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ANF Pseudo-Clementine The Recognitions of Clement
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Introductory Notice to The Recognitions of Clement.
[840] [On the doctrine of demons compare book iv. 14–22; Homily IX. 8–18.—R.]
[841] [On the error of astrology compare book x. 7–12. In Homily XIV. 5 and elsewhere “genesis” and the science of astrology are identified.]—R.
Chapter XVII.—Astrological Lore.
[842] Ch. 17 and ch. 19–29 are taken in an altered form from the writing ascribed to Bardesanes, De Fato. [These chapters have no parallel in the Homilies, but the argument of the old man respecting genesis implies the same position; comp. Homily XIV. 3–7, 11.—R.]
[843] Conjectural reading, “to kill with the sword.”
[844] That is, violators of the sacred mysteries, which was regarded as one of the most horrid of crimes.
Chapter XIX.—Refutation of Astrology.
[845] That is, the farthest east, not, as some of the annotators suppose, from the beginning of the world.
Chapter XXI.—Districts of Heaven.
[846] This is a literal translation of text. If we read genesi for genesim, we get: “nor has Venus, etc., compelled them to keep up this custom in the midst of others through the force of genesis.” Eusebius reads: “And assuredly Venus, etc., is not found in the genesis of all of them.”
Chapter XXVII.—Doctrine of “Climates” Untenable.
[847] The text reads: “the incestuous customs of their evils, or of their evil persons.” Hilgenfeld (Bardesanes, p. 113) notices that it should be, “of their ancestors.”
Chapter XXVIII.—Jewish Customs.
[848] Probably we should read perfusionem instead of perfusione, and then the translation would be: “no star compelling, or even urging on them the shedding of blood.” So Whiston translates.
Chapter XXX.—“Genesis” Inconsistent with God’s Justice.
[850] [This conclusion of the argument by a reference to the Prophet is much more dignified than the personal boast of miraculous power which, in the Homilies, is placed in the mouth of the Apostle just before the recognition.—R.]
Chapter XXXII.—Stubborn Facts.
[851] [To chaps. 32–37 a partial parallel is found in Homily XIV. 6–9. The arrangement is quite different, and the details vary.—R.]
[852] [Compare the account of the recognition in Homily XIV. 9.—R.]
Chapter XXXVI.—New Revelations.
[853] [This recapitulation is peculiar to the Recognitions; in Homily XV. 4 the main facts are cited as a proof of divine providence.—R.]
Chapter XXXVII.—Another Recognition.
[854] Lit. “through pity of humanity.”
[855] [Comp. Homily XIV. 9. The recognition of the mother is represented as occurring first; the variations are quite remarkable.—R.]
Chapter XXXVIII.—“Angels Unawares.”
[856] [This chapter is peculiar to the Recognitions; the detailed description of the exorcism is a curious piece of literature.—R.]
[857] [In book x. the arrangement, to the close of chap. 51, differs from that of the Homilies. Here Peter proposes a delay. In Homily XV. an account is given of the attempt to convert the father immediately; the Apostle arguing with him, and urging the importance of being of the same mind with his family. Then in Homilies XVI.–XIX. a second discussion with Simon is given, occurring in the presence of the father of Clement. Here the argument is carried on by Clement (chaps. 7–28), Niceta (chaps. 30–34, 41), Aquila (chaps. 35–38), and concluded by Peter himself (chaps. 42–51). Much of the mythological matter finds a parallel in the discussion with Appion (Homily IV.–VI.), but there is no direct agreement in the two works from this point to chap. 52. Comp. Homily XX. 11.—R.]
[858] Allusion is made to Socrates and community of wives, as stated in the Republic of Plato.
Chapter IX.—Existence of Evil on Astrological Principles.
[859] [Comp. book ix. 15, 17, etc. The question of astrology is much more prominent in the Recognitions; but comp. Homily XIV. 5, and elsewhere.—R.]
Chapter XI.—Test of Astrology.
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