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ANF Pseudo-Clementine The Recognitions of Clement
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Introductory Notice to The Recognitions of Clement.
[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.
[860] [The connection of mathematics and astrology is indicated also in Homily XIV. 3.—R.]
Chapter XII.—Astrology Baffled by Free-Will.
[861] [This argument from human freedom is the favourite one throughout.—R.]
Chapter XVII.—Gentile Cosmogony.
[862] [With this cosmogony (chaps. 17–19, 30–34) compare the discourse of Appion, Homily 3–10.—R.]
[863] [Comp. chap. 31 and Homily VI. 2.—R.]
Chapter XX.—Doings of Jupiter.
[864] [Comp. Homily V. 12–15 for a parallel to chaps. 20–23.—R.]
[865] Dionysius appears here and subsequently in the text for Dionysus the Greek god corresponding to the Latin Bacchus. Some of the other names are more or less corrupt forms.
Chapter XXIV.—Folly of Polytheism.
[866] [Comp. Homily V. 23, where these details appear in a letter written by Clement as if from a woman; also Homily VI. 21.—R.]
Chapter XXV.—Dead Men Deified.
[867] [Comp. Homily VI. 22.—R.]
Chapter XXX.—Cosmogony of Orpheus.
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