women in the party until quite late in the story both H. and R. incidentally speak of Peter's wife as being in the company. In may be noted in passing that they do not represent Peter and his wife as living together as married people; but Peter always sleeps in the same room with his disciples. We may conjecture that the original contained a formal account of the women who travelled with Peter, and this is confirmed by St. Jerome, who refers to a work called the circuits of Peter (περίοδοι) as mentioning not only Peter's wife, but his daughter, of whom nothing is said either by H. or R. The work cited by Jerome contained a statement that Peter was bald, which is not found either in H. or R. In like manner we may infer that the original contained a formal account of the appointment of 12 precursors (πρόοδοι) who were to go before Peter to the different cities which he meant to visit. H. several times speaks of the precursors, assuming the office to be known to the reader, but without ever recording its appointment. R. does give an account of its appointment, but one which implies that Peter had come attended by 12 companions, of whom Clement was already one. We have already mentioned inconsistencies in this first section from which we infer, that though the original form of the story mentioned the name of Clement, the introduction containing the account of Clement's journey from Rome is a later addition.
We conclude that the work cited by Jerome is the common original of H. and R.; and a comparison of the matter common to the two shews that both pretty freely modified the original to their own uses. From what has been said concerning H. under No. 7, we infer that the original contained mention both of Clement and of Nicetas and Aquila, and it is likely that Clement was there too represented as the recorder of the discourses. The original must have contained an account of a three days' disputation with Simon held at Caesarea; it also included the polemic against heathenism contained in the Tripolis discourses, as may be inferred both from R. v. 36 and also from a comparison of the two records of these discourses. It is likely that the same work contained the disputation of Peter and Apion referred to by Eusebius, and that H. followed the original in making Apion a speaking character, although he has been involved in confusion in trying to combine this with the additional matter imported by R. We may conjecture too (see R. x. 52) that it also contained a disputation by Anubion on the subject of "genesis." On the other hand, there is no evidence that the original contained anything concerning the recognitions by Clement of the members of his family. In this part of the story R. makes no acknowledgment of previous accounts sent to James; and he shews every sign of originality and of having carefully gone over the old story, skilfully adapting it so as to join on his own additions. It appears from H. ii. 22, 26, that in quite an early part of the history the original introduced Nicetas and Aquila as addressing their fellow-disciple Clement as "dearest brother," and this probably gave R. the hint (see R. viii. 8) of representing them as natural brothers. R. omits these expressions in the place where they are inappropriate. A question may be raised whether the document referred to in R. iii. 75, and which contained an account of the disputation with Simon, was part of the same work as that referred to in v. 36, which contained the disputation against the heathen. We have marked them as probably different. It may be remarked that Peter's daily bath, carefully recorded in the later books, is not mentioned in the three earlier. A question may be raised whether the original did not contain an account of a meeting of Simon and Peter at Rome; and it is not impossible that such an account may have been originally designed by the author; as one or two references to Rome as well as the choice of Clement as the narrator give cause to suspect. But that in any case the design was not executed appears both from the absence of any early reference to a Roman contest between Simon and Peter; and also from the diversity of the accounts given as to the manner of Simon's death, since we may believe that if the document we are considering had related the story, its version would have superseded all others.
Quite a different impression as to relative originality is produced when we compare the doctrine of H. and R., and when we compare their narratives. The doctrine of H. is very peculiar, and, for the most part, consistently carried through the whole work; in R. the deviations from ordinary church teaching are far less striking, yet there are passages in which the ideas of H. can be traced, and which present the appearance of an imperfect expurgation of offensive doctrine. In H., Judaism and Christianity are represented as identical, and it is taught to be enough if a man recognize the authority either of Christ or of Moses; in R. he is required to acknowledge both. On this point, however, H. is not consistent; for in several places he agrees with R. in teaching the absolute necessity of baptism to salvation. H. rejects the rite of sacrifice altogether; according to R. the rite was divinely permitted for a time until the true prophet should come, who was to replace it by baptism as a means of forgiveness of sins. With respect to the authority of O.T. alleged for the rite of sacrifice, and for certain erroneous doctrines, H. rejects the alleged passages as falsified; R. regards them merely as obscure, and liable to be misunderstood by one who reads them without the guidance of tradition. The inspiration of the prophets later than Moses is denied by H. and admitted by R., though quotations from their writings are alike rare in both forms. According to H., the true prophet has presented himself in various incarnations, Adam, who is regarded as being identical with Christ, being the first and Jesus the last; and the history of Adam's sin is rejected as spurious; according to R., Christ has but revealed Himself to and inspired various holy men of old. And, in general, concerning the dignity and work of our Lord, the doctrine of R., though short of orthodox teaching, is far higher than that of H. The history of the fall, as far, at least, as regards the temptation of Eve, is referred to by R. as historical; but concerning Adam there are intimations of an esoteric doctrine not fully explained. H. gives what may be called a
