| << | Contents | >> |
ANF Pseudo-Clementine The Clementine Homilies
Introductory Notice to The Clementine Homilies.
[888] [The reader is referred to the Introductory Notice prefixed to this edition of the Clementine literature for a brief summary of the views respecting the relations of the two principal works. The footnotes throughout will aid in making a comparison. The preparation of these notes has strengthened the conviction of the writer that the Recognitions are not dependent on the Homilies, but that the reverse may be true.—R.]
[889] [The object of this apocryphal epistle is to account for the late appearance of the Homilies. It would seem to be the latest portion of the literature.—R.]
Chapter II.—Misrepresentation of Peter’s Doctrine.
[890] [This is one of the strongest anti-Pauline insinuations in the entire literature.—R.]
[891] Matt. 5.18; 24.35; Mark 13.31; Luke 22.33. [This is a fair specimen of the loose method of Scripture citation characteristic of the Clementine literature. Sometimes the meaning is perverted.—R.]
Chapter IV.—An Adjuration Concerning the Receivers of the Book.
[892] [The form of adjuration has some points of resemblance with the baptismal forms given by Hippolytus, as those of the Elkesaites. See Introductory Notice to Recognitions, and comp. Recognitions, i. 45–48.—R.]
[893] Unless the reading be corrupt here, I suppose the reference must be to episcopal succession.
Chapter V.—The Adjuration Accepted.
[894] [Rufinus, in his preface to the Recognitions, makes no allusion to this letter.—R.]
[895] More probably “the Lord’s brother.” So it must have been in the text from which Rufinus translated. [That this means “James the Lord’s brother” is quite certain, but it is not necessary to adopt this reading here; comp. chap. 20 and the opening sentence of the previous epistle. In Recognitions, iii. 74, Clement is represented as writing “my lord James.”—R.]
Chapter IX.—“Let Brotherly Love Continue.”
[896] Literally, “of salt.”
Chapter X.—“Whatsoever Things are Honest.”
[897] The common reading would give “who alone is now long-suffering;” but the change of a letter gives the reading which we have adopted.
Chapter XIV.—The Vessel of the Church.
[898] It is impossible to translate these terms very accurately. I suppose the πρωρεύς was rather the “bow-oarsman” in the galley.
Chapter XX.—Clement’s Obedience.
[899] [Compare with this the remarkable chapter, Recognitions, iii. 75, where a summary is given of previous writings sent to James. The design of this letter, evidently known to Rufinus, was to authenticate the work which follows. The language of Rufinus may fairly imply that this letter, known to be of later origin, was sometimes prefixed to the Recognitions also. This is an evidence of Jewish-Christian origin.—R.]
Chapter I.—Boyish Questionings.
[900] [The first six chapters agree closely with the corresponding passage in the Recognitions.—R.]
[901] This rendering is from the text in the corresponding passage of the Epitome de gestis S. Petri.
Chapter VI.—Tidings from Judæa.
[902] [This clause is represented in the Recognitions as follows: “which took its rise in the regions of the East.”—R.]
Chapter VIII.—Departure from Rome.
[903] [The narrative here varies from that of the Recognitions; comp. book i. chaps. 7–11.—R.]
[904] For ἐκπλοκῶν Wieseler proposes ἐκκλέπτων, “that deceiving by hopes it lays snares,” etc.
[905] Portus, the port of Rome. One ms. reads πόντον, “the sea.”
Chapter X.—Cavils of the Philosophers.
[906] We have here adopted a conjectural reading of Davis. The common text is thus translated: “whose faces I remember, and who as being living images are satisfactory testimonies. These it is left,” etc.
[907] The Vatican ms. and Epit. have “the power of speaking well.”
[908] Lit., “I met each one beforehand secretly.” The Latin has, “unicuique prævius occurri.”
[909] The Greek is βίου, “life.”
[910] The Paris ms. reads φθόνου, “envy,” instead of φόνου, “murder.”
Chapter XV.—Introduction to Peter.
[911] [Here the two accounts become again closely parallel.—R.]
[912] The text is corrupt. Dressel’s reading is adopted in the text, being based on Rufinus’s translation. Some conjecture, “as you will know of your own accord.”
Chapter XVIII.—Causes of Ignorance.
[913] A conjectural reading, “being without the house,” seems preferable.
Chapter XIX.—The True Prophet.
[914] [Comp. Recognitions, i. 16, where the discourse is more fully given.—R.]
Chapter XX.—Peter’s Satisfaction with Clement.
[915] The text is probably corrupt or defective. As it stands, grammatically Peter writes the discourse and sends it, and yet “by his order” must also apply to Peter. The Recognitions make Clement write the book and send it. The passage is deemed important, and is accordingly discussed in Schliemann, p. 83; Hilgenfeld, p. 37; and Uhlhorn, p. 101. [See Recognitions, i. 17. Both passages, despite the variation, may be urged in support of the existence of an earlier document as the common basis of the Clementine literature.—R.]
[916] [Comp. Homily XIII. 4. and Recognitions, i. 19.—R.]
Chapter I.—Peter’s Attendants.
[917] [With but two exceptions, these names, or their equivalents, occur in Recognitions, iii. 68, where importance is attached to the number twelve. Comp. also Recognitions, ii. 1. A comparison of these lists favors the theory of a common documentary basis.—R.]
Chapter II.—A Sound Mind in a Sound Body.
[918] Literally, “to be boiled out of me.”
Chapter III.—Forewarned is Forearmed.
[920] “Were deceived” is not in the text, but the sense demands some such expression should be supplied.
[921] φιλόλογοι, οὐ φιλόσοφοι, “lovers of words, not lovers of wisdom.”
Chapter XIII.—Future Rewards and Punishments.
[922] Lit. Hades.
[923] Literally, “twofoldly and oppositely.” [On the doctrine of pairs compare chap. 33, iii. 23, Recognitions, iii. 61.—R.]
Chapter XVI.—Man’s Ways Opposite to God’s.
[924] Noah.
[925] For “first” Wieseler conjectures “different,”—two different persons.
Chapter XVII.—First the Worse, Then the Better.
[926] In this sentence the text is probably corrupted. The general meaning seems to be, that he does not enter fully at present into the subject of Elias, or John the Baptist, and the Christ, the greatest among the sons of men, coming after, but that he will return to the subject on a fitting occasion.
Chapter XIX.—Justa, a Proselyte.
[927] [Chaps. 19–21 are peculiar to the Homilies, though in Recognitions, vii. 32, Justa is named as having purchased and educated Niceta and Aquila.—R.]
[928] For διαφόροις Duncker proposes ἀδιαφόροις, “meats without distinction.”
[929] That is, having caused to be a Gentile, by abstaining from forbidden foods.
[930] There are several various readings in this sentence, and none of them can be strictly construed; but the general sense is obvious.
Chapter XXII.—Doctrines of Simon.
[931] [For the parallel account of Simon, given also by Aquila, see Recognitions, ii. 7–15.—R.]
[932] The Vatican ms. adds, “which is in Egypt (or, on the Nile), in Greek culture.”
[933] [Comp. Recognitions, i. 72—R.]
Chapter XXIII.—Simon a Disciple of the Baptist.
[934] A day-baptist is taken to mean “one who baptizes every day.”
[935] [Called “Luna” in the Recognitions.—R.]
[936] [Peculiar, in this detailed form, to the Homilies.—R.]
Chapter XXIV.—Electioneering Stratagems.
[937] [Compare the varied account in Recognitions, ii. 8.—R.]
[938] We have here an allusion to the tradition that it was only an image of Helen that was taken to Troy, and not the real Helen herself.
[939] [With the account of Simon’s doings in chaps. 26–32 compare Recognitions, ii. 9, 10, 13–15; iii. 47.—R.]
[940] Which was used by the ancients as cupping-glasses are now used.
[941] The Vatican ms. and Epitome read, “that a shrine and statues should be erected in honour of us.”
[942] The Latin translates: “as having preferred the oath to the evil action.”
Chapter XXXIII.—Doctrine of Pairs.
[943] [Chaps. 32, 34, find a parallel in Recognitions, iii. 59, 60, at the close of the discussion with Simon.—R.]
Chapter XXXVI.—All for the Best.
[944] [Comp. Recognitions, i. 21.—R.]
Chapter XXXVII.—Spies in the Enemy’s Camp.
[945] [From chap. 27 to iii. 28 the matter is peculiar to the Homilies. The views stated are obviously coloured by the Gnostic Ebionism of the author.—R.]
Chapter XXXVIII.—Corruption of the Law.
[946] The Vatican ms. reads: “against the only God.”
[947] [This view of the Scriptures, as held by Peter, is one of the marked characteristics of the Homilies.—R.]
Chapter XLI.—Asking for Information, Not Contradiction.
[948] The text has ὑπό, “by,” which has been altered into ὑπέρ. Davis would read σου, “by you.”
Chapter XLII.—Right Notions of God Essential to Holiness.
[949] Cotelerius doubts whether this expression means a soul ruling over his body, or a soul disposed to favor monarchical rule. The former explanation seems more probable.
Chapter XLIV.—The Same Continued.
[950] Wieseler considers this corrupt, and amends: “if He desires more.”
Chapter XLV.—How God is to Be Thought of.
[951] The Latin has here, “imperceptus et perceptus;” but Wieseler points out that χωρούμενος has reference to God’s dwelling in the souls of the good, and thus He is contained by them.
Chapter LI.—Weigh in the Balance.
[952] This is quoted three times in the Homilies as a saying of our Lord, viz., here and in Homily III. chap. 50, and Homily XVIII. chap. 20. It is probably taken from one of the apocryphal Gospels. In Homily XVIII. chap. 20 the meaning is shown to be, that as it is the part of a money-changer to distinguish spurious coins from genuine, so it is part of a Christian to distinguish false statements from true.
[953] A corruption of the texts, Matt. xxii. 29; Mark xii. 24.
Chapter LII.—Sins of the Saints Denied.
Chapter I.—The Morning of the Discussion.
[955] [The first twenty-eight chapters of this homily have no exact parallel in the Recognitions; much of the matter is peculiar to this work.—R.]
Chapter VI.—Purgatory and Hell.
[956] The text manifestly corrupt.
[957] Perhaps, rather, “the greatest part.”
Chapter XV.—Christ’s Prophecies.
[958] Matt. xxiv. 2, 34; Luke xix. 43-44.
Chapter XVII.—Whether Adam Had the Spirit.
[959] [Here we find another view, suggesting the speculative opinions for which the author desires the indorsement of Peter.—R.]
Chapter XVIII.—Adam Not Ignorant.
[962] From a conjectural reading by Neander.
[963] Matt. xxiii. 37; Luke xiii. 34; Luke xxiii. 34.
Chapter XXI.—The Eating of the Forbidden Fruit Denied.
Chapter XXII.—Male and Female.
[966] That is, the present world is female, and is under the rule of the female; the world to come is male, and is under the rule of the male.
[967] The allusion is to the fact that John the Baptist is called the greatest of those born of woman, while Christ is called the Son of man.
Chapter XXIII.—Two Kinds of Prophecy.
[968] Literally, “Let there be to us two genuine prophecies.”
[969] [The doctrine of these chapters is tinged with Gnostic dualism; much of the matter might, according to tradition, have been equally well put in the mouth of Simon.—R.]
Chapter XXV.—Cain’s Name and Nature.
[970] [Note the fantastic mysticism of this interpretation here given.—R.]
[971] Qu. “towards Abel”?
Chapter XXIX.—The Signal Given.
[972] [For a general comparison of the discussions with Simon, see Recognitions, ii. 19. Comp. Homily XVI. 1.—R.]
Chapter XXX.—Apostolic Salutation.
[973] [In Recognitions, ii. 20, this sentence occurs; but the opening discourse of Peter is quite different, far more dignified and consistent with the real character of the Apostle.—R.]
[974] Matt. 10.12; Mark 6.11; Luke 10.5, etc. [Comp. Recognitions, ii. 20, where the exordium is quite different, presenting the righteousness of God.—R.]
Chapter XXXIII.—Works of Creation.
[975] This is rather a paraphrase than a strict translation.
[976] Various reading, “assigned it the sea as a habitation for aquatic animals.”
Chapter XXXV.—“These are a Part of His Ways.”
[977] Literally, “of their life,” according to the idea prevalent of old, that the heavenly bodies were living creatures.
Chapter XXXVIII.—Simon’s Challenge.
[978] [The reply of Simon in the Recognitions is quite different, though the substance of this attack is given in the progress of this discussion; see Recognitions, ii. 39.—R.]
[979] [The Ebionitic tendency appears in this representation of Simon, as opposing the monotheism of the Old Testament. Comp. Recognitions, ii. 38.—R.]
Chapter XXXIX.—Defects Ascribed to God.
[984] Gen. xxii. 1. [These objections from the anthropomorphism of the Jewish Scriptures are not found in the Recognitions.—R.]
Chapter XLI.—“Status Quæstionis.”
[985] The text of this passage in all the editions is meaningless. It becomes clear by change of punctuation.
[986] [Comp. ii. 38 and many other passages for this view of the errors of Scripture. The test of truth as here stated is noteworthy. It suggests some modern affinities.—R.]
Chapter XLIII.—God’s Foreknowledge.
[988] That is, Kibroth-Hattaavah; Num. xi. 34.
Chapter XLVII.—Foreknowledge of Moses.
[989] Deut. xxxiv. 6, LXX.
[990] [It is curious to find the post-exilian theory of the Pentateuch in this place, put in the mouth of the Apostle Peter.—R.]
Chapter XLIX.—The True Prophet.
[992] From the amended reading of Davis.
Chapter L.—His Teaching Concerning the Scriptures.
[993] [Comp. Homily II. 40. The attitude of Peter, as here represented, disparaging the Old Testament, appearing to exalt the author of Christ’s teachings, and yet ignoring the claims of His Person and Work, seeks its justification in rationalistic interpretation. The attitude is not an uncommon one at present.—R.]
[994] Matt. xxii. 29. [Misquoted and misapplied here, as in Homily II. 51.—R.]
[995] This is frequently quoted as a saying of Christ. It is probably from one of the apocryphal Gospels. [Comp. Homily II. 51.—R.]
Chapter LI.—His Teaching Concerning the Law.
Chapter LII.—Other Sayings of Christ.
Chapter LIII.—Other Sayings of Christ.
[1004] Matt. xiii. 17; Luke x. 24.
[1005] Deut. xviii. 15-19; Acts iii. 22; vii. 37.
[1006] [A curious confusion of two Gospel narratives, mistaking the significance of both.—R.]
[1007] Matt. xix. 8; Mark x. 5-6.
Chapter LV.—Teaching of Christ.
[1009] Matt. xxii. 32; Mark xii. 27; Luke xx. 38.
[1010] Perhaps Matt. xiii. 39.
Chapter LVI.—Teaching of Christ.
[1015] Matt. ix. 13; xii. 7. [Comp. Hos. vi. 6.—R.]
Chapter LVII.—Teaching of Christ.
[1016] Matt. xix. 17; Mark x. 18; Luke xviii. 19.
[1018] Mark xii. 29. [Comp. Deut. vi. 4.—R.]
Chapter LVIII.—Flight of Simon.
[1019] [The three days’ discussion is detailed in Recognitions, ii. 20–iii. 48; the account here is confined to the first day.—R.]
[1020] [Comp. Recognitions, iii. 73. The historical incidents of the two narratives vary greatly from this point onward.—R.]
Chapter LX.—Successor to Be Appointed.
[1023] Probably from an apocryphal Gospel.
Chapter LXIII.—Zacchæus Appointed.
[1024] [Comp. Recognitions, iii. 66. The account here is much fuller.—R.]
[1025] Luke xix. 5, etc.
Chapter LXIX.—“Not Forsaking the Assembling of Yourselves Together.”
[1027] There seems to be a corruption of the text here, but the general meaning is evident enough.
Chapter LXX.—“Hear the Bishop.”
[1028] There are several conjectural readings of this sentence. We have not exactly followed anyone of them, but have ventured on a conjecture of our own.
Chapter I.—Bernice’s Hospitality.
[1030] [In the Recognitions (iv. 1) mention is made of Clement and others accompanying Peter to Dora, Ptolemais, Tyre, Sidon, and Berytus (Beyrout), but no record is made of any discourses. In Homilies IV.–VII. the details of this journey are given, but with variation in some particulars. These Homilies are peculiar, in form, to this work; but much of the matter occurs in the Recognitions, in the final discussion with the father of Clement.—R.]
[1031] [Comp. Acts viii. 9-11.—R.]
Chapter VI.—Simon’s Departure.
[1032] Literally, “partook of salt.”
[1033] This epithet means, “the conqueror of very many.” Suidas makes Appion the son of Pleistonices. [Comp. Recognitions, x. 52. It is evident that the writer has in mind Apion, the opponent of the Jews, against whom Josephus wrote his treatise. Compare the statement of Homily V. 2. The entire discussion with Appion, extending over Homilies IV.–VI. is peculiar to this narrative, though much of the argument occurs in the discussion of Clement with his father (Recognitions, x.). Appion and Annubion are introduced in Recognitions, x. 52, but not as disputants. The discussion here is constructed with much skill.—R.]
[1034] We have adopted the emendation of Wieseler, who reads σεβάσματι for σεβάσματα. He also proposes ἔθει (habit) instead of σεβάσματι. The readings in the mss. vary.
[1035] The text here is corrupt. If we adopt Lobeck’s emendation of παμμιούσων into παμπλουσιον, the literal translation is, “possessing a property around him continually rich in leaves.” [The offer of this man has a partial parallel in Recognitions, viii. 35–38.—R.]
[1036] [Compare the discussion on Genesis in Homily XIV. 3, etc., but especially the full arguments in Recognitions, viii., ix.—R.]
Chapter XV.—Wickedness of the Gods.
[1037] μυθολογοῦσαν.
[1038] [See Homily V. 11–15, and comp. Recognitions, x. 20.—R.]
Chapter XVI.—Wickedness of Jupiter.
[1039] Wieseler proposes θείους instead of θεούς; and he punishes his uncles also , as in vi. 2, 21.
[1040] This is properly regarded as a mistake for Dione, or Didone, which is another form of the name Dione.
Chapter XVII.—“Their Makers are Like Unto Them.”
[1041] Lit. “of those who are superior or better.”
Chapter XX.—False Theories of Philosophers.
[1042] [Compare the argument against the philosophers, as put in the mouth of the Apostle, in Recognitions, x. 48–50.—R.]
[1043] The Vatican ms. inserts here, “upturning of houses, magic practices, deceptions, perplexities.”
[1044] [See Homily VI. 1–10. Homily V. contains an account of Clement’s previous acquaintance with Appion.—R.]
Chapter I.—Appion Does Not Appear.
[1045] [The historical setting of Homily V. is peculiar to this narrative; most of the views appear in a different connection in the Recognitions (mainly book x.).—R.]
Chapter II.—Clement’s Previous Knowledge of Appion.
[1046] [See Homily IV. 6, footnote.—R.]
[1047] [The introduction of the letters is an ingenious literary device. Much of the mythological matter is given in Recognitions, x.—R.]
Chapter XI.—“All Uncleanness with Greediness.”
[1048] We have adopted the punctuation of Wieseler.
Chapter XII.—Jupiter’s Amours.
[1049] [Comp. Recognitions, x. 20–23, for a parallel to chaps. 12–15.—R.]
[1050] I have no doubt that this is the general meaning; but the text is hopelessly corrupt.
Chapter XVIII.—The Philosophers Advocates of Adultery.
[1051] This from a marginal reading.
Chapter XXI.—Answer to Appion’s Letter.
[1052] I suspect it should rather be impellers, reading φερόντων for ἐρώντων.
Chapter XXIII.—The Gods No Gods.
[1053] [Compare the different use of these details in Recognitions, x. 24; also in Homily VI. 21.—R.]
Chapter II.—The Myths are Not to Be Taken Literally.
[1054] [Compare in general, with chaps. 2–22, the mythological statements in Recognitions, x. 17–41.—R.]
[1055] [Compare Recognitions, x. 17, 31.—R.]
[1056] The passage seems to be corrupt.
[1057] The common story about Dionysus is, that he was the unborn son, not of Metis, but of Semele. Wieseler supposes that some words have fallen out, or that the latter part of the sentence is a careless interpolation.
[1058] [Compare, on “the supper of the gods,” chap. 15, and Recognitions, x. 41.—R.]
Chapter III.—Appion Proceeds to Interpret the Myths.
[1059] [With this discourse and its cosmogony compare the discourse of Clement and his brothers in Recognitions, x. 17–19, 30–34.—R.]
[1060] Iliad, vii. 99.
[1061] L. 116.
[1062] This is the emendation of Davisius. The Greek has ἐξ ἀκουστοῦ; the Latin, “mirum in modum.” Wieseler suggests ἐξακοντιστόν.
[1063] This is Wieseler’s emendation for “received.”
Chapter V.—Kronos and Rhea Explained.
[1064] [Comp. Recognitions, x. 17, 31, 32.—R.]
[1065] Wieseler corrects to “some such being,” etc.; and below, “of him who appeared,” etc.; and “he took his seat.”
[1066] The first word of this quotation gives no sense, and has been omitted in the translation. Lobeck suggests “at its prime;” Hermann, “Heracapeian;” Duentzer, “ancient;” and Wieseler, “white.”
[1067] [Comp. Recognitions, x. 32.—R.]
Chapter VII.—Poseidon, Zeus, and Metis.
[1068] The Paris ms. has “very fine.”
Chapter VIII.—Pallas and Hera.
[1069] [With chaps. 8–10 compare Recognitions, x. 32, 34.—R.]
Chapter XII.—Epitome of Appion’s Explanation.
[1070] [Comp. Recognitions, x. 17–19, 29–36, 41, for statements similar to those in chaps. 12–19.—R.]
[1071] This is Wiesler’s conjecture.
Chapter XIV.—Peleus and Thetis, Prometheus, Achilles, and Polyxena.
[1072] [Comp. chap. 2, and Recognitions, 40, 41.—R.]
[1073] The Latin takes “moira” in the sense of “district,” and translates, “these props of the districts of the sky.”
[1074] This is Wieseler’s conjecture for reading of the mss., “contrived.”
[1075] This is Schwegler’s restoration of the passage. Davisius proposes, “He is in the bloom of life, at which time if any one desires,” etc.
Chapter XVII.—They are Blameworthy Who Invented Such Stories.
[1076] [Compare with the arguments here, Recognitions, x. 35–38.—R.]
Chapter XXI.—Their Graves are Still to Be Seen.
[1077] [Comp. v. 23, and Recognitions, x. 24.—R.]
Chapter XXII.—Their Contemporaries, Therefore, Did Not Look on Them as Gods.
[1078] [Comp. Recognitions, x. 25, where these facts are also used.—R.]
Chapter XXV.—The Universe is the Product of Mind.
[1079] [The conclusion of the discussion is noteworthy, not only from the fairness of the argument, but from the skill with which the position of Clement, as a heathen inquirer, is maintained.—R.]
Chapter I.—Peter Addresses the People.
[1080] [The historical details of this Homily also have no parallel in the Recognitions.—R.]
[1081] [With this discourse respecting Simon, compare Recognitions, ii. 6–18. But the statements respecting Simon’s power and the design of it are much stronger than here.—R.]
Chapter V.—Peter Departs for Sidon.
[1082] We have adopted Wieseler’s emendation. The text may be translated thus: “And after that, among his other wondrous deeds, all the rest (who had not been baptized) sat down,” etc.
[1083] [Compare with this chapter the recently discovered “Teaching” and Apostolic Constitutions, book vii. chap. 1, in vol. vii. pp. 377, 465.—R.]
Chapter VIII.—The Service of God’s Appointment.
[1084] [Comp. Recognitions, iv. 36. The language recalls Acts 15.20; 1 Cor. 10.21.—R.]
Chapter I.—Peter’s Arrival at Tripolis.
[1085] [For the general parallelism of Homilies VIII.–XI. with Recognitions, iv.–vi., see the footnote on Recognitions, iv. 1. Homilies VIII., IX., contain matter included in the single discourse of Recognitions, book iv.—R.]
[1086] Lit.: More willing to learn than the others.
[1087] [“Maro” in Recognitions, iv. The resemblance between that book and this Homily is quite marked.—R.]
Chapter III.—A Conversation Interrupted.
[1088] [Comp. Recognitions, iv. 3.—R.]
[1089] [With chaps. 4–11 compare the closely resembling passage, Recognitions, iv. 4–11.—R.]
[1090] Matt. viii. 11; Luke xiii. 29.
Chapter V.—Faith the Gift of God.
Chapter VI.—Concealment and Revelation.
[1093] Matt. 11.25; Luke 10.21.—R.]
Chapter VII.—Moses and Christ.
Chapter VIII.—A Large Congregation.
[1095] [In Recognitions, iv. 7, the healing is represented as occurring at once.—R.]
Chapter XI.—Cause of the Fall of Man.
[1096] The general meaning seems to be as given; but the text is undoubtedly corrupt, and scarcely intelligible.
Chapter XII.—Metamorphoses of the Angels.
[1097] [Chaps. 12–16 have no parallel in the corresponding discourse in the Recognitions. The doctrine here is peculiar. But compare Recognitions, iv. 26.—R.]
Chapter XIII.—The Fall of the Angels.
[1098] [Comp. Recognitions, i. 30. The details here are not only fuller, but apparently represent a more developed speculation.—R.]
[1099] The text is somewhat obscure; but the following sentence shows this to be the meaning of it.
Chapter XIV.—Their Discoveries.
[1100] Literally, “the marrow.”
[1101] Literally, “the flowers of metals.”
[1102] [Comp. Recognitions, v. 12.—R.]
[1103] τοῖς αὐτῶν βωμοῖς προσφθαρέντες καὶ αὐτῶν ἐκπληρωθέντες.
Chapter XXI.—Temptation of Christ.
[1104] [The conclusion of this Homily resembles Recognitions, iv. 34–37, but much of the matter of that book is contained in Homily IX.; see footnotes.—R.]
Chapter XXII.—The Marriage Supper.
Chapter XXIV.—The Sick Healed.
[1107] [Comp. Recognitions, iv. 7.—R.]
Chapter I.—Peter’s Discourse Resumed.
[1108] [Much of the matter in this Homily is to be found in Recognitions, iv.—R.]
[1109] [With this and the succeeding chapters compare Recognitions, i. 30, 31, but more particularly iv. 27–31, which furnish a close parallel.—R.]
[1110] That is, I suppose, the wicked one.
[1111] I suppose Nimrod, or Zoroaster.
Chapter VII.—Sacrificial Orgies.
[1112] [Comp. Recognitions, iv. 13.—R.]
Chapter VIII.—The Best Merchandise.
[1113] [Compare with chapters 8–18 the parallel passage in Recognitions, iv. 14–22. The resemblances are quite close.—R.]
Chapter X.—How They are to Be Expelled.
[1114] The gender is here changed, but the sense shows that the reference is still to the demons. I suppose the author forgot that in the preceding sentences he had written δαίμονες (masc.) and not δαιμόνια (neut.).
Chapter XIII.—Deceits of the Demons.
[1115] Some read οὕτως, thus.
[1116] The meaning is: “the idols or images of the heathen deities are not living, but the demons adopt the forms of these images when they appear to men in dreams.”
Chapter XIX.—Privileges of the Baptized.
[1117] [With chaps. 19–21 compare Recognitions, iv. 32, 35, which closely resemble them.—R.]
Chapter XXI.—The Demons Subject to the Believer.
[1118] I prefer here the common text to any of the proposed emendations, and suppose that the author represents Cæsar, though but one man, as the image or personification of the whole empire.
Chapter XXIII.—The Sick Healed.
[1119] [Comp. Recognitions, iv. 7.—R.]
Chapter I.—The Third Day in Tripolis.
[1120] [Book v. of the Recognitions, assigned to the second day at Tripolis, contains most of the matter in this Homily, but has many passages without a parallel here.—R.]
[1121] Matt. 4.10; Luke 4.8; Deut. 6.13.—R.].
Chapter VII.—Unprofitableness of Idols.
[1122] [Recognitions, v. 14, is parallel to this chapter, and the resemblance is close throughout some of the succeeding chapters.—R.]
Chapter VIII.—No Gods Which are Made with Hands.
[1123] [This, with the corresponding passage in Recognitions, v. 15, points to an early origin of the literature, under the heathen emperors.—R.]
Chapter X.—Idolatry a Delusion of the Serpent.
[1124] [Comp. Recognitions, ii. 45, and especially the full discussion about the serpent in Recognitions, v. 17–26.—R.]
Chapter XVI.—Gods of the Egyptians.
[1125] γαστρῶν πνεύματα.
Chapter II.—“Giving All Diligence.”
[1126] [With chaps. 2, 3, the corresponding chapters in Recognitions, vi., agree. The parallel is resumed in chap. 19.—R.]
[1127] [Most of the matter in chaps. 4–18 is found in Recognitions, v. 23–36.—R.]
Chapter VIII.—Liberty and Necessity.
[1128] [Comp. Recognitions, iii. 21, etc. In that work the freedom of the will, as necessary to goodness, is more frequently affirmed.—R.]
Chapter IX.—God a Jealous God.
[1129] We have adopted the reading of Codex O. The reading in the others is corrupt.
Chapter XVI.—All Things Work for Good to Them that Love God.
Chapter XVIII.—Charming of the Serpent.
[1131] [At this point the first discourse in the Recognitions (v. 36) ends; the following chapters (19–33) agrees with the discourse in Recognitions, vi. 4–14.—R.]
Chapter XIX.—Not Peace, But a Sword.
Chapter XX.—What If It Be Already Kindled?
[1134] Altered from John iii. 5.
[1135] [Comp. Recognitions, ix. 7.—R.]
Chapter XXXIII.—The Queen of the South and the Men of Nineveh.
[1136] Matt. 12.42; Luke 11.31.—R.]
[1137] [Matt. 12.41; Luke 11.32. [The order of the two citations suggests that they were taken from Luke.—R.]
Chapter XXXIV.—Peter’s Daily Work.
[1138] [Comp. Homily IV. 12 and the full discussion in XIV. 3–11. In the Recognitions there is no reference to “genesis” before book viii. 2, etc., which is parallel with the passage just referred to.—R.]
Chapter XXXV.—“Beware of False Prophets.”
[1139] A conjectural reading, which seems probable, is, Unless he come to you with credentials, viz., from James. [The whole charge is peculiar to the Homilies.—R.].
Chapter XXXVI.—Farewell to Tripolis.
[1140] Literally, “having broken.”
[1141] [On the correspondence of Homilies XII., XIII., with Recognitions, vii., see note on vii. 1. Chaps. 1–24 here agree quite closely, even in the divisions of chapters, with Recognitions, vii. 1–24.—R.]
[1142] Literally, “of wickedness.”
Chapter V.—Clement’s Office of Service.
[1143] Here the text is hopelessly corrupt, and the meaning can only be guessed at.
[1144] I have ventured to make a very slight change on the reading here, so as to bring out what I suppose to be the sense.
Chapter VII.—“Not to Be Ministered Unto, But to Minister.”
[1145] A negative particle seems to be dropped from the text.
[1146] [The family names as given in the Recognitions are: Matthidia; Faustinianus (the father); Faustinus and Faustus, the twin sons.—Comp. Recognitions, viii. 8, and passim.—R.]
Chapter XXIII.—Reward of Hospitality.
[1147] [Comp. Recognitions, vii. 23, where the translator prints the word in italics.—R.]
Chapter XXV.—Philanthropy and Friendship.
[1148] [The remainder of this Homily has no parallel in the Recognitions. The views presented are peculiar, and indicate a speculative tendency, less marked in the Recognitions.—R.]
[1149] The word repeatedly rendered knowledge and once omniscience in this passage, properly signifies foreknowledge. The argument shows clearly that it means omniscience, of which foreknowledge is the most signal manifestation.
Chapter XXIX.—Sufferings of the Good.
[1150] An incorrect quotation from Matt. xviii. 7; Luke xvii. 1.
[1151] This from a various reading.
Chapter XXX.—Offences Must Come.
[1152] That is, I suppose, who render good for evil.
Chapter XXXI.—“Howbeit, They Meant It Not.”
[1153] See Luke 12.6-7; Matt. 10.29-30.—R.].
Chapter XXXII.—The Golden Rule.
Chapter I.—Journey to Laodicea.
[1157] [Comp. Recognitions, vii. 25. Here the narrative is somewhat fuller in detail.—R.]
[1158] Cotelerius conjectured σφαγέντα for σφαλέντα—“being slain on our journey.”
[1159] The first Epitome explains “those whom we seek” as those who are worthy to share in Christ or in Christ’s Gospel.
Chapter II.—Peter Relates to Nicetas and Aquila the History of Clement and His Family.
[1160] [In Recognitions, vii. 26, 27, the recapitulation is more extended.—R.]
Chapter III.—Recognition of Nicetas and Aquila.
[1161] The text is somewhat doubtful. We have given the meaning contained in the first Epitome.
Chapter IV.—The Mother Must Not Take Food with Her Son. The Reason Stated.
[1162] θρήσκεια.
Chapter V.—Mattidia Wishes to Be Baptized.
[1163] One ms. and the first Epitome read, “as being the greatest blessing.”
[1164] Lit., “desire.”
[1165] The Greek has, “apart from divine piety towards God.” As Wieseler remarks, the epithet “divine” is corrupt. The meaning may be, “without having known the proper mode of worshipping God.”
Chapter VII.—Nicetas Tells What Befell Him.
[1166] This clause, literally translated, is, “and sometimes impelling it with oars, they brought us along the land; and sometimes sending for provisions, they conveyed us to Cæsarea Stratonis.” The Latin translator renders “to land,” not “along the land.” The passage assumes a different form in the Recognitions, the first Epitome, and the second Epitome; and there is, no doubt, some corruption in the text. The text has δακρύοντας, which makes no sense. We have adopted the rendering given in the Recognitions. Various attempts have been made to amend the word.
[1167] [Comp. Recognitions, viii. 7, where the studies of the brothers are more fully indicated, as a preface to the discussions in which they appear as disputants.—R.]
Chapter VIII.—Nicetas Like to Be Deceived by Simon Magus.
[1168] Lit., “that we may be able to partake of common salt and table.”
Chapter X.—Mattidia Values Baptism Aright.
[1169] Lit., “to this.”
[1170] ἐπὶ τῷ βαπτίσματι; lit., “on the condition of baptism.”
[1171] Lit., “the law which is by means of us.” But the Epitomes, and a various reading in Cotelerius, give “our law.”
Chapter XI.—Mattidia Has Unintentionally Fasted One Day.
[1172] Lit., “since your mother is faithfully disposed in regard to baptism.”
[1173] The second Epitome makes her the wife of Peter: a various reading mentions also her hostess.
[1174] Dressel strangely prefers the reading “Faustinus.”
[1175] Lit., “doing what was becoming to the truth.”
Chapter XIII.—Peter on Chastity.
[1176] [This detailed discourse is peculiar to the Homilies. In Recognitions, vii. 37, 38, there is, however, a briefer statement on the same topic.—R.]
[1177] Lit., “hope.”
Chapter XV.—Peter’s Speech Continued.
[1178] The Greek is αὐτοῖς σωφρονοῦσι. The Latin translator and Lehmann (Die Clementinischen Schriften, Gotha, 1869) render, “to those who are chaste, i.e., love or practice chastity,” as if the reading were τοῖς σωφρονοῦσι.
Chapter XVI.—Peter’s Speech Continued.
[1179] Lit., “when.”
[1180] κόσμῳ—properly ornaments; but here a peculiar meaning is evidently required.
[1181] Lit., “as being chained with gold.”
Chapter XVII.—Peter’s Speech Continued.
[1183] “In her unseen choice” means, in what course of conduct she really prefers in her heart. This reading occurs in one ms.; in the other ms. it is corrupt. Schwegler amended it into, How shall she be chaste towards him who does not see what is invisible?” and the emendation is adopted by Dressel.
Chapter XVIII.—Peter’s Speech Continued.
[1184] There seems to be some corruption in this clause. Literally, it is, “and you will not scruple, if you love, I mean, to become a father.”
[1185] Lit., “larger” than usual.
[1186] ὑποπτεύει. The Latin translator and Lehmann render “respects” or “reveres.”
Chapter XX.—Peter Addresses Mattidia.
[1187] [Something similar to chaps. 20, 21, occurs in Recognitions, vii. 38, addressed to the sons of Mattidia after her baptism. But this is so much fuller.—R.]
Chapter XXI.—The Same Subject Continued.
[1188] We have adopted an emendation of Wieseler’s. The emendation is questionable; but the sense is the best that can be got out of the words.
Chapter I.—Mattidia is Baptized in the Sea.
[1189] Lit., “tranquil and clean.” [The baptism is narrated in Recognitions, vii. 38.—R.]
[1190] We have adopted an emendation of Schwegler’s. The mss. read either “these” or “the same” for “the rest of.”
[1191] The words “for the Eucharist” might be translated “after thanksgiving.” But it is much the same which, for the Eucharist is plainly meant. The Epitomes have it: “taking the bread, giving thanks, blessing, and consecrating it, he gave it; ” but no mention is made of salt. [The details here are more specific than in Recognitions, vii. 38. [The mention of “salt” is peculiar. Compare “the salt” named as one of the “seven witnesses” in the baptismal form of the Elkesaites, Hippolytus, Ante-Nicene Fathers, v. pp. 132, 133.—R.]
Chapter II.—The Reason of Peter’s Lateness.
[1192] [For the extensive variations in the plan of the two narratives from this point to the end, see footnote on Recognitions, viii. 1. In the Recognitions the family of Clement are brought into greater prominence as disputants; in the Homilies Simon Magus, and Peter’s discourses against him, are the main features; both, however, preserve the dramatic element of the re-united family, though the details are given differently in the two narratives.—R.]
[1193] [The old man is introduced at once in Recognitions, viii. 1, and the subsequent discussion takes place in the presence of Clement and many others.—R.]
[1194] We have adopted an emendation of Wieseler’s. The text has, “at the time that you went away.”
Chapter III.—The Old Man Does Not Believe in God or Providence.
[1195] Wieseler thinks that the reading should be: “I did not retire.”
[1196] Genesis is destiny determined by the stars which rule at each man’s birth. [Comp. iv. 12. In Recognitions, viii. 2, the long discussion with the old man begins in the same way.—R.]
[1197] μάθημα, mathematical science specially, which was closely connected with astrology. [Comp. Recognitions, x. 11–12.—R.]
Chapter IV.—Peter’s Arguments Against Genesis.
[1198] Lit., “thinking you counsel what is contrary to yourself.”
[1199] The argument here is obscure. Probably what is intended is as follows: Genesis means origination, coming into being. Origination cannot be the ruling power, for there must be something unoriginated which has given rise to the origination. The origination, therefore, as not being first, cannot have sway, and it must itself be subject to that which is unoriginated.
Chapter V.—Practical Refutation of Genesis.
[1200] [On the error of astrology compare the full discussion in Recognitions, ix. 12, x. 7–12.—R.]
[1201] We have adopted the reading given in the two Epitomes.
[1202] Lit., “when.”
[1203] [This method of proof, by appeal to the supernatural power of the Apostle, is peculiar to the Homilies. In the Recognitions, ix. 30, an argument is made by Clement, who appeals to the power of the true Prophet.—R.]
[1204] That is, the power of origination.
Chapter VI.—The Old Man Opposes His Personal Experience to the Argument of Peter.
[1205] [With chaps. 6–9, there is a general correspondence in Recognitions, ix. 32–37. The arrangement is quite different. The old man’s representation, that the story he tells is that of a friend, is peculiar to the Homilies.—R.]
[1206] One ms. adds “greatly,” and an Epitome “great things.”
[1207] That is, the position of the stars at her birth.
Chapter VII.—The Old Man Tells His Story.
[1208] We have inserted ὡς from the Epitomes.
Chapter VIII.—The Old Man Gives Information in Regard to Faustus the Father of Clement.
[1209] Lit., “of salt.”
Chapter IX.—Faustus Himself Appears.
[1210] Lit., “you died by a judgment;” but it is thought that κρίσει is corrupt.
[1211] [In the Recognitions the old man is not recognised until long discussions have been held; see book ix. 35, 37. Hints of the relationship are, however, given in advance.—R.]
Chapter X.—Faustus Explains His Narrative to Peter.
[1212] Lit., “Having judged the greatest things in regard to those who were loved by me, as having died.” The text is doubtful; for the first Epitome has something quite different.
Chapter XI.—Discussion on Genesis.
[1213] [Comp. Homily IV. 6. Annubion and Appion are not introduced in the Recognitions until book x. 52.—R.]
[1214] Here mss. and Epitomes differ in their readings. The text adopted seems a combination of two ideas: “that you may listen and refute them, and that I may thus learn the truth.”
[1215] We have adopted the reading of Codex O, πάντως. The other ms. reads, “that all cannot know all things accurately.”
[1216] The mss. read ἄπεχε, “hold back.” The reading of the text is in an Epitome.
Chapter XII.—Clement Undertakes the Discussion.
[1217] Lit., “when artist has had discussion with fellow-artist.”
Chapter I.—Peter Wishes to Convert Faustus.
[1218] [In Recognitions, x. 1, after the father becomes known, the Apostle is represented as proposing delay in the attempt to convert him.—R.]
[1219] Lit., “there.”
[1220] We have inserted a δεῖ, probably omitted on account of the previous δέ.
[1221] The words are peculiar. Lit., “eternal punishment awaits you thinking other things, through denial of the fixed dogma” (ῥητοῦ δόγματος). The Latin translator gives: “ob veri dogmatis negationem.”
Chapter II.—Reason for Listening to Peter’s Arguments.
[1222] μῦθόν τινα ψευδῆ.
Chapter III.—Obstacles to Faith.
[1223] Properly, self-action.
Chapter IV.—Providence Seen in the Events of the Life of Faustus and His Family.
[1224] [The recapitulation of Peter in Recognitions, ix. 26, is in explanation to the sons, and not for a doctrinal purpose.—R.]
[1225] We have adopted a reading suggested by the second Epitome.
[1226] The word ἀπρασίαι is corrupt. We have adopted the emendation πρᾶσις. The word is not given in the ms. O, nor in the Epitomes.
[1227] ὑπὸ θεραπείας, which Cotelerius translates recuperata sanitate.
[1228] Lit., “convinced of the Godhead.” “Godhead” is omitted in the Epitomes.
Chapter V.—Difference Between the True Religion and Philosophy.
[1229] [Compare the fuller statement in Recognitions, viii. 61; also Recognitions, x. 48–51.—R.]
[1230] Or “love of man” in all its phases—kindliness, gentleness, humanity, etc.
[1231] Hom. XII. 25 ff.
[1232] Matt. v. 39-41; Luke vi. 29. The writer of the Homilies changes the word χιτῶνα, “tunic,” of the New Testament into μαφόριον, which Suicer describes “a covering for the head, neck, and shoulders, used by women.” Wieseler is in doubt whether the writer of the Homilies uses μαφόριον as equivalent to χιτῶνα, or whether he intentionally changed the word, for the person who lost both cloak and tunic would be naked altogether; and this, the writer may have imagined, Christ would not have commanded.
[1233] [The larger part of the discussion in chaps. 5–11 is peculiar to the Homilies. There is little matter in it found in the longer arguments of Recognitions.—R.]
[1234] Lit., “to flatter.”
Chapter VII.—The Explanation of a Parable; The Present and the Future Life.
[1235] The following words would be more appropriately put in the mouth of the father, as is done in fact by the Epitomes. Peter’s address would commence, “And the parable is.” The Epitomes differ much from each other and the text, and there seems to be confusion in the text.
[1236] This sentence would be more appropriate in the explanation of the parable.
[1237] The Greek leaves it uncertain whether it is two persons or two things,—whether it is a good being and an evil being, or good and evil. Afterwards, a good being and an evil are distinctly introduced.
[1238] The word ἀΐδιος, properly and strictly “eternal,” is used.
[1239] Lit., “to die willingly.”
[1240] We have adopted an obvious emendation, πάντα for παντός.
Chapter VIII.—The Present and the Future.
[1241] We have translated Schwegler’s emendation. He inserted ἐν.
[1242] Plato, Rep., x. 617 E.
Chapter IX.—Possessions are Transgressions.
[1243] One ms. inserts before the sentence: “For if in all of us possessions are wont to occasion sins in those who have them.”
[1244] We have adopted Wieseler’s emendation of τὰ into καί.
[1245] We have changed εἰ into ἤ.
Chapter X.—Poverty Not Necessarily Righteous.
[1246] Matt. v. 3. The Epitomes run thus: “Our Lord Jesus Christ, the Son of the living God, said.” And then they quote the words of our Gospel.
Chapter I.—Simon Wishes to Discuss with Peter the Unity of God.
[1247] [Homilies XVI.–XIX., giving the details of a second discussion with Simon at Laodicea, are peculiar to this narrative. Much of the matter finds a parallel in the longer account of the previous discussion at Cæsarea in Recognitions, ii. iii. (comp. Homily III.), but all the circumstances are different. Uhlhorn formerly regarded this portion of the Homilies as the nucleus of the entire literature. He has modified his view. An analysis of the discussion cannot be attempted; but in the footnote to Recognitions, ii. 19, a general comparison is given of the three accounts of discussions with Simon Magus.—R.]
[1248] The word properly signifies the “sole government or monarchy of God.” It means that God alone is ruler.
Chapter II.—The Same Subject Continued.
[1249] ἰδιώτης.
[1250] τῶν παρὰ ᾽Ιουδαίοις δημοσίᾳ πεπιστευμένων βίβλων. The literal translation, given in the text, means that the Jews as a community believed in these books as speaking the truth. Cotelerius translates: “the books which were publically entrusted to the Jews.” One ms. reads, πεπιστωμενων, which might mean, “deemed trustworthy among the Jews.”
Chapter III.—The Mode of the Discussion.
[1251] δόγμα.
[1252] One ms. and an Epitome have: “And you must address your arguments to another who acts as judge.”
Chapter IV.—The Prejudices of Faustus Rather on the Side of Simon Than on that of Peter.
[1253] The words translated “error,” ψεῦσμα, and “to be in the right,” ἀληθεύειν, are, properly rendered, “falsehood,” and “to speak the truth.”
[1254] The mss. read: “not otherwise.” The reading of the text is found in an Epitome.
Chapter VI.—Simon Appeals to the Old Testament to Prove that There are Many Gods.
[1255] παραδείσῳ, “paradise.” Gen. ii. 16, 17.
[1256] ἀναβλέψαι. It signifies either to look up, or to recover one’s sight. Possibly the second meaning is the one intended here, corresponding to the words of our version: “Then your eyes shall be opened.”
[1263] Josh. xxiii. 7, LXX.
[1265] Ps. xxxv. 10, lxxxvi. 8.
[1268] [Comp. Recognitions, ii. 39.—R.]
Chapter VII.—Peter Appeals to the Old Testament to Prove the Unity of God.
[1273] Isa. xlix. 18, xlv. 21, xliv. 6.
Chapter VIII.—Simon and Peter Continue the Discussion.
[1276] Josh. xxiii. 7, LXX.
[1277] Namely, the gods.
[1278] Ex. xxii. 28. The mss. omit θεούς, though they insert it in the passage as quoted a little before this. One ms. reads “the ruler” with our version.
Chapter X.—Peter’s Explanation of the Apparent Contradictions of Scripture.
[1283] [This statement of the subjective method of interpretation is in curious harmony with the prevalent theory of this work respecting the mixture of error and truth in the Scriptures.—R.]
[1284] ἰδέας.
[1285] μορφῆς.
[1286] Probably τολμήματι should be changed into ὁρμήματι, or some such word: making known that an act of injustice has been committed by taking its departure.
[1287] This might possibly be translated, “let him leave him who exists to him who exists;” i.e., let him leave the real God to man, who really exists.
[1288] Wieseler proposes, “for he exists to no one.”
Chapter XI.—Gen. I. 26 Appealed to by Simon.
Chapter XII.—Peter’s Explanation of the Passage.
[1290] This is the only passage in the Homilies relating to the σοφία. The text is in some parts corrupt. It is critically discussed by Uhlhorn, some of whose emendations are adopted by Dressel and translated here.
Chapter XIII.—The Contradictions of the Scriptures Intended to Try Those Who Read Them.
[1292] [On the theory of the Scriptures which is here set forth, compare ii. 38, etc., iii. 42, etc.—R.]
[1293] Deut. xiii. 1 ff.
[1294] The change from the singular to the plural is in the Greek.
[1295] Lit., “But it had been said that he who tried, tried.” The idea seems to be, Before the removal to Babylon true prophets tested the people by urging them to worship these gods; but after that event false prophets arose who really wished to seduce the Jews from the worship of the true God.
[1296] Lit., “nor can we be made to stumble from the Scriptures nor by any one or anything else.”
Chapter XIV.—Other Beings Called Gods.
[1298] Lit., “whom obeying:” the “whom” might refer to God.
Chapter XV.—Christ Not God, But the Son of God.
[1299] [Here we encounter marked evidence of Ebionism. Compare with these chapters the letter of Rufinus prefixed to the Recognitions.—R.]
Chapter XVI.—The Unbegotten and the Begotten Necessarily Different from Each Other.
[1300] The word γένεσις, “arising, coming into being,” is here used, not γέννησις, “begetting.” The idea fully expressed is: “Is not that which is begotten identical in essence with that which begets it?”
[1301] We have inserted εἰ. The passage is amended in various ways; this seems to be the simplest.
[1302] [The very ancient variant in John i. 18, “God only begotten,” indicates the distinction between the Unbegotten God and the Son. Even the Arians use the phrase, “Only-begotten God.”—R.]
Chapter XVII.—The Nature of God.
[1303] Lit., “thus it is nature.”
[1304] We have adopted an emendation here. The text has: “Even thus the incomparable is one.”
Chapter XVIII.—The Name of God.
[1305] Wieseler proposes to join this clause with the following: “And in point of choice the name which.”
Chapter XIX.—The Shape of God in Man.
[1306] Lit., “of that one, of Him.” [The chapter is peculiar to the Homilies; comp. xvii. 7, 8.—R.]
Chapter XX.—The Character of God.
[1307] One ms. reads, “was not restrained.”
[1308] We have inserted ἄν, and suppose the sentence to be ironical. The meaning might be the same without ἄν. The text of Dressel is as follows: “For is not He who then punished the sins God, Creator of heaven and earth; since even now, being blasphemed in the highest degree, He punished it in the highest degree?”
[1309] Cotelerius translates: “to His enemies.”
Chapter XXI.—Simon Promises to Appeal to the Teaching of Christ. Peter Dismisses the Multitudes.
[1310] i.e., the Scriptures.
[1311] A distinction has to be made between the Creator, or maker out of nothing, and the framer, or fashioner, or Demiurge, who puts the matter into shape.
[1312] Lit., “the word against God for the trial of men.”
[1313] Comp. Matt. xxiv. 24.
Chapter I.—Simon Comes to Peter.
[1314] The text has: “against Peter.”
Chapter II.—Simon’s Speech Against Peter.
[1315] [Comp. Recognitions, iii. 12, for a similar accusation made by Simon, at the beginning of the second day’s discussion.—R.]
[1316] εἰδώλων, idols.
Chapter III.—Simon’s Accusation of Peter.
[1317] ἰδεῶν.
Chapter IV.—It is Asserted that Christ’s Teaching is Different from Peter’s.
[1318] [These chapters are peculiar to the Homilies.—R.]
[1320] The Gnostic distinction between the God who is just and the God who is good, is here insisted on.
[1321] Matt. 11.27; Luke 10.22. Comp. Recognitions, ii. 47.—R.]
[1322] One ms. reads, “saw.”
Chapter V.—Jesus Inconsistent in His Teaching.
[1325] Matt. 11.25; Luke 10.21.]
[1326] [Comp. xviii. 1, etc.; also Recognitions, iii. 37, 38.—R.]
[1327] The mss. read ἐνέργειαν, “activity.” Clericus amended it into ἐνάργειαν, which means, vision or sight in plain open day with one’s own eyes, in opposition to the other word οπτασία, vision in sleep, or ecstasy, or some similar unusual state.
Chapter VI.—Peter Goes Out to Answer Simon.
[1328] Lit. “to a greater extent.”
Chapter VII.—Man in the Shape of God.
[1331] [Comp. xvi. 19. The theosophical views here presented are peculiar to the Homilies, though some traces of them appear in the Recognitions.—R.]
Chapter IX.—God the Centre or Heart of the Universe.
[1333] The whole of this chapter is full of corruption; “twice” occurs in one ms. Various attempts have been made to amend the passage.
[1334] An emendation.
[1335] The text is corrupt. We have translated ἐπ᾽ ἀπείρους τρεῖς. Some think “three” should be omitted. The three infinites are in respect of height, depth, and breadth.
[1336] As punctuated in Dressel, this reads, “that the infinite is the heart.”
[1337] The emendation of the transcriber of one of the mss.
[1338] This refers to the following mode of exhibiting the number: *** where each side presents the number three.
[1339] The creation of the world in six days.
[1340] The seventh day on which God rested, the type of the rest of the future age. See Epistle of Barnabas, c. xv.
Chapter X.—The Nature and Shape of God.
[1341] The words in italics are inserted by conjecture. “Sometimes incomprehensible, sometimes illimitable,” occur only in onems.
[1342] We have adopted Wieseler’s suggestions.
[1343] This word is justly suspected. The passage is in other respects corrupt.
[1344] The word “slight” is not used in reference to the character of the faith, but to indicate that the act of faith is a small act compared with the results that flow from it.
Chapter XII.—The Fear and Love of God.
[1345] We have adopted an emendation of a passage which is plainly corrupt.
Chapter XIII.—The Evidence of the Senses Contrasted with that from Supernatural Vision.
[1346] Doctrines and deeds; lit., the things of your teacher.
[1347] The mss. have here ἐνεργείᾳ, “activity.” This has been amended into ἐναργείᾳ, “with plainness, with distinctness.” ᾽Ενάργεια is used throughout in opposition to ὀπτασία, ὅραμα, and ἐνύπνιον, and means the act of seeing and hearing by our own senses in plain daylight, when to doubt the fact observed is to doubt the senses; ὀπτασία is apparition or vision in ecstasy, or some extraordinary way but that of sleep; ὅραμα and ἐνύπνιον are restricted to visions in sleep. The last term implies this. The first means simply “a thing seen.”
[1348] [Comp. Recognitions, ii. 50, 51, 61–65. The emphasis laid upon supernatural visions in the remainder of the Homily has been supposed to convey an insinuation against the revelations to the Apostle Paul.—R.]
Chapter XIV.—The Evidence of the Senses More Trustworthy Than that of Supernatural Vision.
[1349] Probably it should be ἀπεκλίνω instead of ἀπεκρίνω, “you turned aside to another.”
[1350] The words in italics are inserted conjecturally, to fill up a lacuna in the best ms.
[1351] ἐναργῶς, “with reference to things palpable to our senses.”
Chapter XVI.—None But Evil Demons Appear to the Impious.
[1352] We have translated a bold conjecture. The text has, “The just not in like manner,” without any verb, which Schwegler amended: “To the just this power does not belong in like manner.”
Chapter XVII.—The Impious See True Dreams and Visions.
[1354] Gen. xli. 5, ff.
[1357] Lit., of the whole length of the age.
[1359] We have amended this passage. The text applies the words “natural or innate and pure” to the mind.
Chapter XVIII.—The Nature of Revelation.
[1362] This word is not in the text. Schliemann proposed the word “heart.” Possibly “breath” or “spirit” may be the lost word. See above.
[1363] “By” should properly be “from.”
[1364] Lit., “who produces according to the merit of each one knowing.” Cotelerius translated, “who, knowing the merit of each man, does to him according to it.” The idea seems to be, that God uncovers the truth hidden in the soul to each man according to his deserts.
[1365] Num. xii. 6-7; Ex. xxxiii. 11.
Chapter XIX.—Opposition to Peter Unreasonable.
[1367] We have adopted an emendation of Schwegler’s. The text reads, “in good repute.” [The word “condemned” is supposed to be borrowed from the account of the contest at Antioch in Gal. ii. 11, where it is applied to the Apostle Peter. This passage has therefore been regarded as a covert attack upon the Apostle Paul.—R.]
Chapter XX.—Another Subject for Discussion Proposed.
[1368] This passage is corrupt in the text. Dressel reads, “that activity is more distinct than apparition.” By activity would be meant, “acting while one is awake, and in full possession of his sense;” and thus the meaning would be nearly the same as in our translation.
Chapter I.—Simon Maintains that the Framer of the World is Not the Highest God.
[1370] [Comp. xvii. 5, and Recognitions, iii. 37, 38.—R.]
Chapter II.—Definition of Goodness and Justice.
[1371] There is a lacuna in one of the mss. here, which is supplied in various ways. We have inserted the word “goods.”
[1372] This translation of Cotelerius is doubtful. More correctly it would be, “by gratifying different people,” which does not make sense. Wieseler proposes, “by gratifying in different ways.”
Chapter III.—God Both Good and Just.
[1373] The text seems corrupt here. Literally it is, “from Moses to the present times, as has been written, He is just also.”
[1374] Luke 18.18; Matt. 19.16, ff.
Chapter IV.—The Unrevealed God.
[1375] Matt. 11.27; Luke 10.22. Comp. Homily XVII. 4; Recognitions, ii. 47, 48. The discussion here is much fuller.—R.].
Chapter V.—Peter Doubts Simon’s Honesty.
[1377] The words in italics are inserted to fill up a lacuna which occurs here in the Vaticanms.
Chapter VII.—Simon Confesses His Ignorance.
[1378] The Greek has “but.”
Chapter IX.—How Simon Bears His Exposure.
[1379] [The remainder of the Homily is without a close parallel in the Recognitions.—R.]
[1380] Lit., “caught in the act.”
[1381] This passage is deemed corrupt by commentators. We have made no change in the reading of the mss., except that of νενικημένην into νενικημένος, and perhaps even this is unnecessary. The last sentence means: “A man may overcome the weakness of his adversary: but he does not therefore strip him of the truth, which he possesses even when he is conquered.” The Latin translation of Cotelerius, with some emendations from later editors, yields this: “But they say that I, a magician, am not merely conquered by Peter, but reduced to straits by his reasonings. But not even though one be reduced to straits by reasonings, has he the truth which is in him conquered. For the weakness of the defender is not the truth of the conqueror.”
Chapter XII.—Simon’s Opinions Expounded by Peter.
[1382] Κυρία.
[1383] The text is corrupt. Various emendations have been proposed, none of which are satisfactory. Uhlhorn proposes, “That there is a standing one, one who will stand. You who are opposed, learn how you disbelieve, and that this subject which you say is the power unrevealed is full of ignorance.” P. 328, note 1.
[1384] The text is corrupt. We have placed διὰ τὸ after εἰδέναι.
[1385] Another reading is: “Were not those deemed better worthy than any one else to know Him?”
Chapter XV.—Matthew XI. 25 Discussed.
[1386] Matt. 11.25; Luke 10.21; comp. Recognitions, iv. 5].
[1387] The passage does not occur in Isaiah, but in Ps. lxxviii. 2. The words are quoted not from the LXX., but from the Gospel of Matthew (Matt. 13.35), where in somemss. they are attributed to Isaiah. See Uhlhorn, p. 119.
[1388] The words in italics are omitted in the mss.; but the context leaves no doubt that they were once in the text.
Chapter XVI.—These Things Hidden Justly from the Wise.
Chapter XVII.—The Way to the Kingdom Not Concealed from the Israelites.
[1395] Luke 18.18; Matt. 19.16, ff.
Chapter XVIII.—Isaiah I. 3 Explained.
[1397] Cotelerius’ms. inserts “the Creator” (Demiurge).
Chapter XIX.—Misconception of God in the Old Testament.
[1398] We have adopted the Latin translation here, as giving the meaning which was intended by the writer: but the Greek will scarcely admit of such a translation. Probably the text is corrupt, or something is omitted. The literal translation is, “in consequence of the unjudging supposition on account of the goodness.”
Chapter XX.—Some Parts of the Old Testament Written to Try Us.
Chapter XXII.—Peter Worships One God.
[1400] “Incomparably wicked, more wicked than;” literally, “incomparably wicked as.”
[1401] The Greek has ὁμοίως, “in like manner.” We have translated ὅμως.
Chapter I.—Simon Undertakes to Prove that the Creator of the World is Not Blameless.
[1402] This passage is corrupt. Wieseler has proposed to amend it by bold transposition of the clauses. We make one slight alteration in the text.
Chapter II.—The Existence of the Devil Affirmed.
[1403] [Compare with this discussion respecting the origin of the evil one, Recognitions, ix. 55, 56; x. 3, etc. In Recognitions, iii. 15–23, the existence of evil is discussed.—R.]
[1408] This passage is not found in the New Testament. It resembles Eph. iv. 27.
[1409] Matt. v. 37; Jas. v. 12.
Chapter III.—Peter Refuses to Discuss Certain Questions in Regard to the Devil.
[1412] [Comp. Homily XX. 8, 9.—R.]
[1413] This passage is probably corrupt. We have adopted the readings of Cotelerius—ἤ, ἢ, instead of εἰ and μή.
[1414] Lit., “unwritten.”
[1415] The words γενητός and ἀγένητος are difficult to translate. The first means one who has somehow or other come into being; the second, one who has never come into being; but has always been. The mss. confound γενητός with γεννητός, begotten, and ἀγένητος with ἀγέννητος, unbegotten.
Chapter IV.—Suppositions in Regard to the Devil’s Origin.
[1416] We have changed εἰ into ἢ.
[1417] By “Him” is understood God, though it may mean the devil.
Chapter V.—God Not Deserving of Blame in Permitting the Existence of the Devil.
[1418] Lit., “his usefulness was most necessary of all.”
[1419] This sentence is obscure in the original. We have, with Wieseler, read ἐπεί, omitting ἀρχῇ. Instead of supplying μή, we have turned συγγνῶναι into the participle.
Chapter VI.—Peter Accuses Simon of Being Worse Than the Devil.
[1420] We have adopted the pointing of Wieseler.
Chapter VII.—Peter Suspects Simon of Not Believing Even in a God.
[1422] We have altered the punctuation. Editors connect this clause with the previous sentence, and change ἤ of the ms. into εἰ.
Chapter VIII.—Peter Undertakes to Discuss the Devil’s Origin.
[1423] This sentence is regarded as corrupt by Wieseler. We have retained the reading of the Paris ms., ὁ, and understand λαμβάνεται after it. Δὲ would naturally be inserted after ταύτῃ, but it is not necessary. Καθαρθεισῶν is translated in the Latin purgatis, which may mean the same as in our translation if we take it in the sense of “washed away;” but καθαιρεθεισῶν would be a better reading. The translation of Cotelerius gives, “Since this is reasonably assumed with firmness,—namely, that it is right to give to God,” etc.
Chapter IX.—Theories in Regard to the Origin of the Devil.
[1424] The text here is evidently corrupt in many places. If the reading “by him” is to be retained, we must suppose, with Wieseler, that “by God” is omitted in the previous clause. Probably it should be, “by himself.”
[1425] “And bad” is not in the mss., but is required by the context.
Chapter X.—The Absolute God Entirely Incomprehensible by Man.
[1426] The text is corrupt here. Literally it is, “I do not admit that God had been begotten.”
Chapter XII.—God Produced the Wicked One, But Not Evil.
[1427] “Evil” is not in the mss. It is inserted from the next sentence.
[1428] “Every” is inserted by a conjecture of Schwegler’s.
[1429] Lit., “naturally had their desire towards neither.”
[1430] The mss. have “by law.” We have changed νόμῳ into μόνον.
[1431] The devil is plainly meant by the “he.”
Chapter XIII.—God the Maker of the Devil.
[1432] This passage is evidently corrupt. But it is not easy to amend it.
Chapter XIV.—Is Matter Eternal?
[1433] Probably “eternity” should be read, instead of “eternal creation.”
[1434] At this word thems. of Cotelerius breaks off; and we have the rest only in the Ottobonian ms., first edited by Dressel.
[1435] Matt. xxvii. 51, viii. 24-26.
Chapter XV.—Sin the Cause of Evil.
[1437] Possibly the right reading is ἐμψύχους, “it produces living beings.”
[1438] Or, “on whose account.”
[1439] [Comp. xi. 8; Recognitions, iii. 21, 26, etc.—R.]
[1440] The text is corrupt.
Chapter XVI.—Why the Wicked One is Entrusted with Power.
[1441] The ms. reads: “In this respect he who made him is wicked, who gave existence to what was non-existent.”
[1442] The Greek is either ungrammatical or corrupt, but the sense is evident.
Chapter XVII.—The Devil Has Not Equal Power with God.
[1443] This passage is supposed by most to be defective, and various words have been suggested to supply the lacuna.
[1444] Or, “monarch.” But only two letters of the word are in the ms.; the rest is filled in by conjecture.
[1445] Supplied by conjecture.
[1446] Three words are struck out of the text of the ms. by all editors, as being a repetition.
Chapter XVIII.—Is the Devil a Relation?
[1447] The editors punctuate differently, thus: “And knowing beforehand that he was becoming not good, He would not have allowed him, unless He knew that he would be useful to Himself.” We suppose the reference in the text to be to Gen. i. 31.
[1448] Or, “self-subsistence.” We have supposed a transposition of the words in the text. The text is without doubt corrupt.
[1449] We have adopted an emendation of Lagarde’s.
Chapter XIX.—Some Actions Really Wicked.
[1450] Dressel translates viriliter, “manfully.”
[1451] This word is supplied by conjecture.
[1452] This passage is hopelessly corrupt. We have changed δικαίως into δικαιοῖς, the verb, and τὸν προδιωρισμένον into τοῦ προδιωρισμένου.
[1453] We have adopted Wieseler’s emendation of ἄδικον into ἀδικεῖν.
[1454] This is a conjectural filling up of a blank.
[1455] This is partly conjecture, to fill up a blank.
[1456] The text is likely corrupt.
[1457] Uhlhorn changed οὖν ἑνός into οὐδενός. We have changed καὶ τρίτην into καὶ τότε τήν. Various emendations have been proposed.
Chapter XX.—Pain and Death the Result of Sin.
[1458] Mark iv. 34. [More probably, Matt. xiii. 11.—R.]
[1459] We have adopted an emendation of Wieseler’s.
[1460] The words in italics supplied by conjecture.
[1461] The words in italics supplied by conjecture.
[1462] This last sentence has two blanks, which are filled up by conjectures: and one emendation has been adopted.
Chapter XXI.—The Uses of Lust, Anger, Grief.
[1463] [With chaps. 21, 22, compare Homily XX. 4.—R.]
[1464] We have adopted an emendation of Lagarde’s.
Chapter XXII.—Sins of Ignorance.
[1466] Lit., “new moons that are according to the moon.” Gal. iv. 10.
[1467] “At times when” is supplied by conjecture.
[1468] We have followed an emendation of Wieseler’s.
[1469] John ix. 2, 3. [This clear instance of citation from the Gospel of John is found in that portion of the text recovered by Dressel. It is of importance, since writers of the Tübingen school previously denied that this author uses the fourth Gospel.—R.]
[1470] We have adopted an obvious emendation of Wieseler’s.
Chapter XXIII.—The Inequalities of Lot in Human Life.
[1471] [Comp. Recognitions, iii. 40, 41.—R.]
[1472] An amendation of Wieseler’s.
Chapter XXIV.—Simon Rebuked by Faustus.
[1473] The whole of this sentence is corrupt. We have adopted the conjectures of Wieseler, though they are not entirely satisfactory.
[1474] Possibly something is corrupt here. The words may be translated: “Is it not plain that I know how to judge correctly?”
[1475] The ms. has, “do not cease.” We have omitted μὴ, and changed παύσῃ into παύσει. We have inserted the μή after ἤ, changed into εἰ before αἰδεῖσθαι.
[1476] We have adopted an emendation of Wieseler’s.
Chapter XXV.—Simon Retires. Sophonias Asks Peter to State His Real Opinions in Regard to Evil.
[1477] An emendation of Wieseler’s.
Chapter I.—Peter is Willing to Gratify Sophonias.
[1478] [Chaps. 1–10 are also peculiar to the Homilies, though there are incidental resemblances to passages in the Recognitions, particularly in the presentation of free-will.—R.]
[1479] “Not” is supplied by conjecture.
[1480] A doubtful emendation of Wieseler’s for the senseless τριτογενές. Possibly it may be for πρωτογενές, original, and is underived.
[1481] An obvious correction of the ms. is adopted.
[1482] We have changed αὐτός into ἀγαθός.
[1483] [With these views compare the doctrine of pairs, as repeatedly set forth; Homily II. 33, 34; Recognitions, iii. 59, 60, etc.—R.]
Chapter III.—The Work of the Good One and of the Evil One.
[1484] “One” is supplied by Dressel’s conjecture.
[1485] The words in italics are supplied by Dressel’s conjecture.
[1487] We have adopted an obvious emendation of Wieseler’s.
[1488] We have changed οὔσης into οὐ τῆς.
[1489] We have given a meaning to μετασυγκριθείς not found in dictionaries, but warranted by etymology, and demanded by the sense.
Chapter IV.—Men Sin Through Ignorance.
[1490] Part of this is supplied by Dressel’s conjecture.
[1491] There is a lacuna, which has been filled up in various ways. We have supposed ἡμ to be for ἢ μ., possibly μητέρων ἤ. Wieseler supposes “immature boys.”
[1492] Dressel translates, “drawing judgment on himself.”
Chapter V.—Sophonias Maintains that God Cannot Produce What is Unlike Himself.
[1493] An emendation of Wieseler’s.
[1494] An emendation of Wieseler’s.
Chapter VI.—God’s Power of Changing Himself.
[1495] ἐμφύτου.
[1496] We have changed τοιοῦτον into τοιαύτην.
Chapter VII.—The Objection Answered, that One Cannot Change Himself.
[1502] One word of this is supplied conjecturally by Dressel.
[1504] Part of this is conjectural.
[1507] We have adopted Wieseler’s emendation of μή into μέν.
[1508] This passage is corrupt. We have changed ὅτι into ὅ, τι, and supplied τρέπει.
Chapter VIII.—The Origin of the Good One Different from that of the Evil One.
[1509] Dressel remarks that this cannot be the true reading. Some other name mentioned in Hom. II. c. 1 must be substituted here or in c. 4.
[1510] This passage is corrupt. We have adopted Wieseler’s emendations for the most part.
[1511] We have read τῆς with Wieseler for τις.
[1512] Wieseler translates “accidentally.”
[1513] We have changed οὐχ ὡς ἔχον into οὕτως ἔχειν.
Chapter IX.—Why the Wicked One is Appointed Over the Wicked by the Righteous God.
[1515] We have adopted an emendation of Wieseler’s.
[1516] Wieseler’s emendation.
[1517] We have changed ἀγαθός into ἀγαθοῖς.
[1518] An emendation of Weiseler’s.
Chapter XI.—Arrival of Appion and Annubion.
[1520] [Chaps. 11–22 are almost identical with Recognitions, x. 52–64. But the conclusion of that narrative is fuller, giving prominence to the re-united family; comp. also chap. 23 here.—R.]
Chapter XII.—Faustus Appears to His Friends with the Face of Simon.
[1521] There are some blanks here, supplied from the Epitome.
Chapter XIII.—The Flight of Simon.
[1522] Supplied from Epitome. The passage in Epitome Second renders it likely that the sentence ran: “But Simon, while doing many miracles publicly in Antioch, did nothing else by his discourses than excite hatred amongst them against you, and by calling you,” etc.
[1523] This passage is amended principally according to Wieseler and the Recognitions.
[1524] An emendation of Wieseler’s.
Chapter XIV.—The Change in the Form of Faustus Caused by Simon.
[1525] Inserted by conjecture.
[1526] Part of this is supplied from the Recognitions.
[1527] Inserted from the Recognitions.
Chapter XV.—The Repentance of Faustus.
[1528] These words are taken from the Recognitions.
Chapter XVI.—Why Simon Gave to Faustus His Own Shape.
[1529] An emendation of Dressel’s.
[1530] Supplied by Dressel from the Recognitions.
[1531] An emendation of Wieseler’s.
[1532] ms. reads “empty.” Wieseler proposed “new” or “assumed.”
Chapter XVII.—Annubion’s Services to Faustus.
[1533] An emendation of Wieseler’s. The parts in italics are supplied by conjecture.
[1534] We should have expected “standing near” or something similar, as Weiseler remarks; but the Latin of the Recognitions agrees with the Greek in having the simple “standing.”
Chapter XIX.—Peter’s Instructions to Faustus.
[1535] Amended according to Epitome.
[1536] Partly filled up from Epitome and Recognitions.
[1537] ms. reads, “I preach.”
Chapter XX.—Faustus, His Wife, and Sons, Prepare to Go to Antioch.
[1538] We have changed εἶδε into εἶκε, and added καὶ εἶπε, according to the Recognitions.
[1539] One word, τύχης, is superfluous.
[1540] Supplied from the Recognitions.
Chapter XXI.—Appion and Athenodorus Return in Quest of Faustus.
[1541] We read ἐπιτηδειότατα, in harmony with the Recognitions.
[1542] Part in italics supplied from Recognitions.
[1543] The Greek is probably corrupt here; but there can scarcely be a doubt about the meaning.
Chapter XXII.—Appion and Athenodorus Return to Simon.
[1544] This is supplied purely by conjecture.
Chapter XXIII.—Peter Goes to Antioch.
[1545] Supplied from the Recognitions.
[1546] This part is restored by means of the Recognitions.
[1547] [The narrative in the Recognitions (x. 65) is the same up to this point. But, instead of this somewhat abrupt conclusion of this chapter, we find there several chapters (from the close of chap. 65 to the end, chap. 72), which round out the story: the confession of the father in his metamorphosis, his restoration, the Apostle’s entry into Antioch, his miracles there, with the happy re-union of the entire family of Clement as believers. It should be added, as indicating the close relation of the two narratives, that the closing sentence of the Homilies is found, with slight variations, in Recognitions, x. 18.—R.]
Search Comments
This page has been visited 0046 times.
| << | Contents | >> |
10 per page