PG 2 · cols. 345–356

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

Editors' preface

ὉΜΙΛΙΑ ΙΔʹ.

HOMILY XIV.

I. Ὀρθριαίτερον δὲ πολλῷ τοῦ καθημέραν ὁ Πέτρος διυπνισθεὶς εἰσῄει πρὸς ἡμᾶς, καὶ ἐξυπνίσας ἔφη· Φαυστῖνος καὶ Φαυστινιανὸς ἅμα Κλήμεντι μετὰ τῶν οἰκείων ἀκολουθησάτωσάν μοι, ὅπως ἐν σκεπινῷ τῆς θαλάσσης τόπῳ ἐλθόντες ἐν ἀκατασκόπῳ βαπτίσαι αὐτὴν δυνηθῶμεν. Πλὴν ἐπὶ τῶν αἰγιαλῶν γενομένων ἡμῶν, μεταξὺ πετρῶν τινων γαληνοῦ καὶ καθαροῦ τόπου εὐπορησάντων ἐβάπτισεν αὐτήν. Ἡμεῖς δὲ οἱ ἀδελφοὶ, τῶν γυναικῶν χάριν ἅμα ἀδελφῷ καὶ ἄλλοις τισὶν ὑποχωρήσαντες καὶ λουσάμενοι, ἐλθόντες ἐπὶ τὰς γυναῖκας παρελάβομεν. Καὶ οὕτως ἐν κρυφαίῳ τόπῳ πορευθέντες εὐχόμεθα. Ἔπειτα ὁ Πέτρος τὰς γυναῖκας διὰ τὸν ὄχλον προέπεμψεν, δι' ἄλλης ὁδοῦ ἐπὶ τὴν ξενίαν ἐλθεῖν κελεύσας, ἀνδρῶν τε μόνοις ἡμῖν συνεῖναι τῇ μητρὶ καὶ ταῖς αὐταῖς γυναιξὶν ἐπέτρεψεν. Ἐλθόντες οὖν εἰς τὴν ξενίαν καὶ ἀναμένοντες αὐτὸν ἐλθεῖν ἀλλήλοις διελεγόμεθα. Μετὰ ἱκανὰς δὲ ὥρας ὁ Πέτρος ἐλθὼν, τὸν ἄρτον ἐπ' εὐχαριστίᾳ κλάσας καὶ ἐπιθεὶς ἅλας, τῇ μητρὶ πρῶτον ἐπέδωκεν, καὶ μετ' αὐτὴν ἡμῖν τοῖς υἱοῖς αὐτῆς. Καὶ οὕτως αὐτῇ συνειστιάθημεν καὶ τὸν Θεὸν εὐλογήσαμεν.

I. And much earlier than usual, Peter, having been awakened, came in to us, and having awakened us said: Let Faustinus and Faustinianus together with Clement and the members of their household follow me, so that having come to a sheltered place of the sea we may be able to baptize her in an unspied-upon spot. Accordingly when we had come upon the beaches, and had found between certain rocks a calm and pure place, he baptized her. And we the brothers, on account of the women, having withdrawn together with our brother and certain others and bathed, came to the women and took them along. And having gone thus into a secret place we prayed. Then Peter sent the women on ahead on account of the crowd, having ordered them to come to the lodging by another road, and of the men he permitted us alone to accompany our mother and the same women. Having come therefore to the lodging and waiting for him to come, we conversed with one another. And after several hours Peter having come, and having broken the bread for thanksgiving and put salt upon it, gave it first to our mother, and after her to us her sons. And thus we ate together with her and blessed God.

II. Τότε λοιπὸν ὁ Πέτρος, τὸν ὄχλον εἰσεληλυθότα ἰδὼν καὶ καθεσθεὶς καὶ παρακαθεσθῆναι ἡμᾶς κελεύσας, ὑφηγεῖται τὰ πρῶτα πείθων ἡμᾶς, τίνι λόγῳ προπέμψας ἡμᾶς ἀπὸ τοῦ βαπτίσματος καὶ αὐτὸς βραδύνας ἐπῆλθεν. Τὴν δὲ αἰτίαν ἔλεγε τοιαύτην. Ἅμα τῷ ὑμᾶς, φησὶν, ἀποστῆναι, γέρων συνεισῄει ἐργάτης, περιέργως κλέπτων ἑαυτὸν, καὶ προκατασκοπήσας ἡμᾶς, ὡς αὐτὸς ὕστερον ὡμολόγει, πρὸς τὸ ἰδεῖν τί ἂν πράττοιμεν εἰς τὸν σκεπινὸν τόπον εἰσελθόντες, λάθρα ἐκβὰς ἠκολούθησεν· καὶ ἐν εὐκαίρῳ τόπῳ προσελθὼν καὶ προσαγορεύσας ἔφη· Ἐκ πολλοῦ σοι ἀκολουθῶν καὶ συντυχεῖν θέλων ᾐδούμην, μήπως ὡς περιέργῳ μοι χαλεπαίνῃς· νῦν δὲ τὰ ἐμοὶ δοκοῦντα ἀληθῆ, εἰ βούλει, λέγω. Κἀγὼ ἀπεκρινάμην· Λέγε ἡμῖν ὅπερ σοι δοκεῖ καλὸν εἶναι, καὶ ἀποδεξόμεθά σε, κἂν τῷ ὄντι μὴ καλὸν ᾖ τὸ λεγόμενον, ἐπείπερ ἀγαθῇ προαιρέσει τὸ δοκοῦν σοι καλὸν εἰπεῖν ἠθέλησας.

II. Then finally Peter, having seen that the crowd had come in, and having sat down and ordered us to sit down beside him, sets forth first, persuading us, for what reason having sent us on ahead from the baptism he himself also had come up after delaying. And he told the cause as follows: As soon as you withdrew, says he, an old man, a workman, came in along with us, curiously concealing himself, and having spied upon us beforehand, as he himself afterwards confessed, in order to see what we might do on having entered into the sheltered place, having gone out secretly he followed us; and having come up in a convenient place and greeted me, he said: Though following you for a long time and wishing to meet with you, I was ashamed, lest perchance you should be angry with me as a busybody; but now, if you wish, I tell the things that seem to me to be true. And I answered: Tell us whatever seems to you to be good, and we shall receive you favourably, even if in reality what is said be not good, since with a good purpose you wished to tell what seems to you to be good.

III. Καὶ ὁ γέρων τοῦ λέγειν ἤρξατο οὕτως· Θαλάσσῃ ὑμᾶς λελουμένους εἰς τὸν ἀπόκρυφον τόπον

III. And the old man began to speak thus: Having seen you, after bathing in the sea, withdrawing into the secret place,

Editors' notes and page, col. 345

Footnotes

[Heading over the notes: VARIÆ LECTIONES. On this page the calls are printed in the Greek column (col 345) only; the facing Latin carries none.] (printed under page 170)

(10) ‹anchor: not visible (above the crop)› · call in col 345

Ita O c. S, ὀρθρίτερον C. Cfr. hom. XII, 12; XVI, 21; XVII, 1; XIX, 1. Tum καθ' ἡμέραν idem.

So O, with S; ὀρθρίτερον ("earlier in the morning") C. Compare Hom. XII, 12; XVI, 21; XVII, 1; XIX, 1. Then καθ' ἡμέραν ("daily") the same.

(printed under page 170)

(11) ‹anchor: not visible (above the crop)› · call in col 345

ἀκουλουθησάτωσάν μοι O.

ἀκουλουθησάτωσάν μοι ("let them follow me", so spelt) O.

(printed under page 170)

(12) ‹anchor: not visible (above the crop)› · call in col 345

σκεπεινῷ O, et posthac. Tum id. Τὰ τοῦ βαπτίσματος σχεδιάσωμεν (in marg. παρενθὲν καὶ νόθον) p. ἐν ἀκατασκόπῳ βαπτίσαι αὐτὴν δυνηθῶμεν.

σκεπεινῷ O, and so hereafter. Then the same: Τὰ τοῦ βαπτίσματος σχεδιάσωμεν ("let us make ready the things of baptism"; in the margin: "inserted and spurious") after ἐν ἀκατασκόπῳ βαπτίσαι αὐτὴν δυνηθῶμεν ("that we may be able to baptize her unobserved").

(printed under page 170)

(13) ‹anchor: not visible (above the crop)› · call in col 345

τὸν αἰγιαλόν C.

τὸν αἰγιαλόν ("the shore") C.

(printed under page 170)

(14) ‹anchor: not visible (above the crop)› · call in col 345

καί Epit. 110 et O, deest in textu C.

καί ("and") Epitome 110 and O; it is missing in the text of C.

(printed under page 170)

(15) ‹anchor: not visible (above the crop)› · call in col 345

ἐπί supplevi ex O.

I have supplied ἐπί from O.

(printed under page 170)

(16) ‹anchor: ταῖς αὐταῖς γυναιξὶν› · call in col 345

καὶ ταύταις ταῖς γυναιξίν O, καὶ ταῖς ἄλλαις γ. conj. S

καὶ ταύταις ταῖς γυναιξίν ("and these women") O; καὶ ταῖς ἄλλαις γ[υναιξίν] ("and the other women") conjectured by S.

(printed under page 170)

(17) ‹anchor: πρῶτον ἐπέδωκεν, καὶ› · call in col 345

καί add. c. O. Ex eodem reposui ἡμῖν, quod transiit S. Tum συνεστιάθημεν C.

καί added with O. From the same I have restored ἡμῖν, which S passed over. Then συνεστιάθημεν C.

(printed under page 170)

(18) ‹anchor: ἐργάτης, περιέργως› · call in col 345

περίεργος Epit.

περίεργος ("curious", adjective) Epitome.

(printed under page 170)

(19) ‹anchor: περιέργως κλέπτων› · call in col 345

κλέπων O. Sequens καί ex Epit. et O, deest ap. C.

κλέπων O. The following καί is from the Epitome and O; it is missing in C.

(printed under page 170)

(20) ‹anchor: ἠκολούθησεν· καὶ› · call in col 345

καί inserui c. O.

I have inserted καί with O.

(printed under page 170)

(21) ‹anchor: λελουμένους εἰς› · call in col 345

ὑπό O.

ὑπό ("under") O.

(printed under page 170)

Footnotes

[Heading over the notes: VARIÆ LECTIONES. On this page the Latin is col 347 and the Greek col 348; the calls are printed in the Greek column only.] (printed under page 171)

Page

running head: 347 S. CLEMENTIS I ROM. PONT.
marginal letters: A locum : accedens; B egenis largiebar :; C qui et si; D astrologicæ inquam
old-edition numerals: (none)
other: facing Latin version, not set; penultimate line of cap. III (omnia subjici genituræ, volo tibi esse persuasissi-) misplaced into col. 348

PG 2:348

ὑποχωρήσαντας ἰδὼν, προσελθὼν λάθρα κατεσκόπουν τὸ τί ἂν ἐν κρυφαίῳ εἰσιόντες πράττοιτε, καὶ ἐπειδὴ εὐχομένους εἶδον, ὑπεχώρησα· ἐλεήσας δὲ ὑμᾶς ἀνέμεινα, ὅπως ἐξιοῦσι προσομιλήσας πείσω μὴ ἀπατᾶσθαι. Οὔτε γὰρ Θεὸς ἔστιν, οὔτε πρόνοια, ἀλλὰ γενέσει τὰ πάντα ὑπόκειται, ὡς ἐγὼ ἐφ' οἷς πέπονθα πεπληροφόρημαι, ἐκ πολλῶν ἀκριβῶν τὸ μάθημα. Μὴ οὖν ἀπατῶ, τέκνον. Εἴτε γὰρ εὔχῃ, εἴτε μὴ, τὰ ἐκ τῆς γενέσεως πάσχειν ἀνάγκην ἔχεις· εἰ γὰρ εὐχαί τι ἐδύναντο ἢ τὸ εὖ ποιεῖν, αὐτὸς ἂν ἐν τοῖς κρείττοσιν ἤμην. Καὶ νῦν εἰ μή σε ἀπατᾷ ἡ πενιχρά μου αὕτη ἐσθὴς, οὐκ ἀπιστήσεις οἷς λέγω. Ἐν πολλῇ βίου ποτὲ ὢν περιουσίᾳ, πολλὰ καὶ θεοῖς ἔθυον, καὶ δεομένοις παρεῖχον, καὶ ὅμως εὐχόμενός τε καὶ εὐσεβῶν τὴν πεπρωμένην ἐκφυγεῖν οὐκ ἠδυνήθην. Κἀγὼ ἔφην· Τίνα ἐστὶν ἃ πέπονθας; ὁ δὲ ἀπεκρίνατο· Οὐκ ἀνάγκη λέγειν νῦν, ἴσως ἐπὶ τέλει ἀκούσῃ, τίς τε ὢν ἐγὼ καὶ τίνων, ἐν ποίαις βίου περιστάσεσι γέγονα. Νῦν δὲ ὅτι γενέσει τὰ πάντα ὑπόκειται, πληροφορηθῆναί σε θέλω.

I came up secretly and spied upon what you might do when entering in secret, and when I saw you praying, I withdrew; and having pitied you I waited, so that when you came out I might converse with you and persuade you not to be deceived. For neither is there a God, nor providence, but all things are subject to nativity, as I have been fully assured from the things which I have suffered, having studied the science accurately for a long time. Do not therefore be deceived, child. For whether you pray, or whether you do not, you must of necessity suffer the things that come from your nativity; for if prayers had any power, or doing good, I myself would have been among those better off. And now, unless this poor garment of mine deceives you, you will not disbelieve the things which I say. Having once been in great abundance of livelihood, I both sacrificed many things to the gods, and gave to those in need, and yet though praying and acting piously I was not able to escape destiny. And I said: What are the things which you have suffered? And he answered: There is no necessity to tell now; perhaps at the end you will hear both who I am and from whom, and in what circumstances of life I have been. But now I wish you to be fully assured that all things are subject to nativity.

IV. Κἀγὼ ἔφην· Εἰ γενέσει τὰ πάντα ὑπόκειται, καὶ τοῦθ' οὕτως ἔχειν πεπληροφόρησαι, σεαυτῷ ἐναντία νοῶν συμβουλεύεις. Εἰ μὲν γὰρ παρὰ γένεσιν οὐ δυνατὸν οὐδὲ τὸ φρονεῖν, τί ματαιοπονεῖς, συμβουλεύων γενέσθαι ὃ γενέσθαι ἀδύνατόν ἐστιν; ἀλλ' ἔτι μὴν εἰ γένεσις ὑφέστηκεν, μὴ σπεῦδε πείθειν ἐμὲ μὴ σέβειν τὸν καὶ τῶν ἄστρων δεσπότην, οὗ θέλοντος καὶ μὴ γενέσθαι τι, γενέσθαι ἀδύνατον. Αἰεὶ γὰρ τὸ ὑποκείμενον τῷ ἡγουμένῳ πείθεσθαι ἀνάγκην ἔχει. Τὸ μέντοι τοὺς νομιζομένους θεοὺς σέβειν, γενέσεως ἐπικρατούσης, περιττόν ἐστιν. Οὔτε γὰρ παρὰ τὸ δοκοῦν τῇ πεπρωμένῃ τι γίνεται, οὔτε αὐτοί τι ποιεῖν δύνανται, τῇ καθόλου αὐτῶν ὑποκείμενοι γενέσει. Εἰ γένεσις ἔστιν, ἀντίκειται τὸ μὴ πρῶτον ἄρχειν, ἢ ὑποκεῖσθαι οὐ δύναται τὸ ἀγένητον, ὡς ἀγένητον ἑαυτοῦ πρεσβύτερον μηδὲν ἔχον.

IV. And I said: If all things are subject to nativity, and you have been fully assured that this is so, thinking things contrary to yourself you give counsel. For if contrary to nativity not even thinking is possible, why do you labour in vain, counselling that to happen which is impossible to happen? Nay more, if nativity subsists, do not hasten to persuade me not to worship the Lord even of the stars, since when He wills that anything should not happen, it is impossible for it to happen. For always that which is subject has necessity to obey that which rules. To worship those who are supposed to be gods, however, when nativity prevails, is superfluous. For neither does anything happen contrary to what seems good to destiny, nor are they themselves able to do anything, being subject to their universal nativity. If nativity exists, it is contradictory that what is not first should rule, or that which is unbegotten cannot be subject, since as unbegotten it has nothing older than itself.

V. Τοιαῦτα πρὸς ἀλλήλους λεγόντων ἡμῶν, πολὺς παρέστη ὄχλος. Καὶ τότε ἐγὼ εἰς τὸν ὄχλον ἀποβλέπων ἔφην· Ἐγὼ καὶ τὸ ἐμὸν φῦλον ἐκ προγόνων Θεὸν σέβειν παρειληφὼς καὶ παράγγελμα ἔχων γενέσει μὴ προσανέχειν, λέγω δὴ τῷ τῆς ἀστρολογίας μαθήματι, διὰ τοῦτο οὐ προσέσχον. Ὅθεν ἀστρολογίας μὲν οὐκ εἰμὶ ἔμπειρος, ὧν δέ εἰμι, ὑφηγήσομαι. Ἐπειδὴ γένεσιν ἀπ' αὐτῆς τῆς κατὰ τὴν γένεσιν ἐπιστήμης ἀνασκευάζειν οὐ δύναμαι, βούλομαι ἄλλῳ τρόπῳ ἀποδεῖξαι, ὅτι κατὰ Πρόνοιαν διοικεῖται τὰ πράγματα, καὶ ἕκαστος, πρὸς ἃ πράττει, τιμῆς ἢ κολάσεως τεύξεται· εἴτε δὲ νῦν εἴτε αὖθις, οὐθέν

V. While we were speaking such things to one another, a great crowd stood by. And then I, looking away towards the crowd, said: Since I and my race have received from our ancestors to worship God and have a command not to give heed to nativity, I mean to the science of astrology, on account of this I did not give heed to it. Whence in astrology indeed I am not skilled, but of the things in which I am skilled, I will set forth. Since I am not able to overthrow nativity from the science itself concerning nativity, I wish in another way to prove that affairs are administered according to Providence, and that each one, according to the things which he does, will obtain honour or punishment; and whether now or hereafter, makes no

Editors' notes and page, col. 348

Footnotes

(22) ‹anchor: not visible (above the crop)› · call in col 348

εἶδον S O, ἴδον C.

εἶδον S, O; ἴδον C.

(printed under page 171)

(23) ‹anchor: not visible (above the crop)› · call in col 348

Ita O et ex conject. C, in cuj. textu ἀξιοῦσι.

So O, and C by conjecture, in whose text it reads ἀξιοῦσι.

(printed under page 171)

(24) ‹anchor: not visible (above the crop)› · call in col 348

πολλοῦ C.

(printed under page 171)

(25) ‹anchor: not visible (above the crop)› · call in col 348

δύνανται C.

δύνανται ("they are able") C.

(printed under page 171)

(26) ‹anchor: not visible (above the crop)› · call in col 348

Ita O c. S, ἀπιστήσῃς C.

So O, with S; ἀπιστήσῃς C.

(printed under page 171)

(27) ‹anchor: not visible (above the crop)› · call in col 348

πέπονθε O.

(printed under page 171)

(28) ‹anchor: καὶ τοῦθ'› · call in col 348

τοῦτο C.

(printed under page 171)

(29) ‹anchor: οὕτως ἔχειν› · call in col 348

ἔχον C.

(printed under page 171)

(30) ‹anchor: Εἰ μὲν γὰρ› · call in col 348

γάρ prætermis. S c. Cl. ed. 1638 et 1724.

γάρ is omitted by S, with the Clementine editions of 1638 and 1724.

(printed under page 171)

(31) ‹anchor: γενέσθαι ἀδύνατον› · call in col 348

Ita O c. Epit. et marg. C, δυνατόν in textu, quod ut sanam lect. repetivit S, dummodo οὐ θέλοντος referas ad ἐμέ.

So O, with the Epitome and the margin of C; δυνατόν ("possible") in the text, which S repeated as a sound reading, provided one refers οὐ θέλοντος to ἐμέ.

(printed under page 171)

(32) ‹anchor: πεπρωμένῃ τι› · call in col 348

τι O. c. Epit., deest in textu C.

τι O, with the Epitome; it is missing in the text of C.

(printed under page 171)

(33) ‹anchor: ἄρχειν, ἢ› · call in col 348

ἤ et τὸ ἀγένητον cod. Reg. 804, desunt in utroque Hom. cod.

ἤ and τὸ ἀγένητον: codex Regius 804; they are missing in both manuscripts of the Homilies.

(printed under page 171)

(34) ‹anchor: ὑφηγήσομαι. Ἐπειδὴ› · call in col 348

ἐπειδὴ γάρ cod. Reg. 804.

ἐπειδὴ γάρ codex Regius 804.

(printed under page 171)

(35) ‹anchor: ἀνασκευάζειν οὐ› · call in col 348

οὐ add. D ex conject. c. nonnullis Epitomes codicibus. Verba ἐπειδὴ γένεσιν ἀπ' αὐτῆς τῆς κατὰ τὴν γένεσιν ἐπιστήμης ἀνασκευάζειν οὐ δύναμαι desiderantur in O.

οὐ added by D by conjecture, with some manuscripts of the Epitome. The words ἐπειδὴ γένεσιν ἀπ' αὐτῆς τῆς κατὰ τὴν γένεσιν ἐπιστήμης ἀνασκευάζειν οὐ δύναμαι ("since I cannot overthrow genesis from the very science of genesis") are wanting in O.

(printed under page 171)

(36) ‹anchor: εἴτε δὲ› · call in col 348

δέ transcripsi ex O.

I have copied δέ from O.

(printed under page 171)

Page

running head: S I ROM. PONT. OPERA DUBIA. 348
marginal letters: A ὑποχωρήσαντας ἰδὼν,; B ἔφην· Τίνα; C λοντος καὶ; D προσανέχειν, λέγω
old-edition numerals: 299 before IV.; 300 before βούλομαι
other: after θῆναί σε θέλω. at end of cap. III, a line from the facing Latin column (omnia subjici genituræ, volo tibi esse persuasissi-) is erroneously printed in the Greek column; omitted here

PG 2:349

μοι διαφέρει, πλὴν ὅτι πάντως ἀπολαύσει ἕκαστος ὧν ἔπραξεν. Ἡ δὲ ἀπόδειξις τοῦ μὴ εἶναι γένεσιν, ἔστιν αὕτη. Τῶν παρεστώτων εἴ τις ὀφθαλμῶν ἐστέρηται, ἢ κυλλὴν ἔχει τὴν χεῖρα, ἢ χωλὸν τὸν πόδα, ἢ ἕτερόν τι περὶ σῶμα, ὃ ὑποστροφὴν πρὸς ἴασιν πάλιν οὐκ ἔχει, καὶ παντὸς ἰατρικοῦ ἐπαγγέλματος ἐκτός ἐστιν, ὃν οὐδὲ ἀστρολόγοι ἰᾶσθαι ἐπαγγέλλονται, ὅτι μὴ ἀπὸ τοῦ μακροῦ αἰῶνος τοιοῦτόν τι γέγονεν· ἐγὼ δὲ Θεοῦ δεηθεὶς τὴν ἴασιν παράσχω, ὁπότε ἐκ γενέσεως κατόρθωσιν τὸ τοιοῦτο οὐδέποτε λαβεῖν ἠδυνήθη· τούτου οὕτως γενομένου οὐχ ἁμαρτάνουσιν οἱ τὸν πάντα δημιουργήσαντα Θεὸν βλασφημοῦντες; Καὶ ὁ γέρων ἀπεκρίνατο· Βλασφημεῖν γάρ ἐστι τὸ λέγειν γενέσει ὑποκεῖσθαι τὰ πάντα; κἀγὼ ἀπεκρινάμην· Καὶ πάνυ. Εἰ γὰρ πᾶσαι αἱ τῶν ἀνθρώπων ἁμαρτίαι καί ἀσέβειαι καὶ ἀσέλγειαι ἐξ ἀστέρων γίνονται, οἱ δὲ ἀστέρες ταῦτα ποιεῖν ὑπὸ Θεοῦ ἐτάγησαν, ἵνα πάντων χαλεπῶν ἀποτελεστικοὶ γένωνται, αἱ πάντων ἁμαρτίαι εἰς αὐτὸν ἀναφέρονται, τὸν τὴν γένεσιν θέντα ἐν τοῖς ἄστροις.

difference to me, save that each one will altogether reap the fruits of what he did. And the proof that there is no nativity is this. If anyone of those standing by has been deprived of eyes, or has his hand withered, or his foot lame, or something else about his body which has no return again to healing, and is beyond all medical profession, whom not even astrologers profess to heal, because such a thing has not happened for a long age; and I, having besought God, grant the healing, when from nativity such a thing was never able to receive restoration; when this has thus taken place, do not those sin who blaspheme God Who created all things? And the old man answered: Is it then blaspheming to say that all things are subject to nativity? And I answered: Most certainly. For if all the sins and impieties and licentious deeds of men arise from the stars, and the stars were appointed by God to do these things, so that they might become productive of all grievous things, the sins of all are referred back to Him Who placed nativity in the stars.

VI. Καὶ ὁ γέρων ἀπεκρίνατο· Ἀληθῶς μεγάλως ἔφης, ἀλλὰ πάσῃ σου τῇ ἀπαραβλήτῳ ἀποδείξει ἡ ἐμὴ ἐμποδίζει συνείδησις. Ἐγὼ γὰρ ἀστρολόγος ὢν καὶ Ῥώμην πρῶτον οἰκήσας, εἶτα φιλιωθείς τινι πρὸς γένους ὄντι Καίσαρος, αὐτοῦ τε καὶ τῆς συμβίου τὴν γένεσιν ἀκριβῶς ἠπιστάμην, καὶ ἱστορήσας ἀκολούθως τὰς πράξεις ἀποτελεσθείσας αὐτῶν τῇ γενέσει ἔργῳ, σοὶ λόγῳ πείθεσθαι οὐ δύναμαι. Ἦν γὰρ τῆς γενέσεως αὐτῆς τὸ διάθεμα, ποιοῦν μοιχάδας, ἰδίων δούλων ἐρώσας, καὶ ἐπὶ ξένης ἐν ὕδασι θνησκούσας. Ὃ καὶ οὕτως γέγονεν. Ἐρασθεῖσα γὰρ τοῦ ἰδίου δούλου, καὶ μὴ φέρουσα τὸν ψόγον, φυγοῦσα σὺν αὐτῷ, ἐν ἀλλοδαπῇ ὁρμήσασα καὶ κοίτης αὐτῷ κοινωνήσασα, κατὰ θάλασσαν διεφθάρη.

VI. And the old man answered: Truly you have spoken grandly, but my conscience hinders all your incomparable proof. For I, being an astrologer and having dwelt first at Rome, and then having become friendly with a certain man who was of the family of Caesar, knew accurately the nativity both of himself and of his wife, and having observed their actions accomplished in deed accordingly with their nativity, I am not able to be persuaded by you in word. For the arrangement of her nativity was one that makes adulteresses, loving their own slaves, and dying in foreign parts in waters. Which also happened thus. For having fallen in love with her own slave, and not bearing the reproach, having fled with him, and having hastened to a foreign land and shared his bed, she perished at sea.

VII. Κἀγὼ ἀπεκρινάμην· Καὶ πῶς ἄρα γινώσκεις ὅτι ἡ φυγοῦσα ἐν ἀλλοδαπῇ γενομένη τὸν δοῦλον ἔγημεν, καὶ γήμασα ἐτελεύτησεν; Καὶ ὁ γέρων· Ἀσφαλῶς οἶδα τἀληθῆ, οὐχ ὅτι ἔγημεν, ὁπότε οὐδ' ὅτι ἤρα ἐγίνωσκον, ἀλλὰ μετὰ τὴν αὐτῆς ἀπαλλαγὴν καὶ ἀδελφὸς ὁ τοῦ ἀνδρὸς αὐτῆς ἐμοὶ διηγήσατο πάντα τὰ κατὰ τὸν αὐτῆς ἔρωτα, καὶ ὡς σεμνὸς ὢν, ἅτε δὴ καὶ ἀδελφὸς, οὐκ ἐβουλήθη μιᾶναι τὴν κοίτην, καὶ πῶς βουλομένη καὶ αἰδουμένη αὐτὸν καὶ τὸν ψόγον ἡ τάλαινα (οὐκ ἔστι γὰρ αὐτὴν μέμψασθαι, ὅτι ἐκ γενέσεως ταῦτα ποιεῖν τε καὶ πάσχειν ἠναγκάζετο) ὄνειρον εἴτε ἀληθῆ εἴτε ψευδῆ ἐπλάσατο οὐκ ἔχω λέγειν. Ἔλεγε γὰρ αὐτὴν εἰρηκέναι· Ὡς ὅτι ἐν ὁράματι ἐπιστάς τις ἐκέλευσέ μοι ἅμα τέκνοις ἐξαυτῆς τὴν Ῥωμαίων ἐκβῆναι πόλιν. Ὁ δὲ ἀνὴρ σώζεσθαι αὐτὴν σὺν τοῖς υἱοῖς σπεύδων αὐτίκα αὐτοὺς παιδευθησομένους εἰς τὰς Ἀθήνας ἐξέπεμψε σὺν τῇ μητρὶ καὶ δούλοις, τρίτον δὲ νεώτερον υἱὸν

VII. And I answered: And how then do you know that she who fled, having come to a foreign land, married the slave, and having married him died? And the old man: I know the truth assuredly, not that she married him, since I did not even know that she was in love, but after her departure the brother of her husband also related to me all the things concerning her love, and how, being reverent, inasmuch as he was also a brother, he did not wish to defile the bed, and how, both wishing it and being ashamed before him and the reproach, the wretched woman (for one cannot blame her, because from her nativity she was compelled both to do and to suffer these things) framed a dream, whether true or false I cannot say. For he said that she had stated: Someone having stood by me in a vision ordered me immediately to go forth from the city of the Romans together with my children. And her husband, hastening that she should be saved with her sons, immediately sent them forth to Athens to be educated, together with their mother and slaves, while a third younger son

Editors' notes and page, col. 349

Footnotes

[Heading over the notes: VARIÆ LECTIONES. On this page the Greek is col 349 and the Latin col 350; the calls are printed in the Greek column only.] (printed under page 172)

(37) ‹anchor: not visible (above the crop)› · call in col 349

ἔχει addunt Epit. et cod. Reg. 804. In O est : ἢ κυλλὴν τὴν χεῖρα ἔχοι.

The Epitome and codex Regius 804 add ἔχει. O has: ἢ κυλλὴν τὴν χεῖρα ἔχοι ("or should have a crippled hand").

(printed under page 172)

(38) ‹anchor: not visible (above the crop)› · call in col 349

ἰᾶται O.

ἰᾶται ("heals") O.

(printed under page 172)

(39) ‹anchor: not visible (above the crop)› · call in col 349

παρασχῶ C., παρέξω Epit., παρασχήσω conj. S. Subinde ὁπότε ὁ ἐκ O.

παρασχῶ C; παρέξω the Epitome; παρασχήσω conjectured by S. Next, ὁπότε ὁ ἐκ O.

(printed under page 172)

(40) ‹anchor: not visible (above the crop)› · call in col 349

τοιοῦτον O.

(printed under page 172)

(41) ‹anchor: not visible (above the crop)› · call in col 349

μεγάλως omiserim c. O.

I would omit μεγάλως ("greatly"), with O.

(printed under page 172)

(42) ‹anchor: οἰκήσας, εἶτα› · call in col 349

εἶτα add. c. O. Subinde φιλωθείς C.

εἶτα ("then") added with O. Next, φιλωθείς C.

(printed under page 172)

(43) ‹anchor: γένεσιν ἀκριβῶς› · call in col 349

ἀκριβῶς recepi ex O.

I have adopted ἀκριβῶς ("accurately") from O.

(printed under page 172)

(44) ‹anchor: γενέσει ἔργῳ› · call in col 349

ἀκολούθως τῇ γενέσει αὐτῶν τὰς πράξεις ἀποτελεσθείσας ἔργῳ C.

ἀκολούθως τῇ γενέσει αὐτῶν τὰς πράξεις ἀποτελεσθείσας ἔργῳ ("their deeds carried out in fact in accordance with their genesis") C.

(printed under page 172)

(45) ‹anchor: καὶ οὕτως› · call in col 349

οὕτω C.

(printed under page 172)

(46) ‹anchor: κατὰ θάλασσαν› · call in col 349

κοινωνήσασα αὐτῷ, θαλάσσῃ p. κοίτης αὐτῷ κοινωνήσασα, κ. θάλασσαν C.

κοινωνήσασα αὐτῷ, θαλάσσῃ after κοίτης αὐτῷ κοινωνήσασα, κ[ατὰ] θάλασσαν C.

(printed under page 172)

(47) ‹anchor: καὶ πῶς ἄρα› · call in col 349

πῶς p. καὶ πῶς ἄρα D.

πῶς after καὶ πῶς ἄρα D.

(printed under page 172)

(48) ‹anchor: καὶ γήμασα› · call in col 349

γημάσασα O.

(printed under page 172)

(49) ‹anchor: ἀπαλλαγὴν καὶ› · call in col 349

ὁ C.

(printed under page 172)

(50) ‹anchor: ἔρωτα, καὶ› · call in col 349

καὶ καί O.

(printed under page 172)

(51) ‹anchor: ἅτε δὴ καὶ› · call in col 349

καί O c. Epit., ὁ C. Tum recepi τήν ex O, qui scr. μιάναι.

καί O, with the Epitome; ὁ C. Then I have adopted τήν from O, which writes μιάναι.

(printed under page 172)

(52) ‹anchor: ποιεῖν τε› · call in col 349

τε add. c. O.

τε added with O.

(printed under page 172)

(53) ‹anchor: ἠναγκάζετο› · call in col 349

ἠναγκάζετο, O.

(printed under page 172)

(54) ‹anchor: αὐτοὺς παιδευθησομένους› · call in col 349

παιδευθησομένας O.

παιδευθησομένας (feminine) O.

(printed under page 172)

Footnotes

[Heading over the notes: VARIÆ LECTIONES. On this page the Latin is col 351 and the Greek col 352; the calls are printed in the Greek column only.] (printed under page 173)

Page

running head: 351 S. CLEMENTIS I ROM. PONT.
marginal letters: A eum retinuit ;; B bus comparo.; C nicarem. Porro; D atque clamoris
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:352

ἔχων ἔσχε παρ' ἑαυτῷ, ὡς δὴ τοῦ χρηματίσαντος κατ' ὄναρ συνεῖναι αὐτὸν αὐτῷ ἐπιτρέψαντος. Πολλοῦ δὲ χρόνου διελθόντος οὐκ ἔλαβε γράμματα παρ' αὐτῆς. Αὐτὸς πολλάκις πέμψας εἰς Ἀθήνας, ἐμὲ παραλαβὼν ὡς πάντων αὐτῷ γνησιώτερον ὄντα, ἐπὶ τὴν ζήτησιν αὐτῆς ἐπορεύθη. Πολλὰ μὲν οὖν αὐτῷ καὶ κατὰ τὴν ἀποδημίαν συνέκαμνον προθύμως, μεμνημένος ὅτι τῆς πάλαι αὐτοῦ εὐδαιμονίας κοινωνόν με πάντων εἶχεν, ὑπὲρ πάντας αὐτοῦ με τοὺς φίλους ἀγαπῶν. Καὶ δὴ ἀπεπλεύσαμεν αὐτῆς Ῥώμης, καὶ οὕτως εἰς τὰ ἐνταῦθα τῆς Συρίας ἐγενόμεθα μέρη, καὶ εἰς Σελεύκειαν παρεβάλομεν, καὶ οὕτως ἐκβάντων ἡμῶν τοῦ πλοίου μετ' οὐ πολλὰς ἡμέρας ἐκεῖνος μὲν ἀθυμῶν ἐτελεύτησεν. Ἐγὼ δὲ ἐνταῦθα ἐλθὼν, τὰς διὰ τῶν χειρῶν τροφὰς ἔκτοτε καὶ εἰς δεῦρο πορίζομαι.

whom he had, he kept beside himself, since he who had given the warning in a dream permitted him to remain with him. And when much time had passed he did not receive letters from her. Having himself often sent to Athens, taking me along as being truer to him than all others, he went on the search for her. Many hardships indeed I eagerly shared with him also during the journey abroad, remembering that in his former prosperity he held me a partner in all things, loving me above all his friends. And so we sailed away from Rome itself, and thus came to these parts here of Syria, and put in at Seleucia, and when we had thus disembarked from the ship, after not many days he died of despondency. And I, having come hither, from that time even until now procure my food by my hands.

VIII. Ταῦτα τοῦ γέροντος εἰπόντος, σύνοιδα, ὅτι, ὃν ἔλεγεν γέροντα τεθνάναι, οὗτος αὐτὸς ἦν, ἐξ ὧν ἔλεγεν, ὁ πατὴρ ὁ ὑμέτερος. Οὐκ ἐβουλήθην οὖν τὸ καθ' ὑμᾶς αὐτῷ συναντιβαλεῖν, μέχρις ἂν ὑμῖν προσανάθωμαι. Πλὴν τὰ κατὰ τὴν ξενίαν αὐτοῦ καταμαθὼν καὶ τὴν ἐμὴν δὲ μηνύσας, ἀκριβείας ἕνεκα, τοῦτο μόνον ἐπυθόμην, τί ὄνομα τῷ γέροντι; Ὁ δὲ ἔφη, Φαῦστος. Τί δὲ τοῖς διδύμοις υἱοῖς; Ὁ δὲ ἀπεκρίνατο, Φαυστῖνος καὶ Φαυστινιανός. Τί δὲ τῷ τρίτῳ υἱῷ; Ὁ δὲ εἶπεν, Κλήμης. Τί δὲ τῇ τούτων μητρὶ ὄνομα; Ὁ δὲ ἔφη, Ματτιδία. Ὑπὸ συμπαθείας οὖν ἐγὼ σύνδακρυς γενόμενος, ἀπολύσας τοὺς ὄχλους ἦλθον πρὸς ὑμᾶς, ἵνα μετὰ τὴν ἁλῶν κοινωνίαν ταῦτα προσανάθωμαι ὑμῖν. Πρὸ δὲ τοῦ ἁλῶν μεταλαβεῖν εἰπεῖν ὑμῖν οὐκ ἐβουλήθην, μή πως ὑπὸ λύπης νικηθέντες ἐν τῇ τοῦ βαπτίσματος ἡμέρᾳ πενθοῦντες διατελέσητε, ὁπότε καὶ ἄγγελοι χαίρουσιν. Ταῦτα τοῦ Πέτρου λέγοντος, ἐδακρύομεν οἱ πάντες μετὰ τῆς μητρός. Ὁ δὲ δακρύοντας ἰδὼν ἡμᾶς ἔφη· Νῦν ἕκαστος ὑμῶν φόβῳ τῷ πρὸς τὸν Θεὸν γενναίως φερέτω τὰ λεχθέντα. Οὐ γὰρ δὴ σήμερον ὑμῖν ἐτελεύτησεν ὁ πατὴρ, ἀλλὰ καὶ ἔκπαλαι, ὡς ὑμεῖς στοχαζόμενοι εἰρήκατε.

VIII. When the old man had said these things, I perceived from the things which he said that the old man whom he said had died was this very man, your father. I did not wish, therefore, to confer with him about your affairs, until I should communicate with you. However, having learned the particulars of his lodging and having made known mine also, for the sake of accuracy I inquired this only, what was the old man's name? And he said, Faustus. And what was the name of the twin sons? And he answered, Faustinus and Faustinianus. And what was the name of the third son? And he said, Clement. And what was the name of their mother? And he said, Mattidia. Having therefore become tearful through sympathy, when I had dismissed the crowds I came to you, so that after the partaking of salt I might communicate these things to you. For before partaking of salt I did not wish to tell you, lest perchance overcome by grief you should continue mourning on the day of baptism, when even angels rejoice. While Peter was saying these things, we all wept together with our mother. And seeing us weeping, he said: Now let each of you in the fear towards God nobly bear the things that have been spoken. For indeed your father did not die for you today, but even long ago, as you yourselves conjectured and said.

IX. Ταῦτα τοῦ Πέτρου εἰπόντος, ἡ μήτηρ μὴ φέρουσα βοῶσα ἔφη· Οἴμοι ἄνερ, ἡμᾶς ἀγαπῶν κρίσει μὲν αὐτὸς ἐτελεύτησας, ἡμεῖς δὲ ζῶντες φῶς ὁρῶμεν, καὶ τροφῆς ἄρτι μεταλαμβάνομεν. Οὔπω δὲ τῆς μιᾶς ταύτης ὀλολυγῆς παυσαμένης, ἰδοὺ καὶ ὁ γέρων εἰσῄει, καὶ ἅμα τῷ βούλεσθαι αὐτὸν τῆς κραυγῆς τὴν αἰτίαν πυνθάνεσθαι εἰς τὴν γυναῖκα ἐμβλέψας ἔφη· Οἴμοι τί θέλει τοῦτο εἶναι; τίνα ὁρῶ; προσελθὼν δὲ καὶ ἀκριβέστερον ἐνιδὼν καὶ ὁραθεὶς περιεπλέκετο. Οἱ δὲ ὑπὸ χαρᾶς αἰφνιδίου διεφώνουν ἀμφότεροι. Καὶ λαλεῖν ἀλλήλοις βουλόμενοι, ἀφασίᾳ συσχεθέντες ἐκ τῆς ἀπλήστου χαρᾶς οὐκ ἐδύναντο

IX. When Peter had said these things, our mother, not bearing it, cried aloud and said: Woe is me, husband! Loving us, by your judgement indeed you yourself died, while we, living, behold the light and even now partake of food. And before this one wail had yet ceased, behold, the old man also came in, and even as he wished to inquire the cause of the outcry, having looked upon the woman, he said: Woe is me, what does this mean? Whom do I see? And having come up and looked more closely upon her and been seen by her, he embraced her. And through sudden joy both of them nearly perished. And wishing to speak to one another, being seized with speechlessness from their insatiable joy they were not able

Editors' notes and page, col. 352

Footnotes

(55) ‹anchor: not visible (above the crop)› · call in col 352

ἔσχεν παρ' αὐτῷ C. Tum δέ p. δή Cl. Errat S de C, qui et ipse δή.

ἔσχεν παρ' αὐτῷ C. Then δέ after δή in the Clementine edition. S is mistaken about C, which itself also has δή.

(printed under page 173)

(56) ‹anchor: not visible (above the crop)› · call in col 352

αὐτῆς assumpsi ex O.

I have taken αὐτῆς from O.

(printed under page 173)

(57) ‹anchor: not visible (above the crop)› · call in col 352

συνχαμον C.

(printed under page 173)

(58) ‹anchor: not visible (above the crop)› · call in col 352

ἀγαπῶν Epit., ἀγαπῶντα C, O.

ἀγαπῶν the Epitome; ἀγαπῶντα C, O.

(printed under page 173)

(59) ‹anchor: not visible (above the crop)› · call in col 352

μέρη ἐγενόμεθα C, insequente καί omisso.

μέρη ἐγενόμεθα C, with the following καί omitted.

(printed under page 173)

(60) ‹anchor: not visible (above the crop)› · call in col 352

παραβαλόντες suspicatur S.

S suspects παραβαλόντες.

(printed under page 173)

(61) ‹anchor: not visible (above the crop)› · call in col 352

Add. ἐκεῖνος μέν ex O, quocum omisi ἑαυτὸν ἀποδούς ante τὰς διά.

ἐκεῖνος μέν added from O, with which I have omitted ἑαυτὸν ἀποδούς before τὰς διά.

(printed under page 173)

(62) ‹anchor: not visible (above the crop)› · call in col 352

ἔκτοτε μέχρι τοῦ δεῦρο πορίζω τροφάς C.

ἔκτοτε μέχρι τοῦ δεῦρο πορίζω τροφάς ("from then until now I provide food") C.

(printed under page 173)

(63) ‹anchor: not visible (above the crop)› · call in col 352

συνιδών O.

(printed under page 173)

(64) ‹anchor: not visible (above the crop)› · call in col 352

τεθνάναι γέροντα C. Sequens οὗτος adscripsi c. O. Dein ὁ ὑμέτερος πατήρ C.

τεθνάναι γέροντα C. The following οὗτος I have added with O. Then ὁ ὑμέτερος πατήρ ("your father") C.

(printed under page 173)

(65) ‹anchor: not visible (above the crop)› · call in col 352

οὖν om. O.

O omits οὖν.

(printed under page 173)

(66) ‹anchor: not visible (above the crop)› · call in col 352

δέ inserui c. O.

I have inserted δέ with O.

(printed under page 173)

(67) ‹anchor: ἔφη, Ματτιδία› · call in col 352

Ματθιδία O.

(printed under page 173)

(68) ‹anchor: ἰδὼν ἡμᾶς› · call in col 352

ἡμᾶς ἰδών C.

ἡμᾶς ἰδών (reversed order) C.

(printed under page 173)

(69) ‹anchor: καὶ ἔκπαλαι› · call in col 352

ἐν πάλαι O.

(printed under page 173)

(70) ‹anchor: ἔφη· Οἴμοι› · call in col 352

Ita Epit. et O., οἴμμοι C. Tum μὲν αὐτός accessit ex O.

So the Epitome and O; οἴμμοι C. Then μὲν αὐτός has been added from O.

(printed under page 173)

(71) ‹anchor: τροφῆς ἄρτι› · call in col 352

ἄρτι add. c. O, qui om. seq. δέ

ἄρτι added with O, which omits the following δέ.

(printed under page 173)

(72) ‹anchor: ἰδοὺ καὶ› · call in col 352

καί recepi ex O.

I have adopted καί from O.

(printed under page 173)

(73) ‹anchor: ἔφη· Οἴμοι› · call in col 352

Ita Epit. et O, οἴμμοι C.

So the Epitome and O; οἴμμοι C.

(printed under page 173)

(74) ‹anchor: συσχεθέντες ἐκ› · call in col 352

συσχεθέντες, καί C. Tum in O. ἐδύσαντο, ad oram p. ἐδύναντο.

συσχεθέντες, καί C. Then in O ἐδύσαντο, with ἐδύναντο in the margin.

(printed under page 173)

Page

running head: S I ROM. PONT. OPERA DUBIA. 352
marginal letters: A ἔχων ἔσχε; B ρίζομαι 62.; C προσανάθωμαι ὑμῖν.; D γέρων εἰσῄει,
old-edition numerals: 303 after ἀνάθωμαι.; 304 after ψας
other: (none)

PG 2:353

κρατεῖν. Πλὴν μετ' οὐ πολὺ πρὸς αὐτὸν ἡ μήτηρ· Ἔχω σε, Φαῦστε, τὸν κατὰ πάντα μοι γλυκύτατον. Πῶς ἄρα ζῇς, ὃν ὡς τεθνεῶτα μικρῷ πρόσθεν ἠκούσαμεν; πλὴν οὗτοί εἰσιν ἡμῶν υἱοὶ, Φαυστῖνος, Φαυστινιανὸς καὶ Κλήμης. Ταῦτα εἰπούσης, ἡμεῖς οἱ τρεῖς προσπεσόντες αὐτῷ καὶ καταφιλοῦντες ἀμαυρῶς πως τὴν μορφὴν αὐτοῦ ἀνεφέρομεν.

to master it. However, after no long while our mother said to him: I have you, Faustus, who in all respects are sweetest to me. How then do you live, of whom a little while before we heard as dead? Moreover these are our sons, Faustinus, Faustinianus, and Clement. When she had said these things, we the three, having fallen before him and kissing him, dimly in some way recalled his form.

X. Ταῦτα βλέπων ὁ Πέτρος ἔφη· Σὺ εἶ Φαῦστος, ὁ ταύτης ἀνὴρ καὶ τῶν αὐτῆς παίδων πατήρ; ὁ δὲ ἔφη· Ἐγώ εἰμι. Καὶ ὁ Πέτρος· Πῶς οὖν μοι τὰ σεαυτοῦ ὡς περὶ ἄλλου διηγήσω, πόνους εἰπὼν καὶ λύπην καὶ τάφον; καὶ ὁ πατὴρ ἀπεκρίνατο· Πρὸς γένους ὑπάρχων Καίσαρος, καὶ περίφωρος μὴ θέλων γενέσθαι, ἄλλῳ τινὶ τὴν ἐξήγησιν ἐνετυπωσάμην, ἵνα αὐτὸς ὅστις εἰμὶ μὴ νοηθῶ. Ἤδειν γὰρ ὅτι, εἰ ἀναγνώριμος γένωμαι, οἱ κατὰ τόπον ἡγούμενοι ταῦτα μαθόντες ἀνακαλέσονται, Καίσαρι κεχαρισμένα ποιοῦντες, καὶ τὴν τοῦ βίου πάλαι εὐδαιμονίαν μοι περιθήσουσιν, ᾧπερ ὅλῃ προθέσει πρότερον ἀπεταξάμην. Οὐ γὰρ ἠδυνάμην, περὶ τῶν ἐμοὶ ἠγαπημένων τὰ μέγιστα ὡς περὶ θανόντων κρίνας, πρὸς τὴν τοῦ βίου τρυφὴν ἑαυτὸν ἀποδιδόναι.

X. Seeing these things, Peter said: Are you Faustus, the husband of this woman and father of her children? And he said: I am. And Peter: How then did you relate to me your own affairs as concerning another, speaking of toils and grief and a tomb? And our father answered: Being of the family of Caesar, and not wishing to be detected, I shaped the narrative around some other man, so that who I myself am might not be perceived. For I knew that, if I should become recognized, the rulers of the place, having learned these things, will recall me, doing what is pleasing to Caesar, and will invest me with the former prosperity of life, which with my whole purpose I previously renounced. For I was not able, having judged as dead those who were loved by me in the highest degree, to give myself back to the luxury of life.

XI. Καὶ ὁ Πέτρος ἔφη· Ταῦτα μὲν ἐποίησας ὡς ἐβουλεύσω. Περὶ δὲ γενέσεως ἄρα ψευδόμενος διισχυρίζου, ἢ ὡς ἀληθεύων ἐβεβαίους; Καὶ ὁ πατὴρ ἔφη· Οὐ ψεύσομαι πρὸς σὲ, ἀληθῶς ὡς οὔσης γενέσεως ἐβεβαίουν. Εἰμὶ γὰρ οὐκ ἀμύητος τοῦ θεωρήματος· πλὴν ἀλλὰ καὶ συνῆν μοί τις, ἀστρολόγων ἄριστος, ἀνὴρ Αἰγύπτιος, Ἀννουβίων ὀνόματι, ὅστις ἐν ταῖς ἀποδημίαις κατ' ἀρχάς μοι φιλιωθεὶς τὸν τῆς ἐμῆς συμβίου μετὰ τῶν τέκνων θάνατον ἐδήλου. Καὶ ὁ Πέτρος ἔφη· Οὐκοῦν ἔργῳ πέπεισαι νῦν, ὅτι οὐ συνέστηκε τὰ κατὰ τὴν γένεσιν; Καὶ ὁ πατὴρ ἀπεκρίνατο· Ἀνάγκη με πάντα τὰ ὑποτρέχοντά μου εἰς τὸν νοῦν ἐκτίθεσθαί σοι, ἵνα πρὸς αὐτὰ ἀκούων μανθάνειν ἔχω τούς σου τούτων ἐλέγχους. Ἀλλὰ καὶ πολλὰ πταίειν οἶδα τοὺς ἀστρολόγους, πολλὰ δὲ καὶ ἀληθεύειν. Ὑποπτεύω οὖν μήπως ἃ μὲν ἀκριβοῦσιν, ἀληθεύουσιν, ἃ δὲ πταίουσιν, ἀμαθίᾳ πάσχουσιν, ὡς ὑπονοεῖν με, τὸ μὲν μάθημα συνεστάναι, αὐτοὺς δὲ δι' ἀμαθίαν ψεύδεσθαι μόνην, διὰ τὸ μὴ πάντας περὶ πάντων ἀκριβοῦν δύνασθαι. Καὶ ὁ Πέτρος ἀπεκρίνατο· Ἄπεχε, μή πως, περὶ ὧν ἀληθεύουσιν, ἐπιτυγχάνουσιν, καὶ οὐχὶ ἀκριβοῦντες λέγουσιν. Ἀνάγκη γὰρ πᾶσα ἐκ πολλῶν τῶν λεγομένων ἀποβαίνειν τινά. Καὶ ὁ γέρων ἔφη· Πῶς οὖν ἔστι περὶ τούτου πληροφορηθῆναι, τὸ εἴτε συνέστηκεν τὸ κατὰ τὴν γένεσιν, ἢ οὔ;

XI. And Peter said: These things indeed you did as you took counsel. But concerning nativity, did you maintain it strongly while speaking falsely, or did you affirm it as speaking the truth? And our father said: I will not lie to you; I affirmed it as though nativity truly existed. For I am not uninitiated in the theory; moreover there was also with me a certain man, best of astrologers, an Egyptian man, Annubion by name, who having at the beginning become my friend in my journeys abroad declared the death of my wife together with the children. And Peter said: Are you not then persuaded now in deed, that the things concerning nativity do not hold together? And our father answered: It is necessary for me to set forth to you all the things that steal into my mind, so that hearing in reply to them I may be able to learn your refutations of these things. For I know that the astrologers both err in many things, and also speak the truth in many things. I suspect therefore lest perchance in the things which they investigate accurately they speak the truth, while in the things wherein they err, they suffer this through ignorance, so that I conjecture that the science indeed holds together, while they speak falsely through ignorance alone, because not all are able to investigate accurately concerning all things. And Peter answered: Hold off, lest perchance, concerning the things wherein they speak the truth, they hit the mark by chance, and do not speak by investigating accurately. For there is every necessity that out of many things that are said some should come to pass. And the old man said: How then is it possible to be fully assured concerning this, whether the matter of nativity holds together, or not?

XII. Ἀμφοτέρων οὖν σιωπώντων ἔφην ἐγώ·

XII. When both therefore were silent, I said:

Editors' notes and page, col. 353

Footnotes

[Heading over the notes: VARIÆ LECTIONES. On this page the Greek is col 353 and the Latin col 354; the calls are printed in the Greek column only.] (printed under page 174)

(75) ‹anchor: not visible (above the crop)› · call in col 353

ἢ μέν p. πρὸς αὐτὸν ἢ C.

ἢ μέν after πρὸς αὐτὸν ἢ C.

(printed under page 174)

(76) ‹anchor: not visible (above the crop)› · call in col 353

πάντοιμοι p. πάντα μοι O.

πάντοιμοι for πάντα μοι O.

(printed under page 174)

(77) ‹anchor: not visible (above the crop)› · call in col 353

τάχιον C.

(printed under page 174)

(78) ‹anchor: not visible (above the crop)› · call in col 353

τοὺς ἑαυτοῦ p. τὰ σεαυτοῦ O.

τοὺς ἑαυτοῦ for τὰ σεαυτοῦ O.

(printed under page 174)

(79) ‹anchor: not visible (above the crop)› · call in col 353

Ita O c. Epit. 119, εἰς ἄλλου τινός C, ἐπ' ἄλλου τινός S.

So O, with the Epitome 119; εἰς ἄλλου τινός C; ἐπ' ἄλλου τινός S.

(printed under page 174)

(80) ‹anchor: not visible (above the crop)› · call in col 353

Ita O et Epit., ἀνατυπωσάμενος C. αὐτοῖς p. αὐτός O. Idem ἐπιγνωσθῶ ἤδει p. νοηθῶ. Ἤδειν.

So O and the Epitome; ἀνατυπωσάμενος C. αὐτοῖς for αὐτός O. The same has ἐπιγνωσθῶ ἤδει for νοηθῶ. Ἤδειν.

(printed under page 174)

(81) ‹anchor: not visible (above the crop)› · call in col 353

ἡγούμενοι ἀκούσαντες, ἀνακαλέσαντες C. Sequens καί inserui c. O.

ἡγούμενοι ἀκούσαντες, ἀνακαλέσαντες C. The following καί I have inserted with O.

(printed under page 174)

(82) ‹anchor: not visible (above the crop)› · call in col 353

βίου μοι εὐδαιμονίαν C, qui pergit περιθήσουσιν, ὅπερ ἀπεταξάμην.

βίου μοι εὐδαιμονίαν C, which goes on περιθήσουσιν, ὅπερ ἀπεταξάμην.

(printed under page 174)

(83) ‹anchor: ἀληθεύων ἐβεβαίους› · call in col 353

ἐβεβαιοῦ C. Vb. ἔφη in O ponitur post ψεύσομαι.

ἐβεβαιοῦ C. In O the word ἔφη is placed after ψεύσομαι.

(printed under page 174)

(84) ‹anchor: πλὴν ἀλλὰ καὶ› · call in col 353

θεωρήματος· πλὴν C, θεωρήματος, πλὴν S.

θεωρήματος· πλὴν C; θεωρήματος, πλὴν S.

(printed under page 174)

(85) ‹anchor: μοι φιλιωθεὶς› · call in col 353

φιλωθείς C.

(printed under page 174)

(86) ‹anchor: πέπεισαι νῦν› · call in col 353

νῦν inserui c. O. Subinde οὐ ex eod. et Epitome. τήν ante γένεσιν om. C.

I have inserted νῦν with O. Next, οὐ from the same and from the Epitome. C omits τήν before γένεσιν.

(printed under page 174)

(87) ‹anchor: ὑποτρέχοντά μου› · call in col 353

μοι nonnulli Epit. codd.

μοι some manuscripts of the Epitome.

(printed under page 174)

(88) ‹anchor: Ἀλλὰ καὶ› · call in col 353

Vbb. τούς σου τούτων ἐλέγχους. Ἀλλὰ καί (S) des. in O. τοῖς δὲ τούτου ἐλέγχου C in textu, in marg. τοὺς — ἐλέγχους. Epitome exhibet : Ἵνα παρὰ σοῦ πάλιν τἀληθῆ μάθω καὶ βέβαια· πολλὰ πταίειν οἶδα κ. τ. λ. Unde Davisius : Μανθάνειν ἔχω τοῖς δή σου ἐλέγχοις τἀληθῆ. Καὶ πολλῶν πταίειν, κ. τ. λ.

The words τούς σου τούτων ἐλέγχους. Ἀλλὰ καί (S) are wanting in O. τοῖς δὲ τούτου ἐλέγχου C in the text, in the margin τοὺς — ἐλέγχους. The Epitome gives: Ἵνα παρὰ σοῦ πάλιν τἀληθῆ μάθω καὶ βέβαια· πολλὰ πταίειν οἶδα, etc. ("so that I may learn from you again what is true and sure; I know that they err much …"). Hence Davies: Μανθάνειν ἔχω τοῖς δή σου ἐλέγχοις τἀληθῆ. Καὶ πολλῶν πταίειν, etc.

(printed under page 174)

(89) ‹anchor: ψεύδεσθαι μόνην› · call in col 353

μόνην om. O.

O omits μόνην.

(printed under page 174)

(90) ‹anchor: μὴ πάντας› · call in col 353

πάντως O.

πάντως ("altogether") O.

(printed under page 174)

(91) ‹anchor: ἀπεκρίνατο· Ἄπεχε› · call in col 353

ἔπεχε var. lect. in Epit.

ἔπεχε is a variant reading in the Epitome.

(printed under page 174)

(92) ‹anchor: οὖν ἔστι περὶ› · call in col 353

Ita O. c. Epit., πρό C.

So O, with the Epitome; πρό C.

(printed under page 174)

(93) ‹anchor: ἔφην ἐγώ› · call in col 353

ἐγώ excidit ap. Cl. et S.

ἐγώ has dropped out in the Clementine edition and S.

(printed under page 174)

Footnotes

[Heading over the notes: VARIÆ LECTIONES. On this page the Latin is col 355 and the Greek col 356; the calls are printed in the Greek column only. The numbering runs 94–100 and then begins again at 1, as printed.] (printed under page 175)

Page

running head: 355 S. CLEMENTIS I ROM. PONT.
marginal letters: A thematicas disciplinas; B HOMILIA XV.; C opinionis disjungi; D judicando, utrum
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:356

Ἐπειδὴ τὸ μάθημα ἀκριβῶς ἐπίσταμαι, ὁ δὲ κύριος καὶ ὁ πατὴρ οὐχ οὕτως, ἤθελον, εἰ αὐτὸς Ἀννουβίων παρῆν, ἐπὶ τοῦ πατρὸς ποιήσασθαι λόγον. Οὕτω γὰρ ἂν τὸ πρᾶγμα εἰς φανερὸν ἐλθεῖν ἠδύνατο, τεχνίτου πρὸς ὁμότεχνον τὴν ζήτησιν ἐσχηκότος. Καὶ ὁ πατὴρ ἀπεκρίνατο· Ποῦ οὖν δυνατόν ἐστιν Ἀννουβίωνι συντυχεῖν; Καὶ ὁ Πέτρος ἔφη· Ἐν Ἀντιοχείᾳ· ἐκεῖ γὰρ μανθάνω Σίμωνα τὸν Μάγον ὄντα, ᾧ Ἀννουβίων παρεπόμενος ἀχώριστός ἐστιν. Ἐπὰν οὖν ἐκεῖ γενώμεθα, ἐάν γὲ καταλάβωμεν αὐτοὺς, ἡ ζήτησις γενέσθαι δύναται. Καὶ ὁμῶς πολλὰ διαλεχθέντες καὶ ἐπὶ τῷ ἀναγνωρισμῷ χαρέντες καὶ Θεῷ εὐχαριστήσαντες, ἑσπέρας ἐπικαταλαβούσης, εἰς ὕπνον ἐτράπημεν.

Since I know the science accurately, while my lord and father does not so know it, I could have wished, if Annubion himself were present, to hold a discussion in the presence of my father. For thus the matter could have come into the open, a craftsman having held the inquiry with a fellow-craftsman. And my father answered: Where then is it possible to meet with Annubion? And Peter said: In Antioch; for there I learn that Simon Magus is, and Annubion, attending him, is inseparable from him. Whenever therefore we come to be there, if indeed we overtake them, the inquiry can take place. And having together conversed at length and rejoiced at the recognition and given thanks to God, when evening overtook us, we turned to sleep.

Editors' notes and page, col. 356

Footnotes

(94) ‹anchor: not visible (above the crop)› · call in col 356

Ita O. c. Epit., ἐποιησάμην C. Supra ἐθέλων leg. censet S.

So O, with the Epitome; ἐποιησάμην C. Above, S thinks ἐθέλων should be read.

(printed under page 175)

(95) ‹anchor: not visible (above the crop)› · call in col 356

εἶναι p. τὸν μάγον ὄντα O.

εἶναι after τὸν μάγον ὄντα O.

(printed under page 175)

(96) ‹anchor: not visible (above the crop)› · call in col 356

ὡς ἄν C.

(printed under page 175)

(97) ‹anchor: not visible (above the crop)› · call in col 356

χαρᾶς πληρωθέντες O.

χαρᾶς πληρωθέντες ("filled with joy") O.

(printed under page 175)

(98) ‹anchor: ἄλυπος ἔσῃ› · call in col 356

μετὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος συνόντα ἄλυπον ἔσεσθαι C. In Epit. 122, συνὼν ἐν εὐφροσύνῃ διάγῃς.

μετὰ τὸν χωρισμὸν τῆς ψυχῆς ἀπὸ τοῦ σώματος συνόντα ἄλυπον ἔσεσθαι ("after the separation of the soul from the body, being with them, to be free of grief") C. In the Epitome 122: συνὼν ἐν εὐφροσύνῃ διάγῃς ("being with them you may live in gladness").

(printed under page 175)

(99) ‹anchor: οὖν καὶ› · call in col 356

καί add. c. O.

καί added with O.

(printed under page 175)

(100) ‹anchor: μᾶλλον λυπήσει› · call in col 356

μᾶλλον οὐ λυπήσει C.

(printed under page 175)

(1) ‹anchor: σου λόγῳ› · call in col 356

Ita Epit. et O, λόγῳ σου C.

So the Epitome and O; λόγῳ σου (reversed order) C.

(printed under page 175)

(2) ‹anchor: ὅτε ἂν› · call in col 356

ἄν om. O.

O omits ἄν.

(printed under page 175)

(3) ‹anchor: τούτου πείσωμεν› · call in col 356

Ita S, πείσομεν C, O.

So S; πείσομεν C, O.

(printed under page 175)

(4) ‹anchor: λόγων σου› · call in col 356

σου interposui c. O.

I have inserted σου with O.

(printed under page 175)