(From the 1765
Venice edition of André Galland's
"Library of the Ancient Fathers", Tome 1, folio-size, p. 9)
Author: André Galland
Googlebooks PDF: PG001[Preliminary notes: Migne has the Greek alongside a Latin translation. I omit the Latin.
[Curly brackets {} indicate emendational brackets in Migne's text. For incompletely transmitted words, I will try to approximate the proportion of letters present in the text and balance that with the amount of uncertainty dispelled by the present letters.]
Chapter 1
The {chu}rch of God[[80]], the one sojourning[[81]] <at> Rome, to the Church of God, the one so{journi}ng[[82]] <at> Corinth, to those called, san{ctifi}ed in the will of God, through o{ur Lord} Jesus Christ; to y{ou grace} and peace from the all{power}ful God through Jesus Christ be multiplied. {On account of the} sudden[[83]] and successive<<42>> misfortunes[[84]] and befallings, {the ones happeni}ng to us[[85]], brothers, rather slowly[[86]] we {recog}nize[[87]] <that we> have ma{d}e[[88]] a turn about the matters inquired after {b}y you, brothers[[89]], and of the foreign to the chosen guests[[90]] of God, wicked, and unholy[[91]] sedition, which a few rash and stubborn persons beginning have flared up into so much of senselessness[[92]], such that your august and renowned and to all men worthy of love[[93]]name greatly <has been profaned><<43>>. For who having sojourned by you did not approve of your completely excellent and secure faith? and did not marvel at <your> prudent and appropriate reverence in Christ? and did not proclaim your magnificent custom of hospitality? and did not bless <your> perfect <and> steadfast knowledge? For you did everything <impartially>, and you walked <in> the laws[[94]] of God, being subject[[95]] to your leaders, and portioning out the proper respect to the elders among your; and to the young you enjoined[96]] to think moderate and august <things>; and to women you commanded to complete everything in blameless and august and chaste conscience, properly loving their men; and you taught them beginning in the rule of subjection, to augustly keep safe[[97]] the matters regarding the household, being especially prudent.
Variants/Emendataions
42. [Perhaps], "specifically and successively".
Citations
43. Clement of Alexandria cites this <in> book 4, "Miscellanies", page 516.
Notes[Greek, Latin]
80. "The Church of God": <I feel pity for> learned men, that led by the hatred of catholic truth and the zeal of vain heresy they think that through this superscription their error is assisted, by which <error> presbyters they <make equal> to bishops, because "no particular either mention of a writer, or privilege of the Roman clergy, or separation of the Corinthian presbyteriate from the people appears, but all <condensed together> write to all." (Cf. Blondel, "Apology for the opinion of Jerome") But if they had wished to argue rightly from their principles, it behooved <them> to conclude that the same duty was for laymen and presbyters and bishops; and in this way to introduce the worst state of affairs, anarchy, against which Clement fights with the whole epistle. But by this remarkable <process of reasoning> it will be brought about that Paul, since he writes Epistles together with Sosthenes, Timothy, Silvanus, and all the brothers, did not possess greater authority in the governing of the Church than the least of Christians. Why, therefore, you will ask, since Clement with a bare head[[A]] could have given letters, did he prefer to hide under the person of the Church? The response in simple" Since it was the common desire of the whole apostolic Church to discern <as> pacified the Church of the Corinthians founded also by Peter and Paul; and an enormous incentive to the Corinthians would be the very concord of the Romans writing <all> at once. The apostolic custom of communicating with the entire Church which things would be done agrees <with this>, which <custom> endured also for a long time and did not diminish the hierarchical order. Whence St. Cyprian, a most forceful defender of the episcopal hat, thus addresses his clergy, <in> epistle 5: "But to that which our co-presbyters Donatus and Fortunatus, Novatus and Gordius wrote to me, I alone could write back nothing; since I established from the beginning of my episcopate to perform nothing individually by my <own> opinion without your counsel and without the consent of the people. But when to you through the grace of God I will have come, then about those things which either were done or are to be done, just as mutual honor demands, we will handle in common."--Cotelier
"The Church": The erudite Young most rightly established that the ancient writers of the early Church, etc.,which things see at the beginning of <his> Foreword[[B]]. But not only individual persons and overseers of the Churches, but the entire totality of the Churches exhibited this very thing. Thus the Church <of Smyrna> gave letters to that which was in Pontus[[C]], the greatest part of which <letters> is <available> to read in Eusebius, "Ecclesiastical History", book 4, chapter 14, and those entire, if not more then entire through interpolations, <letters are available to read> from the edition of the most reverend Ussher of Armagh. Thus also occurs the epistle of the Church of the Gauls at Vienna and Lyons, in the same Eusebius. So far the form of the present epistle, prefixed with the name of the Roman Church, is not a matter of a single example. But indeed it is also to be observed that the causes of this plan are to be demanded not so much from that fraternal charity and zeal by which once the minds of Christians were inflamed, than from the force and necessity of ecclesiastical rule and indivisible unity, which had conjoined all the faithful. For whoever was hearing the member of any Church, immediately was immediately being connected to <all> others; and who deserved to be ejected from one, was considered assuredly banished by all. Whence, <with> Tertullian reporting, <in> "On the <legal claim delimitations> against heretics": "So many and such great churches altogether <are> that first <church> from the apostles, from which <church> all <churches come>; thus all <are> first and all <are> apostolic, while they approve one unity. The sharing of peace, and the title of brotherhood, and the <friendly contract> of hospitality: which rights no other reason rules than the one tradition of the same sacrament." Which man's powerful, albeit broken up, meaning in words, as <he, Tertullian> is accustomed, Cyprian <more completely> brings forth to the Romans, <in> the "Book on the unity of the Church": "The episcopate is one, whose parts <individually> are held <as a whole>"; and Optatus of Milevis, book 2: "The entire world <is united> in one fellowship of communion by the exchange of <commendatory letters>." Hence, St. Ignatius wrote epistles to the Smyrnaeans, the Ephesians, the Magnesians, the Philadelphians, the Trallians, and the Romans; Polycarp to the Philippians; Dionysius to the Lacedaemonians, the Athenians, the Nicomedians, the Cretans, the Ponticans, and the Romans; Cyprian to the Roman clergy, the clergy and people of the Hispanias, to the Numidians, the Thybaritans, the Furnitans, and the Assuritans; that I might not go down to writers of the following century. Hence also the synodical epistles, the indicators of the faith that each bishop would profess, <derived> <their> origin. Which indeed were sent not by cause of obedience, to the Roman seat, but to all Churches everywhere equally; with respect to which duty the Roman pontiff himself was not at all excepted, <with> Gelasius the first witnessing, who says: "<It> is the custom of the Roman Church <when> a priest <is> newly constituted, that he [set forth] to the holy Churches the outline of his faith." Whence in <his> epistles 1 and 2[[D]] is had the confession of his faith to all the bishops of Dardania, and to others. When which very thing Euphemius of Constantinople demanded from him, Gelasius responds: "This ecclesiastical rule was once among our fathers, for whom the one, catholic, and apostolic communion <remained established> free from all pollution of <violators of duty>." Epistle 9[[E]]. John the Deacon affirms in his <sc. Gregory's> Life that Gregory the Great presented the same <document>, which epistle is <available> to see in the <collected> Works which are extant, epistle 24. But on the contrary neither were even the heresiarchs themselves lacking in this duty, but although the separated themselves off from the Church, nevertheless they even would strive with sufficiently perverse ambition to adhere to her. From Socrates, Theodoret, and others we learn with how much zeal the leaders of the Arian parties, <with> epistles written everywhere, and synods congregated, would commend themselves to the Churches. Indeed,Montanus <busied himself about> it and <only just> did not obtain that he himself together with his prophets be admitted by Zephyrinus the Roman pontiff, if credibility is <to be given> to Tertullian in his cause <in the> "Book against Praxeas". Thus also Marcion, <as> Epiphanius <testifies>, ejected by his father the Sinopean bishop, diligently strove to join himself to the same Roman Church: which things having been properly prepared beforehand, an easy approach will lie open to the following epistle[[F]]. Of course, when a most foul sedition, by far more wicked that that which was spreading in the times of the divine Paul, was tearing apart the Church of the Corinthians, it was to be expected that subsequently in view of the law and custom of the Church, both the seditious and also the bishops ejected through force and crime, <and also> at length the badly beaten Church itself put forward their complaints and inquiries, the mention of which immediately follows, and one and all receive a response, not only from the bishop, but, what we see done here, also from the very entirety of the Church. Regarding the character of that epistle, <it is not needful> that much be said; since indeed it is allowed that it is by all means different from the Decretals which subsequent popes declared with an imperious style, <this> "most sufficient writing" <according to> St. Irenaeus, <according to> Eusebius "great and wondrous", <according to Jerome>, "very useful and quite similar to the Epistle to the Hebrews", deserved both at length to be publicly read by the whole Church and scarcely to be held <as> not catholic.--Fell
81. "The one sojourning": Young <in his> edition omits "the one"; which article Wotton restored from the manuscript.--Gallandi
"Sojourning <at> Corinth": Perhaps "settling", in order to avoid redundancy, since "to settle" is the same as "to sojourn", as is <available> to see immediately in the beginning of the book of Ruth and elsewhere with the70 elders.[[G]] Now, both words mean "to sojourn as a stranger", and rather often are used for the same, and in the same enunciation are applied toward greater force and vigor, as in Psalm 38:13: "I am a sojourner by you, and a <foreign visitor>, just as all my fathers," and 1Peter 2:11, "Beloved, I beseech you as sojourners and <foreign visitors>," etc. Thus also the ancient inscription recently brought forth from the island of Delos, in the altar consecrated to Apollo by the Athenians, the Romans, and other travelers who on the island were of foreign birth, which <altar> it is permitted to see among the royal marbles in the Jacobean gardens[[H]]. Which place, if <you consider> the neighboring Pinacotheca conjoined to the most celebrated Library, if <you consider> the ancient coinage, Greek and Roman, if you consider the statues and images of bronze and marble, you can not unworthily name <it> a Treasure of antiquity and a <most well constructed> treasury. The inscription itself in favor of those who are delight by endeavors of this sort, <it> will perhaps be not <contrary to the subject> to add, in which <inscription> we have filled out the letters rubbed away by age:
<Honoring> Theophrastus <son of> Heraclitus <of the deme of> Acharnia, having become the curator of Delos; of the Athenians and Romans and other foreigners, the ones inhabiting and sojourning in Delos, on account of virtue and gentlemanliness and reverence towards the gods, dedicated <this altar> to Apollo.[[I]]
Now, the state of the nascent Church, which under gentile emperors, and usually persecutors, nowhere possessed a stable and permanent place, but (just as once the patriarchs in tents and the Israelite people in the desert under tent skins) desiring the celestial fatherland <it> carried through a wandering and doubtful life in the lands just like a visitor and sojourner, these most apposite words, "to sojourn" and "to settle", graphically depict and place before our eyes <sc. the state of the nascent Church>. For it would be tedious to go through the individual Fathers and collect from them the passages in which they denote indiscriminately with the same words the short span of human life, which they call a sojourn, and the unstable condition of the Church; the clearly splendid epistle to Diognetus thus speaks: "They inhabit their own countries, but as sojourners; they partake of all as citizens and they endure all as foreigners; every foreign <country> is their fatherland, and every fatherland, foreign," etc.--Young
"The Church": The erudite Young most rightly established that the ancient writers of the early Church, etc.,which things see at the beginning of <his> Foreword[[B]]. But not only individual persons and overseers of the Churches, but the entire totality of the Churches exhibited this very thing. Thus the Church <of Smyrna> gave letters to that which was in Pontus[[C]], the greatest part of which <letters> is <available> to read in Eusebius, "Ecclesiastical History", book 4, chapter 14, and those entire, if not more then entire through interpolations, <letters are available to read> from the edition of the most reverend Ussher of Armagh. Thus also occurs the epistle of the Church of the Gauls at Vienna and Lyons, in the same Eusebius. So far the form of the present epistle, prefixed with the name of the Roman Church, is not a matter of a single example. But indeed it is also to be observed that the causes of this plan are to be demanded not so much from that fraternal charity and zeal by which once the minds of Christians were inflamed, than from the force and necessity of ecclesiastical rule and indivisible unity, which had conjoined all the faithful. For whoever was hearing the member of any Church, immediately was immediately being connected to <all> others; and who deserved to be ejected from one, was considered assuredly banished by all. Whence, <with> Tertullian reporting, <in> "On the <legal claim delimitations> against heretics": "So many and such great churches altogether <are> that first <church> from the apostles, from which <church> all <churches come>; thus all <are> first and all <are> apostolic, while they approve one unity. The sharing of peace, and the title of brotherhood, and the <friendly contract> of hospitality: which rights no other reason rules than the one tradition of the same sacrament." Which man's powerful, albeit broken up, meaning in words, as <he, Tertullian> is accustomed, Cyprian <more completely> brings forth to the Romans, <in> the "Book on the unity of the Church": "The episcopate is one, whose parts <individually> are held <as a whole>"; and Optatus of Milevis, book 2: "The entire world <is united> in one fellowship of communion by the exchange of <commendatory letters>." Hence, St. Ignatius wrote epistles to the Smyrnaeans, the Ephesians, the Magnesians, the Philadelphians, the Trallians, and the Romans; Polycarp to the Philippians; Dionysius to the Lacedaemonians, the Athenians, the Nicomedians, the Cretans, the Ponticans, and the Romans; Cyprian to the Roman clergy, the clergy and people of the Hispanias, to the Numidians, the Thybaritans, the Furnitans, and the Assuritans; that I might not go down to writers of the following century. Hence also the synodical epistles, the indicators of the faith that each bishop would profess, <derived> <their> origin. Which indeed were sent not by cause of obedience, to the Roman seat, but to all Churches everywhere equally; with respect to which duty the Roman pontiff himself was not at all excepted, <with> Gelasius the first witnessing, who says: "<It> is the custom of the Roman Church <when> a priest <is> newly constituted, that he [set forth] to the holy Churches the outline of his faith." Whence in <his> epistles 1 and 2[[D]] is had the confession of his faith to all the bishops of Dardania, and to others. When which very thing Euphemius of Constantinople demanded from him, Gelasius responds: "This ecclesiastical rule was once among our fathers, for whom the one, catholic, and apostolic communion <remained established> free from all pollution of <violators of duty>." Epistle 9[[E]]. John the Deacon affirms in his <sc. Gregory's> Life that Gregory the Great presented the same <document>, which epistle is <available> to see in the <collected> Works which are extant, epistle 24. But on the contrary neither were even the heresiarchs themselves lacking in this duty, but although the separated themselves off from the Church, nevertheless they even would strive with sufficiently perverse ambition to adhere to her. From Socrates, Theodoret, and others we learn with how much zeal the leaders of the Arian parties, <with> epistles written everywhere, and synods congregated, would commend themselves to the Churches. Indeed,Montanus <busied himself about> it and <only just> did not obtain that he himself together with his prophets be admitted by Zephyrinus the Roman pontiff, if credibility is <to be given> to Tertullian in his cause <in the> "Book against Praxeas". Thus also Marcion, <as> Epiphanius <testifies>, ejected by his father the Sinopean bishop, diligently strove to join himself to the same Roman Church: which things having been properly prepared beforehand, an easy approach will lie open to the following epistle[[F]]. Of course, when a most foul sedition, by far more wicked that that which was spreading in the times of the divine Paul, was tearing apart the Church of the Corinthians, it was to be expected that subsequently in view of the law and custom of the Church, both the seditious and also the bishops ejected through force and crime, <and also> at length the badly beaten Church itself put forward their complaints and inquiries, the mention of which immediately follows, and one and all receive a response, not only from the bishop, but, what we see done here, also from the very entirety of the Church. Regarding the character of that epistle, <it is not needful> that much be said; since indeed it is allowed that it is by all means different from the Decretals which subsequent popes declared with an imperious style, <this> "most sufficient writing" <according to> St. Irenaeus, <according to> Eusebius "great and wondrous", <according to Jerome>, "very useful and quite similar to the Epistle to the Hebrews", deserved both at length to be publicly read by the whole Church and scarcely to be held <as> not catholic.--Fell
81. "The one sojourning": Young <in his> edition omits "the one"; which article Wotton restored from the manuscript.--Gallandi
"Sojourning <at> Corinth": Perhaps "settling", in order to avoid redundancy, since "to settle" is the same as "to sojourn", as is <available> to see immediately in the beginning of the book of Ruth and elsewhere with the70 elders.[[G]] Now, both words mean "to sojourn as a stranger", and rather often are used for the same, and in the same enunciation are applied toward greater force and vigor, as in Psalm 38:13: "I am a sojourner by you, and a <foreign visitor>, just as all my fathers," and 1Peter 2:11, "Beloved, I beseech you as sojourners and <foreign visitors>," etc. Thus also the ancient inscription recently brought forth from the island of Delos, in the altar consecrated to Apollo by the Athenians, the Romans, and other travelers who on the island were of foreign birth, which <altar> it is permitted to see among the royal marbles in the Jacobean gardens[[H]]. Which place, if <you consider> the neighboring Pinacotheca conjoined to the most celebrated Library, if <you consider> the ancient coinage, Greek and Roman, if you consider the statues and images of bronze and marble, you can not unworthily name <it> a Treasure of antiquity and a <most well constructed> treasury. The inscription itself in favor of those who are delight by endeavors of this sort, <it> will perhaps be not <contrary to the subject> to add, in which <inscription> we have filled out the letters rubbed away by age:
<Honoring> Theophrastus <son of> Heraclitus <of the deme of> Acharnia, having become the curator of Delos; of the Athenians and Romans and other foreigners, the ones inhabiting and sojourning in Delos, on account of virtue and gentlemanliness and reverence towards the gods, dedicated <this altar> to Apollo.[[I]]
Now, the state of the nascent Church, which under gentile emperors, and usually persecutors, nowhere possessed a stable and permanent place, but (just as once the patriarchs in tents and the Israelite people in the desert under tent skins) desiring the celestial fatherland <it> carried through a wandering and doubtful life in the lands just like a visitor and sojourner, these most apposite words, "to sojourn" and "to settle", graphically depict and place before our eyes <sc. the state of the nascent Church>. For it would be tedious to go through the individual Fathers and collect from them the passages in which they denote indiscriminately with the same words the short span of human life, which they call a sojourn, and the unstable condition of the Church; the clearly splendid epistle to Diognetus thus speaks: "They inhabit their own countries, but as sojourners; they partake of all as citizens and they endure all as foreigners; every foreign <country> is their fatherland, and every fatherland, foreign," etc.--Young
It should not at all be denied that "to sojourn" is very often the same as "to visit as a foreigner", and accordingly the translation of the most learned Young was rightly established; especially since it was the state of the nascent Church that under gentile and often persecuting emperors <it> nowhere possessed a stable and permanent place, but desiring the celestial fatherland, <it> carried through a wandering and doubtful life in the lands just like a visitor and sojourner. "They have their own countries, but as sojourners; they partake of all as citizens and they endure all as foreigners; every foreign <country> is their fatherland, and every fatherland, foreign," as Justin[[J]] to Diognetus. Meanwhile, however, it will be permitted to point out that "sojourners" here and there are by the most excellent authors called not only the foreign born and visitors, but <also> citizens and natives living in the vicinity; and <that> not only contiguous buildings, but <also> the pomeriumand the total suburban region wherever it lay open, and, that I may use the words of Theophilus the law professor, "all fields under <control of> the city," are added to cities; and what in the foremost looks towards the present matter, it is manifest that smaller Churches <took> <their relationships> and name from the mother <churches>. Whence the Epistle of the divine Paul which is dedicated to the Corinthians, was sent to all Churches of all Achaea, <as> the Apostle himself <witnesses>; of course, "to the holy, the one being in all Achaea." II Cor 1. Furthermore, the collections to be sent to Jerusalem, I Cor 16:1 and II Cor 8:9, pertained to all Achaea, which could be established from Rom 15:26 <and> II Cor 9:2. Precisely <he, sc. Apollos> who <is reported> to have irrigated the Corinthians, I Cor 3:6, is reported to have have through all Achaea, Acts 18:27. For the same reason when the Smyrnaean Church, <as reported> in Eusebius, book 4, chapter 14, dedicates its Epistle "to the sojourns throughout Pontus", also in the same place Dionysius, "of the sojourn in Corinth", <and> Philip, "of the sojourn of Gortynaeans", are cited <as> bishops; such that everywhere all regions come to be known <as> subject to those mother Churches and the same episcopal oversight. Since indeed in ancient times, "paroecia" was almost the same <as> what <now under these circumstances> was called "dioecesis"[[K]]. Thus, canon 18 of the council of Ancyra: "If any bishops, having been established and not received by that sojourn to which they were named, should wish to enter into other sojourns and violate the established <bishops> and move seditions against them, let <these> be excommunicated." And so in error are those who assert from the mention of many presbyters in this epistle to the Christians sojourning <at> Corinth, that the hierarchical administration had fallen, and <who> boast that the form and likeness of presbyterian <equality of privilege> is exhibited.--Fell
83. "On account of the sudden": From a keener inspection of the manuscript, thus read and published Wotton, the sentence <being> closed with "may be multiplied". Pearson <thought> little otherwise. Clearly, Youngand the reading [of the imperial codices] suffer from defect. For to what is that <phrase>, "to individuals of you and to one another,"[[L]] appended?--Gallandi
"To individuals of you": It perhaps alludes to the passage of Paul, I Thessalonians 3:12: "And may the Lord make you increase and abound in love towards one another and towards all, just as we towards you." However, I think <the phrase>, "to you specifically," should be read.--Young
84. "On account of [[...]] the misfortunes having happened": From these words Young most infers that it is apparently true that this epistle had been written up by Clement <when> placed in exile; but I think the matter is not of good reliability, if someone sent letters under another's name at which time it was established that he dwelt abroad, nor can <the matter> suit those [<in response> to whose words he declares that he wrote]. Besides, that solemn embassy which is reckoned at the end of the epistle, will be <used as> an argument that these things had not at all been transmitted from [an Island or Quarry][[M]]. And indeed if credibility is to be had for the anonymous author who wrote about the struggles, wanderings, life, and death of Peter and Paul, and is held in the Arundelian Library, at least in that persecution which bestowed the blessed Peter with martyrdom, our Clement was passed over and by privilege of birth remained unharmed[[N]]. For he says, "The soldiers, having forthwith gathered all, lead" (the Christians) "to the place of <judicial sentences>; and on the one hand they spare Clement, as <being> a relative of Caesar, but Herodian and Olympas, together with the multitude, they lead under the cut of the sword. Whereas Peter the great apostle of the Lord, they affix invertedly to the cross." Where by the way <it> is <worthwhile> to note that very many who wrote <on> the life of Clement, having before <their> eyes the majesty of subsequent pontiffs, dreamed that he arose from the imperial family; and <the things> which Dio had reported <in> book 67 about Fabius Clemens[[O]] the consul and husband of Flavia Domitilla, <they> added to the honors of our <Clement>.--Fell
<The phrase,> "On account of [[...]] having happened", is to be connected with the preceding <words>, which thus from the Alexandrian codex are to be read :: "On account of sudden and successive misfortunes and befallings having happened to us": Not "specific to you". The glory of England, John Pearson, sees that <it> is to be thus read.--Colomiès
85. [[P]]<While> the persecution of Domitian <was> evidently raging, which <persecution> begain in the year of Chirst 95. At which time it was not at all permitted that the Roman Church assemble <in order that> enough might be done for the desires of the Corinthians. <Those> who think that the calamities which Clement suffered <as> an exile are here mentioned, do not consider that he wrote under the name of the Roman Church, and such that he recounts not <his> private <tribulations>, but the tribulations common to himself with the Roman Church.--Coustant
86. "rather slowly": Others <have>, "rather slowly"; but Leclerc and <Anton> Birr <have>, "slow...turning"; that is: "We recognize that we have made a slow turning" (of mind).--Gallandi
87. "We recognize": Young <has>, "we are distressed"; <but that is> sufficiently unsuitable. Leclerc <has>, "we shall suppose", against the reliability of the manuscript. Others with Wotton <have>, "we consider". ButWettstein in <his> Prologue to the Greek New Testament, page 65, <has>, "we recognize",<as> more closely to the style of St. Paul, whom the holy Father <sc. Clement> makes use of here and there. This reading is approved by Frey and Birr.--Gallandi
"We are distressed": Towards filling out this lacuna, we first substituted the word, "we consider", indeed not <of> unsuitable meaning, but when later more diligently and with more careful eyes we examined the exemplar, and in front discerned the most minute trace <of the word>, "this", we did not hesitate to restore, "we are distressed", although it occurs rather rarely; now, "we are distressed", <according to> Hesychius, is "to fear and to suspect".--Young
Guietius[[Q]] thinks that,"I cry out", is derived from, "I think".[[R]]--Fell
Whatever they here contrive is either forced or barbaric. It seems that, "we shall suppose that <we> have made a slow turning about the matters inquired after," should be read, that is, if it is thus permitted to speak in Latin, "we will seem to have made a tardy observation about the things which you were asking." The meaning is, we will seem lately to have recalled to mind.--Leclerc
88. "to have made a turning": <The word>, "to be turned", and, "to make a turning", is <the same as>, 'to care for', 'to pay attention to', and 'to apply' or 'to direct the mind'. Beyond the examples whichStephens brings forth, add, if it pleases, the distinguished passage from the Rhodian <oration> of Dio Chrysostom, so that you might not only learn the force and propriety of the word, but you might avoid base lucre that blinds the eyes of reason and the soul, and suffers to discern neither the just from the unjust or the virtuous from the base: "But this very <thing> is wretchedness, for the sake of gain and advantage, to turn from no shameful or unjust deed, nor to consider what sort <of thing is happening>, but only if it is profitable."--Young
89. "Beloved": The word [in its position] is both [disordered in place] and should be joined far from doubt to the word, "brothers", of the preceding page, which <thing> has been done by us in our translation, so that the perplexities of entangled expression both might be returned to their order and connection (as Jerome says about Pauline diction)[[S]], and the thread of words might run down more plainly and with an unencumbered basis. Now, not except to children of rhetoricians was it permitted to suitably arrange and variously fashion. Our Clement affects no embellishments or ornaments of oratory; his diction is simple, unpolished, and plainly unrhetorical; But[[T]] later <we will speak> more diffusely about his style and kind of writing.--Young
90. "To guests": Wotton with Cotelier and others reads, "of foreign"[[U]]. However, the manuscript reading is suitable, and seems to Mill <that it> should be thus retained. Of course, the holy Father hereupon censures schism, which is to be most of all deprecated by Christians, evidently <the> "guests" and, by the custom of <their> faithful forebears, foreigners in the land and chosen by God. Tertullian, <in the> "Apology", chapter 1, addressing the overseers[[V]] who were observing the Christian religion: This religion "knows that it leads a sojourn in the lands, easily finds enemies among strangers: has another origin, seat, hope, grace, dignity in heaven."--Gallandi
91. "Of wicked and unholy": Ask of the grammarians whether four epithets are correctly applied to one substantive. Or <are> two from a gloss?--Bernard
92. "Into so much of senselessness": This is, "with so much fury they inflamed"; or thus "they inflamed", that they led the matter "to so much fury, such that your name was greatly disparaged"; this is, such that you are disreputable for your disagreements. "Name" here <means> reputation.--Leclerc
93. "Worthy of love": He uses the same word <in> chapter 21. By which it happens that I marvel that it is asserted by a man <who remembers much>, David Blondel, in the preface of the "Apology for the opinion of Jerome", page 40, that that <sort> of word is not present in our epistle.--Cotelier
94. "In the laws": Clement of Alexandria <has>, "in the customary <things>". Which is the genuine reading, as is clear from sections 30 and 40. In the same Clement, "Miscellanies", book 1, Nymphodorus <of Amphipolis> "in the third <volume> of the customs of Asia", is praised and elsewhere "in the barbarian customs". By which name Aristotle had written a volume, praised by Varro <in> book 6, "On Laws", and byApollonius in "Marvelous Histories".--Colomiès
In Greek [with] Clement of Alexandria, that, "in the customary <things>", should be read, the similar phrasing near the end of number 3 supports: "So that he might render to them a guarantee...since they have kept the legal things of God"[[W]].--Coustant
95. "being subject", up to, "innermost parts", <in> chapter 2: These deeds <are> from the Pauline <epistles>, and <they are> [out of their own place], as the grammarians say.--Bernard
96. "you enjoined to think august things": Perhaps "you impelled", or "you maintained" or rather "you brought up", which is the same <as> "you educated", that is, you established and inspired from <since there were> young--Young
97. "To work at home": In place of, "to work at home", Lord Bois, canon of Ely, a faultless and serious man and by far most experienced in this genre of literature, which his most erudite notes on Chrysostom testify, by whose <sc. Bois's> industry in this work <sc. Clement's epistle> we profess that we have not insignificantly been aided, <he, Bois> advised that, "to keep house", should be read. For since he had by chance fallen upon our transcript, in which beyond the filled out lacunas <there were> then <none of> our emendations, but <only> the original copy set forth by the best confidence and with all wrinkles and blemishes, which we had proposed later to be emended and through leisure to be cleansed, he could not restrain himself, that he did not observe various things; for which things as to him, although from a face still unknown, we give the greatest thanks; thus we do not wish to conceal others through whom we have advanced even the slightest. However, we think <the verb>, "to work alone", is more suitable to this passage, since indeed the author adds, "the matters regarding the household". For in a strong woman, such as Solomon described <in> the final <chapter> of Proverbs, not only is required that she keep herself at home and rarely go forth in public; which <woman> the Apostle <in the epistle> to Titus 2:5, calls a "good housekeeper", and Clement of Alexandria in <the> second <book of> "Miscellanies" most elegantly expresses: "She who is guarding, shuts off the many exits of the house as is possible for her, <shuts off> from the appearance towards <those who do not belong>, <she> considering the housekeeping more serviceable than untimely triviality": but also, [it is becoming that the diligent <woman> be the image of a bee], and not "have an idle hand", but "for <her> man, to be active towards good things all life <long>", as <it> is in <the writings of> the most wise king, in the same place <sc. Proverbs>. Whence the same Clement <of Alexandria> <says> in "Pedagogy", book 3: "But personal labor confers especially upon women legitimate beauty, training their bodies and ordering <them through themselves>; employing not the order labored upon by them <which is> disorderly, and servile, and meretricious, but the <order> of each prudent woman through her <own> hands, [whenever she most of all desires], [sufficient and complete]." And above <in> chapter 10 of the same book he enumerates various species "of womanly personal labor", "wool-spinning", evidently, "weaving", etc., to which <book?> we refer you.--The same <sc. Young>
It is not sufficient for a Christian mother of the household "to keep house", <i.e.,> to care for the house, unless like that <celebrated> strong mother of the household, which Solomon describes <in> the final <chapter> of Proverbs, she brings <her> hand to labor. Rightly Young <translates>, "to administer with discretion", <but> perhaps more correctly would be said, "to administer decorously" or "with matronly seriousness".--Fell
My Notes
A. The Greek phrase apparently means, "with his identity unconcealed". I'm not sure where this figure of speech comes from.
B. Migne has a note here referring the reader to this at "column 45, above".
C. This refers to the Martyrdom of Polycarp.
D. In Migne's numbering (Pat. Lat. 59) these are apparently the epistles numbered 11 and 13.
E. Epistle 1 in Migne's PL 59.
F. This may refer to the second epistle of Clement, since Fell republished both. But I'm not sure.
G. The actual reading appears to be "paroikein" in both places.
H. I suppose this means the gardens of king James.
I. cf. ID 1646. Note the Greek use of the accusative for the dedicatory honorand.
J. The epistle to Diognetus was thought to be written by Justin Martyr.
K. I'm not sure that this equivalence holds, since "dioecesis" seems to refer specifically to management of affairs, i.e., setting the house in order. Based on what is said earlier in the note, perhaps he means to say "katoecesis"?
L. This appears to be Young's reading of the manuscript.
M. The note capitalizes the words, perhaps to indicate the metonymy for exile?
N. This may refer to the Clementine Recognitions, wherein it is claimed that Clement is of noble Roman birth.
O. Either Fell is mistaken, or Fabius is a manuscript variant for Flavius.
P. This note is attached to the corresponding section of the Latin translation.
Q. I cannot determine who this is.
R. The text of this note contains both the active and middle voice forms of each verb. I have suppressed the doubling in translation, since it's not clear how to render them, nor does it seem pertinent to the matter at hand.
S. cf. Jerome, Epistle 121 or 151, "To Algasia on the 11 Questions", chapter 10.
T. Migne has skipped over this sentence transition.
U. The feminine adjective modifying the subsequent, "sedition".
V. Migne ungrammatically leaves this as the nominative singular.
W. This citation is from the Vision 1, 3 of Hermas. I'm not quite sure how one is supposed to infer that from Coustant's note. I'm guessing that Clement of Alexandria is mentioned because he cites this passage of Hermas, but I'm not sure.
B. Migne has a note here referring the reader to this at "column 45, above".
C. This refers to the Martyrdom of Polycarp.
D. In Migne's numbering (Pat. Lat. 59) these are apparently the epistles numbered 11 and 13.
E. Epistle 1 in Migne's PL 59.
F. This may refer to the second epistle of Clement, since Fell republished both. But I'm not sure.
G. The actual reading appears to be "paroikein" in both places.
H. I suppose this means the gardens of king James.
I. cf. ID 1646. Note the Greek use of the accusative for the dedicatory honorand.
J. The epistle to Diognetus was thought to be written by Justin Martyr.
K. I'm not sure that this equivalence holds, since "dioecesis" seems to refer specifically to management of affairs, i.e., setting the house in order. Based on what is said earlier in the note, perhaps he means to say "katoecesis"?
L. This appears to be Young's reading of the manuscript.
M. The note capitalizes the words, perhaps to indicate the metonymy for exile?
N. This may refer to the Clementine Recognitions, wherein it is claimed that Clement is of noble Roman birth.
O. Either Fell is mistaken, or Fabius is a manuscript variant for Flavius.
P. This note is attached to the corresponding section of the Latin translation.
Q. I cannot determine who this is.
R. The text of this note contains both the active and middle voice forms of each verb. I have suppressed the doubling in translation, since it's not clear how to render them, nor does it seem pertinent to the matter at hand.
S. cf. Jerome, Epistle 121 or 151, "To Algasia on the 11 Questions", chapter 10.
T. Migne has skipped over this sentence transition.
U. The feminine adjective modifying the subsequent, "sedition".
V. Migne ungrammatically leaves this as the nominative singular.
W. This citation is from the Vision 1, 3 of Hermas. I'm not quite sure how one is supposed to infer that from Coustant's note. I'm guessing that Clement of Alexandria is mentioned because he cites this passage of Hermas, but I'm not sure.
No comments:
Post a Comment