factory distinction between ἡδονήν and τρυφήν. On the other hand ἀγάπην gives exactly the sense required “thinking that revelling in the daytime makes an ἀγάπη: as may be seen from the quotations from Clement given in the passage referred to (cf. too Rom. xiii. 13). I account for ἡδονήν by supposing that it was a marginal gloss on τρυφήν. The word ἁπάτη is often joined with τρυφή, as shown in the explanatory note, and it is wanted here to explain how the libertines managed to gain admission to the love-feasts of the Church. We have next to ask why σπιλάδες should have been changed to σπίλοι. The former word is a daring metaphor even among the metaphors which accompany it in J., but quite out of place here, and P. sub- stitutes for it the similar sounding σπίλος found in Eph. v. 27, of which the derivatives ἄσπιλος and σπιλόω occur elsewhere in P. and J. Are we to suppose that P. intentionally replaced J.’s words by others of similar sound, in order not to startle people who were already familiar with them? or was it the unconscious action of the mind, calling up similar sounds, as in rhyming or alliteration? The latter seems to me the more probable explanation.
P. returns to J.’s metaphors in ii. 17, where he splits up νεφέλαι ἄνυδροι ὑπὸ ἀνέμων παραφερόµεναι into two, πηγαὶ ἄνυδροι and ὀμίχλαι ὑπὸ λαίλαπος ἐλαυνόμεναι, perhaps because he regarded J.’s expression as superfluous, and also because he thus provides distinct pictures of present disappointment (the well) and future uncertainty (the cloud). He omits the fruitless trees, the stormy waves and wandering stars as unsuited to his purpose, but inappropriately appends to his last metaphor, the clause in which J. describes the doom of the wander- ing stars, ots 6 ζόφος τοῦ σκότους τετήρηται. Of course the gender shows that P. intends this clause to apply to the persons whom he has just figuratively described, as it is indeed applied by J. himself in ver. 6, but it loses the aptness which it has in J. ver. 13, and thus supplies another convincing proof of the priority of J. How could the latter have had the patience to gather the scattered fragments out of Ρ. in order to form the splendid cluster of figures in vv. 12, 13?
- We have still to consider the insertion in P. (i. 13), ἀδικούμενοι μισθὸν ἀδικίας, which commences the loose series of participles ending in ii. 15. If the participle is omitted, this phrase recalls J. ver. 11, τῇ πλάνη τοῦ Βαλαὰμ μισθοῦ ἐξεχύθησαν, and is repeated again in ii. 15; but.é&- κούμενοι is difficult. Apparently P. intends his paradoxical phrase to correspond to J.’s οὐαί: the libertines are miserable, because they are, as they think, ‘robbed of (or ‘robbed as’) the reward of their iniquity’. The following participles gave a striking and powerful description of the evil influence which these men exercise over