ptism [Endnote 167:1]. He talks about a rumour
which became current in the reign of Tiberius about the 'vernal
equinox,' that at the same season a king should arise in Judaea
who should work miracles, making the blind to see, the lame to
walk, healing every disease, including leprosy, and raising the
dead; in the incident of the Canaanite woman (whom, with Mark, he
calls a Syrophoenician) he adds her name, 'Justa,' and that of her
daughter 'Bernice;' he also limits the ministry of our Lord to one
year [Endnote 168:1]. Otherwise, with the exception of the sayings
marked as without parallel, all of the Clementine quotations have
a more or less close resemblance to our Gospels.

We are struck at once by the small amount of exact coincidence,
which is considerably less than that which is found in the
quotations from the Old Testament. The proportion seems lower than
it is, because many of the passages that have been entered in the
above list do not profess to be quotations. Another phenomenon
equally remarkable is the extent to which the writer of the
Homilies has reproduced the peculiarities of particular extant
Gospels. So far front being it a colourless text, as it is in some
few places which present a parallel to our Synoptic Gospels, the
Clementine version both frequently includes passages that are
found only in some one of the canonical Gospels, and also, we may
say usually, repeats the characteristic phrases by which one
Gospel is distinguished from another. Thus we find that as many as
eighteen passages reappear in the Homilies that are found only in
St. Matthew; one of the extremely few that are found only in St.
Mark; and six of those that are peculiar to St. Luke. Taking the
first Gospel, we find that the Clementine Homilies contain (in an
allusive form) the promises to the pure in heart; as a quotation,
with close resemblance, the peculiar precepts in regard to oaths;
the special admonition to moderation of language which, as we have
seen, seems proved to be Matthaean by the clause [Greek: to gar
perisson touton k.t.l.]; with close resemblance, again, the
directions for secret prayer; identically, the somewhat remarkable
phrase, [Greek: deute pros me pantes hoi kopiontes]; all but
identically another phrase, also noteworthy, [Greek: pasa phuteia
haen ouk ephuteusen ho pataer [mou] ho ouranios ekrizothaesetai];
with a resemblance that is closer in the text of B ([Greek: en to
ourano] for [Greek: en ouranois]),