PG 2 · cols. 448–468

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

Editors' preface

ὉΜΙΛΙΑ Κʹ.

HOMILY XX.

I. Νύκτωρ δὲ διαναστὰς καὶ διυπνίσας ἡμᾶς, καθεσθεὶς συνήθως ἔφη· Πυνθάνεσθέ μου, περὶ ὧν βούλεσθε. Καὶ ὁ Σοφωνίας αὐτῷ πρῶτος ἤρξατο· Πῶς ὄντως ὁ περὶ πονηροῦ λόγος ἔχει, ἐπιθυμοῦσιν ἡμῖν μαθεῖν ὑφήγησαι. Καὶ ὁ Πέτρος· Ἤδη μὲν, ἔφη, καὶ διὰ τῆς πρὸς Σίμωνα διαλέξεως ἐξέφηνα, τῷ δὲ σὺν ἑτέροις κεφαλαίοις τὰ περὶ αὐτοῦ εἰρηκέναι οὐ πάνυ σαφῶς ἐφωτίσθη· πολλὰ γὰρ κεφάλαια ἰσοδυναμεῖν δοκοῦντα τῷ ἀληθεῖ αὐτοῦ τοῦ ἀληθοῦς τοῖς πλείοσι παρέχει τινὰ γνῶσιν· ὥστε, ἐὰν νῦν ὑμῖν εἴπω, ἃ τότε μετὰ πολλῶν εἰρήκειν κεφαλαίων τῷ Σίμωνι, μὴ οἰηθῆτε ἴσῃ αὐτῷ τιμῇ τετιμῆσθαι. Καὶ ὁ Σοφωνίας· Ὀρθῶς, ἔφη, λέγεις· εἰ νῦν γὰρ ἡμῖν ἐκ πολλῶν τῶν τότε εἰρημένων κεφαλαίων ἀφορίζεις, αὐτὸ τὸ ἀληθὲς ποιήσεις φανερώτερον.

I. And having risen by night and awakened us, he sat down as was his custom and said: Inquire of me concerning what things you wish. And Sophonias first began to speak to him: Explain to us, who desire to learn, how in reality the teaching concerning the evil one stands. And Peter said: Already indeed through the discussion with Simon I set it forth, yet through having spoken the things concerning him along with other heads it was not very clearly elucidated; for many heads that seem to have equal force with the truth furnish to most men a certain knowledge of the truth itself; so that, if I now tell you the things which at that time I had spoken along with many heads to Simon, do not suppose that you have been honoured with equal honour with him. And Sophonias said: Rightly do you speak; for if you now separate it for us out of many of the heads spoken at that time, you will make the truth itself clearer.

II. Καὶ ὁ Πέτρος· Ἀκούσατε, ἔφη, τοιγαροῦν τῆς περὶ τοῦ πονηροῦ ἁρμονίας τὴν ἀλήθειαν. Ὁ Θεὸς δύο βασιλείας ὁρίσας καὶ δύο αἰῶνας συνεστήσατο, κρίνας τῷ πονηρῷ δεδόσθαι τὸν παρόντα κόσμον διὰ τὸ μικρόν τε αὐτὸν εἶναι καὶ παρέρχεσθαι ὀξέως, τῷ δὲ ἀγαθῷ σώσειν ὑπέσχετο τὸν μέλλοντα αἰῶνα, ἅτε δὴ μέγαν ὄντα καὶ ἀΐδιον. Τὸν οὖν ἄνθρωπον αὐτεξούσιον ἐποίησεν, ἐπιτηδειότητα ἔχοντα νεύειν πρὸς ἃς βούλεται πράξεις. Καὶ τὸ μὲν σῶμα αὐτοῦ ἐστι τριμερὲς, ἐκ θηλείας ἔχον τὴν γένεσιν. Ἔχει γὰρ ἐπιθυμίαν, ὀργὴν, λύπην καὶ τὰ τούτοις ἑπόμενα. Τὸ δὲ πνεῦμα καὶ αὐτὸ οὐ τριτογενὲς ὂν, ἀλλὰ τριμερὲς, ἐκ τοῦ ἄῤῥενος ἔχει τὴν γένεσιν, καὶ δεκτικόν ἐστι λογισμοῦ, γνώσεως, φόβου καὶ τῶν τούτοις ἑπο⟨μ⟩ένων.

II. And Peter said: Hear therefore the truth of the harmony concerning the evil one. God, having defined two kingdoms, established also two ages, having judged that the present world should be given to the evil one because it is small and passes swiftly away, whereas He promised to keep the coming age for the good one, inasmuch as it is great and eternal. Man therefore He made possessed of free-will, having an aptitude to incline towards whatever actions he wishes. And his body indeed is three-parted, having its origin from the female; for it has desire, anger, grief, and the things that follow these. And the spirit itself also, not being third-born, but three-parted, has its origin from the male, and is susceptible of reasoning, knowledge, fear, and the things that follow these.

Editors' notes and page, col. 448

Footnotes

VARIAE LECTIONES. (printed under page 221)

(85) ‹anchor: Σοφωνίας ὄνομα› · call in col 448 (in the previous unit's lines, homilia_19)

Σοφονίας O, ut etiam infra constanter.

Σοφονίας in O, as also consistently below.

(printed under page 221)

(86) ‹anchor: διειλέχθης› · call in col 448 (in the previous unit's lines, homilia_19)

Nolui scribere διελέχθης.

I chose not to write διελέχθης.

(printed under page 221)

(87) ‹anchor: νύκτα› · call in col 448 (in the previous unit's lines, homilia_19)

νύκταν O.

νύκταν in O.

(printed under page 221)

Page

running head: IS I ROM. PONT. OPERA DUBIA. 448
marginal letters: A XXV. Ὁ δὲ Σίμων; B τῶν τῶν καμάτων; C Πῶς ὄντως ὁ περὶ; D κρίνας τῷ πονηρῷ
old-edition numerals: 396 before ὉΜΙΛΙΑ Κʹ.; 397 before Ἔχει γὰρ
other: ends mid-word τού- (from τούτοις)
other: the column ends with the half-word τού- and col 449 does not begin with its rest: left as printed; join the word where its rest stands
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at I.

PG 2:449

Ἑκατέρα δὲ τῶν τριάδων μίαν ἔχει τὴν ῥίζαν, ὡς εἶναι τὸν ἄνθρωπον ἐκ φυραμάτων δύο, θηλείας τε καὶ ἄῤῥενος. Διὸ δὴ καὶ δύο αὐτῷ ὁδοὶ προετέθησαν, νόμου τε καὶ ἀνομίας· δύο τε βασιλεῖαι ὡρίσθησαν, ἡ μὲν οὐρανῶν λεγομένων, ἡ δὲ τῶν ἐπὶ γῆς νῦν βασιλευόντων. Ἀλλὰ καὶ δύο βασιλεῖς ἐτάχθησαν, ὧν ὁ μὲν τοῦ παρόντος καὶ προσκαίρου κόσμου νόμῳ βασιλεύειν χειροτονεῖται, ὃς καὶ ἐπ' ὀλέθρῳ πονηρῶν χαίρειν ἐκράθη· ὁ δὲ ἕτερος, καὶ αὐτὸς βασιλεὺς ὑπάρχων τοῦ ἐσομένου αἰῶνος, στέργει πᾶσαν ἀνθρώπων φύσιν, ἐν τοῖς παροῦσι τὴν παῤῥησίαν ἔχειν οὐ δυνάμενος, [ἀλλ'] ὥς τίς ποτ' ἐστὶ λανθάνειν πειρώμενος τὰ συμφέροντα συμβουλεύει.

And each of the triads has one root, so that man consists of two mixtures, the female and the male. Wherefore also two ways were set before him, of law and of lawlessness; and two kingdoms were defined, the one of what are called the heavens, the other of those who now reign upon earth. Moreover two kings also were appointed, of whom the one is ordained by law to reign over the present and transitory world, and was compounded so as to rejoice in the destruction of the wicked; whereas the other, himself also being king of the age to come, loves the whole nature of men; not being able to have boldness of speech in the present state, [but] trying to lie hidden as to who on earth he is, he counsels the things that are profitable.

III. Τῶν δὲ δύο τούτων [ὁ ἕτερος] τὸν ἕτερον ἐκβιάζεται, Θεοῦ κελεύσαντος. Ἕκαστος δὲ τῶν ἀνθρώπων ἐξουσίαν ἔχει, [ἐκείν]ῳ αὐτῶν, ᾧ βούλεται, πείθεσθαι πρὸς τὸ πράσσειν ἀγαθὰ ἢ κακά. Πλὴν ἐὰν τὰ ἀγαθά τις πράσσειν ἕληται, τοῦ ἐσομένου ἀγαθοῦ βασιλέως γίνεται κτῆμα· εἰ δὲ φαῦλα πράξειέ τις, τοῦ παρόντος γίνεται πονηροῦ ὑπηρέτημα. Ὃς δι' ἁμαρτίας κρίσει δικαίᾳ τὴν κατ' αὐτοῦ λαβὼν ἐξουσίαν καὶ πρὸ τοῦ μέλλοντος αἰῶνος θελήσας αὐτῇ χρῆσθαι ἐν τῷ νῦν βίῳ κολάζων ἥδεται, καὶ ὡς ἰδίᾳ χαριζόμενος ἐπιθυμίᾳ τὴν τοῦ Θεοῦ βούλησιν ἐκτελεῖ. Ὁ δὲ ἕτερος ἐπὶ δικαίων ἐξουσίᾳ χαίρειν δημιουργηθεὶς, δίκαιον εὑρὼν μεγάλως εὐφραίνεται, σώζων αὐτὸν ἀϊδίῳ ζωῇ, καὶ αὐτὸς δὲ ὡς ἑαυτῷ χαριζόμενος τὴν ὑπὲρ τούτων εἰς Θεὸν ἀναφέρει χάριν. Ἔξεστι δὲ παντὶ ἀδίκῳ μεταμεληθέντι σώζεσθαι, καὶ παντὶ δικαίῳ ἀνδρὶ ἐπὶ τελευταίας ἁμαρτίας δίκην ὑπέχειν. Πλὴν οἱ δύο ἡγεμόνες οὗτοι ταχεῖαι χεῖρές εἰσι Θεοῦ προλαμβάνειν ἐπιθυμοῦσαι, τὸ αὐτοῦ θέλημα ἐπιτελεῖν. Ὅτι δὲ τοῦθ' οὕτως ἔχει, εἴρηται καὶ τῷ νόμῳ ἐκ προσώπου τοῦ Θεοῦ· Ἐγὼ ἀποκτενῶ καὶ ζῆν ποιήσω· πατάξω, κἀγὼ ἰάσομαι. Ἀληθῶς γὰρ ἀποκτείνει καὶ ζωογονεῖ. Ἀποκτείνει μὲν διὰ τῆς ἀριστερᾶς, τοῦτ' ἔστι διὰ τοῦ ἐπὶ κακώσει τῶν ἀσεβῶν χαίρειν κραθέντος πονηροῦ. Σώζει δὲ καὶ εὐεργετεῖ διὰ τῆς δεξιᾶς, τοῦτ' ἔστι διὰ τοῦ ἐπ' εὐεργεσίᾳ καὶ σωτηρίᾳ δικαίων χαίρειν δημιουργηθέντος ἀγαθοῦ. Εἰσὶ δὲ οὗτοι τὰς οὐσίας ἔχοντες οὐκ ἔξωθεν τοῦ Θεοῦ· οὐδὲ γὰρ ἔστιν ἑτέρα τις ἀρχή. Οὐ μὴν ἀπὸ τοῦ Θεοῦ ὡς ζῶα προεβλήθησαν, ὁμόδοξοι γὰρ αὐτῷ ἦσαν· οὔτε συμβεβηκόσιν αὐτομάτως παρὰ τὴν αὐτοῦ βουλὴν γεγονότες. Ἐπεὶ τὸ τῆς δυνάμεως αὐτοῦ μέγιστον ἀνῄρητο ἄν. Ἀλλὰ ἀπὸ τοῦ Θεοῦ μὲν προβέβληνται τὰ πρώτιστα στοιχεῖα τέσσαρα τό τε θερμὸν καὶ ψυχρὸν, ὑγρόν τε καὶ ξηρόν. Ὅθεν δὴ καὶ πατὴρ τυγχάνει πάσης οὐσίας οὔσης γνώμης τῆς κατὰ τὴν κρᾶσιν· ἔξω γὰρ κραθεῖσιν αὐτοῖς ὡς τέκνον ἡ προαίρεσις ἐγεννήθη. Ὁ οὖν πονηρὸς πρὸς τῷ τοῦ ἐνεστῶτος κόσμου τέλει ὑπουργήσας ἀμέμπτως τῷ Θεῷ, ἅτε δὴ οὐ μιᾶς οὐσίας

III. And of these two [the one] uses force upon the other, at God's command. And each of men has power to obey whichever of them he wishes for the doing of good or evil things. Nevertheless if anyone chooses to do good things, he becomes the possession of the future good king; whereas if anyone should do evil things, he becomes the instrument of the present evil one. Who, having by a righteous judgement received power against him on account of sins and having wished to use it before the coming age, takes pleasure in punishing in the present life, and as though gratifying his own desire fulfils the will of God. Whereas the other, having been created to rejoice in power over the righteous, on finding a righteous man rejoices greatly, saving him to eternal life, and himself also, as though gratifying himself, refers the thanks on behalf of these things to God. And it is possible for every unrighteous man on repenting to be saved, and for every righteous man to undergo punishment for a final sin. Nevertheless these two princes are swift hands of God, desiring to anticipate so as to accomplish His will. And that this holds thus has been said in the law also in the person of God: I will kill and I will make alive; I will smite, and I will heal. For truly He kills and makes alive: He kills through the left hand, that is, through the evil one who was compounded so as to rejoice in the affliction of the ungodly; and He saves and benefits through the right hand, that is, through the good one who was created to rejoice in the benefiting and salvation of the righteous. And these have their substances not from outside God; for neither is there any other principle. Nor indeed were they put forth from God as living creatures, for else they would be of like glory with Him; nor have they come into being by automatic accidents contrary to His counsel, since else the greatest part of His power would have been destroyed. Rather from God indeed have been put forth the four primary elements — the hot and the cold, the moist and the dry. Whence also He is the Father of every substance, while purpose belongs to the mixture; for when they were compounded outside, free choice was begotten for them as a child. The evil one, therefore, having ministered irreproachably to God until the end of the present world, inasmuch as he is not of one substance

Editors' notes and page, col. 449

Footnotes

(a) ‹anchor: et ego sanabo› · call in col 450

Deut. XXXII, 39.

Deut. 32:39.

VARIAE LECTIONES. (printed under page 222)

(88) ‹anchor: not visible› · call in col 450

παρόνοντος O.

παρόνοντος in O.

(printed under page 222)

(89) ‹anchor: αὐτῇ χρῆσθαι› · call in col 450

Vbb. αὐτῇ χρῆσθαι add. ex conjectura.

The words αὐτῇ χρῆσθαι added by conjecture.

(printed under page 222)

(90) ‹anchor: ἐξουσίᾳ χαίρειν› · call in col 450

χάριν O.

χάριν in O.

(printed under page 222)

(91) ‹anchor: Ἀληθῶς γὰρ ἀποκτείνει› · call in col 450

ἀποκτέννει scr. O. Ita et subinde.

O writes ἀποκτέννει. So also further on.

(printed under page 222)

(92) ‹anchor: δημιουργηθέντος› · call in col 450

δημιουργηθέντα O.

δημιουργηθέντα in O.

(printed under page 222)

(93) ‹anchor: πονηρὸς πρὸς τῷ› · call in col 450

τό O.

τό in O.

(printed under page 222)

Footnotes

VARIAE LECTIONES. (printed under page 223)

(94) ‹anchor: Θεοῦ γεγένηται› · call in col 451

γεγένηται O.

γεγένηται in O.

(printed under page 223)

(95) ‹anchor: ὡς καὶ› · call in col 451

καὶ ὡς p. ὡς καί O.

O has καὶ ὡς for ὡς καί.

(printed under page 223)

(96) ‹anchor: γὰρ συγκραμάτων› · call in col 451

Ita ad oram cod., συγγραμάτων in textu.

So in the margin of the manuscript; συγγραμάτων in the text.

(printed under page 223)

(97) ‹anchor: καὶ ἀεὶ ὤν, ὁπ[όταν]› · call in col 451

ὅπ' (sic) seq. lacuna O. Fortasse scribendum ὅπῃ ἄν vel ὅπως ἄν.

O has ὅπ' (sic) followed by a gap. Perhaps read ὅπῃ ἄν or ὅπως ἄν.

(printed under page 223)

Page

running head: 451 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:452

ὢν τῆς πρὸς κακίαν μόνης, μετασυγκριθεὶς ἀγαθὸς γενέσθαι δύναται. Οὐδὲ γὰρ νῦν κακόν τι ποιεῖ, καί τοι κακὸς ὢν, νομίμως κακουχεῖν εἰληφὼς τὴν ἐξουσίαν.

inclined to wickedness alone, when re-compounded is able to become good. For neither does he now do anything evil, although he is evil, having lawfully received the power to afflict.

IV. Ταῦτα τοῦ Πέτρου εἰπόντος, Μιχαίας, καὶ αὐτὸς τῶν ἀκολούθων τις ὢν, ἐπύθετο· Πόθεν οὖν τοῖς ἀνθρώποις τὸ ἁμαρτάνειν; Καὶ ὁ Πέτρος ἔφη· Ἐκ τοῦ ἀγνοεῖν, ὅτι περὶ ὧν πράσσουσι κακῶς, κρί[σεως γε]νομένης πάντως κολασθῆναι ἔχουσιν. Ὅθεν καὶ τὴν ἐπιθυμίαν, ὡς ἄλλοτε εἶ[πον], διαδοχὴν βίου ἔχοντες, ταύτην πληροφοροῦσιν, ὡς ἔτυχεν ἡμ[έρων] παίδων φθορᾷ, ἢ ἄλλῃ τινὶ κολακευούσῃ ἁμαρτίᾳ. Τῷ γὰρ ἀγνοεῖν, ὅτι κρίνονται, ὡς φθάσας εἶπον, διὰ τὸ ἄφοβον τὴν ἐπιθυμίαν οὐ νομίμως πληροῦν ἐπείγονται. Ὥστε οὐχ ὁ Θεὸς κακὸς, ὁ καλῶς θεὶς τὴν ἐπιθυμίαν, ἵνα διαδοχὴ βίου γένηται, ἀλλ' αὐτοὶ ἀσεβέστατοι, οἱ τῷ καλῷ τῆς ἐπιθυμίας χρησάμενοι κακῶς. Οὕτω δὴ καὶ ἐπὶ τῆς ὀργῆς ἔστι λογίσασθαι, ὅτι δικαίως μὲν αὐτῇ τις χρησάμενος, ὡς ἔξεστιν, εὐσεβεῖ, παρὰ δὲ τὸ μέτρον ἐξελθὼν καὶ ἑαυτῷ τὴν κρίσιν λαβὼν ἀσεβεῖ.

IV. When Peter had said these things, Michaeas, himself also being one of the followers, inquired: Whence then comes sinning to men? And Peter said: From not knowing that concerning the things wherein they act badly, when judgement takes place, they are altogether sure to be punished. Whence also having desire, as I [said] at another time, for the succession of life, they fulfil it at random by the corruption of gentle boys, or by some other flattering sin. For through not knowing that they are judged, as I said before, by reason of fearlessness they hasten to fulfil their desire unlawfully. So that it is not God Who is evil, Who well appointed desire in order that there might be a succession of life, but they themselves are most ungodly, who have used the good gift of desire badly. Thus indeed concerning anger also one may reckon, that he who uses it justly, as is lawful, acts piously, whereas he who goes beyond measure and takes judgement to himself acts impiously.

V. Καὶ ὁ Σοφωνίας πάλιν ἔφη· Ἡ μακροθυμία σου, κύριέ μου Πέτρε, παῤῥησίαν ἡμῖν χαρίζεται, ἀκριβείας χάριν κατὰ πολλὰ πυνθάνεσθαί σου. Διὸ θαῤῥοῦντες παντὶ τρόπῳ τὴν ἐξέτασιν ποιούμεθα. Μέμνημαι τοίνυν, ὡς χθὲς Σίμων πρὸς σὲ τὴν ζήτησιν ἔχων ἔφη, ὅτι ὁ πονηρὸς, εἰ ἀπὸ τοῦ Θεοῦ γεγέννηται, ἀκολούθως τῆς αὐτῆς τῷ προβαλόντι τυγχάνει οὐσίας, καὶ ἀγαθὸς ὤφειλεν εἶναι, καὶ οὐχὶ κακός. Σὺ δὲ ἀπεκρίνω, μὴ πάντως οὕτως ἔχειν, καθότι πολλοὶ ἐξ ἀγαθῶν κακοὶ γεννῶνται, ὥσπερ ἐκ τοῦ Ἀδὰμ ὁποῖοί τινες ὄντες δύο ἐγεννήθησαν, ὧν ὁ μὲν ἦν κακὸς, ὁ δ' ἀγαθός. Τοῦ δὲ Σίμωνος αἰτιασαμένου, ὅτι ἀνθρωπίνοις ἐχρήσω παραδείγμασιν, ἀπεκρίνω, ὅτι τούτῳ τῷ λόγῳ οὐδὲ τὸ γεννῆσαι Θεὸν παραδέξασθαι δεῖ· ἀνθρώπινον γὰρ καὶ τοῦτο τὸ παράδειγμα. Ἐγὼ δὲ Σοφωνίας τὸ μὲν γεννῆσαι Θεὸν παραδέχομαι, τὸ δὲ κακὸν γεννῆσαι οὐ προσίεμαι, κἂν τῶν ἀνθρώπων οἱ ἀγαθοὶ κακοὺς γεννῶσι. Καὶ μή τοι νομίσας με ἀλόγως τῶν ἀνθρώποις διαφερόντων ἔνια μὲν τῷ Θεῷ ἀποδιδόναι, ἔνια δὲ οὔ, ἐπειδὴ τὸ μὲν γεννῆσαι δίδωμι, τὸ δὲ ἀνόμοιον αὐτοῦ γεννῆσαι οὐκ ἀποδίδωμι. Οἱ μὲν γὰρ ἄνθρωποι κατὰ τὸ εἰκὸς ἀνομοίους ταῖς ἑαυτῶν γνώμαις γεννῶσιν υἱοὺς διὰ τοιαύτην αἰτίαν. Ἐκ τεσσάρων γὰρ συνεστῶτες μερῶν κατὰ τὰς διαφόρους τροπὰς διαφόρως τρέπονται τὰ σώματα, ὡς καὶ ἐν ἀνθρωπείῳ σώματι καθ' ἕκαστον καιρὸν τὸ τῆς τροπῆς ἴδιον αὐξανόμενον ἢ ἐλαττούμενον τὴν σύμμετρον κρᾶσιν ἀθετεῖ. Τῶν γὰρ συγκραμάτων οὐχ ὡσαύτως ἀεὶ διαμενόντων τὰ σπέρματα ἄλλοτε ἄλλην ἔχοντα κρᾶσιν ἀποκρίνονται, οἷς πρὸς τὴν τοῦ καιροῦ κρᾶσιν καὶ αἱ γνῶμαι ἕπονται εἴτε ἀγαθαὶ, εἴτε κακαί. Ἐπὶ δὲ τοῦ Θεοῦ οὐκ ἔστι τι τοιοῦτον λογίσασθαι· ἄτρεπτον γὰρ καὶ ἀεὶ ὢν, ὁπ[όταν] προβάλλειν βουληθείη, ἀνάγκη

V. And Sophonias again said: Your long-suffering, my lord Peter, grants us boldness of speech to inquire of you in many things for the sake of exactness. Wherefore taking courage we make our examination in every way. I remember therefore how yesterday Simon, holding the inquiry with you, said that the evil one, if he has been begotten from God, consequently is of the same substance with Him Who put him forth, and ought to have been good, and not evil. And you answered that it does not altogether hold thus, inasmuch as many evil men are begotten from good men, just as from Adam there were begotten two of whatever sort they were, of whom the one was evil and the other good. And when Simon found fault that you used human examples, you answered that by this argument one ought not even to admit that God begets; for this example also is human. Now I, Sophonias, admit indeed that God begets, but that He begets what is evil I do not accept, even if good men among mankind beget evil men. And do not suppose that I unreasonably attribute to God some of the things that belong to men, and some not, since I grant indeed that He begets, but do not attribute to Him the begetting of what is unlike Himself. For men indeed, as is natural, beget sons unlike their own dispositions for such a reason as this: being composed of four parts, according to the different seasons their bodies are differently changed, as in a human body also at each season the peculiar quality of the season, increasing or diminishing, sets aside the due proportion of the mixture. For since the compounds do not always remain in the same state, the seeds are secreted having at one time one mixture and at another time another, and the dispositions follow them according to the mixture of the season, whether good or evil. But in the case of God it is not possible to reckon any such thing; for being unchangeable and existing always, whenever He might wish to put forth, there is every

Editors' notes and page, col. 452

Page

running head: S I ROM. PONT. OPERA DUBIA. 452
marginal letters: A σίας ὢν τῆς; B ἐπιθυμίαν, ἵνα; C κακός. Σὺ δὲ; D διὰ τοιαύτην αἰτίαν.
old-edition numerals: 400 after οὐσίας,
other: begins mid-word σίας (from οὐσίας)

PG 2:453

πᾶσα τὸ προβαλλόμενον αὐτῷ ὡσαύτως [εἶναι] τὰ πάντα τῷ γεγεννηκότι, τήν τε οὐσίαν λέγω καὶ τὴν γνώμην. Εἰ[δὲ θελήσ]ειέ τις καὶ αὐτὸν τρεπτὸν λέγειν, οὐκ οἶδα, πῶς καὶ ἀθάνατον εἰπεῖν δύναται αὐτόν.

necessity that what is put forth by Him should in like manner [be] in all respects like Him Who begot it, I mean both in substance and in disposition. And if anyone should [wish] to call Him also changeable, I do not know how he is able to call Him immortal also.

VI. Ταῦτα ὁ Πέτρος ἀκούσας καὶ βραχὺ ἐπὶ συννοίας γενόμενος ἔφη· Οὐκ οἶμαι, τινὰ δύνασθαι περὶ πονηροῦ διαλεγόμενον μὴ αὐτοῦ τοῦ πονηροῦ τὸ θέλημα ποιεῖν. Ὅθεν τοῦτο αὐτὸ εἰδὼς, οὐκ οἶδα τί πράξω, πότερον σιωπήσω ἢ λαλήσω. Εἰ μὲν σιωπήσαιμι, γέλωτα πρὸς τοὺς πολλοὺς ὀφλήσαιμι ἂν, ὅτι ἀλήθειαν ἐπαγγελλόμενος κηρύσσειν τὸν περὶ κακίας λόγον ἀγνοῶ· εἰ δὲ εἴποιμι, φοβοῦμαι, μὴ ἄρα οὐκ ἀρέσκῃ Θεῷ ζητεῖσθαι τὸ κακὸν, ἀλλὰ τὸ ἀγαθὸν μόνον. Πλὴν καὶ ὑμῖν εἰς τὸν Σοφωνίου λόγον τὰς ἐμὰς ὑπολήψεις ποιήσω φανερωτέρας. Συντίθεμαι κἀγὼ, ὅτι οὐ πάντα τὰ ἀνθρώπων ἀποδιδόναι δεῖ τῷ Θεῷ. Αὐτίκα γοῦν οἱ ἄνθρωποι οὐκ ἔχοντες τὰ σώματα τρεπτὰ οὐ τρέπονται, ἀλλὰ χρόνῳ ὑπὸ τῶν τροπῶν ἀλλοιοῦσθαι φύσιν ἔχουσιν. Ὁ δὲ Θεὸς οὐχ οὕτως· ὑπὸ γὰρ τοῦ ἐμφύτου πνεύματος αὐτοῦ ἀποῤῥήτῳ δυνάμει, ὁποῖον ἂν βούληται, γίνεται τὸ σῶμα. Καὶ ταύτῃ μᾶλλον ἔστι πιστεῦσαι, ᾗ καὶ ὁ ἀὴρ παρ' αὐτοῦ τοιαύτην εἰληφὼς φύσιν ὑπὸ τοῦ αὐτὸν διήκοντος ἀσωμάτου νοῦ εἰς δρόσον τραπεὶς καὶ παχυνθεὶς γίνεται ὕδωρ, ὕδωρ δὲ παγὲν λίθοι καὶ γῆ, καὶ λίθοι δὲ συῤῥήξαντες πῦρ ἐξάπτουσιν. Τοιοῦτον κατὰ μεταβολὴν καὶ τροπὴν ὁ ἀὴρ ὕδωρ τὰ πρῶτα γεγονὼς εἰς πῦρ ἔληξε διὰ τῶν τροπῶν, καὶ τὸ ὑγρὸν εἰς τὴν ἐναντίαν φύσιν μετετράπη. Τί δέ; οὐχὶ καὶ τὴν Μωϋσέως ῥάβδον ὁ Θεὸς ἔτρεψεν εἰς ζῶον, ποιήσας ὄφιν, ὃν πάλιν μετέστρεψεν εἰς ῥάβδον; καὶ δι' αὐτῆς δὲ τῆς τραπείσης ῥάβδου τὸ Νείλου ὕδωρ ἔτρεψεν εἰς αἷμα, ὃ καὶ πάλιν μετέστρεψεν εἰς ὕδωρ; Ἀλλὰ καὶ τὸν ἄνθρωπον, χοῦν ὄντα, ἐμφυσήματι πνοῆς μετέστρεψεν εἰς σάρκα, καὶ πάλιν μετέστρεψεν εἰς χοῦν. Οὐχὶ δὲ Μωϋσῆς αὐτὸς σὰρξ ὢν εἰς μέγιστον ἐτράπη φῶς, ὡς μὴ δυνηθῆναι τοὺς υἱοὺς Ἰσραὴλ ἀντιβλέψαι αὐτῷ; Πολλῷ οὖν μᾶλλον ὁ Θεὸς ἑαυτὸν τρέπειν, εἰς ὃ βούλεται, δυνατώτατός ἐστιν.

VI. Peter, having heard these things and having been for a short while in deep thought, said: I do not think that anyone conversing concerning the evil one is able not to do the will of the evil one himself. Whence knowing this very thing, I do not know what I shall do, whether I shall keep silence or speak. For if indeed I should keep silence, I should incur laughter before the multitude, as though professing to proclaim the truth I were ignorant of the teaching concerning wickedness; whereas if I should speak, I fear lest perchance it be not pleasing to God that evil should be inquired into, rather than the good alone. Nevertheless to you also, with reference to the argument of Sophonias, I will make my own conceptions clearer. I also agree that one ought not to attribute all the things of men to God. Immediately, at all events, men, not having changeable bodies, do not change themselves, but have a nature to be altered in time by the seasons. Not so God; for by His innate Spirit through an ineffable power His body becomes of whatever sort He wishes. And in this way rather may one believe it, inasmuch as the air also, having received such a nature from Him, being turned into dew and thickened by the incorporeal mind that pervades it, becomes water, and water congealed becomes stones and earth, and stones dashing together kindle fire. Thus by alteration and turning the air, having first become water, ended in fire through the turnings, and the moist was turned into the opposite nature. What then? Did not God turn the rod of Moses also into a living creature, making it a serpent, which again He turned back into a rod? And through the turned rod itself did He not turn the water of the Nile into blood, which also again He turned back into water? Yea, and man also, being dust, by the inbreathing of breath He turned into flesh, and again turned back into dust. And was not Moses himself, though flesh, turned into the greatest light, so that the sons of Israel were unable to look upon him? Much more therefore is God most able to turn Himself into whatever He wishes.

VII. Ἀλλ' ἴσως τις ὑμῶν ἐνόησεν, ὅτι ἄλλος μὲν ὑπ' ἄλλου γενέσθαι τι δύναται, αὐτὸς δέ τις ἑαυτὸν, εἰς ὃ βούλεται, μετατρέπειν οὐ δύναται, καὶ ὅτι τὸ τρέπεσθαι τοῦ γηρῶντός ἐστι καὶ ἀποθανεῖν [φύσιν] ἔχοντος, ἀλλὰ περὶ ἀθανάτων τοῦτο οὐ χρὴ νομίζειν. Ἢ γὰρ οὐκ ἄγγελοι ἀγήρως [ὑπάρχοντες] καὶ πυρώδους οὐσίας εἰς σάρκα μετετράπησαν, καὶ οἱ παρὰ τῷ Ἀβραὰμ [ξενι]σθέντες, ὧν καὶ τοὺς πόδας ὡς ὁμοουσίων ἀνθρώπων ἄνθρωποι ἔνιψαν; Ἀλλὰ καὶ τῷ Ἰακὼβ ἀνθρώπῳ ὄντι ἄγγελος ἐπάλαισεν εἰς σάρκα τραπεὶς, ἵνα αὐτῷ συγχρωτισθῆναι δυνηθῇ. Καὶ ὁμῶς παλαίσας ἐπὶ τὴν ἰδίαν αὐτοῦ φύσιν βουληθεὶς ἐτράπη. Ἤδη εἰς πῦρ μεταβαλλόμενος τοῦ Ἰακὼβ τὸ πλατὺ νεῦρον οὐκ ἔκαυσε μὲν, ἔφλεξε δὲ καὶ χωλὸν ἐποίησεν. Ὁ δὲ ἕτερόν τι γενέσθαι, ὅ τι

VII. But perhaps someone of you thought that one thing indeed is able to become something by the agency of another, whereas one is not able of oneself to transform oneself into whatever one wishes, and that to be changed belongs to that which grows old and has [a nature] to die, whereas concerning immortal beings one ought not to think this. What! Were not angels, though [being] of an ageless and fiery substance, transformed into flesh, even those who were entertained as guests with Abraham, whose feet also men washed as of men of like substance? Moreover with Jacob also, who was a man, an angel wrestled after having been turned into flesh, so that he might be able to come into close contact with him. And nevertheless after wrestling, when he wished, he was turned back to his own nature. Already changing into fire, he did not indeed burn up the broad sinew of Jacob, but inflamed it and made him lame. Now he who is not able to become some other thing, whatever

Editors' notes and page, col. 453

Footnotes

VARIAE LECTIONES. (printed under page 224)

Footnotes

(98) ‹anchor: τὴν Μωϋσέως› · call in col 454

Μωϋσέος O.

Μωϋσέος in O.

(printed under page 224)

(99) ‹anchor: ἄγγελοι ἀγήρως› · call in col 454

Codicis scripturam ἀγήρως mutare nolui.

I chose not to change the manuscript's reading ἀγήρως.

(printed under page 224)

(100) ‹anchor: τοῦ Ἰακὼβ› · call in col 454

Ἰακών O.

Ἰακών in O.

(printed under page 224)

Footnotes

VARIAE LECTIONES (printed under page 225)

(1) ‹anchor: not visible› · call in col 455

ὅτι ὁ μὲν προβάλλων καὶ εἰς ἑτέραν πάλιν οὐσίαν ἐφ' ἑαυτὸν τραπέντα δύναται O.

O reads: ὅτι ὁ μὲν προβάλλων καὶ εἰς ἑτέραν πάλιν οὐσίαν ἐφ' ἑαυτὸν τραπέντα δύναται ("that the one who puts forth is able, having turned himself into another substance again").

(printed under page 225)

(2) ‹anchor: not visible› · call in col 455

Cfr. supra c. 4. Haud dubie aliud nomen reponendum est ex illis quae habes hom. ii, c. 1.

Compare above, ch. 4. Without doubt another name should be restored here, from among those found in Hom. 2, ch. 1.

(printed under page 225)

(3) ‹anchor: ὑπ' αὐτοῦ κραθείσης› · call in col 455

κραθείσῃ O.

κραθείσῃ in O.

(printed under page 225)

(4) ‹anchor: Διὰ τί› · call in col 455

τί; p. διὰ τί O.

O has τί; for διὰ τί.

(printed under page 225)

(5) ‹anchor: ἀλλ' οὔτε› · call in col 455

οὐδέ pr. οὔτε O.

O has οὐδέ for οὔτε.

(printed under page 225)

(6) ‹anchor: μνημονεύεται› · call in col 455

μνημονεύετε O.

μνημονεύετε in O.

(printed under page 225)

(7) ‹anchor: οὐχ ὡς ἔχων› · call in col 455

ἔχον O.

ἔχον in O.

(printed under page 225)

Page

running head: 455 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:456

θέλει, μὴ δυνάμενος, ὡς ὑποκείμενος τῇ αὐτοῦ φύσει, θνητός ἐστιν· δυνάμενος δέ τις γενέσθαι, ὅτε θέλει, ὃ θέλει, ὡς αὐτῆς τῆς φύσεως δεσποτεύων, εἰς τὸ νεάζειν ὑποστρέφων, ἀθάνατός ἐστιν. Ὅθεν πολὺ μᾶλλον ἡ τοῦ Θεοῦ δύναμις, ὅτε θέλει τοῦ σώματος τὴν οὐσίαν εἰς ὃ θέλει μετατρέπει καὶ ὁμοούσιον μὴ παρούσῃ τροπῇ προβάλλει, ἰσοδύναμον δὲ οὔ. Ὅτι ὁ μὲν προβάλλων καὶ εἰς ἑτέραν οὐσίαν τραπέντα πάλιν ἐφ' ἑαυτὸν τρέπειν δύναται, ὁ δὲ προβληθεὶς τῆς ἐξ ἐκείνου τροπῆς τε καὶ τέκνον ὑπάρχων ἄνευ τοῦ προβάλλοντος βουλῆς ἄλλο τι γενέσθαι οὐ δύναται, εἰ μὴ ἐκεῖνος θέλει.

he wishes, as being subject to his own nature, is mortal; whereas he who is able to become, whenever he wishes, whatever he wishes, as being master of nature itself, returning to youth, is immortal. Whence much more does the power of God, whenever He wishes, transform the substance of the body into whatever He wishes, and puts forth what is of like substance with the change not previously present, yet not of equal power. Because He indeed Who puts forth is able to turn back again to Himself even him who has been turned into another substance, whereas he who has been put forth, both belonging to the change from Him and being a child, is not able without the counsel of Him Who puts him forth to become anything else, unless He wishes.

VIII. Ταῦτα τοῦ Πέτρου εἰπόντος, Μιχαίας, καὶ αὐτὸς εἷς τῶν ἑπομένων ἑταίρων, Ἐβουλόμην, ἔφη, καὶ αὐτὸς μαθεῖν παρὰ σοῦ, εἰ ὥσπερ ὁ πονηρὸς γέγονεν, οὕτω γεγένηται καὶ ὁ ἀγαθός. Εἰ δὲ ὁμοίως γεγόνασιν, ἀδελφοὶ εἶναί μοι δοκεῖ. Καὶ ὁ Πέτρος· Οὐχ ὁμοίως γεγόνασιν, εἴπερ μέμνησαι ὧν ἐν ἀρχῇ εἶπον, ὅτι τοῦ πονηροῦ ἡ τετραγενὴς τοῦ σώματος οὐσία πεφυλοκρινημένη ὑπὸ τοῦ Θεοῦ προεβλήθη, ἔξω δὲ αὐτῆς κατὰ τὴν τοῦ προβαλόντος βουλὴν ἐκράθη πρὸς τὴν κρᾶσιν ἡ κακοῖς χαίρουσα προαίρεσις. Ὡς νοεῖν, ὅτι Θεοῦ μὲν τέκνον ἡ τετραγενὴς ἐξ αὐτοῦ προβληθεῖσα οὐσία, ἡ καὶ αὐτὴ οὐσία ἀεί. Διὰ τί δὲ ἔξω ὑπ' αὐτοῦ κραθείσης οὐσίας ἡ συμβεβηκυῖα κακοῖς χαίρουσα προαίρεσις ἐπεγίνετο; καὶ οὕτως οὔτε ὑπὸ τοῦ Θεοῦ γεγέννηται, οὔτε ὑφ' ἑτέρου τινὸς, ἀλλ' οὔτε ὑπ' αὐτοῦ προβέβληται, οὔτε αὐτομάτως προελήλυθεν, οὔτε ἀεὶ ἦν, ὡς ἡ πρὸ τῆς συγκράσεως οὐσία, ἀλλὰ κατὰ τὴν τοῦ Θεοῦ βούλησιν ἔξω τῇ κράσει συμβέβηκεν. Καὶ ὅτι ἀνάγκη τοῦθ' οὕτως ἔχειν, πολλάκις εἰρήκαμεν. Ὁ δὲ ἀγαθὸς ἐκ τῆς τοῦ Θεοῦ καλλίστης τροπῆς γεννηθεὶς καὶ οὐκ ἔξω κράσει συμβεβηκὼς τῷ ὄντι υἱός ἐστιν. Πλὴν ἐπεὶ ταῦτα ἄγραφα τυγχάνει καὶ στοχασμοῖς πεπιστωμένα, μὴ πάντως ἡ[μῖν] οὕτως ἔχειν βεβαιούσθω. Εἰ δὲ μή γε, ὁ νοῦς ὡς πάντως προειληφὼς [τὸ ἀληθ]ὲς τοῦ ζητεῖν παύεται. Κἀκεῖνά μοι μνημονεύεται, ὅτι τὰ τοιαῦτά [με πᾶσι]ν οὐ δεῖ λέγειν, ἀλλὰ τοῖς μετὰ πεῖραν δοκιμωτάτοις. Οὐ δὲ πρὸς ἀλλήλους ῥᾳδίως ἰσχυρίζεσθαι δεῖ τὰ τοιαῦτα, οὐδὲ τολμᾷν ὀφείλετε λέγειν ὡς ἀκριβοῦντες τὴν τῶν ἀποῤῥήτων εὕρεσιν, ἀλλὰ σιωπῶντας χρὴ ἐνθυμεῖσθαι μόνον· ἐν γὰρ τῷ λέγειν ἴσως οὐχ ὡς ἔχων ὁ φθεγξάμενος ἁμαρτήσεται, καὶ δίκην ὑφέξει ὡς τολμήσας, κἂν πρὸς ἑαυτὸν, φθέγξασθαι τὰ σιγῇ τετιμημενα.

VIII. When Peter had said these things, Michaeas, himself also one of the accompanying companions, said: I also could wish to learn from you whether, just as the evil one came into being, so also the good one has come into being. And if they have come into being in like manner, it seems to me that they are brothers. And Peter said: They have not come into being in like manner, if indeed you remember the things which I said at the beginning, that the four-originated substance of the body of the evil one was put forth by God discriminated according to kinds, and outside of Him according to the counsel of Him Who put it forth there was compounded upon the mixture the free choice that rejoices in evils. So that one understands that the four-originated substance put forth from Him is indeed a child of God, which substance itself also always exists. Why then, when the substance was compounded outside by Him, did the supervening free choice that rejoices in evils arise upon it? And thus it has neither been begotten by God, nor by some other, nay, nor has it been put forth by Him, nor has it come forth automatically, nor did it always exist like the substance before the compounding, but according to the counsel of God it supervened outside upon the mixture. And that of necessity this holds thus, we have often said. Whereas the good one, having been begotten from the fairest change of God and not having supervened upon an external mixture, is in reality a son. Nevertheless, since these things are unwritten and confirmed by conjectures, let it not be positively affirmed by [us] that they altogether hold thus. Otherwise the mind, as having altogether grasped [the truth] beforehand, ceases from inquiring. And those things also are remembered by me, that [I] ought not to speak such things [to all], but to those who after trial are most approved. Nor ought you lightly to assert such things positively to one another, nor ought you to dare to speak as though knowing with exactness the discovery of secret things, but keeping silence you must ponder them only; for in speaking, perhaps he who utters them, not holding them as they are, will sin, and will undergo punishment as having dared, even if only to himself, to utter the things honoured by silence.

IX. Ταῦτα τοῦ Πέτρου εἰπόντος, Λάζαρός τις τῶν ἀκολούθων καὶ αὐτὸς ἔφη· Τὴν συμφωνίαν ἡμῖν εἰπέ· πῶς δυνατὸν, εὔλογον εἶναι, τὸν ὑπὸ Θεοῦ δικαίου καταστάντα πονηρὸν ὥστε τῶν ἀσεβησάντων εἶναι τιμωρὸν, τοῦτον αὐτὸν ὕστερον μετὰ τῶν αὐτοῦ ἀγγέλων σὺν τοῖς

IX. When Peter had said these things, a certain Lazarus, himself also one of the followers, said: Tell us the agreement: how is it possible that it should be reasonable that the evil one, who was appointed by a righteous God so as to be the punisher of those who acted impiously, should himself afterwards with his angels along with the

Editors' notes and page, col. 456

Page

running head: I ROM. PONT. OPERA DUBIA. 456
marginal letters: A θέλει, μὴ δυνάμενος,; B καὶ αὐτὸς μαθεῖν; C συγκράσεως οὐσία,; D ἁμαρτήσεται, καὶ δίκην
old-edition numerals: 403 before τοῦ σώματος; 404 before συμβέβηκεν.
other: (none)

PG 2:457

ἁμαρτωλοῖς εἰς τὸ σκότος τὸ κατώτερον πέμπεσθαι; καὶ γὰρ καὶ τοῦτο μέμνημαι εἰρηκότος αὐτοῦ τοῦ Διδασκάλου. Καὶ ὁ Πέτρος· κἀγὼ, ἔφη, ὁμολογῶ, ὅτι ὁ πονηρὸς πονηρὸν οὐδὲν ποιεῖ κατὰ τοῦτο, καθὸ τὸν δοθέντα αὐτῷ νόμον ἐκτελεῖ. Καί τοι προαίρεσιν ἔχων κακὴν, ὅμως φόβῳ τῷ πρὸς τὸν Θεὸν οὐδὲν ἀδίκως πράσσει· διαβάλλων δὲ διδασκάλους ἀληθείας εἰς ἐνέδραν τῶν ἀκρίτων καὶ διάβολος ὁ αὐτὸς ὀνομάζεται. Τὸ δὲ τὸν ἀψευδῆ διδάσκαλον ἡμῶν εἰπεῖν, αὐτόν τε καὶ τοὺς ἀγγέλους αὐτοῦ σὺν τοῖς ἀπατηθεῖσιν ἁμαρτωλοῖς εἰς τὸ σκότος τὸ κατώτερον ἀπελθεῖν, τοιοῦτόν τινα ἔχει λόγον. Ὁ πονηρὸς σκότῳ χαίρειν κατὰ τὴν κρᾶσιν γεγονὼς, μετὰ τῶν ὁμοδούλων ἀγγέλων εἰς τὸ τοῦ Ταρτάρου σκότος κατελθὼν ἥδεται· φίλον γὰρ πυρὶ τὸ σκότος. Αἱ δὲ τῶν ἀνθρώπων ψυχαὶ φωτὸς καθαροῦ σταγόνες οὖσαι, ὑπὸ ἀλλοφύλου πυρὸς οὐσίας συμπινόμεναι καὶ φύσιν τοῦ ἀποθανεῖν οὐκ ἔχουσαι, κατ' ἀξίαν κολάζονται. Εἰ δὲ ὁ τῆς κακίας ἡγεμὼν, ἄνθρωπος ὢν, οὐ πέμπεται εἰς τὸ σκότος ὡς μὴ τούτῳ χαίρων, τότε οὐ δύναται ἡ κακοῖς αὐτοῦ χαίρουσα κρᾶσις μετασυγκριθῆναι εἰς ἀγαθοῦ προαίρεσιν. Καὶ οὕτως ἀγαθὸς συνεῖναι κριθήσεται ταύτῃ μᾶλλον, ὅτι, κακοῖς χαίρουσαν λελογχὼς κρᾶσιν, αἰτίᾳ τοῦ πρὸς τὸν Θεὸν φόβου οὐδὲν παρὰ τὸ δοκοῦν τῷ τοῦ Θεοῦ νόμῳ διεπράξατο. Καὶ μήτι γε τὸ τὴν τοῦ ἀρχιερέως Ἀαρὼν ῥάβδον γενέσθαι ὄφιν καὶ πάλιν ἀντιτραπῆναι εἰς ῥάβδον, τοῦτο εἰς τὴν τοῦ πονηροῦ ὕστερον γενησομένην τῆς τροπῆς μετασύγκρασιν μυστηριωδῶς ἡ Γραφὴ ἐσομένην προεδήλωσεν;

sinners be sent into the lower darkness? For I remember that the Teacher Himself said this also. And Peter said: I also confess that the evil one does nothing evil in this respect, inasmuch as he fulfils the law given to him. And though he has an evil purpose, yet through fear towards God he does nothing unjustly; but because he slanders teachers of truth for the ensnaring of the undiscerning, he himself is also called devil. Now that our unlying Teacher said that both he and his angels go away with the deceived sinners into the lower darkness, has some such meaning as this: the evil one, having come into being according to his mixture so as to rejoice in darkness, when he goes down with his fellow-servant angels into the darkness of Tartarus is pleased; for darkness is dear to fire. Whereas the souls of men, being drops of pure light, being drunk up by the substance of an alien fire and not having a nature to die, are punished according to desert. But if the leader of wickedness, being a man, is not sent into the darkness, as not rejoicing in this, then his mixture that rejoices in evils cannot be re-compounded into the purpose of a good one. And thus he will be judged to be good in understanding in this way rather, because, though having obtained by lot a mixture that rejoices in evils, by reason of his fear towards God he did nothing contrary to what seemed good to the law of God. And did not the Scripture perchance, by the rod of the high priest Aaron becoming a serpent and again being turned back into a rod, mystically foreshow this re-mixture of the change of the evil one that is to come hereafter?

X. Μετὰ δὲ τὸν Λάζαρον Ἰωσὴφ, ὃς καὶ αὐτὸς εἷς τῶν ἀκολούθων, ἔφη· Ὀρθῶς πάντα εἴρ[ηκας]. Κἀμοὶ τοῦτο βουλομένῳ μαθεῖν παράσχου· διὰ τί πᾶσι τῶν αὐτῶν λόγων [μεταδίδως]; οἱ μὲν πείθονται, οἱ δὲ ἀπειθοῦσιν. Καὶ ὁ Πέτρος, Οὐ γάρ εἰσιν, ἔφη, οἱ λόγοι ἐπῳδαὶ, ἵνα πάντως ἀκούσας τις πιστεύσῃ. Τῷ δέ τινας μὲν πείθεσθαι, τινὰς δὲ μὴ, συνετῶς δείκνυται τὸ αὐτεξούσιον. Ταῦτα εἰπόντα οἱ πάντες εὐλογήσαμεν.

X. And after Lazarus, Joseph, who himself also was one of the followers, said: Rightly [have you spoken] all things. Grant to me also, who wish to learn it, this: why [do you impart] the same words to all? Some are persuaded, while others disbelieve. And Peter said: Because words are not incantations, that everyone who hears should altogether believe. Rather by the fact that some are persuaded and some not, free-will is intelligently shown. When he had said these things we all blessed him.

XI. Καὶ δὴ μέλλουσιν ἡμῖν ἑστιᾶσθαι ὑπεισέδραμέ τις λέγων· Ἀππίων ὁ πλειστονίκης σὺν Ἀννουβίωνι ἧκεν ἀρτίως ἀπὸ Ἀντιοχείας, καὶ ξενίζεται παρὰ Σίμωνι. Ὁ δὲ πατὴρ ἀκούσας καὶ χαρεὶς ἔφη Πέτρῳ· Εἴ μοι ἐπιτρέπεις, πορεύομαι προσαγορεύσων Ἀππίωνα καὶ Ἀννουβίωνα ἐκ πρώτης ἡλικίας φίλους μοι γεγενημένους. Τυχὸν γὰρ Ἀννουβίωνα πείσω, Κλήμεντι διαλεχθῆναι περὶ γενέσεως. Καὶ ὁ Πέτρος, Ἐπιτρέπω, ἔφη, καὶ ἐπαινῶ τὰ φίλων τε πληροῦντα μέρη. Πλὴν ἐννόει μοι, ὡς κατὰ πρόνοιαν Θεοῦ πανταχόθεν συντρέχει τὰ πρὸς τὴν σὴν πληροφορίαν οἰκείαν ἀποτελοῦντα τὴν ἁρμονίαν. Τοῦτο δὲ εἶπον διὰ τὴν Ἀννουβίωνος χρησίμως σοι γενομένην ἐπιδημίαν. Καὶ ὁ πατήρ· Ἀληθῶς συνορῶ τοῦτο ἔχον. Καὶ ταῦτα εἰπὼν ἐπορεύθη πρὸς Σίμωνα.

XI. And when we were about to feast, someone ran in privily, saying: Appion the many-times victor with Annubion has just come from Antioch, and is lodged with Simon. And my father, having heard this and rejoiced, said to Peter: If you permit me, I go to salute Appion and Annubion, who have been friends to me from earliest youth. For perhaps I shall persuade Annubion to converse with Clement concerning nativity. And Peter said: I permit it, and I praise what fulfils the part of friends. Nevertheless consider, I pray, how by the providence of God there concur from all sides the things that work out a harmony fitting for your full assurance. And this I said on account of the arrival of Annubion, which has happened usefully for you. And my father said: Truly I perceive that this holds so. And having said these things he went to Simon.

XII. Ἡμεῖς δὲ οἱ συνόντες τῷ Πέτρῳ δι' ὅλης νυκτὸς

XII. And we who were with Peter through the whole night,

Editors' notes and page, col. 457

Footnotes

VARIAE LECTIONES. (printed under page 226)

(8) ‹anchor: κρᾶσιν γεγονὼς› · call in col 457

χαίρουσαν τὴν κρᾶσιν p. χαίρειν κατὰ τὴν κρᾶσιν O.

χαίρουσαν τὴν κρᾶσιν in p; χαίρειν κατὰ τὴν κρᾶσιν in O.

(printed under page 226)

(9) ‹anchor: οὐ δύναται› · call in col 457

χαίρων. Τὸ δὲ, δύναται p. χαίρων, τότε οὐ δύναται O.

χαίρων. Τὸ δὲ, δύναται in p; χαίρων, τότε οὐ δύναται in O.

(printed under page 226)

(10) ‹anchor: μετασύγκρασιν› · call in col 457 (full-width line)

Malim μετασύγκρισιν.

I should prefer μετασύγκρισιν.

(printed under page 226)

(11) ‹anchor: πρὸς Σίμωνα› · call in col 457

Ad Anubionem. Ruf. Recogn. X, 52.

To Anubion: Rufinus, Recognitions X, 52.

(printed under page 226)

Footnotes

(a) ‹anchor: not visible› · call in col 458

Matth. XXV, 41.

Matt. 25:41.

VARIAE LECTIONES. (printed under page 226)

(8) ‹anchor: χαίρουσαν … κρᾶσιν› · call in col 458

χαίρουσαν τὴν κρᾶσιν p. χαίρειν κατὰ τὴν κρᾶσιν O.

O has χαίρειν κατὰ τὴν κρᾶσιν for χαίρουσαν τὴν κρᾶσιν.

(printed under page 226)

(9) ‹anchor: not certain› · call in col 458

χαίρων. Τὸ δὲ, δύναται p. χαίρων, τότε οὐ δύναται O.

For χαίρων. Τὸ δὲ, δύναται O has χαίρων, τότε οὐ δύναται.

(printed under page 226)

(10) ‹anchor: τῆς τροπῆς μετασύγκρασιν› · call in col 458

Malim μετασύγκρισιν.

I would prefer μετασύγκρισιν.

(printed under page 226)

(11) ‹anchor: πρὸς Σίμωνα› · call in col 458

Ad Anubionem. Ruf. Recogn. x, 52.

"To Anubion": Rufinus, Recognitions 10.52.

(printed under page 226)

Footnotes

VARIAE LECTIONES. (printed under page 227)

(12) ‹anchor: not visible› · call in col 459

Ita scripsi c. Ruf. x, 53, αὐτῶν O.

So I have written, with Rufinus 10.53; αὐτῶν in O.

(printed under page 227)

(13) ‹anchor: μάγον σε› · call in col 459

τε O.

τε in O.

(printed under page 227)

(14) ‹anchor: ἄνθρωπον τῶν› · call in col 459

τήν O.

τήν in O.

(printed under page 227)

(15) ‹anchor: γενόμενοι σκοποῦμεν› · call in col 459

σκοποῦ καί O, in quo subinde repetuntur vbb. πολὺ κατὰ σοῦ βρύχουσαν.

σκοποῦ καί in O, in which the words πολὺ κατὰ σοῦ βρύχουσαν are then repeated.

(printed under page 227)

(16) ‹anchor: τυχὸν ταῦτα› · call in col 459

αὐτόν O.

αὐτόν in O.

(printed under page 227)

Page

running head: 459 S. CLEMENTIS I ROM. PONT
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:460

ἐπαλλήλως πυνθανόμενοι ὑπό τε ἡδονῆς καὶ χαρᾶς τῶν λεγομένων νήφοντες ἐνυχτερεύσαμεν. Ἤδη δέ πως νυκτὸς ὑπαυγαζομένης, Πέτρος ἐμβλέψας ἐμοί τε καὶ τοῖς ἀδελφοῖς μου, ἔφη· Διαπορῶ, τί ἔδοξε τῷ ὑμετέρῳ πατρί. Καὶ λέγοντος τοῦτο ἧκεν ὁ πατὴρ αὐτόθι, τὸν Πέτρον ἡμῖν περὶ αὐτοῦ διαλεγόμενον καταλαβών· καὶ ἀθυμοῦντα ἰδὼν προσαγορεύσας ἀπελογήσατο, δι' ἣν αἰτίαν ἔξω κεκοίμηται. Ἡμεῖς δὲ ἐμβλέποντες αὐτῷ ἐξεστήκειμεν, τὸ εἶδος Σίμωνος ὁρῶντες, φωνῆς δὲ τοῦ πατρὸς ἡμῶν ἀκούοντες Φαύστου. Καὶ δὴ φευγόντων ἡμῶν αὐτὸν καὶ στυγούντων ἐξεπέπληκτο ὁ πατὴρ ἐπὶ τῷ οὕτως ἀπηνῶς καὶ ἐχθρῶς αὐτῷ χρῆσθαι. Μόνος δὲ Πέτρος τὴν κατὰ φύσιν αὐτοῦ ὁρῶν μορφὴν πρὸς ἡμᾶς ἔφη· Τίνος ἕνεκα βδελυσσόμενοι ἀπωθεῖσθε τὸν ὑμέτερον πατέρα; Ἡμεῖς δὲ καὶ ἡ μήτηρ ἔφαμεν· Σίμων ἡμῖν οὗτος φαίνεται φωνὴν ἔχων τοῦ ἡμετέρου πατρός. Καὶ ὁ Πέτρος ἔφη· Ὑμῖν μὲν ἡ ἀμάγευτος αὐτοῦ φωνὴ μόνη γνώριμός ἐστιν, ἐμοῦ δὲ τοῖς ἀμαγεύτοις ὀφθαλμοῖς καὶ τὸ εἶδος αὐτοῦ ὡς ἔστιν ὁρατὸν, ὅτι μή ἐστι Σίμων, ἀλλὰ Φαῦστος ὁ ὑμέτερος πατήρ. Τότε δὴ προσεμβλέψας καὶ τῷ πατρὶ ἔφη· [Ἴδι]όν σου εἶδος αὐτοῖς οὐ φαίνεται, ἀλλὰ Σίμωνος τοῦ ἀσεβεστάτου καὶ ἡμῖν [ἐχθίστου].

inquiring one after another, passed the night awake for pleasure and joy at the things spoken. And when the night was already somehow beginning to dawn, Peter, looking upon me and my brothers, said: I am at a loss as to what has seemed good to your father. And while he was saying this my father came right there, finding Peter conversing with us concerning him; and seeing him disheartened, after saluting him he made his defence as to the reason for which he had slept abroad. But we, looking upon him, were amazed, seeing the appearance of Simon, yet hearing the voice of our father Faustus. And when we fled from him and abhorred him, my father was astounded at our treating him so harshly and hostilely. But Peter alone, seeing his natural form, said to us: On what account do you loathe and thrust away your father? And we and our mother said: This man appears to us to be Simon, having the voice of our father. And Peter said: To you indeed his unbewitched voice alone is recognizable, whereas to my unbewitched eyes his appearance also is visible as it is, that he is not Simon, but Faustus your father. Then looking also upon my father he said: Your [own] appearance is not visible to them, but that of Simon, the most ungodly and [most hostile] to us.

XIII. Ταῦτα τοῦ Πέτρου διαλεγομένου ἐπεισήει τις τῶν προόδων ἀπὸ τῆς Ἀντιοχείας [ὑποστραφεὶς] λέγων Πέτρῳ· Εἰδέναι σε θέλω, κύριέ μου, ὅτι Σίμων ἐν τῇ Ἀντιοχείᾳ δημοσίᾳ πολλὰ τεράστια ποιῶν μάγον σε ὀνομάζων καὶ γόητα καὶ πρὸς τοσοῦτον αὐτοὺς μῖσος παρεσκεύασεν, ὡς γλίχεσθαι πάντα ἄνθρωπον τῶν ἐκεῖ ἐπιδημησάντων σαρκῶν αὐτῶν ἀπογεύσασθαί σου. Ὅθεν ἡμεῖς οἱ πρόοδοι μετὰ τῶν ὑπὸ σοῦ τῷ Σίμωνι ὑποβεβλημένων ἀδελφῶν ἡμῶν, πολὺ κατὰ σοῦ βρύχουσαν τὴν πόλιν ἑωρακότες, κρύφα εἰς τὸ αὐτὸ γενόμενοι σκοποῦμεν, τί χρὴ ποιεῖν. Καὶ δὴ ἐν ἀπορίᾳ ἡμῶν ὄντων ἐπεδήμησε Κορνήλιος ἑκατόνταρχος, ὑπὸ Καίσαρος πεμφθεὶς πρὸς τὸν τῆς ἐπαρχίας ἡγούμενον, ὃν ἐν Καισαρείᾳ δαιμονῶντα ἰάσατο ὁ Κύριος. Οὗτος μεταπεμφθεὶς ὑφ' ἡμῶν κρύφα καὶ τῆς ἀθυμίας τὴν αἰτίαν παρ' ἡμῶν μαθὼν καὶ βοηθεῖν ἀξιωθεὶς προθυμότατα ὑπέσχετο φοβήσας φυγαδεύειν αὐτὸν, ἐάν γε αὐτοῦ τῷ ἐγχειρήματι ὑπουργήσωμεν. Ἡμῶν δὲ ἑτοίμως πάντα ποιήσειν ὑποσχομένων ἔφη· Ἐμοῦ διὰ πολλῶν φίλων κρύφα εἰς σύλληψιν αὐτοῦ ἐληλυθέναι περισκοποῦντος καὶ ζητεῖν αὐτὸν φάσκοντος, καθότι Καῖσαρ πολλοὺς μάγους ἀνελὼν καὶ τὰ κατ' αὐτὸν μαθὼν ἐμὲ ἐπὶ τὴν αὐτοῦ ζήτησιν ἔπεμψεν, ὅπως καὶ αὐτὸν ὡς καὶ τοὺς πρὸ αὐτοῦ μάγους κολάσῃ. Καὶ οἱ ὑμέτεροι οἱ συνόντες αὐτῷ ὡς δὴ κρύφα ποθὲν ἀκηκοότες προσαναφερέτωσαν, ὡς ἐμοῦ ἕνεκα τοῦ συλλαβεῖν αὐτὸν ἀπεσταλμένου. Καὶ τυχὸν ταῦτα ἀκούσας φοβηθεὶς φεύξεται. Ἐπεὶ τοίνυν ἕτερόν τι ποιεῖν ἐπενοήσαμεν, ὁμῶς οὕτως ἐγένετο. Ὑπό τε γὰρ πολλῶν τῶν ἔξω εἰς τὰ μεγάλα αὐτῷ χαριζομένων λάθρα λεγόντων, ἔτι δὲ καὶ τῶν ἔνδον ὑποβλητῶν ἡμετέρων ἀκηκοὼς καὶ ὡς παρ' ἰδίων γνώμην εἰληφὼς ὑποστέλλεσθαι

XIII. While Peter was conversing thus, there came in one of those sent ahead, [having returned] from Antioch, saying to Peter: I wish you to know, my lord, that Simon in Antioch, doing many prodigies publicly and calling you a magician and sorcerer, has worked them up to such hatred that every man of those sojourning there longs to taste your very flesh. Whence we who were sent ahead, together with our brethren who were secretly placed by you with Simon, having seen the city gnashing its teeth greatly against you, came together secretly and consider what must be done. And while we were in perplexity there arrived Cornelius the centurion, sent by Caesar to the governor of the province — him whom, when possessed by a demon in Caesarea, the Lord healed. He, having been sent for secretly by us and having learned from us the cause of our despondency and having been asked to help, most eagerly promised to frighten him and put him to flight, if indeed we would assist his undertaking. And when we readily promised to do all things, he said: While I through many friends look about as having come secretly for his arrest and declare that I am seeking him, inasmuch as Caesar, having put many magicians to death and having learned the things concerning him, sent me to seek for him, in order that he may punish him also even as the magicians before him, let your men also who are with him report to him, as having heard it secretly from some quarter, that I have been sent for the purpose of arresting him. And perhaps when he hears these things he will be frightened and flee. When therefore we purposed to do something else, nevertheless it came to pass thus. For having heard both from many of those outside who gratified him greatly speaking covertly, and besides from our own men secretly placed within, and having received counsel as from his own friends, he resolved to withdraw.

Editors' notes and page, col. 460

Page

running head: IS I ROM. PONT. OPERA DUBIA. 460
marginal letters: A ἐπαλλήλως πυνθανόμενοι; B Σίμων ἡμῖν οὗτος; C ἐκεῖ ἐπιδημησάντων; D τος, καθότι Καῖσαρ
old-edition numerals: 407 before δὴ φευγόντων; 408 before ἰάσατο ὁ Κύριος.
other: ends mid-word ὑπο- (from ὑποστέλλεσθαι)

PG 2:461

ἔγνω. Ἀποδρὰς οὖν τῆς Ἀντιοχείας μετὰ Ἀθηνοδώρου ἐνθάδε ἐλήλυθεν, ὡς ἀκηκόαμεν. Διὸ συμβουλεύομέν σοι μήπω ἐπιβῆναι τῆς πόλεως ἐκείνης, μέχρις ἂν εἴδωμεν, εἰ τῆς κατὰ σοῦ διαβολῆς ἐκείνου ἀπόντος ὑπολῆσαι δυνήσονται.

Having fled therefore from Antioch with Athenodorus, he has come hither, as we have heard. Wherefore we counsel you not yet to set foot in that city, until we see whether in his absence they will be able to forget the slander against you.

XIV. Ταῦτα τοῦ προόδου ἀπαγγείλαντος, ὁ Πέτρος τῷ πατρὶ προσεμβλέψας ἔφη· Ἀκούεις, Φαῦστε, ὑπὸ Σίμωνος τοῦ Μάγου ἡ μεταμόρφωσίς σου γέγονεν, ὡς ἤδη φαίνεται. Καίσαρος γὰρ νομίσας ἐπὶ κακῷ αὐτὸν ζητεῖν, φοβηθεὶς ἔφυγε τὴν ἑαυτοῦ σοι περιθεὶς μορφὴν, ὅπως ἀποθανόντος σου τοῖς σοῖς τέκνοις ἡ λύπη γένηται. Ταῦτα ὁ πατὴρ ἀκούων, κλαίων καὶ ὀδυρόμενος ἔφη· Ὀρθῶς ἐστοχάσω, Πέτρε. Ἀννουβίων [γὰρ οἰκεῖός] μού με φιλῶν μυστηριωδῶς τὴν ἐπιβουλὴν ἐξέφηνεν. Καὶ οὐκ ἐπίστευ[σα ὁ ταλαίπωρος], ἐπειδὴ τοῦ παθεῖν ἤμην ἄξιος.

XIV. When he who was sent ahead had reported these things, Peter looked upon my father and said: You hear, Faustus: your transformation has been brought about by Simon Magus, as now appears. For supposing that Caesar was seeking him for evil, he was frightened and fled, having put his own form upon you, in order that when you were put to death grief might come upon your children. Hearing these things, my father, weeping and lamenting, said: Rightly have you conjectured, Peter. [For] Annubion, [an intimate friend] of mine who loves me, mysteriously disclosed the plot. And [wretched man that I am] I did not believe it, since I was worthy to suffer.

XV. Ταῦτα τοῦ πατρὸς εἰπόντος μετ' οὐ πολὺ [Ἀννουβίων ἦλθε] πρὸς ἡμᾶς τὴν Σίμωνος ἡμῖν δηλῶν φυγὴν, καὶ ὡς αὐτῆς νυκτὸς ἐπὶ Ἰουδαίαν ὥρμησεν. Εὗρε δὲ τὸν πατέρα ἡμῶν κοπτόμενον καὶ μετὰ ὀδυρμῶν λέγοντα· Οἴμοι, οἴμοι ὁ τάλας, μάγον αὐτὸν ἀκούων ἠπίστουν. Ὁ ταλαίπωρος πρὸς μίαν ἡμέραν ἐπιγνωσθεὶς συμβίῳ καὶ τέκνοις ταχέως ἐπὶ τὴν προτέραν τῆς ἀγνοίας ἦλθον συμφοράν. Καὶ ἡ μήτηρ ὀδυρομένη τὰς τρίχας κατέτιλλεν. Ἡμεῖς δὲ περὶ τῆς τοῦ πατρὸς ἀλλοιώσεως ἀδημονοῦντες ἐστένομεν, ὅ τι ποτὲ ἦν συννοῆσαι μὴ δυνάμενοι. Ἀννουβίων δὲ ταῦτα ἀκούων καὶ ὁρῶν ἀχανὴς ἔστη. Ὁ δὲ Πέτρος ἡμῖν τοῖς τέκνοις ἐπὶ πάντων ἔφη· Πιστεύσατέ μοι, οὗτός ἐστι Φαῦστος ὁ πατὴρ ὑμῶν. Διὸ δὴ κελεύω ὑμῖν, ὡς πατρὶ προσέχειν. Παρέξει γὰρ ὁ Θεὸς πρόφασίν τινα, δι' ἧς τὴν Σίμωνος ἀποδυσάμενος μορφὴν τὴν τοῦ πατρὸς ὑμῶν προδήλως ἀναδείξει πάλιν. Ταῦτα ἡμῖν εἰπὼν καὶ τῷ πατρὶ προσβλέψας ἔφη· Ἐγώ σοι ἐπέτρεψα, προσαγορεῦσαι Ἀππίωνα καὶ Ἀννουβίωνα, ἐπειδὴ ἐκ παίδων σοι φίλους εἶναι ὁμολογεῖς, οὐχὶ Σίμωνι τῷ Μάγῳ συνομιλεῖν.

XV. When my father had said these things, not long after [Annubion came] to us, declaring to us the flight of Simon, and how that very night he had set out for Judaea. And he found our father beating his breast and saying with lamentations: Woe is me, woe is me, wretched man that I am! When I heard that he was a magician I disbelieved it. Wretched man that I am, after being recognized for a single day by wife and children, I have swiftly come to my former calamity of ignorance! And my mother, lamenting, plucked out her hair. And we, being in distress over our father's alteration, groaned, unable to comprehend whatever it was. And Annubion, hearing and seeing these things, stood speechless. But Peter said to us the children before all: Believe me, this is Faustus your father. Wherefore I command you to attend to him as your father. For God will furnish some occasion through which he will put off the form of Simon and manifestly display again that of your father. Having said these things to us, and looking upon my father, he said: I permitted you to salute Appion and Annubion, since you confess that they have been friends to you from childhood, not to consort with Simon Magus.

XVI. Καὶ ὁ πατὴρ, Ἥμαρτον, ἔφη, ὁμολογῶ. Καὶ Ἀννουβίων· Καὶ αὐτὸς ἐγὼ, ἔφη, σὺν αὐτῷ δέομαί σου, συγγνῶναι γέροντι εὐγενεῖ καὶ ἀγαθῷ ἠπατημένῳ. Παίγνιον γὰρ γέγονεν ὁ δυστυχὴς τοῦ περιβοήτου. Πλὴν ὡς γέγονε φράσω. Ὁ ἀγαθὸς γέρων ἦλθε προσαγορεύσων ἡμᾶς. Ἐτυγχάνομεν δὲ αὐτῆς ὥρας κατὰ ταυτὸν οἱ ἐκεῖ παρόντες ἀκούοντες Σίμωνος, ὃς ἀποδιδράσκειν ἤθελε αὐτῇ νυκτὶ ἀκηκοὼς, ἐπιδημήσειν ποθέν τινας ἐνταῦθα τῇ Λαοδικείᾳ ἐκ προσταγῆς βασιλικῆς ζητοῦντας αὐτόν. Φαύστῳ δὲ εἰσιόντι τὸν ἴδιον θυμὸν ἐπέστρεφε φήσας οὕτως πρὸς ἡμᾶς· ἁλῶν αὐτὸν ἐλθόντα συμμετασχεῖν ὑμῖν ποιήσατε· ἐγὼ δὲ μύρον τι σκευάσω, ἵνα δειπνήσας καὶ ἀναλαβών τι ἴδιον χρίσας πρόσωπον τὴν ἐμὴν πᾶσιν ἔχειν δόξῃ μορφήν. Ὑμεῖς δὲ βοτάνης τινὸς ὕλης προεναλειψάμενοι ὑπ' ἐμοῦ οὐκ ἀπατηθήσεσθε ὑπὸ τῆς τένης αὐτοῦ μορφῆς, πλὴν τοῖς ἄλλοις πᾶσιν ὁ Φαῦστος δόξει εἶναι Σίμων.

XVI. And my father said: I have sinned, I confess. And Annubion said: I myself also along with him beseech you to pardon a noble and good old man who has been deceived. For the unfortunate man has become the plaything of that notorious fellow. Nevertheless I will tell how it happened. The good old man came to salute us. Now at that very hour we who were present there happened to be listening together to Simon, who wished to run away that very night, having heard that certain men from some quarter were about to arrive here in Laodicea by royal command seeking him. And when Faustus came in, he turned his own anger against him, speaking thus to us: Cause him when he comes to partake of salt with you; and I will prepare a certain ointment, so that when he has supped and taken some of it and anointed his own face, he may seem to all to have my form. But you, having been previously anointed by me with the juice of a certain herb, will not be deceived by his strange form, whereas to all others Faustus will seem to be Simon.

Editors' notes and page, col. 461

Footnotes

VARIAE LECTIONES. (printed under page 228)

Footnotes

(17) ‹anchor: not visible› · call in col 462

Ἀννοβίων (sic) O.

Ἀννοβίων (sic) in O.

(printed under page 228)

(18) ‹anchor: ἀναδείξει πάλιν› · call in col 462

πάλαι O.

πάλαι in O.

(printed under page 228)

(19) ‹anchor: ὡς γέγονε› · call in col 462

γέρων O.

γέρων in O.

(printed under page 228)

(20) ‹anchor: τῇ Λαοδικείᾳ› · call in col 462

Λαοδικία O.

Λαοδικία in O.

(printed under page 228)

(21) ‹anchor: θυμὸν ἐπέστρεφε› · call in col 462

ἐπέστρεφε addidi ex conjectura. Cfr. Ruf. x, 58.

ἐπέστρεφε I have added by conjecture. Compare Rufinus 10.58.

(printed under page 228)

(22) ‹anchor: ἔχειν δόξῃ› · call in col 462

δόξει O.

δόξει in O.

(22*) ‹anchor: τῆς τένης› · call in col 462 Sic barbarice in archetypo. Si ξένης legeris, una littera mutata, sensui et grammaticae forte erit consultum. Ed. Patr.

So, barbarously, in the archetype. If you read ξένης, changing one letter, sense and grammar will perhaps be served. Editor of the Patrologia.

(printed under page 228)

Footnotes

VARIAE LECTIONES. (printed under page 229)

(23) ‹anchor: not visible› · call in col 463

ὅτι ἐφοβούμην τότε, τῷ Φαύστῳ τοῦτο μηνύειν Ruf.

ὅτι ἐφοβούμην τότε, τῷ Φαύστῳ τοῦτο μηνύειν ("because I was afraid then to disclose this to Faustus"), after Rufinus.

(printed under page 229)

(24) ‹anchor: not visible› · call in col 463

Codicis lacuna desinit in litt. μῶν. Tum ἐφάνη p. ἂν ἔφηνα idem. Alius conjectaverit: [ἴσως συνόντων ἡ]μῶν αὐτῷ τὴν ἐκ τοῦ Σίμωνος κακὴν ἂν ἐφάνη βουλήν.

The manuscript's gap ends at the letters μῶν. Then the same manuscript has ἐφάνη for ἂν ἔφηνα. Another might conjecture: [ἴσως συνόντων ἡ]μῶν αὐτῷ τὴν ἐκ τοῦ Σίμωνος κακὴν ἂν ἐφάνη βουλήν.

(printed under page 229)

(25) ‹anchor: not visible› · call in col 463

τόν O.

τόν in O.

(printed under page 229)

(26) ‹anchor: not visible› · call in col 463

ἐπανελθών O.

ἐπανελθών in O.

(printed under page 229)

(27) ‹anchor: ὡς προεδιηγησάμην› · call in col 463

ὧν προδιηγήσαμεν p. ὡς προεδιηγησάμην O

O has ὧν προδιηγήσαμεν for ὡς προεδιηγησάμην.

(printed under page 229)

(28) ‹anchor: οὐ γνωρίζετε› · call in col 463

γνωρίζω O.

γνωρίζω in O.

(printed under page 229)

Page

running head: 463 S. CLEMENTIS I ROM. PONT.
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:464

XVII. Ἐκείνου δὲ ταῦτα προλέγοντος ἔφην· Τί νῦν σοι ἐκ τῆς τοιαύτης μηχανῆς ἐστι κέρδος; Καὶ ὁ Σίμων ἔφη· Πρῶτον μὲν συλλαβόντες αὐτὸν οἱ ἐμὲ ζητοῦντες παύσονται τῆς κατ' ἐμοῦ ζητήσεως. Εἰ δὲ καὶ ὑπὸ βασιλικῆς χειρὸς ἀναιρεθείη, μέγιστον πένθος ἕξουσιν οἱ τούτου παῖδες, οἵ τινες ἐμὲ καταλιπόντες, προσφυγόντ[ες τῷ Πέτρῳ] συνεργοῦσιν. Νῦν γάρ σοι, ὦ Πέτρε, ὁμολογῶ τὰ ἀληθῆ, ὅτι ἐφοβούμην τὸν [Σίμωνα, τῷ Φαύ]στῳ τοῦτο μηνύειν. ἀλλ' οὐδὲ καιρὸν ἡμῖν ὁ Σίμων ἐδίδου πρὸς τὸ ἰδιάζειν· [εἰ μὴ] αὐτῷ τὴν ἐκ τοῦ Σίμωνος κακὴν ἂν ἔφηνα βουλήν. Πλὴν ἐν μέσῃ γε νυκτὶ ἀναστὰς ὁ Σίμων τὴν ἐπὶ Ἰουδαίαν ἐποιεῖτο φυγὴν, προπεμπόμενος ὑπό τε Ἀππίωνος καὶ Ἀθηνοδώρου. Τότε ἐγὼ δυσαρέστως ἔχειν τὸ σῶμα ὑπεκρινάμην, ὅπως μείνας μετὰ τὸ ἐκείνους πορευθῆναι εὐθὺς αὐτὸν ἐπὶ τὰ ἑαυτοῦ ἐπανελθεῖν ποιήσω, εἴ που δύναιτο παρ' ὑμῖν κρυπτόμενος λανθάνειν μήπως ὑπὸ τῶν Σίμωνος ζητούντων ὡς Σίμων ληφθεὶς ὑπὸ βασιλικῆς ὀργῆς ἀποθάνῃ. Ἀωρίας οὖν αὐτὸν ἐξαπέστειλα πρὸς ὑμᾶς, καὶ κηδόμενος αὐτοῦ νύχιος ἦλθον ὀψόμενός τε αὐτὸν καὶ τάχιον ἀπελευσόμενος, πρὶν τοὺς πέμψαντας [τὸν Σίμωνα] ἐπανελθεῖν. Καὶ προσβλέψας ἡμῖν ἔφη· Ἐγὼ Ἀννουβίων τὴν τοῦ πατρὸς ὑμῶν ἀληθῆ μορφὴν ὁρῶ ἐναλειψάμενος ὑπ' αὐτοῦ τοῦ Σίμωνος, ὡς προεδιηγησάμην, ἵνα τοῖς ἐμοῖς ὀφθαλμοῖς ἡ ἀληθὴς Φαύστου φαίνηται μορφή. Ἐκπεπληγμένος οὖν σφόδρα θαυμάζω τὴν Σίμωνος μαγείαν, ὅτι ἑστῶτες τὸν ὑμέτερον οὐ γνωρίζετε πατέρα. Κλαιόντων δὲ τοῦ τε πατρὸς καὶ τῆς μητρὸς καὶ ἡμῶν αὐτῶν ἐπὶ τῇ κοινῇ πάντων ἡμῶν συμφορᾷ, συμπαθήσας καὶ ὁ Ἀννουβίων ἐδάκρυσεν.

XVII. And while he was foretelling these things, I said: What profit have you now from such a contrivance? And Simon said: First, having seized him, those who seek me will cease from the search against me. And if he should also be slain by the royal hand, his children will have the greatest grief, who having left me have fled for refuge [to Peter] and work with him. For now to you, O Peter, I confess the truth, that I feared [Simon], to disclose this [to Fau]stus; nay, Simon did not even give us an opportunity to be in private; [otherwise] I would have declared to him the evil counsel from Simon. However, having risen in the middle of the night, Simon made his flight towards Judaea, being escorted by Appion and Athenodorus. Then I pretended to be indisposed in body, so that remaining behind after they had gone I might straightway make him return to his own home, if haply being hidden with you he might escape notice, lest being taken as Simon by those seeking Simon he should die by the royal anger. At an untimely hour, therefore, I sent him away to you, and caring for him I came by night both to see him and to depart more quickly, before those who escorted [Simon] returned. And looking upon us he said: I, Annubion, see the true form of your father, having been anointed by Simon himself, as I related before, in order that the true form of Faustus might appear to my eyes. Being exceedingly astonished, therefore, I marvel at the magic of Simon, that standing by you do not recognize your own father. And while both our father and our mother and we ourselves were weeping over the common calamity of us all, Annubion also, sympathizing, shed tears.

XVIII. Τότε καὶ ὁ Πέτρος τῆς τοῦ πατρὸς μορφῆς τὴν ἀποκατάστασιν ἡμῖν ἐπηγγείλατο εἰπὼν πρὸς αὐτόν· Ἤκουσας, ὦ Φαῦστε, τὰ καθ' ἡμᾶς. Ὅταν οὖν ἡμῖν χρήσιμος ἡ περικειμένη σοι πλάνος μορφὴ γένηται καὶ ὑπουργήσῃς ἡμῖν, πρὸς ἃ κελεύομεν, τότε κἀγώ σοι τὴν ἀληθινήν σου μορφὴν ἀποδώσω πρότερον ποιήσαντι τὰ παρ' ἐμοῦ σοι λεγόμενα. Τοῦ δὲ πατρὸς εἰπόντος· Πᾶν ὅ τι ἄν μοι δυνατὸν ᾖ προθυμότατον ποιήσω, μόνον τὴν ἐμὴν τοῖς ἐμοῖς ἀπόδος μορφήν· ὁ Πέτρος ἀπεκρίνατο· αὐτὸς ἰδίοις ὠσὶν ἀκήκοας τῶν προόδων μου ἀπὸ Ἀντιοχείας ἐληλυθότων καὶ εἰπόντων, ὡς ἐκεῖ γεγονὼς ὁ Σίμων ἰσχυρῶς τοὺς ὄχλους κατ' ἐμοῦ παρώξυνε, μάγον καὶ μιαιφόνον, πλάνον τε καὶ γόητα ἀποκαλῶν ἐπὶ τοσοῦτον, ὡς γλίχεσθαι πάντας τοὺς ἐκεῖ τῶν ἐμῶν ἀπογεύσασθαι σαρκῶν. Ποιήσεις οὖν, ὡς ἐγὼ λέγω, καταλιπὼν Κλήμεντα παρ' ἐμοὶ καὶ προαγαγὼν ἡμᾶς εἰς Ἀντιόχειαν μετὰ τῆς συμβίου σου, ἔτι δὲ Φαυστίνου καὶ Φαυστινιανοῦ τῶν υἱῶν σου. Συνέσονται δέ σοι καὶ ἄλλοι τινὲς, οὓς ἐγὼ κρίνω δυνατοὺς ὑπουργῆσαι τῷ ἐμῷ θελήματι.

XVIII. Then Peter also promised us the restoration of our father's form, saying to him: You have heard, O Faustus, the matters concerning us. When, therefore, the deceitful form that lies upon you becomes useful to us and you minister to us towards the things which we command, then I also will restore to you your true form, when you have first done the things spoken to you by me. And when my father said: Everything whatsoever that may be possible for me I will do most eagerly, only restore my form to my own people; Peter answered: You yourself with your own ears have heard those who go before me, who have come from Antioch and said how Simon, having been there, strongly stirred up the crowds against me, calling me a magician and a murderer, a deceiver and a sorcerer, to such a degree that all those there longed to taste of my flesh. You will do, therefore, as I say, leaving Clement with me and going before us to Antioch with your wife, and besides with Faustinus and Faustinianus your sons. And certain others also will be with you, whom I judge able to minister to my will.

XIX. Μετὰ τούτων ἐν τῇ Ἀντιοχείᾳ [γενόμενος], ἐν ὅσῳ ὡς Σίμων φαίνῃ, δημοσίᾳ κήρυξον τὴν σεαυτοῦ μετα[μέλειαν εἰπών·] Ἐγὼ Σίμων ταῦτα ὑμῖν

XIX. [Having arrived] with these in Antioch, while you appear as Simon, proclaim publicly your own repen[tance, saying:] I, Simon, to you these things

Editors' notes and page, col. 464

Page

running head: S. CLEMENTIS I ROM. PONT. OPERA DUBIA. 464
marginal letters: A XVII. Ἐκείνου δὲ; B ἐκείνους πορευθῆναι; C νῇ πάντων; D κατ' ἐμοῦ
old-edition numerals: 411 after τῷ; 412 after ἀποκατάστασιν
other: missing hyphen at line end in πέν-θος

PG 2:465

κηρύσσω ὁμολογῶν, ἀδίκως καταψεύ[σασθαι τὰ τοῦ Πέτρου· οὐ γάρ] ἐστι πλάνος, οὐ μιαιφόνος, οὐ γόης, οὐδὲ ὅσα ποτὲ φαῦλα περὶ αὐτοῦ λέγων ἔφθανον ὑπὸ θυμοῦ ἐλαυνόμενος. Δέομαι ὑμῶν αὐτὸς ἐγὼ, ὁ τοῦ πρὸς ὑμᾶς μίσους αἴτιος αὐτῷ γεγονὼς, παύσασθε μισοῦντες αὐτόν· τοῦ γὰρ ὑπὸ Θεοῦ πρὸς σωτηρίαν κόσμου ἀπεσταλμένου ἀληθοῦς προφήτου ἀληθής ἐστιν ἀπόστολος. Διὸ καὶ αὐτὸς συμβουλεύω, αὐτῷ ὑμᾶς πείθεσθαι περὶ ὧν κηρύσσω, ἐπεὶ πᾶσα ὑμῶν ἡ πόλις ἄρδην ἀπολεῖται. Δι' ἣν δὲ αἰτίαν ὑμῖν ταῦτα ὡμολόγησα, εἰδέναι ὑμᾶς θέλω. Ταύτης τῆς νυκτὸς ἄγγελοί με τοῦ Θεοῦ, τὸν ἀσεβῆ, ὡς ἐχθρὸν ὄντα τῷ τῆς ἀληθείας κήρυκι, δεινῶς ἐμαστίγουν. Παρακαλῶ οὖν, μηδ' ἂν αὐτὸς ἐγὼ ἄλλοτε ἐπελθὼν κατὰ Πέτρου ἐπιχειρῶν λέγω, μὴ ἀποδέξησθέ με. Ἐξομολογοῦμαι γὰρ ὑμῖν· ἐγὼ μάγος, ἐγὼ πλάνος, ἐγὼ γόης. Ἔξεστι γὰρ ἴσως, μετανοίᾳ ἀπολῦσαι τὰ πραπεπραγμένα μοι ἁμαρτήματα.

proclaim, confessing that I have unjustly uttered falsehoods [against Peter; for he is not] a deceiver, nor a murderer, nor a sorcerer, nor all the evil things that I previously spoke about him, being driven by anger. I myself beg of you, I who have become for him the cause of the hatred towards you, cease hating him; for he is a true apostle of the true Prophet sent by God for the salvation of the world. Wherefore I myself also counsel you to obey him concerning the things which I proclaim, else your whole city will utterly perish. And for what cause I have confessed these things to you, I wish you to know. This night angels of God terribly scourged me, the ungodly one, as being an enemy to the herald of the truth. I beseech you, therefore, even if I myself at another time should come and attempt to speak against Peter, do not receive me. For I confess to you: I am a magician, I am a deceiver, I am a sorcerer. For perhaps it is possible by repentance to wipe away the sins previously committed by me.

XX. Ταῦτα τοῦ Πέτρου ὑποτιθεμένου, Οἶδα, ἔφη ὁ πατὴρ, ὅ τι βούλει. Διὸ μὴ κάμνε. Ἐμοὶ γὰρ οὐχ ἧττον μελήσει ἐκεῖσε ἐλθόντι διαλεχθῆναι, ἃ χρὴ περὶ σοῦ διαλέγεσθαι. Καὶ ὁ Πέτρος πάλιν ὑπετίθετο· ὅταν οὖν νοήσῃς τὴν πόλιν μεταβαλομένην τοῦ μίσους, ἐπιθυμοῦσαν δὲ ἰδεῖν ἡμᾶς, πέμψας δήλωσόν μοι, καὶ αὐτόθι ἐπικαταληψόμεθά σε. Γενόμενος δὲ ἐκεῖ αὐθήμερον τὴν ἀλλοτρίαν σου μορφὴν ἀπελάσας τὴν σὴν τοῖς σοῖς καὶ πᾶσι τοῖς ἄλλοις ἀπλανῶς φαίνεσθαι ποιήσω. Ταῦτα εἰπὼν συνεῖναι αὐτῷ τοὺς υἱοὺς, ἀδελφοὺς δὲ ἐμοὺς ἐποίησε καὶ Ματτιδίαν, τὴν μητέρα ἡμῶν, καὶ τῶν γνησιωτέρων τινὰς συναπέρχεσθαι ἐκέλευσεν. Ἡ δὲ μήτηρ συναπελθεῖν αὐτῷ ὀκνηρῶς εἶδε λέγουσα· Μοιχὰς γὰρ εἶναι δοκῶ τῇ Σίμωνος συνοῦσα μορφῇ. Εἰ δ' ἄρα συναπέρχεσθαι αὐτῷ ἀναγκασθήσομαι, ἀδύνατον ἐπὶ τῆς αὐτῆς τύχης κλίνης συγκατακλιθήσεσθαι. Οὐκ οἶδα δὲ, εἰ καὶ συναπελθεῖν αὐτῷ πεισθήσομαι. Ὀκνοῦσαν δὲ αὐτὴν ἀπελθεῖν ὁ Ἀννουβίων προέτρεψεν αὐτὴν εἰπών· Πείσθητι ἐμοί τε καὶ Πέτρῳ καὶ αὐτῇ δὲ τῇ φωνῇ, ὅτι [Φαῦστός] ἐστιν, ὁ σὸς σύμβιος, ὃν οὐκ ἔλαττόν σου ἀγαπῶ. Καὶ αὐτὸς αὐτῷ συμ[πορεύσομαι]. Ταῦτα τοῦ Ἀννουβίωνος εἰπόντος, ἡ μήτηρ συνελθεῖν ὑπέσχετο.

XX. While Peter was suggesting these things, my father said: I know what you wish; wherefore do not trouble yourself. For it will be no less my care, when I have come thither, to discourse on the things which ought to be discoursed of concerning you. And Peter again suggested: When, therefore, you perceive the city changed from its hatred, and desiring to see us, send and make it known to me, and we will overtake you right there. And when I have come there, on the selfsame day driving away your foreign form, I will make your own form appear without deceit to your own people and to all the others. Having said these things, he made his sons, my brothers, to be with him, and commanded Mattidia, our mother, and certain of the more intimate companions to depart together with him. But our mother looked hesitantly upon departing with him, saying: For I seem to be an adulteress if I consort with the form of Simon. And if indeed I shall be compelled to depart with him, it is impossible for me to lie down together with him upon the same couch or bed. Nay, I do not know whether I shall even be persuaded to depart with him. And while she was hesitating to depart, Annubion exhorted her, saying: Be persuaded both by me and by Peter, and also by his voice itself, that he is [Faustus], your husband, whom I love no less than you do. And I myself [will journey] with him. When Annubion had said these things, our mother promised to go with him.

XXI. Ὁ δὲ Πέτρος [ἔφη]· Δικαιότατα ὁ Θεὸς τὰ πράγματα ἡμῶν οἰκονομεῖ. Ἔχομεν γὰρ μεθ' ἡμῶν Ἀννουβίων[α ἀστρολ]όγον. Οὗτος γὰρ ἡμῖν ἐπιδημήσασι τῇ Ἀντιοχείᾳ περὶ γενέσεως τοῦ λοιποῦ ὡς φίλος γνησιώτερον διαλεχθήσεται. Καὶ δὴ τοῦ πατρὸς ὑπὸ νύκτα μεθ' ὧν ἐκέλευσε Πέτρος σὺν τῷ Ἀννουβίωνι ὁρμήσαντος ἐπὶ τὴν πλησίον Ἀντιόχειαν, ὄρθρου τῆς ἄλλης ἡμέρας πρὶν προελθεῖν Πέτρον ἐπὶ τῷ διαλέγεσθαι, ἐπανῆλθον εἰς τὴν Λαοδίκειαν τὸν Σίμωνα προπέμψαντες Ἀππίων καὶ Ἀθηνόδωρος ἐπιζητοῦντες τὸν πατέρα. Ὁ δὲ μαθὼν ἐκέλευσεν αὐτοὺς εἰσέρχεσθαι. Εἰσβάντων δὲ καὶ καθεσθέντων καί, Ποῦ Φαῦστος; εἰπόντων , ἀπεκρίνατο Πέτρος· Οὐκ ἴσμεν· αὐτῆς γὰρ ἑσπέρας πρὸς ὑμᾶς ἐλθὼν οὐκέτι τοῖς οἰκείοις ἐφάνη· χθὲς δὲ ὄρθρου καὶ

XXI. And Peter [said]: Most righteously does God direct our affairs. For we have with us Annubion [an astrol]oger. For when we have arrived in Antioch, he will discourse with us for the future concerning nativity more genuinely as a friend. And indeed, when our father by night, with those whom Peter commanded, together with Annubion, had set out for the neighbouring Antioch, at dawn of the next day, before Peter came forth to discourse, Appion and Athenodorus, having escorted Simon, returned to Laodicea seeking after our father. And he, having learned of it, commanded them to enter. And when they had entered and sat down and said: Where is Faustus? Peter answered: We do not know; for since the very evening when he came to you, he has no longer appeared to his household; and yesterday at dawn also

Editors' notes and page, col. 465

Footnotes

VARIAE LECTIONES. (printed under page 230)

Footnotes

(29) ‹anchor: not visible› · call in col 466

ὁμολογοῦν O.

ὁμολογοῦν in O.

(printed under page 230)

(30) ‹anchor: καὶ Ματτιδίαν› · call in col 466

Ματθιδίαν O.

Ματθιδίαν in O.

(printed under page 230)

(31) ‹anchor: εἶδε λέγουσα› · call in col 466

λέγουσα supplevi ex conjectura. [Lege εἶχε pro εἶδε.]

λέγουσα I have supplied by conjecture. [Read εἶχε for εἶδε.]

(31*) ‹anchor: τύχης κλίνης› · call in col 466 an leg. τύλης καὶ κλίνης?

Should we read τύλης καὶ κλίνης?

(printed under page 230)

Footnotes

(none; Variae lectiones 32–36 of page 231 are called in the Greek of col 468 and set under n468)

Page

running head: 467 S. CLEMENTIS I ROM. PONT. OP
marginal letters: (none)
old-edition numerals: (none)
other: facing Latin version, not set

PG 2:468

Σίμων αὐτὸν ἐζήτησεν, καὶ ἐπεὶ μηδὲν ἀπεκρινάμεθα πρὸς αὐτὸν, οὐκ οἶδα, τί ἔδοξεν αὐτῷ Φαῦστον ἑαυτὸν εἰπόντι. Μὴ πιστευθεὶς δακρύων καὶ κοπτόμενος ἀποκτείνειν ἑαυτὸν ἀπειλήσας ὡς ἐπὶ θάλασσαν ὥρμησεν.

Simon sought him, and since we answered nothing to him, I do not know what seemed good to him when he called himself Faustus. Not being believed, weeping and beating his breast, having threatened to kill himself, he rushed as if towards the sea.

XXII. Ταῦτα ἀκούοντες ὅ τε Ἀππίων καὶ οἱ σὺν αὐτῷ ἐπολολύξαντες ἐκόψαντο λέγοντες· Διὰ τί οὐ παρεδέξασθε αὐτόν; Καὶ ἅμα τῷ βούλεσθαι τὸν Ἀθηνόδωρον εἰπεῖν μοι· Φαῦστος ἦν, ὁ πατήρ σου, ὁ Ἀππίων ὑποφθάσας αὐτὸν εἶπεν· ἐμάθομεν παρά τινος, ὅτι εὑρὼν αὐτὸν ὁ Σίμων ἐξώρμησε [ἵνα τὸν Πέτρον καταλιπὼν αὐτῷ συνοδοιπορήσῃ ὑπισχνουμένῳ ἀποκαλύπτειν] τὰ ἀληθῆ, αὐτοῦ Φαύστου παρακαλέσαντος αὐτὸν, ὅτι μὴ ἤθελεν ὁρᾷν τοὺς αὐτοῦ υἱοὺς Ἰουδαίους γεγενημένους. Ἡμεῖς δὲ ταῦτα ἀκούσαντες τούτου ἕνεκεν ἤλθομεν ζητοῦντες αὐτόν. Ἐπειδὴ δὲ ἐνταῦθα οὐκ ἔστι, φαίνεται ἀληθεύσας ὁ εἰπὼν ἡμῖν, ὡς οὖν παρ' αὐτοῦ ἀκούσαντες εἰρήκαμεν ὑμῖν. Ἐγὼ δὲ Κλήμης, συννοήσας τὴν τοῦ Πέτρου προαίρεσιν, ὅτι ὑπόνοιαν αὐτοῖς ἐνσπεῖραι θέλει, ὡς τὸν γέροντα ζητεῖν μέλλων παρ' αὐτοῖς, ἵνα φοβηθέντες φύγωσιν, συνέδραμον αὐτοῦ τῷ βουλήματι, καὶ πρὸς τὸν Ἀππίωνα, Ἄκουσον, ἔφην, φίλτατέ μοι Ἀππίων· ἡμεῖς τὰ νομισθέντα ἡμῖν καλὰ ὡς πατρὶ δοῦναι ἐσπεύσαμεν. Εἰ δὲ αὐτὸς οὐκ ἐβουλήθη λαβεῖν, ἀλλὰ τοὐναντίον βδελυξάμενος ἡμᾶς ἔφυγεν, τραχύτερόν τι ἐρῶ· οὐδὲ ἡμεῖς αὐτοῦ φροντίζομεν. Ἐμοῦ ταῦτα εἰπόντος ὡς ἐπ' ὠμότητι δυσχεράναντες ἀπῄεσαν, καὶ ὡς ἐμάθομεν τῆς ἄλλης ἡμέρας [ὡς τάχιστα] κατ' ἴχνη Σίμωνος ἐπὶ τὴν Ἰουδαίαν ὥρμησαν.

XXII. Hearing these things, both Appion and those with him howled aloud and beat their breasts, saying: Why did you not receive him? And just as Athenodorus was wishing to say to me: It was Faustus, your father, Appion anticipating him said: We learned from someone that Simon, having found him, urged him [that leaving Peter he should journey with him, promising to reveal] the truth, Faustus himself having besought him, because he did not wish to see his own sons who had become Jews. And we, having heard these things, came on this account seeking him. But since he is not here, he who told us appears to have spoken the truth, just as we, having heard from him, have told you. And I, Clement, having perceived the purpose of Peter, that he wished to sow suspicion in them, as being about to seek the old man at their hands, in order that being frightened they might flee, concurred in his design, and said to Appion: Hear, my dearest Appion; we hastened to give to him as to a father the things thought good by us. But if he himself was not willing to receive them, and on the contrary abhorring us fled, I will say something rather harsh: neither do we care for him. When I had said these things, being indignant as if at my cruelty, they departed, and as we learned the next day, [as quickly as possible] they rushed in the footsteps of Simon towards Judaea.

XXIII. Πλὴν ἡμερῶν δέκα διελθουσῶν [ἧκέ τις] ἐκ τῆς Ἀντιοχείας παρὰ τοῦ πατρὸς ἀγγελῶν ἡμῖν, πῶς ὁ πατὴρ δημο[σίᾳ] αὐτοῦ μορφῆς κατηγορῶν, Πέτρον εὐλογῶν τὴν πᾶσαν Ἀντιοχέων πόλιν εἰς πόθον μετέθηκεν. Καὶ ἐκ τούτου πάντας ἐπιθυμεῖν αὐτὸν ἰδεῖν ἀπήγγελλεν· ἐνίους δὲ καὶ χαλεπαίνοντας αὐτῷ ὡς Σίμωνι διὰ τὴν πρὸς Πέτρον ὑπερβάλλουσαν στοργὴν καὶ χεῖρας θέλειν ἐπιβαλεῖν τῷ Φαύστῳ ὡς Σίμωνι. Διὸ μήπως ἀναιρεθῇ δεδοικότα, ἐξαυτῆς ἐλθεῖν πέμψαντα ἀξιοῦν τὸν Πέτρον, ὅπως αὐτὸν ζῶντα ἐπικαταλάβῃ, καὶ τῇ πόλει ἀκμαζούσῃ πόθῳ τῷ πρὸς αὐτὸν εὐκαίρως ἐπιφανῇ. Πέτρος δὲ ταῦτα ἀκούσας πρὸς τὸ ἐκκλησιάζειν πλείστους συναγαγὼν καὶ ἐπίσκοπον ἐκ τῶν ἀκολούθων καταστήσας, βαπτίσας καὶ ἰασάμενος ἡμερῶν ἐπιμείνας τριῶν τῇ Λαοδικείᾳ ἐπὶ τὴν πλησίον ὁρμήσειν Ἀντιόχειαν ἔσπευσεν.

XXIII. However, when ten days had passed, [there came someone] from Antioch from our father announcing to us how our father, public[ly] accusing his own form and blessing Peter, had turned the whole city of the Antiochenes to longing. And as a result of this he reported that all desired to see him; and that some even, being angry with him as Simon on account of their surpassing affection towards Peter, wished also to lay hands upon Faustus as Simon. Wherefore, fearing lest he should be slain, he had sent asking Peter to come immediately, so that he might overtake him alive, and appear seasonably to the city at the height of its longing towards him. And Peter, having heard these things, having gathered together very many for holding assembly and having appointed a bishop from his followers, having baptized and healed, after remaining three days in Laodicea, hastened to set out for the neighbouring Antioch.

Editors' notes and page, col. 468

Footnotes

VARIAE LECTIONES. (printed under page 231)

(32) ‹anchor: ἔδοξεν› · call in col 468

δόξαν O, qui deinde εἰπών p. εἰπόντι.

δόξαν in O, which then has εἰπών for εἰπόντι.

(printed under page 231)

(33) ‹anchor: ἡμέρας› · call in col 468

ἡμῶν O.

ἡμῶν in O.

(printed under page 231)

(34) ‹anchor: ἀγγελῶν› · call in col 468

ἀγγέλων O.

ἀγγέλων in O.

(printed under page 231)

(35) ‹anchor: ἀπήγγελλεν› · call in col 468

ἀπήγγελλο Θ.

ἀπήγγελλο in O (the siglum is printed Θ).

(printed under page 231)

(36) ‹anchor: πλησίον ὁρμήσειν› · call in col 468

Fortasse legendum ὁρμῆσαι. Post ἔσπευσεν in cod. O puncto distinguitur apponiturque ἀμήν. Quo intelligitur, amanuensem opus suum putavisse omnino absolutum, quamvis vetus Rufini versio Recognitionum enarrando ulterius progrediatur.

Perhaps read ὁρμῆσαι. After ἔσπευσεν, manuscript O has a stop and adds ἀμήν. From this it is clear that the copyist thought his work entirely finished, although Rufinus's old version of the Recognitions carries the narrative further.

(printed under page 231)