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7 [This his account is fuller than that in Homily XIII. 2.-R.]
8 There is a confusion In the text between Aradus and Antaradus. [Aradus is the name of the Island, Antaradus that of the neighbouring city.-R.]
9 [With chaps. 28-36 the narrative in Homily XIII. 3-11 corresponds quite closely.-R.]
11 [In Homily XIII. 12 the Apostle is represented as thus deferring the baptism; but a longer discourse on chastity (chaps. 13-21) is given, assigned to the evening of that day.-R.]
13 Here a marginal reading is followed. The reading of the text is: "In order that our thought, borne on the chariot of contemplation may hasten on, invisible to the bodily senses, towards the love of God." But the translation of aspectus by "contemplation" is doubtful.
14 [The baptism is narrated in Homily XIV. I.-R.]
15 [In Homily XIII. 20, 21, a longer discourse, to the same effect, is recorded; but it is addressed to the mother the evening before her baptism.-R.]
1 [From this point there are considerable variations in the two narratives. The old man becomes, in the Recognitions, a prominent participant in the discussions, arguing with Peter, and with Niceta,, Aquila, and Clement. At the close of these discussions he is recognitized first by the sons (ix. 35), and then by his wife, as Faustinianus (ix 37). In the Homilles Peter tells of an interview with the old man (xiv. 2-8), and the recognition takes place immediately upon his appearance (xiv. 9). Some discussion with hem follows (Homily XV.); but soon the main controversy is with Simon Magus (Homilies XVI.XIX.), in the presence of the father, who is convinced by Peter. Book x. contains much matter introduced in Homilies lV.-VII. The correspondences will be indicated in the footnotes.-R.]
2 [In Homily XIV. 2-5 there is a discussion somewhat similar to the beginning of this one, but reported by the Apostle to the family of Clement.- R.]
3 [There are a number of indications, like this, in the narrative, foreshadowing the recognition of the old man as the father. In the Homilies nothing similar appears.-R.].]
5 [The whole arrangement, introducing the brothers as disputants, is peculiar to the Recognitions. The several discourses are con. structed with much skill. The courtesy of the discussion is in sharp contrast with the tone of those in the Homilies, especially those with Simon Magus.-R.]
8 [Another foreshadowing of the approaching recognition; peculiar to this narrative.-R.]
9 [The argument of Niceta (chaps. 9-34), while it necessarily includes statements occurring elsewhere in this literature, is, as a whole peculiar to the Recognitions. In order of arrangement and logical force it is much superior to most of the discourses.-R.]