at Rome and from early years a lover of chastity, gives a lively description of the perplexity caused him by his anxiety to solve the problems, what had been the origin and what would be the future of the world, and whether he himself might look forward to a future life. He seeks in vain for knowledge in the schools of the philosophers, finding nothing but disputings, contradiction, and uncertainty. At length a rumour that there had arisen in Judaea a preacher of truth possessed of miraculous power is confirmed by the arrival of Barnabas in Rome, who declares that the Son of God was even then preaching in Judaea, and promising eternal life to His disciples. Barnabas is rudely received by the Roman rabble, and returns to his own country in haste to be present at a Jewish feast. Clement, though desirous to accompany him for further instruction, is detained by the necessity of collecting money due to him; but sails shortly after for Palestine, and after a fifteen days' voyage arrives at Caesarea. There he finds Barnabas again and is introduced by him to Peter, who had arrived at Caesarea on the same day, and who was on the next to hold a discussion with Simon the Samaritan. Peter forthwith frees Clement from his perplexities, by instructing him in the doctrine of the "true prophet." For one who has received the true prophet's credentials there is an end of uncertainty; faith in Him can never be withdrawn, nor can anything which He teaches admit of doubt or question. Clement by Peter's orders committed his teaching to writing, and sent the book to James, to whom Peter had been commanded annually to transmit an account of his doings. We are next told that Simon postponed the appointed discussion with Peter, who uses the interval thus gained to give Clement a continuous exposition of the faith, in which God's dealings are declared from the commencement of the world to the then present time. This section includes an account of a disputation held on the temple steps between the apostles and the various sects of the Jews, viz. the priests, the Sadducees, the Samaritans, the Scribes and Pharisees, and the disciples of John. When the apostles are on the point of success the disputation is broken off by a tumult raised by an unnamed enemy, who is unmistakably Saul, who flings James down the temple steps, leaving him for dead, and disperses the assembly. The disciples fly to Jericho, and the enemy hastens to Damascus, whither he supposes Peter to have fled, in order there to make havoc of the faithful. At Jericho, James hears from Zacchaeus of the mischief being done by Simon at Caesarea, and sends Peter thither to refute him, ordering him to report to him annually, but more particularly every seven years. In the section just described there are some things which do not harmonize with what has gone before. The date of the events related is given as seven years after our Lord's passion, although the previous story implies that Clement's voyage had been made in the very year that ended our Lord's ministry. Also in one place (I. 71) Peter is mentioned in the third person, though he is himself the speaker. These facts prove that the story of Clement has been added on to an older document. It has been conjectured that this document was an Ebionite work Ἀναβαθμοὶ Ἰακώβου, the contents of which, as described by Epiphanius (xxx. 16), well correspond with those of this section, and the title of which might be explained as referring to discourses on the temple steps. But this conjecture encounters the difficulty that the author himself indicates a different source for this part of his work.
We are next introduced to two disciples of Peter, Nicetas and Aquila, who had been disciples of Simon. These give an account of the history of Simon and of his magical powers, stating that Simon supposed himself to perform his wonders by the aid of the soul of a murdered boy, whose likeness was preserved in Simon's bed-chamber. Prepared with this information, Peter enters into a public discussion with Simon which lasts for three days, the main subject in debate being whether the difficulty of reconciling the existence of evil with the goodness and power of the Creator does not force us to believe in the existence of a God different from the Creator of the world. The question of the immortality of the soul is also treated of, and this brings the discussion to a dramatic close. For Peter offers to settle the question by proceeding to Simon's bed-chamber, and interrogating the soul of the murdered boy, whose likeness was there preserved. On finding his secret known to Peter, Simon humbles himself, but retracts his repentance on Peter's acknowledging that he had this knowledge, not by prophetic power, but from associates of Simon. The multitude, however, are filled with indignation, and drive Simon away in disgrace. Simon departs, informing his disciples that divine honours await him at Rome. Peter resolves to follow him among the Gentiles and expose his wickedness; and having remained three months at Caesarea for the establishment of the church, he ordains Zacchaeus as its bishop, and sets out for Tripolis, now the centre of Simon's operations. This brings the third book of the Recognitions to a close; and here we are told that Clement sent to James an account in ten books of Peter's discourses, of which the author gives the contents in detail, from which we may conclude that they formed a work really in existence previous to his own composition. These contents can scarcely be described as an abstract of the three books of the Recognitions; for though the same topics are more or less touched on, the order and proportion of treatment are different. One of the books is described as treating of the Apostles' disputation at the temple; and therefore it seems needless to look for the original of this part in the Ascents of James or elsewhere.
II. On Peter's arrival at Tripolis he finds that Simon, hearing of his coming, had fled by night to Syria. Peter proceeds to instruct the people; and his discourses, containing a polemic against heathenism, occupy the next three books of R. Bk. vi. terminates with the baptism of Clement and the ordination of a bishop, after which Peter sets out for Antioch, having spent 3 months at Tripolis.
III. With bk. vii. the story of Clement's recognition of his family begins. We shall presently discuss how an occasion is skilfully presented for Clement's relating his family
