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ANF Pseudo-Clementine The Clementine Homilies
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Introductory Notice to The Clementine Homilies.
[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.
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