The Syriac Pseudo-Clementines: An Early Version of the First Christian Novel 9782503551111

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APOCRYPHES COLLECTION DE POCHE DE L' AELAC

Direction ALAIN DESREUMAUX ZBIGNIEW IZYDORCZYK ENRICO NORELLI JEAN-MICHEL ROESSLI

Volume 14

Maquette de couverture: Vincent GouRAUD Composition et montage : Alain HURTIG

© 2014, Brepols Publishers SA All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior permission of the publisher.

I)/2014/0095/188

ISBN 978-2-503-551n-1 Printed in the E.U. on acid-free paper

The Syriac Pseudo-Clementines An Early Version of the First Christian Novel Translated into English by F Stanley JONES

BREPOLS

APOCRYPHES AELAC'S PAPERBACK SERIES

To be published Les Actes ethiopiens d'Etienne, par Damien LABADIE. The Gospel oJThomas, by Andre GAGNE.

APOCRYPHES AELAC'S PAPERBACK SERIES

I\ FRAGMENT OF PAPYRUS found in the tomb of a Coptic fl. monk in Egypt, a fable telling the story of the manger, a Romanesque fresco on a Poitevin wall, a serialized Latin novel detailing the adventures of the apostles ... all bear witness to the variety and wide diffusion of Christian writings known as Apocrypha. In turn sought after and rejected, exploited and reviled, translated and forgotten, apocryphal works remain mysteriously and powerfully evocative. A mere mention of the word "Apocrypha" frequently summons intimations of an unexpected revelation, of a secret finally unveiled, of a long forgotten truth. However, those who plunge into apocryphal literature in hope of discovering knowledge they have long sought after may discover only disappointment. Some Apocrypha, indeed, claim to initiate the reader into truths about Jesus: one reports an esoteric teaching He entrusted to his disciple Thomas; another, the Gospel of Nicodemus, faithfully relates the story of Jesus's visit to hell as narrated by two men He had brought back to life. Many others, however, have no such pretensions: the Letter Fallen from Heaven appears only to justify the payment of tithes and the observation of Sunday. Similarly, stories about an apostle turning the wife of a high Roman official away from her conjugal duties (as in the Acts

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APOCRYPHES

of Philip, for example) merely reflect some contemporary sexual mores, here a call to chastity in marriage. For those who thirst after glimpses of eternity, documents such as these are of scant attraction. And yet, if readers approach them without expectations of profound, secret revelations about Jesus, his disciples, or His kingdom of heaven, Apocrypha can be a source of enduring profit and pleasure. Indeed, the import of apocryphal texts lies elsewhere: they reveal how Christians at different times and in different places understood and represented the figure of Jesus, the meaning of his message, the role of the apostles, the origin of their local churches, and other similar topics. Apocrypha testify to the issues that stirred and provoked early Christians to respond with stories and reflections: what is the true nature of Christ, asks the Ascension ef Isaiah; and how was He both royal and divine, asks the Acts ef Pilate. Some Apocrypha are very old and reflect traditions contemporaneous with those that ultimately appeared in the New Testament. To historians of Christianity and biblical scholars, such texts offer a unique perspective, still little explored, on the nascent forms of Christian traditions. They do not give access to historical truths about Jesus or His apostles any more than do the canonical gospels, but they shed light on how the first Christian communities lived and what they believed. Imagination was in Apocrypha a vehicle for profound, creative reflection. Thus, when the mid-second-century Infancy Gospel of Thomas-a narration of the various misdeeds of the child Jesus-does not construct a biography of His early years that indulges in unbridled, or sacrilegious, imagination. Rather, the text questions the very terms of the Incarnation, wondering at the fullness of divine grace made manifest in the infant Jesus. Thomas also attempts to explain what the Gospel of Luke meant by saying that "the child grew and became

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strong in spirit." As reflections on exegetical, dogmatic, and moral issues of the utmost importance to the early Christian communities, the Apocrypha in the present collection reveal their richness, not to those who seek in them what such texts cannot offer, but to those who heed Paul Valery's sentiment that "all stories gain depth as fables." Far from projecting a unified image of Christianity, Apocrypha introduce us to a profusion of its doctrines, mythologies, and languages. The picture of Christianity that emerges from these texts is that of an ensemble of astonishingly diverse communities. Bearing witness to this diversity, many Apocrypha have come down to us in multiple versions. Thus, the Doctrine of Addai has been transmitted in Greek, Syriac, Coptic, Ethiopic, Arabic, Armenian, Georgian, and Slavic forms. Each bears the marks of the socio-cultural environment that produced it, and each in its own way preserves various inflections of doctrine in the first centuries of Christianity. That is why, when Christianity became the religion of the Empire and the authorities attempted to give it a unified image, some Fathers of the Church reviled Apocrypha as carriers of nonconformity and heresy. Today, however, as scholarship rediscovers the extraordinary profusion of Christianities in the early centuries, there is a need to place within public reach those ancient sources carrying traces of that richness and-sometimes in just a few lines-illuminating the still shadowy traces of Christianity's past. Faced with such diversity of practice, belief, and text, the early Church had some difficult choices to make. The Apocalypse attributed to John came close to being excluded from the canon; the Shepherd of Hermas narrowly missed out on being included. In fact, one could argue that there is no intrinsic difference between the canonical and the apocryphal. The New Testament came about when ecclesiastical authorities

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selected, from a wide range of texts, a smaller corpus to serve as a point of reference for the Christian faith. Many works not chosen continued to nourish Christian piety for centuries and inspired traditions still alive today. For instance, monastic readings for the feasts of the Apostles in the Martyrology draw on edifying stories going back to the apocryphal Acts of the Apostles; and the names of Caspar, Melchior and Balthazar, the three Magi whom the evangelical tradition refrains from naming, already appear in Coptic paintings in the Egyptian oasis ofBawit. To forget Apocrypha is tantamount to erasing the frescoes in our Romanesque churches and smashing the stained-glass windows in our Gothic cathedrals; to rendering forever incomprehensible Dante's Inferno and many pages in Flaubert. As ignorance of Christian history grows ever more obvious and disturbing, it is a matter of some urgency to translate and disseminate at least some of the apocryphal texts long a part of our religious and cultural memory. This present series offers translations from the original sources edited and published in the Series Apocryphorum of the Corpus Christianorum. The translators are also scholars engaged in original research and members of the Association pour l'etude de la litterature apocryphe chretienne [AELAC]. Aiming to make apocryphal literature accessible to a broad spectrum of readers, individual volumes introduce each text with a historical preface, provide simple but precise notes, and include indexes. Translators hope that they will lead their readers on exciting journeys of discovery, beyond initial horizons and into the colourful, instructive, and rewarding world of Christian Apocrypha.

Table of Contents Introduction The Pseudo-Clementines A. The Periodoi Petrou (Basic Writing) B. The Recognition C. The Klementia D. Afterlife Content of the Syriac Pseudo-Clementines The Present Translation

13 15 27 32 37 39 44

Annotated Bibliography

49

Translation of the Syriac Pseudo-Clementines Recognition 1 Recognition 2 Recognition 3 Recognition 4 Homily ro Homily 11 Homily 12 Homily 13 (Recognition 7) Homily 14

57

Indexes Subject Index Ancient Writings Index

13

59 123 181 249 251 267 291 313

331 339 339 345

Story of the recovery of Clement's father according to the Golden Legend, Bernardino Fungai (1460-1516) . Musee des Beaux-Arts, Strasbourg (photo : Ji-Elle,® BY

SA).

After Peter says to the old man, "If I hand over to you today your most chaste wife and your three sons, will you then believe that fate is nothing?" and then the old man replies, "Just as it is impossible for you to deliver what you have promised, so it also impossible for anything to happen outside of fate," Peter says, "Behold, this is your son Clement, and these two are your twins Faustinus and Faustus!" His wife suddenly arrives and asks, "Where is my husband and my lord?"

Introduction The Pseudo-Clementines The Pseudo-Clementines are a body of writings that relate the life and travels of Clement of Rome with the apostle Peter. 1 Generally considered to be the first Christian novel and thus largely fictitious, the Pseudo-Clementines nevertheless reflect a distinctive variety of early Jewish Christianity that has sparked critical historical study for over three hundred years. The oldest preserved substantial witnesses to the PseudoClementines are two recensions (two versions of the story of Clement) often referred to as the Recognitions and the Homilies. These two recensions have largely the same story-sometimes in the same words for pages at a time-but they also differ in many ways and in sundry passages. Scholarship has yet to 1. It is this story that especially garners the particular name "the Pseudo-Clementines," in contrast to numerous other pseudonymous writings transmitted under the name of Clement of Rome. Apart from 1 Clement, one has, among others, 2 Clement, the Letters to the Virgins, the Apostolic Constitutions, the Rollbook ef Clement (sometimes called the Arabic Apocalypse of Peter), the Octateuch of Clement, the Liturgy ef St. Clement ef Rome, and the Canons ef Clement. Several of these writings are preserved in Syriac. The Ethiopic biblical canon contains a work in seven books called Qalementos.

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THE SYRIAC PSEUDO-CLEMENTINES

study them fully, but there is general agreement that each of them goes back independently to the original PseudoClementine novel, now often called the Basic Writing or Grundschrift but originally entitled, in all likelihood, Periodoi Petrou (Circuits of Peter). 2 The rapidly changing world of the 32os C.E. prompted the emergence of different parties among the Christians; this situation seems to have been the backdrop for the creation of these two recensions3 of the earlier novel, now lost. The titles commonly used by modern scholars for these two old forms of the Pseudo-Clementines are apparently incorrect. 4 The original title of the so-called Recognitions was

2. The title of the Basic Writing can be gathered particularly from Epiphanius, Medicine Box 30. 15. r ("the so-called Circuits of Peter written by Clement"), which is partially confirmed by the citation attributed to Origen's Commentary on Genesis in the Philocalia 23 ("the Circuits"). 3. Thus the word "recension" is being used in this context in its technical sense of a critical revision of a text. 4. For documentation, with reference to previous literature, see my study "Photius's Witness to the Pseudo-Clementines." In the translations listed below in the bibliography, the traditional titles are used usually without critical discussion and simply because they are customary. In short, it has been overlooked (and occasionally denied) that the Paris manuscript has the title Klementia, which is also known to patristic authors, and that Rufinus twice previously referred to the work in the singular, Recognitio (once stating that this was to be the object of his translation), before using the plural once in the preface to his translation, though here the plural is apparently used to refer to the two main recensions (i.e., the Klementia and the Recognition). The plural title "Recognitions" likely entered the Latin manuscript tradition from the remark in Rufinus's preface to his translation

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doubtless Recognition ef the Roman Clement; this work consisted of the Epistle ef Clement, followed by ten numbered, but individually untitled, books. What is now commonly designated the Homilies was called the Klementia; it consisted of the Epistle of Peter, the Adjuration (or Contestation), and the Epistle ef Clement, followed by twenty numbered books, each called a Homily.

A. The Periodoi Petrou (Basic Writing) The original Pseudo-Clementine novel, the Periodoi Petrou (Basic Writing), was intricate and fascinating both in its content and in its design. It is largely owing to the Basic Writer's vision and skill that the later redactors decided to re-tell the story in their own particular way. There have been many retellings of the Pseudo-Clementine story throughout the ages, and even down to the present. The versions of the Faust saga are only one part of its legacy. The loss of the Basic Writing is due in no little part to the promotion and success of the later versions. Surviving fragments and reflexes of the Basic Writing are most likely to be found in Origen (or in pieces transmitted under his name), Epiphanius, the Apostolic Constitutions (and the Pseudo-Ignatians), the Chronicon paschale, and possibly the Book ef the Cave ofTreasures and Lactantius. These fragments (taken out of context), came to dominate in one branch of the Latin manuscripts, was taken up from here as the title in the first published edition in 1504, and has been accepted essentially unquestioned ever since. A prominent ninth century Patriarch of Constantinople, Photius, in agreement with Rufinus's earlier two references, uses the singular, and he explicitly states that the title found in the manuscripts was Recognition of the Roman Clement.

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THE SYRIAC PSEUDO-CLEMENTINES

and witnesses can sometimes be employed, alongside the sections of the Recognition and the Klementia with parallel wording, to reconstruct portions of the Basic Writing. 5 Once this core material has been isolated and studied, the divergent views inherent in the Recognition or in the Klementia begin to crystalize out as the redactional tendencies of their authors, and the nature of their alterations of the original framework also becomes evident. The following is a provisional reconstruction of the Periodoi Petrou (Basic Writing).

Preliminaries - Letter of Peter to James - Adjuration - Letter of Clement to James (the Ordination of Clement) I. Beginning: Clement's Introduction to Christianity [R 1.1-2.19a par. H 1.1-2.36]

Clement in Rome and Caesarea [R 1.1-19 par. H 1.1-7a, 9-22] - Clement's Non-Christian Life in Rome [R 1.1-5 par. H 1.1-5] - Clement Hears of Christ [R 1.6-rr par. H 1.6-7a, 9-14] - Clement Travels to Caesarea and Meets Peter [R 1.12-14 par.H 1.15-17] - Discussion on the True Prophet [R 1.15-19 par. H 1.18-22] 5. For example, when the citation attributed to Origen's Commentary on Genesis in the Philocalia 23 has Clement say, "as I said yesterday," this is a clear indication that the Basic Writer's discussion of fate extended over two days (as in the Recognition) and not all during one day (as in the Klementia).

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Next Day - The Followers of Peter [R 2.1a par. H 2.1] - Early Morning Discussion: [R 2.1b-2 par. H 2.2-3] Consideration for Bodily Wants - Discussion of Simon and Pairs [R 2.3-19a par. H 2.19-32; R 3.59-61 par. H 2.15-18; 2.33-34] - Delay of the Discussion Announced by Zachaeus [R 1.20-21 par. H 2.35-36] - Instruction of Clement [R 1.22-74]

II. Debate with Simon in Caesarea [R 2.19b-3.75 par. H 3; 16.1-20.3] First Day - Early Morning Discussion [H 3.1-28] - Zachaeus Announces Time for Commencement of Debate [R 2.19b par. H 3.29] - Beginning of the Debate On Peace in Discussion [R 2.20-36a par. H 3.30-32] On the One God [R 2.36b-69 par. H 16.5-15a; 18.4-22; 17.4-19] -Adjournment [R 2.70-72 par. H 17.20]

Second Day - Early Morning Discussion: Christology [R 3.1-11 par. H 16.15b-20] - Second Debate On Evil [R 3.12-30 par. (H 19.1-25)6]

Third Day - Early Morning Discussion

[R 3.31-32]

6. Parentheses in these charts indicate that the passage has been heavily reworked and only indirectly witnesses the material.

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THE SYRIAC PSEUDO-CLEMENTINES

- Third Debate On Method in Discussion [R 3.33-36] On the Good and Righteous God [R 3.37-38 par. H 18.1-3] On the Immortal Soul [R 3.39-48] The Unmasking of Simon [R 3.49-50]

Fourth Day [R 3.51 par. H 20.1] - Early Discussion [R 3.51-62 par. H 20.1-3] - Deserter Informs of Simon's Departure [R 3.63-66a par. H 3.59-62] - Ordination of Zachaeus [R 3.66b-67 par. H 3.63-72; cf. Letter of Clement] -The Twelve Are Sent Out [R 3.68-7oa] - Peter Remains in Caesarea for Three Months [R 3.7ob-75] III. Missionary Discourse in Tripolis [R 4-6 par. H 8-n] - From Caesarea to Tripolis [R 4.1-2 par. (H 7); H 8.1-2] [R 4.3-5 par. H 8.3-7] - Early Morning Discussion -Arrangements for the Discourse [R 4.6-7 par. H 8.8] - Discourse on the Worship of God On the Blamelessness of God (On Demons: The Origin and Nature of Sin, Suffering, and Evil) [R 4.8-37 par. H 8.9-9]

Second Day On Idols

[R 5.1 par. H IO.I] [R 5.2-36 par. H I0.3-20; 11.4-18; I0.26]

[R 6.1 par. H 11.1] [R 6.2-14 par. H 11.2-3; II. 19-33] Three Months; Ordination; Baptism of Clement [R 6. 15 par. H 11.34-36] Third Day On Baptism and Purity

INTRODUCTION

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IV. Recognition of the Mother and the Brothers [R 7 par. H 12.1-14.1] - Departure from Tripoli towards Antioch [R 7.1 par. H 12.1] - Nicetas and Aquila Sent Ahead with Crowds [R 7-2-3 par. H 12.2-3] - Peter's Way of Life and Clement's Family History [R 7.4-11 par. H 12.4-11] - Trip to Arados, Recognition of the Mother [R 7.12-24 par. H 12.12-24] -Antarados to Laodicea [R 7.25 par. H 13. 1] - Recognition of the Twin Brothers [R 7.26-33 par. H 13.2-8] - Mother's Baptism (Next Day) [R 7.34-38 par. H 13.9-14.1] V. Encounter and Discussion with the Old Man [R 8-10 par. H 14-15, 4-6] - Encounter with the Old Man [R 8.1 par. H 14.2] - Discussion with the Old Man on Fate [R 8.2-9.31 par. H 14.3 and scattered elsewhere] - Recognition of the Father [R 9.32-38 par. H 14.6-10] - Discussion on Good and Evil [R 10.1-12 par. H 15.1-3; 4.20-21] - Mythological Discourse [R 10.13-41 par. (H 4-6)] - Peter's Speech [R 10.42-51 par. H 4.12-13] - Baptism of the Father [R 10.72] The Periodoi Petrou thus opened with two disjunctive pieces, the Letter ef Peter to James and the Adjuration, that do not cohere with the framework of the following story. The Letter ef Peter is written in the first person, while the Adjuration is an objective third-person account of the reaction to the

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letter by James and his presbyters; Clement, who is the narrator in the rest of the novel, is not mentioned in them. At the same time, these two introductory pieces seem to justify aspects of the story that follows insofar as they would appear to present historical documents that underlie the general historical picture that Clement paints. Scholars have struggled to account for this seemingly disjunctive opening of the novel. Attention must be directed, however, to the novel by Antonius Diogenes entitled The vVc>nders beyond Thule that opened with a similar device (disjunctive letters) and repeatedly enveloped one literary layer within another. 7 The skill with which the Basic Writer contrived the Periodoi Petrou should not be underestimated. The Letter ef Clement to James, the brother of the Lord, indicates that it is from the time immediately after Peter's death in Rome. Clement recounts his conversion to Christianity and travels with Peter, along with accounts of Peter's discourses, versions of which Clement had supposedly already sent James. Similar literary devices are employed in the accounts of the dispersion of Clement's family. At each repetition, the reader learns more, and pieces of the puzzle continue to fall into place. As with any good literary work, summary of the storyline cannot replace the experience of actually reading the work. Nevertheless, here is an outline of the basic "data," the "bare bones," of the story: - Mattidia is born of noble family but, as her subsequent husband later learns, under a horoscope that indicates illicit love with slaves and death in waters while abroad. - Faustinianus, a relative of Augustus, marries Mattidia. - The couple bears identical twins, Faustus and Faustinus.

7. What we know of this twenty-four book novel derives mainly from Photius, Library 166.

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- Later, the couple bears Clement (perhaps near the time of the birth of Christ). - Faustinianus's brother makes sexual advances on Mattidia. - To avoid a family scandal, Mattidia feigns having had a dream in which she was instructed to leave Rome with her twins to avoid a terrible death; taking along slaves and with the twins, she boards a ship for Athens where the twins are to be educated. - Clement is five when Mattidia and the twins depart. - Mattidia and the twins suffer shipwreck; Mattidia comes to shore at Arados and is taken in by an old widow; the twins are captured by pirates who change their names and then sell them in Caesarea to a Jewish woman,Justa, who gives the twins a Greek education that leads also to study of Greek philosophy; during this period, the twins furthermore become acquainted with Simon. - Faustinianus's brother informs Faustinianus that Mattidia had approached him sexually but that he had refused and she consequently feigned having had a dream. - Clement is twelve when his father leaves him and goes in search of his missing wife and twins. The following events occur in the year of Christ's death, during the reign of Tiberius Caesar: - Christ is still alive in the spring; Barnabas is active as a preacher in Rome during this period (probably sent out as one of the Seventy); Clement finds himself defending Barnabas and is attracted to the message; Barnabas goes back to Judaea for the festival (apparently, Passover). - Clement spends a few more days in Rome. - Zachaeus disaffects the twins from Simon to become followers of Peter. - Clement undertakes a fifteen-day journey to Caesarea.

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- Clement spends one day with Peter. - Next day: Simon delays the debate with Peter for one more day (so H 2.35.2; or for seven days till the eleventh [so R 1.20.2]). - Clement receives further instruction from Peter; Peter is pleased with Clement's abilities as a student. -Ten further days (so H 3. 73.2; or possibly three months [so R 3.70.1, 72.1, 74.3 (Latin)]) in Caesarea; Peter debates and exposes Simon, then sets up a church in Caesarea under Zachaeus before following Simon up the coast. - Three months in Tripolis, at the end of which Clement is baptized. - At this point, Clement says he has not seen father for twenty years (so Clement is thirty-two). - Next day to Orthosia. - Next day or two to Antarados, where they remain two or three days. First of these days: to Arados, where Peter identifies Clement's mother, who has taken up the life of a beggar. - Next to Balanae. - Next to Paltus and Gabala. - Next to Laodicea (staying some days [so H 13.1.4], perhaps ten [so R 7.25.4]), where the twin brothers of Clement are recognized among Peter's followers. - Next day: baptism of Mattidia and (so H 14.2; or perhaps the next day [so R 8.1.1]) encounter with an old man near the coast; after three days of debate with the old man, it is discovered that he is actually Faustinianus. - Another day of discussion, which eventuates in Faustinianus's baptism. - Much later: the Letter of Clement reports on Peter's death and Peter's designation of Clement as bishop in his place.

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The many resonances that this story apparently had with ancient readers are difficult even for modern scholars to comprehend fully. The names Faustinianus, Faustus, and Faustinus, as well as the suggestion of an imperial kinship, connected these figures with none other than Faustina, the famous wife of Antoninus Pius. Their marriage was immortalized through the construction of a temple after Faustina's death; a famous charitable institution for girls, the puellae Faustinianae, was set up after Faustina's death. In Rome and Ostia, young couples, before being married, were expected to sacrifice at an altar dedicated to Faustina and Antoninus. The two were featured on coins and were promoted as the ideal married couple. Faustina's daughter, also named Faustina, married Marcus Aurelius and bore at least one sets of twins. Upon the younger Faustina's death, despite reports of her infidelity that caused the emperor to consult the astrologers, 8 the senate set up statues in the temple ofVenus and Roma, where young women were supposed to sacrifice with their bridegrooms. The Antonine name was later sought after by aspirants to the throne during the Severan dynasty, precisely at the time the Basic Writer was active. 9 The Basic Writer artfully constructed this novel using literary motifs and techniques known from other novels of the time, including those of Chariton, Xenophon, Heliodorus, Achilles Tatius, and probably Antonius Diogenes; perhaps even the History efApollonius the King efTyre was known. The novel expresses, explains, and defends certain specific Christian beliefs. In particular, the author expounds the point

8. HistoriaAugusta, Marcus Aurelius 19.1-3. 9. For details and further references, see my study "Clement of Rome and the Pseudo-Clementines: History and/or Fiction."

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of view, known to other Christians of the time, 10 that the stars (fate) rule over the human's first birth but that Christian baptism breaks that bond (R 9.7 par. H 19.23; R 9.31). The author simultaneously integrates another perspective on fate, namely, that a person has free will and can resist astrological urges (R 9.25.6-8). The author is especially concerned with the preservation of temperance, which is understood primarily in a sexual sense (hence translators of the PseudoClementines have often rendered the word as "chastity'). Peter explains that temperance/ chastity pleases God to such an extent that, because of it, certain grace is imparted even to non-believers in the present life (R 7.38.3 par. H 13.13.2); thus, Mattidia might have died in accord with her horoscope, but because she was chaste God showed her mercy and averted death (R 7.38.5, 8 par. H 13.13.3). Other doctrinal views are expounded in the detailed debates that Peter holds with Simon Magus. The author of the Basic Writing modifies the traditional image of Simon by adding that Simon was highly trained in Greek learning (R 2. 7. 1 par H 2.22.3) and a fierce orator and dialectician (R 2.5.4; cf. R 2.12.3 par. H 2.25.3). In contrast to most other apocryphal acts of the apostles, the Periodoi Petrou contains extensive disputations of a serious intellectual nature. In these debates, Simon presents mostly Marcionite views. 11 The Marcionite denial of the goodness of the creator and the postulation of a higher god were most offensive to the author of the Basic Writing and are subject to detailed refutation. From the same anti-Marcionite perspective, new light is cast

10. See Clement of Alexandria, Excerpts from Theodotus 78. I. 11. Details are found in my "Marcionism in the Pseudo-Clementines."

INTRODUCTION

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also on other labors of the Basic Writer to write a "family novel," in which marriage and childbearing are not only implicitly, but also explicitly, praised (H 13.18.1, likely from the Basic Writing, with the expression "holy marriage;" cf. R 6.12.1 par. H 11.30.1 [Syriac]); Marcionites, in contrast, were celibate. Marcionite Christians are likely to have been a reality in the vicinity of the Basic Writer; in any event, Marcionite views form the author's main bugbear. The author is intent on dissuading Christians from sharing any of these Marcionite tendencies. The author's positive presentation of the Christian message discloses that the Basic Writer is best understood as a Jewish Christian. The novel does not hesitate to state that avoidance of intercourse during menstruation is "the law of God" (R 6.10.5 par. H 11.28.1). This writer is aware that such regulations are associated with the Pharisees and likely derive from them and from their rabbinic heirs; thus, the author explains in this context that Jesus did not condemn all of the Pharisees, but rather only some of them (R 6.11.2 par. H 11.28.4). Elsewhere, the author states that table fellowship can be held only with like-minded believers (R 7.29.3 par. H 13.4.3). The author's express self-definition is as a member of a group that stands between Jews and Gentile Christians. 12 The date of the Basic Writing seems to be before the fall of the Parthian dynasty in approximately 224 C.E. and the rise of the Sassanids because the writer lists "Arsaces" as the title for kings among the Persians (Parthians) in R 1.45.3. R 9.27.6 apparently reveals knowledge of Caracalla's legal reforms (the Constitutio Antoniniana in ca. 212 C.E.). A date of approximately 220 C.E. would be in accord with Origen's use of 12. For further explication, see my study "Jewish Christianity of the Pseudo-Clementines."

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THE SYRIAC PSEUDO-CLEMENTINE$

the Basic Writing in the third book of his commentary on Genesis. The Basic Writer's home seems to have been in Syria. 13 Jewish Christians are known to have lived in Apamaea and Beroea, 14 and it seems that the Basic Writer, along with the author of the Didascalia, belongs in this general region. Here, the author received a good education and might have been a "teacher" in the church. Education is praised throughout the novel, and the many aspects of what might be called "the school of Peter" may well reflect the author's own sociological situation. Memory, order in thought, discussion, and writing, peaceful settings for discussions and debates, and even control of food and sleep are all elements of Peter's discipline. Thus, around 220 C.E., this educated Greek-speaking Jewish Christian in Syria composed an intricate novel, the Periodoi Petrou (Basic Writing), to promote specific beliefs. The author seems to have known the Acts ef Peter and to have recognized a gap in its storyline between the section about Jerusalem and Judaea and the section about Rome. The novel creatively filled this gap with the story of Clement and further stories about Peter and Simon Magus along the Syrian coast from Caesarea to Antioch. Among the remarkable aspects of this novel is the employment of the genre "dialogue" for debates between Peter and Simon, but also for discussions between Peter and his followers. While the author seems to have been influenced by 13. See the report on research in my "The Pseudo-Clementines: A History of Research," 9- 14. A lexicographical and grammatical study of the Basic Writer's language could be of great benefit to research in localizing the Basic Writing. 14. See Hippolytus, Refutation ofAll Heresies 9. 13.1, and Epiphanius, Medicine Box 29.7.7. Origen also encountered an Elchasaite m Caesarea; see Eusebius, Ecclesiastical History 6.38.

INTRODUCTION

27

the writings of Justin Martyr and the Book ef the Laws ef the Countries by Philippus, Bardaisan's disciple, the novelist displays an unusual engagement with the genre. The dialogues are serious discussions of issues. In contrast to the Acts ef Peter, the Pseudo-Clementines present Peter as defeating Simon not through miracles but rather through dialogic argumentation. Similarly, Simon in the Pseudo-Clementines is not merely a magician but also a highly trained dialectician. Peter enters the debate "for the salvation of humans" (R 2.19.6 par. H 3.29.4). These features confirm that a noteworthy respect for education is a hallmark of this novel. The entire story line, in which Clement regains his long-lost family through encounters with strangers, is both anti-Marcionite and anti-astrological in ways similar to the Book ef the Laws ef the Countries. As already indicated, the recognition-novel is predicated on the belief that astrology holds true for non-believers, but that the grip of fate is broken by baptism. In the recognition-scenes, the author uses an impressive range of rhetorical devices to create a strong emotional effect that drives this point home.

B. The Recognition The Recognition ef the Roman Clement (often called the Recognitions) has not survived intact in any Greek manuscript at all; only a few Greek excerpts have been preserved through citations in Greek ecclesiastical writings. 15 The Recognition has, 15. The most extensive Greek fragments are found, without attribution of their source, incorporated in the text of Pseudo-Caesarius of Nazianzus, Erotapokriseis, often dated to approximately 550 C.E. and located in Constantinople; similarly without attribution of its source, an excerpt is found in Nilus of Ancyra, Letters 3.24 (Nilus died around 430 C.E., and some doubts exist about the authenticity of portions of the collection ofletters).

28

THE SYRIAC PSEUDO-CLEMENTINES

however, been well known in the West since early medieval times through a Latin adaptation by Rufinus of Aquileia (circa 407 C.E.) and through subsequent renderings of Rufinus's Latin into modern vernaculars. 16 Since the Syriac translation is slightly older than the Latin, the Syriac version is of absolutely critical value for knowledge of the lost Greek

Recognition. The Recognitionist best preserves the general framework of the original novel but inserts a distinctive imprint that deemphasizes the need for discussion (R 2.24.1-4; 1.25.8), places a priority on "works" (R 2.20.2-22.2), has an ascetic slant (R 3.62; 3.5.7), and promotes a proto-Arian christology in which the Son is said to be "made" and "a creature" (Latin of R 3.8.3; 3.8.9; 3.9.4, 3.11.10). The following is an outline of the Recognition: Preliminaries - Letter of Clement to James (the Ordination of Clement) I. Clement's Initial Encounter with Christianity RI - Clement's Non-Christian Life in Rome R I.I-5 - Clement Hears of Christ R I.6-II - Clement Travels to Caesarea and Meets Peter R 1.12-14 - Discussion of the True Prophet R I.I5-I9 - Seven-Day Delay of the Discussion with Simon R 1.20-21

16. It is important to bear in mind, however, that Rufinus's Latin is not to be fully equated with the Recognition. As Rufinus intimates in the preface to his translation, he both left out one section (R 3.2-u) and appended at the end a longer tale drawn from the Klementia-the transformation of the father into the image of Simon.

INTRODUCTION

- Clement's Repetition of the Teaching of Matters from the Creation to the Present - Peter's Repetition of the Teaching of Matters from the Creation to the Present

29

R 1.22-25

R 1.26-74

II. First Day of the Disputation with Simon R2 - List of Disciples R 2.1a - Early Morning Discussion on Custom R 2.1b-2 - Discussion of Simon R 2.3-19 - Zachaeus Announces Time for Commencement of Debate - Discussion with Simon R 2.20-7oa On Works and Knowledge, on Peace in Discussion R 2.20-36a On the One God R 2.36b-69 Adjournment, on Meals and Demons R 2.7ob-72 III. Second to Fourth Days of the Disputation with Simon

Second Day - Early Morning Discussion of the Begotten and the Unbegotten - Discussion with Simon on the Origin of Evil and Free Will

R 3.12-30

Third Day - Early Morning Discussion On Habit Repetition of Previous Day's Discussion - Discussion with Simon On Order in Discussion The Good and Righteous God The Immortal Soul The Unmasking of Simon

R 3.31 R 3.31-32 R 3.31 R 3.32 R 3.33-50 R 3.33-36 R 3.37-38 R 3.39-48 R 3.49-50

R 3.2-11

30

THE SYRIAC PSEUDO-CLEMENTINES

Fourth Day - Early Morning Discussion The Need for Time in Learning On Simon's Power On Pairs Love toward God - Deserter Informs of Simon's Departure for Rome - Ordination of Zachaeus - The Twelve Are Sent Out - Peter Remains in Caesarea for Three Months IV. The Conversion of Tripolis - To Tripolis - Discussion with the Brethren on the Gentile Mission - Discourse on the Worship of God The Origin and Nature of Sin, Suffering, and Evil Invitation to Purity Dismissal of Crowds

R 3.51-69 R 3.51-62 R 3.51 R 3.52-58 R 3.59-61 R 3.62 R 3.63-65 R 3.66-67 R 3.68-7oa R 3.7ob-75 R4-6 R 4.1-2 R 4.3-5 R 4.6-6.14 R 4.9-31 R 4.32-36 R4.37

V. Second Day in Tripolis -The New Day - Address to the People (continued) Diverse Subjects On Idolatry On the Serpent's Suggestions

R5 R 5.1 R 5-2-36 R 5.4-13 R 5.14-16 R 5.17-36

VI. Third Day and Three Months in Tripolis - Early Morning Discussion: Diligence in Study -Address to the People (continued) On Baptism On Purity

R6 R 6.1 R 6.2-14 R 6.8-9 R 6.10-14

31

INTRODUCTION

- Three Month Stay in Tripolis; Baptism of Clement; Ordination; Baptism of the Crowds VII. Departure from Tripolis in the Direction of Antioch - Nicetas and Aquilas Sent Ahead - Peter's Way of Life and Clement's Family History - Trip to Arados, Recognition of the Mother - Recognition ofFaustinus and Faustus in Antarados - Mother's Baptism on the Next Day

R 6.15

R7 R 7.1-3

R 7.4-11 R 7.12-24 R 7.25-33 R 7.34-38

VIII. Encounter with an Old Man - First Day of Discussion on Fate with the Old Man (by Nicetas) - Second Day of Discussion (by Aquilas) Peter Speaks on the True Prophet

R 8.58-62

IX. Third Day - Discussion on Fate with the Old Man (by Clement) - Recognition of the Father

R 9.1-31 R 9.32-38

X. Fourth Day - Discussion of the Father and Then with the Father - Public Discussion of Greco-Roman Mythology and Cosmogony - Peter's Exhortation to Conversion - [Secondary additions in the Latin] [Arrival of Appion and Annubion

RS R 8.2-36

R 8.37-57

Rrn

R IO.I-12 R 10.13-41 R 10.42-51

32

THE SYRIAC PSEUDO-CLEMENTINES

[Transformation of the Father [The Conversion of Antioch - Baptism of Faustus

R 10.53-65] R 10.65a-72] (R 10.72)

C. The Klementia

The author of the Klementia (often called Homilies) is much more daring, not only in massively rearranging the material but also in introducing bawdy humor that often involves prevarication by the story's heroes. This author allows that Jews are to be saved apart from Christ (H 8.6) and even asserts that a pagan can be saved through temperance and virtue (H 13.20.2). Christologically, this author lies at the opposite end of the spectrum from the Recognitionist (cf. H 16.16; 19.10.2). It is not impossible that Antioch was the home, or at least a center to which both these writers gravitated and that the controversies embroiling Antioch and its vicinity at the time gave rise to these oldest preserved recensions of the Pseudo-Clementine novel. The Klementia revises and rearranges the Basic Writing in the following major ways: (1) The author omits the exposition of sacred history from the creation of the world to the present and inserts instead a theory about the presence of spurious pericopes in Scripture (H 2.38-52). (2) The author creates a long discussion (H 4-6) between Clement and Appion, the infamous enemy of the Jews, in which it is surprisingly disclosed that Clement had already inclined towards Judaism in his early days in Rome (insertion of bawdy humor with subterfuge: the erotic letter and the response). (3) The author creates a second debate with Simon, who, having fled from the debate in Caesarea, surprisingly backtracks from Antioch to Laodicea for the occasion (H 16-19).

INTRODUCTION

33

(4) The author again employs bawdy humor, subterfuge, and prevarication in an account of the transformation of the father's visage into Simon's and of the father's repentance as Simon in Antioch (H 20.u-22). Here is an outline of the Klementia: Preliminaries - Letter of Peter to James - Adjuration - Letter of Clement to James (the Ordination of Clement) I. Clement's Initial Encounter with Christianity HI - Clement's Non-Christian Life in Rome H 1.1-5 - Clement Hears of Christ H 1.6-7 - Clement Departs for Judaea but Is Driven by Winds to Alexandria H 1.8-14 - Clement Travels on to Caesarea and Meets Peter H 1.15-17 H 1.18-22 - Discussion on the True Prophet II. Second Day in Caesarea - List of Disciples - Early Morning Discussion Proper Time for Instruction Instruction on the True Prophet Instruction on Pairs Report on Simon - Announcement of the Delay for One Day of the Discussion with Simon - On Simon's Arguments: Spurious Pericopes III. Third Day in Caesarea - Morning Discussion: More on Simon's Ploys

H2 H 2.1 H 2.2-34 H 2.2-3 H 2.4-14 H 2.15-17 H 2.18-34 H 2.35-36 H 2.37-53

H3 H 3.1-28

34

THE SYRIAC PSEUDO-CLEMENTINES

- Discussion with Simon: On the One God, Creator (Genuine and Spurious Scriptures) - After Three Days, Simon Flees to Tyre - Ordination of Zachaeus and on Church Order IV. Clement, Nicetas, and Aquilas in Tyre - Arrival in Tyre - On Simon, Who Sails for Sidon and Leaves Appion Behind - Clement's Discussion with Appion on Truth and Custom (Greek Heritage and Greek Gods) V. Second Day in Tyre - Appion Is Sick - Clement's Account of His Relations with Appion in Rome (Erotic Epistle H 5.ro-19) - Visitation of Appion VI. Third Day in Tyre - Discussion on Allegorical Interpretation of Myths -Arrival of Peter VII. From Tyre toward Tripolis - Peter Teaches, Heals, and Founds a Church in Tyre - Peter Teaches, Heals, and Founds a Church in Sidon - Peter Teaches, Heals, and Founds a Church in Beirut

H 3.29-57 H 3.58-59 H 3.60-72 H4 H 4.1 H 4.2-6 H 4.7-25 H5 H 5.1 H 5.2-29 H 5.30 H6 H 6.1-25 H 6.26

H 7.1-5 H 7.6-8 H 7.9-12a

INTRODUCTION

- Peter Teaches and Heals in Byblus and Heads toward Tripolis VIII. Peter in Tripolis - Arrival and Lodging in Tripolis - Discussion with the Brethren on the Gentile Mission - Discourse on the Worship of God The Origin and Nature of Sin, Suffering, and Evil Dismissal of Crowds and Healing IX. Second Day in Tripolis - Address to the People (continued)

35

H 7.12b H 8.1-11.35 H 8.1-3 H 8.4-7 H 8.8-11.33

H 8.10-22 H 8.23-24 H9 H 9.1-23

X. Third Day in Tripolis H10 - Early Morning Discussion: Ignorance and Error H 10.1-2 H 10.3-26 -Address to the People (continued) On Idols H 10.7-25 XL Fourth Day in Tripolis -Address to the People (continued) On Baptism and Purity - After Three Months of Instruction, Baptism of Clement - Departure towards Antioch XII. On the Way to Antioch - Departure from Tripoli towards Antioch - Nicetas and Aquilas Sent Ahead with Crowds - Peter's Way of Life and Clement's Family History

H 11.1-33 H 11.2-33 H 11.26-33 H 11.34-35 H II.36

H 12 H 12.I H 12.2-3

36

THE SYRIAC PSEUDO-CLEMENTINES

- Trip to Arados, Recognition of the Mother - Discourse on Philanthropy

H 12.12-24 H 12.25-33

XIII. To Laodicea (in Two Days) - Recognition of Faustinus and Faustinianus - Preparation for the Baptism of Mattidia - Peter on Chastity

H 13 H 13.2-8 H 13.9-12 13. 13-21

XlV. The Next Day in Laodicea H 14 - Baptism of Mattidia H 14.1 - Peter's Report on an Encounter with an Old Man and a Discussion of Fate H 14.2-8 - Recognition of Faustus H 14.9-12 XV. The Next Day in Laodicea - Peter Discusses Religion with Faustus XVI. Simon Comes from Antioch - Discussion with Simon on the Unity of God (in the Light of Scripture) XVII. Further Discussion with Simon - Zachaeus Reports on What Simon Teaches His Followers - On the "Just" God, His Shape, and Fear ofHim - Senses Are More Trustworthy Than Supernatural Vision

H 15 H 15.1-11 H 16 H 16.2-21 H 17 H 17. 1-6a H 17.6b-12 H 17.13-20

XVIII. Continuation of the Discussion on the Next Day

H 18

XIX. Continuation of the Discussion with Simon

H 19

37

INTRODUCTION

XX. Subsequent Days - Clearer Explanation of Evil to Sophonias - Arrival of Appion and Anubion - Transformation of Faustus - Faustus Goes to Antioch - Peter Establishes the Church in Laodicea and Goes to Antioch

H H

H H H

20

20.1-IO 20.11

20.12-17 20.18-22

H

20.23

D. Afterlife

The Pseudo-Clementine novel had an enormous impact on subsequent literature, with the Faust-saga representing only one branch of that influence. 17 The Pseudo-Clementine novel was remodeled and retold in numerous accounts; these retellings became so popular that the original novel was eventually lost. It is left to modern scholarship to reconstruct its original form from a plethora of partial witnesses. The ancient Syriac version of the Pseudo-Clementines is important mainly as a vital surviving witness to those early Christian rewritings of the novel. Owing to the general inaccessibility of Syriac to students of late antiquity and ancient Christianity, the Syriac Pseudo-Clementines have been largely neglected and misunderstood. The purpose of the English translation that follows is to provide broader direct access to the Syriac witness. Apart from a few excerpts, no translation 17. There are epitomes of the story in Greek, Latin, Syriac, Ethiopic, Arabic, Slavonic, and Georgian; in the West there are known and preserved vernacular versions of the story in Icelandic, Old Swedish, Middle High German, Early South English, and Anglo-Norman. The literary influence of the Pseudo-Clementine story, however, extends well beyond these direct retellings to any number of Byzantine and medieval romances.

38

THE SYRIAC PSEUDO-CLEMENTINES

British Library Additional 12,150, folio 40 recto, containing Recognition 3. 19.3-3.21.4. The writing of this manuscript was completed in November, 411 C.E. By permission of the British Library.

INTRODUCTION

39

of this text into any modern language has ever been published.

Content of the Syriac Pseudo-Clementines The ancient Syriac version of the Pseudo-Clementines translated here is found in the oldest known dated Syriac codex, from 4II C.E. 18 The codex does not provide a title for the work, but its subscriptions 19 term the piece a "discourse" or a "treatise" of Clement. The Syriac translation in this codex is somewhat complex in nature and can only be described with reference to the larger overview of the older PseudoClementine corpus provided above. While there are no surviving Greek manuscripts of the Recognition, two virtually complete Greek manuscripts of the Pseudo-Clementine Klementia are still extant. Since the oldest of these dates from the tenth, eleventh, or twelfth century (the other is from the 1560s), the critical significance of the old

18. British Library Additional 12, 150; the other principal manuscript for the Syriac Pseudo-Clementines is British Library Additional 14,609, which dates probably to 587 C.E. Short passages are preserved in a few other manuscripts that contain excerpts of the fathers, for example, Cambridge University add. 2023 from the thirteenth century and British Library 17,194 from 885-86 C.E. There are also Syriac epitomes or retellings of the text such as the one found in British Library 12,174 from n97 C.E. 19. A "subscription" is a note added by an author, translator, compiler, or copyist at the end of a section of the text, along the lines of"Here ends ... " A "superscription" is something similar, only placed at the beginning of a section of the text, comparable to a title or subtitle.

40

THE SYRIAC PSEUDO-CLEMENTINES

Syriac translation should be apparent: it stands as a witness to a Greek text over half a millennium older than the oldest preserved Greek manuscript. The Syriac version of the Greek Pseudo-Clementines falls into two larger sections: the first part translates Recognition 1-3 (more precisely: R 1.1.1-4.1.4), while a second part corresponds to Homilies IO-14. The style of translation is different in each parts and leads to the conclusion that the two sections were translated by different people. How the two sections came to be combined in the old manuscript remains unclear. 20 It is noteworthy that the other main Syriac manuscript contains only the first part of the translation (R 1.1.1-4.1.4), which it entitles and concludes with the subscription "The Story of Clement Who Followed Simon Cephas." The second part of the translation is, in actuality, more than a simple version of Homilies 10-14. It does start out as a straightforward rendering of Homilies 10-11, but in the section corresponding to Homily 12, the translator sometimes imports phrases and clauses from the parallel account in Recognition 7. The translator then omits a detailed discourse on philanthropy (H 12.25-33) and picks up with a translation not of Homily 13 but rather of the corresponding section of the Recognition (R 7.25-32). At Homily 13.8.1, the translator returns to rendering the text of the Klementia. By then following the Klementia through Homily 14, the translator is able to encompass the 20. The superscriptions and subscriptions in the manuscripts, translated below (at the end of Recognition 4.1.1, at the beginning of Homilies IO- 12 and 14, and at the end of Homily 14) might contain information that could lead to the resolution of this question. Further evidence is found in the translations themselves; a few notes at the beginning of the translation of Homily IO below draw attention to some of these details.

INTRODUCTION

41

entire account of the recovery of Clement's family. Thus, the translator of the second part of the Syriac Pseudo-Clementines apparently had access to texts of both the Recognition and the Klementia. Besides this "mixing" of the two recensions, this translator also has a tendency to summarize the text, particularly when the two recensions differ and/ or when a further repetition of the family's story could be avoided (see the notes at R 7.26.1 [H 13.2.1]; R 7.30.2 [H 13.5.2]; H 14.7.2). It cannot be determined if what has been preserved in the oldest dated Syriac codex is all of the Pseudo-Clementines that was ever rendered into Syriac. A survey of Syriac writers, however, has so far failed to reveal any other substantial portions of the Pseudo-Clementines in Syriac. 21 All in all, the exact genesis of the Syriac Pseudo- Clementines remains somewhat shrouded. An early date for the Syriac translations of the PseudoClementines is, however, assured by the date of the oldest codex in which they are preserved: 411 C.E. How much earlier the translations were actually made remains a matter of speculation. Since Ephrem's Commentary on the Diatessaron already knew at least the translation of the Recognition, 22 this portion must have been translated before Ephrem's death in June 373, if the Commentary is genuine. This same witness points to Edessa and its school as a place of the translation's origin. In any event, it was in Edessa that an otherwise

21. Details will be presented in the introduction to the forthcoming edition. Of relevance are, among others, Ephrem, a poem ascribed to Balaeus, the Book of the Cave ofTreasures, Theodore bar Koni, and Moses bar Cepha. 22. See the evidence in my study "The Gospel of Peter in PseudoClementine Recognitions r,27-71."

42

THE SYRIAC PSEUDO-CLEMENTINES

unidentified Jacob copied the Pseudo-Clementines into our earliest dated Syriac codex. Combined as they are in this early Syriac codex, the two translations from the Pseudo-Clementines do contain several of the more interesting parts of the original Pseudo-Clementine novel. The Syriac preserves both parts of Clement's biography: (I) his pre-Christian life in Rome, his initial encounter with Christianity, and his journey to Caesarea to meet Peter and accompany him on his journeys and (2) the recognitioncomplex involving Clement's recovery of his mother and his twin brothers. The Syriac transmits furthermore a fascinating retelling of biblical events from creation to the seventh year after Jesus' death (R 1.27-71) that was likely taken by the Basic Writer from an older Jewish Christian source (the "R-1 source"). Here, the reader gains access to old Jewish Christian concepts and beliefs, such as virulent anti-Paulinism and chiliasm and beliefs about possession of the Land and the restoration of Jerusalem without a temple for sacrifices, 23 not preserved in these details anywhere else. The original author of this source knew Luke's Acts of the Apostles and composed a Jewish Christian counter-history; 24 this author's production seems to have been part of a Greek Jewish Christian counteroffensive against the growing body of Greek Gentile Christian writings. This counter-offensive included the Gospel of the Ebionites, which the author of the "R-1 source" knew and 23. Explored in my study ''Jewish-Christian Chiliastic Restoration in Pseudo-Clementine Recognitions 1.27-_71." 24. For details, see my complementary studies "A Jewish Christian Reads Luke's Acts of the Apostles: The Use of the Canonical Acts in the Ancient Jewish Christian Source behind Pseudo-Clementine Recognitions 1.27-71" and "An Ancient Jewish Christian Rejoinder to Luke's Acts of the Apostles: Pseudo-Clementine Recognitions 1.27-71."

INTRODUCTION

43

used. In the "R-1 source," James, the brother ofJesus, is said to have been appointed bishop over Jerusalem by the Lord himself; here, James suffers a brutal attack by Paul. The original source seems to have asserted that Paul actually killed James, though the Basic Writer altered the story to have the assault result merely in lameness in a leg or foot (R 1. 73.2) in order that James could continue to exercise his decisive authority in the church (see, e.g., R 4.35.1 par. H 11.35.4). The Syriac also transmits the entire debate between Peter and Simon Magus as it appeared in the Recognition (R 2-3). Simon presents essentially Marcion's point of view, though he sometimes also advocates the perspective of Marcion's distinctive pupil Apelles. This debate likely reflects the Syrian world of the Basic Writer, where Marcionism and Apellean Marcionism were living realities. The Basic Writer had apparently collected and studied anti-Marcionite treatises beyond Philippus's Book of the Laws of the Countries that features Bardaisan. This debate is thus also valuable because it preserves remnants from lost anti-Marcionite treatises by authors such as Justin Martyr and Hippolytus. 25 In the middle of this debate, Peter holds a private early morning colloquy with his followers and discusses Christology (R 3.2-n). This section of the Recognition seems to reflect not so much the world of the Basic Writer as that of the early fourth-century author of the Recognition, a world rife with Christological debates. Indeed, it is largely owing to these Christological debates that adherents of two differing parties each reworked the Pseudo-Clementine Basic Writing into its main surviving recensions (Recognition and Klementia). It would thus seem to be here in R 3.2-n that scholarship has an important window onto the identity of the Recognitionist. 25. See my study "Marcionism in the Pseudo-Clementines."

44

THE SYRIAC PSEUDO-CLEMENTINES

Yet it is also here in R 3.2-n that the textual situation becomes complex, because the translators were still highly sensitive to Christological issues. The Latin translator, Rufinus of Aquileia, skipped this passage in his translation, though later someone supplied a literal Latin version, which made its way into one branch of the Latin manuscripts. The Syriac translator, in contrast, "corrected" the passage to accord with what was considered orthodox. The Syriac seems to share specific agreements in vocabulary and ideas with Ephrem, who was polemicizing against Arians at this time. Again, there is evidence here for a possible connection between the Syriac translation of the Recognition and Ephrem. Since the Latin version of this passage apparently preserves the tenor of the Recognition and since this Latin has not yet been rendered into English, an English translation of the Latin is included in the notes to this section.

The Present Translation The need for a modern-language translation of the Syriac Pseudo-Clementines has long been recognized. Indeed, both previous editors of the Syriac intended to produce German translations but apparently never realized their plans. The last editor, W Frankenberg published a Greek retro-translation, which was intended to be a reconstruction of the Greek that the Syriac translators had in front of them. This undertaking was not only highly speculative but also failed to represent the actual content of the Syriac; 26 thus, even Frankenberg recognized the need for a straightforward translation of the 26. For a few examples, see the notes at the beginning of the translation of Homily ro.

INTRODUCTION

45

Syriac into a modern language. Earlier, J.B. Lightfoot commissioned R. H. Kennett to produce an English translation of the first part of the Syriac in order to assist with the edition of the Latin Recognition. 27 Although an extremely literal, or wooden, translation of the Syriac might be useful for text-critical purposes, I have decided to adopt here largely modern-day English. 28 At the same time, I have made an effort to give the Syriac translation its due by following both the paragraphing29 and the sentence structure (especially the sentence breaks) of the Syriac translators. As a whole, the translation remains fairly close to the Syriac, and it was initially made directly from the Syriac, without constant consultation of the preserved parallel Greek and Latin texts. Words added for the sake of clarification are placed in brackets. 30 This somewhat dense rendering intends, generally, to capture the wording and content of the relatively sophisticated text, though it does not adequately reflect the original literary and rhetorical polish; the Syriac translator had already taken a similar path. A few notes, often references to relevant ancient sources, have been added to assist the reader. Other footnotes give the reader at least some sense of 27. The whereabouts of this translation are unknown to me despite my efforts to locate it. 28. Professor Zbigniew Izydorczyk must be heartily thanked for many hundreds of detailed suggestions on how to nudge the provisional translation towards greater accord with modern usage. 29. The first part of the Syriac translation divides the text much more often into paragraphs than the second part. This difference is further evidence of the differing origin of the two parts. 30. Brackets are also used to indicate material that seems secondary in the Syriac tradition, so especially in the superscriptions and subscriptions. In these cases, a footnote explains the issue involved.

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THE SYRIAC PSEUDO-CLEMENTINES

the main text-critical issues. 31 In particular, the section of the translation of Homilies 12-13 that has been "contaminated" with the Greek Recognition is accompanied by additional notes that document and illustrate this somewhat unusual phenomenon. However, this is not the place for extensive documentation and review of the secondary literature; anyway, it would be difficult to improve upon the extensive bibliography of Pseudo-Clementine studies since 1982 contained in the volume Nouvelles intrigues pseudo-clementines. For my own perspectives on the modern debates, the reader is referred to my history of research and my other publications on the PseudoClementines, occasionally cited in the notes as entryways to the discussion. This translation has been based on the Syriac text I prepared for the forthcoming edition in the Corpus Christianorum, Series Apocryphorum. I used essentially the same manuscripts as the two previous editors (LAGARDE and FRANKENBERG), so my Syriac text does not differ substantially from theirs. 32 If a reader finds that the translation does not accord perfectly with these previous editions, however, it will often be possible to find in their apparatuses the readings that have been given preference in the forthcoming edition. The past several years have witnessed a revival of academic and popular interest in the Pseudo-Clementines. Scholars and other interested readers have occasionally asked me for access to my translation, and I have attempted to accommodate 31. Detailed consideration of the text-critical evidence is an ongoing task and can lead to improved construal not only of the Syriac but also of the Latin and Greek. 32. Further information on the Syriac manuscripts and other witnesses, as well as on the two previous editions, will be provided in my introduction to the Syriac edition.

INTRODUCTION

47

their requests. Some have wondered why the edition and the translation have not yet been published. The process of producing a new edition of the Syriac has now extended for over two decades, and it is still on-going. But now that at least a provisional translation is complete, I have decided to make it available in published form. I am most grateful to the editors of this series and to other members of the Association pour l'etude de la litterature apocryphe chretienne, particularly the members of the Pseudo-Clementine Working Group, for recognizing this need and making this publication venue available to me.

Annotated Bibliography A. Editions of the Syriac Pseudo-Clementines FRANKENBERG, Wilhelm. Die syrischen Clementinen mit griechischem Paralleltext: Eine Vorarbeit zu dem literargeschichtlichen Problem der Sammlung. Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, vol. 48, no. 3. Leipzig: ]. C. Hinrichs, 1937. First critical edition, with a Greek retro-translation and a list of Syriac words with their Greek counterparts.

LAGARDE, Paul Anton de, ed. Clementis Romani Recognitiones Syriace. Leipzig: E A. Brockhaus; London: Williams & Norgate, 1861. First, diplomatic presentation of the Syriac manuscripts: (1) London, British Library, Additional 12,150, from 4u C.E. (2) London, British Library, Additional 14,609, probably from 587 C.E.1

1. To help the reader find the Syriac that corresponds to the customary subdivision of the text (books and chapters of the Recognition and of the various Homilies), LAGARDE provided a set of tables on pp. VIVI! in his edition. In the text of his edition, LAGARDE supplied an Arabic number for each paragraph of the older Syriac manuscript.

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THE SYRIAC PSEUDO-CLEMENTINES

B. Current Editions of the Klementia, the Latin Version of the Recognition, and the Armenian Fragments of the Recognition REHM, Bernhard, ed. Die Pseudoklementinen I: Homilien. Edited by Georg Strecker. 3d ed., rev. Die griechischen christlichen Schriftsteller der ersten Jahrhunderte. Berlin: Akademie, 1992. (1" ed. 1953). Current standard edition of the Greek Klementia.

REHM, Bernhard, ed. Die Pseudoklementinen II: Rekognitionen in Ru.fins Obersetzung. Edited by Georg Strecker. 2d ed., rev. Die griechischen christlichen Schriftsteller der ersten Jahrhunderte. Berlin: Akademie, 1994. (1" ed. 1965). Current standard edition of the Latin Recognition. RENOUX, Charles. "Fragments armeniens des Recognitiones du Pseudo-Clement." Oriens Christianus 62 (1978): 103-13.

C. Concordance to the Greek, Latin, and Syriac Pseudo-Clementines STRECKER, Georg. Die Pseudoklementinen III: Konkordanz zu den Pseudoklementinen. 2 vols. Die griechischen christlichen Schriftsteller der erstenJahrhunderte. Berlin: Akademie, 198689. Corrections are found in my "PsCl Concordances: Mistakes/Corrections."

D. European Language Translations of the Klementia and the Latin Version of the Recognition ARNOLD, Gottfried, trans. Des heiligen Clementis von Rom Recognitiones oder Historie von denen Reisen und Reden des

ANNOTATED BIBLIOGRAPHY

51

Apostels Petri in zehen Buchern. Berlin: Johann Michael Rudiger, 1702. (Reprinted in 1708 with the title Historia von der I.ehre, Leben und Thaten derer beyden Apostel und Jiinger Christi Petri und Pauli. Rostock and Leipzig: Christian Gotthold Garmann.) German translation of the Latin version of the Recognition without R 3.2-n, from the edition of Lambertus GRUTERUS VENRADIUS (1541 and reprints).

CAILLEAU, Gilles, trans. I.es Recognitions de S. Clemens. Paris: lean Poupy, 1574. French translation of the Latin Recognition. COLA, Silvano, trans. Pseudo-Clemente: I Ritrovamenti (Recognitiones). Collana di Testi Patristici rn4. Rome: Citta Nuova Editrice, 1993. Italian translation of the Latin version of the Recognition without R 3.2-n, from the edition of Johannes S1cHARDUS (1526 and reprints).

GEOLTRAIN, Pierre, et al., trans. "Roman pseudo-clementin." Pp. rr73-2003 in Pierre GEOLTRAIN and Jean-Daniel KAESTLI, eds., Ecrits apocryphes chretiens II. Bibliotheque de la Pleiade 516. N.p.: Gallimard, 2005. French translations, with notes, of the Pseudo-Clementine Klementia and Latin Recognition on the basis of the editions by Bernhard REHM (1992, 1994). The Klementia were translated by Bernard PouDERON (preliminary writings and Homilies 8-n), Andre SCHNEIDER (Homily 1), Pierre GEOLTRAIN (Homily 2), Alain LE BouLLUEC (Homilies 3, 5-7, 16-20), Dominique COTE (Homily 4) and Marie-Ange CALVET (Homilies 12-15), with the notes revised by Frederic AMSLER. The Latin Recognition was translated by Andre SCHNEIDER and revised by Enrico NoRELLI with notes added by Luigi CIRILLO and Andre SCHNEIDER.

MAISTRE, abbe, trans. Saint Clement de Rome : Son histoire renfermant les Actes de Saint Pierre, ses ecrits avec les preuves qui

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THE SYRIAC PSEUDO-CLEMENTINES

les rehabilitent, son glorieux martyre.

2

vols. Paris: F. Wattelier,

1883-84. An attempt to reissue the orthodox and authentic writings of Clement of Rome (through omission of the corrupted parts) largely in a loose translation of the Latin Recognition but also rendering the Greek Klementia and epitome in some sections.

MEYBOOM, H. U., trans. De Clemens-Roman. Vol. 1: Synoptische Vertaling van den Tekst. Groningen: ]. B. Wolters, 1902. Translations of the Greek Klementia, the Latin Recognition, and the Greek epitomes arranged in synoptic columns.

SCHNEIDER, Andre, and CIRILLO, Luigi, trans. Les Reconnaissances du pseudo Clement: Roman chretien des premiers siecles. Apocryphes: Collection de poche de l'AELAC IO. Turnhout: Brepols, 1999. French translation of the Recognition from Rehm's edition (1994) by Georges POT (book 1) and Andre SCHNEIDER (books 2-10), revised by Enrico NoRELLI; introduction and notes by Luigi CIRILLO.

SIOUVILLE, A. [Auguste Lelong], 2 trans. Les Homelies clementines. Les Textes du christianisme rr. Paris: Les Editions Rieder, 1933. Reprint, Lagrasse: Editions Verdier, 1991. Translation of the Klementia, with an introduction. SMITH, Thomas, PETERSON, Peter, and DONALDSON, James, trans. "Pseudo-Clementine Literature." In The Ante-Nicene

Fathers:Translations

ef the Writings ef the Fathers down to A.D. 325,

vol. 8: The Twelve Patriarchs, Excerpts and Epistles, the Clementina,

Apocrypha, Decretals, Memoirs ef Edessa and Syriac Documents, Remains ef the First Ages, edited by Alexander ROBERTS and James DONALDSON, revised by A. Cleveland CoXE, 67-346. 2. I am indebted to Pierre Geoltrain, Paris, for helping to determine the identity of this author, which is incorrectly listed in the National Union Catalog and in other major reference works.

ANNOTATED BIBLIOGRAPHY

53

American edition. 1886. Reprint, Grand Rapids, Mich.: Eerdmans, 1978. English translation with brief introductions and notes. The Recognition was translated by Thomas SMITH; Homilies 1-4 were translated by Thomas SMITH; Homilies 6-12 were translated by Peter PETERSON; Homilies 13-20 were translated by James DONALDSON. Some notes derive from M. B. RIDDLE, who wrote an "Introductory Notice" to the entire chapter for the American edition. These notes are in brackets and are signed "R." The volume does not contain the translation of the Latin R 3.2- II, which is therefore provided below in the notes to this passage.

WEHNERT,Jiirgen, trans. Pseudoklementinische Homilien: Einfiihrung und Ubersetzung. Kommentare zur apokryphen Literatur r. r. Gottingen: Vandenhoeck & Ruprecht, 2010. German rendering of the Klementia, with an introduction.

WHISTON, William, trans., Primitive Christianity Reviv'd, vol. 5: The Recognitions ef Clement or the Travels ef Peter in Ten Books. London: The author, 1712. Introduction and English translation of the Latin Recognition without R 3.2-u, apparently from the 1698 edition of]. B. COTELIER.

E. For Further Reference AMSLER, Frederic, et al., eds. Nouvelles intrigues pseudoclementines: Plots in the Pseudo-Clementine Romance. Publications de l'Institut romand des sciences bibliques 6. Lausanne: Editions du Zebre, 2008. Contains recent studies and a bibliography that aimed at comprehensiveness since 1982.

BREMMER, Jan N., ed. The Pseudo-Clementines. Studies on Early Christian Apocrypha ro. Leuven: Peeters, 2010. Contains recent studies along with a longer bibliography.

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JONES, F. Stanley. Pseudoclementina Elchasaiticaque inter]udaeochristiana: Collected Studies. Orientalia Lovaniensia Analecta 203. Leuven: Peeters, 2012. Contains a comprehensive introduction to the Pseudo-Clementines and detailed studies that document and interact with the secondary literature alongside an extensive history of research up to 1982. Included here are all the studies referenced by title alone in the introduction and in the footnotes to the translation. Their locations in Pseudoclementina, alongside the details of their original publication, are the following:

- . "An Ancient Jewish Christian Rejoinder to Luke's Acts of the Apostles: Pseudo-Clementine Recognitions 1.27-71." In JONES, Pseudoclementina, 207-29. First published in The Apocryphal Acts of the Apostles in Intertextual Perspectives, ed. Robert F. Stoops,Jr., 223-45. Semeia So.Atlanta, Ga.: Scholars, 1997 (published 1999). - . "Clement of Rome and the Pseudo-Clementines: History and/or Fiction." In JONES, Pseudoclementina, 172-93. First published in Studi su Clemente Romano, ed. Philippe Luisier, 139-61. Orientalia Christiana Analecta 268. Rome: Pontificio Istituto Orientale, 2003. - . "Eros and Astrology in the ITeplocSm Ilhpou: The Sense of the Pseudo-Clementine Novel." In JONES, Pseudoclementina, 114-37. First published in Apocrypha: Revue internationale des litteratures apocryphes 12 (2001): 53-78. - . "Evaluating the Latin and Syriac Translations of the Pseudo-Clementine Recognitions." In JONES, Pseudoclementina, 322-41. First published in Apocrypha : Revue internationale des litteratures apocryphes 3 (1992): 237-57. - . "The Gospel of Peter in Pseudo-Clementine Recognitions 1,27-71." In JONES, Pseudoclementina, 283-90. First published in Das Petrusevangelium als Teil spiitantiker Literatur, ed. Tobias Nicklas and Thomas J. Kraus, 233-40. Texte und Unter-

ANNOTATED BIBLIOGRAPHY

55

suchungen zur Geschichte der altchristlichen Literatur 158. Berlin: de Gruyter, 2007. - . "Jewish-Christian Chiliastic Restoration in PseudoClementine Recognitions 1.27-71." In JONES, Pseudoclementina, 252-66. First published in Restoration: Old Testament,Jewish, and Christian Perspectives, ed.James M. Scott, 529-47. Supplements to the Journal for the Study ofJudaism 72. Leiden: Brill, 2001. - . "A Jewish Christian Reads Luke's Acts of the Apostles: The Use of the Canonical Acts in the Ancient Jewish Christian Source behind Pseudo-Clementine Recognitions 1.27-71." In JONES, Pseudoclementina, 230-51. First published in Society ef Biblical Literature 1995 Seminar Papers, ed. E. H. Lovering, Jr., 617-35. Society of Biblical Literature Seminar Papers Series 34. Atlanta, Ga.: Scholars, 1995. - . "Jewish Christianity of the Pseudo-Clementines." In JONES, Pseudoclementina, 138-51. First published in A Companion to Second-Century Christian "Heretics," ed. Antti Marjanen and Petri Luomanen, 315-34. Supplements to Vigiliae Christianae 76. Leiden and Boston: Brill, 2005. - . "Jewish Tradition on the Sadducees in the PseudoClementines." In JONES, Pseudoclementina, 267-78. First published in The Pseudo-Clementines, ed. Bremmer, 227-40. - . "Marcionism in the Pseudo-Clementines." In JONES, Pseudoclementina, 152-71. First published in Poussieres de christianisme et de judaisme antiques: Etudes reunies en l'honneur de Jean-Daniel Kaestli et Eric Junod, ed. Albert Frey and Remi Gounelle, 225-44. Publications de l'Institut romand des sciences bibliques 5. Lausanne: Editions du Zebre, 2007. - . "The Martyrdom ofJames in Hegesippus, Clement of Alexandria, and Christian Apocrypha, Including Nag Hammadi: A Study of the Textual Relations." In JONES, Pseudoclementina, 291-305. First published in Society of Biblical Literature 1990 Seminar Papers, ed. D.]. Lull, 322-35. Society of

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Biblical Literature Seminar Papers Series 29. Atlanta, Ga.: Scholars, 1990. - . "Photius's Witness to the Pseudo-Clementines." In JONES, Pseudoclementina, 345-55. First published in Nouvelles intrigues pseudo-clementines, ed. Amsler, 93-101. - . "PsCl Concordances: Mistakes/Corrections." In JONES, Pseudoclementina, 342-44. First published in Zeitschrift fur antikes Christentum 1 (1997): 126-28. - . "The Pseudo-Clementines: A History of Research." In JONES, Pseudoclementina, 50-n3. First published in The Second Century 2 (1982): 1-33, 63-96.

Translation of the Syriac Pseudo-Clementines

Barnabas preaching in Rome while being mocked by the philosophers., Bernardino Fungai (1460-1516) . Musee des Beaux-Arts, Strasbourg (photo: Edelseider, ®

BY SA) .

According to the Golden Legend, Clement is the one who stands and asks Barnabas why the tiny gnat has six feet and wings while the enormous elephant has no wings and only four feet. Trajan's Column and the Coliseum are visible in the background.

Recognition 1 [The Story of Clement Who Followed Simon Cephas] 1

(1) I, Clement, am from Rome, the city 2 of the Romans, and from my first stage of my youth, I have been able to live in sobriety and virtue, since from childhood my thought brought the desire in me to nought in weariness and adversities. 3 (2) For there was a way of thinking in me-the origin of which I do not know-that set before me the heavy memory of death at all times, (3) such as: Is it truly that when 1.1

1. The title is found only in the younger Syriac manuscript.

2. This word is witnessed also in the Latin, though not in the Greek. 3. This opening sentence introduces central concepts and a central theme for the Pseudo-Clementine novel: "desire" (epithymia) being defeated by "sobriety" (sophrosyn'e). The intricacies of this opening section have sometimes led to the postulation of the employment of a special source here, but attendance to the recurrence of the themes elsewhere in the novel reveals instead the considerable sophistication of the author. The author is concerned, in particular, with epistemology, and the answer being provided is understandable within the philosophical discussion of the time. The general element of uncertainty is similar to that oflater Scepticism, but contrary to the Sceptics the admission of uncertainty does not lead peacefulness.

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I have died, I am no longer, because I also was not? And who will remember me at any point, while this boundless time leads everything of everyone into oblivion and causes it to be forgotten? Shall I truly be, though I never was, since I viewed the things that were as if they were not? Not knowing, shall I not be known, and, as it were, not having been, shall I not become? (4) When was this world created? Before it came into existence, what was there? Or was it always there, in all times and unto eternity? (5) But if it came into existence, will it be dissolved? And after its dissolution, truly what will there be, if not perchance silence and oblivion? Or perhaps there will be something that cannot be known. I .2 ( 1) Now I was continually thinking those and other similar things, though I do not know where [these thoughts came] from, and distressing grief was upon me. Thus, I was failing and wasting away in great misery. More grievous than this, whenever I wanted to drive away this anxiety as something noxious that contained no benefit, this sickness would again be stirred up in me in vehemence, (2) and I was in great distress and sadness over this. But I had this thought that was in me for the good cause of eternal life, (3) as I later recognized and perceived through experience and gave thanks and praised God the Lord of all. For from this thought, with which I was tormented from the beginning, I was forced to approach the inquiry and the discovery of the issues themselves. (4) And then I mourned those whom, previously, I was ignorantly led to bless. 1.3 (1) From the boyhood ofmy life, therefore, I was concerned with those and similar matters, and in order to learn some truth, I assiduously approached the teaching of the philosophers. But I found among them nothing other than the construction and preparation of doctrines, the destruction and deposition of each other, [great] disputes and great contentions,

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skills in reasonings, and the art of taking exception and constructing words. (2) Sometimes it prevailed among them that they said that the soul is immortal, and sometimes that it is mortal. When the argument that the soul is immortal prevailed, I was glad. But when [it prevailed] that it [the soul] is mortal, I was grieved. (3) Yet I was increasingly sad and distressed because I was not even able to affirm in my mind one of the two [opinions]. But I was perceiving that the opinions on these matters appear to be false or true owing to those claiming and teaching them and not as they appear to be in truth. (4) When, therefore, I sometimes perceived that comprehensibility was not based on the matters that were being argued but on the basis of the proponents who were promoting the opinions, again something like dizziness was seizing me even more in the matters, and I was groaning from the depth of my soul. For I was not even able to affirm anything in my mind, nor was I able to cast from me the care and anxiety about these [matters], though I very much wished to, as I said before. (5) For although I often commanded my soul to hold its peace, the thought of these matters and similar things-I do not know how-kept coming upon me secretly as if in pleasure. 1.4 (r) And again, when I was occupied in uncertainty, I would say to myself, "Why am I troubling myself in vain? For the matter is clear (2) that since when I have died, I shall not be, now that I am, it is not right for me to be grieved. Therefore, I shall preserve the matter for that time, when I am not and shall also not be grieved. But if it should be that I shall be something, it is superfluous for me to grieve now." And again directly after these things another opinion came upon me, for I said, (3) "Will the difficult things that I shall have to bear there be greater than what grieves me now, because I did not conduct myself in justice and righteousness, and shall I be delivered up, as the sayings of certain philosophers [go], to

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Pyriphlegethon and to Tartarus as Sisyphus, Tityus, Ixion, or Tantalus,4 and shall I forever be in punishment in Sheol?" And again I would change to the opposite and I would say, "But these things do not exist." (4) And again I would say, "And what if they do?" And since the matter was not known and was hidden, I would say again, "It is better and without danger when I conduct my life injustice." (5) And again I would change, "How shall I be able to overcome the desires of my body for the sake of righteousness that is in thought and unclear hopes? (6) But I neither fully know what righteousness is that is pleasing to God, nor am I persuaded concerning the soul that it is immortal. And I also do not find which thing is certain. (7) Nor am I able to cease from these thoughts and cares. 1.5 (1) What then is it proper for me to do other than to go to Egypt and to the prophets and to those knowing the secrets of the hidden caves, to whom I shall be a friend there, and I shall seek a magician? And when I find him, I shall persuade him with a lot of money to perform that raising of a soul that is called necromanteia, divination of the dead, as if I were going to inquire concerning a certain matter, but my inquiry will be (2) concerning this: that I might learn if the soul is immortal. (3) And the soul's answer to me that it is immortal will be in such a manner that I might know not from what it speaks or causes to hear, but rather alone from what appears to me as something I saw with my eyes. This, which is alone from what appeared to me, will be sufficient for me as a defense that it is. (4) Henceforth, it will be impossible for uncertain words that come to the hearing to abrogate the vision that I had with the eyes." 5 4. These four are mentioned also in Lucian, Menippus 14. 5. See Cicero, Academica 2. 15.47, for a discussion of the validity of such manifestations and for an assertion that Stoics would accept

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(5) I also told this very idea to a certain philosopher with whom I was acquainted. I took counsel with him, and he spoke to me and counseled me that I not dare to do this for many reasons. (6) "For if," namely, as he said, "the soul should not obey the magician, you, like one who has acted against the things that reject this [necromanteia], will be in punishment without forgiveness in your life. (7) But I think that your righteousness will also not bloom in your life and advance with you because you dared in this matter, (8) for they say that there is enmity with God for those who disturb and trouble souls after the release and death of the body." (9) Now, as I heard these things, I was reluctant, so that I did not dare to do these things. I did not cease from the earlier cares of mine, only, since the impetuosity of my will was hindered, I was greatly wearied. 1.6 (1) In order that I not relate such things to you in prolonged words, while I was in such thoughts and matters a certain report gently began during the rule ofTiberius Caesar in the season of spring6 and was continually becoming great. And as a good messenger of God, it was proceeding through the whole world so that it was impossible for the will of God to continue to be still. (2) Thus, it was always increasing and growing. And it was being said that someone in Judaea began, such. The Basic Writer is discussing epistemology, which is a recurring theme in the novel; see, e.g., below R r. 17. r, where Peter's demonstration is said to have been more manifest than something seen with the eyes, or R 2.50-69 and H 17.13-18 for further discussion of imagination, dreams, and visions in relationship to knowledge. Cf. also R 3.44.4; 2.16.3. 6. This chronological indication is not found in the Latin, which reads instead "from the regions of the east," but the parallel text in the Klementia confirms it to be original.

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in the season of spring, to proclaim the kingdom of the eternally existing God to the Jews when he said that everyone should enjoy it who should beforehand make straight his life in good ways. (3) And in order that the one who did those things might be believed to be full of divinity, he was performing many marvels, signs, and portents by command alone (4) as if his authority was from God: he made the deaf to hear, the blind to see, and the crippled and lame to be healed; he banished every sickness; 7 dead who were brought to him rose; and lepers were healed and cleansed from afar when they only saw him. And there is nothing that was impossible for him to do. (5) But as time was going on, not the news, but the truth of the matter itself was thus becoming great and being confirmed through the many people who were coming. 1.7 (1) For thus even assemblies were arising in various places to take counsel and consider who indeed the one who had appeared was and what he wanted to say. 8 (2) For also in the summer of this year, a certain man arose openly before the entire people in public and cried out saying, (3) "Roman people, hear! The Son of God has come 7. The Syriac translator or tradition seems to have neglected or omitted here a reference to expulsion of demons that is found in both the Latin and the Greek. 8. These events are being described as occurring during the year of Jesus' ministry. The missionary is doubtless one of the Seventy sent out by Jesus (cf. Luke ro: r), who, according to an Arabic fragment ascribed to Hippolytus of Rome, went out into the world for forty days and then returned to Jesus and reported on their mission among the nations (see Walter BAUER, Das Leben ]esu im Zeitalter der neutestamentlichen Apokryphen [Tiibingen:]. C. B. Mohr (Paul Siebeck), 1903], 420). Clement of Alexandria also knows that Barmabas was one of the Seventy (in Eusebius, Ecclesiastical History 2.1.4).

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to Judaea and has promised eternal life to all who wish, if they first conduct themselves in their life according to the will of the one who sent him. 9 (4) Therefore, redirect your manners from the evil things to the good things and from the temporal things to the eternal things, (5) and know the one God who is in heaven, whose world you· are iniquitously inhabiting before his righteous sight! (6) But if you change and conduct your life according to his will, you will be transferred to the other world, will become eternal, and will enjoy his unspeakable hidden good things." (7) Now this fellow was a Hebrew from a distant land. His name was Barnabas, 10 and he was saying with regard to himself that he was one of his disciples. He was staying here in a certain place, and he was readily relating the accounts of the deeds of his teacher to those who were willing. 11 ( 14) I, too, came with them. I stood with the crowd that was standing near him. I was listening to his words, and I was considering their truth that he was expressing not with rhetorical and constructed skill, 12 but rather he was expounding innocently and without preparation of artifice what he heard and saw the Son of God, who had 9. The Syriac omitted the translation of the word "father" ("father who sent him"), as witnessed by the Latin and Armenian, as well as by the Greek Klementia here. 10. The Acts

of Peter 4 knows of a stay in Rome by Barnabas.

11. The gap in the numbering of sections here reflects an attempt by editors to deal with a divergence in the accounts of the Recognition and the Klementia (the author of the Klementia apparently added material to the Basic Writing in this passage). 12. As the Latin and corresponding Greek reveal, the Syriac has evidently used two words ("rhetorical and constructed") to render one Greek expression. In the text itself, one sees the Pseudo-Clementines engaging the ancient debate about the role and function of rhetoric.

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appeared, do and say. (15) Even from the crowd that was present, he was summoning and presenting many witnesses to these miracles and these discourses that he was talking about. 1.8 (1) Now because the crowds were joyously accepting these things that were spoken without craftiness and without skill, certain philosophers, who were instructed in worldly learning, wished to ridicule him and mock, while they were scoffing at him, reproaching him with unlimited pride, and using as the great weapon the skill of thoughts that pertains to inquiry. (2) But he was casting aside from himself their babbling, and he was not pursuing the cunning and artifice of their inquiry; rather, since he was not disturbed, without fear he was not distracted from the things he was saying. (3) But on one of the occasions someone asked him why the gnat came into existence, and even though it is small, it has six feet and wings, too, while the elephant, which is the largest of living beings, does not have wings and has only four feet. 13 (4) After this question, however, he resumed the discourse that was obstructed, and as if in response to the question, he answered and took up his discourse that was initially being propounded before it and he only used this preface each time they interrupted his discourse: (5) "We have a commandment of the one who sent us, namely, that we relate to you only his words, his acts, and his deeds of wonders, and instead of rational demonstrations, we give you many witnesses from you who are present, (6) these whom I remember by their appearance as living forms. Thus, it is in your power either to obey or not to obey. (7) But I shall not stop speaking to you what is beneficial for you, because it would be ruin for me if 13. Marcionites are reported to have pointed to supposed imperfections in insects and other creatures; cf., e.g., Tertullian, Against Marcion r.13.5-14.r.

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I were to be silent and it will be damage to you unless you obey. (8) But I would be able to relate also demonstrations regarding your vain questions, if you had asked them in love of the truth. (9) But now is not the time for the difference in the creation of the gnat and the elephant to be spoken of to you who do not know the God who is over all." 1.9 (1) And when he had said these things, as if by an agreement they all let loose boisterous laughter to silence him and embarrass him as a barbarian and a demoniac. (2) Now when I saw those things, in zeal (I know not how) and in the wrath that is in righteousness, I did not again persist in enduring to be silent, but I called out with frankness and said, (3) "Rightly and properly did God establish his will so that it might be incomprehensible to you whom he knew beforehand not to be worthy. From these things up to now, he seems with knowledge and a discerning mind to have got you perfect. 14 (4) For now preachers of his will have been sent out, even though they are not confessing the art of grammar but rather revealing and making known his will with simple and plain words without stratagems so that everyone, whosoever, might understand the things being said and not in the grudging manner of one who is not willing to reveal [it] to all. (5) You have come near, and besides the fact that you have not recognized what is for your good, it is for your detriment that you ridicule the truth that, to your judgment, dwells and is known among barbarians, (6) which even now has come to you so that you might complain of it, as you 14. The Syriac construes this sentence differently than do Rufinus ("as is sanely clear to the wise from the things that have been done now") and the parallel Greek in the Klementia ("as appears from the things now satisfying those who have a discerning mind"), where God is not the subject.

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are unwilling because of your licentiousness and because of the simplicity of its words. (7) Lest you be convicted as lovers of empty and vain words and not lovers of truth and lovers of wisdom, then, how long will you learn to speak when you do not even know what it is you would say? 15 For many speeches by you are not worth one word. (8) What then will this your crowd of Greeks say, when it all becomes one, if truly there will be the judgment as this one says? 16 (9) 'Why, God, did you not reveal your will to us?' Lo, will you not always hear those things (if you are considered worthy of a response)? (ro) 'I, who have known, before the foundation of the world, all the wills that would be of everyone, secretly met with, ahead of time, and was made known to every individual person as he was worthy. 17 (n) And since I wished this to be so, to inform and comfort those who flee to me that because of this I did not allow my will to be proclaimed from the beginning, generations ago, openly before everyone, even now at the end of the world I sent out preachers of my will who, behold, are even being laughed at, being treated with contempt, and being mocked by those who do not want to be helped in any way and who are violently withdrawing from my love. (12) Alas for the great injustice that the preachers approach up to the point of murder and that these things

15. Note the agreements of the Syriac with the Greek of the Klementia. This reveals Rufinus to be paraphrasing ("Thus, from these things you are reproved that you are not friends of the truth and philosophers but partisans of boasting and empty talk"). 16. Rufinus's Latin does not contain R 1.9.9-14, whereas the Klementia has corresponding material. A possible conclusion is that Rufinus might have skipped this material as questionable. 17. The Syriac renders one Greek verb with two Syriac verbs.

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are happening to them by people who are being called to salvation and life. (13) And this, which happens unjustly and without a court against my preachers, would have been against all of them from the beginning, if from the beginning the worthy had been particularly called to salvation. (14) For the thing that now unjustly comes from them serves as an apology for my righteous forethought that I well did not want publicly to present from the beginning for no benefit the word worthy of honor before everyone for shame, but I wanted it to be honored in silence. And I withheld it not from the ones who were previously worthy of it, because they received it and became partakers of it, but rather from these and these like them who, behold, are seen not to be worthy, who also hate me, and those who do not want to love themselves.' (15) "And even now renounce laughter at this man, and ask me about the proclamation of this one! Or let one of you who wishes answer a question that I will pose for you, and do not bark like filthy dogs and with distracted clamor bar and block the hearing of those who desire to live, you unjust and hateful to God, who through unbelief are abolishing the lifegiving knowledge of your mind. (16) How will you be able to obtain forgiveness, you who dishonor the one who promises to speak to you the knowledge of God (17) and so the person whom it was due and proper for you to receive because of his good will toward you, even if he had not spoken anything of the truth?" I.IO (1) When, then, I was saying those things and things following upon and similar to them, a great clamor of the crowd arose, and some were aiding me as if having pity for the barbarian. Others, who were fools and mindless, were violently gnashing their teeth against me. (2) But since evening had then arrived, I took hold ofBarnabas's hand by force, for he was not willing, and I brought him to my guest chamber.

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I made him remain there so that no one might attack him. (3) He stayed a few days, and he told me briefly (as ifin a few days) a few words of the teaching of truth. (4) And he said, "I am hastening to Judaea," because of the rite of service of his doctrine, 18 and furthermore he wanted to be with his people. He greatly grieved me with this. 1.11 (r) I said to him, "Only say to me the words of the person who appeared. I will embellish them with my words and will proclaim the will of God, and thus within a few days I will travel with you to the place you are going. (2) For I greatly desire to go to the place ofJudaea. Now perhaps I shall even dwell with you [pl.] for the entire span of my life." (3) When he heard these things, he answered me, "If you want to see our concern and to learn something beneficial to you, travel with me there right now. (4) But if not, today I will tell you the directions for our dwelling and all you wish so that when you please you may come and find me. For I will travel tomorrow to my own [people]." (5) But when I saw that he feared no one, I went with him up to the port, learned from him the directions to the dwellings of those of whom he spoke, and said to him, (6) "If I were not claiming some money that is owed me, I would have immediately traveled with you now. But I will follow you soon." (7) When I had spoken to him and had committed him to the authorities of the boat, I turned away from him in great sadness (8) because I considered him a good friend and an honorable companion. 1.12 (r) Now I remained a few days, and because of my haste, I was unable to be repaid the entire debt; I scorned the rest of it as a hindrance to me, immediately traveled to Judaea, and in fifteen

18. The Latin and the Greek speak of a festival, which with the alteration of one letter would be the reading of the Syriac.

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days reached Caesarea Stratonis. 19 (2) When I stepped on land, ascended, and was seeking a lodging for myself, I learned that someone called Peter, who was a renowned disciple of the man who had appeared in Judaea and who had worked signs and wonders, was going to hold the next day a disputation with Simon the Samaritan from Githnin. (3) When I heard these things, I asked them to show me the dwelling of this person. (4) When they showed me and I learned 20 the entrance of the door, I approached, spoke, and related who I was and whence I came, (5) and immediately Barnabas approached. As soon as he saw me, he embraced me while he rejoiced greatly and wept. He took me by the hand and brought me to the place where Peter was, (6) as he said to me, "This is Peter, who I told you is great in God's wisdom and whom I was unceasingly telling about you, (7) so that you might immediately know (8) that I have without reservation told him all your virtues. I have also disclosed to him about your good mind. Thus, he, too, desires even to see you. (9) Thus, by my hands I am presenting you to him as a great gift." When he had said these things, he brought me to him and said, "This, Peter, is Clement." 1.13 (1) Now he, as benevolent and full of goodness, sprang up, and as soon as he heard my name, he kissed me and made me sit down. He immediately said to me, (2) "You did well when you received Barnabas the preacher of the truth in your guest house with a great mind unto the honor of him who is the God of truth, because you were not afraid and did not fear those ignorant 19. From what is known about ancient travel, this is a feasible amount of time for this voyage. 20. The Syriac translator apparently mistook a form of the Greek verb "to stand" for the similar form of"to know;" cf. both the Greek and the Latin.

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crowds. You will be blessed. (3) For as you received one who is a messenger of the truth in your home with great honor, truth will also make you, to whose city you are a foreigner, its citizen. Then you will rejoice greatly for, because you have now lent the small benefit when you chose good words, you will become an heir of the good things that are eternal, which are not taken away and do not come to an end. (4) Therefore, do not trouble yourself to tell me about your customs, for Barnabas, who is not false, has related all of your matters to us, as he recalled your good memory before me every day. (5) In order that I might briefly tell you as a beloved friend what lies before me, if nothing hinders you, also accompany us and travel with us, while you partake and receive the words of truth, the things that I am about to do in every city up to Rome. (6) And you, too, say what you would like." I. 14 ( 1) I told him my wish from the first day and how I was emptied in the quest of uncertainties and all these things that I wrote about earlier at the beginning, lest I should again write those things here. Now I told him, "I am ready to travel with you [pl.]. You do not know how much I joyfully want this. (2) But first I wish to be confirmed regarding the truth so that I might know if the soul is mortal or immortal, and if it remains forever, also whether it will be judged for the things that it has done here, (3) and what justice is and righteousness that is pleasing to God, (4) and if the world came into existence, and why it came into existence, and whether it will not be dissolved, and if it will be better than now or even will not exist." And in order that I should not say particulars, I said that I wished to learn those things and similar matters related to these. (5) Now Peter responded to me regarding those things and said, "I will briefly impart to you, 0 Clement, the knowledge of these things that are. Listen immediately now!

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r.15 (1) The will of God existed but was not revealed for many reasons: (2) first, because of bad instruction, evil upbringing, detestable habit, society that is not good, and perverted presumption. (3) On account of these things, there is error and, thereafter, fearlessness, unbelief, fornication, love of money, love of empty glory, and many other things of evil like these in the form of a large amount of smoke, and it [the smoke] filled as one the house of the residents in this world. It obscured and disturbed the vision of the people who were inside, and it did not permit them to gaze in renunciation above and to know God their creator and to understand and do what is pleasing to him. (4) Therefore, it is proper for those who love the truth to call out and implore from within their heart and to cry with a mind that loves truth for help for themselves so that someone who is outside the house that the smoke filled might come and open the door. Thus, the light of the sun that is outside might enter and be mixed in the house, and the smoke of the fire that is within might go out and be scattered. r.16 (1) The helper, then, of whom I spokeI spoke of the prophet who alone is able to enlighten the souls of humans so that they might see with their eyes the way of redemption and of eternal life. (2) Otherwise, it is not possible, as you, too, know and said a little while ago, namely, (3) that all suppositions are dissolved by objections. According to the power of the one who inquires into them, they are thought to be true or false so that the suppositions thus are not seen as they are, but rather on the basis of those inquiring into them, they receive the opinion either that they are or are not, or are true or are false. (4) For this reason, the true prophet was being sought for the entire matter of the fear of God so that he might say to us all things as they are and how it is proper to believe about everything. (5) Therefore, it is proper that we first inquire of the prophet in every question

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of prophecy and prove him, and when we have found him to be true, (6) then we should believe him in all things. Again, we should not inquire of him singly about the things that are spoken by him, but rather we should receive them as true with a believing mind so that they might be accepted among us with the prudence of proof. (7) For through the one demonstration at the beginning and through diligence of inquiry from every side, they will all be correctly received by the mind. (8) Therefore, before everything else, it is proper for us to seek the true prophet, because without this one [the true prophet] it is impossible for anything true to be revealed to humans." 1.17 (r) Now he comforted me by showing me who he is and how he is found, and truly he imparted him to me so that I might find him. He demonstrated to me the truth of the discourse on the prophet more manifest in my hearing than the things that are seen before my eyes so that I thus wondered and was amazed how no one takes notice of these things that are sought by all. (2) Now he made me write the discourse on the prophet by his commandment and send it to you from Caesarea Stratonis, (3) because he said that you 21 had commanded him to write and send to you all the discourses and deeds that he undertook each year. (4) But on the very first day, when he began to tell me everything about the prophet of truth, he comforted me about 21. The reference is to James, the bishop of Jerusalem, to whom Pseudo-Clement is sending his report; the reference is unclear here because the Syriac translator did not include the Pseudo-Clementine Letter of Clement that opened the Recognition. In R I. 14. I, the Syriac translator apparently simply left out the hanging reference to "you" found in both the Latin and the Greek (Rufinus perhaps added "my lord James" for clarification). See, in contrast, the explicit remarks in R r.72.7.

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everything and perfected me. (5) Then he spoke as follows: "Consider, therefore, and understand the disputation that will be between me and the opponents: (6) Even if I be found deficient, I am not afraid that you will doubt the truth that was confirmed in you because I might seem to have been defeated but not the matter that was delivered to us by the prophet of truth. (7) But I think that even in the matter of inquiry I will not be defeated according to those who possess a mind and who love the true word, for they are able to know which of the words are of contrivances of persuasion and art and of questions of pleasure and which are right and simple, which are persuasive solely in their truth." 1.18 (1) When he said these things to me, I answered him and said, "I now thank God. For as I was wishing to hear, so he has given me that I might be perfected. (2) But regarding me, be to such a degree without anxiety that I should even ever doubt as this: Even if you should at some point wish to distract me from the doctrine of prophecy, you would not find that you are able. For to such a degree do I know whatever I have received. (3) Do not think regarding me that I am promising you a great thing, namely, that I shall never doubt, for neither I nor anyone among humans who has heard the discourse concerning the prophet will ever be able to doubt when he has previously heard concerning the doctrine of truth and has known what is the truth of the declaration of prophecy. (4) Therefore, take heart confidently with respect to this teaching, which is like the will of God. For every skill and stratagem of evil has been defeated by it. (5) For nothing is able to be victorious against prophecy, neither skills nor devices of wisdom nor artifices of thoughts nor another abundance of anything, (6) if the one who has heard from the true prophet truly is a friend of what is true and does not eye and seek something else in the pretext of what is true. (7) Thus, my lord Peter, do not be out of

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heart, as if you have given freely to one who does not perceive. (8) It is not possible for him to wander from the truth that was given to him. Now I know that it is possible, for example, that one who wishes even to receive quickly does not receive even in a long time of delay. (9) I know therefore that I shall not despise the gift that was given to me because what is incomparable was given to me quickly, and this is alone the truth." 1.19 (1) When I had said these things, Peter said to me, "I give thanks to God both for your salvation and life and for my joy and satisfaction. For, truly, I have been pleased, since I know that you have understood what is the greatness of our prophecy. 22 In view of how you said that not even ifI should at any time wish (which will not be) to turn you to some other teaching, would I be competent to be able to turn you, (2) begin then starting tomorrow to be with me in the disputation with the adversaries. Tomorrow is the discussion against Simon the magician." (3) After he said those things and partook of food by himself, he commanded that I, too, should partake. (4) He blessed the food and gave thanks after he was full. He instructed me in the word concerning this and said afterwards, (5) "May God grant you to be like me in all things, to be baptized, and to partake of the same food with me." (6) After he said those things, he commanded me to go to sleep. For even the nature of the body was seeking sleep. 1.20 (1) The next day, as it was early, Zachaeus23 came to us. He inquired of our health and said to Peter, (2) "Simon 22. The conjecture to omit "our," which is found in Frankenberg's edition, seems like the original text (so the Greek and Latin). 23. Known in the New Testament only in Luke 19:1-10, Zachaeus is ordained as bishop of Caesarea in R 3.66.4. His sudden appearance here is likely due to a rearrangement of materials by the

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is excusing himself from the debate until the eleventh of this month, which is seven days hence. (3) For he says, 'Then I shall be able to have time circumspectly for the disputation and to come.' (4) Now as he said, the length of time is also beneficial in that there will be more hearers and those who will judge the words spoken will abound. (5) But if it seems good to you, then when we have assembled, let us entertain these words of those things that will be investigated, as being prepared beforehand in many inquiries. Let us now rehearse with each other so that we might be prepared with respect to the issue or with respect to the issues to enter into discussion when we have drawn near to the time in such a manner that each of us will know ahead of time. In stillness he will plan by himself. He will busy himself with them [the matters], and he will know that concerning a certain matter something is doubtful or also if it is not doubtful. But if something is doubtful, when he has come to the discussion and has propounded the matter, perhaps then it will be answered for him by his adversary. (6) But if he examines his matter from all sides and he knows that there is nothing for him that he does not know and all his matters are invincible, he will show this in the examination. And perhaps he will conquer the one who begins to dispute with him. (7) But I advise, 24 if it is also pleasing to you, that before all things it be inquired what is the first, faultless cause of everything (8) that became, if it did become; and of whom it is and from what, and, again, if it Recognitionist; as the Recognition now stands, Zachaeus is first identified and introduced as a follower of Peter in R 2. r.2. 24. The recommendation by Zachaeus hangs in the air and receives no immediate response; it seems likely that sections 7- II are an interpolation by the Recognitionist, who perhaps interpolated also R r.69.5b-8a; cf. also R r.24. r-2a.

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is from one or from two or from many that it received the certain subsistence that it became; and, again, if it was from nothing or from something that is that it was received and it became this carved work; (9) and if there is a certain power that is exalted upwardly or humiliated downwardly, that is good or imperfect, that is moved from everlasting or that is never moved, or whether those things existed thus from everlasting and in all time and for eternity; whether they came into being when nothing made them and will be dissolved when something does not dissolve them. (10) If, then, we begin with this in the discussion, I think that it is possible that it will be known how the matters are that are being inquired into since they will be ascertained by assiduous inquiry. (n) And when they have been found, then they will easily help us to the following matters that cleave to them. But this is my counsel; lo, it is revealed to you. But whatever seems good to you, if it please you, let it not be irksome to you to tell me." 1.21 (r) Peter responded to these things and said, "Say to Simon, 'Do as you wish, knowing that our matters are continually ready and prepared 25 in the providence of God."' (2) When Zachaeus heard these things, he went out to respond to Simon. (3) As he left, Peter perceived that I was grieved because of the delay of the disputation. (4) He said to me, "Clement my friend, the one who has accepted and aflirmed26 that the world is governed by the good providence of God is not grieved about things howsoever they happen. 25. It is likely that the Syriac translator is rendering one underlying Greek word by the two participles (the Latin has just one adjective: "ready"). 26. Comparison with the Latin ("who believes") again suggests that the Syriac translator has rendered one underlying Greek word with two Syriac words.

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For he is persuaded that because God is just and knows greater things than these, he is steering the issue of all matters to the advantageous, especially [the matters] of those who take refuge in him. (5) Hence, the one who knows that it is thus knows how, with an upright mind, to drive from himself a grievous matter that occurs. For it is impossible, Clement, that the outcome of anything of ignorance should compel the good God. (6) Thus, even the delay by Simon at this time should not grieve you. (7) For perhaps it is owing to the providence of God, as I was saying, for your benefit so that in the delay of those seven days I might entrust and commit to you what is pertinent to the subject of the fear of God without commotion from beginning to end according to the tradition of the prophet of truth, because he alone knows of the things that have become how they became, the things that will be as they will be, 27 and (8) the things that were spoken clearly but written with difficulty and are being read in the synagogue 28 and 29 are impossible to understand without the tradition because of the sins that have grown up with them, as I said before. 30 (9) Thus, you will correctly understand all the 27. These attributes are a recurrent feature in the Basic Writing's description of its central heuristic figure "the true prophet." They are virtually verbatim the same as Chrysippus's definition of fate cited in Stobaeus 1.79.1; cf. Cicero, On Divination 1.55. 28. Rufinus does not have "in the synagogue," but the Armenian fragment reveals that these words were original to Recognition. 29. Following here the manuscripts, against Franken berg's conjecture. The Latin witnesses this run-on sentence, which Frankenberg too conveniently split. The Armenian has section eight as a causal clause. 30. This passage reflects the Basic Writer's position on scripture, and it largely parallels Jewish views of the time; cf. Numbers Rabbah 14.4

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things that are disclosed by me according to the will of the lawgiver." 1.22 (1) And when he said those things, he taught me briefly those matters from the beginning of creation to the day when I met him in Caesarea Stratonis. And he said to me, (2) "I have committed those matters to you briefly, as it were in the delay of Simon, so that you might know the chief matter that is over everything. (3) At another time, however, when opportune times arise, I shall discourse fully, as I promised at the beginning, in an extended talk also concerning the matters that were spoken briefly. (4) "Thus, since this day alone has remained for us from those days that are withdrawn, I wish to entrust again to you summarily various things, the main matter of which I spoke to you earlier, so that you might be able to possess them so much the better in your memory." (5) And as he spoke these things, he recounted to me the following and said, "You recall, Clement my friend, my account of the world that is infinite." (6) And when I said to him, 31 "Not a single thing, Peter, is it possible for me not to remember," 1.23 (r) Peter, too, was pleased at this and responded to me, "I rejoice over you because you spoke and you did not respond precipitately, for the main points and lofty matters desire to be honored in silence. 32 and Origen's Hebrew informant in his Commentary on Psalms as preserved in Philocalia 2.3; cf. also the opening of Origen's Commentary on Psalm 1 as cited in Epiphanius, Medicine Box 64.4. Contrary to some interpreters, there is no evidence or hint of the doctrine of "false pericopes" in this passage or anywhere else in the Recognition; this doctrine would seem to be an insertion by the author of the Klementia. 31. I have moved the beginning ofR 1.22.6 (as well as 1.23.1) back a few words. 32. Cf. R 3.7.8.

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(2) But so that your secret declaration might be confirmed, say what you recall about the matter of prophecy, and it is fitting since it is lawful for you to say many times that it is the definition, so that I, too, when I have known the security of your memory, might then promptly and easily disclose and relate to you with great joy also concerning the things I desire." (3) When I perceived that he rejoiced greatly in the recollection of the hearers, I responded as follows: "I recall not only concerning the definition but also concerning predestination, and I have thoroughly grasped the knowledge of all those things that you committed to me in their places, for the things that were spoken were as if they came from my own soul. (4) For the great thirst that I had, you held out to me a sweet drink, (5) so that then you should not think concerning me, since I recall them, that I am delaying you with the word as if, while I obscurely hold the things that were spoken by you, I refrain from memorizing, which is not truly so now. (6) Rather, as soon as I heard you and went away, I was always immediately placing each thing in its place in my mind so that I might be able accurately to know the things that were said from the order of their arrangement. (7) For the order of arrangement also greatly helps for memory. For the mind searches for the thing that is wanting, and when it finds it, it guards it. Or if it does not recall it, it is not ashamed for the sake of his help to seek and receive it from the one who taught it. 33 (8) And in order that I not delay the answer to you through lengthiness of words, hear now from me briefly concerning the definition that you asked of me. It is as follows. 1.24 (1) "The being that is eternal always was, is in all time, and will be forever, so that the one from whom the first will 33. Note this careful exposition of a theory of knowledge and learning.

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eventuated contained time. (2) Now from this first will there was again a will, and then the world, and from the world, time; 34 and from it, the multitude of humans, and from the multitude, the merciful election, in order that, because of their agreement, the peaceful kingdom of God might be sought. 35 (3) Concerning the rest of these things, you promised to tell me in their order at another time. (4) Then, after those things you said the establishment of time was the age of generation. You related about the predestination of God that he spoke before all his first angels to be his will and that he made a law not to be transgressed by the rest. (5) And he appointed two kingdoms, I say, the existing one and the one to come. And he decreed the time of each, and he commanded that they should endure to the day ofjudgment when it would be given of him for all generations and races to be judged. (6) And thus the evil ones, who because of their sins are cursed, will be expelled to punishment in eternal fire. But those who have conducted themselves in accordance with the will of God the maker of all and also those blessed because of their good works, will shine as light, will enter into the eternal age, will abide incorruptible, and will share and receive the hidden good things of God." 1.25 (r) And as I was saying those things, Peter rejoiced in truth as if over his own son, and he was afraid lest I not 34. Platonic notion that time started with the creation of the worlda notion that one encounters in prominence in the early fourth-century Christological discussions. 35. It is tempting to follow Frankenberg's conjecture to modify one letter and read, in agreement with the Latin, "might be built up," but the evidence in the concordances does not readily support this conjecture. For the general theme of this section, compare R 1.42.1; 3.26.4; 4.24.3; 8.50.5; H 19.21.3.

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remember the rest and be put to shame by the things that were next, and he said, "You have spoken sufficiently. You have made the account even clearer than I myself." (2) I again answered him, "The art of words gave those things to us-what delights many with empty words and knows that it will deceive with pleasure. For there are some who choose the ornament of words so that they might deceive to destruction; they do not wish to save through clear and simple words. For the ornament of the word, when truth has been established before it, is able to be of help. But if it has been held in honor more than truth, then it is especially harmful. 36 (3) But as you think concerning me, my lord Peter, I rejoice over the rest of those other things, but especially over this word of yours that comprises everything you said: (4) that God is one and the world is his work; and since he is just in every way, he will also compensate everyone according to his works at a certain time. 37 (5) And after this you proceeded to say, 'For the demonstration of those things, Clement my friend, masses of many words are therefore justified. In like manner, for those who wish to live, when the true prophet is recognized by them, the clamor of the many words again is not needed by them.' (6) Thus, when you committed to me the discourse on the true prophet in its entire demonstration, you established and assured my mind. (7) Therefore, when I understood that this is truly of the fear of God, I immediately answered, 'You have spoken well, Peter. For this reason, then, commit to me as if to a trusted acquaintance the matters of the fear of God as is pleasing to the prophet of truth, whom

36. The author is carefully promoting a view for liberal education. 37. This summary of the faith recurs at R 2.36.5 and H 2.12.3 and has been suggested to be an anti-Marcionite formula of faith.

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alone you have convinced me to believe. (8) But reserve for the unbelievers, those to whom you have not yet determined to reveal concerning the prophecy that does not err, the demonstration on the basis of likelihood that grasps in the manner of an impostor.' (9) And as I said those things to you, you promised me two things, that you would relate both the plain and simple account that does not lead astray and also about the demonstration so that you would impart to me each matter of the discourses in its time; (IO) that is, you related to me briefly the matters from the beginning of the world to the present day, how each of them occurred, so that if you wish, it would be possible for me to say the several things as I remember them." 1.26 (1) When I said these things, Peter answered, "I rejoice greatly in your prudence, for the discourse has not been spoiled by you. For this is a sign of what bears and produces fruit for the life of redemption. For the one who has learned to do good deeds because he wishes to remember them knows that he will do what he has learned. (2) But the one from whom those words that are able to save him from evil are stolen, even ifhe should wish to be delivered and live, will not be able, for from the beginning he has not remembered what is proper for him to do. (3) Therefore, hear again now how the world was created as the prophet of truth committed to us 38 so that when we have known who it was who made this world that was not so that it might be by grace, we might also be diligent in love toward God himself, who is able to make all things, and might receive that thing that in his great38. Rufinus does not have this phrase and perhaps omitted it because of its implication that this was Jesus' actual teaching; the essence of this assertion is verified by R 1.21. 7 in both translations. Cf. also R 5.2.1 par. H 10.3.3.

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ness is exceedingly beneficial to us. (4) But his love is from this: that we should conduct ourselves according to the will of him who decreed the law for everything that would come into existence. (5) "But hear then briefly according to the tradition of the prophet the main things of those things that you heard previously so that, as I said before, they might be in your memory. 39 1.27 (1) "In the beginning, when God made heaven and earth like one house, 40 the shadow that came from the bodies 41 of the world darkened those that were within it. 42 (2) This [shadow] was swallowed up as nothing by the light that shone forth according to the will of God. Then, when

39. It is widely thought that a special source has been employed from this point to the end ofR 1.71. Additional elements from the first part of this source may be preserved in the parallel passages in R 4 and H 8. A large interpolation by the Basic Writer is found in R 1.44.1b-53.4a, and redaction by this writer must be carefully identified throughout. See further details in my study An Ancient Jewish Christian Source on the History of Christianity: Pseudo-Clementine "Recognitions" 1.27-71, Society ofBiblical Literature Texts and Translations 37, Christian Apocrypha Series 2 (Atlanta, Ga.: Scholars Press, 1995), which also reviews and documents the other secondary literature. 40. Cf. Maximus of Tyre, Philosophical Orations 13.6, for heaven and earth as "one house" of gods and humans. Stoics emphasized that the world was "one": Diogenes Laertius, Lives of Eminent Philosophers 7.143. Cf. R 1. 15.3-4 par. H I.18.3-4 and R 1.27.4. 41. R 2.61.4 might indicate that heaven and earth are meant.

42. On this shadow, see R 2.61.4-5 and an apparently relevant discussion in R 8.42.8-9. Cf. also H 2.17.5, R 3.8.7, a discussion in the text published by Abraham LEVENE, The Early Syrian Fathers on Genesis (London: Taylor's Foreign Press, 1951), 67, 72, and Nag Hammadi

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the darkness was reckoned to be night, the light was called day. 43 (3) In the midst of the waters that were inside, he stretched out the firmament, solid waters, made something like a partition, and called it the heavens. So, through the oldest name he conferred honor on them. (4) Thus, at that moment, he divided this entire stretched out globe, which had been one house, into two regions. (5) This was the cause of its division: in order that the upper region might be an abode for the angels and the lower might be apportioned to humans. 44 (6) Then, through the will of the director, the waters that had remained below were left for the chasms of the earth and were gathered together. Thus, dry land became visible, (7) and the convocation of the waters was called the seas. (8) The earth that became visible brought forth plants, and it made manifest springs and the course of the rivers on the mountains in their boundaries 45 (9) so that there might be a suitable dwelling place for those humans who were about to come. In this way, each of them would be able to make there whatever he should desire to be, I mean, either good or bad. Codex 2, 97.24-98.7. Theodore bar Koni, Book of Scholia 11.63 (319SCHER), reports on similar material in an Apocalypse of Abraham used by the Audians. Rabbinic texts discuss the priority oflight or darkness.

20

43. Rufinus reverses the order of this assertion; H 2.33.2 (cf. H 2. 17.5) assigns priority to night. Rufinus does not use the verb "call" here, which thus seems attributable to the Syriac translator's introduction of biblical terminology. 44. Cf., e.g., R 6.7.3 par. H 11.22.3; cf. also again Maximus ofTyre, Philosophical Orations 13.6. 45. This detail is not mentioned in Genesis, but it is found in jubilees 2:7, a book of great significance for this overview of world history.

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1.28 (I) After those things, he adorned the heaven with stars. He made the sun and the moon in order that they might give forth light, the one during the night and the other during the day, and also point out those things that are, those things that are to come, those things that are temporal, and the things that are eternal. (2) Then for this reason, they also served as signs for both times and seasons. They are seen by all. But they are comprehended by the diligent. 46 (3) Then he commanded that living things issue forth from the earth and the water, and he made the paradise that he called the place of delicacies. (4) After those things, he made the human, the one on account of whom he had previously prepared all these things, whose form is older, 47 and on account of whom everything received existence by grace, which things came into existence and were assigned for his service and his habitation. I .29 (1) When, therefore, everything that is in the heavens, the earth, and the waters was complete, humans also increased. And the eighth generation arose. 48 Righteous men who had been living in the likeness of angels rejected their previous manner of life owing to the beauty of women and indiscriminately had intercourse. They were rejected so that they did everything senselessly. (2) Those who received their existence in the succession received also this: that they would increasingly do evil-those who also enticed all humans partly

46. Cf. R 1.32.3. 47. Cf. H 17.7.4; 16.19; 3.7.2. 48. Josephus, Antiquities 1.3. 1(72), reports that the descendants of Seth lived uncorrupted for seven generations; so also the Chronicles ofJerahmeel 24.11. Rich details are found in the Book of the Cave of the Treasures 6-15. The following interpretation of Genesis 6:2 is, among the Pseudo-Clementines, peculiar to the R-1 source and thus evidence for the distinctive nature of this source.

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through fear and partly through persuasion so that they would sin against the maker of all. (3) From them, those who were of old called the giants were begotten in the ninth generation. They were not snake-footed, as the tales of the Greeks relate, but were rather huge people who resembled great mountains in the size of their bodies, whose bones have been placed in various localities as a warning for unfaithfulness, 49 about which places I told you at another time. (4) The righteous forethought of God brought the flood on these, and the world was purified by the flood. Everything became like the deep, and the multitude of the wicked perished. (5) However, one righteous person, who was found at that time and whose name was Noah, was delivered in the ark with his three sons and their wives. After the withdrawal of the waters, he entered with those living creatures that were with him, proceeded forth with the seed, and dwelt in the world. 1.30 (r) In the twelfth generation, they began to increase in the blessing with which God had blessed them, and they received the first commandment, that they should not eat blood, for the flood had taken place precisely because of this. (2) In the thirteenth generation, the middle of Noah's sons first abused his father, and his offspring was accursed to slavery, (3) and while his elder brother received as a lot the portion that is the middle of the earth, which contains the region Judaea, 50 and the third received the eastern portion, the western part befell him [the middle son]. (4) In the fourteenth generation, a person from

49. See the polemic against this view in the Book of the Cave of the Treasures 26. II- 14. 50. See jubilees 8: 12, 19, which doubtless influenced this similar etiology of "the land," which is here noteworthily defined as being Judaea.

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the seed that was cursed was the first to build an altar for the purpose of magic and in order to give the honor of blood to demons, (5) and, in the fifteenth generation, men first worshipped fire and constructed idols. Now, until that time one language had prevailed, the language pleasing to God: Hebrew. 51 (6) In the sixteenth generation, people arose from the east and came to the places of the portions of their fathers. They named the places after their [fathers'(?)] names. (7) In the seventeenth generation, Nimrod the first acceded to the throne in Babylon and built a city. From there, he migrated to Persia and taught them to worship fire, 1.31 (1) and, in the eighteenth generation, walled cities were built and people arranged for armies, weapons, judges, and laws, just as they wished, and they built temples. They bowed down to their rulers as if to gods. (2) In the nineteenth generation, the grandsons of the one who was cursed after the flood left the boundary of their land, for they had received as an allotted portion the western part. They drove those to whom the middle portion had befallen to the east into Persia and dwelled in the places of those who had been expelled. 52 (3) In the twentieth generation, a son first died the death of his soul before his father, due to impious intercourse, 1.32 (1) while in the twenty-first generation, there was a wise man from the race of those who had been expelled, whose descent was from the first-born of Noah and whose name was Abraham, from whom our race, the Hebrews, who are also called the Jews, 53

51. Cf.Jubilees

12:26.

Other sources say Aramaic.

52. This explains how it happened that Abraham was born in the east; see R 1.32. r. 53. Statements such as this make R-r a rich source for historical material pertaining to ethnic identity.

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multiplied. (2) Now when the whole world was in error and, owing to its ungodliness, was on the verge of perishing not by water but by fire, and when the scourge had begun in Sodom in order to pass through all the world, he, in his knowledge of God and in his love for him, by which he had especially pleased him [God], saved the whole world from perishing. (3) In the beginning when everyone was in error, he recognized, through the art of the Chaldeans and from the pattern of the stars, the one who arranged them. 54 In the providence of God, whom he had recognized, (4) the angel 55 approached him and testified to him concerning his election. And he promised him not that he would give, but that he would restore and return the land that was due to his race. 1.33 (1) "Now when Abraham was in anxiety and was desiring to know the things that are, just as they are, the prophet of truth, the one who alone has known the will of every person, appeared to him. (2) In one day he revealed everything to him, and he assured him also regarding God, the origin of the world, its dissolution, the immortal soul, and the ways that are pleasing to him; also that the dead will rise, that there will be a judgment, and that those who are found in virtue will receive hidden good things for eternity, while those who are evil will suffer the punishment of the eternal fire. As I should say generally, he revealed everything to him. Then he resumed his incomprehensible place. (3) Therefore, while Abraham was yet in ignorance of 54. This fascinating statement has a rich background in both Jewish tradition and Hellenistic philosophy. 55. This original figure is going to be changed by the Basic Writer into the "true prophet" in the next chapter, which as a whole seems to be an interpolation (a doublet) by the Basic Writer as well as a good summary of this author's main doctrines.

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greatness, 56 just as the trustworthy story relates and the prophet of truth testifies and again as I related the reasoning of these things to you at another time, he had two sons, of whom one was henceforth called Ishmael, and the other, Eliezer, from whom [pl.] the tribes of the Arabs and the Persians descended. (4) Some of them also mixed with the Brahmins who were their neighbors. Some of the descendants of the one who dwelt in Arabia were dispersed to Egypt, to which they were near. (5) Hence, some Indians and Egyptians are circumcised, and they purify themselves additionally through other purifications, even if the length of time has changed the goodness of the purification of some of them to evil. 1.34 (1) However, this person, who in the time of his ignorance had two sons, when he came into knowledge of the truth from God prayed that because he was righteous, he might have a son from Sarah, who was his lawful wife from youth but who was barren. (2) And the one whom he called Isaac was given to her. Isaac begot Jacob, and Jacob the twelve, and the twelve the seventytwo. 57 (3) Now when a famine arose, their whole family went to Egypt; for four hundred years they multiplied in the blessing and promise of God; and they were being afflicted in wickedness by the Egyptians. (4) But as they were being mistreated, the prophet of truth, Moses, came to them. He punished the oppressing Egyptians, who did not let the nation of the Hebrews go so that it might go forth and journey to the land of its fathers. He scourged them with ten plagues from heaven. Thus, he sent forth from Egypt the people who were beloved by God. (5) Therefore, some Egyptians who with their king were left over and who agreed with him in the injustice went 56. An explanation of why Abraham had sexual relations with more than one woman. 57. An unusual number here. Cf. Acts 7:8, 14.

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out, (6) overtook the Hebrews, beleaguered them in a place that was on the shore of the sea, and intended to destroy them all with swords. Since they were desiring to approach them, the prophet divided the sea through his prayer to God. He formed it into two parts so that it was divided, and in this manner the people crossed through. The entire company of Egyptians, in its presumption, entered after them and perished. (7) For as the last of the Hebrews was ascending, the last of the Egyptians was descending. Then the sea, which was firmly fixed through the command of the one who had divided it, rushed forth back to its previous state, and, by it, the Egyptians who had been in pursuit received punishment. 1.35 (1) "Then Moses, at the command of God who knows all things, led the many myriads of Hebrews to the desert, left to one side the short road that leads from Egypt to Judaea, and led them to the wide desert so that by a journey of forty years, since they were following the evils that had been added to them in Egypt through the strong habit of the length of time, another time, which would come with the legislation, would both temper and be able to change them. (2) In short, they arrived at Mount Sinai, and through heavenly voices they heard the law of God in all ten commandments, among which the first is this: that when they observe the law, they should not create for themselves any other image of worship. (3) But as Moses went to the mountain for forty days, those multitudes who had seen Egypt requited through ten plagues, had crossed through the divided sea on foot, had received heavenly manna for food, from the stone that was following them had drunk water, whose taste was changed by the power of God however they wished, (4) and again were travelling under the belt of fire and the pillar of cloud in the day because the parching heat was on them-but in the night, because of the darkness, the pillar of fire enlightened them-(5) while Moses tarried, made a golden

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image of the idol that is in Egypt and that is called Apis. They worshipped it-those who after all those demonstrations were not able to cast their evil custom from their heart and put it away. (6) For this reason, when Moses descended from the mountain at the command of God, he left, as I said previously, the short road that leads from Egypt to Judaea and led them into the wide desert, just as I related previously, for a period of forty years. Evils had been added to them by the strong habits from the extended period in Egypt. Another period, which would come with the legislation, would both temper and be able to change them. 1.36 (1) For this reason, when Moses came down from Mount Sinai and saw the crime, he also understood, as a good and faithful steward, that it was not possible for the nation easily to cease and stop all the desire of the love of idolatry, in which thing, which had been added to it [the nation] from the evil upbringing with the Egyptians, there had been the great length of time. Therefore, he allowed them to sacrifice. But he told them to do this in the name of God so that at least half of this desire might be cut down and come to an end. Now concerning the correction of this other half in another time and through the hand of another as is appropriate in providence, it would be in the manner that he said: (2) 'The Lord your God will raise up for you a prophet like me. Listen to him in all matters, and everyone who is not obedient to him will die in death. ' 58 This shows that he will give up his soul to 58. This mixed citation (ultimately Deuteronomy r8: r5-r6, r9 and Leviticus 23:29) seems to have been drawn directly from Acts 3:22-23, as distinctive agreements reveal. H 3.53.3, where the unusual citation recurs, seems dependent on this passage as it was found in the Basic Writing and would confirm the original reading "he will die," as preserved only in the Syriac here and not found in the previously listed passages from Acts, Deuteronomy, and Leviticus.

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destruction. 1.37 (1) Along with those things, he also separated out for them a place in which alone it would be lawful for them to perform sacrifices. (2) All this that he planned for them was so that when appropriateness should arrive, in which they would be able to understand that God desires kindness, not sacrifices, then the prophet who is to say these things to them will be sent out. Those who believe in him will be led, through the wisdom of God, to a fortified place of the land, 59 as if to life. They will be preserved because of the battle that will afterwards come to destroy those who have not been persuaded because of their doubt. (3) Now, this war will not arise hastily and suddenly. But even before the coming of the prophet who was prepared to come to abolish sacrifices, this war came many times upon them in the forethought of God. (4) They have been in captivity and have been taken away to a different nation. And since they no longer had the place where the lawgiver had allowed them to sacrifice, when they observed the law without sacrifices, they were restored and ransomed. This happened to them many times in order that they might understand that they were ransomed whenever they observed the law without sacrifices and that, when they returned to their place and offered sacrifices, they were thrust out and were cast forth from it, so that they might cease sacrificing forever. (5) However, they were slow to recognize this, though a few did benefit from it. Now even the understanding of these few was darkened by the multitudes of those who held the contrary opinion, those who were not able to penetrate all of this. For not to distinguish and understand is proper to the multitudes, and to understand through the intellect is proper to the few. 59. In view of the definition of "the land" as Judaea above (R 1.30.3), the source seems to have thought of a survival in "the land," and not, for example, in Pella.

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1.38 (1) "After Moses had managed and arranged these things, he also established for them a commander, called Joshua, to lead them in the quickening word of God to the land of their fathers, while he went up and died before all. (2) The death was such that up to now not a single person has been able to find his grave. (3) The multitudes went up to the land of their fathers and, in the care of God, in the very moment when they were simply seen, put the evil nations to flight. They took possession of it in their tribal portions as the land of their fathers. (4) During the time of judges and when they did not have kings, they steadfastly remained in their places. (5) But when they made for themselves tyrants rather than kings,6° they abolished the place that had been predestined for them as a house of prayer, in preference for a temple. As if at the initiative of the kingdom, they were perforce driven to find that they would do what was not of their will. In this manner, they were led into greater impiety by the occasional bad kings who ruled over them. 1.39 (1) "Then, as there was this need for the required reformation, the time came when it was fitting for the prophet to appear who was proclaimed earlier by Moses. In his parousia, he would admonish [or: instruct] them by the mercy of God first to stop and cease with their sacrificing. 61 (2) In order that they not think that they were being deprived of the 60. Cf. a similar view on human history generally attributed to Posidonius in Seneca, Epistles 90.6. 61. This distinctive view of the mission of Jesus is repeated in R r.54. I and is shared with the Gospel of the Ebionites as cited in Epiphanius, Medicine Box 30.16.5. Cf. the Doctrine ofAddai 45 (folio 14b in the St. Petersburg manuscript), where it is stated that Christ descended "to abolish from the earth the sacrifices of paganism and the libations of idolatry."

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forgiveness of sins that accrued through sacrifices and in order that this might not be a hindrance with the result that they would not believe, baptism through water was instituted for the forgiveness of sins. What in truth gives forgiveness of sins was manifested to them. It is able to preserve in eternal life those who are perfect so that they will not die. (3) Thus, everyone who has pleased God in his unspeakable wisdom will be delivered from the war that, on account of those who have not believed, is ready to come to destroy them. Just as they did not want to do what was in their free will, this very thing, when they have left their country and this place that has been uprooted from them is no longer there for them, even though not of their will, they will endure, as is pleasing to God, so as to be sober. 1.40 (1) "As therefore those things were thus decreed, the good prophet appeared and performed signs. (2) Even so, the ancient people did not believe, although it was arranged beforehand in order that they might believe. For they are people who are more wretched than any, who are willing to believe neither good nor bad for the sake of virtue. 62 But in addition to this, the nonbelievers, who were overbearing with pretexts towards those who were able not to be slothful, even called them gluttonous and demoniacs. 63 (3) All this enabled 62. This sentence does not have a parallel in the Latin and may not be original. 63. The Latin makes the objections apply to "the one who had come for their salvation"; cf. Matthew u:19 and Luke 7:34. It may not be accidental that, in contrast to the synoptic texts, this passage does not contain the objection "drunkard." Epiphanius, Medicine Box 30. 16. I, states that Ebionites used water at the eucharist. It has thus been suggested that the Gospel of the Ebionites actually is the underlying text.

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evil to achieve victory over the wicked. The situation was such that if the wisdom of God had not helped the ones who love the truth, perhaps even those would have erred. (4) But to us he made his declaration, he who, when he came, first of all chose us twelve so that we might be apostles and then the seventy-two selected disciples, so that the multitudes might understand even thus through a type that this one was the prophet to come who had been previously announced by Moses. 1.41 (1) But perchance a number is easy for anyone to form. But one is not able to perform the signs and wonders that he did in his advent. For Moses performed signs in Egypt, (2) and the prophet like him who arose performed signs among the people, banished every sickness, and proclaimed eternal life. Owing to the evil transgression of the wicked, they brought upon him the punishment of the cross, which through his power he even transformed into the good and beautiful. (3) For this whole world suffered with his passion. For even the sun darkened, the stars were in uproar, the sea was shaken, mountains were shattered, graves were opened, and the veil of the temple was rent in twain as if it was mourning in sorrow for the destruction of the place that was ready to come. (4) In view of these things, then, the whole nation was disturbed, 64 and it was compelled to enter into inquiry about the affair. But the intellect of some, when the whole world was disturbed, was not moved into inquiry concerning this. 1.42 (1) Therefore, since it was meet, because they were not persuaded, for those from the nations to be called for the completion of the number that was shown to Abraham, this confusion arose. (2) It troubled the whole nation, hastily obscured the perverting power that is opposed to freemen, and prepared them for the fire from the majesty. 64. Cf. the Gospel of Peter 15.

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Thus it is that those who wish to approach the word of salvation will be stronger than the power that hinders them and, through their will, will easily attain the victory that is in salvation. (3) Now, as he suffered, there was darkness from the sixth hour until the ninth. When the sun appeared and restored things again to their nature, the evil ones of the people turned back to their ways. (4) For some said that the one who suffered and was not found, 65 though he was being guarded, was a magician, 66 and they were not afraid to be rash to act deceitfully. 1.43 ( r) But nevertheless the justice of the truth was conquering. For their acting deceitfully 67 with us because we were few did not turn out for them. For again increasingly, as ifby the jealousy of God at all times, we were growing to be more than they were, so that even their priests were afraid lest by the providence of God, as to their shame, the whole nation should come to our faith. They were frequently sending and asking us to speak with them about Jesus,

65. This last phrase is not reflected in the Latin but is likely to be original because it appears in both versions at R r.53.2; the vocabulary of"(not) finding" the body ofJesus recurs in the Toledhoth Yeshu, e.g., TAYLOR-SCHECHTER Misc. 35.88, folio r, verso, line 8. Doubtless, a distinctive view of Jesus' afterlife is reflected in the R-r source, which apparently does not speak of a resurrection ofJesus (the Latin of R r .42.4 ["said that the rising one whom they were unable to detain"] is evidently secondary in this regard). Cf. R r.38.2. 66. This understanding of Jesus is found in the Toledhoth Yeshu and other Jewish traditions; Justin, Dialogue with Trypho 69.7, likely knows this view along with another one, "deceiver of the people" (cf. R r.62.r; 70.2), from these quarters. Celsus apparently attributed this view to a Jew; see Origen, Contra Celsus r.71. 67. For this terminology, see again the Toledhoth Yeshu, e.g., TAYLORScHECHTER Misc. 35.88, folio r, verso, line 17.

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whether he is the prophet who was announced previously by Moses, that is, the eternal Christ, (2) for concerning this alone there is a difference between us who believe in Jesus and those who do not believe among our people. 68 (3) Now, while they were frequently beseeching us and while we were looking for a convenient time, one week of years 69 passed from the time of the passion ofJesus, 70 and the church in Jerusalem, which was established by our Lord, was growing while it was led uprightly and straightforwardly by James, who was appointed bishop by our Lord. 71 1.44 (1) "Therefore, when we twelve apostles were gathered in the days of the Passover with the greater part of the community at Jerusalem, so that we might be assembled with our brothers during the festival, 72 each of us besought James to tell us the summaries of the things that had happened among the people. He told us in a few words. (2) Caiaphas, the high priest, sent priests to us who were apostles and asked us to come to him so that either we might persuade him that Jesus is the eternal Christ or that he might persuade us that he is not, so that all the people might take up whichever faith.

68. Cf. R r.50.5, 7 (Syriac), and Tertullian, Apology 21.15, for similar remarks. 69. I.e., seven years. 70. This chronology differs from the chronological framework of

the Basic Writer and marks out this material as from a distinctive source.

71. One would like to know when and how the author thought this occurred. Cf. similarly Eusebius, Ecclesiastical History 7. 19, the Apostolic Constitutions 8.35, and Epiphanius, Medicine Box 78.7.8. 72. A large interpolation by the Basic Writer starts here and extends through R r.53.4a.

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He besought us to do this many times. (3) But we declined no less times. We appealed, because we were looking for a suitable time." (4) And I, Clement, responded to him, "I think that what they were inquiring about, namely, whether he is the Christ, is very beneficial to the discussion about the fear of God, for, as you said, even the high priest, along with the rest, was frequently sending and inquiring so that he might learn or teach the matters concerning him." (5) Peter responded to me, "You have spoken rightly, my friend Clement, and you have thoroughly understood. For just as it is impossible to see without the eye, impossible to hear without the sense of hearing, impossible to smell without the nostrils, impossible to speak without the tongue, and impossible to feel without the hands, so it is impossible to know the things that are pleasing to God without the prophet of truth. For in this way, because of foreknowledge, he is the prophet of the fear of God alone." (6) After this I responded to him and said, "I know that he is the prophet of truth because you have taught us; but I want to know what the Christ is and why he is called thus so that the knowledge of him might not be unstable in me." 1.45 (r) Now Peter began to speak as follows: "God, who made the world and who is lord of everything, appointed chiefs over everything, even over plants and rocks, springs and rivers, and every creature. For there are many that I should enumerate like them. (2) Thus, he appointed as chiefs an angel over the angels, a spirit over the spirits, a star over the stars, a bird over the birds, a beast over the beasts, an insect over the insects, a fish over the fish, and over humans, a human, who is the Christ. (3) Now, he is called Christ especially through the ritual of the fear of God, for with all chiefs there is a shared name and a distinctive name. Now the appellation 'king' is

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shared, but what is particular to the Parthians is 'Arsaq' ,73 and to the Romans, 'Caesar'. Thus also 'Christ' is [particular] to the Jews. (4) The reason that he might be called Christ is that he was the Son of God and became human, and because he was the first chief, his Father anointed him in the beginning with the oil that comes from the tree oflife. (5) Thus, in the same way, according to the predestination of his Father for the righteous, when they have come there, just as they have traveled a difficult road because of their toil, thus also for their rest he too will anoint with the same oil those who are like him. Thus, they will shine forth as light, receive the Holy Spirit, and be immortal in life everlasting. (6) But I know that I told you about the nature of the tree of life at another time. 1.46 (1) Now, however, I should like to tell you also about its imitation. (2) "In this present age, the first high priest, Aaron, was anointed with fabricated anointing oil, which was in the likeness of the true oil. He reigned over the people so that for this reason he, as if he was a king, received and commanded firstfruits and poll-tax similar to tribute. As a judge of the things here below, he was entrusted with the distinction of the things that are clean and the things that are unclean. He also was a prophet to Moses, as if to one greater than he, for his assistance was not of his own will. (3) Now, everyone who was anointed with the fabricated oil, as ifhe was made a partaker of the rule that is his [Aaron's], was also deemed worthy of rulership, the office of prophet, or the high priesthood. (4) Now this gift of the device of the oil was temporal. Therefore, know how powerful that cherished and pure oint73. This reference provides an important terminus ante quern for the Basic Writer because in the 22os the Sassanids replaced the Arsacids as ruling family.

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ment is that is from God, prepared to be given, when he knew that also this [temporal] one that was from him would give the gift of temporal rule. (5) For what is there in the present world that is greater than the expectation of the office of prophet, high priesthood, or kingship?" 1.47 (1) I, Clement, answered him, "I recall that you, Peter, told me concerning the first man who came into being that he was a prophet, but you did not tell me that he was anointed. (2) Now, if no one is a prophet without the unction, how was the first man a prophet, though he was not anointed?" (3) Peter laughed and answered me, "If the first man prophesied, it is also clear that he was anointed. Therefore, since the high priest who recorded the law was silent about his [the first man's] anointing, this matter is revealed to us. (4) For example, if he had shown that he was anointed, then we should know that the one who was anointed is a prophet because of the unction, even if it were not so written. Since he showed that he was a prophet, it is clear to us that he was also anointed, for without the unction, he would not have been a prophet. (5) Now, it would have been appropriate for you to say, 'If the unction was fabricated by Aaron through a craft involving spices, how was the first man anointed with the ointment of a workman when the crafts did not exist?"' (6) I answered him, "Do not turn me aside, Peter. For I am not talking about that temporal, fabricated ointment but about the pure uncompounded [ointment] that is eternal and with God and in the likeness of which, you say, this [ointment] was fabricated." 1.48 (I) Peter was angry, I think, and he said, "Why are you, Clement, supposing that everyone is able to know everything ahead of time? (2) But now, in order that we not abandon the issue that lies before us, I shall speak to you also about

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this plainly at another time when you have more experience. (3) But the high priest was anointed with the fabricated ointment and was esteemed worthy of the office of prophet. He kindled the altar fire, raised up fire, and showed it to the whole world. (4) Now after Aaron, the high priest from water came forth and appeared. 74 I am speaking not about Moses, but rather about the one who was called the Son, Christ, through baptism. (5) He was also called Jesus. He extinguished the altar that was burning there for sins. (6) For when he appeared, the unction of the high priesthood, prophecy, and kingship ceased. 1.49 (r) Now his public corning was previously announced by the prophet Moses, who commemorated the law of God for humans, and also by another before him,just as I told you at another time, (2) who predicted that he would come in his first humble advent but also in his second glorious advent. This is what he brought to pass. (3) For he completed the first advent when he came and taught and the judge himself was condemned and put to death. (4) But in the second advent he will come to judge and condemn the wicked and to cause the righteous to rejoice. (5) Now his second advent is believed on the basis of the first. For the prophets who spoke about him with respect to the first one also spoke with respect to the second. Now, the two prophets are Jacob and Moses. (6) Thus, the greatness of prophecy is that it was not prophesied in a fitting manner and according to the order that those should love him who were prepared to do so, so that no one might think that it was a likely occurrence and not prophecy. 1.50 (r) What I am saying is that 74. It is perhaps possible to construe the Syriac to read (in greater accord with the Latin): "Now after Aaron the high priest, the one from water came forth and appeared" (so the Greek retro-translation by Frankenberg).

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when Christ came, it was fitting and right for the Jews to believe him, for it was delivered to them to await him for redemption, just as the fathers, who knew everything well, delivered to them. It was not fitting for those who were from the peoples in error, who had heard neither of his name nor of his coming. (2) But the prophet revealed beforehand something not credible, and he proclaimed what became and said, 'He will be a hope for the nations'-that is, the nations will believe in him and not the Jews who received and heard, (3) which thing thus happened. For when he came, those who were awaiting him on the basis of tradition did not recognize him, but those who had not previously heard a single thing recognized him when he came, and because he has gone, they are expecting him. (4) Thus, all these things of the prophecy that was not believed were exactly fulfilled, and he became the hope of the nations. (5) Therefore, the Jews erred with respect to the first coming of our Lord, and the strife that they have with us concerns Jesus alone. (6) For that the Christ is coming they also know, for they are awaiting him. But they have not recognized that he came in humiliation-the one who was called Jesus. (7) Thus, it especially certifies and verifies that he is the one when they all do not believe in him. Our strife with them is this: whether this one who is corning and has come or another who has not yet come is the one prophet, just as I delivered to you at another time in the discussion about prophecy. 1.51 (1) Now, God appointed him at the end of the world. For it was not possible for the evils of humans to be purified and expiated through anyone else and for this creation to be saved and to live. But I am speaking about the ways that are in the freedom of the mind that is master of itself-while these things were being preserved-(2) in order that he might reign with the righteous to whom he will come and those who, because they pleased him in secret, were

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translated in order to remain alive, when the heavenly Jerusalem has received the righteous, whose light is brighter than the light of the sun. (3) And then, justice will be given to those who have done evil just as they deserve. Just as they considered a small matter even the life that had been given to them, they also transformed [it] to evil, and they did not refrain from making the doing of justice into a chance for evil. (4) It is not possible for the other things that will be there to be explained, neither for the angels nor for humans, but only that they know that God will be seated before the good. In view of good deeds and for boundless eternity, he will please those who have kept and done the law." 1.52 (1) And when he had said these things, I said to him, "If the righteous ones whom he finds will participate and delight in the kingdom of the Messiah, then those who have died beforehand have missed out on his kingdom." (2) Peter answered and said, "You want me to reveal one of those hidden matters, Clement, yet it is not irksome to me to tell you as far as I am permitted to reveal. (3) From the beginning, Christ has been in all generations, and he was secretly with those who wanted to be in the fear of God and who were awaiting him as one who was far off. (4) For the advantage of those in whose time he appears is that they will rise not when their body has been dissolved but rather they will remain just as they are, if they be found righteous. (5) For all those, whenever they have pleased him-as in the example of the first man who, because he had pleased him, was translated-similarly are in paradise and are being preserved for the kingdom of the good one. But as concerns those who have not fulfilled the measure of their righteousness, as with the remainder of the evil things that was in their bodies, their bodies will be dissolved and their souls will be preserved in a good place in honor. Thus, in the resurrection of the dead

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their souls will put on their body that was purified in its dissolution. Owing to the effects of their good deeds, they will inherit eternal life. (6) For this reason, blessed are those who attain and receive the kingdom of Christ, who will also escape the punishment of hell and will be delivered and who will remain incorruptible, just as they have ardently desired to escape from the fearfulness of judgment. Again, they as the first shall see the Father, and they will be set among the first who are before God. 1.53 (1) "Hence since there was not a little debate about Christ, those from the Jews who did not believe were excessively gnashing their teeth over us, as they were undecided, lest the one against whom they had previously sinned and offended truly be [the Christ]. (2) And again, fear was growing in them and becoming great. For as soon as he was nailed to the cross, everything suffered with him, and again because his body was not found though it had been guarded. And many were continually coming to the faith of the word concerning him. (3) Therefore, various ones who had not believed, with Caiaphas their priest, were troubled so that they were coming for a discussion about the one who had suffered. (4) For this reason, as I said before, he sent to us many times, and they besought us in order that they might either learn or teach as to whether Jesus is the Christ. We drew up a plan to go up to the temple, to testify concerning Christ before the entire people, and simultaneously also to put many of them to shame with regard to the great crime. (5) For the people were divided into many beliefs that began in the days ofJohn the Baptist. 75 1.54 (r) For as the Messiah was ready to 75. This dating seems to be the work of the Basic Writer, for whom John is a negative figure. The list of sects that follows is replete with extraordinary information. See my study ''.Jewish Tradition on the

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be revealed for the abolition of sacrifices and in order to reveal and show forth baptism, the slanderer who was opposed recognized from predestination the point in time and created sects and divisions, so that if the former sin receive renunciation and correction, a second vice might be able to obstruct redemption. (2) "The first of these then are the ones called Sadducees, who began in the days of John to separate from the people as righteous ones and to renounce the resurrection of the dead. They put forward the doctrine of their unbelief speciously when they said, namely, 'It is not right that we worship and fear God in the prospect of a reward for goodness.' (3) Dositheus began in this doctrine, as I have said, and, after Dositheus, Simon, who also started so that he might create differences of opinions as he wished in the likeness of the former. 76 (4) Others, again, are called Samaritans, who also renounce the resurrection of the dead and adore Mount Gerizim 77 instead of the holy city Jerusalem. (5) Now they do correctly await the one prophet who is to come to erect and establish unknown things just as Moses predicted. These fell into schisms through the cunning ofDositheus. 78 Thus, they were brought to nought so that they should not be restored by Jesus.

Sadducees in the Pseudo-Clementines" as well as my forthcoming article "John the Baptist and His Disciples in the Pseudo-Clementines: A Historical Appraisal." 76. This sentence seems to be an insertion by the Basic Writer. 77. The Latin ofR 1.57.1 ("Mount Gerizim should be venerated") seems to confirm the originality of this expression; the notion has an intriguing background in Jewish polemic. 78. Another remark likely added by the Basic Writer.

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(6) "But both the scribes and the Pharisees, (7) who were baptized by John, 79 were thus instructed that the word of truth is like unto the key to the kingdom of heaven. They received this, which came from Moses, in order to hide it.so (8) Now those pure disciples ofJohn separated greatly from the people and spoke to their teacher as ifhe was concealed.st (9) Hence, since all these schisms had arisen among the people, the baptism of Christ was hindered from being believed. 1.55 (I) "Since the high priest with the rest of the priests had often bidden us either to teach or to learn the things regarding Jesus, our whole company went up to the temple at the counsel of the whole church, (2) and we stood on the stairs with our whole faithful company. When everyone was still with great silence, the high priest first began to appease the people as ifhe was humbly willing, in love for truth, to inquire, while he was selecting them as witnesses and judges in order that the impending disputation might take place. (3) Now, he wanted very much to praise those who seem to be speaking in favor of forgiveness of sins. He found fault, however, in the baptism that had been given by our Jesus. (4) This one spoke 79. Actual baptism of Pharisees by John is not mentioned in the canonical gospels; it is found rather in the Gospel of the Ebionites as cited by Epiphanius, Medicine Box 30. 13.4. 80. This description is likely to derive from the Basic Writer, who makes repeated use of the underlying saying ofJesus, ultimately with a probably anti-Marcionite intention; compare H 18.15-17 with Tertullian, Against Marcion 4.25.1, and R 2.46. The Gospel ofThomas 39 displays some peculiar agreements with the form of the saying presented by the Basic Writer. 81. This is the only preserved text (apart from the repetition in R 1.60.1, 63.1) that speaks of veneration ofJohn by his disciples after the death ofJesus.

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about this, and Matthew refuted him: 'One who is not baptized not only is rejected from the kingdom ofheaven82 but both is in danger at the resurrection of the dead and, even though he is good in his manner of life and righteous in his mind, will fall short of eternal life.' Now he spoke those things as if at ease, testified to these related matters, and then was silent. 1.56 (1) "Then, those Sadducees who do not believe in the resurrection of the dead had become furious as they listened. One of them cried out from the middle of the crowd and said, 'It is an error for us to believe that the dead will rise whensoever.' (2) Andrew, my brother, spoke against this one and explained, 'It is not the case that it is an error for us to believe that the dead will rise, for the prophet who was predicted by Moses as corning, who is Jesus, already demonstrated for this reason that the dead will rise. (3) But if it is not believed that this one is the prophet who was predicted by Moses to be coming, it is proper for us to inquire first whether this one be he. But when we have recognized that he is, it is proper for us to learn readily about everything in his teaching.' Now he spoke these things, testified to these related matters, and then was silent. 1.57 (1) "But a Samaritan, who was devising and plotting what is opposed to the people and to God, said, 'The dead do not rise. Instead of the holy place that is in Jerusalem, Mount Gerizim is the house of worship.' As an adversary of Jesus, he said that he Uesus] was not the prophet to come who had been predicted by Moses. (2) James and John, the sons of Zebedee, spoke wisely against this one and another one who assisted him. (3) Now because they had received a command that they should not enter into their city, they devised a way 82. Apparently a chiliastic conception.

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by which they would neither speak with these with whom they refused to speak nor be silent, appear to have been conquered, and damage the good faith of the many. Wisely then they spoke with them by means of silence. (4) For since it was dear to them to believe that the dead will rise and for the holy place, Jerusalem, to be honored, James found fault with those who were thinking wickedly, those who did not believe that the dead will rise. His brother declared that they were being offensive in a matter that was too grievous for him. 'For they praise Mount Gerizim and dishonor the holy place, Jerusalem.' After these things, he immediately alleged that if they had recognized Jesus on the basis of his teaching, they would consequently also have believed in the resurrection of the dead and would have honored the place, Jerusalem. (5) For this reason, he said, 'It is pressing above all things for us to know if this one who performed signs and wonders as did Moses is the one who was predicted by Moses as the prophet to come.' Now they spoke those things, testified to those related matters, and then were silent. 1.58 (r) "Then one of the scribes called out from the middle of the people and said, 'Your Jesus performed signs and wonders as a magician and not as a prophet.' (2) Philip spoke against him and said, 'By this statement you are also accusing Moses, (3) for he performed signs and wonders in Egypt in the manner that Jesus performed them here.' He said those things so that he might understand that what he said against Jesus might also be said against Moses. Now he spoke these things, testified to these related matters, and then was silent. 1.59 (r) "Then one of the Pharisees, as he heard these things, found fault with Philip when he said that Jesus was equal to Moses. (2) Bartholomew spoke against him and declared, 'The fact is that we assert not that he is equal to Moses but rather that he is greater than Moses. (3) For what

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Moses was, a prophet, Jesus is, too. But what Jesus is, the Christ, Moses is not. Thus, what Moses is, Jesus is, too. But what Jesus is, Moses was not.' Now he spoke those things, testified to these related matters, and then was silent. (4) "After him, James the son of Alpheus spoke and instructed, 'It is not appropriate for us to believe in Jesus depending on whether the previous prophets spoke concerning him, but rather [for us to believe] that the prophets were prophets depending on whether the one who is the Christ witnesses concerning them. (6) For it is not right for us to receive faith in the greater and more excellent one through the witness oflesser ones. Rather, through the witness of the greater and more excellent one, we will know the lesser ones.' Now he spoke these things, testified to these related matters, and then was silent. (7) "After him, Lebbeus found fault with the people in many ways, for they had not believed in Jesus who had helped them in every way through his exhortation, his healing, and his consolatory discourses. In addition to those things, they even killed him and hate the very one who in every way had been their helper and their benefactor. Now he spoke those things, testified to these related matters, and then was silent. 1.60 (1) "One of the disciples of John approached and boasted regardingJohn, 'He is the Christ, and notJesus,just as Jesus himself spoke concerning him, namely, that he is greater than any prophet who had ever been. (2) Ifhe is thus greater than Moses, it is clear that he is also greater than Jesus, for Jesus arose just as did Moses. Therefore, it is right that John, who is greater than these, is the Christ.' (3) Simon the Canaanite argued against this one, John was greater than the prophets who are among the offspring of women but not greater than the Son of Man. (4) Hence, Jesus, in addition, is the Christ, while he was only a prophet. The matters ofJesus

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are as far removed when compared with the matters of John as is the one who is sent out and proceeds ahead from the one who sends him to run out before him and as is the one who performs the service of the law from the one who institutes the law.' Now he spoke those things, testified to those related matters, and then was silent. (5) "After this one, Barabbas, 83 who had become an apostle in the stead of Judas the traitor, exhorted the people not to hate and dishonor Jesus, (6) 'For it is better for the one who does not know Jesus to be the Christ not to hate him, since God appoints a reward for love and not for hate. (7) Further, since he took a body from the Jews and became a Jew, the destruction that God will bring on the one who hates him will not be a small one.' Now he spoke those things, testified to these related matters, and then was silent. 1.61 (1) "Now after the advice of Barabbas, Caiaphas found fault with Jesus' teaching for this reason: 'He spoke vacant things when he came, (2) for he called the poor blessed and promised earthly rewards so that they, above all, would inherit the earth and would be filled with foods and drink and those things similar to them.' 84 (3) Thomas spoke against him and showed that he was unjustly furious over Jesus. He pointed out that the prophets, whom he had previously believed, said similar things, but they did not explain how humans would receive those things, while he also showed and revealed how 83. Unusual name in this context, confirmed by the Syriac of R 1.60. I, but not by the parallel Latin of R 1.60.5, which reads instead "Barnabas, also called Mathias." 84. For the chiliastic notions of the R-1 source, including its Jewish Christian perspective on "the land" and Jerusalem, see my study "Jewish Christian Chiliastic Restoration in Pseudo-Clementine Recognitions 1.27-71."

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they will receive them. Now he said those things, testified to those similar matters, and then was silent. 1.62 (1) "After him, Caiaphas gave heed to me, sometimes as if exhorting me and sometimes as if finding fault with me, and said, 'Be silent and do not proclaim about Jesus that he is the Christ, for you are bringing destruction on yourself since you have gone astray after him and are leading others astray.' (2) Again, he found fault with me as with someone rash: 'Though you are untaught and a fisher by trade, you have happened to become a teacher.' (3) Now when he said those things and things similar to those, I also spoke to him words similar to those: 'It is a small danger for me if, as you say, this one is not the Christ, for I have received him as a teacher of the law. But the danger for you is great and not small if, namely, he should be the Christ, which he truly is. (4) For I believed in the one who appeared and was revealed, but you are professing that you are preserving your faith for another who is unknown. (5) Now ifit is as you say, that I am simple, ignorant, and a fisher, and I am professing to know more than the wise elders,' I said to him, 'then this is what should especially frighten you. (6) Ifwe had passed through instruction and had refuted you the wise, then this would be a result of time and diligence that would be attributed to nature and not to the power of God. (7) But because we are unlearned men and are overcoming you the wise in our refutation, who is there who possesses a mind to whom it is not clear that our concern is not human in origin? Rather, this is the will of God, who is capable of everything.' Now I said those and those related matters to him. 1.63 (1) Thus, we the ignorant and fishers testified against the priests concerning God who alone is in the heavens; against the Sadducees concerning the resurrection of the dead; in truth against the Samaritans concerning Jerusalem, though we did not enter their city

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but rather spoke publicly outside; against the scribes and the Pharisees concerning the kingdom of heavens; and against the disciples ofJohn in order that they not be tripped up by him. Against all we said that Jesus is the eternal Christ. (2) "Finally I counseled them that before we should go to the nations to preach the knowledge of the God who is above all, they should reconcile their people to God by receiving Jesus. (3) I said to them, 'For thus, when you have known Jesus, you will be able to receive the Holy Spirit through baptism of the name of the glorious Trinity, which is truth. (4) You will make confession, you will believe only in God regarding those things that he has taught, and thus you will receive redemption and eternal life. Otherwise, this is not possible, even if you should offer him myriads of sacrifices. 1.64 (1) For thus we know that he [God] is even more angered about your sacrificing after the end of the time for sacrifices, (2) since for precisely this reason, the temple will also be destroyed, and they will erect the abomination of desolation in the holy place. Then, the gospel will be made known to the nations as a witness for the healing of those schisms that have arisen so that your separation will also occur. (3) For though throughout the ages the whole world was infested by an evil will, either obscurely or openly, the doctor was nevertheless there for it as often as he was summoned for a visitation for its recovery. (4) Lo, therefore, we have witnessed to every one of you regarding the thing that is deficient in you. It is now up to you to examine this matter that is beneficial to you and to act.' 1.65 (1) When I said those things, the whole assembly of priests wailed out over the fact that I publicly spoke about the destruction of the temple. (2) "But when Gamaliel, the head of the people, who because it was advantageous was secretly our brother in the matter regarding faith, perceived that they were intensely

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gnashing their teeth in the great anger towards us with which they were filled, he said these things: (3) 'Cease and be still, O people, the children of Israel. For we do not know the nature of this trial that has come upon us. Therefore, leave these men alone. If this matter is of human origin, it will come to nought. But if it is of God, why then are you transgressing in vain, as you are not able to do a thing? For it befits the will of God to be continually victorious over all things. (4) Now, since this day is passing away, I wish to speak with them here before you all tomorrow so that I may confute their word of error.' 85 (5) "Now though they were gnashing their teeth and were filled with fury and hate, they became silent in this hope that we would be shown to be in error before all of them tomorrow. Now he promised them this and dismissed the assembly m peace. 1.66 (1) "We came and related to James what had been said. As we spoke to him, we ate, and we all lodged with him and were . praying all night that on the following day, in the coming discussion, our word of truth might prevail and be victorious. (2) "On the next day,James the bishop also ascended to the temple with our entire congregation. There, too, we found a great gathering waiting for us. (3) When all of us had taken the places of the preceding day, in order that we might be visible to the entire people because we were in high places, (4) and when there was a great stillness, Gamaliel, who as I have 85. This passage is clearly dependent on Acts 5:34-39. On the unusual employment of Acts in the R-r source to create a counterActs of the Apostles, see my complementary studies "A Jewish Christian Reads Luke's Acts of the Apostles" and "An Ancient Jewish Christian Rejoinder to Luke's Acts of the Apostles."

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previously said was our brother who was hidden from them because it was advantageous (for they especially accept the advice of those who are thus, as if fellows of their way of thinking-thus, he kept himself in hiding so that when something was plotted against us, we should be able to know the various things and to repel them from us, and he might be able to change peacefully even those who are opposed to us through persuasion with appropriate advice), (5) spoke first wisely as if he were our enemy. Through his argument, he attempted to persuade the people to listen in the love of truth to the words being spoken. He looked towards James the bishop and began with his discourse as follows: 1.67 (1) 'I am Gamaliel, an elder. I am praised among the teachers as regards the truth. I am not ashamed to learn from the young and ignorant something that is agreeable and helpful to my life. For it is the mark of people of the mind that there is nothing for them more precious than their soul.' (2) He then explained, 'Neither kings nor friends nor members of a race nor fathers nor anything else is more excellent than the truth. (3) So as to excite and entice us,' he said, 'if you know something, do not be reluctant to tell our people also, for they are your brothers in respect to the fear of God. (4/ 5) Let us therefore commit ourselves, brothers, in faith to the love of genuine hearing in order that God may complete, by the means that he chooses, what is lacking either in us or in you. (6) But if perchance you are afraid owing to the fear of the guile of those among us who have been indiscriminately prejudiced and you do not wish to say something that is helpful to us, I openly take up your cause and swear to you by the living God that I shall not permit anyone to lay hands on you. (7) As there are for you these crowds that are near and are standing as witnesses and mediators and as this oath has been given to you as a pledge, let each one of you say

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without hesitation what he has learned, while we listen in the love of truth.' 1.68 (1) "Now when Gamaliel said these things, he did not please Caiaphas. Just as I was thinking, he had thought something in his mind about him. He took it upon himself to ask and inquire. (2) Now the high priest quietly sought, as ifhe was ridiculing Gamaliel and James the archbishop, that they make an inquiry and debate on the basis of scripture concerning the Messiah 'so that we might know whether Jesus truly is the one who was anointed or not.' (3) "James said, 'First, let us inquire as to the place where it is proper for us suitably to inquire.' (4) After being pressed for a long time, as was appropriate, he was constrained and concluded that we should make inquiry from the law. 1.69 (1) Then James spoke in his discourse also concerning those who were prophets. He showed that they received from the law everything that they had said, and that they truthfully spoke these things that are in agreement with it. (2) Then he spoke also concerning the Books of Kingdoms with respect to how, when, and by whom they were written, and with respect to how it is proper for us to employ them. (3) Then he spoke again concerning the law and the matters in it, so that through his discourse he clarified and demonstrated how matters are. Finally, he spoke concerning Christ. He made innumerably many demonstrations from everywhere that Jesus is the Christ: 'In him all these things that deal with his humble coming were fulfilled. (4) For he has two comings. One is of humiliation, in which he has come. But the second, in which he is coming, is of glory, and he will reign over those who have believed in him so as to do everything that he commanded.' (5) Then, he instructed the people by demonstrating that unless one is baptized in the name of the glorious Trinity in the waters whose flow is living, just as the prophet

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of truth showed, there will neither be forgiveness of sins for him nor will he enter into the kingdom of God. He showed that all those things are the predestination of the unoriginated God in the hiddenness of his being. 86 ( 6) After those things he said, 'Do not then think concerning us that we are saying that there are two unoriginated ones, or that one was divided, or that he became a feminine vessel for himself, as the impious say, "[God is] androgynous."' (7) But he spoke also concerning the Son the matter of how and from whom [he was begotten], and that it is not that he is without beginning, and that therefore the matter of when [he was begotten] is not said concerning him. However, he would declare in secret what it is. (8) He also spoke much concerning the paraclete and baptism. In seven full days he persuaded all the people together with the high priest so that they should immediately make haste to proceed to baptism. 1.70 (1) Then a certain person who was the enemy 87 entered the temple near the altar with a few others, while he cried out and said, (2) 'What are you doing, 0 people, the children of Israel? How have you been carried off so quickly by wretched men who have strayed after a magician?' (3) He said things such as those, he listened to things against them, and when he was overcome by James the bishop, he began to create a great commotion so 86. R 1.69.5b-8a is likely an interpolation by the Recognitionist. 87. The responsibility for hindering the Jewish people from believing in Jesus and being baptized is assigned here to one person, who later (R 1. 71.4) more clearly bears the marks of Paul. This section seems to present a Jewish Christian revision of the account of James' martyrdom in Hegesippus; see details in my study "The Martyrdom of James in Hegesippus, Clement of Alexandria, and Christian Apocrypha, Including Nag Hammadi: A Study of the Textual Relations."

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that the matters that were rightly being said in calmness would not be put to the test and not be und~rstood and believed. (4) For this purpose, he let forth an outcry over the foolishness and feebleness of the priests and reproached them. (5) He said, 'Why are you delaying? Why are you not immediately seizing all those who are with him?' (6) When he had said those things, he rose first, seized a firebrand from the altar, and began to smite with it. (7) Then, when the rest of the priests saw him, they also followed his example. (8) In the great flight that thus ensued, some fell upon others and others were smitten. There were not a few who died so that much blood poured forth from those who had been killed. Now the enemy threw James from the top of the stairs. Since he fell and was as if dead, he did not smite him a second time. 88 1.71 (1) But when they saw that this had happened to James, they approached and took him. Now they were more numerous than the others, but out of fear of God, they endured to be killed rather than to kill. While they were much stronger than the others, they seemed to be less, owing to the fear of God. (2) When evening arrived, the priests closed the temple. We came to James's house. We prayed there. Before the dawn, we went down to Jericho. We numbered about five thousand men. (3) "After three days, one of the brothers came and told us what had happened after we were in the temple. For the priests were asking him to be with them as a priest in all their reckonings since they did not know that he was a member of our faith. Then, he told us how the enemy, before the priests, promised Caiaphas the high priest that he would massacre all 88. It seems likely that in the original source,James died as a consequence of this assault, but the Basic Writer needed to let James survive to play an important role in the framework of novel.

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those who believe in Jesus. (4) He departed for Damascus to go as one carrying letters from them so that when he went there, the nonbelievers might help him and might destroy those who believe. He wanted to go there first because he thought that Peter had gone there. (5) Now after thirty days he came upon us in Jericho. There we buried two brothers in that place at night. Each year their graves are suddenly white, (6) and they have quenched the fury of many because they knew that they are members of our faith and that they were worthy of divine remembrance. 1.72 (r) "Therefore, after our flight from Jerusalem to Jericho and our prayer there, after the fast a man came to us from there who six days beforehand had been sent from James, who sent him to me and said, (2) 'Do not be grieved that you alone are traveling. There will be for you many companions who are hastening to be with you in all time. Thus, go now to the deed for which you were appointed. (3) For Zachaeus, who is in Caesarea Stratonis, wrote to me that Simon, a Samaritan from the village Githnin, who by trade is a magician, is converting many from among our own. He is creating factions and says concerning himself, "I am the One Who Stands." And at other times he says he is the Messiah [Christ] and also many things concerning himself as if mystically, namely, "I am the power from the power that is heavenly, which is exalted also above the God who created the world." This one is working great signs by magic, and some people he has divided; some he has turned; and some he has transferred to himself. (4) Zachaeus has written all these things about him and also what sort of miracles he did, which he learned from certain ones who were once his disciples and were previously his helpers in his transgressions. 89 (5) Thus many 89. For this text, compare R 2.6.6.

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there, Peter, are awa1tmg your arrival so that you might dispute with him in such a manner that they might see whose words are true. (6) Go then quickly and courageously while God the helper is with you through Christ. (7) And write to me every year those things that happen to the word of our teaching, and especially in the seventh years.' 90 And when he had said these things, he returned to him. "In six days I came here to Caesarea. 1.73 (1) As I came before the door, our beloved brother Zachaeus met me. He embraced me, kissed me, brought me to this his habitation here, and immediately asked me about the brothers, while he began with the venerable James, (2) and I said to him that he was lame in his leg. When he asked me about the cause, I related and told him everything from the beginning, some of which he had heard about earlier, (3) namely, how those priests bid us to the disputation before the entire people, how each one of us twelve stood on the steps of the temple and witnessed, how on the following day Caiaphas the chief priest ascended to the temple with James the bishop of our people, disputed for seven days, was persuaded, and thus wanted to assemble all the people to be baptized, (4) and as soon as they began to approach, a certain man appeared who was the enemy and did all those things that I previously said (lest I should again say those things individually), and how we fled in the night to Jericho, and how the man who is the enemy went to Damascus to destroy the ones there, and also: 'He sent me here to you because you had written him the matters about Simon,' as I said previously, so that I might come and set these things in order here to the extent that I am able. 1.74 (1) But 90. A somewhat infelicitous attempt to cover up the discordant chronologies of the R-r source and the larger novel; cf. R 1.17.3 and its parallel H 1.20.3.

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as I said these things to him and Zachaeus told me the things about Simon, he learned-I do not know whence-that I had come and sent asking me to speak with him before the entire crowd tomorrow. And as I consented to him, (2) the entire town heard immediately on the day on which I arrived here: 'Peter the renowned disciple of the one who raised the dead and banished every disease and sickness will hold a disputation tomorrow with Simon from Githnin.' But you, Clement, as you said, inquired here and arrived at our dwelling and entered to me, as excellent Barnabas was persuaded by you, (3) and I received you because he had told me previously about you. Since I had learned of your diligence in deeds, I greatly rejoiced at your arrival, and I do not know how I was moved in my mind and I immediately entrusted everything to you, but above all this one great and excellent thing concerning the true prophet, who alone is the good vessel for the instruction of the fear of God. (4) And then I expounded for you from the law that was written, and I kindly revealed to you concerning each matter from the chief things that were written. And I did not hide from you all the good things in my tradition from the first word to the present day. (5) You can hear the things that are about to happen starting tomorrow with the disputation with Simon in all the days to Rome, to which I expect to go. And when I have been there, since you are near you will know all the things that I do and all the things that I say. But the rest of all the matters will find completion as God pleases." (6) When he had said those things, I too gave thanks for his great goodness, and I said that I was readily prepared to do everything I was commanded as appointed. He made me partake of food, me and those with him, and he commanded us to be silent and then he was still.

Recognition 2 2.1 (1) When the day came for the disputation to be held, Peter woke all of us at the moment when the cock crowed. (2) All thirteen of us were in the house, the first of whom, after Peter, was Zachaeus, and then Sophonias,Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, and after them, I Clement, Nicodemus, and then Nicetas and Aquilas, who had previously been disciples of Simon and later were instructed by Zachaeus so that they might be perfected in the faith of God that is through our Lord Jesus Christ, but of the women not a single one was with us. 1 (3) When we had found a flame of the evening lamp alight,2 we all took a seat. Thus, Peter saw that we all fixed our eyes upon him in vigilance. He greeted us, and immediately after his greeting, he continued his statement and said, (4) "I am amazed, my brothers, at how human nature is suitable and ready for many things. I have now remembered this, which I have learned from experience, in order that I might relate it to you. (5) When half the night has passed, I immediately wake up by myself. After that, I am not able to go back to sleep. (6) This has happened to me 1. This last clause has no parallel in H 2. r.2; it may well be an addition by the Recognitionist and may reflect this author's tendencies; cf. R 3.5.7. 2. Following the younger manuscript.

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ever since I continuously committed to my memory all the words that I was hearing from our Lord because of love of them so that I was becoming so vigilant that when I was attentive I might remember, know, and be able to recount them. (7) And while I was doing thus, because I was joyfully keeping vigilance, a habit was formed in me to awake even if there is nothing for me to contemplate. (8) By this habit, what would happen to me was silently changed in a secret way. Thus, another habit is mixed in and truly changes the previous habit as far as is suitable and right and not to the point of what is not natural. (9) For it is not possible that we should entirely do without sleep, even if night, which is fitting for the rest of sleep, had not come into existence." 2.2 (1) When I heard, I said, "You have stated well, Peter, that habit is changed by habit. (2) For I, too, when I initially traveled by sea, was seized at first by something like dullness and dizzy spells, so for this reason I was withdrawing, since I could not endure the smell and stink of the sea. (3) Then after a few days, I became accustomed and I easily endured the voyage. What I ate was with the sailors, though formerly I never tasted food before the seventh hour. 3 (4) But now, from the second custom, in the hour in which I ate with the sailors, hunger comes upon me. Thus, from prior experience I know that this too will be changed by habit. (5) But I believe you that it has thus happened to you to awake. But now at the time for it, because it is profitable, you have wished to relate it in order that we, too, might seek to take away from ourselves a little of our sleep so that we might thus be able to apply the teaching to ourselves. (6) For after the sustenance of natural nourishment, the mind takes the silence of the night and readily recalls the things that are spoken." 2.3 (1) Now Peter 3. Following the conjecture in FRANKENBERG's edition.

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rejoiced greatly that I had recognized the advantageous purpose of his account and praised me, apparently in order that he might stimulate us all about this. And he began to speak as follows: (2) "It is then the time and it is suitable for me to inquire into the matter that lies before us, I mean, about Simon, (3) so that I might know what he is like and what his affairs are. Whoever knows this, let it not be irksome to him to say it to me, for it would help me greatly to know it. (4) For if, because of food, we have the command that we should first ask and learn who is worthy for us to be ready to take food with him, 4 how is it not more pressing that we should know to whom we should impart the words about eternal life so that he might believe? (5) For when we are careful and concerned about the pearls, that we cast them not to the swine, 5 how then is it not evil that we should cast to everyone who is met the words about eternal life for dishonor? 2.4 (1) Furthermore, it is suitable for me to know who this man is for the following reason. (2) For ifl should learn that he is stable in his manners of life, in the things that no one doubts, particularly among those who confess the fear of God-I mean, prudence, justice, mercy, humility, and what goes along with these, which everyone knows to be good, even if they do not like to affirm [it]-(3) then, since he is stable in these things that are apparent, it is proper for us to give him the knowledge that he is lacking so that the evils that defile his manner oflife might be cleansed from his mind. (4) But if I should learn the opposite of these things about him, that he lives in these manifest sins, it is only proper for me to reprove him and to witness to him so that perhaps he might change his way of life and his habit. For it is not proper 4. Matthew 10:n; Luke 10:7. 5. Matthew 7=6.

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that we should reveal those secrets concerning the knowledge of God to those who are like this after the testimony before they change in their deeds and are set right. (5) If, perchance, he should come and become irritated with us causing us to talk about what is not proper for us to say to him since he is not stable in his ways, it is proper that we wisely trick him. (6) Therefore, it is not suitable for us to excuse ourselves constantly because of some simple hearers who might think that we do not know something, will turn from us on this account, and thus might doubt and suffer great damage while they do not know our mind." 2.5 (1) After Peter said these things to us, Nicetas asked him to permit him to speak. (2) When Peter permitted him, he said, "Allow me, Peter, because I greatly fear that in the disputation with Simon you will be found wanting. (3) For it sometimes happens that even though one should say the truth, one does not win, because the hearers are not discerning or are prepossessed of the opponent or do not care about excellence and bestow victory as a favor to the one whom they wish. (4) Beyond all those things, Simon is also a shrewd and crafty sophist who was educated in inversions and strategies of thoughts. 6 More problematic and more evil than all these things is that he is also greatly trained in magic. (5) For this reason, I am afraid that, since he is powerful in every respect, lies should seem among hearers who do not know him as ifhe were speaking truths. (6) For we, too, would not have been able to escape from him and to believe in Jesus if we had not been his 7 assistants with him in his magic deeds and recognized him to be a deceiver." 6. This is a significant Pseudo-Clementine contribution to the legend of Simon (and Faust). See also R 2.7.1 and its parallel H 2.22.3. 7. Following the reading of the younger manuscript.

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2.6 (r) After Nicetas said these things, Aquilas, too, asked that he might permit him, too, to say something. He received the word: (2) "Accept me and my good will toward you, because I, too, as Nicetas, am in agony. (3) Do not despise me because of this, for it is out oflove that one is concerned about one's companion. But that one should be negligent is not far from hatred. (4) For I call God as witness that it is not because you are wanting in my eyes and as if you are ineffective in disputation that I am afraid lest you be found short of Simon. For how could this be, since I was never even present when you debated? Hence, I do not know your matters, while I do know his wicked deeds. I am concerned about your honor and about the souls of the hearers, and, above all, about the truth. (5) For this magician is able in everything that he wishes because he especially does not have any compassion. (6) For we accurately know all his matters since, from our youth, we have been working assistants for him in his evils. But if truly there were no mercy of God, even now we would be doing his various things with him in error. (7) But the love of God that is naturally in us was able to make us enemies of evil and stewards of good. (8) For this reason, I think that our matter was not without providence that we should first be friends to him and we should know how he does those miraculous deeds and then we might despise him and forsake him. (9) For who is there who is not astonished at these wonders that come from him and would not think about him that he has come from heaven as god for the salvation of humans? (ro) I, too, confess regarding my own matters that unless I had been his assistant in those things that happened through him,8 I, too, would have been carried away. 9 For this reason, it is not 8. Following the older manuscript. 9. Following the younger manuscript (with the Latin).

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a great matter that we have turned and fled from him, for we know that he performs by magic the things of a man who is a sorcerer and a magician. (n) If you, too, wish to know all his matters exactly, whose son and whence he is, what he wishes and his various matters, and of what sort are those things that he does, then listen. 2. 7 ( r) "This Simon, his father being Anton and his mother Rachel, is from the people of the Samaritans and from the village Githnin; 10 he is a magician and trained himself very greatly in the discipline of the Greeks; he became proud and swollen up; he wished to be considered to be the power that is above the creator; in secret, he said concerning himself, 'I am the Christ, and I am called "the One Who Stands."' 11 (2) Now he uses this name because he said, 'I will not be destroyed, like one whose body has been rooted in the divinity so that it will be able to stand for eternity.' (3) For this reason, he is called the Standing One, as if he is not able to fall under corruption. 2.8 (r) For when John the Baptist was killed, as you also know, Dositheus himself received the charge of the sect with those chiefs, who were thirty, and with one woman who is called 'Moon,' so that they be thirty 10. The exact vocalization of this proper noun is uncertain. 11. The precise origin of the Pseudo-Clementine information on Simon here and in the following sections is a complex question. The differences from the canonical Acts of the Apostles catch the eye, and it is not at all certain that the Basic Writer employed Acts. The Basic Writer seems to have used, instead, the Acts of Peter, the writings of Justin, and the lost Syntagma of Hippolytus. Other elements are creations of the Basic Writer, particularly the Marcionite traits that come to the fore in the debates and that are probably already apparent here in the statement that Simon wished to be considered to be the power "above the creator."

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like the course of the moon. 12 This Simon, because he loves vain glory, met Dositheus, I know not how, (2) and with counterfeit affection he asked him that when one of those thirty should die, he should immediately set him in the place of the one who died, for neither does one enter and become established before trial nor is one added beyond the number or omitted. (3) For this reason, all the rest of the adherents, since they desire to be worthy of the place, exhibit the manners that are pleasing to their order so that after the death of one from those thirty, they establish in the place of the one who died the one of their followers whom they prove to be worthy. (4) Dositheus thus stood greatly in awe, and when the number decreased, he appointed Simon. 2.9 (r) After a little while, Simon desired the one who is called 'Moon.' He related to us all his matters regarding how he was a magician and how he, as a lover of glory, desired the one called 'Moon,' and how because of shame he did not wish to approach the matter quickly, but he said to us, 'With long-suffering, I will be able to achieve [this] with decorum,' if we too would assist him in those things he wanted. (2) As the wage for this service of ours he promised to give us that we be thought of as gods, that we be considered worthy of all honors, and that everything of his would be ours. He said to us, 'Grant me only this: that I might be your leader since I am able to 12. Origen, Contra Celsus 1.57; 6.II, apparently knows of this number in connection with Simon and Dositheus from the Basic Writing, where the number of John's inner group was contrasted with Jesus' twelve apostles and correlated with the moon's cycle in contrast with the sun's cycle. The connection between Dositheus and Simon and between both of these and John the Baptist seems to be the work of the Basic Writer. The Recognitionist seems to have slightly obscured the latter connection.

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perform many signs by magic so that our glory and our honor could remain. (3) For if they wish to lay hold of us, I am able to be invisible, and when I wish to be seen, I am visible. If I flee, I will bore through the mountain like soft clay, and I will vanish. If I should hurl myself from a high mountain, like one of the things borne by itself I will gradually descend to the earth. (4) I will free myself and make those who bound me 13 to be bound. If I should be imprisoned, I will open the doors, and I give souls to statues so that those who see them will think they are humans. I place young sprouts in the course 14 so that they will spring up, and I immediately bring forth trees from the earth. Ifl should throw myself into the fire, I will not burn. (5) I change myself and I appear to people to have two faces, and I become a sheep and I appear to be a goat. I place the beard on babies. I fly in the air. I show forth much gold, I make kings, and I amaze 15 them. (6) I will be worshipped and will be worthy of honors from everyone so that they will make my likeness and they will serve and worship me as god. (7) Whatever is lacking of the great things-I shall say that I am able to do everything that I wish, for behold, great things are done by me as if for an experiment. (8) For once when Rachel my mother commanded me to go to the harvest, I commanded the laid sickle to go and reap, and there was more than ten times as much. 13. Following the younger manuscript. 14. Following the manuscripts, not Frankenberg's conjecture. 15. See Frankenberg's pertinent note, which suggests that the Syriac translator misunderstood the Greek that actually meant "relieve them [of the rulership]" and that Rufinus correctly grasped in his Latin translation, "I will make kings, and I will cast the same ones down." Inexplicably, Frankenberg did not include his suggested original Greek in his retro-translation.

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(9) I made new plantings by secrets of the mind. I made it sprout the shaft 16 at a glance. And I bored through this mountain nearby.' 2.10 (1) "As he was saying those things about plants and the boring of the mountain, we were stupefied that he wished to lead astray even us, to whom he had revealed about himself. For we knew that they were from previous generations. But he wanted to be glorified as the one who did them. (2) When we had listened to those and other things that were more evil than them, we made haste as was his will, we made him known to many, and we falsely asserted great things about him-those things before he had performed a single of the things that he professed-so that some thought that he was god. 2.11 (1) But now in the beginning, when he was with the thirty disciples of Dositheus, he slandered Dositheus to them, namely, 'He is not imparting the doctrine to you purely, and he is doing this not as if in jealousy but because he is ignorant.' (2) And once when Dositheus perceived by his great backbiting that through artifice Simon 17 wanted to destroy the opinion of the many and to show that he was the Standing One, in rage he entered their school as was usual, found Simon, and struck him. But the rod seemed to pass through Simon like smoke. (3) For this reason Dositheus was stupefied and said to him, 'If you are the Standing One, I, too, will worship you.' (4) When Simon said, 'I am,' Dositheus knew concerning himself that he was not the Standing One, and he fell and 16. Following the older manuscript (not reported in FRANKENBERG). The retro-translation in the final edition of FRANKENBERG has understood it as "artichoke." 17. Following the older manuscript; the reading in the younger manuscript is clearly a correction in the manuscript that perhaps stems from a later period.

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worshipped him. Then he subordinated himself with those twenty-nine chiefs and put Simon in the place of his confidence and commanded that everything should attend to him. As Simon then took Dositheus's place of confidence, Dositheus, who had taken Simon's place, fell down and died. 2.12 (1) After the death ofDositheus, Simon took 'Moon,' and he goes around until now, as you see. He leads the crowds astray, and he says, 'I am the power after 18 the creator so that I am able to do very much.' (2) And regarding 'Moon,' who is with him, he says that she descended from the highest heavens to the world and that she is wisdom, 19 the mother of all things, on account of whom Greeks and barbarians contended in appearance of the form of her truth. For at that time she, if she truly is, was with the first god-it being evident [that she was] with the first one alone. (3) Now when such things are mixed with the tales of the Greeks, he speaks persuasively and deceives many. (4) Now I wish to say something that I saw. For when his 'Moon' was in the tower and great crowds were quickly assembled to see her 20 and stood on all sides of the tower, it seemed to the entire crowd as if she was gazing on all sides of the tower and from all the windows. (5) He worked many miracles, and he also effects that people are amazed and think that he truly is god of all. 2.13 (1) "To me and Nicetas, when we asked him that if it is possible he might explain to us how those things are able to be effected through magic and what the nature of such things 18. The Syriac seems secondary here; the Latin reads, "above God the creator." 19. Following the older manuscript (cf. the Latin); the apposition seems to be the lectio difficilior, yet compare the Greek ("and wisdom"). 20. Following the older manuscript (cf. the Latin).

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is, Simon disclosed as if to his dear friends that he is able to say [it], and he began to speak thus: (2) 'I made the soul of an undefiled youth who had died in violence, when it had been summoned through secret adjurations, to associate with me so that it would do everything that I alone ordered.' (3) And when I said to him, 'Is a soul able to do such things?' (4) he answered me, 'I wish you to be instructed concerning this: the soul of every person, which has expelled the great darkness of the body, is able to hold the second divine place, and it has foreknowledge. Therefore, people also call and make it ascend 21 for necromancy, the divination of the dead.' (5) I again responded to him, 'Why, then, do not the souls of the ones who have been killed take revenge on the ones who killed them?' (6) Simon said, 'Recall for yourself what I said to you: when it has gone out of the body, it also has foreknowledge.' And I said to him, 'I remember.' (7) He answered me, 'Therefore, as soon as it leaves the body, since it foreknows all things, it is immediately convinced that there will be a judgment and that everyone will stand for the punishment and judgment of those evil things that he has committed here. For this reason, it thus does not want to exact vengeance on those who have wronged it, for it too is lamenting those wrongs that it did here. (8) Beyond all those things, the angels that are appointed over them for this purpose also do not allow them to come or do anything.' (9) I again responded to him, 'If they do not allow them to come here or to do anything that they wish, how do they come to the magician who calls them and accomplish his will?' (ro) He said to me, 'They [angels] do not allow them to come even when they wish, but when they [magicians] have 21. Following the manuscript and not Frankenberg's unnecessary conjecture.

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adjured the angels with the great and exalted oath, since they [angels] have as an excuse our compulsion by which we adjure them, they [angels] give us the souls of the ones that we request. Thus, it is not that they are going astray who endure compulsion but rather we, who bring compulsion on them.' ( 1 I) "Then my comrade Nicetas, whom you see, since he was no longer able to endure, quickly gave the response that I, too, was about to make, though first I wanted to draw him out 22 in all these things. (12) Now Nicetas said to him, 'Do you then not fear the day of judgment since you are transgressing against the angels with force and calling the souls and deceiving people and you endeavor to be considered to be god among the many? (13) How have you also persuaded us that neither will there be a judgment, as some of the Jews say, nor are souls immortal, as some believe, even though you see them with your eyes and you talk about the judgment that, as you say, will come on humans from God?' 2.14 (1) "In view of those things, Simon grew pale and responded, 'Do not think regarding me that I am a man, a member of your race. For I am neither a magician, nor the lover of"Moon," nor the son of Anton. (2) For before Rachel my mother had intercourse with him, she bore me while a virgin, because I am able to become large and small as much as I wish. Therefore, I have appeared as a human among humans. (3) For the purpose of testing, I have first chosen you as friends for myself so that after the test I might establish you in the heavens and secret places. (4) I thus have faked these human traits for myself in order that I might perfectly know what sort oflove you hold for me.' (5) "I, Aquilas, when I heard these things and scorned him, was amazed at his shameless impudence. I was ashamed for 22. Perhaps "find him out."

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him, and I was afraid lest something happen to us by him. I motioned to Nicetas that he should feign compliance to him with me. (6) And I said to him, 'Do not be angry, you who are god and are incorruptible, at us, who are corruptible humans, (7) but accept our upright will, for until now we did not know who you are that we might accept concerning you the things that we could not discover as true concerning god, because we did not know that you are the one who has been sought by us.' 2.15 (1) "We said these and similar things in boldness to him. That fool and vile person thought to himself that he had deceived me. 23 He was even more lifted up, and he responded to us, (2) 'I have mercy upon you because of your love for me-I who am god-for while you loved me, you did not know, and while you were seeking me, you were not instructed. (3) For you do not know that this is of God: to become small or great just as he pleases. How then have I appeared to humans? (4) Now, I will begin to tell you the truth. Once, by my power, I turned air into water. I transformed the water into blood, and I consolidated them into flesh. I formed a new young human, and I exhibited a construction greater than [that of] the one who made the world. (5) For he who created the world made the human from earth, whereas I from pure air. I did what was difficult. And I loosed him and returned him to air, and I fashioned an image in his form and placed it in my inner house for a token and remembrance.' (6) As he said those things, we knew that this was the youth who had died in violence and whose soul served him for everything he wished, as he said." 23. Frankenberg conjectures "us," which is perhaps right (cf. the Latin: "he believed that we had been deceived"); the reading translated above seems to be the lectio d!ffidlior.

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2.16 (r) When Peter heard these things, he wept and said, "I am amazed at the great long-suffering of God and at the inveterate audacity of humans. (2) For what argument, then, is able to persuade Simon to confess concerning God that he will, at some point, judge those who have done evils and sins, when he thinks that he is served by souls in what he wishes? In truth, however, it is not souls but rather demons, who delude him. (3) He, then, who has persuaded himself that souls are immortal and are judged for what they do here and, moreover, who sees in action the thing that is believed by us with reason-for what [difference does it make] even if demons delude him?-nevertheless thinks that he has seen the existences of souls and waxes strong in all this evil. (4) And when will he confess that he acts and does wrongly or that he will be judged for those things, he who at one time made himself the enemy of God and, furthermore, ventures [to do] things that are not even allowed to be spoken? (5) Thus, my brothers, that some are not persuaded concerning the word of the fear of God is not because they have a lack of demonstration, but, rather, because of the greatness of the sins or the evil presumption of these who are maimed in their mind, and for this reason they are not even able to believe earnestly. 2.17 (r) But since love for the creator of the world suffices to deliver and save those who love him, the evil one aimed to make humans his enemies so that he has even confuted them for this purpose and has revealed the ingratitude of some of them. (2) For I call heaven and earth as witnesses that if it had been permitted by God for the evil one to cause humans to sin as he wished, all humans from the beginning would doubtless have perished. And God did this because of his lovingkindness. (3) For if humans had persisted and endured in love for him, they would have all been saved and lived, even though they would have been chastened for a few sins for the

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sake of his righteousness. (4) But now many have been found guilty ofbeing enemies of God. And the evil one has entered some up to their mind, and he appears to them as if he is greater than the creator. (5) And to others, even though they are watchful, he appears in the thought of an illusion and promises things greater than the creator. (6) And that he should do those various things lies in the reasoning of righteousness, which indulges him and permits him." 2.18 (1) Against these things Aquilas said, "Why then do humans offend if the evil one is transformed and becomes whatever he wishes and promises things greater than the creator?" (2) And Peter said, "I think that there is nothing more just than this. Hear how this is. (3) Answer me: If your own son, who has been brought up with all instruction and care and has become a man alongside you, should desert you in his faithlessness and should give the honor due you to someone else because he is rich and for great gain should defraud the father of his existence, will you say that he has acted justly or that he has acted wrongfully?" (4) And Aquilas answered him, "It is clear to everyone that he has acted wrongfully." (5) And Peter said, "If you thus state that it is unjust regarding this human matter, how much more regarding God who alone is honorable, (6) who beyond the fact that he has practiced goodness with us since he made us from nothing that we might exist, afterwards also declared to us that we might please him here so that he might give us eternal life and joy-is it not much more unjust? (7) Thus, in order that the wrongdoers might be reproved, he has allowed the evil one to appear in many forms and to promise other things as if for great possessions. (8) But how, if truly there were another stranger besides the God who created us, should we abandon with justice and propriety the one who is truly our maker and our father?"

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And Aquilas said, "May it not be!" (9) And Peter said, "How then are we able to say that we do not offend when by the permission of the one who truly is God, the evil one proclaims that there are other gods either above the one who truly is or below him, because those who wish to abandon their creator will be found guilty as wrongdoers on the day of judgment before everyone and will be rejected from the eternal kingdom of the one they have wronged? (ro) For God desires to give those who truly love him his eternal things. (n) But, indeed, those things will be discussed carefully and in detail at another time. But I was wanting to know what Simon did afterwards." 2.19 (1) And Nicetas answered him, "Afterwards, when he knew that we despised him greatly (for we were telling each other his magic and his deeds), we abandoned him and approached Zachaeus. We told him these various things that we have also told you now. (2) And good Zachaeus received us, taught us those matters concerning our Lord Jesus Christ, joined us to the faith, and strengthened us." (3) While Nicetas was saying those things, Zachaeus had gone out a little while beforehand and entered and said, "Peter, see now: It is the time for you to go out and talk. (4) For a great crowd has assembled in the courtyard and is waiting for you, and Simon stands in their middle as the most honored of them." (5) But in order that he might pray, Peter ordered me to depart because I had not yet been purified from the things previously committed by me in ignorance, and to the rest he said, (6) "Rise! Let us pray and ask that God through Christ in his mercy, which is endless and infinite, might help us 24 24. The plural here seems secondary; the Latin agrees with the Greek in having the singular.

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since I am going out for the salvation and life 25 of the humans who were created by him." (7) When he had said those things, he went out to the spot of the courtyard that was large and open-air, 26 where great crowds were gathered that were divided. (8) And when, therefore, he stood and saw that, in great silence, the eyes of all the people were fixed on him, he began to speak as follows to Simon the magician, who stood like the chief of the warriors: 27 2.20 ( 1) "Peace and welfare 28 be with all of you who are ready to give your right hand to the truth of God. For those who are obedient to his will, intent on being considered to be doing something good for him, receive from him what is greatly beneficial to them because they walk in the path of his righteousness. (2) Therefore, first of all, this is the best: that we seek his righteousness and his kingdom-his righteousness for the sake of deeds and ways, and his kingdom as the reward of the pain of endurance, which will be, for the good, the delight of eternal good things and, for the evil who have not walked according to his will, a punishment of their evils. (3) Here, therefore, it is suitable and necessary that we know the will of God in due season so that 25. The Syriac translator must have used a doublet in the translation; cf. the Latin that reads merely "for the salvation." 26. The wording here corresponds closely with the parallel Greek in H 3.29.5 (and thus doubtless with the original Greek Recognition) and hence reveals Rufinus's rendering "to the atrium of the house" to be less precise. 27. For an analysis of this debate as an anti-Marcionite endeavor with documentation of the parallels in ancient sources, see my study "Marcionism in the Pseudo-Clementines." The first section seems to reflect a Marcionite understanding of Christ as a warrior. 28. The Syriac translator has apparently doubled the noun in the translation; the Latin and the Greek have merely "Peace."

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we might be able also to act and perform. And whatever we do, it is possible for us to act in the prospect of a good reward. (4) But if we proceed to the inquiry before acts and deeds, so as to seek and inquire after things undiscoverable for us and also not profitable to us, we will be brought to nought just like ones lacking intellect. (5) For, furthermore, the time of each of us is short, and with respect to our judgment, we will be judged in view of works, and not in view of knowledge of the hidden matters. Thus, it is not just that we leave off searching for what is appropriate for us to do so that we might attain to eternal life. 2.21 (1) For, in this short time of ours, if we are concerned with matters impossible and not beneficial for us, we will go empty of good works, since we have ceased with the works on account of which we too will be judged. (2) For everything has its own time. For that we do is of here below, but that we be rewarded is of hereafter. (3) Therefore, lest we be brought to nought, let us first of all seek righteousness so that, as travelers of the road, we might bear good provisions for ourselves, which are good deeds, and we might enter the kingdom of God as if into a city. (4) For to those who are straight and honest he is revealed and known because of the world that was created by him, since his witness is evident in all of his creation. Therefore, because God is revealed and known, let us seek those things of his righteousness and those things of his kingdom so we might thereby also possess eternity. (5) But if our mind should command us to seek something of those things that are hidden before deeds, as if we should live because of them, let us persuade ourselves in thought (6) that first of all it is appropriate that we do good works so that because of them we might live beyond in the Holy Spirit and might rest as pure and good, and because of the Holy Spirit that is with us as if a supplement we will be able to know all the hidden things without

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inquiry. (7) Even if one should search for those things now with limitless time, not only would he not know them, but he would greatly err and bring himself to destruction because it is not by the way of righteousness that he wants to enter through the gate oflife. 2.22 (1) For this reason, I say that, first of all, let us seek his righteousness so that, while we travel in it as if in the road, we might be able to attain to the prophet of truth not through swiftness of foot but through good works. And thus we might ask him concerning the necessity of the road and of the city-those things that we want to know-(2) or we will travel with him, and go to the city with him, and then we will see everything with our eyes, and we will cease and come to an end oflearning because we will be knowledgeable by ourselves of all things. (3) Thus, may the road be known to you, which is good ways and works, and the travelers of the road are those who do good things. The gate is the prophet, and the city is the kingdom, in which the eternal father is seated before every human and is ready to be seen by those who have pure hearts. (4) Let it thus not be irksome to us to travel the road, since at the end of the road is rest, for from the beginning of the world the prophet of truth also urges us towards [that] rest, and he always hastens with us. (5) Thus, he is with us in all the days, and whenever it is necessary for him to be revealed, he is revealed and corrects the ones who have desired evil, and with truthful words he restores them to his truth and he becomes for them the cause of eternal life. (6) My advice, as is pleasing to the prophet of truth, is that we should first of all seek righteousness, and especially those who profess to know God. (7) If, then, someone has something to say that is more useful and beneficial than this, let him say it, only gently and quietly. (8) For even to this end, at the beginning for the sake of tranquillity, I prayed for peace for all."

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2.23 (1) Simon responded against those things and said, "We do not need peace from you. For when there is peace and harmony, there is nothing helpful for the discovery of what is true, (2) for thieves and fornicators are also in harmony and peace with each other, as is also the whole assembly of evil things. (3) If 29 we, too, come to agree for the sake of peace on every point that there is-while we would not at all help the hearers, but to the contrary we should amuse ourselves-we would also leave each other as friends. (4) For this reason, do not call for peace ahead of time but rather for war, which is the father of this [peace], and refute error to the extent that you are able, not concerned with love, which strengthens what is not through judgment. (5) For I wish you to know this before all things: there will be peace in the defeat of one of the two who are fighting each other. (6) For this reason, struggle to the extent that you are able and do not seek peace without war, which is impossible. But if it is possible, say how." 2.24 (1) Peter answered and said, "Look, people, and hear with understanding what sort of thing it is that I want to show you. (2) Place in your mind and think that the world is a large plain and [that] there are two kings of two cities who are opposed to each other, so that from each of them a helper should come to the middle. (3) And the one who is [the helper] of the good [king] counsels thus: that they should all be of one opinion and should surrender themselves without slaughter and devastation to the one who is considered better in order that, without war, they might all escape

29. The ancient manuscript seems to have preserved the correct reading; cf. the Latin: "and therefore ifwe come together with the purpose that for the cause of peace we should give assent to everything that is said."

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and live. And the [helper] of the opposing [king] might say, 'Not so, but rather in war and in contest, so that life and redemption go not to the one who is worthy but rather to the one who is strong with those who survive.' (4) Which would you approve? As I think, you would approve that with peace you should all survive and live and you should belong to the one who is better. (5) This then is what I seek: not, as Simon said, that we should surrender to each other on matters evilly spoken for the sake of peace, but rather that we should listen with calmness in love of the truth. 2.25 (r) For there are some who, when they have sensed in the discussion that their error is being reproved, begin to cause trouble in order that they might hide it, so that their confutation might not be apparent. (2) For this reason, I am asking that the discussion occur with indulgent kindness, which is appropriate, so that if any of the things said should seem not to have been stated correctly, it may being examined again by each side, (3) lest it be spoken one way and heard another because it was not well expounded or, if it was well spoken, it was understood differently. (4) For this reason, let us attend to each other's thought so that the reply will be with thoughtful long-suffering and [the issue] will reveal itself through understanding. Therefore, let us not snatch at each other, nor obstruct and cut off each other, nor search for occasions and guard ourself, but let us again take up and recall those things not spoken well so that, in the entire way of righteousness, we might be able to find the thing that we are seeking. (5) For we ought to know that one who is defeated by a person who knows the truth is not the one who is defeated but rather [it is] the ignorance in him [that is defeated], which is the evil spirit, so that the one who stirs himself up against it and drives it out of himself will find the way oflife and of truth. (6) For when we proceed from the proposition of helping each other, on this basis it does not

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happen that we conquer badly, but for the sake of our lives we will know the truth and will be conquered 30 well. (7) Thus, if we seek in love of truth and acknowledge straightforwardly those things well said, God, too, who knows the will of everyone, will secretly add and give into the mind of each of us what is lacking in us because of the sickliness of our thought and of our inquiry. (8) For since he is just, he brings near to some of us the discovery of the matter that is sought, while for others of us, he resolves that not even the apparent will be found. (9) Therefore, since the way of God is peace, let us make our inquiry in stillness. (rn) And therefore, I am ready for everyone who wishes to inquire with me about what he wishes. But if someone does not wish to dispute with me, I will begin to speak, I will lay out, against myself, those things that are to the contrary, and I will refute them." 2.26 (1) When therefore Peter began to speak the word that goes out to everyone, Simon interrupted his discourse and said, "Why do you rush to speak those things that please you? (2) In order that you might knavishly set up your arguments against the things that you are about to bring forward! And thus you might be supposed by those who are unaware of your contrivance to be speaking straightforwardly. But this device of yours will not reach also me for you and stand. (3) But since even now you have promised, as if [being] valiant, that for everyone who asks you, you will explicate their inquiry, answer me first." (4) And Peter said to him, "I am ready for you, if only you are ready to make your statements in peace." (5) Against these things Simon answered and said, "You do not perceive, ignorant one, that you are acting contrary to 30. Following the ancient manuscript. The variant is also witnessed in the Latin tradition.

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your own teacher, because you seek peace, which is foreign to your teacher, who chose war with the ignorance of the human. (6) But if you justly ask for peace from the hearers, your teacher acted unjustly when he said, 'I have not come to cast peace on the earth but war.' 31 (7) If therefore you do well, he does badly. But if the one who taught you did well, you act badly because you have not understood and known or you wish to do what is contrary to the one who taught you." 2.27 (r) And Peter responded against those things, "Neither does he who sent me do badly to cast war nor do I act contrary to him when I want to cast peace. (2) But you have ignorantly and confusedly found fault before you have known. For you have not heard that our teacher said that the makers of peace will be called the children of God. (3) Therefore, when I do this, I have not been disobedient to my teacher, who advised that they should make peace for the sake of the good." (4) Simon said, "While you wish to defend yourself, Peter, you have shown your teacher to be even more evil, for though he did not come to make peace, he counseled others to do it. (5) And how again does this other saying of his agree with this when he said, 'It is sufficient for the disciple to be like his teacher'?" 32 2.28 (r) And Peter said, "Our teacher was truly the prophet. And he was always mindful of himself. He did not say things that are contradictory to his own, nor did he counsel us to do them. (2) For when he said, 'I came not to 31. The Syriac seems to have preserved the original reading here (cf. again in R 2.28.2 and cf. H II. 19.3), whereas Rufinus seeins regularly to change "war" to "sword"; both versions mention "war" at R 2.29.5 and 31.2. The Gospel of Thomas r6 also has "war" alongside "fire" and "sword."

32. Matthew ro:25.

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cast peace but war, and therefore you will see father separated against his son and son against his father and husband against his wife and wife against husband and mother against her daughter and daughter against her mother and brother against his brother and mother-in-law against daughter-in-law and friend against his friends,' he promised he would make great peace and instruction. (3) For in the beginning, because he wished for everyone to be delivered and to live, he allured them and exhorted everyone to bear the shares of their temptation. For he called the poor blessed, who because of their poverty will be able to receive the kingdom of heaven, in order that, in view of the good hope in it, they will be in this joy and will not deal falsely and covet. (4) For one of the destructive sins is greed. (5) And, again, he promised those who hunger and thirst that they would be filled with eternal good things in order that they might readily bear the matters of their poverty and might be unwilling to do wrong in any way. (6) And in like form he also blessed those who are pure in their heart such that by this means they should see God, so that everyone who wishes to receive this will not pollute his mind with evil desire. 2.29 (1) When our teacher used this proposition, he was persuading and teaching that even those in distress should initially, with peace, remain in patience, in which their righteousness can be guarded. (2) But he pronounced woe on the rich who are in pleasure and luxury, because they should turn and give to the poor so that they [the poor] should not sin because of their lack of necessary and required things. 33 And they will give their own [account], 34 who, though they have the command to love their neighbors, 33. The last clause is not found in the Latin translation. 34. Frankenberg's conjecture ("their accounting") is perhaps not necessary.

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have not shown them mercy even in their distress. (3) Since, therefore, when he said those things, he persuaded some and some became his enemies, (4) he then said to those who were persuaded by him that they should make peace with each other when he said, 'Blessed are the peace-makers because they will be called the children ofGod.' 35 (5) But to those who were not persuaded and who chose enmity, he promised war, which is the admonition when he said, (6) 'From now on, you will see son separated from his father, husband from his wife, daughter from her mother, brother from his brother, mother-in-law from her daughter-in-law, and friend from his friend, and the enemies of a man are members of his house.' (7) For when the admonition has come into all the houses, those who have converted and have straightened their manner of life have been saved and have lived. But those who have been confounded and have remained as they are have become particularly hardened, and even more than at the beginning, the sinners have been exposed and have perished.36 2.30 (1) But at the end of the time that was apportioned for instruction, he did this: He reproved both the scribes and the Pharisees for their evil teaching and their crooked deeds, though in truth it was not all of them but rather the ones who hid the teaching from Moses received by them like the key that fits the royal palace. (2) Therefore, he testified about faithful Moses that he did those things in all his house, and our Lord commanded also us to do likewise. For when he 35. Matthew 5:9. 36. The Latin ofR 2.29.7 differs considerably: "For in every house, where there begins to be diversity between the believer and the unbeliever, a controversy will be necessary as the unbelievers struggle against the faith and the believers confute the old error and faults of sins in them."

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was sending out us apostles to preach, he said to us, 'Say to the city or house that you enter into, "Peace to this house," (3) and if a son of peace is there, your peace will be upon them, but if not, your peace will return to you. (4) And when you go forth from there, shake off the dust of your feet. (5) It will be more tolerable for the land of Sodom and Gomorrah on the judgment day than for that city or for that house.' (6) Now he told us that it is not good that we should shake the dust of our feet against those not persuaded before they should be reproved. 37 2.31 (1) And thus we, too, consequently do as our teacher when we also preface our speech with peace. We speak in a way that, without commotion, everyone can be delivered and live. (2) But when through this they have not straightened out and have not received, then we know to make war with them, since we have been compelled by them to enter upon their poverty, 38 which we do not approach lightly. (3) Now this brings forth enmity, war, and persecution from those who do not believe against those who believe, so that the believers wisely cause the peace to return to them from the ones who hate it. 39 (4) For this reason, I have now met with you after I have witnessed. And if I were not a 37. This sentence differs in the Latin: "In any case, he commanded precisely this to be done if the word of truth is preached beforehand in a city or house, when either they receive the faith of truth and become sons of peace and sons of God, or they be charged as enemies of peace and of God, when they do not receive [it]." 38. Frankenberg suggests "reproof," which involves the transposition of only two consonants. 39. This sentence differs in the Latin: "Therefore, we necessarily propose peace so that if someone is a son of peace, our peace might come upon him, but our peace will come back to us from the one who should make himself a foreigner of peace."

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laborer of truth, perhaps I would be in agreement with you. But because of my manner of peace towards you, I ask now the many who are near and who do not know the hidden thing of the mind that is able to destroy not for the peace that we should agree with each other, as you think, but for that of stillness, repose, and patience, so that in long-suffering the things that are said without commotion may be understood by the crowd that is near, and they might be redeemed from deception and might be worthy to stand for the coming king. 40 (5) For when they are divided in their thoughts, it is impossible that they should but fall. For every kingdom that is divided upon itself is laid waste. Therefore, say what you wish against these things." 2.32 (r) And Simon said, "You do not know the effect of your ignorance. You are presenting the sayings of your teacher and you are speaking as if, for you, it has been granted to him that he was a prophet. I am able to show that, in many cases, he spoke contrary to himself. (2) Immediately, therefore, I shall produce the refutation of the saying that you just spoke. For you said that your teacher said, 'Every kingdom, city, or house that should be divided against itself will not stand.' (3) And in another place he said, 'I am the sword that divides those who are in the house. From now on you will see father separated from his son, mother from her daughter, brother from his brother, mother-in-law from her daughter-in-law, and friend from his friends. For if there should be five in one house, three will be divided against two. And if there are three, two will be divided against one.' (4) Since, then, everything that is divided falls, the cause of the

40. This last clause is not found in the Latin and may be an expansion by the Syriac translator.

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falling rests upon the one who creates the division. And since it is so, he is evil. Say what is declared against this." 2.33 (1) And Peter said, "Do not shamefully and quickly find fault with matters that you do not understand, Simon! (2) First, I shall defend the first thing that you found fault with in me, that I advance the sayings of my teacher, and I will refute using them. (3) When our Lord was sending out us apostles, he commanded us how to teach the nations everything that he commanded us. (4) And thus we are not able to say the things as we heard them. For he did not command us to say them but to teach concerning them, how each one of them truly is. (5) He also does not allow us to speak on our own. For we are apostles for the purpose of receiving the things that we were entrusted and speaking about them alone. That is, we will establish through demonstrations and verify the sayings of the one who sent us out. (6) Therefore, ifI say something that our Lord who sent me did not say, I am a false apostle, since I have allowed myself to say something not pleasing to him. (7) Whoever does something like this errs because he thinks that he is greater than the one who sent him, and he says mean and imperfect things beyond what is pleasing to the one who sent him. (8) And when one explains or quotes them, speaks concerning them, and then is received because he speaks the truth, not even thus is he actually an apostle; but when he is able to show the agreement of the things that are thought to be opposites, he is considered to act as an apostle, though it is not proven that he is an apostle. For it is not appropriate that, if one does something so as to resemble someone, he is that person whom he is able to resemble. But for the sake of the persuasion of the hearers, it is appropriate for me to make my demonstration briefly, which is what I am now present to do, though I do not please you. (9) But when I try to do thus, I am willing, with the one

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who sent me, to be found wrong, though it is impossible for this to happen. (rn) For he was a prophet. And he was always in agreement with himself. But ifhe is not a prophet, let us investigate this matter first." 2.34 (1) And Simon said, "I do not need to learn this but how this [saying] agrees with that [saying]. For if it is shown that that [saying] does not agree with this [saying], it will thereby be seen that he is not a prophet." (2) And Peter said, "But ifI first show that he is a prophet, then those things that are considered to be opposites are also not opposites. For it is not on the basis of consonance of sayings that someone is a prophet. For many are able to do this. When, then, this consonance does not reveal a prophet, contrariness also does even less so. (3) For there are many things that are thought by humans to be opposites of each other, and in truth there is consonance with one another among them. Similarly, there are also a few things that are thought to stand in consonance with one another, though through debate there is contrariness among them. (4) For this reason, I say that there is no other straight path from this to the investigation and proof of such matters unless we should first know if the one who spoke the things that are thought to be opposites is a prophet. (5) For if he is a prophet, those things that are thought to be opposites have a consonance in them and are not understood. 41 ( 6) Therefore, even if I who am an apostle should speak of myself, I am not an apostle, for I am not speaking the things of the one who sent us. But even if I do not speak what is contrary on my own, I would not be 41. The conjecture in Frankenberg's apparatus is not necessary and destroys the correspondence with the Latin. There is, furthermore, a typographical error in the entry in Frankenberg's apparatus that is supposed to indicate the reading of the manuscripts.

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faithful in a proper manner, for I do not have this commandment. Therefore, I have known that we should not speak anything of our own but rather all those sayings of the one who sent us and commanded us to teach. That is, we should confirm the truth of his sayings." 2.35 (1) And Simon said, "Teach me how this is in agreement: If divisions are for destruction, how is he good who promised to save and deliver, ifhe himself created them?" (2) And Peter said, "Hear how total agreement is connected with what you consider to be contrary. Our teacher said that every kingdom, city, and house is unable to stand if it is divided, and he said that this is bad. (3 / 4) Yet he promised to do this for the sake of good. Hear how it is proper and consonant! Since everything that is divided, be it good or bad, will not stand, he divided those [people] in error through his true word in order that the error will fall in the same way that also the evil desires to divide the truth through a certain word of error so that the truth will not be able to stand." (5) And Simon said, "It is not clear whether your teacher divided error or the truth so that it would fall." (6) And Peter said, "This is another investigation, if then you agree that everything that is divided is such that it will fall. It therefore remains for me to show, if you want to inquire in peace, that our Jesus speaks the truth and divided error so that it might be broken and fall." 2.36 (r) And Simon said, "Leave off with this discourse of peace that you are frequently espousing! And say briefly what you know and teach!" (2) And Peter said, "Why are you afraid of hearing frequently about peace, or don't you know that the result of the righteousness of the law is peace? For from sins come controversies, which are then followed by wars, and thus peace arises from being obedient to the law for the sake of not sinning,

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but also in discussion if they ask each other in the love of truth, and in deeds if they should not sin." (3) And Simon said, "You seem to me to be unable to state briefly what you know and teach." (4) And Peter said, "Of my own will I shall speak out of order, though it is not by your question that I am publicly constrained, but of my own will I shall make haste to say publicly what is generally expedient. (5) For this reason, I shall briefly say that God is one and this world is his work. Since he is just, he will at some time requite everything and everyone according to his deeds. But I know that, for the demonstration of this, many myriads of words are justified." 2.37 (1) And Simon said, "I marvel at the speed of your thought, but the incorrectness of your mind does not agree with me. (2) For you wisely perceived ahead of time that what was being said was against your promise and you declared in advance that you also know that many myriads of words are appropriate for the demonstration of this. For nothing truly fulfills your promise. (3) Right away, then, who agrees with you, first of all, about God being one and this world being his work? For I think that neither some of the Greeks, the simpleminded, or the philosophers, nor some of the ignorant Jews or the frail among them, nor myself, who knows their law." (4) And Peter answered, "Leave off saying the opinion of others. Say to me, while you are near me and I am near you, what pleases you." (5) And Simon said, "I can say what I truly know. But I am reluctant. And I am afraid that if I should say what I think, it will neither be in agreement with you nor please those uninformed crowds. (6) But you, as one who is agitated, will block your ears and will flee because you have nothing to say against these things. (7) And those crowds, as not discerning,

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will assist you and will receive you to be their gentle leader in those matters to which they are accustomed. And they will reject me as ifl am deceiving them with a new and false idea and wishing to disturb and block the mind of all of them." 2.38 (1) And Peter said, "Why did you previously engage us who are undiscerning unless it was because you have nothing of the truth to say? But if you do have, begin talking, without advancing those prefaces, if you are confident in the words that will be said by you. (2) But if what you say should not please some, they will leave. And if they remain for the demonstrations, they will be compelled to be persuaded. Only begin to speak what is pleasing and excellent." (3) And Simon said, "I say that there are many gods. But there is one hidden 42 god of all of them." (4) And Peter answered him, "Are you able to prove this god who, you say, is hidden from those writings that the Jews believe or from others that all of us do not know of, from the Greeks' or from your own writings? (5) First show that they are prophetic in order that we will be secure in proof so that we might believe them." 2.39 (1) And Simon said, "I am able to give you proofs solely from the law of the Jews. (2) For it is apparent to everyone that one who confesses the fear of God must boast in this ~aw], even though each one has his own opinion. For it [the law] counsels regarding the entire belief of those who profess the fear of God that this is the law of the one who created the world. (3) For this reason, whether one should speak the truth 42. The Latin "unknown" is likely to be a more transparent rendering of the presumed underlying Greek word here and in the following sentence as well as at R 2.48.1, 51.6; cf both versions at R 2.48.4 and H 3.2.2. This adjective is a common attribute that Marcion applied to the "foreign" god.

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or lies, unless one makes the demonstration of the things that he confesses from it [the law], it will not be possible for him to be received. (4) Therefore I, in agreement with the knowledge of the law, correctly said that there are many gods and there is one hidden head of these, who is their god. (5) But, that there are many gods, the law first witnesses to me in the form of a serpent, insofar as he said to Eve the first woman, 'On the day that you eat of the tree of knowledge, you will be like gods.' That is, like those who made the human. (6) For after they ate, God witnessed and said, 'Behold, Adam has become like one of us.' (7) Therefore, there thus are many gods, those who also made him [Adam]. For God thus also spoke a preface to those who were with him, 'Let us make the human.' And also again, when he said, 'Let us drive him out.' (8) And also this, 'Come let us descend and divide the languages,' shows there are many gods. (9) Again, it is written, 'You shall not revile the gods, and you shall not curse the leaders of your people.' (rn) But also this, 'The Lord alone led them, and there was no foreign god with him,' shows that there are many gods. (u) But I will show many open and hidden expressions from the law because there are many. One of them [the gods] is the one to whom it fell by lot to be the god of the nation of Jews. (12) But I shall not speak about this one but about the god of this one, whom not even the Jews have known. For he is god not of them but of those who know him." 2.40 (r) And when Peter heard [this], he said, "Do not fear, Simon, for neither are we blocking our ears nor are we fleeing. For it is up to us to demonstrate against your deceptive speech. First, this: There is one God alone who is the creator of heaven and earth and who is alone God of those who are called gods. (2) But if I should show that there is no other new god, but this one alone, will you confess that you made a great error and mistake so that there is none greater than he?"

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(3) And Simon said, "For what reason? And even ifl should not wish to confess those things, will not the bystanders witness, since this discussion is occurring also for their sake?" 2.41 (1) And Peter said, "Hear how you will know, first, that even if there are without limit those called gods, they are below the one of the Jews, the one than whom none is greater nor like him and equal to him. (2) It is written that the prophet Moses himself thus said to them, 'The Lord your God is God of gods and Lord of lords, great God.' 43 (3) Thus, there are many who have been called gods, but there is one who is greater than all of them, who is the God of the Jews. And He is God also of those who have been called gods. (4) For it is not that if someone has been called god, he is truly God. For Moses was called the god of Pharaoh, and everyone confesses that he is a human, and the judges, too, were called gods and, behold, they are seen to die. (5) And the idols of the nations are called gods, and we all know that they are not. But for the impious, as if in great punishment from above, this was effected for them: On account of those who did not know the one who is truly God, everything whatsoever would be god for them. For they did not want to acknowledge and know the one who is able to grant all things. (6) For this reason, they were handed over to those [idols] not able to do anything so that they also do not receive from them [the idols] any of the things that they wish when they ask, (7) from those [idols] that are lifeless, insofar as they [lifeless idols] are also nothing, and from those [idols] that are alive, insofar as they [animate idols] are also not able to give or diminish anything, since they are under the authority of the One. 2.42 ( 1) For 'god' is spoken in three ways: He who verily is [God] in truth,

43. Deuteronomy 10:7.

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or he who has been sent from him who truly is [God] and who is empowered with the authority of the one who sent him and who uses the name of God who sent him so that the person who respects his name of authority-that obedience will be counted to the honor of the one who sent him. (2) For this reason, when an angel appears to someone, if that wise man has the type of truth for discernment of this knowledge in the manner that Moses also lived and those who received the truth from Moses, he will inquire as to the name of the angel who has appeared, and thus it will be necessary for the one who said a little while ago concerning himself 'god' to confess that he is lord and not God. (3) For someone is able to become lord of what is given to him because of him who distributed to him to govern the nation that was given to him. But that he is God, after a question, he cannot say. For it is not permitted for him to attest concerning himself what he, in truth, is not. (4) For the Most High, who is alone God, divided the entire earth into seventy-two parts, and he established rulers over them. (5) And the chief of the angels, who is greatest among things after the God who is, was established to lead those who flee and take refuge in the God who divided [the earth]. (6) Therefore, those people who fear God have also been called gods of the evil ones, not by themselves but by God, as if, like God, they have power over their lives in the way that Moses was also appointed for Pharaoh and the judges of those being judged. (7) For because of this it is written, 'Do not revile the gods, and do not curse the chiefs 44 of 44. The plural of the Syriac seems to be original (against the singular in the Latin: "the chief of your people") because it corresponds with Exodus 22:27 LXX (though not Alexandrinus); the Peshitta is not clear. With the exception of the words "gods," the translator uses exactly the same wording as the Peshitta.

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your people,' (8) in order that the judges of the Jews 45 might be known as gods. But the god of the judges is Christ, who is also the judge of everything. (9) But, in truth, neither angels nor humans nor any creature is able to be God. For they have a destiny placed over them insofar as they came into existence. For angels, it is that they should suffer. But for humans, it is that they should die. And now for creation, it is that it should be dissolved or, in truth, [become) as whoever made it should wish. (rn) And the one who makes what he wishes is alone justly and fittingly God, he who not only lives but also is able to give to others that they should live and to take what he has given whenever he wishes. 2.43 (1) For this reason, scripture calls out in the name of the God of the Jews, 'See, therefore, see that I am and there is no other beside me. I slay and I also make alive. I strike and I also heal, and there is no one who saves from my hands.' 46 Again, there is also no god who unspeakably though a hidden power is life-bringing and death-bringing. 47 (2) And, again, that scripture warns the Jews because it knew that the minds were ready of those who would come to say that [there are) other gods in earth or in heaven besides the one who truly is God. (3) And it says, 'The Lord your God is God in heaven above and in earth below. There is, again, no other than he.' How, therefore, will someone dare to say that there is a god other than the one of the Jews? It is not mine to say. (4) And again it says, 'The heavens 45. This distinctive phrase is probably to be attributed to the Syriac translator, who was bringing the biblical reference into line with the translation of the Peshitta, which reads "judge" instead of "gods" as in the LXX. The Latin reads: "Therefore, the leaders of the various nations might be called gods." 46. Deuteronomy 32:39.

47. This sentence is without correspondence in the Latin.

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are of the Lord your God, and the heaven of heavens and the earth and all that is in them. And he elected your fathers that he might love them and you after them.' 48 (5) So, therefore, in every way scripture has witnessed that the one who created the world is alone truly God and also of those who are of the same opinion. 2.44 (1) But as in the saying, I also say this to you: Even if there truly were gods, they would be under the one of the Jews, the one who created everything, because scripture speaks thus to the Jews: 'The Lord your God is God of gods and Lord oflords.' (2) And with respect to this one whom scripture knows to be just, it counsels and says, 'Fear the Lord your God and worship him alone.' And again: 'Hear, Israel! The Lord your God is one.' (3) For this reason, when they [the people] were empowered in their thought with such a mind, as soon as when they were moved all together, they all called out and said as if having partaken of a drop of the Holy Spirit, 'Who is like you among the gods, Lord?' (4) and again, 'Who is like our God?' 49 (5) And then, therefore, as they were able to receive the greatness of the principality and sole lordship, which Moses also named many times because of the need of the people, (6) he [Moses] introduced the purity of service and said, 'You shall not mention the names of the gods.' And he recalled this from the curse that was on the serpent, and he said that because it first said 'the gods,' it was convicted to eat dirt, (7) in order that the mouth that first said 'many gods' should be filled with dirt. (8) And if you also begin to introduce many gods and to disseminate [this notion] amidst the true word through the introduction of another better god, you cleverly desire to effect the destruction of the soul. 48. Deuteronomy

10: 14-15.

49. The Syriac differs here from the Latin m having a fuller reference apparently to Psalm u2(u3):5.

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2.45 (1) But you will not find that we consent to your audacity. (2) For if we should err and consent to you, when we are judged it will avail us nothing at all to say the excuse that you deceived us. For it also did not help the first woman who believed wrongly to say, 'The serpent deceived me.' For she received the punishment of death. (3) For this reason, the good 50 Moses reminded the people about the lordship of the one God, warned them, and said, 'Be careful and do not stray from the Lord your God.' (4) With this word he reminded them and also concerning the woman who erred and who gave an excuse and who was not helped in any way. (5) And along with all these things, not even if truly a prophet of God appeared and gave signs and wonders in order that we might believe but said to us that we should worship gods other than the God of the Jews, will we believe him. (6) For the law of God has thus taught us to observe strictly the saying from the tradition, (7) 'If a prophet should arise among you or a dreamer of dreams and should give you a sign or wonder and he who gave a sign and wonder should come to you and say to you, "Let us go and worship other gods whom you do not know," (8) do not listen to the words of that prophet or of that dreamer of dreams, because he is testing you to see if you love the Lord your God.' 2.46 (1) For this reason, our Lord, who gave signs and wonders and professed their God, was properly and securely believed by the hearers, (2) but even if you were truly a prophet and you gave those signs and wonders that you promise and you proclaimed another god or gods, because truly a trial of the God-fearing people has obviously sprung up, 50. This adjective was perhaps added by the Syriac translator (the Latin does not have it here), but the Syriac also has the adjective "good" in R 1.36. 1, which perhaps confirms the reading of the ancient manuscript rather than that of younger ("great").

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you are properly not believed. (3) For God is truly one. Thus, also our Lord Jesus Christ, who came, exhorted that they should seek not God, for they knew well that he exists, but his righteousness, which those scribes received from the tradition of Moses and hid as the key that fits the royal house. (4) And thus, they knew God. Therefore, he did not also exhort them to seek him. And it was not possible that, if truly they had not known God, he would have neglected to exhort them that they should seek the one who is greater than everything and he should have found fault with them in matters exceedingly small, (5) especially as if they should be compared with God, I mean, concerning the fringes of their robes and concerning the straps of their sandals and concerning their prayers in the marketplaces and other such exceedingly small things, as I said earlier, because he did not have to find fault with them in regard to what is great." 2.47 (r) And Simon said against those things, "I will refute you from your teacher himself. For he, too, introduced to your tribes and affirmed the god who was not known. (2) For while Adam knew the one who made him, the god who is the creator of the world, and Enoch also knew him by whom he was translated and Noah the one by whom he was commanded to make for himself the ark, and in like form also Abraham, Isaac,Jacob, Moses, and all the people together with all the nations confessed him to be the god who created the world, (3) this Jesus of yours appeared later after your fathers and said, 'No one knew the Father except the Son, and neither does anyone know the Son except the Father and those to whom God wishes to reveal.' 51 (4) Thus, therefore, 51. The Syriac, in contrast to the Latin ("No one has known the Son except the Father, and no one has known the Father except the Son and the one to whom the Son should wish to reveal"), has

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even your Jesus secretly preached another god who is hidden from everyone and is not known." 2.48 (1) And Peter said to him, "Consider how often you are contradicting yourself and you are not ashamed. 52 For if even our Jesus also knew the hidden god, (2) and Moses, who appeared, predicted regarding Jesus the prophet who came in the way that he did-therefore truly did Moses also not know him [the hidden god], though he was a prophet in the same way that Jesus was, who knew hidden things? (3) But how so, ifhe has revealed the father of all, who is in secret and has the Son from the beginning, in the various generations as he wished and, for this reason, none of the fathers were ignorant of him? (4) But how are you able to be worthy of the knowledge of the Father while you reject the Son, 53 whom all the people honored as the Father and will honor until the end when all will together know him to be the Son?" 54 preserved several original features of this citation witnessed in the Greek at H 17.4.3; 18.4.2; and 18.13.1, and found with striking similarities in Justin, First Apology 63.3. The subject "God" in the final clause of the Syriac text is apparently to be attributed to the Syriac translator (the Latin and the Greek parallels just mentioned have "the Son" as the subject). 52. The Latin has an additional sentence here: "For if our Jesus also knows the one whom you call 'unknown God,' then he has been known not by you alone." 53. The Syriac perhaps left out a clause about the Son revealing the Father that is found in the Latin here ("who is known to none except the one to whom the Son should wish to reveal"); cf. R 2-47-3 where the Syriac also struggled with this clause and apparently altered it. 54. The Latin differs from this last unusual clause: "now the Son reveals the Father to those who honor the Son just as they honor the Father."

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2.49 (1) Against these things Simon said, "I recall that you said that God also has a Son, and in your ignorance you are abusive so that in the likeness of the animate and inanimate you say that he suffers. 55 (2) But it is not the moment of this discussion to reprove all this ignorance of yours, because I am hastening to speak concerning the infinite light. (3) And listen to this: Perhaps there is something in secret, light that is infinite power in its greatness, that not even the creator has known, nor Moses the lawgiver, nor Jesus the teacher." 2.50 (1) And Peter said, "Does it truly not seem to you that one is exceedingly mindless who, even if he believes that there is another besides the God who truly is, both says various things in the doubt in which he abounds and, before he should convince himself of it, wishes to boast to another person that it is so? (2) Is there truly another person more precipitate and bold than you who will believe you, even though you yourself doubt, that there truly is another power that neither the creator of the world knew, nor Moses the prophet and lawgiver, nor Jesus the teacher, and the hidden power is truly such that it should be known to no one except to one alone, namely, you who are thus in all those matters? (3) "And why, ifhe is new, does he not give us another new sense so that by this new [sense] given to us we might be able to know the one who is new? But perhaps you will say that it is not possible for him to give. And how has he given to you? But perhaps because you desired. But we, too, are able to desire, though we do not wish to be in danger and peril. If, therefore, he has revealed to you, why not also to us? (4) And if of yourself you have known the one whom the prophets have not known, then even as a prophet tell us what we, and

55. Cf. R 3,2.3.

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not this one, are thinking. (5) For if you have the spirit that is equal with those who are like you, perhaps you know also the thoughts. (6) But if you are not able to say the thoughts ofus who are near, how do you know the thoughts of the hidden one or simply whether the being hidden from all even exists? 2.51 (1) Now believe me that you would not have even known what light is if you had not received from it both that you should even see and also that you know what it is that is seen. (2) Through those five types of senses that have been made manifest to you, you are provided, also on their basis, with something greater than these things that you, ingrate, received, which in truth is a dream and not truth. (3) For as long as you are not able to show a new sense beyond the five that we have, there is no new god." (4) And Simon said, "Since everything is given by the five senses, that power has not been able to give a new one that does not exist." (5) And Peter said, "You are deceived. For there is a sixth sense, the one called foreknowledge. For these five senses are capable of receiving knowledge. But the one that is the sixth shows forth foreknowledge. (6) But I would like to hear how you know this hidden power that not even the prophets knew, while you are not a prophet." (7) And Simon began to say, "This power that I say is hidden, above the god who created the world, which neither any of the angels has known nor [any] of the demons or of the Jews or of those creatures that are from the creator, (8) when not even the creator who also gave the law has known it, the law taught me, though it also did not know what it taught." 2.52 (1) And Peter said, "I wonder how you are able to know more than the law, your teacher. And how do you also bring forward demonstrations from it? (2) When not even the one who gave the law and created the whole world has

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known, behold you are standing with all of us while this small courtyard is sufficient for you." (3) And when Simon saw that Peter laughed with all the crowd, he said, "Do you laugh, Peter, while matters such as those are being discussed?" (4) And Peter answered, "Do not get angry, Simon. For we have done nothing beyond those things that we promised. For we have not shut up our ears or, upon having heard, immediately turned away. (5) But we have not even been moved at all. For it is not even that this word spoken by you is an argument such that we should be disquieted and moved in our mind because it resembles the true word. And bring me only to this declaration of yours so that we might know how when someone seeks God from the law, he will know what the one who gave it does not know." (6) And Simon said, "If you will desist from the laughter that you are engaging in, I will give you the entire demonstration." (7) And Peter answered him, "I will desist even from laughing in order that I might know how, though the law was given by God, you have known what not even the one who gave the law, who is God, knows, as you say." 2.53 (1) And Simon said, "Hear therefore that everyone confesses, as if in ineffable providence, that it is appropriate for the one alone to be god, he who is better than all, for everything has taken its beginning from him, and of necessity it is appropriate that everything after him should be subject to him as the beginning. (2) Therefore, when I knew that god the creator of the world, as the law that was given by him says, was imperfect in many ways and that this was not of the perfect god, I became sensible of and gained better insight into another who is perfect. (3) This one, as scriptures say, has shown himself imperfect and weak in everything. (4) First, that the human whom he fashioned did not remain such as he

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wished. And he is not good because he gave the law to the first human that from every tree of paradise he should eat and from the tree of knowledge he should not eat. And if he should eat, he should die. (5) And for what reason, however, did he hinder him from eating and knowing what is good or evil so that he might see and shun evil and choose good? (6) But now he also did not permit him. And when he ate and came into knowledge, he even treated him with reverence through the covering of his nakedness, and he knew that it was an insult for him to stand in nakedness before the god who made them. He punished with death the one who had learned to honor him, and he cursed the serpent who had shown him. (7) But ifhe cursed him as an injurious one, why did he not hinder him? But if it was because he was about to taste of the good that he allowed the serpent to make it known, since from the beginning he hindered him, he is evil. For either he did not know beforehand and was ignorant in this-but if, though he knew, he did not hinder, he is even weak-or else he is not good, since he did not want that he should do the good. 2.54 (1) The one therefore who fashioned the human and made the world as the law says, because he is weak, as I showed, allows us to know that there is another perfect one. (2) For it is right that there should be the one who is stronger than all so that on his account creation, too, should preserve its order, (3) so that on this basis I, who know that, verily, it is appropriate for there to be the one who is better than all and more powerful than all and that the one who made the world, as the scriptures say, is a weak god when I have placed him in comparison, because it is necessary for there to be the one who alone is perfect, even without the scripture have known god from the things of the scriptures. (4) Now so, Peter, I have been able to learn from the law the thing that the law did not know. (5) But even if I had lived

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before the law or the law had not wished to express the weakness of the one who created the world, I would have been able to know from the evils that are in the world and are not set right and are not corrected that the god who created the world is weak, because he does not set right and correct those things that occur evilly, or if he is able and he has the power and does not wish to correct, he is evil. But ifhe is neither able nor wishes, together with his being weak, he is also evil. (6) And it is necessary for us to know that there is another god who is more powerful than all. What you have to say against these things, say!" 2.55 (1) And Peter said, "Simon, people sustain these reproofs, who would be against God, all those who have senselessly ventured to read the law and again also those who, before they have been instructed by the law and have known it, have thought that they have accurately known its matters. (2) But when we understand the matters of scriptures according to you and explain that god is weak and is not good and all those things that you desire to say, in this accusation the power that you think is above him will also fall-additionally, the one who thinks about him is in danger and great peril. (3) Perhaps, therefore, I could also similarly say about him that he does not correct and does not set right those evils that are here so that he is either weak or, if though he is able he does not wish, he is evil, but ifhe is not able, he is weak, and ifhe does not wish and he is not able, he is both evil and weak. (4) Since then he is below him, the blame is equally his. (5) For the mere fact that he who created the world exists is quite evident from the fact that he created this very world, and everyone is a witness. (6) But nothing manifests the power that you say exists so that it should be known that it even exists. 2.56 (1) How is it, therefore, that we should abandon the God who made it, while we both live in his world and enjoy all his things, and we

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should have regard for someone whom neither do we see anything belonging to nor are we even able to know, because he does not exist? (2) But if you say concerning him that he is light that is brighter than the light that is here, you have taken the name from here and you likewise extol his existence through the word. (3) And if again you should say mind, or life, or goodness, and or whatever at all, you take from here and speak and extol solely in word. (4) How is it therefore that, while you do not have anything new even if you devise and introduce another new power other than the one who is truly God, you do not even have a new name to pronounce for him? (5) For not only this one is called power, but also those are [called] powers that exist unto his glories. (6) And does it not truly seem good to you that we should have regard for that God who created us, who as a father instructs us as he knows how? (7) And if there is another, one who is good, as you say, surely he will not take vengeance on us. But if he takes vengeance, he is evil. (8) But this God of ours whom I am talking about, if he takes vengeance, he is not evil but rather just, for he is instructing his humans. (9) But, if the one who is nothing to us should take vengeance on us because we do not flee to him, how is he good who punishes us because we have not left our father and fled to him? And [because] we have [not] relied on weak doctrines? How, then, do you say that he is good who is not also just?" 2.57 (1) And Simon said, "You err, Peter, in this entire matter. For our souls are from the good one above, and they came here in captivity." 56 (2) And Peter said, "Then he is not hidden from all, as you said a little earlier. But how did that good one allow this, 56. This is not Marcion's view but rather that of his somewhat innovative follower Apelles.

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which happened for our punishment, since he is the power that is greater than all?" (3) And Simon said, "He sent the one who made the world to make it. But this one who made it proclaimed and made himself known." (4) And Peter said, "Then according to what you said a little earlier, the one who was not known was not hidden, when even the souls have come from there. And the one who made the world was also sent from him, the one who, as you said, came and made known and proclaimed himself instead of the one who sent him. (6) But tell me this: Did therefore the one who sent him not know the perfidy of the one who was sent? For if he did not know, he was ignorant. But if he knew and he allowed him, he did evil. But ifhe did not permit him, he is weak. But if he was able to do better than this and did not do it, he was not good. (7) But ifhe knew that it was for the good and he did not hinder him, the one who ventured for the good is much better than the one who was not able to do it before him." 2.58 (1) And Simon said, "He helps those who want to know him and to be his." And Peter said, "Not even this is new. For this one, whom you also confess with me to be god, also does this." (2) And Simon said, "But the good one helps them when they only know him, while the one who created the world [helps them] when they have kept his law." (3) And Peter said, "Then he saves fornicators, murderers, and the merciless because of their knowledge of him, but the chaste, good, and merciful he does not save because they have not discovered any sign that he exists and they have not known him. Very great is this goodness that you proclaim, not because he saves the fornicators but because he also does not save the righteous and the chaste!"

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(4) And Simon said, "It is a great goal for humans to know him while they are in the body. For no less than from darkness and mire is this body, with which the soul is clad." (5) And Peter said, "Then the good one seeks what is hard. But he who is truly God seeks what is easy. (6) Let him therefore, as the good one, leave us with our father who made us. And when we have departed from the body and have left this darkness, we will be able to know him. (7) And then the soul will especially know its creator, who alone is God, and will abide with him and will not desire to belong to another because it will possess pure knowledge, and it will not do evil so as to flee and take refuge with another power that has not been known to anyone except to Simon alone. (8) But how is he good if he does not seek the chaste and righteous, and how is he merciful if he does not know to help the person who does not first act impiously toward his father? (9) And I do not know according to which senses the one who is thus is good, how he has known that there is another god, and how it is righteousness that, when one has spoken impiously of his benefactor, he pleases that god." 2.59 (1) And Simon said, "It is not impious that for the sake of advantage we should flee to the one who is rich in glory." (2) And Peter said, "If, as you say, it is not an impiety for us to flee and take refuge in a stranger, much more is it righteous that we should remain with our father even though he is poor. (3) But if it is not impious that we should leave the one who is our own for the sake of something better and we should flee and take refuge with another, and the god· who created the world will not be enraged over this, much more will that good one not be angry over the fact that we should remain with the God who created us. (4) And I think that he shall rather receive us all the more, because we have kept faith with the God who created us, while he considers that, if we

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were his, we would not be enticed to keep faith with another. (5) But as to those who have fled and have taken refuge because of a better promise, if they should find another that is better than he is, they will also leave him, especially since they are not his natural sons and they were able to renounce the father of their nature." (6) And Simon said, "But what if the souls are his, and they do not know him, and he is truly their father?" 2.60 (1) And Peter answered him, "You are greatly introducing weakness. For if the souls were of him who is better, it is not possible that by the weaker one they should have descended below, (2) and also not [sc. possible] that unless the souls knew him here, when they are separated from the body, they should receive punishment by him. But they will also be forgiven here because they did not know him since they descended to the foreign place, as you said. (3) To me you seem not to know what he is who is both father and God. But I would be able to tell you even whence, when, and how the souls came. Yet I cannot tell you now because you stray from the one who is greater than all." (4) And Simon said, "There will be a time for you when you will regret that I spoke to you concerning that hidden power and you did not understand." (5) And Peter said, "Give me, therefore, as I also said to you earlier, either as the new god or as one who has come from the new one, a new sense so that by the new sense we might be able to know that new god. (6) For these senses that were created in us, which observe the truth according to the prophet of truth, do not have the nature to receive the knowledge of that other one, the other one who does not exist." 2.61 (1) And Simon said, "Look and do as I say so that you might be able to approach him through the invisible path. (2) Now hear this. Were you never in thought and you

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stretched out your mind to distant places or to islands, and you were there to such a degree that neither were you seeing the things that were near to you nor was your soul understanding where you were sitting because of the pleasure of the vision?" (3) And Peter said, "Yes, Simon, this has happened to me many times." (4) And Simon said, "Similarly, therefore, even now extend your mind to heaven, and see why it is appropriate for there to be the place beyond the world that does not have either heaven or earth, since in the shadow of those there would again be darkness. (5) Hence, because there are no bodies and there is also no unending darkness, there is of necessity light. And think of what sort the light is, (6) since if this light of the sun, which is a small body, fills the whole world, how will you imagine the one to be that is without limits and without body, to such a degree that one will say the light of the sun is darkness and not light?" 2.62 (r) And when Simon had spoken, Peter answered him and said, "Listen patiently about two things, both about the example of the thoughts and about the light that is incomprehensible. 57 (2) I truly know, Simon, that I have been in thoughts and have extended my mind to distant islands and to places that I would see in my mind no less than something with my eyes. (3) While, then, in Capernaum, in the beginning when I was a fisherman, I was sitting on a rock and had thrown the hook into the deep, I did not notice the fish that had been caught because my mind was extended toward Jerusalem, which I loved, to which I had many times truly journeyed for the purpose of offering. (4) But I was also 57. This discussion should be understood in the context of Hellenistic discussions of divination; it also has a background in the struggle with "gnostics" over the place of visions.

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seeing in affection this Caesarea that many have marveled at, even though I had never seen it. And I was thinking about it all these things that are appropriate to be thought about a city: both gates and walls, and also baths and squares, and streets and the things similar to them. (5) And I was thinking that I was seeing all of this such that I deceived myself, truly just as you said earlier, so that I was not seeing what was close to me and my soul did not even remember where I was sitting. 2.63 (1) In short, then, many times my thought was idle especially in the distant cities. I was not aware that I had caught the large fish that was snared on the hook. While it was altogether forcefully pulling on me so that the fish was about to snatch its life from me owing to the magnitude of the force, but I was not aware and many times I was compelled to fall, therefore Andrew my brother, who was sitting alongside me, poked me strongly many times, roused me like one who is deeply asleep, and said, (2) 'Don't you see, Peter, the fish that you have caught? Why is your mind wandering? And what is happening to you? Will you not show enough respect to speak to me?' (3) And I was a little angry at him because he had taken me away from those things that were dear to me. And I said to him, 'Nothing bad happened to me. For I was gazing upon Jerusalem, which is dear to me, and additionally, also upon Caesarea, and thus therefore in my body I was in Capernaum, but in my soul I was roaming in Jerusalem and in Caesarea.' (4) And I know not how, but a hidden word of truth Andrew 2.64 (1) spoke to me: 'See, Simon, what you are doing! For those who are about to become demoniacs and to leave their natural mind imagine in this way at the beginning and then from the vanity of the pleasure of those things that do not exist their mind is emptied. (2) Now this comes from the soul when it is seized by the disease and does not see those things that exist and

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desires those things that do not exist. (3) For just as those who are insane many times think they see forms because of their soul, which has been impelled through madness by the greatness of the things that rise upon it, so also all those who at some time are smitten with neglect such as this are gently dying in their mind. And those things that exist and are near they do not see, whereas those things that do not exist they believe to see as existent and near. (4) And, likewise, also many who are parched with thirst, when they have fallen asleep, see springs and rivers in hallucination and though they imagine that they are drinking something, they are not drinking. And this happens to them whose souls are consumed by dryness of the body. (5) Now, therefore, we should think that hallucinations such as those are of the soul and of the body. 58 2.65 (1) Now that it is so, hear! While you were sitting here, you were looking on Jerusalem, which you love, as if it truly existed. For previously you have truly seen it. (2) But, behold, you say that you believe to have seen also Caesarea in its form. But I, too, in the thought of my youth that supposed that it was truly as I had likened it in my mind contended greatly and boasted and said that it is as I supposed to have seen it. (3) But when I came there, I reproved myself for not having seen in my thought anything that was similar, whereas those things that I had imagined were from something I had known. With regard to the gates, I had likened in my mind even gates truly from the ones that I had previously seen, (4) for one is not able to imagine something new unless one has received impulses from the forms that one has previously seen. For if one has thought and reckoned regarding bulls with five heads, they do not therefore have five heads. For, 58. In the Latin, the speech of Andrew ends here and the following is related in Peter's first person.

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behold, the thought about the ones with five heads is imagined by myself from the ones with one head that I have previously seen.' (5) And also now, if you truly think that by stretching your mind you have seen those things that you say, beyond heaven up to the one who is not comprehensible, it should be easy for you to stretch out your mind to the hearts of every person who is near and to tell us their reflections and thoughts, but not of your accomplices and your assistants, I say." 2.66 (1) And Simon answered against those things and said, "For many reasons, you are speaking as if in tales. Listen! (2) It is not thus possible that whatever one should imagine should not truly exist. For those things that do not exist, which do not have a form, also cannot enter the mind of someone." (3) And Peter said, "If therefore whatever one should imagine exits, even the place that one has not experienced, if someone should imagine that it is light and another that it is darkness, how again is it possible for the same to be darkness while it is light?" (4) And Simon said, "Let alone, for now, what I have said. Tell me what you think about heaven." 2.67 (1) And Peter said, "Ifl were to wrong the source of light, I would show you what and how the boundless one is, (2) and it is not vain hallucination, but cohesion and order, which truly exists of necessity, and not from another side, but from the law and from nature so that you would know that the law especially knows the boundless one. (3) But if it knows the boundless one, there is therefore nothing that is hidden from it. By this, it is false that we should think that there is something that God does not know, when the law that was given by him knows all things. (4) But I will not speak to you now about the boundless, unless you should confess with me about the understanding of those heavens

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that are bounded or if, as you said, you should show the contrary from the law, (5) but if you are unable to know the things that are bounded, all the more do you not know the one who is unbounded, nor are you able to know." 2.68 (1) And Simon answered against those things, "It is thus best we should believe simply and plainly that God exists and that this alone is heaven that is seen above the whole world." 59 (2) And Peter said, "Not so, but we should say that God is truly one. And the heavens are those that truly became as the law said, so that the upper one of them is what surrounds (3) even the visible one. At the end of everything it will be rolled up and pass away, so that the older will be seen after the judgment by those who are worthy." (4) And Simon said against those things, "That these things should be as you say is possible for the one who believes that they should be so. But for the one who asks you for their demonstrations from the law, it is not possible for you to give to him, especially regarding the knowledge of the boundless light." 2.69 (1) And Peter said, "Do not think about us that we have those various things solely in faith; rather [sc. we have them] also with demonstration. For this reason, I also do not wish to impart them in faith, for this is also not much prudence. (2) For the one who receives something through demonstration does not lose it because of the truth of what was given him. But the one who simply agrees with something said to him does not guard it and is also perhaps not constantly firm in it. For one who easily believes does not take care and guard. For he also easily does not believe. 59. This sentence is construed by Frankenberg in his Greek retrotranslation as a question.

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And he is not constant because he has not known what it is that he believes. (4) From great disbelief, therefore, comes constant belief." 2.70 (1) And Simon said, "Great is this promise that you make to show regarding the law that it reveals concerning the light that is eternally boundless." (2) And when Peter said, "Whenever you wish!" Simon said, "Since this day is passing, tomorrow, when I am here and will speak against you, show me that the world is a creation and souls are immortal, and I will become your assistant in your proclamation." (3) And when he had said those things, he departed. And of the crowds that came with him a third, who were about a thousand, departed with him. (4) But the others bowed down on their knees and fell before Peter. He prayed for them and expelled the evil spirits of some of them, and those of them who were sick he healed, and he dismissed the whole crowd while it rejoiced and commanded them to come early the next day. (5) When those crowds had left, Peter commanded that the table be spread on the ground in the court under the air where the discussion had occurred. And he reclined with the eleven. (6) But I reclined and took nourishment with some others who were also at the beginning of instruction and who were friends. 2.71 (1) But good Peter considered lest I truly be distressed (2) and said, "It is not in haughtiness, Clement, that I do not eat with those who have not yet been cleansed. Rather, [it is] because I fear lest I injure myself and do not help them at all. (3) For I have been convinced that everyone who has ever worshipped idols, I mean these that are called gods, is not free from unclean spirits. (4) For since he has become an associate of demons, he has attracted and drawn for himself a sojourner from them. (5) Therefore, one is not pure from unclean spirits

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if one has worshipped idols out of fear or out of love, and again if one has eaten from the unclean sacrifices, because one has become an associate with the table of demons, and again, if one has committed adultery, because of the unrighteous intercourse. For those are the ways of demons for the destruction of souls, from which corruptions of the bodies arise because of the subterfuge corning from sins. (6) For this reason, we baptize those who are worthy after purification so that those unclean spirits that are deep within them will depart. Now it is grievous that not even when they are within do they show themselves, lest they should be driven away when they be seen openly. 2.72 (1) For it is dear to them to be in the bodies of humans so that through them they might take pleasure in the things that they love. For when the soul has been separated from the good things through an evil inclination, it affects all humans such that it causes demons to indwell. (2) One of them is this Simon, who has been snared by this sickness, and it is not possible for there to be a remedy for him because of its presence. (3) For the demon is in him not without his will, so that if we should wish to expel it from him, since as one might say his soul is not separate from it, he would die, and we should be guilty under the law against murder. (4) But none of you should be grieved that he is separate from our table. For each is separate for the amount of time that he wishes. For those were separated for a little time who after a short time wished to be baptized. But for a longer time those [were separated] who after a long time have wished [to be baptized]. (5) For everyone has within his power to make short or long the time for his repentance unto his salvation and his life. Therefore, that you should eat with us lies with you, when you wish and not when we wish. For it is not permitted for us to eat with you unless you should previously have accepted baptism. (6) And therefore you are the

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ones hindering us from eating with you, and not we you, since, behold, we want to baptize you immediately." When he had said these things, he blessed and ate. And after he was full, (7) he gave thanks, praised, and went to sleep. We also did likewise, for it had become evening.

Recognition 3

3.1 (1) And when then Peter rose at the moment when the cock crowed, right when he wanted to wake us, he saw that we were all awake. For the lamp was still lit. He greeted us and saw that we were all seated. And he began to say, (2) "Do not think that it would not be hard for someone to speak about the truth with crowds mixed from every race. (3) For it is not allowed for one to tell everyone the thing that is, because of those who are knavish and evil, and it is not right to lie, because of those who love what is truthful. (4) What therefore should one do who speaks before crowds? He will conceal the truth. And how will he persuade the worthy? (5) Yet ifhe speaks the truth to those who do not want to live, he wrongs the one who sent him, who commanded that he should not give his words that resemble pearls to those who have the form of dogs and hogs, (6) who, when they have received them,join them with skills and artifices of words that are more despicable than refuse in order that they might have the boast of glory in the souls of the simple. (7) For this reason, I have been wandering and dealing in many things in order that I might hide and conceal the word of the divinity that holds power over all, because of those not worthy."

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3.2 (r) 1 And as Peter was saying those things, Aquilas said to him, "You have spoken straightforwardly. Therefore tell us the matters of truth itself." (2) And Peter said, "Then ask what you [pl.] wish." (3) And Aquilas said, "Tell us about the matter regarding the beginning or the beginnings and the powers, and about what Simon has found fault with: As if it were not right for it to be said that the Son of God is Christ, for he is not supposed to suffer things as do plants, the rest of the soulless things, and living creatures." 2 1. Since the Latin has not been translated into English and since it seems to preserve the more original text in R 3.2-II, a translation of the Latin will be provided in the notes. Pointed brackets indicate material not found in the Syriac. Latin: 3.2 (1) As Peter was saying these things, Aquila said, "You have spoken correctly. Therefore tell us what are the specific elements of truth." (2) Peter said, "Ask me about the matters that you wish." (3) And Aquila said, "Investigate the matter of the beginning and the beginnings and of what Simon reprehends as incorrect, namely, for the Son of God to be called Christ, lest God seem to suffer things as plants and the other inanimate things do." (4) Now as Peter saw that all desired to hear this, he expounded the entire matter as follows.

2. On the following, see the remarks in the introduction. The Latin seems to have preserved the original better than the Syriac, which seems to be the product of a dogmatic revisionist translation. The passage has often been considered a later interpolation and ascribed to a Eunomian redactor. Yet not only are the alleged Eunomian parallels questionable because they are not sufficiently distinctive but there also seems to be a reference back to this passage in R 3.48.1 (cf. R 2.49.1; 3.75.10) and similar material is found in R 1.20.7-n; 1.24. 1-2; 1.69.5b-8a. In short, the passage seems to present the Recognitionist's theology and Christology, and there are reasons to

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(4) Now as Peter saw that we were all desiring to hear those very things, he entrusted us with the entire matter concerning those things as follows: 3.3 (r) 3 "The designation 'the date its author, as well as his opponents described here, much earlier in the fourth century. 3. Latin: 3.3 (r) "The name 'beginning' is used of many and diverse things, both sensible and intelligible. (2) But lest we should seem to turn to the intelligible before testing the sensible, it is proper to begin first with the visible in order that, taking an example of what is near at hand, we might come to an understanding of intelligible matters. (3) Thus, the sun, for example, was constituted as the beginning or the ruler of day, but the moon to the contrary. Now these were constituted to exercise rule by the one from whom they received existence in the beginning. (4) But the one who arranged these things earlier created heaven and earth, and moreover he fashioned animals of the land, water, and air, trees and plants, and, after these, the human who received the beginning not only in order to exist but also in order to live according to the command of God. (5) Thus it is possible for there to be many beginnings, but for him who is, they are not beginnings. For there is one beginning and one without beginning. But the subsequent things are called 'beginnings' by custom, if indeed they are so called. (6) Now earlier I expounded the rationale of this example, namely, from the sensible to the intelligible, in order that having pursued this way we might gain solid and certain tutelage regarding the tradition of the intelligible. (7) Therefore, we say that God is without beginning, as ineffable providence demonstrates. He is not made by himself nor generated by himself; he is namely without beginning and unoriginate. (8) The name 'unoriginate' allows us to understand not what he is not [following the variant reading] but rather that he is not made. Those who have called the unoriginate autopator and autogenetos, that is, father to himself and son to himself, have endeavored to blaspheme, pursuing dubious reasonings. (9) For they have believed, perceiving with the judgment of infants, that the one who was before he was

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beginning' 4 is used for many sundry things, both for sensible things and for intelligible things. (2) But in order that we should not seem to be approaching the intelligible things before an examination of sensible things, it is meet and just that we begin first of all with the perceptible things. And when we have received from them sure examples as insurance, then we shall again turn to comprehending the things that are understood through knowledge. (3) Let us begin with the following. The sun was established as head in order to rule over the day, but the moon [as head] over the opposite things. And those things were established to rule by him from whom they also received their existence from the beginning. (4) And the one who fashioned these things previously created heaven and earth in the beginning, and along with those things he also fashioned living things that are on the earth and in the sea, flying creatures, trees, plants, and, afterwards, the human. And he [the human] received the beginning not only that he might exist but also that he might live according to the command of God born was in need of birth, and setting up what was not instead of what was, they have raved insanely to speak as if he was made by himself, and they have dared like demoniacs to compare what is unoriginate to plants. (ro) But all these things constituted in impiety have ignorance as a consequence. They have not understood this, though they say that the same one both was and was not. To the extent that he begot, he was, but to the extent that he was born, he was not. (II) Therefore, to the extent that he was born, it is certain he was not, but to the extent that he begot, it is certain that he was. The profession of piety does not permit one to sustain saying both things at the same time." 4. Cf. R 1.45.1-4. The following arguments rest to some extent on the dual meaning of the underlying Greek word, which can be translated either as "beginning" or as "rule" or "ruler." At R 3.3.3, the Latin translator calls attention to this dual meaning.

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that he gave him. (5) Thus, there are many beginnings, which do not measure up. 5 For the beginning is one, and there is one [being] that is without beginning. And those things that are later than the two of them are called, as it were, in [common] usage, if indeed they are named, 'beginnings'. (6) Now I previously mentioned even the reason for this gradual progression that leads and takes up from those perceptible [things] to those intelligible [things] in order that you might use this road circumspectly and firmly and attain safety regarding the tradition of those intelligible [things]. (7) We say, therefore, that God is without beginning, as we are advancing gradually in uncorrupted sincerity and being drawn to him. He is not the cause of himself. Nor did he beget himself. For he is without beginning and unoriginate being. (8) He offers us to know what he is but did not become. Those who have called the Being who became not the father of himself and the child of himself have been rash so as to wrong him, for they have been enslaved to opinions and to sickly ideas. (9) For that he needed to beget himself-he who was before he became-they have thought and reckoned in the manner of children. And they have set up the one who is not, instead of the one who is. And in the madness with which they raved, they have spoken as if he became through himself, and those demoniacs have ventured to compare the Being who became not to plants. (ro) But all those things are of impiety, and ignorance also accompanies them. For they are ignorant when they say that the same one both is and is not. For in that he begot himself he was. But in that he was begotten from himself, he was not-(rr) therefore, he was not, because he is begotten, and he was, because he begot. But 5. I am following a reading of the younger Syriac manuscript that is, unfortunately, not recorded in the editions of LAGARDE and FRANKENBERG.

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the counsel of the fear of God does not allow us to say both things about one and the same. 3.4 (1) 6 Again, even common 6. Latin: 3.4 (1) "Next, even common reasonings apprehensively repel from themselves such blasphemy, giving the unoriginate honor that is due him. (2) What then should one of those who have used names impiously say when asked, if not that he existed before he was father to himself? (3) The one who had being before he provided for himself that he should be-by what reason should he be called autopator and autogenes, that is, father to himself and son to himself? And if indeed he was not, what would be the previously existing sign of intelligence? But are you so bold as to say what is not made was made by himself? (4) Yet they have believed that they say this with discipline, like the inebriated who regard shadows as ditches. (5) Therefore, it is proper for us, as we investigate immortal things, above all to start from the dominical traditions, where, distinguishing the condition of the mortal from the immortal, he [the Lord] taught us to endure dangers and temptations until death itself on account of the hope of the good things of the kingdom, saying, (6) 'Do not fear those who kill the body but who are unable to kill the soul. Fear rather the one who is able to do away with both the body and the soul into Gehenna.' (7) And truly if the soul does not die with the body, then it is certainly not divided nor does it suffer any other of the things that the body suffers, for example, an influx or an efflux, thinness or density, health or infirmity, abscission or conjunction. (8) But also in the procreation of humans the soul does nothing according to efflux, but in every stage it remains, namely, an immutable substance, but by various motion toward one thing and then another, the body provokes suffering. (9) The body thus flows and suffers substantially, as may be known through experience after the coagulation of the offspring when the emptying of the uterus is effected because of the growth of the infant pushing and being pushed as if in a fight, through the word of the Creator. (IO) For what was coagulated hurries to exit, while what caused the coagulation desires to expel. (II) This cause transfers the same passions for

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thoughts instantly and securely drive away from us this blasphemy and give us what is fitting for us to say regarding the Being who became not. (2) What, then, will one say when he has been questioned by those who have previously spoken impiously? Does not he exist previously, who was about to become father of himself? (3) By what reason can he, therefore, who has what he is before he should give to himself to be, be said to be father of himself and begetter of himself? and since he is not what he previously was, what then is the sign of intelligence? It is audacity that we should say that the Being who did not become became from himself, (4) but this happens to those who thus say that we should say this as if in discipline: It happens to them that, being drunk, they spring over their own shadows instead of over ditches. (5) Thus, it is fitting that, before everything else, we should inquire into those things that are immortal, while we start from the tradition of our Lord, where he teaches us the slavery of the mortal things enslaved to the immortal, so that we might endure dangers and temptations until death itself in the hope and expectation of the good things of the kingdom, when he said, (6) 'Do not fear those who kill the body and are not able to kill the soul. But fear the one who is able to destroy both the body and the soul in Gehenna.' 7 (7) And truly if the soul does not die with the body, it is also not mutilated. Nor does it suffer any of those things that the body suffers, such as the [conditions] of either influx or efflux, thinness or thickness, health or infirmity, or mutilation or joining together. (8) But even in the birth of humans nothing assists the soul in the flow, but at every reproducing the same thing. But when a passion has been made, a common danger arises more often than a particular one." 7. Cf. Matthew 10:28; Luke 12:4-5; Justin, First Apology 19.7; 2 Clement 5.4; and H 17.5.2.

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point in its alterations it remains without change in its substance. In its special motion towards everything, it guides the body. (9) Thus, the body flows and suffers in its being and substance. This is possible for us to prove and learn through an experiment: For after the establishment of those who are being born, there is the evacuation of the womb owing to the growth of the fetus, which thrusts and is expelled as if in a struggle through the Creating Word. (ro) What has been constituted hastens to get out. But what established it hastens to bring it forth. (II) This cause transfers corruption to the successions and to the procreation of the likeness. But whenever passion occurs, either it becomes a common danger or it is often partially present. 3.5 (1) 8 Yet also everything that is the slave of 8. Latin: 3.5 (r) "But also everything that serves feminine desires is naturally affected and prepared beforehand according to a person's age, for example, a child in one way, an adolescent in another way, and a man in yet another way. (2) For an infant possesses the ability to operate some things but does not yet possess the ability to move the soul; for his part, the adolescent is prepared to resolve, but he does not yet have the use of orderly distribution; but a man, agreeing, possesses the proposition of perfection. (3) And not from these matters alone should it be said that the soul is immortal while the body is in a state of flux, but also from the commands that pertain to it [the soul] generally, which the Lord speaks, (4) 'It was said to those of old, "Do not commit adultery," but I say, "Do not serve desire through sight,"' speaking extremely cautiously. (5) For if a body is naturally obligated to feminine mixtures, forced to serve even more those things that it has received so that it might be and exist in a form, which is also the main factor of carnal procreation, how might one infer that it was said to the body, (6) "'Do not commit adultery," but I say, "Do not serve desire,"' and not rather to what is free of such passions by substance, having the power to unloose or restrain the body by effort, where the command of a better thing was introduced? (7) So then, hoping in future things, we do not get

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female desire is naturally prepared and practised beforehand at all the ages of every person. Thus the child is one way, while the one who has reached maturity is another, and the man is different again. (2) For the child has the power of participation in those things. And yet it does not have in its power the movements of the soul. The one who has reached maturity is prepared for action but does not yet have stable use of those things. But the man has with his will also the perfection of utility. (3) Yet it is not from those things alone that it is possible for us to say with respect to the soul that it is immortal and with respect to the body that it is perishable, but also from those commandments that were given to it [the soul] generally, such as our Lord said, (4) 'It was said to the ancients, "Do not commit adultery!" but I say, "Do not be enslaved to desire even by sight and appearance."' 9 And he spoke very divinely. (5) For if the body is naturally bound to the desire of the participation of women, that is, perforce subject to those things from which it received both that it might exist and that it might be those things in forms, since this is the first principle of the body, how then will someone think that it was said to the body, (6) "'Do not commit adultery!" but I say, "Do not be enslaved even to passion,"' and not rather to what is free from such passion in its substance and which is able to cut off and govern the body in its action to which the command of greatness angry, we contain furor, and we despise women, raising consciousness through the hope of future things, as I said, not having everything that we are enslaved to female operations, but while one thing serves nature, namely, the body, as we showed, another thing is free through the mind, namely, the movement of the immortal soul." 9. Cf. Matthew 5:27-28 and the repetition this saying in R 3.5.6. Eusebius of Caesarea cites this saying in a form that displays certain similarities with the form cited above in the text; cf., e.g., Proof of the Gospel 1.6. 17.

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admonishes? (7) For thus also since we expect and trust in those things to come, we do not get angry, we overcome rage, and we turn our sight and our mind from women so that in the hope of those things to come, we let our mind go free. And, as I said, not everything that we are serves and is enslaved to the desire of women; 10 but part of us is the slave by its nature, as we showed, namely, the body, and part of us is of the will, namely, the movement of the soul that is immortal. 3.6 (r) 11 And since these things are so, we have found an excellent track for the comprehension of those intelligible things, as one would say, through the will of God. (2) Therefore, let us proceed without danger as we use this helm of the immortal soul. Further, then, let us not allow carnal passion to advance upon the intelligible and immortal substance as we assign all this honor to each of those intelligible things, in accord with what the order allows: that they exist or that they preexist. (3) There is thus, first, the unoriginate, concerning whom the prophets, too, have testified, 'I myself am the first, and I myself am afterwards, and other than myself there is nothing else divine,' while the 'other than 10. For similar language and imagery, see, for example, Zostrianos (Nag Hammadi Codex 8) 131.5-8. This passage would seem to be indicative of an ascetic tendency on the part of the Recognitionist. 11. Latin: 3.6 (r) "These things being such, we have found an optimal remnant for the understanding of intelligible things, as one would say, with God. (2) Let us therefore proceed by him without danger, using the immortal helm of the soul, no longer allowing carnal passion to encroach upon that immortal and intelligible substance, allocating as much honor for each of the intelligible things as the order of the one who is or preexists allows. (3) For first there is the unoriginate, to whom the prophets present the testimony, 'I am the first God, and I [am] after these things, and excepting me there is no god.' Now by this is to be understood that he is without beginning and unoriginate."

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myself' means that he is without beginning and [is] the Being who did not become." J. 7 ( r) 12 And Clement 13 and the rest were indicating to each other that they wished to hear what this Being is who did not become. (2) Peter understood and said, "The danger is not small when we speak and hear about the one who is 12. Latin: 3.7 (r) But Clement and the others asked wishing to hear what this unoriginate is. (2) And Peter took notice and said, "There is no little danger in speaking or hearing of what has no beginning. But you, through the desire of the things that have been said, are in danger of invading greatness. And, as I see, you are entrapping me to suffer this, you who have believed to be able to snatch from me about what is ineffable. (3) But I admonish you, brothers and fellow slaves, not to ask what it is, but to desire to hear only that it is. And to say more than this is not fitting. (4) The unoriginate should be honored not through the mere name, for it is even without beginning. But this thing without beginning and unoriginate is God, which is proclaimed only by the opinion of those things that have been made but is understood by himself alone. (5) For he will not find something of himself that existed at first and see something of himself made later, by which it would be established that he is without a beginning. (6) This is rather the inspection of the things that were made. Therefore, what is ineffable, in inquisition of itself, does not have room to see beforehand what was before it was. For curiosity of his own essence is not favored by the one who is. (7) Therefore the one who does not inquire about himself knows himself. (8) But we have said these things even though it is beyond what is seemly, for what is unoriginate loves to be honored by means of silence alone. (9) Therefore according to what we are able to discern, you have received without danger this substance without beginning." 13. The reference to Clement in the third person is a somewhat unusual blunder (cf. something similar in H 2.29.5; 2.30.2) and is indicative of the author's awkwardness and lack of full appreciation of the larger framework of the Recognition.

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without beginning. On account of the enjoyment and love of the matters, you are yearning, so that you might fall into an immeasurable danger. And you are entrapping me, too, to suffer this thing, as it seems, because you think that I am able to venture to say what is hidden and ineffable. (3) But I advise you, my brothers and fellow-servants, not to seek what he is. Rather, love to hear only that he is! For that something should be said about him in many [words] is also not appropriate and not right. (4) Therefore, the Being who did not become exists, and it is not with the mere name that he is honored. For he exists even without beginning. But this one without beginning and the Being who became not, who is God, is not glorified by the created things according to report alone. He is understood even by himself. (5) For he does not find something of himself that existed beforehand and something that came into existence afterwards so that by this he might see himself that he is and is without beginning, (6) for this is the inquiry and investigation of generated things. This, therefore, is the mystery of the one who is. And he is not said to have earlier proven by this that he exists. He does not have room for inquiry. For the fact that he is, is not secondary to his inquiry that he is. (7) Therefore, he knows himself and does not inquire again concerning himself, (8) but we have said those things even though they are beyond what is right and fitting. For it is dear to the Being who did not become to be honored in stillness and silence alone. (9) Therefore, according to our power you have received from us without danger this substance without beginning. 3.8 (1) 14 Therefore, 14. Latin (the text enclosed in < > is absent from the Syriac): 3.8 (1) "Therefore the above mentioned God, who did not start being, begot the first begotten of all creation as was proper for God: not transforming himself, not converting himself, not dividing him-

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God, who is without beginning, begot his first-born Son before all creatures as is fitting for God, while he did not change, was not changed, was not divided, not flowing, and not losing something. (2) For you remember how those things are passions of the body, which things we avoided attributing even to the soul since we feared lest, when these things were attributed to it, its immortality might be voided. 15 self, not flowing out, not extending something. (2) For remember that these are passions of bodies, which we avoid attributing even to the soul through fear lest immortality be taken away from it should these things be attributed to it. (3) (5) Therefore God begot while he remained; he did not suffer any division. (6) For when he wished, he did not have sluggish power toward what he wanted, nor did the power exceed the will, but rather according to the degree that he wished, thus he also begot, while he was remaining and not suffering. (7) For if through the necessity of denseness serving bodies make shadows extend, how much more should we assign the only begotten to follow the unoriginate power insofar as the will precedes. (8) (9) Therefore, it is truly competently called a begotten thing, a fabrication, and a creature, because it is not unoriginate with respect to substance. (rn) I recall well that Simon accused us of the blasphemy that we say the Son of God is Christ, thus equating God to humans and plants. But you make haste to learn from desire." 15. The Syriac does not contain material corresponding to the Latin R 3.8.3-4 and other sections not numbered in this intricate passage.

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(5) Therefore, in what he is, God begot. And it is not that he suffered any division, (6) for in what he wanted, his power was not found deficient toward his will, nor did his power surpass the desire of his will, but in equity as he wished, thus he also begot through what he is and not through something he suffered. (7) For if the bodies that serve the necessity of denseness bring about the substance of shadows, how much more should we assign to the existent power that did not become that the only begotten from him should follow him? (9) For this reason, then, in truth he is rightly called the offspring, because in his substance he is not the father. (ro) I remember that Simon complained that we said that the Son of God is Christ, and he spoke blasphemy concerning us such as, 'You are equating God with humans and plants.' And you have made haste from all your soul to learn." 3.9 (r) 16 And as all of 16. Latin: 3.9 (1) While all willingly approved, Peter said, "The way of this unbelief is manifest, 0 Aquila and others. (2) For he who does not know for certain, ifhe should hear an opinion, is afraid to believe. While he might easily cast from himself justification of his unbelief, taken up by the joy of what is offered, from love of teaching he does not hesitate because of unbelief to proclaim what he received about what is being asked. (3) But let us omit discussion of this thing in the following lest, diverting you at some point from faith into an uncertain hope, it should become absorbed in inquisition instead of faith. However, let God and the thought of him be preferred by us everywhere. (4) (5) Yet let it be known how it was appropriate for God to beget the only begotten and the firstborn of all creation. (6) But not coming into activity did he beget something for himself. For he

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us beckoned him pleasantly, Peter said, "The way of unbelief is apparent, Aquilas and the rest of you others. (2) For the one who does not truly know, and to the extent that only a rumor has reached his hearing, is afraid to believe. But when he is assured by one who is able to expel from him the cause of his unbelief, he is diligent in the joy of this exordium, and he does not decline to hide the unbelief concerning his search in his love of wishing to teach. For many are the evils of unbelief. (3) But let our discussion of this be later, lest it cut us off from the present hope of faith and bring us to the search before faith. Therefore, let God and the search concerning him be everywhere first honored among us. (5) Therefore, let it be known to you how it was appropriate for God to beget his only begotten and his first-born Son before all creatures. (6) For it was not that he came to action upon himself and he begot himself. For he would not have remained impassible and unaffected, but he would have dealt with himself. (7) For it is of impiety that we should think such things as those concerning the Being who became not. For the impious are in danger; they have devised, as if in propriety, and have blasphemed him greatly [by saying] that this being is androgynous. I recall that I reminded you also concerning this, my brothers. J.IO (1) 17 Thus, God would not remain inviolable and impassible, having gone to work in himself. (7) To suppose these things of the unoriginate one is full of impiety, for the sons of the impious are exposed to danger, believing themselves to understand piously while they force a great blasphemy onto the unoriginate as they estimate him to be androgynous. I am certainly mindful of the one who reminded us, brothers." 17. Latin: 3.10 (r) "Therefore, while he remained, God begot according to the preexisting will, just as was said previously. Thus he is truly called only-begotten (for he has what he is from the unoriginate) and he is truly called son (for he has been born from the

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begot through what he is, as I said previously. Therefore, he has truly been called the only begotten, for his existence is from the Being. And he has truly been called Son, for he was begotten from the Being who became not. (2) Let us humbly and gradually mitigate the harmful clamor of those who venture to distinguish the Being through the name of generation unborn). (2) But with good will calmly defuse little by little the harmful controversy of those who dare to say that the unmade differs from the made by name alone and to affirm what through birth has been distinguished from the unborn is an unoriginate substance. (3) For if it is spoken thus, what has been said is not, while what is has not been said. (4) For it is unmade with respect to substance; but if it is said to be made, what has not been named is detested. Since, however, God especially exists, on the one hand, rationally and, on the other hand, without beginning, how should it be possible (though more impious) (5) that what is on the one hand rational and on the other hand unoriginate should not wish to be allied rather than to assume the order of duality, considering birth more honorable than unborn persistence? (6) For it is not one nor does it command itself when it says, 'Sit to my right, while I place your enemies as a pedestal of your feet.' (7) But he also does not fight against himself in such a way that something of him might remain unoriginate while something else might be subjected to birth But to say these things of God is impious. For that unborn substance of the impassible unoriginate is apparent to those who are able to see even just a little. (3) But if also after birth the substance never entered a state of differentiation, becoming numerically distinct (for he is not autopator, which is father to himself), would it not all the more take care to remain in a unanimity that does not admit of birth, namely, that which was unoriginate according to substance, but by birth would be counted in the number two? (4) Therefore the mother of this inconsistency is ignorance of God, but its fellow-worker and sister is neglect of the Holy Spirit. (5) Now the Holy Spirit, the security for the care of those things that have been given to us from the Lord (which we received not

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we should say those things about God is great impiety, for it is apparent and all those who are able even a little to understand confess regarding the substance of the Being who became not that he does not suffer in the birth from him. (3) And if, after birth, there never even arose what was contrary so that they would not agree, while they were differentiated in number many days after his assumption), (6) has what it is from the onlybegotten, a most full declaration of his power,just as the only-begotten and the first-begotten of all things is the image of the immutable unoriginate power. An image is indeed unique; remaining immaculate, when it is viewed, it presents an image of the unoriginate to the intellectual and sensible. (7) (8) Thus, too, the only begotten himself is not unoriginate, but he shows through himself the whole power of the unoriginate as it is in kind and size with respect to deity. (9) Now he has been supposed to be unoriginate by those who have not diligently inquired, but with those where the fear of God precedes the investigation, not only do they refuse to say such a thing but they guard against even thinking [it]. (rn) While therefore there should be one unoriginate and one begotten, it is not possible for the Holy Spirit to be called Son or First-Born (for it was made through something made). But it is numbered below the Father and the Son, as if the first perfect seal of the second power. (II) Indeed he himself, bearing the work of the Father in an image through the balanced will of unborn perseverance, consequently has been well numbered after the unoriginate." (12) But saying many and other things of the Father and the Son and the Holy Spirit, he instructed us no less to judge, intimating personally the sense to our hearing so that, when we heard, we all lamented the way in which humans had erred from truth.

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(for he is not father of himself), how is it that the Being did not rather love to remain in unanimity of being in his substance and through birth was counted for the dual number? (4) The mother of this folly is ignorance of God, but its companion and its sister is unteachableness. Now the Holy Spirit (5) is the pledge and the guardian of the things given to us by our Lord; we received it not many days after his ascent. (6) It is the seal of the only begotten and the exact image of his power, just as also the only-begotten and first-born Son, who is before everything, is the immutably exact image of the likeness of the power that is without having become. And the image alone is immutable, but it gives the vision of the Being who became not when it is seen by the intellectual and also the sensible. (8) For he is not the Being who became not, but he shows all the power of the Being in his essence and his divinity just as it is, (9) though for those who do not diligently inquire he has been considered as the Being who became not. But among those for whom the fear of God precedes their search, they not only abstain from saying but even guard against thinking such. (ro) Thus, since there is one Being who became not and there is one true offspring, it is impossible for the Holy Spirit to be called 'the Son' or even 'the first-born'. But it is numbered together with the Father and with the Son like the first engraved seal of the second power. 19 ( u) For also the Son of the Father is his power, and the likeness and the pressed image of his Being is properly seen with him through the balanced will as the offspring of his Being." (12) And he said many and also other things about the Father, the Son, and the Holy Spirit, and he persuaded all of us. And he offered the truth to the sense of our hearing no less than by the proof 19. For such numbering, see, e.g., Eusebius ofCaesarea, Preparation for the Gospel 7.15.5-IO.

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of the eye, so that when we all heard, it grieved us how humans had stumbled and turned from the truth. 3.12 (1) But at dawn, before the sun had risen, Peter left the house with a few and returning he came to us. And as was his custom, he prayed and sat down. 20 And then someone came to us and said, "A great crowd of people has come and they are in the spot of the court in the open air, and Simon is standing in the middle of them and is trying to capture their hearing ahead of time with evil words." (2) And when Peter heard [this], he immediately departed and stood in the place where he had spoken with him yesterday, and immediately the entire crowd turned and in joy fixed their eyes on him. (3) But when Simon perceived the great favor for Peter from the entire crowd's great love toward him, he was amazed (4) and said as he was stupefied, "I am amazed at the follies of the people who call me a magician and cherish and love Peter, even though, behold, because they are my acquaintances and associates, they should love me more. (5) Therefore, even from this sign, for those who have a mind it is possible for Peter to be known to be a magician, since by virtue of acquaintance it was due to me that they should love me. I do not have this [natural benefit] that they should love me, but for him it is a great [feat] that they should love him, which was not due him." 3.13 (1) And, therefore, when Simon had said many such things as those against Peter as against a magician, Peter, after he had greeted the entire crowd, answered him and said, "A person's thought, Simon, is sufficient for his reproof. (2) But if this causes you to go astray-that those who were your associates and your acquaintances not only do 20. Elsewhere, Peter is not described as having prayed before he sat down. This phrase, which is not witnessed by the Latin, might be a description of the demeanor of a late-third-century bishop.

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not love you but even hate you-be ashamed when you have heard from me the reason for it. (3) It is this: Since you are a deceiver but you promise the truth, many lovers of the truth were your friends. (4) Since they saw in you the opposite of your promise, they not only have not loved you; but because they are lovers of the truth, as I told you, they have hated you, the deceiver. (5) They were not leaving you alone because you were at least promising that you would, at some point, declare to them regarding greatness. (6) And as long as the one who truly was able to show them had not arrived, they endured you. But when the hope of greatness has come to them, then they rightly despise you and scorn you and love greatness. (7) But while you were doing those things that were lawless from the beginning and were thinking that you were deceiving them, the opposite of what you thought happened to you because not only did you not know the truth, but you also did not listen to its acquaintances. (8) And if you had listened, you would have known how it is that 'there is nothing secret that will not be known and also nothing hidden that will not be revealed,' 21 those things that are the secrets of God and are revealed through his will to those who are worthy. But if you had listened either readily or tardily, truly you would have learned the truth. And even if you had not believed quickly, at length as a non-believer, you would have tardily been confirmed by experience and persuaded." 3.14 (1) And when Peter had said those things and the matters related to them, then Simon said, "You will not stop me from asking you about your promise that was made. 22 (2) For you said, 'I am able to show that the law declares concerning 21. Cf. Luke 8: 17 and parallels. 22. The Latin reads, additionally, "yesterday" (cf. R 2.67-68; 2.70.1-2), which the Syriac translator likely glossed over.

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the light that is unbounded eternally, while there are only two heavens, those that also came into being.' 23 Thus, because there is no place that is without limit, in which alone the one who is truly the hidden father should dwell and should make it his throne that should abide forever, (3) and in the form of which this visible one came into being and which should not pass away, (4) of necessity there is one father of everything so that two heavens do not exist. And it is not possible that there should be two that are boundless. But if not, not even one of them is limitless. For each of them would be limited by the other. (5) If, therefore, you would not only say but also would show from the law, leave off with these many words and speak immediately." (6) And Peter said, "Ifit were asked ofme to speak because of you who have come for this purpose of constantly speaking against us, you would not have a single word to hear from me. (7) But since it is necessary for the husbandman who sows for the good of his earth also to destroy some, some of the word, in the likeness of seed, falls either on rock or on the trodden road or on a thorny waste, for such things our good teacher compared, while he wanted to explain about the distinctions of wills that are not similar." 24 3.15 (1) And Simon said, "You seem to me to have become angry. Therefore, I declare that I will abstain from the debate." (2) And Peter said, "I know that because you have sensed that you are about to be refuted, you have hypocritically 23. Marcionites reportedly asserted three heavens (cf. 2 Corinthians 12:2 and especially the account of the Marcionites by Eznik of Kolb: the good foreign god resides in the third heaven, the god of the law resides in the second, his armies reside in the first). 24. Cf. Matthew 13:3-8 and parallels.

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wished to excuse yourself from the debate. (3) But why have you gone astray that I have become angry with a man who wishes to deceive this entire crowd and, furthermore, who has nothing to say, though he pretends to be humble while, as if by authority, he also commands that we should investigate as he wishes and not as the debate finds fitting and seeks?" (4) And Simon said, "I will force myself to endure your idiocy so that I might show that you want to deceive this people, but I speak the truth, (5) and now I also refrain from the discussion concerning the limitless. Respond to the issues that I will ask of you! If, as you say, God made everything, whence is evil?" (6) And Peter said, "That you should ask thus is not the manner of one who seeks but of one who learns, and if then you wish to learn, confess it. And I will first teach you how it is possible for you to learn. And then, when you know that you should listen, I will begin to show you. (7) But if you do not wish to learn, as if you know properly, I will first place in the middle the truth that is proclaimed by me. You, too, present the thing that is thought by you to be the truth. Thus, when the two truths have been viewed in the debate, the case that is better and true will be known." (8) And Simon said, "I feel like laughing, because who is it that promises to teach me? But I will indeed endure your idiocy and your ostentation, and confessing that I wish to learn, I will see how you are able to teach me." 3. 16 ( r) And Peter said, "If you truly wish to learn, first learn how you have asked without knowledge. For you said, 'If God made everything, whence is evil?' But before this, there are three prior fitting questions. (2) First, whether it exists. Then, what it is. Then, why it exists, and whence it is." (3) And Simon answered, "Simpleton and ignoramus! Who is there among humans who does not confess that there

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is evil in the world? (4) Therefore, I have asked you, like one who has a mind and common understanding, whence evil is. It is not that I wish to learn that I should know everything from you, because you do not know anything. Rather, I want to confute you as knowing nothing. (5) And do not think that I have spoken so harshly because I am angered with you, but rather because I pity those nearby whom you wish to destroy." (6) And Peter said to him, "You are more evil because, while you are abusive in this manner, you say that you are not angry. It is not possible for smoke to be seen when there is no previous fire. (7) But I shall speak in order that I not seem to you to be idle, as if I do not have a refutation of the case that was evilly spoken by you, (8) for you said that everyone confesses that there is evil, and this is false. For, to begin with, there is at least the entire nation of the Jews that denies it, with the sole exception of the chair of Moses." 3.17 (1) And Simon interrupted the statement and said, "Do those who say that evil exists think correctly or not?" (2) And Peter said, "This is not appointed for me to reveal now, but it is not that all humans say that evil exists. (3) And then, secondly, it was appropriate for you to ask what evil is-an entity, an hypostasis, a deed, or an accident, and there are also many other things. (4) And then, afterwards, on what account, how, and to what purpose evil is, whether for God, for the angels, for humans, for the evil, for the righteous, for everyone, or even for no one, (5) and why it is truly useful or not useful. And, indeed, there are many other preliminary related questions regarding this proposition." (6) And Simon answered, "Pardon me that I erred in my first question. And assume that I am now first asking you if evil exists or not." 3.18 (1) And Peter said to him, "How are you asking, as a student, as a teacher, or as one who inquires? (2) For if as a

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student, I have something to teach you: what it is that you should ask about before evil so that, in sequence and order, you will know evil of yourself. (3) But if as a teacher, I do not need to learn, for I have someone from whom I have learned everything. (4) But if as an inquirer, the two of us should set in the middle our opinions and then debate. (5) For it is not right for you to ask as a student and speak against us as a teacher so that, after my answer, it should be yours to say that I have spoken the point well or ill. (6) For this reason, you cannot be a righteous judge while you stand in the place of the opposition. If, therefore, you wish to dispute with me, let the two of us place our opinions in the middle. While we will speak as opponents against each other, this people here, loving God, will be the just judge." 3.19 (1) And Simon said, "Does it not truly seem to you that it is foolishness for us to choose as judge for ourselves the crowd, which is ignorant and inexperienced." (2) And Peter said, "It is not at all so. For what is discovered with difficulty by one person can be caught by many. Even the rumor of things among the many effects the form of prophecy. (3) And moreover, this crowd that is near because it loves God is one in agreement with the love of truth insofar as when two do not agree they are not one crowd. (4) Now understand from their silence that this crowd that is near is like one person, so that with all stillness that is appropriate and right, as you see, even before they learn anything they are bringing honor to the truth of God. The stillness and silence that is among them-(5) not yet have they learned to give from themselves greater than this. (6) Therefore, I trust in God that he will accept their good will toward him and will give victory to the one who is the messenger of truth so that the one who is the proclaimer of truth might be revealed and known even to them."

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3.20 (1) And Simon said, "State what you desire us to investigate so that I might also prepare counterarguments and debate with you." (2) And Peter answered him, "If you wish to do as pleases me, I wish to act according to the command of my teacher, who, when he came to our nation of the Hebrews, since he knew that they say that one is the God who made heaven and earth and everything in them, because they knew correctly, he did not command them to inquire into this. Rather, he counseled them to find the will of this one, because he knew that it lies in the power of humans to be able to find and to do those things on which they will be judged. (3) For this reason, he said that we should not inquire whence iniquity is, as you asked a little while ago and said, 'Whence is evil?' Rather, he counseled that we should first search out the righteousness of the good one, where he said, 'Seek first the righteousness of God and all those things will be added to you.' 25 If they had not known God, he would not have counseled them to seek first his righteousness." (4) And Simon said, "Since therefore [these things are directed] to the Hebrews as to those who correctly know God and [know] that everyone has in his power to do the things on which he will be judged-but the things that are pleasing to them do not agree with me-where should I begin?" 3.21 (1) And Peter said, "I myself counsel that we should first inquire if we have the ability to know the things that will be separately tested." 26 (2) And Simon said, "By no means! Rather, [we should first inquire] concerning God, on whom even the entire creation of everyone depends."

25. Cf. Matthew

12:31

26. Contrast R

1.20.7.

and parallels.

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(3) And Peter said, "Then it is true for you that it is within our power. Declare so that we might know whether it is really true for you, and then we shall begin concerning God, just as it pleases you." (4) And Simon said, "This is not truly within us and within our power." And Peter said, "If therefore this is not in our power, it is superfluous to inquire concerning God, if it is not in our power to inquire and find. Therefore, I have stated well that we should first inquire if this power is in us." (5) And Simon said, "We are not even able to know if there is any power within us." (6) And Peter understood that he was giving himself over to contention because he had been defeated, so that he might turn the entire discussion toward uncertainty. And he answered him, (7) "How then do you know that there is nothing in the power of the human to know, while you know this to start with?" 3.22 (1) And Simon said, "I do not know ifl know this. For everyone knows, does, and suffers as is fated for him." (2) And Peter said, "You see, brothers, in what sort of total foolishness and error Simon is found, who before I came was teaching as if it were in the purview of humans and in their power both to know and to do these things that they want. Now, however, wedged in by words he denies it, so that it is not in the power of humans to know and to do anything at all. He was teaching [these things], and now he is about to try to teach those things. (3) Now, how will God judge the truth or action of those who do not have anything in their power? (4) By this reasoning, everything is corrupted by him and violated, I say, even diligence toward virtue, and the judges do wrong when they punish evildoers because it was not in their power that they sinned. (5) Now even the laws that

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distinguish good actions from bad become foolish, and the virtuous who bears with righteousness is miserable, while the evil who rebel and live luxuriously rejoice (6) because there is no righteousness and judgment; and since righteousness comes through labor and evil lies in rest, truly there would necessarily be things pleasant and restful for the evil and things odious and grievous for the good. And then there would also be no God, nor would he be righteous if the good is not assisted and righteousness is not sought. (7) Simon, therefore, did not show such things, and he wants to flee from great refutation and is excusing himself from the debate on the pretext that it is not in the power of humans to inquire and discover. (8) But ifhe truly knew this, he would not have been attempting to teach while I was far away. But I myself say that the human has freedom and is empowered within himself." (9) And Simon said, "Say what freedom is that is empowered in his soul." And Peter said, "If it is not within your power to learn, why do you wish to hear?" And Simon said, "But you don't have anything to say to this matter." 3.23 (1) And Peter said, "I say, not as if compelled by you but as if asked of me by those who are near, that freedom is the sense and distinction of the soul, which has the readiness to incline towards the acts that it desires." (2) And Simon praised Peter for this and said, "Truly you have spoken magnificently and without comparison. For when you speak well, I know that I should bear witness to it. But this I ask you. And if you truly tell me, I will consent to you in the other issues. (3) What I want to learn is this: Does God wish something to be and it is, and does he not wish regarding something and it is not? Answer me yes or no."

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(4) And Peter answered him, "If you are unaware of the defect and foolishness of your question, I will forgive you and tell you. But if you know you are asking foolishly and evilly, you are not behaving properly." (5) And Simon said, "I swear by what is the cause of all things, which either naturally or through distinction will take vengeance on those who go astray, that it is not apparent to me, so that I should say that I do not know the foolishness or fault of what I asked." 3.24 (1) And Peter answered him, "Since you have declared that you do not know, learn (2) that your question seeks one answer to two matters that are contradictory. For things that are in their motion are divided into two parts: into the necessity of nature and into volition, such that those that are in the necessity of their nature will constantly be so, while those that are of their will are not constantly. (3) In the manner of necessity this sun received to run as was established, but the human [received] to act as he wishes. (4) For this reason, the things that do the service through the necessity of creation are not able to do anything other than what has been established for them to do. They do not have honor and punishment. And after they have completed what was established for them to do, the one who made them as he wished will take care of them. (5) But the one who has power to do whatever he wishes is subject to honor and retribution and is subject to punishment. He has honor if he does what is virtuous. 3.25 (1) But you said, 'Does God will something and it is, and does he not will something and it is not?' in order that when I have said to you that whatever he wishes is and whatever he does not wish is not, you will say, 'Therefore, he wishes there to be the evil things that are in the world, because all that he wishes is and what he does not wish is not.' (2) But if again I should say to you that truly not everything that he wishes

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is and [that] everything that he does not wish is not, then you will have something else to say, namely, 'Thus, he is weak in the matters that he desires,' and you would glorify yourselfthough you had said nothing correct-as if you had won, (3) while you do not know the details of how he wishes. (4) For he wishes with respect to one thing that it should not be able to do anything other than what has been established for it, and for this reason it receives neither honor nor punishment. (5) But he wishes that another thing should have within its power to be able to do whatever it wishes, so that on the basis of its own motive honor or punishment will come to it. (6) While the two parts of the distinction are thus separate, so everything that God wishes is and what he does not wish is not, since it will not choose with the authority of its will something that it wishes, but rather something that is established." 27 3.26 (r) And Simon said, "Was is not possible for him to make all of us so that we should be good, while we would be unable to be anything else?" 28 (2) And Peter said, "This too is connected with the other [question], for ifhe had made us so that we would not change and had bound us to be good, we would not truly be good because we would not be able to do anything else. And thus, what is performed would not be of will but of necessity that it should be such. (3) How then will one say about such [a matter] that it is good, which did not arise by its good will? 27. The entire last clause does not have a parallel in the Latin translation and thus may be an addition. 28. This question is known from polemical literature against the Marcionites. See Bardaisan (Philippus), Book of the Laws of the Countries 1, 8; cf. Irenaeus, Against Heresies 4.37.6, Tertullian, Against Marcion 2.5.1-2; 2.6.1; 4.41.1; cf.Justin, First Apology 43.2-8; 28.3-4.

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(4) For this reason, a long time has indeed been required by the world until the number of good souls previously determined by God achieves its completion. And then this visible heaven will be rolled up like a scroll and will pass away. 29 (5) And the souls of the good will put on their bodies as light. But those [souls] of the evil, because of their evil deeds, will be mixed with the spirit of fire in their bodies and will descend to the depth of the fire that is not quenched and will receive punishment for eternity. (6) And that those things are so, the prophet who does not lie transmitted to us, whom, if you wish, I will show you to be a prophet, and I could assure you with many great demonstrations. (7) For even some of the things that were spoken by him in that time are now happening in their likeness, and the things that he said will be afterwards truly will be. For the things that have happened give us faith in those that are about to happen." 3.27 (1) But Simon, because he had learned from many things that ifhe [Peter] should magnificently be able to establish the word about the prophet and to show that the entire discussion is comprehended in it, declined to hear the discourse about the prophet, answered, and said, (2) "Answer me concerning the matters I wish." And as he spoke, he asked thus: "If, as you say, this heaven that encompasses the world will pass away, why did it come into being to begin with?" 30 29. The last four words do not have a parallel in the Latin of this passage but seem to be confirmed as original by the Latin ofR 3. 14.3 and both versions at R 2.68.3. Furthermore, the Greek fragment in the Ochrid florilegium now confirms this reading (see REHM's apparatus).

30. This question likely has a Marcionite background since the Marcionites believed that the world and its creator would selfdestruct.

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(3) And Peter said, "Because of the many, it exists now as a hindrance so that one who is not worthy should not see God. For the one who sees him will have life forever. For this reason, God is prepared to be seen only by the ones who are pure in their hearts. (4) Hence, in this time of trial, he is not seen through this covering of heaven, and this great thing is established for those who are victorious: that God the father will be seen by them." (5) And Simon said, "If the creator is good and the world is beautiful, why will the good one dissolve this beautiful thing whensoever? And ifhe will dissolve this beautiful thing, how is he good? But if he will dissolve what is detestable, how is he not detestable who made the detestable to begin with?" 3.28 (r) And Peter said, "Since we have promised that we will not flee from blasphemies-for they [blasphemers] will answer for what they say-we endure. (2) But listen: If the heaven that he made was the only one and he was its cause, perhaps there would be an issue of why it will pass away. (3) But if it came into existence because of something else, it is necessary that it should pass away in order that the one for whom it came into existence should be seen, (4) as, for example, it is fitting that even eggs of animals that are very beautiful and whose form is kept perfectly on all sides should be broken in order that the baby bird, on account of which they came into existence, should appear and be seen. (5) Thus also this heaven that surrounds the world will pass away in order that the king might be able to appear in glory for the good alone." 3.29 (r) And Simon said, "The heaven that came from God will not truly pass away, for from one who is eternal come these things that are eternal and from one who is corruptible come the corruptible." (2) And Peter said, "Not always. But from the corruptible come corruptible things. From him who is incorruptible,

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corruptible or incorruptible things do not always come, but rather as God their maker wishes, (3) so the things that come into being and are constituted are not a law against the power of God. The law is that the things that come into being should be according to what their creator wishes." (4) And Simon said, "I call you back to the first issue that you mentioned: that God is not now seen in order that the evil not see him and might be able to live forever in good things. For this reason, at another time, after this heaven that is seen passes away, he will be seen only by the pure and righteous. (5) Does this not seem to you to be the contrary of the word of the law that says that God said, 'A human shall not see me and live'?" 31 3.30 (1) And Peter answered him, "To those who have not received the law from the seat of Moses my truthful word seems to be contrary, which it is not. Thus, and that it is not, hear! (2) Now the angels see God. And humans, when they are humans, are not able to see God. (3) But in the resurrection of the dead, those who become like angels, will be able to see him. (4) And thus it is not contradictory. But did not our teacher also say, 'Blessed are those pure in their heart because they will see God'? 32 (5) And this, which he said about the world to come, shows that in it they will also be like angels." (6) And then after these words and many similar others related to them, Simon swore and said, "Answer me only in the issue concerning the soul, whether it is mortal, and I will agree and consent to your will. But say this tomorrow, for this day is passing away." (7) Therefore, when Peter had begun, Simon departed, and a very few of his people departed with him, those who were 31. Exodus 33:20 (Peshitta). 32. Matthew 5:8.

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also ashamed. (8) But all the others took refuge with Peter. And they bent down on their knees. And some of themthose who had every sort of disease and sickness and who were possessed-were healed and cleansed through Peter's prayer. And they were dismissed in joy while their minds had been filled with the teaching that accords with the God of truth. (9) But our acquaintances and friends remained behind, and they spread the table for us on the ground, and each one of us reclined in the place that each knew he had reclined in the previous day. And thus we partook of food. And we confessed and praised and went inside and went to sleep. 3.31 (r) Now the next day, Peter rose at the moment that was set for him during the night, as was his custom, and found us all ready. And he began to speak thus: (2) "I ask and beseech you, my brothers and my fellow-servants, that if there is someone who is not able to keep vigil, he should not force himself because he would be ashamed in front of me, for it is a thing that one is not able to do quickly. He will be able to do this in an extended time. (3) For since it is from customs that we are defined, we are able to change and be tempered through various and long periods. For custom has a double nature. (4) For God testifies to me that I am not grieved that one should not keep the vigil but that one should sleep the entire night and during the day should not fulfill the things of the night. (5) For it is proper and right that he should give earnest heed to the teaching so that the memory of God alone will be in the mind, in order that where the memory of him is, the evil one will not be able to crawl in." 3.32 (r) And when Peter had said those things, we all continually and earnestly persuaded him and said, "Much more than a little [time] ago, we had our fill of sleep, and we were awake and we feared to rouse you because it is also not appropriate for disciples to command their benefactor, (2) though

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we were indeed pressed to be very rash, for our heart and our mind were greatly jumping in us from joy over the words and expelled and thrust out sleep, (3) and because our love for the teaching was persuading us to honor this more and was urging us to wake you." (4) And Peter said, "Since, then, you have stated that you keep vigil and are awake out of love of words, I wish therefore not only to recall the discourse uttered about the things finished and to commit [it] completely to you with all appropriate order, (5) but also that, every night when we are especially able to speak with each other, we should carefully examine the matters that come up throughout the discussion during the day, so that we might recall them in their order and fill out what is lacking in them." (6) And when he had said this, he began to expound for us on the matters of the previous day: in which order their discussion should have been but was not because of the empty ostentation and love of vainglory or ignorance of the opponent. And for this reason he stated, "I dealt in depth and I fully undid and rendered void the matters of the opponent. But I spoke my own matters neither completely nor openly." (7) And thus he consigned to us the discourse about these matters in perfect order, as it should have been. 3.33 (r) But since it had now become dawn, he went out. And, as on the previous day, he turned and prayed, and he came and stood in the place in which he had stood the previous day, and he saw that a great crowd had assembled and also Simon, who was standing in the middle of the crowd that had swelled. As was his custom, he greeted them and said, (2) "I think it is right that it should grieve us and we should mourn over people who, when they have come to us and have asked us that they might learn, as soon as we begin teaching them, mysteriously appear to us as teachers, for they ask like ignorant ones, but speak against us like the learned. (3) But perhaps

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one of you will consider and say that the one who asks asks in order to learn, but when he has heard and has discerned that it is not correct, he replies in a way that seems to the many as ifhe were speaking the contrary, yet in truth it is one question after another. 3.34 (1) But I say that some of the teaching is first, and some second and third, and [that] there are other important points that can be discovered, if they are sought. But if they are examined out of their order, they are thought to be unattainable. (2) For this reason, it is appropriate that we first observe the order of prior things, and whatever one seeks, one should seek and find what is appropriately first. (3) He should thus take, as it were, the beginning of the road. And easily traveling by the first [road], he will hasten on with the second. And from the second, again, he will easily find especially the third. And as long as he travels-especially as he travels-the good road will be revealed to him and made evident until he should come to the city of truth that he was seeking to enter. (4) Therefore, the ignorant and the fool, not even knowing the paths of inquiry, will err like a foreign guide and will not endure so as to submit to one who is from the city. He will remain outside the gate oflife and abide outside. And thus he will travel in the darkness of the night without order, in paths that lead to destruction. (5) Thus, when matters are pursued in their order, they are found. But the fool and the ignorant does not know the order of investigation. It is appropriate and right for him either to consent to the knowledgeable or to learn first the law of investigation and what its order is, and then to raise questions and responses in words." 3.35 (1) And Simon answered him, "The truth therefore does not belong to everyone but only to those who know the knowledge and order of inquiry, which is not right, since while there is one god, not all will be equal in discovering and knowing the things that are pleasing to him."

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(2) And Peter said, "All came into existence through him in equality, and they are equal in being able to find the truth, (3) because none of those considered wise became wise in one day, but while born not knowing anything, he then later took up the debate secondarily, (4) for the mind of humans is ready for all knowledge. (5) Or who does not know that what they have learned, beforehand they did not know?" And Simon said, "You are talking in truth." (6) And Peter said, "If, therefore, in the crafts of the world, first they learn and then they teach, it is particularly right for those who proclaim to equip souls that first they should learn and then they should teach. And they should not, while ignorant themselves, profess knowledge to others." (7) And Simon said, "But in the crafts of the world, everyone who learns is convinced that he knows. Here, however, the one who has heard does not continue to listen because he has learned." 3.36 (r) And Peter said, "The one who listens in the order that is appropriate and suitable, knows the truth, unless because he does not wish to receive for himself the greatness of the ways, which cleaves to the truth, he will not declare that he has been persuaded, (2) as many also do, when they have learned crafts and have abandoned them as not suitable to them. They change to do something else, and as an apology for this folly of having deserted what they had learned, they devise to speak shame and dishonor about the craft that they have deserted." (3) And Simon said, "Would it be appropriate for everyone who has heard to believe that what he has heard is the truth?" (4) And Peter said, "Truly, those who listen to the things that adhere to the truth in order truly know them because they are not able to speak to the contrary, if they wish to be guided by them and also to profess as they hasten on with

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them. (5) And that others hear and do not wish to give themselves to do good things shows that it lies in their power to do the things that they wish. (6) But if all those who heard either submitted or were not persuaded, 33 it would be the nature of the one who was persuaded, because there would always be one road of all. (7) For just as it is not possible to persuade someone to become short or tall, since nature does not allow [that], thus also in truth whether everyone is converted to the word or not converted, it would be nature that constrains that everyone should continually be turned to the word or also that no one would ever be converted." 3.37 (1) And Simon answered him, "Teach us, then: What is proper for one who loves the truth to learn first of all?" (2) And Peter said, "Before everything else, it is appropriate that he should ask what is possible for a human to find when he searches. (3) For it is very necessary, since God is ready to judge the deeds of everyone, that the human who wishes to act might thus easily also know what is good or bad. For this reason, I say that a human is not able to find anything as it is, unless he should first be diligent about the matters on which he will be judged. (4) And what is beyond these things only the prophet knows. And this is proper. For why is it lacking for humans and sought by them to know how the world came into existence? For those who wish to be in the fear of the one who made them, it is appropriate that they learn this, (5) but not, I think, that people should be able to become fellow-craftsmen of God so as to be troubled and concerned about how he worked. (6) And they will also be judged not for why they have not learned how the world came into being but concerning the knowledge of its maker, and that one should know him to be just, and it is possible to learn about 33. The Latin translation does not contain this negative option here.

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him in the way of righteousness. (7) For this reason, even if one should know that he alone is good, this knowledge will not be sufficient for him for his salvation and for his life. For while all now delight in his gift, those who now have known only that he is good and for whom this knowledge alone is sufficient, upon dying, will not have done anything more than those who have not known him. (8) But those who have also known his righteousness and have done the things that are in accord with their knowledge will also delight in the good things that are to come forever. (9) For this reason, he rightly said to the Hebrews who knew him, 'Seek first his righteousness,' since they knew him to be good, but they did not know his righteousness. For this reason, they did not go astray as if they have only 'good' with respect to God and did not know that he is also righteous. (ro) And he is good in this present world insofar as everyone might be able to live. But he is just in the judgment to come, in the way that salvation and eternal life will belong only to those who are worthy." 3.38 (1) And Simon said, "How will he be able to be just while being good?" (2) And Peter said, "Without righteousness, the good one is constrained to be unjust. For it is good that he gives the sun and rain to everyone equally, both to the righteous and to the evil. (3) Insofar as he gives, he is good. But insofar as it is [given] equally to the bad and to the good, he is evil, unless he would now be giving the sun and rain for the sake of the seed of wheat for enjoyment. (4) But the thistles also grow up with it until the harvest, when righteousness arrives in addition to goodness. And the thistles will go out, and the grains of wheat will be gathered within. (5) Thus also now, when righteous and evil equally enjoy his good gifts, it is because of his giving. But in the day of judgment, when the righteous will enter his kingdom and the evil will go outside, his righteousness

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will be seen. (6) But if the evil and the good were to persist in equality for eternity, it would be necessary for it be thought that there is not only no goodness but also no evil or that according to him the good would have their portion equal with the evil, without separation and without judgment." 3.39 (1) And Simon said, "I wish to be assured of one thing alone: whether the soul is immortal. For I am not able to receive the weight of righteousness on myself unless I should first have been assured regarding this. For if it is not immortal, neither will any of those promises of the fear of God be able to stand." (2) And Peter said, "First, let us inquire if God is just, and if he is found [to be just], he would be established [as such] for all the matters of his worship and his teaching." (3) And Simon said, "With respect to you, I think that you boast that you know the order of arguments, and now you have answered without order. For when I asked that I might learn how the soul is immortal in order that I might grasp the matters of your declaration, you said that we should first inquire as to whether he is righteous." (4) And Peter said, "This is very and incomparably appropriate." And Simon said, "I would like to learn!" 3.40 (1) And Peter said, "Then listen: Some people have blasphemed him, have done evil, have delighted themselves, and have died the death of their soul on their bed. (2) And they have been worthy to be buried honorably by their own. But other people have praised him, have done righteousness, have endured hunger in poverty, and have died alone because of righteousness and yet were not worthy even to be buried. (3) Where, then, is the righteousness of God if there is no immortal soul so that what each one lacks might be given to him, I mean, judgment beyond for the one who has delighted

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himself evilly and delight of eternal good things there for the one who has endured all the things of distress because of righteousness?" (4) And Simon said, "This indeed persuades us not to believe: that many good people have been distressed and have departed the world in an awful way, and many evil people who have evilly delighted themselves have died even in great old age with peace." 3 .41 (I) And Peter said, "This thing that induces you not to believe persuades us that there will be some sort of judgment. (2) For when our God is known to be just, it is necessary for there to be another world in which everyone will receive the effect of his freedom and of his authority, and the righteousness of God will be seen. (3) But if one were to receive here as one has done, we would be liars when we should say that there will be a judgment whatsoever-if everyone received here what one has deserved. The fact, therefore, that each person does not receive here according to his deeds persuades all of us who know that God is just that there will be a judgment." (4) And Simon said, "Why, then, am I not persuaded?" And Peter said, "Because you did not listen to what the prophet of truth said, namely, 'Seek first his righteousness and all things will be added to you."' (5) And Simon said, "Allow me, because I do not wish to inquire first about his righteousness before I know whether the soul is immortal." (6) And Peter said, "Allow me only that I should not do anything at all beyond what the prophet of truth told us to do when he was present." (7) And Simon said, "You clearly seem unable to show that the soul is immortal. For this reason you are delaying, because you know that, if it should seem to be mortal, all the promises

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of the fear of God will be undone and void. (8) Therefore, your mind is acceptable to me, but I do not praise your conviction. For you persuade many evil souls of people to conquer pleasure and desire in the hope and expectation of better things to come. (9) It happens to them that neither will they enjoy the things here, nor will they achieve the things beyond, because, at the moment they die, their soul will also expire." 3.42 (r) And when Peter heard these things, he gently gnashed his teeth, rubbed his face, groaned, and said, (2) "You are an evil crafty person. The bitterness of the deceptive snake is in you. For, in the beginning, you also promised that you would teach as a wise person. (3) And like the serpent, you have urged that many gods should be supposed, and when you were reproved concerning this, you asserted that there is no god whatsoever. (4) And you said that it is both proper and right that there should be one greater than this god of truth who created and made the world that is so bad, or that there are many like him, or that there is altogether no god. (5) And thus though you have not been able to show even these things, you said that the soul is mortal so that one should not live in righteousness because of the hope of the better. (6) For it is not possible that one will enjoy and be refreshed if one should do injustice to others, or unless one should love, just as I will bring up in the exposition of those things at another time for those for whom it is appropriate. (7) And you urge this entire wickedness in order that you might wrong this wretched world, and you say about yourself that you are excellent, and concerning me you say that I am evil since I, because of the hope of excellence, do not allow people to take up arms and war with one another, to do violence and to lie for their pleasure and desire as if this were the prerogative of everyone, since one should refresh oneself and enjoy because there is no other hope. (8) And what rest will

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those have who rage and war with one another? For it is necessary that those who do evil things to their companions should also suffer from them the same and similar things either from within or from without. (9) Now I know that you are the chief and the leader of war, and not of peace, and of wrongdoing and of evil, and not of righteousness and of the law, for wrongdoing is the mother of robbery and sins, but the law is the father of peace. (IO) For now it is not that I am not able to show that the soul is immortal. I feigned anger and I was delaying to show what you asked. (u) For I say this and precisely this, and it is not that I have been forced by you. For I know also how I say it, and you alone I do not persuade, but I remind you, and these who do not know I will reaffirm when it is appropriate." 3.43 (1) And Simon said, "If you are angry, I will not even ask. I also do not want to hear." (2) And Peter said, "If you are searching for an excuse for yourself because you wish to escape, you have the power to escape even without an excuse. (3) For all the people have heard those words of yours, which do not teach anything. For you have not said and demonstrated anything; rather, you have only declared, and when you have listened, you have spoken to the contrary. Everyone is able to do this so that after all the demonstrations he should say, 'You have not said a thing.' (4) But in order that you might see that I will convince you with a single word that the soul is immortal, I shall ask you what everyone knows. Tell me, and with a single word I will convince you that the soul is immortal." (5) And Simon, though he had found this pretext, namely that Peter was angry, and he was ready to flee, remained because of the greatness of the promise, and since he remained, said, (6) "Ask me! I will answer you with what you have said everyone knows in order that I might hear with a

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single word how it will have been declared how the soul is immortal." 3.44 (1) And Peter said, "I will speak to you above everyone else so that you might know and perceive. Only answer me: What is especially able to convince the nonbeliever, sight or hearing?" And Simon answered, "Sight, especially." (2) And Peter said, "Why then do you ask me that you might be persuaded concerning the soul by word while you accomplish [it] by deed?" And Simon said, "I do not know what you are saying." (3) And Peter said, "If you do not know, go to your house and enter your inner room, and you will see that an image has been set up by you, with the picture of a youth who died by force clothed in purple. And ask him. He will teach you while being only seen. And if you wish, he will also talk with you. (4) But why is it necessary for you to hear from him if the soul is immortal, when it [the boy's soul] is near and is seen? For how is something nonexistent able to be seen? 34 (5) And if you do not know about which image I have spoken to you, let us immediately go to your house with ten men." 3.45 (1) And when Simon heard this from him, since his opinion had been defeated by his thought, and his face grew pale and, as I thought, he feared that, should he deny [it], it might be sought by him [Peter] or Peter might be furious about this and say it openly and arrange for it and he might be reproved and exposed before everyone, he answered and said, (2) "I ask of you, Peter: Through your goodness, conquer the evil in me! Accept my repentance! Permit me to be an assistant to you in your proclamation! (3) For now I have learned through experience that you are truly the prophet of the God 34. Cf. R r.5.4 and the note there.

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of truth. For this reason, you alone know the hidden things of humans." (4) And Peter said, "You see, brothers: Behold, Simon has repented! In a little while you will see him again persisting in his faithlessness, (5) for he thinks concerning me that I am a prophet because I have revealed those evil things that are done by him in secret. And he has confessed that he is repentant. But I will not lie about myself: it is not in my authority whether this infidel will live or will not live. (6) Heaven and earth witness to me that it was not in prophecy that I said to him those things that I said mysteriously, as far as was appropriate, before the crowds, (7) but I learned from those people who were his assistants but now are in my faith and I spoke. Therefore, because I had learned, I also spoke, and it was not as if in foreknowledge that I spoke what you heard." 3.46 (r) But when Simon heard those things, he began to be overbearing and boisterous. And he said, "Learn how you, outrageous and full of guile, have won by chance and not by truth! (2) I spoke and repented not because I was lacking in knowledge, but in order that you might think that I had repented and I was your disciple and you might lay out all these hidden things of your promise and speak so that I might refute you in the end. (3) But since you are crafty and you understood that I had said in dissimulation that I had repented, you also consented to me as if you had not recognized the guile in order that you might first reveal to me, before the crowds, those things of which I am ignorant. (4) Now, having understood that, after this disclosure, I would be forced, in rage, to acknowledge that I did not truly desire to repent, you spoke earlier this injustice concerning me (5) in order that your victory might truly occur, whether I should or should not remain in the repentance that I expressed, and, again, also in this [manner] you would be wise since you knew beforehand,

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and I should have been defeated as if in an ambush because I did not know beforehand your deceit, whereas you knew mine. (6) Thus, you used a trick and won by chance and not in truth. But I know why you have not known that I am the Standing One. And I spoke with you because of my goodness and I received you. (7) But now I shall show you my divinity so that you will fall down and worship me. 3.47 (r) I am the first power, and I did not receive a beginning so that it applies to me that I exist at all times. I crept into the womb of Rachel, and I was born as a human in order that I might be seen by humans. (2) I have flown, I have been transformed into fire and air, I have given souls to statues, I have made stones into bread, and I have flown from mountain to mountain, I have been led by the hands of angels and I have come to earth. (3) Not only did I do these various things once, but I am also able to do them now so as to persuade by deed everyone that I am your Jesus who stands forever. And I am able to make stand those who believe in me, (4) but your words are empty, and they are not able truly to show anything by deed, such that not even the one who sent you, who was a magician, was able to save himself from the cross." 3.48 (r) And when Simon had said those things, Peter answered him, "Do not bring your matters close to others. For you, who are a magician, have proclaimed from what you have done and you have been openly proved to be in the wrong. But our teacher, who is the Son of God and the Son of Man, is good and since only Jesus is in truth the Son of God, whenever it was appropriate, it was said and again is said. 35 (2) But if you do not confess that you are a magician, I will go to your house with many, and then the one who is a magician will be known and revealed." 35. Possibly a reference back to R 3.2-rr.

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(3) And when Peter said those things, Simon began to revile so that there should be a commotion and his rebuke might not be noticed. And Peter withdrew himself because of his rebukes so that he might not be thought to have been defeated. And therefore when Peter again approached, he also remained because he wished to reprove him. 3.49 (1) The crowd was furious at Simon. And they thrust and cast him out of the door of the court. And only one followed him as he left. (2) And when there was quiet, Peter began to say, "You ought to endure evils with long-suffering, my brothers, since you know that God, too, who is able to cut them off and bring them to an end ahead of time, puts up with them till the day that he has appointed, in which the judgment of everyone will occur. Is it not, therefore, appropriate that we, too, should endure what God also puts up with? (3) Why should we not bear in humility and purity of soul also the wrongdoing when he who is more precious than all suffers dishonor, and though he is able to require his soul does not wish, also because of his long-suffering, that it should now be known and all the wicked should be convicted? (4) For if the evil one had not found Simon, he would have found another, for it is necessary for offences to come to the world, but woe to those by whom they come. 36 (5) Therefore, it is proper for it to grieve us, and we should grieve over Simon who became the chosen vessel for the evil one, and he would not have gone astray and fashioned himself as a teacher unless he [the evil one] had taken power over him. (6) For why [else], even ifhe did not believe in our Jesus and particularly since he has persuaded himself that souls are immortal? (7) For why [else], 36. Cf. Matthew 18:7; Luke 17= 1; the unusual plural in the last clause ("those") is not found in the Latin ("woe to that person").

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even if demons delude him? But he thinks that he has for his service the soul of a youth who died through force, which in truth is a demon. (8) Therefore, I spoke those things that I said about him in accord with his opinion. (9) But he also heard from the Jews that there will be a judgment. For since the evil one appears to those who err from the true faith and sin and do not repent as if to those perfect in their sins, he also deludes them by those things so that they do not again have a place for repentance. 3.50 (1) "You, therefore, who repent and are converted, bend your knees to God." And when Peter had said those things, the entire crowd knelt upon its knees. (2) But Peter raised his eyes to heaven and with weeping and tears prayed that God in his mercy and goodness might receive those who had approached him. (3) And after he prayed, he said, "Assemble early tomorrow!" And he dismissed the crowd and then, as is our custom, we took food and went to sleep. 3.51 (1) Now when Peter rose at the moment of the night that was appointed for him and saw all of us awake and greeted us, Nicetas first said to him, "If you iow me, my lord Peter, I have something to say." (2) And Peter said, "I allow not only you but also all of you, and not only now but also anytime, so that everyone should make known the part of himself that distresses him and healing might come to him. (3) For those things that are kept silent, since they are not known to us, tarry and endure in the soul and cause pain to it that is difficult to remedy. Thus, I am not able to bring to the silent the word that is appropriate and corresponds to them, but only if those who suffer have made known the part that causes them pain. (4) But since they do not confess, God alone is able to heal as is appropriate. But, after an extended period, we are able to know each individual

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who is silent and hidden with his thought. (5) For when we proceed in order, from the beginning through all the demonstrations, we are able to meet everyone. For it is not possible, when we meet everything that is said against us with the solutions, that we should not come across, at some point, what is needed for each person. (6) Now a great amount of time can accomplish this. When it has the help of orderly disposition, as I said, it is possible for us to do everything that is requested. But now, too, say what you wish." 3.52 (r) And Nicetas said, "We affirm about you, Peter, that you are generous. But what I wish to learn is this: Why is Simon, who does what is against God, able to do such things? For he did not lie about any of the things that he openly affirmed to have done." (2) And Peter began to speak thus: "God is one, and he wishes to bring good friends to his first-born child. (3) And since he knows that they could not be good unless they were given a mind and a free will that had authority over itself, so that in their own will they should become what they wish, and that if these things were not so, they would not truly be good (unless in their will they should become what they are), insofar as they would not be able to become any other thing, he therefore committed this power to them to be what they want. (4) And again, since he knew ahead of time that, because they would have autonomous freedom in their will, some of them choosing to do good and some evil, and thus the entire mass of humans would be in two separate groups, to the two groups he granted a king whom they will choose and a place for them so that the first of them who has reigned rejoices in destruction, but the other who will reign will rejoice in good things. And he commanded that he should save and deliver the righteous. And for the two of them, therefore, those things were predetermined, a decree in the law

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that does not pass away. (5) Of these things, since many are with us, I wish to call to mind what is fitting, not because of you, Clement, since at another time I delivered to you the discourse concerning predestination, but because of these who are present with us, so that Nicetas, too, might learn the explanation of the matter he asked, namely, for what reason Simon, who plans what is contrary [to God], is able to work wonders such as those, in contrast to me, the proclaimer of the truth. 3.53 (1) In the first place, it has been determined by God that that person is evil who despises something that is helpful to him, which he might receive when he seeks [it]. (2) For how can such a person, who does not love himself, become good and philanthropic? and of whom will that person not be an enemy who is unable to be a friend of himself? (3) Thus, in order that those who choose evils and those who wish to be in good things might clearly become evident, God hid what is greatly beneficial: the possession of the kingdom of heaven. Like one who would hide a treasure, he also placed it so that it should not be found, in order that no one might be able to find it 37 through his own power. (4) But he brought the report about it to the hearing of everyone in every generation under various names so that those who have not sought what is helpful to them, through despising what is for their own good, might be seen as evil and might be deprived of what they did not wish to possess. But those who, in the love of truth, have sought what is helpful to themselves and have been seen as good will find it, (5) not through their own strength but through the will of the one who hid it, 38 so that he will give to the just who seek it that they might find 37. The Latin has this expression qualified with "easily." 38. The Latin reads: "they should ask for it not from themselves but from the one who hid it."

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it. If, therefore, one should love it more than everything, he will be able to receive it. But if not, he will not even know it, even ifhe is the wisest of all humans. 3.54 (r) Therefore, I say that he should love it more than anything, that is, more than riches, rest, desire, fathers, relatives, and friends, (2) while he bravely abjures custom, presumption, contempt, and things similar to these. (3) If, therefore, one should wisely seek this, he will be able to find it. But if one is rich and prefers present wealth and loves glory, he will have what he prefers. And this [person] does not know if he will remain, but if he chooses desire, he will also enjoy this as long as he is able, but not as long as he wishes. And if he loves rest, what is it that gives rest? And if someone prefers any other thing to God, he is a fool. (4) For should it be fathers, they die; and should it be relatives, they do not persist; and should it be friends-and who is a friend who is not a worshipper of God? And if it prevails in presumption, it is not the truth. (5) And if he disdains to possess what is helpful to him, he is evil to such an extent that, in his wickedness, he will greatly surpass the one who is the chief of impiety in his wickedness. (6) Because he consents to the form that is known to him, he does not correctly employ the goodness of God. And this one despises his [God's J assistance so that he will not be saved and live. 3.55 (r) Therefore, because of those who are so, I say concerning those who despise that ten pairs have been determined for the world unto the testing of all of the present, just as [was the case withJ the demonstration in Egypt, (2) for at the time when the nation was sojourning there, Moses appeared and asked the king of the Egyptians to release the nation of the Hebrews to leave Egypt in order that they might return and go to the land of their fathers. (3) Now he promised ten times and even so he renounced ten times, and, for this reason, every time that he renounced, he was struck with a blow, together with

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all the Egyptians, and when he repented, he was also delivered. (4) Now, he was the reason that he should suffer those hardenings ten times with the Egyptian accomplices. For when Moses claimed the people at the command of God, the king who was asked, in order that there might be a sign to him, said to Moses that he should provide him with a miracle. Now through the command of God, he threw the staff that he held onto the ground, and it truly became a snake. (5) And though he was of necessity immediately persuaded, that evil portion who were magicians, in their freedom and in their will, seemed to have been able to act in his likeness through the faith of God. And because of the similarity, they perverted the king, along with the Egyptians, not to believe, as was appropriate of their own will, so that they thought that Moses had not been sent from God that they should be asked for the people, and he was found to be able to do this when even the magicians were able to do similar things, so they thought, (6) though the name of magicians was sufficient [reason] for him to know that those things that were done by them happened through contrivance, just as the tradition is known (7) that those magicians, as they are called, have been able to do similar things up to a degree. (8) Now, in the last plague, the death of their firstborns occurred, while Moses slaughtered a lamb. And he ransomed the people through blood until they brought them presents with supplication, and they asked them that all the people should go out. 3.56 (r) Therefore, I see this also now, in our time, in my matters that are unfolding. For just as in that time when, with signs and wonders, Moses persuaded the king and the Egyptians to believe in God, while the magicians, in contrivance to do these things similar to his, were hindering so that the oppressors should not be delivered, (2) so also now, when I have gone out to persuade with signs those from the nations to believe in the God of truth, this

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Simon the magician has preceded me and has done things that seem similar to mine. Just as even the leaders of this [nation] rose up against Moses the servant, even so those from the nations who evilly judge matters will be seen, and those who [judge] justly will be delivered and will live." (3) And when Peter had said those things, Nicetas said, "I ask you that, since I have something in my memory, you would permit me to say something that I wish." And Peter rejoiced in the diligence of the disciples and said to him, "Speak!" 3.57 (1) And Nicetas said, "How, therefore, did the Egyptians of that time offend when they did not believe Moses insofar as the magicians did similar things, though only in appearance? (2) If I had lived in that time, why would I not have thought, on the basis of the magicians' having done similar things, that Moses, too, was a magician, or that the magicians also had acted through the will of God? (3) since I would have thought that magicians would not be able to do things similar, even if for a spectacle, to those of the one who has been sent from God. (4) And again those matters of the present: How do those go astray who believe Simon on the basis of wonders such as these?-or are those things not wonders that he should fly in the air, should be commingled with fire, should make statues walk, should show dogs of stone so that they should bark as if alive?-because they do not know that they should distinguish those wonders that occur through deceit from those that occur through truth, all the more since he would seem to have made stones bread and other great things. (5) And if the one who believes because of wonders goes astray, how should one not properly say that those, too, went astray who believed in our Lord because of the signs and wonders he performed?" 3.58 (1) And Peter said, "I approve of your diligence that you have not hidden this issue that was in you that is troubling

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to the faith. For this reason, it will also be possible for you to receive the cure. (2) Now do you recall that I said that the one who despises to learn what is helpful to himself is more evil than all?" And Nicetas said, "I remember." (3) And Peter said, "And again also this: how God hid his truth so that he might give it to the ones who choose in love of the truth?" And Nicetas said, "This, too, I have not forgotten." (4) And Peter said, "Why then do you think that God has buried the truth in the earth and placed mountains on it so that they must intensively dig and dare in order to find it? (5) But it is not so, but as the earth and the mountains are covered in the cloak of the heavens, so also are the wishes of the one who determined that they should be covered in order that they should be found by those who are worthy, as I said before. 3.59 (r) Of all those pairs, the first one that comes is evil, but the second is good, (2) so that the one who justly approaches matters, whether he is simple or whether he is wise, will truly encounter the truth. (3) For if, at the coming of the first one, the simple person should believe his words and his signs, after this one, when the one of truth comes, he will make him [the simple person] no longer believe the first one. (4) Therefore, the one who is simple, who chooses to believe everyone, will believe the second to be good and will be changed. And just as he has learned that it is not right to believe everyone, you are knowledgeable from the connection and order of those things that are spoken. (5) But ifhe should not be persuaded by the second, he will properly be found unjust because he unjustly performed injustice, that is, that he should have believed the first but should not have believed the second. Otherwise, he should say why he believes the first and why he does not believe the second. But he will not be

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able to say. (6) For the one who is simple is quarrelsome and does not approach issues in inquiry. Without trial and as chance happens, he surrenders himself however it happens, just as those do who worship idols, which harm those who love them through evil custom, and they do not wish to remove evil things from themselves through knowledge, and they are perishing, and they think that they are harming us. (7) If therefore one should arise who should oppose those who disdain their advantage-which is not possible because they remain among themselves in evil-then they will be simple also to those who are in the fear of God, that is, quarrelsome, because they were able to encounter the truth. 39 Now those things have been said about the simple, (8) but if one is wise, will he not also encounter matters justly? And there is nothing greater for his wisdom than the discovery of excellence. For it is just that he should either not believe the first one to come or believe and set the second in that place. (9) But I say that if he has known the truth and has not believed the first, he will also not believe the second. For being healthy, he does not need a physician to heal [him]. (ro) But if one believes the first, he should believe also the second. For when he has been smitten with the error of the first one, he will have a need for the second one to heal him. Now you have thus heard why the evil one comes first and the better one second. (rr) And concerning the signs and wonders along with the things that are related to them, they are properly distinguished. For the evil one works those wonders that do not have any benefit, while the better one does those that are helpful. 3.60 (r) For those are useless when he should display statues that walk and dogs of stone that bark 39. The Latin does not contain material that corresponds to section 6 and section 7 up to this point.

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and mountains that dance-those things and things similar to these they say that Simon once did. (2) Helpful things are all those that our Lord did when he made the blind to see and the deaf to hear and the lame and maimed to be straightened. And again, he also drove out the demons and healed the sick and raised the dead, just as all the things that you see that I do as well-those things that are useful and merciful towards people. (3) The evil one does not do them, except only once at the end, (4) when he will mix in good signs, namely, he will drive out demons and drive away diseases. For this reason, when he has crossed his own limits, has been divided against himself, and has fought against his own matters from the principality that he disregarded, he will be expelled by it, because he has come to his limits of majesty in order to attack the just who have learned that the good tree yields good fruit and the bad bad,4° (5) those who possess the ability to learn ahead of time that also in the ninth syzygy 41 the evil one will come in the matters of the good. And in the tenth syzygy, he will perform beautiful marvels so that if it were possible he should deceive even the elect-all would perish. 3.61 (1) There are thus ten pairs that are from Adam: Cain and Abel; the second, the one in the days of Noah; the third, of Pharaoh and Abraham; the fourth, of the Philistines and of Isaac; the fifth, Esau 40. This last phrase and reference (cf. Matthew 7:17 and parallels) is not found in the Latin. 41. The references here to the ninth and tenth syzygies are not found in the Latin, which reads blandly: "And therefore the Lord foretold a coming temptation in the last times." The somewhat recondite word "syzygy" means "a pair" and derives from the Greek for "yoked together." The text is presenting a theory of world history dominated by ten syzygies; in each syzygy, the first member is evil and the second (later) member is good (see R 3.59.1).

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and Jacob; (2) the sixth, of John 42 and of the lawgiver; the seventh, of the tempter and of the Son of Man; the eighth, of Simon and of myself, Peter; the ninth, of the seed of tares and of the gospel sent for conversion when the holy place has been uprooted and they will set up the abomination for its desolation; and the tenth, of the Antichrist and of Christ himself. (3) But the Antichrist will come and work helpful miracles so that through him those will err who previously did not believe the one in the ninth pair who forewarned and proclaimed eternal life if they remain righteous and are not deceived by the anointing of the evil one. 43 And then everything will be in the various ways, just as I will deliver at another time in an account of the pairs in an extended narrative." (4) And when Peter said these things, Aquilas said to him, "Truly assiduous learning is required so that one might always be diligent regarding each of the matters." 3.62 (1) And Peter answered him, "Who therefore takes upon himself the diligence of assiduous learning if not the one who loves his soul so as to save it and excuses himself from all things in order that he might be able earnestly to hear the word? (2) He alone is considered wise by the prophet of truth who wishes, above all things, to live and to save his soul. For who is this one who will take upon himself to throw everything away from himself and whose soul should live for the sake of profit and advantage if not the one who is wise, who knows how great the difference is between temporal matters and eternal matters and between feeble matters and limitless matters and, among humans, finds the God of everything? 42. This word seems to reflect a misunderstanding. Perhaps one should read the somewhat similarly sounding Syriac word "priest" or "chief priest"; cf. H 2.16.7. The Latin reads "magi." 43. This sentence does not have a parallel in the Latin.

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(3) And who thinks that he will receive eternal good things if not the good person? (4) and who is good if not the one who loves God? But who loves God if not the one who knows his wisdom at all times? and how is one able to know it unless he should frequently hear it, should marvel at it, and should honor it in those things that are suitable to it and should delight in it? (5) For who is the one who loves it and does not prefer it in honors that are appropriate to it and affectionately seek favor in hymns and supplications to it? And it is considered a great loss to him when he is forced to discuss something else even for a moment. For it is not possible for the soul that is full of the love of God to regard and watch anything other than what pleases it. (6) For those who do not desire to see first in their minds the things that are pleasing to it [the soul] and then should thus speak are like those who have long stood in darkness and are unable to look at the celestial light. (7) And they are tired before they begin with the inquiry of greatness. (8) For since they accustomed themselves to the evils of error, when they hear about God, they are enlightened through the law as through speeches that are not pleasing and are wearied by it." 3.63 (1) And when Peter said those things, it became dawn. And a disciple of Simon approached, crying out and appealing, and said, (2) "I beg you, Peter, receive impious me who was almost carried away by Simon the magician. For I depended on him as if on the heavenly God because I was in awe of him on account of the miracles that occurred through him. (3) But when you spoke with him, he was both reproved and seen to be an evil person. (4) And no one followed him. I alone was the one who stuck with him. For since, until then, I had not sufficiently recognize him as impious, (5) he saw that I clove to him. He said to me, 'You are blessed,' and he took me to his house. And at midnight he began to say to

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me, 'I will make you greater than all humans if you desire to be with me to the end.' (6) And when I promised him that I would be with him always, he sought an oath from me that I would keep faith with him. And thus he bound together a bundle of unclean and secret things and fixed me up to carry it and commanded me to carry it. (7) Now as we came to the sea, he found a ship. And he entered alone. And he took the bundle. (8) After a short while, he came out no longer with the bundle that he had taken with him. Apparently, he had thrown it into the sea. And he asked me to depart immediately with him, saying, 'When I have gone to Rome, I will be able to succeed so that they will think that I am God. And I will attain to honor from everyone, (9) and then I will enrich you with money, and if you wish to return here, I will send you with many.' And when I heard those things from him and I saw that none of the counsel of God was in them, I recognized that he is a magician and a cheat. (rn) I said to him, 'I ask you to excuse me because my legs are hurting me. Therefore, I am not able to leave Caesarea. Furthermore, I have a wife and infant children, and I am not able to leave them.' (n) Now when he heard those things, he abused me and reviled me and departed alone towards Dora. And he said, 'You will feel regret once you have heard those things that will happen to me in Rome.' (12) And when he said those things, he left as if for Rome. But I immediately came here so that you might receive me since I regret those things with which I was previously involved." 3.64 (r) And when the one who had come to us spoke those things, Peter commanded him to wait for him in the open atrium. (2) And while he was waiting, Peter came. And he entered and saw that the crowd was larger than on all the [previous] days. And he stood in the crowded place, and he showed them the one who had come to him and began to

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speak as follows: (3) "This man whom I am showing you, my brothers, came to me this morning. And he told me about Simon's magic, how he threw those instruments of magic into the depth of the sea, not as ifhe had repented, but because he feared that he might not be able to hide and might be revealed. (4) And he requested of him, as he said. And he promised him eternal favors. And when he said that he had not been persuaded by him, he reviled him and abused him and turned and was ready to make his voyage to Rome, as he said." (5) And when Peter had said those things, the man who had come to us openly related all those hidden and evil things of Simon and his deeds to those crowds at hand. And when the people had become distressed over Simon's magic and wicked deeds, Peter said to them, 3.65 (1) "Do not be distressed about those things that have passed but take care about those things that are to come. For the things that have passed have found their end. But the things that are to come can pose a test for those who experience them. (2) For offences will never be absent from the world as long as it is permitted for the one who is opposed to be bold in his will, so that those who are discerning and are lovers of learning will be delivered and preserved but those who are not discerning and disdain themselves will fall through error and be ensnared. (3) Since, therefore, you have heard that Simon left to seize ahead of time the obedience of the nations who have been called to salvation and life, it is necessary for me, too, to follow close after him and to straighten out and restore those peoples who will be corrupted by him. (4) But since it is proper that I should take special care of you who are within the wall of life-since if what has been acquired by one should be lost, it is a great loss for him. But if what has not yet been possessed should be possessed, it will be profit; and if not, the loss is only in what was not obtained. (5) Thus, in order both that you

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might be confirmed especially in the truth and that those nations who have been called to life will not be greatly prepossessed in evil, I wish to establish Zachaeus as bishop for you. But I will stay with you, starting today, for three months. And I will go out to the nations so that I might travel to them lest, should they be prejudiced greatly through Simon's magic, they should hardly be able to be healed." 3.66 (1) But as he said those things, the whole crowd was weeping because they had heard that he was about to depart. And Peter was himself grieved from his compassion for them, and he too cried. And he lifted his eyes to heaven and said, (2) "We ask you, God, who established heaven and earth and everything in them: May you console even those who flee to you and are oppressed, and may you encourage them, for they love me on account of their love towards you, since I am for them the teacher of your truth. (3) Therefore, guard them with your merciful right hand and preserve them. For Zachaeus is not able, nor is any other human, to be the guardian for them." (4) And as he spoke those and related things, he placed the hand on Zachaeus, and he prayed for him that he might keep the part of the bishopric without blame. (5) And then he separated out twelve presbyters, and he established four deacons, and he said to them, "I have established Zachaeus as bishop for you because, in addition to the fear of God, he is great in learning. (6) Honor him who is the image of Christ, being obedient to him for the sake of your own salvation and life, as you have been persuaded of this: that the honor and dishonor that is to him draws nigh to Christ, and from Christ it ascends to God. (7) Therefore, hear earnestly and carefully those teachings from him, and the counsels and admonitions from the presbyters, and instruction and regulation from the deacons, (8) and support the widows and help the orphans. And have compassion on the poor.

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And teach the young to be chaste. And to speak generally, confirm and help each other in everything (9) so that as you worship God the creator of heaven and earth and believe in Christ and love each other, you show forth the reality of your love in deed." 3.67 (1) And when he said those and similar things, he announced to them and said, "Since I have desired to remain with you for three months, whoever of you is pleased and wishes, let him be baptized so that those evils that he has previously committed might be brought to nought, and [so that] through the good deeds that he thereafter does, he might become an heir of the eternal good things. (2) Only let him approach Zachaeus. And let him say his name to him. And let him hear from him those secrets of the coming kingdom. (3) And let him be in assiduous fasting, and let him test himself. And thus when three months have expired and Passover 44 has approached, let him be baptized. (4) Everyone of you who wishes will be baptized in waters whose flow is living while the glorious name of the Trinity is spoken above him. And he will learn what is meet and right, but beforehand he will be anointed with the oil that has been made in holy prayer so that when you have been sanctified, you will be able to receive holiness." 3.68 (1) But he spoke many things about baptism and dismissed the crowds, and he went to his lodging according to his custom. But as we twelve approached, I say Zachaeus, Sophonias,Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, I Clement, Nicodemus, Nicetas, and Aquilas, he spoke thus and said, (2) "Let us consider righteousness, my brothers, now so that we might

44. The Latin has merely "festal day;" cf. similarly in R 3.72.3 and cf.R 3.74.1.

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have a plan as to how the nations might be able to receive help. (3) For when you were present, you heard that Simon has gone out ahead in accord with the things that he planned and wished. Therefore, it is immediately right that in every place where he has attempted and wished to work, we should come and confute him. (4) But because it would be an injustice for me to leave these who recently fled to us for help and to prefer to respect the salvation of those who currently are far from us in all matters, I have decided to stay with these who are here for three months. And I shall prepare them to be strengthened and to be watchful on their own. But those who are afar I shall not wholly abandon, lest, because of the length of time that they will have previously spent in the evil teaching, they should able to be changed from it [only] with difficulty. (5) For this reason, I wish to appoint, if it also seems right to you, in the place of Zachaeus who will have stayed here to become bishop-I will add Benjamin the son of Sabha to the number of the twelve, and in the place of Clement, whom I have determined to be with me at all times since he is from the nations and has greatly thirsted for the word, Hanania the son ofSaphra, and instead ofNicetas and Aquilas, who have also gladly been instructed in the word of Christ, Roubel, the brother of Zachaeus, and Zacharia, the builder." (6) And thus, then, he introduced four in the place of four in the number [of the twelve], so that we might be with him all the time, I, Clement, and Nicetas andAquilas. 3.69 (1) Now to the twelve he said, "I desire that after tomorrow you go out to the nations on the heels of Simon in order that you might report to me the things he is doing and inform me. (2) Again, you will test the will of each person and you will make them aware of my arrival that is truly imminent. And to skip the details, I say to you that you should prepare them ahead of time so that they will long for my arrival."

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(3) When he had said those and similar things, he added and said, "Brothers, each one of you should say what seems right to him with regard to those matters, lest this should have seemed good to me, though it should not be proper." (4) But they all, as one, praised him. And they asked him that he not do anything with their counsel, but what seems good to him he should only command, and they said, "It is appropriate and just for us immediately to carry out what is commanded us by you." (5) And when they had said those things, he summoned Benjamin, Hanania, Roubel, and Zacharia. And when they had taken the appropriate place, he also spoke with them. 3.70 (1) After one day, then, they came and said, "Do not think concerning us, my lord Peter, that we are not a little distressed to be deprived of the word of your discourse for three months. (2) But for the sake of the good, we readily do what you have commanded. While we will see your face in our mind at all times, even now as you have commanded we will go with joy and peace." (3) Now he prayed over them and accompanied them. But those who were sent out before him were Benjamin the son of Sabha instead of Zachaeus and Sophonias,Joseph, Micah, Eliezer, Phineas, Lazarus, Elisha, and Nicodemus and, instead of me, Hanania, and instead ofNicetas and Aquilas, Roubel and Zacharia. And when they had thus gone, Peter went up and stood in the place in which it was his custom to speak, (4) and when he saw the crowd, which was very large, he was both looking at it and weeping because he had said to them the previous day that he was ready to leave them on account of the urgency [created] by Simon. (5) And he, too, looked at them. And it was evident that he was distressed at their image. For he was concealing his tears. And with his unsteady voice, he disclosed to them that he too was saddened himself and distressed at their sight. 3.71 (1) But he

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was rubbing his face with his hand, and he said, "Take heart and be strengthened, my brothers, for you possess merciful souls. We, therefore, will comfort and strengthen our soul with correct thought. And we will assign all things to God, who chose us to prefer in honor his will alone. (2) For this would be against his will if I should remain because of my love for you and I should wish to continue with you. Is he not able to send me to death during a journey along a remote road? (3) For this reason, in our will we will endure this, which is short, as his righteous and worshippers, who have separated and have chosen to be persuaded by the will of God in every matter-and you, too, who consider everything through correct faith in order to be obedient. But I know that you, too, love me not because of anything other than your love of him. (4) As lovers of God, then, fulfill and be in accord with his will, and, moreover, bear in mind righteousness, (5) namely, how it would have been wrong that, while you were being deceived by Simon so that I should come to you, I should not have come because I would have been detained by those previous brothers there, though Zachaeus was with you, an honorable and good man, even in words. (6) Similarly, then, this too is evil: that I should not go out to those nations that are entirely alone and with them is Simon, because I am being detained by you. (7) Let us fear and be careful, lest through unjust love we do the will of the evil one. 3.72 (1) But I will remain with you three months. During them, approach and hear the word of life readily and diligently. And when three months have been completed, all these who are able righteously to follow me should follow. (2) But I say it is righteously when they do not grieve any of those for whom it is not just, be it a wife who is of his same opinion or anyone else with respect to whom it is otherwise pressing for them to be with them." (3) But he spoke with them every .day during those three months.

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And when Passover 45 drew nigh, he baptized more than ten thousand there. 3.73 (1) In those days, he received a letter from those whom he had sent ahead of him that made known the evil deeds of Simon. And there was in the letter how Simon, from the day that he left Caesarea, was deceiving the crowds in every city and was dishonoring and reviling Peter and stayed for the most part in Tripolis. (2) And his whole purpose was this: that when Peter should be seen, no one would give him his hearing, as if to a magician, a godless person, and one insolent, cunning, and ignorant and who preaches impossible things and says that the dead rise, which is not possible to happen. (3) And he tries, namely, secretly through his helpers to kill those who confute him. "Therefore," he said, "I conquered him and demasked him, and I was afraid of his deceit and I fled lest he should kill me by his incantations or he secretly make an end of me by murder." 3.74 (1) Therefore, as it was Passover, before the last day, 46 Peter read the letter to the crowd and spoke with them so that they would be obedient in every way to Zachaeus, who had been established by him as bishop for them. (2) Then he commended them to the elders with the deacons and [he] also [commended] them to the people. And as was meet and proper, he spoke with them and charged them and said to them, "I shall winter in Tripolis." (3) And thus those were the words that were spoken there publicly before everyone, but imperfectly on account of certain worthless persons. He completed them among us as his friends. (4) And he

45. Latin: "the festal day;" cf. R 3.67.3 and R 3.74.1. 46. The Latin does not have this temporal reference; cf. R 3.67.3; 3.72.3.

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commanded me to write them in books and to send them to you. 47 3.75 (1) And the first of the books contains [the discourse) about the truth of the prophet and those matters of the law as the chair of Moses hands them down. (2) And the second about the beginning and whether it is one or not and that the one who is boundless in every respect did not escape the law of the house of the Hebrews. (3) And the third about God and those things appointed by him. (4) And the fourth that while many have been called gods there is one who is in truth God,just as the divine writings witness. (5) And the fifth that there are only two heavens, one of which is seen and will also pass away, and the other, which is eternal, is not seen. (6) And the sixth about good and evil; about the good that rightly is everything turned toward him by the Father; and about the evil: why it exists and how and from where and that it helps the good in its evil will; and which are the signs of the good one and which are of the evil one and what the difference is between two and syzygies. (7) And the seventh about those things that the twelve witnessed before the people in the temple. (8) And the eighth about the words of the teacher, and that he is the prophet and does not speak contradictory things, even ifit seemed so, and along with them [seemingly difficult sayings) he gave their explanation. (9) And the ninth that since he was appointed by God and alone is just in every respect, he is able to establish peace and welfare that is based on compassion. 4 7. The reference is to James, the brother of the Lord; cf. R r. 17. 3 and the note there.

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(rn) And the tenth contains the discourse about birth, both about the one [birth] of the human and about the one from waters, which is baptism. Concerning the human, about what the descent of his seed is. And what the word of his soul is and how he is free and self-governing. And also that there is no one who will be good in truth; the good one does not exist. 48 (11) But as I said previously, as he left there he allowed me to send you these tomes concerning the discourses that took place there. (12) And in the morning he departed from Caesarea Stratonis with a few who had been selected.

48. The Latin reads here: "since it [the soul] is not unoriginate but made, it could not be immovable from the good."

Recognition 4 4.1 (r) And as we departed from Caesarea Stratonis to go to Tripolis of Phoenicia, we came to Dora on the first day. (2) And since we were close to the city that we had left, a great crowd of those who had received instruction went out and came with us. (3) And on the second day we reached Ptolemais, and we stayed there ten days. And we spoke with some people, and to a few others who greatly loved instruction and who were seeking to hold us back we promised that we would talk with them in Tripolis. And we departed from there. (4) And thus also with the Tyrians and likewise with the Sidonians and Berytians, when they greatly wished to retain us, he told them that we would spend the winter in Tripolis.

[The Writing of the First Treatise of Clement Has Ended] 1 [The Story of Clement Who Followed Simon Cephas Has Ended] 2

1. This subscription is found in the ancient Syriac manuscript, which continues with the translation from the Klementia. 2. This is the subscription of the younger Syriac manuscript, which contains only this portion of the Syriac Pseudo-Clementines.

Homily 10 [The Third against the Heathen] 1 IO.I (r) On the third day in Tripolis, when it was early, Peter rose from his sleep and was going to the garden, a place where 2 much water was continually flowing. (2) And when he had bathed there, he prayed and sat down. And as he discerned in us who were seated around him that we were looking at him in order to hear something, he said, I0.2 (r) "I think that there is a great difference between those who are ignorant and these who err. For the one who is ignorant, I think, is like the one who does not want to go to an opulent city because he is not acquainted with the good things there. But the one who errs [is like] the one who learned of the good that is in the city. As he made his way, he changed his road. Thus he errs. (2) Such a great difference I consider to be between these who reverence idols and those who go astray in the fear of

1. The reference is to the third day of Peter's speech. This is the only superscription found in the manuscript at this point; its history is uncertain.

2. Note that the Greek phrase "large cistern" is not witnessed by the Syriac. Frankenberg's Greek would lead one to the opposite opinion; he does not comment on this in his apparatus.

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God. For these who worship idols are not instructed in eternal life. Therefore they also do not yearn for it. For it is impossible for someone 3 to love something of passion that he does not know. But if those who have chosen for themselves to fear the one God and who have learned for themselves that eternal life will be given to the good afterwards either believe or do something other than what has pleased God, they are like those who have gone out from the city that is of punishment to go to the opulent city. And, as they proceed, they have erred from the straight way." 10.3 (1) And as he was saying these things to us, one of our company entered while proclaiming this 4 and saying, "My 5 lord,6 great crowds are standing at the gate." (2) Now when he consented, a multitude of people entered. But he 7 stood on the place that was provided 8 and, in the custom of 3. The Syriac has evidently changed to the singular in this sentence; the Greek continues in the plural ("they"). 4. Note the difference from the Greek ("one of ours who had been appointed to proclaim to him such things"). The Syriac has probably simplified. 5. FRANKENBERG is incorrect when he implies that this word is not represented in the Syriac. 6. The Syriac does not have the word "Peter," which is found in the Greek. 7. The Syriac does not reflect the additional Greek words here "he stood and." 8. Note the divergence of the Syriac in substituting "that was provided" for the Greek's "of yesterday." This divergence is most probably attributable to the translator, for the preceding Homilies were omitted and thus the reference to "yesterday" would be out of place and had to be eliminated. See also a similar change to H 10.4. 1. This observation is important for the determination of the

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the fear of God, he saluted them and said: (3) "God is the one who created the heaven and the earth. And he made everything in them, as the true prophet told us. The human was made in his likeness and image, and he was appointed to be lord and to bear the rule over all. 9 I mean those [creatures] that are in the air, on the earth, and in water, (4) as we 10 are also able to see from the fact that, by his intelligence, he draws those that are in the air down, and he brings up those that are in the deep. And he binds those on the earth though they are very much greater than he in strength, I mean elephants, lions, and those [animals] that are similar to them. 10.4 (1) Now while he was righteous, he was also exalted over all diseases. And as if he was in an immortal body, it was impossible for him to feel pain. But when he sinned, as what was completed and we showed beforehand, 11 because he became a slave of sin, he fell under all diseases. And he was deprived of all good things by the verdict of righteousness. (2) For it was not right that, while the giver had been abandoned, his gifts should remain with the faithless. But from great compassion, so that history of the Syriac version. It could be taken as an indication that the content of the Syriac version was planned from the beginning and, therefore, that more of the Pseudo-Clementines was never translated. Following this reasoning, one might conclude that these parts of the Klementia were not taken from a larger or complete Syriac translation of the Klementia. Either that, or else this divergence is the work of a redactor who pieced together two Syriac translations. 9. The last two words are found only in the Syriac. 10. This pronoun is not found in the Greek, which has an impersonal expression ("as is to see"). The Syriac translator is probably personalizing an impersonal expression. 11. The Syriac is glossing the specificity of the Greek ("yesterday and the day before") because of the omission ofH 8.

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you might enjoy with the first benefits also those that are prepared for eternity, he sent his prophet. (3) Now the prophet commanded us to tell you what you should think and do. But that you should choose lies in your power. (4) The things that should be thought are these: that the human should worship God the maker of all. He is the one from whom, if you receive him in your minds, you will receive together with the first goods also those that are prepared for eternity. I0.5 (1) Therefore, you are able to obey the things that are beneficial if you should say to the evil serpent that has crept into your mind, as if you were charming [it], 'The Lord your God you shall fear, and him alone shall you serve.' (2) Thus, for every reason it is expedient for a person to fear him alone, not as unjust but as just. (3) For a person also fears the unjust so that one might not unjustly die, but [one fears] the righteous lest one be punished when one is found in transgression. Therefore, you are able to be rid of a multitude of injurious fears through the one fear of him. (4) For unless you [pl.] fear the one lord and maker of all, you are servants of all evils for your harm, I mean, of demons, of diseases, and of everything that, in whatsoever way, is able to injure. I0.6 (1) Take heart, then, and draw near to God you who, at the beginning, also came into being to be lords and to bear the rule over all, you in whose body is his image and in whose minds is the likeness of his intelligence. (2) But since you did something that was in the manner of senseless creatures, you destroyed the soul of the human and you became, like hogs, [preferred] objects of the demons. Therefore, if you receive the law of God, you will become humans. (3) For it was not to dumb animals that it was said, 'You shall not kill,' 'you shall not commit adultery,' and the rest of the other things. Therefore, do not contend in yourself as you are called to proceed to the primal nobility. (4) This is possible if you become like God through

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good works. And because of his likeness, you will be reckoned his sons. You will be able to become lords of all. 10.7 (1) Begin, therefore, to take off the injurious fears of worthless idols, so that you might also escape from the servitude of iniquity. For these were lords for you even though they are not fit to be even your servants. (2) Now I am speaking about carved materials that do not have a soul, these that are not even fit for your service. For they neither hear nor see nor smell nor feel, and they are not even able to be assuaged. (3) Or does perchance one of you wish to see in the way these see or to hear as they hear, or to feel and to be moved the way they do? But may it not be mine to revile with all this reviling any human who bears the image of God, even if they have destroyed the likeness of mind. I0.8 (I) Therefore, turn your gods of gold, of silver, or of some other substance back to their previous use for yourselves, I mean, [back to] dishes, bowls, and the rest of the other things that were fit for your service so that even the good things that were given to you from the beginning might again be returned to you. (2) But perhaps you will say, 'The laws of those who are over us would not allow us to do this.' It is good that it is the law and not the power of these worthless idols themselves, which is non-existent. (3) But how have you thought that they are gods when they are avenged by laws of humans, guarded by dogs, and placed securely under bolts? And this [is only the case] if they should be [made] of gold, silver, or brass. For these [made] of stone or earthenware, from things that are despised, are not guarded, because there is no one who desires to steal a god of wood or earthenware. (4) Those that are made from valuable substance are thus under great danger. But how are they even gods when they are stolen and when they are melted, weighed, and guarded? 10.9 (r) 0 mind of wretched humans, who are afraid of something that is deader

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than the dead! For I am not even able to call these 'dead' who never had life-or not, for they are the tombs of ancient humans. (2) For sometimes, when at a foreign place, one by chance may not know whether these temples that one sees are graves of dead humans or even are of these who are called gods. But ifhe should ask and learn that they are [temples] of the gods, he performs obeisance, but he has not felt reverence for them. For if he had not asked and learned, because of the equivalence of shape with the graves of the dead, he would have travelled on. (3) But it is not necessary for me to bring forward numerous demonstrations concerning this folly. For it is easy for anyone who wishes to perceive that they are nothing, unless perchance someone should not see what he is looking at. Therefore, it is necessary for someone to arise before him who worships and say, 'This [person] blinder than the thing that you are worshipping: Do you do not perceive that it does not see? 12 (4) But hear even now that it does not hear, and perceive that it does not understand, for they are "powers" made by the hands of a human who has died. (5) But if the one who made it has died himself, how is it that something that has been made by him should not be dissolved? Why then do you worship a work of a mortal, in which there is no sense at all? while those who have a mind neither worship living things nor assuage the elements that were made by God, I mean, heaven, the sun, the moon, the earth, the seas, and everything in them, because they have considered it right that they should not worship even any of the things made by him but should fear God the creator and giver of all.' (6) For the creatures themselves rejoice when 12. This sentence is not found in the Greek manuscripts. It is, furthermore, difficult to determine precisely where this direct speech ends.

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someone does not offer to them the glory of the one who made them. IO.IO (1) For his alone is the precious honor of the one who alone became not, for everything else is made. Thus, to him who was not made it is proximate that he should be god. Similarly, everything that began to be is not god in truth. (2) Above all, therefore, you ought to consider the shrewd cunning of the evil snake that is in you, who craftily deceives you and, sort of promising in your mind something better, creeps into you both from the brain and to the humble members that are within you, and your deception is considered a great gain by him. IO.II (1) For since he is persuaded by the law that is from the beginning that, if he compels you to the belief of whatsoever are called gods solely in order that you sin against the goodness of the sole governorship, there will also 13 be great 14 gain for him in your destruction. Now, [he is persuaded] for this reason: (2) Since he was condemned to eat earth, he again 15 has the authority to eat the one who is resolved into earth because of sin, while your souls flow into the 16 belly of fire. And so that you suffer these things, he stirs up in you all the designs for your harm. 10.12 (1) For all the evil thoughts of error against the oneness of rulership are sown in your mind by him. But the first [sown thought is] that you should not listen to the word 17 of 13. This word has been deleted by Frankenberg in his edition. 14. This word is found only in the Syriac. It is probable that the translator added it in parallel to the end ofH 10.10.2. 15. This word is not reflected in the Greek; it was probably added by the Syriac translator. 16. The Syriac does not reflect the Greek word "his." 17. Only the Syriac has the singular (Greek: "words"); this is thus probably a change by the translator.

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God 18 and banish ignorance, the cause of all evils, from within you. 19 And in this manner,2° by the pretense of knowledge he impedes you yet again when he announces to you that you have considered well that, if someone should not hear the word of God, 21 he is not liable to judgment. (2) And for this reason, some people are deceived and do not wish to listen so that they might be ignorant, and they are not persuaded that even ignorance alone is sufficient to be a drug of death. For it is not the case that, if someone unknowingly should take a drug of death, for this reason he would not die. (3) Thus, sins by their nature also kill the one who sins, even if he does something inappropriate unknowingly. 10.13 (r) But if, therefore, the word of judgment occurs in the things that one does not hear, God even more will punish those who have not wished to receive the fear of God, for the one who does not wish to learn so that he not be guilty will be judged as one instructed. (2) For he knows the thing that he does not wish to hear. Therefore, there is no stratagem that excuses before the God who knows what is in the hearts. (3) Thus, flee from the thought of the stratagem of the evil serpent that he puts into your mind. For even if one should take rest from this world 22 as one completely not knowing God, one will bear the impiety that, while one sojourned in it [creation] for a long time, one did not 18. "Of God" is a simplification of the Greek "of worship of God" by the translator. Note that Frankenberg's retro-translation does not indicate this; nor does his apparatus mention this reading. 19. The last three words are found only in the Syriac. They are probably a clarification by the Syriac translator. 20. These three words were added by the Syriac translator in order to create two sentences out of one. 21. The Syriac has again simplified "of worship of God." 22. I.e., die.

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perceive one's creator and him who was the good giver of the provisions that were given to one. And because of this he will be rejected from the kingdom of God as one who is senseless and as one who devours goodness and [as] a reprobate slave. 10.14 (1) "But again the evil serpent suggests to you the notion that you should think and say this, which perhaps also many of you say: 'We, too, know that God 23 the lord of all is one. But these, too, are gods. (2) For, similarly, there is also one Caesar. But he has under his authority managers (rulers, governors, chiliarchs, and centurions). In the same way, while there is one great God, in the likeness of Caesar, those, in the form of powers that are subject to him, are gods who are subject to him and rule over us.' (3) Hear, therefore, you who have had this thought poured into you by him as if [it was] an evil venom, I mean the evil proposition of this example, so that you might thus recognize the good and the bad! But you have not 24 noticed that you do not perceive even the things said by yourselves. 10.15 (1) Namely, 25 you hold God in the place of Caesar and these ones called gods in the place of the ones called authorities, though you do not even follow your 23. Note that the Syriac agrees with the Latin in having this last word, in contrast to the Greek manuscripts; hence, it is extremely likely that the word "God" was originally in the Greek Klementia, all the more since this word also gives the sentence such a better sense. 24. Frankenberg's conjecture is superfluous. It is hard to believe that he thought the conjecture represented the original Syriac translation. He has just tried to find a Syriac phrase that corresponds to the Greek ("not yet"). Even in this case one would have to write 'ad and /'a together ('adl'a). But there is no real reason to assume a corruption of the Syriac. 25. Perhaps a Syriac word for "you say" (so the Greek) has been omitted in the transmission of the text.

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example. (2) For if you were to follow [it], it would be necessary for you to know how it is not allowed for anyone to give the name of Caesar to another, I mean, to a ruler, a governor, a chiliarch, or anyone else, because the one who does [so] shall not live. Also the one who receives [such a title] will be put to death. Thus, on the basis of your example it is not allowed to give this name of God to another, (3) because the one who happens either to give [it] or to receive [it] will die. (4) And thus if an insult by one human being against another receives judgment, even more will those be under eternal punishment who introduce other gods. (5) And this [happens] justly as abusers of God, because the name that was given to them 26 to honor for his monarchy you have abused in everything that you were able. (6) For 'god' is not his true name, but you received it, and you dishonored what was given to you so that, when you use it, it will be reckoned to you [to have used] the true name. But you have subjected it to every sort of insult. IO. 16 (1) For also the leaders of the Egyptians, who boast in the cheap falsehood of words 27 and know how to recognize the course of the stars from the evil thought that has crept into them, have subjected it to every insult on their part. (2) For some of them have consigned the bull that is called Apis for worship, others the he-goat, others the cat, others the snake, but also the fish, 28 the onion, the spirits 26. The alteration of one letter would allow the reading "to you," which would correspond with the Greek. 27. Instead of the last five words, the Greek reads "meteorology," which is generally confirmed by the Latin ("who appeared to have discovered for themselves the logic of the stars' nature and of the celestial cycle"). 28. Following a conjecture by Lagarde, which brings the text into conformity with the Greek and the Latin.

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of the belly, the discharge of sewage, and parts of irrational beasts, together with a myriad of others that are very filthy and improper." 10.17 (1) As Peter said these things, the people who were standing around him laughed, and Peter said against their laughter, "You laugh at these, while you are not aware that you are ridiculed even more by them. (2) But you laugh at each other. For you do not observe your own [folly], having been overwhelmed by error through evil customs. But I, too, confess that you have justly laughed at the Egyptians, for human beings endowed with speech are worshipping irrational beasts, which are also mortal. (3) But hear how they, too, ridicule you and say, 'Even ifwe worship these [creatures] that are mortal, yet at one time they had life, whereas you worship these things that were never alive.' (4) And they furthermore say, 'Since we wish to worship the form of the one God and since we do not find that this is it, 29 we decide to worship all the forms.' Now, as they say these and similar things, they suppose they think more justly than you. 10.18 (1) Therefore, you, too, answer them, 'You are lying. For you do not worship these things as if to the honor of the true God, and, if [that were] not [the case], you all would worship all the forms. But now this is what you do. (2) For there are some of you who have thought that the onion is god and fight with these who venerate the spirits of the belly. And in this way each of you has venerated something, and each of you scoffs at the [form of worship] of his neighbor.' (3) It also happens, as if in a thought that is excellent, that they worship even various parts of the animals. Some [worship] this [part], and some another. (4) But perhaps there are some who are 29. See Frankenberg's conjecture, which would bring the Syriac in line with the Greek ("what sort it is"). The initial dalath still remains problematical, however.

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puffed up in the thought of destruction until now, and since they are ashamed at the abomination that is apparent in everyone, they wish to lead matters into allegories, and they wish to establish their deadly error through other skills. (5) Yet we would set right their allegories, if we were present there, for those [who are the subjects] of this entire disease of folly that has taken rule over them and has infused the soul with a great sickness. For it is not requisite to apply the bandage to the healthy member of the body but rather to the one that is afflicted with disease. (6) But since you have laughed at the matter of the Egyptians, you have shown yourselves not to be afflicted with their disease. It is right for me to apply a cure to what it is that you are suffering, to the disease that has begun in you. 10.19 (r) Above everything else, it is requisite for the one who desires to worship God to know what it is that belongs to the nature of God alone, which is impossible to be [found] in another, so that when he observes it in him and does not find it in another, he will not err to think with respect to anything else that it is everlasting God. (2) "Now this is of the nature of God alone: to be greater than all as the maker of all. Now, in power, the maker is greater than the one who is made; in form, one who is unbounded than one who is limited; in vision, one who is fair; in grandeur, one who is blessed; in knowledge, one who is perfect. (3) In this manner, he has incomparable excellence also in other matters. (4) Since, therefore, it is proximate to God alone, as I said, to be greater than all, but the world that contains everything was made by him, it is necessary for one to say that any of the things that were made by him cannot be compared with him. 10.20 ( r) But if something that is not comparable cannot be god, and if, therefore, the entire world is hardly able to be god, how much more is it not right for parts of it to be called gods. (2) I mean the parts that have

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been made gods by you, which were made from gold, silver, brass, and stone or from other things that were material and were created by mortal hand. (3) But let us see what the evil serpent inspires against these things through the mouth of the human. 10.21 (1) But why do many of those who reverence them say, 'We worship not the gold, nor the silver, nor the wood or stones; for we, too, know that these are nothing other than lifeless material and the craft of the mortal human, but we call the spirit that dwells in them god'? (2) Understand, therefore, this word. For since this thing that is visible is easily rebuked as being nothing, they have fled to something not visible in order that they might not be able to be refuted in something not known. (3) Yet they agree with us in word 30 when they say that half of their images is not god but senseless matter. Therefore, they are due to show how they believe that the divine spirit resides in them. (4) But they are not able to show that it is in them, because it is not, and we do not believe those who have seen it. Therefore, we will present the demonstration that the spirit is not in them so that when what they think is rebuked, that the spirit inhabits them, those who love the truth both will hear and, with judgment, will stop the infatuation. 10.22 (1) But before everything else, if you worship them because they have the spirit, why then do you worship the graves of men of old? Thus, not even in this do you speak the truth. (2) But if they had spirit, they would parade on their own and would cry out. They would scatter the spider fastened to them. They would of themselves drive away those who act deceitfully and steal them. They would kill those who take their ornaments. But now they do not do

30. The interesting conjecture listed in FRANKENBERG's edition brings the Syriac into yet greater accord with the Greek ("in part").

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any one of these things, but are like the condemned, and especially those who are the better ones, for they are guarded, as I also said before. (3) For are not you exacted of burdens and taxes on their behalf by princes, as if owing to the multitude of profit you receive because of them? But why? Have they not been despoiled and broken to pieces many times and then divided? (4) Or, again, is it not those who worship them, more than the ones outside, who steal most of their offerings as if they despise their worship? 10.23 (1) But what [do you say]? Namely, 'By their diligence, how many times, then, have they been caught?' This, too, is a lie, for how many are there who were not apprehended? (2) But if because some have been caught they say that there is a certain power in them, they err. For some of those who spoil sepulchers are caught, while some are not known, and it is not through the power of the dead that those who have been apprehended have been caught. (3) This is what to think about these gods who are robbed and ravaged. But why do they say that they do not care about the graven images at all? (4) Why, then, do you take care and watch over them, adorning, polishing, and washing them, and doing the cleaning, and crowning and sacrificing? Recognize, therefore, that you do this without correct reason. For as you burn [offerings] to the dead, so you also sacrifice and make libations to your gods. 10.24 (r) And, therefore, the example of Caesar and his governors is not in accord, since you say they rule over us, while you have to care for them in everything, as I said earlier. (2) For they [the objects of your worship] are not able to do anything, and, if not, tell us what they govern or what they do similar to the governors of the various places. Or, perchance, they give forth light like the sun, these for whom you light lamps. (3) Or, like the clouds that send down rain, they too are able to send down, who do not even move themselves. Or,

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perhaps, like the earth, they produce fruit, these to whom you bring sacrifices. Thus, they are not able to do anything. 10.25 (1) Yet even if they were able to do something, it would not be right for them to be called gods by you. Similarly, one should not designate the elements as such [gods], which have been made, but only the one who established them, as everything, entirely for our use, as God is the one who exalted the human over everything. Since you are not aware of his goodness, you have honored the elements that are subject to you unto service. (2) But why should one speak about the elements when you have even made images without life, and you not only worship them, but you are subject to them as slaves in all matters? (3) For this reason, you have erred in what you have thought. And you have enslaved yourselves to demons. But through the knowledge of God and good deeds, you are able even to become lords and to command the demons as servants. And, as sons of God, you will become heirs of the eternal kingdom." 10.26 ( 1) And when he had said these things, he commanded the ones tormented by demons and diseases to be brought to him. And when they had approached before him, he laid on his hands, and he prayed for them and dismissed them as healthy. And he reminded them and the rest of the people, "Be here continually during the days that I am discoursing here." (2) When the crowds departed, Peter, with those who wished, washed in the waters that were flowing there. And he arranged for [a meal] to be spread for us on the ground and under the branches of the thickly grown trees. Now, because of the shade and according to [each person's] dignity, we reclined, and then we partook of food. (3) And, after this, when he had blessed and praised God for our abundance in the manner of the Hebrews, because much time still remained, he allowed us to ask him about what we wished. (4) And though there were

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twenty of us there, he explained to each one what he asked. And, after this, since evening was upon us, we went into the house of our dwelling, and, with him, all of us together went to sleep.

Homily 11 [The Fourth]

1

II.I (r) Now, on the fourth day in Tripolis, at dawn Peter rose, found us awake, and inquired of our health, and he went out to the place where water was flowing in order to bathe and then to pray, as we did as well. (2) When we had prayed together and had sat down, he began to speak on purity, but since the day had arrived, he allowed the crowd to enter, and when the many people entered, he inquired into their health according to his custom. And then he began to speak: II .2 ( r) "On account of the great neglect occasioned by you for your detriment, your mind has brought forth many opinions of injurious religions, and you have become for yourselves like a field that has lain fallow without an attendant, which needs a great amount of time for purification, lest your mind receive the true word given to you like good seed and choke it with evil anxieties. And it will be fruitless of beneficial works. (2) For this reason, it is necessary for those who are concerned about their lives to be continually listening to the word in order that in the short time that remains for them they might be able with great diligence to purify the evils that have accumulated over the great period of time. (3) Since the

1. The reference is to Peter's fourth day in Tripolis.

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end of one's life in the world is hidden from everyone, be diligent to remove the multitude of thorns from your hearts. But not little by little. For you will not be able to be purified in this manner. For you lay waste a very long period of time. 11.3 (1) Otherwise, most of your diligence will not be sufficient to purify you unless you become angry at yourself and rebuke yourself regarding the things in which you, as worthless slaves, have been entangled and were obedient for your evil desires. And thus may you pour out this righteous rage of yours onto your minds as fire onto uncultivated earth. (2) But if you do not have this fire of righteousness, learn from what good things you have been hindered, for which punishment you have been prepared, and who your deceiver was. And in this manner your mind will be stirred up. And, like a fire from the teaching of the one who sent us, it will be inflamed in rage and will be able to consume the thicket of desires. Believe me that, should you wish, you will be able to put an end to everything. II .4 (1) For you are the image of God, who is invisible. Therefore, those who wish to worship God should not proclaim that the idol is the image 2 of God and that, for this reason, it is appropriate to revere them [idols]. For the human is the image of God. Therefore, whoever wishes to worship God should justly honor the human because the image of God is borne in his body. But the likeness is not in everyone; rather, it is in the pure mind of the good soul. (2) Now, because we have learned with regard to this [human being] that he was made in the image of God, we say to you to exercise righteousness toward him [the human being], in order that you might receive the favor of the God 2. The Syriac text also permits a reading of this phrase as the plural, as in the Greek ("idols are the images"), though the manuscript does not contain here the (optional) plural markers.

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who has bestowed his likeness. (3) Now, honor of the image of God, which is the human, is this: that one should offer nourishment for his hunger, drink for his thirst, clothing for his nakedness, visitation for his sickness, and shelter for his travels, and that one should show oneself to the prisoner and should help as one is able. (4) And in order that I do not say everything individually, I say that, whatever good one seeks for oneself, one should effect for the one in need, and then a good reward will be reckoned to him because he has effected righteousness for the image of God. (5) But, similarly, if one does not wish to do these things, one will be chastised as a despiser of the image of God. 11.5 (1) How is it, then, consistent for you to say that out of fear for God you worship all the images while you abuse his true image, which is the human being, through adultery, theft, murder, and the rest of the other wrong things? (2) You should not have done any of these evils by which the human is discouraged. But now you are committing all these things in which there is grief for the human. For grief consists of this: of murder and theft, and when something that belongs to him is taken, and in the rest of the other things that you do not want to happen to you. (3) But since you have listened to the reptile who is shrewd in evil and you have been enticed to the opinion of the worship of many gods, you are doing injustice to the true likeness of God. But you are thinking that you are doing justice to the graven things that are senseless. 11.6 (1) "But perhaps some will say against these things, 'Unless he [God] had desired these things to be, they would not exist, but they would have rather been brought to nought.' But I, too, say this: This very thing will happen when all humans manifest their mind that is [directed] toward him. And then, the present world will be changed. (2) But if you thus wish for him to fix it so that he should not allow

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anything of all the things that are worshipped, tell us which thing, of all that exists, you have not worshipped. (3) Do not some of you serve the sun, and some the moon, while others water and others the earth; others the mountains and others the plants, others the grain, and others the human, I mean as in Egypt, together with the rest of the other things? (4) It would thus be necessary for God not to allow any of these things, not even us, so that nothing would be left either from the things that are worshipped or from those who worship them. Truly, this is the will of the evil serpent who has been hidden and lurks in you, who does not have pity on you. (5) But may it not be so! For, look, until now the thing that is worshipped is under coercion by its worshippers. 3 (6) For even if unjust judgment should be effected by all humans, [it will be done] not by God. For it is not just that there should be the same judgment for the one who commits evil and for the one who suffers it, unless the one who is worshipped willingly receives the honor that is alone due the One alone. 11.7 (r) 'But why?' they are saying. 'It was necessary, then, for those worshippers to be killed by the God who is, so that no other would dare.' Yet you have not become wiser than he. One who says this: you would be giving him counsel as wiser than he. He knows what he does. (2) For he is long-suffering with all those who are ignorant, like one who is merciful and like a supportive father, because he knows that the just are produced even from the unjust. Even from those who worship the filthy things and senseless objects 3. The Syriac apparently glosses over a statement that explicitly denied that the object being worshipped could be at fault. Greek: "for what is being worshipped does not sin in any way, for it suffers force from the one wishing to worship it"; Latin parallel: "what is worshipped does not transgress but rather the one who worships."

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many have come to themselves and have desisted from their worship and sinning and have taken refuge in God both through prayers and through good works and have been saved. 11.8 (1) 'But why? It was necessary for God not to allow us to think this thought at all.' 4 But when you say this, you do not understand what freedom is and how one is able to be truly good. (2) The one who is good in his will is truly good, but the one who is good through the compulsion of another is not truly good, for he is not what he is in his will. (3) For this reason, the freedom of every person truly enables the performance of good things and bad things; in this manner, God has devised that one should become a friend or an enemy. (4) '"No! But everything we think, he makes us think.' Be silent! Why do you blaspheme more by saying this? (5) For if he suggests all the thoughts that you have, he would be the cause of adultery, murder, fraud, and every blasphemy. Stop dishonoring him, you who owe him praise and every honor! (6) And do not say that God does not need praise! Even ifhe is not in need of anything, is it not necessary, in a feeling for justice, to repay with good recompense through a cry of praise the one who has been good to us in all things? 11.9 (I) "Yet why are you saying, 'We do better when we praise these [gods], too, along with him'? But when you say this, you do not perceive the deceit that will come upon you. (2) For it is as when many physicians promise to heal a sick person and are not able. The one who is truly able to heal him does not offer his medicine because he is convinced that, when he heals, another will be praised. So God, too, does not help when he is called upon together with others who have no power. (3) 'But why is it then displeasing 4. See R 3.26.1 and the note there.

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to God for another to be praised when he helps?' I say that even if it is not displeasing to him, he does not wish to be an assistant in error. (4) Now if he should help, an idol, which availed in nothing, will be believed as a helper. Now it is a very great deception for an idol to be believed, which availed in nothing, instead of God the helper. 5 (5) But I, too, say that if the one whose mind has been conquered by those that have no sense did not suffer great injury, God would endure even this. For this reason, be aroused for the sake of your lives and think what is appropriate! (6) For since God is not in need of anything, he is not wanting of anything. He is also not harmed by anything. For yours is both the benefit and the injury. Just as when the Caesar, too, is reviled, he does not suffer injury, and also when he is praised he does not benefit in any respect, but rather the one who praises exists securely, while the one who reviles is under danger of death, so too those who praise God, though they do not aid him in any respect, save themselves. In a similar way, even those, too, who revile him, do not cause [him] injury in any way, though they destroy themselves. II.IO (1) 'But why? What pertains to God is not the same as what pertains to humans.' I, too, say that it is not the same. For the punishment is great for the one who acts impiously against something great, but it is less than that for the one who sins against something less. (2) Since then God is greater than everything, the one who acts impiously against him will receive a greater judgment. It will not be that he exacts vengeance from him with his hands, but rather all the creatures in agreement on this and through their nature will hasten to avenge him. (3) For to the blasphemers neither would the sun give its light nor the earth its fruits nor springs water nor the ruler in hell rest to his soul there, as even today before the end of the 5. This sentence is not found in the Greek.

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world, while it stands, all creatures are threatening [to do]. (4) For this reason, neither the heavens are giving fully rain and dew nor the earth its fruits. For this reason, many are destroyed by the calamity. But even creation itself is inflamed with anger and is transformed for retribution. (5) But whatever we now enjoy through his kindness, he compels creation [to provide] for our support. Thus in you who dishonor the creator of all, all created things are hastening to be relieved. 6 II.II (1) For although, in the liberation from the body, you will be torn away from them, what will you do with your soul, which is incorruptible? (2) For the soul even of the evil is immortal, for whom it would be better if it were not immortal. For as it suffers from the fire that is not extinguished through the sentence of the judgment that does not end and because it is immortal, it is not possible for there to be an end to its injury for its castigation. (3) But perhaps someone will say, 'You are frightening us, Peter.' Teach us then how through silence we might tell you the things that are just as they are. For we are not able to speak otherwise. (4) For if we should be silent, evils would hinder you out of ignorance. But if we speak, we are considered to be frightening you concerning some spurious matter. How, then, should we turn aside the evil reptile that has crept into your mind and cunningly suggests to you thoughts hateful to God? Therefore, for the sake oflove toward God, be reconciled with yourselves! (5) For this happens for the sake of your good, if you flee to him 7 through good works. There is some6. Frankenberg offers a conjecture, which would accord more with the Greek by making all created things "hastening to contend," but the prepositional phrase "in you" still poses a difficulty. 7. I am rejecting the dot in the manuscript here, which would indicate a feminine and would render the sentence as simply "if you take refuge in the power of good works."

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thing in you that is hateful to God. Now it is contemptible lust, for [it is] also the suspicion that wisdom gives credence to error in you. 8 11.12 (1) "But others say, 'God is not concerned about us.' This, too, is a lie. For if he truly did not care, he would not cause his sun to shine upon the good and upon the evil, nor would he cause his rain to come down on the just and the unjust. (2) "Now others say, 'We think we are more just when we worship him and the graven images.' But I do not think that should one equally divide honor to the king with the dead and hurled dung, one will simply get off free. (3) But perhaps you will say, 'You are calling our objects of worship dung!' Yes, I do say. For you have made them useless insofar as in their error you have set them up for worship, even though as dung we could at some point doubly use [them]. 9 (4) But these things are now not even able to fill the place of dung since they have been especially adorned and worshipped. But how are you saying that you are just though you are more wicked than everyone, and you are liable for the destruction of your souls on account of this one incomparable sin, and justly so if you remain in this thought? (5) For it is just, as we know, that a son will be removed from the inheritance who should give the honor that is due to his father who has provided him with many good things to another one who is not his father. 8. Frankenberg's conjecture brings the Syriac into greater accord with the Greek as construed with a dative from the time of Cotelier, and reads, "for it Oust] confirms the error in you through the supposition of wisdom." As it is transmitted, the Syriac supports a reading of the first Greek word ("supposition") in the nominative. 9. See the somewhat unlikely conjectures by Frankenberg with regard to this sentence.

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But when he conducts himself according to the will of his father and repays his goodness, then he is justly the heir. 11.13 (I) "But others say, 'It would be a great evil for us if we should abandon something we have received from our fathers. For it would be as if one should not guard the trust given to him.' By this thought, then, even if one is the son of an evildoer or of someone who has performed abominations, it is not requisite for him to come to a right mind and to choose the things that are better, in order that he not act impiously toward him [his father] and sin by not doing wrong as his father did. (2) "Again, how are they not foolish who say, 'Generally, we worship these in order not to trouble him'? as if God is troubled when he is honored and pleased when he is reviled by the unjust. (3) Why, then, when rain is withheld do you urgently look to heaven and offer prayers and requests? But when you have received your answer you quickly forget? (4) For when you have reaped and picked the fruits, you present the first fruits to those who are nothing, while you hastily forget God the giver. And you earnestly assemble in your pleasant places and your temples and take delight in your sacrifices. For this reason, some of you say, 'We do these things for pleasure and spice.' Well, then, have you contrived to say this. 11.14 (I) As fools, be accurate judges of what is said! For even if it were necessary for one to give oneself to the pleasure of the body, where would it be better: to take delight beside rivers and among trees and to hold a banquet in the pleasant shade (2) or where there is the thought of demons who take possession there in madness-for hands are being mutilated, others are being castrated, and desire is rabid-and rage and uproars of hair and tumults of the beaten and clamor and wailing and the rest of the other things that are performed in secret for the astonishment of infants, so that when you see

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these things you will present your alms and offerings to those who are deader than the dead? 11.15 (1) And why do you do these things with pleasure? Since the serpent that has crept into you does not wish to say [it], I will recount [it]. (2) This is proclaimed to those who fear God: that they should be chaste and vigilant; that they should suppress hate; that they should not take things of others; that they should live justly, quietly, and honestly; and that one should be restrained in need when one does not have anything rather than filled through taking things of others. (3) But the opposites of these things are done with those who are called gods. But some things are justly commanded in falsehood. Yet even if you were to keep all the good commandments, this one thing-that you have not known God-is sufficient to bring upon you the sentence of death. (4) But when you assemble in these places that have been donated by you to them in pleasure, you become drunk and you light up the altars so that as the savor of your sacrifices roams it will ascend through its smell also to the deaf and blind spirits, to the place of their authority. (5) And thus, while some of you are in an uproar, others are filled with special desires, and others are terrified into being polluted, while others [are incited] to murder and theft. (6) For the shedding of blood that occurs there and the libation of wine also intoxicate the impure spirits, and they creep in you gladly, rouse you through dreams, and torment you in a multitude of diseases of lusts. (7) For because of these things that are called sacrifices, you are filled with evil demons who craftily destroy you in order that you might not perceive the deceit that has come upon you. (8) For because of a certain grief, necessity, desire, passion, or calamity, they push you to suffocation or into water or from a height or they counsel you to kill yourselves in a rage or they remove [you] from life through one of the other diseases. 11.16 (1) But it is not possible for one of these things

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to happen to us; rather, they are tormented by us whenever they should dwell in someone since they ask us to be long-suffering with them and to delay their exit from him. (2) But perhaps someone will say, 'Also some of those who worship God sometimes fall to these diseases,' yet I say that it is not possible for this to be. For the worshipper of God is such as I shall show: the one who is truly a worshipper of God and is not merely named [so], but is one in truth, accomplishes the commandments of the law that was given to him. (3) But if one should do evil, he is not just. For, in like manner, if one from the nations should complete the law, he is a Jew, but when he should not do [it], he is a gentile. (4) For the Jew is the one who, believing in God, observes the law. And through faith he removes the diseases of lusts, which resemble mountains. But the one who does not fulfill the law, it is known that he removes himself from his commandments by not believing in God. For this reason, not as a Jew but as a sinner he is caught in the diseases that have been justly set from the beginning by the will of God to chastise the sinners. (5) Therefore, because of offences, diseases are sent in compassion to those who revere him in order that, like a debt, sin should be requited in penitence through suffering of the body, and, thus, when they are pure, they will stand in the day ofjudgment. (6) For all the luxuries of this world deprive the evil of the eternal good things. Thus also the chastisements that are inflicted on the Jews who sin are sent for exaction so that they will be recompensed here and will be saved from eternal suffering. II. 17 (I) For you are not able to say such things. For you do not believe that these things are corning as we say. This is when there will be retribution for everyone. (2) For because of this, through your not knowing what is advantageous, you are hindered by pleasures of short duration from receiving eternal good things. On account of this, we wish to present the demonstration that is

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for your benefit so that, when the counsels of the reverence of God are believed by you, through good works you will be able to inherit with us the world that does not have grief. (3) But while you are not persuaded that we speak the truth, do not be angry with us as if acting deceitfully. We desire good things that are also for you, for with respect to your knowledge we have not been jealous about the truth and the things that have seemed to us to be good. But, instead of this, we have argued that we might make you heirs with us of these good things that we think exist. (4) For it is necessary to speak in this manner to those who do not believe. But, in truth, we speak the truth concerning everything that we say. You are not able to know unless first you should hear the word as lovers of the truth. 11.18 (1) For even if now the serpent that creeps in you suggests a myriad of evil thoughts in your minds and hindrances, since he wishes to obstruct you, it is necessary for you especially to oppose him in this and to listen to us continually. (2) For it is necessary for you who have thoroughly gone astray to be continually assembled so that you might learn how it is necessary to charm him. Otherwise, it is not able to happen. But to charm the one who I said is in your mind, you must stand firm against his evil counsels and you must be mindful that, even from the beginning, he brought death upon the world through the promise of knowledge. 11.19 (1) For this reason, the true prophet, when he found the world in great error and when he saw that it had surrendered to evil, did not allow any peace to be with them [the people in the world], because they were standing in error. For he brings wrath on the helpers of evil to the end, (2) even thus through the knowledge that he placed against error and lit it like fire in those who are vigilant. But this is fury toward their hinderer and through the word that he gives, which like the sword slays error through knowledge and, as it were, separates the living from

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the dead. (3) While, therefore, evil is conquered by knowledge of the truth, war has been aroused in all. For on account of eternal life, the son has been separated from his father into parts, and the father from his child, and the mother from her daughter, also the daughter from her mother, and, in one word, relatives [have been separated] from their family members and friends from their companions. 11.20 (1) And let no one say, 'How is it justice that children should be separated from their parents?' It is well just. For if they were with them, not only would they not help them, but would they not also perish with them? You should well say, 'Why it is not just that the one who wishes to live should be separated from the one who does not wish to live, who desires that he should perish and lose with him?' (2) Yet even so, those who have known the truth have not wished to separate, but to dwell with them and to help through the good teaching of the things that endure. But since the rebellious do not wish to hear them, they have made war and have separated, while persecuting in hatred. (3) But while these [who have known the truth] have suffered these things, they have had compassion on them as on people who are entangled through lack of knowledge, and, through the teaching of wisdom, they have prayed for those who have done evils against them because they have learned that they have been unmindful of the cause of their evil. (4) For their teacher, too, when he was crucified on the cross, asked his father to forgive the sin of his murderers when he said, 'My father, forgive them this sin, for they do not know what they are doing.' 10 10. The Syriac may have preserved the original singular of "sin," since the Latin parallel in R 6.5.5 also has the singular; the Greek manuscripts read "their sins." Cf. Luke 23:34, Acts 7=60, and the further parallels and variants in early Christian writings, especially in the witnesses to the Diatessaron.

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(5) Therefore, they have been imitators, disciples of their teacher, when they have prayed for those who have afflicted them, just as they learned. And thus they have hated their parents and have separated themselves. But also for those who are not their parents but are enemies, they have offered prayers and they have loved [them] as they have been commanded. 11.21 (1) But tell me how you have loved your parents. If because you have regard for justice, I agree with you. (2) But if indiscriminately, I excuse myself from you. For you may become their enemies because of a small matter. But if you love them knowingly, tell us what parents are. Now perhaps you will say, 'The heads of the family.' Why, then, have you not loved the origin of all, if you have done this in the desire of righteousness? (3) But perhaps you will say, 'We have not seen him.' For this reason, then, while you have not sought out the life-giver, you have pleased those who are without sense. (4) But what? If it was hard to know who God is, you should have been able to know what is not God, and you will find that wood is not God, nor stone, nor brass, nor something else that comes to be from material when it is formed. 11.22 (1) Or have they not been fashioned from iron? For the iron that fashions them is softened by fire, which is extinguished by water. Now water is agitated by the spirit, but the spirit is from God the maker of all. This one is, therefore, the head. (2) For Moses the prophet said thus, 'In the beginning God made the heaven and the earth. Now the earth was hidden and was unformed. And darkness was on the face of the abyss, and the spirit of God was hovering over the water,' 11 (3) which by the word of God in the spirit as if through hands created everything, and separated light from darkness, and afterwards it stretched out these heavens that are 11. Genesis r:r-2 LXX.

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seen so that the place above should be dwelling for the angels oflight, but this lower [place should be] for the sake of the human, and he will be provided for by everything that was created because of him. 11.23 (1) "On account of you, 0 human, God commanded the waters that were on the face of the earth to depart, so that the earth might be able to produce fruits for you. And he pierced holes in it so that springs might be provided for you and the course of rivers might appear, and you might take out living things. But, generally, he spoke all these things so that everything might be prepared for you. (2) Or is it not because of you that the winds blow for growth of fruits, and the rain and dew descends, and the changes of the year occur, and the sun and the moon, with the rest of the stars, rise and set because of you, and rivers and pools with the other seas serve you? (3) How then have you not understood the great honor given to you? Thus, if you will be an ingrate, a great punishment in fire is ready for you since you have not desired to know the one whom, above all, it was appropriate to know. 11.24 (1) And now, therefore, at least proceed from the small things and know the one who is the cause of all and consider that everything has been generated from water, but water was moved to generate by the spirit, and the spirit-that it has its beginning from the God of all. (2) By this thought you will find that you will arrive at God, while you will understand your origin; you will be born again from the waters that are from the beginning; and you will become heir of your parents who begot you incorruptibly. 11.25 (1) For this reason, readily approach as a son to his father so that God might assign the cause of your sins to ignorance. But if, after you are called, you do not wish [to approach] or you delay, you will perish in the righteous judgment of God since you have not desired those who have desired you. (2) But why will you consider

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whether you might be more just than all those who ever came into being? But you are without baptism. You are unable to receive hope. Or, perchance, truly you will especially suffer in the great punishment because you have not performed good works well. (3) Now, it is well that one should do what is well when it is as God has said. But unless you should desire to be baptized in water, as is pleasing to him, because you are obedient to your [own] will, you are opposed to what pleases him. 11.26 (1) But perhaps one will say, 'How is one helped in righteousness when he is baptized in water?' First, you do what is pleasing to God. Second, when you are born to God from the waters from above, you negate your first birth that came from desire, and thus you will be able to inherit life. But otherwise you will not be able. (2) For thus did the true prophet swear to us, and he said, 'Verily, verily, I say to you that unless you are born from the water in the name of the Father, the Son, and the Holy Spirit, you will not enter the kingdom ofheaven.' 12 (3) For this reason, then, approach. For what, in the beginning, was mercifully hovering over the water is [still] there; it recognizes those who are baptized in the threefold and glorious invocation; it separates from the punishment to come; and as a gift to God, it presents their good works that [they perform] after this baptism. (4) Come to the refuge of these waters. For these alone are able to quench the violence of fire. But the person who does not wish to approach them up to now has the spirit of rabies dwelling 12. The Syriac has apparently omitted the qualification of the water as "living," which is found both in the Greek and in the parallel passage in the Latin, R 6.9.2. By "living water," the Basic Writer apparently understands a fountain, a river, or the sea (R 4.32.2 with its parallel H 9.19.4). For the saying itself, cf.Justin, First Apology 61.4; Matthew 18:3;John 3:5.

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in him. For this reason, he is not able to approach the lifegiving water 13 for his remedy. II .27 (1) Approach, therefore, whether you are righteous or unrighteous! For if you are righteous, you are only in need of baptism for your life. But if you are unrighteous, it is necessary, after baptism of the forgiveness of sins that were committed by you in ignorance, to repay good works in the measure of your wickedness. (2) For this reason, whether you are unrighteous or righteous, hasten to be born to God, and do not delay, because delay is dangerous since you do not know the date of death. Therefore, show through good works the form of your father who has begotten you from the water. As a lover of truth, honor God the lover of truth as your father. (3) But his honor is this: that similarly as he is just, he wishes that you, too, should live justly. Now, his just will is that one should not do wrong. Now, wrong is murder, adultery, fraud, enmity, and what is similar to these-they have many forms. 11.28 (1) But it is necessary for one to mix with them [good works] something that is not found among humans; it is entirely of the reverence of God. Now, I say that, above all, one should be pure and that one should not have intercourse with a woman in menstruation because the law of God has also commanded this. (2) But what? Even if it was not laid down by God that one should be pure, would it be pleasing for you to roll in the mire as abominable pigs? And for this reason, as humans who have in yourselves something better than dumb animals, purify your heart through heavenly thought, but wash the body with a bath. (3) Now, in truth, purity of the body is virtuous. But it is not higher than purity of the mind, though it is also required for the good. (4) For thus our teacher condemned as 13. The Syriac seems to be tweaking the original term "living water," as found in the Greek.

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hypocrites some of us 14 who were Pharisees and scribes, as people who were separated because they were better 15 and as scribes who knew the law better than others, because they cleansed only what is seen by humans. Their souls, however, which are seen only by God, they left in filth. 11.29 (r) Thus, he used this public word, truly, not for all of them, but for the hypocrites. For he commanded even to listen to some of them because they had been entrusted with the chair of Moses. 16 (2) But to the hypocrites he spoke thus, 'Woe to you scribes and Pharisees, hypocrites, because you cleanse the outside of the cup and the vessel, and inside they are full of filth. Blind Pharisee, cleanse first the inside of the cup and the dish so that their outside can be clean.' 17 (3) Truly, when the mind has been enlightened through knowledge, the one who has been enlightened is able to be good, since purity is contiguous with goodness. From the mind within, good care of the body also arises. For it is not possible for care of the mind to come from the body that does not have sense. (4) Thus, the one who is pure from within is also able to purify his outer part. But the one who has been purified only without has done this so that he might be seen for the praise of humans. And he does not have anything with God. 11.30 (r) But to whom is it not apparent that it is good for one not to have intercourse 14. The Syriac seems to have added the words "of us" (not present in either the Greek or the Latin) and thereby blunted the unusual assertion of the Basic Writing that only some Pharisees and scribes were criticized. 15. This expression is not found in the Greek manuscripts but seems to be original because it is found in the corresponding reading of the Latin at R 6.n.2. 16. Matthew 23:2-3. 17. Matthew 23:25-26.

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with the wife who is in the course of women, but when she is pure? 18 Yet you should also enter intercourse for the birth of children. 19 (2) But if you are reluctant to do this, remember how you pursued purity when you worshipped idols that do not have sense. But be ashamed that in this appointed opportunity when not greater alone, but more than greater should be required, you have been reluctant to take purity upon yourselves. (3) Consider therefore who it is who has urged you beyond. And understand who, on this side, insinuates in you sloth towards purity. 11.31 (1) "But perhaps one of you will say, 'Is it required of me, then, to do everything that we did with the idols?' Now I say, 'No.' But whatever you did well there, [do it] all the more here. For whatever might be good among error has been taken from truth, just as anything evilly performed among the truth is from error. (2) Therefore, seek from all sides what is your own and not what is not your own. And do not say that it is not required of us to do any of the things that those do who err. For by this reasoning if someone of the servants of the idols should not kill, we would be obliged to kill because the one who is in error does not kill. 11.32 (1) Not so, but it is required of us to do greater things so that if those who are in error do not kill, we should not even be angry. If the one who errs does not commit adultery, we from the start should not covet. If the one who errs loves the one who loves him, we [should love] even the ones who hate us. Ifhe lends to those who have possessions, we [should lend] even to those who do not have anything. (2) In one word, it is required of 18. The Greek has additionally "and washed/baptized/bathed." 19. This statement is also found in the Latin of the parallel in R 6. 12. 1 but not in the Greek manuscripts of H 11.30. 1, which speak instead of washing after intercourse.

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us who expect to inherit the infinite world to do more good than those do who have known only this [world]. (3) For if their good [deeds] are compared with ours on the day of judgment and they are found to be equal, we will be ashamed. But even the good [deeds] will be for their harm, since they will perish. But when I said that we will be ashamed, I spoke for this reason: we, who have known more than they, have not done more than they. (4) Now, if, should we show good equally with them, we will be ashamed because of not showing more than they, how much more [ashamed will we be] ifwe should have less than their good deeds. 11.33 (r) But the true prophet has taught that, truly, the deeds of those who have known the truth will be compared with the good deeds of those who err, when he said to some of those who neglected to come and listen to his word, 'The queen of the south will arise with this generation and will condemn it because she came from the ends of the earth to hear the wisdom of Solomon.. And behold, here is something greater than Solomon, and you do not believe.' 20 (2) To those from the people who did not wish to repent at his proclamation, he spoke as follows: 'The men of Nineveh will arise with this generation and will condemn it because they repented at the proclamation of Jonah. And behold, something greater than Jonah is here, and no one believes.' 21 (3) And thus, against all their impiety, he called to mind the penance of those from the gentiles since those who are in the fear of God have not even done good things equal to those who err, and thus he taught those who had a mind that they should be doing good things not only as the gentiles but more than they. (4) I have

20. Cf. Matthew

12:42.

21. Cf. Matthew

12:41.

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prolonged our discourse because I have found that one should keep oneself from a menstruous woman and one should refrain from intercourse, 22 and that one should not forgo this matter of purity even if it should be found among those who err, because things done by those among the erring will be for the condemnation of those who know God, though they [the erring] will not live on account of them (5) because their purity is error and is not in the cause of the worship of God who is truly the father of all." 11.34 (I) When he had thus said these things, he let the crowd go, and according to his custom, he took food with his companions and then rested. (2) He did so all the time, while he brought everyone to the law of God, as he rebuked those who reckoned with what is considered to be fate, and he showed that the world is not of its [own] will but is governed by the goodness of God. 11.35 (I) Now when three months had been completed for him, he commanded me to fast for a while, and thus he led us and baptized us with water in the springs that are alongside the ocean. (2) And thus the brothers took delight with us over my birth from the gift of God. After a short while, he sternly commanded the presbyters before the entire church (3) and said, "Our Lord who sent us, who was the prophet, told us that the evil one disputed against him for forty days. And when his power was not able [to defeat our Lord], he promised to send apostles from those who were obedient to him in order to deceive. (4) For this reason, you should remember above all that you should not receive anyone as an apostle, teacher, or prophet who does not previously compare his proclamation with James, the one who

22. Instead of this last phrase, the Greek has "and [one should] wash after intercourse."

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has been called the brother of our 23 Lord and has been entrusted in Jerusalem to govern the church of the Hebrews, and who will come to you through witnesses from there, 24 (5) lest the wickedness-which disputed with our Lord for forty days, accomplished nothing, and at the end fell as lightning from heaven to earth-send a preacher for your harm, just as it has now provoked Simon to teach error in pretext of the truth. Also at another time it will send an apostle, teacher, or prophet in order to preach in the name of our Lord while mixing in error with his words. (6) For this reason, even our Lord said: 'Many will come to you 25 in sheep's clothing, though within they are ravenous wolves. Now by their fruits you will know them."' 26 11.36 (1) And when he had said these things, he sent out those who were going before him to proceed to Antioch of Syria, while he was telling [them] to remain there for the three coming months. 27 (2) When these had left for the journey and when a great crowd was instructed thereafter, Peter healed those who were oppressed by demons and diseases and baptized in the springs that were on the shore of the sea. And when he celebrated the Eucharist, he established Maroon his host, who thus was perfected, as bishop. And he established twelve presbyters and 23. The Greek has the singular; the Latin does not have any possessive pronoun. 24. The words "from there," though not found in the Greek, seem to be supported by the parallel in the Latin Recognition. 25. The Greek reads "to me." 26. Cf. Matthew 24:5 (and parallels); T 15-16; Justin, First Apology 16.13; Dialogue 35.3; and the parallel in the Didascalia. 27. The preserved Greek does not mention "three months," whereas the parallel in the Latin Recognition does.

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announced deacons and recorded the widows. And then he spoke about the advantage of the entire church and explained that they should be obedient to the bishop, Maroon. (3) And after this, when three months had been completed for him with those who were in Tripolis of Phoenicia, he said farewell to them and took to the road of Antioch of Syria.

Homily 12 [From Tripolis of Phoenecia] 12.1 (1)1 When we thus had left Tripolis, 2 on the same day we came to Orthosia, remained there one day, and then came to Antarados. 3 (2) Now since there were many with

1. The Syriac translation ofH

12-13 is no longer a pure translation of the Klementia alone. The translator apparently had both the Klementia and the Recognition available. At the beginning ofH 13, the translator is actually translating R 7. The translation of H 12 is also "contaminated" from the parallel text in the Recognition. Some of the following notes will draw attention to the evidence for this "contamination" and to other distinctive aspects of the Syriac translation.

2. The Syriac translator evidently left out the translation of "of Phoenicia," which is found in both the Greek Klementia and the Latin Recognition. These words appear, however, in the superscription. The Syriac also does not state the destination of the journey and agrees here with the Latin Recognition, whereas the Greek Klementia reads "to go to Antioch of Syria." 3. The Syriac has evidently epitomized. Extra material is witnessed by both the Latin and the Greek in justification of the brief stay in Orthosia. The Greek reads: "And because of its being close to the city from which we had set out, nearly all had heard the proclamation." The Latin reads: "Because nearly all who had believed the Lord, not able to be separated from Peter, had followed him thus far."

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us, Peter said to Nicetas and Aquilas, "Because of the great crowds of brethren 4 accompanying us and 5 [because] not a few jealousies are stirred up against us at our entrance to the city, it has seemed to me that I should decide how neither those should be hindered or restrained from being with us nor we should fall under jealousy that is of evil when many gaze on us. (3) Therefore I wish that you [sing.] Nicetas and Aquilas precede [pl.] us 6 in order that, dispersed as two bodies, we might go to the cities of the nations. 12.2 (r) Now, I know that you are grieved because you are about to be separated from us for an interval of not two days in all. Believe me 7 that I love you much more than you do me. 8 But this is because you were brought near to God through my hands. 9 (2) Since therefore we love each other, let us not do our will beyond what is seemly, but let our concern be for something that is profitable, to the degree that we are able. But I also say that you will not be deprived of even one of the days of 4. The last two words are not attested in the Greek, but they are found in Rufinus's translation. 5. This conjunction is attested in the Latin; it is not found in the Greek. 6. The plural agrees with the Latin against the Greek ("me"). 7. This phrase corresponds with the Latin against the Greek ("I wish you to know"), but it is not impossible that both translators just rendered the Greek in a similar way. 8. Much closer to the Latin ("however much you love me, I also am ten times more affected toward you") than to the Greek ("we who have persuaded love you the persuaded many more times than you do us who have persuaded"). 9. Here the Syriac translator has freely reformulated, but it is clear that he is following the Klementia rather than the sense as rendered by Rufinus (Recognition?); see the translations in the preceding note.

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the discussion. (3) For, as you yourselves also know, my intention is to remain in these renowned cities for three months. 10 (4) But now go before us 11 to Laodicea which is near. 12 (5) And you alone 13 wait for us before its gates, owing to the clamor, 14 I say. Now I, for my part, shall come to you quickly, and thus we shall enter in calmness and we shall dwell 1 5 together. (6) Now I wish that you do this in every city so that we might thus escape jealousy, and the brethren, by your care that does not err, might find lodging." 16 12.3 (1) Now, when Peter said these things, they were constrained to obey, while they said, "What we have been commanded by you is not very distressful to us, on the one hand, because you do 17 everything wisely and rightly and counsel worthily to be 10. "Three months" agrees with Rufinus against the Greek "days." This is a significant variant and is perhaps evidence of contamination; otherwise, the Greek of the Klementia is corrupt. 11. The pronoun "us" agrees with the Greek against the Latin ("me").

12. The Syriac translator has apparently omitted a sentence; both the Greek and the Latin have Peter say that he will follow them after two or three days. 13. This last word is found in the Greek but not the Latin. 14. This last phrase ("owing to the clamor") is found in the Greek but not in the Latin. 15. There is a typographical error here in FRANKENBERG's Syriac; LAGARDE has the text correctly. 16. This entire sentence agrees with the Latin against the Greek, which reads, "And thereafter, after a stay of some days, let others instead of you do likewise on the preceding day for the places to come, preparing the lodgings." 17. This word agrees with the Latin against the Greek ("think"), but see the variant to the Greek text ("do").

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selected by the goodness of Christ; 18 (2-4) and, on the other hand, because we shall be removed from you for one day or two, though even those are many for our not seeing our lord Peter. 19 Therefore, we shall readily do whatever seems to you beneficial." (5) When they thus spoke these things, they then went ahead, as they had received the command to tell the people that were with us that they should not all at once enter the city together. 12.4 (1) As then they departed, I, Clement, was exceedingly glad that he had desired that I alone 20 should be in the party with him. And I said to him, "I thank God that you did not send me, too, away like my companions, for perchance I should have been destroyed by grief." (2) But he said to me, "Well, then, indeed, if it happened that it was required for some reason to send you for the sake of teaching, would you die of distress? And would you not reason in yourself that it is entirely necessary to bear a thing that has happened because of necessity? (3) or, are you not persuaded 18. In this last word the Syriac agrees with the Latin against the Greek ("God"). 19. The Syriac evidently omitted the reference here to the others who had been sent out ahead (cf. R 3.68-70), which is found in both the Latin and the Greek though in differing wording. The Latin reads, "For we consider what those our twelve brothers suffer who go before us and are deprived of such a benefit of hearing and seeing you for almost an entire month of the three months that you reside in each city." The Greek reads, "unless we consider that those sent much farther to the fore will be even more aggrieved as they have been commanded to await you in each city, distressed over being deprived even longer of seeing your much-beloved face." It is possible that the translator saw the difference between the two versions and epitomized for this reason; moreover, the translator may have been unaware ofR 3.68-70, where this mission was first described.

20. This word is found neither in the Greek nor in the Latin.

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that friends are already with their friends in their memory even if they are distant in their bodies, as also some are as if distant to their companions, though they are close?" 12.5 (r) And I said, "Perhaps you will consider, our lord, whether I have loved you thus for a certain reason or indiscriminately. (2) But [it is] because you, in the place of relatives, have replaced for me father, mother, and brothers, 21 and after God 22 you have become for me the cause of the truth that gives me life. 23 Therefore, I wish to be with you always. 24 (3) But I am afraid also of the desire of my youthfulness, lest when I should depart from your side I should become something other than what I am. For even though I trust very much that even if I should depart from your side I would not burn out of desire, (4) this, however, is very profitable for me, and truly so: that I continually be with you because I have earlier preferred to revere you. (5) Now I remember that you said in Caesarea, 'Whoever wishes to accompany me righteously, let him accompany [me].' (6) Now I think that you 21. The Syriac agrees with the Latin in not having "and relatives," as found here in the Greek. Nevertheless, see Frankenberg's reconstruction, which sees this term behind the Syriac phrase "in the status of humans." Yet this Syriac more likely reflects simply the Greek as in H: "in place of all." The Latin reads, "For I have you alone for all my affections." 22. This last word agrees with the Greek against the Latin, which does not mention "God" at this point. 23. Rufinus probably created two objects ("you alone are for me the cause of salvation and the knowledge of the truth") out of one (cf. the Greek ["the cause for me of saving truth"] and the Syriac). 24. This sentence is found in neither the Latin nor the Greek at this point. It is found in the Greek at the end ofH 12.5.4 ("therefore I pray to be with you always").

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said 'righteously' 25 with respect to someone Ueaving] his parents or a wife of the same faith. (7) Hence, I am suited in all things for your companionship. And if you wished to do me a great favor, you would command me to serve you in the place of a slave." 12.6 (1) Now Peter laughed at this and said, "What are you thinking, Clement? For is it not necessary that you should fill the place of slaves for me? (2) And who will care for these beautiful raiments of robes and rings? (3) Who, again, will prepare for me the sweet foods and excellent banquets, which because of their varieties require many artisans, and the rest of the other things that are prepared out of avarice for men who are disturbed by avarice as if for great beasts? (4) But this notion has entered your mind because you are not conversant with our way of life: that we use bread alone and olives, and sometimes small herbs. And again, I do not have another cloak and mantle, only this one that I am wearing, and I do not need another, 26 (5) because my mind views the things 27 that are eternal and does not regard any of the things here. (6) But I have accepted your own good thought. And I am amazed at how you, a man of better life, 25. The Syriac does not have a phrase found in the Greek ("not to grieve anyone according to God") and in the Latin ("not to grieve anyone to whom one should adhere according to God"), which Rehm speculates to have been omitted through a mechanical mistake; cf. FRANKENBERG's note, who speculates that the first verbal phrase in this Syriac clause ("I think") derives from a mistake in reading the Greek word "such as," which introduces the following examples in the Klementia. 26. The Syriac follows the Latin in omitting a phrase found in the Greek ("for in these I even abound"). 27. In contrast to the Greek, the Syriac and the Latin do not have "good" as a quality here.

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have quickly changed your lifestyle according to the necessities. (7) For we, Andrew my brother 28 and I, not only were not raised from our childhood in riches 29 but, out of poverty, we also had to work. For this reason we easily bear toil now. (8) If, then, you would obey me, you would allow me the laborer to fill the place of the slave for you." 12.7 (1) But when I heard [that], I was very sad, my tears welled up, and I was confounded that the man to whom the whole world 30 is inferior had expressed such an opinion. (2) Now when he saw me weeping, he asked why. I said to him, "What is my sin that you should say this to me?" (3) And Peter answered me, "You transgressed first when you asked to serve me." (4) But I said, "This was not the same. For it is very fitting for me to perform this for you. But this is not just for you the preacher of God and the saver of our souls." (5) And Peter said, "I might perhaps agree with you if it were not that our Lord, who came to save the entire world, though he was nobler than all-but I will say he who alone is free 31 -endured slavery in order to teach us that we should not be ashamed to fill the place of slaves for our brothers." 32 (6) And I said, "I am crazy to think that I could defeat you in debate. But I praise the goodness of God for this: that I have found you in place of 28. The Syriac sides with the Latin in not having a phrase found in the Greek ("my kinsman and, in God, brother"). 29. The Greek and Latin both state, additionally, that Peter and Andrew were raised in orphanhood. 30. With the Latin, against the Greek ("to whom all the humans of this present generation are inferior with respect to knowledge and piety"). 31. This last phrase is found in neither the Greek nor the Latin. 32. The Greek has an additional phrase at the end: "even if we should happen to be eminently well-born."

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my parents." 12.8 (1) But he said to me, "Do you truly have no one who is a close 33 relative?" (2) And I said, "I have many relatives who are noble and connected to Caesar. For this reason, Caesar picked out a wife of the family for my father as if for a foster-child, from whom he had these two sons older than I, who were twins and very much resembled each other, as my father used to tell me. For I do not remember them. For I was still a child then. 34 (3) The name of my mother was Metradora, my father's name was Faustinianus, and one of my brothers' names was Faustinus and the other Faustus. 35 (4) When I was born last, after them, and when I was five years old, 36 my mother had a dream-my father said she revealed these things to him-that unless she depart from Rome with her two sons for ten years, she would perish with them by a terrible death. 12.9 (1) Therefore, because my father greatly 33. This word is a clarification by the translator; it is found neither in the Greek nor in the Latin. 34. This sentence is found in neither the Latin nor the Greek; it seems to be a summarizing sentence inserted in the place of the somewhat difficult sentence the Syriac omitted here (Greek: "but I have an indistinct image of them as if through dreams"; Latin: "but I recall as if through a dream the image of her face"). 35. The Syriac translator seems to have followed at this point the names of the father and the twins in the Recognition (cf. also the Syriac ofR 7.28.3, but contrast the Syriac ofH 14.8.3; 14.9.6), though the name of the father seems to have been corrupted in the old Syriac manuscript (it is preserved in a Syriac epitome). The names differ in the Klementia, where the father is called "Faustus." On the significance and historical resonances of these names (and the other biographical details on Clement), see my study "Clement of Rome and the Pseudo-Clementines: History and/or Fiction." 36. The indication that Clement was five years old is found only in Rufinus; it seems to derive from contamination.

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loved them, he supplied them with slaves and maids, put them on a ship, and sent them to Athens so that they might also be educated. Now he kept only me as a son for his pleasure, since he 37 was thankful that the dream had not commanded me, solely, to leave Rome 38 with my mother. (2) When a year had then passed, my father sent them supplies, and [he did this], at the same time, to learn how they were. But the ones whom he sent did not return. (3) The third year, my father in his distress again sent others with provisions, who then returned the fourth year saying that they had found neither my mother nor my brothers; also no one had entered Athens to begin with-thus they had not been able to come upon their tracks. 12.10 (1) Now, when my father heard these things, he was confounded with great distress, and he did not know how to seek them. He took me and went down to the harbor. He inquired of the multitude of sailors if it had been heard or seen by someone that some of the ships had perished in these four years. 39 And when someone said one place and someone else said another place, he asked if anyone saw the body of a woman and of his two sons thrown up by the sea. (2) And when they said, 'Many,' they were not truly telling us anything-also because of the uncertainty from 37. The Syriac agrees with the Latin against the preserved Greek, in which Clement is the subject ("And I am very grateful that ... "). 38. Rome is mentioned again at this spot only in the Klementia ("the city of the Romans") and not in the Latin Recognition. 39. This statement has a correspondence in the Klementia ("that a shipwreck had occurred") and not in the Latin Recognition, which does not have this phrase. The same applies to the following phrase (Greek, literally: "another said another place"= "one said one place, another said another," idiomatically understood by the Syriac translator).

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the many. 40 Therefore, he left me in Rome when I was ten years old. And so, weeping, he left in search ofthem. 41 (3) And from then even till now I have been unable to learn anything about him. (4) But I suppose that he, too, died somewhere. Either he was overcome by grief, or he was shipwrecked. The duration of twenty years that have passed makes it seem to me that this has doubtless occurred." 12.11 (1) When Peter heard these things, he wept in great sorrow. And he said to those who were with him: "If these things that happened to this person's father happened to those in the fear of God, in the logic of godliness, he would ascribe the cause to the evil one. These things happen to the wretched gentiles and we do not know. (2) I have called them wretched who, we have also learned, perish in events and are excluded from the hope beyond and are tormented eternally. For those who endure in the fear of God suffer in exaction for what they have sinned." 12.12 (1) When Peter said these things, one of us ventured for the sake of all 42 40. The Syriac, epitomizing, has left out a further sentence. The Greek Klementia of H 12. 10.2 reads: "When they said they had seen many corpses in many places, father groaned as he heard. Yet disturbed by passions, he asked unreasonable things because he was trying to search out the greatness of the sea. He was to be pardoned, however, because he was being deluded by vain hopes in his desire for those being sought." The Latin of the Recognition reads: "When many said many things, but nothing manifested itself for us to conclude since we were scrutinizing the immensity of the sea, yet by the great affection that father had toward his own, he was suffering from vain hopes." 41. The Syriac seems to be epitomizing again. The Klementia reads, "He went weeping to Portus, boarded a ship, and having put out to sea he went on the search." The Latin Recognition reads, "Then weeping he went down to the port, and boarding a ship he departed." 42. This phrase is found only in the Syriac and in the Greek.

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to ask him whether we might go by sea tomorrow to the island Arados, which was not fully six 43 stadia away, in order to see the two pillars of vine that were there, which have a great diameter. 44 (2) Now when Peter heard [this], he permitted us, though he said, "When you leave the ship, do not all go together to see [the pillars] so that many [people] might not be looking at you." (3) Thus departing, we reached that island that same hour. When we debarked the ship, we went to where these pillars were standing. But some of us were observing something else from the works of Phidias. 12.13 (1) But Peter alone sat on the ground alongside the sea. He saw a woman who was sitting and begging as if for nourishment. And he said to her, (2) "What member are you lacking to have taken this entire shame upon yourself, I mean, of begging, and why do you not work with the hands that were given to you by God and collect the nourishment of the day during it [the day]?" (3) She groaned, replied, and said to 43. It seems likely that this underestimation (Strabo, Geography 16.2.13, says twenty stadia from the coast) is the original reading of the Klementia-or at least of the Basic Writing (the Latin of the parallel R 7.12.r reads "six stadia"; the Greek manuscripts of the Klementia read "thirty stadia," which agrees with Chariton, Chareas and Cal/irhoe 7.5.1, and which would represent a correction in the later Greek tradition). 44. It is no accident that the Basic Writer places the following scene at Arados; Chariton, Chareas and Ca/lirhoe 7. 5, states that there was an old shrine of Aphrodite there and uses it for the turning point in Callirhoe's miseries after she prays to the goddess. The Latin ofR 7.12.3 mentions the temple or building (cf. also R 7.26.6), but the Syriac follows the Klementia in omitting this reference. The Greek of H 12.13.r, however, concurs with the Latin ofR 6.13.r in mentioning the "doors" or "gates," though the Syriac omits this reference. For further intricacies of the artfully constructed Pseudo-Clementine novel, see my study "Eros and Astrology in the Ileplo601 IleTpou."

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him, "If only I had hands that were able to serve me! But now they only have the appearance of hands since they are dead, insofar as they are torn to pieces by my gnawing." (4) Peter said to her, "What is the cause for you to have done these things to yourself?" (5) Now she said, "The cause of these things is misery, nothing else. For if I had been sound in mind, there would have been a crag or depth from which I might have thrown myself, and I would have been rid of the grief." 12.14 (1) But Peter said, "What are you thinking, woman? That all who take their own lives are free from torment? Or that their souls will die in evil torment instead of those who thus are their murderers being scourged in Sheol?" 45 (2) She answered and said to him, "If only I were convinced that souls are truly in Sheol, I would choose to defy the torment." And she said, 46 "Thus I should be able to receive my beloved." (3) And Peter said to her, "I would like to learn, woman, what has saddened you so. (4) For if you tell me, for this favor I will convince you that souls live in Sheol, and, instead of a crag and a deep spot of the sea, I will give you a remedy so that you will exchange this world without torment." 12.15 (1) Now since she was persuaded by his promise, 47 the woman also began to 45. See Frankenberg's conjecture, which brings the Syriac into accord with the Greek ("What then do you think, woman? That those who destroy themselves are entirely relieved of punishment or that the soul of those who have died thus are not punished with a worse punishment?"); however, it is difficult to justify 46. See Frankenberg's conjecture ("and I would die so that"), which is quite possible and brings the text in line with the Greek ("to die"). 47. The Syriac does not reflect a phrase found in the Greek manuscripts ("not having understood what was spoken ambiguously") that the Latin Recognition also does not have.

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speak as follows: "Regarding my lineage and my country, I do not suppose that anyone will be able to persuade me to speak, but you are soon 48 about to learn this only because it alone is the reason that I have deadened my hands by gnawing [them] in distress. 49 (2) I am the descendant of a lineage, and at the command of the ruler, I was joined to a man who is of his lineage. After two sons, twins, I also had another one. (3) After these things, my husband's brother lusted after me, though I was greatly desiring to live in chastity. Since, therefore, I did not dare to submit to the one who lusted after me, but I also did not wish to reveal to my husband the lust of his brother, I plotted so that neither I myself should be defiled nor should I dishonor the bed of my husband and, again, that I should not make his brother hateful in his eyes and that our entire family should be in ignominy. 50 (4) I was compelled to leave the city with my twin sons until that defiled lust should subside. 51 But I left my other son with his father for pleasure. 12.16 (1) Now, in order that these things might happen, 48. Frankenberg's conjecture brings the Syriac more into line with the Greek ("what?"), but it is uncertain if this conjecture is legitimate, given the fact that the Syriac translator seems to be going an independent way throughout this complex sentence. 49. Note the lack here of a phrase found in the Greek ("yet I shall tell you my matters as you are able to hear"), also not in the Latin version of the Recognition. 50. Note the lack here of a phrase found in the Greek ("as I said"), also not found in the Latin version of the Recognition. The Syriac does not qualify the family here as either "great" (so the Greek) or "noble" (so the Latin) 51. Omitted here is a phrase that differs in the Klementia ("of the one flattering me to my outrage") and the Latin Recognition ("which the sight of my presence was strongly driving and inflaming").

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I plotted so as to say that I had had a dream in which someone stood over me in the night and said to me, 'Woman, leave here immediately with your two sons, the twins, until I again meet you 52 to return. Otherwise, you will suffer evils together with your husband and children.' (2) When I told the dream to my husband, out of his fear he equipped us, alongside my two sons, the twins, with servants and maids, and he sent us to Athens so that, at the same time, his sons might be educated there, 'until,' he said, 'it should please the one who appeared to you for you to return to me.' (3) Now when wretched I departed by sea with my sons, owing to a turbulence of wind during the night I was thrown at this spot from the ship, which perished. (4) And while all who were with me died, I was carried off, feeble, by the rushing of the waves and floated near the crag and sat down. And since I was considering finding my sons, I did not throw myself into the depth of the sea, which I could easily have done, since my soul was disturbed with fear and I was grieved by the misfortunes. 12.17 (1) Then, since the day started to break, I was both howling greatly and bellowing bitterly. I was looking here and there. While I was searching for the dead bodies of my sons, those who found me clothed me and sought my sons with me. (2) But since they were not finding [them], they began to comfort me. Some of the women who had assembled there individually related their misfortunes so that I might be comforted through the misfortunes that were similar to mine, but I was more depressed. For I did not take comfort in these terrible things of others' adversities. (3) Now, when many of them were persuading me to go to their houses, one of them, a poverty-stricken woman there, constrained me 52. Frankenberg's conjecture brings the Syriac into line with the Greek ("I will indicate") and is possible.

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and led me to her house. And she said, 'Take heart, woman, for my husband was a sailor, and while still a lad, he died at sea. Since then I have elected to remain a widow out of love toward him. (4) Thus, let us have in common what we are able to collect with our hands!' 12.18 (1) But not to make it too lengthy for you, I stayed with her because of her love for her husband. (2) Now after a short while, my hands, wretched that I am, were paralyzed from bites. But she who had received me was paralyzed entirely and is now lying in the house. (3) Since the mercy of these women [shown] at the time has passed away, the woman in the house and I are disabled in this position you see for a very long time. I sit to beg in order that from what I collect I might provide food also for my wretched companion. (4) Now, enough of my affair has been related. You, therefore, fulfill what you promised, and give me the remedy so that I might also give some of it to her so that she might die!" 12.19 (1) Now as the woman said these things, Peter was amazed with many thoughts. But I, Clement, approached. And I said to him, "I have been wandering around a long time and inquiring after you. What are we doing now?" (2) But Peter commanded me to go ahead and to wait for him in the ship. Now, I did what was commanded of me. (3) Peter thought for a while, as he later related everything to me, and his heart was pounding. "Tell me, woman, your family and the names of your sons, and I will immediately give you the remedy." (4) But she, though she was constrained and did not wish to say, yet desirous that she receive the remedy, acted cunningly and said some things in the place of others. Thus, concerning herself, she said that she was from Ephesus, but with respect to her husband that he was from Sicily, and she also changed the names of her three sons. (5) Now since Peter thought that she had spoken truthfully, he said to her, "I thought, woman, that there might be great joy for me because I was confident about

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you that you were the woman about whose way of life I had heard and am well conversant." (6) But she started adjuring him and asking him. And she was saying this: "Tell me, so that I might see if there is one among women who is lower than I!" 12.20 (1) But since Peter did not know lying, immediately and because he pitied her he started speaking truthfully: "A certain youth is with me who is following me because of love of the word of God, who is from the city of the Romans. He told me that he had a father and two brothers, twins, and a mother. But today he no longer sees any of them. (2) For his mother saw a dream, so his father told him, to leave Rome with her twin sons, and from the time she left she is no longer around. (3) Again, her husband, too, who is his father, when he left in search of them, was not found." 12.21 (1) Now as Peter said these things, her soul swooned from great astonishment. But Peter commanded her to come to herself, and he persuaded her to confess to him what had happened to her. (2) Then, also the rest of her limbs were paralyzed, as if from much wine, yet she turned 53 and rubbed her face: "This young man, who you mentioned, Peter, is my son." (3) Since Peter understood somewhat, he said to her, "Tell me first who you are. If not, you will not be able to see this one." But since she was hastening, [she answered,] "I am the mother of that youth." Peter said to her, "What is his name?" And she said, "Clement." (4) And

53. The Syriac has simplified by leaving out some difficult Greek ("to be able to face the immensity of the hoped for joy"), which is witnessed by both Greek manuscripts and the Latin Recognition ("recovering herself for the immensity of the joy that she was hoping for"). The first part of this sentence agrees with the Greek Homily ("Now she gave up the rest of the body as if from drink") in contrast to the Latin Recognition ("And she at length barely calling back the spirit").

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Peter said, "He is the one who was speaking with me a short time ago, whom I ordered to go ahead of me to the ship." Now she fell down and started entreating Peter that he might hasten to go to the ship. (5) But he said to her, "I will do this, if you observe the condition that I make." When she promised to keep everything that he should command her, 54 ( 6) Peter said to her, "When you see him, control yourself till we are leaving the island." Now she said that she would do so. 12.22 (1) He 55 took her by her hand and was bringing her to the ship. But when I, Clement, 56 saw him 57 leading the woman, I laughed. Now I approached as if for his honor, and I wanted to lead her. (2) But as soon as I touched her hand, she wailed loudly and embraced me and was kissing me. (3) But since I did not know her entire matter, I was driving her away from me as insane. Now, it greatly displeased me, yet I was reserved on account of Peter. 12.23 (1) But Peter 58 said to me, "Be still! What are you doing, my son Clement, that you are 54. The Syriac translator is abbreviating. The Greek reads: "Now she said, 'I am doing everything, only show me my only-begotten child. For I think that through him I will see my two children who died here." The Latin of the Recognition reads: "She said, 'I am doing everything. Only show me my only born. For I will imagine to see through him also my twins."' 55. The Greek and the Latin have "Peter" here. 56. This name was apparently added by the Syriac translator; it is found neither in the Greek nor in the Latin. 57. A point in the old Syriac manuscript makes the object of the verb third person singular, feminine ("when I saw her"), instead of masculine, yet this seems to be a secondary addition to soften the account that Clement laughed at Peter. 58. The Syriac agrees with the Greek in having "Peter" here, whereas the Latin does not have this name here.

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thus pushing 59 away your mother?" (2) But when I heard this, I wept and fell on her 60 as she was lying, and I was kissing her. And immediately when this was said to me, as if obscurely, I recognized her appearance. 61 (3) Now a great crowd 62 was running to see the woman who had been begging, and they were saying 63 that her son, an honorable man, had recognized her. (4) But as we were wishing to depart immediately from the island with my mother, 64 my mother said, "O my beloved son, it is proper that I bid farewell to the woman who received me, who is poor and, since she is completely paralyzed, is lying in the house." (5) And when Peter heard [this], he was amazed-and [so were] all those who were standing there-at the woman's good and noble 65 thought. 59. The Syriac agrees with the Greek here in having a participle instead of an imperative as in the Latin ("Do not push away your mother"). 60. The Syriac is shorter than the Greek and the Latin here by having just a pronoun and not "mother" (Latin) or "the one who begot" (Greek). 61. Note that the Syriac does not have the extra material found in Rufinus's translation ("and it was becoming more known to me as I looked"); this might be an addition by Rufinus. 62. The Syriac evidently has a singular subject with plural verbs here. Note that Rufinus, contra the Greek ("many crowds assembled"), has a singular subject with a singular verb ("a great crowd was assembling"). 63. The Syriac agrees with the Greek in having "saying" instead of "hearing" (so the Latin). 64. The Syriac agrees with the Greek against the Latin in having this last phrase ("with my mother"). Rufinus could have omitted it. 65. Note this second adjective in the Syriac (it is not represented in FRANKENBERG's Greek, but it could be original, for the Latin ["good-

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But Peter immediately commanded that some people go and bring the woman. 66 (6) But when she 67 came upon the bed and was placed before him, while all who [were] there were listening, Peter said, "If I am truly the herald of God, 68 for the sake of the belief of these [bystanders], 69 that they might know 70 that one is the God who made the world, 71 let this woman 72 immediately be healed!" 73 (7) Now when he said this, the woman immediately rose whole and fell to Peter's

ness and prudence"], in contrast to the Greek ["good thought"], has two substantives). 66. The Syriac translator here evidently omitted "on the bed," which is found in both the Greek and the Latin. 67. The Syriac agrees with the Latin ("and when she was brought and placed in the middle of the present crowd") against the Greek ("and as soon as the bed was brought and placed down") in having the woman as the subject of this clause. 68. The Syriac translator has evidently reworded here. Perhaps "a herald of truth" (so the Latin and the Greek) was not strong enough for him. 69. The translator evidently abbreviated in the use of this word, instead of "bystanders" (Greek) or "all these who are present" (Latin). 70. Note the absence of the extra words in the Latin ("and believe"). 71. The last word agrees with the Greek against the Latin ("heaven and earth"). With the Greek, the Syriac also does not have "in the name ofJesus Christ his Son," which follows in the Latin. 72. Note that these last two words are found only in the Latin and not in the Greek. 73. The last two words probably represent a Syriac simplification (Greek: "may she immediately arise healthy"; Latin: "may this woman rise").

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feet 74 and kissed her companions and her friend 75 and asked her what had happened. (8) She briefly related to her the whole affair. 76 Now when the crowd 77 of people heard, they were amazed. 78 12.24 (1) But as Peter spoke about God and his way, at the end of the speech he continued to say, "Whoever wishes truly to learn should come to Antioch because I will be there three months. 79 (2) For is it not that you find strength to leave your places for the sake of commerce or luxury so and to travel a great distance, but, for the sake of eternal life,8 1 you are not even willing to travel for three days?" 82 (3) After Peter's 74. The Syriac agrees with the Latin against the Greek in mentioning Peter's feet (Greek: "fell before Peter"). 75. Both the Syriac and the Latin have two nouns here, in contrast to the Greek ("the intimate friend"). 76. The Syriac does not have "of the recognition" (found in the Greek and the Latin). 77. This word is attested also in the Latin ("so that even the crowds present were amazed") against the Greek ("and those who heard were amazed"). The Syriac is not clear as to whether the word is singular or plural. 78. Note that the Syriac, in agreement with the Latin, does not have two more sentences found in the Greek manuscripts: "Then the mother, too, having seen the healing of her hostess, was asking that she might also obtain healing. Having placed his hand, he healed her, too." 79. In having "three months," the Syriac agrees with the Latin against the Greek ("more days"). 80. The Syriac perhaps purposely changed from the Greek "or warfare" (Latin: "or waging war"). 81. This is perhaps a somewhat free translation; Greek: "eternal salvation." Nevertheless, Rufinus has the same wording ("eternal life"). 82. The last two words correspond with the Greek against the Latin ("three months").

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discourse, I gave my mother's hostess 83 a thousand staters 84 for the things needed for her. I entrusted her to a good man among the leaders 85 of the city. 86 (4) I also thanked the women who had once comforted my mother, and thus taking my mother, I departed from the island with Peter and with the rest of the others. 87

83. Here the Syriac agrees with the Latin against the Greek ("to the woman who had been healed"), but it omits the statement referring to the healing that is found in both the Latin ("to the woman who had taken in the mother and had received health through Peter") and the Greek. 84. The translator has increased the amount (Greek and Latin: "a thousand drachmas"). 85. The Syriac has diminished the standing of this man (Greek and Latin: "the first of the city"). 86. The Syriac has evidently omitted the rest of this sentence (found in both the Latin ["who even readily promised to do what we were enjoining"] and the Greek ["who had naturally decided to do this with joy"]). 87. That Clement is the subject here is unusual for the PseudoClementines, but it corresponds with the Greek against the Latin. The Syriac translator evidently left out the destination, Antarados, which is found in both the Latin and the Greek. That the section H 12.25-33 is absent from the Syriac does not necessarily mean, as assumed by several scholars, that the Syriac translator did not know H 12.25-33. The Syriac starts to follow the Recognition at this point (see the notes below). Furthermore, the Syriac does not have the superscription "Homily 13" as it does at the beginning ofH 14 ("Homily 14''). That the translator turned his eyes away from the Klementia at this point is actually best explainable by assuming that these chapters were present in his copy of the Klementia and that the translator did not want to include them.

Homily 13 (Recognition 7) 1

R 7.25 [H 13.r] (r) But as we were going to our stopping place,2 my mother was asking me about how my father was. I said, "He went out to search for you and was not found again." 3 (2) When she heard, she only groaned, for the great relief and the joy that she had was consoling her. (3) The next 1. See the introduction on the nature of this section as a compilation out ofR 7 and H 13. Numbers in the following assign the text to its closest parallel in either R 7 or H 13. Notes will draw attention to elements of the "contamination."

2. Note that, in this entire sentence, the Syriac is following the Recognition (Latin: "When we had come to the hostel, mother began asking me about father") rather than the Klementia: "When it was early, Peter entered and said, 'Let Clement sit together with his mother Mattidia and my wife on the cart.' And immediately this occurred. As we were making our way on the road to Balanaea, my mother asked how father is doing." 3. The Syriac is following the shorter form in the Recognition ("he went out in search and did not return again"); the Greek of the Homily reads: "Since he went out in search of you and my twin brothers Faustinos and Faustinianos, he has been lost."

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day, she sat with the other [woman]4, and so she was corning with us. 5 From there, we came to Balanaea, and we remained there three days. 6 The next [day we came) to Gabala. And the [day] after, we arrived at Laodicea. 7 There Nicetas and Aquilas met us before its gates. And when they had kissed us, they led us to the lodging. (4) Now when Peter saw that the city was large and beautiful, he said, "It is proper for one8 to stay here for ten days or more." 9 (5) But Nicetas and Aquilas were asking who the woman 10 was. I said, "She is my mother whom God wished me to recognize through Peter my lord." R 7.26 [H 13.2) (1) When I had said this, he then told them 4. "Other" is feminine. Note that the Syriac avoids mentioning Peter's wife (contrary to both the Latin and the Greek). This is perhaps attributable to an encratic tendency. 5. The Syriac is still following the Recognition (Latin: "Now the next day, sitting with the wife of Peter, she traveled with us"). Greek Homily: "Together then we arrived at Balanaea." 6. This corresponds with the Recognition and conflicts with the Klementia's statement that Antioch was only three days' journey from Arados (H 12.24.2). Latin: "and we came to Balanaea, where we remained three days." Contrast the Greek Homily: "Then we arrived together at Balanaea. The next day we came to Paltos." 7. Contra both the Latin and the Greek, the Syriac does not mention Paltos. The translator perhaps did not know this town. 8. This impersonal wording differs from Rufinus ("for us to stay") but agrees with the Greek. Rufinus probably added the first person plural. 9. The last phrase corresponds with the Latin ("ten days or even more") against the Greek ("for days"). The Syriac translator is evidently still following the Recognition. 10. The Syriac does not modify the word "woman" with the adjective "foreign" that is witnessed in both the Greek and the Latin.

HOMILY XIII (RECOGNITION

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315

everything in detail, namely, how we came to Arados, how he found her begging near the port, and when he asked why she was begging, he learned from her her lineage and all of her life and how she came to this whole low estate. And from there the recognition happened. 11 7.28 (1) And in order that I not state these things as Peter narrated them in detail concerning how the shipwreck occurred, Nicetas and Aquilas became alarmed and suddenly disquieted, though he had not yet stated the names of her two sons, the twins, 12 and they were saying, (2) "Are we truly hearing this now, or is it a dream?" 13 (3) And Peter said, "Unless we are sleeping, 14 these things are true." After they were silent for a moment,

11. Note that the Syriac translator is evidently piecing together an independent epitome of what he calls "the recognition" Oonger versions, though differing in wording, are found in the Latin Recognition [R 7-26-27] and the Greek Homily [H 13.2]). It looks as if, initially, the Syriac is still following the Recognition, as the inclusion of"we came to (Ant)Arados" shows; it is not clear whether, after this phrase, the translator shifts to follow the shorter version in the Klementia; he could just as well have independently constructed the summary, as the differences from the Klementia seem to indicate. 12. The Syriac heightens the recognition by not having the names mentioned. This element is found in neither the Latin (where the names are actually mentioned in R 7.27.8) nor in the Greek, where the names are not explicitly mentioned, yet there is also no denial that the names were mentioned in Peter's account. 13. The Syriac omits the address "Ruler and Lord of all" (Greek), "Lord, Ruler and God of all" (Latin). 14. I have added a negative to this sentence (with Frankenberg), but I have not followed Frankenberg in changing "sleeping" to "insane." The Syriac clearly reflects the word "sleeping," which is found in the Greek Klementia, whereas the Latin Recognition reads "insane."

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they rubbed their faces. Nicetas preceded and said, "We are Faustus and Faustinus, 15 the ones whom you mentioned. (4) For even from the start, as you began to narrate these things, we were thinking that the things that were being said by you related to us. But because we were thinking that many things happen in the world that are similar one to another, we calmed ourselves while we considered the end of the account, and then we would make known about ourself." (5) After Nicetas said these things, both of them went weeping to their mother. They found her sleeping. And they wanted to embrace her. But Peter stopped them. And he said, (6) "Allow me to present you quietly to your mother, lest in the great joy she come from sleep into madness, especially since she is sleeping and her memory is impeded by sleep." 7.29 (1) Now when our 16 mother awoke from her sleep, 17 Peter said 18 to her, "Woman, I wish for you to be aware of the forms of our worship. (2) We worship one God who is not visible, 19 whose is this world that you have seen. 20 And we 15. The names agree here with the Latin Recognition against the Greek Klementia, which reads, "Faustinos and Faustinianos." 16. The possessive pronoun is witnessed in neither the Latin nor the Greek. 17. The Syriac agrees with the Latin ("therefore, when mother arose from sleep") in not having a statement about the mother having enough sleep (Greek: "when she had had enough sleep"). 18. The Syriac translator evidently left out the verb "to begin" found in both the Latin and the Greek ("Peter began to say"). 19. This last phrase ("who is not visible") is distinctive to the Syriac and was probably added by the Syriac translator. 20. Agreement here solely with the Greek Klementia ("who made the world that you see") may be due simply to Rufinus's translation ("one God who made the world").

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obey him alone, 21 who commanded, before everything else, that one should fear him alone and [he commanded for one] to glorify his name and that one should honor his parents and be chaste and live righteously, (3) and furthermore we do not share in the tables of the gentiles 22 unless they begin to do righteousness when we baptize them in the name of the trinity that is glorious, and then we share in bread with them. (4) But even if it should be someone's father, his mother, his brother, his wife, or his son, we are not able to be a partaker with him. (5) Since, therefore, this is the law of our religion, do not think it an insult on our part that you will not share food with your son till you should become of the same opinion." 7.30 (1) Now when she had heard, she said, "What hinders me, who before I saw you was disaffected from the so-called gods, because though I sacrificed much to them, they profited me nothing, from being baptized today? (2) Regarding adultery, what shall one say? Neither luxury ever enticed me to do it, nor did poverty constrain me nor riches." 23 7.31 (1) While my mother was saying these things and my brothers 24 could not bear it, Nicetas and Aquilas rose and embraced her while they were weeping profusely. 21. Frankenberg's supposition that the Syriac translator mistook nomos ("law") for monos ("alone") is probably incorrect. More likely, the translator changed the construction of the entire sentence and thus consciously changed the wording here. Greek: "and we keep the law of this one." Latin: "we observe also the law of him." 22. The Syriac is in accord with the Latin (Recognition) in not having here a phrase found in the Greek: "seeing that we are not able to eat with them because they live impurely." 23. The Syriac omits here a personal retrospective account by the mother found in both the Latin Recognition (R 7.30.3-5) and the Greek Homily (H 13.5.3-5), though differing in wording. 24. Note the absence of the phrase in the Klementia that refers to

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But she said, "What is this?" (2) And Peter said, "Woman, raise up your thought stoutly so that you might enjoy your sons. These are Faustinus and Faustus, your sons who you were saying died at sea. (3) But how they are present and now bear the names Nicetas, the one, and Aquilas, the other, they will now tell us." (4) When Peter said these things, [it happened] that my mother fainted from great joy. And it was with difficulty that we were able to strengthen her. (5) When she came to herself, she sat up and said, "I ask of you my beloved sons: Tell me what happened to you after that harsh night!" 7.32 (r) And Nicetas began to speak: "On that night, mother, when the ship was torn apart, some of those who rob on the sea took us up and placed us in a ship. And they brought us to Caesarea Stratonis. (2) And there they tortured us with hunger and terrified us with beatings so that we should not reveal anything about them. Again, they also changed our names and then sold us. (3) Now a certain honorable Jewish woman named Justa bought us, and she was attached to us in place of sons, also her husband. 25 She instructed us in all the discipline of the Greeks. (4) Now when we were of age, we delighted in this religion. 26 But we also loved to learn the Peter's instruction: "listening according to Peter's instruction." "My brothers" also agrees with the Latin Recognition, whereas the Greek Homily reads "the children." 25. This last phrase ("also her husband") has apparently been added at the level of the Syriac; it is not witnessed by either the corresponding Latin or the parallel Greek. Contrast H 2.20.1-3. In calling Justa "a Jewish woman" here, the Syriac is in accord with the Latin Recognition and not with the Greek Homily, which calls her "a proselyte to the Jews." 26. This phrase agrees more with the Greek ("but when we became of sensible age, we too loved the religious worship") than with the

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discipline of the Greeks, so that when we should dispute with the rest of the nations we might be able to refute their error. But we also deliberately passed through the things of the philosophers, particularly the doctrines of impiety, I mean, of Epicurus and Pyrrho, 27 so that we might be able to refute them. Now, we approached another companion of my lord Peter, Zachaeus by name, and he taught us. But when Peter came, we approached him to learn the truth. 28 H 13.8 (1) "Now, we were attached to a certain Simon as having been brought up together. Owing to the friendship, we were in danger of going astray. (2) Now, there is another report about someone 29 who will have appeared in

Latin ("when we grew up, we undertook philosophical studies") and seems to mark the point of transition to the Klementia in the Syriac translation. 27. Epicurus and Pyrrho are mentioned at this point only in the Klementia, whereas the Recognition (in the translation of Rufinus) does specify further the philosophical studies. This evidence seems to confirm that the translator's attention is now focused on the Klementia. 28. The last two sentences are not witnessed by either the corresponding Latin or the parallel Greek and are something of a summarizing epitome. Along with the next sentence, they seem to document further the transition back to a manuscript of the Klementia, which reads: "Being brought up virtually together with Simon, a certain magician, we were in danger of being deceived by way of friendship." The Recognition in Rufinus's translation reads: "Out of friendship and youthful constitution, we were almost deceived by Simon, a certain magician who was educated with us." 29. Here the text agrees with the Klementia ("Now there is a report about a certain person"), against the Latin Recognition ("In our religion there is a report about a certain prophet"), and it seems certain

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the kingdom, and the crowds who have feared God can live there without death and without distress. These things regarding Simon, mother, we will carefully relate to you at some point. (3) We approached the companion of Peter, Zachaeus by name, and he instructed us so that we might not go astray after that magician. But when Peter then came, he brought us to him so that he might strengthen us and convince us about the things that pertain to the fear of God. (4) For this reason, my mother, we pray that you, too, will be deemed worthy to receive the good things of which we were deemed worthy so that we might thus be able to share in the world and table as one. This is the reason, my mother, that you thought that we had died on that bitter night 30 when we were rescued from the sea 31 by pirates, and you thought that you had lost me." 13.9 (1) When Faustinus 32 had said these things, our mother fell and was asking Peter and was pleading that he should baptize her and her host, immediately sending to bring her, "so that there should be not even one day, from the day that I received my sons, that I have not partaken of bread with them." (2) We, too, were requesting these things just as our mother was.

that, at the latest with this chapter, the translator has switched to a manuscript of the Klementia, as the following notes also illustrate. 30. This phrase is found in the Greek Klementia ("on that harshest night"), without any corresponding phrase in the Latin Recognition. 31. This phrase corresponds more with the Greek Klementia ("we were picked up by pirates in the sea, while you thought we had perished") than with the Latin Recognition ("you thought we, who had been picked up by pirates, had died in the sea"). 32. This name corresponds to the Klementia, not the Recognition, at least as represented by Rufinus ("Niceta").

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And Peter said, "What do you think? Am I the only one without compassion since I do not want to baptize your mother today so that you might share bread with her? (3) But it is necessary for her to fast at least one day before baptism, and this because of a certain statement that she made about herself that informed me about her faith. Otherwise, it would be required that she be cleansed from impurity for many days." 13.10 (r) But Clement said to us, 33 "Say which statement she made that revealed her faith." (2) And Peter said, "Her request that she made for her host to be baptized with her because she had done good things to her. (3) For she would not have asked for this for the one she loved unless beforehand she held baptism to be a matter of greatness. (4) For this reason, I condemn many when they are baptized and say that they believe, yet they do not do anything worthy of baptism, not even to those whom they love, I mean, to their parents, their children, or their friends, inducing that they should come to this [baptism]. If only they believed that God gives eternal life to those who are baptized, together with good works, they would earnestly persuade the ones they love to be baptized. (5) But perhaps one of you will say, 'They love them and are not concerned about them.' But this is desecration, 34 for when they see them sick, or being carried away to death, or suffering other evils, they mourn and have compassion for them. (6) Thus, if they believed that eternal fire awaits those who do not fear God, they would not stop 33. The Syriac translator has apparently changed from the first person pronoun to "Clement." The Greek reads, "And I said," and the Latin, "And I." 34. The entire first part of this section is not found in the Latin Recognition, whereas the Greek Homily reads: "But one of you will say, 'They love them and think about them.' This is silly."

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teaching [them], or if they saw them resisting, they would mourn [for them] as if for people who do not believe, convinced about their [future] torment. (7) And now, after I send for her hostess, I will inquire of her if she would take our law upon herself, and then we will do in order what is proper. But since your mother has judged faithfully about baptism, let her fast one day." 13.11 (r) But she swore, "During these two days 35 that have passed, since I was telling the woman about the matter of the recognition, I was unable to partake of food out of the great joy. Only a little water was provided." (2) Peter's wife witnessed to the oath by saying, "Truly she has not lied." Aquilas, who is henceforth [to be called] Faustinus,36 said, "Then nothing hinders her from being baptized." But Peter laughed and said, "This was not the fast of baptismwhich did not occur because of it [baptism]." (3) And Faustinus responded, "If it is, therefore, that God wishes that our mother be not separated from our table even a single day from the day that she knew and recognized us, he arranged beforehand that she should fast. (4) For just as she preserved chastity and unknowingly did what is fitting for the truth, thus also now God has wished and arranged beforehand that she has fasted already for one day, unknowingly, for truth's baptism so that she might thus be able to share with us in bread from the 35. This detail would seem to confirm that the translator is now following the Klementia ("for two days"), whereas, according to Rufinus, the Recognition reads: "since she had recognized her son." Cf. H 13.1 and R 7.25. 36. This phrase, again, is found only in the Klementia, whereas the Latin of the Recognition reads simply "And Aquila said." Note that the Syriac follows the oldest Greek manuscript in calling Aquilas, too, Faustinus (cf. supra H 13.9. 1 where this name is applied to Nicetas).

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first day on which she knew us." 13.12 (1) And Peter said, "Let not evil defeat you on the pretext that it happened to her by the providence of God and out of love for your mother. But let you and me then do this together: Thus, today let us wait, and tomorrow she will be baptized. (2) For the time of today is also not appropriate for baptism." And then all ofus together desired that it should be so. 13.13 (1) Now in the evening we enjoyed the teaching of Peter while he showed us, from the case of our mother, in which sense those who are chaste please [God), while it is just to destroy, if not hastily, then slowly, those who are adulterous, since the evils extend to the entire lineage. (2) "So much do those who are chaste please God, that because of it, God imparts small benefits in this world even to those who are in error (for life beyond is rewarded only for those who are baptized in his hope and do good works in chastity), as you have seen from the things that have happened to your mother, I mean, the good things that happened at the end. (3) For if she had committed adultery, perhaps she would have been killed, but because she remained chaste, God in [his] mercy averted her murder from her and restored to her the sons that had been taken from her. 13.14 (1) Perhaps 37 one might say, 'How many are there who have perished because of chastity?' But I say that this occurs without reason. For it is necessary for the woman who perceives that there is one who impurely desires her to flee from communion with him as if from glowing fire and as if from a rabid dog, in the manner that your mother did because she loved the beauty of the truth 38 of chastity. For this reason, 37. Frankenberg's conjecture is not necessary and does not change the sense of the text. 38. Compare Frankenberg's conjecture ("truly"), which brings the Syriac into greater accord with the Greek.

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she was preserved and has received with you the knowledge of the eternal kingdom. 39 (2) The woman who wished to be in chastity-behold the youthful passions. Since she was envied by the evil, there were many adversaries for her in the pretext of desire. Yet by the one true stance of chastity that she justly took, she received victory over all of them, and life is preserved for her. 40 (3) For even if one should have done everything that is good, one will be punished for one sin of adultery, just as the prophet said. 13.15 (r) The chaste woman does the will of God and is a good memorial of his first creation in the sense that the one God created one woman for one man. (2) But she will remain in chastity particularly if she does not forget her creation and if she considers beforehand the punishment and is conscious of the [potential] loss of the eternal good things. (3) The chaste woman rejoices in those who wish to live. Just women belong to those who fear God. 41 For a law

39. From this point to right before the end of Homily 13 there is no corresponding text in the Latin Recognition. Presumably, the section was omitted by the author of the Recognition owing to ascetic views. 40. The Syriac constructed this passage differently than the preserved Greek ("by the one plan for temperance, she remains holy and, having received victory over all, has salvation"). The Syriac is evidently referring still to the mother; it clearly moves to a general case in the next sentence. 41. Frankenberg's two conjectures bring the text in line with the Greek ("she is a reverent example for those who worship God"). In this case, these conjectures have some plausibility for an older stage of the text, which would have read "she is a standard of righteousness for those who fear God." The text would have been altered by a later reader who emphasized that just women marry Christian men.

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of the good life (4) is the one who delights in chastity on the occasions of abuse. She will make peace when, though she does not provide occasions as if from an adversary, she is reviled 42 as if by an adversary. 43 And she will be blessed and avenged by God. (5) The one who is chaste is pleasing to God, loves God, gladdens God, glorifies God, and does not give people an occasion for reproach. The chaste woman sweetens the church with good honor, and she adorns herself with her chastity. She is also the glory of her teachers and helpful when they want to be chaste. 13.16 (1) The chaste one is adorned as if for the bridegroom, the Son of God, being clothed with the light of chastity. She has beauty, the good laws of her soul. Her perfumes give out odors, her good repute. She is clothed with beautiful garments, chastity, and she bears precious pearls, words that chasten her. (2) Again, she is radiant when the mind is shining. She gazes into the good mirror when she directs her gaze to God. She uses good decoration with the fear of God while she instructs herself. (3) The beautiful woman is not the one who is bound with gold but the one loosened from temporal desires. The chaste woman is desirable to the great king, betrothed to him, guarded by him, and loved. (4) The chaste one does not provide an occasion for herself to be desired, except to her husband. The chase woman is distressed should another desire her. The chaste woman loves her husband from her whole heart, kisses often, soothes, pleases, submits, and obeys in all

42. One must add a yodh before the final alaph. This seems to have been Frankenberg's idea, too, though the final edition failed to insert the yodh into the text. 43. Frankenberg assumes dittography and eliminates the first "as if from an adversary."

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things except that she should not inquire into God. 44 (5) For it is proper that the one who obeys God without watchmen should be chaste in herself and should be pure in her body. 13.17 (1) Therefore, everyone who removes his wife from the fear of God is senseless, because the one who does not fear God will also not fear her husband. For if she should not fear God who sees hidden things, how will she be chaste in her hidden thought? How again will she be chaste when she does not go to those who chasten in order to hear their words? (2) Also, how will she receive teaching? How will she be chaste without watchers if she is not aware of the corning judgment of God and is not assured of the loss of the eternal good things that will eventuate out of a small cause? (3) Therefore, instead of this [hindrance], when she does not wish to go to the chastening words, urge her and coax her. 13.18 (1) It is much better, if you will be a guide for her and lead her, that you should also be similarly chaste. Now, you will desire to be chaste if you should know what the result of chaste marriage is, and it will not be irksome to you, if you desire, I say, to become a father so that you might love your own children and be loved by your children. (2) One who wishes to have a woman who is chaste and who himself is also chaste, repays the debt that is owed by him, refreshes himself with her, goes with her to the word that chastens, does not grieve her, does not vainly quarrel, does not make himself detestable, provides the good things that he can, and fills the deficiency of the things that he does not have with blandishment. 45 (3) The chaste wife 44. Frankenberg transposes two letters to allow the reading "unless she should not agree with God," yet the suggested construction is difficult. 45. Frankenberg took over Lagarde's incorrect representation of the reading of the manuscript (Lagarde transposed the position of

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does not look to be pacified, knows her husband as the lord, bears poverty when they are impoverished, hungers with him ifhe hungers, travels with him ifhe is on the road, encourages him in adversity, and even if there should have been a large dowry, she is subject to him as if she has nothing. (4) Even if the woman should come to the man poor, her chastity should be considered by him to be a great dowry. The chaste woman uses the food and drink that is sufficient for her lest, when the body gains strength, through the weight of the desires of iniquity, it cast down the soul. (5) Again, she does not stay with youths, and she is wary with old men. She drives away boisterous laughter from her. While she is becoming only to God, she does not go astray. She rejoices when she hears the words of chastity. But she casts from her side those [words] that are not said according to chastity. 13.19 (1) God is witness that many terrible things are [the result] of one adultery. And this is an evil, though it is worse and more terrible than murder, the terribleness and impiety of which is not apparent. (2) For when blood is shed, the body is left on the ground as dead and causes everyone to marvel at its end, which is bitter. But while the diseases of the soul that are in adultery are more terrible than these, since they are not visible to humans, they impart all the more violence to those who dare without fear. (3) Know, human, whence is the breath in you, so that you might live and not wish to defile it through fornication! The breath of God is defiled only because of this. It is also like fire for the one who defiles it. For it hastens to hand over its insolent one to eternal punishment." 13.20 (1) When Peter said these things, he saw the good and chaste Metradora weeping from joy, and, thinking that the third and fourth letters); thus, Frankenberg's conjecture is not necessary.

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she was distressed because of something that had happened to her, he said, (2) "Take heart, woman! For while many have endured a multitude of evils on account of fornication, you have suffered for the sake of chastity. For this reason, you did not die. And even if you had died, your soul would have been preserved. (3) For you left your exalted country on account of chastity, yet for this reason you have found truth, even the diadem of the eternal kingdom. (4) In the depth of the sea, you were in peril and you did not die, but even if you had died, since you would have died because of chastity, the sea would have served in place of baptism for the life of your soul. (5) You were deprived of your sons for a short time, these who, because they were from pure seed, have been found in good circumstances. From your bosom you begged for food, but you did not punish your body with fornication, (6) yet you saved your soul. You fled from the adulterer, so that you might not defile the bed of your husband, but [you fled] to God who, having seen that your flight was for the sake of chastity, will fill the place of the husband. (7) You were alone in grief a short time. You were separated from your husband and from your sons. Yet again you have to lose these at the time of death. Now, it is better that you were separated for the sake of chastity through your will than that without your will you should have perished, after a while, with them in their sins. 13.21 (1) Thus, it is greatly advantageous that the earlier matters should be distressful. For even while they persist, through the hope that they will pass, they do not grieve so [much], and through the hope of good things, they even make joyful. (2) But above all else, I want you to know how pleasing chastity is to God. The woman who is chaste is God's soul, God's choice, God's will, God's glory. My daughter, chastity is so good that if there were not a law that has been laid down that not even the righteous should enter the

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kingdom of God without baptism, perhaps those from the nations, even though they err, would be able to live because of chastity. (3) For this reason, I grieve greatly for those who are chaste in error because they have chosen chastity for themselves without the good hope and are reluctant to proceed to baptism. They will also not live because a condition has been set by God that the one without baptism will not enter the kingdom." When he had said these things and more than these things, we then turned to sleep.

Homily 14 [Fourteenth Homily]

14.1 (1) Much earlier than usual, Peter rose, stirred himself, came to us, awoke us, and said to us, "Let Faustus with Faustinus and Clement with the members of their household come with me to go to a hidden place of the sea. And in a place that is not [readily] visible, we will be able to baptize her." (2) When we were at the sea, he found a spot between the rocks, calm from the waves and clean, and he baptized her. Now, because of the women, we brothers departed and bathed, and then we came and led the women, and, thereafter, when we had reached a concealed place, we prayed. (3) Because of the crowd, Peter sent the women ahead by another road so that they might go to the lodging, and he commanded that we alone of the men should be with our mother and with the other women. (4) When we reached the lodging, we were waiting for him, and everyone was conversing with each other. Much later, when Peter came, he gave thanks, broke bread, placed salt on it, and offered it first to my mother and thereafter to us, her sons. Then she first became a partaker in bread with us, and we thanked God. 14.2 (1) Then when Peter saw that the people had entered, he sat down and ordered us to sit down next to him. He discoursed, while first he instructed us as to why he

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had sent us from the baptism ahead of him and he had come after lingering behind us. (2) He said that this was the reason: "Right when you left, an old laborer came. He had cunningly concealed himself earlier to watch us, as he later informed me, so that he might see what we were doing when we went to the sheltered place. But when I went out he followed me. (3) At an appropriate spot, he met me, greeted me, and said to me, 'You should know that I have followed you for a long time and wanted to speak with you. But I was shy lest it displease you concerning me as concerning one who is not minding his business. But now I will say the things that I have considered and 1 that are true, if you wish.' (4) But I answered, 'Say what you think is right, and we will listen to you, even if what is said should truly not be right, because you have wished with a good mind to say what seems good to you.' 14.3 (1) And the old man began to speak, 'When I saw you bathing in the sea and withdrawing into the hidden place, I approached secretly and watched so that I might see what you went to do in hiding. But when I saw that you were praying, I departed. Yet, again, I spared you and held back so that, when you went out, I might speak with you and persuade you not to err. (2) For there is neither God nor anything that is eternally concerned, but everything is under fate, to which I have been introduced by the things that have happened to me, and I have been convinced of this doctrine for a long time. (3) Thus, do not be deceived, 0 my son. For whether you pray or not, what is given for you to receive will happen to you. For if prayers could help in some way or good works, perhaps I would exist among good things. (4) And 1. Frankenberg suggests that the "and" is a textual corruption; this conjecture brings the text into closer alignment with the extant Greek ("the things that seem to me true").

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now, if the humble clothing that I am in does not deceive you, you will not oppose what I am saying to you. I once existed in abundance of worldly possessions, and I sacrificed greatly to the gods and gave to the poor. And even though I prayed and I lived righteously, I was not able to escape fate.' (5) And I said, 'What happened to you?' And he said, 'It is not necessary for me to say [that] now. But at the end you will hear who I was and what I was and to what humiliation of the world I have come. But for now I wish you to believe that everything is under fate.' 14.4 (r) And I said, 'If, therefore, everything is thus enslaved to fate and you are convinced that this is so, why are you being contrary to yourself when you wish to counsel this? (2) For if you are not capable of anything apart from fate, not even to think something, why do you labor vainly when you advise that something should be, which cannot be? (3) Now again, if genesis exists, do not hasten to persuade me that I should not worship the one who is also lord of the stars, the one by whose will even the thing that was unable to be came into existence. For the thing that is subjected to something is always constrained by it to be obedient. (4) Therefore, insofar as genesis holds power, it is superfluous for one to worship the ones called gods. For nothing happens outside of what pleases fate, nor are they [the gods] able to act, since even they are commonly subject to fate. (5) Now you say again that fate exists. That is prohibited by the matter of beginning, and it is not possible that the unbegotten, for whom there is nothing older than he, should be subservient.' 14.5 (1) As we were saying these things to each other, a multitude of people entered and assembled. Then I gave heed to the crowd and said, (2) 'I, and my nation, received from our fathers to worship God, and because of a commandment I received, I do not hold to genesis, I mean, the doctrine of astrology. For this reason I also paid it no

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attention. (3) Therefore, not being expert in astrology, I shall relate the matters in which I am expert. Since you say that there is genesis, I cannot refute what you are saying by its own art of learning. But I wish to show in another way that the world is managed by the providence of God and that each person will be recompensed with honor or punishment for what he does, whether now or later does not concern me but that everyone will partake of the things he does. (4) "'I am persuaded that this is the demonstration that genesis does not exist: If there is among those standing here anyone who is weak in the eyes, whose hand is crippled, whose foot is lame, or who has something else in his body that he is unable to have restored or healed and that is beyond all the physicians and not even the astrologers promise to heal because something such as this has not happened even through the long duration of the world, when I ask God I will deliver to him the healing, who has never been able to be restored or healed through genesis. (5) When, therefore, this should occur, do not those sin who blaspheme the creator of all?' (6) Now the old man answered and said, 'Is it blasphemy for one to say that everything is controlled by fate?' And I said, 'It is blasphemy, and very much so! For if all sins, indictments, and abominations are effected by the stars, while the stars are established by God to do this so that they should be the perfecters of all evils, the sins of everyone rest with the one who wills through fate.' 14.6 (r) And the old man then answered, 'Truly you have spoken well, yet my own conscience impedes all your amazing demonstrations. (2) For I am an astrologer and I previously dwelt in Rome. I was a friend of someone who was of the family of the Caesar. Now, I saw his and his spouse's fate. I ascertained and found that everything I saw in their fate was really fulfilled. Now, therefore, I am not able to be persuaded by speech. (3) Now, this

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was her fate. It had said that she should be an adulteress, should love her slave, and should die by water in a foreign country. 2 Now, so it also happened. She desired her slave, and, because she could not bear the reproach, she fled with him, traveled to a foreign country, had intercourse with him there, and then perished in the sea.' 14.7 (1) And I answered him, 'But how are you convinced that the one who fled to the foreign country had intercourse with her slave and then, after she was with him, died?' (2) And the old man said, 'I know truly, but indeed not that she was with him, something she also did not say, but after she left, her husband's brother told me everything about her desire: how he, as a chaste person, and again because his brother was her husband, did not wish to defile her bed, and how she was wretched because she was also fearful of the reproach. For one cannot be angry at her, because these things came from fate.' 3 14.8 (1) And from the words of the old man, [it was clear] that the one who he said had died was your father, but I did not wish to inform him about you until I had disclosed these things to you. Now, I did learn where he dwelt. (2) And I also informed him of my lodging. In order that we might know with certainty, I asked him only this: 'What was the name of the old man?' (3) And he said, 'Faustus.' 'Again, say also what was the name of his sons, the twins.' Again he said, 'Faustus and Faustinus.' 'And what was [the name] of his third son?' Then he said, 'Clement.' 'And what was [the name] of their mother?' Then he said, 'Metradora.' (4) And 2. The Klementia seems to have omitted the actual horoscope, which is found in the parallel at R 9.22.5 and has been analyzed in my article "Eros and Astrology in the IleplocSOL Ilt-rpou." 3. The Syriac has omitted H 14.7.2(end)-7, which contains another recapitulation of the family's story.

336

THE SYRIAC PSEUDO-CLEMENTINES

out of compassion on my part, I dismissed the crowd 4 and came to you in order that I might disclose this to you after fellowship of bread. (5) Now, I did not find it proper to say these things to you before you should partake in the breaking of bread, lest you should succumb to grief and you should be in mourning on the day of baptism, when even the angels are rejoicing." (6) And when Peter said these things, we all wept with our mother. But when he saw us weeping, he said, "Each of you should now, in the fear of God, bravely bear the things that have been said. For it was not today that your father died on you, but a long time ago, as you, too, have thought and said." 14.9 (1) When Peter said these things, our mother could not endure and said with a cry, (2) "Woe to me, my husband! Because you loved us without judgment, you died. But we are alive, see the light, and take food." (3) But when not even this one cry had ceased, the old man entered. And when he wished to know what was the cause of the cry, he looked at the woman and said, (4) "Oh me! What would this want to be? Whom do I see?" And he approached and carefully considered her. She, too, looked at him. And he embraced her. (5) Now the two of them kept silent to each other through the unexpected joy. And though they wished to speak with each other, their tongue was bound by the great joy, (6) but after a little while, my mother said, "I have received you, Faustus-the one who has been pleasing to me in every way. Now how are you alive, when we heard a little while ago that you had died? But these are Faustus, Faustinus, and Clement." (7) And when she said these things, we three fell on him, and as we kissed him, we were obscurely recalling his appearance. 4. This detail does not fit the context in the Klementia and is evidence that the Recognition has preserved the original context of the discussion with the father, which takes place before a crowd (R 9).

HOMILY XIV

337

14.10 (r) But when Peter saw these things, he said to him, "Are you Faustus, the husband of this person and the father of her children?" He answered, "I am he." And Peter said to him, "Why, then, did you tell me the matters about yourself as if they pertained to someone else: about his pain, his adversities, and his grave?" (2) And our father answered him, "I am of the family of Caesar, and because I did not wish to become a spectacle, I made up the story about someone else so that I might not be known for who I am. (3) I was convinced that if I became known, when the rulers in the various places heard, they would persuade me and would bring me to the good things of the world in order to please Caesar, something I had refused. (4) For I was unable to give myself over to the luxury of the world when I was greatly mourning my beloved as if over people who had died in an evil manner." 14.11 (r) And Peter said to him, "You did these things as you reasoned. But with respect to fate, were you contending in falsehood? Or were you speaking in the truth?" And our father said, "I shall not lie to you. I was affirming in truth that genesis exists. (2) For I was not deprived of instruction. But a venerable Egyptian astrologer by the name of Annubion 5 was associated with me. From the beginning of when I was traveling as a foreigner, he showed compassion for me, and he informed me about the death of my wife and my sons." (3) And Peter said, "Well, then, have you been convinced by the affair that fate is not anything?" Our father answered him, "It is necessary for me to disclose to you the matter of everything

5. Anoubion ofDiospolis was the author of a didactic astrological poem. The author of the Klementia introduced him into the PseudoClementine story and, in a distinctive and characteristic twist, doubled the first consonant in his name, which derives from the well known Egyptian god.

338

THE SYRIAC PSEUDO-CLEMENTINES

that comes upon my mind so that I might hear what stands against these points and I might be able to learn. (4) Now, I am persuaded that the astrologers mistake many things. I also know that in many things they speak the truth. I, therefore, think that perchance in the matters that they carefully consider, they speak the truth, whereas in whatever they err, such happens to them apart from the learning. Thus, I should think that the learning is sound but that6 they speak falsely through ignorance because not everyone is able to observe carefully." (5) And Peter said, "Give heed to me. The things that they speak the truth about: why is it? For in the world, they just happen to them, and they are not speaking because they observe carefully. For it is a necessary condition that some of the many things that they say should happen." (6) And the old man said, "How then can we be convinced concerning this, whether fate exists or not?" 14.12 (r) When both of them were silent, I said, "Since I am accurately acquainted with this doctrine, while my lord and my father are not, I thus wish that Annubion were here and there might be a disputation about the matter of fate before my father. (2) For thus the matter could be disclosed, when there would be a dispute between a craftsman and a fellow-craftsman." (3) And my father answered and said, "Where then would one be able to stand with Annubion?" And Peter said, "In Antioch. For I hear that Simon the magician is there, with whom Annubion is associated and is not moving. (4) When, then, we go there, if we should come upon them, we will have this disputation." And when we had discussed many things, had rejoiced in the recognition that had occurred, and had given thanks to God, we turned to sleep because evening was now upon us. [The Writing of the Treatise of Clement Has Ended] 6. Frankenberg's conjecture ("the things") is not necessary.

Subject Index Aaron: 101, 103. Abraham: 90-91, 97, 161, 236. Andrew, brother of Peter: 109, 173-74, 297. Annubion: 337-38. Antarados: 291, 311n87. Antichrist: 237. Antioch: 288-89, 291n2, 310, 314n6. Apelles: 43, 168n56. Apis: 93, 260. Arados: 301, 314n6, 315. astrology: 332-35, 337-38. See also Peter on astrology. baptism: 96, 108-9, 114, 117-18, 178-79,242, 246,281-83,317,32023, 328-29, 336. Barnabas: 64-71. Barrabas: 112. Bartholomew: 110-11. Caesarea: 71, 74, 121, 173-74, 239, 318.

Caiaphas: 99, 106, 108, 11213, 117, 119-20, 121. Christ: 100-101, 104, 106, 237. Clement of Rome, writings under the name of 13n1. Clement of Rome, pseudo-, - account oflost family by: 298-300, 313. - baptism of 287. - recorder and sender of Peter's discourses: 74, 247-48. - recovery of mother by: 307-8. - voyage to Caesarea by: 70-71, 124. - youth of 59-63. Clementines, Pseudo-, reception of 37. Clementines, Pseudo-, Basic Writing: 15-27. - astrology in: 24. - date of 25-26, 101n73.

340

-

THE SYRIAC PSEUDO-CLEMENTINES

fragments of, preserved: 15-16. - home of: 26. - Jewish Christian, as: 25. - Marcionism, against: 24-25,83n37, 108n80. - names of family in: 23. - novels known to: 23. - outline of: 16-19. - R-1 source of: 42-43,85n39,87n48, 89n53, 112n84, 115n85, 119n88, 121n90. - storyline of: 20-22. - title of, original: 14-15. Clementines, Pseudo-, Klementia, - Christology of: 32. - content of, original: 15. - home of: 32. - manuscripts of, Greek: 39. - outline of: 33-37. - redaction of the Basic Writing in: 32-33. - title of, original: 14-15. Clementines, Pseudo-, Recognition, - Christology of: 28. - content of, original: 15. - fragments of, Greek: 27.

-

Latin translation of: 28, 44. - outline of: 28-31. - title of, original: 14-15. Clementines, Pseudo-, Syriac, - Christology in: 44. - contents of: 39-43. - contamination in: 40-41, 291n1. - date of: 41. - Ephrem and: 41-42. - manuscripts of: 39-42. - witnesses to, possible: 41n21. creation, account of: 85-87. Damascus: 121. Dositheus: 107, 128-29, 131-32. Edessa: 41-42. Egypt: 62, 91-93, 97, 231. father of Clement (Faustinianus/Faustus): 298-300. - account oflost family by: 334-35. - old man near the coast, as: 332. - recovery of family by: 336-37. Gamaliel: 114-17. Gerizim, Mount: 107, 110. habit: 73, 92-93, 123-24, 214.

SUBJECT INDEX

Holy Spirit: 101, 114, 140, 197-99, 282. James, brother ofJesus: 43, 74,99, 115-121, 247-48, 287-88. James, son of Alpheus: 111. James and John, the sons of Zebedee: 109-110. Jericho: 119-20. Jerusalem: 99, 107, 110, 113, 120, 172-74, 288. Jesus: 95-97, 104, 297. - crucifixion of: 97-99, 279. - miracles of: 64-66, 236. - message of: 64-65, 14648, 160-61. Jews: 32, 89, 101, 104, 112, 134, 156, 159-60,228, 277. John the Baptist: 106-8, 111-12, 114, 128,237. Judaea: 63, 70-71, 88-89. Judas: 112. Justa: 318. Laodicea: 293, 314. Lebbeus: 111. Marcion: 43, 154n42, 168n56. Marcionites: 25, 66n13, 202n23,210n28,21ln30. Matthew: 109. "Moon," Simon's consort: 129, 132, 134.

341

Moses: 92-95, 97, 101, 103, 109-11, 147, 156-57, 159-63,213,231-33,280. mother of Clement (Metradora): 298. - account oflost family by: 303-5. - baptism of: 321-23, 331. - beggar on Arados, as: 301-11. - chastity of: 323-28. necromancy: 62-63, 133. J\foah: 88-89, 161,236. Parthians: 101. Passover: 99, 242. Paul: 118-20. Peter: 71-72. - afterlife, on: 211. - astrology, on: 333-34. - beginning (God), on the: 182-200. - childhood of: 172-75, 297. - commission from the Lord for apostles, on: 150-52. - deeds and knowledge, on: 139-41,206,218-19. - departure from Caesarea of: 248-49. - difference between the ignorant and the erring, on: 251-52.

342

-

THE SYRIAC PSEUDO-CLEMENTINES

Egyptian religion, on: 260-62. - evil, on: 204. - faith and reason, on: 176-77. - followers of: 123, 24244, 265-66, 292-94. - free will, on: 208-11, 229-30. - gods, on: 156-60, 259. - idols, on: 263-65. - imagination, on: 172-75. - order in discussion, on: 215-16. - pairs (syzygies), on: 231, 234-37. - peace and war, on: 144-49. - Simon, on: 136, 178, 224, 227-28, 237. - table-fellowship, on: 177-79. - wife of: 314n4, 322. - women, on chaste: 323-29. - women in menstruation, on avoiding intercourse with: 283-85. - See also baptism; habit; Holy Spirit; Son; soul. Pharisees: 25, 108, 110, 114, 147, 284. Philip: 110.

Portus: 300n41. prophet, true: 73-75, 79, 90-91,90n55, 100, 122, 141,221,237,278,282, 286. resurrection of the dead: 105-6. Rufinus of Aquileia: 28, 44. Sadducees: 107, 109, 113. sacrifices: 93-94. - abolition of: 93, 103, 107. Samaritans: 107, 109, 113. Simon Magus: 71, 107, 120-22. - Basic Writing, in: 24, 128n11. - departure from Caesarea of: 239. - education of: 126, 128. - Githnin, hometown of: 71, 120, 122, 128. - hidden god, on: 161-72. - last follower of: 227, 238-40. - magic of: 120. - magical accoutrements of: 135, 224, 239-40. - Marcionite traits of: 24, 128n11, 139n27. - miracles of: 120. - necromancy of: 133.

SUBJECT INDEX

parents of (Anton and Rachel): 128, 130, 226. - proclamation concerning himself of: 120, 128-32, 134-35, 226. - relations with Dositheus of: 128-29, 131-32. - rejection by the crowd in Caesarea of: 227. - repentance of, specious: 224-25. - twins' account of: 12635. - virgin birth of: 134. - See also "Moon," Simon's consort; Peter on Simon. Simon the Canaanite: 111-12. Son: 64-65, 103, 163. - generation of the: 195-99. soul, - foreknowledge of: 133.

-

343

immortality of: 61-62, 134, 187-90. Thomas: 112-13. Trinity: 114, 117, 242. Tripolis: 246, 249, 251. twins, brothers of Clement (Nicetas and Aquilas or Faustus and Faustinus): 123, 137-38, 242-43. - account oflost family by: 318-20. - account of Simon Magus by: 126-35, 138. - education of: 317-18. - sending ahead to Laodicea of: 292-94. - recovery of mother by: 315-18. Zachaeus: 76-78, 120-21, 123, 138, 241-46. - consecration of: 241.

-

Ancient Writings Index Achilles Tatius, Leucippe and Clitophon: 23. Acts ef Peter: 16-17, 128nll. -4: SSnlO. Antonius Diogenes, The "Wonders beyond Thule: 23. Anoubion ofDiospolis, Astrological Poem: 337n5. Apocalypse efAbraham: 77n42. Apostolic Constitutions: 13n15. - 8.35, 99n71. Arabic Apocalypse ef Peter: 13nl. Balaeus: 41n21. Bardaisan (Philipp us), Book of the Laws ef the Countries: 27, 43. - r: 210n28. - 8: 210n28.

Book ef the Cave ofTreasures: 41n21. - 6-15: 87n48. - 26.rr-14: 88n49. Caesarius ofNazianzus, Pseudo-, Erotapokriseis: 27n15. Canons ef Clement: 13nl. Chariton, Chareas and Callirhoe: 23. - 7.5: 301n44. - 7.5.r: 301n43. Chronicles ofJerahmeel, 24. II: 87n48. Chrysippus (see under Stobaeus). Cicero, Academica, 2.I5-4T 62n5. Cicero, On Divination, r.55: 79n27. Clement of Alexandria (see also under Eusebius),

346

THE SYRIAC PSEUDO-CLEMENTINES

Excerpts from Theodotus,

-

78.1: 24n10.

-

Clementines, Pseudo-: - epitomes in Greek, Latin, Syriac, Ethiopic, Arabic, Slavonic, and Georgian: 37n17. Clementines, Pseudo-, Klementia, - H 1.18.3-4: 85n40. - H 1.20.3: 121n90. - H 2.1.2: 123nl. - H 2.12.3: 83n37. - H 2.16.T 237n42. - H 2.17.5: 85n42, 86n43. - H 2.22.3: 24, 126n6. - H 2.25.3: 24. - H 2.29.5: 191n13. - H 2.30.2: 191n13. - H 2.33.2: 86n43. - H 2.35.2: 22. - H 2.38-52: 32. - H 3.2.2: 154n42. - H 3.7.2: 87n47. - H 3.29.5: 139n26. - H 3.53.3: 93n58. - H 3.73.2: 22. - H 4-6: 32. - H 8: 85n39. - H 8.6: 32. - H 9.19.4: 282nl2. - H 10.3.3: 84n38. - H 10.4.1: 252n8.

-

H 10.10.2: 257n14. H 11.19.3: 145n31. H 11.22.3: 86n44. H 11.28.1: 25. H 11.28.4: 25. H 11.30.1: 25, 285n19. H 11.35.4: 43. H 12-13 (Syriac): 291nl. H 12.5.4 (Greek): 295n24.

-

H 12.10.2 (Greek):

300n40. -

H 12.13.1 (Greek):

301n44. - H - H - H - H - H - H - H - H - H - H - H - H -H - H - H

12.24.2: 314n6. 12.25-33: 40, 31 ln87. 13.1: 322n35. 13.1.4: 22. 13.2 (Greek): 315nl 1. 13.4.3: 25. 13.5.3-5: 317n23. 13.9.1: 322n36. 13.13.2: 24. 13.13.3: 24. 13.18.1: 25. 13.20.2: 32. 14.2: 22. 14.7.2-T 335n3. 14.8.3 (Syriac):

298n35. -

H 14.9.6 (Syriac):

298n35. -

H 16-19: 32.

ANCIENT WRITINGS INDEX

-

H 16. 16: 32. H 16.19: 87n47. - H 17.4.3: 162n51. - H 17.5.2: 187n7. - H 17.7.4: 87n46. - H 17.13-18: 63n5. - H 18.4.2: 162n51. - H 18.13-1: 162n51. - H 18.15-IT 108n80. - H 19. rn.2: 22. - H 19.21.3: 82n35. - H 19.23: 24. - H 20.II-22: 33. Clementines, Pseudo-, Recognition, - R 1.5.4: 224n34. - R 1.9.9-14: 68n16. - R 1.14.1: 74n21. - R 1.15.3-4: 85n40. - R u7.1: 63n5. - R 1.17.3: 121n90, 247n47. - R 1.20.2: 22. - R 1.20.7-u: 182n2. - R 1.20. T 206n26. - R 1.21.7: 84n38. - R 1.24.1-2a: 77n24. - R 1.24.1-2: 182n2. - R 1.25.8: 28. - R 1.27-71: 42. - R 1.27.4: 85n40. - R 1.30.3: 94n59. - R 1.32.1: 89n52.

-

R 1.32.3: 87n46.

-

R 1.36.1 (Syriac):

347

160n50. 1.38.2: 98n65. 1.42.1: 82n35. 1.42.4 (Latin): 98n65. 1.44.1b-53.4a: 85n39. 1.45.1-4: 184n4. 1.45.3: 25. 1.50.5: 99n68. 1.50.7 (Syriac): 99n68. 1.53.2: 98n65. 1.53.4a: 99n72. 1.54.1: 95n61. 1.57.1: 107n77. 1.60.1: 108n81. 1.60.1 (Syriac): 112n83. - R 1.60.5 (Latin): 112n83. - R 1.62.1: 98n66. - R 1.63-1: 108n81. - R 1.69.5b-8a: 77n24, 118n86, 182n2. - R 1.70.2: 98n66. - R 1.71.4: 118n87. - R 1.72.7: 74n21. - R 1.73.2: 43. - R 2-3: 43. - R 2.1.2: 77n23. - R 2.5.4: 24. - R 2.6.6: 120n89. - R 2.7.1: 24, 126n6.

-

R R R R R R R R R R R R R R

348

THE SYRIAC PSEUDO-CLEMENTINES

- R 2.12.3: 24. - R 2.16.3: 63n5. - R 2.20.2-22.2: 28. - R 2.24.1-4: 28. - R 2.28.2: 145n31. - R 2.29.5: 145n31. - R 2.31.2: 145n31. - R 2.36.5: 83n37. - R 2.46: 108n80. - R 2.47.3 (Syriac):

162n53. - R 2.48.1: 154n42. - R 2.48.4: 154n42. - R 2.49.r: 182n2. - R 2.50-69: 63n5. - R 2.51.6: 154n42. - R 2.61.4-5: 85n42. - R 2.61.4: 85n41. - R 2.67-68: 201n22. - R 2.68.3: 211n29. - R 2.70.1-2: 201n22. - R 3.2-u: 28n16, 43-44, 226n35. - R 3.2.3: 163n55. - R 3.3.3: 184n4. - R 3.5.6: 189n9. - R 3-5-T 28, 123n1. - R 3.7.8: 80n32. - R 3.8.3 (Latin): 28. - R 3.8.T 85n42. - R 3.8.9 (Latin): 28. - R 3.9.4 (Latin): 28. - R 3.u.10 (Latin): 28.

- R 3.14.3 (Latin): 211n29. - R 3.26.1: 271n4. - R 3.26.4: 82n35. - R 3.44.4: 63n5. - R 3.48.r: 182n2. - R 3.59.1: 236n41. - R 3.62: 28. - R 3.66.4: 76n23. - R 3.67.3: 246n45, 246n46. - R 3.68-70: 294n19. - R 3.70.r: 22. - R 3.72.1: 22. - R 3.72.3: 242n44, 246n46. - R 3.74.r: 242n44, 246n45. - R 3.74.3 (Latin): 22. - R 3.75.10: 182n2. - R 4: 85n39. - R 4.24.3: 82n35. - R 4.32.2: 282n12. - R 4.35.r: 43. - R 5.2.r: 84n38. - R 6.5.5 (Latin): 279n10. - R 6.7.3: 86n44. - R 6.9.2 (Latin): 282n12. - R 6.10.5: 25. - R 6.11.2: 25. - R 6.11.2 (Latin): 284n15. - R 6.12.1: 25. - R 6.12.1 (Latin): 285n19. - R 6.13.1 (Latin): 301n44.

ANCIENT WRITINGS INDEX

- R 7.12.1 (Latin): 301n43. - R 7.12.3 (Latin): 301n44. - R 7.25-32: 40. - R 7.25: 322n35. - R 7.25.4: 22. - R 7.26-27 (Latin): 315n11. - R 7.26.6: 301n44. - R 7.27.8 (Latin): 315n12. - R 7.28.3 (Syriac): 298n35. - R 7.29.3: 25. - R 7.30.3-5 (Latin): 317n23. - R 7.38.3: 24. - R 7-38.5: 24. - R 7.38.8: 24. - R 8.u: 22. - R 8.42.8-9: 85n42. - R 8.50.5: 82n35. - R 9: 336n4. -R9.T 24. - R 9.22.5: 335n2. - R 9.25.6-8: 24. - R 9.27.6: 25. - R 9.31: 24. Clementines, Pseudo-, vernacular versions in Icelandic, Old Swedish, Middle High German, Early South English, and Anglo-Norman: 37n17. Diatessaron: 279n10.

349

Didascalia Apostolorum: 288n26. Diogenes Laertius, Lives of Eminent Philosophers, 7.143: 85n40. Doctrine ofAddai: 45. - (folio 14b in the St. Petersburg manuscript): 95n61. Ephrem: 41n21. Ephrem, Commentary on the Diatessaron: 41. Epiphanius, Medicine Box, - 29.7.T 26n14. - 30.13.4: 108n79. - 30.15.1: 14n2. - 30.16.1: 96n63. - 30.16.5: 95n61. - 64.4: 80n30. - 78.7.8: 99n71. Eusebius, Ecclesiastical History, - 2. r.4: 64n8. - 6.38: 26n14. - 7.19: 99n71. Eusebius, Preparation for the Gospel, 7.15.5-ro: 199n19. Eusebius, Proof of the Gospel, r.6.lT 189n9. Eznik of Kolb, Against the Sects: 202n23. 1 Clement: 13n1.

350

THE SYRIAC PSEUDO-CLEMENTINES

Gospel of the Ebionites (see also under Epiphanius, Medicine Box): 42, 95n61,96n63, 108n79. Gospel of Peter, 15: 97n64. Gospel ofThomas, - 16: 145n31. - 39: 108n80. Hebrew Bible/ Old Testament: Genesis, - 1:1-2 (LXX): 280n11. - 6:2: 87n48. Exodus, - 22:27 (LXX and Peshitta): 157n44. - 33:20 (Peshitta): 213n31. Leviticus, 23 :29: 93n58. Deuteronomy, - IO:J: 156n43. - rn:14-15: 159n48. - 18:15-16: 93n58. - 18:19: 93n58. - 32:39: 158n46. Psalms, n2(n3):5: 159n49. Heliodorus, An Ethiopian Story: 23. Hippolytus: 43. Hippolytus, Refutation ofAll Heresies, 9.13.1: 26n14.

Hippolytus, Syntagma: 128n11. Historia Augusta, Marcus Aurelius, 19.1-3: 23n8. History ofApollonius the King ofTyre: 23. Ignatians-Pseudo: 15. Irenaeus, Against Heresies, 4.37.6: 210n28. Jacob ofVoragine, Golden Legend: 12, 58. Josephus, Antiquities, 1.3.1(72): 87n48. Jubilees, -2:T 86n45. - 8:12: 88n50. - 8:19: 88n50. - 12:26: 89n51. Justin Martyr: 27, 43, 128n11. Justin Martyr, Dialogue with Trypho, - 35.3: 288n26. -69.J: 98n66. Justin Martyr, First Apology: - 16. 13: 288n26. - 19.7: 187n7. - 28.3-4: 210n28. - 43.2-8: 210n28. - 61.4: 282n12, - 63-3: 162n51. Lactantius: 15.

ANCIENT WRITINGS INDEX

Letters to the Virgins (pseudoClement): 13n1. Liturgy of St. Clement of Rome: 13n1. Lucian, Menippus: 14, 62n4. Maximus ofTyre, Philosophical Orations, 13.6: 85n40, 86n44. Moses bar Cepha: 41n21. Nag Hammadi Library: - Codex 2, 97.24-98.T 85-86n42. - Codex 8, 131.5-8: 190n10. New Testament: Matthew, - 5:8: 213n32. - 5:9: 147n35. - 5:27-28: 189n9. - 7:6: 125n5. -TI5-16: 288n26. -TIT 236n40. - IO:II: 125n4. - 10:25: 145n32. - 10:28: 187n7. - II: 19: 96n63. - 12:31: 206n25. - 12:41: 286n21. - 12:42: 286n20. - 13:3-8: 202n24. - 18:3: 282n12.

351

227n36.

-

187

-

23:2-3: 284n16. 23:25-26: 284n17. 24:5: 288n26.

Luke, - T34: 96n63. 8:IT 201n21. - IO: I: 64n8. - IO:T 125n4. - 12:4-5: 187n7. IT I: 227n36. - 19:1-10: 76n23. - 23:34: 279n10. John, 3:5: 282n12. Acts, - 3:22-23: 93n53. - 5:34-39: 115n85. - 7:8: 91n57. - T I 4 : 91n57. - 7:60: 279n10. 2 Corinthians, 12:2: 202n23. Nilus of Ancyra, Letters, 3.24: 27n15. Numbers Rabbah, 14.4: 79n30. Ochrid florilegium: 211n29. Octateuch of Clement: 13n1. Origen (see also under Eusebius, Epiphanius, and Philocalia):. Origen, Commentary on Genesis, 25-26.

352

THE SYRIAC PSEUDO-CLEMENTINES

Origen, Contra Celsus, I.ST 129n12. 1. 71: 98n66. 6.II: 129n12. Philippus, Book of the Laws of the Countries Countries (see under Bardaisan [Philippus], Book of the Laws of the Countries). Philocalia, - 2.3: 80n30. - 23: 14n2, 16n5, 25-26. Photius: 154n4. Photius, Library, 166: 20n7. Qalementos: 13n1. Rollbook of Clement: 13n1. 2 Clement: 13n1. - 5.4: 187n7. Seneca, Epistles, 90.6: 95n60. Stobaeus, Anthology, 1.79.1: 79n27.

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Strabo, Geography, 16.2.13: 391n43. Tertullian, Against Marcion, - 1.13.5-14.1: 66n13. - 2.5.1-2: 210n28. - 2.6.1: 210n28. - 4.25.1: 108n80. - 4.41.1: 210n28. Tertullian, Apology, 21.15: 99n68. Theodore bar Koni, Book of Scholia: 41n21. - 11.63: 86n42. Theodotus (see under Clement of Alexandria). Toledhoth Yeshu (TaylorSchechter), Misc. 35.8, Folio 1: verso, - line 8: 98n65 - line IT 98n67. Xenophon of Ephesus, An Ephesian Tale: 23.