Tuesday, June 18, 2013

PG001(col. 259-262): First Epistle of Clement to the Corinthians: Chapter 24.

(From the 1765 Venice edition of  AndrĂ© Galland's "Library of the Ancient Fathers", Tome 1, folio-size, p. 9)
Author:  AndrĂ© Galland
Googlebooks PDF: PG001

Chapter 24

Let us consider, beloved, how the Lord indicates continuously that the future resurrection will be, the first-fruits of which he made the Lord Jesus Christ, having raised <him> up from the de{ad}.  Let us see, beloved, the resurrection <that takes place> according to <opportune> t{ime}.  Da{y and} night demonstra{te}[[72]] to us resurrection;  the night falls asleep, d{ay} rises up; the day goes away, night arr{ives.  Let us loo}k[[73]] <at> the fruits; the sowing {of grain}[[74]] <in> some manner> occurs.  {The so}wer we{nt} out, and he threw <seed> on to the land, {and} <the> seeds {having been throw}n, <the ones> which f{ell <and lay> o}n the ground dry and bare[[75]], {were} di{ssolved}[[76]].  Then, from the dissolution[[77]] the maj{est}y[[78]] of the forethought of the Lord {rai}ses them {up}, and from the one man{y g}row, and bear forth fruit.

72.  "Day and night demonstrate to us resurrection":  Tertullian <in> "On the resurrection", chapter 12, elegantly expresses this passage, nor is <there> doubt that in this and the following chapter, which is about the phoenix, he followed our Clement.  He says, "Look now to also the very examples of divine power.  Day dies into night, and <always completely> is buried in shadows.  The honor of the world <is defiled with slaughter>, every substance is blackened.   Everything is filthy, is silent, is dull, everywhere <there> is <cessation of public business>, repose of affairs.  Thus the sent away light is mourned, and nevertheless again with its veneration, with endowment, with the sun, the same <light> both whole and entire for the universal world revives, killing its own death, night, cutting back its own sepulcher, shadows, standing forth <as> heir to its very self, until also night revives, it also with its <attendant provision>," etc.  Thus Epiphanius in "Well-anchored":  "And all creation expressly refutes them, <suggestively showing> by each day the form of resurrection; for the day sinks, and [of corpses <we riddlingly hint at> the <sleep-inducing> manner of <the thing being riddlingly hinted at>].  The day rises up, awaking us <from sleep>, and <suggestively indicating> the sign of  resurrection."  This passage seems to be corrupt, which we from conjecture think should be thus emended, "and we sleep <according to> the manner of corpses, <the act of going to sleep> <hinting riddlingly at> death," etc.--Young

73.  "Let us look":  Thus reads Mill, and not "{let us se}e" with Young and the editions: since here the manuscript's gap admits six letters.  Already a little earlier and soon later again occurs "let us see".--Gallandi

74.  "the sowing of grain":  Learned men who have inspected the manuscript reject Young's <conjectural> supplement, "the sowing {for all clearly}"; since the gap is of not but six or seven letters.  Mill, therefore, supplies bare or dead, and translates: "Let us see the fruit, how seed is brought forth bare," or "dead".  Davies, however, asserts that "we think" or "well we know" should be supplied.  But Wotton reads thus: "The sowing {of seed}" or "{of food} <in> some manner occurs": [[Lat. Trans. Om.]]  Which reading, indeed, since the distinguished editor supports <it> with many <sc. reasons>, we have considered <it> to be selected beyond the remaining ones.--The same <sc. Gallandi>

75.  "dry and bare":  Thus <writes> Proclus[[A]] in <the writings of> Epiphanius, "nude and <bare of flesh> <it> is thrown to the ground, and <it> is given back <bearing perfect fruit>."  Thus the Apostle <in his epistle> 1 to the Corinthians, <chapter> 15, <verse> 37, "not the body <as it will become> do you sow, but the bare seed".--Young

76.  "were dissolved":  Thus read Mill and Wotton because the manuscript's lacuna requires only five or six letters, and so is <unable to contain> Young's <conjectural> supplement, "{time} di{ssolves}".  Also, Theophilus of Antioch, <in> book 1 "To Autolycus", chapter 13, treating of this very matter, utilizes the word "resolves".--Gallandi

77.  Young and Cotelier <translate>: "after the dissolution".  We have preferred, "from the dissolution", according to the Greek letter: which also more aptly fits the established comparison, as in the manner that bodies <are raised> from the dead, thus grains are raised from the dissolution.--Coustant

78.  "majesty":  Young reads with the editions, "maj{estic poten}cy": against the manuscript's reliability, which exhibits, "maj{...}ty".  Hence, Wotton and Mill judge that, "maj{est}y", should far from doubt be read.--Gallandi

My Notes
A.  Proclus the Neoplatonist postdates Epiphanius, so this may be a different Proclus.  Due to the possibilities of misattribution of the text or interpolation of the quote, however, it might still be he.