PG 2 · cols. 329–345

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

Editors' preface

ὉΜΙΛΙΑ ΙΓʹ.

HOMILY XIII.

I. Ὄρθρου δὲ γενομένου ὁ Πέτρος εἰσιὼν ἔφη· Ὁ μὲν Κλήμης μετὰ τῆς αὐτοῦ μητρὸς Ματτιδίας καὶ τῆς ἐμῆς γυναικὸς ἅμα ἐπὶ τοῦ ὀχήματος καθεζέσθωσαν. Καὶ ὁμῶς οὕτως ἐγένετο. Ὁρμώντων δὲ ἡμῶν τὴν ἐπὶ Βαλανίας ὁδὸν, ἐπύθετό μου ἡ μήτηρ, πῶς ὁ πατὴρ διάγει, Κἀγὼ ἔφην· Ἐπὶ τὴν ζήτησίν σου καὶ τῶν διδύμων ἀδελφῶν μου Φαυστίνου τε καὶ Φαυστινιανοῦ ἐκβὰς, ἀνεύρετός ἐστιν. Οἶμαι δὲ ἐκ τοῦ πλείστου τελευτῆσαι αὐτὸν, ἢ ναυφραγίῳ περιπεσόντα, ἢ ἐν ὁδῷ σφαλέντα, ἢ ὑπὸ λύπης μαρανθέντα. Ἡ δὲ ἀκούσασα καὶ ἐπίδακρυς γενομένη ἐστέναξε λυπηθεῖσα, τῇ δὲ πρὸς ἐμὲ εὑρέσει χαίρουσα τὴν ἐκ τῆς ὑπομνήσεως λύπην μετρίως ἀπήμβλυνεν. Ὁμῶς οὖν κατηντήσαμεν εἰς Βαλανίας. Τῇ δὲ ἐπιούσῃ ἡμέρᾳ εἰς Πάλτον ἤλθομεν, κἀκεῖθεν εἰς Γάβαλαν· τῇ δὲ ἑτέρᾳ κατηντήσαμεν εἰς Λαοδίκειαν. Καὶ ἰδοὺ πρὸ τῶν θυρῶν Νικήτης καὶ Ἀκύλας ἀπήντων ἡμῖν, καὶ καταφιλήσαντες ἦγον ἐπὶ τὴν ξενίαν. Ὁ δὲ Πέτρος καλὴν καὶ μεγάλην πόλιν ἰδών· Ἄξιον, ἔφη, ἐνταῦθα ἡμερῶν ἐπιμεῖναι. Ὡς γὰρ ἐπίπαν τὸ πλῆθος δυνατώτερόν ἐστι τίκτειν τοὺς ζητουμένους. Ὁ μὲν οὖν Νικήτης καὶ Ἀκύλας ἐπυνθάνοντό μου, τίς εἴη αὕτη ἡ ξένη γυνή. Κἀγὼ ἔφην· Ἐμὴ μήτηρ, ἣν ἐπιγνῶναί μοι ὁ Θεὸς διὰ Πέτρου τοῦ κυρίου μου ἐδωρήσατο.

I. And when dawn came Peter, coming in, said: Let Clement with his mother Mattidia and my wife sit together upon the carriage. And so it was done. And as we were setting out on the road to Balaneae, my mother inquired of me how my father was faring. And I said: Having gone out in search of you and of my twin brothers Faustinus and Faustinianus, he is not to be found. And I think for the most part that he has died, either having fallen into a shipwreck, or having met with a mishap on the road, or having wasted away through grief. And she having heard and become tearful groaned in grief, yet rejoicing at her finding of me she moderately blunted the grief from the remembrance. So then we arrived at Balaneae. And on the following day we came to Paltus, and thence to Gabala; and on the next day we arrived at Laodicea. And behold, before the doors Nicetas and Aquila met us, and having kissed us led us to the lodging. And Peter, seeing a fair and great city, said: It is worth while to remain here some days. For as a rule a multitude is more able to bring forth those who are sought. Nicetas and Aquila therefore inquired of me who this stranger woman might be. And I said: My mother, whom God granted me to recognize through my lord Peter.

II. Ταῦτά μου εἰπόντος, ὁ Πέτρος πάντα αὐτοῖς ἐπὶ κεφαλαίων ἐξέθετο, ὡς ἅμα τῷ αὐτοὺς προοδεῦσαι ἐγὼ Κλήμης τὸ ἐμὸν γένος αὐτῷ ἐξεθέμην, καὶ τῆς μητρὸς τὴν ἐκ τῆς τοῦ ὀνείρου πλαστῆς προφάσεως μετὰ τῶν διδύμων αὐτῆς τέκνων γενομένην ἀποδημίαν, ἔτι τε καὶ τοῦ πατρὸς τὴν ἐπὶ ζήτησιν αὐτῆς ἀποδημίαν· ἔπειτα καὶ ὡς αὐτὸς Πέτρος μετὰ τὸ ἀκοῦσαι ταῦτα εἰσελθὼν εἰς τὴν νῆσον καὶ τῇ γυναικὶ συντυχὼν καὶ προσαιτοῦσαν ἰδὼν, καὶ τοῦ προσαιτεῖν τὴν αἰτίαν πυθόμενος, ἔγνω [τὸ] αὐτῆς γένος, ἀναστροφὴν, τὸν πλαστὸν ὄνειρον, καὶ τῶν τέκνων τὰ ὀνόματα, ἐμοῦ τε τοῦ καταλειφθέντος παρὰ τῷ πατρὶ καὶ τῶν αὐτῇ συμπορευθέντων διδύμων τέκνων, καὶ οὓς ἐν βυθῷ ὑπενοεῖτο τεθνηκέναι.

II. When I had said these things, Peter set forth all things to them summarily, how as soon as they had gone on before I Clement set forth my family to him, and my mother's journey abroad with her twin children which came about from the feigned pretext of the dream, and furthermore my father's journey abroad in search of her; and next also how Peter himself after hearing these things, having gone into the island and met with the woman and seen her begging, and having inquired the cause of her begging, learned her family, her way of life, the feigned dream, and the names of the children, both of me who was left behind with my father and of the twin children who journeyed with her, and whom she suspected to have died in the deep.

III. Τούτων οὖν κεφαλαιωδῶς ῥηθέντων ὑπὸ Πέτρου, ὁ Νικήτης καὶ ὁ Ἀκύλας ἐκπλαγέντες ἔλεγον·

III. When these things therefore had been summarily spoken by Peter, Nicetas and Aquila, being astonished, said:

Editors' notes and page, col. 329

Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only; filed under the Latin column per the house rule.] (printed under page 162)

Footnotes

(86) ‹anchor: not visible on the page foot› · call in col 330

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

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

(printed under page 162)

(87) ‹anchor: not visible on the page foot› · call in col 330

εἰσιὼν ὁ Πέτρος C.

εἰσιὼν ὁ Πέτρος ("Peter, going in") C.

(printed under page 162)

(88) ‹anchor: not visible on the page foot› · call in col 330

Ματθιδίας O.

(printed under page 162)

(89) ‹anchor: not visible on the page foot› · call in col 330

ἐπὶ τὴν cod. Reg. 804. Subinde in O esse videtur βαλαναίας.

ἐπὶ τὴν the Regius codex 804. Next, O appears to have βαλαναίας.

(printed under page 162)

(90) ‹anchor: not visible on the page foot› · call in col 330

Ita uterque Hom. cod. et Epit., σφαγέντα melius conj. C.

So both manuscripts of the Homilies and the Epitome; C conjectures, better, σφαγέντα.

(printed under page 162)

(91) ‹anchor: τῇ δὲ ἐπιούσῃ ἡμέρᾳ› · call in col 330

εὕρεσιν O.

(printed under page 162)

(92) ‹anchor: ἀπὸ τῶν θυρῶν› · call in col 330

ἡμέρᾳ om. O, qui deinde scr. εἰς πάλταν. Tum id. γάβαλα c. cod. Reg. 804, et Epit.

O omits ἡμέρᾳ, and then writes εἰς πάλταν. Then the same has γάβαλα, with the Regius codex 804 and the Epitome.

(printed under page 162)

(93) ‹anchor: δυνατώτερόν ἐστι τίκτειν› · call in col 330

Ita O et ex conject. C, qui in textu τίκτει.

So O, and C by conjecture, whose text has τίκτει.

(printed under page 162)

(94) ‹anchor: ὡς ἅμα τῷ› · call in col 330

τῷ adjunxi c. O.

I have added τῷ with O.

(printed under page 162)

(95) ‹anchor: ὀνείρου πλαστῆς› · call in col 330

λαβῆς conj. D. At lectio vulgata nulla eget emendatione, si c. O legas πλαστῆς προφάσεως pro Ci πλαστῆς καὶ προφάσεως. S verum jam vidit.

D conjectures λαβῆς. But the common reading needs no emendation if with O you read πλαστῆς προφάσεως instead of C's πλαστῆς καὶ προφάσεως. S had already seen the truth.

(printed under page 162)

(96) ‹anchor: ἔγνω [τὸ]› · call in col 330

Pro [τό] lacuna parvula in O. Nil certi constat de cod. Parisiensi. Tum ἀναστροφήν conj. C, cujus textus ἀνατροφήν, ut O. ἀνατροφήν etiam legit interpres.

In place of [τό] there is a small gap in O. Nothing certain is established about the Paris codex. Then C conjectures ἀναστροφήν, whose text has ἀνατροφήν, as O does. The translator also read ἀνατροφήν.

(printed under page 162)

(97) ‹anchor: καὶ οὓς› · call in col 330

οὕς var. lect. ap. C, ὡς bene uterque Hom. cod. Dein τεθνηκότων p. τεθνηκέναι O.

οὕς is a variant reading in C; both manuscripts of the Homilies rightly have ὡς. Then O has τεθνηκότων for τεθνηκέναι.

(printed under page 162)

Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only (col. 332); filed under the Latin column per the house rule.] (printed under page 163)

(98) ‹anchor: not visible on the page foot› · call in col 331

ὄνειρον O.

(printed under page 163)

(99) ‹anchor: not visible on the page foot› · call in col 331

Ita et Epit., μαινόμεθα (insani sumus). Rufin. Recogn. VII, 28.

So also the Epitome; μαινόμεθα ("we are mad"): Rufinus, Recognitions 7.28.

(printed under page 163)

(100) ‹anchor: not visible on the page foot› · call in col 331

Ita S., σύννοες C. O, quam formam ille librariis deberi putat: esse enim ætatis infimæ, quæ Lob. Phryn. p. 453 hujus vitii attulerit exempla.

So S; σύννοες C and O, a form he thinks is owed to the copyists, for it belongs to the latest period, of which fault Lobeck's Phrynichus, p. 453, has brought examples.

(printed under page 163)

(1) ‹anchor: not visible on the page foot› · call in col 331

διαφέρει O et C in Corrigendis, διαφέρῃ in textu.

διαφέρει O, and C in his Corrigenda; διαφέρῃ in his text.

(printed under page 163)

(2) ‹anchor: not visible on the page foot› · call in col 331

ἀποβλέψαν O. Tum αὐτούς C, αὐτοὺς S.

ἀποβλέψαν O. Then αὐτούς C, αὐτοὺς S.

(printed under page 163)

(3) ‹anchor: not visible on the page foot› · call in col 331

τοῦτο C.

(printed under page 163)

(4) ‹anchor: not visible on the page foot› · call in col 331

περιπλέκεσθαι O mendose.

περιπλέκεσθαι O, wrongly.

(printed under page 163)

(5) ‹anchor: not visible on the page foot› · call in col 331

ἤρξατο προσαγαγὼν λέγειν C, intermediis omissis.

ἤρξατο προσαγαγὼν λέγειν C, with the words between omitted.

(printed under page 163)

(6) ‹anchor: βιοῦν τε σεμνῶς› · call in col 331

ἡδέως O, supra σεμνῶς, ap. C ἡδέως. Hanc lectionem corruptela laborare recte vidit S, qui proposuit ἁγίως.

ἡδέως O, above σεμνῶς; in C ἡδέως. S rightly saw that this reading suffers from corruption, and proposed ἁγίως.

(printed under page 163)

(7) ‹anchor: δὲ ἀδιαφόρως› · call in col 331

διαφόρως cod. Reg. 804.

διαφόρως the Regius codex 804.

(printed under page 163)

(8) ‹anchor: τότε αὐτοῖς συναυλιζόμεθα› · call in col 331

Ita O c. Epit., συναλιζόμεθα C.

So O with the Epitome; συναλιζόμεθα C.

(printed under page 163)

(9) ‹anchor: Ἐπεὶ οὐδ᾽ ἂν› · call in col 331

Ita O c. cod. Reg. 804 et Epit., οὐδαμοῦ C. Deinde τυγχάνῃ O c. Epit., τυγχάνει C. τέκνον om. O.

So O with the Regius codex 804 and the Epitome; οὐδαμοῦ C. Next, τυγχάνῃ O with the Epitome, τυγχάνει C. O omits τέκνον.

(printed under page 163)

(10) ‹anchor: γὰρ διαφερόντως› · call in col 331

διαφέροντες conj. S.

S conjectures διαφέροντες.

(printed under page 163)

(11) ‹anchor: αὐτῷ φρονῇς› · call in col 331

Scripsi ἂν μὴ τὰ αὐτὰ αὐτῷ φρονῇς c. O, ἂν τὰ αὐτῷ φρ. C, qui deesse αὐτά recte suspicatus est, ἂν τὰ αὐτὰ φρ. Epit.

I have written ἂν μὴ τὰ αὐτὰ αὐτῷ φρονῇς with O; ἂν τὰ αὐτῷ φρ. C, who rightly suspected that αὐτά was missing; ἂν τὰ αὐτὰ φρ. the Epitome.

(printed under page 163)

(12) ‹anchor: σήμερόν με› · call in col 331

με σήμερον C.

(printed under page 163)

(13) ‹anchor: σχεδὸν καθ᾽ ἡμέραν› · call in col 331

καθημέρων O. Subinde θυούσῃ Epit., θυούσης C, O. αὐτοῦ p. αὐτοῖς O.

καθημέρων O. Next, θυούσῃ the Epitome, θυούσης C and O. O has αὐτοῦ for αὐτοῖς.

(printed under page 163)

(14) ‹anchor: τρυφή με τοῦτο› · call in col 331

πρὸς τοῦτο Epit., quod in textu poni vult D. Frustra. Cf. e. g. Xen. Anab. V, 7, 11: εἴ τις ἐξαπατηθῆναι οἴεται ταῦτα S.

πρὸς τοῦτο the Epitome, which D wants put in the text. Needlessly. Compare, for example, Xenophon, Anabasis 5.7.11: εἴ τις ἐξαπατηθῆναι οἴεται ταῦτα. S.

(printed under page 163)

(15) ‹anchor: ἀντιποιουμένην› · call in col 331

ἀντιποιουμένης Epit.

ἀντιποιουμένης the Epitome.

(printed under page 163)

(16) ‹anchor: μεγίστου κάλλους› · call in col 331

καλοῦ O.

(printed under page 163)

Page

running head: 331 S. CLEMENTIS I ROM. PONT.
marginal letters: A nium, verumne; B utpote quæ; C Verum cum; D rio autem
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:332

Ἆρά γε, Δέσποτα καὶ Κύριε τῶν ἁπάντων, τοῦτο ἀληθὲς ἢ ὄνειρός ἐστιν; Καὶ ὁ Πέτρος ἔφη· Εἰ μὴ κοιμώμεθα, ἀληθὲς τυγχάνει. Οἱ δὲ, βραχὺ μείναντες καὶ σύννοι γενόμενοι, ἔφασαν· Ἡμεῖς ἐσμεν Φαυστῖνος καὶ Φαυστινιανὸς, καὶ ἀπαρχῆς σου διαλεγομένου ἀλλήλοις ἐμβλέποντες πολλὰ περὶ ἑαυτῶν κατεστοχαζόμεθα, μὴ ἄρα οὐχ ἡμῖν διαφέρῃ τὰ λεγόμενα, λογιζόμενοι ὅτι πολλὰ παρόμοια γίνεται ἐν τῷ βίῳ· διὸ ἐσιωπῶμεν παλλόμενοι τὰς καρδίας. Πρὸς δὲ τὸ τέλος τοῦ λεγομένου ἀποβλέψαντες, ὅτι ἡμῖν διαφέρει τὰ λεγόμενα, τότε ἑαυτοὺς ὡμολογήσαμεν. Καὶ τοῦτ' εἰπόντες μετὰ δακρύων, ἐπεισῆλθον τῇ μητρὶ, καὶ κοιμωμένην εὑρόντες ἤδη περιπλέκεσθαι ἐβούλοντο. Ὁ δὲ Πέτρος ἐκώλυεν αὐτοὺς εἰπών· Ἐάσατέ με, προσαγάγω ὑμᾶς παραστῆσαι τῇ μητρὶ, μή πως ὑπὸ τῆς πολλῆς αἰφνιδίου χαρᾶς εἰς ἔκστασιν ἔλθοι φρενῶν, ἅτε δὴ κοιμωμένη καὶ τὸ πνεῦμα ὑπὸ τοῦ ὕπνου ἀπησχολημένον ἔχουσα.

Master and Lord of all, is this true or is it a dream? And Peter said: Unless we are sleeping, it happens to be true. And they, having waited a short while and become thoughtful, said: We are Faustinus and Faustinianus, and from the beginning as you were discoursing, looking at one another we conjectured much concerning ourselves, lest perchance the things said did not pertain to us, reckoning that many similar things happen in life; wherefore we kept silent, palpitating in our hearts. But having looked towards the end of what was said, that the things said pertain to us, then we declared ourselves. And having said this with tears, they went in besides to their mother, and having found her sleeping wished already to embrace her. But Peter hindered them, saying: Permit me, let me lead you forward to present you to your mother, lest perchance through the great sudden joy she come into madness of mind, especially as she is sleeping and has her spirit occupied by sleep.

IV. Ὅμως ἐπεὶ κόρον ἔσχεν ὕπνου, διεγερθείσῃ τῇ μητρὶ ὁ Πέτρος ἤρξατο περὶ τῆς θεοσεβείας αὐτῇ διαλέγεσθαι πρότερον λέγων· Γινώσκειν σε θέλω, γύναι, τῆς ἡμετέρας θρησκείας τὴν πολιτείαν. Ἡμεῖς ἕνα Θεὸν σέβομεν, τὸν πεποιηκότα ὃν ὁρᾷς κόσμον, καὶ τούτου φυλάσσομεν τὸν νόμον, περιέχοντα ἐν πρώτοις, αὐτὸν σέβειν μόνον καὶ τὸ αὐτοῦ ἁγιάζειν ὄνομα, τιμᾷν τε γονεῖς, καὶ σωφρονεῖν, βιοῦν τε σεμνῶς. Πρὸς τούτοις δὲ ἀδιαφόρως μὴ βιοῦντες τραπέζης ἐθνῶν οὐκ ἀπολαύομεν, ἅτε δὴ οὐδὲ συνεστιᾶσθαι αὐτοῖς δυνάμενοι, διὰ τὸ ἀκαθάρτως αὐτοὺς βιοῦν. Πλὴν ὁπόταν αὐτοὺς πείσωμεν τὰ τῆς ἀληθείας φρονεῖν τε καὶ ποιεῖν, βαπτίσαντες αὐτοὺς τρισμακαρίᾳ τινὶ ἐπονομασίᾳ, τότε αὐτοῖς συναυλιζόμεθα. Ἐπεὶ οὐδ' ἂν πατὴρ τυγχάνῃ, ἢ γυνὴ, ἢ τέκνον, ἢ ἀδελφὸς, ἢ ἄλλος τις ἐκ φύσεως στοργὴν ἔχων, συνεστιᾶσθαι αὐτῷ τολμᾷν δυνάμεθα. Θρησκείᾳ γὰρ διαφερόντως τοῦτο ποιοῦμεν. Μὴ οὖν ὕβριν ἡγήσῃ τὸ μὴ συνεστιᾶσθαί σοι τὸν υἱὸν, μέχρις ἂν μὴ τὰ αὐτὰ αὐτῷ φρονῇς καὶ ποιῇς.

IV. However, when she had had her fill of sleep, to the mother having been awakened Peter began to discourse first concerning godliness, saying: I wish you to know, woman, the way of life of our religion. We worship one God, Who has made the world which you see, and we keep His law, which contains among its chief points to worship Him alone and to hallow His name, and to honour parents, and to be chaste, and to live reverently. And besides these things, not living indifferently, we do not partake of the table of Gentiles, inasmuch as we are not even able to eat together with them, on account of their living uncleanly. Yet whenever we persuade them both to think and to do the things of the truth, having baptized them with a certain thrice-blessed invocation, then we dwell together with them. For not even if it happen to be a father, or a wife, or a child, or a brother, or anyone else having affection by nature, can we dare to eat together with him. For on account of religion we do this pre-eminently. Do not therefore deem it an insult that your son does not eat together with you, until you think and do the same things as he.

V. Ἡ δὲ ἀκούσασα ἔφη· Τί οὖν κωλύει σήμερόν με βαπτισθῆναι; ἥτις πρὸ τοῦ σε ἰδεῖν τοὺς λεγομένους θεοὺς ἀπεστράφην, λογισμῷ τούτῳ, ὅτι πολλὰ σχεδὸν καθ' ἡμέραν θυούσῃ αὐτοῖς ἐν ταῖς ἀνάγκαις οὐ παρεστάθησάν μοι. Περὶ δὲ μοιχείας τί δεῖ καὶ λέγειν; ὁπότε οὐδ' ὅτε ἐπλούτουν, τρυφή με τοῦτο ἠπάτησεν, οὐδ' ἡ μετὰ ταύτην πενία ἐπὶ τοῦτο ἐλθεῖν ἀναγκάσαι δεδύνηται, ἀντιποιουμένην μου τῆς σωφροσύνης ὡς μεγίστου κάλλους, ἧς ἕνεκα εἰς τοσαύτην ἦλθον περίστασιν. Ἀλλ' οὐδ' οἶμαί σε,

V. And she having heard said: What then hinders me from being baptized today? Who before seeing you turned away from the so-called gods, by this reasoning, that though I sacrificed many things to them almost daily they did not stand by me in my necessities. And concerning adultery what need is there even to speak? Since neither when I was rich did luxury deceive me in this, nor has the poverty after this been able to compel me to come to this, as I laid claim to my chastity as the greatest beauty, for the sake of which I came into so great a strait. Nay, nor do I think that you,

Editors' notes and page, col. 332

Page

running head: S I ROM. PONT. OPERA DUBIA. 332
marginal letters: A Ἆρά γε,; B στῆσαι τῇ; C βιοῦν. Πλὴν; D καὶ λέγειν ;
old-edition numerals: 283 after ἑαυτοὺς; 284 after σκείᾳ
other: (none)

PG 2:333

κύριέ μου Πέτρε, ἀγνοεῖν, ὅτι ἡ πλείων ἐπιθυμία ἐξ εὐθυμιῶν γίνεται. Ὅθεν ἐγὼ ἐν εὐθυμίᾳ σωφρονήσασα, ἐν δυσθυμίᾳ πρὸς ἡδονὰς ἐμαυτὴν οὐκ ἀποδίδωμι. Ἀλλὰ μηδὲ νῦν μου κακουχίας ἀπηλλάχθαι νομίσῃς τὴν ψυχὴν, τὴν ποσῶς παραμυθίας τυχοῦσαν διὰ τὴν Κλήμεντος ἐπίγνωσιν. Ἀντεισερχομένη γὰρ ἡ ἐκ τῶν δύο τέκνων μου βαρυθυμία καὶ τὴν ποσῶς ἀμαυροῖ χαράν. Λυπεῖ γὰρ ἡμᾶς οὐ τοσοῦτον τὸ ἐν τῇ θαλάσσῃ τούτους παραπολέσθαι, ὅσον τὸ χωρὶς τῆς θείας εἰς Θεὸν εὐσεβείας διαφθαρῆναι μετά γε τῶν ψυχῶν αὐτοῖς καὶ τὰ σώματα. Ὁ δὲ τούτων πατὴρ, ἐμὸς δὲ σύμβιος, ὡς παρὰ Κλήμεντος ἔμαθον, ἐπί τε τὴν ἐμὴν καὶ τῶν υἱῶν ζήτησιν ἐκβὰς, τοσούτοις ἔτεσιν ἀφανής ἐστιν· πάντως δὲ ἐτελεύτησεν. Καὶ γὰρ ὁ ταλαίπωρος ὑπὸ σωφροσύνης με ἀγαπῶν φιλότεκνος ἦν. Ὅθεν πάντων ἡμῶν τῶν ὑπὲρ πάντα αὐτῷ ἠγαπημένων στερηθεὶς ὁ γέρων ὑπὸ μεγίστης ἀθυμίας διεφώνησεν.

my lord Peter, are ignorant that the greater desire arises from cheerful states of mind. Whence I, having been chaste in cheerfulness, in despondency do not give myself up to pleasures. But do not suppose that even now my soul has been freed from ill-treatment, though it has in some measure obtained consolation through the recognition of Clement. For the heaviness of heart over my two children, coming in its stead, dims even the joy that is in some measure mine. For it grieves us not so much that these perished by the way in the sea, as that without the divine piety towards God their bodies also perished along with their souls. And their father, and my husband, as I learned from Clement, having gone out in search both of me and of his sons, for so many years is nowhere to be seen; and altogether he has died. For the wretched man, loving me by reason of chastity, was fond of his children. Whence having been deprived of all of us who were loved by him above all things, the old man perished through the greatest despondency.

VI. Τῆς μητρὸς ταῦτα λεγούσης, κατὰ τὴν Πέτρου παραίνεσιν, ἀκούοντες οὐκέτι στέγειν ἐδύναντο οἱ παῖδες, ἀλλ' ἐγερθέντες περιεπλέκοντο αὐτῇ, πολλὰ δακρύοντες καὶ καταφιλοῦντες. Ἡ δὲ ἔφη· Τί θέλει τοῦτο εἶναι; Καὶ ὁ Πέτρος ἀπεκρίνατο· Παράστησον, ὦ γύναι, γενναίως τὸν νοῦν σου, ὅπως τῶν σῶν ἀπολαύσῃς τέκνων. Οὗτοι γάρ εἰσι Φαυστῖνος καὶ Φαυστινιανὸς, οἱ υἱοί σου, οὓς ἐν βυθῷ τεθνάναι ἔλεγες. Πῶς δὲ ζῶσιν, ἐπὶ βυθοῦ θανόντες ἐν τῇ χαλεπωτάτῃ ἐκείνῃ νυκτὶ, καὶ πῶς νῦν ὁ μὲν αὐτῶν Νικήτης λέγεται, ὁ δὲ Ἀκύλας, αὐτοί σοι εἰπεῖν δυνήσονται· σὺν σοὶ γὰρ ἡμεῖς μαθεῖν ἔχομεν. Ταῦτα τοῦ Πέτρου εἰπόντος, ἡ μήτηρ, χαρεῖσα σφόδρα, ὑπὸ ἐκλύσεως ὀλίγου διεφώνει. Ὅτε δὲ αὐτὴν ἀνεκτησάμεθα, ἐκαθέσθη, καὶ ἑαυτῆς γενομένη ἔφη· Παρακαλῶ, τέκνα μου ποθεινὰ, εἴπατε ἡμῖν τὰ μετὰ τὴν χαλεπὴν ἐκείνην νύκτα συμβάντα ὑμῖν.

VI. While our mother was saying these things, the boys, hearing them, were no longer able to contain themselves according to Peter's admonition, but having risen up they embraced her, weeping much and kissing her. And she said: What does this mean? And Peter answered: Brace your mind nobly, O woman, so that you may enjoy your children. For these are Faustinus and Faustinianus, your sons, whom you said had died in the deep. And how they live, having died upon the deep in that most grievous night, and how now the one of them is called Nicetas, and the other Aquila, they themselves will be able to tell you; for along with you we also have it to learn. When Peter had said these things, our mother, having rejoiced exceedingly, nearly perished from faintness. And when we had recovered her, she sat down, and having come to herself said: I entreat you, my longed-for children, tell us the things that happened to you after that grievous night.

VII. Καὶ ὁ Νικήτης, τοῦ λοιποῦ Φαυστῖνος, ἤρξατο λέγειν· Τῆς αὐτῆς ἐκείνης νυκτὸς τοῦ πλοίου, ὡς οἶσθα, διαλυομένου, ἡμᾶς ἄνδρες τινὲς, ἐν τῷ βυθῷ λῃστεύειν μὴ φοβούμενοι, ἀνείλοντο, καὶ ἐν σκάφῃ θέντες καὶ κώπαις ἐλαύνοντες, ὁτὲ μὲν παρὰ γῆν ἔφερον, ὁτὲ δὲ καὶ τροφὰς μεταπεμπόμενοι εἰς τὴν Στράτωνος ἦγον Καισάρειαν· κἀκεῖ δακρύοντας ἡμᾶς λιμῷ, φόβῳ τε καὶ πληγαῖς, ὅπως μή τι προπετὲς λαλήσωμεν τῶν αὐτοῖς μὴ δοκούντων, ἔτι τε καὶ τὰ ὀνόματα ἡμῶν ἀλλάξαντες, πωλῆσαι ἠδυνήθησαν. Γυνὴ δέ τις Ἰουδαίας προσήλυτος, ἀξιόλογος πάνυ, ὀνόματι Ἰοῦστα, ὠνησαμένη ἡμᾶς εἰς τέκνων ἐφύλαττεν τόπον, καὶ πάσῃ Ἑλληνικῇ παιδείᾳ μετὰ σπουδῆς ἐξεπαίδευσεν. Ἡμεῖς δὲ ἐφ' ἡλικίας ἔμφρονες γενόμενοι καὶ τὴν

VII. And Nicetas, henceforth Faustinus, began to say: On that selfsame night when the ship, as you know, was being broken up, certain men, not fearing to commit piracy on the deep, took us up, and having placed us in a boat and rowing with oars, at one time brought us along the land, and at another time also sending for food led us to Strato's Caesarea; and there, as we were weeping through hunger, and fear and blows, so that we might not rashly speak anything of the things that did not please them, and furthermore having changed our names also, they were able to sell us. And a certain woman, a proselyte of Judaea, very worthy of note, by name Justa, having bought us kept us in the place of children, and educated us with zeal in all Greek learning. And we, having become prudent with age, both

Editors' notes and page, col. 333

Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only (col. 333); filed under the Latin column per the house rule.] (printed under page 164)

Footnotes

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νομίσειν O.

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ἀπώλεια C, qui conj. ἀπωλείας ἀθυμία. In Epit. ἀθυμία.

ἀπώλεια C, who conjectures ἀπωλείας ἀθυμία. In the Epitome, ἀθυμία.

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Cfr. Epit. c. 102. Ap. C hæc periodus ita sonat: Παραινέσωμεν (παρανιάζομεν vel παρανιάζωμεν id. ex conject., παραμυθήσομαι — ἐμαυτήν var. lect ap. eumdem, παρακαλέσομαι D) γὰρ περὶ αὐτῶν ὅτε (οὐχ ὅτι proponit C, ad Epit referens) ἐν θαλάσσῃ διεφώνησαν, ἀλλ᾽ οὐχ (οὐχ addidit D) ὅτι πρὸς τούτοις ἐκτὸς τειχῶν θρησκείας Θεοῦ φθαρέντες τὰ σώματα καὶ τὰς ψυχὰς ἀπώλοντο.

Compare the Epitome, ch. 102. In C this period runs thus: Παραινέσωμεν (παρανιάζομεν or παρανιάζωμεν the same editor by conjecture; παραμυθήσομαι — ἐμαυτήν a variant reading in the same; παρακαλέσομαι D) γὰρ περὶ αὐτῶν ὅτε (C proposes οὐχ ὅτι, referring to the Epitome) ἐν θαλάσσῃ διεφώνησαν, ἀλλ᾽ οὐχ (D added οὐχ) ὅτι πρὸς τούτοις ἐκτὸς τειχῶν θρησκείας Θεοῦ φθαρέντες τὰ σώματα καὶ τὰς ψυχὰς ἀπώλοντο.

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καὶ τὴν C.

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τῶν addidi c. O.

I have added τῶν with O.

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Vbb. κατὰ τὴν Πέτρου παραίνεσιν post οὐκέτι rectius collocat Epit.

The Epitome places the words κατὰ τὴν Πέτρου παραίνεσιν more correctly after οὐκέτι.

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(23) ‹anchor: ἐπὶ βυθοῦ› · call in col 334

βυθοῦ conjectura ad oram Ottoboniani, in cuj. textu σου, ut C. τέκνα μου ποθεινά, τέκνα γλυκύτατα, τέκνα καρδίας καύσων τῆς ἐμῆς, εἴπατέ μοι O.

βυθοῦ is a conjecture in the margin of the Ottobonianus, whose text has σου, as C does. τέκνα μου ποθεινά, τέκνα γλυκύτατα, τέκνα καρδίας καύσων τῆς ἐμῆς, εἴπατέ μοι O.

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(24) ‹anchor: τοῦ λοιποῦ Φαυστῖνος› · call in col 334

Vbb. τοῦ λ. Φαυστῖνος om. O.

O omits the words τοῦ λ[οιποῦ] Φαυστῖνος.

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(25) ‹anchor: ἀνείλοντο› · call in col 334

ἀνείλαντο C.

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(26) ‹anchor: κἀκεῖ δακρύοντας› · call in col 334

δάκνοντες conj. D, affligentes nos fame. Ruf. in Recogn. C deesse aliquid putat.

D conjectures δάκνοντες; "afflicting us with hunger," Rufinus in the Recognitions. C thinks something is missing.

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(27) ‹anchor: ἔτι τε› · call in col 334

δέ C.

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(28) ‹anchor: Ἰουδαίας› · call in col 334

Ἰουδαίοις C.

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Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only (col. 336); filed under the Latin column per the house rule.] (printed under page 165)

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Ita Epit., λέγω δέ C, O.

So the Epitome; λέγω δέ C and O.

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φιλίοις O.

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Recogn. VIII, 33: Fertur enim in religione nostra sermo de Propheta quodam per quem immortalis et beata vita credentibus danda promittitur. Hunc ergo nos putabamus Simonem. Sed hæc tibi, mater, opportunius exponentur.

Recognitions 8.33: "For there is a saying current in our religion about a certain Prophet, through whom immortal and blessed life is promised to be given to believers. This man, then, we thought to be Simon. But these things will be explained to you, mother, at a more fitting time."

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ὄχλον C, qui conj. ὄχλος, in O ὄχλων.

ὄχλον C, who conjectures ὄχλος; in O ὄχλων.

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μῆτερ S, O, μήτερ C.

μῆτερ S and O, μήτερ C.

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ἐκτελήσεται S, c. Cl.

ἐκτελήσεται S, with Cl.

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ἡμᾶς πληροφορήσας C.

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μερῶν O.

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κοινῇ C.

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(38) ‹anchor: τῷ ἐκείνῃ› · call in col 335

τό conj. S, satis bene.

S conjectures τό, well enough.

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(39) ‹anchor: καθ᾽ ἣν ἂν οὐ› · call in col 335

ἐν ᾗ μή p. καθ᾽ ἣν ἂν οὐ C. Subinde συνεστιασθείην Epit. c. 106 et O, συνεστιάσθην C. Tum ταυτά S, ταῦτα C, O.

C has ἐν ᾗ μή for καθ᾽ ἣν ἂν οὐ. Next, συνεστιασθείην the Epitome, ch. 106, and O; συνεστιάσθην C. Then ταυτά S, ταῦτα C and O.

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εὐσπλαγχνός O. Alia man. præmisit μή in marg.

εὐσπλαγχνός O. Another hand has put μή before it in the margin.

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(41) ‹anchor: ὑμᾶς συνεστιαθῆναι› · call in col 335

Ita O c. S. συνεστιαθῆναι C.

So O with S. συνεστιαθῆναι C.

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(42) ‹anchor: ἐφθέγξατο λόγον› · call in col 335

λόγον om. O.

O omits λόγον.

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(43) ‹anchor: αὐτὴν ἁγνισθῆναι› · call in col 335

ἀφελληνισθῆναι C.

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(44) ‹anchor: λόγον, ὃς› · call in col 335

ὃ C, ᾧ D.

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(45) ‹anchor: αὐτῆς ἐξέφηνεν› · call in col 335

ἐξέφηνεν D, ἐξέφανεν C, O.

ἐξέφηνεν D, ἐξέφανεν C and O.

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(46) ‹anchor: τοῦ συμβαπτισθῆναι› · call in col 335

βαπτισθῆναι O. Cum cod. addidi καί post ξενοδόχον.

βαπτισθῆναι O. With the codex I have added καί after ξενοδόχον.

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(47) ‹anchor: αὐτὴ διετέθη› · call in col 335

Ita O c. S, διεθέτη C.

So O with S; διεθέτη C.

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(48) ‹anchor: ὁπόταν› · call in col 335

ὁπότ᾽ ἂν C.

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Page

running head: 335 S. CLEMENTIS I ROM. PONT.
marginal letters: A Nos vero; B mine, accedens; C ex quo; D gratia, nisi
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:336

θρησκείαν ἠγαπήσαμεν, καὶ τὰ τῆς παιδείας ἐφιλοπονήσαμεν, ὅπως πρὸς τὰ λοιπὰ ἔθνη διαλεγόμενοι ἐλέγχειν αὐτὰ περὶ πλάνης δυνώμεθα. Ἀλλὰ καὶ τὰ φιλοσόφων ἠκριβώσαμεν, ἐξαιρέτως δὲ τὰ ἀθεώτατα, λέγω δὴ τὰ Ἐπικούρου καὶ Πύῤῥωνος, ἵνα μᾶλλον ἀνασκευάζειν δυνώμεθα.

loved the religion, and laboured diligently at the things of learning, so that discoursing with the rest of the nations we might be able to refute them concerning error. Moreover we also mastered accurately the doctrines of the philosophers, and especially the most godless ones, I mean those of Epicurus and Pyrrho, so that we might the more be able to overthrow them.

VIII. Σίμωνι δέ τινι μάγῳ σχεδὸν σύντροφοι γενόμενοι, φιλίας ὁδῷ ἀπατηθῆναι ἐκινδυνεύσαμεν. Ἔστι δέ τις περὶ ἀνθρώπου τινὸς λόγος, οὗ φανέντος ἐν βασιλείᾳ τῶν θεοσεβησάντων ὄχλος ἀθανάτως καὶ ἀλύπως βιῶσαι ἔχει· ὅμως ταῦτα μέν σοι, μῆτερ, ἐπὶ καιροῦ ἀκριβέστερον ἐκτεθήσεται. Πλὴν μέλλουσιν ἡμῖν ἀπατᾶσθαι ὑπὸ τοῦ Σίμωνος ἑταῖρός τις τοῦ κυρίου ἡμῶν Πέτρου, Ζακχαῖος λεγόμενος, προσηκάμενος ἐνουθέτησε μὴ ἀπατηθῆναι τῷ Μάγῳ, ἐπελθόντι δὲ τῷ Πέτρῳ προσήγαγεν, ὅπως πληροφορήσας ἡμᾶς πείσῃ περὶ τῶν τῇ θεοσεβείᾳ διαφερόντων. Διὸ καὶ σὲ, μῆτερ, εὐχόμεθα, ἵνα ὧν ἡμεῖς κατηξιώθημεν ἀγαθῶν, τούτων καὶ σὺ μεταλάβῃς, ὅπως κοινῶν ἁλῶν καὶ τραπέζης μεταλαβεῖν δυνηθῶμεν. Αὕτη οὖν ἐστιν ἡ αἰτία, τεκοῦσα, δι' ἣν ἐνόμιζες ἡμᾶς τεθνάναι, τῷ ἐκείνῃ τῇ χαλεπωτάτῃ νυκτὶ ὑπὸ πειρατῶν ἀρθῆναι ἐν πελάγει, σὲ δὲ νομίζειν ἡμᾶς ἀπολωλέναι.

VIII. And having become almost foster-brothers to a certain Simon a magician, we were in danger of being deceived in the way of friendship. For there is a certain report concerning a certain man, upon whose appearing in His kingdom the multitude of those who have been godly shall live immortally and without grief; however, these things shall be set forth to you more accurately in due season, mother. Yet when we were about to be deceived by Simon, a certain companion of our lord Peter, called Zacchaeus, having taken us to himself admonished us not to be deceived by the Magician, and when Peter came up brought us to him, so that having fully assured us he might persuade us concerning the things pertaining to godliness. Wherefore we pray for you also, mother, that of the good things of which we were deemed worthy, of these you also may partake, so that we may be able to partake of common salt and table. This therefore is the cause, O mother who bore us, on account of which you supposed that we had died, through our having been carried off at sea by pirates on that most grievous night, and your supposing that we had perished.

IX. Ταῦτα τοῦ Φαυστίνου ειπόντος, ἡ μήτηρ ἡμῶν προσέπεσε τῷ Πέτρῳ, δεομένη καὶ ἀξιοῦσα, ὅπως αὐτήν τε καὶ τὴν ξενοδόχον αὐτῆς μεταπεμψάμενος ἐξαυτῆς βαπτίσῃ, ἵνα, φησὶ, μηδεμία τις ἡμέρα ἄμοιρος γένηται, ἀφ' ἧς τὰ ἐμαυτῆς ἀπέλαβον τέκνα, καθ' ἣν ἂν οὐ συνεστιαθείην αὐτοῖς. Ταὐτὰ οὖν καὶ ἡμῶν τῇ μητρὶ συμπαρακαλεσάντων, ὁ Πέτρος ἔφη· Τί νομίζετε, ἐγὼ μόνος ἄσπλαγχνός εἰμι, ὅτι μὴ βούλομαι ὑμᾶς συνεστιαθῆναι τῇ μητρὶ, βαπτίσας αὐτὴν σήμερον; ἀλλὰ κἂν μίαν ἡμέραν πρὸ τοῦ βαπτισθῆναι νηστεῦσαι αὐτὴν δεῖ. Καὶ ταῦτα ἐπεὶ ἁπλῶς τινα ὑπὲρ ἑαυτῆς ἐφθέγξατο λόγον, ὃν ἐγὼ τῆς πίστεως αὐτῆς ἱκανὸν ἑρμηνέα συνεῖδον· ἐπεὶ πολλῶν ἡμερῶν αὐτὴν ἁγνισθῆναι ἔδει.

IX. When Faustinus had said these things, our mother fell down before Peter, begging and entreating that having sent for both herself and her hostess he would immediately baptize them, so that, says she, no day at all may be without a share, from the day on which I received back my own children, on which I should not eat together with them. When we also therefore had joined in entreating the same things with our mother, Peter said: What do you suppose, that I alone am pitiless, because I do not wish you to eat together with your mother by baptizing her today? Nay, she must fast at least one day before being baptized. And this too since she simply uttered a certain word on her own behalf, which I perceived to be a sufficient interpreter of her faith; since otherwise it would have been necessary for her to be purified for many days.

X. Κἀγὼ ἔφην· Εἰπὲ ἡμῖν τίνα ἐφθέγξατο λόγον, ὃς τὴν πίστιν αὐτῆς ἐξέφηνεν. Καὶ ὁ Πέτρος ἔφη· Ἡ ἀξίωσις αὐτῆς τοῦ συμβαπτισθῆναι αὐτῇ τὴν ξενοδόχον καὶ εὐεργέτιν. Οὐκ ἂν δὲ τοῦτο τῇ ὑπ' αὐτῆς ποθουμένῃ δοθῆναι παρεκάλει, εἰ μὴ πρότερον αὐτὴ διετέθη ὡς ἐπὶ μεγάλῃ τῇ τοῦ βαπτίσματος δωρεᾷ. Ὅθεν ἐγὼ πολλῶν καταγινώσκω, ὁπόταν, βαπτισθέντες καὶ πιστεύειν λέγοντες, μηδὲν ἄξιον πίστεως ποιῶσι, μηδ' οὓς ἀγαπῶσιν, λέγω δὴ γυναῖκας αὐτῶν ἢ υἱοὺς ἢ φίλους, πρὸς τοῦτο προτρέπωνται. Εἰ γὰρ πεπιστεύκασι ζωὴν αιώνιον σὺν

X. And I said: Tell us what word she uttered which manifested her faith. And Peter said: Her request that her hostess and benefactress should be baptized together with her. Now she would not have entreated that this be given to her who was longed for by her, unless she herself had first been disposed towards the gift of baptism as towards a great gift. Whence I condemn many, whenever, having been baptized and saying that they believe, they do nothing worthy of faith, nor urge on to this those whom they love, I mean their wives or sons or friends. For if they have believed that eternal life with

Editors' notes and page, col. 336

Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only (col. 338); filed under the Latin column per the house rule.] (printed under page 166)

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Vbb. ἐπὶ τῷ βαπτίσματι recepi ex O.

I have taken the words ἐπὶ τῷ βαπτίσματι from O.

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θανάτῳ C.

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(51) ‹anchor: not visible on the page foot› · call in col 337

ἐλεῶσιν C.

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ἐπεὶ τούς var. lect. ap. C.

ἐπεὶ τούς is a variant reading in C.

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ἀνακρινῶ C.

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τὸν δι᾽ om. var. lect. ap. C.

A variant reading in C omits τὸν δι᾽.

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(55) ‹anchor: not visible on the page foot› · call in col 337

τροφῆς μὴ μεταλαβεῖν O, qui om. vbb. οὐχ ἠδυνήθην.

τροφῆς μὴ μεταλαβεῖν O, which omits the words οὐχ ἠδυνήθην.

(printed under page 166)

(56) ‹anchor: not visible on the page foot› · call in col 337

Ita conj. C. cuj. textus μαρτυρήσει ut Epit., μαρτυρήσο O, ἐμαρτύρει nonnulli codd. Epit.

So C conjectures, whose text has μαρτυρήσει, as the Epitome does; μαρτυρήσο O; ἐμαρτύρει some manuscripts of the Epitome.

(printed under page 166)

(57) ‹anchor: not visible on the page foot› · call in col 337

Φαυστινιανός O.

(printed under page 166)

(58) ‹anchor: τοῦτο νηστεία βαπτίσματος, ὃ› · call in col 337

ἢ C. Tum Φαυστινιανός p. Φαυστῖνος O.

ἢ C. Then O has Φαυστινιανός for Φαυστῖνος.

(printed under page 166)

(59) ‹anchor: ποιήσασα, οὕτω› · call in col 337

ἡμέραν τῆς ἡμῶν ἐπιγνώσεως χωρίσαι τῆς τραπέζης, προῳκονόμησεν τὴν νηστείαν. Ὡς γὰρ ἐσωφρόνησεν ἐν ἀγνοίᾳ, τὸ πρέπον τῆς ἀληθείας ποιήσασα, οὕτως C.

(printed under page 166)

(60) ‹anchor: μιᾶς νηστεῦσαι› · call in col 337

ᾠκονόμησεν πρὸ μιᾶς νηστεῦσαι αὐτὴν ἐν ἀγνοίᾳ C.

(printed under page 166)

(61) ‹anchor: ἐν νηστείᾳ› · call in col 337

τὴν σήμερον διαμείνωμεν C. Epitome ut O.

τὴν σήμερον διαμείνωμεν C. The Epitome as O.

(printed under page 166)

(62) ‹anchor: Αὐτῆς οὖν τῆς› · call in col 337

τῆς inserui c. O.

I have inserted τῆς with O.

(printed under page 166)

(63) ‹anchor: ὄντα ὅλῳ γένει› · call in col 337

χαλεπὰ ὄντα, ὅλω γένει p. χαλεπὰ ὄντα ὅλῳ γένει O. Tum id. πέφυκε p. φύσιν ἔχει.

O has χαλεπὰ ὄντα, ὅλω γένει for χαλεπὰ ὄντα ὅλῳ γένει. Then the same has πέφυκε for φύσιν ἔχει.

(printed under page 166)

(64) ‹anchor: τῷ Θεῷ, ὅτι› · call in col 337

Fortasse ὥστε, vel ὅσον — ἀπονέμειν S.

Perhaps ὥστε, or ὅσον — ἀπονέμειν. S.

(printed under page 166)

Page

running head: 337 CLEMENTINA. — HOMIL
marginal letters: A tam æternam; B in baptismum; C enim pudicitiam; D quo modo
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:338

ἔργοις καλοῖς δωρεῖσθαι τὸν Θεὸν ἐπὶ τῷ βαπτίσματι, ἀνυπερθέτως οὓς ἠγάπων προετρέποντο βαπτισθῆναι. Ἀλλ' ἐρεῖ τις ὑμῶν· Ἀγαπῶσιν αὐτοὺς καὶ φροντίζουσιν αὐτῶν. Τοῦτο εὔηθές ἐστιν. Ἐπεὶ τί δή ποτε νοσοῦντας ὁρῶντες, ἢ ἀπαγομένους τὴν ἐπὶ θάνατον, ἢ ἄλλα τινὰ χαλεπὰ πάσχοντας, ὀδύρονται καὶ ἐλεοῦσιν; Οὕτως εἰ πεπιστεύκεισαν αἰώνιον πῦρ μένειν τοὺς τὸν Θεὸν μὴ σέβοντας, οὐκ ἂν ἐπαύσαντο νουθετοῦντες, ἢ καὶ ἀπειθοῦντας ὁρῶντες, ὡς περὶ ἀπίστων ὀδυνώμενοι, τὴν κατ' αὐτῶν κόλασιν πεπληροφορημένοι. Καὶ τὰ νῦν τὴν ξενοδόχον πέμψας ἐπανακρινῶ εἰ τὸν νόμον τὸν δι' ἡμῶν ἀγαπᾷν αἱρεῖται· καὶ οὕτως ἀκολούθως ἃ δεῖ πράξομεν.

good works is bestowed by God upon baptism, without delay they would urge those whom they loved to be baptized. But someone of you will say: They love them and care for them. This is foolish. For why ever, seeing them sick, or being led away on the way to death, or suffering some other grievous things, do they lament and pity them? So if they had believed that eternal fire awaits those who do not worship God, they would not have ceased admonishing them, or else seeing them disobedient, grieving as over unbelievers, being fully assured of the punishment against them. And now having sent for the hostess I will examine her further whether she chooses to love the law proclaimed through us; and thus accordingly we shall do the things that are needful.

XI. Ἡ δὲ μήτηρ ὑμῶν, ἐπειδὴ πιστῶς διάκειται περὶ τοῦ βαπτίσματος, κἂν μίαν πρὸ τοῦ βαπτίσματος νηστευσάτω ἡμέραν. Ἡ δὲ ὤμνυεν· Δύο τῶν διελθουσῶν ἡμερῶν, τῇ γυναικὶ τὰ κατὰ τὸν ἀναγνωρισμὸν διηγουμένη, ὑπὸ τῆς πολλῆς χαρᾶς τροφῆς μεταλαβεῖν οὐκ ἠδυνήθην, ἢ ἐχθὲς μόνον βραχέος ὕδατος. Ἐμαρτύρησέ τε τῷ ὅρκῳ ἡ γυνὴ Πέτρου λέγουσα· Ἀληθῶς οὐκ ἐγεύσατο. Καὶ ὁ Ἀκύλας, μᾶλλον δὲ τοῦ λοιποῦ Φαυστῖνος, ἔφη· Οὐκοῦν οὐδὲν κωλύει αὐτὴν βαπτισθῆναι. Καὶ ὁ Πέτρος γελάσας ἀπεκρίνατο· Ἀλλ' οὐκ ἔστι τοῦτο νηστεία βαπτίσματος, ὃ μὴ δι' αὐτὸ γέγονεν. Καὶ ὁ Φαυστῖνος ἀπεκρίνατο· Ἴσως οὖν ὁ Θεὸς, βουλόμενος ἡμῶν τὴν μητέρα μηδεμίαν ἡμέραν μετὰ τὸν ἀναγνωρισμὸν χωρίσαι τῆς ἡμετέρας τραπέζης, προῳκονόμησεν τὴν νηστείαν. Ὡς γὰρ ἐσωφρόνει ἐν ἀγνοίᾳ τὸ πρέπον τῇ ἀληθείᾳ ποιήσασα, οὕτω καὶ νῦν ὁ Θεὸς ἴσως ᾠκονόμησεν αὐτὴν πρὸ μιᾶς νηστεῦσαι ὑπὲρ τοῦ ἀληθοῦς βαπτίσματος, ἵνα ἀπὸ πρώτης ἡμέρας τοῦ γνωρίσαι ἡμᾶς σὺν ἡμῖν ἁλῶν μεταλαβεῖν δυνηθῇ.

XI. But as for your mother, since she is faithfully disposed concerning baptism, let her fast at least one day before baptism. And she swore: During two of the days that have passed, while relating to the woman the things concerning the recognition, through the great joy I was not able to partake of food, except yesterday only of a little water. And Peter's wife bore witness to her oath, saying: Truly she did not taste anything. And Aquila, or rather henceforth Faustinus, said: Therefore nothing hinders her from being baptized. And Peter, having laughed, answered: Nay, this is not a fast of baptism, which has not taken place on account of it. And Faustinus answered: Perhaps then God, wishing not to separate our mother for a single day after the recognition from our table, foreordained the fast. For as she was chaste in ignorance, having done what befitted the truth, so now also God perhaps ordained that she should fast one day beforehand on behalf of the true baptism, so that from the first day of her recognizing us she might be able to partake of salt with us.

XII. Καὶ ὁ Πέτρος ἔφη· Μὴ ἡμᾶς νικάτω ἡ κακία, πρόφασιν εὑροῦσα τὴν πρόνοιαν καὶ τεκούσης στοργήν· ἀλλὰ μᾶλλον ὑμεῖς κἀγὼ σὺν ὑμῖν διαμείνωμεν τὴν σήμερον ἐν νηστείᾳ, καὶ αὔριον βαπτισθήσεται. Οὐδὲ γὰρ ἡ ὥρα τῆς σήμερον ἡμέρας ἐπιτήδειός ἐστιν εἰς βάπτισμα. Καὶ ὁμῶς οὕτως γενέσθαι οἱ πάντες συνευδοκήσαμεν.

XII. And Peter said: Let not wickedness overcome us, having found as a pretext providence and a mother's affection; but rather let you and me with you remain today in fasting, and tomorrow she shall be baptized. For neither is the hour of today suitable for baptism. And so we all consented that it should be done thus.

XIII. Αὐτῆς οὖν τῆς ἑσπέρας τῆς Πέτρου οἱ πάντες διδασκαλίας ἀπελαύομεν, δεικνύντος ἡμῖν ἐκ τῆς κατὰ τὴν μητέρα προφάσεως, τίνι λόγῳ τὰ τέλη τῆς σωφροσύνης καλὰ, τὰ δὲ τῆς μοιχείας χαλεπὰ ὄντα ὅλῳ γένει ὄλεθρον ποιεῖν φύσιν ἔχει, κἂν μὴ ταχέως, ἀλλ' οὖν γε κἂν βραδέως. Ἐπὶ τοσοῦτον δὲ, φησὶν, τὰ τῆς σωφροσύνης ἀρέσκει τῷ Θεῷ, ὅτι καὶ τοῖς ἐν πλάνῃ οὖσι βραχεῖάν τινα ὑπὲρ

XIII. On that selfsame evening, therefore, we all enjoyed the teaching of Peter, as he showed us from the occasion concerning our mother, by what reason the ends of chastity are good, whereas those of adultery, being grievous, have it in their nature to work destruction to a whole race, even if not quickly, yet at all events even if slowly. And to such a degree, says he, do the things of chastity please God, that even to those who are in error some slight … on behalf of

Editors' notes and page, col. 338

Footnotes

[Printed under the heading VARIÆ LECTIONES (calls 49–64 in the Greek). Filed under the Latin column per the house rule.] (printed under page 166)

Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only (col. 340); filed under the Latin column per the house rule.] (printed under page 167)

(65) ‹anchor: not visible on the page foot› · call in col 339

γενομένου p. ἢ ἐρωμένου O.

O has γενομένου for ἢ ἐρωμένου.

(printed under page 167)

(66) ‹anchor: not visible on the page foot› · call in col 339

ἢ add. D. Tum τὴν πρὸς αὐτὸν ἐπιμιξίαν O.

D adds ἢ. Then τὴν πρὸς αὐτὸν ἐπιμιξίαν O.

(printed under page 167)

(67) ‹anchor: not visible on the page foot› · call in col 339

λυσσῶντα O, bene.

λυσσῶντα O, rightly.

(printed under page 167)

(68) ‹anchor: not visible on the page foot› · call in col 339

δι᾽ ὃ C.

(printed under page 167)

(69) ‹anchor: not visible on the page foot› · call in col 339

ἡμῖν C.

(printed under page 167)

(70) ‹anchor: not visible on the page foot› · call in col 339

ὑπό C.

(printed under page 167)

(71) ‹anchor: ναι δεῖ› · call in col 339

δὴ O, δεῖν conj. C.

δὴ O; C conjectures δεῖν.

(printed under page 167)

(72) ‹anchor: ὁ Θεὸς ἑνὶ› · call in col 339

Ita D. ἐν C, O.

So D. ἐν C and O.

(printed under page 167)

(73) ‹anchor: τῆς κτίσεως› · call in col 339

κτήσεως O. Deinde λανθάνῃ C.

κτήσεως O. Next, λανθάνῃ C.

(printed under page 167)

(74) ‹anchor: πρόφασιν λοιδορεῖται› · call in col 339

λοιδορῆται O.

(printed under page 167)

(75) ‹anchor: τῷ Υἱῷ τοῦ Θεοῦ› · call in col 339

νυμφίῳ υἱῷ Θεοῦ C.

(printed under page 167)

(76) ‹anchor: κάλλος ἡ› · call in col 339

ἡ ascripsi ex O. Fort. legendum αὐτῆς κάλλος ἡ ἐν κ. τ. λ. secundum S.

I have added ἡ from O. Perhaps read αὐτῆς κάλλος ἡ ἐν etc., following S.

(printed under page 167)

(77) ‹anchor: φόρεα ἠμφίεσται› · call in col 339

φορεῖ· ἠμφίεσται C.

(printed under page 167)

(78) ‹anchor: τυγχάνει, ὅταν› · call in col 339

ὅτ᾽ ἂν C.

(printed under page 167)

(79) ‹anchor: τὸν Θεὸν ἐμβλέπουσα› · call in col 339

ἐμβλέπτουσα O.

(printed under page 167)

(80) ‹anchor: πρὸς Θεὸν› · call in col 339

Θεόν S add. ex conject. Ci.

S adds Θεόν, from C's conjecture.

(printed under page 167)

Page

running head: 339 S. CLEMENTIS I ROM. PONT.
marginal letters: A futura beatitudo; B cum regni; C salvi fieri,; D nam famam.
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:340

αὐτῆς ἐν τῷ νῦν βίῳ ἀπονέμει χάριν (ἡ γὰρ ἐκεῖ σωτηρία μόνοις τοῖς διὰ τὴν εἰς αὐτὸν ἐλπίδα βαπτισθεῖσι καὶ σωφρόνως δικαιοπραγοῦσιν ἀποδίδοται). Ὥσπερ ἐγνώκατε ἐπὶ τῆς ὑμετέρας μητρὸς γενόμενα, λέγω δὴ τὰ ἐπὶ τέλει καλά. Ἴσως δὲ εἰ ἐμοιχήσατο, ἀνῄρητο ἄν. Διὸ σωφρονήσασαν ἐλεήσας ὁ Θεὸς τὸν κατ' αὐτῆς ἀπέστρεψεν φόνον, καὶ τὰ ἀφαιρεθέντα τέκνα ἀπέδωκεν.

it in the present life (for the salvation yonder is rendered only to those who have been baptized through hope in Him and who chastely practise righteousness). Just as you have known the things that took place in the case of your mother, I mean the good things at the end. For perhaps if she had committed adultery, she would have been destroyed. Wherefore God, having pitied her for having been chaste, turned away the murder directed against her, and gave back the children that had been taken away.

XIV. Ἀλλ' ἐρεῖ τις ἴσως· Πόσοι διὰ σωφροσύνην ἀπώλοντο; Φημὶ ἀναισθησίας αἰτίᾳ· χρὴ γὰρ τὴν αἰσθανομένην ἢ ἐρωμένου τινὸς ἢ ἐραστοῦ παρ' αὐτὸ φυγεῖν τῆς πρὸς αὐτὸν ἐπιμίξεως, ὡς πῦρ φλέγον ἢ λυσσοῦντα κύνα· ὅνπερ τρόπον ἐποίησεν ἡ ὑμᾶς τεκοῦσα, τὸ τῆς σωφροσύνης ὄντως ἀγαπήσασα καλόν. Διὸ, φυλαχθεῖσα σὺν ὑμῖν, αἰωνίου βασιλείας ἔλαβε τὴν ἐπίγνωσιν. Ἡ σωφρονεῖν βουλομένη γυνὴ εἰδέναι ὀφείλει, ὅτι φθονουμένη ὑπὸ κακίας προφάσει ἔρωτος πολλοὺς ἔχει τοὺς ἐπιβούλους. Μιᾷ δὲ τῇ πρὸς τὸ σωφρονεῖν ἐνστάσει σεμνὴ μείνασα, τὴν κατὰ πάντων νίκην λαβοῦσα σωθῆναι ἔχει. Καὶ γὰρ εἰ πάντα καλὰ διαπράξαιτό τις, μιᾷ τῇ πρὸς τὸ μοιχήσασθαι ἁμαρτίᾳ κολασθῆναι δεῖ, ὁ προφήτης ἔφη.

XIV. But someone perhaps will say: How many have perished on account of chastity? I say, by reason of want of perception; for she who perceives either some beloved one or a lover ought immediately to flee from intercourse with him, as from a blazing fire or a mad dog; even as she who bore you did, having truly loved the good of chastity. Wherefore, having been preserved together with you, she received the knowledge of the eternal kingdom. The woman who wishes to be chaste ought to know that, being envied by wickedness under the pretext of love, she has many plotters against her. But having remained reverent by the single resolve to be chaste, having won the victory against all, she shall be saved. For even if one should accomplish all good things, for the single sin of committing adultery one must be punished, said the prophet.

XV. Ἡ σώφρων γυνὴ, τὸ τοῦ Θεοῦ θέλημα ποιοῦσα, τῆς αὐτοῦ πρώτης κτίσεως ἀγαθὴ ὑπόμνησις γίνεται· ὅτι εἷς ὢν ὁ Θεὸς ἑνὶ ἀνθρώπῳ μίαν ἔκτισε γυναῖκα. Ἔτι δὲ μᾶλλον σώφρων μένει, ἐὰν τῆς κτίσεως μὴ ἐπιλανθάνηται, καὶ τὴν κόλασιν προβλέπῃ, καὶ τῶν αἰωνίων ἀγαθῶν τὴν ζημίαν μὴ ἀγνοῇ. Ἡ σώφρων γυνὴ, ἐπὶ τοῖς σώζεσθαι θέλουσιν ἡδομένη, παράδειγμα εὐσεβὲς τοῖς θεοσεβοῦσι τυγχάνει· ἀγαθοῦ γὰρ βίου νόμος ἐστίν. Ἡ σωφρονεῖν θέλουσα τὰς προφάσεις τῆς λοιδορίας ἐκκόπτει, ἐὰν δὲ μὴ παρέχουσα πρόφασιν λοιδορεῖται ὡς ὑπὸ ἐχθροῦ, ὑπὸ Θεοῦ εὐλογεῖται καὶ ἐκδικεῖται. Ἡ σώφρων τὸν Θεὸν ποθεῖ, τὸν Θεὸν φιλεῖ, τὸν Θεὸν τέρπει, τὸν Θεὸν δοξάζει· ἀνθρώποις πρόφασιν πρὸς λοιδορίαν οὐ παρέχει. Ἡ σώφρων γυνὴ τὴν Ἐκκλησίαν ἀγαθῇ τιμῇ μυρίζει καὶ ἐπὶ σεμνότητι δοξάζει· ἔτι δὲ καὶ διδασκάλων ἔπαινός ἐστιν, καὶ συνεργὸς αὐτοῖς σωφρονοῦσι τυγχάνει.

XV. The chaste woman, doing the will of God, becomes a good reminder of His first creation; because God, being one, created one woman for one man. And still more does she remain chaste, if she does not forget the creation, and foresees the punishment, and is not ignorant of the loss of eternal good things. The chaste woman, delighting in those who wish to be saved, is a pious example to the godly; for she is a law of a good life. She who wishes to be chaste cuts off the occasions of reviling, and if without giving occasion she is reviled as by an enemy, she is blessed and avenged by God. The chaste woman longs for God, loves God, delights God, glorifies God; to men she gives no occasion for reviling. The chaste woman perfumes the Church with good honour and glorifies it for reverence; and furthermore she is also the praise of teachers, and is a fellow-worker with them when they are chaste.

XVI. Ἡ σώφρων γυνὴ ὡς νυμφίῳ τῷ Υἱῷ τοῦ Θεοῦ κοσμεῖται, ἐνδεδυμένη τὸ σεμνὸν φῶς. Ἔστι δὲ αὐτῇ κάλλος ἡ ἐν τῇ ψυχῇ εὐνομία. Μύρου δὲ πνέει τῆς ἀγαθῆς φήμης. Καλὰ φόρεα ἠμφίεσται, τὴν αἰδῶ· καὶ τιμίους μαργαρίτας περίκειται, τοὺς σωφρονίζοντας λόγους. Λευκὴ δὲ τυγχάνει, ὅταν τὰς φρένας ᾖ λελαμπρυμένη. Καλῷ ἐσόπτρῳ ὁρᾷ, εἰς τὸν Θεὸν ἐμβλέπουσα. Καλῷ κόσμῳ χρῆται, τῷ πρὸς Θεὸν φόβῳ τὴν ψυχὴν νουθετοῦσα. Καλὴ ἡ γυνὴ, οὐχ ἡ χρυσῷ πεπεδημένη, ἀλλ' ἡ τῶν προσκαίρων ἐπιθυμιῶν λελυμένη. Ἡ σώφρων γυνὴ μεγάλῳ Βασιλεῖ περιπόθητός ἐστιν, αὐτῷ μεμνήστευται,

XVI. The chaste woman is adorned for the Son of God as for a bridegroom, clothed with the reverent light. And her beauty is the good order in her soul. And she breathes the ointment of good report. She is arrayed in fair garments, modesty; and she wears precious pearls, the words that make chaste. And she is radiant, when she is brightened in her mind. She looks into a fair mirror, looking upon God. She uses fair adornment, admonishing her soul with the fear towards God. Fair is the woman, not she who is fettered with gold, but she who is loosed from temporal desires. The chaste woman is greatly longed for by the great King, she has been betrothed to Him,

Editors' notes and page, col. 340

Page

running head: S I ROM. PONT. OPERA DUBIA. 340
marginal letters: A αὐτῆς ἐν; B αἰωνίου βασιλείας; C ἡδομένη, παράδειγμα; D πνέει τῆς
old-edition numerals: 291 before ἐραστοῦ; 292 after σεμνότητι
other: (none)

PG 2:341

αὐτῷ τετήρηται, ὑπ' αὐτοῦ ἠγάπηται. Ἡ σώφρων εἰς τὸ θέλεσθαι προφάσεις οὐ παρέχει, ἢ τῷ αὐτῆς ἀνδρί. Ἡ σώφρων ὑπὸ ἑτέρου θελομένη λυπεῖται. Ἡ σώφρων τὸν ἄνδρα ἐνδιαθέτως φιλεῖ, καὶ καταφιλεῖ, καὶ κολακεύει, ἀρέσκει, δουλεύει, πρὸς πάντα αὐτῷ πείθεται, πάρεκτὸς τοῦ ἀπειθεῖν Θεῷ. Ἡ γὰρ πειθομένη Θεῷ ἄνευ φυλάκων καὶ τὴν ψυχὴν σωφρονεῖ καὶ τὸ σῶμα καθαρεύει.

she has been kept for Him, she has been loved by Him. The chaste woman gives no occasions for being desired, save to her own husband. The chaste woman, when desired by another, is grieved. The chaste woman loves her husband heartily, and kisses him, and flatters him, pleases him, serves him, obeys him in all things, except in disobeying God. For she who obeys God, without guards both is chaste in her soul and is pure in her body.

XVII. Ἀνόητος οὖν πᾶς ἀνὴρ ὁ τὴν ἑαυτοῦ γυναῖκα χωρίζων φόβου Θεοῦ. Ὅτι ἡ Θεὸν μὴ φοβουμένη οὐδὲ τὸν ἄνδρα φοβεῖται. Ἐὰν Θεὸν τὸν ἀόρατα βλέποντα μὴ φοβῆται, πρὸς τὸν μὴ ὁρῶντα πῶς σωφρονήσει; πῶς δὲ σωφρονήσει ἡ μὴ συνερχομένη πρὸς τοὺς σωφρονίζοντας ἀκούειν λόγους; πῶς δὲ καὶ νουθεσίας τύχοι; πῶς δὲ σωφρονήσει ἄνευ φυλάκων, ἐὰν τὴν ἐσομένην κρίσιν τοῦ Θεοῦ μὴ διδαχθῇ, μηδὲ τὴν ἐπὶ μικρᾷ ἡδονῇ αἰώνιον ζημίαν πληροφορηθῇ; διὸ τοὐναντίον ἄκουσαν αὐτὴν πρὸς τὸν σωφρονίζοντα ἀεὶ εἰσέρχεσθαι λόγον ἀνάγκασον, κολάκευσον.

XVII. Foolish therefore is every husband who separates his own wife from the fear of God. Because she who does not fear God does not fear her husband either. If she does not fear God Who sees invisible things, how will she be chaste towards him who does not see? And how will she be chaste who does not come together to hear the words that make chaste? And how could she also obtain admonition? And how will she be chaste without guards, if she is not taught the coming judgement of God, nor fully assured of the eternal loss for a small pleasure? Wherefore on the contrary, even against her will, compel her, flatter her, always to come in to the word that makes chaste.

XVIII. Πολὺ δὲ κρεῖττον, εἰ χειραγωγήσας ἥξεις· ἵνα καὶ αὐτὸς σώφρων γένῃ· θελήσεις γὰρ σώφρων γενέσθαι, ἵνα γνώσῃ σεμνοῦ γάμου τὸ τέλος, καὶ οὐκ ὀκνήσεις, εἰ ἀγαπᾷς, λέγω δὴ πατὴρ γενέσθαι, ἴδια τέκνα φιλεῖν καὶ ὑπὸ ἰδίων φιλεῖσθαι τέκνων. Ὁ σώφρονα γυναῖκα ἔχειν θέλων καὶ αὐτὸς σωφρονεῖ, τὴν ὀφειλομένην εὐνὴν ἀποδίδωσιν, ταύτῃ συνεστιᾶται, ταύτῃ σύνεστιν, σὺν αὐτῇ πρὸς τὸν σωφρονίζοντα ἔρχεται λόγον, οὐ λυπεῖ, οὐκ εἰκῆ μάχεται, ἑαυτὸν μισητὸν οὐ ποιεῖ, ἃ δύναται καλὰ παρέχει, ὧν μὴ ἔχει, τῇ κολακείᾳ τὸ λεῖπον ἀποπληροῖ. Ἡ σώφρων γυνὴ κολακευθῆναι οὐκ ἀναμένει, κύριον τὸν ἄνδρα γνωρίζει, πενομένου τὴν πενίαν φέρει, πεινῶντι συμπεινᾷ, ἀποδημοῦντι συναποδημεῖ, λυπούμενον παραμυθεῖται, κἂν προῖκα μείζονα ἔχῃ, ὡς μηδὲν ἔχουσα ὑπόκειται. Ὁ δὲ ἀνὴρ κἂν πένητα ἔχῃ γυναῖκα, μεγάλην προῖκα ἡγείσθω αὐτῆς τὴν σωφροσύνην. Ἡ σώφρων γυνὴ αὐταρκείᾳ βρωμάτων καὶ ποτῶν χρῆται, ἵνα μὴ λιπανθέντος τοῦ σώματος τῷ βάρει πρὸς ἐπιθυμίας ἀνόμους κατασπάσῃ τὴν ψυχήν. Ἀλλ' ἔτι μὴν σὺν νέοις οὐκ ἰδιάζει, καὶ τοὺς γέροντας ὑποπτεύει, γέλωτας ἀτάκτους ἀπωθεῖται, Θεῷ μόνῳ ἑαυτὴν ἀπονέμουσα οὐ σφάλλεται, σεμνοὺς λόγους ἀκούουσα ἥδεται, τοὺς δὲ μὴ ἐπὶ σωφροσύνῃ λεγομένους ἀπωθεῖται.

XVIII. And much better is it, if you shall come leading her by the hand; so that you yourself also may become chaste; for you will wish to become chaste, so that you may know the end of reverent marriage, and you will not hesitate, if you love—I mean to become a father—to love your own children and to be loved by your own children. He who wishes to have a chaste wife is himself also chaste, renders the due marriage-bed, eats together with her, companies with her, comes with her to the word that makes chaste, does not grieve her, does not fight rashly, does not make himself hateful, furnishes what good things he can, and of the things which he has not, by flattery fills up what is lacking. The chaste woman does not wait to be flattered, acknowledges her husband as lord, when he is poor bears his poverty, when he is hungry hungers with him, when he goes abroad goes abroad with him, when he is grieved comforts him, even if she has a greater dowry, is subject as having nothing. And the husband, even if he have a poor wife, let him deem her chastity a great dowry. The chaste woman uses sufficiency of meats and drinks, lest when the body is fattened she drag down the soul by its weight to lawless desires. Nay more, she does not consort privately with young men, and suspects old men, puts away disorderly laughter, assigning herself to God alone does not stumble, hearing reverent words rejoices, and puts away those that are not spoken for chastity.

Editors' notes and page, col. 341

Footnotes

[Two blocks: VARIÆ LECTIONES (calls in the Greek text only, col. 341), then VARIORUM NOTÆ. All filed under the Latin column per the house rule.] VARIÆ LECTIONES (printed under page 168)

Footnotes

(81) ‹anchor: not visible on the page foot› · call in col 342

ὑπό C.

(printed under page 168)

(82) ‹anchor: not visible on the page foot› · call in col 342

παρ᾽ ἐκτός C.

(printed under page 168)

(83) ‹anchor: not visible on the page foot› · call in col 342

πρὸς τὸν μὴ ὁρῶντα πῶς σωφρονήσει scripsi de conjectura, πῶς τὴν ἀόρατον προαὶ σωφρονήσει cod. Hom. Parisin., πῶς τὸν ἀόρατον προῖκα σωφρ. conj. C, et ex his collatis lectionibus suam versionem composuisse videtur interpres; πρὸς τὸν ἄνδρα ὁρατὸν παρέσται σωφρονῆσαι; conj. D. Præterea aliquis possit conjicere πῶς τῷ ἀνδρὶ ἀόρατος (vel ἀφύλακτος) οὖσα σωφρ. S. πῶς τὴν ἀόρατον προαίρεσιν σωφρονίσει O. Tum lege πρὸς τὸ τούς. D.

I have written πρὸς τὸν μὴ ὁρῶντα πῶς σωφρονήσει by conjecture; πῶς τὴν ἀόρατον προαὶ σωφρονήσει the Paris manuscript of the Homilies; C conjectures πῶς τὸν ἀόρατον προῖκα σωφρ., and the translator seems to have made up his version by comparing these readings; D conjectures πρὸς τὸν ἄνδρα ὁρατὸν παρέσται σωφρονῆσαι; Besides, one might conjecture πῶς τῷ ἀνδρὶ ἀόρατος (or ἀφύλακτος) οὖσα σωφρ. S. πῶς τὴν ἀόρατον προαίρεσιν σωφρονίσει O. Then read πρὸς τὸ τούς. D.

(printed under page 168)

(84) ‹anchor: not visible on the page foot› · call in col 342

τοῦ om. O, qui pergit Θεοῦ κρίσιν μὴ διδ.

O omits τοῦ, and goes on Θεοῦ κρίσιν μὴ διδ.

(85.86) ‹anchor: not visible on the page foot› · call in col 342 ἔρχεσθαι O.

ἔρχεσθαι O.

(printed under page 168)

(87) ‹anchor: ἵνα γνώσῃ› · call in col 342

Post γνώσῃ in O. exstat τε subnotatum.

After γνώσῃ in O there stands τε, written beneath.

(printed under page 168)

(88) ‹anchor: λέγω δὴ› · call in col 342

δέ O.

(printed under page 168)

(89) ‹anchor: Ὁ σώφρονα› · call in col 342

ἡ O.

(printed under page 168)

(90) ‹anchor: τὸ λεῖπον› · call in col 342

λυποῦν C.

(printed under page 168)

(91) ‹anchor: ἀποπληροῖ› · call in col 342

Malim ἀναπληροῖ S.

I should prefer ἀναπληροῖ. S.

(printed under page 168)

(92) ‹anchor: πενομένου› · call in col 342

Ita O et cod. Tur. (Cfr. Turr. Const. apost., p. 95), πενομένῳ C.

So O and Turrianus's codex (compare Turrianus, Apostolic Constitutions, p. 95); πενομένῳ C.

(printed under page 168)

(93) ‹anchor: τῷ βάρει› · call in col 342

τὸ βάρος vel τὰ βάρη conj. D.

D conjectures τὸ βάρος or τὰ βάρη.

(printed under page 168)

(94) ‹anchor: ἐπὶ σωφροσύνῃ› · call in col 342

σωφροσύνης C.

VARIORUM NOTÆ (printed under page 168)

(42) ‹anchor: Ἡ σώφρων γυνὴ› · call in col 342

Ἡ σώφρων γυνή. Adi ad Constitutiones apostolicas Turriani Latine tantum impressas Antuerpiæ pag. 93, in margine. Ulpianus: Quid enim tam humanum est, quam ut fortuitis casibus mulieris maritum, vel uxorem viri participem esse? Cot.

"The chaste woman." See Turrianus's Apostolic Constitutions, printed in Latin only, at Antwerp, page 93, in the margin. Ulpian: "For what is so human as that the husband should share in the chance misfortunes of the wife, or the wife in those of the husband?" Cotelier.

(printed under page 168)

Footnotes

[Two blocks: VARIÆ LECTIONES (calls in the Greek text only, col. 344), then VARIORUM NOTÆ. All filed under the Latin column per the house rule.] VARIÆ LECTIONES (printed under page 169)

(95) ‹anchor: not visible on the page foot› · call in col 343

μία μοιχεία C.

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(96) ‹anchor: not visible on the page foot› · call in col 343

τῇ δὲ μοιχείᾳ conj. D.

D conjectures τῇ δὲ μοιχείᾳ.

(printed under page 169)

(97) ‹anchor: not visible on the page foot› · call in col 343

Ita D, βλέπεται C, O.

So D; βλέπεται C and O.

(printed under page 169)

(98) ‹anchor: not visible on the page foot› · call in col 343

τήν adjunxi c. O.

I have added τήν with O.

(printed under page 169)

(99) ‹anchor: not visible on the page foot› · call in col 343

Ματθιδίαν O.

(printed under page 169)

(100) ‹anchor: καὶ εἴτε› · call in col 343

εἰ O.

(printed under page 169)

(1) ‹anchor: τροφὰς προσῄτησας› · call in col 343

προσῄτιδι O.

(printed under page 169)

(2) ‹anchor: ἀνδρὸς μιάνῃς› · call in col 343

μιανῇς C.

(printed under page 169)

(3) ‹anchor: διὰ τὴν› · call in col 343

τήν om. O.

O omits τήν.

(printed under page 169)

(4) ‹anchor: πάντας ἀπολιπεῖν› · call in col 343

ἀπολείπειν C.

(printed under page 169)

(5) ‹anchor: προθεσμίᾳ θανάτου› · call in col 343

In O esse videtur μανθάνειν.

O appears to have μανθάνειν.

(printed under page 169)

(6) ‹anchor: ἀπελείφθης, ἢ› · call in col 343

ἢ addidit D. Subinde ἤπερ p. εἴπερ O. Tum idem om. αὐταῖς scribitque ἀπωλλύου, c. S, ἀπολλύου C.

D added ἢ. Next, O has ἤπερ for εἴπερ. Then the same omits αὐταῖς and writes ἀπωλλύου, with S; ἀπολλύου C.

(printed under page 169)

(7) ‹anchor: τὰ πρωτεῖα› · call in col 343

πρωατεῖα O.

(printed under page 169)

(8) ‹anchor: Τοσοῦτον ἀγαθὸν› · call in col 343

Ita O et ex conject. C, in cuj. textu τοσούτων ἀγαθῶν. S insuper conjecit τοσούτων ἀγαθῶν αἴτιον.

So O, and C by conjecture, whose text has τοσούτων ἀγαθῶν. S further conjectured τοσούτων ἀγαθῶν αἴτιον.

(printed under page 169)

(9) ‹anchor: δίκαιον ἀβάπτιστον› · call in col 343

δίκαιον καὶ ἀβάπτιστον O. Cfr. hom. XIII, 13.

δίκαιον καὶ ἀβάπτιστον O. Compare Hom. 13.13.

VARIORUM NOTÆ (printed under page 169)

(43) ‹anchor: Μοιχεία (not visible on the page foot)› · call in col 343

Μοιχεία. De adulterio emendes velim locum S. Methodii, in opere De libero arbitrio, Combefisianæ editionis, p. 353: Ἕτερος προσῆν, ὃς τοῦ πλησίον γυναῖκα παίζειν ἤθελε, λῃστεύων γάμον ἀλλότριον, καὶ ἐπὶ παράνομον κοίτην τραπῆναι παρορμῶν, τὸν γεγαμηκότα, γνήσιον (imo ἀγνήσιον vel μὴ γνήσιον) πατέρα γίνεσθαι θέλων. Hoc est: Aderat alius, qui proximi uxori cupiebat illudere, alienum matrimonium prædatus, et incitans eam ut ad concubitum illicitum verteretur, e marito volens facere patrem non verum. Cot.

"Adultery." On adultery, I would have you correct a passage of St Methodius, in his work On Free Will, Combefis's edition, p. 353: Ἕτερος προσῆν, ὃς τοῦ πλησίον γυναῖκα παίζειν ἤθελε, λῃστεύων γάμον ἀλλότριον, καὶ ἐπὶ παράνομον κοίτην τραπῆναι παρορμῶν, τὸν γεγαμηκότα, γνήσιον (rather ἀγνήσιον or μὴ γνήσιον) πατέρα γίνεσθαι θέλων. That is: "There was another present, who desired to make sport of his neighbour's wife, plundering another man's marriage and urging her to turn to an unlawful bed, wishing to make of the husband a father who is not the true one." Cotelier.

(printed under page 169)

(44) ‹anchor: not visible on the page foot› · call in col 343

In Clementinorum ms. hic ad marginem recentiori manu scriptum cernitur: Ὅτι εἰ καὶ ἐθνικὴ ἀβάπτιστος, διὰ τὴν σωφροσύνην ἐδικαιοῦτο. Parique modo infra, δικαιοῦνται μὲν ἐξ ἔργων, ἢ διὰ σωφροσύνην, ἢ δι᾽ ἐλεημοσύνην, ἢ διὰ δικαιοσύνην, οἱ ταῦτα μετερχόμενοι. Βασιλείαν δὲ Χριστοῦ μόνοι οἱ βαπτιζόμενοι εἰς ἁγίαν Τριάδα, κ. τ. λ. Quæ omnia ad Pelagianam hæresim pertinere videntur; ut et nonnulla alia Clementi ascriptis operibus inspersa. Cot.

In the manuscript of the Clementines there is seen written here in the margin, in a more recent hand: "That even if a gentile woman unbaptized, she was justified through her chastity." And in like manner below: "Those who pursue these things are justified by works, whether through chastity, or through almsgiving, or through righteousness; but the kingdom of Christ belongs only to those baptized into the Holy Trinity," etc. All of which seems to belong to the Pelagian heresy, as do some other things scattered through the works ascribed to Clement. Cotelier.

(printed under page 169)

Page

running head: 343 S. CLEMENTIS I ROM. PONT.
marginal letters: A XIX. Testis; B dolere eam; C gam vidit; D lex esset,
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:344

XIX. Μάρτυς Θεὸς, πολλοὶ φόνοι μοιχεία μία. καὶ τὸ δεινὸν, ὅτι τῶν φόνων αὐτῆς τὸ φοβερὸν καὶ ἀσεβὲς οὐ βλέπεται. Ὅτι, αἵματος χυθέντος, νεκρὸν κεῖται σῶμα, καὶ τὸ τῆς συμφορᾶς δεινὸν πάντας ἐκπλήσσει. Τῆς δὲ μοιχείας οἱ τῆς ψυχῆς φόνοι φοβερώτεροι ὄντες, ἐπεὶ μὴ ἀνθρώποις βλέπονται, τοῖς τολμῶσιν ἄοκνον τὴν ὁρμὴν παρέχουσιν· γνῶθι, ἄνθρωπε, τίνος πνοὴν ἔχεις πρὸς τὸ ζῆν, καὶ οὐ μὴ αὐτὴν μιανθῆναι θελήσῃς. Ὑπὸ μοιχείας μόνης μιαίνεται ἡ Θεοῦ πνοή· καὶ διὰ τοῦτο αὐτὴ τὸν μιάναντα εἰς πῦρ κατασπᾷ. Σπεύδει γὰρ τὸν ὑβριστὴν αἰωνίῳ παραδοῦναι κολάσει.

XIX. God is witness, one adultery is many murders; and the terrible thing is that the fearful and impious nature of its murders is not seen. Because, when blood is shed, a body lies dead, and the terribleness of the calamity astounds all. Whereas the murders of the soul that belong to adultery, though they are more fearful, since they are not seen by men, furnish an unhesitating impulse to those who dare them; know, O man, Whose breath you have for living, and you will by no means wish it to be defiled. By adultery alone is the breath of God defiled; and on account of this it drags down into fire him who defiled it. For it hastens to deliver up the insolent man to eternal punishment.

XX. Ταῦτα λέγων ὁ Πέτρος, τὴν ἀγαθὴν καὶ σώφρονα Ματτιδίαν ὑπὸ χαρᾶς δακρύουσαν ἰδὼν, ὡς ἐπὶ ὑποσχέσει τῶν γεγονότων λυπηθῆναι νομίσας, ἔφη· Θάρσει, γύναι· πολλῶν πολλὰ κακὰ παθόντων διὰ μοιχείαν, σὺ διὰ σωφροσύνην πέπονθας, καὶ διὰ τοῦτο οὐκ ἐτελεύτησας. Εἰ δὲ καὶ τεθνήκεις, σεσωσμένην ἂν εἶχες τὴν ψυχήν. Πατρίδα Ῥώμην ἔλειπες διὰ σωφροσύνην· ἀλλὰ τῇ ταύτης προφάσει ἀλήθειαν εὗρες, τὸ διάδημα τῆς ἀϊδίου βασιλείας. Ἐν βυθῷ κεκινδύνευκας, καὶ οὐκ ἐτελεύτησας, καὶ εἴτε τετελευτήκεις, αὐτός σοι ὁ βυθὸς διὰ σωφροσύνην θνησκούσῃ βάπτισμα ἐγίνετο πρὸς ψυχῆς σωτηρίαν. Τέκνων ἀπελείφθης πρὸς ὀλίγον, ἅτινα γνησίας ὄντα σπορᾶς ἐν τοῖς κρείττοσιν εὕρηται. Λιμώττουσα τροφὰς προσῄτησας, ἀλλὰ πορνείᾳ σῶμα σὸν οὐκ ἐμίανας. Σῶμα σὸν ἐβασάνισας, ἀλλὰ τὴν ψυχὴν ἔσωσας. Μοιχὸν ἔφυγες, ἵνα μὴ κοίτην ἀνδρὸς μιάνῃς, ἀλλὰ διὰ τὴν σωφροσύνην ὁ τὴν φυγὴν εἰδὼς Θεὸς τὸν ἀνδρὸς ἀποπληρώσει τόπον. Λυπηθεῖσα καὶ μονωθεῖσα πρὸς ὀλίγον ἀνδρὸς καὶ τέκνων ἀπελείφθης, ἀλλὰ τούτους πάντας ἀπολιπεῖν εἶχες προθεσμίᾳ θανάτου· κρεῖττον δὲ ὅτι διὰ σωφροσύνην ἑκοῦσα ἀπελείφθης, ἢ εἴπερ ἄκουσα μετὰ χρόνον ἐφ' ἁμαρτίαις αὐταῖς ἀπωλλύου.

XX. While saying these things, Peter, seeing the good and chaste Mattidia weeping for joy, having supposed that she was grieved at the rehearsal of the things that had happened, said: Be of good cheer, woman; whereas many have suffered many evils on account of adultery, you have suffered on account of chastity, and on account of this you did not die. And even if you had died, you would have had your soul saved. You left Rome your native land on account of chastity; but by occasion of this you found truth, the diadem of the everlasting kingdom. You were in peril in the deep, and did not die, and even if you had died, the deep itself would have become to you, dying on account of chastity, a baptism unto salvation of soul. You were bereft of children for a little while, who, being of legitimate seed, have been found among the better ones. Hungering you begged for food, but you did not defile your body with fornication. You tormented your body, but you saved your soul. You fled an adulterer, lest you should defile your husband's bed, but on account of your chastity God, Who knows your flight, will fill up the place of a husband. Having been grieved and left solitary you were bereft for a little while of husband and children, but all these you had to leave behind at the appointed term of death; and it is better that on account of chastity you were willingly bereft of them, than if against your will after a time you were perishing in those very sins.

XXI. Πολλῷ οὖν ἄμεινον τὰ πρωτεῖα εἶναι θλιβερά. Καὶ γὰρ ὅτε πάρεστιν, ἐλπίδι τοῦ παρελθεῖν οὐ πάνυ λυπεῖ, προσδοκίᾳ τε τοῦ κρείττονος καὶ χαίρειν παρέχει. Πρὸ πάντων δὲ εἰδέναι σε θέλω, πόσον τὸ σωφρονεῖν ἀρέσκει Θεῷ. Ἡ σώφρων γυνὴ Θεοῦ ἐκλογὴ, Θεοῦ εὐδοκία, Θεοῦ δόξα, Θεοῦ τέκνον. Τοσοῦτον ἀγαθὸν σωφροσύνη. Εἰ μὴ ὅτι νόμος ἦν, μηδὲ δίκαιον ἀβάπτιστον εἰς τὴν βασιλείαν τοῦ

XXI. Much better therefore is it that the first things should be grievous. For when they are present, through hope of their passing away they do not grieve overmuch, and through expectation of that which is better they even grant to rejoice. And before all things I wish you to know how much being chaste pleases God. The chaste woman is God's chosen one, God's good pleasure, God's glory, God's child. So great a good is chastity. Except that there was a law that not even a righteous person unbaptized should enter into the kingdom of

Editors' notes and page, col. 344

Page

running head: S I ROM. PONT. OPERA DUBIA. 344
marginal letters: A XIX. Μάρτυς; B ἐπὶ ὑποσχέσει; C τὴν 3 σωφροσύνην; D ἦν, μηδὲ
old-edition numerals: 295 after μοιχείαν,; 296 after Θεοῦ
other: (none)

PG 2:345

Θεοῦ εἰσελθεῖν, τάχα που τῶν ἐθνῶν οἱ πεπλανημένοι διὰ σωφροσύνην μόνον σωθῆναι ἐδύναντο. Διὰ τοῦτο λίαν ἀθυμῶ περὶ τῶν ἐν πλάνῃ σωφρονούντων, ὅτι ἄνευ ἐλπίδος ἀγαθῆς σωφρονεῖν ἑλόμενοι πρὸς τὸ βαπτισθῆναι ὀκνηρῶς ἔχουσιν. Διὸ οὐ σώζονται· ὅτι δόγμα Θεοῦ κεῖται, ἀβάπτιστον εἰς τὴν αὐτοῦ βασιλείαν μὴ εἰσελθεῖν. Ταῦτα αὐτοῦ εἰπόντος καὶ τούτων πλείονα, εἰς ὕπνον ἐτράπημεν.

God, perhaps those of the Gentiles who have erred might have been able to be saved through chastity alone. On account of this I am exceedingly despondent concerning those who are chaste in error, because having chosen to be chaste without good hope they are sluggish towards being baptized. Wherefore they are not saved; because a decree of God is laid down, that one unbaptized shall not enter into His kingdom. When he had said these things and more than these, we turned to sleep.

Editors' notes and page, col. 345

Footnotes

[Printed under the heading VARIÆ LECTIONES. The calls stand in the Greek text only (left column, 345); the facing Latin is the right column, which on the printed sequence is col. 346. Filed under that Latin column per the house rule. Numbering restarts with the new homily.] (printed under page 170)