PG001(col. 215-218): First Epistle of Clement to the Corinthians: Chapter 4.

(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

[For convenience, I have italicized the long biblical quotation]

Chapter 4

     For thus it has been written: "And it happened after <some> days, Cain brought from the fruits of the earth a sacrifice to God;and Abel also himself brought from the firstborn of the sheep and from their fat.  And God looked[[20]] upon Abel and upon his gifts; but upon Cain and upon his sacrifices he did not attend.  And Cain was aggrieved exceedingly[[21]],  and he fell <with respect to his face>.  And God said to Cain: 'Why did you become deeply grieved?  And why did your face fall?  Did you not, if you rightly[[22]] offered, but not rightly divided, sin?  Be silent.  Towards you <is> his turning back, and you will rule over him.'  And then Cain <said> to Abel his brother: 'Let us go to the field'.  And it happened in their <being> in the field, Cain rose up upon Abel his brother and slew him."[[53c]][[B]]  See, brothers, envy and jealousy achieved[[23]] fratricide.  Because of envy our father[[24]] Jacob[[54c]] fled away[[25]] from the face of Esau his brother.  Envy made Joseph be persecuted[[55c]] as far as death, and enter as far as slavery.  Envy brought Moses to take flight from the face of Pharaoh, king of Egypt, in <his hearing> from <the people of his race>: 'Who established you as judge or[[E]] umpire over us?  <Is it> not <that> to kill me you wish, <according to> which manner yesterday you killed the Egyptian?'[[56c]]  Because of envy[[26]] Aaron and Mariam[[27]] lodged outside of the encampment[[57c]].  Envy pulled down[[58c]] Dathan and Abiron to Hades because of <their quarreling> against the attendant of God, Moses.  Because of envy David held jealousy[[28]], <and> was persecuted not only by foreigners, but also by Saul, king of Israel.[[59c]]


Citations
53c. Genesis 4:3-8

54c. Genesis 27:41

55c. Genesis 37

56c. Exodus 2:14

57c. Numbers 12:4

58c. Numbers 16:33

59c. 1 Kings 18:8

Notes
20. "Looked": The manuscript <reads> thus.  The editions <read>: "looked"[[A]].--Gallandi

21. "Exceedingly": Thus Wotton <has> from the manuscript.  Thus also in the Septuagint.  But the editions have, "too much"[[C]].  From here <Henricus> Schotanus fell into error in <his> "Discourse on the authority of the translation of the 70 translators", chapter 4, page 108.--The same <sc. Gallandi>

22. "Did you not, if rightly [...] to the field": Pearson illuminates[[D]] this passage in <his> "Hortatory preface to the translation of the 70".--The same <sc. Gallandi>.

23. "<they> Achieved": Thus <reads> the Alexandrian manuscript.  And soon, "to take flight".  [The Imperial Codices][[F]] <have>, "<it> achieved...to escape".--The same <sc. Gallandi>

24. By this manner of speaking Clement seems to indicate that he rather is descended from the stock of Jacob than from the race of Caesar; and so is Jewish, not Roman.  However, Eucherius in <his> epistle to Valerian thinks otherwise.  Also, perhaps Clement calls Jacob 'our Father' in the sense in which Paul <in> Romans 9 teaches that the sons of the promise are considered as the seed of Abraham and Israel, and from that <fact> he names them "Israel of God" <in> Galatians 6:16.--Coustant

25. "Fled away": Hesychius explains <this as> "he escaped"[[G]].--Colomiès


26. As only Mariam <was> covered with leprosy, thus also Scripture mentions her <as> the one excluded from the camp.--Coustant


27. "Aaron and Mariam": Regarding Mariam it is established from the sacred text that she was excluded from the camp, <but> regarding Aaron not likewise; but sacred letters, when they speak about many things, generally are accustomed to bring forth those things which are in fact suitable to only a part.  Thus regarding the thieves <it is> said <in> Matthew 27:44 that both maligned the Lord, whereas the divine Luke distinctly proclaims that only one was in that offense.  Thus the divine Luke and John say that the mocking soldiers offered vinegar to the Lord.  The divine Matthew tells that one of them presented it.  Thus the divine Paul reports that Christ after his resurrection appeared to the twelve, whereas however neither Judas, who had finished <his> life by hanging, nor in fact Peter, nor Thomas, nor James <at that time> were present.  By a similar usage in the Epistle to the Hebrews about many things it is said that they closed the mouths of lions and were cut apart with a saw, of which however one pertains to only Daniel, the other to Isaiah.--Fell


28. "David held jealousy": Perhaps, "underwent" <should be read>.--Young


     Nothing should be changed, since "to hold jealousy" is a properly Greek phrase, and it means "to be envied", as will teach H. Stephanus in <his> "Thesaurus", from Aristides and Isocrates.--Leclerc


My Notes
A. The difference here is that the manuscript form is missing the temporal augment.

B. This passage differs from the Masoretic Hebrew text.

C.  These two words (lian and agan) mean pretty much the same thing, and they are similar enough in form that they may have been easily interchanged either during transcription or translation.

D. Pearson doesn't say much more than that in order to properly understand the writings of the Church Fathers who commonly quoted from it, one must be familiar with the Septuagint because its text sometimes differs from the Hebrew (and hence, from the Vulgate as well).

E. There is apparently a variant to correct this redundancy, "ruler and", in place of, "judge or".  The non-redundant reading follows the Hebrew.

F.  This is the best guess I can come up with for the abbreviation, "Codd. impp.", although I have no idea to which codices it might refer, given that the Alexandrian text was the only extant copy of this epistle during Gallandi's lifetime.  The only thing I can imagine this referring to is the preservation of this passage as a quotation or scholion in the codices of another author (e.g., Clement of Alexandria, Basil, etc.).

G.  The word in question is rare; hence, the testimony of Hesychius the lexicographer is invoked.

PG001(col. 213-216): First Epistle of Clement to the Corinthians: Chapter 3.

(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

Chapter 3

     All good repute[[12]] and broadness[[13]] was given to you, and <what has been written>[[14]] was fulfilled: "The beloved ate and drank, and grew wide and grew thick, and <weaned>[[15]]."[[50c]]  From this <comes> jealously and envy[[16]], and strife, and discord, persecution and instability, war and captivity.  Thus the unhonored were roused against the honored, the inglorious against the glorious, the imprudent against the prudent, the young against the elders.[[51c]]  Because of this[[17]] far away is justice and peace,  in that each one abandons the fear of God, and is dim-sighted in his faith, nor journeys in the customs of his precepts, nor <lives as a citizen> according to <what is proper> to Christ[[18]], but each walks according to his wicked desires, having taken up[[19]] unjust and irreverent jealousy, through which also death entered the world.[[52c]]

Citations

50c. Deuteronomy 32:15

51c. Isaiah 3:5

52c. Wisdom 2:24

Notes

12. "All good repute": Up to here the Corinthians are praised, and their pious, holy, and religious customs are placed before <their> eyes, so that the censure on account of the vices into which they had declined would more sharply prick their souls.  "For the accusation even by itself <is certainly> sufficient to injure" (as Chrysostom <comments> on verse 2, chapter 11 of the first <epistle> to the Corinthians>, "but since is occurs in addition to the juxtaposition of others <who have succeeded> and <who are praised>, it has a greater sting."  Now, the transition is somewhat more abrupt, and for the sake of greater clarity certain things appear to be able to be added, as <though to say>, "But now <you have become> such from <having been> such"[[A]], or some such thing.  But Photius, the father of critics, in the "Ten-thousand book"[[B]], perceived this several centuries before us, <he> who in this genuine <epistle> and also that other epistle which was falsely passed off under the name of Clement, <makes a pretext that> certain "thoughts" <are> "thrown about anyhow, and <are> not keeping a continuous <logical order>": for which reason we change or add nothing, but so that our Clement might be made more excused, beyond those things which above in the letter to the reader about the style of apostolic men we touched upon briefly and [with the fingertip<s>], it pleases here to append certain things about the diction and character of their times; later, although the occasion will rather often be offered, we <shall> put forth a deep silence.  In the infancy of the Church, the ancient Fathers' method of teaching and writing was plain, simple, and brief, prepared not for the delight of the ears, but for the salvation of souls: since indeed <they> placed faith not in "<skillful argument-finding>, but in exhibition of the divine Scriptures", as Cyril of Jerusalem says, <in> the fourth catechism: and they had hearers who were in need "of more childlike <things> and of a milky-warm introduction".  Hence, Methodius in <the writings of> Epiphanius <says>: "Formerly, therefore, <matters> about explanation were totally brief, <sc. the matters> of those striving eagerly not to delight, but to help those present."  Thus, Gregory Nazianzen <in> Oration 21 <says>: "It <once> was, when our affairs flourished and held well, when this prodigiousness, both tongue-entangled of theology and artificial, neither had an entrance to the divine courts".  Hence, Jerome <says> of Didymus: "<He> is inexpert of speech, and not of knowledge, representing an apostolic man from <his> very speech, as much by the reason of <his> meanings as by the simplicity of <his> words"; which also Didymus himself near the end of his tractate on the holy Spirit does not blush to say of himself.  In fact, even the apostles were considered "uncivilized, unlearned, unlettered, and witless", as Chrysostom <says> <in> homily 3 on the <first> Epistle to the Corinthians; and in his preface to <the epistle> to the Romans: "Nothing <was> more unlearned than Peter, nothing more ignorant than Paul; and this he himself agreed and was not ashamed saying: 'But even if <I am> a fool in speech, yet not in knowledge'" (2 Cor 11:6).  And in <his> exposition of psalm 46, he calls them "fools", "inarticulate", "uncivilized", "one-tunicked", "unshod", "naked", and "more speechless than fish".  Thus Gregory of Nyssa <says> at that <phrase> of the Psalmist, "Out of the mouth of babes" (Psalm 8:3), as is in our Catena on the Psalms: "Otherwise was also the style of the apostles; for although these very much <were> fools and more speechless than fish themselves, they <hauled up in a net> the entire inhabited world."  Thus Theodoret <says> on the curing of the <passions> of the Greeks, <in> sermon 8, on the writings of the apostles: "For indeed the compositions of these <apostles>, <while they were> at any rate simple and stripped of Hellenic splendor and refinement, even then both small and few they to all men were worthy of love."  Thus Basil to Libanius: "But we, O admirable one, are with Moses and Elijah and the other thus blessed men, discoursing to me from barbarous speech their affairs, <and> we speak out the <things we received> from them, true meaning, but unlearned diction."  Thus Jerome on chapter 3 to the Ephesians: "Whensoever we observe solecisms or some such, we are not striking the apostle, as the spiteful make accusations, but we are more the apostle's defender, because the Hebrew from among the Hebrews and away from the brilliance of rhetorical speech and composition of words and beauty of eloquence, never would have wanted" [perhaps, 'would have succeeded'][[C]] "<in leading over> the whole world to the faith of Christ, unless he had evangelized it not in the wisdom of word, but in the virtue of God"; and in the same place a little later: "He, therefore, who makes solecisms in words, who cannot render hyperbaton and finish off a sentence, audaciously claims wisdom for himself".  See the epistle of the same <sc. Jerome> to Algasia, where he notes the convoluted meanings, entangled expression, and lack of skill of grammatical art in Paul, and that that saying, "Although <I am> unskilled in speech, but not in knowledge", he affirms <was> brought forth by him <sc. Paul> not regarding humility, but regarding truth of <self-consciousness>.  But these things up to here <are> perhaps more than was suitable.--The same <sc. Young>

13.  "Broadness", as Cyril in our Catena on Psalms interprets, is "Cheerfulness" [perhaps, abundance][[D]] "of affairs, and open space".  For Corinth in those times, as Chrysostom <recounts> in <his> argument <on> the first Epistle to the Corinthians, was a great city "and populous, and wondrous on account of wealth and wisdom, and the head of Greece.  For the <affairs> of the Athenians and the Lacedaimonians were then faring wretchedly, <priority> having been transferred long ago."--The same <sc. Young>

14. "Weaned":  Read with Colomiès and others, "kicked away".--Gallandi


     "Weaned": "Kicked away" should be substituted, although it is most well-known that infants taken away from the breasts are impudent, troublesome, querulous, and implacable.  Now, in this passage let it be once observed that Clement, in praising the sacred Scriptures, imitates the apostles, who repeatedly would render meanings more than words; nor indeed <would they do> that distinctly and separately, but confusedly and as if [<with> <their> decisions plucked out through gleaning].  Nor so much from Hebrew sources as <from> the Translation of the 70 <which is> profuse and perhaps less clear, but more suitable and set forth to all to draw up.--Fell


15. "The beloved ate, and drank, and grew wide and grew thick, and kicked away": Not much differently the blessed Chrysostom <in> homily 1 on Genesis thus cites: "The beloved ate and drank, and grew fat and grew thick, and kicked away".--Cotelier

16. "and envy": Thus <reads> Wotton from the manuscript.  The editions omit those <words> which nevertheless Young's translation acknowledges: jealously, envy, strife.--Gallandi

17. "Because of this": We translate: "On account of this cause, far away are absent justice and peace, because each one," etc.  Young <translates>: "From here <it> is that, <with> justice far away being exiled and peace, each one <...>."  We step back somewhat from the translation of the most learned man so that the mind of the author can more expressly be manifest; who renders this most useful pronouncement against the statement of the <secular world>; <that> care of morals and civil peace fall to the ground, <when> piety <has been> previously despised.--Fell

18. "to Christ": Although this reading is approved by Wotton, it nevertheless displeases Davies, which for that reason he thus supplies: "to <one who is> in Christ", a phrase <which is> utilized here and there by the Apostle.--Gallandi

     "proper to Christ":  [<Although>] perhaps "to a Christian" should be read, nevertheless "suitable" is the same as "becoming", as Clement of Alexandria <says in> "Pedagogy", book 1, where from the school of the Stoics he defines "suitable" to be "<what is set straight> according to the obedience of the word".--Young

19. "Having taken up": Wotton would prefer: "each one...having taken up"[[E]].  But that nothing should be changed, those words persuade: Matthew 26:22 : "<They> began to speak...each one".  Acts 2:6 : "<They> were listening, each one".  And [<compare>] <Acts 2:>8 : "And how we each listen";  Thus elsewhere here and there a collective noun <in the singular> is found joined to a plural verb.--Gallandi

     "Having taken up unjust and irreverent jealousy": Perhaps he says "having taken up" <with> respect had towards the sedition born in the time of the divine Paul; about whom near the end of the epistle he <purposefully> discusses; such the the meaning <here> is, that those <Corinthians> are again reverted to iniquitous and impious envy.  See 1 Cor 11.  Furthermore, a reason is to be had for the particle "<also>", which immediately follows, "through which also death entered the world".[[F]]--Fell

My Notes
A. If this is a quote, I haven't found it.  But it may just be a statement of a general principle of Greek though.  Variants of the phrase, "οἵα ἐξ οἵων", "such from such", do appear at various points in Greek literature to indicate a transition from one state to another.  In particular, cf. Aristotle's quotation of Iphicrates in book 1, chapter 9 of "Rhetoric".


B. Also known as the "Library".

C.  The difference between the two words is of one letter, and Young's emendation makes patent sense.

D. The difference between the two words is of two middle letters, and Young's emendation makes more sense.

E. The difference is that the note's headword in the text is plural and therefore grammatically modifies "desires".  The deletion of the final sigma would change it to singular, thus capable of modifying "each <person>".  But as Gallandi demonstrates (cf. note 19), grammatical correspondence in number appears not to be especially strict in the New Testament, and so perhaps neither is it so among other authors of the early church.


F.  Fell's argument appears to interpret the Greek verb as meaning, "to take up again".  This is indeed another meaning of "analambanw", but it doesn't seem especially necessary here.  As for his argument about the particle "kai", I don't see what he's trying to say.

PG001(col. 209-212): First Epistle of Clement to the Corinthians: Chapter 2.

(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

[From now on, footnotes for variants/emendations will also appear in [[double brackets]], but their numbers will contain an "e".  Similarly, cross-reference citations will contain a "c".  I apologize for the irregularity in footnoting, but I'm still working out the kinks in these first few pages of actual text.]

Chapter 2

     And you all were humble[[98]], boasting <in> nothing, being subject rather than subjecting, more gladly[[99]] giving[[100]] than taking; being satisfied[[1]] with the journey provisions of God, and heeding his words carefully[[2]], you had been [spread out][[3]][[B]] in <your> innermost parts[[C]], and his sufferings[[4]][[5]] were before your eyes.  Thus peace, deep and rich, had been given to all, and an insatiable desire towards good deeds, and a full pouring in of the holy Spirit happened upon all; and filled with holy counsel in good eagerness with reverent confidence you stretched out your hands toward the all-powerful God, propitiating him to become gracious[[6]], if you <somehow> unwillingly sinned.  <There> was a contest for you day and night concerning all brotherhood[[7]][[K]], the <being saved> with mercy and conscience[[8]], <of> the number of his elect.  You were simple and pure, and <remembering of evil>[[9]] towards each other.  All strife and all schism <was> loathsome to you; you lamented over nearby[[47e]] befallings; you judged their deficiencies <as your> own; you were unregretful towards all good-doing, <and> ready for every good work[[48c]].  Having been arrayed for all-virtuous and venerable citizenship, you completed everything in fear of him; the ordinances and the judgments[[10]] of the Lord had been written upon the tables of your heart[[49c]][[11]].

Variants/Emendations
47e. Perhaps "of the" or "of those nearby"[[L]].


Citations
48c. Titus 3:1

49c. Proverbs 7:3


Notes
98. "You all were humble": I think our Clement here has looked back to the passage <of> 1 Peter 5:5, "and  you all, being subject to one another, <bound upon yourselves> humility." Whence later <he says>, "we being humble will put on unanimity," and here and there in this epistle he urges the Corinthians that they adorn themselves with humility and put on humility with concord: which <sc. humility> worthily by Basil is called the "treasury" of all virtues, and by Chrysostom the "mother, and root, and nourisher, and foundation, and bond of good things."--Young

99. "more gladly": In place of, "rather", which Young has [along with <other> editions], Wotton restored, "more gladly", from the manuscript.  Thus reads also Grabe.  Thus also Mill in the Prologue to the New Testament, note 140.  The reading clearly is closer to Acts 20:35.--Gallandi

100. "more gladly giving": <This> alludes to the passage <in> Acts 20:35: "Blessed is to give rather than to take."  Regarding which passage, Joseph, a Christian writer (whom we have copied out from a Cantabrigian manuscript codex), in his "Memorandum"[[A]], question 121, thus has: "Which are the testimonies by the apostles that <sc. testimonies> are at hand, of which we have no writings:  Matthew says at the settling of Joseph from <road up> out of Egypt to Nazareth with the Lord: 'And going, he settled <in> Nazareth, so that <what has been written> was fulfilled: "That he will be called a Nazarean".'  Paul in the <epistle> to the Ephesians says: 'Wherefore he says: "Awake, sleeper, and Christ will shine upon you";' and again: 'The first man <came into being> into a living soul, the second <man> into a life-making spirit.' and conversing with the presbyters in Miletus, he says: 'Remember that it is blessed to give rather than to take'."  Add to these, if it pleases, the passage of Chrystostom which we have extracted from the Greek Catena on Acts and the canonical Epistles, which is preserved in the Library of the new college of this Academy[[C]], and is by far different from that which came to light under the name of Oecumenius: "And where he said: 'Perhaps the apostles transmitted <without writing>, or from [those things which one might clearly infer].'  For also he indicated [<freedom of speech> <towards> dangers], sympathy towards <those being ruled>, education with <freedom of speech>, humility, <and> poverty.  But this is better than even poverty; for if there he says, 'Sell your possessions if you wish to be perfect'; [whenever in addition to taking nothing, one also feeds others, what is equal to this?]  Step one, throw away one's things; second, <be sufficient> to oneself; third, and to others; fourth, the <situation where> even one announcing <that he has power> to take, does not take, such that this one was much better than the poor."--Young

1. "Being satisfied with the journey provisions of God": Perhaps he understands the teaching of salvation drawn from sacred Scripture, as Basil to Meletius, epistle 56: "Helpful instructions, or journey provisions towards the present life and the future <life>."  Thus, Cyril of Jerusalem, <in> catechesis 5, wishes his catechumens to have faith engraved upon <their> hearts, "and to recall in speech itself", that is, to have in mind and memory the very words of the <creed>, "and to have a journey provision in every moment of life".  Or rather, "the things pertaining to life" towards nourishment and clothing necessarily are to be understood by the name "of the  journey provisions", as Paul <in> 1 Tim 6:8 <says>: "But having sustenance and clothing, we will be satisfied with these," and to the Hebrews 13:5 : "The manner is <not loving money>, being satisfied with present things."--The same <sc. Young>

2. "Heeding his words carefully". <Perhaps> "to <his> words"[[D]].  A passage follows whose meaning and elegance the learned translator <sc. Young> did not at all comprehend.  "you had been spread out in <your> innermost parts."  To Clement <those> spread out are <those> who to the Latins <are called> <those with a large chest>, men of broad and capacious chest.  It indeed far from doubt looks back to the words of the Apostle <in> 2 Corinthians 6:11 : "Our heart has been broadened.  You are not straitened in us, but you are straitened in your innermost parts.  But <regarding> the same recompense (as to children I speak), be broadened also you."  [[Lat. Trans. Om.]]  Regarding which one might suspect that the particle "in" fell out of the Clementine text.--Cotelier


     "Heeding <his> words": This entire passage is corrupt, and thus perhaps should be restored, "devoting <yourselves> to his words" (although "to heed" is found sometimes joined with the fourth case <sc. accusative> in this sense, as twice <in> the first chapter of Isaiah: "Heed the law of God," and, "not heeding the <legal case> of widows.") "carefully, which <words> had been <embraced>[[B]] by <your> innermost parts.  And their <sc. the words> knowledges" (that is, teachings, or instructions, that I might use the word of Cyprian) "were before your eyes."[[E]]--Young


3. "Spread out...<in> the": Others <have>, "embraced".  Cotelier <has>, "spread out...in the".  See 2 Cor 6:12.--Gallandi


     "Spread out": To these words of Clement appears to allude the compiler of the "apostolic Constitutions" in the Introduction of the Work[[F]], when he says: "having embraced the fear of him", as Pearson advised, [in defense of] the epistles of Ignatius, page 63.--Colomiès


4.  "And his sufferings" (supply "of God" from the preceding <words>) "were before your eyes": Those <words> appear to have passed by the notice of the <most perspicacious> critic Photius[[G]]: whose judgment, sought from codex 126 of the Library, you have here in the testimonia of the ancients[[H]].--Cotelier


5. Evidently with whose[[I]] journey provisions he recently said they were satisfied.  Thus, as Cotelier observed, Clement does not hesitate to call the sufferings of Christ the sufferings of God: which <fact> escaped Photius; otherwise, <in> codex 126 he would not at all have noted that perhaps several would in this epistle censure it, <namely,> that Clement <in> naming Christ nowhere applied words more noble and suitable to God.  He only observes that no <words> slipped out of him which are opposed to that divine nature.  Now, from this passage the Nestorian heresy is openly anticipated and destroyed.--Coustant


6. "Gracious": To Wotton the word seems sufficiently suited to "to become", <with> a gracious mind; Others prefer "gracious"[[J]].--Gallandi


7. "concerning all brotherhood": Thus 1 Peter 2:17: "You love brotherhood".  Once under the law, not only <those> who had been born to the same parents, but <also those> who of the same tribe who were participants of the same [rites] and the same [language], were called brothers, as Barnabas [in fact, Clement of Alexandria himself][[M]] in <the writings of> Clement of Alexandria, "Miscellanies", <says>: "The law forbids to lend to a brother, calling brother not only one <being born> from the same parents, but also whoever is <of the same tribe> and [<of the same mind>], and having shared in the same language."   Thus in the primitive Church, when Christians were intermingled among themselves [in soul and spirit], and possessed all things undivided except wives, as Tertullian says[[N]], brothers were <thus> called and had on account of this "love and affection towards each other", in fact especially since they acknowledged one God the Father (as the same Tertullina in the "Apology"), had[[O]] one spirit of sanctity, and <experienced great agitation>[[P]] from the womb of the same ignorance to the one light of truth.  Thus Chrysostom <in> homily 25 <on> the epistle to the Hebrews, expounding verse 11, <chapter> 5 of the first <epistle> to the Corinthians, <says>: "<He says> 'brother' here <meaning> simply every believer, not <one living in solitude>; for what is <that which makes> brotherhood?  The washing of rebirth, the being able to call God Father, such that one the one hand the catechumen, although he be a <solitary monk>, <is> not a brother, but the believer, although he be of the world, is a brother; 'If anyone,' he says, 'being called brother'; for <there> was not a trace then of <one living in solitude>, but the blessed Paul discoursed all things towards those of the world."  From here <comes> in <the writings of> Cyprian the very frequent mention of brothers and of brotherhood, and that <phrase> repeated so many times at the end of <his> epistles: "Salute in my name universal brotherhood," and, "The brotherhood that is with you, very much from me salute."  O truly golden times, and customs most worthy of Christ and his sacrosanct name!  when unanimity in the Church flourished, and every Christian people was joined in solid unity of body by the glue of the closest concord.  <It is> by far otherwise in the most recent days and the world's senility (which is easier to lament than to correct) with quarrels and struggles in religion, which it would behoove to be a bond of peace.  The seamless and undivided cloak of Christ is torn into various parts, and his mystical body is by the divorce of connection separated (as Cyprian says) and, <with> the entrails torn by mangling, vainly plucked at.  All brotherhood today is extinguished, <and> the primeval unanimity is not only diminished, about which Cyprian complained in his times, but seems to have been thoroughly removed from the public.  "<May> the gods <give> better <things> to the pious!"[[P]]--Young

8. "Conscience": Others <have> "connection", or "mutual satisfaction".  I adhere to the manuscript with Wotton.  But I would rather translate, "by unanimous consent".  And that seems to have been the meaning of the holy Father, in order again <to blunt back> schism.  Clearly, Cotelier himself below <in> chapter 34 translated, "by conscience", <as>, "by common consent".--Gallandi

9. "remembering of evil": The manuscript's faulty read Wotton with others thus emended, "forgetful of evil". I would prefer with <Anton> Birr, "forgetful of all evil", that is: "Forgetful of every offense among you".  Or: "completely mutually remembering of no injury".  The holy Father certainly delights in compositions of this sort.  Thus he soon <says>: "for all-virtuous...citizenship"; <in> chapter 33, "by his most almighty power", and after a few, "the most eminent and almighty <thing> according to understanding"; <in> chapter 35, "the all-holy <one>"; <in> chapter 45, "by his all-virtuous name"; <in> chapter 57, "the all-virtuous wisdom"; etc.--The same <sc. Gallandi>

10. "And the judgments": These words which are absent from the editions, Wotton restored from the manuscript.  Bois also read them in his copy.  For thus he <says> in the notes at this passage[[Q]]: "I would prefer, 'in the fear of the Lord', so that then <in> the following line in place of, 'the judgments of the Lord', may be written, 'his judgments'."  In fact, Young also read those <words>, as is manifest from his translation, where <he> thus <writes>: "Commands and precepts of the Lord".--The same <sc. Gallandi>

11. "upon the tables of the heart": Thus <reads> Proverbs 7:3: "Inscribe upon the table of you heart", that is, "upon the breast"; however, I[[R]] rather think that our Clement has looked back to the stone tablets on which the laws were inscribed by the finger of God, and to the passage of the Apostle to the Corinthians 3:3 : "Not on stone tablets, but on fleshy tablets of the heart."  And Jeremiah 38:33 (Vulgate 31:33)[[S]], which passage Paul to the Hebrews twice praises: "Giving, I will give my laws to their understanding, and upon their heart I will write them."  Thus Cyril of Alexandria <says>, as is in the Catena on Psalms, <of the compiler Nicetas>, which we have <in manuscript form>, at verse 11, psalm 118: "In my heart I hid your sayings, that is, in the treasury of the soul I indelibly engraved the memory of your commandments, so that always seeing and remembering them I might not sin against you."  Where he renders an account <of> why the precepts of the Lord should be laid up in the intimate interiors of our hearts, he illustrates <it> with a most elegant simile taken from treasures and precious heirlooms.  Thus Cyril of Jerusalem <in> catechesis 5, on the dogmas of the faith, <says>: "In few verses we encompass the whole dogma of the faith, which indeed also in the same phrasing I want you to memorize, and among yourselves with all zeal to recite, not writing <them> out on papyrus rolls, but in your heart by memory inscribing <them>, keeping guard in <attentive practice>"; and a little later: "Look, therefore, brothers, and master the traditions which you now receive, and write them out on the table of your heart," where that by comparison <with the things above> "upon the tablets" ought to be replaced, we have observed in the margin of our book some years before, and <there> is not doubt that <it> thus should be read in this passage in <the writings of> Clement.--Young

My Notes
A.  This author is known as Joseph the Christian (not to be confused with the well-known Jewish author Flavius Josephus), and his work is known under the transliterated general document title, "Hypomnesticon", which is usually cited in the ablative case as, "Hypomnestico".  This work may be found in Migne, PG106, where he is also known as "Joseppus"[sic].


B. The Greek text reads "ἐστερνισμένοι", which is rendered into Latin as "dilatati", with Cotelier's explanation given in note 2.   Current editions of the text read "ἐνεστερνισμένοι", from the rare "ἐνστερνίζομαι", "I place in my breast" or " I enfold/embrace", which is attested by Hesychius in the aorist participle.  See notes 2 and 3 here regarding emendation and interpretation.


C.  This may be Pembroke College.


D. What is at issue here is which case the verb governs for its objects, and what the different shades of meaning correspondingly are.  In this situation, the accusative case would indicate the direct object of heeding, whereas the dative case would mean, "applying/devoting <yourself> to his words".  Also, the "his" is not being emended away; it merely falls outside the sequence of words considered for emendation.


E. Young indeed does make a number of alterations to this passage.  The reader is advised to examine the Greek for himself.


F.  The first portion of Book 1.


G. Coustant is referring to Photius's objection that Clement does not speak of Christ as God, which he evidently does in this passage (cf. note 5).


H. Migne reproduces the testimonia from Cotelier's edition, and I may eventually translate it here.

I.  The point here is that the antecedent for the genitive pronoun "his" is not immediately clear, but the closest explicit possibility is the genitive "of God" that modifies "journey provisions".

J. The difference in case does not translate well into English.  The issue here is whether or not the case changes from nominative to accusative in an indirect statement.  Everything I've been able to find in Smyth's grammar suggests the accusative is proper.  But this may be a difference between Koine and Attic.  Also, the identical nominative usage also occurs in 2 Maccabees 7:37, and it may also be explained in the following way: 1) With the accusative, the force would be, "propitiating that he become gracious", 2) whereas with the nominative, the force would be, "propitiating him to become gracious".  In other words, in the first option the propitiation sets up only one object, namely, the desired event, "that he become gracious".  The second option, however, introduces two objects, namely, a direct object of propitiation ("him") and the desired result of the propitiation ("to become gracious").

K.  Current editions have a "towards" here, which would make the following words into a purpose clause: "for the purpose of saving..."

L. Emendation to the genitive might convey a stronger sense of, "the shortcomings of <your> neighbors".  But the text  seems unobjectionable as it is.

M. This bracketed statement appears to be Migne's.

N.  The rest of this sentence is an almost verbatim adaptation from Tertullian's "Apology", chapter 39.

O.  One current edition I saw has "biberent", "they drank", in place of "haberent".  This would concord with Tertullian's vivid diction.

P. Vergil, Georgics, 3, 513.

Q.  The Latin, "ad h. l.", is for, "ad hunc locum".

R. My text of Migne has the misprint, "verum ergo", for "verum ego".

S.  This discrepancy in chapter placement between the Septuagint and the Vulgate is also reflected in the Masoretic Hebrew text, from an earlier version of which the Vulgate appears to have been translated.