Addenda

1277 ADDENDA. 1278

ADDENDA.

I.

Various Readings for the Apostolic Constitutions, from manuscript codices (1)

In the manuscript codex from the library of Mount Sinai, dating from approximately the thirteenth century, there are many readings that pertain to the Apostolic Constitutions. I have transcribed from it chapter 32 of the eighth book and those which follow. I shall present the text of the codex in such a way that the parts differing from the text of Cotelier, as recognized by the most learned Ueltzen, will be distinguished by italics.

THE ORDINANCE OF THE ECCLESIASTICAL CANONS OF PAUL, THE MOST HOLY APOSTLE.

Those (several lines precede this in Cot. and Ue.) first approaching the mystery of piety through the deacons should be brought to the bishop or the presbyters, and the reasons for which they have come to the word of the Lord should be examined. And those who have brought them should bear witness (Cot. adds "to them") having verified the facts regarding...

(1) These, like those under numerals II and III which follow, are from the book titled: *Anecdota sacra et profana ex Oriente et Occidente allata... Edidit Const. Tischendorf, phil. et theol. Doctor, etc. Lipsiae 1855, in-4.*

them. Let their character and life be examined strictly, whether they are slaves or free. 2. And if anyone be a slave, let his master be asked if he bears witness to him; if not, let him be rejected until he shows himself worthy to his master, but if he bears witness to him, let him be received. Let the servant of a Gentile be taught to be pleasing to his master, so that the word may not be blasphemed. 3. If, therefore, he has a wife, or the wife a husband, let them be taught to be content with each other; but if they are unmarried, let them learn not to commit fornication, but to marry according to the law. And if his master be a believer and knows that he is committing fornication, he shall not give him a wife, nor the woman a husband; let them be separated. 4. If any one has a demon, let him be taught ^B piety, but let him not be received into communion until he is cleansed; yet if death is urgent, let him be received. 5. If any one is a pimp, let him either cease pimping or be rejected. If any one of the stage plays upon the scene, whether man or woman, or a charioteer, or a gladiator, or a stadium runner, or a performer in games, or an Olympic victor, or a flute player, or a harpist, or one who displays an exhibition of pipe-playing, let them either cease or be rejected. 6. Let a soldier who comes to be taught not to do injustice, not to bear false witness, and to be content with the wages given to him; if he obeys, let him be received, but if he argues, let him be rejected. An utterer of unspeakable things, a catamite, a fool, a magician, a riotous person, a sorcerer, a deceiver, one who makes amulets, an augur, a marker of signs, an interpreter of palpitations, one who is on guard against the chance meeting of a cripple, or of feet, or of birds, or of weasels, or of utterances, or of symbolic hearings, let them be tested for a period of time; and if they are incorrigible, let them be rejected. 7. A concubine... let her be rejected... if she is a slave... but if she is free, let her marry... but if she does not, let her be rejected. 8. Concerning things pertaining to the Greeks... let them be changed or rejected... in hippodrome contests... let them be rejected. 9. He who is intended to have goodwill... 10. ...let him be a layman. 11. Every believer... before performing the manual task... but if any instruction of catechism occurs, let them prefer it... of piety. 12. A believer, whether man or woman... we have decreed in the epistles. ^A Paul, we decree that the people work five days; let them have leisure for the Sabbath and for the Lord’s day in the church... [various additional fragments follow in Cotelerius]. XXXIV, 1. (68) Prayers at dawn, the first hour, the third, the sixth, the ninth, and at evening and at the cockcrowing. At dawn indeed [giving thanks] that... ^B that on it the Lord received the sentence from Pilate... that all things were moved... in the evening also prayer because Christ was crucified; the ninth hour gave us rest from daily [labors]... for the presence... [should be] avoided... and thus also the profane defile. 3. But if it is not possible either at home or in church [to gather], let each one at his own house sing psalms... if there are [those], says the Lord... 4. Let him pray at home... 5. ...to the slaves... let them be rejected. Then follows chapter thirty-five, without title or note inserted. Let there be performed... memorial prayers... ^C XLIII, XLIV; 1. But in the commemorations... for the elders... for he says... wine... not that they should not drink at all, for [it is not that one should not drink wine] altogether... after the drunken one. 2. ...the name of the Lord our God Jesus Christ... has said to whom... [that which in the] time... in the house and of those inspecting... all things are. XLV... XLVI, 1. This [is common] to all... by the same order given... for he who hears you, says the Lord, hears me... and he who rejects me, etc.

XXXIII, 1. I, Peter, and... [The writing is inscribed: The Constitution of the holy apostles Peter and Paul (67).]

II. Variæ Lectiones to the Clementine Homilies and the Epitome.

It is well known among scholars that only two manuscripts of the so-called Homilies of Clement of Rome have hitherto been discovered. The one is the Parisian, which is mutilated at the end, finishing with the words of Homily XIX, 14, *he hyle opote* (cf. ed. Dressel, p. 383, 12). Upon this alone relied the edition of Cotelerius, and that of Clericus, who reprinted his entire work on the apostolic fathers with emendations, as well as the recent edition by Schwegler. But very recently another has been added, the Vatican Ottobonian, discovered by Albert Dressel, and in the year 1853 [he used it] for a new edition of the homilies... [where the duty of keeping each one's order and ministry is described].

* These are numerical notes in our text, expressed in larger type, which are interspersed in the text. ED. PATR.

ADDENDA.

It is used. And it is complete, nor does it rarely surpass the Parisian manuscript in the excellence of its readings. Nevertheless, it is far from the case that one should be satisfied with these two manuscripts or that the critical requirements have already been met by Dressel’s edition. For critical studies on the text of the Clementine Homilies have as much significance as, in our age, it has become understood that this apocryphal book of Clement is to be esteemed of the highest importance for investigating the history of the early Church. Since this is the case, I greatly rejoice that two other manuscripts have been discovered by me, one in Italy and one in the Orient. How much it is to be hoped that they will be of value, both for restoring the most ancient text and for elucidating the history of this book, will sufficiently appear from the previous sections of the first Homily and a few selected passages. We shall provide the continuous text itself just as it is read in both the Oriental and the Italian manuscripts, noting underneath the text the readings of the Homilies from the editions of Cotelerius and Dressel, along with the text of what is commonly called the Epitome, where it is suitable for comparison. The title of the book in the Oriental manuscript is written in this manner: *The Life and Conduct and Martyrdom of the holy and glorious hieromartyr Clement, Archbishop of Rome, disciple of the holy apostle Peter.* To this, the writing of the four Epitome manuscripts approaches more closely, in which, according to Cotelerius, is found: *The Life of the holy hieromartyr Clement, Bishop of Rome, disciple of the holy apostle Peter.* The other three Epitome manuscripts in Cotelerius differ considerably, one of which has this addition: *The Epitome of the Travels and Preachings of Peter by Clement,* which alone, surprisingly, the manuscripts of the Homilies and the Parisian and Vatican codices have in the place of the title, with two epistles prefixed.

Clement to James, the Lord and Bishop, and Bishop of bishops, who governs the holy Church of the Christians in Jerusalem and the Churches everywhere well founded by the providence of God through Christ our God, together with the presbyters and deacons and all the other brethren: peace be always.

Be it known to you, my lord, that I, Clement, being a citizen of Rome, and having been able to live my early life temperately, my mind from childhood had been preoccupied with the desire within me for despondency and labors. For a line of reasoning was with me—I know not whence it took its beginning—which frequently made reminders to me concerning death, that I would not exist when I had died, and that no one would ever make a memory of me, as infinite time carries all things into oblivion; and I would be no longer existing, not knowing those who exist, nor knowing, nor being known. Not having been born, not being born. And so, when did the world come into being, and before it came into being what was it? For if it was always, it will also be; but if it came into being, and after its dissolution what then will be again, or now, to understand is impossible.

II. And these things and those similar to them I know not whence I pondered without ceasing, having a painful grief so great that I would pine away becoming pale; and the most terrible thing was, if ever I deliberated to push away the concern as useless, the affliction became even more vigorous in me. And I was grieved at this, not knowing that I had a good companion, the thought of immortality, which became the cause of good for me, as I learned later by experience and gave thanks to God, the Lord of all; for by the thought which at the beginning oppressed me, I was compelled to come to the investigation and discovery of realities, and then I began to pity those whom at the beginning I was in danger of deeming blessed in their ignorance.

III. From my childhood years, being in such reasonings, for the sake of learning something certain I frequented the gatherings of the philosophers; and I saw nothing else but the overturning and establishing of dogmas, and contentions, and rivalries, and the arts of syllogisms, and fabrications of premises. And sometimes it prevailed, to say, that the soul is immortal, and sometimes that it is mortal. And my mind, [sometimes it said] that it is a soul, and sometimes... [original-script column: see facsimile]

^A that it is mortal. Whenever, therefore, 24 the argument prevailed that the soul is immortal 25, I rejoiced; but whenever it was that it is mortal, I was grieved; and I was even more dejected 26 that I was unable to confirm my mind regarding either of these 27. Nevertheless, I perceived 28 that the notions of the premises are taken by those who advocate them as false or true, and they do not appear as the truths contain them 29. Having therefore once settled that [the truth] is not reached through the advocated premises, but that the notions are determined by those who advocate them 30, I became even more dizzy in these matters. Therefore, I groaned from the depths of my soul, for I was neither able to confirm anything 31, nor could I cast off the care of such things 32, although I wished to, and, as 33 I said before, I ordered myself to keep quiet more frequently 34, yet I know not how 35, secretly, the reasoning concerning such things would enter into me 36. IV. And again, being at a loss, I said to myself, "Why do I labor in vain, since the matter is [so] clear? For if I cease to exist when I die, it was not appropriate for me, who am currently alive, to grieve." Therefore, I will save the grief for that time 38, when, not being, I shall not be able to grieve. But if, after all, I do exist, why is it that I have this superfluous grief now? And immediately following this, another thought entered into me 39—for I said: "What if, beyond that which grieves me now, I am to suffer something worse there, by not having lived piously, and be delivered 41 into the Phlegethon and Tartarus of some philosophers, like Sisyphus or Tityus 42 or Ixion or Tantalus, and I shall be tormented in Hades for eternity?" And again 43 I would counter-argue, saying: "Or, since the matter is uncertain 44, it is safer 45 for me to live piously." And again 46, "How shall I be able, for the sake of what is just, to control the pleasures of the body while looking to an uncertain hope? But I am not even convinced 47 that it is ever just and 48 pleasing to God, nor do I know if the soul is immortal or mortal; nor is any sure argument found, nor can I find rest from such reasonings." V. What then must be done, if not this 49: I will go to Egypt, and I will befriend the hierophants 50 and prophets of the shrines there, and having sought out a magician, I will persuade him with much money to perform a process of raising the soul, the so-called necromancy 51, ^B while I, for my part, inquire as if about some [other] matter 52; and the inquiry shall be to learn if the soul is immortal. And the answer of the soul—that it is immortal—will not be for me to know from it speaking or hearing 53, but from seeing it alone, so that with my own eyes I may see it and have an adequate and sufficient decision from the fact that it was merely seen; and it will no longer be able to overturn the invisible words with the unique things of the eyes 54. Nevertheless, I was even weighing this very consideration 55 with a familiar philosopher, who advised me not to dare this 56 in many ways.

For whether the soul will not hear the magician, you will live with a bad conscience, having acted against the laws that forbid doing these things; but if it does hear, I believe that after you have lived with a bad conscience, the things of piety will no longer advance, for which reason you also dared it. ^A For they say that the divine is estranged toward those who tear apart the souls of the dead for the sake of the dissolution of their bodies. And I, having heard these things, became more hesitant to undertake such an enterprise, yet I did not cease from my original purpose, but was disheartened as if my impulse had been hindered. VI. And that I may not relate such things to you at great length, while I was in such deep reflection and circumstances, a rumor grew quietly in the times of the reign of Tiberius Caesar, taking its beginning from the spring equinox, and it increased all the more, and as truly good, a messenger of God, it ran through the world, that God’s will is unable to be kept silent. It became ever fuller and greater, saying that someone in Judea, having taken his start from the spring equinox, is proclaiming to the Jews the kingdom of the eternal God, the enjoyment of which he says awaits anyone of them who shall first have succeeded in his manner of life; and as to the reason for his being believed, that, filled with divinity, he breathes forth these things, ^B he performs many wonderful signs and miracles by command alone, as one having authority: he makes the deaf to hear, the blind to see, the crippled to walk, the lame he sets upright, he drives away every disease, he puts every demon to flight; but even lepers, merely looking at him from a distance, are healed and depart, and the dead when brought are raised, and there is nothing which he is unable to do.

I, 8. (p. 31, apud Dress.) and in my oriental manuscript these things are written: Saying these things about others, I spoke unto myself, saying: "Why do I blame others, being present in the same indictment of negligence? But I shall hasten to Judea, having first settled the affairs of my life." And indeed, while I was consulting thus, much time of procrastination elapsed, as worldly affairs are difficult to resolve. Finally, having understood the nature of life in some way, that it ensnares those who hasten in the hope of entanglement, but not only those, even the time I was once ensnared, being enslaved by hopes, and that as men are thus occupied, we perish. Leaving everything to chance, I set off for Portus.

Homil. I, 40. (fin. cf. ed. Dress. p. 34.) It is seasonable for those who are ignorant of the God of all. While he was saying these things, they gave forth tumultuous laughter in agreement, trying to silence him and to treat him as a barbarian possessed by a demon. But I, seeing these things, seized by a zeal I know not how, could no longer endure to keep silent in pious anger, but called out with boldness, saying: "Reasonably did God set His will as incomprehensible to you, having foreseen you as unworthy, from which things He now appears to be certifying those who possess a critical mind."

For since heralds of His will have now been sent out, not proclaiming the craft of grammar, but in simple and guileless words manifesting His will—so that all who hear might understand; and not with some envious disposition, as if He were unwilling to grant Himself to all—do you stand by, laughing at what is for your own benefit to your own detriment, etc.

Homil. I, 12. fin. (cf. ed. Dress. p. 36.) "Unjust and god-hated, and those who occupy the preserving mind with unbelief. How will you be able to obtain forgiveness, you who insult the one who promises to tell you of the divinity of God, and this when a man should, even if he were saying nothing true, accept his disposition because of his good intent toward us?"

Homil. I, 14 (cf. ed. Dress. p. 37.) "But perhaps I will also dwell with you for the whole time of my life." He, having heard these things, answered, "If you wish to inquire into our affairs and learn what is beneficial, sail with me at once; but if you do not wish to, come and visit us; for I shall set out tomorrow for my own lands." And accordingly, seeing him relentless, I went with him as far as the harbor, etc.

Homil. I, 17. (cf. ed. Dress. p. 40.) "And if, what on earth is just and pleasing to God; and if the world has come into being, and why it has come into being; and if it will not be dissolved, and if it will be dissolved; and if it will be better, or if it will not be; and that I might not speak item by item, I wished to learn these things and those that follow from them." And Peter answered to this, "I will provide for you, Clement, the knowledge of things that are, and hear the things that come from it at once." XVIII. "The will of God has become hidden from men in many ways. Firstly, because of their being overpowered by a bad introduction, evil company, terrible habit, unseemly discourse, and a wrong preconception; and because of these, error, then fearlessness, unbelief, fornication, love of money, vainglory, and other such myriad evils."

Homil. II, 1, (cf. ed. Dress. p. 45.) And having learned that Peter was awake and discoursing to those with him about theology—who were sixteen [in number], whose names I also decided to set forth... and Lazarus the priest, whom our Lord Jesus Christ raised from the dead on the fourth day.

Homil. II, 21 sq. (cf. ed. Dress. p. 57.) But those who testified that God had lied nothing were expounding. Of whom—

Homil. II, 27. (cf. ed. Dress. p. 62.) Acylas having said these things, his brother Nicetas said, "It is necessary, our brother Clement, that I remind you of the things omitted by Acylas."

Homil. III, 40. (cf. ed. Dress. p. 100.) "But if [it is done] by another power, it must be sought out and examined with every strength."

^A ...added by a second hand), lest anyone suppose him to be good only because of all the evils [of the others] (27). XLI. And Simon: "It is evident, [for you are] fleeing from..." and Peter: "He himself seems to me (28) to be doing this; for he who flees from the order of inquiry does not wish the examination to become true." Whence I... (XLII.) And Peter: "How could he also be blind in his mind (29)? He who, before tasting of the plant, was in agreement with Him who created him," etc.

Hom. IV, 21. (cf. ed. Dress. p. 131.) "For just as a rabid dog kills those whomsoever it may touch, transmitting the most invisible madness, so (30) also is the hidden evil of adultery (31)." XXII. "But we all know this (32), that men generally grumble unrestrainedly at this, and wars (33) have been stirred up over these things (34), and the subversions of households have come to pass, and the capture of cities, and ten thousand other things (35)."

Hom. VII, 1. (cf. ed. Dress. p. 174.) "On the following day (36), to Peter, who had come forth, there met him not a few neighbors and a great multitude from Tyre itself (37), and they shouted, saying: 'God, through thee may he have mercy upon us (38), through thee may he heal us.' And Peter stood upon a certain high stone, so as to be able to be seen by all, and having addressed them in a God-fearing manner, he thus began (39)."

Hom. VII, 12. "Having set things in order (40), and having baptized, and having appointed one bishop for them from those elders who followed him, he went forth to Byblos (41). And having arrived there, and having learned that Simon had set out for Tripoli ^B having remained (43) and healed many, and having trained them with books, he followed in the footsteps of Simon to Tripoli."

Hom. VIII, 8. (cf. ed. Dress. p. 186.) "And as Maroones (44) was leading [the crowd] to an open-air garden spot (45), the crowds followed (46). But Peter, standing upon a pedestal of a statue that was not very high (47), at the same time [addressing] the crowd in a God-fearing manner, etc."

Hom. IX, 19. (cf. ed. Dress. p. 209 sq.) "And you shall give thanks (49) to Him who has given [these things], enjoying forever the unspeakable good things (50), having been washed (51) by the thrice-blessed naming (52); and (53) you shall not only be able to drive out the spirits that dwell within you, but you shall also drive out the harsh demons (54) of others along with their terrible sufferings."

Hom. XI, 25. (cf. ed. Dress. p. 246.) "You will be able to obtain hope someday. For you shall thereby endure even greater (55) punishment, because you did not perform good works well. For doing good is good indeed (56) whenever it is done as God has commanded; but if you do not wish to be baptized as it pleased Him, by serving your own will, you are at enmity with His counsel (57)."

Hom. XI, 26. (apud Dress. p. 247.) "Amen, I say to you (58), if you are not born again through water and spirit (59), into the name of the Father, and of the Son, and of the Holy Spirit (60), you shall by no means enter into the kingdom of heaven. Therefore, approach the waters..."

^A.

Hom. XI, 29. (cf. apud Dress. pag. 249.) "That you cleanse the outside of the cup and of the dish, but inside they are full of filth (62). Blind Pharisee, cleanse first the inside of the cup and of the dish, that the outside of it also may become clean (63)."

Hom. XII, 7. (cf. ed. Dress. pag. 259.) ^B And I, having heard, became trembling and tearful; such was the word the man spoke, which all the people of the present generation, due to the word of knowledge and piety (cod. *logoi*), are lacking (64). But he, seeing me tearful, asked the reason for my tears. And I said, "What have I done wrong that you should speak such a word (66)?"

III.

Fragments from the Chronicle of George the monk, surnamed Hamartolos, taken, as it seems, from the Clementines.

(In Fabricius and Harless’s *Bibliotheca Graeca*, vol. XII, it is read: "A diatribe of Leo Allatius Concerning George, contracted here and there, with notes by Fabricius and G. G. Harless." There, on page 30, concerning George the monk, by the name Hamartolos, these things are clearly written: "He himself also wrote a Chronicle from the beginning of the world to Michael, son of Theophilus (who held the empire from A.D. 841 to 867), at which time he lived his life, composed from various and diverse chroniclers and sacred interpreters; a history indeed not very opulent, but rather lengthy in dissertations and the authorities of holy fathers for the establishing of the heads of faith. Most things in it, which are in Cedrenus, Theophanes, Glycas and others, are described in almost the same words and sentiments, with very few exceptions; that they, being later, drew from this as their source, no one doubts. We translated this history, which is especially necessary for explaining the obscure and difficult passages of other writers, from the Greek language into Latin many years ago. May it some day, for the good of the literary republic, see the light!" (The editors' note to this is as follows: "Not yet, which is to be lamented, has it seen the light, neither by Allatius nor by any other editor, although it is handwritten in various libraries, such as the Imperial library, at Lambec. VIII, p. 462.") How justly these things have been said and noted will appear from some examples of his chronicle, taken from the Coislin codex 305 of almost the tenth century (the author of the chronicle himself lived in the ninth century), compared passim with the Royal or Imperial codex 4706, which is some centuries more recent. The things we shall provide in the first place are, we hope, the more pleasing to theologians since it appears that the greatest part is drawn from the Clementines. Moreover, they are to be compared with those things which Cedrenus, as if borrowed from George Hamartolos, has in the Paris edition, page (205) 206 seqq. (Bonn edit., page 360 seqq.))

After Claudius, Nero reigned (1706 add. the), his son, for fourteen years. (1706 adds: who, being most wicked and lustful, having killed his mother and his betrothed, married a eunuch; this one killed the apostles Peter and Paul, etc.) In his time, Simon the Magician, having come to Rome and accomplishing many signs through sorcery and certain illusions (1706 performing) and calling himself God. And the great Peter having reached Rome at that time and having gone to the magician, found a dog of great size bound with chains at the gate; which Simon, having bound, prevented (1706 prevented) all whom he did not want from entering to him. And this was the first miracle ^B to (1706 add. Peter) the one about to enter to Simon. But Peter, seeing the dog so large and savage, and having learned that he killed many who attempted to enter before the commission of Simon, having grasped it, released it, saying, "Go in to Simon and say to him in a human voice: 'Peter, the servant of Christ, wishes to enter to you.'" And the dog immediately having run in and spoken thus, those with Simon were amazed, saying, "Who is Peter, and what is such a power of his?" To whom Simon says, "Let this not strike you as strange; that which I also shall do." And having called the dog, and having likewise ordered him to speak in a human voice to Peter to enter. And the dog, having done this again, Peter entered to Simon; and having engaged with him, Simon, toward wonders, Peter overcame, working signs, and many believing were baptized.

And there was in Rome much disturbance (1706 great) and confusion because of Peter and Simon, because they were working miracles against each other (1706 add. the). Which things Agrippa the prefect having learned, brought them to the emperor Nero, saying, "Two men are in the city working miracles against each other; the one says himself to be the Christ, the other says the one crucified by the (1706 om.) Jesus to be the other, and himself to be his disciple." Whom Nero having ordered to be brought before him, says to Simon: "Are you the one whom they call Christ?" But he says: "I am." In the same way also having questioned Peter if truly this is the Christ; "This is not he," said Peter, "far be it; for I am the disciple of him who was crucified and resurrected and ascended into heaven." But Nero, as if both were miracle-mongers, immediately drove them both away in disgrace from his presence. But they, dwelling in Rome, were still working miracles against ^C each other. And Simon, having ordered and having been brought...

huge bull to be brought to him one day, spoke into its ear, ^A and immediately the bull was dead. But Peter, having prayed and raised it up, all were more amazed, saying: "Bringing to life is greater than causing death." And indeed they performed many other signs, and spoke dogmatic discourses against each other, not only in Rome, but also in Syria previously, which things Clement the Roman, being all-wise and a disciple of Peter and a companion in travel, having narrated more elaborately, spoke thus.

For when Peter was once teaching the people about the only God, Simon, apart from the crowd, having used a great shout, said to Peter: (Why through falsehood do you wish to deceive the lay crowd standing by you, persuading them to neither think nor be gods, even though the books among the Hebrews say there are many gods? But concerning the God of whom you spoke, since I show him not to be the highest and omnipotent God, inasmuch as he is unknowable and imperfect and needy and not good, and subject to many passions according to your Scripture, another is altogether left over who is foreknowing, perfect, needy of nothing, good, and removed from every passion. But he whom you call creator and super-celestial exists, being opposed to the contraries.) Immediately, then, ^B the one concerning the likeness: he is condemned to death, because he does not see everywhere upon the destruction of Sodom, he says: "Having descended I will see if..." and the saying concerning Adam: "Lest... and by eating he shall live forever," [is] a symbol of one who is ignorant. Just as also "He thought..." and "He smelled..." and the end of the inquiry [is that of one] not having foreseen. But Peter said to him: "If blind... how is it that God, giving commandment, showed to him, saying: 'From the'..." And Peter: "How did they have [their eyes] opened? It is clear from this: he saw... and it is beautiful for it to be understood... and he gave..." If, therefore, they had knowledge of good and evil, and the vision of each... he provided unerring knowledge... in the manner of a blind man... and the highly familiar... so therefore also Adam... were awakened; for their eyes were opened... coming to be... for he is struck immediately.

^C And Simon says: "If he had foreknowledge (70)... And Peter... says to [Abraham]: 'Knowing, know that they shall enslave him' years 400... 'they shall turn back hither (71). For not yet are the sins of the Amorites filled up until now.' Thus indeed also to Moses he says: 'Behold, you shall sleep with your fathers, and this people shall rise up and shall go whoring after foreign gods of the land into which it is entering there, and shall abandon me, and shall scatter my covenant which I settled with them. And I shall be angered with wrath and shall abandon them and shall turn away my face from them, and it shall be for consumption, and many evils shall find him. For I know their wickedness, how much they do here today before my bringing them into the good land which I swore to their fathers to give, a land flowing with milk and honey. And having eaten and having been filled, they shall abandon me. What then? Does not Moses also... dispersion to all the nations?' ^D But Moses and the others... knew beforehand... how... the things to come... and indeed also the 'He tempted' Abraham and the 'He smelled' and all such things, condescendingly through... 'Shall I eat... shall I drink?' Whence he who is from him before all... the Father of you who is in heaven, for he needs all these things before you ask him. And to those who do not think that he shall give all... he was declaring... God desires mercy and not sacrifices... 'merciful as the Father of you who is in heaven.' But because of the many who deceive... that they may know you, towards the one who asked: 'Which is the first of all commandments?' he answered: 'The first of all commandments is: Hear O Israel, the Lord...'"

And Simon [knew] that Peter was gathering him into the Scriptures in such a way... He had been practiced in the magics and wiles of Satan, so that he was flying and becoming a dragon and was being transformed into other animals, becoming double-faced, and was being changed into... he was opening doors and iron bonds... presenting appearances... was causing the things of the dead to be seen... and having reconciled those attempting... with various and incurable [things]... he was ministering many things to him.

^A ...of those teachers under struggle or affliction, as it is written in the Acts of the Apostles that an earnest prayer was made by the Church for Peter. As, therefore, on that day of the Sabbath, the victory of Christ and the fall of the antichrist, Simon, had occurred, the Romans, performing the memorial clearly on the Sabbaths, fast and celebrate bright assemblies, even until now observing that tradition. For indeed other churches also observe various customs, just as those who have written the ecclesiastical histories have recorded. For among the Scythians, he says, all the cities have one bishop and only one. But among the Cyprians and the Arabs, there are bishops even in the villages. Just as, therefore, among the Novatians and Montanists in Phrygia, and indeed in the Church of Rome there are only seven deacons, but among all others the number of these is indifferent. And in Rome, again, the Alleluia is said once a year, on the first day of Easter, and no one teaches in church at any time, not even the bishop himself. In Alexandria, however, the bishop teaches in church, but when the Gospels are being read, he does not rise from his throne. And as for the forty days of the fast, some fast for six weeks, as those in Illyricum and Libya and Egypt and all of the West and Palestine; but in Constantinople and the surrounding areas as far as Phoenicia, they fast for seven weeks; others fast for only three days in the six or seven, at intervals, and others join together three weeks consecutively before Easter; in some cities of Egypt, they partake of the mysteries after having dined toward evening. And these things, indeed, Socrates recorded, as things that were naturally observed at that time; but now a very great and partial change has occurred in the aforementioned customs.

Ista excipiunt ea quæ apud Cedrenum statim post ἐπίσημον ἄγουσι Ῥωμαῖοι posita sunt, ad historiam de Simone Mago et Petro pertinentia. ^C Nero, however, having heard that Simon had been killed by Peter, and being indignant, ordered him to be crucified. And Peter, having entreated the prefect that he might not be crucified upright as the Lord was, was crucified head-downwards, as he had requested out of great humility. But after the death of Peter, in the second year, as Eusebius says, Paul the Apostle, having come from Judea a prisoner following his first defense, and having made his defense to Nero, was sent forth for the service of the preaching. And from this, it seems, Luke described the Acts of the Apostles up to that time, until he was with Paul; but at the time when he suffered martyrdom, it was not...

^A present with him, as the Apostle clearly says this too, saying that "no one stood by me in my first defense, but all deserted me; may it not be charged against them." It was, then, during the second Epistle to Timothy, while held in bonds, that he wrote, indicating both the first defense he had made before Nero—whom he rightly called a lion because of the inhuman and beastly nature of his conduct—and he adds the perfection that follows immediately, saying: "I was rescued from the mouth of the lion. The Lord will rescue me from every evil deed and will bring me safely into his heavenly kingdom," hinting at his imminent martyrdom, which he also declares more clearly in the same writing, saying: "For I am already being poured out like a libation, and the time of my departure has come." Having then made his first ^B defense, and once again having set out for the ministry of preaching, he then again embarked for Rome as a prisoner, and having been likewise handed over to Nero, he received the crown of martyrdom by the sword on the 29th of June. On which day also Peter was crucified, just as were Mark and Luke the evangelists, and James the brother of God. Now Luke, having been crucified upon an olive tree that bore fruit—because no dry wood could be found in the place to serve as a cross—someone took the body and, having buried it among many tombs, left the tomb unknown. But the disciples, seeking it later and not finding his tomb because of the multitude of the graves, and having prayed during the night, God made the tomb manifest by sprinkling medicinal things over it—symbols of His knowledge—and from this sign the tomb became known; the remains of which Constantius, ^C the son of Constantine, brought to Constantinople and deposited in the Church of the Apostles, which his father, the great Constantine, had built. These final points appear in the Paris edition of Cedrenus, page 212; and in the Bonn edition, page 373. But what follows in the codex regarding James the Just, Cedrenus adopted for his own use a little earlier (cf. Paris ed., p. 205 C; Bonn ed., p. 360), with the writing often changed, and omitting everything that is brought in from the book of Job and other sources. The text is written in the chronicle in this manner:

Now James, the great, being pure from his mother's womb, neither drank wine nor strong drink, nor did he eat any living thing, nor did he use a bath; and his knees had become callous like those of a camel from always bending them to kneel and worship God. Hence, because of the excess of his righteousness and his admirable way of life, he was called "the Just" and Oblias ^D (which is, as the codex says from this word onwards, the protection of the people and righteousness). He—having been deemed worthy of great and divine visions—once clearly saw the devil threatening the rage and slaughter of the Jews against him in a strange and most terrible form, concerning whom God says to Job: "Behold now, his strength is in his loins, and his power is in the navel of his belly. He has made his tail like a cedar, and his nerves are intertwined; his ribs are as of bronze, and his spine is iron-cast. This is the beginning of the creation of the Lord, made to be played with by His angels. But he trusts that the Jordan will strike against his mouth, and in his eye he will receive him. And no swimmer coming together shall bear one skin of his tail, nor his head in the boats of fishermen. Who will uncover the face of his clothing? And into the fold of his breastplate who shall enter? And who shall open the doors of his face? Round about his teeth is terror. And his inwards are bronze shields; at his sneezing a light shines; and his eyes are as the appearance of the morning star; from his mouth burning torches issue, and coals of fire are scattered. Out of his nostrils comes smoke of a burning furnace, and his soul is fire of coals; and a flame issues from his mouth. And in his neck dwells power; destruction runs before him. He stands as a motionless anvil. If spears meet him, they will do nothing; for he reckons iron as straw, and bronze as rotten wood. And a bronze bow shall not wound him; he reckons stone-throwers as grass. And hammers shall be reckoned as stubble; and he mocks at burning earthquake. His bed is jagged spikes. He reckons the sea as a mirror, and the abyss of Tartarus as a captive. There is nothing upon the earth like him." For the servants of God, the angels, are often called so by Holy Scripture because they hear words from God and announce them to the rest of mankind. For Ezra says: "God sent His servants the prophets to them; but they mocked His angels." Likewise also the Lord says concerning the forerunner: "This is he of whom it is written: Behold, I send my angel before your face." And not only are the righteous called angels, but also gods, according to Him who says: "I said, You are gods and children of the Most High, all of you." Since, therefore, the angelic James was held in honor and veneration and was greatly renowned, at the time of the feast of the Passover, when many tens of thousands had gathered in the temple of the Jews, the priests (in the margin: scribes) brought him to the pinnacle of the temple, desiring to shatter the preaching of Christ, and said with a loud voice: "We ask you, O Just One, to tell the people…"

so that they do not go astray following the one called Christ; for we all obey you, knowing you to be just and impartial." But he, answering, said: "Why do you ask me about Christ, when he himself is seated at the right hand of God in heaven?" Then the lawless chief priests and Pharisees cried out: "Woe, woe!" and the Just One was led astray. And they said to one another: "We have acted wrongly in providing such testimony against ourselves on behalf of Jesus." And many of the people, having heard, believed. And indeed, the wicked ones, having become mad and having cast him down, he, having bent his knees, prayed for them. And one of the sons of Rechab approaching and hearing him, said to them: "What are you doing? The Just One is praying rather on your behalf." And a fuller, running up, gave him a blow upon his head with the wood with which he presses garments, and immediately the Just One died. And having buried him beside the temple, they raised his stele; but after his testimony, Jerusalem began to be besieged at the very feet. For Josephus says: "These things happened to the Jews in vengeance for James the Just, who was the brother of Jesus who is called Christ, because the Jews killed him, though he was most just." The Jews, therefore, remained for forty years after the ascension of our Lord, Christ being long-suffering toward their lawlessness and opposition to God, so that, having recognized their error in such a transgression, they might perform a strong repentance. Whence he showed them fearful signs portending the capture that was about to overtake them. For at the time of the feast of Unleavened Bread, around the ninth hour of the night, such a light shone round about the temple and the altar for one hour, that it seemed to be day. After this, a star appeared over the city, similar to a sword.

What was circulated among the ancients concerning the letters of Abgar, king of Edessa, and Christ, is related in the history of Christ as set forth by Cedrenus, cf. ed. Paris. p. 175; ed. Bonn. p. 308. Since the text of the chronicle differs sufficiently from these, it is well to transcribe this too, having first set forth those things which Cedrenus elsewhere (cf. ed. Paris. p. 191 D; ed. Bonn. p. 336) narrates with another connection and slightly different wording, concerning Tiberius's zeal for the honor of Christ.

Therefore, Pilate also—knowing his [Christ's] love of truth and love of justice—communicated all the wonders of Christ and the dogmas of his piety to him in a summary, as Tertullian, the man of deep knowledge of Roman laws, relates in his Apology for the Christians, explaining also that after death he rose again and is already believed by all to be God, and that Tiberius, having been struck with fear, reported everything to the senate. But it did not accept to obey, saying by an ancient law that no one should be deified unless approved by its vote and decree. But he—having received him [Christ] into the preaching of Christ, and indeed, moreover, having threatened death to those who dared to accuse the preaching—it was [so]. Thus, then, by the divine power of Christ, the entire world was suddenly filled with the holy preaching through the teaching of the apostles. From among whom, Thaddaeus preaching the word in the city of Edessa, the toparch of that place, Abgar by name, being gripped and wasting away with a terrible affliction, having heard the name of Christ and the powers testified to by all in agreement, becomes a suppliant of Christ through a letter-bearer, asking to obtain deliverance from the disease, having written through a certain courier, Ananias, to Jerusalem as follows: "Abgar the toparch, to Jesus the good Savior who has appeared in Jerusalem, greeting. I have heard about you and your healings as being performed by you without medicines and herbs. For as the report goes, you make the blind to see and the lame to walk, and you cleanse lepers, and cast out unclean spirits, and you heal those tormented by long-standing disease, and you raise the dead. Having heard which, I came to recognize one of two things: either you are God who has descended from heaven, or you are the Son of God doing these things. On account of this, therefore, having written, I ask you to come to me and heal the affliction containing me. For I also heard that the Jews murmur [against you?] and want to harm you; and I have a very small city which will suffice for both." And the Lord, having read these things, writes back to him as follows: "Blessed are you who have believed in me, even though you have not seen me. Regarding what you wrote for me to come to you, it is necessary to fulfill all things for which I was sent here, and to be taken up to the one who sent me. And thus I will send to you one of my disciples, and he will heal your affliction, and give life to you and to those with you." To these letters, then, these things were also attached in the Syrian tongue, Thaddaeus having acted after the ascension of the Lord. Abgar, therefore, having heard the letter of the Lord, was inflamed even more with longing and greater faith, and although greatly desiring to see only Christ even in an image, he sends a painter, so that having sketched the divine appearance of that one, he might bring it to him as quickly as possible. And when the painter failed in the purpose because of the surpassing grace and brightness of the face, he [Christ] himself having laid a cloth upon his own face, impresses his own likeness and sends it to the one who loves him, the desired object. And indeed, even before this, it is likewise related that when the Lord was born in Bethlehem, the king of the Persians sent a clever painter, who, having sketched the image of both the one born and the one who bore him, brought it to him. But if all things are not recorded according to the Evangelical history, they are not on that account necessarily incredible. For the other signs which Jesus did are not to be discarded, being so many that the world itself could not contain them if they were written down one by one.

ADDENDA. Some conjectures, emendations, and notes by Johann Heinrich Nolte on the letter of uncertain authorship which was addressed to a certain Diognetus.

This letter was edited twice by J. Th. C. Otto: he first published it in the third volume of the [i]Corpus apologetarum christianorum of the second century, pp. 156-207, 2nd edition. He edited it again at Leipzig in 1842, furnished with excessive and often rather commonplace explanations. Regarding this edition, we have expressed our opinion more fully in the [i]Annal. Theolog. Vindobon., vol. VI, fasc. 1, p. 130 ff.

Col. 1168, l. 21: The conjecture of Stephanus [i]ton kosmon is poor. Cf. Krueger on Dionysius of Halicarnassus, [i]De comp. verb., p. 454 ff., and Kuehner, [i]Gr. Gr. § 454, Anmerk. t. II, p. 129. ...l. 27: Emend [i]apodechomai te; for this can signify nothing here. And since Godfr. Hermann has most truly said that even brute sounds signify nothing at all, one must rescribe [i]te, which corresponds to the following [i]kai. Ibid.: Many wrongly repeat the genitive [i]poth. [sic] from the omitted preposition [i]heneka: see the lexicons under [i]apoth. l. 50: Concerning the construction with [i]os as an infinitive, cf. Winer, p. 376, 5th ed. Otto wrote [i]ton akousanta instead of [i]an akousai se; Stephanus had already conjectured [i]akousanta. Then, [i]lypethenai: Hoffmann, in Hefele, [i]Pat. ap., vol. IV, transfers this to "to suffer punishment."

Col. 1169, l. 18: [i]hekaston is thus read by Boehl, Hefele, and Otto. l. 19: We suspected that [i]os had fallen out after [i]hekastou due to homoeoteleuton; but there is no need for that particle. l. 28: Restore [i]teleon d' autois from the Argentoratus [Strasbourg] codex, which was collated for Otto’s use by Cunitz. l. 33: Vulgar, but wrong, is [i]argurous. l. 39: Write [i]tis, cf. Kueh. vol. I, II, p. 56. Penult: [i]oukoun, cf. Kuehner, excursus III on Xenophon, [i]Memorabilia.

Col. 1172, l. 2: [i]kan instead of [i]kai is correctly found in the apograph of Beurrier and the Argentoratus codex. l. 12: Conjectured [i]phronein an by Hoffmann, but it is [i]antapodoton. We said that there is a gloss [i]kai after [i]sebein and [i]phronein; Otto conjectured [i]hos for [i]eis before [i]theon.

Col. 1173, l. 20: It should be emended to [i]mathema toiot', so excellent, remarkable, distinguished, a reading which van Hengel also hit upon. l. 26: We emended the passage: [i]ton tois kōphois tēn autēn endeiknumenōn ph. tōn mē dunamenōn (cf. Winer, p. 236, Anmerk. 5th ed.), etc. (as Stephanus and Otto already have it). ...l. 30: Read [i]alla mēn to te peri... oudenos (so the Argent. cod.) [i]axiologon, [i]ou (which, in view of the homoeoteleuton, Stephanus already saw had fallen out) [i]nomizō. If this does not please anyone, let him read [i]mē (which is an interrogative particle) instead of [i]mēn and place a question mark after [i]mathe. l. 38: Emend, with us leading, [i]pōs oun themis esti; which we see Otto also conjectured.

Col. 1176, l. 32: [i]pleonazousi concerning Christians growing inwardly, i.e., in virtues, is how Otto explains it. l. 43: [i]alēthōs, which fell out of the editions due to the carelessness of the printers after [i]autos, Otto has correctly restored to the text from the Argentoratus codex. l. 44: The apograph of Beurrier and the Argentoratus codex display [i]hoiopers more correctly.

Col. 1177, l. 16: Rescribe [i]ou menoun with Hefele. l. 19: [i]epempse - diōkōn are now correctly restored to their place. Then, Stephanus correctly conjectured [i]krinonta. Otto wished [i]pleonazontas to be explained in the same way, as above at col. 1176, l. 33. Below, at the beginning of chapter 8, the interpreters correctly saw that [i]apiston was said ironically.

Col. 1180, l. 5: Hefele said that Hoffmann conjectured [i]kai aganos (= mild) [i]kai aorgos at this place. l. 8: In this place, Otto wishes [i]tautēn to be written. l. 23: [i]apagomenous from the Argent. cod. Otto correctly rescribed it. The apograph of Beurrier has [i]atallomenous. l. 25: Hefele correctly rescribed [i]ton noun. l. 35: Write with us... [i]dunamin... hōs (= since) [i]tēs hyperb. phil. mia agapē (this is the subject of the verb [i]emisen, etc.) [i]tou th. ouk emise. hēmas, oude ap., oude emn. (observe the polysyndeton), [i]all' emakr., ēnesch., hekōn or [i]ethelōn (cf. Just. [i]Expos. rect. fid. c. 11; the manuscripts and editions have [i]legōn, wrongly), [i]autos (observe the sudden change of subject) ... [i]anedexato; autos (perhaps repeated here wrongly from the preceding) [i]ton, etc.

Col. 1181, l. 20: [i]epignōsin patros (the apograph of Beurrier and the Argentoratus codex have this word). [i]Ho gar, etc. ...Otto and Hefele established the text. Then, through a printer's error, [i]logion had crept instead of [i]logon into the Marani edition, which has been rightly corrected. l. 40: For [i]hosa, already in the year 1843, when we had first read this letter, we saw that it should be emended to [i]ha: which conjecture was urged upon us by van Hengel, a man most dear to us and a great friend. The words [i]tauta epid. k. omitted through printer's carelessness in the Marani edition were correctly restored to their place.

Col. 1184, l. 2: [i]eis to (the Argentoratus codex correctly has [i]to) [i]pur to aiōnion.

placed *to pur to proskairon* in the text. I. 21: The Argentoratus codex also exhibits *palaios*. I. ult.: Maranus wrongly wished to delete *oi*: you shall transfer them, since you have become thirsty. The words: *pagx* . . . *eautois*, in what manner *poikilois k. kek.* they were made, they show; which two participial sentences show the cause from which that *oi gen... tr.* proceeds. Regarding the place *tryphes*, Hefele reports that Hoffmann conjectured *tryges* (= harvest). Col. 1185, l. 17: The emendation proposed by us in book I situated under *te to* was received into the text by Hefele. Finally. I. 21: As for *airon*, which we formerly, when the Beuron copy exhibited *erōn*, conjectured, Otto also attained by conjecture, because it had been reported to him that *rōn* still survived in the Argentoratus codex and that only two letters before *rōn* were effaced.

These few items, which we, having been requested by the honest and reverend editor of this book, have handed over to be printed—with some things in the edition itself having been corrected and added to it—may suffice for the present. For we are prevented by many other duties from being able to provide more and richer materials at this time.

THE END OF THE SECOND VOLUME

Sancti Amandi. — Ex typis DESTENAY.