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Homily IV.

[1] [In the Recognitions (iv. 1) mention is made of Clement and others accompanying Peter to Dora, Ptolemais, Tyre, Sidon, and Berytus (Beyrout), but no record is made of any discourses. In Homilies IV.–VII. the details of this journey are given, but with variation in some particulars. These Homilies are peculiar, in form, to this work; but much of the matter occurs in the Recognitions, in the final discussion with the father of Clement.—R.]

[2] [Comp. Acts viii. 9–11.—R.]

[3] Literally, “partook of salt.”

[4] This epithet means, “the conqueror of very many.” Suidas makes Appion the son of Pleistonices. [Comp. Recognitions, x. 52. It is evident that the writer has in mind Apion, the opponent of the Jews, against whom Josephus wrote his treatise. Compare the statement of Homily V. 2. The entire discussion with Appion, extending over Homilies IV.–VI. is peculiar to this narrative, though much of the argument occurs in the discussion of Clement with his father (Recognitions, x.). Appion and Annubion are introduced in Recognitions, x. 52, but not as disputants. The discussion here is constructed with much skill.—R.]

[5] We have adopted the emendation of Wieseler, who reads σεβάσματι for σεβάσματα. He also proposes ἔθει (habit) instead of σεβάσματι. The readings in the mss. vary.

[6] The text here is corrupt. If we adopt Lobeck’s emendation of παμμιούσων into παμπλουσιον, the literal translation is, “possessing a property around him continually rich in leaves.” [The offer of this man has a partial parallel in Recognitions, viii. 35–38.—R.]

[7] [Compare the discussion on Genesis in Homily XIV. 3, etc., but especially the full arguments in Recognitions, viii., ix.—R.]

[8] μυθολογοῦσαν.

[9] [See Homily V. 11–15, and comp. Recognitions, x. 20.—R.]

[10] Wieseler proposes θείους instead of θεούς; and he punishes his uncles also, as in vi. 2, 21.

[11] This is properly regarded as a mistake for Dione, or Didone, which is another form of the name Dione.

[12] Lit. “of those who are superior or better.”

[13] [Compare the argument against the philosophers, as put in the mouth of the Apostle, in Recognitions, x. 48–50.—R.]

[14] The Vatican ms. inserts here, “upturning of houses, magic practices, deceptions, perplexities.”

[15] [See Homily VI. 1–10. Homily V. contains an account of Clement’s previous acquaintance with Appion.—R.]

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