CLEMENTINES
40
CLEMENTINES
begins by detailing liis religious questionings, his
doubts ii'bout immortality, etc. He hears at Rome
the preaching of a man of Judea who relates the
miracles of Christ. This man (R.) was Barnabas;
Clement defends him from the mob, and follows him
to Palestine. (In H., evidently the original form, no
name is given. Clement sets out for Palestine, but is
driven by storms to Alexandria; there he is directed
by philosophers to Barnabas, whom he defends from
the mob and follows to Csesarea.) At Ccesarea
Clement hears that Peter is there and is about to
hold a disputation with Simon Magus. At Peter's
lodging he finds Barnabas, who introduces him.
Peter invites Clement to accompany him from city
to city, on his way to Rome, in order to hear his dis-
courses. Clement (so R., or Peter himself, H.) sends
a report of this to James, from whom Peter has an
order to transmit to him accounts of all his teaching.
So far H. i. and R. i., 1-21. Then the two recen-
sions vary. The original order may have been as
follows: Clement arises at dawn (H. ii, 1) and finds
Peter, who continues to instruct him (2-18, cf. R. ii,
33 and iii, 61). Peter sends for two of his disciples,
Nicetas and Aquila, whom he describes as foster-sons
of Justa. the Syro-Phcenician woman who was healed
by Christ. They had been educated from boyhood
by Simon JIagus, but had been converted by Zacchaeus,
another disciple of Peter (19-21). Aquila relates
Simon's parentage and his Samaritan origin, and
declares that he claims to be greater than the God
who created the world (H. ii, 22, R. ii, 7). He had
been a disciple of St. John the Baptist, wlio is repre-
sented in H. as the head of a sect of "daily baptiz-
ers"; Dositheus succeeded John as head of it, and
Simon supplanted Dositheus (23-4). In R. the
Baptist has been omitted, and the sect is that of
Dositheus. The woman, Helena, whom Simon took
about with him, is described (in R. she is called the
moon — R. ii, 12, H. ii, 26), and the sham miracles he
claimed to do (H. ii, 32, R. ii, 10). He can make
himself visible or invisible at will, can pass through
rocks as if they were clay, tlirow himself down from a
mountain unhurt, loose himself when bound; he can
animate statues, make trees spring up; he can throw
himself into the fire without harm, can appear with
two faces: "I shall change myself into a sheep or a
goat. I sliall make a beard to grow upon little boys.
I shall ascend by flight into the air, I shall exhibit
abundance of gold, I shall make and unmake kings.
I shall be worshipped as God, I shall have divine
honours publicly assigned to me, so that an image of
me shall be set up, and I shall be adored as God."
(R. ii, 9.) Next day at noon Zacchaeus announces
that Simon lias put off the promised dispute (H. ii,
35-7, R. ii, 20-1). Peter instructs Clement tiU
evening (H. ii, 38-53). [Probably before this should
come a long passage of R. (i, 22-74) in which Peter
speaks of Old Testament history (27-41) and then
gives an account of the coming of the true Prophet,
His rejection. Passion, and Resurrection, and relates
the preaching to the Gentiles. The Church at Jeru-
salem having been governed by James for a week of
years, the Apostles return from their travels, and at
James's request state what they have accomplished.
Caiphas sends to ask if Jesus was the Christ. Here
Peter, in a digression, explains why the true Prophet
is called Christ and describes the Jewish sects. Then
we arc told how the Apostles argued before Caiphas,
and refuted successively the Sadducees, Samaritans,
Scribes, Pharisees, disciples of John, and Caiphas
himself. When Peter foretells the destruction of the
Temple, the priests are enraged, but Gamaliel quells
the tumult, and next day makes a speech. St. James
preaches for seven days, and the jieople are on the
Coint of being baptized, when an enemy (not named, ut obviously Simon) excites them against James, who is thrown down the steps of the Temple and left
for dead. He is carried to Jericho, with 5000 dis-
ciples. On recovering he sends Peter to Ciesarea to
refute Simon. He is welcomed by Zacchseus, who
relates Simon's doings to him. The author of H.
probably thought all this story inconsistent with
Acts, and omitted it.] Next morning before dawn
Peter arouses his disciples (H. iii, 1, R. ii, 1), who are
enumerated (H. ii, 1, R. ii, 1). Peter gives a private
preparatory discourse (H.) and then goes out to the
public discussion with Simon. Only one day of it is
related in H. (iii, 38-57), but the whole matter of the
three days is given in R. (ii, 24-70, iii, 12-30, 33-48).
But what H. has omitted R. gives largely, though in
a different form, in xvi, xvii, xviii, and partly in xix,
as another discussion with Simon in Laodicea. It is
clear that R. has the original order. Simon, being
worsted, flies in the night to Tyre. Peter deter-
mines to follow, leaving Zacchieus as bishop at
Cssarea (H. iii, 58-72, R. iii, 6.3-6). H. adds that
Peter remained seven days longer and baptized
10,000 people, sending on Nicetas and Aquila to stay
at Tyre with Bemice, daughter of their stepmother,
Justa (iii, 73). But R. relates that seven other dis-
ciples were sent on, while Clement remained at
Caesarea for three raontlus with Peter, who repeated
in private at night the public instructions he gave
during the day. All this Clement wrote down and
sent to James. In ch. 74 are described the con-
tents of the ten books of these .sermons as sent to
Jerusalem. H. now makes Clement, Nicetas, and
Aquila go on to Tyre. Bemice tells them how
Simon has been raising ghosts, infecting the people
with diseases, and bringing demons upon them, and
has gone to Sidon. Clement lias a discussion with
Simon's disciple Appion (H. v, 7 — vi, 25). AH this
is omitted by R., but the same subjects are discussed
in R. X, 17-51. Peter goes on northward by Tyre,
Sidon, Berytus, and Byblus to Tripolis (H. vii, 5-12).
(R. adds Dora and Ptolemais, omitting Byblus, iv, 1.)
Peter's discourses to the multitude at Tripolis are
detailed in H. viii, ix, x, xi, and in R. (three days
only) iv, v, vi, with considerable differences. Clem-
ent is baptized (H. xi, 35, R. vi, 15). After a stay
of three months he goes through Ortosias to Antara-
dus (H. xii, 1, R. vii, 1).
At this point Clement recounts his history to the Apostle. He was closely related to the emperor. Soon after his birth his mother had a vision that unless she speedily left Rome with her twin elder sons, she and they would perish miserably. His father there- fore sent them with many servants to Athens, but they disappeared, and nothing could be learned of their fate. At last, when Clement was twelve years old, his father hhnself set out upon the search; and he too was no more heard of (H. xii, 9-11, R. vii, 8-10). In the island of Aradus, opposite the town, Peter finds a miserable beggar woman, who turns out to be Clement's mother. Peter unites them, and heals the woman (H. xii, 12-23, R. vii, 11-23). H. adds a discourse by Peter on philanthropy (25-33). The party now leave Aradus (Mattidia, Clement's mother, journeying mtli Peter's wife) and go by Balaneae, Paltos, and Gabala to Laodicea of Syria. Nicetas and Aquila receive them, and hear Clement's story with amazement; they declare themselves to be Faustus and Faustinianus, the twin sons of Mattidia and brothers of Clement. They had been saved on a fragment of wreck, and some men in a boat had taken them up. They had been beaten and starved, and finally sold at Ca>sarea Stratonis to Justa, who had educated them as her own sons. Later they had adhered to Simon, but were brought by Zacchieus to Peter. Mattidia is now baptized, and Peter dis- courses on the rewards given to chastity (H. xii. R. vii, 24-38). Next morning Peter is interrupted at his prayers by an old man. who assures him that prayer is a mistake, since all things are governed by
