(1) The story of Clement's first recognition of his family is told in exactly the same way in R. book 7, and in H. book 12. Clement, anxious to be permitted to join himself permanently as travelling companion to Peter, reminds him of words used at Caesarea: how Peter had there invited those to travel with him who could do so with piety, that is, without deserting wife, parents, or other relations whom they could not properly leave. Clement states that he is himself one thus untrammelled, and he is thus led to tell the story of his life. These words of Peter, to which both R. and H. refer, are to be found only in R. (iii. 71), not in H. It has been stated that the ordination of Zacchaeus at Caesarea is told fully in H., and only briefly in R. In recompense R. has a long section describing the grief of the disciples at Peter's departure and the consolations which he addressed to them; all this is compressed into a line or two in H. It is matter which any one revising R. would most naturally cut out as unimportant and uninteresting; but we see that it contains words essential in the interests of the story, and can hardly doubt that these words were introduced with a view to the use subsequently made of them. This instance not only shews, as Lehmann admits, that H. is not original in respect of the Caesarean sections, but still more decisively refutes Lehmann's own hypothesis that it was H. who ornamented an originally simpler story with the romance of the recognitions. Either the author of that romance, as is most probable, was also the author of Peter's Caesarean speech, which has little use except as a preparation for what follows; or else, finding that speech in an earlier document, used it as a connecting link to join on his own addition. In either case he must have been fully alive to its importance, and it is quite impossible that he could have left it out from his version of the story. Moreover, of the two writers H. and R., H. is the one infinitely less capable of inventing a romance. Looking at the whole work as a controversial novel, it is apparent all through that H. feels most interest in the controversy, R. in the novel.
(2) Further, in the same section in the passage common to H. and R., Peter sends on Nicetas and Aquila to prepare the way for his coming. He apologizes for parting company with them, and they express grief at the separation, but console themselves that is it only for two days. On their departure Clement says, "I thank God that it was not I whom you sent away, as I should have died of grief." Then follows the request that Peter would accept him as his inseparable companion. This is all consistent as told by R.; for these regrets are expressed on the first occasion that any of the three brothers is removed from personal attendance on Peter. But as H. tells the story, Peter had already sent on Clement, while still unbaptized, together with Nicetas and Aquila, to Tyre, where they hold a disputation with Apion. There is not a word of grief or remonstrance at the separation for more than a week, and it is therefore strange that subsequently there should be so much regret at a two days' parting. It is plain that H. has interpolated the mission to Tyre; but failed to notice that he ought in consistency to have modified some of the next portion of R. which he retained. This disputation with Apion has been alleged as a proof of the priority of H., for Apion is introduced also into R., but only as a silent character; and it is urged that the original form is more likely to be that in which this well-known adversary of Judaism conducts a disputation, than that in which he is but an insignificant companion of Simon. But this argument does not affect the relative priority of H. and R., whatever weight it may have in proving R. not original. Eusebius (iii. 38) mentions a long work ascribed to Clement, and then but recently composed (as he infers from not having seen it quoted by any earlier writer), containing dialogues of Peter and Apion. This description may be intended for the Homilies; but may refer to a still earlier work. There are expressions in R. which seem to imply that the writer believed himself to be making an improvement in substituting for Peter as a disputant against heathenism, persons whose early training had been such as to give them better knowledge of heathen mythology and philosophy.
(3) The story of Clement's recognition of his brothers contains plain marks that H. has abridged R. According to R., Nicetas and Aquila, seeing a strange woman return with Peter and Clement, ask for an explanation. Peter then repeats fully the story of the adventures of Clement's mother. Nicetas and Aquila listen in silence until Peter describes the shipwrecked mother searching for her children and crying, "Where are my Faustus and Faustinus?" then, hearing their own names mentioned, they start up in amaze and say, "We suspected at the first that what you were saying might relate to us; but yet as many like things happen in different persons' lives, we kept silence; but when you came to the end and it was entirely manifest that your statements referred to us, then we confessed who we were." H. avoids what seems the needless repetition of an already-told story, and only states in general terms that Peter recounted Mattidia's history; but the amazed starting-up of the brothers, and their words, are the same as in R.; while, as the incident of the mention of their former names is omitted, it is in this version not apparent why the conclusion of Peter's speech brought conviction to their minds. Evidently H., in trying to shorten the narrative by clearing it of repetition, has missed a point in the story.
(4.) As told above, in R. the recognition of Clement's father crowns a disputation on astrological fate. In H. the whole story is spoiled. An old man accosts Peter, as in R., and promises to prove from his personal history that all things are ruled by the stars; but nothing turns on this. The recognition takes place in consequence of a chance meeting of Faustinianus with his wife, and has no relation to the subject he undertakes to discuss with Peter. The obvious explanation is, that H. has copied the introduction from R.; but omits the disputation because he has already anticipated it, having put the argument for heathenism into the mouth of the eminent rhetorician Apion, who seemed a fitter char-
