in the Sacr. Par. bearing the name of Joannes Damascenus (as given by Cotelier on the Clem. Hom. 1. c.) εἰ οὖν ὁ Θεὸς μόνος πάντα, ὡς ἀποδέδεικται, προγινώσκει, ἀνάγκη πᾶσα τὰς λεγούσας αὐτὸν γραφὰς ἀγνοεῖν τι μὴ νοεῖσθαι παρά τινων, πῶς ταῦτα εἴρηται περὶ Θεοῦ τοῦ διδάσκοντος ἄνθρωπον γνώσιν. The manipulation of the work is just the same in both cases. The orthodox recension interprets the passages, which the original Ebionite writing rejects. (4) Where the Homilies were not heretical, the orthodox reviser seems to have kept close to his original, as will appear from the fragments which follow. Κλήμεντος Ρώμης. (iii) Πολλή τις, ὦ ἄνδρες ΕλληΔιαφορὰ τυγχάνει ἀ- νες, ἡ διαφορὰ τυγχάνει ἀληθείας καὶ συνηθείας. ἡ ληθείας τε καὶ συνηθείας. ἡ μὲν γὰρ ἀλήθεια γνησίως ζη- μὲν γὰρ ἀλήθεια γνησίως ζητουμένη εὑρίσκεται· τὸ δὲ τουμένη εὑρίσκεται· τὸ δὲ ἔθος, ὁποῖον ἂν παραληφθῇ, ἔθος, ὅποιον ἂν παραληφθῇ, εἴτε ἀληθὲς εἴτε ψευδές, εἴτε ἀληθὲς εἴτε ψευδές, ἀκρίτως ὑφ ̓ ἑαυτοῦ κρατύ- ἀκρίτως ὑφ ̓ ἑαυτοῦ κρατύνεται. Ἐν αἷς γὰρ ἕκασ- νεται (§11). Ἐν οἷς γὰρ ἕκαστος ἐκ παιδόθεν ἐθίζεται, τος ἐκ παίδων ἐθίζεται, ταύταις ἐμμένειν ἥδεται. τούτοις ἐμμένειν ἥδεται Ὃ γὰρ μισεῖ τις διὰ τὴν (§ 18). ἐπιοῦσαν τῇ ἡλικίᾳ σύνεσιν, τοῦτο διὰ τὴν πολυχρόνιον τῶν κακῶν συνήθειαν πράττειν συναναγκάζεται, δεινὴν σύνοικον τὴν ἁμαρτίαν παρειληφώς. Μηδαμῶς τὴν φύσιν αἰτιώμεθα· πάντα γὰρ βίον ἡδὺν ἡδυ Ms) ἢ ἀηδῆ ἡ συνήθεια ποιεῖ. BIBL. BODL. MSS Barocc. 143, fol. 136 b. Clem. Hom. iv. II, 18. This passage is taken from a Bodleian мs containing a collection of sentences from the Fathers and others, and occurs in a chapter reρì συνηθείας καὶ ἔθους. It was first published by Grabe Spicil. Patr. 1. 289. Nolte (l. c. p. 276), who first pointed out the source, remarks that the fragment is found also in a Paris Ms • Cod. Reg. 923 f. 368 vers. sec. col.', but with many variations. Grabe unaccountably stops short at παρειληφώς, and in this he is followed by all the editors of Clement. I collated the Bodleian Ms and added the final words μηδαμώς κ.τ.λ. The sentence, ὃ γὰρ μισεῖ...παρειληφώς, is quoted also as Κλήμεντος Ῥώμης by Maximus Serm. lxii (p. 673). I do not understand what Jacobson means by 'a Maximo incerta jam habebatur'. The words, ὃ μισεῖ...συνήθεια ποιεῖ, appear not to occur in the extant Homilies; but may possibly have been inserted by the reviser who produced the orthodox recension. The poetic character in both the language and the rhythm should be noticed; e. g. δεινὴν σύνοικον τὴν ἁμαρτίαν. او Κλήμεντος. BIBL. BODL. MSS Canon. (iv) Ὁ ἄνθρωπος κατ' εἰκόνα καὶ καθ ̓ ὁμοίωσιν γεγονὼς ἄρχειν τε καὶ κυριεύειν και τεστάθη (§ 3). . . ὅτε μέντοι δίκαιος ἐτύγχανεν, καὶ πάν των παθημάτων ἀνώτατος ἦν, ὡς ἀθανάτῳ σώματι τοῦ ἀλγεῖν πεῖραν λαβεῖν μὴ δυνάμενος· ὅτε δὲ ἥμαρτεν (ὡς ἐχθὲς καὶ τῇ πρὸ αὐτῆς ἐδείξαμεν) ὡς δοῦλος γεγονως ἁμαρτίας πᾶσιν ὑπέπεσεν τοῖς παθήμασιν, πάντων καλῶν δικαίᾳ κρίσει στερηθείς. οὐ γὰρ εὔλογον ἦν, τοῦ δεδωκότος ἐγκαταλειφθέντος τὰ δοθέντα παραμένειν τοῖς ἀγνώμοσιν (§4). Clem. Hom. x. 3, 4. The whole of this extract is published now, I believe, for the first time. Previous editors (following Grabe Spic. Patr. 1. 288) have included among the Clementine fragments the last sentence only, and this in the form οὐ δίκαιόν ἐστι κ.τ.λ. for οὐ γὰρ εὔλογον ἦν κ.τ.λ., as it is found in Maximus Serm. viii (II. p. 556, ed. Combefis), and also in another Bodleian Ms, Barocc. 143 fol. 29 a, in both which places it is designated Κλήμεντος Ῥώμης. I believe also that I am the first to point out whence it is taken. Nolte (1. c. p. 276) remarks that the quotation has points of accord (Anklänge) with several places in the Homilies, and Hilgenfeld writes confero Clem. Recogn. iv. 12 variasque hujus libri recensiones exstitisse moneo': but neither has noticed the passage in the Homilies from which it is taken word for word. I have little doubt however (considering where it is found) that it came through the medium of the orthodox recension, which here kept close to the extant Ebionite Homilies. 3. A fragment of another stamp is included in Bp. Jacobson's collection (no. vIII). It was first published by Cotelier in his notes to Clem. Recogn. i. 24, from a Paris Ms, Bibl. Reg. 1026. Τοῦ ἁγίου Κλήμεντος ἐπισκόπου Ρώμης μετὰ τὸν ἀπόστολον Πέτρον τοῦ ἀποστολικοῦ θρόνου ἡγησαμένου, εἰς τὸ ἅγιον πνεῦμα. Μακάριος ὁ κεκλεισμένους ὀφθαλμοὺς ἀνοίξας καὶ διωκόμενον ἄσθματι πνεῦμα διὰ τοῦ ἐγεῖραι ἀναλαβών. τὸ χαμαὶ κεῖσθαι τοῦτο ἦν, καὶ τὸ ἐπὶ ποδῶν μὴ ἑστάναι, τὸ τὴν ἀλήθειαν οὐκ ἔχειν. ἀνάστασις δέ ἐστι πατρὸς ἡ ἐπίγνωσις καὶ ἐπιφάνεια τοῦ υἱοῦ, ᾗ τὰς αἰσθήσεις ἐφανέρωσε. μακάριος ἀνὴρ ὁ γινώσκων τὴν τοῦ πατρὸς δόσιν δι ̓ ἐκπορεύσεως τοῦ παναγίου πνεύματος. μακάριος ὁ γινώσκων καὶ λαβών, ὅτι τὸ ἅγιον πνεῦμά ἐστιν ἡ δόσις αὐτοῦ. καὶ τοῦτο ἐν τύπῳ περιστερᾶς παρέσχε. τὸ γὰρ ζῷον ἀκακίαν ἔχει καὶ ἄχολόν ἐστιν, ἄκακος δὲ ὁ πατὴρ πνεῦμα ἔδωκεν ἄκακον, ἀόργητον, ἀπίκραντον, τέλειον, ἀμίαντον, ἀπὸ σπλάγ χνων ἰδίων προϊέμενος, ἵνα ῥυθμήσῃ τοὺς αἰῶνας καὶ τοῦ ἀοράτου δῷ τὴν ἐπίγνωσιν. ἔστιν οὖν τοῦτο ἅγιον καὶ εὐθές, τὸ ἀπ ̓ αὐτοῦ προελθόν, καὶ δύναμις αὐτοῦ καὶ θέλημα αὐτοῦ, εἰς πλήρωμα δόξης αὐτοῦ φανερωθέν. τοῦτο οἱ λαβόντες τυποῦνται ἀληθείας τύπῳ, χάριτος τελείας. Hilgenfeld justly rejects the pretensions of this fragment to belong to our Clementine letters. I am disposed myself to believe that an officious transcriber has wrongly defined the Clement who wrote these words, and that the fragment belongs not to the Roman but to the Alexandrian. The converse error of ascribing passages of the Roman Clement to the Alexandrian' has been made more than once (see Hilgenfeld p. 75), nor is this less likely to have occurred, and indeed we have already had an instance of it above (p. 179). In an extant writing Strom. v. 13 (p. 699) Clement of Alexandria promises to consider the subject elsewhere, ὅ τι ποτέ ἐστι τὸ ἅγιον πνεῦμα, ἐν τοῖς περὶ προφητείας καν τοῖς περὶ ψυχῆς ἐπιδειχθήσεται ἡμῖν; and the fragment before us may have been taken from one or other of the two works there mentioned. It accords entirely with his tone of thought, and even resembles extant passages where he speaks on this subject. LIBRAR OF THE UNIVERSITY OF CALIFORNI 16, BEDFORD STREET, COVENT GARDEN, LONDON. January, 1870. MACMILLAN & Co.'s GENERAL CATALOGUE of Works in the Departments of History, Biography, Travels, Poetry, and Belles Lettres. With some short Account or Critical Notice concerning each Book. SECTION I. HISTORY, BIOGRAPHY, and TRAVELS. Baker (Sir Samuel W.).—THE NILE TRIBUTARIES OF ABYSSINIA, and the Sword Hunters of the Hamran Arabs. By SIR SAMUEL W. Baker, M.A., F.R.G.S. With Portraits, Maps, and Illustrations. Third Edition, 8vo. 215. Sir Samuel Baker here describes twelve months' exploration, during which he examined the rivers that are tributary to the Nile from Abyssinia, including the Atbara, Settite, Royan, Salaam, Angrab, Rahad, Dinder, and the Blue Nile. The interest attached to these portions of Africa differs entirely from that of the White Nile regions, as the whole of Upper Egypt and Abyssinia is capable of development, and is inhabited by races having some degree of civilization; while Central Africa is peopled by a race of savages, whose future is more problematical. THE ALBERT N'YANZA Great Basin of the Nile, and Exploration of the Nile Sources. New and cheaper Edition, with Portraits, Maps, and Illustrations. Two vols. crown 8vo. 16s. "Bruce won the source of the Blue Nile; Speke and Grant won the Victoria source of the great White Nile; and I have been permitted to succeed in completing the Nile Sources by the discovery of the great reservoir of the equatorial waters, the Albert N'yanza, from which the river issues as the entire White Nile."-Preface. NEW AND CHEAP EDITION OF THE ALBERT N'YANZA. I vol. crown 8vo. With Maps and Illustrations. A 7s. 6d. |