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Homily I.

[1] [The first six chapters agree closely with the corresponding passage in the Recognitions.—R.]

[2] This rendering is from the text in the corresponding passage of the Epitome de gestis S. Petri.

[3] [This clause is represented in the Recognitions as follows: “which took its rise in the regions of the East.”—R.]

[4] [The narrative here varies from that of the Recognitions; comp. book i. chaps. 7–11.—R.]

[5] For ἐκπλοκῶν Wieseler proposes ἐκκλέπτων, “that deceiving by hopes it lays snares,” etc.

[6] Portus, the port of Rome. One ms. reads πόντον, “the sea.”

[7] We have here adopted a conjectural reading of Davis. The common text is thus translated: “whose faces I remember, and who as being living images are satisfactory testimonies. These it is left,” etc.

[8] The Vatican ms. and Epit. have “the power of speaking well.”

[9] Lit., “I met each one beforehand secretly.” The Latin has, “unicuique prævius occurri.”

[10] The Greek is βίου, “life.”

[11] The Paris ms. reads φθόνου, “envy,” instead of φόνου, “murder.”

[12] [Here the two accounts become again closely parallel.—R.]

[13] The text is corrupt. Dressel’s reading is adopted in the text, being based on Rufinus’s translation. Some conjecture, “as you will know of your own accord.”

[14] A conjectural reading, “being without the house,” seems preferable.

[15] [Comp. Recognitions, i. 16, where the discourse is more fully given.—R.]

[16] The text is probably corrupt or defective. As it stands, grammatically Peter writes the discourse and sends it, and yet “by his order” must also apply to Peter. The Recognitions make Clement write the book and send it. The passage is deemed important, and is accordingly discussed in Schliemann, p. 83; Hilgenfeld, p. 37; and Uhlhorn, p. 101. [See Recognitions, i. 17. Both passages, despite the variation, may be urged in support of the existence of an earlier document as the common basis of the Clementine literature.—R.]

[17] [Comp. Homily XIII. 4. and Recognitions, i. 19.—R.]

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