PG 2 · cols. 421–448

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

Editors' preface

ὉΜΙΛΙΑ ΙΘʹ.

Homily XIX.

I. Τῆς δὲ ἄλλης ἡμέρας ὀρθριαίτερον προελθὼν ὁ Πέτρος, καὶ ἰδὼν τὸν Σίμωνα σὺν ἄλλοις πολλοῖς ἀναμένοντα αὐτὸν, προσαγορεύσας τὸ πλῆθος ἤρξατο διαλέγεσθαι. Ἅμα δὲ τῷ ἄρξασθαι ὁ Σίμων ἐκκόψας ἔφη· Τὰ μακρά σου ταῦτα παρεὶς προοίμια εἰς τὸ προκείμενον πυνθανομένῳ μοι ἀπόκριναι. Ἐπειδὴ συννοῶ

I. And on the next day Peter, having come forth earlier at dawn, and seeing Simon with many others awaiting him, greeted the multitude and began to converse. And as soon as he began, Simon interrupted him and said: Leaving aside these long prefaces of yours, answer me as I inquire about the matter in hand. Since I perceive

Editors' notes and page, col. 421

Footnotes

Heading printed over the notes: VARIÆ LECTIONES. The calls are numbered and printed in the Greek column only (col 421); the facing Latin carries none. Calls 31–35 fall above the cropped page foot, so their anchors are not visible. (printed under page 208)

(31) ‹anchor: not visible› · call in col 421 (Greek only)

τοῦ O, ut legi voluit S, τόν C.

τοῦ O, as S wished it to be read; τόν C.

(printed under page 208)

(32) ‹anchor: not visible› · call in col 421 (Greek only)

ἔχῃ C.

(printed under page 208)

(33) ‹anchor: not visible› · call in col 421 (Greek only)

Ita O c. S: hic et paulo post, ἀποδέξηται C utrobivis.

So O, with S, here and a little later; ἀποδέξηται C in both places.

(printed under page 208)

(34) ‹anchor: not visible› · call in col 421 (Greek only)

Post πατέρα Vbb. σὲ δὲ οὐκ ἀποδέξεται εἰδὼς ὅτι τὸν φύσει σου ποιητήν, οὐ γὰρ λέγω πατέρα repetuntur in O. Tum idem φροντίσω p. φροντίσας.

After πατέρα, the words σὲ δὲ οὐκ ἀποδέξεται εἰδὼς ὅτι τὸν φύσει σου ποιητήν, οὐ γὰρ λέγω πατέρα are repeated in O. Then the same has φροντίσω for φροντίσας.

(printed under page 208)

(35) ‹anchor: not visible› · call in col 421 (Greek only)

εὑρήσεις O. Cfr. Lob., Phryn., p. 721 S.

εὑρήσεις O. Compare Lobeck, Phrynichus, p. 721; S.

(printed under page 208)

(36) ‹anchor: εἴγε θέλῃς› · call in col 421 (Greek only)

θέλεις O.

(printed under page 208)

(37) ‹anchor: ἐλθόντι ὑφηγήσομαι› · call in col 421 (Greek only)

διηγήσομαι C.

(printed under page 208)

(38) ‹anchor: Καὶ τοῦτ'› · call in col 421 (Greek only)

τοῦτο C.

(printed under page 208)

(39) ‹anchor: ἐπὶ τῷ› · call in col 421 (Greek only)

τῷ S, O, τό C.

τῷ S, O; τό C.

(printed under page 208)

(40) ‹anchor: Πέτρος προσιέμενος› · call in col 421 (Greek only)

ὁ (seq. lacuna) προσέμενος p. ὁ δὲ Πέτ. προσιέμενος O.

ὁ (followed by a gap) προσέμενος for ὁ δὲ Πέτ[ρος] προσιέμενος O.

(printed under page 208)

(41) ‹anchor: ἐπέθηκε τὰς χεῖρας› · call in col 421 (Greek only)

Pro τὰς χεῖρας lacuna in O.

In place of τὰς χεῖρας there is a gap in O.

(printed under page 208)

(42) ‹anchor: καὶ οὕτως› · call in col 421 (Greek only)

καὶ οὕτως bis legitur in O.

καὶ οὕτως is read twice in O.

(printed under page 208)

(43) ‹anchor: Καὶ τοῦτ'› · call in col 421 (Greek only)

τοῦτο C. Tum τὴν συνήθη pro τῶν συνήθων S.

τοῦτο C. Then τὴν συνήθη for τῶν συνήθων S. [the closing siglum is cut at the image edge; read as S]

(printed under page 208)

(44) ‹anchor: ἄλλης ἡμέρας› · call in col 421 (Greek only)

ἡμετέρας O. Subinde ὀρθριαίτερον idem c. S, ὀρθρίτερον C.

ἡμετέρας O. Next, ὀρθριαίτερον the same, with S; ὀρθρίτερον C.

(printed under page 208)

(45) ‹anchor: μοι ἀπόκριναι› · call in col 421 (Greek only)

ἀποκρίθητι O.

(printed under page 208)

Footnotes

Three layers are printed: scripture references (lettered calls, in the Latin column 423; a–d set under col 423, e–g under col 424), then VARIÆ LECTIONES (numbered calls, Greek column 424 only), then VARIORUM NOTÆ (call (61), Greek column 424). Calls a–b and 46–50 fall above the cropped page foot; their anchors are not visible. (printed under page 209)

(a) ‹anchor: not visible› · call in col 423

Marc. I, 13.

Mark 1:13.

(printed under page 209)

(b) ‹anchor: not visible› · call in col 423

Matth. XII, 26.

Matthew 12:26.

(printed under page 209)

Luc. X, 18.

Luke 10:18.

(printed under page 209)

(d) ‹anchor: est diabolus› · call in col 423

Matth. XIII, 39.

Matthew 13:39.

(printed under page 209)

(e) ‹anchor: a malo est› · call in col 423

Matth. V, 37; Jac. V, 12.

Matthew 5:37; James 5:12.

(printed under page 209)

(f) ‹anchor: Libera nos a malo› · call in col 423

Matth. VI, 13.

Matthew 6:13.

(printed under page 209)

(g) ‹anchor: et angelis ejus› · call in col 423

Matth. XXV, 30.

Matthew 25:30.

VARIÆ LECTIONES (printed under page 209)

Page

running head: 423 S. CLEMENTIS I ROM. PONT. OP
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:424

σε, ὡς ἀφ' ὧν ἀπ' ἀρχῆς ἐπακηκοὼς ἐπίσταμαι, ὅτι μηθὲν ἕτερόν σοι πρόκειται, ἢ πάσῃ μηχανῇ τὸν Δημιουργὸν αὐτὸν δεῖξαι μόνον ἄμεμπτον εἶναι Θεὸν, καὶ τοσοῦτον προαιρέσεως πόθον ἔχοντα διισχυρίζεσθαι, ὡς καὶ ἐνίας τῶν Γραφῶν περικοπὰς σαφῶς καταλεγούσας αὐτοῦ τολμᾷν ψευδεῖς λέγειν· οὗ εἵνεκεν προῄρημαι σήμερον ἀποδεῖξαι, ὅτι ἀδύνατόν ἐστιν αὐτὸν πάντων δημιουργὸν ὄντα ἄμεμπτον εἶναι. Τῆς δὲ ἀποδείξεως ἤδη ἄρξασθαι δύναμαι, ἐάν γε πρὸς ὃ πυνθάνομαί σου, ἀποκρίνῃ μοι.

you — as I know from having heard from the beginning — that nothing else is set before you than by every device to show that the Creator Himself is alone an irreproachable God, and having such a desire for your purpose to affirm confidently so as even to dare to call false some passages of the Scriptures that clearly speak against Him; wherefore I have purposed today to prove that it is impossible that He, being the Creator of all things, should be irreproachable. And I can begin the proof already, if indeed you answer me as to that which I inquire of you.

II. Φῄς τινα κακίας ἡγεμόνα εἶναι, ἢ οὔ; Ἐὰν γὰρ εἴπῃς μὴ εἶναι, ἐκ πολλῶν καὶ τῶν τοῦ Διδασκάλου σου ἀποδεῖξαι ἔχω, ὅτι ἔστιν· εἰ δὲ εὐγνωμονῶν ὁμολογήσης εἶναι τὸν πονηρὸν, ἑπομένως ποιήσω τὸν λόγον. Καὶ ὁ Πέτρος· Ἀδύνατόν ἐστί μοι φωνὴν τοῦ ἐμοῦ ἀρνήσασθαι Διδασκάλου, διὸ καὶ ὁμολογῶ εἶναι τὸν πονηρὸν, ὅτι πολλάκις αὐτὸν ὑπάρχειν ὁ πάντα ἀληθεύσας εἴρηκε Διδάσκαλος. Αὐτίκα γοῦν ὁμολογεῖ ἐπὶ τεσσαράκοντα ἡμέρας διαλεχθέντα πεπειρακέναι αὐτόν. Καὶ ἄλλῃ που οἶδα αὐτὸν εἰρηκότα· Εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφ' ἑαυτὸν ἐμερίσθη, πῶς οὖν αὐτοῦ στήκῃ ἡ βασιλεία; Καὶ ὅτι ἑώρακε τὸν πονηρὸν ὡς ἀστραπὴν πεσόντα ἐκ τοῦ οὐρανοῦ ἐδήλωσεν. Καὶ ἄλλοθι ἔφη· Ὁ δὲ τὸ κακὸν σπέρμα σπείρας ἐστὶν ὁ διάβολος. Καὶ πάλιν· Μὴ δότε πρόφασιν τῷ πονηρῷ. Ἀλλὰ καὶ συμβουλεύων εἴρηκεν· Ἔστω ὑμῶν τὸ ναὶ, ναὶ, καὶ τὸ οὒ, οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. Ἀλλὰ καὶ ἐν ᾗ παρέδωκεν εὐχῇ ἔχομεν εἰρημένον· Ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. Καὶ ἄλλῃ που εἰπεῖν ὑπέσχετο τοῖς ἀσεβοῦσιν· Ὑπάγετε εἰς τὸ σκότος τὸ ἐξώτερον, ὃ ἡτοίμασεν ὁ Πατὴρ τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. Καὶ ἵνα μὴ εἰς πολὺ μηκύνω τὸν λόγον, πολλάκις οἶδα τὸν Διδάσκαλόν μου εἰπόντα εἶναι τὸν πονηρόν. Διὸ κἀγὼ σύμφημι αὐτὸν ὑπάρχειν. Λοιπὸν εἴ τι ἔχεις ἑπομένως λέγειν, ὡς ὑπέσχου, λέγε.

II. Do you say that there is a certain prince of wickedness, or not? For if you say that there is not, from many sayings, and those of your Teacher, I am able to prove that there is; whereas if, being fair-minded, you confess that the evil one exists, I will make my argument accordingly. And Peter said: It is impossible for me to deny the voice of my Teacher, wherefore I also confess that the evil one exists, because the Teacher Who spoke the truth in all things has often said that he exists. Immediately, at all events, He confesses that he conversed with Him for forty days and tempted Him. And somewhere else I know that He has said: If Satan casts out Satan, he was divided against himself; how then shall his kingdom stand? And He declared that He saw the evil one fall as lightning out of heaven. And elsewhere He said: And he who sowed the evil seed is the devil. And again: Give no pretext to the evil one. Moreover in giving counsel He has said: Let your yea be yea, and your nay, nay; for what is more than these is of the evil one. Moreover in the prayer which He delivered we have it said: Deliver us from the evil one. And somewhere else He promised to say to the ungodly: Depart into the outer darkness, which the Father prepared for the devil and his angels. And not to lengthen my speech to a great extent, I know that my Teacher often said that the evil one exists. Wherefore I also agree that he exists. For the rest, if you have anything to say accordingly, as you promised, speak.

III. Καὶ ὁ Σίμων· Ἐπεὶ οὖν εὐγνωμονήσας ὡμολόγησας εἶναι τὸν πονηρὸν, ἀπὸ Γραφῶν, ἡμῖν λέγε τὸ πῶς γέγονεν, εἴπερ γέγονεν, καὶ ὑπὸ τίνος, καὶ διὰ τί. Καὶ ὁ Πέτρος· Σύγγνωθί μοι, Σίμων, μὴ τολμῶντι εἰπεῖν ὃ μὴ γέγραπται. Εἰ σὺ φῂς γεγράφθαι, δεῖξον. Εἰ δὲ, καθὰ μὴ γέγραπται, οὐδὲ σὺ δεῖξαι δύνῃ, διὰ τί περὶ τῶν μὴ γραφέντων ἀποφαινόμενοι κινδυνεύομεν; Εἰ γὰρ οὐ πεπιστεύκαμεν κριθήσεσθαι,

III. And Simon said: Since therefore you have been fair-minded and confessed that the evil one exists, from the Scriptures tell us how he has come into being, if indeed he has come into being, and by whom, and on what account. And Peter said: Pardon me, Simon, since I do not dare to state what has not been written. If you say that it has been written, show it. But if, inasmuch as it has not been written, neither are you able to show it, why do we run a risk by pronouncing upon the things that have not been written? For have we not believed that we shall be judged

Editors' notes and page, col. 424

Footnotes

(46) ‹anchor: not visible› · call in col 424 (Greek only)

προαίρεσιν C.

(printed under page 209)

(47) ‹anchor: not visible› · call in col 424 (Greek only)

Vbb. πρὸς ὃ (c. l.) — ἐὰν γάρ non leguntur in O.

The words πρὸς ὃ (c. l.) — ἐὰν γάρ are not read in O.

(printed under page 209)

(48) ‹anchor: not visible› · call in col 424 (Greek only)

ὁμολογήσεις O.

(printed under page 209)

(49) ‹anchor: not visible› · call in col 424 (Greek only)

ἐκβάλλει O c. textu N. T., ἐκβάλλῃ C.

ἐκβάλλει O, with the text of the New Testament; ἐκβάλλῃ C.

(printed under page 209)

(50) ‹anchor: not visible› · call in col 424 (Greek only)

στήκει O.

(printed under page 209)

(51) ‹anchor: τοῖς ἀσεβοῦσιν› · call in col 424 (Greek only)

Ita locum corruptum restitui c. O; λόγον ὑπέχειν (dictum præbere = dicere) idem significat ac εἰπεῖν. Utitur autem forma Medii non sine malitia. Lectio C a S repetita εἶπε· ὑπέσχετο τοῖς ἀσεβέσιν monstrum est.

So I have restored the corrupt passage, with O; λόγον ὑπέχειν (to offer a saying = to say) means the same as εἰπεῖν. He uses the middle form, though, not without malice. The reading of C, repeated by S, εἶπε· ὑπέσχετο τοῖς ἀσεβέσιν, is a monstrosity.

(printed under page 209)

(52) ‹anchor: Διὸ› · call in col 424 (Greek only)

Pro διό lacuna in O.

In place of διό there is a gap in O.

(printed under page 209)

(53) ‹anchor: ὡς ὑπέσχου, λέγε› · call in col 424 (Greek only)

Pro λέγε lacunam præbet O.

In place of λέγε O shows a gap.

(printed under page 209)

(54) ‹anchor: Καὶ› · call in col 424 (Greek only)

ἡ (sic) O.

(printed under page 209)

(55) ‹anchor: ἀπὸ Γραφῶν, ἡμῖν› · call in col 424 (Greek only)

καί C.

(printed under page 209)

(56) ‹anchor: κινδυνεύομεν; Εἰ› · call in col 424 (Greek only)

ἢ C.

VARIORUM NOTÆ (printed under page 209)

(61) ‹anchor: Μὴ δότε› · call in col 424 (Greek only)

Testimonium forsan Ebionitici evangelii, affine dicto apostolico: Μήτε δίδοτε τόπον τῷ διαβόλῳ, Ephes. IV, 27. Equidem observavi, nec in Clementinis nec in Recognitionibus, quæ apocrypha sæpe diximus ab Ebionæis fuisse depravata, Paulum apostolum citatum inveniri. C. De dicto illo vide, quæ nos exposuimus Nachapost. Zeitalt. II, 391. S. μὴ δῶτε O. DRESSEL.

Perhaps a testimony from the Ebionite gospel, akin to the Apostle's saying: "Neither give place to the devil," Ephesians 4:27. I have observed, for my part, that the apostle Paul is found cited neither in the Clementines nor in the Recognitions, apocryphal books which, as we have often said, were corrupted by the Ebionites. C[otelier]. On that saying see what we have set out in Nachapost. Zeitalt. [Das nachapostolische Zeitalter] II, 391. S[chwegler]. μὴ δῶτε O. DRESSEL.

(printed under page 209)

Page

running head: ROM. PONT. OPERA DUBIA. 424
marginal letters: A σε, ὡς ἀφ' ὧν; B φωνὴν τοῦ ἐμοῦ; C που εἰπεῖν ὑπέσχετο; D κινδυνεύομεν; Εἰ γὰρ
old-edition numerals: 372 after μὴ εἶναι,; 373 after εἰπόντα εἶναι
other: κριθήσε- split across column break
other: the word κριθήσεσθαι, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 425

PG 2:425

μὴ μόνον περὶ ὧν ποιοῦμεν, ἀλλ' οὐχὶ καὶ περὶ ὧν πιστεύοντες λαλοῦμεν, καὶ διὰ τοῦτο τολμηρότερον περὶ Θεοῦ διαλεγόμεθα; Ὁ δὲ Σίμων, συνεὶς ὅτι πρὸς τὴν ἀπόνοιαν αὐτοῦ εἴρηκεν, ἔφη· Ἐμὲ ἔα κινδυνεύειν, σὺ δὲ, ἣν φῂς βλασφημίαν, πρόφασιν πρὸς ὑποχώρησιν μὴ λάμβανε. Συννοῶ γάρ σε βουλόμενον ὑποστέλλεσθαι, ὅπως τὸν ἐπὶ τῶν ὄχλων ἔλεγχον ἐκφύγῃς, ὁτὲ μὲν ὡς δεδιὼς βλασφημίας ἀκοῦσαι, ὁτὲ δὲ ἐπεὶ μὴ γέγραπται πῶς καὶ ὑπὸ τίνος καὶ διὰ τί γέγονεν ὁ πονηρὸς, ὅτι μὴ χρὴ πλεῖον τῆς Γραφῆς τολμᾷν λέγειν· διὸ καὶ ὡς εὐλαβὴς τοῦτο μόνον βεβαιοῖς, ὅτι ἔστιν. Ταῦτα δὲ μηχανώμενος σεαυτὸν ἀπατᾷς, οὐκ εἰδὼς ὅτι, εἰ βλασφημία ἐστὶ περὶ πονηροῦ ἀκριβοῦν, ἡ αἰτία περὶ ἐμὲ τὸν κατήγορον τυγχάνει, οὐ περὶ σὲ τὸν συνηγοροῦντα τῷ Θεῷ. Καὶ εἰ ἄγραφόν ἐστι τὸ ζητούμενον, καὶ διὰ τοῦτο ζητεῖν οὐ θέλεις, εἰσί τινες ὁδοὶ ἱκαναὶ, δυνάμεναι οὐχ ἧττον Γραφῶν δεῖξαι τὰ ζητούμενα. Αὐτίκα γοῦν οὐκ ἀνάγκη τὸν πονηρὸν, ὃν καὶ σὺ φῂς ὑπάρχειν, ἢ γενητὸν εἶναι ἢ ἀγένητον;

not only concerning the things which we do, but not also concerning the things which we believe and speak, and on this account do we converse more boldly concerning God? And Simon, understanding that he had spoken with reference to his madness, said: Leave me to run the risk, and do not yourself take what you call blasphemy as a pretext for withdrawal. For I perceive that you wish to shrink back so that you may escape refutation before the crowds, at one time as though afraid to hear blasphemies, and at another time, since it has not been written how and by whom and on what account the evil one has come into being, because you say that one ought not to dare to speak more than the Scripture; wherefore also, as being reverent, you affirm this only, that he exists. Yet in contriving these things you deceive yourself, not knowing that if it is blasphemy to inquire accurately concerning the evil one, the blame attaches to me the accuser, not to you who defend God. And if what is sought is unwritten, and on this account you do not wish to inquire, there are certain sufficient ways able no less than the Scriptures to show the things sought. Immediately, at all events, is it not necessary that the evil one, whom you also say exists, is either originated or unoriginated?

IV. Καὶ ὁ Πέτρος ἔφη· Ἀνάγκη Καὶ ὁ Σίμων· Οὐκοῦν εἰ γενητός ἐστιν, ὑπ' αὐτοῦ τοῦ τὰ πάντα πεποιηκότος γέγονε Θεοῦ, ἢ ὡς ζῶον γεννηθεὶς, ἢ οὐσιωδῶς προβληθεὶς, καὶ ἔξω τῇ κράσει συμβεβηκώς. Εἰ γὰρ ἐκτὸς ἦν αὐτοῦ ἡ ὕλη ἔμψυχος οὖσα ἢ ἄψυχος, ὅθεν γέγονεν, ἢ δι' αὐτοῦ τοῦ Θεοῦ, ἢ ἀφ' ἑαυτοῦ, ἢ καὶ ἐξ οὐκ ὄντων συμβέβηκεν, ἢ τῶν πρός τι ἐστὶν, ἢ αἰεὶ ἦν. Πάσης οὖν ὁδοῦ, ὡς οἶμαι, ἐνταῦθα διῃρημένης πρὸς τὴν εὕρεσιν αὐτοῦ, ἀνάγκη μιᾷ τινὶ αὐτῶν ὁδεύουσιν εὑρετὸν αὐτὸν εἶναι. Ἑκάστην οὖν ὁδεῦσαι δεῖ ζητοῦντα γένεσιν, καὶ εὑρόντα τὸν αἴτιον ὑπὸ μέμψιν αὐτὸν εἶναι νοεῖν. Ἦ γάρ; πῶς σοι δοκεῖ;

IV. And Peter said: It is necessary. And Simon said: Therefore if he is originated, he has come into being by the very God Who made all things, either having been begotten as a living creature, or having been substantially put forth and having resulted outside by mixture. For either the matter outside Him, being animate or inanimate, whence he has come into being, was either through God Himself, or of himself, or he has even resulted out of things that are not, or belongs to relative things, or always existed. Since every way, therefore, as I think, is here divided for the finding of him, it is necessary that for those who travel by some one of them he is discoverable. One must therefore travel each way in seeking his origin, and on finding the author understand that he is subject to blame. Is it not so? How does it seem to you?

V. Καὶ ὁ Πέτρος· Ἐμοὶ δοκεῖ, ἐὰν ὑπὸ τοῦ Θεοῦ φανῇ γεγονὼς, μήπω δεῖν τὸν ποιητὴν ποιήσαντα ὑπὸ μέμψιν εἶναι, μήπως τὸ χρήσιμον αὐτοῦ πάντων ἀναγκαιότατον εὑρεθείη· εἰ δὲ καὶ μὴ γεγονὼς ἀποδειχθείη, ὡς ἀεὶ ὢν, οὐδ' ἐν τούτῳ ὁ δημιουργὸς μεμπτὸς, ᾗ μὴ τῶν ὅλων ἐστὶν ὁ κρείττων, εἰ καὶ ἀνάρχῳ ἀρχῇ τέλος ἐπιθεῖναι διὰ τὸ μὴ φύσεως ἔχειν οὐ δεδύνηται, ἢ δυνατὸς ὢν οὐκ ἀναιρεῖ αὐτὸν, ἄδικον κρίνας ἀρχὴν μὴ εἰληφότι τέλος ἐπιθεῖναι, καὶ κακῷ πεφυκότι συγγνῶναι, διὰ τὸ ἄλλο τι γενέσθαι μὴ δύνασθαι, καὶ εἰ τοῦ γενέσθαι τὸ ἐπιθυμεῖν ἔχοι. Εἰ δὲ ἀγαθὸν ποιῆσαι θέλων μὴ δύναιτο,

V. And Peter said: To me it seems that if he appear to have come into being by God, not yet must the Maker Who made him be subject to blame, lest haply his usefulness should be found most necessary of all; and even if he should be proved not to have come into being, as always existing, not even in this is the Creator blameworthy, in so far as He is not superior to all things, if He has not been able to put an end to a beginningless principle because its nature does not admit of it, or being able does not destroy him, having judged it unrighteous to put an end to one who did not receive a beginning, and to pardon one who is evil by nature because he cannot become anything else, even if he should have the desire to become so. And if, wishing to make him good, He should not be

Editors' notes and page, col. 425

Footnotes

Two layers: VARIÆ LECTIONES (numbered calls, Greek column 425 only) and VARIORUM NOTÆ (call (62), Greek column 425). Calls 57–62 of the variants fall above the cropped page foot; their anchors are not visible. Page signature printed at the foot: PATROL. GR. II. 14. VARIÆ LECTIONES (printed under page 210)

(57) ‹anchor: not visible› · call in col 425 (Greek only)

ἢ C. Tum οὐχί post ἀλλ' add. D.

ἢ C. Then D adds οὐχί after ἀλλ'.

(printed under page 210)

(58) ‹anchor: not visible› · call in col 425 (Greek only)

καί deest in O.

καί is missing in O.

(printed under page 210)

(59) ‹anchor: not visible› · call in col 425 (Greek only)

ἑαυτόν O. Dein ὅτι εἰ C ex conject., ὅτι ἢ id. in textu, ὅτι εἰ ἢ O.

ἑαυτόν O. Then ὅτι εἰ C by conjecture, ὅτι ἢ the same in his text, ὅτι εἰ ἢ O.

(printed under page 210)

(60) ‹anchor: not visible› · call in col 425 (Greek only)

περί om. O.

περί omitted in O.

(printed under page 210)

(61) ‹anchor: not visible› · call in col 425 (Greek only)

οὐ excidit ap. Cl et S.

οὐ has dropped out in Cl[ericus] and S.

(printed under page 210)

(62) ‹anchor: not visible› · call in col 425 (Greek only)

τό O. Tum idem γεννητόν, et postea ἀγέννητον—γεννητός—γεννηθείς.

τό O. Then the same has γεννητόν, and afterwards ἀγέννητον—γεννητός—γεννηθείς.

(printed under page 210)

(63) ‹anchor: δι' αὐτοῦ τοῦ› · call in col 425 (Greek only)

τοῦ adjunxi c. O. Tum [συμ]βέβηκεν C.

I have added τοῦ, with O. Then [συμ]βέβηκεν C.

(printed under page 210)

(64) ‹anchor: τινὶ αὐτῶν› · call in col 425 (Greek only)

ἀνάγκην μιᾷ τινι αὐτῶν O.

(printed under page 210)

(65) ‹anchor: πῶς σοι› · call in col 425 (Greek only)

σοι excidit ex utraque Clerici edit. et apud S.

σοι has dropped out of both of Clericus's editions and in S.

(printed under page 210)

(66) ‹anchor: τὸν ποιητὴν› · call in col 425 (Greek only)

ποιητὴν transcripsi ex O. In eodem μέμ cum lacuna trium litterarum p. μέμψιν.

I have transcribed ποιητὴν from O. In the same, μέμ with a gap of three letters for μέμψιν.

(printed under page 210)

(67) ‹anchor: πάντων ἀναγκαιότατον› · call in col 425 (Greek only)

ἀναγκαιότερον C.

(printed under page 210)

(68) ‹anchor: γεγονὼς ἀποδειχθείη› · call in col 425 (Greek only)

δειχθείη cum lacuna trium litterarum præcedente p. ἀποδειχθείη O. Tum αἰεί C. Deinde ἐπεί O et ex conject. C, in cuj. textu ἐπί p. ἢ μή, quod dedit S.

δειχθείη, with a gap of three letters before it, for ἀποδειχθείη O. Then αἰεί C. Next ἐπεί O, and C by conjecture, in whose text ἐπί stands for ἢ μή, which S gave.

(printed under page 210)

(69) ‹anchor: ὁ κρείττων› · call in col 425 (Greek only)

Ita O c. marg. Cl, qui in textu exh. ὁ κρεῖττον. Subinde ἢ καί p. εἰ καί O. Tum [ἐπι]θεῖναι C.

So O, with the margin of Cl[ericus], who in his text shows ὁ κρεῖττον. Next ἢ καί for εἰ καί O. Then [ἐπι]θεῖναι C.

(printed under page 210)

(70) ‹anchor: μὴ φύσεως› · call in col 425 (Greek only)

φύσιν C. Idem δεδύ[νητ]αι et ἀναίρει αὐ[τόν], quod S recte correxit in ἀναιρεῖ, κ. τ. λ. In O ἀνερεῖ αὐτόν.

φύσιν C. The same has δεδύ[νητ]αι and ἀναίρει αὐ[τόν], which S rightly corrected to ἀναιρεῖ, etc. In O, ἀνερεῖ αὐτόν.

(printed under page 210)

(71) ‹anchor: κακῷ πεφυκότι› · call in col 425 (Greek only)

Cot. hæc vertit quasi post πεφυκότι addi voluerit μή. S.

Cot[elier] translated these words as though he wished μή to be added after πεφυκότι. S.

(printed under page 210)

(72) ‹anchor: ἐπιθυμεῖν ἔχοι› · call in col 425 (Greek only)

ἔχει O.

VARIORUM NOTÆ (printed under page 210)

(62) ‹anchor: συμβεβηκώς› · call in col 425 (Greek only)

Συμβεβηκώς [ἢ] C, qui adnotat: Superiores codicis Regii oræ ad hunc finem laceræ sunt usque ad scripturam. Pauca ergo, quæ deerant, supplevi et uncis inclusi. Præsens autem locus videri queat mutilus, si conferatur cum simili in cap. 9. Deinceps addidi οὖσα c. O. DRESSEL.

Συμβεβηκώς [ἢ] C, who notes: "The upper margins of the Royal codex are torn up to this point, as far as the writing. So I have supplied the few things that were missing and enclosed them in brackets. The present passage, however, might seem mutilated if it is compared with the similar one in chapter 9." Next I have added οὖσα, with O. DRESSEL.

(printed under page 210)

Footnotes

Two layers: a scripture reference (lettered call, Latin column 427) and VARIÆ LECTIONES (numbered calls, Greek column 428 only). Calls 73–80 fall above the cropped page foot; their anchors are not visible. (printed under page 211)

(a) ‹anchor: cordis os loquitur› · call in col 427

Matth. XII, 34.

Matthew 12:34.

VARIÆ LECTIONES (printed under page 211)

Page

running head: 427 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:428

καὶ οὕτως ἀγαθός ἐστιν, ὅτι θέλει μὲν, οὐ δύναται δέ· καὶ ἐν ᾧ ἀδυνατεῖ πάντων ἐστὶ δυνατώτατος, ὅτι μὴ ἑτέρῳ τὸ δυνατὸν καταλείπεται. Εἰ δέ ἐστί τις ἕτερος δυνατὸς, καὶ μὴ κατορθῶν, ἐν ᾧ δυνατὸς ὢν μὴ κατορθοῖ, πονηρὸς ὢν ὡμολόγηται, μὴ παύων αὐτὸν, ὡς τοῖς ὑπ' αὐτοῦ γινομένοις ἡδόμενος. Εἰ δὲ οὐδ' αὐτὸς δύναται, κρείττων ὁ πρὸς τῷ ἀδυνατεῖν κατὰ τὸ δυνατὸν εὐεργετεῖν ἡμᾶς οὐκ ὀκνῶν.

able, even thus He is good, because He wishes indeed, yet is not able; and wherein He is unable He is most powerful of all, because the power is not left to another. And if there is some other who is able, and does not set it right, wherein being able he does not set it right he is confessed to be evil, not stopping him, as taking pleasure in the things done by him. And if neither is he himself able, better is He Who besides being unable does not shrink from benefiting us as far as is possible.

VI. Καὶ ὁ Σίμων· Ὅταν εἰς ἕκαστον ὧν προέτεινα διαλεχθῇς, σοὶ τῆς κακίας τὸν αἴτιον δείξω. Τότε σοι καὶ πρὸς ἃ εἴρηκας ἀποκρινοῦμαι, καὶ ὃν φῂς Θεὸν ἄμεμπτον, ὑπὸ μέμψιν εἶναι ἀποδείξω. Καὶ ὁ Πέτρος· Ἐπειδὴ ἀφ' ὧν ἀπ' ἀρχῆς φθέγγῃ συννοῶ σε μηδὲν ἕτερον σπουδάζοντα, ἢ ὡς κακίας ἡγεμόνα τὸν Θεὸν ὑποβάλλειν μέμψει, προῄρημαι πάσαις αἷς βούλει ὁδοῖς συνοδεύων δεῖξαι τὸν Θεὸν πάσης μέμψεως ἐκτὸς ὄντα. Καὶ ὁ Σίμων ἔφη· Ταῦτα ὡς ἀγαπῶν Θεὸν ὃν νενόμικας λέγεις, ἀλλ' οὐκ ἀληθεύεις. Καὶ ὁ Πέτρος· Σὺ δὲ ὡς κακὸς μισῶν Θεὸν, ὃν ἠγνόησας, βλασφήμους ἀφίης φωνάς. Καὶ ὁ Σίμων· Μνημόνευε ὅτι με κακίας ἡγεμόνι παρείκασας. Καὶ ὁ Πέτρος· Ὁμολογῶ, ἐψευσάμην παρεικάσας σε τῷ πονηρῷ, ἠναγκάσθην γὰρ ἐπὶ τῷ μὴ εὑρεῖν τόν σοι ἴσον ἢ καὶ χείρονα. Τούτου ἕνεκα τῷ πονηρῷ σε παρείκασα. Σὺ γὰρ καὶ τοῦ τῆς κακίας ἡγεμόνος πολλῷ πονηρότερος τυγχάνεις. Τὸν γὰρ πονηρὸν οὐδεὶς κατειπόντα Θεοῦ δεῖξαι δύναται, σὲ δὲ τολμηρῶς καταλέγοντα οἱ πάντες παρόντες ἱστοροῦμεν. Καὶ ὁ Σίμων· Ὁ ἀλήθειαν ζητῶν οὐδὲν οὐδενὶ ὀφείλει παρὰ τὸ ὂν χαρίζεσθαι. Ἐπεὶ τί καὶ τὴν ἀρχὴν ζητεῖ; Τί δὲ καὶ ἐγὼ οὐ δύναμαι, παρεὶς ἀκριβοῦν τὰ πράγματα, εἰς ἐγκώμιον οὗ μὴ ἐπίσταμαι Θεοῦ τὸν πάντα μου δαπανᾷν χρόνον;

VI. And Simon said: When you have discoursed upon each of the things which I proposed, I will show you the author of wickedness. Then I will also answer you as to the things which you have said, and Him Whom you call an irreproachable God I will prove to be subject to blame. And Peter said: Since from the things which you utter from the beginning I perceive that you are eager for nothing else than to subject God to blame as the prince of wickedness, I have purposed by travelling with you along all the ways you wish to show that God is outside all blame. And Simon said: These things you say as loving the God Whom you have supposed, but you do not speak the truth. And Peter said: And you as an evil man hating the God Whom you did not know utter blasphemous words. And Simon said: Remember that you compared me to the prince of wickedness. And Peter said: I confess, I lied in comparing you to the evil one, for I was compelled to it because I did not find one equal to you or even worse. On this account I compared you to the evil one. For you happen to be much more wicked even than the prince of wickedness. For no one is able to show that the evil one spoke against God, whereas all we who are present witness you boldly speaking against Him. And Simon said: He who seeks truth ought to grant nothing as a favour to anyone contrary to what is real. Else why does he even seek at the outset? And why am I also not able, leaving aside the accurate investigation of matters, to spend all my time in praise of a God Whom I do not know?

VII. Καὶ ὁ Πέτρος· Οὔτε τοσοῦτον εἶ μακάριος αὐτὸν ὑμνεῖν, οὔτε μὴν τὸ ἀγαθὸν τοῦτο ποιῆσαι δύνασαι. Αὐτοῦ γὰρ πλήρης ἂν ἦς. Οὕτω γὰρ ὁ ἀψευδὴς ἡμῶν εἶπε διδάσκαλος· Ἐκ περισσεύματος καρδίας στόμα λαλεῖ. Ὅθεν σὺ περισσευόμενος προαιρέσει κακῇ, ἀγνοίας αἰτίᾳ, καταλέγεις τοῦ μόνου ἀγαθοῦ Θεοῦ, καὶ μήπω κατ' ἀξίαν πάσχων ὧν ἐτόλμησας λέγειν. Εἰ κρίσιν οἴει μὴ ἔσεσθαι, τάχα δὲ μηδὲ εἶναι Θεὸν νομίζεις. Ὅθεν τῆς τοσαύτης αὐτοῦ μακροθυμίας οὐκ ἀντιλαμβανόμενος ἐπὶ πλεῖον πρὸς ἀπόνοιαν αὐτὸν ἐκτείνεις. Καὶ ὁ Σίμων· Μὴ ἔλπιζε φόβῳ δυσωπήσειν με, μὴ ζητεῖν σοι τῶν παραδειγμάτων τὰ ἀληθῆ. Ἐγὼ γὰρ τοσοῦτον

VII. And Peter said: Neither are you so blessed as to hymn Him, nor indeed are you able to do this good thing. For else you would be full of Him. For thus our unlying Teacher said: Out of the abundance of the heart the mouth speaks. Wherefore you, abounding in an evil purpose, by reason of ignorance speak against the only good God, not yet suffering according to the desert of the things which you dared to say. Either you think that there will be no judgement, or perhaps you do not even suppose that God exists. Wherefore, not perceiving His so great long-suffering, you stretch yourself out still further unto madness. And Simon said: Do not hope to shame me by fear so as not to seek with you the truth of the examples. For I so greatly

Editors' notes and page, col. 428

Footnotes

(73) ‹anchor: not visible› · call in col 428 (Greek only)

Ita O c. C, κατορθοῦν utraque Clerici editio. Errat S de C.

So O, with C; κατορθοῦν both of Clericus's editions. S is wrong about C.

(printed under page 211)

(74) ‹anchor: not visible› · call in col 428 (Greek only)

κρείττων O et margo C, κρείττω textus. Tum τό p. τῷ C.

κρείττων O and the margin of C; κρείττω his text. Then τό for τῷ C.

(printed under page 211)

(75) ‹anchor: not visible› · call in col 428 (Greek only)

ἡμᾶς εὐεργετεῖν C.

(printed under page 211)

(76) ‹anchor: not visible› · call in col 428 (Greek only)

ὅτ' ἄν C. Idem διαλεχθῇς ex conject., διαλεχθείς in textu, ut O.

ὅτ' ἄν C. The same has διαλεχθῇς by conjecture, διαλεχθείς in his text, as O.

(printed under page 211)

(77) ‹anchor: not visible› · call in col 428 (Greek only)

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

So O, and C by conjecture, in whose text πότε.

(printed under page 211)

(78) ‹anchor: not visible› · call in col 428 (Greek only)

βουλεί dedi c. O p. vulg. forma solœca βούλῃ.

I have given βουλεί, with O, for the common solecistic form βούλῃ.

(printed under page 211)

(79) ‹anchor: not visible› · call in col 428 (Greek only)

τόν adjunxi c. O.

I have added τόν, with O.

(printed under page 211)

(80) ‹anchor: not visible› · call in col 428 (Greek only)

ἀφεῖς C ἀφῆς (sic) id. ex conject., ἀφεὶς S. Deinceps ἡγεμόνι O et ex conject. C, qui in textu exh. ἡγεμόνα.

ἀφεῖς C, ἀφῆς (sic) the same by conjecture, ἀφεὶς S. Next ἡγεμόνι O, and C by conjecture, who in his text shows ἡγεμόνα.

(printed under page 211)

(81) ‹anchor: τὸν σοι› · call in col 428 (Greek only)

Lectionem Ottoboniani σοι (σόν C) S. quoque proposuisse video. Proximum καί om. O.

I see that S too proposed the Ottobonian reading σοι (σόν C). The next καί is omitted in O.

(printed under page 211)

(82) ‹anchor: Σὺ γὰρ› · call in col 428 (Greek only)

[ἐπεὶ γ]άρ p. σὺ γάρ C.

[ἐπεὶ γ]άρ for σὺ γάρ C.

(printed under page 211)

(83) ‹anchor: Ὁ ἀλήθειαν› · call in col 428 (Greek only)

ἀλήθειαν (sic) O.

(printed under page 211)

(84) ‹anchor: Οὔτε τοσοῦτον› · call in col 428 (Greek only)

Ita O c. S in marg., τοσοῦτος in textu. In margine utriusque edit. Clerici: f. τοσοῦτο. Unde lapsus Schwegleri.

So O, with S in his margin; τοσοῦτος in his text. In the margin of both of Clericus's editions: "perhaps τοσοῦτο." Hence Schwegler's slip.

(printed under page 211)

(85) ‹anchor: Ὅθεν σὺ› · call in col 428 (Greek only)

Pro σύ lacuna in O. In eodem pr. man. scripserat προαιρέσιν.

In place of σύ there is a gap in O. In the same, the first hand had written προαιρέσιν.

(printed under page 211)

(86) ‹anchor: καὶ μήπω› · call in col 428 (Greek only)

Pro μήπω lacuna in O.

In place of μήπω there is a gap in O.

(printed under page 211)

(87) ‹anchor: κρίσιν οἴει› · call in col 428 (Greek only)

ἢ [κρί]σιν οἴῃ C, ἢ κ. οἴῃ S. Uterque post ἔσεσθαι ponit punctum.

ἢ [κρί]σιν οἴῃ C, ἢ κ[ρίσιν] οἴῃ S. Both put a full stop after ἔσεσθαι.

(printed under page 211)

(88) ‹anchor: δὲ μηδὲ› · call in col 428 (Greek only)

μηδ[ὲ καὶ] C, μηδὲ σύ mavult S.

μηδ[ὲ καὶ] C; S prefers μηδὲ σύ.

(printed under page 211)

Page

running head: S I ROM. PONT. OPERA DUBIA. 428
marginal letters: A ναιτο, καὶ οὕτως; B μόνα τὸν Θεὸν; C ὀφείλει παρὰ τὸ; D τοσαύτης αὐτοῦ
old-edition numerals: 376 after πάσαις αἷς; 377 after καταλέγεις
other: ναιτο split from preceding column

PG 2:429

ἀληθείας ὀρέγομαι, ὡς αὐτῆς ἕνεκα μὴ ὀκνῆσαί με καὶ τὸ κινδυνεύειν ἀναδέχεσθαι. Πλὴν πρὸς τὰ ἀπαρχῆς σοι ὑπ' ἐμοῦ προταθέντα, εἴγε εἰπεῖν ἔχεις, ἤδη λέγε.

long for truth as for its sake not to shrink from undertaking even to run a risk. Nevertheless, as to the things proposed to you by me from the beginning, if indeed you have anything to say, speak already.

VIII. Καὶ ὁ Πέτρος· Ἐπειδὴ τολμᾷν ἡμᾶς ἀναγκάζεις, τὰς τοῦ Θεοῦ τέχνας ἀκριβῶς ἐφευρόντας λέγειν, καὶ ταῦτα ἀνθρώπους τοὺς μηδὲ τῶν ὁμοίων τὰς τέχνας ἀκριβῶσαι δυναμένους, διὰ γοῦν τοὺς παρεστῶτας, ἀντὶ τῆς εὐσεβεστάτης σιγῆς, περὶ ὧν θέλεις διαλεχθήσομαι. Συνομολογῶ σοι εἶναί τινα κακίας ἡγεμόνα, οὗ τὴν γένεσιν ἡ Γραφὴ οὔτε ἀληθὲς, οὔτε ψευδὲς εἰπεῖν ἐτόλμησεν. Πλὴν συνδιαπορήσωμεν πολλαχῶς τὸ πῶς γέγονεν, εἴπερ γέγονεν, καὶ τῶν δοκούντων τὸ εὐφημότερον ἑλώμεθα, ἐπεὶ ἐκ τῶν εἰκότων λαμβάνεται τοῦτο βεβαίως, ὃ μὲν ὅτι Θεῷ τὸ εὐφημότερον πρέπει δοῦναι, ταύτῃ μᾶλλον, πασῶν ὑπονοιῶν καθαρθεισῶν, καὶ ἄλλης ἱκανῆς καὶ ἀκινδυνοτέρας παρακειμένης ὑποψίας. Πλὴν ἤδη σοι πρὸ τῆς ζητήσεως ὑπισχνοῦμαι, ὅτι πᾶσα ὁδὸς ζητήσεως ἄμεμπτον αὐτὸν μόνον δύναται δεῖξαι τὸν Θεόν.

VIII. And Peter said: Since you compel us to dare to speak as having accurately discovered the arts of God, and that too though we are men who are not able to know accurately even the arts of our fellows, on account of the bystanders at all events, instead of the most pious silence, I will converse concerning the things which you wish. I agree with you that there is a certain prince of wickedness, concerning whose origin the Scripture ventured to state neither anything true nor anything false. Nevertheless let us inquire together in many ways how he has come into being, if indeed he has come into being, and of the things that seem probable let us choose the more reverent, since from probabilities this is securely taken, that to God it is fitting to assign the more reverent view, all the more so when all suspicions have been cleared away, and another sufficient and less dangerous view lies at hand. Nevertheless already before the inquiry I promise you that every way of inquiry is able to show God Himself alone irreproachable.

IX. Πλὴν, ὡς ἔφης, ὁ πονηρὸς εἴγε γενητός ἐστιν, ἢ ὡς ζῶον γεγέννηται, ἢ οὐσιωδῶς ὑπ' αὐτοῦ προβέβληται, ἢ ἔξω κέκραται, ἢ τῇ κράσει συμβέβηκεν αὐτοῦ ἡ προαίρεσις, ἢ ἄνευ κράσεως καὶ Θεοῦ βουλῆς συνέβη γενέσθαι ἐξ οὐκ ὄντων, ἢ ὑπὸ Θεοῦ ἐκ τοῦ μηδαμῆ μηδαμῶς γέγονεν, ἢ ἐκτὸς ἦν Θεοῦ ἡ ὕλη ἄψυχος οὖσα ἢ ἔμψυχος ὅθεν γέγονεν, ἢ ἑαυτὸν δημιουργήσας, ἢ ὑπὸ Θεοῦ γεγονὼς, ἢ τῶν πρός τί ἐστιν, ἢ αἰεὶ ἦν, εἰπεῖν γὰρ αὐτὸν μὴ εἶναι οὐ δυνάμεθα, συνωμολογήσαμεν γὰρ αὐτὸν ὑπάρχειν. Καὶ ὁ Σίμων· Καλῶς πάσας αὐτοῦ τὰς ὁδοὺς διεῖλες, τὸ κεφάλαιον αὐτοῦ. Λοιπὸν ἐμόν ἐστι τὴν διαίρεσιν ἀνακρίναντα δεῖξαί σοι τὸν δημιουργὸν ὑπὸ μέμψιν ὄντα. Σοῦ δὲ ἔργον ἀποδεῖξαι αὐτὸν, ὡς ὑπέσχησαι, πάσης μέμψεως ἐκτὸς ὄντα Θαυμάζω δὲ εἰ δυνήσῃ. Πρῶτον μὲν γὰρ ὁ πονηρὸς, εἰ ἀπὸ τοῦ Θεοῦ ζῶον γεγέννηται, ἀκολούθως τῆς αὐτῆς τοῦ προβάλλοντος κακίας τυγχάνει. Καὶ ὁ Πέτρος· Οὐ πάντως. Ὁρῶμεν γὰρ πολλοὺς τῶν ἀνθρώπων ἀγαθοὺς ὄντας, καὶ κακοὺς γεννήσαντας, ἄλλους δὲ ὑπάρχοντας κακοὺς, καὶ ἀγαθοὺς ἐσχηκότας, ἑτέρους δὲ κακοὺς ὄντας, καὶ ἀγαθοὺς προβάλλοντας, ἄλλους δὲ ἀγαθοὺς ὑπάρχοντας, καὶ κακούς τε καὶ ἀγαθοὺς τεκνώσαντας. Αὐτίκα γοῦν ὁ πρῶτος δημιουργηθεὶς ἄνθρωπος ἐγέννησε τὸν ἄδικον Κάϊν καὶ τὸν δίκαιον Ἄβελ. Πρὸς ταῦτα ὁ Σίμων ἔφη· Ἀνοήτως ποιεῖς περὶ Θεοῦ διαλεγόμενος καὶ ἀνθρωπίνοις χρώμενος παραδείγμασιν. Καὶ ὁ Πέτρος· Σὺ οὖν ἡμῖν λέγε περὶ Θεοῦ, ἀνθρωπίνοις μὴ χρώμενος παραδείγμασιν, μετὰ τοῦ μέντοι νοηθῆναι δύνασθαι τὰ λεγόμενα· ἀλλ' οὐ δυνήσῃ.

IX. Nevertheless, as you said, if indeed the evil one is originated, either he has been begotten as a living creature, or he has been substantially put forth by Him, or he has been compounded outside, or his purpose has resulted from the mixture, or without mixture and the counsel of God he happened to come into being out of things that are not, or by God he has come into being out of that which in no way at all exists, or the matter outside God whence he has come into being was inanimate or animate, either having created himself or having come into being by God, or he belongs to relative things, or he always existed — for we cannot say that he does not exist, for we agreed that he exists. And Simon said: Well have you divided all the ways of him, the summary of him. For the rest, it is my part, having examined the division, to show you that the Creator is subject to blame; and it is your work to prove Him, as you have promised, to be outside all blame. Yet I wonder whether you will be able. For first indeed, if the evil one has been begotten from God as a living creature, consequently he partakes of the same wickedness as He Who puts him forth. And Peter said: Not altogether. For we see many of men who are good and have begotten evil sons, and others who are evil and have had good sons, and others who are evil and put forth good sons, and others who are good and have begotten both evil and good sons. Immediately, at all events, the first created man begot the unrighteous Cain and the righteous Abel. To these things Simon said: You act foolishly in conversing concerning God and using human examples. And Peter said: Do you therefore speak to us concerning God without using human examples, yet along with the things spoken being able to be understood; but you will not be able.

Editors' notes and page, col. 429

Footnotes

VARIÆ LECTIONES only (numbered calls, Greek column 429 only; the numbering restarts at 1 after 100). Calls 89–94 fall above the cropped page foot, so their anchors are not visible. (printed under page 212)

(89) ‹anchor: not visible› · call in col 429 (Greek only)

με om. O.

με omitted in O.

(printed under page 212)

(90) ‹anchor: not visible› · call in col 429 (Greek only)

[οὗ] C.

(printed under page 212)

(91) ‹anchor: not visible› · call in col 429 (Greek only)

ἡ inserui c. O.

I have inserted ἡ, with O.

(printed under page 212)

(92) ‹anchor: not visible› · call in col 429 (Greek only)

τό O. Tum εὐφημότερον δοῦναι πρέπει C.

τό O. Then εὐφημότερον δοῦναι πρέπει C.

(printed under page 212)

(93) ‹anchor: not visible› · call in col 429 (Greek only)

εἰ γενητός C, ἢ γεγενητός O. Tum idem ζωήν, in marg. man. rec. ἴσως ζῶον.

εἰ γενητός C, ἢ γεγενητός O. Then the same has ζωήν, with "perhaps ζῶον" in the margin in a recent hand.

(printed under page 212)

(94) ‹anchor: not visible› · call in col 429 (Greek only)

Ita O et ex conject. C, γεγένηται id. in textu, γενέηται Cl. Errat S de lectione codicis Cotelerii.

So O, and C by conjecture; γεγένηται the same in his text, γενέηται Cl[ericus]. S is wrong about the reading of Cotelier's codex.

(printed under page 212)

(95) ‹anchor: τοῦ μηδαμῇ› · call in col 429 (Greek only)

Θεοῦ, [ἢ] μηδαμοῦ C, qui postea legendum esse putabat ἐκ p. ἢ, cum in mscr. post Θεοῦ appareret ἐ cum initio litteræ κ.

Θεοῦ, [ἢ] μηδαμοῦ C, who afterwards thought ἐκ should be read for ἢ, since in the manuscript after Θεοῦ there appeared ἐ with the beginning of the letter κ.

(printed under page 212)

(96) ‹anchor: ὡς ὑπέσχησαι› · call in col 429 (Greek only)

ὑπέσχου O.

(printed under page 212)

(97) ‹anchor: ὁ πονηρὸς› · call in col 429 (Greek only)

Pro ηρός, εἰ lacuna in O.

In place of ηρός, εἰ there is a gap in O.

(printed under page 212)

(98) ‹anchor: ζῶον γεγέννηται› · call in col 429 (Greek only)

Ita O et ex conject. C, in cujus textu γεγένηται.

So O, and C by conjecture, in whose text γεγένηται.

(printed under page 212)

(99) ‹anchor: ὁ Πέτρος› · call in col 429 (Greek only)

[ὁ Πέτ]ρος C.

(printed under page 212)

(100) ‹anchor: καὶ κακοὺς› · call in col 429 (Greek only)

[κακ]ούς C.

(printed under page 212)

(1) ‹anchor: ὑπάρχοντας κακοὺς› · call in col 429 (Greek only)

[κα]κοὺς ὑπάρχοντας C.

(printed under page 212)

(2) ‹anchor: κακούς τε καὶ ἀγαθοὺς› · call in col 429 (Greek only)

Post ἀγαθούς C addi vult τε καὶ κακούς, et ita vertit.

After ἀγαθούς C wants τε καὶ κακούς added, and translates so.

(printed under page 212)

(3) ‹anchor: διαλεγόμενος καὶ› · call in col 429 (Greek only)

καί inserui c. O. Idem scr. παραδίγμασιν.

I have inserted καί, with O. The same writes παραδίγμασιν.

(printed under page 212)

Footnotes

VARIÆ LECTIONES only (numbered calls, Greek column 432 only). Calls 4–9 fall above the cropped page foot, so their anchors are not visible. (printed under page 213)

Page

running head: 431 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:432

X. Αὐτίκα γοῦν τί τὴν ἀρχὴν ἔλεγες; Εἰ ἐκ Θεοῦ ὁ πονηρὸς γεγέννηται, τῆς αὐτῆς αὐτῷ ὢν οὐσίας, καὶ πονηρός ἐστιν. Ἐμοῦ δὲ δείξαντος ἐξ οὗπερ αὐτὸς ἔδωκας παραδείγματος, ὅτι ἐξ ἀγαθῶν κακοὶ γίνονται καὶ ἐκ κακῶν ἀγαθοὶ, οὐ παρεδέξω, ἀνθρώπινον φήσας εἶναι τὸ παράδειγμα. Ὅθεν καὶ νῦν ἐγὼ οὐδὲ τὸ γεγεννῆσθαι Θεὸν παραδέχομαι, ὅτι τὸ γεννᾷν ἀνθρώπων ἐστὶν, οὐ Θεοῦ. Ἀλλ' οὔτε ἀγαθὸς ἢ κακὸς, ἢ δίκαιος ἢ ἄδικος εἶναι δύναται ὁ Θεὸς, οὔτε μὴν φρόνιμος ἢ ζῶον ἢ ὅσα ἄλλα ἀνθρώποις προσεῖναι δύναται· ἀνθρώπων γὰρ τὰ τοιαῦτα. Καὶ εἰ μὴ χρὴ ζητοῦντας περὶ Θεοῦ διδόναι αὐτῷ τὰ ἀνθρώποις προσόντα καλὰ, οὐδὲν ἔστι τοῦ λοιποῦ νοεῖν ἢ λέγειν, ἢ ταὐτὸ μόνον ζητεῖν, τὸ τῆς προαιρέσεως αὐτοῦ, ἣν αὐτὸς συνεχώρησεν ἡμῖν νοεῖν, ὅπως κρινόμενοι ἀναπολόγητοι ὦμεν περὶ ὧν γνόντες οὐκ ἐφυλάξαμεν.

X. Immediately, then, what did you say at the beginning? If the evil one has been begotten from God, being of the same substance with Him, He also is evil. And when I showed from the very example that you yourself gave, that bad men come from good and good from bad, you did not accept it, saying that the example was human. Wherefore now I too do not even accept that God has been begotten, because begetting belongs to men, not to God. Moreover God can be neither good nor bad, nor righteous nor unrighteous, nor yet prudent or a living creature or whatever other things can belong to men; for such things belong to men. And if in inquiring concerning God one ought not to attribute to Him the good things that belong to men, it is not possible for the rest to think or say anything, other than to seek this very thing alone, the matter of His purpose, which He Himself permitted us to understand, so that when judged we may be without excuse concerning the things which, having known, we did not keep.

XI. Καὶ ὁ Σίμων ἀκούσας ἔφη· Οὐ δυσωπήσεις με, περὶ τῆς οὐσίας αὐτοῦ σιωπήσαντα, περὶ τῆς προαιρέσεως αὐτοῦ ζητεῖν μόνης. Ἔστι γὰρ περὶ τῆς οὐσίας αὐτοῦ καὶ νοεῖν καὶ λέγειν, λέγω δὴ ἀπὸ τῶν ἀνθρώποις προσόντων καλῶν. Οἷον πρόσεστιν ἀνθρώπῳ τὸ ζῆν καὶ τὸ τεθνάναι, ἀλλὰ τῷ Θεῷ οὐ τὸ τεθνάναι, ἀλλὰ τὸ ζῆν, καὶ τὸ ζῆν αἰωνίως. Ἔτι μὴν πρόσεστιν ἀνθρώποις τὸ κακοῖς εἶναι καὶ ἀγαθοῖς, τῷ δὲ Θεῷ τὸ ἀσυγκρίτως ἀγαθῷ εἶναι. Καὶ ἵνα μὴ ἐπὶ πολὺ μηκύνω τὸν λόγον, τῶν προσόντων ἀνθρώποις τὰ κρείττονα αἰωνίως πρόσεστι τῷ Θεῷ. Καὶ ὁ Πέτρος ἔφη· Λέγε μοι, Σίμων, πρόσεστιν ἀνθρώποις γεννᾷν κακοὺς καὶ ἀγαθοὺς, καὶ ποιεῖν κακὰ καὶ ἀγαθά; Καὶ ὁ Σίμων ἔφη· Πρόσεστιν. Καὶ ὁ Πέτρος ἔφη· Ἐπεὶ οὕτως ἔφης, τῶν ἀνθρώποις προσόντων τὰ κρείττονα ἀπονέμειν δεῖ τῷ Θεῷ· ἀνθρώπων γεννώντων κακοὺς καὶ ἀγαθοὺς, ὁ Θεὸς ἀγαθοὺς μόνους γεννῆσαι δύναται, ἔτι τε τῶν ἀνθρώπων ποιούντων κακὰ καὶ ἀγαθὰ, αὐτὸς μόνον τὰ ἀγαθὰ ποιῶν τέρπεται. Οὕτως περὶ Θεοῦ, ἢ οὐ δὴ τὰ ἀνθρώποις προσόντα λέγειν καὶ σιωπᾷν ἔστιν, ἢ τῶν ἀνθρώποις προσόντων καλῶν εὔλογόν ἐστιν ἀπονέμειν αὐτῷ τὰ κρείττονα; Καὶ οὕτως πάντων καλῶν μόνος ἐστὶν αἴτιος.

XI. And Simon, having heard, said: You will not shame me into keeping silent concerning His substance and inquiring concerning His purpose alone. For concerning His substance it is possible both to think and to speak, I mean from the good things that belong to men. For instance, it belongs to man to live and to die, whereas to God belongs not dying, but living, and living eternally. Furthermore, it belongs to men to be bad and good, whereas to God belongs being incomparably good. And that I may not prolong the argument at great length, of the things that belong to men the better belong eternally to God. And Peter said: Tell me, Simon, does it belong to men to beget bad and good men, and to do bad and good things? And Simon said: It belongs to them. And Peter said: Since you have spoken thus, of the things that belong to men one must assign the better to God: whereas men beget bad and good men, God can beget good only; and further, whereas men do bad and good things, He Himself delights in doing only the good. Thus concerning God, is it either not indeed possible to speak of the things that belong to men and one must keep silent, or of the good things that belong to men is it reasonable to assign to Him the better? And thus of all good things He alone is the cause.

XII. Καὶ ὁ Σίμων· Οὐκοῦν, εἰ ὁ Θεὸς μόνων τῶν καλῶν αἴτιός ἐστιν, τοῦ λοιποῦ τί ἐστι νοεῖν, ἢ ὅτι τὸν πονηρὸν ἑτέρα τις ἐγέννησεν ἀρχὴ, ἢ ἆρ' ἀγέννητόν ἐστιν. Καὶ ὁ Πέτρος· Οὔτε ἑτέρα τις δύναμις ἐγέννησε τὸν πονηρὸν, οὔτε ἀγέννητόν ἐστιν τὸ κακὸν, ὡς ἐπὶ τέλει δείξω. Νῦν γὰρ ἀποδεῖξαί μοι πρόκειται, ὡς ἀπ' ἀρχῆς ὑπεσχόμην, ὅτι κατὰ πάντα τρόπον ὁ Θεὸς ἄμεμπτός ἐστιν. Δεδώκαμεν οὖν ὅτι ὁ Θεὸς τῶν ἀνθρώποις προσόντων τὰ κρείττονα ἀσυγκρίτως ἔχει. Διὸ καὶ ἐνδέχεται αὐτὸν προβολέα γενέσθαι τῶν τεσσάρων οὐσιῶν, θερμοῦ

XII. And Simon said: Therefore, if God is the cause of good things alone, for the rest what is one to understand, other than that some other principle begot the evil one, or else that it is unbegotten? And Peter said: Neither did any other power beget the evil one, nor is evil unbegotten, as I shall show at the end. For now it lies before me to prove, as I promised from the beginning, that in every way God is blameless. We have granted, therefore, that of the things that belong to men God possesses the better incomparably. Wherefore it is also possible for Him to have become the producer of the four substances, of hot,

Editors' notes and page, col. 432

Footnotes

(4) ‹anchor: not visible› · call in col 432 (Greek only)

Ita O et ex conject. C, cuj. textus γεγένηται.

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

(printed under page 213)

(5) ‹anchor: not visible› · call in col 432 (Greek only)

ἐ[ξ οὗ]περ C. Idem παραδείγματο[ς].

ἐ[ξ οὗ]περ C. The same has παραδείγματο[ς].

(printed under page 213)

(6) ‹anchor: not visible› · call in col 432 (Greek only)

Legendum γεγεννηκέναι, aut aliam Θεόν mutandum in αὐτόν (sc. τὸν πονηρόν). S.

Read γεγεννηκέναι, or else change the other Θεόν to αὐτόν (that is, τὸν πονηρόν). S.

(printed under page 213)

(7) ‹anchor: not visible› · call in col 432 (Greek only)

μέν Cl. Falsus est S de C. φρόνημος scr. O.

μέν Cl[ericus]. S is mistaken about C. O writes φρόνημος.

(printed under page 213)

(8) ‹anchor: not visible› · call in col 432 (Greek only)

περί D O, πρό C.

περί D, O; πρό C.

(printed under page 213)

(9) ‹anchor: not visible› · call in col 432 (Greek only)

ἀνθρώπων O.

(printed under page 213)

(10) ‹anchor: τὸ ἀσυγκρίτως› · call in col 432 (Greek only)

Ita S, τὸ ἀσυγκρίτῳ O, τῷ ἀσυγκρίτῳ C, τὸ ἀσυγκρίτῳ conj. idem.

So S; τὸ ἀσυγκρίτῳ O, τῷ ἀσυγκρίτῳ C, τὸ ἀσυγκρίτῳ the same by conjecture.

(printed under page 213)

(11) ‹anchor: μὴ ἐπὶ› · call in col 432 (Greek only)

εἰς C.

(printed under page 213)

(12) ‹anchor: οὕτως ἔφης› · call in col 432 (Greek only)

ης p. οὕτως ἔφης O c. prævia lacuna. Idem προσόντων ἀνθρώποις.

ης for οὕτως ἔφης O, with a gap before it. The same has προσόντων ἀνθρώποις.

(printed under page 213)

(13) ‹anchor: ἀνθρώπων γεννώντων› · call in col 432 (Greek only)

In O γενν cum seq. lacuna p. γεννώντων.

In O, γενν with a gap after it for γεννώντων.

(printed under page 213)

(14) ‹anchor: ἀνθρώπων ποιούντων› · call in col 432 (Greek only)

[ποιοῦν]των C. Idem μόνος p. μόνον τά.

[ποιοῦν]των C. The same has μόνος for μόνον τά.

(printed under page 213)

(15) ‹anchor: προσόντων καλῶν› · call in col 432 (Greek only)

π[ερ], ἢ οὗ, διὰ τὰ (τῶν ex conject.) ἀνθρώποις προσόντων καλ[ῶν] p περὶ Θεοῦ ἢ οὐ δὴ τὰ ἀνθρώποις προσόντα λέγειν καὶ σιωπᾶν ἐστιν, ἢ τῶν ἀνθρώποις προσόντων καλῶν C.

π[ερ], ἢ οὗ, διὰ τὰ (τῶν by conjecture) ἀνθρώποις προσόντων καλ[ῶν] for περὶ Θεοῦ ἢ οὐ δὴ τὰ ἀνθρώποις προσόντα λέγειν καὶ σιωπᾶν ἐστιν, ἢ τῶν ἀνθρώποις προσόντων καλῶν C.

(printed under page 213)

(16) ‹anchor: ἢ ὅτι τὸν› · call in col 432 (Greek only)

τὸν S, codd. τό

τὸν S; the manuscripts τό.

(printed under page 213)

(17) ‹anchor: ἄρ' ἀγέννητόν› · call in col 432 (Greek only)

εἰ ἄρα γεννητόν O, ἀγέννητός mavult S

εἰ ἄρα γεννητόν O; S prefers ἀγέννητός.

(printed under page 213)

(18) ‹anchor: κατὰ πάντα› · call in col 432 (Greek only)

πάντα addidit S ex conject. Cl.

S added πάντα from Cl[ericus]'s conjecture.

(printed under page 213)

Page

running head: S I ROM. PONT. OPERA DUBIA. 432
marginal letters: A X. Αὐτίκα γοῦν; B κρινόμενοι ἀναπολόγητοι; C ὁ Σίμων ἔφη·; D ἐστιν τὸ κακὸν,
old-edition numerals: 380 after προαιρέσεως; 381 before XII.
other: (none)

PG 2:433

λέγω καὶ ψυχροῦ, ὑγροῦ τε καὶ ξηροῦ. [Ἔφ]υ μὲν ὡς πρῶτα ἁπλᾶ καὶ ἀμιγῆ ὄντα πρὸς οὐθέτερον ἔχειν τὴν ὄρεξιν, προβληθέντα δὲ ὑπὸ τοῦ Θεοῦ καὶ ἔξω κραθέντα γενέσθαι ζῶον, προαίρεσιν ἔχον ὀλοθρεῦσαι κακούς. Καὶ οὕτως ἐξ αὐτοῦ πάντων γεγεννημένων, ὁ πονηρὸς οὔτε ἄλλοθέν ἐστιν, οὔτε ἀπ' αὐτοῦ τοῦ πάντα πεποιηκότος Θεοῦ τὴν κακίαν εἴληφεν, παρ' ᾧ ὑπάρχειν ἀδύνατόν ἐστιν, ὅτι αἱ μὲν οὐσίαι, οὐθέτεραι οὖσαι, πεφιλοκρινημέναι ἐξ αὐτοῦ προβέβληνται, καὶ ἔξω αὐταῖς κραθείσαις ὑπὸ τῆς αὐτοῦ τέχνης βουλήσει συμβέβηκεν ἡ πρὸς τὸν τῶν κακῶν ὄλεθρον ἐπιθυμία· ἀγαθοὺς δὲ ἡ συμβεβηκυῖα κακία ὀλοθρεῦσαι οὐ δύναται, οὐδ' εἰ βουληθείη, νόμῳ γὰρ κατὰ τῶν ἁμαρτανόντων τὴν ἐξουσίαν ἔχει. Ἀγνοῶν οὖν τὰ ἕκαστα τῶν τρόπων τὴν κατ' αὐτῶν λαμβάνει διάπειραν, καὶ διελέγξας τιμωρεῖ. Καὶ ὁ Σίμων ἔφη· Δυνατὸς οὖν ὑπάρχων ὁ Θεὸς κιρνᾷν τὰ στοιχεῖα, καὶ ποιεῖν κράσεις πρὸς ἃς βούλεται γενέσθαι προαιρέσεις, διὰ τί μὴ ἀγαθῶν προαιρετικὴν ἐποίει τὴν ἑκάστου κρᾶσιν;

I mean, and cold, and wet and dry. As being first simple and unmixed, their nature was to have appetite towards neither; but having been put forth by God and mixed outside, they became a living creature, having a purpose to destroy bad men. And thus, while all things have been begotten from Him, the evil one neither is from elsewhere, nor has received wickedness from God Himself Who has made all things, with Whom it is impossible for it to exist, because the substances, being neither, have been put forth distinct from Him, and when mixed outside by His art there supervened upon them by His will the desire for the destruction of the bad; whereas good men the supervenient wickedness cannot destroy, not even if it should wish, for by law it holds authority against those who sin. Being ignorant, therefore, of the particulars of their ways, he makes trial against them, and having convicted them punishes them. And Simon said: Since, then, God is able to mix the elements, and to make mixtures towards whatever purposes He wills to come into being, why did He not make the mixture of each man inclined by purpose towards good things?

XIII. Καὶ ὁ Πέτρος· Νῦν ἡμῖν ὁ λόγος πρόκειται δεῖξαι πῶς ἐγένετο ὁ πονηρὸς, εἴπερ γέγονεν, καὶ ὑπὸ τίνος· τὸ δὲ εἰ ἀμέμπτως, ὁπόταν διεξιῶ τὸν νῦν ἡμῖν προκείμενον λόγον. Τότε τὸ πῶς καὶ διὰ τί ἐγένετο δείξω, καὶ ὅτι ἄμεμπτος ὁ πεποιηκὼς πληροφορήσω. Πλὴν ἔφαμεν ὑπὸ Θεοῦ προβεβλῆσθαι τὰς τέσσαρας οὐσίας. Καὶ οὕτως βουλῇ τοῦ συγκρίναντος συμβέβηκεν ὡς ἠθέλησεν ἡ τῶν κακῶν προαίρεσις. Εἰ γὰρ παρὰ τὴν προαίρεσιν αὐτοῦ ἢ ἐξ ἄλλης τινὸς οὐσίας ἢ καὶ προφάσεως συμβεβήκει, οὐκ ἦν ἂν τῷ Θεῷ τὸ τῆς βουλῆς βέβαιον· μήπως αὐτοῦ μὴ βουλομένου ἡγεμόνες ἀεὶ κακίας συμβήσωνται προσπολεμοῦντες αὐτοῦ τοῖς βουλήμασιν. Ἀλλὰ ταῦτα οὕτως ἔχειν ἀδύνατον. Οὐδὲν γὰρ ζῶον καὶ ταῦτα ἡγεμονικὸν ἐκ συμβεβηκότος γενέσθαι δύναται· ἀνάγκη γὰρ πᾶν τὸ γινόμενον ὑπό τινος γίνεσθαι.

XIII. And Peter said: Now the argument lies before us to show how the evil one came into being, if indeed he has come into being, and by whom; and whether blamelessly, when I go through the argument now lying before us. Then I shall show how and why he came into being, and shall give full assurance that He Who made him is blameless. Nevertheless we said that the four substances were put forth by God. And thus by the counsel of Him Who compounded them the purpose of evil things supervened as He willed. For if contrary to His purpose, either from some other substance or even occasion, it had supervened, certainty of counsel would not belong to God; lest perhaps against His will rulers of wickedness should always arise warring against His counsels. But that these things should hold thus is impossible. For no living creature, and a ruling one at that, can come into being by chance; for of necessity everything that comes into being comes into being by someone.

XIV. Καὶ ὁ Σίμων· Τί δὲ εἰ ἡ ὕλη αὐτῷ σύγχρονος οὖσα καὶ ἰσοδύναμος ὡς ἐχθρὰ προβάλλει αὐτῷ ἡγεμόνας, ἐμποδίζοντας αὐτοῦ τοῖς βουλήμασιν. Καὶ

XIV. And Simon said: What if matter, being coeval with Him and equal in power, as an enemy puts forth rulers against Him, hindering His counsels? And

Editors' notes and page, col. 433

Footnotes

Two layers: VARIÆ LECTIONES (numbered calls, Greek column 433 only) and VARIORUM NOTÆ (call (63), whose call stands above the cropped page foot in col 433). Calls 19–29 fall above the cropped foot; their anchors are not visible. The numeral 27 appears to be printed twice (before τιμωρ[εῖ] and before ὑπάρχ[ων]); both are set as read. VARIÆ LECTIONES (printed under page 214)

(19) ‹anchor: not visible› · call in col 433 (Greek only)

τε p. λέγω C. Pro [ἔφ]υ est ταῦτα in O.

τε for λέγω C. In place of [ἔφ]υ, O has ταῦτα.

(printed under page 214)

(20) ‹anchor: not visible› · call in col 433 (Greek only)

[ὄντ]α C, qui tum scr. οὐθ' ἕτερον ἔχει (f. ἔχειν), — οὐδὲν ἕτερον ἔχειν S, οὐθέτερον ἔχει O. Subinde ὀρε[ξι]ν C.

[ὄντ]α C, who then writes οὐθ' ἕτερον ἔχει (perhaps ἔχειν); οὐδὲν ἕτερον ἔχειν S, οὐθέτερον ἔχει O. Next ὀρε[ξι]ν C.

(printed under page 214)

(21) ‹anchor: not visible› · call in col 433 (Greek only)

ἔχον O et ex conject. C, in cujus textu ἔχων.

ἔχον O, and C by conjecture, in whose text ἔχων.

(printed under page 214)

(22) ‹anchor: not visible› · call in col 433 (Greek only)

γεγενημένων O.

(printed under page 214)

(23) ‹anchor: not visible› · call in col 433 (Greek only)

οὐθ' (sic) ἕτεραι C, ὡς ἕτεραι p. οὐθέτεραι S.

οὐθ' (sic) ἕτεραι C; ὡς ἕτεραι for οὐθέτεραι S.

(printed under page 214)

(24) ‹anchor: not visible› · call in col 433 (Greek only)

τὴν ἐξουσίαν p. τὴν ἐξουσίαν ἔχει C, ἔχει ἐξουσίαν S.

τὴν ἐξουσίαν for τὴν ἐξουσίαν ἔχει C; ἔχει ἐξουσίαν S.

(printed under page 214)

(25) ‹anchor: not visible› · call in col 433 (Greek only)

ἀγνοούντων p. ἀγνοῶν οὖν (deleto puncto post ἐξουσίαν) conj. et vertit C. Tum τὸν ἑκάστου τρόπον p. τὰ ἕκαστα τῶν τρόπων O.

C conjectures ἀγνοούντων for ἀγνοῶν οὖν (deleting the stop after ἐξουσίαν) and translates so. Then τὸν ἑκάστου τρόπον for τὰ ἕκαστα τῶν τρόπων O.

(printed under page 214)

(26) ‹anchor: not visible› · call in col 433 (Greek only)

λαμβά[νει ἐμ]πειρίαν edidit C.

C printed λαμβά[νει ἐμ]πειρίαν.

(printed under page 214)

(27) ‹anchor: not visible› · call in col 433 (Greek only)

τιμωρ[εῖ καὶ ὁ Σί]μων C.

(printed under page 214)

(27) ‹anchor: not visible› · call in col 433 (Greek only) [numeral as read; the sequence suggests a misprint]

ὑπάρχ[ων συγ]κρινᾶν C, qui tum exh. χρᾶ[σιν] p. κράσεις. Jam sequitur in O πρὸς ἃ βούλεται πρὸς ἃς βούλεται.

ὑπάρχ[ων συγ]κρινᾶν C, who then shows χρᾶ[σιν] for κράσεις. Then there follows in O πρὸς ἃ βούλεται πρὸς ἃς βούλεται.

(printed under page 214)

(28) ‹anchor: not visible› · call in col 433 (Greek only)

προ[αιρέ]σεις C. Tum προαίρ[εσιν] supplevit idem, προαιρ[ετικὴν] D, ut exaratum legitur in O.

προ[αιρέ]σεις C. Then the same supplied προαίρ[εσιν]; D προαιρ[ετικὴν], as it is found written out in O.

(printed under page 214)

(29) ‹anchor: not visible› · call in col 433 (Greek only)

νοῦν O. Tum add. δεῖξαι c. eodem.

νοῦν O. Then δεῖξαι is added, with the same.

(printed under page 214)

(30) ‹anchor: ὁπόταν διεξιῶ› · call in col 433 (Greek only)

διεξίω O. πότε p. τότε Cl et S.

διεξίω O. πότε for τότε Cl[ericus] and S.

(printed under page 214)

(31) ‹anchor: προβεβλῆσθαι τὰς› · call in col 433 (Greek only)

τάς adjunxi c. O.

I have added τάς, with O.

(printed under page 214)

(32) ‹anchor: τοῦ συγκρίναντος› · call in col 433 (Greek only)

βουλ (seq. lacuna) γκρίναντος p. βουλῇ τοῦ συγκρίναντος O, qui tum scr. προαίρεσιν p. προαίρεσις.

βουλ (followed by a gap) γκρίναντος for βουλῇ τοῦ συγκρίναντος O, which then writes προαίρεσιν for προαίρεσις.

(printed under page 214)

(33) ‹anchor: κακῶν προαίρεσις› · call in col 433 (Greek only)

ʹρεσιν c. antecedente lacuna p. προαίρεσιν O.

ρεσιν, with a gap before it, for προαίρεσιν O.

(printed under page 214)

(34) ‹anchor: προφάσεως συμβεβήκει› · call in col 433 (Greek only)

[συμβε]βήκει C. [κράσε]ως p. βουλῆς idem.

[συμβε]βήκει C. [κράσε]ως for βουλῆς the same.

(printed under page 214)

(35) ‹anchor: ἡγεμόνες ἀεὶ› · call in col 433 (Greek only)

αἰεί C. Tum συμβήσονται O, συμβή[σων]ται C.

αἰεί C. Then συμβήσονται O, συμβή[σων]ται C.

(printed under page 214)

(36) ‹anchor: τοῖς βουλήμασιν› · call in col 433 (Greek only)

[βουλ]ήμασιν C.

(printed under page 214)

(37) ‹anchor: Οὐδὲν γὰρ ζῶον› · call in col 433 (Greek only)

ζῶν C.

(printed under page 214)

(38) ‹anchor: δὲ εἰ ἡ› · call in col 433 (Greek only)

ἡ add. c. O.

ἡ added, with O.

(printed under page 214)

(39) ‹anchor: ὁ Πέτρος· Εἰ› · call in col 433 (Greek only)

εἰ O, et ex conject. C, in cuj. textu εἰς.

εἰ O, and C by conjecture, in whose text εἰς.

VARIORUM NOTÆ (printed under page 214)

(63) ‹anchor: not visible› · call in col 433 (Greek only)

[κ]αί C. Tum ζωήν O, al. man. mutatum in ζῶον. Hoc pertinet ad illud adulterii genus, quod Recognitionibus insertum fuisse dicit Rufinus in opusculo De adulteratione librorum Origenis, ut naturam diaboli cæterorumque dæmonum non propositi voluntatisque malitia, sed excepta ac separata creaturæ produxerit qualitas. Neque vero dubito, quin per Rufinum novo adulterio vetus obductum fuerit. Eum vide Recogn. VIII, 55, 56. COT.

[κ]αί C. Then ζωήν O, changed by another hand to ζῶον. This belongs to that kind of corruption which Rufinus, in his little work On the Corruption of Origen's Books, says was inserted into the Recognitions: that the nature of the devil and the other demons was produced not by the malice of purpose and will, but by a quality of creation set apart and separate. Nor do I doubt that through Rufinus the old corruption was covered over with a new one. See him, Recognitions VIII, 55, 56. COT[ELIER].

(printed under page 214)

Footnotes

Three layers: scripture references (lettered calls in the Latin column 435; a–b set under col 435, c under col 436), VARIÆ LECTIONES (numbered calls, Greek column 436 only), and VARIORUM NOTÆ (call (64), which stands above the cropped page foot in col 436). Calls a–c and 40–42 also fall above the crop; their anchors are not visible. (printed under page 215)

(a) ‹anchor: not visible› · call in col 435

Matth., XXVII, 52; VIII, 23.

Matthew 27:52; 8:23.

(printed under page 215)

(b) ‹anchor: not visible› · call in col 435

Matth. VIII, 26; Luc. VIII, 24.

Matthew 8:26; Luke 8:24.

(printed under page 215)

Matth. VIII 31.

Matthew 8:31.

VARIÆ LECTIONES (printed under page 215)

Page

running head: 435 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:436

ἐστιν· τὸ γὰρ ἀεὶ ὂν καὶ ἀπαθές ἐστιν, ἀπαθὲς δὲ ὂν μακάριόν ἐστιν, μακάριον δὲ ὂν ἔχθρας δεκτικὸν γενέσθαι οὐ δύναται, ἀϊδίῳ κτίσει στερηθῆναί τινος μὴ πεφοβημένῃ. Πῶς δὲ οὐχὶ μᾶλλον ἀγαπᾷ τὸν δημιουργὸν ἡ ὕλη, ὁπότε φαίνεται καρποὺς ἐκφύουσα εἰς τροφὴν πάντων τῶν ὑπ' αὐτοῦ γεγενημένων; Πῶς δ' οὐχ ὡς κρείττονα πεφόβηται, ὡς καὶ διὰ τῶν σεισμῶν τρέμουσα ὁμολογεῖ, καὶ ὡς μεγάλα κυματουμένη τῷ Διδασκάλῳ πλέοντι καὶ γαλήνην ἐπιτάξαντι τάχιστα πεισθεῖσα ἡσύχασεν; Τί δὲ καὶ οἱ δαίμονες οὐ μετὰ τοῦ φοβεῖσθαι καὶ προτιμᾷν ἐξέβαινον, ἄλλοι δὲ εἰς χοίρους εἰσελθεῖν πρότερον παρακαλοῦντες ἠξίουν, ὡς μηδὲ τοῦ εἰς χοίρους εἰσελθεῖν ἄνευ τῆς αὐτοῦ συγχωρήσεως ἐξουσίαν ἔχοντες;

is; for that which always is is also impassible, and being impassible is blessed, and being blessed cannot become receptive of enmity, not fearing to be deprived of anything in eternal creation. And how does matter not rather love the Creator, when it is seen bringing forth fruits for the nourishment of all those begotten by Him? And how has it not feared Him as stronger, as it both confesses by trembling through earthquakes, and when surging with great waves most quickly obeyed the Teacher as He sailed and commanded a calm, and grew still? And why did the demons also not go out with fear and reverence, while others entreated first, begging to go into swine, as not even having authority to go into swine without His permission?

XV. Καὶ ὁ Σίμων· Τί δὲ εἰ ἄψυχος οὖσα φύσιν ἔχει ἐμφύειν τὰ κακὰ καὶ τὰ ἀγαθά; Καὶ ὁ Πέτρος· Κατὰ τὸν λόγον τοῦτον οὔτε ἀγαθή ἐστιν, οὔτε κακὴ, ὅτι μὴ προαιρέσει πράττει ἄψυχος οὖσα καὶ ἀναίσθητος. Διὸ καὶ ἐνταῦθα διϊδεῖν ἔστιν, πῶς ἄψυχος οὖσα ἔμψυχος προβάλλει, καὶ ἀναίσθητος οὖσα τεχνικὰ σχήματα, τά τε ζώων καὶ φυτῶν δημιουργοῦσα φαίνεται. Καὶ ὁ Σίμων· Τί δὲ εἰ ὁ Θεὸς αὐτὸς ἐνεψύχωσεν αὐτὴν, οὐκ αὐτὸς αἴτιός ἐστιν ὧν αὐτὴ τίκτει κακῶν; Καὶ ὁ Πέτρος· Εἰ ὁ Θεὸς αὐτὴν ἐνεψύχωσε κατὰ τὴν αὐτοῦ βούλησιν, τὸ αὐτοῦ πνεῦμα αὐτὴν ἐργάζεται, καὶ οὐκέτι τῷ Θεῷ ἐχθρόν τί ἐστιν ἢ ἰσοδύναμον· ἢ ἀδύνατον, ὅτι πᾶν τὸ γινόμενον ὑπ' αὐτοῦ, ὡς θέλει, γίνεται. Ἀλλ' ἐρεῖς· Αὐτὸς τῆς κακίας αἴτιος, εἴπερ αὐτὸς δι' αὐτῆς ἐργάζεται τὰ κακά. Ποῖα ἄρα ἐρεῖς τὰ κακά; Ἑρπετὰ ἰοβόλα καὶ βοτάνας θανασίμους, ἢ δαίμονας, ἢ καὶ ἄλλα τινὰ τῶν ἀνθρώποις ὀχλεῖν δυναμένων; Ἅπερ τὰ [νῦν χα]λεπὰ οὐκ ἂν ἦν, εἰ μὴ ἡμαρτήκει ὁ ἄνθρωπος, οὗ εἵνεκεν θάνατος παρεισῆλθεν· ἀναμαρτήτου γὰρ ὄντος τοῦ ἀνθρώπου οὐχ ἑρπετῶν ὁ ἰὸς εἰργάζετο, οὐ τῶν κακῶν βοτανῶν αἱ ἐνέργειαι, οὐ δαιμόνων ὀχλήσεις ἐγίνοντο, οὐδὲ ἄλλο τι πάθος αὐτῷ προσεῖναι φύσιν εἶχεν· δι' ἁμαρτίαν δὲ ἐκπεσὼν τοῦ ἀθάνατος εἶναι, ὡς ἔφην, παντὸς πάθους γέγονε δεκτικός. Εἰ δὲ ἐρεῖς· Διὰ τί οὖν κατ' ἀρχὰς ἐγένετο ἡ ἀνθρωπεία φύσις θανάτου δεκτική; Φημί σοι· Διὰ τὸ αὐτεξούσιον. Εἰ γὰρ οὐκ ἦμεν θανάτου δεκτικοὶ, ἐπὶ αὐτεξουσίῳ ἁμαρτήματι τιμωρεῖσθαι ὡς ἀθάνατοι οὐκ ἐδυνάμεθα. Καὶ οὕτως διὰ τὸ ἀπαθὲς πλεῖόν τι, κἂν τῇ προαιρέσει ἦμεν κακοὶ, ἡ καὶ δικαιοσύνη

XV. And Simon said: What if, though inanimate, it has a nature to implant bad things and good things? And Peter said: According to this argument it is neither good nor bad, because it does not act by purpose, being inanimate and insensible. Wherefore here also one may discern how, being inanimate, it puts forth animate things, and being insensible, it is seen fashioning artistic forms, both those of animals and those of plants. And Simon said: What if God Himself animated it, is He not Himself the cause of the bad things that it brings forth? And Peter said: If God animated it according to His counsel, His Spirit works it, and no longer is anything hostile or equal in power to God; or it is impossible, because everything that comes into being by Him comes into being as He wills. But you will say: He Himself is the cause of wickedness, if indeed He Himself works bad things through it. What sort of things, then, will you call the bad things? Venomous creeping things and deadly herbs, or demons, or even certain other things of those able to trouble men? Which things, now grievous, would not have been, if man had not sinned, on account of whom death entered in; for while man was sinless the venom of creeping things did not work, nor did the operations of bad herbs, nor troubles from demons take place, nor did any other affliction have a nature to belong to him; but having fallen through sin from being immortal, as I said, he has become receptive of every affliction. And if you say: Why then at the beginning did human nature come into being receptive of death? I say to you: Because of free will. For if we were not receptive of death, upon a sin of free will we could not as immortal be punished. And thus on account of impassibility somewhat more, even if we were bad in purpose, righteousness also

Editors' notes and page, col. 436

Footnotes

(40) ‹anchor: not visible› · call in col 436 (Greek only)

αἰεί C.

(printed under page 215)

(41) ‹anchor: not visible› · call in col 436 (Greek only)

ἀϊδίῳ κτήσει conj. C, ἀϊδιότητι proposuit D, δι' ἀϊδιότητα mavult S.

C conjectures ἀϊδίῳ κτήσει; D proposed ἀϊδιότητι; S prefers δι' ἀϊδιότητα.

(printed under page 215)

(42) ‹anchor: not visible› · call in col 436 (Greek only)

Post ἔμψυχος O repetit οὖσα expunctum.

After ἔμψυχος O repeats οὖσα, struck out with dots.

(printed under page 215)

(43) ‹anchor: Ἑρπετὰ ἰοβόλα› · call in col 436 (Greek only)

O commate distinguit post ἑρπετά et ἰοβόλα.

O sets a comma after ἑρπετά and after ἰοβόλα.

(printed under page 215)

(44) ‹anchor: [νῦν χα]λεπὰ› · call in col 436 (Greek only)

Lacunam codicis excipiunt litteræ λεπόν (sic).

The gap in the codex is followed by the letters λεπόν (sic).

(printed under page 215)

(45) ‹anchor: ἀναμαρτήτου› · call in col 436 (Greek only)

Pro ἀναμαρτήτου lacuna in O, sed ad oram man. rec. ἴσως ἀναμαρτήτου.

In place of ἀναμαρτήτου there is a gap in O, but in the margin a recent hand has "perhaps ἀναμαρτήτου".

(printed under page 215)

(46) ‹anchor: ἦμεν κακοὶ› · call in col 436 (Greek only)

Ita man. rec. ad oram codicis, in cuj. textu κακόν. Subinde ἢ καί p. ἡ καί idem.

So a recent hand in the margin of the codex, in whose text κακόν. Next ἢ καί for ἡ καί, the same.

VARIORUM NOTÆ (printed under page 215)

(64) ‹anchor: not visible› · call in col 436 (Greek only)

Hucusque ms. Cotelerii. At tria jam peracta sunt lustra, ex quo in cod. Ottoboniano inveni reliquam Clementinorum partem (inde a vbb. hom. XIX, 14, φαίνεται καρποὺς ἐκφύουσα εἰς τροφὴν πάντων usque ad hom. XX, 23 ὁρμήσειν Ἀντιόχειαν ἔσπευσεν) hactenus incognitam, quam nunc primum evulgavi. Lacunas quæ occurrunt, conjectando explevi uncisque inclusi. DRESSEL.

Cotelier's manuscript goes as far as this. But three lustres [fifteen years] have now passed since I found in the Ottobonian codex the rest of the Clementines (from the words of Hom. XIX, 14, φαίνεται καρποὺς ἐκφύουσα εἰς τροφὴν πάντων, to Hom. XX, 23, ὁρμήσειν Ἀντιόχειαν ἔσπευσεν), hitherto unknown, which I now publish for the first time. The gaps that occur I have filled by conjecture and enclosed in brackets. DRESSEL.

(printed under page 215)

Page

running head: S I ROM. PONT. OPERA DUBIA. 436
marginal letters: A ἐστιν· τὸ γὰρ ἀεὶ; B XV. Καὶ ὁ Σίμων·; C αἴτιος, εἴπερ αὐτὸς; D οὐκ ἐδυνάμεθα. Καὶ
old-edition numerals: 384 after εἰσελθεῖν; 385 after οὐδὲ
other: (none)

PG 2:437

ἐξησθένει, τῶν κακὰς ἐχόντων προαιρέσεις ἀπαθείας αἰτίᾳ τιμωρηθῆναι μὴ δυναμένων.

would have been weakened, since those who have bad purposes could not on account of impassibility be punished.

XVI. Καὶ ὁ Σίμων πρὸς ταῦτα ἔφη· Περὶ πονηροῦ τι ἔτι ἔχω ἕτερον λέγειν. Ἢ ὅτι ἐξ οὐκ ὄντων αὐτὸν ἐποίησεν ὁ Θεὸς, καὶ κατὰ τοῦτο κακὸς ὁ ποιήσας, ὃς τὸ μὴ ὂν ἐποίησεν εἶναι, καὶ ταῦτα δυνάμενος αὐτὸν ἀγαθὸν ποιῆσαι τῷ τὸν γινόμενον μηδὲν πρὸς κακίας προαίρεσιν ἰδίαν κεκτῆσθαι φύσιν. Καὶ ὁ Πέτρος· Τὸ ἐξ οὐκ ὄντων αὐτὸν ποιῆσαι προαίρεσιν ἔχοντα, ὅμοιόν ἐστιν ᾧ προειρήκαμεν λόγῳ, ὅτι πρὸς τὸ χαίρειν αὐτὸν κακοῖς τὴν κρᾶσιν ποιήσας αὐτὸς αἴτιος φαίνεται τοῦ γενομένου. Μιᾶς οὖν οὔσης τῆς ἀμφοτέρων ἐπιλύσεως, τὸ διὰ τί χαίρειν αὐτὸν ἐπ' ὀλέθρου κακῶν ἐποίησεν ὕστερον ἐροῦμεν. Καὶ ὁ Σίμων· Εἰ αὐτεξουσίους ἐποίησε καὶ τοὺς ἀγγέλους, ὁ δὲ πονηρὸς ἀπέστη τοῦ δίκαιος εἶναι, καὶ διὰ τί ἀρχῇ τετίμηται; Ὁ τιμήσας, δι' οὗ τετίμηκεν, ὡς κακοῖς χαίρων φαίνεται. Καὶ ὁ Πέτρος· Εἰ ἀποστάντα αὐτὸν ὁ Θεὸς ἄρχειν τῶν ὁμοίων κατέστησε νόμῳ, τὴν τιμωρίαν ἐπάγειν τοῖς ἁμαρτάνουσι κελεύσας αὐτῷ, οὐκ ἄδικός ἐστιν. Εἰ δὲ ὅτι καὶ ἀποστάντα τετίμηκεν, τὸ χρήσιμον ὁ τιμήσας προεῖδεν, ὅτι καὶ ἡ τιμὴ πρόσκαιρος, καὶ ὅτι δίκαιον τοὺς κακοὺς ὑπὸ κακοῦ ἄρχεσθαι καὶ ἁμαρτάνοντας ὑπ' αὐτοῦ τιμωρεῖσθαι.

XVI. And Simon in reply to these things said: Concerning the evil one I still have something else to say. Either that God made him out of things that are not, and according to this He Who made him is bad, Who made that which is not to be, and that too when He was able to make him good in that he who came into being possessed no nature of his own towards a purpose of wickedness. And Peter said: The making him out of things that are not as having a purpose is like the argument we spoke of before, that in having made his mixture towards his rejoicing in evil things He Himself appears the cause of what came to pass. Since, therefore, the solution of both is one, why He made him to rejoice over the destruction of bad men we shall state later. And Simon said: If He made the angels also with free will, and the evil one fell away from being righteous, why then has he been honoured with rule? He Who honoured him, through that wherewith He has honoured him, appears as rejoicing in evil things. And Peter said: If when he had fallen away God appointed him by law to rule over those like him, having commanded him to inflict punishment upon those who sin, He is not unrighteous. And if it is because He has honoured him even when he had fallen away, He Who honoured him foresaw the usefulness, both that the honour is temporary, and that it is righteous that the bad should be ruled by a bad one and when sinning should be punished by him.

XVII. Καὶ ὁ Σίμων· Μήτι ἀεὶ ὢν καὶ οὕτως ἀναιρεῖται τὰ τῆς μοναρχίας, συναρχούσης καὶ ἑτέρας τῆς κατὰ τὴν ὕλην δυνάμεως; Καὶ ὁ Πέτρος· Εἰ διάφοροί εἰσι ταῖς οὐσίαις, διάφοροί εἰσι καὶ ταῖς δυνάμεσιν, καὶ ὁ κρείττων ἄρχει τοῦ ἥττονος. Εἰ δὲ τῆς αὐτῆς εἰσὶν οὐσίας, τότε ἰσοδύναμοι τυγχάνουσιν, καὶ ὁμοίως ἀγαθοὶ ἢ κακοί. Ὅτι δὲ οὐκ εἰσὶν ἰσοδύναμοι, οὐ τῆς αὐτῆς οὐσίας φαίνονται· ὑπὸ γὰρ τοῦ Δημιουργοῦ ἡ ὕλη εἰς οἷον ἠθέλησε κόσμου ἠνέχθη σχῆμα. Καὶ μήτι γε ἔστιν εἰπεῖν, ὅτι ἀεὶ ἦν οὐσία, οὖσα ὕλη ὡς Θεοῦ ταμεῖον. Οὐ γὰρ ἔστιν εἰπεῖν, ὅτι ἦν [ταμεῖον], ὅτε ἀκτήμων ἦν ὁ Θεὸς, ἀλλὰ ἀεὶ ἦν μόνος ἄρχων αὐτῆς. Διὸ καὶ ἀΐδιος μό[νος], καὶ ἐπὶ ταύτῃ τῇ ὑποθέσει καλῶς ἂν λέγοιτο ὄντος καὶ τοῦ ἄρχοντος καὶ τοῦ [ἀϊδίου.] Καὶ ὁ Σίμων ἔφη· Τί οὖν ἑαυτὸν ἐποίησεν ὁ πονηρός; Καὶ οὕτως ἀγαθὸς ὁ Θεὸς, ὅτι, εἰδὼς αὐτὸν ἐπὶ κακῷ ἐσόμενον, γινόμενον αὐτὸν οὐκ ἀνεῖλεν, ὅτε ὡς ἀτελὴς ἀναιρεθῆναι δυνατὸς ἦν; Εἰ γὰρ ἐξαίφνης συμβέβηκε καὶ ταῦτα τέλειος, καὶ διὰ ταῦτα τέλειος καὶ διὰ ταῦτα προσπολεμεῖ τῷ δημιουργῷ, ὡς ἐξαίφνης ἰσοδύναμος αὐτῷ γεγονώς.

XVII. And Simon said: Is he not always existing, and thus the principles of the sole rule of God are destroyed, since another power, that according to matter, rules together with Him? And Peter said: If they are different in their substances, they are different also in their powers, and the stronger rules over the weaker. But if they are of the same substance, then they happen to be equal in power, and likewise good or bad. But that they are not equal in power, they appear not to be of the same substance; for by the Creator matter was brought into whatever form of a world He willed. Nor indeed is it possible to say that substance always existed, matter being as it were God's storehouse. For it is not possible to say that there was [a storehouse] when God was without possessions, but He was always sole ruler of it. Wherefore He is also eternal [alone], and upon this hypothesis it would rightly be said since He is both the ruler and the [eternal One.] And Simon said: Did the evil one, then, make himself? And is God good in this way, because, knowing that he would be for evil, as he was coming into being He did not destroy him, when as imperfect he was able to be destroyed? For if he suddenly happened, and complete at that, both on this account he is complete and on this account he makes war against the Creator, as having suddenly become equal in power with Him.

XVIII. Καὶ ὁ Πέτρος· Ἀδύνατα λέγεις· καὶ γὰρ κατ' ὀλίγον γινόμενον αὐτὸν ὡς ἐχθρὸν ὑπ' αὐτοῦ προαιρέσει ἀνελεῖν ἠδύνατο. Καὶ προγινώσκων γίνεσθαι αὐτὸν οὐ καλὸν, οὐ συνεχώρει, εἰ μὴ πρὸς αὐτῷ χρήσιμον

XVIII. And Peter said: You speak of impossible things; for even if he came into being little by little as an enemy, He was able by His purpose to destroy him. And foreknowing that he was becoming not good, He would not have permitted it, had He not known that with Him useful

Editors' notes and page, col. 437

Footnotes

VARIÆ LECTIONES only (numbered calls, Greek column 437 only). Call 47 falls above the cropped page foot, so its anchor is not visible. (printed under page 216)

(47) ‹anchor: not visible› · call in col 437 (Greek only)

Leg. fortasse δι' ὅν.

Perhaps read δι' ὅν.

(printed under page 216)

(48) ‹anchor: τῆς αὐτῆς οὐσίας› · call in col 437 (Greek only)

Vbb. οὐ τῆς αὐτῆς οὐσίας addidi de conjectura.

I have added the words οὐ τῆς αὐτῆς οὐσίας by conjecture.

(printed under page 216)

(49) ‹anchor: οὖσα ὕλη› · call in col 437 (Greek only)

οὖσα οὐχ ὕλη O.

(printed under page 216)

(50) ‹anchor: εἰπεῖν, ὅτι› · call in col 437 (Greek only)

ὅτι non est in cod.

ὅτι is not in the codex.

(printed under page 216)

(51) ‹anchor: ἀΐδιος μό[νος]› · call in col 437 (Greek only)

μο (sine accentu) seq. lacuna O.

μο (without accent), followed by a gap, O.

(printed under page 216)

(52) ‹anchor: καλὸν, οὐ› · call in col 437 (Greek only)

οὐ adjunxi ex conjectura.

I have added οὐ by conjecture.

(printed under page 216)

Footnotes

VARIÆ LECTIONES only (numbered calls, Greek column 440 only). Calls 53–56 fall above the cropped page foot, so their anchors are not visible. (printed under page 217)

Page

running head: 439 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:440

γινόμενον ἠπίστατο. Καὶ τέλειος ἐξαίφνης ἀφ' ἑαυτοῦ γενέσθαι οὐχ οἷός τε ἦν. Ἑαυτὸν γὰρ ὁ μήπω ὢν πλάττειν οὐκ ἐδύνατο, καὶ τέλειος οὔτε ἐξ οὐκ ὄντων γενέσθαι τι οὐσίαν ἔχειν δύναται, καὶ γεννητὸν ὑπάρχοντα τῷ ἀεὶ ἰσοδυναμεῖν οὐκ ὀρθῶς ἂν εἴποι τις. Καὶ ὁ Σίμων· Μήτι οὖν τῶν πρός τί ἐστιν; Καὶ οὕτως πονηρὸν οὐχ ἔστι κακὸν μένον ὡς ὕδωρ πυρὶ, ἀγαθὸν δὲ τῇ εὐκαίρως διψώσῃ γῇ· ὥσπερ γε καὶ σίδηρος εἰς μὲν γεωργίαν καλὸς, εἰς δὲ φόνους κακός· καὶ ἡ ἐπιθυμία δὲ εἰς μὲν γάμους οὐ κακὴ, εἰς δὲ μοιχείαν χαλεπή· ὡς καὶ τὸ φονεῦσαι κακὸν, ἀλλὰ τῷ φονεύσαντι πρὸς ὃ βεβούλευται καλὸν, καὶ ἡ πλεονεξία κακὸν, ἀλλὰ τῷ πλεονεκτοῦντι ἡδύ· καὶ ὅσα τοιαῦτα τυγχάνει τοῦτον περιέχει τὸν τρόπον. Τούτῳ δὲ τῷ λόγῳ οὔτε τὸ κακὸν κακόν ἐστιν, οὔτε τὸ ἀγαθὸν ἀγαθὸν τυγχάνει· ἑκάτερον γὰρ τὸ ἕτερον ἐργάζεται. Μήτι γε τὸ δοκοῦν κακῶς γίνεσθαι εὐφραίνει μὲν τὸν ποιοῦντα, κολάζει δὲ τὸν πάσχοντα; Καὶ εἰ ἄδικον δοκεῖ τὸ ἑαυτὸν ἀγαπήσαντα εὐφραίνειν ὡς δυνατόν ἐστιν, καὶ διὰ τοῦτο χαλεπὰ πείσεσθαι ὑπὸ δικαίου δικαστοῦ περὶ τοῦ ἑαυτὸν ἠγαπηκέναι, τίνι οὐκ ἄδικον φαίνεται;

he was becoming. And he was not able to come into being complete suddenly of himself. For he who not yet was could not fashion himself, and neither can anything complete come into being out of things that are not so as to have substance, nor could anyone rightly say that one who is begotten is equal in power with Him Who always is. And Simon said: Is he not, then, among things relative? And thus what is evil is not an abiding bad thing, like water to fire, whereas it is good to the seasonably thirsting earth; just as iron also is good for husbandry, but bad for murders; and desire too is not bad for marriages, but grievous for adultery; as also to commit murder is bad, yet to the murderer for what he has planned it is good, and covetousness is bad, yet to the covetous man pleasant; and whatever things happen to be such are encompassed by this manner. Now by this argument neither is the bad bad, nor does the good happen to be good; for each produces the other. Does not that which seems to be done badly gladden him who does it, while it punishes him who suffers it? And if it seems unrighteous that he who has loved himself should gladden himself so far as is possible, and on this account will suffer grievous things at the hands of a righteous judge for having loved himself, to whom does it not appear unrighteous?

XIX. Καὶ ὁ Πέτρος· Ἑαυτὸν χρὴ κολάζειν τότε τῇ ἐγκρατείᾳ, ὅταν ἡ ἐπιθυμία πρὸς ἑτέρου βλάβην ὁρμῆσαι θέλῃ, εἰδότα ὅτι ὁ πονηρὸς τοὺς μὲν κακοὺς ἀνελεῖν δύναται, ἀπ' ἀρχῆς τὴν κατ' αὐτῶν εἰληφὼς ἐξουσίαν. Καὶ οὔπω τοῦτο κακὸν τοῖς κακὰ πράξασιν, ἀλλὰ τὸ μετὰ τὴν ἀναίρεσιν τὰς ψυχὰς αὐτῶν κολαζομένας διαμένειν, τοῦτο ὄντως εἶναι χαλεπὸν δικαίως τῶν κακῶς προδιωρισμένων ὀρθῶς ἔχειν εἴποι τις. Οὗ εἵνεκεν παραιτεῖσθαι χρὴ, ὡς ἔφην, βραχείας χάριν ἡδονῆς ἄλλον ἄδικον πρὸς τὸ μὴ αὐτόν τινα ὀλίγης χάριν ἡδονῆς ἀϊδίῳ περιβαλεῖν κολάσει. Καὶ ὁ Σίμων· Μήτι οὖν οὐκ ἔστι τῇ φύσει πονηρὸν ἢ ἀγαθὸν, ἀλλὰ νόμῳ διαφέρει καὶ ἔθει; [Οὕτω] παρὰ Πέρσαις ἴδιον τὸ γαμεῖν μητέρας, ἀδελφὰς, θυγατέρας, ἄλλας δὲ ὥσπερ χαλεπώτ[ατον ἀ]γορεύεται. Ὅθεν τῶν κακῶν μὴ ὡρισμένων πᾶσι τὴν ἐκ Θεοῦ κρίσιν προσδοκᾷν οὐκ ἔστιν. Καὶ ὁ Πέτρος ἔφη· Οὐ δύναται τοῦτο συστῆναι· πᾶσι γὰρ φαίνεται, ὅτι τὸ μητράσι μίγνυσθαι μυσαρὸν, κἂν Πέρσαι, μόριον ὑπάρχοντες τοῦ παντὸς, ὑπὸ κακοῦ ἔθους τῆς μυσαρᾶς αὐτῶν πράξεως τὸ ἄνομον μὴ ἀντιλαμβάνωνται. Ὡς καὶ Βρεττανοὶ ἐμφανῶς ἐπὶ πάντων κοινωνοῦσιν, καὶ οὐκ αἰδοῦνται· καὶ ἄλλοι σάρκας ἀνθρώπων ἐσθίουσιν, καὶ οὐ μυσάττονται· καὶ ἕτεροι τὰ κυνῶν καὶ ἄλλα ἄῤῥητα πράσσουσιν. Οὕτως οὐ χρὴ αἰσθήσει ὑπὸ ἔθους τοῦ κατὰ φύσιν ἐκτραπείσῃ τὰς κρίσεις ποιεῖσθαι. Καὶ γὰρ τὸ φονευθῆναι κακόν ἐστιν, κἂν μὴ πάντες λέγωσιν, ὅτι μηδεὶς αὐτοπαθεῖν θέλει, καὶ κλοπῇ οὐδεὶς ἐπὶ τῇ ἑαυτοῦ κολάσει ἥδεται. Κἂν οὖν ἑνὸς οὐδήποτε

XIX. And Peter said: One must chastise oneself then by self-control, whenever desire wishes to rush towards the harm of another, knowing that the evil one is able to destroy the bad, having from the beginning received authority against them. And not yet is this a bad thing for those who have done bad things, but that after their destruction their souls continue being chastised, this someone might say holds rightly to be truly grievous justly for those who have been ill fore-ordained. On account of which one must shun, as I said, for the sake of a brief pleasure doing another an unrighteousness, in order that one may not oneself for the sake of a little pleasure encompass oneself with eternal chastisement. And Simon said: Is there not, then, nothing evil or good by nature, but it differs by law and custom? [Thus] among the Persians it is peculiar to marry mothers, sisters, daughters, whereas among other women it is proclaimed as most grievous. Wherefore, since bad things are not defined for all, it is not possible to expect the judgement from God. And Peter said: This cannot stand together; for to all it is evident that to mingle with mothers is abominable, even if the Persians, being a fraction of the whole, under a bad custom do not perceive the lawlessness of their abominable deed. Just as the Britons also openly have intercourse before all, and are not ashamed; and others eat the flesh of men, and are not disgusted; and others practise the ways of dogs and other unspeakable things. Thus one ought not to make judgements by a perception perverted by custom from what is according to nature. For indeed to be murdered is a bad thing, even if not all say so, because no one wishes to suffer it himself, and in theft no one delights in his own chastisement. Even if, therefore, not one thing in

Editors' notes and page, col. 440

Footnotes

(53) ‹anchor: not visible› · call in col 440 (Greek only)

ἔχει O.

(printed under page 217)

(54) ‹anchor: not visible› · call in col 440 (Greek only)

οὐχ adjunxi ex conjectura.

I have added οὐχ by conjecture.

(printed under page 217)

(55) ‹anchor: not visible› · call in col 440 (Greek only)

Ita leg. notat O in margine, μήτοι γε in textu.

O notes in the margin that it is to be read so; μήτοι γε in the text.

(printed under page 217)

(56) ‹anchor: not visible› · call in col 440 (Greek only)

τινί O.

(printed under page 217)

(57) ‹anchor: εἰδότα ὅτι› · call in col 440 (Greek only)

ὅτι ascripsi ex conjectura.

I have added ὅτι by conjecture.

(printed under page 217)

(58) ‹anchor: εἴποι τις› · call in col 440 (Greek only)

δικαίως τὸν κακῶς προδιωρισμένον (sic) ὀρθῶς ἔχειν εἰπόντος O.

(printed under page 217)

(59) ‹anchor: [Οὕτω]› · call in col 440 (Greek only)

Supra lacunam, quam explevi voc. [οὕτω] signa ʺ apparent. Fortasse legendum [ἢ] nonne et signum interrogandi in fine enuntiationis ponendum.

Above the gap, which I have filled with the word [οὕτω], the marks ʺ appear. Perhaps [ἢ], "is it not?", should be read, and a question mark set at the end of the sentence.

(printed under page 217)

(60) ‹anchor: μὴ ἀντιλαμβάνωνται› · call in col 440 (Greek only)

ἀντιλαμβάνονται O.

(printed under page 217)

(61) ‹anchor: ἄρρητα πράσσουσιν› · call in col 440 (Greek only)

καὶ ἕτεροι κυνῶν καὶ ἄλλοι ἄρρητα πρασσοῦσιν O.

(printed under page 217)

Page

running head: I ROM. PONT. OPERA DUBIA. 440
marginal letters: A σιμον γινόμενον; B τυγχάνει· ἑκάτερον; C ἀλλὰ τὸ μετὰ; D ἄνομον μὴ ἀντιλαμβάνωνται
old-edition numerals: 388 after χαλεπὰ; 389 after μυσάττονται·
other: begins mid-word σιμον (from χρήσιμον); ends mid-word οὐ- (from οὐδήποτε)

PG 2:441

ὁμολογουμένου εἶναι ἁμαρτήματα, ἐξ ἀνάγκης καὶ τρίτην κρίσιν πρὸς τὰ ἁμαρτήματα ὀρθῶς ἔστι προσδοκᾷν. Ταῦτα τοῦ Πέτρου εἰπόντος, ὁ Σίμων ἀπεκρίνατο· Οὕτως σοι δοκεῖ τὰ κατὰ τὸν πονηρὸν εἶναι; Εἰπέ μοι.

any way whatever are confessed to be sins, of necessity it is right to expect a third judgement also with respect to sins. When Peter had said these things, Simon answered: Is this how the things concerning the evil one seem to you? Tell me.

XX. Καὶ ὁ Πέτρος· Μεμνήμεθα τοῦ Κυρίου ἡμῶν καὶ Διδασκάλου, ὡς ἐντελλόμενος εἶπεν ἡμῖν· Τὰ μυστήρια ἐμοὶ καὶ τοῖς υἱοῖς τοῦ οἴκου μου φυλάξατε. Διὸ καὶ τοῖς αὐτοῦ μαθηταῖς κατ' ἰδίαν ἐπέλυε τῆς τῶν οὐρανῶν βασιλείας τὰ μυστήρια. Σοὶ δὲ, πολεμοῦντι ἡμᾶς καὶ μηδὲν ἕτερον διασκοποῦντι ἢ τὰ ἡμέτερα εἴτε ἀληθῆ ὄντα, εἴτε ψευδῆ, τὰ ἀπόῤῥητα λέγειν, ἀσεβεῖν ἐστίν. Ἀλλ' ἵνα μὴ δόξωσί τινες τῶν παρεστώτων, ὅτι ἀδυνατῶ πρὸς τὰ ὑπὸ σοῦ ῥηθέντα ἀποκρίνασθαι (προφάσεως διαμηχανῶμαι), ἐρῶ πρότερον πυνθανόμενός σου, εἰ τὸ μὴ ἀλγεῖν ἦν, τί ἂν ἐστιν ἦν ὁ πονηρός. Καὶ ὁ Σίμων ἔφη· Οὐδέν. Καὶ ὁ Πέτρος· Ἄρά γε τὸ πονηρὸν τὸ ἀλγεῖν ἐστι καὶ τὸ θανεῖν; Καὶ ὁ Σίμων· Φαίνεται. Καὶ ὁ Πέτρος· Οὐκ ἄρα ὑπάρχει τὸ πονηρὸν ἀεὶ, ἀλλ' οὐδὲ μὴν ὑπάρξαι δύναται· τὸ γὰρ ἀλγῆσαι καὶ θανεῖν τῶν συμβαινόντων ἐστὶν, ὧν οὐθέτερόν ἐστι παρούσης εὐσθενείας. Τί γάρ ἐστιν ἀλγεῖν ἢ τὸ ἀναρμοστεῖν; Τί δὲ θάνατος ἢ χωρισμὸς ψυχῆς ἀπὸ σώματος; Οὔτ' οὖν ἁρμονίας οὔσης τὸ ἀλγεῖν ἔστιν· τὸ γὰρ θανεῖν οὐδὲ ὅλως τῶν ὑπαρκτῶν ἐστὶν, ὅτι θάνατος οὐδέν ἐστιν, ὡς ἔφην, ἢ χωρισμὸς ψυχῆς ἀπὸ σώματος, οὗ συμβάντος, τὸ μὲν σῶμα φύσει ἀναίσθητον ὂν λύεται, ἡ δὲ ψυχὴ αἰσθητὴ οὖσα ζῶσα ὑπάρχει. Ὅθεν ἁρμονίας οὔσης οὐκ ἀλγεῖν ἔστιν, οὐκ ἀποθανεῖν, ἀλλ' οὐδὲ μὴν βοτάναι θανάσιμοι, οὐχ ἑρπετὰ ἰοβόλα, οὐδὲ ἄλλο τι τοιοῦτον, οὗ τὸ τέλος θάνατος. Ὅθεν ἀθανασίας ἐπικρατούσης εὐλόγως πάντα γεγονότα φανήσεται. Ὅπερ καὶ οὕτως ἔσται, ὁπόταν δικαιοσύνης αἰτίᾳ ὁ ἄνθρωπος ἀθάνατος γένηται τῆς τοῦ Χριστοῦ εἰρηνι[κῆς] ἐπικρατούσης βασιλείας· ὅτε αὐτοῦ καὶ ἡ κρᾶσις εὔκρατός ἐστιν, ἵνα μὴ ὀξείας [φύῃ] ὁρμάς· ἔτι τε καὶ γνῶσις ἄπταιστος, ἵνα μή τι τῶν κακῶν ὡς ἀγαθὸν π[ικροποιοῦν] τε ἀλγοῦν ἔσται, ἵνα μὴ θνητὸς ᾖ.

XX. And Peter said: We remember our Lord and Teacher, how commanding us He said: Keep the mysteries for Me and the sons of My house. Wherefore also to His disciples privately He explained the mysteries of the kingdom of the heavens. But to you, who make war upon us and examine nothing else than our doctrines, whether they be true or false, to speak the secret things is to act impiously. Yet lest some of the bystanders suppose that I am unable to answer to the things spoken by you (that I contrive a pretext), I will speak, first inquiring of you: if there were no feeling pain, what would the evil one be? And Simon said: Nothing. And Peter said: Is then evil to feel pain and to die? And Simon said: It appears so. And Peter said: Evil therefore does not exist always, nay, nor can it even exist; for to feel pain and to die belong to accidents, neither of which exists when vigour is present. For what is it to feel pain save to be out of harmony? And what is death save the separation of soul from body? Therefore when harmony exists there is no feeling pain; for to die does not belong at all to things that have substantive existence, because death is nothing, as I said, save the separation of soul from body, upon the happening of which the body, being by nature insensible, is dissolved, whereas the soul, being sensible, remains alive. Wherefore when harmony exists there is no feeling pain, no dying, nay, nor deadly herbs, nor venomous reptiles, nor anything else of the kind whose end is death. Wherefore when immortality prevails all things will reasonably appear to have come into being. Which also shall be so whenever by reason of righteousness man becomes immortal, when the peaceful kingdom of Christ prevails; when his mixture also is well-tempered, so that it may not [produce] sharp impulses; and besides, his knowledge is unerring, so that he may not deem any of evil things good, and there shall be nothing [embittering] and causing pain, so that he may not be mortal.

XXI. Καὶ ὁ Σίμων ἔφη· Ταῦτα μὲν ὀρθῶς ἔφης· πλὴν ἐν τῷ νῦν κόσμῳ οὐ δοκεῖ σοι παντὸς πάθους δεκτικὸς εἶναι ὁ ἄνθρωπος; Λέγω δὲ ἐπιθυμίας, ὀργῆς, λύπης καὶ τῶν τοιούτων. Καὶ ὁ Πέτρος· Καὶ ταῦτα τῶν συμβαινόντων ἐστὶν, οὐ τῶν ἀεὶ ὄντων, χρησίμως δὲ τῇ ψυχῇ συμβαίνοντα νῦν εὑρεθήσεται. Ἥτε γὰρ ἐπιθυμία ἐκ τοῦ πάντα καλῶς δημιουργήσαντος συμβαίνειν τῷ ζώῳ γεγένηται, ἵνα ὑπ' αὐτῆς ἀγόμενον πρὸς κοινωνίαν τὴν ἀνθρωπότητα πληθύνῃ, ἀφ' ἧς πλῆθος ἐκλογῆς κρειττόνων γίνεται πρὸς αἰώνιον ζωὴν ἐπιτήδειον. Πλὴν ἄνευ ἐπιθυμίας τὴν πρὸς γυναῖκα κοινωνίαν οὐδεὶς ἂν ἀνεδέξατο· νῦν δὲ προφάσει ἡδονῆς ὡς ἑαυτῷ χαριζόμενος ὁ ἄνθρωπος τὸ ἐκείνου βούλημα ποιεῖ. Πλὴν

XXI. And Simon said: These things indeed you spoke rightly; yet in the present world does not man seem to you to be susceptible of every passion? I mean desire, anger, grief, and such things. And Peter said: These things also belong to accidents, not to things that always exist, and they will now be found happening usefully to the soul. For desire has come into being from Him Who created all things well, to happen to the living creature so that, being led by it towards intercourse, it may multiply humanity, whence a multitude of an election of better men arises, fit for eternal life. Yet without desire no one would have undertaken intercourse with a woman; whereas now on the pretext of pleasure, as though gratifying himself, man does His will. Nevertheless

Editors' notes and page, col. 441

Footnotes

Two layers: a scripture reference (lettered call, printed under col 441 and filed under the Latin column 442) and VARIÆ LECTIONES (numbered calls, Greek column 441 only). Call a and calls 62–65 fall above the cropped page foot; their anchors are not visible. (printed under page 218)

(62) ‹anchor: not visible› · call in col 441 (Greek only)

Cfr. hom. XVII, 6.

Compare Homily XVII, 6.

(printed under page 218)

(63) ‹anchor: not visible› · call in col 441 (Greek only)

Vbb. καὶ ὁ Πέτρος desiderantur in O.

The words καὶ ὁ Πέτρος are missing in O.

(printed under page 218)

(64) ‹anchor: not visible› · call in col 441 (Greek only)

συμβενόντων O, qui deinde in textu ἀσθενείας, in margine γρ. εὐσθενείας.

συμβενόντων O, which then has ἀσθενείας in the text and, in the margin, "read εὐσθενείας".

(printed under page 218)

(65) ‹anchor: not visible› · call in col 441 (Greek only)

τό O.

(printed under page 218)

(66) ‹anchor: π[ικροποιοῦν]› · call in col 441 (Greek only)

Scripsi π[ικροποιοῦν] ob analogiam cum seq. participio, etsi π[ικροποιόν] usui melius respondisset. ἀλγῶν p. ἀλγοῦν O.

I have written π[ικροποιοῦν] on the analogy of the participle that follows, although π[ικροποιόν] would have matched usage better. ἀλγῶν for ἀλγοῦν O.

(printed under page 218)

(67) ‹anchor: τὴν ἀνθρωπότητα› · call in col 441 (Greek only)

ἀνθρωπότηταν O.

(printed under page 218)

(68) ‹anchor: ζωὴν ἐπιτήδειον› · call in col 441 (Greek only)

ἐπιτήδειος O.

(printed under page 218)

Footnotes

(a) ‹anchor: not visible› · call in col 442

Marc. IV, 34.

Mark 4:34.

VARIÆ LECTIONES (printed under page 218)

Footnotes

Two layers: a scripture reference (lettered call, Latin column 443) and VARIÆ LECTIONES (numbered calls, Greek column 444 only). Calls 69–72 fall above the cropped page foot, so their anchors are not visible. (printed under page 219)

(a) ‹anchor: peccata sanat› · call in col 443

Joan. IX, 2, 3.

John 9:2–3.

VARIÆ LECTIONES (printed under page 219)

Page

running head: 443 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:444

ἐάν τις τῇ ἐπιθυμίᾳ χρῆται πρὸς νόμιμον γάμον, οὐκ ἀσεβεῖ, πρὸς μοιχείαν δὲ ὁρμῶν δυσσεβεῖ, καὶ διὰ τοῦτο τιμωρεῖται, ὅτι τῷ καλῶς τεθέντι ἐχρήσατο κακῶς. Ἔτι τε ὁμοίως ἡ ὀργὴ ἐν ἡμῖν ἐξάπτεσθαι φύσιν ἔχειν εἴληφε παρὰ Θεοῦ, ἵνα πρὸς ἄμυναν ἁμαρτημάτων ὑπ' αὐτῆς ἑλκώμεθα. Πλὴν ἀμέτρῳ αὐτῇ τις χρησάμενος ἀδικεῖ, κατ' ἀξίαν δὲ χρώμενος τὸ δίκαιον ἐκτελεῖ. Ἀλλὰ καὶ λύπης ἐσμὲν δεκτικοὶ, ἵνα τὸ συμπαθητικὸν ἔχωμεν ἐπί τε θανάτῳ οἰκείων, γυναικὸς ἢ τέκνων ἢ ἀδελφῶν ἢ γονέων ἢ φίλων ἢ ἄλλων τινῶν. Ἐπείπερ, εἰ τὸ συμπάσχειν οὐκ εἴχομεν, ἀπάνθρωποι ἂν εἶμεν. Ὁμῶς καὶ τὰ ἄλλα πάντα οἰκείως εὑρεθήσεται ἔχοντα, ἐάν γε δι' ὃ ἔλεγον ἐ[πι]νοηθῇ.

if anyone uses desire for lawful marriage, he does not act impiously, whereas rushing into adultery he acts ungodly, and on this account is punished, because he used badly that which was well appointed. And further, in like manner anger has received from God a nature to be kindled in us, so that we may be drawn by it to the avenging of sins. Yet he who uses it immoderately acts unrighteously, whereas he who uses it according to desert fulfils what is righteous. Moreover we are susceptible of grief also, so that we may have sympathy at the death of relatives, of wife or children or brothers or parents or friends or some others. Since, if we did not have sympathy, we would be inhuman. Likewise all the other things also will be found to be fittingly arranged, if indeed they be considered according to that on account of which I spoke.

XXII. Καὶ ὁ Σίμων· Διὰ τί δὲ καὶ ἄωροι τελευτῶσιν, καὶ περιοδικαὶ νόσοι γίνονται, ἔτι μὴν καὶ δαίμονες καὶ μανίαι καὶ πάθη παντοδαπὰ κολάζειν μεγάλως δυνάμενα ὑπάρχει; Καὶ ὁ Πέτρος· Ὅτι οἱ ἄνθρωποι τὰ πάντα αὐτῶν τῇ ἡδονῇ χαριζόμενοι ἀπαρατηρήτως κοινωνοῦσιν καὶ οὕτως ἡ τῶν σπερμάτων καταβολὴ ἀκαίρως ἐπιδοθεῖσα φυσικῶς τὰ μυρία ἐκφύει κακά. Ἐχρῆν δὲ αὐτοὺς λογίζεσθαι, ὅτι, ὡς τοῦ φυτεῦσαι καὶ σπεῖραι καιρὸς ἐπιτήδειος ὥρισται, οὕτω καὶ τοῦ κοινωνῆσαι ἐπιτηρήσιμοι ἡμέραι προσῳκείωνται. Ἔνθεν γοῦν τις ἐκ τῆς Μωϋσέως παραδόσεως μεμαθηκὼς, αἰτιώμενος τὸν λαὸν ἐπὶ ἁμαρτίας, υἱοὺς νεομηνιῶν τῶν κατὰ σελήνην καὶ σαββάτων ἀπεκάλει. Ἀλλὰ καὶ κατ' ἀρχὰς τοῦ κόσμου οἱ ἄνθρωποι πολυετεῖς τε ἦσαν καὶ ἄνοσοι. Ὁπότε δὲ ἀμελήσαντες τὴν παρατήρησιν ἀπέλιπον, ἔκτοτε κατὰ διαδοχὴν υἱοὶ ἀγνοίας αἰτίᾳ [ὡς] μὴ δεῖν κοινωνοῦντες ὑπὸ μυρία πάθη τὰ ἑαυτῶν τιθέασι τέκνα. Ὅθεν καὶ [Διδάσκ]αλος ἡμῶν περὶ τοῦ ἐκ γενετῆς πηροῦ καὶ ἀναβλέψαντος παρ' αὐτοῦ ἐξετά[ζων ἐρωτήσασιν], εἰ οὗτος ἥμαρτεν ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ, ἀπεκρίνατο· οὔτε οὗτός τι ἥμαρτεν, οὔτε οἱ γονεῖς αὐτοῦ, ἀλλ' ἵνα δι' αὐτοῦ φανερωθῇ ἡ δύναμις τοῦ Θεοῦ τῆς ἀγνοίας ἰωμένη τὰ ἁμαρτήματα. Καὶ ἀληθῶς ἀγνοίας αἰτίᾳ τὰ τοιαῦτα γίνεται, ἤτοι τῷ μὴ εἰδέναι πότε δεῖ κοινωνεῖν τῇ γαμετῇ, εἰ καθαρὰ ἐξ ἀφέδρου τυγχάνει. Πλὴν ἃ προείρηκας πάθη ἐξ ἀγνοίας ἐστὶν, οὐ μέντοι ἐκ πονηροῦ εἰργασμένου. Προσέτι δὲ δὸς τὸν μὴ ἁμαρτάνοντα καὶ λάβε τὸν μὴ πάσχοντα, καὶ πρὸς τὸ μὴ πάσχειν καὶ ἄλλους αὐτὸν θεραπεῦσαι δυναμένους εὑρήσεις. Αὐτίκα γοῦν Μωϋσῆς διὰ εὐσέβειαν ἀπαθὴς τὸν πάντα τῆς ζωῆς διετέλεσε χρόνον, καὶ τοὺς Αἰγυπτίους δι' ἁμαρτίας πάσχοντας εὐχαῖς ἰᾶτο.

XXII. And Simon said: Why then do men also die prematurely, and periodic diseases occur, and besides demons and madnesses and manifold sufferings able to punish greatly exist? And Peter said: Because men, gratifying their pleasure in all things, have intercourse without observance, and thus the sowing of seed, being imparted unseasonably, naturally produces ten thousand evils. Yet they ought to have considered that, as a fit season has been appointed for planting and sowing, so also observable days have been appropriated for having intercourse. Hence, at all events, someone who had learned from the tradition of Moses, blaming the people for sin, called them sons of new moons according to the moon and of sabbaths. Moreover at the beginning of the world also men were both long-lived and free from disease. But when through negligence they forsook the observance, from that time by succession sons through ignorance having intercourse [as] they ought not, place their own children under ten thousand sufferings. Whence also our [Teacher], concerning him who was blind from birth and recovered his sight from Him, when examining [those who asked] whether this man sinned or his parents, that he should be born blind, answered: Neither did this man sin at all, nor his parents, but that through him might be manifested the power of God healing the sins of ignorance. And truly by reason of ignorance such things happen, through not knowing when one ought to have intercourse with one's wife, whether she happens to be pure from her monthly course. Nevertheless the sufferings which you have mentioned before are from ignorance, and not from an evil one that has wrought them. And besides, give me him who does not sin and receive him who does not suffer, and in addition to not suffering you will find men able themselves to heal others also. Immediately, at all events, Moses on account of piety continued free from suffering for the whole time of his life, and by prayers healed the Egyptians when suffering on account of sins.

XXIII. Καὶ ὁ Σίμων· Ἔστω μὲν ταῦτα οὕτως ἔχειν. Οὐ δοκεῖ σοι ἀδικωτάτη ἡ ἐν ἀνθρώποις ἀνωμαλία; Ὃς μὲν γὰρ πένεται, ὃς δὲ πλουτεῖ, καὶ ὃς μὲν νοσεῖ, καὶ [ὃς δὲ] ὑγιαίνει, καὶ ὁμῶς τοιαῦτά τινα μυρία ἐν τῷ ἀνθρωπίνῳ βίῳ. Καὶ ὁ Πέτρος·

XXIII. And Simon said: Let these things indeed hold thus. Does not the inequality among men seem to you most unrighteous? For one is poor and another is rich, and one is sick and [another] is in health, and likewise ten thousand such things in human life. And Peter said:

Editors' notes and page, col. 444

Footnotes

(69) ‹anchor: not visible› · call in col 444 (Greek only)

ὁρμῶ O.

(printed under page 219)

(70) ‹anchor: not visible› · call in col 444 (Greek only)

τό O.

(printed under page 219)

(71) ‹anchor: not visible› · call in col 444 (Greek only)

ἂν εἶ (subnotatum) εἶμεν O.

ἂν εἶ (marked with dots beneath) εἶμεν O.

(printed under page 219)

(72) ‹anchor: not visible› · call in col 444 (Greek only)

λέγον (sic) O.

(printed under page 219)

(73) ‹anchor: ἐρωτήσασιν], εἰ› · call in col 444 (Greek only)

εν absque spiritu O, qui dein ἐγεννήθη.

εν without breathing O, which then has ἐγεννήθη.

(printed under page 219)

(74) ‹anchor: δυναμένους εὑρήσεις› · call in col 444 (Greek only)

εὕρῃς O, qui dein διό p. διά.

εὕρῃς O, which then has διό for διά.

(printed under page 219)

Page

running head: I ROM. PONT. OPERA DUBIA. 444
marginal letters: A ἐάν τις τῇ ἐπιθυμίᾳ; B σιν, καὶ περιοδικαὶ; C ἀμελήσαντες τὴν; D θεραπεῦσαι δυναμένους
old-edition numerals: 392 before Ἔνθεν γοῦν; 393 after πλουτεῖ,
other: (none)

PG 2:445

Οὐ συνορᾷς, ὦ Σίμων, ὅτι πάλιν ἐκτὸς τοῦ σκοποῦ τοὺς λόγους πέμπεις; Περὶ πονηροῦ γὰρ ἡμῶν διαλεγομένων, σὺ ἐκτροπὴν ποιήσας περὶ τῶν δοκούντων ἀτοπημάτων τὸν λόγον εἰσηγήσω. Πλὴν καὶ εἰς αὐτὸ ἐρῶ. Ὁ κόσμος ὄργανόν ἐστι τεχνικῶς γεγονὸς, ἵνα τῷ ἐσομένῳ ἄῤῥενι αἰωνίως ἡ θήλεια τίκτῃ δικαίους αἰωνίους υἱούς. Οὐκ ἐδύναντο δὲ εὐσεβεῖς ἐνταῦθα ἀποτελεσθῆναι, εἰ μὴ ἦσαν οἱ ἐνδεεῖς οἷς ἐπικουρήσουσιν. Ὁμοίως τε καὶ διὰ τοῦτο εἰσὶ καὶ νοσοῦντες, ὧν προνοήσουσιν. Καὶ τὰ ἑξῆς τοῦτον περιέχει τὸν λόγον. Καὶ ὁ Σίμων· Οὐκοῦν ἠτύχηται τοῖς ταπεινοῖς; Πρὸς γὰρ τὸ ἀποτελεσθῆναι δικαίους αὐτοὶ κακουχοῦνται. Καὶ ὁ Πέτρος· Εἰ ἦν αἰώνιος ταπείνωσις αὐτῶν, ἀτυχία ἂν ἦν μεγίστη. Ἀλλὰ πρὸς τῷ κλήρῳ τὰ ταπεινώματα καὶ ὑψώματα ἀνθρώποις γίνεται. ᾯ δ' ἂν μὴ ἀρέσκῃ ὁ κλῆρος, ἔνεστιν ἐκκλήτως χρησάμενον καὶ νομίμως διαδικασάμενον τὸν ὑπ' αὐτοῦ ὑπαλλάξαι βίον. Καὶ ὁ Σίμων· Τίς οὗτος ὁ κλῆρος, καὶ ἔκκλητος; Καὶ ὁ Πέτρος· Τοῦτο ἑτέρου λόγου ἐξήγησίς ἐστιν. Πλὴν ἐὰν ἐπιτρέψῃς, δεῖξαί σοι δυνάμεθα, πῶς ἀναγεννηθεὶς καὶ τὴν γένεσιν ὑπαλλάξας καὶ νομίμως βιώσας αἰωνίου τεύξῃ σωτηρίας.

Do you not perceive, O Simon, that again you direct your arguments outside the mark? For while we are conversing concerning the evil one, you made a digression and introduced the argument concerning apparent absurdities. Nevertheless I will speak to this also. The world is an instrument skilfully made, in order that for the male who is to exist eternally the female may bear righteous eternal sons. Now the godly could not be perfected here unless there were the needy whom they shall succour. And in like manner on this account there are also the sick, for whom they shall provide. And the rest of the things contain this principle. And Simon said: Are the lowly therefore unfortunate? For in order that the righteous may be perfected, they themselves are afflicted. And Peter said: If their humiliation were eternal, it would be the greatest misfortune. But humiliations and exaltations happen to men according to lot. And to whomsoever the lot may not be pleasing, it is possible, having made an appeal and having lawfully pleaded his case, to change his life by himself. And Simon said: What is this lot, and appeal? And Peter said: This belongs to the explanation of another discourse. Nevertheless, if you permit, we are able to show you how, having been regenerated and having changed your nativity and having lived lawfully, you shall obtain eternal salvation.

XXIV. Καὶ ὁ Σίμων ταῦτα ἀκούσας ἔφη· Μήτι νομίσῃς, ὡς ἐπειδὴ εἰς ἕκαστον κεφάλαιον ζητῶν [σε] συνετιθέμην ὡς πληροφορούμενος ἐφ' ἕτερον ἐρχόμενον κεφάλαιον; ἀλλ' ἀγνοίας σοι τὸ πείθεσθαι παρεῖχον, ἵνα ἐπ' ἄλλο ἔλθῃς κεφάλαιον, ὅπως πάσης ἀγνοίας σου μαθὼν μὴ στοχαζόμενος καταγινώσκω σου. Ἀλλὰ πεπληροφορημέ[νων] νῦν ἤδη τριῶν ἡμερῶν μοι συγχώρησον, καὶ ἐλθὼν δείξω σε μηδὲν εἰδότα. Ταῦτα τοῦ Σίμωνος εἰπόντος καὶ ἐξιέναι μέλλοντος ὁ ἐμὸς ἔφη πατήρ· Βραχέα μου, Σίμων, ἐπακούσας, ὥς σοι φίλον ἐστὶν, πορεύου. Μέμνημαι, ὡς τὴν ἀρχὴν πρὸ τῆς ζητήσεως, ὡς μήπω πεῖράν μου λαβὼν, προλήψεις μου κατέφερες. Καὶ νῦν δὲ ἐπαλλήλως ἀκούσας τῆς ζητήσεως καὶ Πέτρον ἐν ὑπεροχῇ γνοὺς καὶ αὐτῷ τὸ ἀληθεύειν νῦν δοὺς, τί σοι φαίνομαι ὀρθῶς κρίνειν εἰδὼς, ἢ οὔ; Εἰ μὲν γὰρ ὀρθῶς κρίναντά με φαίης, μὴ συνθῇ, ἵνα μὴ φαίνῃ προειλημμένος, ὁ καὶ μετὰ ὁμολογίαν ἥττων συνθέσθαι μὴ θέλων. Εἰ δ' ἄρα μὴ ὀρθῶς τὸν Πέτρον ἐν ὑπεροχῇ τῆς ζητήσεως ἀπεφαινόμην, σὺ ἡμᾶς πεῖσον, πῶς οὐκ ὀρθῶς ἐκρίναμεν, ἢ τοῦ ζητεῖν αὐτῷ ἐπὶ πάντων μὴ παύσῃ, ἐπεὶ ἔσται σοι ἑκάστοτε ἡττωμένῳ καὶ συντιθεμένῳ. Ἢ δὲ τὸ αἰδεῖσθαι ἔχεις ἀπὸ πάντων τῶν ἀκροατῶν ἀντὶ μεγίστης τιμωρίας καταγινωσκομένῳ καὶ ἀσχημονοῦντι ὑπὸ συνειδήσεως τὴν σεαυτοῦ ἀλγεῖν ψυχήν· τὸ γὰρ νενικῆσθαι ἔργῳ εἴδομεν, τὸν δὲ ἐπαγγελλόμενόν σου λόγον ἠκούσαμεν. Πέρας γοῦν οὐκ οἶμαι, σὲ ἐπὶ τὴν ζήτησιν ἐλθεῖν, ὡς ὑπέσχου, ἀλλὰ πρὸς τῷ δοκεῖν μὴ αἰτιᾶσθαι ἐξιὼν ἐπανελθεῖν ὑπέσχησαι.

XXIV. And Simon, having heard these things, said: Do not perchance suppose that because as you inquired into each head I agreed with [you], I came as being satisfied to another head; rather to your ignorance I granted my assent, so that you might come to another head, in order that having learned all your ignorance I might not condemn you by conjecture. But now that three days have already been fulfilled, grant me leave, and when I come I will show that you know nothing. When Simon had said these things and was about to go out, my father said: Having hearkened to a few words of mine, Simon, go as is pleasing to you. I remember how at the outset before the inquiry, though you had not yet made trial of me, you brought prejudices against me. And now, having heard the inquiry successively and having known Peter to be superior and having now granted to him that he speaks the truth, how do I appear to you — knowing how to judge rightly, or not? For if indeed you should say that I have judged rightly, you would not agree, lest you appear preoccupied by prejudice, who even after confession are worsted and unwilling to agree. But if after all I did not rightly pronounce Peter to be superior in the inquiry, do you persuade us how we did not judge rightly, or do not cease inquiring with him before all, since it will be your lot each time to be worsted and to agree. Or else you have shame from all the hearers instead of the greatest punishment, when condemned and put to shame by conscience, that your own soul feels pain; for that you have been worsted we saw in deed, while we heard your promised argument. Finally, at all events, I do not think that you will come to the inquiry, as you promised, but in order to seem not to be blamed you promised on going out to return.

Editors' notes and page, col. 445

Footnotes

VARIÆ LECTIONES only (numbered calls, Greek column 445 only). Calls 75–76 fall above the cropped page foot, so their anchors are not visible. (printed under page 220)

(75) ‹anchor: not visible› · call in col 445 (Greek only)

γεγονώς O.

(printed under page 220)

(76) ‹anchor: not visible› · call in col 445 (Greek only)

Ita scrib. monet amanuensis codicis O in margine, ἀσεβεῖς in textu.

The scribe of codex O advises in the margin that it be written so; ἀσεβεῖς in the text.

(printed under page 220)

(77) ‹anchor: σοι τὸ› · call in col 445 (Greek only)

τοῦ O.

(printed under page 220)

(78) ‹anchor: νῦν ἤδη› · call in col 445 (Greek only)

νῦν δέ O.

(printed under page 220)

(79) ‹anchor: καὶ Πέτρον› · call in col 445 (Greek only)

πέτρος O, qui deinde καὶ τί p. τί.

πέτρος O, which then has καὶ τί for τί.

(printed under page 220)

(80) ‹anchor: μὴ φαίνῃ› · call in col 445 (Greek only)

ἵνα μὴ φαίνῃ dedi ex conjectura, δὲ σὺ φαίνῃ O.

I have given ἵνα μὴ φαίνῃ by conjecture; δὲ σὺ φαίνῃ O.

(printed under page 220)

(81) ‹anchor: ὁμολογίαν ἧττων› · call in col 445 (Greek only)

ἧτταν O.

(printed under page 220)

(82) ‹anchor: ὑπὸ συνειδήσεως› · call in col 445 (Greek only)

συνειδήσεως O.

(printed under page 220)

(83) ‹anchor: μὴ αἰτιᾶσθαι› · call in col 445 (Greek only)

αἰτεῖσθαι O.

(printed under page 220)

(84) ‹anchor: ἐπανελθεῖν ὑπέσχησαι› · call in col 445 (Greek only)

ὑπέσχηται O.

(printed under page 220)

Footnotes

VARIÆ LECTIONES only (numbered calls, Greek column 448 only). This page holds the end of Homily XIX and the start of Homily XX. No call numerals are visible in the cropped Greek text, so the anchors of 85–87 are not visible (they presumably stand above the crop). (printed under page 221)

Page

running head: 447 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:448

XXV. Ὁ δὲ Σίμων ταῦτα ἀκούσας ὑπὸ ὀργῆς τοὺς ὀδόντας βρύξας, σιωπῶν ἐπορεύθη. Ὁ δὲ Πέτρος ἔτι ὥρας οὐκ ὀλίγης οὔσης τὸν πολὺν ὄχλον χειροθετήσας πρὸς ἴασιν καὶ ἀπολύσας, μετὰ τῶν συνηθεστέρων εἰσιὼν οἴκοι ἐκαθέσθη. Καὶ δή τις τῶν ἀκολούθων Σοφωνίας ὄνομα ἔφη· Εὐλόγηται, Πέτρε, ὁ Θεὸς, ὁ ἐκλεξάμενός σε καὶ σοφίας ἀναπαύσεως μὲν ἕνεκεν τῶν εὐγνωμόνων· ἀληθῶς γὰρ μεγάλως καὶ ἀνεξικάκως διειλέχθης πρὸς Σίμωνα. Καὶ ἡμῖν δὲ περὶ πονηρῶν διαλεχθῆναί σε ἀξιοῦμεν, ἐλπίζοντες γνησιώτερόν σε ἡμῖν τὸν περὶ αὐτοῦ ἐκφάναι λόγον, καὶ ταῦτα οὐκ αὐτῆς ὥρας, ἀλλ' αὔριον, εἴ σοι φίλον ἐστίν· συγγινώσκομεν γάρ σοι διὰ τοὺς ἐκ τῆς ζητήσεως καμάτους. Καὶ ὁ Πέτρος· Εἰδέναι ὑμᾶς θέλω, ὅτι ὁ μετὰ ἡδονῆς ποιῶν τι ὑπ' αὐτῶν τῶν καμάτων ἀναπαύεται, μὴ ποιῶν δὲ ἃ βούλεται ὑπ' αὐτῆς τῆς ἀναπαύσεως κάμνει τὰ μέγιστα. Ὥστε μοι τὰ μεγάλα τῆς ἀναπαύσεως χαρίζεσθε τὰ ἐμοὶ φίλα διαλέγεσθαι ποιοῦντες. Πλὴν ἐπὶ τῇ προαιρέσει αὐτοῦ ἐξαρκεσθέντες καὶ τοῖς καμάτοις συγγνόντες εἰς τὴν νύκτα, ὡς αὐτῷ ἔθος ἦν πρὸς τοὺς γνησι[ωτέρους] λέγεσθαι, τὴν ὑπέρθεσιν γενέσθαι ἠξιώσαμεν. Καὶ δὴ ἁλῶν μεταλαβόντες εἰς ὕπνον [ἐτρά]πημεν.

XXV. And Simon, having heard these things, gnashing his teeth for anger, departed in silence. And Peter, as no little time of the day still remained, having laid hands upon the great crowd for healing and dismissed them, went indoors with his more intimate companions and sat down. And a certain one of the followers, Sophonias by name, said: Blessed, O Peter, is God, Who chose you also for the rest in wisdom of the well-disposed; for truly you conversed nobly and patiently with Simon. And we beseech you to converse with us also concerning evil things, hoping that you will set forth to us more genuinely the teaching concerning the evil one, and that too not at this very hour, but tomorrow, if it is pleasing to you; for we make allowance for you on account of the labours from the inquiry. And Peter said: I wish you to know that he who does anything with pleasure is refreshed by the labours themselves, whereas he who does not do what he wishes is wearied to the utmost by the rest itself. So that you grant me the great gift of rest when you cause me to converse on the things dear to me. Nevertheless, being satisfied with his purpose and making allowance for his labours, we asked that the postponement should be made until the night, when it was customary for him to speak to the more genuine disciples. And having partaken of salt we turned to sleep.

Editors' notes and page, col. 448

Footnotes

(85) ‹anchor: after Σοφωνίας› · call in col 448 (Greek only)

Σοφονίας O, ut etiam infra constanter.

Σοφονίας O, as also consistently below.

(printed under page 221)

(86) ‹anchor: after διειλέχθης› · call in col 448 (Greek only)

Nolui scribere διελέχθης.

I chose not to write διελέχθης.

(printed under page 221)

(87) ‹anchor: after νύκτα› · call in col 448 (Greek only)

νύκταν O.

(printed under page 221)