robably the
nucleus of our Clementine writings, the _Periodoi_ of Peter.

Harnack (_Chronologie_, ii. 522 f.), indeed, while admitting that much
(e.g. in _Homilies_, viii. 5-7) points the other way, prefers the view
that even the _Circuits_ were of Catholic origin (Chapman, as above, says
Arian, soon after 325), regarding the syncretistic Jewish-Christian
features in it as due either to its earlier basis or to an instinct to
preserve continuity of manner (e.g. absence of explicit reference to
Paul). Hort, on the contrary, assumes as author "an ingenious Helxaite ...
perhaps stimulated by the example of the many Encratite _Periodoi_" (p.
131), and writing about A.D. 200.

Only it must not be thought of as properly Elchasaite, since it knew no
baptism distinct from the ordinary Christian one. It seems rather to
represent a later and modified Essene Christianity, already
half-Catholic, such as would suit a date after 250, in keeping with
Eusebius's evidence. Confirmation of such a date is afforded by the
silence of the Syrian _Didascalia_, itself perhaps dating from about
250, as to any visit of Simon Magus to Caesarea, in contrast to the
reference in its later form, the _Apostolical Constitutions_ (c.
350-400), which is plainly coloured (vi. 9) by the Clementine story. On
the other hand, the _Didascalia_ seems to have been evoked partly by
Judaizing propaganda in north Syria. If, then, it helps to date the
_Periodoi_ as after 250, it may also suggest as place of origin one of
the large cities lying south of Antioch, say Laodicea (itself on the
coast about 30 m. from Apamea), where the Clementine story reaches its
climax. The intimacy of local knowledge touching this region implied in
the narrative common to _Homilies_ and _Recognitions_ is notable, and
tells against an origin for the _Periodoi_ outside Syria (e.g. in Rome,
as Waitz and Harnack hold, but Lightfoot disproves, _Clem._ i. 55 f.,
64,100, cf. Hort, p. 131). Further, though the curtain even in it fell
on Peter at Antioch itself (our one complete MS. of the _Homilies_ is
proved by the _Epitome_, based on the _Homilies_, to be here abridged),
the interest of the story culminates at Laodicea.

If we assume, then, that the common source of our extant Clementines
arose in Syria, perhaps c. 265,[2] had it also a written source or
sources which we can trace? Though Hort doubts it, most recent scholars
(e.g. Waitz, Harnack) infer the existence of at least one source,