69 Probably from an apocryphal Gospel.
70 [Comp. Recognitions, iii. 66. The account here is much fuller.-R.]
73 There seems to be a corruption of the text here, but the general meaning is evident enough.
74 There are several conjectural readings of this sentence. We have not exactly followed anyone of them, but have ventured on a conjecture of our own.
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 is 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.]
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 in 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 seba/smati for seba/smata. He also proposes e!qei (habit) instead of seba/smati. The readings in the mss. vary.
6 The text here is corrupt. If we adopt Lobeck's emendation of pammiou/swn into pamplousion, the literal translation is, "possessing a property around him continually rich in leaves." [The offer of this man has a partial parallel inRecognitions, 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.]