ
other: (none)

PG 2:325

τῆς τοῦ Θεοῦ προνοίας διελθεῖν ᾠκονόμηται. Ἐπεὶ κρίσις αὕτη Θεῷ, ὥσπερ ἐπ' ἀγῶνος τὸν διὰ πάσης κακουχίας διεληλυθότα καὶ ἄμεμπτον εὑρεθέντα, ἐκεῖνον ζωῆς αἰωνίου καταξιοῦσθαι. Οἱ γὰρ ἐν ἀγαθοῖς ἰδίᾳ βουλῇ προκόψαντες ὑπὸ τῶν ἰδίᾳ βουλῇ ἐν κακίᾳ παραμεινάντων πειράζονται, διωκόμενοι, μισούμενοι, λοιδορούμενοι, ἐπιβουλευόμενοι, τυπτόμενοι, πλεονεκτούμενοι, διαβαλλόμενοι, ἀγγαρευόμενοι, ἐπηρεαζόμενοι, πάντα ἐκεῖνα πάσχοντες, δι' ὧν εὐλόγως δοκεῖ τὸ ὀργίζεσθαι γίνεσθαι καὶ πρὸς ἄμυναν ὁρμᾷν.

have been appointed by the providence of God to pass through. Since this is judgement with God, that as in a contest he who has passed through every ill-treatment and been found blameless, that man is deemed worthy of eternal life. For those who have advanced in good things by their own will are tried by those who have remained in wickedness by their own will, being persecuted, hated, reviled, plotted against, struck, defrauded, slandered, pressed into service, insulted, suffering all those things through which it seems reasonable that growing angry and rushing to vengeance should arise.

XXX. Ὁ δὲ διδάσκαλος εἰδὼς, ὅτι οἱ ταῦτα ἀδίκως ποιοῦντες ἐκ προτέρων ἁμαρτημάτων κατάδικοί εἰσιν, καὶ ὅτι διὰ καταδίκων τὸ τῆς κακίας πνεῦμα ταῦτα ἐνεργεῖ, τοὺς μὲν ἀνθρώπους, καθὰ ἄνθρωποί εἰσιν, καὶ δι' ἁμαρτίας ὄργανα γινομένους κακίας, ἐλεεῖν συνεβούλευσεν, ὡς φιλανθρωπίαν ἀσκοῦσιν, καὶ τὸ ὅσον ἐπ' αὐτοῖς ἐστιν, ἀδικουμένους καὶ ἀπολύειν τῆς καταδίκης τοὺς ἀδικοῦντας, ἵνα ὥσπερ οἱ νήφοντες τοῖς μεθύουσι βοηθῶσιν, εὐχαῖς, νηστείαις, εὐλογίαις, μὴ ἀνθιστάμενοι, μὴ ἀμυνόμενοι, ἵνα μὴ ἐπὶ τὸ πλεῖον αὐτοὺς ἁμαρτεῖν ἀναγκάσωσιν. Τοῦ γὰρ παθεῖν πάντως κεκριμένου τινὶ, οὐκ εὔλογον ἀγανακτεῖν ἐκείνῳ, δι' οὗ τὸ παθεῖν γίνεται, λογισάμενον, ὅτι, εἰ καὶ ἐκεῖνος οὐκ ἐκακούχησεν αὐτὸν, διὰ τὸ πάντως κακουχηθῆναι μέλλειν διὰ ἑτέρου τὸ παθεῖν ἦν. Τί οὖν ἀγανακτῶ τῷ διαθεμένῳ, ἐμοῦ πάντως παθεῖν κεκριμένου; Ἀλλ' ἔτι μὴν, εἰ τὰ αὐτὰ τοῖς κακοῖς προφάσει ἀμύνης ποιῶμεν, παρὰ τὸ πρῶτοι, δεύτεροι τὸ αὐτὸ τοῖς κακοῖς οἱ ἀγαθοὶ πράσσομεν. Καὶ ὡς ἔφην, οὐ χρὴ ἀγανακτεῖν, ὡς εἰδότα ὅτι Θεοῦ προνοίᾳ οἱ κακοὶ τοὺς ἀγαθοὺς τιμωροῦσιν. Οἱ οὖν τοῖς τιμωροῦσιν χαλεπαίνοντες, ὡς τοὺς ἀποστόλους Θεοῦ ὑβρίζοντες, ἁμαρτάνουσιν· τιμῶντες δὲ καὶ τὰ ἐναντία τοῖς ἀδικεῖν νομιζομένοις διατιθέμενοι αὐτοὺς, εἰς τὸν Θεὸν τὸν οὕτω βουλευσάμενον εὐσεβοῦσιν.

XXX. Now the teacher, knowing that those who do these things unjustly are condemned as guilty from former sins, and that through the condemned the spirit of wickedness works these things, counselled them, as practising philanthropy, to pity the men indeed, in so far as they are men, even though through sin they become instruments of wickedness, and so far as in them lies, when wronged, even to absolve from condemnation those who wrong them, so that just as the sober help the drunken, by prayers, fastings, blessings, not resisting, not avenging themselves, they may not compel them to sin the more. For when it has been altogether decreed for someone to suffer, it is not reasonable to be indignant with that man through whom the suffering comes about, considering that, even if that man had not ill-treated him, on account of his being altogether about to be ill-treated, the suffering would have been through another. Why then am I indignant with him who inflicted it, when I have been altogether decreed to suffer? Nay more, if under pretext of vengeance we do the same things as the wicked, except for being first, we who are good do the same thing second as the wicked. And as I said, one must not be indignant, as knowing that by the providence of God the wicked punish the good. Those therefore who are angry with their punishers sin, as insulting the messengers of God; whereas those who honour them and treat in the opposite way those who are supposed to wrong them, act piously towards God Who thus counselled.

XXXI. Κἀγὼ πρὸς ταῦτα ἀπεκρινάμην· Οὐκοῦν οἱ ἀδικοῦντες οὐκ εἰσὶν αἴτιοι, ὅτι κρίσει Θεοῦ ἀδικοῦσι τοὺς δικαίους. Καὶ ὁ Πέτρος ἔφη· Καὶ πάνυ ἁμαρτάνουσιν, πρὸς γὰρ τὸ ἁμαρτάνειν ἑαυτοὺς ἀποδεδωκότες. Ὅθεν εἰδὼς ἀπ' αὐτῶν ἐκλέγεται τιμωρεῖν τοὺς ἐπὶ τοῖς προτέροις ἁμαρτήμασι μεταμεληθέντας δικαίως, ἵνα τοῖς μὲν δικαίοις διὰ τῆς τοιαύτης τιμωρίας τὰ πρὸ τῆς μετανοίας πραχθέντα ἀφεθῇ κακά. Τοῖς δὲ τιμωροῦσιν ἀσεβέσι κακουχεῖν ἐπιθυμοῦσι καὶ μετανοεῖν μὴ θέλουσιν εἰς ἀναπλήρωσιν ἰδίας κολάσεως δικαίους κακουχεῖν συνεχωρήθη·

XXXI. And I answered to these things: Then those who do wrong are not guilty, because by the judgement of God they wrong the just. And Peter said: They do very much sin, for they have given themselves up to sinning. Whence knowing this He chooses from among them to punish those who have justly repented of their former sins, so that to the just indeed through such punishment the evil things done before repentance may be forgiven. But to the ungodly who punish, desiring to ill-treat and not willing to repent, for the filling up of their own punishment it was permitted to ill-treat the just;

Editors' notes and page, col. 325

Footnotes

(printed under page 160)

Footnotes

(55) ‹anchor: not visible› · call in col 326

προελθεῖν, quod præferendum, cod. Joan. Damasceni, δι' αὐτοῦ ἐλθεῖν conj. Neander l. c.

προελθεῖν, which is to be preferred, the manuscript of John of Damascus; δι' αὐτοῦ ἐλθεῖν conjectured by Neander at the place cited.

(printed under page 160)

(56) ‹anchor: not visible› · call in col 326

Ita Ottoboniani ἐπί interpretor, ἐπὶ οὖν C, ἐπεὶ οὖν D. Deinde αὐτῇ Θεῷ C, αὕτη Θεοῦ (cum hæc ita se habent, Dei hoc judicium) D.

So I interpret the Ottobonianus's ἐπί; ἐπὶ οὖν C; ἐπεὶ οὖν D. Next, αὐτῇ Θεῷ C; αὕτη Θεοῦ ("since these things are so, this is God's judgement") D.

(printed under page 160)

(57) ‹anchor: not visible› · call in col 326

Ita O c. cod. Reg. 804, κακουχίᾳ C.

So O, with the Royal manuscript 804; κακουχίᾳ C.

(printed under page 160)

(58) ‹anchor: not visible› · call in col 326

διαβαλλόμενοι, μισούμενοι· λοιδορούμενοι· ultimis duabus vocibus expunctis p. διαβαλλόμενοι O.

διαβαλλόμενοι, μισούμενοι· λοιδορούμενοι·, with the last two words struck through, for διαβαλλόμενοι O.

(printed under page 160)

(59) ‹anchor: not visible› · call in col 326

δοκεῖν τὸ ὀργίζεσθαι γίνεται cod. Reg. 804. Tum ἄμυνον O.

δοκεῖν τὸ ὀργίζεσθαι γίνεται the Royal manuscript 804. Then ἄμυνον O.

(printed under page 160)

(60) ‹anchor: not visible› · call in col 326

καθὸ O.

(printed under page 160)

(61) ‹anchor: not visible› · call in col 326

συνεβούλευσεν C.

(printed under page 160)

(62) ‹anchor: not visible› · call in col 326

ἀδικουμένοις ἀπολύειν cod. Reg. 804.

ἀδικουμένοις ἀπολύειν the Royal manuscript 804.

(printed under page 160)

(63) ‹anchor: κεχριμένου τινὶ› · call in col 326

τινός cod. Reg. 804.

τινός the Royal manuscript 804.

(printed under page 160)

(64) ‹anchor: διὰ ἑτέρου› · call in col 326

δι' C.

(printed under page 160)

(65) ‹anchor: τὸ αὐτὸ τοῖς κακοῖς› · call in col 326

Vbb. προφάσει — τοῖς κακοῖς non sunt in O. Ex Cot. versione liquet, illum rescribendum statuisse παρὰ τὸ μὴ πρῶτοι, δεύτεροι. Sed adjectione particulæ negantis haud opus est. D. Tum πράσσομεν S, O, πράσσωμεν C, πράσσοντες cod. Reg. 804.

The words προφάσει … τοῖς κακοῖς are not in O. Cotelier's translation makes it clear that he decided to rewrite παρὰ τὸ μὴ πρῶτοι, δεύτεροι. But adding the negative particle is not needed. D. Then πράσσομεν S, O; πράσσωμεν C; πράσσοντες the Royal manuscript 804.

(printed under page 160)

(66) ‹anchor: ὡς εἰδότα› · call in col 326

εἰδότας cod. Reg. 804.

εἰδότας the Royal manuscript 804.

(printed under page 160)

(67) ‹anchor: Οἱ οὖν τοῖς› · call in col 326

Vbb. οἱ οὖν τοῖς om. O.

The words οἱ οὖν τοῖς omitted in O.

(printed under page 160)

(68) ‹anchor: ἀπ' αὐτῶν› · call in col 326

ἁπάντων p. ἀπ' αὐτῶν C.

ἁπάντων for ἀπ' αὐτῶν C.

(printed under page 160)

(69) ‹anchor: ἰδίας› · call in col 326

ἰδίας cod. Reg. 804, τε διά C, O.

ἰδίας the Royal manuscript 804; τε διά C, O.

(printed under page 160)

Footnotes

(a) ‹anchor: proximo facit› · call in col 327

Matth. VII, 12.

Matt. 7:12.

(printed under page 161)

(70) ‹anchor: not visible› · call in col 327

ἐμπαγίδι cod. Reg. 804. Cfr. Luc. XII, 6, 7.

ἐμπαγίδι the Royal manuscript 804. Compare Luke 12:6–7.

(printed under page 161)

(71) ‹anchor: not visible› · call in col 327

Fort. addendum εἰ post οἷον. cfr. hom. XVI, 10. S.

Perhaps εἰ should be added after οἷον; compare Hom. 16.10. S.

(printed under page 161)

(72) ‹anchor: not visible› · call in col 327

ἐλεεῖ O.

(printed under page 161)

(73) ‹anchor: not visible› · call in col 327

προαδικεῖσθαι D, προσαδικεῖσθαι C, O, πρὸς ἀδικεῖσθαι alter cod. Cl, in quo subinde ἀνέχεται, ut exh. O.

προαδικεῖσθαι D; προσαδικεῖσθαι C, O; πρὸς ἀδικεῖσθαι Le Clerc's other manuscript, in which ἀνέχεται follows just after, as O shows.

(printed under page 161)

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ὀργιζόμενος ποθεῖ cod. Reg. 804.

ὀργιζόμενος ποθεῖ the Royal manuscript 804.

(printed under page 161)

(75) ‹anchor: not visible› · call in col 327

ἀχαριστούμενος O.

(printed under page 161)

(76) ‹anchor: not visible› · call in col 327

ἁμαρτάνοντας cod. Reg. 804.

ἁμαρτάνοντας the Royal manuscript 804.

(printed under page 161)

(77) ‹anchor: πάντα τὰ› · call in col 327

τά inserui c. O.

I inserted τά, with O.

(printed under page 161)

(78) ‹anchor: αὕτη τῆς ἀληθείας› · call in col 327

αὕτη S, O, αὐτή C, αὐτή Cl.

αὕτη S, O; αὐτή C; αὐτή Le Clerc.

(printed under page 161)

(79) ‹anchor: τῷ ἐν εἱρκτῇ› · call in col 327

τῷ O c. D. τῶν O.

τῷ O, with D. τῶν O.

(printed under page 161)

(80) ‹anchor: οὐχ οἴομαι› · call in col 327

οἴεμαι O.

(printed under page 161)

(81) ‹anchor: Πῶς οὖν› · call in col 327

οὖν O et ex conject. C, in cuj. textu οὐ.

οὖν O, and C by conjecture; his text has οὐ.

(printed under page 161)

(82) ‹anchor: ὦ φίλε Κλήμης› · call in col 327

Κλήμη O.

(printed under page 161)

(83) ‹anchor: πρὸς καιρὸν› · call in col 327

πρόσκαιρον O.

(printed under page 161)

(84) ‹anchor: ὦ φίλε Κλήμης, μία› · call in col 327

Κλήμη O constanter.

Κλήμη O throughout.

(printed under page 161)

(85) ‹anchor: τοιοῦτον κελεύειν› · call in col 327

ἐπὶ τὸ τοιοῦτο κελεῦσαντι C. Tum ἡ ψυχή p. τῇ ψυχῇ legi vult S.

ἐπὶ τὸ τοιοῦτο κελεῦσαντι C. Then S wants ἡ ψυχή read for τῇ ψυχῇ.

(printed under page 161)

Page

running head: 327 S. CLEMENTIS I ROM. PONT.
marginal letters: A queum incidere; B grate acceptus; C rientem alere,; D cere : sicque
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:328

ἄνευ γὰρ τῆς τοῦ Θεοῦ βουλῆς οὐδὲ στρουθὸς ἐν παγίδι ἐμπεσεῖν ἔχει. Οὕτως δικαίων καὶ αἱ τρίχες τῷ Θεῷ ἐναρίθμιοί εἰσιν.

for without the will of God not even a sparrow can fall into a snare. Thus even the hairs of the just are numbered by God.

XXXII. Δίκαιος δέ ἐστιν ἐκεῖνος, ὁ τοῦ εὐλόγου ἕνεκα τῇ φύσει μαχόμενος. Οἷον, πᾶσι πρόσεστιν ἐκ φύσεως φιλοῦντας φιλεῖν· δίκαιος πειρᾶται καὶ ἐχθροὺς ἀγαπᾷν καὶ λοιδοροῦντας εὐλογεῖν, ἔτι μὴν καὶ ὑπὲρ ἐχθρῶν εὔχεσθαι, ἀδικοῦντας ἐλεεῖν. Διὸ καὶ προαδικεῖσθαι ἀπέχεται, καὶ ὁμῶς καταρωμένους εὐλογεῖ, τύπτουσι συγχωρεῖ, διώκουσιν ὑποχωρεῖ, μὴ ἀσπαζομένους ἀσπάζεται, τοῖς οὐκ ἔχουσιν ὧν ἔχει κοινωνεῖ, ὀργιζόμενον πείθει, τὸν ἐχθρὸν διαλλάσσει, τὸν ἀπειθῆ παρακαλεῖ, τὸν ἄπιστον κατηχεῖ, τὸν πενθοῦντα παραμυθεῖται, ἐπηρεαζόμενος στέγει, ἀχαριστούμενος οὐκ ἀγανακτεῖ. Εἰς δὲ τὸ ἀγαπᾷν τὸν πλησίον ὡς ἑαυτὸν ἀποδεδωκὼς, πενίαν οὐ πεφόβηται, ἀλλὰ τὰ ἑαυτοῦ μερίζων τοῖς οὐκ ἔχουσι πένης γίνεται. Ἀλλ' οὐδὲ μὴν ἁμαρτάνοντα τιμωρεῖ. Ὁ γὰρ τὸν πλησίον ἀγαπῶν ὡς ἑαυτὸν, ὡς αὐτὸς ἁμαρτήσας οἶδε τιμωρηθῆναι μὴ θέλειν, οὕτως οὐδὲ τοὺς ἁμαρτάνοντας τιμωρεῖ. Καὶ ὡς θέλει κολακεύεσθαι καὶ εὐλογεῖσθαι καὶ τιμᾶσθαι καὶ πάντα τὰ ἁμαρτήματα αὐτῷ συγχωρεῖσθαι, τοῦτο αὐτὸς τῷ πλησίον ποιεῖ, ὡς ἑαυτὸν ἐκεῖνον ἀγαπῶν. Ἑνὶ λόγῳ, ὃ θέλει ἑαυτῷ, θέλει καὶ τῷ πλησίον. Οὗτος γάρ ἐστι Θεοῦ νόμος καὶ προφητῶν, αὕτη τῆς ἀληθείας ἡ διδασκαλία. Καὶ ταῦτα μὲν ἀγάπη ἡ πρὸς πάντα ἄνθρωπον τελεία τὸ ἄῤῥεν μέρος ἐστὶν τῆς φιλανθρωπίας, τὸ δὲ ἐλεεῖν τὸ θῆλυ μέρος ἐστὶν αὐτῆς. Ὅπερ ἐστὶ πεινῶντα θρέψαι καὶ ποτὸν διψῶντι παρασχεῖν καὶ γυμνὸν ἐνδῦσαι καὶ νοσοῦντα ἐπισκέψασθαι καὶ ξένον δέξασθαι, τῷ ἐν εἱρκτῇ κατὰ τὸ δυνατὸν ἐπιφαινόμενον βοηθεῖν, ἁπαξαπλῶς τὸν ἐν συμφοραῖς ἐλεῆσαι.

XXXII. Now that man is just, who for the sake of what is reasonable fights against nature. For instance, it belongs to all by nature to love those who love them; a just man tries both to love enemies and to bless those who revile him, and furthermore to pray for enemies, to pity those who do wrong. Wherefore he also abstains from doing wrong first, and equally blesses those who curse him, forgives those who strike him, gives way to those who persecute him, greets those who do not greet him, shares what he has with those who do not have, persuades him who is angry, reconciles the enemy, exhorts the disobedient, instructs the unbelieving, consoles the mourning, when insulted endures, when treated ungratefully is not indignant. And having given himself up to loving his neighbour as himself, he has not feared poverty, but dividing his own goods to those who do not have becomes poor. Nay more, he does not punish one who sins. For he who loves his neighbour as himself, as when he himself has sinned he knows that he does not wish to be punished, so neither does he punish those who sin. And as he wishes to be flattered and blessed and honoured and to have all his sins forgiven him, this he himself does to his neighbour, loving that man as himself. In one word, what he wishes for himself, he wishes also for his neighbour. For this is the law of God and of the prophets, this is the teaching of the truth. And in these things indeed perfect love towards every man is the male part of philanthropy, while pitying is the female part of it. Which is to feed the hungry and to provide drink for the thirsty and to clothe the naked and to visit the sick and to receive the stranger, to appear to him who is in prison and help him according to one's power, in short to pity him who is in misfortunes.

XXXIII. Ἐγὼ δὲ ἀκούσας ἔφην· Ταῦτα μὲν δυνατὸν πράττειν· ἐχθροὺς δὲ εὐεργετεῖν, πᾶσαν αὐτῶν ὑποφέροντα ἐπήρειαν, οὐκ οἴομαι δυνατὸν ἀνθρωπείᾳ προσεῖναι φύσει. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ὀρθῶς ἔφης· ἀθανασίας γὰρ αἰτία οὖσα ἡ φιλανθρωπία πολλοῦ δίδοται. Κἀγὼ ἔφην· Πῶς οὖν σύνεστιν ἐν νῷ λαβεῖν; Καὶ ὁ Πέτρος ἀπεκρίνατο· Ταύτην, ὦ φίλε Κλήμης, λαβεῖν ἔστιν, ἐὰν πληροφορηθῇ τις, ὅτι οἱ ἐχθροὶ πρὸς καιρὸν κακουχοῦντες οὓς μισοῦσιν, αἰωνίου κολάσεως ἀπαλλαγῆς αὐτοῖς αἴτιοι γίνονται· προσέτι δὲ αὐτοὺς ὡς εὐεργέτας σφόδρα ἀγαπήσουσιν. Ἡ δὲ ὁδὸς τοῦ ταύτην λαβεῖν, ὦ φίλε Κλήμης, μία τίς ἐστιν, ἥπερ ἐστὶ φόβος Θεοῦ. Ὁ γὰρ Θεὸν φοβούμενος τὸν πλησίον ὡς ἑαυτὸν ἀγαπᾷν μὲν καταρχὰς οὐ δύναται· ἐπεὶ τὸ τοιοῦτον κελεύειν οὐ προσέρχεται τῇ ψυχῇ· τῷ μέντοι πρὸς Θεὸν φόβῳ τὰ ἀγαπώντων ποιεῖν δύναται, καὶ εἶθ' οὕτως πράξαντι

XXXIII. And having heard, I said: These things indeed it is possible to do; but to do good to enemies, enduring all their insult, I do not think it is possible to belong to human nature. And Peter answered: Rightly have you spoken; for philanthropy, being the cause of immortality, is given for a great price. And I said: How then is it possible to conceive it in mind? And Peter answered: It is possible to receive this, O dear Clement, if anyone be fully assured that enemies, by ill-treating for a season those whom they hate, become to them the causes of deliverance from eternal punishment; and besides they will love them exceedingly as benefactors. And the way of receiving this, O dear Clement, is a single one, which is the fear of God. For he who fears God is indeed at the beginning not able to love his neighbour as himself, since such a command does not come near to the soul; yet through the fear towards God he is able to do the deeds of those who love, and then to him thus doing

Editors' notes and page, col. 328

Page

running head: S I ROM. PONT. OPERA DUBIA. 328
marginal letters: A ἄνευ γὰρ; B ακτεῖ. Εἰς; C θῆλυ μέρος; D τιοι γίνονται·
old-edition numerals: 279 after στον; 280 after Πῶς
other: UNSURE (Q2a, lean images): the page may print οὐχ (not οὐκ) before ἔχουσιν, ἀγανακτεῖ, ἔχουσι and οἴομαι; κ and χ cannot be told apart at this resolution. Check at high resolution; if οὐχ, set as printed and list in misprints.tsv. Also confirm the column-end hyphenation πρά-/πρέ- (the file sets πράξαντι).

PG 2:329

τὰ ἀγάπης τὸ ἀγαπᾷν ὡς νύμφη οὖσα προσφέρεται ὡς νυμφίῳ τῷ φόβῳ· καὶ οὕτως τοὺς φιλανθρώπους τίκτουσα λογισμοὺς ἀθάνατον τίθησι τὸν κεκτημένον, ὡς εἰκόνα Θεοῦ ὁμοίαν, ὑπὸ φθορᾶς ὑβρισθῆναι μὴ δυναμένην τὴν αὐτοῦ φύσιν. Ὁμῶς τὸν τῆς φιλανθρωπίας ἐκθεμένου ἡμῖν λόγον, ἑσπέρας ἐπικαταλαβούσης, εἰς ὕπνον ἐτράπημεν.

the things of love, loving is brought as a bride to fear as a bridegroom; and thus bringing forth philanthropic thoughts it renders him who possesses it immortal, as a like image of God, his nature not being able to be outraged by corruption. Equally when he had set forth to us the discourse of philanthropy, evening having overtaken us, we turned to sleep.

Editors' notes and page, col. 329

Footnotes

(printed under page 162)

(86) ‹anchor: εἰκόνα Θεοῦ› · call in col 329

Leg. Θεῷ, ut et hom. XVIII, 19, ubi idem mendum repetitur. D.

Read Θεῷ, as also at Hom. 18.19, where the same error recurs. D.

(printed under page 162)