The Apocryphal New Testament, being the apocryphal gospels, acts, epistles and apocalypses, with other narratives and fragments, newly translated by Montague Rhodes James. Oxford: Clarendon Press, 1924.

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UNIVERSITY OF ILLINOIS LIBRARY AT URBANA-CHAMPAIGN

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APOCRYPHAL NEW TESTAMENT

BEING THE

APOCRYPHAL GOSPELS, ACTS EPISTLES, AND APOCALYPSES

WITH OTHER NARRATIVES AND FRAGMENTS

NEWLY TRANSLATED BY

MONTAGUE RHODES JAMES

PROVOST OF ETON ; SOMETIME PROVOST OF KING’S COLLEGE, CAMBRIDGE

OXFORD . AT THE CLARENDON PRESS

Oxford University Press London Edinburgh Glasgow Copenhagen New York Toronto Melbourne Cape Town Bombay Calcutta’ Madras Shanghat Humphrey Milford Publisher to the UNtvERsITY

Printed in England

Ky, Se

CONTENTS

_:PREFACE

Object of this Pilecuicn :

Existence and purpose of the apocryphal writings. Their inadequacy. Their importance and interest

The meaning and use of the words apocrypha and apocryphal é -

Hone’s Apocryphal New Testament, misleading and unoriginal, based on a false view of the history of the Canon. The true state of the case .

The test of Canonicity, viz. use of books in public worship of Catholic congregations. Books which were so used but failed to obtain permanent recognition

This collection not absolutely complete. Classes of writings not included in it: Gnostic Apocrypha, Books of Church Order, Liturgies, the Clementine literature, The Pseudo-Dionysian writings, books bearing names of Old Testament worthies, other late and unimportant compositions

Xiii

XIV

Xvil

XXil

Nore.—tTitles are italicized in the case of texts of which

an abstract, not a full translation, is given.

The Gospel of the Ebionites :

The Gospel according to the Egyptians The Gospel of Philip . : : The Gospel or Traditions of Matthias

~ The Gospel of Peter (ancient testimonies) ? The Gospel of Thomas (ancient testimonies) .

The Birth of Mary.

The Lesser Questions of Mary .

The Ascents of James and other lost books

The Memoria of the Apostles ;

Lists of Apocryphal Books :

The Gelasian Decree . 4 5 ‘

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The List of the Sixty Books - ; 7 ° . 28 The Stichometry of Nicephorus . : : : end) The Synopsis of Pseudo-Athanasius . : eats 24 FRAGMENTS OF GOSPELS, ETC., preserved in manuscripts discovered in recent years : A. GREEK FRAGMENTS ;: The Fayoum Gospel-fragment. . ’ : : ee 2b The Oxyrhynchus Sayings of Jesus . : : Be edi) Fragment of a Gospel . : ‘ : ; SS BY oe: Fragment of another Gospel . : : : ste boa B. Coptic FRAGMENTS : The Strasburg papyrus . ; pet Fragment preserved with the Pistis Sophia ; ches) | Fragment preserved with the Acts of Paul , eninge A. Agrapha found as additions 5 the text of the Gospels 33 The Freer-logion . 34 B. Agrapha preserved in quotations : ; : . 84 INFANCY GOSPELS . - : ; : feos The Book of James, or Protevanesitind ‘ : p88 The Gospel of Thomas. Greek text A . i : ot eee Latin text : ; : faat OO Appendixes to the Gospel of Thomas. I. From the Pistis Sophia : 66 II. Miracles of the Dyer, The Children in the ‘Oven, The Boy in the Tower . 66 The Liber de Infantia, or Gospel of Pseudo-Matthew Pear 4, The Gospel of the Birth of Mary . ; mie erg! The Arabic Gospel of the Infancy . ; ees ‘aus The Armenian Gospel of the Infancy ; RAN The History of Joseph the Carpenter, or Death a Joseph rene Coptic Lives, &c., of the Virgin . ics Discourse by Evodius? : j : « . 87 Discourse of Cyril of Jerusalem ; 7 : meet Discourse of Demetrius of Antioch . : : 76 80 Discourse of Cyril of Alexandria : 23288 A modern Infancy Gospel, and other modern forgeries . 89 PASSION GOSPELS . 5 : ‘ : oF ema The Gospel of Peter, Fragment I ; ; </atene The Gospel of mag ae or Acts of Pilate . : 2) DA

CONTENTS Vii

Part II. The Descent into Hell. Latin text A . oMeT EG Letter of Pilate to Claudius. - . 146 Coptic Narratives of the Ministry and Passion : thirteen An Ethiopic fragment : ‘ : ip 15) Other Appendixes to the Acts of Pilate 5 : »i 158 Letter of Pilate to Tiberius ; : é : . 158 Report and Paradosis of Pilate . ; : ; . 158 Letters of Pilate and Herod : ; : ; . 155 Leiter of Tiberius to Pilate : : ; % . 156 The Death of Pilate . : : : aon The Vengeance or Avenging of the Saviour . : . 159 The Story of Joseph of Arimathaea . f : . 161 The Gospel of Bartholomew . 166 The Book of the Resurrection of Christ by HGRlolonae C2 TLSE The Book of John the Evangelist : we 18ST Coptic Texts. The Narrative of Evodius . ; . 194 The Discourse of Cyril of Jerusalem ; ; Sree be A Sahidic fragment ; : Sep: OV ROO Greek Narrative, of John the Evangelist : : . 201 of John of Thessalonica ‘ ; : -e 209 of Joseph of Arimathaea ; : . 216 Syriac Narratives. 1. The Six (Five) Books ; Be i74 2,2a. Fragmentary Narratives : : . aan 3. The History of the Virgin . ; : : - 222 4. Obsequies of the Virgin. : : : . 224 The Episode of Lycomedes 5 ; J 2 . 229 The Episode of Drusiana F . 242 The Discourse of John concerning the Lord j . 250 The Latin episodes. Atticus and Eugenius : . 257 ' Aristodemus : the Poison-cup ; 2 ; . 262 The Greek fragment from Oxyrhynchus . : . 264 The fragment in the Epistle of Titus : : . 266

viii | CONTENTS

The Episode of Panchares ; ; ? e271 The Story of Thecla : 272 The Episode of Hermocrates of ‘Myra 281 The Episode of Sidon 284 The Episode of Tyre 285 The Episode of Frontina . 287 The Correspondence with Corinth (Third Epistle to the Corinthians) . 288 The Fight with Beasts at Ephesus 291 The Prophecies of Cleobius and ee 293 Unplaced and Uncertain Fragments : 297 The Acts of Peter ‘ ; 300 The Coptic Fragment : 300 The Gardener’s Daughter 303 The Vercelli Acts 304 The Acts of Andrew 337 The Miracles, by Gregory of Tours 337 Detached fragments of the Acts 349 Fragment of Andrew’s discourse in prison 350 The ActsofThomas . 364 i. The Sale, and the Wedding Feast 365 ii. The Palace in Heaven ; 371 Note by Professor Burkitt 378 ili. The Serpent 378 iv. The Ass’s Colt : 383 v. The Devil and the Woman : 385 vi. The Youth that murdered the Woman 388 vii. The Captain (Siphor) 393 viii. The Wild Asses : 3 396 ix. Mygdonia the wife of Charisius . 402 The Hymn of the Soul 411 x. The Baptism of Mygdonia 417 xi. Tertia the wife of Misdaeus 422 xii. Iuzanes the son of Misdaeus 425 The Prayer of Thomas 428 xiii. The Baptism of Iuzanes and the rest . 430 (xiv). The Martyrdom : : 434, The Acts of Philip 439 i. The Widow 439

CONTENTS ix.

iv. The daughter of Nicocleides ‘ : . 442 vi. Ireus and Aristarchus : ; ; : . 444 viii. The Leopard and the Kid . - ; ; . 446) ix. The Dragon slain. : ‘ : : . AAT The Syriac Act : . 450 The Acts of Andrew and Matthias (Matthew) . ; . 4538 The Acts of Peter and Andrew : ; . 458 The Martyrdom of Matthew . . : : . 460 The Apostolic History of Pseudo-Abdias 462 Book I. Peter. Book II. Paul. Book Ill. Andrew. Book IV. James the Great . : 462 Book VIII. Bartholomew . : : ; : . 467 Acts of John by Prochorus : Syriac History of Tene . 469 Acts of Barnabas, of James the Great, of Thomas . . 470 Acts and Passions of Peter and Paul . ; . 470 Acts of Thaddaeus, of disciples of the Apostles 3 . A471 On the Oriental Acts, Coptic, see and rp . ATI Acts of Andrew and Paul ; . 472 Fragmentary story of Andrew . - : ; . A738 Slavonic Acts of Peter : : ; ; : . ATA The Letters of Christ and Abgarus : : ; . A776 The Letter of Lentulus k : : : | ATE The Epistle to the Laodiceans _. ‘ : ; . A78 A fragment, perhaps of an Epistle : : : . 479 The Epistle of the Apostles 7 : : : ~ 485 The Apocalypse of Peter. 4 : : : . 505 A. Ancient Quotations. 506 B. The Akhmim Fragment (or Fragment II of the C. The Bodleian Leaf. : : : ; 7s LO D. The Ethiopic Text. . 510

EK. Appendix. The Sibylline Oracles ak 190-338 Sle Rae

x CONTENTS

The Apocalypse of Paul. : ‘ ; ‘ . 525 The Apocalypse of Thomas . 555 A. Text of Verona and Munich MSS. (Wilhelm) - = 556 B. Text of Munich and Vienna MSS. Sucre? . 559 The Apocalypse of the Virgin. A. Greek ; ; eGo The Revelation of Stephen ‘ : : : : . 564 INDEXES : Of Apocryphal Writings mentioned . : - 569 Of Writers cited. I. Ancient and Mediaeval ‘ . 872 Of Proper Names. I. Persons . ; ; : . 574

PREFACE

It is a matter of common knowledge that there exist such things as Apocryphal Gospels, Acts, Epistles, Revelations—in fact apocryphal representatives of every one of the classes of writings which form the New Testament. Bible dictionaries, encyclopaedias, manuals, and text-books have made the fact familiar. Moreover, without much trouble it is possible for the less incurious to get hold of translations of a good many of these books. But I do not think I am speaking inaccurately when I say that there is at present no one book in existence which will supply the English reader—or for that matter any reader, of Latin, Greek, or Oriental languages—with a comprehensive view of all that is meant by the phrase, ‘the apocryphal literature of the New Testament’.

The object of the present volume is to give that comprehensive view. It contains fresh versions of all the really important texts, and full summaries, with extracts, of those which do not need to be translated word for word. Further, it attempts to put the reader in possession of the results of the very fruitful researches of the last generation. In those thirty years a great mass of material has been added to the available stock, and, what is not less important, there has been a sifting of what is early from what is late, and an order and chronology of the writings, which is not likely to be seriously disturbed, has been settled.

From the historical and the literary point of view, then,,. it is worth while to present the apocryphal literature of the New Testament afresh; but it is also worth while from the religious point of view. People may still be heard to say, ‘After all, these Apocryphal Gospels and Acts, as you call them, are just as interesting as the old ones. It was only by accident or caprice that they were not put into the New Testament’. The best answer to such loose talk has always been, and is now, to produce the writings and let them tell their own story. It will very quickly be seen that there is

xil PREFACE

no question of any one’s having excluded them from the New Testament: they have done that for themselves.

Interesting as they are—and I will try to show later why they are interesting—they do not achieve either of the two principal purposes for which they were written, the instilling of true religion and the conveyance of true history.

As religious books they were meant to reinforce the existing stock of Christian beliefs: either by revealing new doctrines —usually differing from those which held the field; or by interpreting old ones—again, usually in a fresh sense; or by extolling some special virtue, as chastity or temperance; or by enforcing belief in certain doctrines or events, e. g. the Virgin birth, the resurrection of Christ, the second coming, the future state—by the production of evidence which, if true, should be irrefragable. For all these purposes the highest authority is claimed by the writings; they are the work, they tell us, of eyewitnesses of the events, or they report the utterances of the Lord himself. As books of history they aim at supplementing the scanty data (as they seemed) of the Gospels and Acts, and in this they resemble many of the Jewish Midrashim and apocrypha. Like these, they sometimes bear testimony to the currency of a tradition which has other and better evidence to support it, as when the Acts of John assume John’s residence at Ephesus, and the Acts of Peter and Paul the martyrdom of those apostles at Rome.

But, as I have said, they fail of their purpose. Among the prayers and discourses of the apostles in the spurious Acts some utterances may be found which are remarkable and even beautiful: not a few of the stories are notable and imaginative, and have been consecrated and made familiar to us by the genius of mediaeval artists. But the authors do not speak with the voices of Paul or of John, or with the quiet simplicity of the three first Gospels. It is not unfair to say that when they attempt the former tone, they are theatrical, and when they essay the latter, they are jejune. In short, the result of anything like an attentive study of the literature, in bulk and in detail, is an added respect for the sense of the Church Catholic, and for the wisdom of the scholars of Alexandria, Antioch, and Rome : assuredly in this case they were tried money-changers, who proved all things and held fast that which was good. Many

PREFACE xii

a book, like the venerable Gospel according to the Hebrews and the Preaching of Peter, which we should dearly have liked to possess for the light they would throw on primitive Christian history, has perished as a consequence of their unfavourable verdict, and we regret the loss—no one more keenly than myself: but with the verdict that consigned them first to obscurity and then to destruction I cannot quarrel.

But, it may be said, if these writings are good neither as books of history, nor of religion, nor even as literature, why spend time and labour on giving them a vogue which on your own showing they do not deserve? Partly, of course, in order to enable others to form a judgement on them; but that is not the whole case. The truth is that they must not be regarded only from the point of view which they claim for themselves. In almost every other aspect they have a great and enduring interest.

If they are not good sources of history in one sense, they are in another. They record the imaginations, hopes, and fears of the men who wrote them; they show what was acceptable to the unlearned Christians of the first ages, what interested them, what they admired, what ideals of conduct they cherished for this life, what they thought they would find in the next. As folk-lore and romance, again, they are precious; and to the lover and student of mediaeval literature and art they reveal the source of no inconsiderable part of his material and the solution of many a puzzle. They have, indeed, exercised an influence (wholly disproportionate to their intrinsic merits) so great and so widespread, that no one who cares about the history of Christian thought and Christian art can possibly afford to neglect them.

The remainder of this Preface will be devoted to the explanation of several matters: the word apocryphal and — my use of it: the misleading character of the last * Apocryphal New Testament ’ and the fallacies which dominate it : the contents of the present one: and, lastly, some notice of the writings which are not included in it.

First as to the title—the Apocryphal New Testament.

The words apocrypha and apocryphal, particularly the latter, have come to mean, oftener than not, in common speech, that which is spurious or untrue. They do not mean

Xiv PREFACE

that in themselves, nor did they in the minds of those who first applied them to books. They began by being terms of dignity and respect: they have degenerated into terms of something like abuse. An apocryphal book was—originally —one too sacred and secret to be in every one’s hands: it must be reserved for the initiate, the inner circle of believers. But, in order to enlist respect, such books were almost always issued under venerable names which they had no true right to bear. We hear of apocryphal books of Adam, Moses, and so forth. The pretence was. that these had lately been brought to light, after ages of concealment by pious disciples. I do not intend to write a history of the gradual degradation of the words: I need only say that the falsity of the attributions was soon recognized: and so (to pass over three centuries of transition), in the parlance of Jerome, who has influenced posterity more than any one else in this matter, apocryphal means spurious, false, to be rejected and, probably, disliked.

The application of the word Apocrypha to that Appendix to the Old Testament which we have in our Bibles is a new departure, due to the reformers of the sixteenth century, and it is not consistent either with the original sense of the word or with Jerome’s usage of it, for that Appendix contains no books of secret lore (unless 2 Esdras be so reckoned), but several books which are not spurious, besides some that are. There is, then, some confusion here, and the existence of that confusion has led scholars in recent years to use the long word pseudepigraphic (= falsely entitled) when they wish to describe a really spurious book, as distinct from those contained in our ‘Apocrypha’.

But, though all the writings in the present collection could be called pseudepigrapha, the old word apocrypha is good enough for my purpose, and. I employ it here in the sense of false and spurious, even when I am dealing with writings which may contain ancient and truthful elements. This book, then, I call the Apocryphal New Testament.

It is not the first of its name. Just over a hundred years ago, in 1820, an Apocryphal New Testament was issued by William Hone, best remembered as the author of the Everyday Book, the Year Book, the Table Book, Ancient Mysteries Explained.

Hone’s book has long held the field: it is constantly being

PREFACE XV

reprinted, and it has enjoyed a popularity which is in truth far beyond its deserts. For it is a misleading and an unoriginal book.

Misleading, because all its externals suggest that it is a supplement to the New Testament. Printed in double columns, with all the books divided into chapters and verses, with a summary prefixed to each chapter in italic type, with head-lines of the same character on every page, with an ‘Order of Books’ beginning ‘Mary hath Chapters 8’, it presents the familiar aspect of the English Bible to any one who opens it. Misleading, again, because about half the volume is occupied by the writings of the Apostolic Fathers—the Epistles of Clement of Rome, Barnabas, Ignatius, and Polycarp, and the Shepherd of Hermas— which are not apocryphal. Misleading also in a more serious way, because title-page and preface tell us that it contains the writings which were ‘not included in the New Testament by its compilers’ when it was first ‘collected into a volume’.

Unoriginal, because the whole contents of the book except the prefaces are borrowed bodily from two books about a hundred years older than Hone’s. All the apocryphal writings are taken—I think without any acknowledgement —from Jeremiah Jones’s New and Full Method of Settling , the Canonical Authority of the New Testament, published in 1786, while the version of the Apostolic Fathers is that of Archbishop Wake—whose footnotes, by the way, recording various readings of the manuscripts in Greek and Latin, have suffered sadly at the hands of Hone’s, and subsequent, compositors.

It is, in fact, to speak frankly, a very bad book; and I should be justified in criticizing its composition and particularly its prefaces much more sharply than I do. Only I cannot forget that it was the first book on the New Testament Apocrypha which fell into my hands, and that it then exercised a fascination which has never lost its hold upon me. I feel, therefore, that if I could consign it to a more or less honourable grave by providing a better substitute for it, I should in some sort be paying a debt of gratitude and at the same time doing a service to the reading public.

I have said, and I think proved, that Hone’s is a quite unoriginal book: I have also said that it is misleading in

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several ways, but this latter assertion I have not as yet sufficiently supported. In doing so, I shall attempt to present a truth as well as expose an error.

The key-note of the book, the animus of it, comes out in the phrase which I have quoted from its title-page, and which speaks of writings ‘not included in the New Testament by its compilers’. The words call up a picture of a number of men—probably bishops in mitres—seated round a table piled with rolls and books. One pile is labelled ‘Gospels’, another ‘Epistles’, and so on. The members of this committee examine each volume with more or less care: most of them are put aside with gestures of disapproval. Finally a small selection is made, and entrusted to the chairman, who draws up a careful list of its contents, and subsequently, no doubt, hands it over to a publisher with a proper authorization. In due time the New Testament ‘collected into a volume’ is disseminated throughout the Christian world. I really believe that something not very unlike this fable is fairly deducible from Hone’s prefaces.

The fallacy which dominates it is the notion that the writings which comprise our New Testament were ‘collected into a volume’ at a given moment by a definite act of the authorities of the Church. Those who have read any modern elementary account of the formation of the Canon are aware that the processes of inclusion and exclusion were gradual: that by the end of the second century we find the Four Gospels in a secure position, and Irenaeus arguing from the analogy of nature that there could be no more and no fewer than four: that the Pauline Epistles are already formed into a collection: that the authority of the Acts is not doubted. Doubt, indeed, really attaches only to some of the lesser Epistles, and the Revelation: and the grounds of doubt are various, the Revelation, for instance, being disliked for its teaching about the millennium or its obscurity, and some of the minor Epistles failing to find recognition from their shortness and relative unimportance. Exceptional (within the Church) is the attitude of a party (so obscure is its history that we are not sure whether it was a group of people or a single writer) who in the second century rejected the Johannine writings in bulk.

The details of all this must be sought in professed histories of the Canon: only the most general statements can find

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a place here. The point is this, that when Hone or any one else speaks in terms which suggest that our New Testament is the result of a selection made by a council of the Church or any similar body, from among a number of competing books which might just as well have been included in it as not, he is very much astray.

Yet, as is usually the case, there is a grain of truth underlying the fallacy. There were a few books which attained a measure of recognition and eventually lost it.

Let us say that the best external test of the canonicity of a writing is, whether or not it was read in the public worship of Christian congregations which were in communion with the generality of other Christian congregations. We know that there were such congregations, or churches, all over the ancient world, and that there were others which were not in communion with these, but could be labelled as adherents of some teacher whose doctrine differed from that of the majority—were he Marcion, Valentinus, Montanus, or any other.

Now what books do we find, outside those of the New Testament, which we can be sure were so used by what we will call normal or Catholic Christians? The best evidence we can get, apart from definite statements by early writers (of which there are not many), is that of our oldest manuscripts of the complete Bible, made for public use. One of these, the Codex Sinaiticus, of the fourth century, adds to our books the Epistle of Barnabas and the Shepherd of Hermas. Another, the Codex Alexandrinus, of the fifth century, adds the Epistle of Clement of Rome to the Corinthians, and what is called his Second Epistle, which is really a sermon by another person unknown. We are definitely told that the First Epistle was read in many churches.

Then (turning to some facts we gather from other sources) the ‘Muratorian fragment’ (late in the second century ?) tells us that the Revelation of Peter was received, not unanimously, at Rome: and a fifth-century Church historian, Sozomen, records that in his time it was read annually on Good Friday in some churches in Palestine.

A manuscript at Constantinople, which perhaps was copied from a supplement to a large Bible, gives us, together with the Epistles of Clement, Barnabas, Ignatius, and

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Polycarp, another writing called the Teaching (Didache) of the Apostles. This book Eusebius, in the fourth century, classes among those that were not certainly spurious or certainly canonical, but disputed. We cannot say that it was used publicly by any Church.

A list of Biblical books in a sixth-century manuscript of the Epistles (Codex Claromontanus, Paris) includes among Biblical books, Barnabas, Hermas, the Revelation of Peter, and the Acts of Paul. But it is impossible to maintain that these Acts enjoyed a reputation equal to that of the other books.?

So our list is a very short one. We may fairly say that the only books which had a real chance of being included in the Canon of the New Testament were the Epistles of Clement and Barnabas, the Revelation of Peter, and the Shepherd of Hermas; for I do not think we need reckon in the Didache or the Acts of Paul. And we may be thankful that the Church at large finally declared against them; for the first Epistle of Clement is the only one of them which we should have found tolerable now.

There was, then, a serious claim for the recognition of four ~ or five books. But when we have said this much, we have by no means exhausted the list of writings for which the same claim was made and was not so seriously entertained: books which in larger or smaller circles were placed on a level with those of our Canon, but were regarded by the Church at large as the Book of Mormon or the writings of Mrs. Mary Baker G. Eddy are now. Outside the ranks of these, too, there is an immense crowd of smaller writings which claim, indeed, to supplement the Bible in one way or another, but of which it is difficult to say that any one was ever looked upon as ‘Scripture’. Such are many of the lesser Passion-narratives, or again those of the Death of the Virgin. Documents of this kind may be said to shade off gradually into the category of the Lives of the Saints.

Of all these classes is the present collection composed. A brief survey of the arrangement will make this clear.

I have placed first the remains of the oldest books, mainly

1 One writing of the fifth century uses them, and cannot be proved to use the Canonical Acts ; but it is an exception, and an eccentric one in itself—a book called the Supper of (pseudo-)Cyprian, a cento of Bible tags, made perhaps for use in schools.

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the Secondary Gospels, of none of which do we possess a complete text, and of one only, the Gospel of Peter, so much as a few pages. With these I have put a selection of the most important Agrapha (a rather clumsy name for the non- Biblical sayings of, and traditions about, our Lord). Notices of lost heretical books, and lists of apocrypha, are collected in the same section.

These fragments are followed by the complete texts, among which what have been called Gospels come first: and first among them is a group of Infancy Gospels and stories of the birth of the Virgin. Two of them, the Book of James (or Protevangelium), and the Gospel of Thomas, are second-century books. The first we have with comparatively slight alterations; the second has been drastically expurgated. The short prefatory notices prefixed to the several books give, I hope, enough details to guide the reader.

The later texts are summarized, not translated word for word. This plan I have adopted in order to avoid repetition, and to place the more important books in relief. The reader loses nothing by it, and is spared a vast deal of verbiage.

Of the Ministry we have no apocryphal narratives, except some rather late Coptic fragments, which I have classed with the Passion stories.

The Passion Gospels or narratives which are really important are two: the fragment of the Gospel of Peter, and the Acts of Pilate (Gospel of Nicodemus). The first is of the second century (about A.D. 150), the other of the fourth. There are old elements, perhaps, in the Report of Pilate. This, and the mass of later texts which deal with the Passion and Resurrection are, as before, summarized.

To these I append what is now called the Gospel of Bartholomew, probably a late réchauffé of a second-century book, a summary of a Coptic Book of Bartholomew, and a version of an heretical book attributed to John.

Between Gospels and Acts I place the famous legend of the Death and Assumption of the Virgin, translating the two leading narratives, and summarizing the rest. I cannot regard any of the texts as older than the fourth century, but the nucleus of the story may be—I think must be— at least as old as the third.

Of the Acts it will be useful to say a little more here:

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The series was begun by the man who called himself Leucius —that being the name (traditional or invented) of a companion and disciple of St. John. ‘Leucius’ writes the Acts of JoHN not later than the middle of the second century, taking the Canonical Acts as his model, but infusing into his work more romantic elements. His presentation of the Person of our Lord, and his use of Gnostic terminology, cannot in my mind be reconciled with the view that he was an orthodox Christian. A generation later, a priest of Asia Minor writes the Acts of Pau, with the object of doing honour to the apostle. His authorship of the book is detected, his book is regarded as an imposture, and he is degraded from his office. So Tertullian tells us,! placing the event in his own time.

This writer also takes St. Luke’s Acts for his model. There is little imitation of Leucius, but enough to show that he knew the Acts of John. Next, not later than A. D. 200, come the Acts of PETER: orthodox, as are those of Paul, but written by a very close imitator of Leucius. So servile, indeed, is his imitation, that I have tried before now to prove that he was Leucius. I am, however, no longer of that opinion. This author was an Asiatic, probably: at any rate he knew very little about Rome.

The Acts of ANDREW and of THomas both belong to the third century. It is contended (I must refer the reader to the notice prefixed to THomas) that the latter were composed in Syriac. Imitation of Leucius is very apparent in both books; but while ANDREW may be regarded at a pinch as orthodox, THomas certainly oversteps the line.

These five books were collected into a corpus, probably by the Manichaean sect. These, the disciples of Mani, who blended Christianity with the old Magian religion of Persia, teaching that the powers of Good and Evil were coeternal, and that the material world was of the Evil side, welcomed these books, in which asceticism is constantly

1 A difficulty as to date has to be noted. Jerome, who repeats Tertullian’s story, adds something to it (we know not on what authority), namely, the detail that the priest was convicted ‘in the presence of John’ (‘apud Ioannem’). This is not possible historically, but the words stand for something. My conjecture that we ought to read ‘at Iconium’ (‘apud Iconium’) has met with some approval, and I believe it may be

right. It certainly agrees with all else that we know of the provenance of these Acts.

PREFACE Xxi

superexalted, and marriage condemned (at least by Leucius) as an institution of the devil. In the fourth century, the Manichaeans upheld these as the true Acts of the Apostles, and most likely rejected the Canonical Acts in their favour. Photius, the learned patriarch of Constantinople at the end of the ninth century, read all five books as the work of Leucius, whose name had by that time come to be attached to the whole. But it is to be kept in mind that though they all came to be lumped together as the work of one heretical author, they are by five different writers, and three out of the five are, speaking somewhat generously, orthodox.

They were followed by a host of legends of the apostles, of which enough is said in the body of this book.

The Epistles are few. The famous correspondence of Christ with Abgarus is probably of the third century, the dull Epistle to the Laodiceans may be of the second, the letters of Paul and Seneca, equally poor, are not older than the fourth. But the Epistle of the Apostles, now first appearing in English, is dated by its editor at about A.D. 160, and the ‘Third Epistle to the Corinthians’ (which is part of the Acts of Paul) is also of that date.

The Apocalypses are headed by that of Peter, which I would assign to the first quarter of the second century. It has distinct. resemblances in language and in matter to the Second Epistle of Peter. For instance, that book alone among the canonical scriptures speaks of the destruction of the world by fire; and this is prominent in the Apocalypse of Peter. For the first time, all the remains we have of this early book are brought together.

The Apocalypse of Paul follows. Though only of the fourth century, it is extremely interesting as a direct descendant of Peter, and as the parent of innumerable later visions of the next world.

That of Thomas—of uncertain date—appears (in a very ragged guise, it is true) for the first time in English. For the Virgin’s Apocalypse and that of Stephen (a very doubtful item) summaries are enough. I have excluded, as not sufficiently interesting, the late Apocalypse of John which Tischendorf prints.

In translating my texts I have employed a style meant to remind the reader of the Authorized Version of the Bible.

xxii PREFACE

In introducing them I have not attempted to record every mention of them which is to be found in Church writers. Where the date and character of a book is sufficiently established, it is not important to know that Augustine or even Eusebius names it. It is only when such writers tell us something that we do not learn from other sources that I quote them. And I have reduced the explanatory notes, the mention of previous editions, and the record of various readings, to an absolute minimum. In so doing I have followed the example set in Hennecke’s recent (1904) German collection of New Testament Apocrypha. The first volume of that excellent work contains only introductions and texts: the notes on language, text, and interpretation fill a second volume as large as the first. But it is for the specialist that this second volume is meant: the first is intended for the general reader, and it is for him that my work also is designed.

Numerous as are the texts which appear here, the collection is not an absolutely complete corpus of the apocryphal literature of the New Testament. Several whole groups of writings do not find a place in it: I hope, for sufficient reasons. Of these some notice must now be given.

The first class of books which I have found it impossible to include is that of the Gnostic Apocrypha. We have a considerable mass of this literature, all in Coptic. As a rule it is safe to assume that the Coptic is a version from Greek: but in the case of some of these books it may possibly be the original language.

The oldest of the extant Gnostic treatises have not yet been published. They are contained in a manuscript of the fifth century at Berlin, which is almost complete. The first of them is a Gospel of Mary, in which the risen Saviour instructs the apostles, and Mary then describes a vision in which she was shown the progress of the ‘gnostic’ (enlightened) soul through the seven planetary spheres.

The second is an apocryphon of John, which we know to be earlier than A.D. 180, since Irenaeus used it for his account of a particular school of Gnostics, in Book I, 29-31, of his refutation of heresies. It begins with a dialogue between John and a Pharisee, but quickly merges into Gnostic technicalities.

PREFACE Xxiil

The third is a Wisdom of Jesus Christ: revelations made after the resurrection to the Twelve and to seven holy women, on a mountain in Galilee.

The last thing in the manuscript is an episode from the Acts of Peter, which has been published and will be found in its proper place among the Acts.

A manuscript, probably of the fifth century, in the British Museum, called Codex Askewianus from a former owner Askew, contains a bulky work, or works (for not all the treatises of which it is composed are of one date) known as the Pistis Sophia (Faith(ful) Wisdom) from the spiritual being of that name with whose progress through the universe it is largely concerned. This also is in the form of revelations given to the apostles and holy women after the resurrection. It is of the third century, has been more than once edited, and has been translated into English.

A very mutilated papyrus manuscript in the Bodleian Library, brought from Egypt by the famous traveller Bruce, and called the Codex Brucianus, contains two Gnostic treatises. One is the Two Books of Jed (a spiritual being), the other, which is older, has lost its title. These are somewhat earlier in date than the Pistis Sophia. The whole manuscript has been finely edited by C. Schmidt.

While the Pistis Sophia is just readable, the Books of Jeti are not. The revelations they contain are conveyed in mystic diagrams, and numbers, and meaningless collections of letters, and it requires a vast deal of historical imagination and sympathy to put oneself in the place of anybody who could tolerate, let alone reverence, the dreary stuff.

A second large group of books omitted here consists of those which deal with Church order and with liturgy.

The earliest of these is the Teaching of the Apostles or Didache already mentioned, discovered about forty years ago and repeatedly edited and translated since.

Ultimately this short book was incorporated into a large work, the Apostolic Constitutions, in eight books, compiled by an Arian of Palestine in the fourth century. These eight books are compounded, with additions, out of the Didascalia (extant in Syriac and partly in Latin, and of the third century), which underlie Books I-VI of the Constitutions: the Didache and other early material (Book VII): the Church Order of Hippolytus, and additions by the compiler (Book

xxiv PREFACE

VIII). With these eight books should be reckoned the Canons of the Apostles, in the form of a code of rules.

All these books are occupied with prescribing rules for Church government, and for the order of divine service; and books of the same kind, purporting to emanate from the apostles and (very usually) to be recorded by Clement, were current all over Eastern Christendom: we have them in Syriac, Arabic, Coptic, Ethiopic. One, called the Apostolic Church Order, is couched in a series of speeches each pronounced by an apostle. This we have in Greek. Another notable member of the group is the Testament of the Lord (Syriac) which is a fairly recent discovery. It differs from the rest in beginning with an apocalyptic portion—a prophecy uttered by Christ—part of which is embodied in another Testament of the Lord which is prefixed, in the Ethiopic version, to the Epistle of the Apostles.

The attribution of many of these books to the Lord or the apostles is a very transparent fiction: one hardly knows how seriously the writers themselves expected or wished it to be taken. The same is true of the numerous Liturgies (i.e. Communion offices) which are current under the names of apostles.

A third group is known as the Clementine literature. We have, in Greek, Latin, and Syriac, a work in two forms. The setting is derived from secular romance; it is the ancient theme of the members of a family parted from one another by a series of accidents for many years, and in the end reunited: in this case it is Clement’s family. His parents, his brothers, and himself are brought together by the agency of St. Peter. This setting is filled in, and indeed completely overlaid, by the matter which conveys the real purpose of the book, namely, the discourses of Peter; partly his debates with Simon Magus, and partly his unopposed expositions of doctrine.

The body of doctrine thus set forth is not orthodox. It is, in fact, eccentric. At one time it was contended that these books were precious monuments of a condition of the Church in primitive times, when the Twelve were in opposition to Paul; it being doubtless the case that Simon Magus in these books is to some extent Paul under a mask. But it is now recognized that the books are not only rather late in date (not earlier than the end of the third or beginning

PREFACE XXV

of the fourth century), but also that they do not represent the views of a large school of thought, but of a small and obscure sect.

The Greek form of the romance consists of twenty socalled Homilies—the Clementine Homilies. The Latin is a version of another form, expurgated and translated by Rufinus in the fourth century. It is in ten books, and is called the Clementine Recognitions. The Syriac, never yet translated, mingles the two forms together.

There are Epitomes and other off-shoots of this literature much later in date, which need not detain us. But with this same Clement’s name are associated certain Revelations made to him by Peter which deserve a passing notice. Of these, again, there are several forms, extant in Syriac, Arabic, and Ethiopic, and not yet discriminated nor edited fully. Some of them treat of the whole history of the world from its creation to its end, with prophecies of such late events as the rise and progress of Islam. In one of the Ethiopic recensions the old Apocalypse of Peter was found embedded. Others are wholly devoted to ordinances for Church government.

A fourth group should perhaps just be mentioned, the works ascribed to Dionysius the Areopagite, Paul’s Athenian convert. They consist of treatises on mystical theology, and letters: there is also a long Epistle to Timothy on the deaths of Peter and Paul. None of these are older than the fifth century. The theological treatises have had a great influence on Christian speculation: but they need a great deal of exposition by a specialist to make them intelligible.

Mention of a good many later books will be found under various heads in the body of this work. The names of a few which have escaped other notice may be given here.

There are Lives of St. John Baptist, by Mark, and by a supposed disciple, Eurippus, which have been edited by F. Nau in the Patrologia Orientalis with a French version.

An account of the death of Zacharias, and his being raised in order to be baptized by Christ, along with John, exists in Slavonic, and was translated by Berendts (Zacharias- Apokryphen). I have summarized it in my Lost Apocrypha of the Old Testament.

A document called the ‘Priesthood of Jesus’ is given by the twelfth-century lexicographer Suidas, s.v. Jesus. It

XXvi PREFACE

was rendered into Latin by Robert Grosseteste, Bishop of Lincoln, in the thirteenth century. It is a late production, telling how Jesus was appointed to fill a vacancy in the priesthood; how his pedigree. had to be investigated, and how the Virgin was summoned (Joseph being dead) and gave an account of the Conception. All this purports to be taken from the Jewish archives.

A long book, a discussion of Christianity at the Persian court, contains a narrative of signs and wonders which took place in a Persian temple at the birth of Christ, and started the Magi on their journey. It was last edited by Bratke in Texte und Untersuchungen.

A Dispute between Christ and the Devil exists in Greek. Vassiliev prints two forms of it in his Anecdota Graeco- Byzantina. It has some slight affinities with the Gospel of Bartholomew, but it is very late and not very interesting.

A Revelation of Lazarus describing the torments of Hell is perhaps the latest of the apocryphal Apocalypses. I have only seen it in Old French. It occurs in the ‘Calendrier des Bergers’, is described by Nisard in his Histoire de la littérature populaire, and is also to be found, illustrated by paintings of the early part of the sixteenth century, at the west end of the cathedral of Albi.

All Rabbinic and Mohammedan traditions about Jesus are excluded: among the latter is the very lengthy Gospel of Barnabas (well edited by Canon Ragg in 1907) which is a forgery of the fifteenth century at earliest, written in Italian by a renegade from Christianity to Islam.

It is, I hope, obvious that I ought not to have included in an apocryphal New Testament the Christian or Christianized books which bear the names of Old Testament worthies; but I shall be right in recording that there are such books: notably the Vision (perhaps the whole book known as the Ascension) of Isaiah; the two first (and two last) chapters of 4 Esdras (2 Esdras of our Apocrypha); the Apocalypses of Elijah, Daniel, and Zephaniah: two books of Baruch: an Apocalypse of Esdras edited by Tischendorf, and another, in Latin, printed by Mercati: the Apocalypse of Sedrach: probably the lost apocryphal Ezekiel: the Testaments of Abraham, Isaac, Jacob, and Job: and not a few more. Under this heading, too, may be placed many portions of the Sibylline Oracles and the lost Prophecy of Hystaspes.

PREFACE XXVil

Again I may refer readers to my Lost Apocrypha of the Old Testament.

I have not even now enumerated all the writings, printed and unprinted, fragmentary or complete, which might be considered by some one to have a claim to appear in an Apocryphal New Testament. I have rather aimed at showing what manner of books those are which I have set aside, and at suggesting the reasons why they do not figure in this volume.

I am greatly indebted to Professor C. H. Turner, F.B.A., who has been so good as to read through the proofs of this book, and to call my attention to a number of doubtful points : he must not be held responsible for the errors which survive. Tothe Bishop of Ripon, who last year suggested tome the desirability of providing a substitute for Hone’s Apocryphal New Testament, and who has also read through many of the sheets, my cordial thanks are likewise offered ; and to Professor F. C. Burkitt, D.D., F.B.A., for his valuable note on a passage of the Acts of Thomas.!

Eron, August 1928.

SELECT BIBLIOGRAPHY

References to less important works will be found in the body of the book. Antiquated publications are omitted.

COLLECTIONS OF TEXTS

Fasricius, Jo. ALBERT. Codex Apocryphus Novi Testamenti. S8vo.

The first really good book: still indispensable.

Tuto, Jo. Car. Codex Apocryphus N. T. Vol. I (all published). Leipzig, 1832.

Excellent commentaries.

TISCHENDORF, Const. Evangelia Apocrypha. Ed. 2. 1876.

(Acta Apostolorum Apocrypha. 1851. Superseded: see below.)

—— Apocalypses Apocryphae. 1866. (Apoc. of Paul. Assumption of the Virgin.)

HENNECKE, EpGar (and others). Neutestamentliche Apokryphen. 1904. Introductions and translations.

—— Handbuch zu den NTlichen Apokryphen. 1904. Commentaries and notes.

PREUSCHEN, E. Antilegomena. Giessen, 1901. Evetyn Waiter, H. G. The Sayings of Jesus from Oxyrhynchus. Cambridge, 1920.

Rores, J. H. Die Spriiche Jesu. 1epeit By a Lente nee (Select Agrapha.) } gen. GOSPELS

AMANN, E. Le Protévangile de Jacques et ses remaniements latins. 1910. In Les Apocryphes du N. T., Bousquet and Amann. Full commentary.

MicuHEt, C., and Peeters, P. Evangiles apocryphesI. 1911. (Protev. and History of Joseph.)

—— Evangiles apocryphes II. 1914. (Syriac, Arabic, and Armenian Infancy-Gospels): in Textes et Documents, Hemmer and Lejay.

SweTE, H. B. Gospel of Peter. Macmillan, 1893.

Bonwetsca, N. Die apokryphen Fragen des Bartholomaus. Géttinger Nachr., Philos.-Philol. Kl. 1897. (Greek and Slavonic). Witmart, Dom A., and TISSERANT, E. Fragments grecs et latins de

VEvangile de Barthélemy. Revue Biblique, 1913. Moricca, U. Un nuovo testo dell’ Evangelo di Bartolommeo. (The complete Latin version.) Ibid. 1921-2.

XXX SELECT BIBLIOGRAPHY

RosInson, Forbes. Coptic Apocryphal Gospels. Cambridge, 1896. In Texts and Studies.

REvVILLOuT, E. Apocryphes coptes. In Patrologia Orientalis, Graffin and Nau. II. fase. 2, EX. fase. 2.

Lacau, P. Fragments d’Apocryphes coptes. Mém. de I’Inst. Archéol.

Bunce, Sir E. A. WAtLIs. Coptic Apocrypha.

Coptic Martyrdoms.

—— Miscellaneous Texts.

British Museum, 1913, 1914, 1915. (Containing the Book of

Bartholomew, Apoc. of Paul, &c.)

ABGARUS AND VERONICA LEGENDS Dosscuttz, E. von. Christusbilder, 1899. (Texte u. Untersuchungen.)

ASSUMPTION OF THE VIRGIN

(TiscHENDORF, C. Apocalypses Apocr., above.)

Wricuat, W. Contributions to the Apocryphal Literature of the N.T.

Lewis, Mrs. A. S. Apocrypha Arabica. (Studia Sinaitica XI.) Cambridge, 1902.

Bunce, Sir E. A. W. History of the B.V.M., &c. 1899. In Luzac’s Semitic Text and Transl. Series.

Liesius, R. A. Die apokryphen Apostelgeschichten, 1883. Supplement, 1890. (4 vols.) Studies of the literature.

(TiscuENDoRF, C. Acta Apost. Apocr., 1851, is superseded by)

Lipsius, R. A., and BONNET, Max. Acta Apostolorum Apocrypha.

I. Peter, Paul and Thecla, Thaddaeus. 1891. II. 1. (Bonnet.) Andrew, Bartholomew, John, Matthew. 1898. II. 2. Philip, Thomas, Barnabas. 1903. ZAHN, TH. Acta Joannis. Erlangen, 1880. (The complete text of Prochorus.)

Scumipt, C. Acta Pauli. 1904. The Coptic text, &e.

—— Die alten Petrusakten. 1903. In Texte und Untersuchungen. Has the Coptic fragment, and an important study of the whole subject.

Vouaux, L. Les Actes de Paul et ses lettres apocryphes. 1913.

—— Les Actes de Pierre. 1922.

Both in Les Apocryphes du N. T.

FLAMION, J. Les Actes apocryphes de l’Apétre André. Louvain, 1911. A study of these Acts.

Wricut, W. Apocryphal Acts of the Apostles (Syriac). 2 vols. Text and translation. 1871.

BuncE, Sir E. A. W. Contendings of the Apostles (Ethiopic). 2 vols. Text and translation. 1901.

Lewis, Mrs. A. S. The Mythological Acts of the Apostles (Arabic). Horae Semiticae IV. Cambridge, 1904.

SELECT BIBLIOGRAPHY XXXi

EPISTLES.

DosscuttTz, E. von. Christusbilder, 1899. (Above.)

Vouaux, L. Actes de Paul, above.

GUERRIER, L. Testament de N.-S.en Galilée. (Epistle of the Apostles, Ethiopic.) In Patrologia Orientalis TX, fase. 3. 1913.

ScumipT, C. Gesprache Jesu mit seinen Jiingern, &c. (Epistle of the Apostles.) In Texte u. Unters. 1919.

JAMES, M. R. A new text of the Apocalypse of Peter. Journal of Theol. Studies, 1910-11.

—— Apocrypha Anecdota I (Texts and Studies). Cambridge, 1893. (Apoc. of Paul, Latin, and of the Virgin.)

WRITINGS NOT INCLUDED

Scumipt, C. Koptisch-gnostische Schriften I. (Pistis Sophia, Books

SCHWARTZE AND PETERMANN’S earlier edition of the Pistis Sophia has a Latin version.

The Teaching of the Apostles (Didache), ed. Harnack 1886, Funk

The Apostolic Church Order. Ed. Bickell, Geschichte des Kirchenrechts,

The Didascalia. Bunsen, Analecta Ante-Nicaena. 1854.

Gibson, Mrs. Horae Semiticae I. 19038.

Hauler, E. Fragmenta Veronensia. 1900.

The Apostolic Constitutions. Ed. F. X. Funk, 1905.

The Testament of our Lord. Cooper and Maclean, 1902.

Clementine Literature. Homilies. Lagarde, 1865.

Recognitions. Gersdorf, 1838.

English translations of some of the above will be found in T. & T. Clark’s Ante-Nicene Christian Library.

Lives of John Baptist. Ed. F. Nau. Patrologia Orientalis IV, fase. 5.

Gospel of Barnabas. Ed. L. and L. Ragg. Oxford, 1907.

Sibylline Oracles. J. Geffcken. Berlin, 1902.

Tus is on a different level from all the other books we have to deal with. It was a divergent yet not heretical form of our Gospel according to St. Matthew. Even to sketch the controversies which have raged about it is impracticable here. What may be regarded as established is that it existed in either Hebrew or Aramaic, and was used by a Jewish Christian sect who were known as Nazaraeans (Nazarenes), and that it resembled our Matthew closely enough to have been regarded as the original Hebrew of that Gospel. I believe few, if any, would now contend that it was that original. It is generally, and I believe rightly, looked upon as a secondary document. What was the extent of the additions to or omissions from Matthew we do not know: but two considerations must be mentioned bearing on this: (1) The Stichometry of Nicephorus assigns it 2,200 lines, 300 less than Matthew. This figure, if correct, means that a good deal was left out. (2) If the Oxyrhynchus Sayings (see post) are really, as competent scholars think, extracts from it, we must suppose a large quantity of additional matter: for we have but two rather brief fragments of that collection of sayings, and eight out of thirteen sayings are either not represented in the canonical text, or differ widely therefrom.

Jerome, who is our chief source of knowledge about this Gospel, says that he had made a Greek and a Latin version of it. The statement is wholly rejected by some, and by others thought to be an exaggeration. It is very difficult to accept it as it stands. Perhaps, as Lagrange suggests, the truth may be that Jerome took notes of the text in Greek and Latin. Schmidtke, it should be added, has tried to show that all Jerome’s quotations from it are borrowed from an earlier writer, Apollinaris; but there is no positive evidence for this.

If the Oxyrhynchus Sayings do come from Hebrews, they seem to imply the existence of a Greek version before Jerome’s time. This is also implied by the entry in the Stichometry.

I will translate the fragments as they appear in the most recent study on the subject, that of the Rev. Pere Lagrange in the Revue Biblique, 1922.

He begins by giving the fragments quoted by Epiphanius from what is properly called the Gospel of the Ebionites. Then he gives those of our Gospel, arranging them in the chronological order of the writers and the works in which they are found. This entails some little repetition, but is otherwise historically interesting, and sound.

IRENAEUS against Heresies, i. 26. 2. But the Ebionites use only that Gospel which is according to Matthew, and repudiate the Apostle Paul, calling him an apostate from the Law.

iii. 11. 7. For the Ebionites, who use only that Gospel which is according to Matthew, are convicted out of that very book as not holding right views about the Lord.

The Ebionites mentioned here are a more primitive sect than those of whom Epiphanius.speaks. See below.

CLEMENT OF ALEXANDRIA (Stromateis), i. 9. 45. Even (or also) in the Gospel according to the Hebrews is written the saying, °he that wondereth shall reign, and he that reigneth shall rest’.

id. (Strom.) v. 14. 96... For those words have the same force as these: He shall not cease from seeking until he find, and having found, he will be amazed, and having been amazed will reign, and having reigned will rest.

- This is identical with one of the Sayings from Oxyrhynchus: see elow.

ORIGEN on John, ii. 12. And if any accept the Gospel according to the Hebrews, where the Saviour himself saith, ‘Even now did my mother the Holy Spirit take me by one of mine hairs, and carried me away unto the great mountain Thabor’, he will be perplexed, ac; 2)...

On Jeremiah, homily xv.4. And if any one receive that saying, ‘Even now my mother the Holy Spirit took me and carried me up unto the great mountain Thabor’, and the rest....

The description of the Holy Spirit as ‘my mother’ is due to the fact that the Hebrew word for spirit is of the feminine gender. The saying, it is generally thought, refers to the Temptation.

Kusesius, Kecl. Hist. iii. 89. 17, speaking of the early writer Papias, says: He has also set forth (or expounded) another story, about a woman accused of many sins before the Lord, which the Gospel according to the Hebrews also contains.

It is the obvious, and general, view that this story was that of the woman taken in adultery, which, as is well known, forms no part of the true text of St. John’s Gospel, though it is inserted by most manuscripts at the beginning of the eighth chapter. A few manuscripts place it in St. Luke’s Gospel. The description suggests that Papias’s story, with its mention of many sins, differed from ours in detail.

id. iv. 22. 8. Hegesippus made use in his Memoirs of the Gospel according to the Hebrews.

id. ili. 25. 5 (in his list of antilegomena, writings whose canonicity was disputed): And among them some have placed the Gospel according to the Hebrews which is the especial delight of those of the Hebrews who have accepted Christ.

ill. 27.4. (The Ebionites repudiated Paul) and used only the Gospel called according to the Hebrews, making but slight account of the others.

Theophany, iv. 12 (preserved in Syriac). As we have found somewhere in the Gospel which the Jews have in the Hebrew

tongue, where it is said: I choose for myself them that are good (or well pleasing): the good are they whom my Father which in heaven giveth (or hath given) me.

ibid. (A passage preserved in Greek also.) But since the Gospel written in Hebrew characters which has reached our hands turns the threat not against the man who hid the talent, but against him who had lived riotously (for it told of three servants, one who devoured his master’s substance with harlots and flute-girls, another who multiplied it by trading, and another who hid the talent; and made the one to be accepted, another only rebuked, and another to be shut up in prison), the question occurs to me whether in Matthew, after the conclusion of the speech against the man who did nothing, the threat that follows may refer, not to him, but by epanalepsis (i.e. taking up a former subject again) be said of the first, who ate and drank with the drunken.

_ EPIpHANius, Heresy xxix. 9. 4 (Nazoraeans). They have the Gospel according to Matthew quite complete, in Hebrew: for this Gospel is certainly still preserved among them as it was first written, in Hebrew letters. I do not know if they have even removed the genealogy from Abraham to Christ.

Their Gospel was ‘quite complete’ as distinguished from the Ebionite Gospel, which was mutilated.

STICHOMETRY OF NICEPHORUS (of uncertain date, but much older than the ninth-century chronicle to which it is attached).

Antilegomena of the New Testament :

Apocalypse of John, Apocalypse of Peter, Epistle of Barnabas,

Gospel according to the Hebrews, 2,200 lines (300 lines less than the canonical Matthew).

JEROME. He is our principal authority in this matter.

On Ephesians, v. 4. As also we read in the Hebrew Gospel: ‘And never, saith he, be ye joyful, save when ye behold your brother with love.’

On Micah, vii. 6. (The quotation about the Holy Spirit given above under Origen. Jerome quotes it again several times, not always in full.)

Of illustrious men, 2 (on James the Lord’s brother).

Also the Gospel called according to the Hebrews, lately translated by me into Greek and Latin speech, which Origen often uses, tells, after the resurrection of the Saviour: ‘Now the Lord, when he had given the linen cloth unto the servant of the priest, went unto James and appeared to him (for James had sworn that he would not eat bread from that hour wherein he had drunk the Lord’s cup until he should see him risen again from among them that sleep) ’, and again after a little, ‘Bring ye, saith the Lord, a table and bread’, and immediately it is added, ‘He took bread

and blessed and brake and gave it unto James the Just and said unto him: My brother, eat thy bread, for the Son of Man is risen from among them that sleep’.

This is a famous passage. One interesting clause is apt to escape notice, about the giving of the shroud to the servant of the (high) priest, which implies that the priests must have been apprised of the resurrection as soon as the apostles. Was the servant of the priest Malchus ? Presumably the servant was at the sepulchre : if so, it was being guarded by the Jews as well as the Roman soldiers (as in the

ibid. 3. Further, the Hebrew itself (or original) is preserved to this day in the library at Caesarea which was collected with such care by the martyr Pamphilus. I also had an opportunity of copying it afforded me by the Nazarenes who use the book, at Beroea, a city of Syria.

This Beroea is Aleppo. In later years Jerome ceased to regard this Hebrew Gospel as the original Matthew.

ibid. 16. Of the Epistle of Ignatius ‘to Polycarp’ (really to Smyrna). In it he also inserts a testimony about the person of Christ, from the Gospel which was lately translated by me; his words are: But I both saw him (this is wrongly quoted) in the flesh after the resurrection, and believe that he is in the flesh: and when he came to Peter and those who were with Peter, he said to them: Lo, feel me and see that I am not a bodiless spirit (demon). And forthwith they touched him and believed.

Ignatius, to the Smyrnaeans, iii. 1, really says: For I know, and I believe that he is in the flesh even after his resurrection.

Another citation of these words of Christ is given by Origen as from the Doctrine of Peter: see p. 18.

On Matt. ii. Bethlehem of Judaea. This is a mistake of the scribes: for I think it was originally expressed by the Evangelist as we read in the Hebrew, ‘of Judah’, not Judaea.

On Matt. vi. 11 (the Lord’s prayer).

In the Gospel called according to the Hebrews for ‘supersubstantial’ bread I found mahar, which means ‘of the morrow’, so that the sense is: Our bread of the morrow, that is, of the future, give us this day.

The word supersubstantial is meant to render literally the difficult word epiousios which we translate ‘daily’.

On Ps. cxxxv. In the Hebrew Gospel according to Matthew it is thus: Our bread of the morrow give us this day; that is, HDS bread which thou wilt give us in thy kingdom, give us this

ay’.

On Matt. xii. 18. In the Gospel which the Nazarenes and Ebionites use (which I have lately translated into Greek from the Hebrew, and which is called by many (or most) people the original of Matthew), this man who has the withered hand is

described as a mason, who prays for help in such words as these: ‘I was a mason seeking a livelihood with my hands: I pray thee, Jesu, to restore me mine health, that I may not beg meanly for my food.’

The mention of the Ebionites here is gratuitous. Jerome nowhere else speaks of them as using the Gospel, and everything goes to show that, in his time, they did not.

Letter to Damasus (20) on Matt. xxi. 9. Matthew, who wrote his Gospel in the Hebrew speech, put it thus: Osanna barrama, i.e. Osanna in the highest.

On Matt. xxiii. 35. In the Gospel which the Nazarenes use, for ‘son of Barachias’ I find ‘of Joiada’ written.

This reading avoids an historical difficulty, and is doubtless secondary.

On Mait. xxvii. 16. This Barabbas, in the Gospel entitled (written) according to the Hebrews, is interpreted ‘son of their master’ (teacher).

By ‘interpreted’, says Lagrange, it is not meant that the Gospel translated the name, but that it used a form of it which suggested the meaning—Bar-rabban.

On Matt. xxvii. 51. In the Gospel I so often mention we read that a lintel of the temple of immense size was broken and divided.

Letter to Hedibia (ep. 120) 8. But in the Gospel that is written in Hebrew letters we read, not that the veil of the temple was rent, but that a lintel of the temple of wondrous size fell.

This was probably a change made under the influence of Isa. vi. 4, ‘the posts of the door moved at the voice of him that cried’.

On Isa. xi. 2. (The Spirit of the Lord shall rest upon him) not partially as in the case of other holy men: but, according to the Gospel written in the Hebrew speech, which the Nazarenes read, “There shall descend upon him the whole fount of the Holy Spirit’... . In the Gospel I mentioned above, I find this written: And it came to pass when the Lord was come up out of the water, the whole fount of the Holy Spirit descended and rested upon him, and said unto him: My son, in all the prophets was I waiting for thee that thou shouldst come, and I might rest in thee. For thou art my rest, thou art my first begotten son, that reignest for ever.

On Isa. xi. 9, My mother the Holy Spirit.

On Isa., preface to bk. xviii. For when the Apostles thought him to be a spirit, or, in the words of the Gospel which is of the Hebrews which the Nazarenes are wont to read, ‘a bodiless demon’, he said to them (Luke xxiv. 38).

On Ezek. xvi. 13. My mother, the Holy Spirit.

On Ezek. xviii. 7. And in the Gospel according to the Hebrews which the Nazarenes are accustomed to read, it is placed among the greatest sins ‘if a man have grieved the spirit of his brother’.

Dialogue against Pelagius, iii. 2. In the Gospel according to the Hebrews which is indeed in the Chaldaean and Syrian speech butis written in Hebrew letters, which the Nazarenes use tothisday, called ‘according to the apostles’, or, as most term it, ‘according to Matthew’, which also is to be seen in the library of Caesarea, the story tells: Behold, the mother of the Lord and his brethren said unto him: John Baptist baptizeth unto the remission of sins; let us go and be baptized of him. But he said unto them: Wherein (what) have I sinned, that I should go and be baptized of him? unless peradventure this very thing that I have said is a sin of ignorance.

ibid. And in the same book: If thy brother (saith he) have sinned by a word and made thee amends, seven times in a day receive thou him. Simon his disciple said unto him: Seven times in a day? The Lord answered and said unto him: Yea, I say unto thee, unto seventy times seven times. For in the prophets also, after they were anointed by the Holy Spirit, the word of sin was found.

‘Word of sin’ is Hebraistic for ‘somewhat of sin’: similarly ‘sinned by a word’ means ‘sinned in anything’.

Latin version of Origen on Matthew (now called Pseudo-Origen).

It is written in a certain Gospel which is called according to the Hebrews (if at least any one care to accept it, not as authoritative, but to throw light on the question before us) :

The second of the rich men (it saith) said unto him: Master, what good thing can I do and live? He said unto him: O man, fulfil (do) the law and the prophets.

He answered him: I have kept them. He said unto him: Go, sell all that thou ownest, and distribute it unto the poor, and come, follow me. But the rich man began to scratch his head, and it pleased him not. And the Lord said unto him: How sayest thou: I have kept the law and the prophets? For it is written in the law: Thou shalt love thy neighbour as thyself, and lo, many of thy brethren, sons of Abraham, are clad in filth, dying for hunger, and thine house is full of many good things, and nought at all goeth out of it unto them.

And he turned and said unto Simon his disciple who was sitting by him: Simon, son of Joanna, it is easier for a camel to enter in by a needle’s eye than for a rich man to enter into the kingdom of heaven.

It is probable that this extract was found by the translator of Origen’s commentary in some work of Jerome. It seems to be agreed that it was not in Origen’s own commentary.

Some manuscripts of the Gospels have marginal notes recording readings of ‘the Jewish’ Gospel, by which our Gospel is evidently meant. Some of these were published by Tischendorf, others more recently by Schmidtke. According to the latter these notes were originally made between 370 and 500 by some one who did his work at Jerusalem.

Matt. iv. 5. The Jewish copy has not ‘ unto the holy city’ but ‘in Jerusalem’.

Matt. v. 22. The word ‘without cause’ is not inserted in some copies, nor in the Jewish.

Matt. vii. 5. The Jewish has here: If ye be in my bosom and do not the will of my Father which is in heaven, out of my bosom will I cast you away.

(The ‘Second Epistle of Clement’, iv. 5, has: The Lord said: If ye be with me gathered together in my bosom and do not my commandments, I will cast you away and say unto you: Depart from me; I know you not whence ye are, ye workers of wickedness.)

Matt. x. 16. The Jewish has ‘(wise) more than serpents’ instead of ‘as serpents’.

Matt. xi. 12. (The kingdom of heaven suffereth violence.) The Jewish has: ‘is ravished (or plundered).’

Matt. xi. 25. (I thank thee (lit. confess unto thee), O Father.) The Jewish: ‘I give thee thanks.’

Matt. xii. 40%. The Jewish has not: three days and three nights (in the heart of the earth).

Matt. xv. 5. The Jewish: Corban by which ye shall be profited y us.

Probably it is meant that the verse ran: But ye say to your father and mother: Corban, &c.

Matt. xvi. 2,3. Omitted by ‘the Jewish’ (as by many extant manuscripts).

Matt. xvi. 17. The Jewish: (Simon) son of John.

Matt. xviii. 22. The Jewish has, immediately after the seventy times seven: For in the prophets, after they were anointed with the Holy Spirit, there was found in them a word (matter) of sin.

This shows the identity of ‘the Jewish’ with Jerome’s gospel.

Matt. xxvi. 74. The Jewish: and he denied and swore and cursed. ;

Matt. xxvii. 65. The Jewish: And he delivered unto them armed men, that they might sit over against the cave and keep it day and night.

A commentary on Isaiah (liii. 12) by Haimo of Auxerre (c. 850) has this apropos of the word ‘Father forgive them’ :

For, as is contained in the Gospel of the Nazarenes, at this _word of the Lord many thousands of Jews that stood round about the Cross believed.

A marginal note (thirteenth century) on a copy of the versified Bible called the Aurora (by Petrus de Riga), in a manuscript at the Fitzwilliam Museum, Cambridge (one of a number of remarkable notes) is:

At the cleansing of the Temple:

In the books of the Gospels which the Nazarenes use it is read that

rays issued from his eyes whereby they were terrified and* put to flight.

Jerome on Mait. xxi. 12 says that the people whom Jesus drove out did not resist him: ‘For a certain fiery and starry light shone (radiated) from his eyes and the majesty of Godhead gieamed in his face.’

When I published the note, I took it that it was a reminiscence of Jerome’s words: ray and radiate occur in both. But Dr. Zahn was of opinion that it might really represent something in the old Gospel: so I include it, though with hesitation.

One other mention of this Gospel has to be added.

In Budge’s Miscellaneous Coptic Texts is a Discourse on Mary by Cyril of Jerusalem. Cyril (Pseudo-Cyril) relates that he had to send for a monk of Maiéma of Gaza who was teaching false doctrine. Called on for an account of his belief the monk (p. 637, Eng. trans.) said: It is written in the Gospel to the Hebrews that when Christ wished to come upon the earth to men, the Good Father called a mighty power in the heavens which was called Michael, and committed Christ to the’ care thereof. And the power came down into the world and it was called Mary, and Christ was in her womb seven months. Afterwards she gave birth to him, and he increased in stature, and he chose the apostles, ...‘ was crucified, and taken up by the Father’. Cyril asked: Where in the Four Gospels is it said that the holy Virgin Mary the mother of God is a force? The monk said: In the Gospel to the Hebrews. Then, said Cyril, there are five Gospels? Where is the fifth? ‘The monk said: It is the Gospel that was written to the Hebrews. (Cyril convinced him of his error and burned the books. No more is told of the Gospel, which, whatever it may have been, was certainly not the book we have been dealing with, but a writing of pronouncedly heretical (Docetic?) views. The last sentence of the monk’s account of Christ, which I did not quote in full just now, is perhaps worth recording.) ‘After they had raised him up on the cross, the Father took him up into heaven unto himself.’ This, with its omission of all mention of the resurrection, might be construed as heretical: on the other hand, it may be merely a case of extreme compression of the narrative.

THE GOSPEL OF THE EBIONITES

All our knowledge of this is derived from Epiphanius, and he uses very confusing language about it (as about many other things). The passages are as follows : all occur in his work against Heresies—no. xxx.

And they (the Ebionites) receive the Gospel according to Matthew. For this they too, like the followers of Cerinthus and Merinthus, use to the exclusion of others. And they call it according to the Hebrews, as the truth is, that Matthew alone of New Testament writers made his exposition and preaching of the Gospel in Hebrew and in Hebrew letters.

THE GOSPEL OF THE EBIONITIS 9

Epiphanius goes on to say that he had heard of Hebrew versions of John and Acts kept privately in the treasuries (Geniza ?) at Tiberias, and continues :

In the Gospel they have, called according to Matthew, but not wholly complete, but falsified and mutilated (they call it the Hebrew Gospel), it is contained that ‘There was a certain man named Jesus, and he was about thirty years old, who chose us. And coming unto Capernaum he entered into the house of Simon who was surnamed Peter, and opened his mouth and said: As I passed by the lake of Tiberias, I chose John and James the sons of Zebedee, and Simon and Andrew and <Philip and Bartholomew, James the son of Alphaeus and Thomas> Thaddaeus and Simon the Zealot and Judas the Iscariot: and thee, Matthew, as thou satest at the receipt of custom I called, and thou followedst me. You therefore I will to be twelve apostles for a testimony unto (of) Israel.

And:

John was baptizing, and there went out unto him Pharisees and were baptized, and all Jerusalem. And John had raiment of camel’s hair and a leathern girdle about his loins: and his meat (it saith) was wild honey, whereof the taste is the taste of manna, as a cake dipped in oil. That, forsooth, they may pervert the word of truth into a lie and for locusts put a cake dipped in honey (sic).

These Ebionites were vegetarians and objected to the idea of eating locusts. A locust in Greek is akris, and the word they used for cake is enkris, so the change is slight. We shall meet with this tendency again.

And the beginning of their Gospel says that : It came to pass in the days of Herod the king of Judaea <when Caiaphas was high priest) that there came <a certain man> John <by name), baptizing with the baptism of repentance in the river Jordan, who was said to be of the lineage of Aaron the priest, child of Zacharias and Elisabeth, and all went out unto him.

The borrowing from St. Luke is very evident here. He goes on: And after a good deal more it continues that:

After the people were baptized, Jesus also came and was baptized by John; and as he came up from the water, the heavens were opened, and he saw the Holy Ghost in the likeness of a dove that descended and entered into him: and a voice from heaven saying: Thou art my beloved Son, in thee I am well pleased: and again: This day have I begotten thee. And straightway there shone about the place a great light. Which when John saw (it saith) he saith unto him: Who art thou, Lord? and again there was a voice from heaven saying unto him: This is my beloved Son in whom I am well pleased. And then (it saith) John fell down before him and said: I beseech thee, Lord, baptizethoume. But he prevented him saying: Suffer it (or let it go): for thus it behoveth that all things should be fulfilled.

And on this account they say that Jesus was begotten of the seed of a man, and was chosen; and so by the choice of God he was called the Son of God from the Christ that came into him from above in the likeness of a dove. And they deny that he was begotten of God the Father, but say that he was created, as one of the archangels, yet greater, and that he is Lord of angels and of all things made by the Almighty, and that he came and taught, as the Gospel (so calied) current among them contains, that, ‘I came to destroy the sacrifices, and if ye cease not from sacrificing, the wrath of God will not cease from you’.

(With reference to the Passover and the evasion of the idea that Jesus partook of flesh :)

They have changed the saying, as is plain to all from the combination of phrases, and have made the disciples say: Where wilt thou that we make ready for thee to eat the Passover? and him, forsooth, say: Have I desired with desire to eat this flesh of the Passover with you?

These fragments show clearly that the Gospel was designed to support a particular set of views. They enable us also to distinguish it from the Gospel according to the Hebrews, for, among other things, the accounts of the Baptism in the two are quite different. Epiphanius is only confusing the issue when he talks of it as the Hebrew Gospel— or rather, the Ebionites may be guilty of the confusion, for he attributes the name to them.

The Gospel according to the Twelve, or ‘of the Twelve’, mentioned by Origen (Ambrose and Jerome) is identified by Zahn with the Ebionite Gospel. He makes a good case for the identification. If the two are not identical, it can only be said that we know nothing of the Gospel according to the Twelve.

Revillout, indeed, claims the title for certain Coptic fragments of narratives of the Passion which are described in their proper place in this collection: but no one has been found to follow his lead.

THE GOSPEL ACCORDING TO THE EGYPTIANS

Origen, in his first Homily on Luke, speaks of those who ‘took in hand’ or ‘attempted’ to write gospels (as Luke says in his prologue). These, he says, came to the task rashly, without the needful gifts of grace, unlike Matthew, Mark, John, and Luke himself. Such were those who composed the Gospel which is written ‘according to the Egyptians’ and the Gospel entitled ‘of the Twelve’.

Apart from this there are but few mentions of the book. A series of passages from Clement of Alexandria is our chief source of knowledge. They are as follows:

CLEM. ALEX. Strom. iii. 9. 64. Whence it is with reason that after the Word had told about the End, Salome saith: Until when shall men continue to die?

THE GOSPEL ACCORDING TO THE EGYPTIANS 11

(Now the Scripture speaks of man in two senses, the one that is seen, and the soul: and again, of him that is in a state of salvation, and him that is not: and sin is called the death of the soul) and it is advisedly that the Lord makes answer: So long as women bear children.

66. And why do not they who walk by anything rather than the true rule of the Gospel go on to quote the rest of that which was said to Salome: for when she had said, ‘I have done well, then, in not bearing children?’ (as if childbearing were not the right thing to accept) the Lord answers and says: Every plant eat thou, but that which hath bitterness eat not.

iil. 138. 92. When Salome inquired when the things concerning which she asked should be known, the Lord said: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female. In the first place, then, we have not this saying in the four Gospels that have been delivered to us, but in that according to the Egyptians.

(The so-called Second Epistle of Clement has this, in a slightly different form, c. xii. 2:

For the Lord himself being asked by some one when his kingdom should come, said: When the two shall be one, and the outside (that which is without) as the inside (that which is within), and the male with the female neither male nor female.)

There are allusions to the saying in the Apocryphal Acts, see pp. 335,

iii. 6. 45. The Lord said to Salome when she inquired: How long shall death prevail? ‘As long as ye women bear children’, not because life is an ill, and the creation evil: but as showing the sequence of nature: for in all cases birth is followed by decay.

Excerpts from Theodotus, 67. And when the Saviour says to Salome that there shall be death as long as women bear children, he did not say it as abusing birth, for that is necessary for the salvation of believers.

Strom. iii. 9. 63. But those who set themselves against God’s creation because of continence, which has a fair-sounding name, quote also those words which were spoken to Salome, of which I made mention before. They are contained, I think (or I take it) in the Gospel according to the Egyptians. For they say that ‘the Saviour himself said: I came to destroy the works of the female’. By female he means lust: by works, birth and decay.

HipPotytTus against Heresies, v.7. (The Naassenes) say that the soul is very hard to find and to perceive; for it does not continue in the same fashion or shape or in one emotion so that one can either describe it or comprehend it in essence. And they have these various changes of the soul, set forth in the Gospel entitled according to the Egyptians.

EripHanius, Heresy |xii. 2 (Sabellians). Their whole deceit (error) and the strength of it they draw from some apocryphal books, especially from what is called the Egyptian Gospel, to which some have given that name. For in it many suchlike things are recorded (or attributed) as from the person of the Saviour, said in a corner, purporting that he showed his disciples that the same person was Father, Son, and Holy Spirit.

All this goes to show that this Gospel was a secondary work with a distinct doctrinal tendency. It resembles the later Gnostic books such as the Pistis Sophia in assigning an important rdéle in the dialogues with Christ to the female disciples.

GOSPEL OF PHILIP

One mention and citation of this occurs in Epiphanius, Heresy xxvi. 18. Speaking of the ‘ Gnostics ’ of Egypt in his time (fourth century) he says :

They produce a Gospel forged in the name of Philip the holy disciple, which says:

The Lord revealed unto me what the soul must say as it goeth up into heaven, and how it must answer each of the Powers above. ‘I have taken knowledge (it saith) of myself, and have gathered myself together out of every quarter and have not begotten (sown) children unto the Ruler, but have rooted out his roots and gathered together the members that were scattered abroad. And I know thee who thou art, for I (it saith) am of them that are from above.’

A very leading Gnostic doctrine was that the soul contained sparks of the Divine, which were dispersed about among the world of matter, and must be collected, destined as they were some day to be removed out of the influence of matter and-taken up into the higher world. This is enunciated here.

In the Pistis Sophia Philip is one of the disciples who are specially ordered to write the revelations uttered by Christ.

GOSPEL OR TRADITIONS OF MATTHIAS

Origen on Luke (Hom. 1) says that he knows of a Gospel according to Matthias. Ambrose and Jerome, it seems, repéat his statement. Eusebius also mentions the book: none of these give more than the bare name. In the Gelasian Decree it is condemned, which need not mean that it was known to the condemner. It also occurs in the Greek ‘List of the Sixty Books’.

It is possible that this book was identical with the Traditions of Matthias, a writing of which Clement of Alexandria speaks in the following passages:

Strom. ii. 9. 45. The beginning (of truth) is to wonder at things, as Plato says in the Theaetetus, and Matthias in the

GOSPEL OR TRADITIONS OF MATTHIAS 13

Traditions, advising us: Wonder thou at the things that are before thee: making this the first step to further knowledge.

ili. 4, 26. (The Gnostics) say that Matthias also taught thus: that we should fight with the flesh and abuse it, not yielding to it at all for licentious pleasure, but should make the soul grow by faith and knowledge.

vii. 13.82. They say that in the Traditions Matthias the apostle said that on every occasion, if the neighbour of a chosen one sin, the chosen one hath sinned: for had he behaved himself as the word enjoins, the neighbour also would have been ashamed of his way of life, so as not to sin.

This, too, is thought by Zahn to be traceable to the same source:

Strom. iv. 6. 35. It is said that Zacchaeus (or, as some say, - Matthias), the chief publican, when he had heard the Lord, who condescended to come to him, said: Behold, the half of my goods I give in alms, Lord: and if I have defrauded any man of ought, I restore it fourfold. Whereupon also the Saviour said: The Son of man is come to-day and hath found that which was lost.

Hippolytus tells us that the‘heretics Basilides and Isidorus (his son) asserted that Matthias had spoken unto them certain secret words which he had heard from the Saviour, being taught by him apart.

The two fragments which we possess of the text of this book will be found among the Passion narratives and the Apocalypses respectively. Here I place the notices of it that are found in the Church writers. There are but three.

ORIGEN on Matthew, x.17. (They of Nazareth thought that Jesus) was the son of Joseph and Mary: but the brothers of Jesus some (founding on a tradition of the Gospel entitled according to Peter or of the Book of James) say were sons of Joseph by a former wife who had lived with him before Mary.

The Book of James is the so-called Protevangelium, given below.

Eusestius, Eccl. Hist. vi. 12, treating of Serapion, bishop of Antioch about A.D. 190, says:

There is another treatise composed by him about the Gospel called ‘according to Peter’, which he drew up to expose the false statements contained in it, for the benefit of some members of the church at Rhossus, who by the means of the aforesaid book had succumbed to unorthodox doctrines. Of this it will be well to adduce some passages in which he states his view of the book, writing thus:

For we, brethren, accept Peter and the other apostles as we would Christ, but, as experienced men, we repudiate what is

falsely written under their name, knowing that we have not had any such things delivered to us. For I, when I was with you, supposed that all of you adhered to the right faith, and, not having gone through the Gospel which they produced under the name of Peter, I said: If this is all that seems to cause you scruples, let it be read. But now that I have learned from what has been told me, that somewhat of heresy was nesting in their mind (lit. their mind had its lair in a certain heresy), I will take care to come to you again: so, brethren, expect me soon.

But you, who have comprehended of what manner of heresy Marcion (Gr. Marcianus) was, and how he contradicted himself, not understanding what he uttered, will learn the truth from what has been written to you (in this treatise).

For we have been enabled to borrow this very Gospel from others who used it, namely, the successors of those who were its authors (lit. began it) whom we call Docetae (Seemers)—for most of their notions belong to that school—and to go through it, and to find that most of it is of the right teaching (word) of the Saviour, but some things are adventitious; a list of which we have drawn up for you.

EUSEBIUS (iii. 8. 2) also names the Gospel (with the Acts, Apocalypse, and Preaching of Peter) as a writing not handed down among the ‘Catholic’ Scriptures, and not used as testimony by ancient or modern church writers. (This, as regards the Apocalypse and Preaching, is an exaggeration.)

THEODORET (of heretical Fables, ii. 2) says: ‘The Nazaraeans are Jews who know Christ as a righteous man, and use the Gospel called “according to Peter’’.’ (What we know of the Gospel and of the Nazarenes forbids us to give credence to this statement.)

The Infancy Gospel current under the name of Thomas is also given below. The ancient testimonies, as in the case of Peter, are placed here. We are not absolutely certain that our Gospel of Thomas is a form of the older one, though the one quotation we have of the latter coincides curiously with the subject of the former. I have, myself, very little doubt that our Gospel is the skeleton of the old one— the stories retained and the unorthodox discourses cut out.!

ORIGEN says (Hom. 1 on Luke): There is also current the Gospel according to Thomas.

- 1 Indian influence has been suggested as a factor in these stories, and tales of the childhood of Krishna and of Buddha have been cited, which have a colourable resemblance to some of those in the Gospel. The thesis is not proved, but I have sometimes thought that the name given to Thomas in the Latin version, ‘Ismaelite’, might be the

Hiprouytus against Heresies, v. 7. The Naassenes speak of a nature of man at once hidden and manifesting itself, which they say is within man, and is the kingdom of heaven that is sought after: and they deliver this concerning it, expressly, in the Gospel entitled according to Thomas, in these words: He that seeketh me will find me in children from seven years old and upwards: for there am I manifested, who am hidden in the fourteenth age (aeon).

Our Gospel of Thomas tells of the acts of Jesus at five, six, and eight years of age: the naming of the age may originally have been significant. The fragment seems to indicate that the years from seven to fourteen were a period of mystic importance.

CyRIL OF JERUSALEM (A.D, 348) speaks of this book as a Manichaean production. Very likely the Manichaeans used it, but it was older than their sect. He says (Catech. iv. 36):

And of the New Testament read the four Gospels only. The others are apocryphal (pseudepigraphic) and harmful. The Manichaeans also wrote a Gospel according to Thomas, which, though coloured with the fragrance of a gospel-name, corrupts the souls of the simpler.

ib. vi. 31. Let no one read the Gospel according to Thomas, for it is not by one of the twelve apostles, but by one of the three wicked disciples of Manes.

Eusebius names it among undoubtedly spurious books.

The Stichometry of Nicephorus assigns it 1,300 lines.

IRENAEUS (i. 18. 1) says that the Marcosian sect support their doctrines by a vast number of apocryphal writings. ‘They adduce, too, this false invention, that when the Lord as a child was learning the alphabet, and his teacher said, as the custom is: Say Alpha; he answered: Alpha. But when the teacher bade him say Beta, the Lord answered: First tell thou me what Alpha is, and then will I tell thee what Beta is. And this they interpret as meaning that he alone knew the unknown mystery, which he manifested in the form of Alpha.’

It seems probable from Irenaeus’s language that the Marcosians took

original reading, and that if so, it might be interpreted as suggesting a connexion with the further East.

The case stands thus. The Greek text A calls the writer “Thomas the Israelite the Philosopher’. Greek B, ‘the holy apostle Thomas’, Latin, ‘Thomas the Israelite (or Ismaelite) the apostle of the Lord’. ‘Israelite’ is a curious and pointless designation, if the apostle is meant, and a very easy corruption of Ismaelite. ‘Philosopher’ is a strikingly unusual description. The combination of Ismaelite and Philosopher would serve to convey the idea of an Eastern sage.

From a somewhat different point of view, it is not to be forgotten that Thomas the apostle was connected with India by a tradition probably a good deal older than the Acts of Thomas.

this from an apocryphal writing. I have not much doubt that that was the Gospel of Thomas. The story occurs in text A, c. vi, and in all Infancy Gospels in some form. It is also told shortly i in the Epistle of the Apostles, c. 4: see p. 486.

Again our principal source of knowledge is Clement of Alexandria, who makes a series of quotations from it.

CLEMENT OF ALEXANDRIA, Strom. i. 29. 182. And in: the Preaching of Peter you may find the Lord called ‘Law and Word’.

Twice again he quotes this phrase.

vi. 5. 39. But that the most approved of the Greeks do not know God by direct knowledge, but indirectly, Peter says in his Preaching: Know ye then that there is one God who made the beginning of all things and hath power over their end; and: The invisible who seeth all things, uncontainable, who containeth all, having need of nought, of whom all things stand in need and for whose sake they exist, incomprehensible, perpetual, incorruptible, uncreated, who made all things by the word of his power... . that is, the Son.t

Then he goes on: This God worship ye, not after the manner of the Greeks ... showing that we and the good (approved) Greeks worship the same God, though not according to perfect knowledge for they had not learned the tradition of the Son. ‘Do not’, he says, ‘worship’—he does not say ‘the God whom the Greeks worship’, but ‘not after the manner of the Greeks’: he would change the method of worship of God, not proclaim another God. What, then, is meant by ‘not after the manner of the Greeks’? Peter himself will explain, for he continues: Carried away by ignorance and not knowing God as we do, according to the perfect knowledge, but shaping those things over which he gave them power, for their use, even wood and stones, brass and iron, gold and silver (forgetting) their material and proper use, they set up things subservient to their existence and worship them; and what things God hath given them for food, the fowls of the air and the creatures that swim in the sea and creep upon the earth, wild beasts and fourfooted cattle of the field, weasels too and mice, cats and dogs and apes; yea, their own eatables do they sacrifice as offerings to eatable gods, and offering dead things to the dead

1 In vi. 7. 58 he repeats a clause of this:

For there is in very deed one God, who made the beginning of all things: meaning his first begotten Son; thus Peter writes, understanding rightly the words: In the beginning God created the heaven and the earth.

The words In the beginning were interpreted as meaning ‘ By the Son ’.

as to gods, they show ingratitude to God, by these practices denying that he exists. . . . He will continue again in this fashion: Neither worship ye him as do the Jews, for they, who suppose that they alone know God, do not know him, serving angels and archangels, the month and the moon: and if no moon be seen, they do not celebrate what is called the first sabbath, nor keep the new moon, nor the days of unleavened bread, nor the feast (of tabernacles?), nor the great day (of atonement).

Then he adds the finale (colophon) of what is required: So then do ye, learning in a holy and righteous sort that which we deliver unto you, observe it, worshipping God through Christ in anew way. For we have found in the Scriptures, how the Lord saith: Behold, I make with you a new covenant, not as the covenant with your fathers in mount Horeb. He hath made a new one with us: for the ways of the Greeks and Jews are old, but we are they that worship him in a new way in a third generation (or race), even Christians.1

Shortly after this he cites Paul ‘in addition to the Preaching of Peter’ as referring to the Sibyl and Hystaspes. The passage is given below as a possible fragment of the Acts of Paul.

After his quotation from Paul, Clement continues :

Therefore Peter says that the Lord said to the apostles: If then any of Israel will repent, to believe in God through my name, his sins shall be forgiven him: (and) after twelve years go ye out into the world, lest any say: We did not hear.

In the next chapter (vi. 6) he has :

For example, in the Preaching of Peter the Lord says: I chose out you twelve, judging you to be disciples worthy of me, whom the Lord willed, and thinking you faithful apostles; sending you unto the world to preach the Gospel to men throughout the world, that they should know that there is one God; to declare by faith in me [the Christ] what shall be, that they that have heard and believed may be saved, and that they which have not believed may hear and bear witness, not having any defence so as to say ‘We did not hear’.

1 ORIGEN on John, xiii. 17, has part of the above passages:

It is too much to set forth now the quotations of Heracleon taken from the book entitled The Preaching of Peter and dwell on them, inquiring about the book whether it is genuine or spurious or compounded of both elements: so we willingly postpone that, and only note that according to him (Heracleon) Peter taught that we must not worship as do the Greeks, receiving the things of matter, and serving stocks and stones: nor worship God as do the Jews, since they, who suppose that they alone know God, are ignorant of him, and serve angels and the month and the moon.

After a few lines:

And to all reasonable souls it hath been said above: Whatsoever things any of you did in ignorance, not knowing God clearly, all his sins shall be forgiven him.

vi. 15. 128. Peter in the Preaching, speaking of the apostles, says: But we having opened the books of the prophets which we had, found, sometimes expressed by parables, sometimes by riddles, and sometimes directly (authentically) and in so many words naming Jesus Christ, both his coming and his death and the cross and all the other torments which the Jews inflicted on him, and his resurrection and assumption into the heavens before Jerusalem was founded (MS. judged), even all these things as they had been written, what he must suffer and what shall be after him. When, therefore, we took knowledge of these things, we believed in God through that which had been written of him. -

And a little after he adds that the prophecies came by Divine providence, in these terms: For we know that God commanded them in very deed, and without the Scripture we say nothing.

The character of the heathen worship, with its mention of weasels, cats, &c., and the fact that our authorities are all Alexandrine, point to the Egyptian origin and currency of the Preaching. We see also that it was an orthodox book. Origen even faces the possibility of its being genuine in whole or in part. The earliest of the Greek apologists for Christianity whose work we have, Aristides, takes a very similar line to the Preaching, and is thought to have used it.

A Syriac Preaching of Simon Cephas in the city of Rome (to be found in Cureton’s Syriac Documents) has nothing in common with our book. Its gist is, briefly, this: A great assembly gathers to hear Peter. He speaks to them of the life and death of Jesus, and the call of the apostles, exhorts them to shun idolatry: reverts to the signs at the crucifixion, and the report of Pilate to Caesar and the senate, and warns them against Simon Magus. We then have the incident of the dead man raised by Peter after Simon had failed. Peter’s episcopate of twenty-five years, his martyrdom and that of Paul, Nero’s death, and a famine which ensued after many years, are shortly told.

In the Clementine Recognitions, &c., a great deal is said about books of Preachings of Peter: but these are toa great extent imaginary, and, if ever they existed, must have belonged to the same peculiar school of thought as the rest of that literature.

There are certain other fragments of a ‘Teaching of Peter’ which may be another name for the Preaching. Opinion is divided. Probably

the first, from Origen, is from the Preaching. The others are of a different complexion.

ORIGEN on Firsi Principles i, prologue 8. But if any would produce to us from that book which is called The Doctrine of Peter, the passage where the Saviour is represented as saying (lit. seems to say) to the disciples: I am not a bodiless spirit (demon): he must be answered in the first place that that book is not reckoned among the books of the church: (and then) it must be shown that

the writing is neither by Peter nor by any one els¢ who was inspired by the spirit of God.

The quotation agrees with one from the Gospel according to the Hebrews. See p. 4.

GREGORY OF NAZIANZUS, ep. 16. ‘A soul in trouble is near unto God’, saith Peter somewhere—a marvellous utterance.

(JoHN OF Damascus), Sacred Parallels, A. 12:

Of Peter: Wretched that I am, I remembered not that God seeth the mind and observeth the voice of the soul. Allying myself with sin, I said unto myself: God is merciful, and will bear with thee: and because I was not immediately smitten, I ceased not, but rather despised pardon, and exhausted the long-suffering of God.

ibid. From the Teaching of Peter: Rich is he that hath mercy on many, and he that, imitating God, giveth of that he hath. For God hath given all things unto all, of his own creatures. Understand then, ye rich, that ye ought to minister, for ye have received more than ye yourselves need. Learn that others lack the things ye have in superfluity. Be ashamed to keep things that belong to others. Imitate the fairness (equality) of God, and no man will be poor.

OECUMENIUS on James, v.16. And that happens to us which blessed Peter says: One building and one pulling down! they gain nought but their labour.

Three such are quoted or described by Epiphanius which may be properly reckoned as New Testament Apocrypha. I exclude the Gospel of Eve and such books as the prophecies of Parchor and other mythical persons, and the book of Elxai.

First is a book called the Birth of Mary.

EPiPpHANIus, Heresy xxvi. 12.

(The Gnostics have a book which they call the Birth (or Descent) of Mary, in which are horrible and deadly things.) For they. say that the reason of Zacharias being slain in the Temple was this, because, say they, he saw a vision and in his fear, as he was abcut to tell the vision, his mouth was stopped. For, say they, he saw at the hour of incense, as he was burning incense, a man standing there who had the form of an ass. And when he went out, they say, and would have said: Woe unto you! what (or whom) do ye worship? he that was seen of him within the _ Temple shut his mouth, that he might not be able to speak. And

when his mouth was opened, so that he could speak, then he revealed it to them and they slew him. And thus, say they, died

Zacharias. For on this account the priest was commanded by the lawgiver himself to wear bells, that when he enters in to do his priestly office, he whom they worship may hear the sound of the bells and hide himself, that the likeness of his shape may not be detected.

This is the vulgarest expression of the hatred of the Old Covenant of which Marcion was the noblest exponent. I need not dwell here upon the prevalence of the belief among heathens that Jews and Christians worshipped a deity in the form of an ass. The Palatine graffito of the crucified figure with an ass’s head will occur to many readers.

Another Gospel (?) of similar tendency was that which was used by the nameless ‘ Adversary of the Law and the Prophets’ whom Augustine refutes, and from which the following is quoted:

The apostles having asked the Lord what they were to think about the Jewish prophets, who were thought in the past to have foretold his coming, he was troubled that they even yet had such thoughts, and answered: Ye have given up (let go) the living one who is before your eyes, and talk idly of the dead.

EpIPuANIvs in Her. xxvi. 8 quotes the Lesser Questions of Mary: but I must be excused from repeating the passage.

In Her. xxx. 16 he tells of a book used by the Ebionites called the Ascents of James:

Certain supposititious Ascents, and Discourses, so called, do they produce in the Ascents of James, representing him as speaking against the Temple and the sacrifices, and the fire on the altar ; and many other things full of empty sound. And there, too, they are not ashamed to indict Paul, with forged discourses full of the malice and error of their false apostles: calling him a man of Tarsus (which he confesses and does not deny), but asserting that he came of the Greeks; taking their occasion from the place, because of the words truthfully spoken by him: I am a man of Tarsus, a citizen of no mean city; they then say that he was a Greek, the child of a Greek mother and a Greek father, and that he went up to Jerusalem and remained there some time, and desired to take the daughter of the high priest to wife, and on that account became a proselyte and was circumcised, and when he failed to secure the maiden he was enraged, and wrote against circumcision and against the sabbath and the Law.

The book, as Lightfoot (Galatians, 330, n. 2) says, ‘was so called doubtless as describing the ascents of James up the Temple stairs, whence he harangued the people’. Relics of it may probably be discerned in the latter chapters of the first book of the Clementine

ecognitions. Lightfoot also suggests, very ingeniously (l.c. 367, n. 1), that the account of the death of James, quoted by Eusebius from Hegesippus, in which James is cast down from the pinnacle of the Temple, ‘was the grand finale of these ascents’. In the Recognitions he addresses the people from the Temple steps, and is

thrown down and left for dead by the enemy (Paul); in Hegesippus he speaks from the pinnacle, ‘is hurled from the still loftier station, and this time his death is made sure’. It is an attractive conjecture.

Epiphanius mentions some other heretical apocrypha: a Gospel of Judas Iscariot ({renaeus also speaks of this) and an heretical Ascension (Anabaticon) of Paul, used by the Caianites or Cainites. They are mere names to us.

We also hear of ‘Gospels’ of heresiarchs—Basilides, Valentinus, and others: but these we cannot think of as real Gospels. They are—if they are not mere ghost-books—the treatises in which these teachers set forth their views, and they were nicknamed Gospels. The Gospel of Marcion is of a different class: it was an edition of Luke, from which all that went counter to Marcion’s views was removed. He made a similar text of the Pauline Epistles.

From a Latin writer, Orosius, comes our only fragment of another heretical apocryphon, the Memoria (? Memoirs) of the Apostles. It was current among the Priscillianists who had their head-quarters in Spain in the fourth century. It was evidently a dualist book, no doubt Manichaean in origin.

Orosius, Admonition of the errors of the Priscillianists and Origenists. Priscillian delivered that the names of the Patriarchs are members (parts) of the soul: for that Ruben was in the head, Levi in the heart, Juda in the heart, Benjamin in the thighs, and the like. In the members of the body, on the other hand, the heavenly signs are arranged, viz. the Ram in the head, the Bull in the neck, the Twins in the arms, the Crab in the heart, &c. He would have it understood that the darkness is eternal, and that out of it the ruler of this world came forth. He confirms this from a book called the Memoria of the Apostles, where the Saviour is represented as being questioned privately by the disciples, and explaining that in the parable of the Gospel which says: A sower went forth to sow his seed, the sower was not good: asserting, that had he been good, he would not have been careless, nor cast the seed by the wayside or on stony places or untilled ground: willing it to be understood that this (the ruler of the world?) was the sower, who scattered the souls he had caught into various bodies, as he pleased. In the same book much is said of the principle of moist things, and the principle of fire: he would have it understood that all good things happen in this world, not by the power of God, but by contrivance (art). )

(The cause of rain is then expounded in a manner best not repeated.)

In the Gelasian Decree ‘Of Books to be received and not to be received’ are the titles of many Apocryphal books. The date and source of this Decree are matters of dispute, but it cannot be later than the sixth century. Many of the titles that occur in it are derived from the works of Church writers, especially Jerome: the books had not been seen by the author of the Decree.

Its list of New Testament Apocrypha is remarkable alike for omissions and insertions. It runs thus:

The Itinerary under the name of the apostle Peter which is called of Saint Clement, nine books.

(= the Clementine Recognitions: in fen books.)

Acts under the name of Andrew the apostle.

- = Thomas 7

(These will be found in their place in this collection.)

Gospel under the name of Matthias (see p. 12). a is Barnabas.

(Both the above occur in the Greek list of the Sixty Books, but the existence of a Gospel of Barnabas is most doubtful. The extant book under that name (ed. Ragg, 1907) is in Italian, a forgery of the late fifteenth or sixteenth century, by a renegade from Christianity to Islam.)

Gospel under the name of James the Less.

(Probably the Protevangelium: but a lesson on the Circumcision of Christ (printed by Bannister in Journal of Theol. Studies, 1908, p. 417), in a fragment of a tenth-century service book in an Irish hand, is headed: Lesson of the Gospel according to James son of Alphaeus. It is hardly worth translating.)

Gospel under the name of Peter the Apostle (fragments exist).

Gospel under the name of Thomas which the Manichaeans use (extant).

Gospel under the name of Bartholomew (extant).

Gospels under the name of Andrew (non-existent: a confusion with the Acts).

Gospels which Lucianus falsified.

af Hesychius 5 _ (These are recensions of the text of the canonical gospels, of which we know little.)

Book concerning the Infancy of the Saviour (Pseudo-Matthew’s

Book concerning the birth of the Saviour, and Mary, or the midwife (the same as the last, or the Protevangelium).

The book called of the Shepherd (of Hermas).

All the books which Leucius the disciple of the devil made.

(Leucius is really the name attached to the Acts of John only: the entry is quite a vague one).

The book called the Foundation.

5 9 Treasure. (Writings attributed to Manes, founder of the Manichaean sect.)

I omit, in what follows, the titles of Old Testament Apocrypha and patristic writings.

The book called the Acts of Thecla and Paul (an episode from the Acts of Paul, current separately). The Revelation called of Paul (extant). ne rs Thomas (extant). dy ath Fe Stephen (see under Apocalypses). The book called the Passing of Saint Mary (probably Pseudo- Melito’s narrative). The book called the Lots of the Apostles (a system of divination). The book called Lusa apostoloruwm (an unexplained title). P The book called Canons of the Apostles (extant, but not given in this collection). Mpistle of Jesus to Abgarus. Epistle of Abgarus to Jesus (extant).

I may append to this the portions of the leading Greek lists of biblical books which mention New Testament Apocrypha.

a. The Text of the Sixty Books It is as old as the seventh century. The Sixty Books are those of the Bible. Then follow lists of those ‘outside the sixty’ (nine) and of ‘such as are Apocryphal’. Nos. 1-14 of these are Old Testament. 15. History of James ( Protevangelium). 17. Travels and Teachings of the Apostles (the Apocryphal Acts in general). 18. Epistle of Barnabas. 2i. Teaching (Didascalia) of Clement (Apostolic -Constitutions). 22. Teaching of Ignatius ( his letters). 23. Teaching of Polycarp ( = his letter). 24. Gospel according to Barnabas (see p. 22). 25. Gospel according to Matthias (see p. 12).

b. Stichometry of Nicephorus

Thought to have been drawn up in Jerusalem: possibly as old as the fourth century: appended ultimately to the ninth-century Chronography of Nicephorus.

Such of the New Testament books as are disputed.

1. Apocalypse of John lines 1,400

2. Apocalypse of Peter Me 300

3. Epistle of Barnabas ;5 1,060

4. Gospel according to the Hebrews » 2,200 Such of the New Testament as are Apocryphal.

1. Travels of Paul ( = Acts) lines 3,600

2. Travels of Peter Ppl yy 60)

Extant in but one manuscript, at Eton. In thelist of Old Testament Apocrypha it is identical with the last, only it does not give the number of lines. In the New Testament list it is confused, calling the obviously apocryphal books ‘disputed’ only, and omitting the real ‘antilegomena’. Thus:

Of the New Testament again these are disputed. Travels of Peter, Travels of John, Travels of Thomas, Gospel according to Thomas, Teaching of the Apostles, Clementine writings: out of which the truer and inspired portions have been selected and

0 21D ori go

. Travels of John (= Acts) lines 2,600

Travels of Thomas », 1,600

. Gospel according to Thomas , 1300

Teaching (Didache) of the Apostles 200 Of Clement (two Epistles) » 2,600 Of Ignatius, Polycarp, and Hermas.

c. The Synopsis of Scripture ‘ of Athanasius’.

paraphrased.

PRESERVED IN MANUSCRIPTS DISCOVERED IN RECENT YEARS

A. GREEK FRAGMENTS

1. THE FAYOUM GOSPEL-FRAGMENT

Tuis is a piece of papyrus of the third (?) century, in the Archduke Rainer’s collection of papyri at Vienna: first published in 1885. There have been many attempts (as in ail these cases) at restoring the missing words and letters. The first line remains quite doubtful. What may be regarded as certain is:

all ye in this night shall be offended according to the scripture: I will smite the shepherd and the sheep shall be scattered. And when Peter said: Even if all, not I, the Lord said: The cock shall twice crow and thou said: Before the cock crow twice to-day quest shalt thrice deny me thou shalt thrice deny me.

It is not certain that this is a fragment of a Gospel: it may be, and is by many held to be, a somewhat abridged quotation made by a preacher or commentator. It omits, for instance, the clause: After I am risen I will go ‘before you into Galilee. If the preacher or expositor wished to emphasize Peter’s denial, he might easily pass over these words. On the other hand the first editor of it, and others, have thought that the omission was a mark of early date.

The word for crow is literally cry cuckoo.

2. THE OXYRHYNCHUS SAYINGS OF JESUS

These are on two papyri found at Oxyrhynchus by Messrs. Grenfell and Hunt in excavations carried out for the Graeco-Roman branch of the Egypt Exploration Fund.

The first was found in 1897: it is a leaf of a papyrus book, of the third century. It is numbered, apparently, ‘11°. The second was found in 1903: it is a piece of a papyrus roll, also of the third century, but a little later in date than the other. It has a title or prologue.

Both are mutilated. The latest editor, Professor H. G. Evelyn White (The Sayings of Jesus from Oxyrhynchus, Cambridge, 1920), has shown good cause for believing both fragments to belong to the same collection of Sayings. He makes the second precede the first (as I said, it has a title), and believes that the Sayings are extracts from the Gospel according to the Hebrews. I shall follow his order in

translating the Sayings: but I must refrain from quoting all his very ingenious restorations. As a rule I shall only give the practically certain supplements.

Oxyrhynchus Papyrus 654. . ,

Prologue. These are the( . . . ) words which Jesus that liveth and {ae . ) spake to(. . ) and to Thomas. And he said: Eyheencees heareth) these words shall not taste (of death).

i, Let not him that seeketh cease (seeking till he) find, and when he findeth (he shall marvel, and) having marvelled he shall reign, and (having reigned) he shall rest.

(Quoted by Clement of Alexandria as from the Gospel according to

the Hebrews : see p. 2.)

. . ) the kingdom that is in heaven ( i. 5.) the fowls, of thesheaver whatsoever is under the earth the fish of the sea. (These are they that draw) you; and the kingdom (of pam is within you: (and whosoever) knoweth( .

shall find it( . . . ) know yourselves (eee ke te EV C: Beal a unoner ere raz Get Ite Father ( . . . ) ye shall know yourselves'to bein (2: ). And ye are

the city (?) (of God (See below for suggested restorations.) iii, A man shall not hesitate ( having found ?) to ask of ( concerning the place of ( for (ye shall find?) that many (first shall be last and) the last first and they shall ( iv. Jesus saith ( before thy face and (that which is hidden) from thee shall be revealed (to thee: for there is nothing) hid that shall not be manifested and buried that (shall not be found or raised up) V. his disciples) question him (and) say: How shall we fast (and how shall we ) and how (shall we ) and what shall we observe ( ). Jesus saith ( ) Do not do ( ) of the truth ( ) hidden ( ) blessed is he ( Oxyrhynchus Papyrus 1.

vi. And then shalt thou see clearly to cast out the mote which is in thy brother’s eye.

vii. Jesus saith: If ye fast not from the world ye shall not find the kingdom of God, and if ye keep not Sabbath for the whole week, ye shall not see the Father.

viii. Jesus saith: I'stood in the midst of the world, and in flesh appeared I unto them: and I found all men drunken, and none did I find thirsting among them and my soul is afflicted for the sons of men, because they are blind in their heart and see not . .

(bottom of the column gone)

ix, col. 2. poverty x. (Jesus saith) Wheresoever there are (two, they are not without) God: and where there is one alone I say I am with him. Lift up the stone and there shalt thou find me: cleave the wood, and I am there. xi. Jesus saith: A prophet is not acceptable in his own country, nor doth a physician do cures upon them that know him. . Jesus saith: A city built upon the top of an high mountain and established can neither fall nor be hidden. xlii. Jesus saith: Thou hearest MeN thy (one) ear (but the other thou hast ee It is ae Breicable to ave ie numerous ecrenipts at restoration which have been made. For these I refer the reader to Evelyn White’s excellent edition. But by way ofa specimen I will give Evelyn White’s and Lagrange’s suggestions for Saying II, which is one of the most puzzling of them all. Lagrange’s appeared in the Reoue Biblique, Evelyn White would restore thus:

Judas) saith: (Who then

are they that draw us, (and when shall come the kingdom that is in heaven? (Jesus saith:) The fowls of the heaven (and of the beasts what -ever is beneath the earth (or upon the earth, and) the fishes of the sea, (these are they that draw you: and the kingdom (of heaven) is within you: (and whosoever) knoweth (himself) shall find (it: and having found it) ye shall know yourselves, (that) ye are (sons and heirs) of the Father the (Almighty, and) shall know yourselves (that ye are) in (God and God in you). And ye are the (City of God).

Judas the interrogator is ‘not Iscariot’.

Lagrange: (Judas) saith: (Who then

are they that draw us (unto heaven above, if the kingdom (is) in heaven? (Jesus saith) The fowls of the heaven, (the beasts and if

5 there be anything beneath the earth (or upon the earth, and the fishes of the sea (are they that) draw you (unto God) and the kingdom (of heaven) is within you (and whosoever) knoweth (God) shall find it: (for if ye know, him)

10 ye shall know yourselves (and shall know that) ye are (sons) of the Father that is (perfect: and likewise) ye shall know yourselves (to be citizens in heaven). And ye are the city (of God) or (that which affrighteth Satan).

He gives an alternative for lines 8-10:

is within you (and whosoever) knoweth (himself) shall find it. (Take pains therefore) to know yourselves, &c.

FRAGMENT OF A GOSPEL

Ozyrhynchus Papyrus 655. This is a broken leaf of a papyrus roll of ‘the third century. Very little of the second column—only the beginnings of words—remains.

(Take no thought)

from morning until evening nor from evening

to morning, either for

your food, what ye

shall eat, nor for your raiment, what ye shall

put on. Much better

are ye than the lilies

which do not card

nor spin...

having one gar-

ment, what... and

ye, who can add

unto your stat-

ure? He shall give

you your rai-

ment. His disciples

say unto him

When wilt thou

be manifest unto us and when shall we see thee? He saith: When ye have put off your raiment and are not ashamed.

(Cf. the Gospel according to the Egyptians.)

Col. 2. The sense of the lower part only can be made out with certainty.

He said The key of knowledge have ye hidden:

yourselves ye entered not in, and to them that were

coming in ye opened not

harmless as doves.

The other little pieces of the leaf give no sense.

FRAGMENT OF ANOTHER GOSPEL Oxyrhynchus Papyri, Part V, 1908. A leaf of a parchment book of the third century, almost complete.

first, before he doeth wrong he excuseth himself (or falleth into error). But take ye heed lest haply ye also suffer like things with them. For not only among the living do evildoers among men receive (retribution), but they endure also a punishment and great torment.!

And he took them with him and led them to the cleansing-place itself (or holy place) and walked in the Temple. And there came near a Pharisee, an high priest, Levi (?) by name, and met them and said unto the Saviour: Who hath given thee leave to tread this holy place and to look upon these holy vessels, without thy first bathing thyself, and without thy disciples having washed their feet, but unclean as thou art hast thou walked in this Temple, which is a clean place, wherein no man walketh but one that hath bathed himself and changed his clothes, nor presumeth to look upon these holy vessels ?

And straightway (the Saviour) stood with his disciples and answered him: Art thou then clean, that art here in the Temple? He said unto him: I am clean, for I have bathed myself in the pool of David, and when I had gone down into it by the one ladder (stair), I came up by the other: and I have put on white and clean raiment, and then did I come, and have looked upon these holy vessels. The Saviour answered him and said: Woe unto you, ye blind, that see not! Thou hast bathed thyself in these waters that are poured forth, into which, night and day, dogs and swine are cast: and after thou hadst washed thyself didst scour thine outer skin, which the harlots also and fiutegirls anoint and bathe and scour and beautify to (arouse) desire in men,” but within it is (or they are) filled with scorpions and

1 The above is mainly Zahn’s rendering. Swete’s is: ‘beforehand he useth every device to injure first (unlike the righteous, who—see Wisdom xviii. 2—do not retaliate when they are injured first).... For evildoers do not receive retribution among animals only (animals that do harm are punished here and now) but hereafter also undergo torment,’ &c.

2 I am reminded of an addition in the Septuagint to the text of 1 Kings xxii. 88: They washed (Ahab’s) chariot at the fountain of Samaria: and the swine and the dogs licked up the blood, and the harlots washed themselves in the blood, according to the word of the Lord which he spake.

all evil. But I and my disciples, of whom thou sayest, that we are not washed, have been washed in living waters which came down from (God out of heaven). But woe unto them that (wash the outside, but within are unclean, is Dr. Swete’s suggested supplement).

The writer seems to show gross ignorance of Jewish matters in assuming that swine could be suffered in the neighbourhood of the Temple, and in other ways. Yet some have defended him on this score.

We have no clue to the identity of the book from which the fragment comes. If it were not that Jesus is here spoken of as ‘the Saviour’, not ‘the Lord’, I should suggest the Gospel of Peter. ‘Saviour’ is the common word in the Gnostic literature. The Gospel of the Egyptians is an obvious possibility: but all is uncertain. At least, the leaf is not from the Gospel according to the Hebrews: and it approaches the style of the Synoptists more nearly than do the next fragments.

B.- COPTIC

1. Afragmentary papyrus of the fourth or fifth century at Strasburg, edited by A. Jacoby in 1900. I foilow the rendering in Hennecke’s Apokr. d. N.T., which seems better than Jacoby’s.

[front] that he may be known by his (hospitality to strangers) and be praised for his fruit: for...

. Amen. Give me now thy (strength) O Father, that (they) with me may endure the world. Amen. (I have) received the crown (or sceptre) of the kingdom.

I am become king through thee, Father. Thou wilt subject all things unto me. (Amen.) Through whom shall (the last) enemy be destroyed? Through (Christ). Through whom shall the sting of death be (destroyed)? (Through the) only-begotten.

Unto whom beiongeth the dominion? (Unto the Son.) Amen.

[back] Now when he had ended all the (song of praise to his Father ?) he turned himself to us and said (unto us): The hour is come when I shall be taken from you.

The spirit (is) willing, but the flesh is weak: (stay) and watch with me.

But we the oS WEDS eyiNe

He eneeved ane said ints us: pee not (because of) the destruction (of the body) but (fear) much more . . . the power of (darkness). Remember all (that I) have said unto you: (If) they have persecuted me, (they will) persecute you also.... (Ye) rejoice because I (have overcome the world).

COPTIC 31

Another fragment of the same.

[front] (that I) may reveal unto you all my glory and show you all your strength and the mystery of your apostleship. ...

[back] Our eyes penetrated through all places. We beheld the glory of his Godhead and all the glory of his dominion. He clothed us with the power of (our) apostleship.

We gain little from this. The scene is evidently the garden of Gethsemane. Our Lord utters a hymn to the Father: a faint resemblance to that in the Acts of John is perceptible. In it are clear reminiscences of 1 Cor. xv. Further reminiscences of St. John’s Gospel occur just after this. The second fragment implies a vision of the glorified Christ seen by the apostles. The writing of which these are fragments cannot have been a very early production. The apostles speak in the first person plural: but we need not infer that the book was a Gospel or the Gospel according to the Twelve (though this is Revillout’s view). As in other cases (e.g. the Gospel of Peter) a single apostle would most likely have figured as the author in some other part of it.

2. Bound up with the fifth-century manuscript which contains the Pistis Sophia is a slightly later leaf on which is the end of a book that may have been a Gospel. It has echoes of the last twelve verses of St. Mark. : the righteous man. They went forth by threes to the four regions of the heaven and preached the gospel of the kingdom in the whole world, Christ working with them by the word of strengthening and the signs and wonders which accompanied them. And so have men learned of the kingdom of God in all the earth and in the whole world of Israel for a testimony for all nations that are from the rising of the sun unto the going down thereof.

8. Similarly the remains of the ancient manuscript of the Acts of Paul include a single leaf of a Gospel narrative: Pies we, Oe WORKS © 15g they wondered greatly and pondered in their hearts. He said unto them: Why marvel ye that I raise the dead, or that I make the lame to go, or that I cleanse the lepers or raise up the sick, or that I have healed the palsied and the possessed, or that I have parted a few loaves and satisfied many, or that I have walked on the sea or that I have commanded the winds? If ye believe this and are convinced, then are ye great. For verily I say

unto you: If ye say unto this mountain Lift thyself and be cast into the sea without having doubted in your soul, it shall happen unto you... as one of them was convinced whose name was Simon, and who said: O Lord verily great are the works which thou doest. For we have never heard, nor have we seen [2nd page] ever a man that hath raised the dead, save thee. The Lord said unto him: Ye shall pray for the works, which I myself shall do . -- But the other works will I do straightway. For these I do for the sake of (?) a momentary salvation in time, in these places where they are, that they may believe on him who hath sent me. Simon said unto him: O Lord, command me, that I may speak. He said unto him: Speak, Peter. For from that day he did call them by name. He said: What then is this work which is greater than these . except the raising of the dead and the feeding of such a multitude? The Lord said unto him: There is somewhat that is greater than this, and blessed are they, that have believed with their whole heart. But Philip lifted up his voice in wrath saying: What manner of thing is this, that thou wilt teach us? But he said unto him: Thou This again is not very instructive. The burden of it is, ‘Greater works than these will I do’. There is nothing in it which goes outside the sphere of the canonical Gospels, save Philip’s anger. We shall see that in the Acts of Philip his proneness to wrath is emphasized.

By this curious name, which means ‘unwritten things’, it is usual to designate sayings and traditions of Christ which are not recorded in. our Gospels, and are not capable of being traced to their source. But collectors of them—especially Resch—have swept into their net all manner of fragments which do not come under the original definition.

Many of these appear in other parts of this volume: but there is a residue for which a place must be found here.

I distinguish two classes. First, those which are found as additions to the text of our Gospels, in manuscripts of the Gospels; second, those which are quoted by other writers.

1. At Matt. xx. 28, Codex Bezae (D of the Gospels, at Cambridge) and some Latin and Syriac authorities add: But ye seek (or seek ye) to increase from smallness and from the greater to become less. And when ye go in and are invited to dine, do not recline in the prominent place lest haply one more illustrious than thou come in, and he that bade thee to dinner say to thee: Go yet lower down; and thou shalt be put to shame. But if thou recline in the lesser place, and a lesser man ‘come in, he that bade thee to dinner will say to thee: Get thee yet higher up; and this will be profitable to thee.

2. At Luke vi. 4, Codex Bezae has: On the same day, seeing one working on the sabbath, he said unto him: Man, if indeed thou knowest what thou doest, thou art blessed: but if thou knowest not, thou art cursed, and a transgressor of the law.

3. At Matt. iii. 17, the fourth-century Latin Codex Vercellensis has: And when he was being baptized, a very great light shone round about from the water, so that all that had come thither feared.

The Codex Sangermanensis (g!) has: And when Jesus was being baptized, a great light shone from the water, so that all that were gathered together feared.

The same addition is found in many early writers. Justin Martyr (Dialogue with Trypho, 88) says, ‘a fire was kindled in Jordan’, Ephraem Syrus (fourth century) has, ‘a light rising over the water’. See also the Gospel of the Ebionites.

4, At Mark xvi. 8, after the words ‘roll away the stone from the door of the sepulchre’, the early Codex Bobiensis k (at Turin) has: But suddenly at the third hour of the day (or by day)

there came darkness throughout all the globe of the earth; and angels came down from the heavens, and rising in the "glory (brightness) of the living God they went up together with him, and immediately there was light. Then the women drew near to the sepulchre and saw that ‘the stone was rolled away: for it was very great.

Compare the account of the resurrection in the Gospel of Peter.

5. The ‘ Freer-logion’.

At Mark xvi. 14, W, a fifth-century uncial Greek manuscript of Mark discovered in recent years in Egypt, and purchased by Mr. Freer of Detroit, has: (Afterward he appeared unto the eleven as they sat at meat and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen) and they made excuse (defended themselves), saying: This age of wickedness and unbelief is under Satan who, by means of unclean spirits, permitteth not men to apprehend the true power of God: therefore do thou now reveal thy righteousness. They, then, said these things unto Christ. And Christ said unto them: The limit of the years of the power of Satan is fulfilled: but other fearful things draw near even upon them for whom, because they had sinned, I was delivered unto death that they may return unto the truth and sin no more: that they may inherit the spiritual and incorruptible glory of righteousness which is in heaven. But go ye into all the world, &c.

Part of this remarkable addition was already known through St. Jerome, who in the Dialogue against Pelagius, ii. 15, says that it was found in some copies, and especially Greek manuscripts. He has: And they excused themselves (lit. made satisfaction) saying: This age of iniquity and unbelief is under Satan who (which) by unclean spirits suffereth not the true power of God to be perceived: therefore now forthwith reveal thou thy righteousness.

Dr. Swete observes: ‘It seems probable that almost from the beginning there were two recensions (of the Last Twelve Verses) of which one contained our passage and the other did not, and that the latter for some reason was commonly preferred.’ ... ‘The style of the addition does not differ markedly from the language of the rest of the Appendix.’

it is hardly necessary, perhaps, to observe that the Last Twelve Verses of St. Mark and the story of the woman taken in adultery (John vii. 53—-viii. 11) form no part of the original text of the Gospels.

To discuss other small additions or supposed additions to the text would take us into the sphere of textual criticism.

Of sayings, &c., preserved in other sources the following are the most important: 1. It is more blessed to give than to receive. Quoted by Paul at Miletus, Acts xx. 35.

2. Wherein I find you, there will I judge you.

Quoted by Justin Martyr (Dialogue with Trypho, 47), by Clement of Alexandria, and by many others; one writer attributes it to the prophet Ezekiel.

3. Ask ye for the greater things, and the small shall be added unto you: and ask for the heavenly things, and the earthly shall be added unto you.

Origen (on prayer, 2) quotes both parts of this saying; Clement of Alexandria (Strom. i. 24. 158) the first part only.

4. Be ye approved (or tried) money-changers (bankers).

Quoted by Clement of Alexandria (Strom. i. 28.177) and many others. Paul’s words in 1 Thess. v. 21, ‘Prove all things, hold fast that which is good’, are really a comment on the saying, and show its meaning.

5. The ‘Second Epistle of Clement’, v. 2-4 has: For the Lord saith: Ye shall be as lambs in the midst of wolves. And Peter answering saith unto him: If then the wolves tear the lambs in pieces? Jesus said unto Peter: Let not the lambs fear the wolves, after they are dead. And do not ye fear them that kill you, and can do nothing unto you, but fear him who, after ye are dead, hath power over soul and body, to cast them into the hell of fire.

6. CLEMENT OF ALEXANDRIA, Eacerpis from Theodotus, 2: As the Valentinians say ... on this account the Saviour saith: Be thou saved (or Save thyself, thou) and thy soul.

7. TERTULLIAN on Baptism, 20. The disciples were tempted because they fell asleep, so that they forsook the Lord when he was taken, and even he who abode with him and used the sword, so that he even denied thrice: for the saying had gone before, that: No man that is not tempted shall obtain the kingdom of heaven.

Didascalia, ii. 8. The scripture saith: A man that is not tempted is not approved.

8. ORIGEN on Jeremiah, hom. 8. 3 (Latin). I have read somewhere that the Saviour said—and I question whether some one has assumed the person of the Saviour, or called the words to memory, or whether it be true that is said—but at any rate the Saviour himself says: He that is near me is near the fire. He that is far from me is far from the kingdom.

DipyMus on Ps. |xxxviii. 8, quotes the same in Greek.

9. In the Apostolic Church Order is this curious passage. Peter said: We have gone too fast in making ordinances: let us signify accurately concerning the offering of the body and the blood.

John said: Ye have forgotten, brethren, when the Teacher asked for the bread and the cup, and blessed them, saying: This is my body and my blood, that he permitted not these women to be (stand) with us. Martha said: Jt was because of

Mary, because he saw her smiling. Mary said: I laughed not yet (or I laughed no more): for he said unto us before that: That which is weak shail be saved by means of that which is strong.

(So the Greek and Latin texts. The Syriac, which seems better, has:) I did not verily laugh, but I remembered the words of our Lord, and was glad: for ye know that he said unto us aforetime, when he taught us, that, &c.

10. CLEMENT oF ALEXANDRIA, Strom. v. 10. 68. For the prophet saith: Who shall understand a-parable of the Lord save he that is wise and knowledgeable and loveth his Lord? For it is given to few to contain all things: for it is not as grudging (saith he) that the Lord commanded in a certain Gospel: My secret (mystery) for me and for the sons of mine house.

Clementine Homilies, xix. 20. Kor we remember our Lord and Teacher, how he charged us saying: Ye shall keep my secrets (mysteries) for me and for the sons of mine house.

The source of the words is Isa. xxiv. 16 (Greek). .

11. Justin, Dialogue with Trypho, 35. For he said: Many shall come in my name clad outwardly with sheep skins, but within they are ravening wolves. And: There shall be divisions (schisms) and heresies.

12. Acts of Philip, 34. For the Lord said unto me: If ye make not that which is below in you to be above, and the left hand things to be right, ye shall not enter into my kingdom.

Linus, Martyrdom of Peter, 17. The Lord said in a mystery: If ye make not the left hand as the right and the right as the left, and the things that are above as those that are below, and the things that are before as those that are behind, ye shall not know the kingdom of God.

13. IRENAEUS against Heresies, v. 33. 3. As the elders remember, which saw John the Lord’s disciple, that they heard from him how the Lord taught concerning those times, and said: The days shall come wherein vines shall grow each having ten thousand branches, and on one branch ten thousand shoots, and on every shoot ten thousand clusters, and in every cluster ten thousand grapes, and every grape when it is pressed shall yield five and twenty measures (meirétes) of wine. And when any of the saints taketh hold of one of the clusters, another will cry out: I am a better cluster, take me, through me bless thou the Lord. Likewise also he said that a grain of wheat shall bring forth ten thousand ears, and every ear shall have ten thousand grains, and every grain shall yield five double pounds of white clean flour; and all other fruits and seeds and plants according to the agreement that followeth with them (sc. in the same proportion): and all animals using those foods which are got from the earth shall be peaceable and in concord one with

another, subject unto men with all obedience. These things Papias also, a hearer of John, and an associate of Polycarp, an ancient man, testifies in writing in the fourth of his books—for he wrote five. And he adds, saying: But these things are credible unto believers. And, he says, when Judas the traitor believed not, and asked: How then shall these growths be accomplished by the Lord? the Lord said: They shall see who shall come thereto.

Hirpotytus on Daniel, 4. 60. So when the Lord was telling the disciples about the future kingdom of the saints, how glorious and wonderful it should be, Judas was struck by his words, and said: Who then shall see these things? And the Lord said: These things shall they see who are worthy.

In the Jewish Apocalypse of Baruch (xxix. 5) is a passage describing the Messianic kingdom in similar terms: and other Rabbinic parallels are not uncommon. The words in Baruch are:

The earth also will yield its fruit ten thousand fold, and on one vine there will be a thousand branches, and each branch will produce a thousand clusters, and each cluster will produce a thousand grapes, and each grape will produce a cor of wine.

The Papias text is somewhat fuller.

One more parallel may be quoted, from one of the writings which I have omitted from the collection. In an Encomium on John the Baptist attributed—absurdly—to Chrysostom (Budge, Coptic Apocrypha, 1913, p. 348), an Apocalypse by James the Lord’s brother is quoted (pretended to have been found in a library at Jerusalem).

(The Saviour tells the apostles of the glories of John Baptist, who lives in the third heaven and ferries those who honour him on earth in a golden boat over the river of fire. He then takes the apostles to Paradise, and Thomas asks him how much fruit the trees bear.)

- The Saviour said: I will hide nothing from you about the things concerning which ye have questioned me. As regardeth the vine, concerning the fruit of which ye have asked, there are ten thousand bunches of grapes upon it, and each bunch will produce six metrites (the same word as in Irenaeus) of wine. As regards the palm-trees in Paradise, each cluster yieldeth ten thousand dates, and each cluster is as long as a man is high. So likewise is it in the matter of the fig-trees: each shoot produceth ten thousand figs, and if three men were to partake of cne fig, each of them would be satisfied. On each ear of the wheat which is in Paradise there are ten thousand grains, and each grain produceth six measures of flour. And the cedars also are on the same scale: each tree produceth ten thousand cones and is of a very great height. And the apple-tree and the thourakion-tree are of the same height; there are ten thousand apples on each shoot, and if three men were to partake of one apple, each of them would be satisfied.

UNDER this heading I have put together the narratives of the birth of the Virgin, and birth and childhood of our Lord.

The texts which may be called ‘original’ are two, the Book of James - (Protevangelium), and the Gospel of Thomas.

The Book of James we have largely in its original form. The Gospel of Thomas seems to be the skeleton of the original, the stories retained, the speeches, which conveyed the doctrinal teaching of the book, almost entirely removed. It is in fact an expurgated edition.

All the other texts are variants and embroideries upon these: some contain details which probably are derived from the original text of the Gospel of Thomas.

The latter of these names is a modern one: it was given to the book by Guillaume Postel, who in the sixteenth century introduced it to Europe.

Origen mentions the Book of James (and the Gospel of Peter) a stating that the ‘ brethren of the Lord’ were sons of Joseph by a former wife. This is the first mention of it, and shows us that the book is as old as the second century. To collect later references to it is unnecessary.

It is generally agreed that the story of the death of Zacharias (chs. xxii-xxiv) does not properly belong to the text. Origen and other early writers give a different account of the cause of his death: it was, they say, because, after the Nativity, he still allowed Mary to take her place among the virgins in the Temple.

Difficulty is also caused by the sudden introduction of Joseph as the narrator in ch. xviii. 2 sqq. We cannot be sure whether this means that a fragment of a ‘Joseph-apocryphon’ has been introduced at this point; or, if so, how far it extends. We are sure, from a sentence of Clement of Alexandria,! that some story of a midwife being present at the Nativity was current in the second century.

We have the book in the original Greek and in several oriental versions, the oldest of which is the Syriac. But, oddly enough, there is no Latin version. The matter is found in an expanded and altered form in the ‘Gospel of Pseudo-Matthew’, but we have yet to find an old Latin translation of the present text. Such a thing seems to have existed, for a book identifiable with ours is condemned in the Gelasian Decree. .

In the early chapters the Old Testament is extensively drawn upon, and imitated; but the author is not familiar with Jewish life or usages.

The best recent edition of this book is a French one, by Amann. There is as yet no really critical edition of the text, in which all manu-

1 Strom. vii. 98, ‘for after she had brought forth some say that she was attended by a midwife, and was found to be a virgin’.

scripts and versions are made use of. I follow Tischendorf’s in the main.

I. 1 In the histories of the twelve tribes of Israel it is written that there was one Ioacim, exceeding rich: and he offered his gifts twofold, saying: That which is of my superfluity shall be for the whole people, and that which is for my forgiveness shall be for the Lord, for a propitiation unto me.

2 Now the great day of the Lord drew nigh and the children of Israel offered their gifts. And Reuben stood over against him saying: It is not lawful for thee to offer thy gifts first, forasmuch as thou hast gotten no seed in Israel. 3 And Ioacim was sore grieved, and went unto the record of the twelve tribes of the people, saying: I will look upon the record of the twelve tribes of Israel, whether I only have not gotten seed in Israel. And he searched, and found concerning all the righteous that they had raised up seed in Israel. And he remembered the patriarch Abraham, how in the last days God gave him a son, even Isaac. 4 And Ioacim was sore grieved, and showed not himself to his wife, but betook himself into the wilderness, and pitched his tent there, and fasted forty days and forty nights, saying within himself: I will not go down either for meat or for drink until the Lord my God visit me, and my prayer shall be unto me meat and drink.

II. 1 Now his wife Anna lamented with two lamentations, and bewailed herself with two bewailings, saying: I will bewail my widowhood, and I will bewail my childlessness.

2 And the great day of the Lord drew nigh, and Judith her handmaid said unio her: How long humblest thou thy soul? The great day of the Lord hath come, and it is not lawful for thee to mourn: but take this headband, which the mistress of my work gave me, and it is not lawful for me to put it on, forasmuch as I am an handmaid, and it hath a mark of royalty. And Anna said: Get thee from me. Lo! I have done nothing (or I will not do so) and the Lord hath greatly humbled me: peradventure one gave it to thee in subtilty, and thou art come to make me partaker in thy sin. And Judith said: How shall I curse thee, seeing the Lord hath shut up thy womb, to give thee no fruit in Israel ?

3 And Anna was sore grieved [and mourned with a great mourning because she was reproached by all the tribes of Israel. And coming to herself she said: What shall I do? I will pray with weeping unto the Lord my God that he visit me]. And she put off her mourning garments and cleansed (or adorned) her head and put on her bridal garments: and about the ninth hour she went down into the garden to walk there. And she saw a laurel-tree and sat down underneath it and besought the Lord saying: O God of our fathers, bless me, and hearken unto my prayer, as thou didst bless the womb of Sarah, and gavest her a son, even Isaac.

III. 1 And looking up to the heaven she espied a nest of sparrows in the laurel-tree, and made a lamentation within herself, saying: Woe unto me, who begat me? And what womb brought me forth, for I am become a curse before the children of israel, and I am reproached, and they have mocked me forth out of the temple of the Lord? 2 Woe unto me, unto what am I likened? Iam not likened unto the fowls of the heaven, for even the fowls of the heaven .are fruitful before thee, O Lord. Woe unto me, unto what am I likened? I am not likened unto the beasts of the earth, for even the beasts of the earth are fruitful before thee, O Lord. Woe unto me, unto what am I likened? I am not likened unto these waters, for even these waters are fruitful before thee, O Lord. 8 Woe unto me, unto what am - I likened? Iam not likened unto this earth, for even this earth bringeth forth her fruits in due season and blesseth thee, O Lord.

IV. 1 And behold an angel of the Lord appeared, saying unto her: Anna, Anna, the Lord hath hearkened unto thy prayer, and thou shalt conceive and bear, and thy seed shall be spoken of in the whole world. And Anna said: As the Lord my God liveth, if I bring forth either male or female, I will bring it for a gift unto the Lord my God, and it shall be ministering unto him all the . days of its life.

2 And behold there came two messengers saying unto her: Behold Ioacim thy husband cometh with his flocks: for an angel of the Lord came down unto him saying: Ioacim, Ioacim, the Lord God hath hearkened unto thy prayer. Get thee down hence, for behold thy wife Anna shall conceive. 8 And Ioacim gat him down and called his herdsmen saying: Bring me hither ten lambs without blemish and without spot, and they shall be for the Lord my God; and bring me twelve tender calves, and they shall be for the priests and for the assembly of the elders; and an hundred kids for the whole people.

4 And behold Ioacim came with his flocks, and Anna stood at the gate and saw Ioacim coming, and ran and hung upon his neck, saying: Now know I that the Lord God hath greatly blessed me: for behold the widow is no more a widow, and she that was childless shall conceive. And Ioacim rested the first day in his house.

V.1 And on the morrow he offered his gifts, saying in himself: _If the Lord God be reconciled unto me, the plate that is upon the forehead of the priest will make it manifest unto me. And Ioacim offered his gifts and looked earnestly upon the plate of the priest when he went up unto the altar of the Lord, and he saw no sin in himself. And Loacim said: Now know I that the Lord is become propitious unto me and hath forgiven all my sins. And he went down from the temple of the Lord justified, and went unto his house.

BOOK OF JAMES, OR PROTEVANGELIUM Al

2 And her months were fulfilled, and in the ninth month Anna brought forth. And she said unto the midwife: What have I brought forth? And she said: A female. And Anna said: My soul is magnified this day, and she laid herself down. And when the days were fulfilled, Anna purified herself and gave suck to the child and called her name Mary.

VI. 1 And day by day the child waxed strong, and when she was six months old her mother stood her upon the ground to try if she would stand; and she walked seven steps and returned unto her bosom. And she caught her up, saying: As the Lord my God liveth, thou shalt walk no more upon this ground, until I bring thee into the temple of the Lord. And she made a sanctuary in her bedchamber and suffered nothing common or unclean to pass through it. And she called for the daughters of ae nich eee that were undefiled, and they carried her hither and thither.

2 And the first year of the child was fulfilled, and Ioacim made a great feast and bade the priests and the scribes and the assembly of the elders and the whole people of Israel. And Ioacim brought the child to the priests, and they blessed her, saying: O God of our fathers, bless this child and give her a name renowned for ever among all generations. And all the people said: So beit, so be it. Amen. And he brought her to the high priests, and they blessed her, saying: O God of the high places, look upon this child, and bless her with the last blessing which hath no successor.

38 And her mother caught her up into the sanctuary of her bedchamber and gave her suck. :

And Anna made a song unto the Lord God, saying: —

I will sing an hymn unto the Lord my God, because he hath visited me and taken away from me the reproach of mine enemies, and the Lord hath given me a fruit of his righteousness, singie and manifold before him. Who shall declare unto the sons of Reuben that Anna giveth suck? Hearken, hearken, ye twelve tribes of Israel, that Anna giveth suck. And she laid the child to rest in the bedchamber of her sanctuary, and went forth and ministered unto them. And when the feast was ended, they gat them down rejoicing, and glorifying the God of Israel.

Vil. 1 And unto the child her months were added: and the child became two years old. And [Ioacim said: Let us bring her up to the temple of the Lord that we may pay the promise which we promised; lest the Lord require it of us (lit. send unto us), and our gift become unacceptable. And Anna said: Let us wait until the third year, that the child may not long after her father -or mother. And Ioacim said: Let us wait.

2 And the child became three years old, and Ioacim said: Call for the daughters of the Hebrews that are undefiled, and let them take every one a lamp, and let them be burning, that the child turn not backward and her heart be taken captive

away from the temple of the Lord. And they did so until they were gone up into the temple of the Lord.

And the priest received her and kissed her and blessed her and said: The Lord hath magnified thy name among all generations: in thee in the latter days shall the Lord make manifest his redemption unto the children of Israel. And he made her to sit upon the third step of the altar. And the Lord put grace upon her and she danced with her feet and all the house of Israel loved her.

VIII. 1 And her parents gat them down marvelling, and praising the Lord God because the child was not turned away backward.

And Mary was in the temple of the Lord as a dove that is nurtured: and she received food from the hand of an angel.

2 And when she was twelve years old, there was a council of the priests, saying: Behold Mary is become twelve years old in the temple of the Lord. What then shall we do with her? lest she pollute the sanctuary of the Lord. And they said unto the high priest: Thou standest over the altar of the Lord. Enter in and pray concerning her: And whatsoever the Lord shall reveal to thee, that let us do.

3 And the high priest took the vestment with the twelve bells and went in unto the Holy of Holies and prayed concerning her. And lo, an angel of the Lord appeared saying unto him: Zacharias, Zacharias, go forth and assemble them that are widowers of the people, and let them bring every man a rod, and to whomsoever the Lord shall show a sign, his wife shall she be. And the heralds went forth over all the country round about Judaea, and the trumpet of the Lord sounded, and all men ran thereto.

IX. 1 And Joseph cast down his adze and ran to meet them, and when they were gathered together they went to the high priest and took their rods with them. And he took the rods of them all and went into the temple and prayed. And when he had finished the prayer he took the rods and went forth and gave them back to them: and there was no sign upon them. But Joseph received the last rod: and lo, a dove came forth of the rod and flew upon the head of Joseph. And the priest said unto Joseph: Unto thee hath it fallen to take the virgin of the Lord and keep her for thyself. 2 And Joseph refused, saying: I have sons, and I am an old man, but she is a girl: lest I became a laughing-stock to the children of Israel. And the priest said unto Joseph: Fear the Lord thy God, and remember what things God did unto Dathan and Abiram and Korah, how the earth clave and they were swallowed up because of their gainsaying. And now fear thou, Joseph, lest it beso in thine house. And Joseph was afraid, and took her to keep her for himself. And Joseph said unto Mary: Lo, I have received thee out of the temple of the Lord: and now do [I leave thee in my house, and I go away to build my buildings and I will come again unto thee. The Lord shall watch over thee.

X. 1 Now there was a council of the priests, and they said: Let us make a veil for the temple of the Lord. And the priest said: Call unto me pure virgins of the tribe of David. And the officers departed and sought and found seven virgins. And the priests called to mind the child Mary, that she was of the tribe of David and was undefiled before God: and the officers went and fetched her. And they brought them into the temple of the Lord, and the priest said: Cast me lots, which of you shall weave the gold and the undefiled (the white) and the fine linen and the silk and the hyacinthine, and the scarlet and the true purple. And the lot of the true purple and the scarlet fell unto Mary, and she took them and went unto her house.

[And at that season Zacharias became dumb, and Samuel was in his stead until the time when Zacharias spake again.] .

But Mary took the scarlet and began to spin it.

XI. 1 And she took the pitcher and went forth to fill it with water: and loa voice saying: Hail, thou that art highly favoured; the Lord is with thee: blessed art thou among women.

And she looked about her upon the right hand and upon the left, to see whence this voice should be: and being filled with trembling she went to her house and set down the pitcher, and took the purple and sat down upon her seat and drew out the thread.

2 And behold an angel of the Lord stood before her saying: Fear not, Mary, for thou hast found grace before the Lord of all things, and thou shalt conceive of his word. And she, when she heard it, questioned in herself, saying: Shall I verily conceive of the living God, and bring forth after the manner of all women? And the angel of the Lord said: Not so, Mary, for a power of the Lord shall overshadow thee: wherefore also that holy thing which shall be born of thee shall be called the Son of the Highest. And thou shalt call his name Jesus: for he shall save his people from their sins. And Mary said: Behold the handmaid of the Lord is before him: be it unto me according to thy word.

XII. 1 And she made the purple and the scarlet and brought them unto the priest. And the priest blessed her and said: Mary, the Lord God hath magnified thy name, and thou shalt be blessed among all generations of the earth. 2 And Mary rejoiced and went away unto Elizabeth her kinswoman: and she knocked at the door. And Elizabeth when she heard it cast down the scarlet (al. the wool) and ran to the door and opened it, and when she saw Mary she blessed her and said: Whence is this to me that the mother of my Lord should come unto me? for behold that which is in me leaped and blessed thee. And Mary forgat the mysteries which Gabriel the archangel had told her, and she looked up unto the heaven and said: Who am I, Lord, that all the generations of the earth do bless me? 3 And she abode three months with Elizabeth, and day by day her womb grew: and

4k INFANCY GOSPELS

Mary was afraid and departed unto her house and hid herself from the children of Israel. Now she was sixteen years old when these mysteries came to pass.

XIII. 1 Now it was the sixth month with her, and behold Joseph came from his building, and he entered into his house and found her great with child. And he smote his face, and cast himself down upon the ground on sackcloth and wept bitterly, . saying: With what countenance shall I look unto the Lord my God? and what prayer shall I make concerning this maiden? for I received her out of the temple of the Lord my God a virgin, ‘and have not kept her safe. Who is he that hath ensnared me? Who hath done this evil in mine house and hath defiled the virgin? Is not the story of Adam repeated in me? for as at the hour of his giving thanks the serpent came and found Eve alone and deceived her, so hath it befallen me also. 2 And Joseph arose from off the sackcloth and called Mary and said unto her O thou that wast cared for by God, why hast thou done this? thou hast forgotten the Lord thy God. Why hast thou humbled thy soul, thou that wast nourished up in the Holy of Holies and didst receive food at the hand of an angel? 3 But she wept bitterly, saying: I am pure and I know not aman. And Joseph said unto her: Whence then is that which is in thy womb? and she said: As the Lord my God liveth, I know not whence it is come unto me.

XIV. 1 And Joseph was sore afraid and ceased from speaking unto her (or left her alone), and pondered what he should do with her. And Joseph said: If I hide her sin, I shall be found fighting against the law of the Lord: and if I manifest her unto the children of Israel, I fear lest that which is in her be the seed of an angel, and I shall be found delivering up innocent blood to the judgement of death. What then shall I do? I will let her go from me privily. And the night came upon him. 2 And behold an angel of the Lord appeared unto him in a dream, saying: Fear not this child, for that which is in her is of the Holy Ghost, and she shall bear a son and thou shalt call his name Jesus, for he shall save his people from their sins. And Joseph arose from sleep and glorified the God of Israel which had shown this favour unto her: and he watched over her.

XV. 1 Now Annas the scribe came unto him and said to him: Wherefore didst thou not appear in our assembly? and Joseph said unto him: I was weary with the journey, and I rested the first day. And Annas turned him about and saw Mary great with child. 2 And he went hastily to the priest and said unto him: Joseph, to whom thou bearest witness [that he is righteous] hath sinned grievously. And the priest said: Wherein? And he said: The virgin whom he received out of the temple of the Lord, he hath defiled her, and married her by steaith (lit. stolen her marriage), and hath not declared it to the children of Israel.

And the priest answered and said: Hath Joseph done this? And Annas the scribe said: Send officers, and thou shalt find the virgin great with child. And the officers went and found as he had said, and they brought her together with Joseph unto the place of judgement. 38 And the priest said: Mary, wherefore hast thou done this, and wherefore hast thou humbled thy soul and forgotten the Lord thy God, thou that wast nurtured in the Holy of Holies and didst receive food at the hand of an angel and didst hear the hymns and didst dance before the Lord, wherefore hast thou done this? ;

But she wept bitterly, saying: As the Lord my God liveth: I am pure before him and I know not aman. 4 And the priest said unto Joseph: Wherefore hast thou done this? And Joseph said: As the Lord my God liveth I am pure as concerning her. And the priest said: Bear no false witness but speak the truth: thou hast married her by stealth and hast not declared it unto the children of Israel, and hast not bowed thine head under the mighty hand that thy seed should be blessed. And Joseph held his peace.

XVI. 1 And the priest said: Restore the virgin whom thou didst receive out of the temple of the Lord. And Joseph was full of weeping. And the priest said: I will give you to drink of the water of the conviction of the Lord, and it will make manifest your sins before your eyes. 2 And the priest took thereof and made Joseph drink and sent him into the hiil-country. And he returned whole. He made Mary also drink and sent her into the hill-country. And she returned whole. And all the people marvelled, because sin appeared not in them. 38 And the priest said: If the Lord God hath not made your sin manifest, neither do I condemn you. And he let them go. And Joseph took Mary and departed unto his house rejoicing, and glorifying the God of Israel.

XVII. 1 Now there went out a decree from Augustus the king that all that were in Bethlehem of Judaea should be recorded. And Joseph said: I will record my sons: but this child, what shall I do with her? how shall I record her? as my wife? nay, I am ashamed. Or as my daughter? but all the children of Israel know that she is not my daughter. This day of the Lord shall do as the Lord willeth. 2 And he saddled the she-ass, and set her upon it, and his son led it and Joseph followed after. And they drew near (unto Bethlehem) within three miles: and Joseph turned himself about and saw her of a sad countenance and said within himself: Peradventure that which is within her paineth her. And again Joseph turned himself about and saw her laughing, and said unto her: Mary, what aileth thee that - I see thy face at one time laughing and at another time sad? And Mary said unto Joseph: It is because I behold two peoples ‘with mine eyes, the one weeping and lamenting and the other rejoicing and exulting.

3 And they came to the midst of the way, and Mary said unto him: Take me down from the ass, for that which is within me presseth me, to come forth. And he took her down from the ass and said unto her: Whither shall I take thee to hide thy shame? for the place is desert.

XVIII. 1 And he found a cave there and brought her into it, and set his sons by her: and he went forth and sought for a midwife of the Hebrews in the country of Bethlehem.

2 Now I Joseph was walking, and I walked not. And I looked up to the air and saw the air in amazement. And I looked up unto the pole of the heaven and saw it standing still, and the fowls of the heaven without motion. And I looked upon the earth and saw a dish set, and workmen lying by it, and their hands were in the dish: and they that were chewing chewed not, and they that were lifting the food lifted it not, and they that put it to their mouth put it not thereto, but the faces of all of them were looking upward. And behold there were sheep being driven, and they went not forward but stood still; and the shepherd lifted his hand to smite them with his staff, and his hand remained up. And I looked upon the stream of the river and saw the mouths of the kids upon the water and they drank not. And of a sudden all things moved onward in their course.

XIX. 1 And behold a woman coming down from the hillcountry, and she said to me: Man, whither goest thou? And I said: I seek a midwife of the Hebrews. And she answered and said unto me: Art thou of Israel? And I said unto her: Yea. And she said: And who is she that bringeth forth in the cave? And I said: She that is betrothed unto me. And she said to me: Is she not thy wife? And I said to her: It is Mary that was nurtured up in the temple of the Lord: and I received her to wife by lot: and she is not my wife, but she hath conception by the Holy Ghost.

And the midwife said unto him: Is this the truth? And Joseph said unto her: Come hither and see. And the midwife went with him. .

2 And they stood in the place of the cave: and behold a bright cloud overshadowing the cave. And the midwife said: My soul is magnified this day, because mine eyes have seen marvellous things: for salvation is born unto Israel. And immediately the cloud withdrew itself out of the cave, and a great light appeared in the cave so that our eyes could not endure it. And by little and little that light withdrew itself until the young child appeared: and it went and took the breast of its mother Mary.

And the midwife cried aloud and said: Great unto me to-day is this day, in that I have seen this new sight. 3 And the midwife went forth of the cave and Salome met her. And she said to her: Salome, Salome, a new sight have I to tell thee. A virgin hath brought forth, which her nature alloweth not. And Salome said:

As the Lord my God liveth, if I make not trial and prove her nature I will not believe that a virgin hath brought forth.

XX. 1 And the midwife went in and said unto Mary: Order thyself, for there is no small contention arisen concerning thee.} And Salome made trial and cried out and said: Woe unto mine iniquity and mine unbelief, because I have tempted the living God, and lo, my hand falleth away from me in fire. And she bowed her knees unto the Lord, saying: O God of my fathers, remember that I am the seed of Abraham and Isaac and Jacob: make me not a public example unto the children of Israel, but restore me unto the poor, for thou knowest, Lord, that in thy name did I perform my cures, and did receive my hire of thee. 3 And lo, an angel of the Lord appeared, saying unto her: Salome, Salome, the Lord hath hearkened to thee: bring thine hand near unto the young child and take him up, and there shall be unto thee salvation and joy. 4 And Salome came near and took him up, saying: I will do him worship, for a great king is born unto Israel. And behold immediately Salome was healed: and she went forth of the cave justified. And lo, a voice saying: Salome, Salome, tell none of the marvels which thou hast seen, until the child enter into Jerusalem.

XXI. 1 And behold, Joseph made him ready to go forth into Judaea. And there came a great tumult in Bethlehem of Judaea; for there came wise men, saying: Where is he that is born king of the Jews? for we have seen his star in the east and are come to worship him. 2 And when Herod heard it he was troubled and sent officers unto the wise men. And he sent for the high priests and examined them, saying: How is it written concerning the Christ, where he is born? They say unto him: In Bethlehem of Judaea: for so it is written. And he let them go. And he examined the wise men, saying unto them: What sign saw ye concerning the king that is born? And the wise men said: We saw avery great star shining among those stars and dimming them so that the stars appeared not: and thereby knew we that a king was born unto Israel, and we came to worship him. And Herod said: Go and seek for him, and if ye find him, tell me, that I also may come and worship him. 3 And the wise men went forth. And lo, the star which they saw in the east went before them until they entered into the cave: and it stood over the head of the cave. And the wise men saw the young child with Mary his mother: and they brought out of their scrip gifts, gold and frankincense and myrrh. 4 And being warned by the angel that they should not enter into Judaea, they went into their own country by another way.

1 The italicized words are from the LXX Greek version of Isa. vii, which we render, ‘Is it a small thing for you to weary men?’ Immediately after is the prophecy, ‘Behold, a virgin shall conceive,’ &e., which accounts for the employment of the phrase here.

XXII. 1 But when Herod perceived that he was mocked by the wise men, he was wroth, and sent murderers, saying unto them: Slay the children from two years old and under. 2 And when Mary heard that the children were being slain, she was afraid, and took the young child and wrapped him in swaddling clothes and laid him in an ox-manger.

3 But Elizabeth when she heard that they sought for John, took him and went up into the hill-country and looked about her where she should hide him: and there was no hiding-place. And Elizabeth groaned and said with a loud voice: O mountain of God, receive thou a mother with a child. For Elizabeth was not able to go up. And immediately the mountain clave asunder and took her in. And there was a light shining alway for them: for an angel of the Lord was with them, keeping watch over them.

XXIII. 1 Now Herod sought for John, and sent officers to Zacharias, saying: Where hast thou hidden thy son? And he answered and said unto them: I am a minister of God and attend continually upon the temple of the Lord: I know not where my son is. 2 And the officers departed and told Herod all these things. And Herod was wroth and said: His son is to be king over Israel. And he sent unto him again, saying: Say the truth: where is thy son? for thou knowest that thy blood is under my hand. And the officers departed and told him all these things. 3 And Zacharias said: I am a martyr of God if thou sheddest my blood: for my spirit the Lord shall receive, because thou sheddest innocent blood in the fore-court of the temple of the Lord.

And about the dawning of the day Zacharias was slain. And the children of Israel knew not that he was slain.

XXIV. 1 But the priests entered in at the hour of the salutation, and the blessing of Zacharias met them not according to the manner. And the priests stood waiting for Zacharias, to salute him with the prayer, and to glorify the Most High. 2 But as he delayed to come, they were all afraid: and one of them took courage and entered in: and he saw beside the altar congealed biood: and a voice saying: Zacharias hath been slain, and his blood shall not be wiped out until his avenger come. And when he heard that word he was afraid, and went forth and told the priests. 38 And they took courage and went in and saw that which was done: and the panels of the temple did wail: and they rent! their clothes from the top to the bottom. And his body they found not, but his blood they found turned into stone. And they feared, and went forth and told all the people that Zacharias was slain. And all the tribes of the people heard it, and they mourned for him and lamented him three days and three nights. And after the three days the priests took counsel whom they should set in his stead: and the lot came up upon Symeon. Now he it was which was warned by the Holy Ghost

1 al. and (the panels) were split, &c.

that he should not see death until he should see the Christ in the flesh.

XXV.1 Now I, James, which wrote this history in Jerusalem, when there arose a tumult when Herod died, withdrew myself into the wilderness until the tumult ceased in Jerusalem.

Glorifying the Lord God which gave me the gift, and the wisdom to write this history.

2 And grace shall be with those that fear our Lord Jesus Christ: to whom be glory for ever and ever. Amen.

GREEK TEXT A

The older testimonies about this book have been given already. I now present the three principal forms of it, as given by Tischendorf: two Greek texts, A and B, and one Latin.

The few Greek manuscripts are all late. The earliest authorities are a much abbreviated Syriac! version of which the manuscript is of the sixth century, and a Latin palimpsest at Vienna of the fifth or sixth century, which has never been deciphered in full.

The Latin version translated here is found in more manuscripts than the Greek; none of them, I think, is earlier than the thirteenth century.

The stories of Thomas the Israelite, the Philosopher, concerning the works of the Childhood of the Lord.

I. 1, Thomas the Israelite, tell unto you, even all the brethren that are of the Gentiles, to make known unto you the works of the childhood of our Lord Jesus Christ and his mighty deeds, even all that he did when he was born in our land: whereof the beginning is thus:

II. 1 This little child Jesus when he was five years old was playing at the ford of a brook:, and he gathered together the waters that flowed there into podls, and made them straightway clean, and commanded them by his word alone. 2 And having made soft clay, he fashioned thereof twelve sparrows. And it was the sabbath when he did these things (or made them). And there were also many other little children playing with him.

3 And a certain Jew when he saw what Jesus did, playing upon the sabbath day, departed straightway and told his father Joseph: Lo, thy child is at the brook, and he hath taken clay and fashioned twelve little birds, and hath polluted the sabbath day. 4 And Joseph came to the place and saw: and cried out to him, saying: Wherefore doest thouthese things on the sabbath, which it is not lawful to do? But Jesus clapped his hands together and cried out to the sparrows and said to them: Go! and the sparrows took their flight and went away chirping. 5 And when the Jews saw it they were amazed, and departed and told their chief men that which they had seen Jesus do.

1 Peeters is convinced that our Greek and Latin texts are all derived from Syriac.

III. 1 But the son of Annas the scribe was standing there with Joseph; and he took a branch of a willow and dispersed the waters which Jesus had gathered together. 2 And when ’ Jesus saw what was done, he was wroth and said unto him: O evil, ungodly, and foolish one, what hurt did the pools and the waters do thee? behold, now also thou shalt be withered like a tree, and shalt not bear leaves, neither root, nor fruit. 38 And straightway that lad withered up wholly, but Jesus departed and went unto Joseph’s house. But the parents of him that was withered took him up, bewailing his youth, and brought him to Joseph, and accused him ‘for that thou hast such a child which doeth such deeds’.

IV. 1 After that again he went through the village, and a child ran and dashed against his shoulder. And Jesus was provoked and said unto him: Thou shalt not finish thy course (lit. go all thy way). And immediately he fell down and died. But certain when they saw what was done said: Whence was this young child born, for that every word of his is an accomplished work? And the parents of him that was dead came unto Joseph, and blamed him, saying: Thou that hast such a child canst not dwell with us in the village: or do thou teach him to bless and not to curse: for he slayeth our children.

V. 1 And Joseph called the young child apart and admonished him, saying: Wherefore doest thou such things, that these suffer and hate us and persecute us? But Jesus said: I know that these thy words are not thine: nevertheless for thy sake I will hold my peace: but they shall bear their punishment, And straightway they that accused him were smitten with ‘ blindness. 2 And they that saw it were sore afraid and perplexed, and said concerning him that every word which he spake, whether it were good or bad, was a deed, and became a marvel. And when they (he ?) saw that Jesus had so done, Joseph arose and took hold upon his ear and wrung it sore. 3 And the young child was wroth and said unto him: It sufficeth thee (or them) to seek and not to find, and verily thou hast done unwisely: knowest thou not that I am thine? vex me not.

VI. 1 Now a certain teacher, Zacchaeus by name, stood there, and he heard in part when Jesus said these things to his father, and he marvelled greatly that being a young child he spake such matters. 2 And after a few days he came near unto Joseph and said unto him: Thou hast a wise child, and he hatir understanding. Come, deliver him to me that he may learn _ letters. And I will teach him with the letters all knowledge, and that he salute all the elders and honour them as grandfathers and fathers, and love them of his own years. 3 And he told him all the letters from Alpha even to Omega clearly, with much questioning. But Jesus looked upon Zacchaeus the teacher and saith unto him: Thou that knowest not the Alpha

according to its nature, how canst thou teach others the Beta? thou hypocrite, first, if thou knowest it, teach the Alpha, and then will we believe thee concerning the Beta. Then began he to confound the mouth of the teacher concerning the first letter, and he could not prevail to answer him. 4 And in the hearing of many the young child saith to Zacchaeus: Hear, O teacher, the ordinance of the first letter and pay heed to this, how that it hath [what follows is really unintelligible in this and in all the paraliel texts: a literal version would run somewhat thus: how that it hath lines, and a middle mark, which thou seest, common to both, going apart; coming together, raised up on high, dancing (a corrupt word), of three signs, like in kind (a corrupt word), balanced, equal in measure]: thou hast the rules of the Alpha.

VII. 1 Now when Zacchaeus the teacher heard such and so many allegories of the first letter spoken by the young child, he was perplexed at his answer and his instruction being so great, and said to them that were there: Woe is me, wretch that I am, I am confounded: I have brought shame to myself by drawing to me this young child. 2 Take him away, therefore, I beseech thee, my brother Joseph: I cannot endure the severity of his look, I cannot once make clear my (or his) word. This young child is not earthly born: this is one that can tame even fire: belike this is one begotten before the making of the world. What belly. bare this, what womb nurtured it? I know not. Woe is me, O my friend, he putteth me from my sense, I cannot follow his understanding. I have deceived myself, thrice wretched man that I am: I strove to get me a disciple and I am found to have a master. 3 I think, O my friends, upon my shame, for that being old I have been overcome by a young child; and I am even ready to faint and to die because of the boy, for I am not able at this present hour to look him in the face. And when all men say that I have been overcome by a . little child, what have I to say? and what can [I tell concerning the lines of the first letter whereof he spake to me? I am ignorant, O my friends, for neither beginning nor end of it (or him) do I know. 4 Wherefore I beseech thee, my brother Joseph, take him away unto thine house: for he is somewhat great, whether god or angel or what I should cali him, I know not.

VIII. 1 And as the Jews were counselling Zacchaeus, the young child laughed greatly and said: Now let those bear fruit that were barren (Gr. that are thine) and let them see that were blind in heart. I am come from above that I may curse them, and call them to the things that are above, even -as he commanded which hath sent me for your sakes. 2 And when the young child ceased speaking, immediately ail they were made whole which had come under his curse. And no man after that durst provoke him, lest he should curse him, and he should be maimed.

IX. 1 Now after certain days Jesus was playing in the upper story of a certain house, and one of the young children that played with him fell down from the house and died. And the other children when they saw it fled, and Jesus remained alone. 2 And the parents of him that was dead came and accused him that he had cast him down. (And Jesus said: I did not cast him down) but-they reviled him still. 3 Then Jesus leaped down from the roof and stood by the body of the child and cried with a loud voice and said: Zeno (for so was his name called), arise and tell me, did I cast thee down? And straightway he arose and said: Nay, Lord, thou didst not cast me down, but didst raise me up. And when they saw it they were amazed: and the parents of the child glorified God for the sign which had come to pass, and worshipped Jesus.

X. 1 After a few days, a certain young man was cleaving wood in the neighbourhood (MSS. corner), and the axe fell and cut in sunder the sole of his foot, and losing much blood he was at the point to die. 2 And when there was a tumult and concourse, the young child Jesus also ran thither, and by force passed through the multitude, and took hold upon the foot of the young man that was smitten, and straightway it was healed. And he said unto the young man: Arise now and cleave the wood, and remember me. But when the multitude saw what was done they worshipped the young child, saying: Verily the spirit of God dwelleth in this young child.

XI. 1 Now when he was six years old, his mother sendeth him to draw water and bear it into the house, and gave him a pitcher: but in the press he struck it against another and the pitcher was broken. 2 But Jesus spread out the garment which was upon him and filled it with water and brought it to his mother. And when his mother saw what was done she kissed him; and she kept within herself the mysteries which she saw him do.

XII. 1 Again, in the time of sowing the young child went forth with his father to sow wheat in theirland: andas his father sowed, the young child Jesus sowed also one corn of wheat. 2 And he reaped it and threshed it and made thereof an hundred measures (cors): and he called all the poor of the village unto the threshingfloor and gave them the wheat. And Joseph took the residue of the wheat. And he was eight years old when he wrought this sign.

XIII. 1 Now his father was a carpenter and made at that time ploughs and yokes. And there was required of him a bed by a certain rich man, that he should make it for him. And whereas one beam, that which is called the shifting one, was too short, and Joseph knew not what to do, the young child Jesus said to his father Joseph: Lay down the two pieces of wood and make them even at the end next unto thee (MSS. at the middle part).

And Joseph did as the young child said unto him. And Jesus stood at the other end and took hold upon the shorter beam and stretched it and made it equal with the other. And his father Joseph saw it and marvelled: and he embraced the young child and kissed him, saying: Happy am I for that God hath given me this young child.

XIV. 1 But when Joseph saw the understanding of the child, and his age, that it was coming to the full, he thought with himself again that he should not be ignorant of letters; and he took him and delivered him to another teacher. And the teacher said unto Joseph: First will I teach him the Greek letters, and after that the ‘Hebrew. For the teacher knew the skill of the child and was afraid of him: notwithstanding he wrote the alphabet and Jesus pondered thereon a long time! and answered him not. 2 And Jesus said to him: If thou be indeed a teacher, and if thou knowest letters well, tell me the power of the Alpha, and then will I tell thee the power of the Beta. And the teacher was provoked and smote him on the head. And the young child was hurt and cursed him, and straightway he fainted and fell to the ground on his face. 3 And the child returned unto the house of Joseph: and Joseph was grieved and commanded his mother, saying: Let him not forth without the door, for all they die that provoke him to wrath.

XV. 1 And after some time yet another teacher which was a faithful friend of Joseph said to him: Bring the young child unto me to the school; peradventure I may be able by cockering him to teach him the letters. And Joseph said: If thou hast no fear, my brother, take him with thee. And he took him with him, in fear and much trouble of spirit, but the young child followed him gladly. 2 And going with boldness into the school he found a book lying upon the pulpit and he took it, and read not the letters that were therein, but opened his mouth and spake by the Holy Spirit, and taught the law to them that stood by. And a great multitude came together and stood there hearkening, and marvelled at the beauty of his teaching and the readiness of his words, in that being an infant he uttered such things. 3 But when Joseph heard it, he was afraid, and ran unto the school, thinking whether this teacher also were without skill (or smitten with infirmity): but the teacher said unto Joseph: Know, my brother, that I received this child for a disciple, but he is full of grace and wisdom; and now I beseech thee, brother, take him unto thine house. 4 And when the young child heard that, he smiled upon him and said: Forasmuch as thou hast said well, and hast borne right witness, for thy sake shall he also that was smitten be healed. And forthwith the other teacher was healed, And Joseph took the young child and departed unto his house.

XVI. 1 And Joseph sent his son James to bind fuel and carry

1 Probably ‘repeated it to him (Jesus) many times’, as Syr.

it into his house. And the young child Jesus also followed him. And as James was gathering of faggots, a viper bit the hand of James. 2 And as he was sore afflicted and ready to perish, Jesus came near and breathed upon the bite, and straightway the pain ceased, and the serpent burst, and forthwith James continued whole.

XVII. 1 And after these things, in the neighbourhood of Joseph, a little child fell sick and died, and his mother wept sore. And Jesus heard that there was great mourning and trouble, and he ran quickly and found the child dead: and he touched his breast and said: I say unto thee, Child, die not, but live and be with thy mother. And straightway it looked up and laughed. And he said to the woman: Take him up and give him milk, and remember me. 2 And the multitude that stood by saw it and marvelled, and said: Of a truth this young child is either a god or an angel of God; for every word of his is a perfect work. And Jesus departed thence, and was playing with other children.

XVIII. 1 And after some time there was work of building. And there came a great tumult, and Jesus arose and went thither: and he saw a man lying dead, and took hold of his hand and said: Man, I say unto thee, arise and do thy work. And immediately he arose and worshipped him. 2 And when the multitude saw it, they were astonished, and said: This young child is from heaven: for he hath saved many souls from death, and hath power to save them all his life long.

XIX. 1 And when he was twelve years old his parents went according to the custom unto Jerusalem to the feast of the passover with their company: and after the passover they returned to go unto their house. And as they returned the child Jesus went back to Jerusalem; but his parents supposed that he was in their company. 2 And when they had gone a day’s journey, they sought him among their kinsfolk, and when they found him not, they were troubled, and returned again to the city seeking him. And after the third day they found him in the temple sitting in the midst of the doctors and hearing and asking them questions. And all men paid heed to him and marvelled how that being a young child he put to silence the elders and teachers of the people, expounding the heads of the law and the parables of the prophets. 38 And his mother Mary came near and said unto him: Child, wherefore hast thou so done unto us? behold we have sought thee sorrowing. And Jesus said unto them: Why seek ye me? know ye not that I must be in my Father’s house? 4 But the scribes and Pharisees said: Art thou the mother of this child? and she said: Iam. And they said unto her: Blessed art thou among women, because God hath blessed the fruit of thy womb. For such glory and such excellence and wisdom we have neither seen nor ‘heard at any time. |

5 And Jesus arose and followed his mother and was subject unto his parents: but his mother kept in mind all that came to pass. And Jesus increased in wisdom and stature and grace. Unto him be glory for ever and ever. Amen.

GREEK TEXT B

The Writing of the holy Apostle Thomas concerning the conversation of the Lord in his childhood.

I. I, Thomas the Israelite, have thought it needful to make known unto all the brethren that are of the Gentiles the mighty works of childhood which our Lord Jesus Christ wrought when he was conversant in the body, and came unto the city of Nazareth in the fifth year of his age.

II. 1 On a certain day when there had fallen 4 shower of rain he went forth of the house where his mother was and played upon the ground where the waters were running: and he made pools, and the waters flowed down, and the pools were filled with water. Then saith he: I will that ye become clean and wholesome waters. And straightway they did so. 2 But a certain son of Annas the scribe passed by bearing a brench of willow, and he overthrew the pools with the branch, and the waters were poured out. And Jesus turned about and said unto him: O ungodly and disobedient one, what hurt have the pools done thee that thou hast emptied them? Thou shalt not finish thy, course, and thou shalt be withered up even as the branch which thou hast in hand. 38 And he went on, and after a little he fell and gave up the ghost. And when the young children that played with him saw it, they marvelled and departed and told the father of him that was dead. And he ran and found the child dead, and went and accused Joseph.

III. 1 Now Jesus made of that clay twelve sparrows: and it was the sabbath day. .And a child ran and told Joseph, saying: Behold, thy child playeth about the brook, and hath made sparrows of the clay, which is not lawful. 2 And he when he heard it went and said to the child: Wherefore doest thou so and profaneth the sabbath? But Jesus answered him not, but looked upon the sparrows and said: Go ye, take your flight, and remember me in your life. And at the word they took flight and went up into the air. And when Joseph saw it he was astonished.

IV. 1 And after certain days, as Jesus passed through the midst of the city, a certain child cast a stone at him and smote his shoulder. And Jesus said unto him: Thou shalt not finish thy course. And straightway he also fell down and died. And they that were there were amazed, saying: From whence is this child, that every word which he speaketh becometh a perfect

work? 2 But they also departed and accused Joseph, saying: Thou wilt not be able to dwell with us in this city: but if thou wilt, teach thy child to bless and not to curse: for verily he slayeth our children: and every thing that he saith becometh a perfect work.

V. And as Joseph sat upon his seat, the child stood before him; and he took hold upon his ear and pinched it sore. But Jesus looked upon him earnestly and said: It sufficeth thee.

VI. 1 And on the morrow he took him by the hand and led him to a certain teacher, Zacchaeus by name, and said unto him: Take this child, O master, and teach him letters. And the other said: Deliver him unto me, my brother, and I will teach him the scripture, and I will persuade him to bless all men and not to curse them. 2 And when Jesus heard that he laughed and said unto them: Ye speak that ye know, but I have knowledge more than you, for I am before the worlds. And I know when the fathers of your fathers were begotten, and I know how many are the years of your life. And every one that heard it was amazed. 3 And again saith Jesus unto them: Marvel ye because I said unto you that I know how many are the years of your life? Of a truth I know when the world was created. Behold, now ye believe me not: when ye shall see my cross, then will ye believe that I speak truth. And they were astonied when they heard all these things.

VII. 1 Now Zacchaeus wrote the alphabet in Hebrew, and saith unto him: Alpha. And the young child said: Alpha. And again the master said: Alpha, and the young child likewise. Then again the third time the master said: Alpha. Then Jesus looked upon the teacher and said: Thou that knowest not the Alpha, how canst thou teach another the Beta? And the child beginning at the Alpha said of his own accord the two and twenty letters. 2 And thereafter saith he: Hear, O master, the ordinance of the first letter, and know how many incomings and lines it hath, and marks, common, going apart, and coming together. And when Zacchaeus heard such designations of the one letter he was amazed and had nothing to answer; and turning about he said unto Joseph: My brother, this child is of a truth not earthly born: take him away therefore from me.

VIII. 1 And after these things one day Jesus was playing with other boys upon the top of an house of two stories. And one child was pushed down by another and thrown down to the ground and. died. And the boys which were playing with him, when they saw it, fled, and Jesus was left alone standing upon the roof whence the boy was thrown down. 2 And when the parents of the boy that Was dead heard of it they ran weeping, and when they found the boy lying dead upon the earth and Jesus standing alone, they supposed that the boy had been

thrown down by him, and they looked upon him and reviled him. 3 But Jesus, seeing that, leaped down straightway from the upper story and stood at the head of him that was dead and saith to him: Zeno, did I cast thee down? Arise and tell. For so was the boy called. And with the word the boy rose up and worshipped Jesus and said: Lord, thou didst not cast me down, but when I was dead thou didst make me alive.

IX. 1 And a few days after one of the neighbours was cleaving wood and did cut off the sole of his foot with the axe, and by loss of blood was at the point to die. 2 And much people ran together and Jesus came thither with them. 38 And he took hold on the foot of the young man that was smitten, and healed him forthwith, and saith unto him: Arise, cleave thy wood. And he arose and worshipped him, giving thanks, and cleft the wood. Likewise also all they that were there marvelled and gave thanks unto him.

X. Now when he was six years old, Mary his mother sent him to fetch water from the spring: and as he went his pitcher was broken. And he went to the spring and spread out his upper garment and drew water out of the spring and filled it and took it and brought back the water to his mother. And she, when she saw it, was amazed and embraced him and kissed him.

XI. 1 And when he came to the eighth year of his age Joseph was required by a certain rich man to build him a bed, for he was a carpenter. And he went forth into the field to gather wood, and Jesus also went with him. And he cut two beams of wood and wrought them with the axe, and set one beside the other and measured and found it too short; and when he saw that he was vexed and sought to find another. 2 But Jesus seeing it saith unto him: Set these two together so that the ends of both be even. And Joseph, though he was perplexed concerning this, what the child should mean, did that which was commanded. And he saith again unto him: Take firm hold of the short beam. And Joseph took hold on it, marvelling. Then Jesus also took hold of the other end and pulled the [other] end thereof and made it also equal to the other beam, and saith unto Joseph: Be no more vexed, but do thy work without hindrance. And he when he saw it was exceedingly amazed, and said within himself: Blessed am I for that God hath given me such a son. 3 And when they departed into the city Joseph told it to Mary, and she when she heard and saw the wonderful mighty works of her son rejoiced, glorifying him.

~ with the Father and the Holy Spirit now and for ever and world without end. Amen.

~ LATIN TEXT

Here beginneth a treatise of the Boyhood of Jesus according to Thomas.

I. How Mary and Joseph fled with him into Egypt.

When there was a tumult because search was made by Herod for our Lord Jesus Christ, that he might slay him, then said an angel unto Joseph: Take Mary and her child and flee into Egypt from the face of them that seek to slay him. Now Jesus was two years old when he entered into Egypt.

And as he walked through a sown field he put forth his hand and took of the ears and put them upon the fire and ground them and began to eat. [And he gave such favour unto that field that year by year when it was sown it yielded unto the lord of it so many measures of wheat as the number of the grains which ’ he had taken from it.]

Now when they had entered into Egypt they took lodging in the house of a certain widow, and abode in the same place one year.

And Jesus became three years old. And seeing boys playing he began to play with them. And he took a dried fish and put it into a bason and commanded it to move to and fro, and it began to move. And again he said to the fish: Cast out thy salt that is in thee and go into the water. And it came to pass. But when the neighbours saw what was done they told it to the widow woman in whose house his mother Mary dwelt. And she when she heard it hasted and cast them out of her house.

Il. How a Master cast him out of the city.

1 And as Jesus walked with Mary his mother through the midst of the market-place of the city, he looked about and saw a master teaching his pupils. And behold twelve sparrows which were quarrelling one with another fell from the wall into the lap of the master who taught the boys. And when Jesus saw it he laughed and stood still. 2 Now when that teacher saw him laughing, he said to his pupils in great anger: Go, bring him hither unto me. And when they had brought him, the master took hold on his ear and said: What sawest thou that thou didst laugh? And he said unto him: Master, see, my hand is full of corn, and I shewed it unto them, and scattered the corn, which they are carrying away f indangerf: for for this cause they fought “with one another that they might partake of the corn. 3 And Jesus left not the place until it was accomplished.

And for this cause the master laboured to cast him out of the city together with his mother.

III. How Jesus came out of Egypt.

1 And behold, an angel of the Lord met with Mary and said unto her: Take the child and return into the land of the Jews: for they are dead which sought his life. So Mary arose with Jesus, and they went into the city Nazareth, which is in the inheritance of his (her?) father. 2 But when Joseph departed out of Egypt after the death of Herod, he took Jesus into the wilderness until there was quiet in Jerusalem from them that sought the life of the child.

And he gave thanks to God for that he had given him underesha and because he had found grace before the Lord God.

or, And Mary arose with Jesus, and they went unto the city of Capernaum which is of Tiberias, unto the inheritance of her father. 2 But when Joseph heard that Jesus was come out of Egypt after the death of Herod, he took him, &c.

or, After these things an angel of the Lord came unto Joseph and unto Mary the mother of Jesus and said unto them: Take the child, return into the land of Israel, for they are dead that sought the life of the child. And they arose and went to Nazareth where Joseph possessed the goods of his father. 2 And when Jesus was seven years old, there was quiet in the realm of Herod from all them that sought the life of the child. And they returned unto Bethlehem and abode there.

IV. What Jesus did in the city of Nazareth.

It is a glorious work for Thomas the Israelite (Ismaelite) the apostle of the Lord to tell of the works of Jesus after he came out of Egypt unto Nazareth. Hear (understand) therefore all of you, beloved brethren, the signs which the Lord Jesus did when he was in the city of Nazareth: as it is said in the first chapter.

1 Now when Jesus was five years old there was a great rain upon the earth, and the child Jesus walked about therein. And the rain was very terrible: and he gathered the water together into a pool and commanded with a word that it should become clear: and forthwith it did so.

2 Again, he took of the clay which came of that pool and made thereof to the number of twelve sparrows. Now it was the sabbath day when Jesus did this among the children of the Hebrews: and the children of the Hebrews went and said unto Joseph his father: Lo, thy son was playing with us and he took clay and made sparrows which it was not right to do upon the sabbath, and he hath broken it. And Joseph wert to the child Jesus, and said unto him: Wherefore hast thou done this which it was not right to do on the sabbath? But Jesus spread forth (opened) his hands and commanded the sparrows, saying: Go forth into the height and fly: ye shall not meet death at any

man’s hands. And they flew and began to cry out and praise almighty God. But when the Jews saw what was done they marvelled and departed, proclaiming the signs which Jesus did.

3 But a Pharisee which was with Jesus took a branch of an olive tree and began to empty the pool which Jesus had made. And when Jesus saw it he was vexed and said to him: O thou of Sodom, ungodly and ignorant, what hurt did the fountain of water do thee, which I made? Lo, thou shalt become like a dry tree which hath neither roots nor leaf nor fruit. And straightway he was dried up and fell to the earth and died: but his parents carried him away dead and reviled Joseph, saying: Behold what thy son hath done: teach thou him to pray and not to blaspheme.

V. How the people of the city were grieved against Joseph because of that which Jesus did.

1 And after some days as Jesus walked with Joseph through the city, there ran one of the children and smote Jesus on the arms: but Jesus said unto him: So finish thou thy course. And immediately he fell to the earth and died. But they when they saw this wonder, cried out saying: From whence cometh this child? And they said unto Joseph: It is not right that such a child should be among us. And he departed and took him with him. And they said to him: Depart out of this place; and if thou must be with us, teach him to pray and not to blaspheme: for our sons are put to death by him (lit. lose their senses). 2 And Joseph called Jesus and began to admonish him, saying: Wherefore blasphemest thou? They that dwell in this place conceive hatred against us. But Jesus said: I know that these words are not mine but thine: yet for thy sake I will hold my peace: but let them see (? bear) their own foolishness. And straightway they that spake against Jesus were made blind, and as they walked to and fro they said: Every word that cometh out of his mouth hath fulfilment. 38 And when Joseph saw what Jesus had done he took hold on him by his ear in anger: but Jesus was vexed and said unto Joseph: It sufficeth thee to see me and not to touch me. For thou knowest not who I am, which if thou knewest, thou wouldest not grieve me. And albeit I am with thee now, yet was I made before thee.

VI. How Jesus was treated by the Master.

1 There was therefore a man named Zacheus who heard all that Jesus said unto Joseph, and he marvelled in himself and said: I have never beheld such a child that spake so. And he came near unto Joseph and said to him: Thou hast a wise child: deliver him to me to learn letters, and when he is learned in the study of the letters, I will teach him reverently that he become not foolish. Joseph answered and said unto him: No man is

able to teach him but God only. Think you that this young child will be the occasion unto us of little torment, my brother? [There should be mention of a cross in this sentence. Syriac has,

Sea thou that he is worthy to receive a little cross? See elow.|

2 But when Jesus heard Joseph saying these things, he said unto Zacheus: Verily, O master, all things that proceed out of my mouth are true. And I am before all men, and I am Lord, but ye are the children of strangers: for unto me is given the glory of them (or of the worlds) but unto you nothing is given: for I am before all worlds. And I know how many are the years of thy life, and when thou shalt raise that standard (i. e. the cross) whereof my father spake, then shalt thou understand that all things that proceed out of my mouth are true.

3 But the Jews which stood by and heard the words which Jesus spake, marvelled and said: Now have we seen such wonders and heard such words from this child, as we have never heard neither shall hear from any other man, neither from the chief priests nor the doctors nor the Pharisees. 4 Jesus answered and said unto them: Wherefore marvel ye? Do ye think it a thing incredible that I have told you the truth? I know when ye were born, and your fathers: and if I should say more unto you, I know when the world was created, and who sent me unto you.

When the Jews heard the word which the child spake, they were wroth because they were not able to answer him. And the child turned himself about and rejoiced and said: I spake unto you a proverb; but I know that ye are weak and know not any thing.

5 Now that master said unto Joseph: Bring him unto me and I will teach him letters. And Joseph took the child Jesus and brought him to the house [of a certain master] where other children also were taught. But the master began to teach him the letters with sweet speech, and wrote for him the first line which goeth from A unto T, and began to flatter him and to teach him (and commanded him to say the letters: but the child held his peace. 6 Then that teacher smote the child on the head, and when the child received the blow, he said unto him: I ought to teach thee and not thou to teach me. I know the letters which thou wouldest teach me, and I know that ye are unto me as vessels out of which cometh nought but sound, and neither wisdom nor salvation of the soul. And beginning the line he spake all the letters from A even unto T fully with much quickness: and he looked upon the master and said: But thou knowest not how to interpret A and B: how wouldest thou teach others? ‘Thou hypocrite, if thou knowest and canst tell me concerning A, then will I tell thee concerning B. But when the teacher began to expound concerning the first letter, he was not able to give any answer.

7 Then said Jesus unto Zacheus: Hearken unto me, O master, and understand the first letter. Give ear unto me, how that it hath two lines (eight quite unintelligible descriptive phrases follow).

8 Now when Zacheus saw that he so divided the first letter, he was confounded at such names, and at his teaching, and cried out and said: Woe is me, for I am confounded: I have hired shame unto myself by means of this child. And he said unto Joseph: I beseech thee earnestly, my brother, take him away from me: for I cannot look upon his face nor hear his mighty words. Tor this child is able to subdue the fire and to restrain the sea, for he was born before the worlds. What womb bare him or what manner of mother brought him up I know not. 10 O my friends, I am astray in my wits, I am mocked, wretched man that Iam. I said that I had a disciple, but he is found to be my master. I cannot overcome my shame, for I am old, and I cannot find wherewithal to answer him, so that I am like to fall into heavy sickness and depart out of the world or go away from this city, for all men have seen my shame, that a child hath ensnared me. What can I answer any man, or what words can I speak, for he hath overcome me at the first letter! I am confounded, O ye my friends and acquaintances, and I can find neither first nor last to answer him. 11 And now I beseech thee, brother Joseph, remove him from me and take him unto thine house, for either he is a sorcerer or a god (Lord) or an angel, and what to say I know not.

12 And Jesus turned himself unto the Jews that were with Zacheus and said unto them: Now let all them that see not see, and let them understand which understand not, and let the deaf hear, and let them arise which have died by my means, and let me call them that are high unto that which is higher, even as he that sent me unto you hath commanded me. And when the child Jesus ceased speaking, all the afflicted were made whole, as many as had been afflicted at his word. And‘they durst not speak unto him.

VII. How Jesus raised up a boy.

1 Now ona day, when Jesus climbed up upon an house with the children, he began to play with them: but one of the boys fell down through the door out of the upper chamber and died straightway. And when the children saw it they fled all of them, but Jesus remained alone in the house. 2 And when the parents of the child which had died came they spake against Jesus saying: Of a truth thou madest him fall. But Jesus said: I never made him fall: nevertheless they accused him siill. Jesus therefore came down from the house and stood over the dead child and cried with a loud voice, calling him by his name: Zeno, Zeno, arise and say if I made thee fall. And ona sudden

he arose and said: Nay, Lord. And when his parents saw this Bee miracle which Jesus did, they glorified God, and worshipped esus.

VIII. How Jesus healed the foot of a boy.

1 And after a few days a certain boy of that village was cleaving wood, and smote his foot. 2 And when much people came unto him, Jesus also came with them. And he touched the foot which was hurt, and forthwith it was made whole. And Jesus said unto him: Arise and cleave the wood and remember me. But when the multitude that were with him saw the signs which were done they worshipped Jesus and said: Of a truth we believe surely that thou art God. .

IX. How Jesus bare water in his cloak.

1 And when Jesus was six years old, his mother sent him to draw water. And when Jesus was come unto the well there was much people there and they brake his pitcher. 2 But he took the cloak which he had upon him and filled it with water and brought it to Mary his mother. And when his mother saw the miracle that Jesus did she kissed him and said: Lord, hearken unto me and save my son.

X. How Jesus sowed wheat.

1 Now when it was seed-time, Joseph went forth to sow corn, and Jesus followed after him. And when Joseph began to sow, Jesus put forth his hand and took of the corn so much as he could hold in his hand, and scattered it. 2 Joseph therefore came at the time of harvest to reap his harvest. And Jesus also came and gathered the ears which he had sown, and they made an hundred measures of good corn: and he called the poor and the widows and fatherless and gave them the corn which he had gained, save that Joseph took a little thereof unto his house for a blessing

XI. How Jesus made a short beam even with a long one.

1 And Jesus came to be eight years old. Now Joseph was a builder and wrought ploughs and yokes for oxen. And on a day a certain rich man said unto Joseph: Sir, make me a bed serviceable and comely. But Joseph was troubled because the beam which he had made ready for the work was short. 2 Jesus said unto him: Be not troubled, but take thou hold of this beam by the one end and I by the other, and let us draw it out. And so it came to pass, and forthwith Joseph found it serviceable for that which he desired. And he said unto Joseph: Behold, fashion that thou wilt. But Joseph when he saw what was done embraced him and said: Blessed am I for that God hath given me such a son.

G4 INFANCY GOSPELS

XII. How Jesus was delivered over to learn letters.

1 And when Joseph saw that he had so great grace and that he increased in stature, he thought to deliver him over to learn letters. And he delivered him to another doctor that he should teach him. Then said that doctor unto Joseph: What manner of letters wouldest thou teach this child? Joseph answered and said: Teach him first the letters of the Gentiles and after that the Hebrew. Now the doctor knew that he was of an excellent understanding, and received him gladly. And when he_ had written for him the first line, that is to say A and B, he taught him for the space of some hours: but Jesus held his peace and answered nothing. 2 At the last Jesus said unto the master: If thou be verily a master, and indeed knowest the letters, tell me the power of A and I will tell thee the power of B. Then was the master filled with indignation and smote him on the head. But Jesus was wroth and cursed him, and on a sudden he fell down and died. 38 But Jesus returned unto his own home. And Joseph enjoined Mary his mother that she should not let him go out of the court of the house.

XIII. How he was delivered unto another master.

1 After many days there came another doctor which was a friend of Joseph and said unto him: Deliver him to me and I will teach him letters with much gentleness. And Joseph said unto him: If thou art able, take him and teach him, and it shall be done gladly. And when the doctor received Jesus, he went with fear and great tboldnessf and took him rejoicing. 2 And when he was come unto the house of the doctor, he found a book lying in that place and took it and opened it, and read not those things which were written therein, but opened his mouth and spake by the Holy Ghost and taught the law: and all that stood by hearkened attentively, and the teacher sat by him and heard him gladly and entreated him to continue teaching. And much people gathered together and heard all the holy doctrine which he taught and the beloved words which proceeded out of his mouth, marvelling that he being a little child spake such things.

3 But when Joseph heard, he was afraid and ran unto the place where Jesus was; and the master said unto Joseph: Know, my brother, that I received thy child to teach him and instruct him, but he is filled with great grace and wisdom. Therefore: behold now, take him unto thy house with joy, because the grace which he hath is given him of the Lord. 4 And when Jesus heard the master speak thus he was joyful and said: Lo, now thou hast well said, O master: for thy sake shall he rise again who was dead. And Joseph took him unto his own home.

XIV. How Jesus made James whole of the bite of a serpent.

Now Joseph sent James to gather straw, and Jesus followed after him. And as James gathered straw, a viper bit him and he fell to the earth as dead by means of the venom. But when Jesus saw that, he breathed upon his wound and forthwith James was made whole, and the viper died.

XV. How Jesus raised up a boy.

After a few days a child that was his neighbour died, and his mother mourned for him sore; and when Jesus heard, he went and stood over the child, and smote him on the breast and said: Child, I say unto thee, die not, but live. And immediately the child arose: and Jesus said unto the mother of the child: Take up thy son and give him suck, and remember me. 2 But the multitudes when they saw that miracle said: Of a truth this child is from heaven; for now hath he set free many souls from death and hath saved all them that hoped in him.

[A gap in ail the Latin MSS. filled by the Greek text A, cap. 19, 1-8 Jesus and the doctors in the Temple.|

3 The Scribes and Pharisees said unto Mary: Art thou the mother of this child? and Mary said: Of a truth Iam. And they said unto her: Blessed art thou among women, because God hath blessed the fruit of thy womb in that he hath given thee a child so glorious: for so great gifts of wisdom we have never seen nor heard in any.

4 And Jesus arose and followed his mother. But Mary kept in her heart all the great signs which Jesus wrought among the people, in healing many that were sick.

And Jesus increased in stature and wisdom, and all that saw him glorified God the Father Almighty: Who is blessed for ever and ever. Amen.

All these things have I, Thomas the Israelite (Ismeaelite), written and recorded for the Gentiles and for our brethren, and likewise many other things which Jesus did, which was born in the land of Juda. Behold, the house of Israel hath seen all these from the first even unto the last, even how great signs and wonders Jesus did among them, which were good exceedingly. And this is he which shall judge the world according to the will of his Father, immortal and invisible’, as the holy Scripture declareth and as the prophets have testified of his works among all the peoples of Israel: for he is the Son of God throughout all the world. And unto him belongeth all glory and honour everlastingly, who liveth and reigneth God, world without end. Amen.

_1 The text is corrupt here: I have tried to mend it.

APPENDIX I From the Pistis Sophia.

The Gnostic book called Pistis Sophia (see Introd.) contains a characteristic account of an incident of the Infancy. It may be compared with the Hymn of the Soul in the Acts of Thomas. The book in which it occurs is of the third century.

C. Schmidt’s version, p. 77. Mary answered and said:... Thy Power prophesied through David: Grace and Truth are met together, Righteousness and Peace have kissed each other. Truth hath flourished out of the earth, and Righteousness hath looked down from heaven. Thus did thy Power prophesy once concerning thee. When thou wast little, before the Spirit came upon thee, the Spirit came from the height whilst thou wast in a vineyard with Joseph, and came unto me in mine house in thy likeness, and I knew it not, and I thought that it was thou. And the Spirit said unto me: Where is Jesus my brother, that I may meet with him? And when it spake thus unto me, I was in perplexity, and thought that it was a phantom come to tempt me. I took it therefore and bound it to the foot of the bed that was in mine house, until I should go forth unto thee and Joseph in the field and find you in the vineyard, where Joseph was staking the vineyard. It came to pass then, that when thou heardest me tell the matter unto Joseph, thou understoodest the matter, and didst rejoice, and say: Where is he, that I may behold him? otherwise I will tarry for him in this place. And it came to pass, when Joseph heard thee speak these words, he was troubled: and we went together and entered into the house and found the Spirit bound to the bed. And we looked upon thee and upon it, and found that thou wert like unto him: and he that was bound to the bed was loosed, and embraced thee and kissed thee, and thou also kissedst him, and ye became one.

Mary goes on to expound the application of the passage she had quoted from the Psalm.

APPENDIX II I. Miracle of the Dyer.

In a Paris manuscript (gr. 239) of the Gospel of Thomas a fragment of this story is contained in Greek (Tisch., p. 148 n.). It occurs in no other Greek or Latin manuscript of Thomas. But in the Milan Ambrosian MS. L. 58 sup., edited in facsimile by Ceriani for Gibson Craig (1873, Canonical Histories and Apocryphal Legends), it occurs in Latin on p. 12, being the first miracle after the Return from Egypt. It is also told in the Arabic Gospel, ch. 38, and, at great length, in the Armenian (ch. xxi, Peeters, p. 282-46). Thilo quotes a Mchammedan version (p. 150), and shows that the tale was current in Persia. There seems little doubt that it stood’in the completer texts of the

Gospel of Thomas. It is found in the mediaeval French and English Histories of the Infancy, and doubtless in other vernacular versions. I give a rendering from the Milan MS.

It came to pass on a day that the blessed Virgin Mary went unto the house of a certain neighbour of hers which was of the craft of a dyer. And the child Jesus, her glorious son, followed her as is the wont of boys to follow their mothers. Now while the Virgin Mary spake with the man unto whom she had come, the child Jesus went unto the place wherein that man was wont to practise his trade, and found there divers vessels containing several dyes; and likewise he found divers cloths belonging to many men, which those men had given to be dyed. All the which cloths the child took and wrapped them together and sunk all of them in a vessel wherein was only a black dye.

Now when this thing which he had done came to the knowledge

of that man, he began to be sore vexed and to complain greatly against the mother of Jesus. And he said to his mother: Alas! behold what thy son hath done: he hath brought all my labour to nought. But know thou this for certain, that the child shall not be let go by me till the damage that he hath done be made good. But the mother of Jesus when she heard these things from the man began to say unto her son: My beloved son, what hast thou done? wherefore hast thou done this? for I hoped that I should have great joy of thee: for I know how I had thee (=received thee?). But thou, whereas thou oughtest to make me glad in all things, as thou hast done alway, now contrariwise makest me sad. The child Jesus answered his mother <and said: Wherein have I grieved thee?>. The blessed virgin said unto him: See, thou hast destroyed all the labour of this man. But Jesus said unto her: How have I destroyed it? His mother answered and said unto him: Because, whereas he had the cloths from many men to give to each one of their cloths a several dye, thou hast made of all of them a dye of one colour. Now, therefore, I must amend that which thou hast done. But the beautiful child Jesus when he heard that came near to the vessel wherein he had cast the cloths, and according to the will of the master he drew thereout every cloth dyed of a several colour and gave them unto the man. ’ And when that man saw it, together with the mother of the Lord, he glorified the child, and they had him in great admiration. But the virgin, the mother of the Lord, embraced her son in her arms and kissed him, and so being filled with great joy returned to her house with Christ her son.

II. Miracle of the Children in the Oven.

This does not occur in known Greek or Latin texts, but is in the Arabic Gospel (ch. 40), the Syriac History (Budge), and also in the French and English mediaeval versions (in which the children are

changed into pigs). Most probably the occurrence in both East and West means that the story formed part of the text that lies behind all the versions. I quote Sir E. A. Wallis Budge’s rendering of the Syriac (History of the Virgin, p. 76).

And it came to pass that Jesus went out one day and saw a company of children playing together, and he went after them, but they fled before him and went into a furnace (al. cellar). And Jesus came after them and stood by the door and said unto the women who were sitting there: Where are the children who came in here before me? And the women said unto Jesus: No children came here. Then Jesus said unto them: Then what are the beings that are inside the house? And the women said unto him: They are goats. And Jesus said unto them: Let the goats which are in the furnace go out to their shepherds. And there came forth from the furnace goats which leaped round about Jesus and skipped joyfully. And when the women had seen what had taken place, they wondered, -and great fear laid hold upon them. Then the women rose up and did homage unto Jesus, and they made supplication unto him, saying: O Jesus, thou son of Mary, thou good shepherd of Israel, have compassion upon thine handmaidens; for thou didst come to heal and not to destroy. And Jesus answered and said unto them: Verily the children of Israel are like unto the black folk among the natives, for the black ones seize the outer side of the flock and harass their shepherd: even thus are the people of Israel. Then the women said unto him: Thy disciples could never hide themselves away from thee, and they could never harass thee, for they perform thy will and they fulfil thy commandments. [Arab. Lord, thou knowest all things and nothing is hid from thee. Now we pray thee and ask of thy goodness that thou wouldest restore unto these children thy servants their former state.] And Jesus gave the word of command and said unto the goats: Come, O ye children, my playfellows, and let us play together. And straightway whilst these women were locking on, they were changed from the similitude of goats and became children again. And they went after Jesus. And from that day the children were not able to flee from Jesus; and their parents admonished them saying: See that ye do everything that Jesus the son of Mary commandeth you to do.

Ill. The Boy in the Tower.

It is more doubtful whether this story belongs to the old stock. It occurs in the mediaeval vernaculars, and may probably be discovered in some Latin text at least. I quote one of the English metrical versions (MS. Harley 3954, ed. Horstmann, Sammlung altenglischer Legenden, 1878, p. 108). The spelling is slightly simplified.

1.5381. A Rych man was in that cete (city) That to Jhesu had envye, Josep fader, Braudyn hyth he, Quer his sone he made maystrye. .He seyd: my sone, thou were me dere, Now thou dost ayen my wylle To ben with Jhesu, of hym to lere— Thou were wel betre to ben stylle.

For hys loue thou xalt (shalt) be kept In a tour of lym and stone,

Hys loue thou xalt abyin (rue), Josep, Ne geynyt the no betre won.

To the xal noman komyn ne lep: Ther myth thou cry & kalle alon That noman of the xal takyn kep, Ne for onys to her thi bon.

I suere by God adonay

Lyth ther thou xalt non haue:

Lud thou cry wellaway,

Non helpe geynyt the to craue.

Jhesu, that hath the thus shent Out of presoun xal the not bryng Be (By) no maner of sharment (charm) That he kan of rede & synge. Josep seyd anon ryth:

‘Fader, thou myth done thi wyl. Jhesu is ful of mekyl myth,

He wyl not suffre me to spyle.’ Josep left in that prisoun,

The dorys weryn lokyn faste; Ther lay Josep al alon,

To hym kam Jhesu ryth in haste.

‘Josep, felaw,’ qwath Jhesu, ‘For my loue thou lyst here, Thou xalt se more of my vertu, For so I wyl, my leue fere.’ Jhesu fond a lytyl bore (hole) And bad Josep hys fynger take: Heyl & sond as he was core He kam out withoutyn wrake. Euer with Jhesu he wold be; Nothyng myth hym lette:

Euer was Jhesu hym so fre, For hys felaw he hym fette.

In some versions the father, returning and finding the tower empty, is struck blind. The names in the English version, Joseph and

Braudyn, are probably the versifier’s invention. Both the Infancies printed by Horstmann contain many such names, which do not occur elsewhere.

Other miracles which find a place in the vernacular versions or in the Vita Rhythmica (see p. 82) are: Jesus slides on asunbeam, and other boys attempting this fall and are hurt, and cured; he hangs his pitcher on a sunbeam, other boys’ pitchers are (similarly) broken and mended; he brings bitter herbs to Mary and sweetens them by putting flour in the pot; a lion carries off a shepherd’s boy and is made to bring him back; he finds a hunter killed by a snake and raises him; he cures one who had swallowed a viper in his sleep.

THE LIBER DE INFANTIA, OR GOSPEL OF | PSEUDO-MATTHEW

I do not propose to include a full version of this book in the present collection. Influential as it was in the later mediaeval period, all or nearly all the contents have already been given in the Protevangelium and Gospel of Thomas. But a full account and analysis will not be out of place.

It is a Latin compilation, possibly as old as the eighth or ninth century, though no manuscript earlier than the eleventh has been hitherto brought to light. It was used by Hrosvita, Abbess of Gandersheim, in her poems in the tenth century.

The two main sources are the Protevangelium and the Gospel of Thomas, but some few episodes are not to be found in either. These will be pointed out in the analysis.

By way of introducing it to the world under good auspices the compiler (probably) provided it with credentials in the shape of pretended letters to and from St. Jerome. These are also commonly found prefixed to the ‘Story of the Birth of Mary’ of which something will be said later. But as Dr. Amann, following Tischendorf, rightly says, the letters apply better to our present text than to the other. They allude to the ‘Infancy of Christ’, and the Birth of Mary stops short at the Nativity.

The letters run as follows:

To their most beloved brother Jerome the presbyter, Cromatius and Heliodorus, bishops, send greeting in the Lord.

We have found in certain apocryphal books the birth of the Virgin Mary and the infancy of our Lord Jesus Christ. Wherein noticing many passages contrary to our faith, we judge that the whole should be rejected, lest on the pretext of Christ we should afford triumph to antichrist. So while we were considering the matter, there came to us the holy men Parmenius and Virinus, who told us that your holiness had found a Hebrew book written by the hand of the most blessed evangelist Matthew, in which both the birth of the Virgin mother and the infancy of our Saviour were recorded. And therefore we entreat your

charity, through the same our Lord Jesus Christ, and beg you to give it from the Hebrew to Latin ears, not so much in order to ascertain the wonderful works of Christ as to counteract the guile of heretics, who in order to establish their evil teaching have mingled their own lies with the wholesome nativity of Christ, so to disguise the bitterness of death under the sweetness of life. It will therefore be of the purest charity on your part either to hearken to us as brothers who beseech you, or to pay to us, as bishops who beg for it, that debt of charity which you shall think fit. Farewell in the Lord, and pray for us.

To the holy and most blessed lords Cromatius and Heliodorus, bishops, Jerome the little servant of Christ sends greeting in the Lord.

He who digs in earth which conceals gold does not at once snatch whatever the ragged trench may throw up: but before the stroke of the iron he wields brings up the shining mass, he ever and anon pauses in turning over the turfs, and feeds himself with hope, while as yet he is not enriched with gain. It is a heavy task that you lay upon me when I am ordered by your blessedness to do what not even Saint Matthew the apostle and evangelist would have to be written openly. For had it not been somewhat secret, he would no doubt have added it to the Gospel which he published. But in fact he composed this book to be locked up in Hebrew letters, and so far refrained from publishing it that even now the book, written in Hebrew letters with his own hand, is kept by certain religious men who have received it from their predecessors through a long course of time. Now whereas they have never delivered this book to any one to be translated, but have revealed its contents (text) at various times, it has come about that the book, published by a disciple of Manichaeus named Leucius (who also composed the Acts of the Apostles in false words), has afforded matter not for edification but destruction, and has been proved in a synod to be such that the ears of the church should properly be closed to it.

Now let there be an end to the bites of barking critics, for we are not adding this book to the canonical scriptures, but are translating the writing of an apostle and evangelist to unmask the deceit of heresy: and in so doing we are alike obeying the command of pious bishops and blocking the way of impious heretics. It is, then, the love of Christ to which we are rendering service, in the belief that they will help us with their prayers who by means of our compliance have been able to attain the knowledge of the holy infancy of our Saviour.

A third letter, ostensibly from St. Jerome to the same bishops, is prefixed sometimes to the story of the Birth of Mary.

You ask me to write you my opinion of a book which some have concerning the Birth of Saint Mary. So I would have you

know that much that is false is found in it. For a certain Seleucus (= Leucius above), who wrote the Passions of the Apostles, composed this book also. But just as he told the truth about their mighty deeds and the miracles done by them, but lied much concerning their doctrine, so here also he forged much that is untrue, of his own heart. On this account I shall be careful to translate it word for word as it is in the Hebrew, inasmuch as it appears that the holy evangelist Matthew composed this same book and prefixed it, concealed as it was in Hebrew letters, to his Gospel. The truth of this statement I leave to the author of the preface and the faith of the writer; for myself, while pronouncing it doubtful, I do not affirm that it is clearly false. This, however, I say boldly, that I believe none of the faithful will deny that, whether this story be true or invented by some one, great miracles preceded the holy birth of Mary, and yet greater ones followed upon it; and therefore this can be believed and read with intact faith and without peril to the soul, by those who believe that God is able to do such things. Finally, as far as my recollection serves me, following the sense, not the words, of the writer, and walking, now in the same path though not in the same footprints, now regaining the same road after some digressions, I shall so attempt (or temper) the style of the narrative, and shall not tell anything but what is either written therein or might reasonably have been written.

A document so full of contradictions can seldom have been put together! ‘Seleucus composed the book—no, Matthew composed it: I shall translate it word for word—no, I shall follow the sents not the words ’, and so forth.

Finally, some copies have a prologue attributing the writing not to Matthew but to James. Such a prologue was known to Hrosvita, who cites James as her authority. It is as follows:

I, James the son of Joseph, walking in the fear of God, have written all things that I saw with mine own eyes come to pass at the time of the birth of Saint Mary the virgin or of the Lord the Saviour: giving thanks to God who gave me understanding in the histories of his coming, showing forth the fulness of time unto the twelve tribes of Israel.

It is worthy of remark that the last sentence of this evidently late prologue contains the two expressions ‘histories’ and ‘twelve tribes of Israel’, which recall the opening words of the Protevangelium, but not of Ps.-Matthew. The clause ‘ giving thanks to God’, &c., comes from Protev. xxv. 1.

GOSPEL OF PSEUDO-MATTHEW omg

ANALYSIS OF THE GOSPEL OF PSEUDO-MATTHEW

In chs. i-xvii the Protevangelium is used, and is in all likelihood the sole source: but there are many omissions and amplifications.

I begins. In those days there was a man in Jerusalem, Joachim by name, of the tribe of Juda.

His whole care was his flocks. He offered double offerings. He divided his substance into three parts, one for the poor, one for the pious, the third for himself. God increased his wealth. This charity he had practised since he was 15 years old. At 20 he married Anna, daughter of Ysachar of his own tribe; they lived twenty years childless.

II. Ruben rejects his offering. He goes to the mountains to his flocks for five months.

Anna has no news of him. She complains to God.

She sees a sparrow’s nest, and laments her childlessness, and vows if she has a child to dedicate it in the temple. An angel comes and promises her a daughter. In fear and sorrow she throws herself on her bed for a whole day and night. She reproaches her maid (not named) for not coming to her. The maid answers her sharply and she weeps yet more.

III. A youth—an angel—comes to Joachim in the wilderness and promises him a daughter and predicts her glory. Joachim makes an offering: is urged by his servants to return. The angel comes again in a vision. They set off and journey thirty days.

The angel comes to Anna and bids her meet Joachim at the Golden Gate of the Temple, which she does.

IV. Mary is born. At three years old she is taken to the temple and walks up fifteen steps.

V. Anna’s thanksgiving.

VI. Mary’s beauty and chastity and wisdom and devoutness described at length. She is fed daily by angels.

VII. Abiathar the priest offers many gifts that Mary may marry his son. She refuses, saying that she has vowed perpetual virginity.

VIII. When she was 14, a council was held and Israel was summoned to the temple on the third day. The high priest addressed them and said that since Solomon’s time there had always been noble virgins brought up in the temple and married when they were of age. But Mary had vowed virginity and it must be ascertained who should take charge of her. Those who had no wives were to bring rods. There was no sign, so Abiathar went in and prayed, and an angel pointed out that one very small rod had not been returned to its owner. This was Joseph’s. The dove appeared. Joseph resisted, but was overcome: he stipulated that some virgins should accompany Mary. Rebecca, Sephora, Susanna, Abigea, and Zahel were chosen. They cast

lots for the colours of the veil. Mary had the purple: the others were jealous and called her in sport ‘ Regina virginum’. An angel rebuked them and said it was a true prophecy. They were abashed and asked Mary to pray for them.

IX. Mary at the fountain addressed by an angel. On the next day as she wove he appeared again and completed the Annunciation.

X. Joseph returned from Capernaum and found Mary great with child. His lament. The virgins defended Mary, but Joseph lamented still.

XI. The angel reassured him, and he asked pardon of Mary.

XII. Rumour went forth, and Joseph and Mary were summoned by the priests. The water of jealousy administered by Abiathar. Joseph and Mary each went about the altar seven times and no sign appeared. All asked her pardon and took her home in triumph.

XIII. Caesar’s decree. They went to Bethlehem. The two peoples—Jews and Gentiles—weeping and laughing. An angel made her dismount and enter a dark cave which began to shine. There Christ was born. Joseph was gone to find midwives and brought Zelomi and Salome. Zelomi believed, Salome was incredulous, and her hand withered and was healed by touching the swaddling cloth. The shepherds’ vision. The star shone.

XIV. On the third day Mary left the cave and went to a stable and put the child in the manger, and the ox and ass adored him, fulfilling the prophecies of Isaiah and Habakkuk. There they stayed three days.

XV. On the sixth day they went to Bethlehem, kept the sabbath, and circumcised the child on the eighth day. The Presentation: Symeon and Anna.

XVI. After the second year came the magi: told as in the

XVII. Massacre of the Innocents; the warning to flee into Hgypt.

Here the use of the Protevangelium ends. It will be seen that it has been freely dealt with. Among the interesting things that have been left out is the standing still of all creation at the moment of the Birth. Nor is John the Baptist or Zacharias mentioned at all.

Chapters XVIII-XXIV deal with the Flight into Egypt and the sojourn there. They may or may not be translated from a written source: on the whole I think they are not. Some tell of fulfilments of prophecy, others may depend on local legend.

XVIII. They came to a cave and wished to rest there. Mary dismounted and sat with Jesus in her lap. There were three boys with Joseph and a girl with Mary. Suddenly a number of dragons came out of the cave, and all cried out in fear. Jesus got down from his mother’s lap and stood before the dragons,

which worshipped him. Thus was fulfilled the word, ‘Praise the Lord out of the earth, ye dragons and all deeps’. Jesus walked before them and bade them hurt no one. Mary was alarmed for him, but he said, ‘Fear not, neither conceive that I am a child, for I always was and am a perfect man, and it is necessary that all the beasts of the forest should grow tame before me.’

XIX. In like manner lions and leopards adored him and accompanied them, showed them the way, and bowed their heads to Jesus. At first Mary was afraid, but Jesus smiled on her and reassured her. The lions never injured their oxen and asses or the sheep they had brought from Judaea. Wolves, too, came and were harmless. Thus was fulfilled the word, ‘The wolves shall feed with the lambs, the lion and ox shall eat straw together.’ They had with them two oxen anda cart to ca.ry their necessaries.

XX. On the third day Mary saw a palm and wished to rest under it. When she was seated there she saw fruit on it, and said to Joseph that she should like to have some. Joseph said he was surprised she should say that because the tree was so high: he himself was thinking more about water, of which they had very little left. Jesus sitting in Mary’s lap with a joyful countenance bade the palm give his mother of its fruit. The tree bent as low as her feet and she gathered what she would. He bade it rise again, and give them of the water concealed pa its roots. A spring came forth and all rejoiced and drank of it.

XXI. Next day when they left the place Jesus said to the palm: I give thee this privilege, that one of thy branches shall be taken by my angels and planted in my Father’s garden. And henceforth all who win contests shall be told that they have won the palm of victory. An angel came and took a branch and flew away with it. All fell down in fear, but Jesus reassured. them.

XXII. As they went, Joseph said that as it was hot they might go by the sea coast. But Jesus said he would shorten the way and even as he spoke they began to see the hills and cities of Egypt.

They arrived at Hermopolis and entered a city called Sotinen, and had to lodge in a temple where were 365 gods.

XXIII. When Mary and the Child entered, all the idols fell, and Isaiah’s word was fulfilled. ‘Behold the Lord shall come upon a light cloud and enter into Egypt, and all the gods made by the hand of the Egyptians shall be moved before his face.’

XXIV. Affrodosius, governor of the city, heard of it and came with all his host. The priests thought he would punish those who had destroyed the gods: but when he saw them fallen he adored the child and said to those present that ‘unless this were the God of our gods they would not have fallen. If we

do not adore him, as they have done, we are in danger of such destruction as fell upon Pharaoh who was drowned with all his army.’

Then all the people of the city believed in the Lord through Jesus Christ.

Here begins the second part—the Infancy proper of our Lord. The source is the Gospel of Thomas : sometimes a better text of that work than we have elsewhere is represented, but there is also a good deal of — late amplification.

XXV. The angel bade Joseph return to Judaea.

XXVI. When Jesus was in Galilee at the beginning of his fourth year he was playing by the Jordan, and made seven pools. A boy spoilt them, and was struck dead. The parents complained. Joseph asked Mary to admonish Jesus. She begged him not to do such things, and he, not willing to grieve her, ‘smote the back side of the dead boy with his foot and bade him rise: which he did, and Jesus went on with his pools’.

XXVIT. He took clay from the pools and made twelve sparrows, on the sabbath. A Jew saw it and spoke to Joseph, who spoke to Jesus. Jesus clapped his hands and bade the sparrows fly away. All marvelled, and some went and told the chief priests and Pharisees.

XXVIII. The son of Annas the priest broke up the pools with a stick, and Jesus with a word withered him up.

XXIX. Joseph was afraid and took Jesus home. On the way a boy ran against Jesus and got on his shoulder, meaning to hurt him. Jesus said: *‘Mayest thou not return whole from the way thou goest.’ He fell dead. Complaints of the parents, as in Thomas. Joseph to Jesus: ‘Why doest thou such things? Many are now complaining against thee and hate us on thy account, and we suffer injuries through thee.’ Jesus: ‘No son is wise whom his father hath not taught according to the knowledge of this age, and the curse of his father hurteth no man save them that do ill.’ All reviled Jesus to Joseph and he was much afraid. ‘Then Jesus took the dead boy by the ear and held him up by it in the sight of all, and they saw Jesus speaking to him as a father to his son. And his spirit returned unto him and he lived again, and all marvelled.’

In Thomas Joseph takes Jesus by the ear. Our compiler found this offensive and changed it. Healso changed the speech of Jesus to Joseph and made it wholly pointless as far as I can see.

XXX. Master Zachyas spoke reproachfully to Joseph: ‘You and Mary think more of your son than of the traditions of the elders.’ Joseph: But who can teach him? if you can do so, we are very willing. Jesus overhearing said: What you say is well for ordinary people: I have no earthly father. When I am lifted - up from the earth I will make all.mention of your descent to

cease. I know when you were born and how long you have to live. AJl cried out in wonder: We have never heard the like. Jesus: Does this surprise you? I will tell you more. I have seen Abraham. None could answer. Jesus: I have been among you with the children, and ye have not known me. I have spoken with you as with the wise and ye have not understood my voice, for ye are less than me, and of little faith.

XXXII. Zachyas said: Give him to me and I will take him to Levi who shall teach him letters. Levi bade him answer to Aleph: he was silent. Levi smote him with a rod of storax on the head. Jesus: Why smitest thou me? Know of a truth that he which is smitten teacheth the smiter more than he is taught of him. For I can teach thee the things that thou thyself sayest. But all these which speak and hear are blind like sounding brass or a tinkling cymbal wherein is no perception of those things that are signified by their sound. Further he said to Zachyas (?) : Every letter from Aleph to Thau is discerned by the arrangement of it. Do thou then first say what Thau is, and I will tell thee what Aleph is. And again he said: They that know not Aleph, how can they tell Thau, hypocrites that they are? Say ye what Aleph is first and then will I believe you when ye say Beth. (I quote this to show how the text is conflated out of various earlier forms.) He said to the master: Let the master of the law say what the first letter is, or why it hath many triangles (eight adjectives follow). Levi was stupefied and then began to lament : Ought he to live on the earth? Nay, rather is he worthy to be hung on a great cross. He can put out fire and escape all torments by guile. I think he was born before the flood, before the deluge. What womb bare him? What mother gave him birth? What breasts suckled him? I fly before him, &c., &e.

Jesus smiled and said with command to ail the children of Israel that stood and heard him: Let the unfruitful bear fruit, and the blind see, and the lame walk straight, and the poor enjoy good things, and the dead revive, and every one return into a restored state, and abide in him who is the root of life and of everlasting sweetness. All were healed who had fallen into evil infirmities. No one thereafter dared to say aught to him or hear aught of him.

(This speech is simplified from every trace of mystery.)

XXXII. At Nazareth the boy Zeno fell from the soler and was raised. Joseph, Mary, and Jesus went thence to Jericho.

XXXII. Jesus’ pitcher was broken by a child, and he brought water in his cloak.

XXXIV. He took a little corn out of his mother’s barn and sowed it. When reaped it made three cors, which he gave away.

(Another manuscript has a form like that of the Latin Thomas.)

XXXV-XXXVI do not occur in Thomas nor in the manuscript just mentioned.

XXXV. There is a road from Jericho to Jordan, at the place where Israel crossed and the ark rested. Jesus, eight years old, went from Jericho to Jordan. On the way there was a vault (crypta), where was a lioness with whelps. He went in and sat there, and the whelps played about him: the older lions stood at a distance and adored him, wagging their tails. The people who saw it said that he or his parents must have sinned or he would not have delivered himself to the lions. Then he came forth and the lions went before him, and the whelps played before his feet. His parents and the people looked on. Jesus said: How much better than you are the beasts which know me and are tame, while men know me not.

XXXVI. Then he went over Jordan, whose waters were divided, with the lions: and told them in the hearing of all to go back home and hurt no one. And so they did.

XXXVII-XXXIX are again from Thomas.

XXXVII. A bed of six cubits was ordered of Joseph, and he told his lad to cut a beam of the right length, but he made it too short. Joseph was troubled. Jesus pulled it out to the right length.

(The change is made in order to free Joseph from the charge of stupidity.)

XXXVIII. He went to school the second time. ‘Say Alpha.’ Jesus: Tell thou me first what Beta is, and I will tell thee what Alpha is. The master smote him and died.

Joseph said to Mary: Know verily that my soul is sorrowful even unto death because of this boy. It may chance that any one may smite him in malice and he may die. Mary said: O man of God, believe not that this can happen, but believe surely that he who sent him to be born among men will keep him from all malice and in his name preserve him from evil.

XXXIX. For the third time they took him to school at the request of others, though they knew that it was not possible for a man to teach him. He entered the school, took the book from the master’s hand, and taught—not what was written in it—like a torrent of water flowing from a living fountain. All marvelled, and the master adored him. Joseph ran thither in fear. The master said: You have given me no scholar but a teacher! Who can ascertain his words? ‘Then was fulfilled the word: ‘The river of God is full of water. Thou hast prepared their food, for thus is the preparation thereof.’

XL is not in Thomas.

XL. They removed to Capernaum. A rich man named Joseph fell ill and died. Jesus heard the mourning and said to Joseph: Why dost thou not do him a service since he is of thy name? Joseph: What can I do? Jesus: Take the kerchief that is on thy head and go and put it on his face and say: Christ save thee. He did so and said: Jesus save thee. The dead man was raised and asked who Jesus was.

XLI. They moved from Bethlehem to Capernaum (perhaps it should be vice versa). Joseph sent his eldest son James into the garden to gather herbs for pottage. Story of the viper as in Thomas. ;

XLII is a conclusion, not in Thomas.

When Joseph came to a feast with his sons James, Joseph, Juda, and Simeon, and his two daughters, Jesus and Mary came with her sister Mary of Cleophas, whom the Lord gave to her father Cleophas and her mother Anna because they had offered Mary the mother of Jesus to the Lord, and this other was given for their consolation and called by the same name. When they were together Jesus blessed and sanctified them, and was the first to eat and drink, for no one ventured even to sit down until he had done so, and all waited for him if he was not there. And his brethren watched him ever and feared him. And when he slept by day or by night the light of God shone always over him.

To whom be all praise and glory, world without end. Amen.

The real importance of Pseudo-Matthew lies not so much in the stories which it preserves, as in the fact that it was the principal vehicle by which they were known to the Middle Ages and the principai source of inspiration to the artists and poets of the centuries from the twelfth to the fifteenth. It is upon this text that the many vernacular versions for the most part depend; and by this that the pictures of the Rejection of Joachim’s offering, his meeting with Anne at the Golden Gate, the Presentation of the Virgin, the Repose in Egypt, and the few that we have of the Infancy Miracles, are inspired.

THE GOSPEL OF THE BIRTH OF MARY,

as it was called by Hone, demands but a short notice. It is attributed to St. Jerome and finds a place in the editions among the spurious works that bear his name. It has passed almost bodily into the Golden Legend of James de Voragine, and so has exercised an influence on art and literature. But in itself it is, compared even with Pseudo- Matthew, a very poor production; being no more than an amplification of the earlier chapters of that work in more elegant Latin, and with all the detail blurred and smoothed down. No source has been employed by the writer but Pseudo-Matthew and the canonical Gospels. A brief analysis may be given.

I. Mary was bornat Nazareth. Her parents. Ioachim’s charity.

II. At the dedication feast his offering is rejected by Isachar. He retires to his flocks.

III. The angel appears to him and bids him return to Anne;

IV. And to Anne and bids her meet him at the Golden Gate.

V. They meet. Mary is born.

VI. Her presentation in the Temple at three years old.

VII. Her life there. At 14 years old it is agreed to summon the single men.

VIII. Joseph’s rod. He takes her home with seven other virgins.

IX. The Annunciation: mostly from the Gospels.

X. Joseph’s perplexity: the angel reassures him: Christ is born.

THE ARABIC GOSPEL OF THE INFANCY

Our present text of this book depends in the main upon a single Arabic manuscript, now lost, which was used by Sike, the first editor, in 1697. There are now known to be other manuscripts at Rome and Florence, but they have not been fully collated. The greater part of the book, however, is also embodied in a Syriac History of the Virgin which was edited and translated by Sir E. A. Wallis Budge in 1899.

The Arabic Gospel is a late compilation, as has been shown most clearly by Father P. Peeters in his recent French edition (1914, Evangiles apocryphes, ii).

The book falls into several divisions:

I is a late note prefixed.

II-IX. The Nativity to the Flight into Egypt. The Protevangelium is the ultimate source of some parts of this.

X-XXV. Miracles in Egypt, some of which show influence of late local traditions.

XXVI-XXXV. Return to Nazareth. Miracles done there, which do not occur in other texts.

XXXVI-LIII. Further miracles, mostly derived from Thomas: ending with Jesus in the Temple.

LIV. Baptism of Jesus.

LV. Doxology.

A briefer analysis of this book will suffice than in the case of Pseudo- Matthew.

I. States that it is found in the book of Joseph the highpriest in the time of Christ, who some say is Caiaphas, that Jesus in the cradle proclaimed his Godhead.

II. The decree of Augustus in the year 300 (or 304) of the era of Alexander. The Birth in a cave. An old Hebrew woman comes as midwife. III. Her hands are withered (?) because of her unbelief, and she is healed. (There is a gap in the text.) IV. The Shepherds. The midwife praises God. - V. The Circumcision. V, VI. The Presentation.

VII. The Magi. VIII. They bring back one of Jesus’ swaddling cloths which is proof against fire, and is preserved with veneration. IX. The Flight.

X, XI. Arrival in Egypt. An idol announces the presence of a God, and falls. The demoniac son of a priest is healed. XII. Alarm of Joseph and Mary.

XIII. Robbers hear a noise of an approaching host and flee, leaving their captives. Joseph and Mary arrive, and the captives es who is the king who is coming. Answer: ‘He is coming on after us.

THE ARABIC GOSPEL OF THE INFANCY 81

XIV. A demoniac woman healed. XV. A dumb bride healed.

XVI. A woman oppressed by a demon-serpent relieved.

XVII. A leprous girl healed by water in which Jesus was washed.

XVIII. A leprous child healed in like manner. XIX. A husband and wife released from a spell. XX, XXI. The brother of two women, who: had been changed into a mule, restored by having Jesus placed on his back (Peeters points out the identity of this miracle with one told of St. Macarius in the Historia Lausiaca of Paliladius). XXII. The leprous girl of XVII married to the brother.

XXIII. The robbers Titus and Dumachus (the good and bad thieves of the Crucifixion) capture them. Titus redeems them: Jesus prophesies his end.

XXIV. At Matarieh in Egypt a spring bursts forth and balm originates from the sweat of Jesus. XXV. They lived three years at Misr (Cairo) and saw Pharaoh. Many miracles were done which are not written in the Gospel of the Infancy or in the complete Gospel (probably the Canonical Gospels are meant). These chapters are an Egyptian interpolation not earlier than the twelfth century.

XXVI. Return to Nazareth. XXVIII. At Bethlehem a sick child healed. XXVIII. A child diseased in the eyes healed. XXIX. Two women, mothers of children. One child dies, the other, Cleopas, is healed. The mother of the dead throws Cleopas first into an oven, then into a well: he is uninjured: she herself falls into the well and is killed. XXX. One of two twin boys healed—the Bartholomew of the Gospels. XXXI. A leprous

1 The meeting with the good thief is told in other places: in the B Recension (Greek) of the Acts of Pilate; and by Aelred of Rievaulx (de Vita Eremitica ad Sororem, xlviii: printed with St. Augustine’s works, ed. Bened.I, App. 51: Migne P. L. xxxii). Aelred’s form is thus: _ Do not in thy meditation pass over the gifts of the Magi: nor leave him without company when he flees into Egypt. Think that to be true which is told, that he was captured by robbers in the way and saved by the kindness of a youth. This was, they say, the son of the chief of the robbers, and when he got possession of his prey, and found the child on his mother’s breast, such splendour of majesty appeared in his lovely face that the youth, not doubting that he was more than man, inflamed with love embraced him and said: O most blessed of children, if ever there come a time for having mercy on me, then remember me and forget not this hour.

This they say was the robber who was crucified on Christ’s right hand, and when the other blasphemed, said: Dost thou not fear God (and the rest), and turning to the Lord and beholding him in that majesty which he had seen in him as a child, and not forgetful of his pact, said: Remember me when thou comest into thy kingdom. So as an incentive of love I think it not useless to hold this belief, though I would not rashly affirm its truth.

woman healed. XXXII. A leprous bride healed. XXXIII, XXXIV. A woman haunted by a dragon freed by one of Christ’s swaddling cloths. XXXV. Judas, a child possessed by the devil, smites Jesus, and the devil leaves him in the form of a dog.

XEXVIL. Jesus (seven years old) makes figures of all sorts of animals of clay, and makes them walk, fly, and feed. XXXVII. The story of the Dyer Salem (see above). XXXVIII. Jesus lengthens or shortens beams which Joseph had cut wrongly: for he was not clever at his trade. XXXIX. A bed made for the king of Jerusalem pulled out to the right size. XL. The children in the oven (see above). XLI. In the month of Adar the boys make Jesus their king, and passers by have to stop and salute him. XLII. The parents of a child bitten by a snake come, and are stopped: Jesus goes with them to the snake’s nest and makes it suck out the poison: it bursts: the child is healed: he was Simon Zelotes. XLIII. James bitten by the viper and healed. XLIV. Zeno falls from the house and is raised. XLV. Jesus brings water in his cloak.

XLVI. The pools and sparrows of clay. The son of Hanan . spoils the pools and is palsied. XLWVII. The child who ran against Jesus falls dead. XLVIII. Taught by Zacheus, who is confounded by his wisdom. XLIX. Taught by another master, who smites him and dies.

L. With the doctors at Jerusalem: questioned about the Law. LI. Questioned about astronomy. LII. And by a philosopher about philosophy: he answers all perfectly. LIII. Is found by Mary and Joseph. Returns with them. LIV. He lived in obscurity until his baptism. LV. Doxology.

The stories which this book has in common with Thomas are rather shortly told and do not help to solve difficulties in the older text. The long series of healings in Egypt and at Bethlehem is monotonous: for the most part the Virgin is the prominent figure in them. It is to her that the sufferers apply, and she gives them the water in which the child has been washed, or some of his linen, or allows them to touch him.

There is an echo of the story in ch. xli in a Western book, the Vita Rhythmica of the Virgin and Christ, a long Latin rhyming composition of the thirteenth century, edited by Végtlin (Bibl. d. Litterar. Vereins in Stuttgart, no. 180, 1888). In Il. 2,564 sqqit is said that the Egyptian boys crowned Jesus as king: and again in 2,612, after the return from Egypt, the boys made him their king and called him domicellus, ‘young Lord’. The sources of this Vita are enumerated by the compiler, and are ostensibly Greek to a large extent—Germanus, Theophilus, Epiphanius, Ignatius are named, as well as the Infantia Salvatoris. With it should be read the Latin stories printed from a Giessen manuscript by O. Schade, Kénigsberg, 1876, Narrationes de vita et conversatione B.V.M. &c. "They follow the text of the Vita Rhythmica closely.

THE ARMENIAN GOSPEL OF THE INFANCY

The only accessible edition of this is the excellent French one of P. Peeters in Hvangiles apocryphes, ii, 1914 (Textes et Documents: Hemmer & Lejay). It is a very long text, occupying over 200 pages of print. Like the other secondary documents with which we have been dealing, it is ultimately dependent on the Protevangelium and the Gospel of Thomas, but the data of both are enormously amplified.

It comes into Armenian from Syriac, but the date of the Syriac book from which it was translated is open to question. An Infancy Gospel was brought into Armenia by Nestorian missionaries in 590. This cannot be the present text: on the other hand, an Armenian writer of the twelfth century mentions a book of the Infancy which may be ours.

I. ‘Récit de Saint Jacques, frére du Seigneur.’ Story of the birth of Mary. It begins abruptly with Joachim’s retirement to the desert, and follows the Protevangelium with some omissions and many expansions. In III is a long digression about Zacharias. In IV the marriage: Joseph’s protests are much lengthened. V has an immense dialogue between Gabriel and the Virgin. VI, another between the Virgin and Joseph. VII. The water of jealousy.

VIII. The decree of Augustus and the Nativity: the silence of creation is related. Joseph in his search for a midwife meets first Eve, who comes to see the promise of redemption fulfilled: then Salome, whose unbelief and cure are told of.

X. The Shepherds. XI. The Magi, Melkon, king of Persia, Gaspar, of India, Balthasar, of Arabia. This episode is very long. The Magi bring with them the testament which Adam delivered to Seth. XII. The Presentation. XIII. The Massacre of the Innocents.

XIV. The death of Zacharias and escape of John (Protev.).

XV. The Flight and Sojourn in Egypt. The fall of idols and temples is told at vast length. The Family dwell for a time with a prince called Eleazar (who appears under the name of Lazarus in Budge’s Syriac History).

XVI. The beginning of the return. There is more destruction of temples and there are healings of children, and also the first of several scenes—protracted to great length—in which Jesus is accused of causing the death of a child and is summoned before a judge. Long dialogues take place, and finally the dead child is raised 'to exculpate Jesus; after which he sometimes dies again. XVIII. Continues these stories. XIX, XX. Jesus is sent at the suggestion of the King (of Bethlehem, Barjesus) to learn from Gamaliel, who is confounded by his wisdom: then follows the story of the throne made straight. XXI. The story of the dyer, Israel, at Tiberias. XXII. Another trial of Jesus. XXIII. Miracles (or tricks) wrought on children on a mountain. XXIV.

Cure of a leper at Emmaus, with a very long dialogue. XXV. They go to Nazareth. Jesus arbitrates between two brothers, Malachias and Micheas. XX VI. Cure of aman, Hiram. XXVII. Cure of an old man, Balthasar: long dialogue. XXVIII. Jesus arbitrates between two soldiers.

There is on the whole little of ancient flavour in the book, and it does not seem to preserve any details, which are not to be found elsewhere, of the old tradition. The diffuseness of the expansions reminds one of the Armenian version of 4 Esdras, which takes the most unwarrantable liberties with the text.

HISTORY OF JOSEPH THE CARPENTER, OR DEATH OF JOSEPH

This is an Egyptian book, not earlier than the fourth century in date, and very probably later: it exists in fragments in Sahidic, complete in Bohairic (the dialects of Upper and Lower Egypt respectively), and complete also in Arabic. A Latin version made in the fourteenth century from the Arabic exists, but has not been printed.

The object of the book is the glorification of St. Joseph and his feast-day: his cult, so popular in the West, was long confined to Egypt. The interest of it lies in a few reminiscences of earlier books, and in the picturesque and highly Egyptian descriptions of death. The lamentations of Joseph and his prayers find many parallels in the literature of Christian Egypt, and especially in the Coptic accounts of the death of the Virgin.

The order of the book is as follows (I use Forbes Robinson’s and Peeters’s versions) :

Proem: ‘This is the going forth from the body of our father Joseph the carpenter, the father of Christ according to flesh, whose life was 111 years.’ It was told by Christ to the apostles on Mount Olivet, was written down by them, and laid up in the library at Jerusalem. The day of the death was the 26th of the month Epep.

I. Christ on Mount Olivet addresses the apostles: on the certainty of death and the justice of God, &c.

II. Joseph was of Bethlehem: he was a carpenter, and married and had four sons, Judas, Josetos (Arab. Justus), James, Simon, and two daughters, Lysia (Arab. Asia) and Lydia. His wife died, leaving James still young.

It. Mary was being brought up in the Temple till she was twelve years old. The priests decided to give her to a husband.

IV. The lot fell on Joseph. Mary brought up James and was called Mary of James. Two years passed.

V. ‘I came and dwelt in her.’ Joseph’s perplexity. VI. Reassured by Gabriel.

HISTORY OF JOSEPH THE CARPENTER 85

VII. Decree of Caesar. The Birth ‘by the tomb of Rachel’.

VIII. Herod sought to slay me. The Flight: Salome was with us. A year in Egypt.

1X. Return to Nazareth. Joseph worked at his trade.

X. His health and strength were unimpaired: he lived to be 111.

XI. Josetos and Symeon married. Joseph dwelt with James. I was subject to Mary and to him.

XII. Joseph’s death drew nigh. He went to the temple and prayed at the altar.

XIII. His prayer to be saved from the terrors after death, ‘the river of fire wherein all souls are purified before they see the glory of God’.

XIV. He returned to Nazareth and fell ill. The dates of his life: he was 40 when he married, and was married forty-nine years: a year alone after his wife’s death. Two years with Mary before the Nativity.

XV. His strength gave way and he was troubled and uttered a lamentation (XVI) over all the parts of his body, for their several transgressions.

XVII. I went to him. His greeting and address: he told of his doubt about Mary, and of another incident (a fusion of two stories in Thomas). The Sahidic tells it thus: I remember also the day that the horned serpent bit the lad on his foot and he died. His relations were gathered unto thee, wishing to take thee and deliver thee to Herod the lawless. And I found thee (Boh. Thy mercy found him), and thy godhead laid hold of him and he lived; and when thou didst raise him up to his parents there was great joy to them. But I requested thee, O my beloved son, saying: Be quiet in all things: and I took hold of thy right ear and pulled it. Thou didst answer, saying unto me: Unless thou wert my father according to the flesh, surely I would have warned thee because thou didst pull my right ear. (The Bohairic has slight variants, and the Arabic softens the incident by saying, ‘I took hold of thy hand’.)

XVIII. I wept. My mother asked if Joseph must die, and I told her that it must be so.

XIX. I sat at his head, Mary at his feet. I felt his heart and found that the soul was in his throat.

XX. Mary felt his feet and legs and found them cold as ice. The brethren and sisters were summoned. Lysia the eldest daughter (‘who is the seller of purple’, Sahidic: cf. Acts xvi. 14) lamented: so did all.

XXI. I looked at the south of the door and saw Death, and Amente following with their satellites ‘decani’ armed with fire. Joseph saw them and feared. I rebuked them and they fled. Death hid himself behind the door. I prayed.

XXII. Prayer for protection for the soul of Joseph ‘until it cross the seven aeons of darkness’. ‘Let the river of fire be as

water and the sea of demons cease vexing.’ Address to the apostles on the terrors of death.

XXIII. When I had said Amen, my mother answering me in the language of the inhabitants of the heavens, Michael, Gabriel, and the choir of the angels came. Numbness and panting seized. on Joseph. Death seeing me dared not enter. I arose and went outside and bade him go in and do his appointed work, but deal gently. Then Abbaton went in and took the soul, at sunrise on 26th Epep. Michael and Gabriel put the soul into a precious silken napkin and the angels took it away, singing. (The passage about Death (Abbaton) is only in Sahidic: the Bohairic shortens the section.)

XXIV. Isat down by the body and closed the eyes and mouth; and comforted Mary and the rest.

XXV. The people of Nazareth came and mourned till the ninth hour. Then I put all forth, anointed and washed the body. ‘I prayed to my Father with heavenly prayers which I wrote with my own fingers on the tables of heaven before I took flesh in the holy Virgin Mary.’ Angels came and shrouded the body.

XXVI. I blessed it from all corruption; pronounced blessings on all who celebrate his memory by good deeds or write the story of his death.

XXVII. The chief men of the place came to prepare the body, and found it already shrouded. The burial. I wept.

XXVIII. The lament of Jesus.

X XIX. The body was laid in the tomb beside Jacob his father.

XXX. We the apostles rejoiced to hear all this. We asked why Joseph should not have been exempted from death like Enoch and Elias.

XXXI. Jesus speaks of the inevitableness of death, and tells how Enoch and Elias still have to die, and are in trouble until their death is over. Antichrist will shed the blood of two men (Arab. four) like a cup of water, because of the reproaches they will heap upon him.

XXXIT. We asked: Who are the two whom he will slay? Answer: Enoch and Elias. (Arabic has, ‘Who are the Four whom he will slay? Answer: Enoch, Elias, Schila, and Tabitha.’ Mr. W. E. Crum has shown that for Schila we ought to read Sibylla. This gives two men and two women. Nothing is known of stories in which the Sibyl is killed by Antichrist, but in the Coptic Apocalypse of Elias, Tabitha figures prominently, withstanding Antichrist and being slain by him.)

The book ends with a doxology of the apostles.

COPTIC LIVES, ETC., OF THE VIRGIN

There are a number of Lives, Panegyrics, Discourses, &c., in Coptic, complete and fragmentary, which tell the story of the Virgin’s birth. In Forbes Robinson’s Coptic Apocryphal Gospels are:

I. A Sahidic fragment of a homily, perhaps attributed to Evodius of Antioch, disciple of the apostles.

This tells of Joakim—formerly called Cleopas—and Anna, and of the way in which they were taunted by the men and women they met when they went to Jerusalem, because they had no children: and of their grief in consequence. Each then had a vision of a white dove: it came and sat on Joakim’s head, and on Anna’s bosom. Anna had another vision with a prediction of Mary’s birth. Mary was born on the 15th of Hathor. Zacharias was warned by an angel to tell Anna and Joakim to dedicate Mary in three years’ time.

Ila. (Sahidic.) Mary is brought to the Temple and lives there, fed by angels. Her chastity and sobriety of attire are described in terms which recur in other panegyrics, especially that of Demetrius: see below.

IIs. The Annunciation. Decree of Augustus. Nativity. Before it, Mary’s face is radiant and then troubled, but her vision of two peoples is not mentioned. Joseph goes to find a midwife.

There seem to be only rather faint memories of the Protevangelium in these fragments.

In Budge’s Miscellaneous Coptic Texts, 1915, are some which bear on this subject, viz.

1. p. 626. The Twentieth Discourse of Cyril of Jerusalem.

In this Mary is represented as saying to Cyril: ‘I was a child promised to God, and my parents dedicated me to Him before I came into the world. My parents . .. were of the tribe of Judah and house of David. My father was Joakim, which is being interpreted Kleopa. My mother was Anna... who was usually called Mariham. I am Mary Magdalene because the name of the village wherein I was born was Magdalia. My name is Mary of Cleopa. I am Mary of James the son of Joseph the carpenter.’

p. 631. We are told that in the village of Magdalia dwelt a rich and devout man David. A vision told him that the Redeemer should come out of his family. His wife Sara bore him a child whom the father called Joakim, and the mother Cleopa. He married Anna, daughter of Aminadab, David’s brother. They were childless. After many days they went to the Temple, prayed for a child, and promised to dedicate it to God. A voice came, saying that their prayer was heard. Mary was born,

dedicated in the Temple at three years old, and brought up there till she was fifteen.

The reckless identification of the Virgin Mary with all the other Maries of the Gospels is characteristic of these Egyptian rhapsodies. In the Book of Bartholomew the appearance of Christ to Magdalene after the resurrection is turned into an appearance to his mother: and so too in another Coptic fragment on the Passion described later on.

2. Discourse by Demetrius of Antioch.

p. 658. There was a man in Jerusalem whose name was Joakim and he had a wife whose name was Susanna (sic. elsewhere in the discourse it is Anna). They were childless and prayed for a child. A man of light appeared and promised them a daughter whom they were to dedicate to God. She was born on 15th of Athor and dedicated. The description of her habits is almost identical with that in fragment Ila of Robinson. When she was twelve the priests decided to commit her to the care of a man. The lot fell on Joseph. She sat in his house and weaved the veil of the Temple. Angels ministered to her in the form of doves or some other kind of holy bird. ‘They flew about her in the place where she used to sit working at her handicraft, and they would alight upon the window of her room and they longed to hear her holy voice, which was sweet, and pretty, and holy.’ We then read of the Annunciation and the salutation of Gabriel—of great length—the Visitation, Decree of Caesar, journey to Bethlehem. Joseph looked at Mary and saw her whole body shining, and that she was greatly moved, for the time of the birth drew nigh. A great star appeared and excited much comment. At dawn on the 29th of Khoiak, Mary asked Joseph to seek a woman to help her. He found one on the roof of her house, and asked if she knew a midwife. She said: ‘Thou art Joseph the husband of Mary,’ and came down, and put on her finest apparel. Before they reached the caravanserai the child was born. The woman’s name was Salome. When they entered the house they saw the Child in the manger and the ox and ass protecting him. Salome worshipped him. She was the - first who recognized the Christ, and she followed him everywhere throughout his life. ‘I wish very much that I might describe unto you fully the life of that woman and her acts and deeds...’ but there is not time.

The story is continued with some few non-Biblical details to the Flight into Egypt, on p. 682. The killing of Zacharias is shortly told in agreement with the account in the Protevangelium.

3. The Discourse of Epiphanius.

This has very few points of contact with the Apocrypha. It

1 There is, however, a Coptic text not yet printed in full, which does tell the whole story of Salome, and simply transfers to her a great part of the legend of Thais or of Mary the niece of the hermit Abraham?

COPTIC LIVES, ETC., OF THE VIRGIN 89

is mentioned that Mary was working when the Annunciation took place.

4, The Discourse of Cyril of Alexandria. _ In this the care of Mary for her child, and her intercourse with him, is rather prettily described. ‘She used to take hold of his hand-and lead him along the roads, saying, “My sweet son, walk a little way’’, in the same manner as all other babes are taught to walk. And he, Jesus, the very God, followed after her untroubled. He clung to her with his little fingers, he stopped from time to time, and he hung on to the skirts of Mary his mother, he upon whom the whole universe hangeth. He would lift up his eyes to her face . . . and she would catch him up to herself and lift him up in her arms, and walk along with him.’

At p. 721 is essentially the same description of the Virgin’s habits that we have found in Robinson, II a, and Demetrius.

These documents on the whole show great negligence in the use of - ancient sources and great licence on the part of the writers; and I think | this is rather characteristic of the Christian literature of Egypt. When we come to the Passion-narratives and the Acts and Apocalypses we shall encounter some striking instances of the taking of liberties with texts.

A MODERN INFANCY GOSPEL

By way of a curiosity, and to dispel illusions that may perhaps be entertained, I add a short note on a modern forgery, ‘The childhood of Christ—translated from the Latin by Henry Copley Greene, with original text of the manuscript at the monastery of St. Wolfgang. New York: Scott-Thaw Co. London: Burns & Oates. 1904.’ This is the form in which some readers may have met the book. The original is: ‘L’Evangile de la jeunesse de Netre-Seigneur Jésus-Christ d’aprés S. Pierre.’ Latin text and French version by Catulle Mendés: Paris, Armand Colin, 1894. All that we are told of the provenance of the Latin text is that it was ‘found some years ago in the ancient abbey of St. Wolfgang in the Salzkammergut’. The opening words of the prologue attribute the work to St. Peter. It is a sentimentalized compilation from Protevangelium, Pseudo-Matthew, the Latin Thomas, and the Arabic Gospel. It claims to be at least mediaeval in date, but the claim is made null by the simple fact that the Latin contains many phrases from Sike’s Latin version of the Arabic Gospel, which was written in 1697. Perhaps one specimen of the turn which is given to the original stories may be given. In the case of the boy who runs against Jesus, Jesus laments, saying, ‘Non ploro quia malum mihi inflixum est, sed quia malum altero inflixurus sum. Euh! frater mi,’ &c. He then puts his hand on the boy’s forehead, saying, ‘Quoniam pulsavisti, cade, et quoniam vitae in me currens offendisti, siste in morte’. (Because you have pushed me, fall; and because by running against me you have offended (or stumbled against) life, continue dead.) The boy dies and Jesus mourns for twelve days.

Presumably the Latin text as well as the French version may be regarded as the work of Catuile Mendés.

Three other modern forgeries about the Life of Christ I will just name—more to show my consciousness of their existence than because they are at all interesting. One is a life said to have been found in a Buddhist monastery in Tibet, and connected with the name of Notovich as discoverer or translator. The second is a ridiculous and disgusting American book called ‘The Archko Volume’. The third is the Letter of Benan (an Egyptian physician), shown by Professor Carl Schmidt (Der Benanbrief, 1919) to have been forged by Ernst Edler von der Planitz. This, I believe, had a great vogue recently in Central Europe, but I have never heard of it in an English dress.

THE early testimonies about this book have been set forth already. The present fragment was discovered in 1884 in a tomb at Akhmim in Egypt. The manuscript in which it is is a little book containing a portion of the Book of Enoch in Greek, this fragment on the Passion, and another, a description of Heaven and Hell, which is either (as I now think) a second fragment of the Gospel, or a piece of the Apocalypse of Peter. It will be given later under that head.

We have seen that the Gospel of Peter is quoted by writers of the latter end of the second century. It has been contended that Justin Martyr also used it soon after the middle of that century, but the evidence is not demonstrative. I believe it is not safe to date the book much earlier than a.p. 150.

it uses all four canonical Gospels, and is the earliest uncanonical account of the Passion that exists. It is not wholly orthodox: for it throws doubt on the reality of the Lord’s sufferings, and by consequence upon the reality of his human body. In other words it is, as Serapion of Antioch indicated, of a Docetic character.

Another characteristic of it is its extremely anti-Jewish attitude. Blame is thrown on the Jews wherever possible, and Pilate is whitewashed.

In this case I give, in Roman and Arabic figures respectively, a double division into sections and verses. The first is that of Armitage Robinson, the second that of Harnack.

FRAGMENT I

I. 1 But of the Jews no man washed his hands, neither did Herod nor any one of his judges: and whereas they would not 2 wash, Pilate rose up. And then Herod the king commanded that the Lord should be taken into their hands, saying unto them: All that I commanded you to do unto him, do ye. II. 3 Now there stood there Joseph the friend of Pilate and of the Lord, and he, knowing that they were about to crucify him, came unto Pilate and begged the body of Jesus for

4 burial. And Pilate sending unto Herod, begged his body.

5 And Herod said: Brother Pilate, even if none had begged for him, we should have buried him, since also the sabbath — dawneth; for it is written in the law that the sun should not set upon one that hath been slain (murdered).

III. 6 And he delivered him unto the people before the first day of (or on the day before the) unleavened bread, even their feast. And they having taken the Lord pushed him as they ran, and said: Let us hale the Son of God, now that

7 we have gotten authority over him. And they put on him a purple robe, and made him sit upon the seat of judgement, 8 saying: Give righteous judgement, thou King of Israel. And one of them brought a crown of thorns and set it upon the 9 Lord’s head; and others stood and did spit in his eyes, and others buffeted his cheeks; and others did prick him with

a reed, and some of them scourged him, saying: With this . aus let us honour (or at this price let us value) the son of

IV. 10 And they brought two malefactors, and crucified the HH Lord betwixt them. But he kept silence, as one feeling no | pain. And when they set the cross upright, they wrote 12 thereon: This is the King of Israel. And they laid his gar-

ments before him, and divided them among themselves and 13 cast the lot upon them. But one of those malefactors reproached them, saying: We have thus suffered for the evils which we have done; but this man which hath become the 14 saviour of men, wherein hath he injured you? And they were wroth with him, and commanded that his legs should not be broken, that so he might die in torment. V. 15 Now it was noonday, and darkness prevailed over all Judaea: and they were troubled and in an agony lest the sun should have set, for that he yet lived: for it is written for them that the sun should not set upon him that hath been 16 slain (murdered). And one of them said: Give ye him to

drink gall with vinegar: and they mingled it and gave him 17 to drink: and they fulfilled all things and accomplished 18 their sins upon their own heads. And many went about with 19 lamps, supposing that it was night: and some fell. And the

Lord cried out aloud saying: My power, my power, thou hast forsaken me. And when he had so said, he was taken up.

20 And inthe same hour was the veil of the temple of Jerusalem rent in two.

VI. 21 And then they plucked the nails from the hands of the Lord and laid him upon the earth: and the whole earth was shaken, and there came a great fear on all.

22 Then the sun shone forth, and it was found to be the ninth 23 hour. And the Jews rejoiced, and gave his body unto Joseph to bury it, because he had beheld all the good things which

24 he did. And he took the Lord and washed him and wrapped . him in linen and brought him unto his own sepulchre, which is called the Garden of Joseph.

VII. 25 Then the Jews and the elders and the priests, when

they perceived how great evil they had done themselves,

began to lament and tosay: Woe unto our sins: the judgement ~ and the end of Jerusalem is drawn nigh.

26 But I with my fellows was in grief, and we were wounded in our minds and would have hid ourselves; for we were sought after by them as malefactors, and as thinking to set

27 the temple on fire. And beside all these things we were fasting, and we sat mourning and weeping night and day until the sabbath.

VIII. 28 But the scribes and Pharisees and elders gathered one with another, for they had heard that all the people were murmuring and beating their breasts, saying: If these very great signs have come to pass at his death, behold how

29 righteous he was. And the elders were afraid and came unto

30 Pilate, entreating him and saying: Give us soldiers that we (or they) may watch his sepulchre for three days, lest his disciples come and steal him away and the people suppose

31 that he is risen from the dead, and do us hurt. And Pilate gave them Petronius the centurion with soldiers to watch the sepulchre; and the elders and scribes came with them unto

32 the tomb, and when they had rolled a great stone to keep out (al. together with) the centurion and the soldiers, then all

33 that were there together set it upon the door of the tomb ; and plastered thereon seven seals ; and they pitched a tent there and kept watch.

IX. 384 And early in the morning as the sabbath dawned, there came a multitude from Jerusalem and the region round about to see the sepulchre that had been sealed.

35 Now in the night whereon the Lord’s day dawned, as the soldiers were keeping guard two by two in every watch,

36 there came a great sound in the heaven, and they saw the heavens opened and two men descend thence, shining with (lit. having) a great light, and drawing near unto the sepulchre.

37 And that stone which had been set on the door rolled away of itself and went back to the side, and the sepulchre was

XX. 38 opened and both of the young men entered in. When therefore those soldiers saw that, they waked up the centurion and the elders (for they also were there keeping

39 watch); and while they were yet telling them the things which they had seen, they saw again three men come out of the sepulchre, and two of them sustaining the other (lit. the

40 one), and a cross following after them. And of the two they saw that their heads reached unto heaven, but of him that

41 was led by them that it overpassed the heavens. And they

42 heard a voice out of the heavens saying: Hast thou (or Thcu hast) preached unto them that sleep? And an answer was heard from the cross, saying: Yea.

XI. 43 Those men therefore took counsel one with another to

44 go and report these things unto Pilate. And while they yet

. thought thereabout, again the heavens were opened ‘and a

45 man descended and entered into the tomb. - And they that were with the centurion (or the centurion and they that were with him) when they saw that, hasted to go by night unto Pilate and left the sepulchre whereon they were keeping watch, and told all that they had seen, and were in great agony, saying: Of a truth he was the son of God.

46 Pilate answered and said: I am clear from the blood of

47 the son of God, but thus it seemed good unto you. Then all they came and besought him and exhorted him to charge the centurion and the soldiers to tell nothing of that they had

48 seen: For, said they, it is expedient for us to incur the greatest sin before God, rather than to (and not to) fall into

49 the hands of the people of the Jews and to be stoned. Pilate therefore charged the centurion and the soldiers that they should say nothing.

XII. 50 Now early on the Lord’s day Mary Magdalene, a disciple (fem.) of the Lord—which, being afraid because of the Jews, for they were inflamed with anger, had not performed at the sepulchre of the Lord those things which women are accustomed to do unto them that die and are

51 beloved of them—took with her the women her friends and

52 came unto the tomb where he was laid. And they feared lest the Jews should see them, and said: Even if we were not able to weep and lament him on that day whereon he was

58 crucified, yet let us now do so at his tomb. But who will roll away for us the stone also that is set upon the door of the tomb, that we may enter in and sit beside him and perform

54 that which is due? for the stone was great, and we fear lest any man see us. And if we cannot do so, yet let us cast down at the door these things which we bring for a memorial of him, and we will weep and lament until we come unto our house.

XIII. 55 And they went and found the sepulchre open: and they drew near and looked in there, and saw there a young man sitting in the midst of the sepulchre, of a fair countenance and clad in very bright raiment, which said unto them:

56 Wherefore are ye come? whom seek ye? not him that was crucified? He is risen and is departed; but if ye believe it not, look in and see the place where he lay, that he is not here: for he is risen and is departed thither whence he was sent.

57 Then the women were affrighted and fled.

XIV. 58 Now it was the last day of unleavened bread, and

many were coming forth of the city and returning unto their 59 own homes because the feast was at an end. But we, the

twelve disciples of the Lord, were weeping and were in

sorrow, and each one being grieved for that which had befallen 60 departed unto his own house. But I, Simon Peter, and Andrew

my brother, took our nets and went unto the sea: and there

was with us Levi the son of Alphaeus, whom the Lord

(For Fragment II see Apocalypse of Peter.)

THE GOSPEL OF NICODEMUS, OR ACTS OF

We have as yet no true critical edition of this book: one is in preparation, by E. von Dobschiitz, to be included in the Berlin corpus of Greek Ante-Nicene Christian writers. A short statement of the authorities available at this moment is therefore necessary.

Tischendorf in his Evangelia Apocrypha divides the whole writing into two parts: (1) the story of the Passion; (2) the Descent into Hell; and prints the following forms of each: six in all:

1. Part I, Recension A in Greek from eight manuscripts, and a Latin translation of the Coptic version in the notes.

2. Part I, Recension B in Greek from three late manuscripts.

8. Part II (Descent into Hell) in Greek from three manuscripts.

4, Part I in Latin, using twelve manuscripts, and some old editions.

5. Part II in Latin (A) from four manuscripts.

6. Part II in Latin (B) from three manuscripts.

Tischendorf’s must be described as an eclectic text not representing, probably, any one single line of transmission: but it presents the book in a readable, and doubtless, on the whole, correct form.

There are, besides the Latin, three ancient versions of Part I of considerable importance, viz.:

Coptic, preserved in an early papyrus at Turin, and in some fragments at Paris. Last edited by Revillout in Patrologia orientalis, ix. 2.

Syriac, edited by Rahmani in Studia Syriaca, II.

Armenian, edited by F. C. Conybeare in Studia Biblica, TV (Oxford, 1896): he gives a Greek rendering of one manuscript and a Latin one of another.

All of these conform to Tischendorf’s Recension A of Part I: and this must be regarded as the most original form of the Acta which we have. Recension B is a late and diffuse working-over of the same matter: it will not be translated here in full.

The first part of the book, containing the story of the Passion and Resurrection, is not earlier than the fourth century. Its object in the main is to furnish irrefragable testimony to the resurrection. Attempts have been made to show that it is of early date—that it is, for instance, the writing which Justin Martyr meant when in his Apology he referred his heathen readers to the ‘Acts’ of Christ’s trial preserved among the archives of Rome. The truth of that matter is

that he simply assumed that such records must exist. False ‘acts’ of the trial were written in the Pagan interest under Maximin, and introduced into schools early in the fourth century. Itis imagined by some that our book was a counterblast to these. .

The account of the Descent into Hell (Part II) is an addition to the Acta. It does not appear in any Oriental version, and the Greek copies are rare. It is in Latin that it has chiefly flourished, and has been the parent of versions in every European language.

The central idea, the delivery of the righteous Fathers from Hades, is exceedingly ancient. Second-century writers are full of it. The embellishments, the dialogues of Satan with Hades, which are so dramatic, come in later, perhaps with the development of pulpit oratory among Christians. We find them in fourth-century homilies attributed to Eusebius of Emesa.

This second part used to be called Gnostic, but there is nothing unorthodox about it, save the choice of the names of the two men who are supposed to tell the story, viz. Leucius and Karinus. Leucius Charinus is the name given by church writers to the supposed author of the Apocryphal Acts of John, Paul, Peter, Andrew, and Thomas. In reality Leucius was the soi-disant author of the Acts of John only. His name was transferred to the other Acts in process of time, and also (sometimes disguised as Seleucus) to Gospels of the Infancy and narratives of the Assumption of the Virgin. With all these the original Leucius had nothing to do. When his name came to be attached to the Descent into Hell we do not yet know: nor do we know when the Descent was first appended to the Acts of Pilate. Not, I should conjecture, before the fifth century. .

MEMORIALS OF OUR LORD JESUS CHRIST DONE IN THE TIME OF PONTIUS PILATE

PROLOGUE (Absent from some manuscripts and versions).

~I Ananias (Aeneas Copt., Emaus Lait.), the Protector, of praetorian rank, learned in the law, did from the divine scriptures recognize our Lord Jesus Christ and came near to him by faith, and was accounted worthy of holy. baptism: and I sought out the memorials that were made at that season in the time of our master Jesus Christ, which the Jews deposited with Pontius Pilate, and found the memorials in Hebrew (letters), and by the good pleasure of God I translated them into Greek (letters) for the informing of all them that call upon the name of our Lord Jesus Christ: in the reign of our Lord Flavius Theodosius, in the seventeenth year, and of Flavius Valentinianus the sixth, in the ninth indiction [corrupt : Lat. has the eighteenth year of Theodosius, when Valentinian was proclaimed Augustus, i. e. A. D. 425]. All ye therefore that read this and translate (or copy) it into other books, remember me and pray for me that God will be gracious unto me and be merciful unto my sins which I have

sinned against him.

Peace be to them that read and that hear these things and to their servants. Amen.

In the fifteenth (al. nineteenth) year of the governance of Tiberius Caesar, emperor of the Romans, and of Herod, king of Galilee, in the nineteenth year of his rule, on the eighth of the Kalends of April, which is the 25th of March, in the consulate of Rufus and Rubellio, in the fourth year of the two hundred and second Olympiad, Joseph who is Caiaphas being high priest of the Jews:

These be the things which after the cross and passion of the Lord Nicodemus recorded! and delivered unto the high priest and the rest of the Jews: and the same Nicodemus set them forth in Hebrew (letters).

I

1 For the chief priests and scribes assembled in council, even Annas and Caiaphas and Somne (Senes) and Dothaim (Dothael, Dathaés, Datam) and Gamaliel, Judas, Levi and Nepthalim, Alexander and Jairus and the rest of the Jews, and came unto Pilate accusing Jesus for many deeds, saying: We know this man, that he is the son of Joseph the carpenter, begotten of Mary, and he saith that he is the Son of God and a king; moreover he doth pollute the sabbaths and he would destroy the law of our fathers.

Pilate saith: And what things are they that he doeth, and would destroy the law?

The Jews say: We have a law that we should not heal any man on the sabbath: but this man of his evil deeds hath healed the lame and the bent, the withered and the blind and the pare ye: the dumb and them that were possessed, on the sabbath

Pilate saith unto them: By what evil deeds?

They say unto him: He is a sorcerer, and by Beelzebub the prince of the devils he casteth out devils, and they are all subject unto him.

Pilate saith unto them: This is not to cast out devils by an unclean spirit, but by the god Asclepius.

2 The Jews say unto Pilate: We beseech thy majesty that he appear before thy judgement-seat and be heard. And Pilate called them unto him and said: Tell me, how can I that am a governor examine a king? They say unto him: We say not that he is a king, but he saith it of himself.

And Pilate called the messenger (cursor) and said unto him: Let Jesus be brought hither, but with gentleness. And the messenger went forth, and when he perceived Jesus he worshipped

1 For ‘recorded’, &c., other manuscripts and Coptic and Latin pee. ‘recorded those things that were done by the high priests and the Jews’.

him and took the kerchief that was on his hand and spread it upon the earth and saith unto him: Lord, walk hereon and enter in, for the governor calleth thee. And when the Jews saw what the messenger had done, they cried out against Pilate saying: Wherefore didst thou not summon him by an herald to enter in, but by a messenger? for the messenger when he saw him worshipped him and spread out his kerchief upon the ground and hath made him walk upon it like a king!

3 Then Pilate called for the messenger and said unto him: Wherefore hast thou done this, and hast spread thy kerchief upon the ground and made Jesus to walk upon it? The messenger saith unto him: Lord governor, when thou sentest me to Jerusalem unto Alexander, I saw Jesus sitting upon an ass, and the children of the Hebrews held branches in their hands and cried out, and others spread their garments beneath him, saying: Save now, thou that art in the highest: blessed is he that cometh in the name of the Lord.

4 The Jews cried out and said unto the messenger: The children of the Hebrews cried out in Hebrew: how then hast thou it in the Greek? ‘The messenger saith to them: I did ask one of the Jews and said: What is it that they cry out in Hebrew? and he interpreted it unto me.

Pilate saith unto them: And how cried they in Hebrew? The Jews say unto him: Hosanna membrome barouchamma adonai. Pilate saith unto them: And the Hosanna and the rest, how is it interpreted? The Jews say unto him: Save now, thou that art in the highest: blessed is he that cometh in the name of the Lord. Pilate saith unto them: If you yourselves bear witness of the words which were said of the children, wherein hath the messenger sinned? and they held their peace.

The governor saith unto the messenger: Go forth and bring him in after what manner thou wilt. And the messenger went forth and did after the former manner and said unto Jesus: Lord, enter in: the governor calleth thee.

5 Now when Jesus entered in, and the ensigns were holding the standards, the images (busts) of the standards bowed and did reverence to Jesus. And when the Jews saw the carriage of the standards, how they bowed themselves and did reverence unto Jesus, they cried out above measure against the ensigns. But Pilate said unto the Jews: Marvel ye not that the images bowed themselves and did reverence unto Jesus? The Jews say unto Pilate: We saw how the ensigns made them to bow and did reverence to him. And the governor called for the ensigns and saith unto them: Wherefore did ye so? They say unto Pilate: We are Greeks and servers of temples, and how could we . do him reverence? for indeed, whilst we held the images they bowed of themselves and did reverence unto him.

6 Then saith Pilate unto the rulers of the synagogue and the

elders of the people: Choose you out able and strong men and let them hold the standards, and let us see if they bow of themselves. And the elders of the Jews took twelve men strong and able and made them to hold the standards by sixes, and they were set before the judgement-seat of the governor; and Pilate said to the messenger: Take him out of the judgement hall (praetorium) and bring him in again after what manner thou wilt. And Jesus went out of the judgement hall, he and the messenger. And Pilate called unto him them that before held the images, and said unto them: I have sworn by the safety of Caesar that if the standards bow not when Jesus entereth in, I will cut off your heads.

And the governor commanded Jesus to enter in the second time. And the messenger did after the former manner and besought Jesus much that he would walk upon his kerchief; and he walked upon it and entered in. And when he had entered, the standards bowed themselves again and did reverence unto Jesus.

II

1 Now when Pilate saw it he was afraid, and sought to rise up from the judgement-seat. And while he yet thought to rise up, his wife sent unto him, saying: Have thou nothing to do with this just man, for I have suffered many things because of him by night. And Pilate called unto him all the Jews, and said unto them: Ye know that my wife feareth God and favoureth rather the customs of the Jews, with you? They say unto him: Yea, we know it. Pilate saith unto them: Lo, my wife hath sent unto me, saying: Have thou nothing to do with this just man: for I have suffered many things because of him by night. But the Jews answered and said unto Pilate: Said we not unto thee that he is a soreerer ? behold, he hath sent a vision of a dream unto thy wife.

2 And Pilate called Jesus unto him and said to him: What is it that these witness against thee? speakest thou nothing? But Jesus said: If they had not had power they would have spoken nothing; for every man hath power over his own mouth, to speak good or evil: they shall see fo it.

3 The elders of the Jews answered and said unto Jesus: What shall we see? Firstly, that thou wast born of fornication; secondly, that thy birth in Bethlehem was the cause of the slaying of children; thirdly, that thy father Joseph and thy mother Mary fled into Egypt because they had no confidence before the people.

4 Then said certain of them that stood by, devout men of the Jews: We say not that he came of fornication; but we know that Joseph was betrothed unto Mary, and he was not born of fornication. Pilate saith unto those Jews which said that he came of fornication: This your saying is not true, for there were espousals, as these also say which are of your nation. Annas and Caiaphas say unto Pilate: The whole multitude of us cry out

that he was born of fornication, and we are not believed: but these are proselytes and disciples of his. And Pilate called Annas and Caiaphas unto him and said to them: What be proselytes? They say unto him: They were born children of Greeks, and now are they become Jews. Then said they which said that he was not born of fornication, even Lazarus, Asterius, Antonius, Jacob, Amnes, Zenas, Samuel, Isaac, Phinees, Crispus, Agrippa, and Judas : We were not born proselytes (are not Greeks, Copt.), but we are children of Jews and we speak the truth ; for verily we were present at the espousals of Joseph and Mary.

5 And Pilate called unto him those twelve men which said that he was not born of fornication, and saith unto them: I adjure you by the safety of Caesar, are these things true which ye have said, that he was not born of fornication? They say unto Pilate: We have a law that we swear not, because it is sin: but let them swear by the safety of Caesar that it is not as we have said, and we will be guilty of death. Pilate saith to Annas and Caiaphas: Answer ye nothing to these things? Annas and Caiaphas say unto Pilate: These twelve men are believed which say that he was not born of fornication, but the whole multitude of us cry out that he was born of fornication, and is a sorcerer, and saith that he is the Son of God and a king, and we are not believed.

6 And Pilate commanded the whole multitude to go out, saving the twelve men which said that he was not born of fornication, and he commanded Jesus to be set apart: and Pilate saith unto them: For what cause do they desire to put him to death? They say unto Pilate: They have jealousy, because he healeth on the sabbath day. Pilate saith: For a good work do they desire to put him to death? They say unto him: Yea.

1 And Pilate was filled with indignation and went forth without the judgement hall and saith unto them: I call the Sun to witness that I find no fault in this man. The Jews answered and said to the governor: If this man were not a malefactor we would not have delivered him unto thee. And Pilate said: Take ye him and judge him according to your law. The Jews said unto Pilate: It is not lawful for us to put any man to death. Pilate said: Hath God forbidden you to slay, and allowed me?

2 And Pilate went in again into the judgement hall and called Jesus apart and said unto him: Art thou the King of the Jews? Jesus answered and said to Pilate: Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered Jesus: Am I also a Jew? thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered : My kingdom is not of this world; for if my kingdom were of this

world, my servants would have striven that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate said unto him: Art thou a king, then? Jesus answered him: Thou sayest that Iam aking; for for this cause was I born and am come, that every one that is of the truth should hear my voice. Pilate saith unto him: What is truth? Jesus saith unto him: Truth is-of heaven. Pilate saith: Is there not truth upon earth? Jesus saith unto Pilate: Thou seest how that they which speak the truth are judged of them that have authority upon earth.

IV

1 And Pilate left Jesus in the judgement hall and went forth to the Jews and said unto them: I find no fault in him. The Jews say unto him: This man said: I am able to destroy this temple and in three days to build it up. Pilate saith: What temple? The Jews say: That which Solomon built in forty and six years, but which this man saith he will destroy and build it in three days. Pilate saith unto them: I am guiltless of the blood of this just man: see ye to it. The Jews say: His blood be upon us and on our children.

2 And Pilate called the elders and the priests and Levites unto him and said to them secretly: Do not so: for there is nothing worthy of death whereof ye have accused him, for y accusation is concerning healing and profaning of the sabbath. The elders and the priests and Levites say: If a man blaspheme against Caesar, is he worthy of death or no? Pilate saith: He is worthy of death. The Jews say unto Pilate: If a man be worthy of death if he blaspheme against Caesar, this man hath blasphemed against God.

3 Then the governor commanded all the Jews to go out from the judgement hall, and he called Jesus to him and saith unto him: What shall I do with thee? Jesus saith unto Pilate: Do as it hath been given thee. Pilate saith: How hath it been given? Jesus saith: Moses and the prophets did foretell concerning my death and rising again. Now the Jews inquired by stealth and heard, and they say unto Pilate: What needest thou to hear further of this blasphemy? Pilate saith unto the Jews: If this word be of blasphemy, take ye him for his blasphemy, and bring him into your synagogue and judge him according to your law. The Jews say unto Pilate: It is contained in our law, that if a man sin against a man, he is worthy to receive forty stripes save one: but he that blasphemeth against God, that he should be stoned with stoning.

4 Pilate saith unto them: Take ye him and avenge yourselves of him in what manner ye will. The Jews say unto Pilate: We will that he be crucified. Pilate saith: He deserveth not to be crucified.

5 Now as the governor looked round about upon the multitude of the Jews which stood by, he beheld many of the Jews weeping, and said: Not all the multitude desire that he should be put to death. The elder of the Jews said: To this end have the whole multitude of us come hither, that he should be put to death. Pilate saith to the Jews: Wherefore should he die? The Jews said : Because he called himself the Son of God, and a king.

V

1 But a certain man, Nicodemus, a Jew, came and stood before the governor and said: I beseech thee, good (pious) lord, bid me speak a few words. Pilate saith: Say on. Nicodemus saith: I said unto the elders and the priests and Levites and unto all the multitude of the Jews in the synagogue: Wherefore contend ye with this man? This man doeth many and wonderful signs, which no man hath done, neither will do: let him alone and contrive not any evil against him: if the signs which he doeth are of God, they will stand, but if they be of men, they will come to nought. For verily Moses, when he was sent of God into Egypt did many signs, which God commanded him to do before Pharaoh, king of Egypt; and there were there certain men, servants of Pharaoh, Jannes and Jambres, and they also did signs not a few, of them which Moses did, and the Egyptians held them as gods, even Jannes and Jambres: and whereas the signs which they did were not of God, they perished and those also that believed on them. And now let this man go, for he is not worthy of death.

2 The Jews say unto Nicodemus: Thou didst become his disciple and thou speakest on his behalf. Nicodemus saith unto them: Is the governor also become his disciple, that he speaketh on his hehalf? did not Caesar appoint him unto this dignity? And the Jews were raging and gnashing their teeth against Nicodemus. Pilate saith unto them: Wherefore gnash ye your teeth against him, whereas ye have heard the truth? The Jews say unto Nicodemus: Mayest thou receive his truth and his portion. Nicodemus saith: Amen, Amen: may I receive it as ye have said.

VI

1 Now one of the Jews came forward? and besought the governor that he might speak a word. The governor saith: If thou wilt say aught, speak on. And the Jew said: Thirty and eight years lay I on a bed in suffering of pains, and at the coming of Jesus many that were possessed and laid with divers diseases

? “Came forward’, lit. ‘leaped’. The word is said to be technically used for the coming forward of a witness.

were healed by him, and certain (faithful) young men took pity on me and carried me with my bed and brought me unto him; and when Jesus saw me he had compassion, and spake a word unto me: Take up thy bed and walk. And I took up my bed and walked. The Jews say unto Pilate: Ask of him what day it was whereon he was healed? <Pilate said unto him that was healed of his sickness: Tell me truly what day it was whereon he healed thee. Copt. only.» He that was healed saith: On the sabbath. The Jews say: Did we not inform thee so, that upon the sabbath he healeth and casteth out devils?

2 And another Jew came forward and said:1 I was born blind: I heard words but I saw no man’s face: and as Jesus passed by I cried with a loud voice: Have mercy on me, O son of David. And he took pity on me and put his hands upon mine eyes and I received sight immediately.”

And another Jew came forward and said: I was bowed and he made me straight with a word. And another said: I was a leper, and he healed me with a word.

And a certain woman named Bernice (Beronice Copt., Veronica Lat.) crying out from afar off said: I had an issue of blood and I touched the hem of his garment, and the flowing of my blood was stayed which I had twelve years. The Jews say: We have a law that a woman shall not come to give testimony.

Vill

And certain others, even a multitude both of men and women, cried out, saying: This man is a prophet and the devils are subject unto him. Pilate saith to them which said: The devils are subject unto him: Wherefore were not your teachers also subject unto him? They say unto Pilate: We know not. Others also said: He raised up Lazarus which was dead out of his tomb after four days. And the governor was afraid and said unto all ue Sse of the Jews: Wherefore will ye shed innocent

ood ?

IX

1 And he called unto him Nicodemus and those twelve men which said that he was not born of fornication, and said unto them: What shall I do, for there riseth sedition among the

1 MS. J has, ‘Another said with tears’,

After the blind man, MS. J has, ‘Another, a dumb man, said: I was without speech and he touched my tongue and immediately I was healed.’

people? They say unto him: We know not; let them see to it. Again Pilate called for all the multitude of the Jews and saith: Ye know that ye have a custom that at the feast of unleavened bread I should release unto you a prisoner. Now I have a prisoner under condemnation in the prison, a murderer, Barabbas by name, and this Jesus also which standeth before you, in whom I find no fault: Whom will ye that I release unto you? But they cried out: Barabbas. Pilate saith: What shall I do then with Jesus who is called Christ? The Jews say: Let him be crucified. But certain of the Jews answered: Thou art not a friend of Caesar’s if thou let this man go; for he called himself the Son of God and a king: thou wilt therefore have him for king and not Caesar.

2 And Pilate was wroth and said unto the Jews: Your nation is alway seditious and ye rebel against your benefactors. The Jews say: Against what benefactors? Pilate saith: According as I have heard, your God brought you out of Egypt out of hard bondage, and led you safe through the sea as by dry land, and in the wilderness he nourished you with manna and gave you quails, and gave you water to drink out of a rock, and gave unto you a law. And in all these things ye provoked your God to anger, and sought out a molten calf, and angered your God and he sought to slay you: and Moses made supplication for you and ye were not put to death. And now ye do accuse me that I hate the king (emperor). 3 And he rose up from the judgment-seat and sought to go forth. And the Jews cried out, saying: We know our king, even Caesar and not Jesus. For indeed the wise men brought gifts from the east unto him as unto a king, and when Herod heard from the wise men that a king was born, he sought to slay him; and when his father Joseph knew that, he took him and his mother and they fled into Egypt. And when Herod heard it he destroyed the children of the Hebrews that were born in Bethlehem.

4 And when Pilate heard these words he was afraid. And Pilate silenced the multitude, because they cried still, and said unto them: So, then, this is he whom Herod sought? The Jews say: Yea, this is he. And Pilate took water and washed his hands before the sun, saying: I am innocent of the blood of this just man: see ye to it. Again the Jews cried out: His blood be upon us and upon our children.

5 Then Pilate commanded the veil to be drawn before the judgement-seat whereon he sat, and saith unto Jesus: Thy nation hath convicted thee (accused thee) as being a king: therefore have I decreed that thou shouldest first be scourged according to the law of the pious emperors, and thereafter hanged upon the cross in the garden wherein thou wast taken: and let Dysmas and Gestas the two malefactors be crucified with thee.

1 And Jesus went forth of the judgement hall and the two malefactors with him. And when they were come to the place they stripped him of his garments and girt him with a linen cloth and put a crown of thorns about his head: likewise also they hanged up the two malefactors.1 But Jesus said: Father, forgive them, for they know not what they do. And the soldiers divided his garments among them.

And the people stood looking upon him, and the chief priests and the rulers with them derided him, saying: He saved others, let him save himself: if he be the son of God [let him come down from the cross]. And the soldiers also mocked him, coming and offering him vinegar with gall; and they said: If thou be the King of the Jews, save thyself.

And Pilate after the sentence commanded his accusation to be written for a title in letters of Greek and Latin and Hebrew, according to the saying of the Jews: that he was the King of the Jews.

2 And one of the malefactors that were hanged [by name Gestas] spake unto him, saying: If thou be the Christ, save thyself, and us. But Dysmas answering rebuked him, saying: Dost thou not at all fear God, seeing thou art in the same condemnation? and we indeed justly, for we receive the due reward of our deeds; but this man hath done nothing amiss. And he said unto Jesus: Remember me, Lord, in thy kingdom. And Jesus said unto him: Verily, verily, I say unto thee, that to-day thou shalt be (art) with me in paradise.

XI

1 And it was about the sixth hour, and there was darkness over the land until the ninth hour, for the sun was darkened: and the veil of the temple was rent asunder in the midst. And Jesus called with a loud voice and said: Father, baddach ephkid rouel,? which is interpreted:. Into thy hands I commend my spirit. And having thus said he gave up the ghost. And when the centurion saw what was done, he glorified God, saying: This man was righteous. And all the multitudes that had come .

1 Coptic, Latin, and others have, ‘Dysmas on the right and Gestas on the left’. MS. J has, ‘Gestas on the right and Dysmas on the left’, and makes Gestas the penitent thief. There is some evidence supporting this in the original story: Dumachus in the Arabic gospel is the bad thief, Titus the good one. But the view that Dysmas was the good one has prevailed.

A Coptic fragment has: ‘Father, Abi (= my Father), Adach Ephkidrou, Adonai Aroa, Sabel, Louel, Eloei, Elemas, Abakdanei (Eli, Eli, lama sabachthani), Orioth, Mioth, Ouaath, Soun, Perineth, Tothat. The prayer of the Saviour upon the cross concerning Adam,’

to the sight, when they beheld what was done smote their breasts and returned.

2 But the centurion reported unto the governor the things that had come to pass: and when the governor and his wife heard, they were sore vexed, and neither ate nor drank that day. And Pilate sent for the Jews and said unto them: Did ye see that which came to pass? But they said: There was an eclipse of the sun after the accustomed sort.

3 And his acquaintance had stood afar off, and the women which came with him from Galilee, beholding these things. But a certain man named Joseph, being a counsellor, of the city of Arimathaea, who also himself looked for the kingdom of God, this man went to Pilate and begged the body of Jesus. And he took it down and wrapped it in a clean linen cloth and laid it in a hewn sepulchre wherein was never man yet laid.

XII

1 Now when the Jews heard that Joseph had begged the body of Jesus, they sought for him and for the twelve men which said that Jesus was not born of fornication, and for Nicodemus and many others which had come forth before Pilate and declared his good works. But all they hid themselves, and Nicodemus only was seen of them, for he was a ruler of the Jews. And Nicodemus said unto them: How came ye into the synagogue? The Jews say unto him: How didst thou come into the synagogue? for thou art confederate with him, and his portion shall be with thee in the life to come. Nicodemus saith: Amen, Amen. Likewise Joseph also came forth and said unto them: Why is it that ye are vexed against me, for that I begged the body of Jesus? behold I have laid it in my new tomb, having wrapped it in clean linen, and I rolled a stone over the door of the cave. And ye have not dealt well with the just one, for ye repented not when ye had crucified him, but ye also pierced him with a spear.

But the Jews took hold on Joseph and commanded him to be put in safeguard until the first day of the week: and they said unto him: Know thou that the time alloweth us not to do anything against thee, because the sabbath dawneth: but know that thou shalt not obtain burial, but we will give thy flesh unto the fowls of the heaven. Joseph saith unto them: This is the word of Goliath the boastful which reproached the living God and the holy David. For God said by the prophet: Vengeance is mine, and I will recompense, saith the Lord. And now, lo, one that was uncircumcised, but circumcised in heart, took water and washed his hands before the sun, saying: I am innocent of the blood of this just person: see ye to it. And ye answered Pilate and said: His blood be upon us and upon our

children. And now I fear lest the wrath of the Lord come upon you and upon your children, as ye have said. But when the Jews heard these words they waxed bitter in soul, and caught hold on Joseph and took him and shut him up in an house wherein was no window, and guards were set at the door: and they sealed the door of the place where Joseph was shut up.

2 And upon the sabbath day the rulers of the synagogue and the priests and the Levites made an ordinance that all men should appear in the synagogue on the first day of the week. And all the multitude rose up early and took council in the synagogue by what death they should kill him. And when the council was set they commanded him to be brought with great dishonour. And when they had epened the door they found him not. And all the people were beside themselves and amazed, because they found the seals closed, and Caiaphas had the key. And they durst not any more lay hands upon them that had spoken in the behalf of Jesus before Pilate.

XIII

1 And while they yet sat in the synagogue and marvelled because of Joseph, there came certain of the guard which the Jews had asked of Pilate to keep the sepulchre of Jesus lest peradventure his disciples should come and steal him away. And they spake and declared unto the rulers of the synagogue and the priests and the Levites that which had come to pass: how that there was a great earthquake, and we saw an angel descend from heaven, and he rolled away the stone from the mouth of the cave, and sat upon it. And he did shine like snow and like lightning, and we were sore afraid and lay as dead men. And we heard the voice of the angel speaking with the women which waited at the sepulchre, saying: Fear ye not: for I know that ye seek Jesus which was crucified. He is not here: he is risen, aS he said. Come, see the place where the Lord lay, and go quickly and say unto his disciples that he is risen from the dead, and is in Galilee.

2 The Jews say: With what women spake he? They of the guard say: We know not who they were. The Jews say: At what hour was it? They of the guard say: At midnight. The Jews say: And wherefore did ye not take the women? They of the guard say: We were become as dead men through fear, and we looked not to see the light of the day; how then could we take them? The Jews say: As the Lord liveth, we believe you not. They of the guard say unto the Jews: So many signs saw ye in that man, and ye believed not, how then should ye believe us? verily ye sware rightly ‘as the Lord liveth’, for he liveth

1 MS. J alone adds: ‘and sealed the door with the finger-ring of Caiaphas.’

indeed. Again they of the guard say: We have heard that ye shut up him that begged the body of Jesus, and that ye sealed the door; and when ye had opened it ye found him not. Give ye therefore Joseph and we will give you Jesus. The Jews say: Joseph is departed unto his own city. They of the guard say unto the Jews: Jesus also is risen, as we have heard of the angel, and he is in Galilee.

3 And when the Jews heard these words they were sore afraid, saying: Take heed lest this report be heard and all men incline unto Jesus. And the Jews took counsel and laid down much money and gave it to the soldiers, saying: Say ye: While we slept his disciples came by night and stole him away. And if this come to the governor’s hearing we will persuade him and secure you. And they took the money and did as they were instructed. [And this their saying was published abroad among all men. Lai.] .

XIV

1 Now a certain priest named Phineés and Addas a teacher and Aggaeus (Ogias Copt., Egias Lat.) a Levite came down from Galilee unto Jerusalem and told the rulers of the synagogue and the priests and the Levites, saying: We saw Jesus and his disciples sitting upon the mountain which is cailed Mamilch (Mambre or Malech Lat., Mabrech Copt.), and he said unto his disciples: Go into all the world and preach unto every creature (the whole creation): he that believeth and is baptized shall be saved, but he that disbelieveth shall be condemned. [And these signs shall follow upon them that believe: in my name they shall cast out devils, they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing it shall not hurt them: they shall lay hands upon the sick and they shall recover.| And while Jesus yet spake unto his disciples we saw him taken up into heaven.

2 The elders and the priests and Levites say: Give glory to the God of Israel and make confession unto him: did ye indeed (or that ye did) hear and see those things which ye have told us? They that told them say: As the Lord God of our fathers Abraham, Isaac, and Jacob liveth, we did hear these things and we saw him taken up into heaven. The elders and the priests and the Levites say unto them: Came ye for this end, that ye might tell us, or came ye to pay your vows unto God? And they say: To pay our vows unto God. The elders and the chief priests and the Levites say unto them: If ye came to pay your vows unto God, to what purpose is this idle tale which ye have babbled before all the people? Phineés the priest and Addas the teacher and Aggaeus the Levite say unto the rulers of the synagogue

and priests and Levites: If these words which we have spoken and seen be sin, lo, we are before you: do unto us as seemeth good in your eyes. And they took the book of the law and adjured them that they should no more tell any man these words: and they gave them to eat and to drink, and put them out of the city: moreover they gave them money, and three men to go with them, and they set them on their way as far as Galilee, and they departed in peace.

3 Now when these men were departed into Galilee, the chief priests and the rulers of the synagogue and the elders gathered together in the synagogue, and shut the gate, and lamented with a great lamentation, saying: What is this sign which is come to pass in Israel? But Annas and Caiaphas said: Wherefore are ye troubled? why weep ye? Know ye not that his disciples gave much gold unto them that kept the sepulchre and taught them to say that an angel came down and rolled away the stone from the door of the sepulchre? But the priests and the elders said : Be it so, that his disciples did steal away his body ; but how is his soul entered into his body, and how abideth he in Galilee ? But they could not answer these things, and hardly in the end said: It is not lawful for us to believe the uncircumcised. [Lat. (and Copt., and Arm.) : Ought we to believe the soldiers, that an angel came down from heaven and rolled away the stone from the door of the sepulchre ? but in truth his disciples gave . . . sepulchre. Know ye not that it is not lawful for Jews to believe any word of the uncircumcised, knowing that they who received much gold from us have spoken according as we taught them.]

XV

1 And Nicodemus rose up and stood before the council, saying: Ye say well. Know ye not, O people of the Lord, the men that came down out of Galilee, that they fear God and are men of substance, hating covetousness (a lie, Lat.), men of peace? And they have told you with an oath, saying: We saw Jesus upon the mount Mamilch with his disciples and that he taught them all things that ye heard of them, and, say they, we saw him taken up into heaven. And no man asked them in what manner he was taken up. For like as the book of the holy scriptures hath taught us that Elias also was taken up into heaven, and Eliseus cried out with a loud voice, and Elias cast his hairy cloak upon Eliseus, and Eliseus cast the cloak upon Jordan and passed over and went unto Jericho. And the sons of the prophets met him and said: Eliseus, where is thy lord Elias? and he said that he was taken up into heaven. And they said unto Eliseus: Hath not a spirit caught him up and cast him upon one of the mountains? but let us take our servants with us and seek ‘after him. And they persuaded Eliseus and he went with them, and they

sought him three days and found him not: and they knew that he had been taken up. And now hearken unto me, and let us - send into all the coasts (al. mountains) of Israel and see whether the Christ were not taken up by a spirit and cast upon one of the mountains. And this saying pleased them all: and they sent into all the coasts (mountains, Lat.) and sought Jesus and found him not. But they found Joseph in Arimathaea, and no man durst lay hands upon him.

2 And they told the elders and the priests and the Levites, saying: We went about throughout all the coasts of Israel, and we found not Jesus; but Joseph we found in Arimathaea.

And when they heard of Joseph they rejoiced and gave glory to the God of Israel. And the rulers of the synagogue and the priests.and the Levites took counsel how they should meet with Joseph, and they took a volume of paper and wrote unto Joseph these words:

Peace be unto thee. We know that we have sinned against God and against thee, and we have prayed unto the God of Israel that thou shouldest vouchsafe to come unto thy fathers and unto thy children (Lat. But thou didst pray unto the God of Israel, and he delivered thee out of our hands. Now therefore vouchsafe, &c.) for we are all troubled, because when we opened the door we found thee not: and we know that we devised an evil counsel against thee, but the Lord helped thee. And the Lord himself made of none effect (scattered) our counsel against thee, O father Joseph, thou that art honourable among all the people.

3 And they chose out of all Israel seven men that were friends of Joseph, whom Joseph. also himself accounted his friends, and the rulers of the synagogue and the priests and the Levites said unto them: See: if he receive our epistle and read it, know that he will come with you unto us: but if he read it not, know that he is vexed with us, and salute ye him in peace and return unto us. And they blessed the men and let them go.

And the men came unto Joseph and did him reverence, and said unto him: Peace be unto thee. And he said: Peace be unto you and unto all the people of Israel. And they gave him the book of the epistle, and Joseph received it and read it and embraced (or kissed) the epistle and blessed God and said: Blessed be the Lord God, which hath redeemed Israel from shedding innocent blood; and blessed be the Lord, which sent his angel and sheltered me under his wings. (And he kissed them) and set a table before them, and they did eat and drink and lay there.

4 And they rose up early and prayed: and Joseph saddled his she-ass and went with the men, and they came unto the holy city, even Jerusalem. And all the people came to meet Joseph and cried: Peace be to thine entering-in. And he said unto all the people: Peace be unto you, and all the people

kissed him. And the people prayed with Joseph, and they were astonished at the sight of him.

And Nicodemus received him into his house and made a great feast, and called Annas and Caiaphas and the elders and the priests and the Levites unto his house. And they made merry, eating and drinking with Joseph. And when they had sung an hymn (or blessed God) every man went unto his house. But Joseph abode in the house of Nicodemus.

5 And on the morrow, which was the preparation, the rulers of the synagogue and the priests and the Levites rose up early and came to the house of Nicodemus, and Nicodemus met them and said: Peace be unto you. And they said: Peace be unto thee and to Joseph and unto all thy house and to all the house of Joseph. And he brought them into his house. And the whole council was set, and Joseph sat between Annas and Caiaphas; and no man durst speak unto him a word. And Joseph said: Why is it that ye have called me? And they beckoned unto Nicodemus that he should speak unto Joseph. And Nicodemus opened his mouth and said unto Joseph: Father, thou knowest that the reverend doctors and the priests and the Levites seek . to learn a matter of thee. And Joseph said: Inquire ye. And Annas and Caiaphas took the book of the law and adjured Joseph, saying: Give glory to the God of Israel and make confession unto him: [for Achar, when he was adjured of the prophet Jesus (Joshua), forsware not himself but declared unto him all things, and hid not a word from him: thou therefore also hide not from us so much as a word. And Joseph: I will not hide one word from you.|' And they said unto him: We were greatly vexed because thou didst beg the body of Jesus and wrappedst it in a clean linen cloth and didst lay him in a tomb. And for this cause we put thee in safeguard in an house wherein was no window, and we put keys and seals upon the doors, and guards did keep the place wherein thou wast shut up. And on the first day of the week we opened it and found thee not, and we were sore troubled, and amazement fell upon all the people of the Lord until yesterday. Now, therefore, declare unto us what befell thee.

6 And Joseph said: On the preparation day about the tenth hour ye did shut me up, and I continued there the whole sabbath. And at midnight as I stood and prayed the house wherein ye shut me up was taken up by the four corners, and I saw as it were a flashing of light in mine eyes, and being filled with fear I fell to the earth. And one took me by the hand and removed me from the place whereon I had fallen; and moisture of water was shed on me from my head unto my feet, and an odour of ointment came about my nostrils. And he wiped my face and kissed me and said unto me: Fear not, Joseph: open thine eyes

1 om. Latt., Arm.

and see who it is that speaketh with thee. And I looked up and saw Jesus and I trembled, and supposed that it was a spirit: and [ said the commandments: and he said them with me. And {as]+ ye are not ignorant that a spirit, if it meet any man and hear the commandments, straightway fleeth. And when I perceived that he said them with me, I said unto him: Rabbi Elias? And he said unto me: I am not Elias. And I said unto him: Who art thou, Lord? And he said unto me: I am Jesus, whose body thou didst beg of Pilate, and didst clothe me in clean linen and cover my face with a napkin, and lay me in thy new cave and roll a great stone upon the door of the cave. And I said to him that spake with me: Show me the place where I laid thee. And he brought me and showed me the place where I laid him, and the linen cloth lay therein, and the napkin that was upon his face. And I knew that it was Jesus. And he took me by the hand and set me in the midst of mine house, the doors being shut, and laid me upon my bed and said unto me: Peace be unto thee. And he kissed me and said unto me: Until forty days be ended go not out of thine house: for behold:I go unto my brethren into Galilee.

XVI

1 And when the rulers of the synagogue and the priests and the Levites heard these words of Joseph they became as dead men and fell to the ground, and they fasted until the ninth hour. And Nicodemus with Joseph comforted Annas and Caiaphas and the priests and the Levites, saying: Rise up and stand on your feet and taste bread and strengthen your souls, for to-morrow is the sabbath of the Lord. And they rose up and prayed unto God and did eat and drink, and departed every man to his house.

2 And on the sabbath the (al. our) teachers and the priests and Levites sat and questioned one another and said: What is this wrath that is come upon us? for we know his father and his mother. Levi the teacher saith: I know that his parents feared God and kept not back their vows and paid tithes three times a year. And when Jesus was born, his parents brought him up unto this place and gave sacrifices and burnt-offerings to God. And [when] the great teacher Symeon took him into his arms and said: Now lettest thou thy servant, Lord, depart in peace, for mine eyes have seen thy salvation which thou hast prepared before the face of all peoples, a light to lighten the Gentiles and the glory of thy people Israel. And Symeon blessed them and said unto Mary his mother: I give thee good tidings concerning this child. And Mary said: Good, my lord? And Symeon said to her: Good. Behold, he is set for the fall and rising again of many in Israel, and for a sign spoken against: and a sword shall

1 om. Lait.

pierce through thine own heart also, that the thoughts of many hearts may be revealed.

3 They say unto Levi the teacher: How knowest thou these things? Levi saith unto them: Know ye not that from him I did learn the Jaw? The council say unto him: We would see thy father. And they sent after his father, and asked of him, and he said to them: Why believed ye not my son? the blessed and righteous Symeon, he did teach him the law. The council saith: Rabbi Levi, is the word true which thou hast spoken ? And he said: It is true.

Then the rulers of the synagogue and the priests and the Levites said among themselves: Come, let us send into Galilee unto the three men which came and told us of his teaching and his taking-up, and let them tell us how they saw him taken up. And this word pleased them all, and they sent the three men which before had gone with them into Galilee and said to them: Say unto Rabbi Addas and Rabbi Phineés and Rabbi Aggaeus: peace be to you and to all that are with you. Inasmuch as great questioning hath arisen in the council, we have sent unto you to call you unto this holy place of Jerusalem.

4 And the men went into Galilee and found them sitting and meditating upon the law, and saluted them in peace. And the men that were in Galilee said unto them that were come to them: Peace be upon all Israel. And they said: Peace be unto you. Again they said unto them: Wherefore are ye come? And they that were sent said: The council calleth you unto the holy city Jerusalem. And when the men heard that they were bidden by the council, they prayed to God and sat down to meat with the men and did eat and drink, and rose up and came in peace unto Jerusalem.

5 And on the morrow the council was set in the synagogue, and they examined them, saying: Did ye in very deed see Jesus sitting upon the mount Mamilch, as he taught his eleven disciples, and saw ye him taken up? And the men answered them and said: Even as we saw him taken up, even so did we tell it unto you.

6 Annas saith: Set them apart from one another, and let us see if their word agreeth. And they set them apart one from another, and they call Addas first and say unto him: How sawest thou Jesus taken up? Addas saith: While he yet sat upon the Mount Mamilch and taught his disciples, we saw a cloud that overshadowed him and his disciples: and the cloud carried him up into heaven, and his disciples lay (al. prayed, lying) on their faces upon the earth. And they called Phineés the priest, and questioned him also, saying: How sawest thou Jesus taken up? And he spake in like manner. And again they asked Aggaeus, and he also spake in like manner. And the council said: It is contained in the law of Moses: At the mouth of two or three shall every word be established.

Abuthem (Bouthem Gr., Abudem Lat., Abuden, Abuthen Arm., om. Copt.) the teacher saith: It is written in the law: Enoch walked with God and is not, because God took him. Jaeirus the teacher said: Also we have heard of the death of the holy Moses, and have not seen him; for it is written in the law of the Lord: And Moses died at the mouth of the Lord, and no man knew of his sepulchre unto this day. And Rabbi Levi said: Wherefore was it that Rabbi Symeon said when he saw Jesus: Behold, this child is set for the fall and rising again of many in Israel and for a sign spoken against? And Rabbi Isaac said: It is written in the law: Behold I send my messenger before thy face, which shall go before thee to keep thee in every good way, for my name is named thereon.!

7 Then said Annas and Caiaphas: Ye have well said those things which are written in the law of Moses, that no man saw the death of Enoch, and no man hath named the death of Moses. But Jesus spake before Pilate, and we know that we saw him receive buffets and spittings upon his face, and that the soldiers put on him a crown of thorns, and that he was scourged and received condemnation from Pilate, and that he was crucified at the place of a skull and two thieves with him, and that they gave him vinegar to drink with gall, and that Longinus the soldier pierced his side with a spear, and that Joseph our honourable father begged his body, and that, as he saith, he rose again, and that (lit. as) the three teachers say : We saw him taken up into heaven, and that Rabbi Levi spake and testified to the things which were spoken by Rabbi Symeon, and that he said : Behold this child is set for the fall and rising again of many in Israel and for a sign spoken against.

And all the teachers said unto all the people of the Lord: If _ this hath come to pass from the Lord, and it is marvellous in our eyes, ye shall surely know, O house of Jacob, that it is written: Cursed is every one that hangeth upon a tree. And another scripture teacheth: The gods which made not the heaven and the earth shall perish.

And the priests and the Levites said one to another: If his memorial endure until the Sommos (Copt. Soum) which is called Jobel (i. e. the Jubilee), know ye that he will prevail for ever and raise up for himself a new people.

Then the rulers of the synagogue and the priests and the Levites admonished all Israel, saying: Cursed is that man who shall worship that which man’s hand hath made, and cursed is the man who shall worship creatures beside the Creator. And all the people said: Amen, Amen.

And all the people sang an hymn unto the Lord and said: Blessed be the Lord who hath given rest unto the people of

1 Copt. for my name is in thee. Lat. for 1 have brought the (a} new name thereof, (or his new name): corrupt.

Israel according to all that he spake. There hath not one word fallen to the ground of all his good saying which he spake unto his servant Moses. The Lord our God be with us as he was with our fathers: let him not forsake us. And let him not destroy us from turning our heart unto him, from walking in all his ways and keeping his statutes and his judgements which he commanded our fathers. And the Lord shall be King over all the earth in that day. And there shall be one Lord and his name one, even the Lord our King: he shall save us.

There is none like unto thee, O Lord. Great art thou, O Lord, and great is thy name.

Heal us, O Lord, by thy power, and we shall be healed: save us, Lord, and we shall be saved: for we are thy portion and thine inheritance.

And the Lord will not forsake his people for his great name’s sake, for the Lord hath begun to make us to be his people.

And when they had all sung this hymn they departed every man to his house, glorifying God. [For his is the glory, world without end. Amen.]

There is a considerable divergence of the versions in the concluding sections.

The Coptic agrees substantially with the Greek A as translated above.

The Armenian 6 (rendered into Latin by Conybeare) has only two clauses of the final hymn, thus:

Blessed be. the Lord God who hath given rest unto all the people of Israel according as he hath said. And let the Lord our God be with us, as he was with our fathers.

And they went every man to his house praising God.

The Armenian a has (after ‘the people said Amen (thrice) ’).

And all the people sang an hymn unto the Lord and departed every man to his house.

The Syriac ends at: the people said Amen (thrice).

The Latin, after ‘a sign spoken against’ has:

Then the teacher (Addas) said unto all the congregation: if all the things which these have testified came to pass in Jerusalem (al. Jesus), they are of God, and let them not be marvellous in our eyes. The rulers of the synagogue and the priests and the Levites said one to another: It is contained in our law: His name shall be blessed for ever: his place shall endure before the sun and his seat before the moon: and in him shall all the tribes of the earth be blessed, and all nations shall serve him: and kings shall come from afar worshipping and magnifying him.

The Greek recension B, which abridges the latter part of the story (after the Crucifixion) very extensively, has this for its last paragraph:

Then Annas and Caiaphas separated the three by one and

one, and questioned them in private singly. And they agreed, and the three of them told one tale. The chief priests answered and said: Our scripture saith that every word shall be established by two or three witnesses. Joseph therefore confessed that he tended him and buried him, with Nicodemus; and how it is true that he rose again.

This leads on to the opening words of Part IT:

Joseph saith: And why marvel ye that Jesus is risen? &c.

The fact is that the two forms (Greek B and Latin) which have the Second Part—the Descent into Hell—attached to them, have been obliged on that account to modify the end of the First Part, so as to manage a plausible transition.

PART I. RECENSION B OF THE GREEK

It has been said that this is a later working-over of the original text. No known copy of it is earlier than the fifteenth century, and the language in some of them is very mediaeval. A short review only of the principal additions to the story will be given here.

The title runs thus:

A narrative concerning the Passion of our Lord Jesus Christ and his holy Resurrection. Written by a Jew named Aeneas, which Nicodemus, a Roman toparch, translated out of the Hebrew tongue into the Roman speech.

In two copies there is this prologue:

After the kingdom of the Hebrews was dissolved, and four hundred years had gone by, and the Hebrews also were subject to the empire of the Romans, the Emperor of the Romans appointing them aking: afterward, when Tiberius Caesar wielded the sceptre of the Romans, in the eighteenth year of his reign, when he had appointed Herod king in Judaea, the son of that Herod who aforetime killed the children in Bethlehem: and when he had Pilate as governor in Jerusalem, and Annas and Caiaphas had the high-priesthood of Jerusalem; Nicodemus, a Roman toparch, called unto him a Jew named Aeneas, and sought to record the things that were done in Jerusalem in the days of Annas and Caiaphas concerning Christ: which also the Jew having done and delivered it to Nicodemus, he translated these things from the Hebrew writing into the Roman speech: and the matter of this history is thus:

(Where it will be noted that Nicodemus is no longer the Biblical personage, but a Roman official. Roman (Romaic) speech means here not Latin but Greek, and the term is an indication of very late date.)

Cap. i begins:

When our Lord Jesus Christ had wrought many and great and unwonted wonders in Judaea, and for that cause was envied by

the Hebrews: Pilate being governor in Jerusalem, and Annas and Caiaphas being high priests: there came certain of the Jews unto the same high priests, even Judas, Levi, Nephthalim, Alexander, Syrus, and many others, speaking against Christ; whom also those high priests sent to tell Pilate also these things.

The story follows the same lines as A, naturally, but with differences great and small; and the individual manuscripts often make large insertions.

Pilate gives his own mantle (yavdvAov) to the messenger, whom one manuscript calls Rachaab.

The Hebrew words except Hosanna are eliminated: one manuscript then interpolates a notice of the call of the apostles and a great many of the miracles of the ministry, and brings the narrative down to the denial of Peter. Malchus, it says, was the one who buffeted Jesus.

Another manuscript, omitting all that has preceded, begins the story with the repentance of Judas. He brings the money back to the priests, and they abuse him at some length for his treachery. Then he casts down the money and leaves them.

And departing to his house to make a halter of rope to hang himself, he found his wife sitting and roasting a cock on a fire of coals or in a pan before eating it: and saith to her: Rise up, wife, and provide me a rope, for I would hang myself, as I deserve. But his wife said to him: Why sayest thou such things? And Judas saith to her: Know of a truth that I have wickedly betrayed my master Jesus to the evil-doers for Pilate to put him to death: but he will rise again on the third day, and woe unto us! And his wife said to him: Say not nor think not so: for as well as this cock that is roasting on the fire of coals can crow, just so well shall Jesus rise again, as thou sayest. And immediately at her word that cock spread his wings and crowed thrice. Then was Judas yet more convinced, and straightway made the halter of rope and hanged himself.

The rest of the story is as we know it.

This story of the cock has made its way into Latin and thence into many mediaeval vernacular legends. The Latin copies say that it is found ‘in the books of the Greeks’.

In cap. ix the sending of Jesus to Herod is inserted: one of many harmonistic changes which this text makes, to include all that is told in the canonical Gospels.

In cap. x the Bearing of the Cross is greatly amplified. We have first of all Simon of Cyrene: ‘They gave the cross unto him, not because they had compassion on Jesus and would lighten him of his burden, but desiring, as has been said, to kill him more quickly.’ John followed with them, and then fled and went to the Mother of God (always called the Theotokos here) and told her. Her lament is given— and she and Martha and Mary Magdalene and Salome and the other women go to the place. John points out Jesus and the Virgin swoons and laments again. These lamentations are greatly expanded in one or other of the manuscripts. Dysmas is crucified on the right hand

ACTS OF PILATE Sehgal ey

and Gestas on the left. At the end of cap. x, where the words of the thieves are narrated, two of the three manuscripts used by Tischendorf insert the story of the meeting with Dysmas in Egypt. First we have the incident of the palm-tree bowing to give its fruit. Then the Holy Family meet Dysmas, who is struck with the beauty of Mary and of the child in her arms, adores them, and says, ‘If God had a mother I would have said that thou art she’. He receives them into his house, and when he goes out hunting commends them to his wife’s care. He has a leprous child who is always crying, and is healed by the water in which Jesus was washed. Dysmas hearing of this on his return is moved to do all he can to help Mary: and on the return from Egypt he aids them again, and Mary promises him a reward for his goodness. ‘Therefore was he accounted worthy through the grace of the merciful ie and his Mother . . . to bear witness upon the cross together with hrist.’}

In cap. xi the episode of Joseph’s begging the body is expanded. The Virgin, in one copy, asks him to do this. In another he goes to Nicodemus, who will not accompany him to Pilate but is ready to help in the burial. There is a long address of Joseph to Pilate, every clause beginning with ‘Give me this stranger’.

At the burial there is a final lamentation of the Virgin and one of Mary Magdalene, who says: ‘Who shall make this known unto all the world? I will go alone to Rome unto Caesar: I will show him what evil Pilate hath done, consenting unto the wicked Jews.’ This story of Mary Magdalene’s going to Rome is one which appears in Byzantine chronicles and other late documents.

In cap. xii two of the copies mark a conclusion after the sealing of the tomb. In fact one of them actually ends here: the other has a doxology and colophon, but continues with xii. 2, ‘When the Lord’s day dawned the chief priests took counsel’, &c.

The remaining chapters, xiii-xvi, are most drastically abridged, containing 147 lines of print as against 333 of recension A. The concluding paragraph has been translated above, and the text runs on, as is there shown, into Part II, the Descent into Hell. Among the variations from the A narrative, of which the object is not clear, is this, that the three witnesses of the Ascension are here called ‘a priest .named Phineés, a Levite named Aggaeus, and a soldier named Adas’.

PART II. THE DESCENT INTO HELL

This writing, or the nucleus of it, the story of the Descent into Hell, was not originally part of the Acts of Pilate. It is—apart from its setting—probably an older document. When it was first attached to the Acts of Pilate is uncertain. The object of this prefatory note is to say that we have the text in three forms.

1 See further on the Arabic Gospel, ch. xxiii, and note that the Vita Rhythmica (which draws on late Greek sources) has at |. 2234 a story of the Holy Family being captured by robbers, one of whom treats them kindly. Wounded robbers are healed by the water in which Jesus was washed.

1. Greek, only in late manuscripts of Recension B. Tischendorf used three. 2. Latin A, found in the majority, perhaps, of the Latin manuscripts. Be it noted that all the Latin manuscripts have both parts of the 3. Latin B, rather an abridged text in the account of the Descent, differing in order of contents and in setting from A. But the opening

section is far longer than either of the others. There are no early versions except the Latin. and Armenian contain Part I only.

The Coptic, Syriac,

The order of the story in the three recensions demands a note. Latin A and Greek go together.

iii.

The two men (nameless in Greek) are found and induced to write their story.

i. The story. A light shines

in Hell. Adam, KEsaias, Simeon speak (not in B). (In Greek, Abraham and Ksaias.) John Baptist comes.

Seth’s story of the oil of mercy.

. Satan’s dialogue ayith Hell. . First cry: Lift up the gates.

David and Isaiah speak. Second cry. David speaks. Christ enters. (Greek, David speaks only once.)

iii.

Latin B differs.

The two men are found, write their story, and return to their tombs.

The story. A light shines. A voice: Lift up the gates. Satan has the doors secured.

Dialogue of Hell and Satan

. Seth’s story. . Isaiah and John Baptist

vi. Address of Hell to Christ vi. David and Jeremiah. Satan (not in B). Satan bound. not allowed to leave hell. vii. Hell derides Satan. vii. Cry: Lift up the gates. res good thief appears A. x). Second cry. viii. Christ greets Adam and takes _ viii. Doors broken. Christ enters. all saints out of hell. Satan bound. David, Habacuc, Micheas speak (not in B). (Greek omits the prophecies.) ix. They meet Enoch and Elias ix. Christ greets Adam and (not in B.). Eve (not in A). . x. They meet the thief. x. Sets up his cross in hell (not in A). Leaves hell. Conxi. Conclusion. clusion. xii. The two men vanish, &c. -

In order to place the material fairly before readers it seems necessary to give all three texts. Here the Greek, which, like the rest of Recension B, is of late type, shall be relegated to the second place, and preference given to Latin A. The chapterand verse-numberings are those of Tischendorf.

[Part I, cap. xvi, ends with words of the rulers of the synagogue, &c. All nations shall serve him, and kings shall come from afar worshipping and magnifying him. Part II, cap. i, runs on

from this. | I (XVII)

1 And Joseph arose and said unto Annas and Caiaphas: Truly and of right do ye marvel because ye have heard that Jesus hath been seen alive after death, and that he hath ascended into heaven. Nevertheless it is more marvellous that he rose not alone from the dead, but did raise up alive many other dead out

Greek. I (XVII)

[Part I ends in this text with words of the priests: Our scripture saith that every word shall be established at the mouths of two or three. Joseph therefore doth confess that he tended him and buried him, and how that it is true that he rose again.]

(Part II.) 1 Joseph saith: And why marvel ye that Jesus rose again. This is not marvellous: but this is marvellous, that he rose not alone, but raised up many other dead men which appeared

Latin B. I (XVil)

1 Then Rabbi Addas and Rabbi Fineés and Rabbi Egias, even the three men which had come out of Galilee testifying that they had seen Jesus taken up into heaven, arose in the midst of the multitude of the chief men of the Jews, and said before the priests and Levites which were assembled unto the council of the Lord: As we came from Galilee unto Jordan, there met us a great multitude of men in white garments who had died aforetime. Among whom we beheld Karinus and Leucius to be present with them; and they came near unto us, and we kissed one another, for they were beloved friends of ours, and asked them, saying: Tell us, friends and brethren, what is this soul and flesh? and who are these with whom ye go? and how are ye which were dead remaining in the body.

2 And they answered and said: We arose with Christ out of hell, and he raised us up from the dead. And hereby may ye know that the gates of death and darkness are destroyed, and the souls of the saints are taken out thence, and have ascended into heaven with Christ the Lord. But we also have been commanded by the Lord himself that for a set time we should walk the banks of Jordan and the mountains, yet not being seen of all men, neither speaking with all men, but only with those with whom it shall please him. And even now we should not have been able to speak unto you or to be seen of you unless we had been suffered by the Holy Ghost.

3 Now when all the multitude that were present in the council

of their sepulchres, and they have been seen of many in Jerusalem. And now hearken unto me; for we all know the blessed Simeon, the high priest which received the child Jesus in his hands in the temple. And this Simeon had two sons, brothers in blood, and we all were at their falling asleep and at their burial. Go therefore and look upon their sepulchres: for they are open, because they have risen, and behold they are in the city of Arimathaea dwelling together in prayer. And indeed men hear them crying out, yet they speak with no man, but are silent as dead men. But come, let us go unto them and with all honour and gentleness

in Jerusalem unto many. And if ye know not the others, yet. Simeon at least, which received Jesus, and his two sons, whom he hath raised up, these at least ye do know, for we buried them but a little while ago: and now their sepulchres are seen to be opened and empty,’ and they themselves are alive and dwelling in Arimathaea. They sent therefore men, and found their sepulchres opened andempty. Joseph saith: Let us go unto Arimathaea and find them. :

heard these things they were stricken with fear and trembling, and wondered, saying, Did these things truly come to pass which these men of Galilee testify? Then Caiaphas and Annas said unto the council: Now shall it be made plain concerning all the things which these have testified, both first and last: if it shall be found true that Karinus and Leucius do remain alive in the body, and if we are able to behold them with our eyes, then that is true in all points which these testify; and if we find them, they will assure us of all things: but if not, ye shall know that all are lying reports.

4. Then they took counsel quickly, and it pleased them to choose out fit men fearing God, which knew when these men had died and the sepulchre where they were buried, and should inquire diligently and see if it were so as they had heard. There went therefore to the place fifteen men which had been present throughout at their falling asleep, and had stood on their feet in the place where they were buried, and had seen their sepulchres. And these came and found their sepulchres and many others open, and found not any sign of the bones or the dust of them: and they returned with all speed and reported the things which they had seen.

5 Then was all their synagogue troubled with great sadness, and they said one to another: What shall we do? Annas and Caiaphas said: Let us send unto the place wherein we have

bring them unto us, and if we adjure them, perchance they will tell us concerning the mystery of their rising again.

2 When they heard these things, they all rejoiced. And Annas and Caiaphas, Nicodemus and Joseph and Gamaliel went and found them not in their sepulchre, but they went unto the city of Arimathaea, and found them there, kneeling on their knees and giving themselves unto prayer. And they kissed them, and with all reverence and in the fear of God they brought them to Jerusalem into the synagogue. And they shut the doors and took the law of the Lord and put it into their hands, and adjured them

2 Then rose up the chief priests Annas and Caiaphas, and Joseph and Nicodemus and Gamaliel and others with them, and went unto Arimathaea and found the men of whom Joseph spake. So they did offer prayer, and saluted one another: then they came with them to Jerusalem; and they brought them into the synagogue and made fast the doors, and set the Old Testament

heard that they are, and dispatch unto them men of the nobler sort, beseeching and supplicating them: peradventure they will vouchsafe to come unto us. Then they sent unto them Nicodemus and Joseph and the three men, the Rabbis of Galilee which had seen them, entreating them that they would vouchsafe to come to them. And these went and walked about all the region of Jordan and of the mountains and found them not, and returned back again.

6 And behold on a sudden there appeared coming down from Mount Amalech a very great multitude, about twelve thousand men, which had risen with the Lord. And though the men recognized many in that place, they were not able to speak a word unto them because of their fear, and the vision of angels; and they stood afar off behoiding them and hearkening to them, how they went singing and saying: The Lord is risen from the dead as he said: let us all rejoice and be glad, for he reigneth for ever.

Then they that had been sent were amazed and fell down upon the earth for fear: and they were warned by an angel of the Lord which raised them up from the earth, that they should seek out Karinus and Leucius in their own house.

7 They arose then and went to their house and found them giving themselves unto prayer: and entering in unto them they fell on their faces to the earth and greeted them, and arose and said: O ye friends of God, the whole multitude of the Jews hath sent us unto you, for they have heard that ye are risen from the

by. the God Adonai and the God of Israel which spake unto our fathers by the prophets, saying: Believe ye that it is Jesus which raised you from the dead? Tell us how ye have arisen from the dead.

8 And when Karinus and Leucius heard this adjuration, they trembled in their body and groaned, being troubled in heart. And looking up together unto heaven they made the seal of the cross with their fingers upon their tongues, and forthwith they spake both of them, saying: Give us each a volume of paper,

of the Jews in the midst: and the high priests said unto them: We would have you swear by the God of Israel and by Adonai, and so speak the truth, how ye arose and who raised you from the dead.

3 When the men that had arisen heard that, they made upon

dead, entreating and beseeching you to come unto them, that we may all know the wonderful works of God which have been wrought upon us (or you?) in our days. And they rose immediately by the bidding of God and went with them, and entered - into their synagogue. And when the chief of the priests saw them they were greatly troubled and trembling took hold upon them: and finally Annas and Caiaphas took the books of the law of God and put them into their hands, and adjured them by the god Heloi and the god Adonai and by the law and the prophets, saying: Tell us how ye arose from the dead, and what are these wonders which have been wrought in our days, even such as we have never heard to be done at any time: for now all our bones are confounded and dried up for fear, and the earth moveth itself beneath our feet: for verily we have joined together all our hearts to shed righteous and holy blood.

8 Then Karinus and Leucius beckoned to them with their hands that they should give them a volume of paper, and ink: and this they did because the Holy Ghost suffered them not to speak with them. And they gave unto each of them paper, and separated them one from the other in several chambers (cells). And they, making with their fingers the sign of the cross of Christ, began to write each his volume; and when they had ended, they cried out as it were with one voice out of their several chambers: Amen. And Karinus rose and gave his paper unto Annas and Leucius unto Caiaphas, and they saluted one another and went forth and returned unto their sepulchres.

9 Then Annas and Caiaphas opened the roll of paper and began each of them to read to himself privily. But all the people took

and let us write that which we have seen and heard. And they gave them unto them, and each of them sat down and wrote,

saying: II (XVIII)

1 O Lord Jesu Christ, the life and resurrection of the dead (al. resurrection of the dead and the life of the living), suffer us to speak of the mysteries of thy majesty which thou didst perform after thy death upon the cross, inasmuch as we have been adjured by thy Name. For thou didst command us thy servants to tell no a the secrets of thy divine majesty which thou wroughtest in hell.

Now when we were set together with all our fathers in the deep, in obscurity of darkness, on a sudden there came a golden heat of the sun and a purple and royal light shining upon us. And immediately the father of the whole race of men, together with all the patriarchs and prophets, rejoiced, saying: This light is

their faces the sign of the cross, and said unto the chief priests: Give us paper and ink and pen. So they brought these things. And they sat down and wrote thus:

II (XVIII)

1 O Lord Jesu Christ, the resurrection and the life of the world, ‘give us grace that we may tell of thy resurrection and of thy marvellous works which thou didst in Hell (Hades).

We, then, were in hell together with all them that have fallen

it ill, and there was a cry from all of them: Read these writings unto us openly: and when,they have been read, we will keep them, that this truth of God be not turned by blinding our eyes, unto deceit, by unclean and deceitful men. And thereupon Annas and Caiaphas, being seized with trembling, delivered the roll of paper unto Rabbi Addas and Rabbi Fineés and Rabbi Egias, which had come from Galilee and declared that Jesus was taken up into heaven: and unto them all the multitude of the Jews gave credence that they should read this writing. And they read the paper, wherein was contained this that followeth.

II (XVIII)

1 I Karinus. O Lord Jesu Christ, son of the living God, suffer me to speak of thy marvellous works which thou didst in hell.

When therefore we were holden in hell in darkness and the shadow of death, suddenly there shone upon us a great light, and hell did tremble, and the gates of death. And there was

the beginning (author) of everlasting light which did promise to send unto us his co-eternal light.. And Esaias cried out and said: This is the light of the Father, even the Son of God, according as I prophesied when I lived upon the earth: The land of Zabulon and the land of Nephthalim beyond Jordan, of Galilee of the Gentiles, the people that walked in darkness have seen a great light, and they that dwell in the land of the shadow of death, upon them did the light shine. And now hath it come and shone upon us that sit in death.

2 And as we all rejoiced in the light which shined upon us, there came unto us our father Simeon, and he rejoicing said unto us: Glorify ye the Lord Jesus Christ, the Son of God; for I received him in my hands in the temple when he was born a child, and being moved of the Holy Ghost I made confession and said unto him: Now have mine eyes seen thy salvation which thou hast prepared before the face of all people, a light to lighten the Gentiles, and to be the glory of thy people Israel. And when they heard these things, the whole multitude of the saints rejoiced yet more.

asleep since the beginning: and at the hour of midnight there rose upon those dark places as it were the light of the sun, and shined, and all we were enlightened and beheld one another. And straightway our father Abraham, together with the patriarchs and the prophets, were all at once filled with joy and said one to another: This light cometh of the great lightening. The prophet Esaias being there present said: This light is of the Father, and of the Son, and of the Holy Ghost: concerning which I prophesied when I was yet alive, saying: The land of Zabulon and the land of Nephthalim, the people that sat in darkness, hath seen a great light.

heard the voice of the Son of the most high Father, as it were the voice of a great thundering, and it proclaimed aloud and began: Draw back, O princes, your gates, remove your everlasting doors: Christ the Lord the king of glory approacheth to enter in.

2 Then came Satan the prince of death, fleeing in fear and saying to his ministers and unto the hells: O my ministers and all the hells, come together, and shut your gates, set in place the bars of iron, and fight boldly and withstand, that we that hold them be not made captive in bonds. Then were all his evil ministers troubled, and began to shut the gates of death with all

3 And after that there came one as it were a dweller in the wilderness, and he was inquired of by all: Who art thou? And he answered them and said: I am John, the voice and the prophet of the most High, which came before the face of his advent to prepare his ways, to give knowledge of salvation unto his people, for the remission of their sins. And when I saw him coming unto me, being moved of the Holy Ghost, I said: Behold the Lamb of God, behold him that taketh away the sins of the world. And I baptized him in the river of Jordan, and saw the Holy Ghost descending upon him in the likeness of a dove, and heard a voice out of heaven saying: This is my beloved Son, in whom I am well pleased. And now have I come before his face, and come down to declare unto you that he is at hand to visit us, even the dayspring, the Son of God, coming from on high unto us that sit in darkness and in the shadow of death.

2 Then came there unto the midst another out of the wilderness, an anchorite (ascete), and the patriarchs said unto him : Who art thou? and he said: I am John, the end of the prophets, which made straight the ways of the Son of God, and preached repentance unto the people for the remission of sins.

And the Son of God came unto me, and when I saw him afar off I said unto the people: Behold the Lamb of God which taketh away the sins of the world. And with mine hands I baptized him in the river Jordan, and saw as it were a dove,.and the Holy Ghost coming upon him, and I heard also the voice of God and the Father thus speaking: This is my beloved Son, in whom I am well pleased. And for this cause sent he me unto you also,

diligence, and by little to make fast the locks and the bars of iron, and to take fast in hand all their instruments, and to utter howlings with dreadful and hideous voice.

TIL (XIX)

1 Then said Satan unto Hell: Make thee ready to receive him whom I shall bring down unto thee. Thereupon did Hell make answer unto Satan thus: This voice was nothing else but the cry of the Son of the most high Father, that the earth and all the places of hell did so quake at it: wherefore I think that I and all my bonds are now wide open. But I adjure thee, O Satan, head of all evil, by thy might and mine own, bring him not unto me, lest when we would take him we be taken captive of him.

Latin A. III (XIX)

1 And when father Adam that was first created heard this, even that Jesus was baptized in Jordan, he cried out to Seth his son, saying: Declare unto thy sons the patriarchs and the prophets all that thou didst hear from Michael the archangel, when I sent thee unto the gates of paradise that thou mightest entreat God to send thee his angel to give thee the oil of the tree of mercy to anoint my body when I was sick. Then Seth drew near unto the holy patriarchs and prophets, and said: When I, Seth, was praying at the gates of paradise, behold Michael the angel of the Lord appeared unto me, saying: I am sent unto thee from the Lord: it is I that am set over the body of man. And I say unto thee, Seth, vex not thyself with tears, praying and entreating

to proclaim that the only begotten Son of God cometh hither, that whosoever believeth on him may be saved, and whoso believeth not on him may be condemned. Therefore say I unto you all, that when ye behold him ye shall worship him, for now only is the time of repentance for you, for that ye did worship idols in the vain world that is above, and for the sins which ye have committed: but at another time it is impossible that this should come to pass.

For if by his voice only all my might hath been thus overthrown, what, thinkest thou, will he do when his presence is come unto us?

2 Unto whom Satan the prince of death answered thus: Why keepest thou this crying? Fear not, my friend of old time, thou most evil one, for I stirred up the people of the Jews against him, and commanded him to be smitten with buffets, and did contrive against him betrayal by his disciple: and he is a man that feareth death greatly, for he said in his fear: My soul is sorrowful even unto death: yet unto death have I brought him, for now he hangeth lifted up upon a cross.

3 Then saith Hell unto him: If it be he that by the word of his command alone made Lazarus, which was four days dead, to fly out of my bosom like an eagle, then is he not a man in his manhood, but God in his majesty. I beseech thee, bring him not unto me. Satan saith to him: Notwithstanding, make thyself ready, fear not: for already he hangeth upon a cross, and I can do no other. Then Hell spake thus unto Satan: If, then, thou canst do no other, lo thy destruction draweth near, and I shall at last be cast down and remain without honour; but thou wilt be tormented under my dominion.

for the oil of the tree of mercy, that thou mayest anoint thy father Adam for the pain of his body: for thou wilt not be able to receive it save in the last days and times, save when five thousand and five hundred (al. 5,952) years are accomplished: then shall the most beloved Son of God come upon the earth to raise up the body of Adam and the bodies of the dead, and he shall come and be baptized in Jordan. And when he is come forth of the water of Jordan, then shall he anoint with the oil of mercy all that believe on him, and that oil of mercy shall be unto all generations of them that shall be born of water and of the Holy Ghost, unto life eternal. Then shall the most beloved Son of

Greek. Til (XIX)

And as John was thus teaching them that were in hell, the first-created Adam, the first father, also heard it, and said unto Seth his son: My son, I would have thee to tell the forefathers of the race of men, and the prophets; when I laid me down to die, whither I did send thee. And Seth said: Ye prophets and patriarchs, hearken: My father Adam, the first-created, laid him down on a time to die, and sent me to make supplication unto God hard by the gate of paradise, that he would lead me by his angel unto the tree of mercy, and I should take the oil and anoint my father, and he should arise from his sickness. Which also I did; and after my prayer an angel of the Lord came and said unto me: What askest thou, Seth? askest thou for the oil that raiseth up the sick, or for the tree that floweth with that oil, for the sickness of thy father? this cannot be found at this time. Depart therefore and say unto thy father, that after there are accomplished from the creation of the world five thousand five hundred years, then shall the only-begotten Son of God become man and come down upon the earth, and he shall anoint him with that oil, and he shall arise: and with water and the Holy Ghost shall he wash him and them that come of him. And then

Latin B. IV (XX)

1 Now the saints of God heard the contention between Satan and Hell: but as yet they knew not each other among themselves: nevertheless they were at the point to know. But our holy father Adam made answer unto Satan thus: O prince of death, wherefore fearest thou and tremblest? Behold the Lord cometh which shall destroy all thy creatures, and thou shalt be taken captive of him and be bound, world without end.

2 Then all the saints, when they heard the voice of our father Adam, how valiantly he made answer unto Satan, were glad and were comforted: and all of them ran together unto father Adam

God, even Christ Jesus, come down upon the earth and shall

bring in our father Adam into paradise unto the tree of mercy. And when they heard all these things of Seth, all the patriarchs

and prophets rejoiced with a great rejoicing.

IV (XX) 1 And while all the saints were rejoicing, behold Satan the prince

and chief of death said unto Hell: Make thyself ready to receive Jesus who boasteth himself that he is the Son of God, whereas

shall he be healed of every disease: but now it is not possible that this should come to pass.

And when the patriarchs and prophets heard these things, they rejoiced greatly.

1 And while all of them were thus joyful, Satan the inheritor of darkness cometh and saith unto Hades: O thou that devourest all and art insatiable, hearken to my words. There is one of the

and were gathered about him in that place. Then our father Adam, looking earnestly upon all that multitude, marvelled if they all were begotten of him into the world. And he embraced them that stood near round about him, and shed exceeding bitter tears, and spake unto Seth his son: Declare, my son Seth, unto the holy patriarchs and prophets that which the keeper of paradise said unto thee when I sent thee to bring me of the very oil of mercy that thou mightest anoint my body when I was sick.

38 Then he answered: I, when thou sentest me before the gates of paradise, prayed and besought the Lord with tears, and I called the keeper of paradise to give me thereof. Then Michael the archangel came forth and said unto me: Seth, wherefore mournest thou? know thou before, that thy father Adam shall not receive of this oil of mercy now, but after many generations of the world. For the most beloved Son of God shall come down from heaven into the world and shall be baptized of John in the river Jordan: and then shall thy father Adam receive of this oil of mercy, and all they that believe in him: and the kingdom of abe which have believed in him shall endure, world without end.

V (XXII) 1 Then all the saints when they heard these things rejoiced again with great joy, and one of them that stood by, Isaias by name, proclaimed with a loud voice, saying: Father Adam and all ye

he is a man that feareth death, and sayeth: My soul is sorrowful even unto death. And he hath been much mine enemy, doing me great hurt, and many that I had made blind, lame, dumb, leprous, and possessed he hath healed with a word: and some whom I have brought unto thee dead, them hath he taken away from thee.

2 Hell answered and said unto Satan the prince: Who is he that is so mighty, if he be a man that feareth death? for all the mighty ones of the earth are held in subjection by my power, even they whom thou hast brought me subdued by thy power. If, then, thou art mighty, what manner of man is this Jesus who, though he fear death, resisteth thy power? If he be so mighty in his manhood, verily I say unto thee he is almighty in his godhead, and no man can withstand his power. And when he saith that he feareth death, he would ensnare thee, and woe shall be

race of the Jews, Jesus, who calleth himself the Son of God; but he is a man, and by our contrivance the Jews have crucified him. And now that he hath died, be thou prepared that we may make him fast here. For I know that he is a man, and I have heard him saying: My soul is exceeding sorrowful, even unto death. And he hath done me much hurt in the world that is above while he walked among men. For wheresoever he found my servants he did persecute them, and as many as I caused to be maimed, or blind, or lame, or leprous, or any such thing, he healed them with a word only: and whereas I made ready many to be buried, them also he quickened again only with a word.

2 Hades saith: And is he indeed so mighty that he can do such things with a word only? or, if he be such, art thou able to withstand him? it seemeth to me, no man will be able to with-

that stand by hearken unto my sayings. While I was upon earth, and the Holy Ghost taught me, I did sing in prophecy concerning this light, saying: The people which sat in darkness have seen a great light: unto them which dwell in the land of the shadow of death hath the light shined. And at his word Father Adam and they all turned unto him and asked him: Who art thou? for that which thou sayest is true. And he answered and said: I am named Isaias.

2 Then appeared there another beside him, as it were a dweller in the wilderness, and they asked him and said:,; Who art thou that bearest in thy body such signs? and he answered stoutly: I am John the Baptist, the voice and the prophet of the Most High. I went before the face of the same Lord to make the

unto thee for everlasting ages. But Satan the prince of Tartarus said: Why doubtest thou and fearest to receive this Jesus, which is thine adversary and mine? For I tempted him, and I have stirred up mine ancient people of the Jews with envy and wrath against him. I have sharpened a spear to thrust him through, gall and vinegar have I mingled to give him to drink, and I have prepared a cross to crucify him and nails to pierce him: and his death is nigh at hand, that I may bring him unto thee to be subject unto thee and me.

stand him: but whereas thou sayest that thou hast heard him fearing death, this he said to mock thee and in sport, willing to seize on thee with a mighty hand: and woe, woe unto thee for everlasting! Satan saith: O thou Hades that devourest all and art insatiable, didst thou fear so much at that thou hast heard concerning our common adversary? I feared him not, but I did - set on the Jews, and they crucified him and gave him also gall to drink mingled with vinegar. Prepare thyself, therefore, that when he cometh thou mayest hold him fast.

desert and rough ways into plain paths. I did show with my finger unto them of Jerusalem the lamb of the Lord and the Son of God, and glorified him. I baptized him in the river Jordan. I heard the voice of the Father out of heaven thundering upon him and proclaiming: This is my beloved Son in whom I am well pleased. I have received an answer from him that he would himself descend into hell.

Then Father Adam, when he heard that, cried with a loud voice, and shouted again and again Alleluia, which is, being interpreted: The Lord cometh.

VI (XXII)

1 After this another that stood by and was adorned as it were with the marks of an emperor, by name David, cried out thus and said: When I was upon earth I did reveal unto the people concerning the mercy of God and his visitation, and prophesied joyful things to come throughout all ages, saying: Let them give thanks unto the Lord, even his mercies: and his wonders unto the children of men.t For he hath broken the gates of brass and smitten the bars of iron in sunder.

Then did the holy patriarchs and prophets begin to recognize one another, and each one of them to speak words out of their prophecies. Then holy Jeremias, looking upon his prophecies, said to the patriarchs and prophets: When I was upon earth

1 So the Latin Psalter has it.

3 Hell answered and said: Thou hast told me that it is he that hath taken away dead men from me. For there be many which while they lived on the earth have taken dead men from me, yet not by their own power but by prayer to God, and their almighty God hath taken them from me. Who is this Jesus which by his own word without prayer hath drawn dead men from me? Perchance it is he which by the word of his command did restore to life Lazarus which was four days dead and stank and was corrupt, whom I held here dead. Satan the prince of death answered and said: It is that same Jesus. When Hell heard that he said unto him: I adjure thee by thy strength and mine own that thou bring him not unto me. For at that time I, when I heard the command of his word, did quake and was overwhelmed with fear, and all my ministries with me were troubled. Neither could we keep Lazarus, but he like an eagle shaking himself leaped forth with all agility and swiftness, and departed from us, and the earth also which held the dead body of

3 Hades answered: O inheritor of darkness, son of perdition, devil, thou saidst but now unto me that many of them whom thou hadst made ready to be buried he did quicken again with a word only: now if he hath set free many from burial, how and by what strength shall he be held by us? I indeed of late swallowed up a certain dead man named Lazarus, and after a little, one of the living by force snatched him up out of mine entrails by a word only: and I think this is he of whom thou speakest. If, then, we receive him here, I fear lest we be imperilled for the rest also; for I have swallowed up all men from the beginning: behold, I perceive that they are unquiet, and my belly paineth me, and this Lazarus that before was caught away from me I take to be no good sign, for he flew away from me, not like to a dead man but to an eagle, so instantly did the earth cast him out. Wherefore also I adjure thee by thy gifts and by mine own, that

I prophesied of the Son of God, saying that he was seen upon earth and conversed among men.

2 Then all the saints rejoicing in the light of the Lord and at the sight of their father Adam, and at the answer of all the patriarchs and prophets, cried out, saying: Alleluia, blessed is he that cometh in the name of the Lord. So that at the cry of them Satan feared, and sought a way to flee by, and could not, for Hell and his ministers did hold him bound in hell and fenced in on every side. And they said unto him: Why fearest thou? we will in no wise suffer thee to go out hence; but thou must receive these things

Lazarus straightway gave him up alive. Wherefore now I know that that man which was able to do these things is a God strong in command and mighty in manhood, and that he is the saviour of mankind. And if thou bring him unto me he will set free all that are here shut up in the hard prison and bound in the chains of their sins that cannot be broken, and will bring them unto the life of his godhead for ever.

V (XXI)

1 And as Satan the prince, and Hell, spoke thus together, suddenly there came a voice as of thunder and a spiritual cry: Remove, O princes, your gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in. When Hell heard that he said unto Satan the prince: Depart from me and go out of mine abode: if thou be a mighty man of war, fight thou against the King of glory. But what hast thou to do with him? And Hell cast-Satan forth out of his dwelling. Then said Hell unto

thou bring him not to this place, for I believe that he cometh hither to raise up all the dead. And this I say unto thee: by the outer darkness, if thou bring him hither, not one of all the dead will be left in me.

V (XXII)

1 And as Satan and Hades spake thus with one another, there came a great voice as of thunder, saying: Lift up, O princes, your gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in. When Hades heard, he said unto Satan: Go forth, if thou art able, and withstand him. So Satan went forth. Then said Hades unto his devils: Make fast the gates of brass well and strongly, and the bars of iron, and keep my locks, and

as thou art worthy, at his hands whom thou didst fight against every day: and if not, know thou that thou shalt be bound by him and committed unto my keeping for ever.

VII (XXIII)

1 And again there came the voice of the Son of the most high Father, as the voice of a great thunder, saying: Lift up, O princes, your gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in. Then Satan and Hell cried out, saying: Who is this King of glory? And it was answered them by the Lord’s voice: The Lord strong and mighty, the Lord mighty in battle.

2 After that voice there came unto us a man whose appearance was as that of a robber, bearing a cross upon his shoulder, who cried without and said: Open unto me that I may enter in. And Satan opened the gate unto him a little way and brought him

his wicked ministers: Shut ye the hard gates of brass and put on them the bars of iron and withstand stoutly, lest we that hold captivity be taken captive.

2 But when all the multitude of the saints heard it, they spake with a voice of rebuking unto Heil: Open thy gates, that the King of glory may come in. And David cried out, saying: Did I not when I was alive upon earth, foretell unto you: Let them give thanks unto the Lord, even his mercies and _ his wonders unto the children of men; who hath broken the gates of brass and smitten the bars of iron in sunder? he hath taken them out of the way of their iniquity. And thereafter in like manner Esaias said: Did not I when I was alive upon earth foretell unto you: The dead shall arise, and they that are in the tombs shall rise again, and they that are in the earth shall rejoice, for the dew which cometh of the Lord is their healing ? And again I said: O death, where is thy sting? O Hell, where is thy victory ?

stand upright, and beware at all points, for if he come in hither, woe will take hold on us.

2 When the forefathers heard that, they began all of them to insult him, saying: Thou that devourest all and art insatiate, open, that the King of glory may come in. David the prophet said: Knowest thou not, blind one, that when I lived in the world I did prophesy that word, Lift up, O princes, your gates. Ksaias said: This I foresaw by the Holy Ghost and wrote: The dead shall arise, and they that are in the tombs shall awake, and they that are in the earth shall rejoice: and again: O death, where is thy sting? O Hell, where is thy victory ?

within into the house, and shut the gate again after him. And all the saints saw him that he shone brightly, and said unto him straightway: Thine appearance is that of a robber: show us, what is that which thou bearest on thy back’? And he answered humbly and said: Of a truth I was a robber altogether, and the Jews hanged me upon a cross with my Lord Jesus Christ, the Son of the most high Father. And at the last I have come hither before him; but himself cometh after me immediately.

3 Then the holy David’s anger was kindled against Satan, and he cried aloud: Open, thou most foul one, thy gates, that the King of glory may come in. Likewise also all the saints of God rose up against Satan and would have laid hold on him and parted him among them.

And again there was a cry without: Lift up, ye princes, your

3 When they heard that of Esaias, all the saints said unto Hell: Open thy gates: now shalt thou be overcome and weak and without strength. And there came a great voice as of thunder, saying: Remove, O princes, your gates, and be ye lift up ye doors of hell, and the King of glory shall come in. And when Hell saw that they so cried out twice, he said, as if he knew it not: Who is the King of glory? And David answered Hell and said: The words of this cry do I know, for by his spirit I prophesied the same; and now I say unto thee that which I said before: The Lord strong and mighty, the Lord mighty in battle, he is the King of glory. And: The Lord looked down from heaven that he might hear the groanings of them that are in fetters and deliver the children of them that have been slain. And now, O thou most foul and stinking Hell, open thy gates, that the King of glory may come in. And as David spake thus unto Hell, the Lord of majesty appeared in the form of a man and lightened the eternal darkness and brake the bonds that could not be loosed: and the succour of his everlasting might visited us that sat in the deep darkness of our transgressions and in the shadow of death of our sins.

3 Then came there again a voice, saying: Lift up the gates. And when Hades heard the voice the second time, he answered as if he knew it not, and said: Who is this King of glory? The angels of the Lord said: The Lord strong and mighty, the Lord mighty in battle. And straightway at the word the gates of brass were broken in pieces and the bars of iron were ground to powder, and all the dead that were bound were loosed from their chains, and we with them, and the King of glory entered in, in fashion as a man, and all the dark places of Hell were enlightened.

gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in. And again at that clear voice Hell and Satan inquired, saying: Who is this King of glory? and it was said unto them by that marvellous voice: The Lord of hosts, he is the King of glory.

VIII (XXIV)

And lo, suddenly Hell did quake, and the gates of death and the locks were broken small, and the bars of iron broken, and fell to the ground, and all things were laid open. And Satan remained in the midst and stood put to confusion and cast down,

Latin A. VI (XXII)

1 When Hell and death and their wicked ministers saw that, they were stricken with fear, they and their cruel officers, at the sight of the brightness of so great light in their own realm, seeing Christ of a sudden in their abode, and they cried out, saying: We are overcome by thee. Who art thou that art sent by the Lord for our confusion? Who art thou that without all damage of corruption, and with the signs(?) of thy majesty unblemished, dost in wrath condemn our power? Who art thou that art so great and so small, both humble and exalted, both soldier and commander, a marvellous warrior in the shape of a bondsman, and a King of glory dead and living, whom the cross bare slain upon it ? Thou that didst lie dead in the sepulchre hast come down unto us living: and at thy death all creation quaked and all the stars were shaken: and thou hast become free among the dead and dost rout our legions. Who art thou that settest free the prisoners that are held bound by original sin and restorest them into their former liberty? Who art thou that sheddest thy divine and bright light upon them that were blinded with the darkness of their sins? After the same manner all the legions of devils were stricken with like fear and cried out all together in the terror of their confusion, saying: Whence art thou, Jesus, a man so mighty and bright in majesty, so excellent, without spot and clean from sin? For that world of earth which hath been alway subject unto us until now, and did pay tribute to our profit, hath never sent unto us a dead man like thee,

Greek. VI (XXII)

1 Hades cried out straightway: We are overcome, woe unto us. But who art thou that hast so great authority and power? and what manner of man art thou that art come hither without sin? thou that appearest small and canst do great things, that art humble and exalted, a bondsman and a master, a soldier and a commander, that exercisest authority over the dead and the living? thou wast nailed to the cross, and laid in the sepulchre, and now art thou become free and hast destroyed our whole power.

Art thou then that Jesus of whom the chief ruler Satan said unto us, that by thy cross and death thou shouldest inherit the whole world ?

and bound with a fetter about his feet. And behold, the Lord Jesus Christ coming in the glory of the light of the height, in meekness, great and yet humble, bearing a chain in his hands bound therewith the neck of Satan, and also, binding his hands behind his back, cast him backward into Tartarus, and set his holy foot upon his throat and said: Throughout all ages hast thou done much

nor ever dispatched such a gift unto Hell. Who then art thou that so fearlessly enterest our borders, and not only fearest not our torments, but besides essayest to bear away all men out of our bonds? Peradventure thou art that Jesus, of whom Satan our prince said that by thy death of the cross thou shouldest receive the dominion of the whole world.

2 Then did the King of glory in his majesty trample upon death, and laid hold on Satan the prince and delivered him unto the power of Hell, and drew Adam to him unto his own brightness.

VII (XXIII)

Then Hell, receiving Satan the prince, with sore reproach said unto him: O prince of perdition and chief of destruction, Beelzebub, the scorn of the angels and spitting of the righteous, why wouldest thou do this? Thou wouldest crucify the King of glory, and at his decease didst promise us great spoils of his death: like a fool thou knewest not what thou didst. For behold, now, this Jesus putteth to flight by the brightness of his majesty all the darkness of death, and hath broken the strong depths of the prisons, and let out the prisoners, and loosed them that were bound. And all that were sighing in our torments do rejoice against us, and at their prayers our dominions are vanquished

2 Then the King of glory took hold upon the head of the chief ruler Satan, and delivered him unto the angels and said: Bind down with irons his hands and his feet and his neck and his mouth. And then he delivered him unto Hades, saying: Take him and keep him safely until my second coming.

VIT (XXII)

Then Hades, when he had taken Satan, said unto him: O Beelzebub, inheritor of fire and torment, adversary of the saints, what need hadst thou to provide that the King of glory should be crucified, so that he should come hither and strip us naked? Turn thee and see that not one dead man is left in me, but all whatsoever thou didst gain by the tree of knowledge thou hast lost by the tree of the cross, and all thy joy is turned into sorrow, and when thou wouldest slay the King of glory thou hast slain thyself: for since I have received thee to keep thee safely, thou

’ evil and hast never been quiet at any time. To-day do I deliver thee unto eternal fire. And he called Hell quickly and gave him commandment, saying: Take this most evil and wicked one and hold him in thy keeping until that day when I shall command thee. And he took him from beneath the Lord’s feet, and he was cast down together with him into the depth of the bottomless pit.

and our realms conquered, and now no nation of men feareth us any more. And beside this, the dead which were never wont to be proud triumph over us, and the captives which never could be joyful do threaten us. O prince Satan, father of all the wicked and ungodly and renegades, wherefore wouldest thou do this? They that from the beginning until now have despaired of life and salvation—now is none of their wonted roarings heard, neither doth any groan from them sound in our ears, nor is there any sign of tears upon the face of any of them. O prince Satan, holder of the keys of hell, those thy riches which thou hadst gained by the tree of transgression and the losing of paradise, thou hast lost by the tree of the cross, and all thy gladness hath perished. When thou didst hang up Christ Jesus the King of glory thou wroughtest against thyself and against me. Henceforth thou shalt know what eternal torments and infinite pains thou art to suffer in my keeping for ever. O prince Satan, author of death and head of all pride, thou oughtest first to have sought out matter of evil in this Jesus: Wherefore didst thou adventure without cause to crucify him unjustly against whom thou foundest no blame, and to bring into our realm the innocent and righteous one, and to lose the guilty and the ungodly and unrighteous of the whole world ?

And when Hell had spoken thus unto Satan the prince, then said the King of glory unto Hell: Satan the prince shall be in thy power unto all ages in the stead of Adam and his children, even those that are my righteous ones.

VIII (XXIV)

1 And the Lord stretching forth his hand, said: Come unto me, all ye my saints which bear mine image and my likeness. Ye

Greek. a shalt learn by trial what evils I will practise upon thee. O thou head-devil, the beginning of death, and root of sin, and end of all evil, what ill didst thou find in Jesus that thou wentest about his destruction? how didst thou dare to do so great wickedness ? how didst thou desire to bring down such an one into this darkness, whereby thou art bereaved of all them that have died since the beginning. VIII (XXIV)

1 And as Hades talked thus with Satan, the King of glory

spread forth his right hand and took hold on our forefather Adam

Latin B. IX (XXV) 1 Then the Lord Jesus, the Saviour of all men, pitiful and most gracious, greeted Adam with kindness, saying unto him: Peace

that by the tree and the devil and death were condemned, behold now the devil and death condemned by the tree. And forthwith all the saints were gathered in one under the hand of the Lord. And the Lord holding the right hand of Adam, said unto him: Peace be unto thee with all thy children that are my righteous ones. But Adam, casting himself at the knees of the Lord, entreated him with tears and beseechings, and said with a loud voice: I will magnify thee, O Lord, for thou hast set me up and not made my foes to triumph over me: O Lord my God, I cried unto thee and thou hast healed me; Lord, thou hast brought my soul out of hell, thou hast delivered me from them that go down to the pit. Sing praises unto the Lord all ye saints of his, and give thanks unto him for the remembrance of his holiness. For there is wrath in his indignation and life is in his good pleasure. In like manner all the saints of God kneeled and cast themselves at the feet of the Lord, saying with one accord: Thou art come, O redeemer of the world: that which thou didst foretell by the law and by thy prophets, that hast thou accomplished in deed. Thou hast redeemed the living by thy cross, and by the death of the cross thou hast come down unto us, that thou mightest save us out of hell and death through thy majesty. O Lord, like as thou hast set the name of thy

and raised him up; and then turned himself unto the rest and said: Come with me all ye, as many as have suffered death through the tree which this man touched. For lo, I do raise you all up again through the tree of the cross. And with that he put them all forth, and our forefather Adam was seen full of gladness of soul and said: I give thanks to thy greatness, O Lord, for thou hast brought me up out of the lowest hell. Likewise also all the prophets and the saints said: We give thanks unto thee, O Christ, Saviour of the world, for that thou hast brought up our life from corruption.

be unto thee, Adam, and unto thy children unto everlasting ages. Amen. Then Father Adam cast himself at the Lord’s feet, and rose up and kissed his hands, and shed abundant tears, saying: Behold the hands which formed me: testifying unto all. And he said to the Lord: Thou art come, O King of glory, to set men free and gather them to thine everlasting kingdom. Then our mother Eve also in like manner cast herself at the feet of the Lord, and rose up and kissed his hands, and shed tears abundantly, and pape Behold the hands which fashioned me: testifying unto all.

glory in the heavens and set up thy cross for a token of redemption upon the earth, so, Lord, set thou up the sign of the victory of thy cross in hell, that death may have no more dominion.

2 And the Lord stretched forth his hand and made the sign of the cross over Adam and over all his saints, and he took the right hand of Adam and went up out of hell, and all the saints followed him. Then did holy David cry aloud and say: Sing unto the Lord a new song, for he hath done marvellous things. His right hand hath wrought salvation for him and his holy arm. ‘The Lord hath made known his saving health, before the face of all nations hath he revealed his righteousness. And the whole multitude of the saints answered, saying: Such honour have all his saints. Amen, Alleluia.

2 And when they had thus said, the Saviour blessed Adam upon his forehead with the sign of the cross, and so did he also unto all the patriarchs and prophets and martyrs and forefathers. And he took them and leaped up out of hell. Andas he went the holy fathers sang praises, following him and saying: Blessed is he that cometh in the name of the Lord. Unto him be the glory of all the saints.

2 Then all the saints adoring him cried out, saying: Blessed is he that cometh in the name of the Lord: God the Lord hath showed us light. Amen throughout all ages. Alleluia, world without end: laud, honour, might, and glory, because thou hast come from on high to visit us. And they gathered them beneath the hands of the Lord, singing always Alleluia, and rejoicing together at the glory. Then the Saviour searched throughout and did bite hell (al. hell was in affliction), forasmuch as he cast down part into Tartarus, and part he brought again with him on high.

X (XXVI)

Then all the saints of God besought the Lord that he would leave the sign of victory—even of the holy cross—in hell, that the wicked ministers thereof might not prevail to keep back any that was accused, whom the Lord absolved. And so it was done, and the Lord set his cross in the midst of hell, which is the sign of victory; and it shall remain there for ever.

Then all we went out thence with the Lord, and left Satan and Hell in Tartarus.

3 And thereafter Habacuc the prophet cried out and said: Thou wentest forth for the salvation of thy people to set free thy chosen. And all the saints answered, saying: Blessed is he that cometh in the name of the Lord. God is the Lord and hath showed us light. Amen, Alleluia.

Likewise after that the prophet Micheas also cried, saying: What God is like thee, O Lord, taking away iniquity and removing sins? and now thou withholdest thy wrath for a testimony that thou art merciful of free will, and thou dost turn away and have mercy on us, thou forgivest all our iniquities and hast sunk all our sins in the depths of the sea, as thou swarest unto our fathers in the days of old. And all the saints answered, saying: This is our God for ever and ever, he shall be our guide, world without end. Amen, Alleluia. And so spake all the prophets, making mention of holy words out of their praises, and all the saints followed the Lord, crying Amen, Alleluia.

IX (XXV)

But the Lord holding the hand. of Adam delivered him unto Michael the archangel, and all the saints followed Michael the archangel, and he brought them all into the glory and beauty grace) of paradise. And there met with them two men, ancients of days, and when they were asked of the saints: Who are ye that have not yet been dead in hell with us and are set in paradise in the body? then one of them answering, said: I am Enoch which was translated hither by the word of the Lord, and this that is with me is Elias the Thesbite which was taken up in a chariot of fire: and up to this day we have not tasted death, but we are received unto the coming of Antichrist to fight against him with signs and wonders of God, and to be slain of him in Jerusalem, and after three days and a half to be taken up again alive on the clouds.

Greek. IX (XXV)

He went therefore into paradise holding our forefather Adam by the hand, and delivered him, and all the righteous, unto Michael the archangel. And as they were entering in at the gate of paradise, there met them two aged men, unto whom said the holy fathers: Who are ye, which have not seen death nor come down into hell, but dwell in paradise with your bodies and souls ? And one of them answered and said: I am Enoch that pleased God and was translated hither by him: and this is Elias the Thesbite: and we shall live unto the end of the world, but at - that time we shall be sent by God to withstand Antichrist and to be slain of him, and after three days to rise and be caught up in the clouds to meet the Lord.

Latin A. X (XXVI)

And as Enoch and Elias spake thus with the saints, behold there came another man of vile habit, bearing upon his shoulders the sign of the cross; whom when they beheld, all the saints said unto him: Who art thou? for thine appearance is as of a robber; and wherefore is it that thou bearest a sign upon thy shoulders? And he answered them and said: Ye have rightly said: for I was a robber, doing all manner of evil upon the earth. And the Jews crucified me with Jesus, and I beheld the wonders in the creation which came to pass through the cross of Jesus when he was crucified, and I believed that he was the maker of all creatures and the almighty king, and I besought him, saying: Remember me, Lord, when thou comest into thy kingdom. And forthwith he received my prayer, and said unto me: Verily I say unto thee, this day shalt thou be with me in paradise: and he gave me the sign of the cross, saying: Bear this and go unto paradise, and if the angel that keepeth paradise suffer thee not to enter in, show him the sign of the cross; and thou shalt say unto him: Jesus Christ the Son of God who now is crucified hath sent me. And when f had so done, I spake all these things unto the angel that keepeth paradise; and when he heard this of me, forthwith he opened the door and brought me in and set me at the right hand of paradise, saying: Lo now, tarry a little, and Adam the father of all mankind will enter in with all his children that are holy and righteous, after the triumph and glory of the ascending up of Christ the Lord that is crucified. When they heard all these words of the robber, all the holy patriarchs

Greek. xX (XXVI)

And as they thus spake there came another man, humble of aspect, and bearing also a cross upon his shoulder, unto whom the holy fathers said: Who art thou that hast the appearance of a robber, and what is that cross that thou bearest on thy shoulder? He answered: I as ye say was a robber and a thief in the world, and therefore the Jews took me and delivered me unto the death of the cross together with our Lord Jesus Christ. When, therefore, he hung upon the cross, I beheld the signs which came to pass, and I believed on him and besought him and said: Lord, when thou shalt reign, forget not me. And straightway he said to me: Verily, verily, to-day, I say unto thee, thou shalt be with me in paradise.

I came, therefore, bearing my cross, into paradise, and found Michael the archangel, and said unto him: Our Lord Jesus Christ that was crucified hath sent me hither; bring me therefore unto the gate of Eden. And when the flaming sword saw the sign of the cross, it opened unto me and I entered in. Then said the archangel unto me: Tarry a little, for Adam the forefather

and prophets said with one voice: Blessed be the Lord Almighty,

the Father of eternal good things, the Father of mercies, thou

that hast given such grace unto thy sinners and hast brought

them again into the beauty of paradise and into thy good pas-

tures: for this is the most holy life of the spirit. Amen, Amen. XI (XXVIT)

These are the divine and holy mysteries which we saw and heard, even I, Karinus, and Leucius: but we were not suffered to relate further the rest of the mysteries of God, according as Michael the archangel strictly charged us, saying: Ye shall go with your brethren unto Jerusalem and remain in prayer, crying out and glorifying the resurrection of the Lord Jesus Christ, who hath raised you from the dead together with him: and ye shall not be speaking with any man, but sit as dumb men, until the hour come when the Lord himself suffereth you to declare the mysteries of his godhead. But unto us Michael the archangel gave commandment that we should go over Jordan unto a place rich and fertile, where are many which rose again together with us for a testimony of the resurrection of Christ the Lord. For three days only were allowed unto us who rose from the dead, to keep the passover of the Lord in Jerusalem with our kindred (parents) that are living for a testimony of the resurrection of Christ the Lord: and we were baptized in the holy river of Jordan and received white robes, every one of us. And after the three days, when we had kept the passover of the Lord, all

of mankind cometh with the righteous, that they also may enter in. And now, having seen you, Iam come to meet you. And when the saints heard these things, they cried aloud with a great voice, saying: Great is our Lord, and great is his power. XI (XXVIT) Ali these things did we see and hear, even we the two brethren which also were sent by Michael the archangel and appointed to

proclaim the resurrection of the Lord, but first to go unto Jordan and be baptized; whither also we went and were baptized,

But unto us and many others was it commanded that we should rise again with our bodies, and bear witness in the world of the resurrection of our Lord Jesus Christ, and concerning those things that were done in hell.

These are the things, brethren beloved, which we have seen, and do testify being adjured of you, as he beareth witness who

died for us and rose again. For like as it is written, so was it performed in every point.

they were caught up in the clouds which had risen again with us, and were taken over Jordan and were no more seen of any man. But unto us it was said that we should remain in the city of Arimathaea and continue in prayer.

These be all things which the Lord bade us declare unto you: give praise and thanksgiving (confession) unto him, and repent that he may have mercy upon you. Peace be unto you from the same Lord Jesus Christ which is the Saviour of us all. Amen.

And when they had finished writing all things in the several volumes of paper they arose; and Karinus gave that which he

together with other dead that had risen again. Thereafter we went unto Jerusalem also and accomplished the passover of the resurrection: but now we depart, for we are not able to abide in this place. And the love of God and the Father, and the grace of our Lord Jesus Christ, and <the fellowship> of the Holy Ghost be with you all. Amen.

When they had thus written and had closed up the books, they gave the one half unto the high priests and the one half unto Joseph and Nicodemus: and they themselves vanished suddenly.

To the glory of our Lord Jesus Christ. Amen.

Latin B. XI (XXVIII)

But when the paper was wholly read through, all that heard it fell upon their faces weeping bitterly and smote hard upon their breasts, crying out and saying: Woe unto us: wherefore cometh this to pass unto us wretched men? Pilate did flee, Annas and Caiaphas did flee, the priests and Levites did flee, and all the people of the Jews beside, lamenting and saying: Woe unto us miserable men; we have shed innocent blood upon the earth.

Therefore for three days and three nights they tasted not at all either bread or water, neither did any of them return unto the synagogue. But on the third day the council gathered together again, and the other paper, to wit of Leucius, was read, and neither more nor less was found in it, even to one letter, than what was contained in the writing of Karinus.

Then was the synagogue troubled and they mourned all of them forty days and forty nights, looking for death at the hand of God and for the vengeance of God. But the Most High God, which is merciful and pitiful, destroyed them not immediately, but gave them freely a place of repentance: but they were not found worthy to be turned unto the Lord.

These be the testimonies, beloved brethren, of Karinus and Leucius, concerning Christ the Son of God and his holy acts in Hell: unto whom let us all give praise and glory unto ages without end. Amen.

had written into the hands of Annas and Caiaphas and Gamaliel; likewise Leucius gave that which he had written into the hands of Nicodemus and Joseph. And suddenly they were transfigured and became white exceedingly and were no more seen. But their writings were found to be the same (lit. equal), neither more nor less by one letter.

And when all the synagogue of the Jews heard all these marvellous sayings of Karinus and Leucius, they said one to another: Of a truth all these things were wrought by the Lord, and blessed be the Lord, world without end, Amen. And they went out all of them in great trouble of mind, smiting their breasts with fear and trembling, and departed every man unto his own home.

And all these things which were spoken by the Jews in their synagogue, did Joseph and Nicodemus forthwith declare unto the governor. And Pilate himself wrote all the things that were done and said concerning Jesus by the Jews, and laid up all the words in the public books of his judgement hall (praetorium).

XII (XXVITI) This chapter is not found in the majority of copies.

After these things Pilate entered into the temple of the Jews and gathered together all the chief of the priests, and the teachers (grammaticos) and scribes and doctors of the law, and went in with them into the holy place of the temple and commanded all the doors to be shut, and said unto them: We have heard that ye have in this temple a certain great Bible; wherefore I ask you that it be presented before us. And when that great Bible adorned with gold and precious jewels was brought by four ministers, Pilate said to them all: I adjure you by the God of © your fathers which commanded you to build this temple in the place of his sanctuary, that ye hide not the truth from me. Ye know all the things that are written in this Bible; but tell me now if ye have found in the scriptures that this Jesus whom ye have crucified is the Son of God which should come for the salvation of mankind, and in what year of the times he must come. Declare unto me whether ye crucified him in ignorance or knowingly.

And Annas and Caiaphas when they were thus adjured commanded all the rest that were with them to go out of the temple; and they themselves shut all the doors of the temple and of the sanctuary, and said unto Pilate: Thou hast adjured us, O excellent judge, by the building of this temple to make manifest unto thee the truth and reason (or a true account). After that we had crucified Jesus, knowing not that he was the Son of God, but supposing that by some chance he did his wondrous works, we made a great assembly (synagogue) in this temple; and as we conferred one with another concerning the signs of the mighty

works which Jesus had done, we found many witnesses of our own nation who said that they had seen Jesus alive after his passion, and that he was passed into the height of the heaven. Moreover, we saw two witnesses whom Jesus raised from the dead, who declared unto us many marvellous things which Jesus did among the dead, which things we have in writing in our hands. Now our custom is that every year before our assembly we open this holy Bible and inquire the testimony of God. And we have found in the first book of the Seventy how that Michael the angel spake unto the third son of Adam the first man concerning the five thousand and five hundred years, wherein should come the most beloved Son of God, even Christ: and furthermore we have thought that peradventure this same was the God of Israel which said unto Moses: Make thee an ark of the covenant in length two cubits and a half, and in breadth one cubit and a half, and in height one cubit and a half. For by those five cubits and a half we have understood and known the fashion of the ark of the old covenant, for that in five thousand and a half thousand years Jesus Christ should come in the ark of his body: and we have found that he is the God of Israel, even the Son of God. For after his passion, we the chief of the priests, because we marvelled at the signs which came to pass on his account, did open the Bible, and searched out all the generations unto the generation of Joseph, and Mary the mother of Christ, taking her to be the seed of David: and we found that from the day when God made the heaven and the earth and the first man, from that time unto the Flood are 2,212 years: and from the Flood unto the building of the tower 531 years: and from the building of the tower unto Abraham 606 years: and from Abraham unto the coming of the children of Israel out of Egypt 470 years: and from the going of the children of Israel out of Egypt unto the building of the temple 511 years: and from the building of the temple unto the destruction of the same temple 464 years: so far found we in the Bible of Esdras: and inquiring from the burning of the temple unto the coming of Christ and his birth. we found it to be 686 years, which together were five thousand and five hundred years, like as we ‘found it written in the Bible that Michael the archangel declared before unto Seth the third son of Adam, that after five thousand and a half thousand years Christ the Son of God hath (? should) come. Hitherto have we told no man, lest there should be a schism in our synagogues; and now, O excellent judge, thou hast adjured us by this holy Bible of the testimonies of God, and we do declare it unto thee: and we also have adjured thee by thy life and health that thou declare not these words unto any man in Jerusalem. 1 Really 5430: no MS. gives a correct calculation.

Latin A. XIII (XXX)

And Pilate, when he heard these words of Annas and Caiaphas, laid them all up amongst the acts of the Lord and Saviour in the public books of his judgement hall, and wrote a letter unto Claudius the king of the city of Rome, saying:

[The following Epistle or Report of Pilate is inserted in Greek into the late Acts of Peter and Paul (§ 40) and the Pseudo-Marcellus Passion of Peter and Paul (§ 19). We thus have it in Greek and Latin, and the Greek is used here as the basis of the version. ]

Pontius Pilate unto Claudius, greeting.

There befell of late a matter which I myself brought to light (or made trial of): for the Jews through envy have punished themselves and their posterity with fearful judgements of their own fault ; for whereas their fathers had promises (al. had announced unto them) that their God would send them out of heaven his holy one who should of right be called their king, and did promise that he would send him upon earth by a virgin; he, then (or this God of the Hebrews, then), came when I was governor of Judaea, and they beheld him enlightening the blind, cleansing lepers, healing the palsied, driving devils out of men, raising the dead, rebuking the winds, walking upon the waves of the sea dry-shod, and doing many other wonders, and all the people of the Jews calling him the Son of God: the chief priests therefore, moved with envy against him, took him and delivered him unto me and brought against him one false accusation after another, saying that he was a sorcerer and did things contrary to their law.

But I, believing that these things were so, having scourged him, delivered him unto their will: and they crucified him, and when he was buried they set guards upon him. But while my soldiers watched him he rose again on the third day: yet so much was the malice of the Jews kindled that they gave money to the soldiers, saying: Say ye that his disciples stole away his body. But they, though they took the money, were not able to keep silence concerning that which had come to pass, for they also have testified that they saw him arisen and that they received money from the Jews. And these things have I reported <unto thy mightiness> for this cause, lest some other should lie wnto thee (Lat. lest any lie otherwise) and thou shouldest deem right to believe the false tales of the Jews.

COPTIC NARRATIVES OF THE MINISTRY AND THE PASSION ©

There is a large mass of fragments in Coptic (Sahidic), some relating to the Ministry of our Lord and others to his Passion, which demand some notice here.

The largest collections of them (I pass over earlier publications such as those of Zoega and Dulaurier) are in Forbes Robinson’s Coptic Apocryphal Gospels, E. Revillout’s Apocryphes Coptes, I (Patrologia Orientalis II. 2), P. Lacau’s Fragments d’ Apocryphes Coptes (Mémoires de l’Institut Francais d’Archéologie Orientale du Caire, 1904).

The fragments relating to the Life of Christ before the Passion are none of them attributed definitely to any author. They are mostly in homiletic form: the writer addresses his readers or congregation from time to time, directly, and not seldom he makes definite mention of the Gospels. ,

In one passage which Forbes Robinson humorously makes to serve as a motto to his volume, we read, ‘But some one will say to me, Art thou then adding a supplement to the Gospels? Let that beloved one listen attentively and .. .’, the fragment ends. Whatever his defence or explanation may have been, he certainly does add a great many supplements to the Gospels. It seems likely (judging from the analogy of other Coptic documents) that he personated, if not an apostle, a disciple of the apostles. The names of Evodius of Antioch and Gamaliel are found attached to similar writings. It would be quite in order for such a person to postulate the existence of the canonical Gospels, and to profess to offer information which was not contained in them.

It is conceivable that some of the narrative matter in these fragments may be taken from earlier books; but the fragments themselves cannot, I think, be earlier in date than the fifth century.

They will not be translated here in full: but a list, and a brief description of their contents, shall be given.

1. Robinson, p. 162. Birth and childhood of John Baptist. Birth of Christ. His star in the form of a wheel, its figure like a cross, letters on it: This is Jesus the Son of God. The wise men see it and come to Herod.

2. Robinson, p.168. The Feast at Cana. The wine has failed ; the parents of the bridegroom complain to Mary, who is their sister, and ask her to approach Christ. She does so. He orders that the water-pots be filled. We (the servants) hasted and filled

This, then, belongs to a narrative written by an eyewitness.

3. Revillout no. 1.

Herod accuses Philip to Tiberius.

Tiberius orders him to confiscate all Philip’s goods.

Herod does so: Philip knows not the reason.

4. Revillout no. 2. Robinson, p. 168.

This is one of the longest of the fragments. It begins with a passage addressed to the hearers, and quotes John the Evangelist on the feeding of the 5,000: the story is filled out with dialogue, and tells how Judas was the last to receive the bread and ‘had no inheritance’ init. Thomas then says that he wishes to see the power of Christ displayed in the raising of the dead from their tombs, not only from the bier, as at Nain. Jesus replies ina long and rhetorical address of many clauses, beginning, ‘Come with me, Didymus, to the tomb of Lazarus’. Then the raising of Lazarus is told, and the risen man says that when the voice, ‘Lazarus, come forth!’ sounded in Amente (Hades), Adam knew it and bore witness to it.

We then hear of one Carius, a Roman officer appointed to look after the confiscated lands of Philip (see fragment 3). He came to see Jesus and reported his mighty works to Herod, saying that he ought to be made king. Herod threatened any one who consented thereto with death. Annas and Caiaphas went to Carius and accused Jesus—he is a magician, was born of fornication, breaks the sabbath, has abolished the synagogue of the Jews. Joseph and Nicodemus opposed

(Robinson’s text ends here: Revillout’s (p. 145) continues without break.)

Herod cast Joseph and Nicodemus into prison. Carius threatened the Jews with destruction if any ill befell them. Then Herod got a pound of gold from every one of the chiefs of the Jews and bribed Carius with it not to tell Tiberius. And Carius kept silence.

Joseph escaped to Arimathaea.

Carius sent the apostle John to Tiberius to tell him about Jesus, and the emperor honoured him, and wrote that Jesus should be made king: and as the Gospel (John vi. 15) says, Jesus departed into a mountain alone.

After that he summoned the apostles; and now we have a lengthy blessing of Peter on the mountain, at the end of which | Peter sees the seven heavens open, and the Trinity. All the armies of heaven and the very stones of the mountain cry out the trisagios to Peter.

Jesus is comforting the apostles on the mountain. The messengers of Theophilus come to fetch him to make him king. ‘My kingdom is not of this world.’

The ‘authorities’ of Tiberius prevailed the second time concerning Jesus, with Pilate also, to commend Jesus to make him king. Pilate advocated the plan strongly. Herod who was there abused him: ‘Thou art a Galilaean foreign Egyptian Pontus!’ There was enmity between Pilate and Herod, and Herod bribed the Roman authorities and slandered Jesus.

COPTIC NARRATIVES OF THE MINISTRY 149

Jesus’ address to the apostles, ending ‘let us go hence, for Herod seeketh me to kill me’.

They came down from the mountain, and met the devil in the form of a fisherman with attendant demons carrying nets and hooks, &c.: and they cast their nets and hooks on the mount.! The apostles questioned Jesus about this: John, Philip, and Andrew, in particular. John was sent to speak to the devil and ask him what he was catching. The devilsaid: ‘It is not a wonder to catch fish in the waters: the wonder is in this desert, to catch fish there.’ He cast his nets and caught all manner of fish (really men), some by their eyes, others by their lips, &c.

(Here follows a fragment given only by Lacau, p. 108.) Jesus told John to tell the devil to cast his nets again. He did so, and a great smoke rose up, and the devil’s power disappeared. John threw a stone at him and he fled, cursing. Bartholomew then asked to be permitted to see ‘him whom thou didst create to jaugh at him’ (Leviathan), and Jesus said that the sight was almost too terrible for human eyes; but the request was granted. A cloud—that of the Transfiguration—appeared in the heaven.

(Here the piece ends.)

And here Revillout would place a few lines which he calls no. 4 bis (p. 189), which paraphrase John vii. 8-11, about Jesus refusing at first to go to the feast, and subsequently going in secret. The only detail worth noting is that (at Jerusalem) Jesus sojourns in the house of Irmeél.

We next have a group of pieces relating to the Passion.

First we place two fragments relating to Judas and his wife.

Some speaker tells how Judas used to take his ill-gotten gains home to his wife: sometimes he cheated her of them, and then she mocked him.

She counselled him to betray his Master.

He listened to her as Adam did to Eve, and went and covenanted with the Jews. The prophecy (Zech.) was fulfilled.

He took the money to his wife: he said to her

Judas received the thirty pieces.

His wife was foster-mother to the child of Joseph of Arimathaea, which was seven months old. When the money was brought into the house, the child (fell ill or would not stop crying). Joseph was summoned: the child cried out, begging him to take it away “from this evil beast, for yesterday at the ninth hour they received the price (of blood)’. Joseph took the child away.

Judas went to the priests. They arrested Jesus and took him to Pilate. . . . He was crowned with thorns and crucified, and said: Father forgive them.

1 Compare with this the Gospel of Bartholomew, iv. 44.

Jesus and the apostles at table. The table turned of itself after Jesus had partaken of a dish, to present it to each apostle.

Matthias set a dish on the table in which was a cock, and told Jesus how, when he was killing it, the Jews said: ‘The blood of your master shall be shed like that of this cock.’ Jesus smiled and answered that it was true; and after some more words, bade the cock come to life and fly away and ‘announce the day whereon they will deliver me up’. And it did so.

Here a reference will not be out of place to the Ethiopic ‘Book of the Cock’ which is read in the Abyssinian Church on Maundy Thursday. It has been translated by Marius Chaine, in the Revue Sémitique, 1905,

The contents are as follows :

After these things Akrosina, the wife of Simon the. Pharisee, brought a cock cut up with a knife, put it in a magnificent dish, and set it on the table before our Lord. Jesus said, ‘My time is at hand’. He blessed the bread and gave it to Judas. Satan entered into him and he went out—without receiving the blessing

Jesus touched the slain cock and it stood up whole. He bade it follow Judas and see what he did, and return and report it: he endowed it with human speech. It followed Judas home: his wife urged him to betray Jesus. He went to the temple. The dialogue with the Jews is reported, and Paul of Tarsus, ‘son of Josue Almason, son of Cadafana’, a rough man, says, ‘Now, thou, deliver him into my hands without error’.

The cock returned to Bethany, and sat before Jesus and wept bitterly, and told all the story. The disciples wept. Jesus dismissed the cock to mount up into the sky for a thousand years."

The fragments 7 and 8 most probably belong to the beginning of the Book of Bartholomew, which has to be noticed hereafter. Certainly this is the case with Revillout no. 12, p. 165 (Lacau 3, p. 34), which narrates the death of Ananias.

9. Revillout no. 10, p. 161. A dialogue between Christ and Pilate expanded from that in St. John.

1 By way of a curiosity another Ethiopic narrative of the Passion may find mention here. It is noticed in Dillmann’s catalogue of the Ethiopic MSS. in the British Museum (no. 40, Add. 16, 254) under the name of Liber Vivificans (Dirsan Mahyawi), and contains the story of the Passion written by the Evangelists and by three Virgins, Berzeda, Mathilda, and Elisabeth, to whom the Lord revealed his Passion. Another copy, apparently, is in the D’Abbadie MS. 29. The ‘three Virgins’ are evidently SS. Birgitta of Sweden (fourteenth century), Mechtildis (twelfth or thirteenth century), and Elisabeth of Schénau (twelfth century), all of whom had revelations about the Passion. How | their writings made their way to Abyssinia it would be curious and interesting to ascertain.

COPTIC NARRATIVES OF THE PASSION 151

10. Revillout no. 11, p. 168. <A further piece of a like dialogue, including long speeches of’ our Lord, and ending with Ecce homo.

The place and order of the two next is uncertain.

11. Revillout no. 13, p. 168. An address of our Lord (to Thomas) reminding him of the signs at the crucifixion, and exhorting him to touch him.

12. Revillout no. 14, p. 169. Mary (the Virgin) at the sepulchre. Jesus appears to her and addresses her, forbidding her to touch him. The scene is assimilated to that of the appearance to Mary Magdalene (as elsewhere in Coptic writings): see above

on the ‘XXth Discourse of Cyril’, pp. 87, 88.

13. Revillout no. 15, p. 170. Lacau, p. 19. Two leaves with a gap of two between them.

This fragment has a definite attribution, to Gamaliel.

It is a narrative connected with the resurrection.

We find Pilate examining four soldiers as to their statement that the body of Jesus was stolen. One (the second: the testimony of the first is gone) says the eleven apostles took the body ; the third says, Joseph and Nicodemus; the fourth, ‘we were asleep’. They are imprisoned, and Pilate goes with the centurion and the priests to the tomb and finds the grave-clothes. He says, ‘If the body had been stolen, these would have been taken too’. .They say, ‘These grave-clothes belong to some one else’. Pilate remembers the words of Jesus, ‘Great wonders must happen in my tomb’, and goes in, and weeps over the shroud. Then he turns to the centurion, who had but one eye, having lost the other in battle.

Here is a gap, in which no doubt the centurion’s eye is healed by touching the grave clothes, and he is converted. Also it is clear that Joseph and Nicodemus are sent for, and that the Jews point out to Pilate that in a well in the garden there is the body of a crucified man.

The other leaf begins with a dialogue between Pilate and the centurion. Then all go to the well. ‘I, Gamaliel, followed them also among the band.’ They see the body, and the Jews cry, “Behold the sorcerer’. ... Pilate asks Joseph and Nicodemus whether this is the body of Jesus. They answer, the graveclothes are his, but the body is that of the thief who was crucified with him. The Jews are angry and wish to throw Joseph and Nicodemus into the well. . . . Pilate remembers the words of Jesus, ‘The dead shal]l rise again in my tomb’, and says to the Jews, ‘You believe that this is truly the Nazarene’. They say, ‘Yes’. ‘Then’, says Pilate, ‘it is but right to lay his body in his own tomb.’...

Here the leaf ends; but we can see that when the body is laid in Jesus’ tomb it will revive and declare the truth.

A detached sheet of an Ethiopic MS. which was in private

hands in 1892 (see Newbery House Magazine, 1892, p. 641), contains a like story in another form.

Here we have the Jews explaining to Pilate that the sweet odour of the sepulchre is due to the spices put on the body by Joseph, and to the flowers in the garden. Pilate rebukes them, and they retort that he has no business to come to the sepulchre. He addresses the centurion. After a gap is a prayer of Pilate’s, in which he asks pardon for having put ‘another body in the place where they put thy body’. At the end of the prayer a voice comes from the mouth of the dead bidding Pilate remove the stone that he (the dead) may come out.

An Arabic Life of Pilate, noticed by De Sacy, extant in manuscript at Paris (Arab. 160), seems likely to contain the whole story, of which we here have fragments. It purports to have been written by Gamaliel and Annas (or Ananias). Migne, Dict.

This, I believe, completes the list of the fragments of this character which have been published up to date. Nearly all of them are put together by Revillout under the title of the Gospel of the Twelve Apostles. But we have seen that at least one (13) is from a narrative under Gamaliel’s name; and it is also pretty clear that not all the rest can belong to a single writing.

Nos. 1, 3, 4, 5 must go together: they are from the ‘homiletic’ book. 1 is the least certainly pertinent. :

These pieces have an element which links them together in the motif of the intrigues to make Jesus a king. Their late date is apparent in the long rhetorical speeches, and in the tremendous exaltation of St. Peter.

No. 2 is by an eyewitness, assigned by Baumstark to Gamaliel.

No. 6 may belong to Gamailiel.

Nos. 7, 8 to Bartholomew.

Nos. 9, 10, with their interest in Pilate, are probably from Gamaliel.

Nos. 11, 12 uncertain. Baumstark refers them to Gamaliel.

No. 18, Gamaliel.

Baumstark’s article referred to here is in the Revue Biblique Internationale for 1906, p. 245. He would refer nos. 2, 3, 4, 5 to Gamaiiel, as well as the later ones.

Other Coptic documents will come up for notice when we deal with the Gospel of Bartholomew, the Death of the Virgin, and the Acts of the Apostles: and also with the Apocalypses. It may be as well, however, to register here the statement or warning that the Copts were tireless in producing embroideries upon the Biblical stories, and perhaps in rewriting older documents to suit their own taste. Only fresh discoveries of older texts can enable us to decide how much, if any, of the details which these later fragments supply, is really archaic.

Under this heading may be noticed the various forms of Reports of Pilate to the Emperor, and other Letters attributed to him: of his death, of the Vengeance of the Saviour, and also the Greek writing called the Story of Joseph of Arimathaea.

It is probable that some sort of Report of Pilate to Tiberius was concocted very early. Tertullian states it as a fact that Pilate reported all the events of the Passion to Tiberius, and that the Emperor tried, without success, to induce the Senate to declare Jesus a God.1. What the source of this story was is unknown, but it is a very obvigus one to invent. The texts of the apocryphal Reports which we have are all late, but in some of the Greek ones there are faint similarities to the Gospel of Peter.

Tischendorf prints a short

LETTER OF PILATE TO TIBERIUS,

which cannot be traced further back than the fifteenth century. It is written in rather elegant Latin, evidently, I think, by an Italian of the early Renaissance. The tenor of it is this :

‘Jesus Christ of whom I recently wrote to you has been executed against my will. So pious and austere a man has never, been seen, nor will be again. But there was a wonderful unanimity in the request of the Jews and their leader that he should be crucified, though their own prophets, and the Sibyls, testified against them, and signs appeared at his death which the philosophers said threatened the collapse of the whole world. His disciples who still live do not belie their master’s teaching, but are active in good works. Had I not feared a general rising, the man might have been yet alive.’ He ends, feebly excusing his conduct. Date, the 5th of the Kalends of April.

REPORT OF PILATE (ANAPHORA).

There are two Greek texts of this which do not differ in essentials. In some manuscripts one form is appended to the Acts of Pilate. It is a late document, and not of much interest in its present form: but, as has been said, it contains faint reminders of the Gospel of Peter, and may be based on a briefer document of early date. After the address it begins:

‘I have received a communication, O most mighty, which oppresses me with fear and trembling.’

He goes on to say that in Jerusalem, a city of his province, the Jews delivered him a man named Jesus, charging him with much that they could not substantiate, and in particular with violating the sabbath. The miracles are then described with some rhetorical ornament, particularly in the case of Lazarus.

1 A letter of Tiberius to Abgar of Edessa, quoted by Moses of

Chorene (History of Armenia, II, ch. 33) gives exactly the same account of the proceedings in the Senate, and mentions the report of Pilate.

Jesus was delivered to him by Herod, Archelaus, Philip, Annas, Caiaphas, and all the people.

At his crucifixion the sun was darkened; the stars appeared, and in all the world people lighted lamps from the sixth hour till evening ; the moon appeared like blood, and the stars and Orion lamented at the sin of the Jews. (The other recension says that Abraham, Isaac, Jacob, the twelve patriarchs, and Moses and Job, who were seen by the Jews, and many others ‘whom I, too, saw’, appeared in the body and thus lamented.)

On the first day of the week, at the third hour of night, there was a great light: the sun shone with unwonted brightness, ~ men in shining garments appeared in the air and cried out to the souls in Hades to come up, and proclaimed the resurrection

The light continued all night. Many Jews disappeared in the chasms which the earthquake had caused: and all the synagogues except one fell down.

Under the stress of the consternation caused by all these portents Pilate writes to Caesar.

To this is appended in one recension the ‘Delivering up, Paradosis, of Pilate’.

On receipt of the letter there was great astonishment at Rome, and Caesar in wrath ordered Pilate to be brought to him as a prisoner.

On hearing of his arrival Caesar took his seat ‘in the temple of the gods before all the senate, and with all his army and all the multitude of his power’, and said to Pilate: How didst thou dare, thou, most impious, to do such a thing, when thou hadst seen such signs concerning that man? by thy wicked daring thou hast destroyed the whole world.

Pilate threw the blame on the Jews, on Herod, Archelaus, Philip, Annas, and Caiaphas (see the Anaphora). Caesar. Why didst thou yield to them? Pilate. The nation is rebellious and disobedient. Caesar. Thou oughtest to have kept him safe and sent him to me, and not have yielded and crucified one who had done all those mighty works of which thou spakest in thy report. It is plain that he was the Christ, the king of the Jews.

When Caesar named Christ, all the images of the gods fell down and became as dust. There was great consternation: Caesar remanded Pilate to prison.

Next day he sat in the Capitol with all the senate, and a dialogue similar to the last took place. After it Caesar wrote to Licianus, the chief governor of the East, bidding him enslave all the nation of the Jews, and make them few in number for their wickedness. This Licianus did.

Caesar then commanded a ruler named Albius to behead Pilate. He was led forth to death, and prayed: Number me not among the wicked Hebrews. Remember not evil against me or against

thy servant Procla which standeth here, whom thou didst make to prophesy that thou must be nailed to the cross. But pardon us and number us among thy righteous ones.

A voice from heaven came, saying: All the generations and the families of the Gentiles shall call thee blessed, because in thy days were fulfilled all these things which were spoken by the prophets concerning me; and thou also shalt appear as my witness (or martyr) at my second coming, when I shall judge the twelve tribes of Israel and them that have not confessed my name.

The prefect cut off Pilate’s head, and an angel of the Lord received it: whom when Procla his wife saw, she was filled with joy, and straightway gave up the ghost and was buried with her husband.

This extraordinarily favourable view of Pilate is characterishe of the East. From the same workshop as the Report and the Paradosis come two letters—of Pilate to Herod, and Herod to Pilate—which exist in Greek and in Syriac (the latter in a manuscript of the sixth or seventh century). There is some divergence between the two versions.

THE LETTER OF PILATE TO HEROD

It was no good thing which I did at your persuasion when I crucified Jesus. I ascertained from the centurion and the soldiers that he rose again, and I sent to Galilee and learned that he was preaching there to above five hundred believers.

My wife Procla took Longinus, the believing centurion, and ten (or twelve) soldiers (who had kept the sepulchre), and went forth and found him ‘sitting in a tilled field’ teaching a multitude. He saw them, addressed them, and spoke of his. victory over death and hell. Procla and the rest returned and told me. I was in great distress, and put on a mourning garment and went with her and fifty soldiers to Galilee. We found Jesus: and as we approached him there was a sound in heaven and thunder, and the earth trembled and gave forth a sweet odour. We fell on our faces and the Lord came and raised us up, and I saw on him the scars of the passion, and he laid his hands on my shoulders, saying: All generations and families shall call thee blessed (see above), because in thy days the Son of Man died and rose again.

THE LETTER OF HEROD TO PILATE

It is in no small sorrow—according to the divine Scriptures— (i. e. as I might have anticipated from the teaching of Scripture) that I write to you.

My dear daughter Herodias was playing upon the water (i. e. the ice) and fell in up to her neck. And her mother caught at her head to save her, and it was cut off, and the water

swept her body away. My wife is sitting with the head on her knees, weeping, and all the house is full of sorrow.

I am in great distress of mind at the death of Jesus, and reflecting on my sins in killing John Baptist and massacring the Innocents. ‘Since, then, you are able to see the man Jesus again, strive for me and intercede for me: for to you Gentiles the kingdom is given, according to the prophets and Christ.’

Lesbonax my son is in the last stages of a decline. I am afflicted with dropsy, and worms are coming out of my mouth. My wife’s left eye is blinded through weeping. Righteous are the judgements of God, because we mocked at the eye of the righteous. Vengeance will come on the Jews and the priests, and the Gentiles will inherit the kingdom, and the children of light be cast out.

And, Pilate, since we are of one age, bury my family honourably: it is better for us to be buried by you than by the priests, who are doomed to speedy destruction. Farewell. I have sent you my wife’s earrings and my own signet ring. I am already beginning to receive judgement in this world, but I fear the judgement hereafter much more. This is temporary, that is everlasting.

If the Eastern Christians—or at least those of Egypt and Syria— regarded Pilate as a saint and martyr, those of the West thought of him only as a criminal. The biography of him which is given in the Golden Legend (cap. 53, on the Passion) is of too late a date to be reproduced here; but the legends of his death are older. Insummarizing them we will begin with one of the few Greek writings which takes the Western, the unfavourable, view of Pilate. It is assuredly not early in date: it has points of connexion with the B recension (Greek) of the Acts of Pilate. It is the

LETTER OF TIBERIUS TO PILATE

This was delivered to Pilate by means of the messenger Raab (cf. Rachaab in Recension B, p. 116), who was sent with 2,000 soldiers to bring him to Rome.

Since you have given a violent and iniquitous sentence of death against Jesus of Nazareth, showing no pity, and having received gifts to condemn him, and with your tongue have expressed sympathy (a reference to the Anaphora), but in your heart have delivered him up, you shall be brought home a prisoner to answer for yourself.

I have been exceedingly distressed at the reports that have reached me: a woman, a disciple of Jesus, has been here, called Mary Magdalene,! out of whom he is said to have cast seven devils, and has told of all his wonderful cures. How could you permit him to be crucified? If you did not receive him as a God, you

1 Cf. Recension B of the Acts of Pilate.

might at least have honoured him as a physician. Your own deceitful writing to me has condemned you.

As you unjustly sentenced him, I shall justly sentence you, and your accomplices as well.

Pilate, Archelaus, Philip, Annas, and Caiaphas were arrested.

Rachaab and the soldiers slew all the Jewish males, defiled the women, and brought the leaders to Rome. On the way Caiaphas died in Crete: the earth would not receive his body, and he was covered with a cairn of stones.

It was the old law that if a condemned criminal saw the face of the emperor he was spared: so Tiberius would not see Pilate, but shut him up in a cave.

Annas was sewed into a fresh bull’s-hide, which, contracting as it dried, squeezed him to death. The other chiefs of the Jews were beheaded: Archelaus and Philip were crucified.

One day the emperor went out to hunt, and chased a hind to the door of Pilate’s prison. Pilate looked out, trying to see the emperor’s face, but at that moment the emperor shot an arrow at the hind, which went in at the window and killed Pilate.

The same tale is told in a Greek life of Mary Magdalene, which I have transcribed from a manuscript at Holkham, and which is evidently under strong Western influence, since it tells the story of her mission to Marseilles and of a miracle wrought on a prince there, which is a very favourite subject with French mediaeval artists.

THE DEATH OF PILATE

The Latin legend of Pilate’s death hardly ranks as an apocryphal book. It is printed by Tischendorf from a Milan manuscript of the fourteenth century—the illustrated manuscript mentioned above (p. 66) under the heading of Infancy Gospels, facsimiled under the title of Canonical Histories and Apocryphal Legends. It is also found in the Golden Legend, cap. 53, as the conclusion of the fabulous life of Pilate, and is there said to be taken from ‘a certain history, though an apocryphal one’. This life is found separate—usually in company with a similar life of Judas Iscariot—in manuscripts of an earlier date than the Golden Legend; but the whole composition is thoroughly mediaeval and has nothing antique about it.

The story is this:

The Emperor Tiberius, being sorely diseased, heard that there was a wonderful physician in Jerusalem, named Jesus, who healed all sicknesses. He sent an officer of his named Volusianus to Pilate to bid him send the physician to him. Pilate was terrified, knowing that Jesus had been crucified (and begged for fourteen days delay, Golden Legend). On the way back to his inn, Volusianus met a matron called Veronica and asked her about Jesus. She told him the truth, to his great grief, and, to console him added that when our Lord was away teaching she had

desired to have a picture of him always by her, and went to carry a linen cloth to a painter for that purpose. Jesus met her, and on hearing what she wished, took the cloth from her and imprinted the features of his face upon it. This cloth, she said, will cure your lord: I cannot sell it, but I will go with you to him. }

Volusianus and Veronica returned to Rome, and Tiberius, when the likeness was to be brought to him, spread the path with silken cloths. He was instantly healed by looking at the likeness.

Pilate was arrested and brought before the emperor at Rome. Now he was wearing the seamless tunic of Jesus. When he came before the emperor, he, who had been raging against him before, became quite mild. He sent Pilate away and immediately his rage returned. This happened again. Then, either by divine inspiration or on the suggestion of some Christian, he had him stripped of the tunic, sent him back to prison, and shortly after sentenced him to die by the basest of deaths. On hearing this, Pilate killed himself with his own knife. Caesar had a millstone tied to his neck and threw him into the Tiber. The demons gathered in crowds, and storms disturbed the place so that all were in great fear. The corpse was taken out of the river and carried off to Vienne (via Gehennae) on the Rhone, with the same result. Thence it was taken to be buried in the territory of Lausanne; but disturbances continued there till the inhabitants dug it up and threw it into a well surrounded by mountains, where diabolical manifestations are still said to occur.

The last class of these legends is somewhat older. We have it in several forms in Latin and also in an old Anglo-Saxon version. It has something in common with the Death of Pilate, and it merges into the romances of the Destruction of Jerusalem which were very popular in the thirteenth and fourteenth centuries. The oldest form is that called the Healing of Tiberius (Cura sanitatis Tiberii), which goes back in manuscripts to the eighth century.

This runs as follows: Tiberius was sorely diseased. He heard from a Jew named Thomas of the miracles of Jesus, and sent a great officer, Volusianus, to bring him from Jerusalem. The voyage took a year and three months. Pilate and the Jews were much frightened. Pilate had to be persuaded by one of his soldiers that it was the crucified Jesus who was meant: the evidence for the resurrection was confirmed by Joseph of Arimathaea and others. Pilate, imprisoned meanwhile, was made to avow his guilt publicly.

A young man named Marcius now informed Volusian that a woman of Tyre, Veronica (who is also called Basilla, say some early copies), possessed the likeness of Jesus, who had cured her issue of blood three years before. Denying it at first, she at last

produced it under compulsion. Volusian adored it, and threatened with punishment all who had taken part in Jesus’ death. He then set off for Rome with Veronica and Pilate, and reached it in a short time. Tiberius inquired why Pilate had not been executed. Volusian said he did not wish to anticipate the emperor’s judgement. ‘Tiberius banished Pilate, without seeing him, to Ameria in Tuscany. Volusian then brought Veronica and the likeness to Tiberius, who adored it and was healed. He gave money to Veronica, and made a precious shrine for the likeness, was baptized, and died after some years in peace.! The next development of the legend is thought to originate in Aquitaine. The manuscripts go back to the tenth century, and the Anglo-Saxon version is not later than the eleventh. The name of this is

THE VENGEANCE OR AVENGING OF THE SAVIOUR, and a brief summary of it shall be given.

There was a king Titus (or Tyrus) under Tiberius, in Aquitaine, in a city of Libia called Burgidalla (Bordeaux). He had a cancer in his right nostril and his face was eaten away up to his eye.

There was also a Jew named Nathan, son of Naum, whom the Jews had sent to Tiberius to bear a treaty to him. Tiberius, too, was ill of fever and ulcers and had nine kinds of leprosy. Nathan’s ship was driven ashore at Titus’s city. Nathan was sent for and told his story. Titus asked if he knew any one who could cure him. Nathan said: If you had been in Jerusalem lately there was a prophet called Emanuel (the miracles are enumerated, and the Passion, descent into hell, and resurrection described). Titus said: Woe to you, Tiberius, in whose realm such things are done. I would have slain these Jews with my own hand for destroying my Lord. At this word the wound fell from his face and he was healed, and so were all the sick who were there. Titus cried out, confessing his belief in Christ, and made Nathan baptize him (and instead of Tyrus he was called Titus, which in our tongue means Pious, Anglo-Saxon).

Then he sent for Vespasian to come with all his forces, and he came with 5,000 men, and said: What do you want me for? ‘To destroy the enemies of Jesus.’ So they sailed off to Jerusalem. Archelaus in terror gave his kingdom to his son, and stabbed himself. The son allied ‘himself with other kings and fortified Jerusalem, which was besieged seven years, till the inhabitants had to eat earth. At last they took counsel to surrender, and: gave the keys to Titus and Vespasian. Some were slain, some crucified head downwards, or pierced

1 An appendix or continuation tells how, in Nero’s days, Simon Magus came to Rome and claimed to be the risen Son of God. How Pilate was sent for, and his letter to Claudius read ; how Pilate returned into exile at Ameria, and soon died; and of Nero’s evil end.

with lances, sold, cast lots upon, and divided into four parts, and the rest sold at thirty for a penny.

Then they made search for the likeness of Jesus and found Veronica, who had it. Pilate they delivered to four quaternions of soldiers. (Veronica was the woman healed of the issue of blood. She abode with Titus and Vespasian till the emperor’s kinsman Velosian came.)

A message was sent by Titus to Tiberius to send Velosian. He told him to go to Jerusalem and bring some one to heal him, to whom he might promise half the kingdom.

Velosian arrived after a year and seven days, and first found Joseph and Nicodemus. Joseph told of the burial, of his imprisonment, and his deliverance by Jesus.

Then Veronica came and told of her healing. Velosian arraigned and imprisoned Pilate (put him in an iron cage, Anglo- Saxon). He then examined Veronica, who denied that she had the likeness. He threatened her with torture; at last she confessed that she had it in (or on) a linen cloth and adored it every day. She produced it. Velosian adored it, took it, put it in a gold cloth and locked it in a box, and embarked for Rome. Veronica left all she had and insisted on coming with him. They sailed up the Tiber to Rome, after a year’s journey.

Tiberius heard of their arrival and summoned Velosian, who told him all the story at length, including the destruction of the Jews. Then Tiberius asked for the likeness. It was brought, and he adored it, and his flesh was cleansed and he prayed. Then he asked if there were any there who had seen Christ and knew how to baptize. And Nathan was brought, and baptized him, and he blessed God, and was instructed in all the articles of the Christian faith.

Another form of the legend is given in the Golden Legend,’ and incorporated, with pictures, in the Milan manuscript referred to before.

This begins by telling how Pilate sent a messenger, Albanus, to Caesar to excuse himself for the condemnation of Jesus. Albanus was driven ashore in Galicia and brought to Vespasian, who derived his name from the fact that from his childhood he had been troubled with a wasps’ nest in his nose. Vespasian said to Albanus: You come from the land of the wise; you must cure me. Albanus said: I am not skilled in medicine. Vespasian: You must cure me or die. Albanus: There was a man who could have cured you with a word; he cast out devils, and raised the dead. He was Jesus of Nazareth, whom the Jews killed for envy. If, you believed in him you would recover, Vespasian: I do firmly believe that he is the Son of God and that he can cure me. And immediately the wasps fell from his nose

1 Cap. 67, of St. James the Less.

and he was healed. Vespasian then vowed to go to Tiberius and get forces wherewith to destroy the city and nation of the Jews. And after some years spent in gathering an army he besieged Jerusalem. The Christians, warned by the Holy Ghost, had fled to Pella:

Then there is a meeting between the historian Josephus and Vespasian; the latter’s elevation to the empire is prophesied and takes place. Then we have the story of Titus falling ill from joy at his father’s triumph, and being cured by having a slave whom he hated set next him at table. This was contrived by Josephus. Thereafter the famine in Jerusalem, and the incident of the woman Mary eating her child. Then the city is taken and the Jews are sold thirty for a penny.

Then the discovery of an old man built up in a very massive wall, who is Joseph of Arimathaea. Delivered by Jesus, as the Gospel of Nicodemus tells, he had been imprisoned again by the Jews because he continued to preach the gospel, and had been miraculously sustained ever since with light and food from heaven.

The very last of these late fictions which shall be noticed here is the STORY OF JOSEPH OF ARIMATHAEA

which we have in Greek only. The earliest ‘manuscript used by Tischendorf is said to be of the twelfth century.

I. 1 I, Joseph of Arimathaea, who begged the body of the Lord Jesus from Pilate, was imprisoned by the Jews on that account. These are the people who provoked their lawgiver Moses, and failing to recognize their God crucified his Son.

Seven days before the passion of Christ, two condemned robbers were sent from Jericho to Pilate, whose crimes were these.

2 The first, Gestas, used to strip and murder wayfarers, hang up women by the feet and cut off their breasts, drink the blood of babes: he knew not God nor obeyed any law, but was violent from the beginning.

The other, Demas, was a-Galilaean who kept an inn; he - despoiled the rich but did good to the poor, even burying them, like Tobit. He had committed robberies on the Jews, for he stole (plundered) the law itself at Jerusalem, and stripped the daughter of Caiaphas, who was a priestess of the sanctuary, and he took away even the mystic deposit of Solomon which had been deposited in the (holy) place.

3 Jesus also was taken at even on the third day before the passover. But Caiaphas and the multitude of the Jews had no passover but were in great grief because of the robbery of the sanctuary by the thief. And they sent for Judas Iscariot who was brother’s son to Caiaphas, and had been persuaded by

the Jews to become a disciple of Jesus, not to follow his teachings, but to betray him. They paid him a didrachm of gold daily; and as one of Jesus’ disciples, called John, says, he had been two years with Jesus.

4 On the third day before Jesus was taken, Judas said to the Jews: Let us assemble a council and say that it was not the robber who took away the law, but Jesus. Nicodemus, who had the keys of the sanctuary, said No: for he was a truthful man. But Sarra, Caiaphas’ daughter, cried out that Jesus said in public, ‘I can destroy the temple’ (&c.). All the Jews said: We believe you. For they held her as a prophetess. So Jesus was taken.

II. 1 On the morrow, being Wednesday, at the ninth hour, they brought him into Caiaphas’ hall, and Annas and Caiaphas asked him: Why didst thou take away the law? He was silent. Why wouldst thou destroy the temple of Solomon? He was silent.

2 In the evening the multitude sought the daughter of Caiaphas, to burn her with fire, because the law was stolen and they could not keep the passover. But she said: Wait a little, my children, and let us destroy Jesus, and the law will be found and the feast kept. Then Annas and Caiaphas privily gave gold to Judas and said: Say as you said before, that it was Jesus who stole the law. Judas agreed, but said: The people must not know that you have told me this: and you must let Jesus go, and I will persuade them. So they fraudulently let Jesus go.

3 At dawn of the Thursday Judas went into the sanctuary and said to all the people: What will ye give me if I deliver to you the destroyer of the law and robber of the prophets? They said: Thirty silver pieces of gold(!). But they did not know that it was Jesus of whom he spoke, for many thought him to be the Son of God. And Judas received the thirty pieces.

4 At the fourth and fifth hours he went out and found Jesus walking in the street. ‘Towards evening he obtained a guard of soldiers. As they went, Judas said: Whomsoever I shall kiss, take him: he it is that stole the law and the prophets. He came to Jesus and kissed him, saying: Hail, Rabbi. They took Jesus to Caiaphas and examined him. ‘Why didst thou do this?’ but he answered nothing. Nicodemus and I left the seat of the pestilent, and would not consent to perish in the council of sinners.

III. 1 They did many evil things to Jesus that night, and on the dawn of Friday delivered him to Pilate. He was condemned -and crucified with the two robbers, Gestas on the left, Demas on the right.

2 He on the left cried out to Jesus: See what evils I have ‘wrought on the earth; and had I known thou wert the king,

I would have killed thee too. Why callest thou thyself Son of God and canst not help thyself in the hour of need? or how canst thou succour any other that prayeth? if thou be the Christ, come down from the cross that I may believe thee. But now I behold thee, not as a man but as a wild beast caught and perishing along with me. And much else he spake against Jesus, blaspheming and gnashing his teeth upon him: for he was caught in the snare of the devil.

3 But Demas, on the right, seeing the divine grace of Jesus, began to cry out thus: I know thee, Jesus Christ, that thou art the Son of God. I see thee, Christ, worshipped by ten thousand _ times ten thousand angels; forgive my sins that I have committed: make not the stars to enter into judgement with me, or the moon, when thou judgest all the world: for in the night did I work my evil plans: stir not up the sun that now is darkened for thy sake to tell the evil of my heart: for I can give thee no gift for remission of sins. Already death cometh on me for my sins, but pardon belongeth unto thee: save me, Lord of all things, from thy terrible judgement: give not power unto the enemy to swallow me up and be inheritor of my soul, as of his that hangeth on the left; for I see how the devil taketh his soul rejoicing, and his flesh vanisheth away. Neither command -'me to depart into the lot of the Jews, for I see Moses and the patriarchs weeping sore, and the devil exulting over them. Therefore before my spirit departeth, command O Lord that my sins be blotted out, and remember me the sinner in thy kingdom when thou sittest on the great throne of the Most High and shalt judge the twelve tribes of Israel: for thou hast prepared great punishment for thy world for thy sake.

4 And when the thief had so said, Jesus saith unto him: Verily, verily, I say unto thee, Demas, that to-day thou shalt be with me in paradise: but the sons of the kingdom, the children of Abraham, Isaac, and Jacob, and Moses shall be cast out into the outer darkness: there shall be weeping and gnashing of teeth. But thou only shalt dwell in paradise until my second coming, when I shall judge them that have not confessed my name. And he said to the thief: Go and say unto the cherubim and the powers that turn about the flaming sword, that keep the garden since Adam the first-created was in paradise and transgressed and kept not my commandments and I cast him gut thence—but none of the former men shall see paradise until I come the second time to judge the quick and dead—And he wrote thus: Jesus. Christ the Son of God that came down from the heights of heaven, that proceeded out of the bosom of the invisible Father without separation, and came down into the world to be incarnate and to be nailed to the cross, that I might save Adam whom I formed: unto my powers the archangels, that keep the doors of paradise, the servants of

my Father: I will and command that he that is crucified with me [enter in,| receive remission of his sins for my sake, and being clothed with an incorruptible body enter in to paradise, and that he dwell there where no man else is ever able to dwell.

And when this was said, Jesus gave up the ghost on Friday at the ninth hour. And there was darkness over all the land and a great earthquake, so that the sanctuary fell, and the pinnacle of the temple.

IV. 1 And I, Joseph, begged the body and laid it in my new tomb. The body of Demas was not found: that of Gestas was in appearance like that of a dragon.

The Jews imprisoned me on the evening of the sabbath.

2 When it was evening on the first day of the week, at the fifth hour of the night, Jesus came to me with the thief on the right hand. There was great light; the house was raised up by the four corners and I went forth: and I perceived Jesus . first, and then the thief bringing a letter to him, and as we journeyed to Galilee there was a very great light, and a sweet fragrance came from the thief.

3 Jesus sat down in a certain place and read as follows: The cherubim and the six-winged that are commanded by thy Godhead to keep the garden of paradise make known to thee this by the hand of the robber that by thy dispensation was crucified with thee. When we saw the mark of the nails on the robber that was crucified with thee and the light of the letters of thy Godhead, the fire was quenched, being unable to bear the light of the mark, and we were in great fear and crouched down. For we heard that the maker of heaven and earth and all creation had come to dwell in the lower parts of the earth for the sake of Adam the first-created. For we beheld the spotless cross, with the robber flashing with light and shining with seven times the light of the sun, and trembling came on us, when we heard the crashing of them beneath the earth, and with a great voice the ministers of Hades said with us: Holy, Holy, Holy, is he that was in the highest in the beginning: and the powers sent up a cry, saying, Lord, thou hast been manifested in heaven and upon earth, giving joy unto the worlds (ages) and saving thine own creation from death.

V. 1 And as I went with Jesus and the robber to Galilee, the form of Jesus was changed and he became wholly light, and angels ministered to him and he conversed with them. I stayed with him three days, and none of the disciples were there.

2 In the midst of the days of unleavened bread his disciple John came, and the robber disappeared. John asked who it was, but Jesus did not answer. John said: Lord, I know that thou hast loved me from the beginning: why dost thou not reveal this man to me? Jesus said: Seekest thou to know hidden things? art thou wholly without understanding? per-

ceivest thou not the fragrance of paradise filling the place? ¢

knowest thou not who it was? The thief that was on the cross is become heir of paradise: verily, verily, I say unto you, that it is his alone until the great day come. John said: Make me worthy to see him.

3 Then suddenly the thief appeared and John fell to the earth: for he was now like a king in great might, clad with the cross. And a voice of a multitude was heard: Thou art come into the place of paradise prepared for thee: we are appointed to serve thee by him that sent thee until the great day. After that both the thief and I, Joseph, vanished, and I was found in my own house, and I saw Jesus no more.

All this I saw and have written, that all might believe on Jesus and no longer serve Moses’ law, but believe in the signs and wonders of Christ, and believing obtain eternal life and be found in the kingdom of heaven.

For His is glory, might, praise, and majesty, world without end. Amen.

There is a certain amount of inventiveness in this: none of the picturesque detail, however, can be called antique, and several phrases betray the influence of the same workshop that produced the Letters

of Herod to Pilate. The ignorance of Jewish customs which it betrays is colossal.

JEROME, in the prologue to his Commentary on Matthew, mentions a number of apocryphal Gospels—those according to the Egyptians, Thomas, Matthias, Bartholomew, the Twelve, Basilides, and Apelles: probably he depends upon Origen, for he himself disliked and avoided apocryphal books, with few exceptions; the Gospel according to the Hebrews, for instance, he hardly reckoned as apocryphal. Of this Gospel of Bartholomew we have no sort of description: we find it condemned in the Gelasian Decree, which may mean either that the compiler of the Decree knew a book of that name, or that he took it on trust from Jerome. In the pseudo-Dionysian writings two sentences are quoted from ‘the divine Bartholomew’, and a third has just been brought to light from the kindred ‘book of Hierotheus’.t But one cannot be sure that these writers are quoting real books.

We have, however, a writing attributed to Bartholomew which attained some popularity; the manuscripts do not call it a Gospel, but the Questions of Bartholomew. It contains ancient elements, and I think that MM. Wilmart and Tisserant have made out their claim that it at least represents the old Gospel... I therefore give a translation of it here.

It exists in three languages, and not, apparently, in a very original form in any of them: Greek is the original language, of which we have two manuscripts, at Vienna and Jerusalem ; Latin 1, consisting of two leaves of extracts, of the ninth century ; Latin 2, complete : see below ; Slavonic (i-iv. 15). The Greek text may be as old as the fifth century ; the Latin 2 of the sixth or seventh.

In the Revue Biblique for 1913 the Latin fragments and a fresh Greek text were published by MM. Wilmart and Tisserant, with the variants of the other authorities, and in 1921-2 yet another text, a complete Latin one, appeared in the same periodical, edited by Professor Moricca from a manuscript in the Casanatensian library at Rome, in which the text is, in parts, tremendously expanded. This copy is of the eleventh century and came from the monastery of Monte Amiata. The Latin is exceedingly incorrect, and there are many corruptions, and interpolations which extend to whole pages of closely printed text. I cite it as Lat. 2.

I take the Greek and Slavonic, where they exist, as the basis of my version, and add some passages from the Latin. The main topics, common to two or more of the texts, are:

i. The descent into Hell: the number of souls saved and lost.

ii. The Virgin’s account of the Annunciation.

iii. The apostles see the bottomless pit.

iv. The devil is summoned and gives an account of his doings.

v. Questions about the deadly sins. Commission of the apostles to preach. Departure of Christ. (This reads like a late addition.)

1 By the Rev. F. Marsh, Journal of Theol. Studies, 1922.

GOSPEL (QUESTIONS) OF ST. BARTHOLOMEW Greek. 1 After the resurrection from the dead of our Lord Breus Christ, Bartholomew came unto the Lord and questioned | him, saying: Lord, reveal unto me the mysteries of the heavens. | 2 Jesus answered and said unto him: If I put <not> off the | body of the flesh, I shall not be able to tell them unto thee.

Slavonic. 1 Before the resurrection of our Lord Jesus Christ from the dead, the apostles said: Let us question the Lord: | Lord, reveal unto us the wonders.

2 And Jesus said unto them: If I put <not> off the body of the flesh, I cannot tell them unto you.

3 But when he was buried and risen again, they all durst not question him, because it was not <possible> to look upon him, but the fullness of his Godhead was seen.

4 But Bartholomew, &c.

Latin 2. 1 At that time, before the Lord Jesus Christ suffered, all the disciples were gathered together, questioning him and saying: Lord, show us the mystery in the heavens.

2 But Jesus answered and said unto them: If I put not off the body of flesh I cannot tell you.

3 But after that he had suffered and risen again, all the apostles, looking upon him, durst not question him, because his L countenance was not as it had been aforetime, but showed forth

the fullness of power.

Greek. 4 Bartholomew therefore drew near unto the Lord and said: I have a word to speak unto thee, Lord.

5 And Jesus said to him: I know what thou art about to say ; say then what thou wilt, and I will answer thee.

6 And Bartholomew said: Lord, when thou wentest to be hanged upon the cross, I followed thee afar off and saw thee hung upon the cross, and the angels coming down from heaven and worshipping thee. And when there came darkness, 7 I beheld, and I saw thee that thou wast vanished away from the cross, and I heard only a voice in the parts under the earth, and great wailing and gnashing of teeth on a sudden. Tell me, Lord, whither wentest thou from the cross ?

8 And Jesus answered and said: Blessed art thou, Bartholomew, my beloved, because thou sawest this mystery; and now will I tell thee all things whatsoever thou askest me. 9 For when I vanished away from the cross, then went I down into Hades that I might bring up Adam and all them that were with him, according to the supplication of Michael the archangel.

10 Then said Bartholomew: Lord, what was the voice which was heard ?

1 IT give the opening verses in all three texts.

11 Jesus saith unto him: Hades said unto Beliar: As I perceive, a God cometh hither.

[Slavonic and Latin 2 continue: And the angels cried unto the powers, saying: Remove your gates, ye princes, remove the everlasting doors, for behold the King of glory cometh down. 12 Hades said: Who is the King of glory, that cometh down from heaven unto us?

13 And when I had descended five hundred steps, Hades was troubled, saying: I hear the breathing of the Most High, and Lcannot endure it. (Latin 2. He cometh with great fragrance and I cannot bear it.) 14 But the devil answered and said: Submit not thyself, O Hades, but be strong: for God himself hath not descended upon the earth. 15 But when I had descended yet five hundred steps, the angels and the powers cried out: Take hold, remove the doors, for behold the King of glory cometh down. And Hades said: O, woe unto me, for I hear the breath of God.|

Greek. 16-17 And Beliar said unto Hades: Look carefully who it is that <cometh), for it is Elias, or Enoch, or one of the prophets that this man seemeth to me to be. But Hades answered Death and said: Not yet are six thousand years accomplished. And whence are these, O Beliar; for the sum of the number is in mine hands. :

[Slavonic. 16 And the devil said unto Hades: Why affrightest thou me, Hades? it is a prophet, and he hath made himself like unto God: this prophet will we take and bring him hither unto those that think to ascend into heaven. 17 And Hades said: Which of the prophets is it? Show me: Is it Enoch the scribe of righteousness ? But God hath not suffered him to come down upon the earth before the end of the six thousand years. Sayest thou that it is Elias, the avenger? But before <the end> he cometh not down. What shall I do, whereas the destruction is of God: for surely our end is at hand? For I have the number (of the years) in mine hands.|

Greck. 18 <And Beliar said unto Hades>: Be not troubled, make safe thy gates and strengthen thy bars: consider, God cometh not down upon the earth.

19 Hades saith unto him: These be no good words that I hear from thee: my belly is rent, and mine inward parts are pained: it cannot be but that God cometh hither. Alas, whither shall I flee before the face of the power of the great king? Suffer me to enter into myself (thyself, Latin): for before (of, Latin) thee was I formed.

20 Then did I enter in and scourged him and bound him with chains that cannot be loosed, and brought forth thence all the patriarchs and came again unto the cross.

21 Bartholomew saith unto him: [Latin 2, I saw thee again, hanging upon the cross, and all the dead arising and worshipping thee, and going up again into their sepulchres.] Tell me, Lord,

who was he whom the angels bare up in their hands, even that man that was very great of stature? [Slav., Lat. 2, And what spakest thou unto him that he sighed so sore ?]

22 Jesus answered and said unto him: It was Adam the firstformed, for whose sake I came down from heaven upon earth. And I said unto him: I was hung upon the cross for thee and for thy children’s sake. And he, when he heard it, groaned and said: So was thy good pleasure, O Lord.

23 Again Bartholomew said: Lord, I saw the angels ascending before Adam and singing praises. 24 But one of the angels which was very great, above the rest, would not ascend up with them: and there was in his hand a sword of fire, and he was looking steadfastly upon thee only.

[Slav. 25 And all the angels besought him that he would go up with them, but he would not. But when thou didst command him to go up, I beheld a flame of fire issuing out of his hands and going even unto the city of Jerusalem. 26 And Jesus said unto him: Blessed art thou, Bartholomew my beloved, because thou sawest these mysteries. This was one of the angels of vengeance which stand before my Father’s throne: and this angel sent he unto me. 27 And for this cause he would not ascend up, because he desired to destroy all the powers of the world. But when I commanded him to ascend up, there went a flame out of his hand and rent asunder the veil of the temple, and parted it in two pieces for a witness unto the children of Israel for my passion because they crucified me. (Lat. 1. But the flame which thou sawest issuing out of his hands smote the house of the synagogue of the Jews, for a testimony of me, ’ wherein they crucified me.)].

Greek. 28 And when he had thus spoken, he said unto the apostles: Tarry for me in this place, for to-day a sacrifice is offered in paradise. 29 And Bartholomew answered and said unto Jesus: Lord, what is the sacrifice which is offered in paradise? And Jesus said: There be souls of the righteous which to-day have departed out of the body and go unto paradise, and unless I be present they cannot enter into paradise.

30 And Bartholomew said: Lord, how many souls depart out of the world daily? Jesus saith unto him: Thirty thousand.

31 Bartholomew saith unto him: Lord, when thou wast with us teaching the word, didst thou receive the sacrifices in paradise ? + Jesus answered and said unto him: Verily I say unto thee, my beloved, that I both taught the word with you and continually sat with my Father, and received the sacrifices in paradise every day. 32 Bartholomew answered and said unto him: Lord, if thirty thousand souls depart out of the world every day, how many souls out of them are found righteous? Jesus saith unto him: Hardly fifty [three] my beloved. 33 Again Bartholomew

saith: And how do three only enter into paradise? Jesus saith unto him: The [fifty] three enter into paradise or are laid up in Abraham’s bosom: but the others go into the place of the resurrection, for the three are not like unto the fifty.

34 Bartholomew saith unto him: Lord, how many souls above the number are born into the world daily ? ? Jesus saith unto him: One soul only is born above the number of them that depart. [30, &c., Latin 1. Bartholomew said: How many are the souls which depart out of the body every day? Jesus said: Verily I say unto thee, twelve (thousand) eight hundred, four score and three souls depart out of the body every day.]

35 And when he had said this he gave them the peace, and vanished away from them.

II

1 Now the apostles were in the place [Cherubim, Cheltoura, Chritir] with Mary. 2 And Bartholomew came and said unto Peter and Andrew and John: Let us ask her that is highly favoured how she conceived the incomprehensible, or how she bare him that cannot be carried, or how she brought forth so much greatness. But they doubted to ask her. 3 Bartholomew therefore said unto Peter: Thou that art the chief, and my teacher, draw near and ask her. But Peter said to John: Thou art a virgin and undefiled (and beloved) and thou must ask her. 4, And as they all doubted and disputed, Bartholomew came near unto her with a cheerful countenance and said to her: Thou that art highly favoured, the tabernacle of the Most High, unblemished, we, even all the apostles, ask thee (or All the apostles have sent me to ask thee) to tell us how thou didst conceive the incomprehensible, or how thou didst bear him that cannot be carried, or how thou didst bring forth so much greatness.

5 But Mary said unto them: Ask me not (or Do ye indeed ask me) concerning this mystery. If I should begin to tell you, fire will issue forth out of my mouth and consume all the world. 6 But they continued yet the more to ask her. And she, for she could not refuse to hear the apostles, said: Let us stand up in prayer. 7% And the apostles stood behind Mary: but she said unto Peter: Peter, thou chief, thou great pillar, standest thou behind us? Said not our Lord: the head of the man is Christ <but the head of the woman is the man, Slav., Lat. 2>? now therefore stand ye before me and pray. 8 But they said unto her: In thee did the Lord set his tabernacle, and it was his good pleasure that thou shouldest contain him, and thou oughtest to be

1 Lat. 2, 30-4 has: 6,074 souls depart out of the body every day. Three go into paradise. 33 How three only? Fifty-three go into paradise, but only three into Abraham’s bosom. The rest are in the place of repose, for they are not like the three. 34 One more soul departs every day than is born.

the leader in the prayer (al. to go with us to). 9 But she said unto them: Ye are shining stars, and as the prophet said, ‘I did lift up mine eyes unto the hills, from whence shall come mine - help’; ye, therefore, are the hills, and it behoveth you to pray. 10 The apostles say unto her: Thou oughtest to pray, thou art the mother of the heavenly king. 11 Mary saith unto them: In your likeness did God form the sparrows,! and sent them forth into the. four corners of the world. 12 But they say unto her: He that is scarce contained by the seven heavens was pleased to be contained in thee.

13 Then Mary stood up before them and spread out her hands toward the heaven and began to speak thus: Elphué Zarethra Charboum Nemioth Melitho Thraboutha Mephnounos Chemiath Aroura Maridon Elis6n Marmiadon Seption Hesaboutha Ennouna Saktinos Athoér Belelam Ophesdth Abo Chrasar (this is the reading of one Greek copy: the others and the Slavonic have many differences,? as in all such cases: but as the original words—assuming them to have once had a meaning—are hopelessly corrupted, the matter is not of importance), which is in the Greek tongue (Hebrew, Slav.): O God the exceeding great and all-wise and king of the worlds (ages), that art not to be described, the ineffable, that didst establish the greatness of the heavens and all things by a word, that out of darkness (or the unknown) didst constitute and fasten together the poles of heaven in harmony, didst bring into shape the matter that was in confusion, didst bring into order the things that were without order, didst part the misty darkness from the light, didst establish in one place the foundations of the waters, thou that makest the beings of the air to tremble, and art the fear of them that are on (or under) the earth, that didst settle the earth and not suffer it to perish, and filledst it, which is the nourisher of all things, with showers of blessing: (Son of) the Father, thou whom the seven heavens hardly contained, but who wast well-pleased to be contained without pain in me, thou that art thyself the full word of the Father in whom all things came to be: give glory to thine exceeding great name, and bid me to speak before thy holy apostles.

14 And when she had ended the prayer she began to say unto them: Let us sit down upon the ground; and come thou, Peter the chief, and sit on my right hand and put thy left hand beneath mine armpit; and thou, Andrew, do so on my left hand; and thou, John, the virgin, hold together my bosom; and thou, Bartholomew, set thy knees against my back and hold my

1 See the Infancy Gospels.

2 Lat. 2. Helfoith . Alaritha . arbar . Neniotho . Melitho . Tarasunt. Chanebonos . Umia . Theirura . Marado . Seliso . Heliphomar . Mabon. Saruth . Gefutha . Enunnas . Sacinos . Thatis . Etelelam . Tetheo. abocia . Rusar.

shoulders, lest when I begin to speak my bones be loosed one from another. |

‘ 15 And when they had so done she began to say: When I abode in the temple of God and received my food from an angel, on a certain day there appeared unto me one in the likeness of an angel, but his face was incomprehensible, and he had not in his hand bread or a cup, as did the angel which came to me aforetime. 16 And straightway the robe (veil) of the temple was rent and there was a very great earthquake, and I fell upon the earth, for I was not able to endure the sight of him. 17 But he put his hand beneath me and raised me up, and I looked up into heaven and there came a cloud of dew and sprinkled me from the head to the feet, and he wiped me with his robe. 18 And said unto me: Hail, thou that art highly favoured, the chosen vessel, grace inexhaustible. And he smote his garment upon the right hand and there came a very great loaf, and he set it upon the altar of the temple and did eat of it first himself, and gave unto me also. 19 And again he smote his garment upon the left hand and there came a very great cup full of wine: and he set it upon the altar of the temple and did drink of it first himself, and gave also unto me. And I beheld and saw the bread and the cup whole as they were.

20 And he said unto me: Yet three years, and I will send my word unto thee and thou shalt conceive my (or a) son, and through him shall the whole creation be saved. Peace be unto thee, my beloved, and my peace shall be with thee continually. 21 And when he had so said he vanished away from mine eyes, and the temple was restored as it had been before.

22 And as she was saying this, fire issued out of her mouth; and the world was at the point to come to an end: but Jesus appeared quickly (Lat. 2, and laid his hand upon her mouth) and said unto Mary: Utter not this mystery, or this day my whole creation will come to an end (Lat. 2, and the flame from her mouth ceased). And the apostles were taken with fear lest haply the Lord should be wroth with them.

1 And he departed with them unto the mount Mauria (Lat. 2, Mambre), and sat in the midst of them. 2 But they doubted to question him, being afraid. 3 And Jesus answered and said unto them: Ask me what ye will that I should teach you, and I will show it you. For yet seven days, and I ascend unto my Father, and I shall no more be seen of you in this likeness. 4 But they, yet doubting, said unto him: Lord, show us the deep (abyss) according unto thy promise. 5 And Jesus said unto them: It is

1 Compare the appearance of the angel to Aseneth in the History of Aseneth.

not good (Lat. 2, is good) for you to see the deep: notwithstanding, if ye desire it, according to my promise, come, follow me and behold. 6 And he led them away into a place that is called Cherubim (Cherukt Slav., Chairoudec Gr., Lat. 2 omits), that is the place of truth. 7 And he beckoned unto the angels of the West, and the earth was rolled up like a volume of a book and the deep was revealed unto them. 8 And when the apostles saw it, they fell on their faces upon the earth. 9 But Jesus raised them up, saying: Said I not unto you, ‘It is not good for you to see the deep’. And again he beckoned unto the angels, and the deep was covered up.

IV

1 And he took them and brought them again unto the Mount of Olives.

2 And Peter said unto Mary: Thou that art highly favoured, entreat the Lord that he would reveal unto us the things that are in the heavens.

3 And Mary said unto Peter: O stone hewn out of the rock, did not the Lord build his church upon thee? Go thou therefore first and ask him.

4 Peter saith again: O tabernacle that art spread abroad <it behoveth thee to ask>. 5 Mary saith: Thou art the image of Adam: was not he first formed and then Eve? Look upon the sun, that according to the likeness of Adam it is bright, and upon the moon, that because of the transgression of Eve it is full of clay. For God did place Adam in the east and Eve in the west, and appointed the lights that the sun should shine on the earth unto Adam in the east in his fiery chariots, and the moon in the west should give light unto Eve with a countenance like milk. And she defiled the commandment of the Lord. Therefore was the moon stained with clay (Lat. 2, is cloudy) and her light is not bright. Thou therefore, since thou art the likeness of Adam, oughtest to ask him: but in me was he contained that I might recover the strength of the female.

6 Now when they came up to the top of the mount, and the Master was withdrawn from them a little space, Peter saith unto Mary: Thou art she that hast brought to nought the transgression of Eve, changing it from shame into joy; it is lawful, therefore, for theeto ask.

7 When Jesus appeared again, Bartholomew saith unto him: Lord, show us the adversary of men that we may behold him, of what fashion he is, and what is his-work, and whence he cometh forth, and what power he hath that he spared not even thee, but caused thee to be hanged upon the tree. 8 But Jesus looked upon him and said: Thou bold heart! thou askest for that which thou art not able to look upon. 9 But Bartholomew was troubled and fell at Jesus’ feet and began to speak thus: O lamp that

cannot be quenched, Lord Jesu Christ, maker of the eternal light, that hast given unto them that love thee the grace that beautifieth all, and hast given us the eternal light by thy coming into the world, that hast}... tthe heavenly essence by a word 7... f hast accomplished the work of the Father, hast turned the shamefacedness of Adam into mirth, hast done away the sorrow of Eve with a cheerful countenance by thy birth from a virgin: remember not evil against me but grant me the word of mine asking. (Lat. 2, who didst come down into the world, who hast confirmed the eternal word of the Father, who hast called the sadness of <Adam)> joy, who hast made the shame of Eve glad, and restored her by vouchsafing to be contained in the womb.)

10 And as he thus spake, Jesus raised him up and said unto him: Bartholomew, wilt thou see the adversary of men? I tell thee that when thou beholdest him, not thou only but the rest of the apostles and Mary will fall on your faces and become as dead corpses.

11 But they all said unto him: Lord, let us behold him.

12 And he led them down from the Mount of Olives and looked wrathfully upon the angels that keep hell (Tartarus), and beckoned unto Michael to sound the trumpet in the height of the heavens. And Michael] sounded, and the earth shook, and Beliar angels and bound with fiery chains. 12 And the length of him was 1,600 cubits and his breadth 40 (Lat. 1, 800; Slav. 17) cubits (Lat. 2, his length 1,900 cubits, his breadth '700, one wing of him 80), and his face was like a lightning of fire and his eyes full of darkness (like sparks, Slav.). And out of his nostrils came a stinking smoke; and his mouth was as the gulf of a precipice, and the one of his wings was four-score cubits. 14 And straightway when the apostles saw him, they fell to the earth on their faces and became as dead. 15 But Jesus came near and raised the apostles and gave them a spirit of power, and he saith unto Bartholomew: Come near, Bartholomew, and trample with thy feet on his neck, and he will tell thee his work, what it is, and how he deceiveth men. 16 And Jesus stood afar off with the rest of the apostles. 17 And Bartholomew feared, and raised his voice and said: Blessed be the name of thine immortal kingdom from henceforth even for ever. And when he had spoken, Jesus permitted him, saying: Go and tread upon the neck of Beliar: and Bartholomew ran quickly upon him and trode upon his neck: and Beliar trembled. (For this verse the Vienna MS. has: And Bartholomew raised his voice and said thus: O womb more spacious than a city, wider than the spreading of the heavens, that contained him whom the seven heavens contain not, but thou without pain didst contain sanctified in thy bosom, &c.: evidently out of place.

Latin 1 has only: Then did Antichrist tremble and was filled with fury.)

18 And Bartholomew was afraid, and fled, and said unto Jesus: Lord, give me an hem of thy garments (Lat. 2, the kerchief (?) from thy shoulders) that I may have courage to draw near unto him. 19 But Jesus said unto him: Thou canst not take an hem of my garments, for these are not my garments which I wore before I was crucified. 20 And Bartholomew said: Lord, I fear lest, like as he spared not thine angels, he swallow me up also. 21 Jesus saith unto him: Were not all things made by my word, and by the will of my Father the spirits were made subject unto Solomon ? thou, therefore, being commanded by my word, go in my name and ask him what thou wilt. (Lat. 2 omits 20.) 221 [And Bartholomew made the sign of the cross and prayed unto Jesus and went behind him. And Jesus said to him: Draw near. And as Bartholomew drew near, fire was kindled on every side, so that his garments appeared fiery. Jesus saith to Bartholomew: As I said unto thee, tread upon his neck and ask him what is his power.| And Bartholomew went and trode upon his neck, and pressed down his face into the earth as far as his ears. 23 And Bartholomew saith unto him: Tell me who thou art and what is thy name. And he said to him: Lighten me a little, and I will tell thee who I am and how I came hither, and what my work is and what my poweris. 24 And he lightened him and saith to him: Say all that thou hast done and all that thou doest. 25 And Beliar answered and said: If thou wilt know my name, at the first I was called Satanael, which is interpreted a messenger of God, but when I rejected the image of God my name was called Satanas, that is, an angel that keepeth hell (Tartarus).?_ 26 And again Bartholomew saith unto him: Reveal unto me all things and hide nothing from me. 27 And he said unto him: I swear unto thee by the power of the glory of God that even if I would hide aught I cannot, for he is near that would convict me. For if I were able I would have destroyed you like one of them that were before you. 28 For, indeed, I was formed (al. called) the first angel: for when God made the heavens, he took a handful of fire and formed me first, Michael second [Vienna MS. here has these sentences: for he had his Son before the heavens and the earth and we were formed (for when he took thought to create all things, his Son spake a word), so that we also were created by the will of the Son and the consent of the Father. He formed, I say, first me, next Michael the chief captain of the hosts that are above], Gabriel third, Uriel fourth, Raphael fifth, Nathanael sixth, and other angels of whom J cannot tell the names. ‘(Jerusalem MS., Michael, Gabriel, Raphael, Uriel, Xathanael, and

122[ ]is from Gk. (Jerusalem MS.) and Latin 1.

25. Lat. 2 adds about seven lines descriptive of Satan’s character: not interesting.

other 6,000 angels. Lat. 1, Michael thet honour of power, third Raphael, fourth Gabricl, and other seven. Lat. 2, Raphael third, Gabriel fourth, Uriel fifth, Zathael sixth, and other Six. | For they are the rod-bearers (lictors) of God, and they smite me with their rods and pursue me seven times in the night and seven times in the day, and leave me not at all and break in pieces all my power. ‘These are the (twelve, Lat. 2) angels of vengeance which stand before the throne of God: these are the angels that were first formed. 30 And after them were formed all the angels. In the first heaven are an hundred myriads, and in the second an hundred myriads, and in the third an hundred myriads, and in the fourth an hundred myriads, and in the fifth an hundred myriads, and in the sixth an hundred myriads, and in the seventh (an hundred myriads, and outside the seven heavens, Jerusalem MS.) is the first firmament (flat surface) wherein are the powers which work upon men. 81 For there are four other angels set

over the winds. The first angel is over the north, and he is called .

Chairoum (. . . broil, J erusalem MS. ; Lat. 2, angel of the north,* Mauch), and hath in his hand a rod of fire, and restraineth the superfluity of moisture that the earth be not overmuch wet. 32 And the angel that is over the north ” is called Oertha (Lat. 2, Alfatha): he hath a torch of fire and putteth it to his sides, and they warm the great coldness of him that he freeze not the world. 33 And the angel that is over the south is called Kerkoutha (Lat. 2, Cedar), and they break his fierceness that he shake not the earth. 34 And the angel that is over the south-west is called Naoutha, and he hath a rod of snow in his hand and putteth it into his mouth, and quencheth the fire that cometh out of his mouth. And if the angel quenched it not at his mouth it would set all the world on fire. 35 And there is another angel over the sea which maketh it rough with the waves thereof. 386 But the rest I will not tell thee, for he that standeth by suffereth me not.

37 Bartholomew saith unto him: How chastisest thou the souls of men? 88 Beliar saith unto him: Wilt thou that I declare unto thee the punishment of the hypocrites, of the backbiters, of the jesters, of the idolaters, and the covetous, and the adulterers, and the wizards, and the diviners, é and of them that believe in us, and of all whom I jflook upony (deceive?)? (88 Lat. 2: When I will show any illusion by them. But they that do these things, and they that consent unto them or follow them, do perish with me. 389 Bartholomew said unto him: Declare quickly how thou persuadest men not to follow God, and thine evil arts, that are slippery and dark, that they should leave the straight and shining paths of the Lord.) 39 Bartholomew saith unto him: tI will that thou declare it in few words. 40 And he smote his teeth together, gnashing them, and there came up out of the bottomless “pit a wheel having a sword flash-

1 Boreas. 2 Aparktios.

ing with fire, and in the sword were pipes. 41 And I (he) asked him, saying: What is this sword? 42 And he said: This sword is the sword of the gluttonous: for into this pipe are sent they that through their gluttony devise all manner of sin; into the second pipe are sent the backbiters which backbite their neighbour secretly; into the third pipe are sent the hypocrites and the rest whom I overthrow by my contrivance. (Lat. 2: 40 And Antichrist said: I will tell thee. And a wheel came up out of the abyss, having seven fiery knives. The first knife hath twelve pipes (canales). . . . 42 Antichrist answered: The pipe of fire in the first knife, in it are put the casters of lots and diviners and enchanters, and they that believe in them or have sought them, because in the iniquity of their heart they have invented false divinations. In the second pipe of fire are first the blasphemers . . . suicides . . . idolaters. .. . In the rest are first perjurers . . . (long enumeration).) 43 And Bartholomew said: Dost thou then do these things by thyself alone? 44 And Satan said: If I were able to go forth by myself, I would have destroyed the whole world in three days: but neither I nor any of the six hundred go forth. For we have other swift ministers whom we command, and we furnish them with an hook of many points! and send them forth to hunt, and they catch for us souls of men, enticing them with sweetness of divers baits, that is by drunkenness and laughter, by backbiting, hypocrisy, pleasures, fornication, and the rest of the j7triflest that come out of their treasures. (Lat. 2 amplifies enormously.)

45 And I will tell thee also the rest of the names of the angels. The angel of the hail is called Mermeodth, and he holdeth the hail upon his head, and my ministers do adjure him and send him whither they will. And other angels are there over the snow, and other over the thunder, and other over the lightning, and when any spirit of us would go forth either by land or by sea, these angels send forth fiery stones and set our limbs on fire. (Lat. 2 enumerates all the transgressions of Israel and all possible sins in two whole pages.)

46 Bartholomew saith: Be still (be muzzled) thou dragon of the pit. 47 And Beliar said:. Many things will I tell thee of the angels. They that run together throughout the heavenly places and the earthly are these: Mermeoth, Onomatath, Douth, Melioth, Charouth, Graphathas, Oethra, Nephonos, Chalkatoura. With them jdo flyt+ (are administered?) the things that are in heaven and on earth and under the earth.

48 Bartholomew saith unto him: Be still (be muzzled) and be faint, that I may entreat my Lord. 49 And Bartholomew fell upon his face and cast earth upon his head and began to say: O Lord Jesu Christ, the great and glorious name. All

1 hook of many points, &c. This passage recalls the Coptic fragment

the choirs of the angels praise thee, O Master, and I that am unworthy with my lips +... + do praise thee, O Master. Hearken unto me thy servant, and as thou didst choose me from the receipt of custom and didst not suffer me to have my conversation unto the end in my former deeds, O Lord Jesu Christ, hearken unto me and have mercy upon the sinners. 50 And when he had so said, the Lord saith unto him: Rise up, suffer him that groaneth to arise: I will declare the rest unto thee. 51 And Bartholomew raised up Satan and said unto him: Go unto thy place, with thine angels; but the Lord hath mercy upon all his world. (50, 51, again enormously amplified in Lat. 2. Satan complains that he has been tricked into telling his secrets before the time. The interpolation is to some extent dated by this sentence: ‘Simon Magus and Zaroés and Arfaxir and Jannes and Mambres are my brothers.’ Zaroés and Arfaxat are wizards who figure in the Latin Acts of Matthew and of Simon and Jude (see below). 49 follows 51 in this text.)

52 But the devil said: Suffer me, and I will tell thee how I was cast down into this place and how the Lord did make man. 53 I was going to and fro in the world, and God said unto Michael: Bring me a clod from the four corners of the earth, and water out of the four rivers of paradise. And when Michael brought them God formed Adam in the regions of the east, and shaped the clod which was shapeless, and stretched sinews and veins upon it and established it with joints; and he worshipped him, himself for his own sake first, because he was the image of God, therefore he worshipped him. 54 And when I came from the ends of the earth Michael said: Worship thou the image of God, which he hath made according to his likeness. But I said: I am fire of fire, I was the first angel formed, and shall I worship clay and matter? 55 And Michael saith to me: Worship, lest God be wroth with thee. But I said to him: God will not be wroth with me; but I will set my throne over against his throne, and I wili be as he is. Then was God wroth with me and cast me down, having commanded the windows of heaven to be opened. 56 And when I was cast down, he asked also the six hundred that were under me, if they would worship: but they said: Like as we have seen the first angel do, neither will we worship him that is less than ourselves. Then were the six hundred also cast down by him with me. 57 And when we were cast down upon the earth we were senseless for forty years; and when the sun shone forth seven times brighter than fire, suddenly I awaked; and I looked about and saw the six hundred that were under me senseless. 58 And I awaked my son Salpsan and took him to counsel how I might deceive the man on whose account I was cast out of the heavens. 59 And thus did I contrive it. I took a vial in mine hand and scraped the sweat from off my breast and the hair of mine armpits, and

washed myself (Lat. 2, I took fig-leaves in my hands and wiped the sweat from my bosom and below mine arms and cast it down beside the streams of waters. 59 is greatly prolonged in this text) in the springs of the waters whence the four rivers flow out, and Eve drank of it and desire came upon her: for if she had not drunk of that water I should not have been able to deceive her. 60 Then Bartholomew commanded him to go into hell.

61 And Bartholomew came and fell at Jesus’ feet and began with tears to say thus: Abba, Father, that art past finding out by us, Word of the Father, whom the seven heavens hardly contained, but who wast pleased to be contained easily and without pain within the body of the Virgin: whom the Virgin knew not that she bare: thou by thy thought hast ordained all things to be: thou givest us j,that which we needf before thou art entreated. 62 Thou that didst wear a crown of thorns that thou mightest prepare for us that repent the precious crown from heaven; that didst hang upon the tree, that (a clause gone): (Lat. 2, that thou mightest turn from us the tree of lust and concupiscence (etc., etc.). The verse is prolonged for over 40 lines) (that didst drink wine mingled with gall) that thou mightest give us to drink of the wine of compunction, and wast pierced in the side with a spear that thou mightest fill us with thy body and thy blood: 63 Thou that gavest names unto the four rivers: to the first Phison, because of the faith (pistis) »which thou didst appear in the world to preach; to the second Geon, for that man was made of earth (gé);_ to the third Tigris, because by thee was revealed unto us the consubstantial Trinity in the heavens (to make anything of this we must read Trigis); to the fourth Euphrates, because by thy presence in the world thou madest every soul to rejoice (euphrdnai) through the word of immortality. 641 My God, and Father, the greatest, my King: save, Lord, the sinners. 65 When he had thus prayed Jesus said unto him: Bartholomew, my Father did name me Christ, that I might come down upon earth and anoint every man that cometh wnto me with the oil of life: and he did call me Jesus that I might heal every sin of them that know not...and give unto men (several corrupt words: the Latin has) the truth of God.

66 And again Bartholomew saith unto him: Lord, is it lawful for me to reveal these mysteries unto every man? 67 Jesus saith unto him: Bartholomew, my beloved, as many as are faithful and are able to keep them unto themselves, to them mayest thou entrust these things. For some there are

1 In Lat. 2, vv. 64-71 occupy 83 lines: verse 65 fills nearly 50 of these; Jesus dwells on the words, ‘I amthe way, the truth, and the life’, and speaks at some length of his benefits to the Jewish nation and their blindness and ingratitude (recalling the Improperia and 2 Esdras 1): there are also many clauses from John xili—xv.

that be worthy of them, but there are also other some unto whom it is not fit to entrust them: for they are vain (swaggerers), drunkards, proud, unmerciful, partakers in idolatry. authors of fornication, slanderers, teachers of foolishness, and doing all works that are of the devil, and therefore are they not worthy that these should be entrusted to them. 68 And also they are secret, because of those that cannot contain them; for as many as can contain them shall have a part in them. Herein (Hitherto ?), therefore, my beloved, have I spoken unto thee, for blessed art thou and all thy kindred which of their choice have this word entrusted unto them; for all they that can contain it shall receive whatsoever they will in the <day ?> of my judgement.

69 Then I, Bartholomew, which wrote these things in mine heart, took hold on the hand of the Lord the lover of men and began to rejoice and to speak thus:

Glory be to thee, O Lord Jesus Christ, that givest unto all thy grace: which all we have perceived. Alleluia.

Glory be to thee, O Lord, the life of sinners.

Glory be to thee, O Lord, death is put to shame.

Glory be to thee, O Lord, the treasure of righteousness.

For unto God do we sing.

70 And as Bartholomew thus spake again, Jesus put off his mantle and took a kerchief from the neck of Bartholomew and began to rejoice and say (70 Lat. 2, Then Jesus took a kerchief (?)1 and said: 1am good: mild and gracious and merciful, strong and righteous, wonderful and holy): [am good. Alleluia. I am meek and gentle. Alleluia. Glory be to thee, O Lord: for I give gifts unto all them that desire me. Alleluia.

Glory be to thee, O Lord, world without end. Amen. Alleluia.

71 And when he had ceased, the apostles kissed him, and he gave them the peace of love.

V

1 Bartholomew saith unto him:? Declare unto us, Lord, what sin is heavier than all sins? 2 Jesus saith unto him: Verily I say unto thee that hypocrisy and backbiting is heavier than all sins: for because of them, the prophet said in the psalm, that ‘the ungodly shall not rise in the judgement, neither sinners in the council of the righteous’, neither the ungodly in the judgement of my Father. Verily, verily, I say unto you, that every sin shall be forgiven unto every man, but the sin against the Holy Ghost shall not be forgiven. 3 And Bartholomew saith unto him: What is the sin against the Holy Ghost? 4 Jesus saith unto him: Whosoever shall decree against any man that hath served my holy Father hath blasphemed against the Holy Ghost: For every man that serveth God

1 toracem. 2 In Lat. 2, vv. 1-6 occupy 58 lines.

worshipfully is worthy of the Holy Ghost, and he that speaketh Bene evil against him shall not be forgiven. z

5 Woe unto him that sweareth by the head of God, yea woe (2) to him that sweareth falsely by him jtrulyj. For there are twelve heads of God the most high: for he is the truth, and in him is no lie, neither forswearing. 6 Ye, therefore, go ye and preach unto all the world the word of truth, and thou, Bartholomew, preach this word unto every one that desireth it; and as many as believe thereon shall have eternal life.

7 Bartholomew saith: ? O Lord, and if any sin with sin of the body, what is their reward? 8 And Jesus said: It is good if he that is baptized present his baptism blameless: but the pleasure of the flesh will fbecome a lover}. For a single marriage belongeth to sobriety: for verily I say unto thee, he that sinneth after the third marriage (wife) is unworthy of God. (8 Lat. 2 is to this effect: ... But if the lust of the flesh come upon him, he ought to be the husband of one wife. The married, if they are good and pay tithes, will receive a hundredfold. A second marriage is lawful, on condition of the diligent performance of good works, and due payment of tithes: but a third marriage is reprobated: and virginity is best.) 9 But ye, preach ye unto every man that they keep themselves from such things: for I depart not from you and I do supply you with the Holy Ghost. (Lait. 2, At the end of 9, Jesus ascends in the clouds, and two angels appear and say: “Ye men of Galilee’, and the rest.) 10 And Bartholomew worshipped him with the apostles, and glorified God earnestly, saying: Glory be to thee, Holy Father, Sun unquenchable, incomprehensible, full of light. Unto thee be glory, unto thee honour and adoration, world without end. Amen. (Lat. 2, End of the questioning of the most blessed Bartholomew and (or) the other apostles with the Lord Jesus Christ.)

THE BOOK OF THE RESURRECTION OF CHRIST BY BARTHOLOMEW THE APOSTLE

This exists in Coptic only. There are several recensions of it: the most complete is in a manuscript recently acquired by the British Museum (Or. 6804), and translated first by W. E. Crum (Rustafjaell’s Light of Egypt, 1910) and then edited and translated by Sir E. A. Wallis Budge (Coptic Apocrypha in the dialect of Upper Egypt, 1913). Other fragments are in the publications of Lacau and Revillout. No full translation, but only an analysis, will be offered here.

1 Lat. 2 enumerates seventeen other amp e) forms of idolatry and wrong belief.

182 BOOK OF THE RESURRECTION OF CHRIST

Five leaves are wanting at the beginning of the British Museum MS, The contents of these can be partly filled up from Lacau and Revillout. But in the first place a passage (p. 193, Budge) may be quoted which shows something of the setting of the book: ‘Do not let this book come into the hand of any man who is an unbeliever and a heretic. Behold, this is the seventh time that I have commanded thee, O my son Thaddaeus, concerning these mysteries. Reveal not thou them to any impure man, but keep them safely.’ We see that the book was addressed by Bartholomew to his son Thaddaeus, and this would no doubt have been the subject of some of the opening lines of the text.

Next we may place the two fragments, one about the child of Joseph of Arimathaea, the other about the cock raised to life, which have been already described as nos. 7 and 8 of the Coptic narratives of the Passion (pp. 149, 150). The order is uncertain.

Then we have a piece which in Revillout is no. 12 (p. 165), in Lacau no. 3 (p. 34). Lacau gives it partly in two recensions.

Christ is on the cross, but his side has been pierced, and he is dead.

A man in the crowd named Ananias, of Bethlehem, rushes to the cross and embraces and salutes the body breast to breast, hand to hand, and denounces the Jews. A voice comes from the body of Jesus and blesses Ananias, promising him incorruption, and the name of ‘the firstfruits of the immortal fruit’. The priests decide to stone Ananias: he utters words of exultation. The stoning produces no effect. They cast him into a furnace, where he remains till Jesus has risen. At last they pierce him with a spear.

The Saviour takes his soul to heaven, and blesses him.

There can be but little matter lost between this and the opening of the British Museum MS., in the first lines of which the taking of Ananias’ soul to heaven is mentioned.

We now take up the British Museum MS. as our basis. Certain passages of it are preserved in Paris fragments which partly overlap each other, and so three different texts exist for some parts: but it will not be important for our purpose to note many of the variations.

Joseph of Arimathaea buried the body of Jesus. Death came into Amente (the underworld), asking who the new arrival was, for he detected a disturbance.

He came to the tomb of Jesus with his six sons in the form of serpents. Jesus lay there (it was the second day, i.e. the Saturday) with his face and head covered with napkins.

Death addressed his son the Pestilence, and described the commotion which had taken place in his domain. Then he spoke to the body of Jesus and asked, ‘Who art thou?’ Jesus removed the napkin that was on his face and looked in the face of Death and laughed at him. Death and his sons fled. Then they approached again, and the same thing happened. He addressed eens again at some length, suspecting, but not certain, who

e was.

BY BARTHOLOMEW THE APOSTLE 188

Then Jesus rose and mounted into the chariot of the Cherubim. He wrought havoc in Hell, breaking the doors, binding the demons Beliar and Melkir (cf. Melkira in the Ascension of Isaiah), and delivered Adam and the holy souls.

Then he turned to Judas Iscariot and uttered a long rebuke, and described the sufferings which he must endure. Thirty names of sins are given, which are the snakes which were sent to devour him.

Jesus rose from the dead, and Abbaton (Death) and Pestilence came back to Amente to protect it, but they found it wholly desolate, only three souls were left in it (those of Herod, Cain, and Judas, says the Paris MS.).

Meanwhile the angels were singing the hymn which the Seraphim sing at dawn on the Lord’s day over his body and his blood.

Early in the morning of the Lord’s day the women went to the tomb. They were Mary Magdalene, Mary the mother of James whom Jesus delivered out of the hand of Satan, Salome who tempted him, Mary who ministered to him and Martha her sister, Joanna (al. Susanna) the wife of Chuza who had renounced the marriage bed, Berenice who was healed of an issue of blood in Capernaum, Lia (Leah) the widow whose son he raised at Nain, and the woman to whom he said, ‘Thy sins which are many are forgiven thee’.

These were all in the garden of Philogenes, whose son Simeon Jesus healed when he came down from the Mount of Olives with the apostles (probably the lunatic boy at the Mount of Transfiguration).

Mary said to Philogenes: If thou art indeed he, I know thee. Philogenes said: Thou art Mary the mother of Thalkamarimath, which means joy, blessing, and gladness. Mary said: If thou have borne him away, tell me where thou hast laid him and I will take him away: fear not. Philogenes told how the Jews sought a safe tomb for Jesus that the body might not be stolen, and he offered to place it in a tomb in his own garden and watch over it: and they sealed it and departed. At midnight he rose and went out and found all the orders of angels: Cherubim, Seraphim, Powers, and Virgins. Heaven opened, and the Father raised Jesus. Peter, too, was there and supported Philogenes, or he would have died.

The Saviour then appeared to them on the chariot of the Father and said to Mary: Mari Khar Mariath (Mary the mother of the Son of God). Mary answered: Rabbouni Kathiathari Miodth (The Son of God the Almighty, my Lord, and my Son). A long address to Mary from Jesus follows, in the course of which he bids her tell his brethren, ‘I ascend unto my Father and your Father’, &c. Mary says: If indeed I am not permitted to touch thee, at least bless my body in which thou didst deign to dwell.

184 BOOK OF THE RESURRECTION OF CHRIST

Believe me, my brethren the holy apostles, I, Bartholomew, beheld the Son of God on the chariot of the Cherubim. All the heavenly hosts were about him. He blessed the body of Mary.

She went and gave the message to the apostles, and Peter blessed her, and they rejoiced.

Jesus and the redeemed souls ascended into Heaven, and the Father crowned him. The glory of this scene Bartholomew could not describe. It is here that he enjoins his son Thaddaeus not to let this book fail into the hands of the impure (quoted above).

Then follows a series of hymns sung in heaven, eight in all, which accompany the reception of Adam and the other holy souls into glory. Adam was eighty cubits high and Eve fifty. They were brought to the Father by Michael. Bartholomew had never seen anything to compare with the beauty and glory of Adam, save that of Jesus. Adam was forgiven, and all the angels and saints rejoiced and saluted him, and departed each to their place.

Adam was set at the gate of life to greet all the righteous as they enter, and Eve was set over all the women who had done the will of God, to greet them as they come into the city of Christ.

As for me, Bartholomew, I remained many days without food or drink, nourished by the glory of the vision.

The apostles thanked and blessed Bartholomew for what he had told them: he should be called the apostle of the mysteries of God. But he protested: I am the least of you all, a humble workman. Will not the people of the city say when they see me, ‘Is not this Bartholomew the man of Italy, the gardener, the dealer in vegetables? Is not this the man that dwelleth in the garden of Hierocrates the governor of our city? How has he attained this greatness ?’

The next words introduce a new section.

At the time when Jesus took us up into the Mount of Olives he spoke to us in an unknown tongue, which he revealed to us, saying: Anetharath (or Atharath Thaurath). The heavens were opened and we all went up into the seventh heaven (so the London MS.: in the Paris copy only Jesus went up, and the apostles gazed after him). He prayed the Father to bless us. The Father, with the Son and the Holy Ghost, laid His hand on the head of Peter (and made him archbishop of the whole world: Paris B). All that is bound or loosed by him on earth shall be so in heaven; none who is not ordained by him shall be accepted. Each of the apostles was separately blessed (there are omissions of single names in one or other of the three texts). Andrew, James, J ohn, Philip (the cross will precede him wherever he goes), Thomas, Bartholomew (he will be the depositary of

BY BARTHOLOMEW THE APOSTLE ~~ «185

the mysteries of the Son), Matthew (his shadow will heal the sick), James son of Alphaeus, Simon Zelotes, Judas of James, Thaddeus, Matthias (who was rich and left all to follow Jesus).

And now, my brethren the apostles, forgive me: I, Bartholomew, am not a man to be honoured.

The apostles kissed and blessed him. And then, with Mary, » they offered the Eucharist.

The Father sent the Son down into Galilee to console the aposties and Mary: and he came and blessed them and showed them his wounds, and committed them to the care of Peter, and gave them their commission to preach. They kissed his side and sealed themselves with the blood that flowed thence. He went up to heaven.

Thomas was not with them, for he had departed to his city, hearing that his son Sidphanes (Theophanes ?) was dead: it was the seventh day since the death when he arrived. He went to the tomb and raised him in the name of Jesus.

Siophanes told him of the taking of his soul by Michael: how it sprang from his body and lighted on the hand of Michael, who wrapped it in a fine linen cloth: how he crossed the river of fire and it seemed to him as water, and was washed thrice in the Acherusian lake: how in heaven he saw the twelve splendid thrones of the apostles, and was not permitted to sit on his father’s throne.!

Thomas and he went into the city to the consternation of all who saw them. He, Siophanes, addressed the people and told his story: and Thomas baptized 12,000 of them, founded a church, and made Siophanes its bishop.

Then Thomas mounted on acloud and it took him tothe Mount of Olives and to the apostles, who told him of the visit of Jesus: and he would not believe. Bartholomew admonished him. Then Jesus appeared, and made Thomas touch his wounds: and departed into heaven.

This is the second time that he showed himself to his disciples after that he had risen from the dead.

This is the Book of the Resurrection of Jesus the Christ, our Lord, in joy and gladness. In peace. Amen.

Peter said to the apostles: Let us offer the offering before we separate. They prepared the bread, the cup, and incense.

Peter stood by the sacrifice and the others round the Table. They waited (break in the text: Budge and others suppose an appearance of Christ, but I do not think this is correct: 44 lines are gone: then there are broken words):

table .. . their hearts rejoiced . . . worshipped the Son of God. He took his seat .. . his Father (probably, who sitteth at the right hand of the Father). His Body was on the Table about which

1 This vision resembles one inserted in the end of the Coptic version of the Apocalypse of Paul.

186 BOOK OF THE RESURRECTION OF CHRIST

they were assembled; and they divided it. They saw the blood of Jesus pouring out as living blood down into the cup. Peter said: God hath loved us more than all, in letting us see these great honours: and our Lord Jesus Christ hath allowed us to behold and hath revealed to us the glory of his body and his divine blood. They partook of the body and blood—and then they separated and preached the word. (What is clearly indicated is a change in the elements: there is not room for a description of an appearance of Jesus: he says no word, and his departure is not mentioned.)

This writing may be better described as a rhapsody than a Caresel It bristles with contradictions of itself: Joseph and Philogenes both bury Jesus; Thomas raises the dead and will not believe ‘in Christ’s resurrection: and so forth. That Mary the mother of Jesus is identified with Mary Magdalene is typical of the disregard of history, and we have seen it in other Coptic documents. The interest of the author is centred in the hymns, blessings, salutations, and prayers, which in this analysis have been wholly omitted, but which occupy a large part of the original text. The glorification of St. Bartholomew is another purpose of the writer: the special blessings given to him recall the attitude which he takes in the Gospel (i. 1, 8) as inquiring into the mysteries of heaven, and seeing things which are hidden from others. Both Gospel and Book are specially interested in the Descent into Hell, the Resurrection, and the redemption of Adam.

Bartholomew (Nathanael) was told (in St. John’s Gospel) that he would see the angels ascending and descending upon the Son of Man. This promise is fulfilled in the Gospel (i. 6, 23) and very often in the Book: in St. John we also read of his being ‘under the fig-tree’, and this was probably enough to suggest to the Coptic author of the Book that he was a gardener.

A date is hard to suggest. The British Museum MS. is assigned to the twelfth century ; the Paris fragments are older. That of the Coptic literature of this class is usually supposed to belong to the fifth and sixth centuries ; and I think this, or at latest the seventh century, ape be the period when the book was produced.

THERE is a fairly large class of books, early and late, which consists, like the Gospel of Bartholomew, of questions addressed to our Lord and his answers to them. Earliest of all are perhaps the Gnostic books preserved in Coptic in a Berlin MS. and not yet edited. One of these was used by Irenaeus. We hear of lost books of a similar kind: Questions of Mary, and a Gospel of Philip. We also possess, in Greek, late specimens of this class: e. g. Questions of John to Christ about the Last Things, which go by the name of the Apocryphal Apocalypse of John and have been printed by Tischendorf. Another like book is the Liber S. Joannis which was found in use in a Latin version among the Albigensian heretics in Southern France: it is printed by Thilo. Yet another is the Dispute of the Devil with Christ, printed in two texts, in Greek, by Vassiliev, and on the same general lines are Questions of St. James the brother of the Lord to St. John, also printed by Vassiliev. Various late Testaments or Dialogues of Jesus with the apostles remain unprinted.

Reprinted by Thilo from I. Benoist’s Histoire des Albigeois, &c., Paris, 1691, T. 1, 283-96. Déllinger in his Beitrége zur mittelaiterlichen Sektengeschichte, vol. ii, printed another text from a fourteenthcentury manuscript at Vienna. I have not given the variants. Thilo’s reprint is followed. The Vienna MS. is rather imperfect at the end. Benoist derived his text from the Archives of the Inquisition at Carcassonne. The manuscript of it had this annotation in Latin:

‘This is the secret book of the heretics of Concoréze, brought from Bulgaria by their bishop Nazarius; full of errors.’

This Nazarius was examined by Rainer (Contra Waldenses, vi: printed in Bibl. Patr. maz. xxv. 271). He said that the Blessed Virgin was an angel, and that Christ did not take upon him a human nature but an angelic or heavenly one: and that he had this erroneous teaching from a bishop and elder son of the church of Bulgaria almost sixty years since.

The book is a Bogomile production, denying that the world was made by God, and attributing creation to the devil. Catholic Christians are disciples of John Baptist: baptism has no value, nor, probably, the Eucharist: but the statement about this has dropped out of the text. The law of sacrifices (promulgated by Enoch) and the Mosaic law are works of the devil.

The account of the Last Judgement, I agree with Thilo, seems too orthodox and conventional to square with the rest of the book: one suspects dilution from another source. In its Latin dress the book can hardly be older than the twelfth century. The original might be of the sixth or seventh.

I, John, your brother and partaker in tribulation, and that shall be also a partaker in the kingdom of heaven, when I lay upon the breast of our Lord Jesus Christ and said unto him: Lord, who is he that shall betray thee? [and] he answered and said: He that

dippeth his hand with me in the dish: then Satan entered unto him and he sought how he might betray me.

And I said: Lord, before Satan fell, in what glory abode he with thy Father? And he said unto me: In such glory was he that he commanded the powers of the heavens: but I sat with my Father; and he did order all the followers of the Father, and went down from heaven unto the deep and ascended up out of the deep unto the throne of the invisible Father. And he saw the glory. of him that moveth the heavens, and he thought to set his seat above the clouds of heaven and desired to be like unto the Most High.

And when he had descended into the air, he said unto the angel of the air: Open unto me the gates of the air. And he opened them unto him. And he sought to go further downward and found the angel which held the waters, and said unto him: Open unto me the gates of the waters. And he opened to him. And he passed through and found all the face of the earth covered with waters. And he passed through beneath the earth and found two fishes lying upon the waters, and they were as oxen yoked for ploughing, holding the whole earth by the commandment of the invisible Father, from the west even unto the sunrising. And when he had gone down he found clouds hanging which held the waters of the sea. And he went down yet further and found hell, that is the gehenna of fire,t and thereafter he could go down no further because of the flame of the burning fire. And Satan returned back and filled up (passed over again) the paths and entered in unto the angel of the air and to him that was over the waters, and said unto them: All these things are mine: if ye will hearken unto me, I will set my seat in the clouds and be like the Most High, and I will take the waters from this upper firmament and gather together the other parts (places) of the sea, and thereafter there shall be no water upon the face of all the earth, and I will reign with you world without end.

And when he had said thus unto the angels, he went up unto the other angels, even unto the fifth heaven, and thus spake he unto each of them: How much owest thou unto thy lord? He said: An hundred measures (cors) of wheat. And he said unto him: Take pen and ink and write sixty. And unto others he said: And thou, how much owest thou unto thy lord? and he answered: An hundred jars of oil. And he said: Sit down and write fifty. And as he went up through all the heavens he said thus, even unto the fifth heaven, seducing the angels of the invisible Father. And there came forth a voice out of the throne of the Father, saying: What doest thou, O denier of the Father,

1 Here (in Thilo’s text only) occurs the word ossop which means nothing. A marginal note in Déllinger’s Vienna MS. speaks of oseph and says that it is a place, apparently the Vallis Josaphat.

at tg the angels? doer of iniquity, that thou hast devised do quickly

Then the Father commanded his angels, saying: Take away their garments. And the angels took away their garments and their thrones and their crowns from all the angels that hearkened unto him.

And I asked of the Lord: When Satan fell, in what place dwelt he? And he answered me: My Father changed his appearance because of his pride, and the light was taken from him, and his face became like unto heated iron, and his face became wholly like that of a man: and he drew with his tail the third part of the angels of God, and was cast out from the seat of God and from the stewardship of the heavens. And Satan came down into this firmament, and he could find (make) no rest for himself nor for them that were with him. And he asked the Father, saying: Have patience with me and I will pay thee all. And the Father had mercy on him and gave him rest and them that were with him, as much as they would even unto seven days.

And so sat he in the firmament and commanded the angel that was over the air and him that was over the waters, and they raised the earth up and it appeared dry: and he took the crown of the angel that was over the waters, and of the half thereof he made the light of the moon and of the half the light of the stars: and of the precious stones he made all the hosts of the stars.

And thereafter he made the angels his ministers according to the order of the form of the Most High, and by the commandment of the invisible Father he made thunder, rain, hail, and snow.

And he sent forth angels to be ministers over them. And he commanded the earth to bring forth every beast for food (fatling), and every creeping thing, and trees and herbs: and he commanded the sea to bring forth fishes, and the fowls of the heaven.

And he devised furthermore and made man in his likeness, and commanded the (or an) angel of the third heaven to enter into the body of clay. And he took thereof and made another body in the form of a woman, and commanded the (or an) angel of the: second heaven to enter into the body of the woman. But the angels lamented when they beheld a mortal shape upon them and that they were unlike in shape. And he commanded them to do the deed of the flesh in the bodies of clay, and they knew not how to commit sin.

Then did the contriver of evil devise in his mind to make paradise, and he brought the man and woman into it. And he commanded to bring areed, and the devil planted it in the midst of paradise, and so did the wicked devil hide his device that they knew not his deceit. And he came in and spake unto them, saying: Of every fruit which is in paradise eat ye, but of the fruit of the knowledge of good and evil eat not. Notwithstanding, the devil entered into a wicked serpent ant seduced the angel that was in

the form of the woman, and +... + and he wrought his lust with Eve in the tsongy of the serpent. And therefore are they called sons of the devil and sons of the serpent that do the lust of the devil their father, even unto the end of this world. And again the devil poured out upon the angel that was in Adam the poison of his lust, and it begetteth the sons of the serpent and the sons of the devil even unto the end of this world.

And after that I, John, asked of the Lord, saying: How say men that Adam and Eve were created by God and set in paradise to keep the commandments of the Father, and were delivered unto death? And the Lord said to me: Hearken, John, beloved of my Father; foolish men say thus in their deceitfulness that my Father made bodies of clay: but by the Holy Ghost made he all the powers of the heavens, and holy ones were found having bodies of clay because of their transgression, and therefore were delivered unto death.

And again I, John, asked the Lord: How beginneth a man to be in the Spirit (to have a spirit) in a body of fiesh? And the Lord - said unto me: Certain of the angels which fell do enter unto the bodies of women, and receive flesh from the lust of the flesh, and so is a spirit born of spirit, and flesh of flesh, and so is the kingdom of Satan accomplished in this world and among all nations.

<And again I asked the Lord: How long shall be the reign of Satan?) And he said to me: My Father hath suffered him to reign seven days, which are seven ages.

And I asked the Lord and said: What shall be in that time? And he said to me: From the time when the devil fell from the glory of the Father and (lost) his own glory, he sat upon the clouds, and sent his ministers, even angels flaming with fire, unto men from Adam even unto Henoch his servant. And he raised up Henoch upon the firmament and showed him his godhead, and commanded pen and ink to be given him: and he sat down and wrote threescore and seven books. And he commanded that he should take them to the earth and deliver them unto his sons. And Henoch let his books down upon the earth and delivered them unto his sons, and began to teach them to perform the custom of sacrifice, and unrighteous mysteries, and so did he hide the kingdom of heaven from men. And he said unto them: Behold that I am your god and beside me is none other god. And therefore did my Father send me into the world that I might make it known unto men, that they might know the evil device of the devil.

And then when he perceived that I had come down out of heaven into the world, he sent an angel and took of three sorts of wood and gave them unto Moses that I might be crucified, and now are they reserved for me. But then (now) did the devil proclaim unto him (Moses) his godhead, and unto his people, and commanded a law to be given unto the children of Israel, and

brought them out through the midst of the sea which was dried up.

When my Father thought to send me into the world, he sent his angel before me, by name Mary, to receive me. And I when I came down entered in by the ear and came forth by the ear. And Satan the prince of this world perceived that I was come to seek and save them that were lost, and sent his angel, even Helias the prophet, baptizing with water: who is called John the Baptist. And Helias asked the prince of this world: How can I know him? Then his lord said: On whomsoever thou shalt see the spirit descending like a dove and resting upon him, he it is that baptizeth with the Holy Ghost unto forgiveness of sins: thou wilt be able to destroy him and j;to save7y.

And again I, John, asked the Lord: Can a man be saved by the baptism of John without thy baptism? And the Lord answered: Unless I have baptized him unto forgiveness of sins, by the baptism of water can no man see the kingdom of heaven: for I am the bread of life that came down from the seventh heaven, and they that eat my flesh and drink my blood, they shall be called the sons of God.

And I asked the Lord and said: What meaneth it, to eat my flesh and drink my blood? (An answer and question seem to have fallen out.) And the Lord said unto me: Before the failing of the devil with all his host from the glory of the Father [in prayer], they did glorify the Father in their prayers thus, saying: Our Father, which art in heaven; and so did all their songs come up before the throne of the Father. But when they had fallen, after that they are not able to glorify God with that prayer.

And I asked the Lord: How do all men receive the baptism of John, but thine not at all? And the Lord answered: Because their deeds are evil and they come not unto the light.

The disciples of John marry and are given in marriage ; but my disciples neither marry nor are given in marriage, but are as the angels of God in heaven. But I said: If, then, it be sin to have to do with a woman, it is not good to marry. And the Lord said unto me: Not every one can receive this saying (&c., Matt. xix.

I asked the Lord concerning the day of judgement: What shall be the sign of thy coming? And he answered and said unto me: When the numbers of the righteous shall be accomplished, that is, the number of the righteous that are crowned,f that have fallen, then shall Satan be loosed out of his prison, having great wrath, and shall make war with the righteous, and they shall cry unto the Lord with a loud voice. And immediately the Lord shall command an angel to blow with the trumpet, and the voice of the archangel shall be heard in the trumpet from heaven even unto hell.

And then shall the sun be darkened and the moon shall not

give her light, and the stars shall fall, and the four winds shall be loosed from their foundations, and shall cause the earth and the sea and the mountains to quake together. And the heaven shall immediately shake and the sun shall be darkened, and it shall shine even to the fourth hour. Then shall appear the sign of the Son of man, and all the holy angels with him, and he shall set his seat upon the clouds, and sit on the throne of his majesty with the twelve apostles on the twelve seats of their glory. And the books shall be opened and he shall judge the whole world and the faith which he proclaimed. And then shall the Son of man send his angels, and they shall gather his elect from the four winds, from the heights of the heavens unto the boundaries of them, and shall bring them jto seeky.

Then shall the Son of God send the evil spirits, to bring all nations before him, and shall say unto them: Come, ye that did say: We have eaten and drunk and received the gain of this world. And after that they shall again be brought, and shall all stand before the judgement-seat, even all nations, in fear. And the books of life shall be opened and all nations shall show forth their ungodliness. And he shall glorify the righteous for their patience: and glory and honour and incorruption shall be the reward of their good works: but as for them that kept the commandments of the angels and obeyed unrighteously, indignation and trouble and anguish shall take hold on them.

And the Son of God shall bring forth the elect out of the midst of the sinners and say unto them: Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Then shall he say unto the sinners: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. And the rest, beholding the last cutting off, shail cast the sinners into hell by the commandment of the invisible Father. Then shall the spirits of them that believe not go forth out of the prisons, and then shall my voice be heard, and there shall be one fold and one shepherd: and the darkness and obscurity shall come forth out of the lower parts of the earth— that is to say, the darkness of the gehenna of fire—and shall burn all things from below even to the air of the firmament. jtAnd the Lord shall be in the firmament andt even to the lower parts of the earth. (read And the distance from the firmament unto the lower parts of the earth shall be) as if a man of thirty years old should take up a stone and cast it down, hardly in three years would it reach the bottom: so great is the depth of the pit and of the fire wherein the sinners shall dwell. And then shall Satan and all his host be bound and cast into the lake of fire. And the Son of God shall walk with his elect above the firmament and shall shut up the devil, binding him with strong chains that cannot be loosed. At that time the sinners, weeping and mourning, shall say: O earth, swallow us up and cover us in death. And then

shall the righteous shine as the sun in the kingdom of their Father. And he shall bring them before the throne of the invisible Father, saying: Behold, I and my children whom God hath given me: O righteous one, the world hath not known thee, but I have known thee in truth, because thou hast sent me. And then shall the Father answer his Son and say: My beloved Son, sit thou on my right hand until I make thine enemies the footstool of thy feet, which have denied me and said: We are gods, and beside us there is none other god: which have slain thy prophets and persecuted thy righteous ones, and thou hast persecuted them even unto the outer darkness: there shall be weeping and gnashing of teeth.

And then shall the Son of God sit on the right hand of his Father, and the Father shall command his angels, and they shall minister unto them (i.e. the righteous) and set them among the choirs of the angels, to clothe them with incorruptible garments, and shall give them crowns that fade not and seats that cannot be moved. And God shall be in the midst of them ; and they shall not hunger -nor thirst any more, neither shall the sun light on them nor any heat. And God,.shall wipe away every tear from their eyes. And he shall reign with his holy Father, and of his kingdom there shall be no end for ever and ever.

As was the case with the Acts of Pilate, we must admit that we have as yet no critical edition of the very numerous forms of this legend.

We have texts in Greek, Latin, Syriac, Coptic, Arabic, not to mention derivatives in many vernacular mediaeval versions, all of which would have to be dealt with in a comprehensive survey. Clearly the present collection cannot attempt to do that. What it can do is to present a statement of the contents of the principal ancient versions.

My own belief is that the legend was first elaborated, if it did not originate, in Egypt: and therefore the Sahidic and Bohairic texts will receive special attention.

The standard Greek writing on the subject is one attributed to St. John, which is edited from five manuscripts (of eleventh—fourteenth centuries) by Tischendorf. This was exploited and inflated in sermonform by John, archbishop of Thessalonica, in the seventh century.

It will be translated here.

/ ° The standard Latin form is that attributed to Melito, bishop of

Sardis: often printed, last by Tischendorf (Transitus Mariae B).

- What Tischendorf calls the Latin A form is attributed to Joseph of Arimathaea. The text, which is very divergent in various copies, is printed by Tischendorf from three late manuscripts, all Italian.

Of the Syriac, of which there are many forms, we have editions by Wright, Budge, and Mrs. Lewis.

The Arabic, edited by Enger in 1854, is akin to the Syriac; it is not very important for our purpose, nor is the Ethiopic, edited by Chaine in Apocrypha de B.V.M.

THE ASSUMPTION. COPTIC TEXTS

Of these we have two complete texts in Bohairic and one in Sahidic, with fragments of others.

The first Bohairic account is in a Homily attributed to Evodius (usually described as first bishop of Antioch, but here), archbishop of Rome, the successor and spiritual son of Peter; he insists that he was an eyewitness of all that he tells. (Ed. by Robinson, Coptic Apocryphal Gospels.)

The first four sections of the homily are panegyric. The narrative begins with V.

Evodius first tells of his calling by Jesus. He was with Peter and Andrew and Alexander and Rufus his kinsmen, and followed Jesus when Peter and Andrew did, and was of the seventy-two disciples.

They lived with Mary after the Passion, as did Salome and Joanna and the rest of the virgins who were with her, and Peter sanctified an altar in the house.

VI. On the twentieth of the month Tobi, they were all gathered

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at the altar, and Jesus appeared and greeted them. He bade Peter prepare the altar because ‘I must needs take a great offering from your midst on the morrow, before that each one of you goes to the lot that hath fallen to him to preach therein’. He then ordained Peter archbishop, and others, including Evodius, presbyters, and also deacons, readers, psalmists, and doorkeepers; and departed to heaven. They remained, wondering what the offering was to be.

VII. On the twenty-first of Tobi Jesus returned, on the chariot of the cherubim, with thousands of angels, and David the sweet singer. ‘We’ besought him to tell what the great offering was to be, and he told them that it was his Mother whom he was to take to himself. (Here, as elsewhere, I do not pretend to give the long discourses which occur, but only the bare skeleton of the story.) 1

VIII. We all wept, and Peter asked if it was not possible that Mary should never die, and then if she might not be left to them for a few days. But the Lord said that her time was accomplished.

1X. The women, and also Mary, wept, but Jesus consoled her. She said: I have heard that Death has many terrible faces. How shall I bear to see them? He said: How dost thou fear his divine shape when the Life of all the world is with thee? And he kissed her, and blessed them all, and bade Peter look upon the altar for heavenly garments which the Father had sent to shroud Mary in.

X.2. Mary arose and was arrayed in the garments, and turned to the east and uttered a prayer in the language of heaven, and then lay down, still facing eastward.

Jesus made us stand for the prayer, and the virgins also who used to minister in the temple and had come to wait on Mary after the Passion. We asked them why they left it. They said: When we saw the darkness at the crucifixion we fled into the holy of holies and shut the door. We saw a strong angel come down with a sword, and he rent the veil in twain : and we heard a great voice (from the house of the altar Sah.), saying, Woe to thee, Jerusalem, which killest the prophets. The angel of the altar flew up into the canopy of the altar with the angel of the sword : and we knew that God had left his people, and we fled to his Mother.

XI. The virgins stood about Mary singing, and Jesus sat by her. She besought him to save her from the many terrors of the next world—the accusers of Amenti, the dragon of the abyss, the river of fire that proves the righteous and the wieked. (All this Sah. omits.)

1 Parts of VII and VIII exist in Sahidic fragment I (Robinson,

2 At this point begins Sahidic fragment II (Robinson, p. 70) and continues into XVII: it has important differences.

XII. He comforted her and said to the apostles: Let us withdraw outside for a little while, for Death cannot approach while I am here. And they went out and he sat on a stone, and looked up to heaven and groaned and said: I have overcome thee, O Death, that dwellest in the storehouses of the south. Come, appear to my virgin mother: but not in a fearful shape. He appeared, and when she saw him, her soul leaped into the bosom of her son—white as snow, and he wrapped it in garments of fine linen and gave it to Michael.

All the women wept; Salome ran to Jesus and said: Behold, she whom thou lovest is dead. David the singer rejoiced and said: Right dear in the sight of the Lord is the death of his saints. (The Sahidic does not describe the moment of death, but says it took place at the ninth hour of the 21st of Tobi: and omits David.)

XIII. They re-entered the house and found her lying dead, and Jesus blessed her.

XIV. Jesus shrouded the body in the heavenly garments, and they were fastened thereto. He bade the apostles take up the body, Peter bearing the head and John the feet, and carry it to a new tomb in the field of Jehoshaphat, and watch it for three and a half days.

David rejoiced, saying: She shall be brought unto the King, &c. (Ps. xlv. 14), and: Arise, O Lord, into thy resting place (Ps. cxxxii. 8).

(Sah. omits details: the order is merely to carry the body to the tomb: David again omitted.)

XV. Jesus ascended with Mary’s soul in the chariot of the - Cherubim. (Sah. merely: he hid himself from us.) We took up the body, and when we came to the field of Jehoshaphat, the Jews heard the singing and came out intending to burn the body. But a wall of fire encompassed us, and they were blinded: and the body was laid in the tomb and watched for three and a half days.

(Sah. omits all after the blindness.)

XVI. The Jews were in terror and confessed their sin and asked pardon. Their eyes were opened and they sought and found not the body: and they were amazed and confessed them-

selves guilty. _ (Here Sah. has a very confusing insertion. When the eyes of the Jews have been opened: ‘there came a great choir of angels and caught away the body of the Virgin, and Peter and John and we looked on while she was carried to heaven, until we lost Bent of it. And the Jews saw it also, and confessed themselves guilty.

XVII. At mid-day on the fourth day all were gathered at the tomb. A great voice came, saying: Go every one to his place till the seventh month: for I have hardened the heart of the Jews, and they will not be able to find the tomb or the body till I take

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it up to heaven. Return on the 16th of Mesore. We returned to the house.

In the seventh month after the death, i. e. on 15th of Mesore, we reassembled at the tomb and spent the night in watching and singing.

(Sah. has only: We returned to the house.)

XVIII. At dawn on the 16th of Mesore, Jesus appeared. Peter said: We are grieved that we have not seen thy Mother since her death. Jesus said: She shall now come. The chariot of the Cherubim appeared with the Virgin seated in it. There were greetings. Jesus bade the apostles go and preach in all the world. He spent all that day with us and with his Mother, and gave us the salutation of peace and went up to heaven in glory.

XIX. Such was the death of the Virgin on the 21st of Tobi, and her assumption on 16th Mesore. I, Evodius, saw it all. The sermon ends with a blessing.

(Sah. has: XVIII. At dawn on the eighth day after her death Jesus appeared (as in Boh.), and the fragment ends at his promise that the apostles shall now see the Virgin.)

The other Sahidic account is in the ‘Twentieth Discourse of Cyril of Jerusalem’, edited by Budge (Misc. Copt. texts). We have seen what he says of the early part of the life of the Virgin. At p. 642 (Eng. trans.) he takes up the subject of her death. A considerable portion of this had been already edited by Robinson as Sahidic Fragment IV of the Life of the Virgin, pp. 24-40.

For ten (Rob. fifteen) years after the resurrection, according to Josephus and Irenaeus(!), John and Mary lived together at Jerusalem. One day the Virgin bade John summon Peter and James: and they sat down before her and she addressed them, reminding them “of the life of Jesus (up to the Ascension and Pentecost). She went on to say that Jesus had come to her and warned her that her time was accomplished. ‘I will hide thy body in the earth, no man shall find it until the day when I raise it incorruptible. A great church shall be built over it.’ Now therefore summon the virgins.

It was done. Mary took the hand of one of them, Mary Magdalene, now very old, and committed the others to her charge.

She bade Peter fetch from the house of his disciple Birrus the linen clothes she had committed to him: James was to buy for a stater (shekel, Rob.) spices and perfumes.

John lighted the lamps. Mary spread the linen on the ground and poured the spices upon it and stood and prayed, facing east: she asked to be delivered from the terrors of the next world—the dragon and the river of fire. Then she lay down facing east.

Jesus appeared on the Cherubim and bade her not fear death. And said to Death: Come, O thou who art in the chambers of the south. When Mary saw him her soul leaped into the bosom of her Son, and he wrapped it in a garment of light.

She fell asleep on the night of the 20th day of Tobi (early on the 21st, Rob.).

The Lord bade the apostles take the body to the valley of Jehoshaphat and set down the bier, because of the Jews, and he would hide it.

In the morning they took it forth. The Jews heard the singing, and took counsel and set out with fire to burn it. The apostles saw them coming, and dropped the bier and fled. The Jews found nothing but the bier, and that they burnt. A sweet odour came from the place where the body was laid, and a voice said: Let no man give himself the trouble of seeking it till the great day of the appearing of Christ. The Jews were ashamed and fled, and told their neighbours, but bade them tell no one.

This is Cyril’s account, which entirely shuts out a corporal assumption, but has frequent coincidences of language and matter with the Bohairic account of Evodius, and the Sahidic fragments of the same.

Archbishop of Alexandria (probably the Jacobite Patriarch of 536-68). It is in Bohairic, edited by Robinson (p. 90), who calls it the Second Bohairic account: he omits fifteen pages of homiletic matter at the beginning. ,

I. At the moment of the Ascension Jesus charged Peter, ‘his bishop’. and John to remain with Mary till her death.

II. She was living in Jerusalem with a number of virgins. ‘We also, the apostles Peter and John’, were with her.

On the 20th of Tobi we came to her and found her amazed. She explained that that night, after she had finished the ‘little office (Synaxis)’, she slumbered and saw a beautiful youth about thirty years of age, ‘and you also standing at his right hand, with garments in your hands’. She perceived that it was Jesus, and he told her that the garments were her shroud; and he vanished.

Then Mary makes a long discourse on the horrors of death— the river of fire, the two powers of light and darkness, the avengers with diverse faces, the worm, the unquenchable fire which three tears will put out, the ruler of darkness.

On hearing this we wept.

JI. There was a knocking at the door. It was the virgins who had come from the Mount of Olives, with censers and lamps. They had been warned by a voice in the night to come to Mary, who was to die next day.

Mary bade us withdraw a little, and uttered a (long) thanksgiving to her Son, and a prayer to be delivered from the terrors of the next world.

IV. There were thunderings and lightnings. Jesus came on a chariot of light with Moses, David, the prophets, and the

righteous kings, and addressed Mary. (There is a refrain to the speech, ‘O my beloved Mother, arise, let us go hence’.)

Mary spoke comfort to the apostles. Jesus spoke of the necessity of death. If she were translated, ‘wicked men will think concerning thee that thou art a power which came down from heaven, and that the dispensation (the Incarnation) took place in appearance’.

V. He turned to the apostles—to me Peter and to John—and said that Mary should appear to them again. ‘There are 206 days from her death unto her holy assumption. I will bring her unto you arrayed in this body.’

He bade them bring garments and perfumes from the altar, which were sent from heaven. |

They spread them on the bed.

The Virgin arose and prayed him to receive her.

VI. She lay down on the garments, turned her face to him, and straightway commended her spirit into his hands.

He bade us prepare her for burial, and gave us three palms from paradise and three branches of the olive-tree which Noah’s dove brought to Noah, and we laid them on her body. Peter was to bear the head, John the feet. The Jews would plot against her, but they should be blinded. The body was to be placed in the stone coffin and watched, and in 206 days he would bring the soul to it.

He went up to heaven and presented the soul to the Father and the Holy Ghost. And the voice of the Holy Trinity was heard welcoming the soul.

VII. We carried the body out to the field of Jehoshaphat. The Jews saw it and took counsel to come and burn it. The apostles set down the bier and fled. ~ Darkness came on the Jews, and they were blinded and smitten by their own fire. They cried out for mercy and were healed, and many were converted.

We returned to Jerusalem, and often came back to the tomb.

VIII. When the 206 days were over, on the evening of the 15th, that is the morning of the 16th of Mesore, we gathered at the tomb and watched all night. .

At the tenth hour there were thunderings, and a choir of angels was heard, and David’s harp. Jesus came on the chariots of the Cherubim with the soul of the Virgin seated in his bosom, and greeted us.

He called over the coffin and bade the body arise (a long address).

IX. The coffin, which had been shut like Noah’s ark, opened. The body arose and ‘embraced its own soul, even as two brothers who are come from a strange country, and they were united one with another’. David said, ‘Mercy and truth are met together’

Jesus went up to heaven, blessing us, and we heard the voice of the powers singing: Bring to the Lord the honour due unto his name. The virgins that be her fellows (her holy deeds) shall be her company (&c.).

Here we have the corporal assumption after 206 days.

Yet another Sahidic fragment is to be found in Revillout (Patrol. Orient. Apocryphes Coptes, I, fr. 16, p. 174). He attributes it quite without reason to the Gospel of the Twelve Apostles. It is told by an eyewitness, but he cannot be identified.

We here encounter the high priest whose hand is smitten off when he touches the bier: he appears in the other versions.

The high priest begs to be healed. Peter says, if he believes in Jesus Christ he can be healed.

The high priest acknowledges that he and his people crucified Jesus (knowing him to be the Son of God) because he drove the traders out of the temple.

Peter bids him, if he believes, to embrace the body of the Virgin and profess his belief.

He does so and takes his own cut-off hand and puts it to the stump, and it adheres.

Peter bids him take ‘this palm branch’ and go to the city and lay it on the eyes of those who are blind. He found many of them lamenting, and all who believed were healed.

Meanwhile the apostles laid the body in the tomb and remained there, to wait till the Lord should come and raise it up as he had said.

They bade the virgins go home in peace: but they wanted to stay there too. Peter and John reassured them. They asked to be blessed, and Peter blessed them.

At the third hour of the day the converted high priest came and told Peter that the Jews were still plotting to burn the body and the tomb.

Peter warned the disciples: but God sent forgetfulness upon the Jews. And the apostles took courage.. And a voice from heaven came also, promising safety.

It came to pass after that we reached the 16th of Mesore, and were gathered with the apostles at the tomb. We saw lightnings and were afraid. There was a sweet odour and a sound of trumpets. The door of the tomb opened: there was a great light within. A chariot descended in fire: Jesus was in it; he greeted us.

He called into the tomb: Mary, my mother, arise! And we saw her in the body, as if she had never died. Jesus took her into the chariot. The angels went before them. A voice called, “Peace be to you, my brethren’.

The miracle was even greater than that of the resurrection of . Jesus, which no one saw except Mary and Mary Magdalene.

We, then, the apostles, are witnesses of these things, and have added or diminished nothing.

We went to the tomb and found the garments where the body had lain: we buried them. 3

Here the fragment ends. It forms a link between the Egyptian and the other forms of the story.

To sum up. All the narratives except the Discourse of Cyril tell of a corporal assumption, and all but cne place it on the 16th of Mesore, the exception being the Sahidic fragment II, which puts it on the eighth day after the death.

The same fragment seems to indicate that the body was taken up at the burial: whether it was brought back and taken up a second time we cannot tell.

The other versions will mostly agree in assembling all the apostles at the death-bed. In the Coptic group the death takes place before the dispersion of the apostles, and we do not hear of any of them individually except Peter and John.

THE DISCOURSE OF ST. JOHN THE DIVINE CONCERNING THE FALLING ASLEEP OF THE HOLY MOTHER OF GOD

1 Whenas the all-holy glorious mother of God and ever-virgin

Mary according to her custom went unto the holy sepulchre of our Lord to burn incense, and bowed her holy knees, she besought Christ our God that was born of her to come and abide with her (rather, that she might depart unto him). . 2 And when the Jews saw her resorting unto the holy sepulchre they came to the chief priests, saying: Mary goeth every day unto the sepulchre. And the chief priests called the watchmen which were charged by them not to suffer any to pray at the holy sepulchre, and inquired of them if it were so in truth. But the watch answered and said that they saw no such thing; for God did not suffer them to see her venerable presence.

3 Now on one day, which was Friday, the holy Mary came as she was wont to the sepulchre, and as she prayed it came to pass that the heavens were opened and the archangel Gabriel came down unto her and said: Hail, thou that didst bear Christ our God: thy prayer hath passed through the heavens unto him that was born of thee and hath been accepted, and henceforth according to thy petition thou shalt leave the world and come unto the heavenly places unto thy Son, unto the true life that hath no successor.

4 And when she heard that from the holy archangel she returned unto Bethlehem the holy, having with her three; mea se

that ministered unto her. And when she had rested a little spac she sat-up and said to the virgins: Bring me a censer that I a pray. And they brought it as it was commanded them.

5 And she prayed, saying: My Lord Jesu Christ, who didst vouchsafe of thine excellent goodness to be born of me, hear my voice and send unto me thine apostle John, that seeing him I may have the firstfruits of joy: and send unto me also the rest of thine apostles, both them that have already come to dwell with thee and them that are in this present world, in whatever land they may be, by thy holy commandment, that I may behold them and bless thy name that is greatly extolled, for I have confidence that thou hearest thine handmaid in every thing.

6 And as she prayed I, John, came unto her, for the Holy Ghost caught me up by a cloud from Ephesus and set me in the place where the mother of my Lord lay. And I entered in unto her and gave glory to him that was born of her and said: Hail, thou mother of my Lord, that didst bear Christ our God: rejoice for that thou departest out of this life with great glory.

7 And the holy mother of God glorified God that I, John, was come to her, remembering the word of the Lord which he spake: Behold thy mother, and behold thy son. And the three virgins came and worshipped. Tn) CRG anntig Narn

8 And the holy mother of God said unto me: Pray thou and put on incense. And I prayed thus: O Lord Jesu Christ that doest marvellous things, do now marvellous things before her that bare thee, and let thy mother depart out of this life, and let them that crucified thee and believed not in thee be troubled.

9 And after I had finished the prayer the holy Mary said unto me: Bring me the censer. And she cast in incense and said: Glory be to thee, my God and my Lord, because in me are fulfilled all things that thou didst promise me before thou didst ascend into the heavens, that whenever I should depart out of this world thou wouldest come unto me in glory, thou and the multitude of thine angels.

10 And I, John, said unto her: Our Lord and our God Jesus Christ cometh, and thou beholdest him according as he promised thee. And the holy mother of God answered and said to me: The Jews have sworn that when mine end cometh they will burn my body. And I answered and said unto her: Thy holy and precious body shall not see corruption. And she answered and said unto me: Bring a censer and put incense therein and pray. And there came a voice from heaven and said the Amen.

11 And I, John, listened unto that voice, and the Holy Ghost said unto me: John, heardest thou this voice which was uttered in heaven after the ending of the prayer? And I answered and said: Yea, I heard it. And the Holy Ghost said unto me: This voice which thou heardest signifieth the coming of thy brethren the apostles and of the holy powers which is to be: for to-day they are coming hither.

12 And thereupon I, John, fell to prayer. And the Holy Ghost said unto the apostles: All of you together mount up upon

clouds from the ends of the world and gather yourselves together at Bethlehem the holy because of the mother of our Lord Jesus Christ, in a moment of time: Peter from Rome, Paul from Tiberia, Thomas out of the inmost Indies, James from Jerusalem: 13 Andrew the brother of Peter, and Philip, Luke and Simon the Canaanite, and Thaddaeus, which were fallen asleep, were raised up by the Holy Ghost out of their sepulchres; unto whom said the Holy Ghost: Think not that the resurrection is now; but for this cause are ye risen up out of your graves, that ye may go to salute for an honour and a wonderful sign for the mother of your Lord and Saviour Jesus Christ: for the day is come near of her departure and going to abide in heaven. 14 And Mark, who was yet alive, came also from Alexandria with the rest, as hath been said, from their several countries.

15 But Peter when he was lifted up by the cloud stood between the heaven and the earth, for the Holy Ghost sustained him, and beheld? while the rest of the apostles also were caught up in the clouds to be present with Peter. And so all came together by the means of the Holy Ghost, as hath been said.

15* * And we entered in unto the mother of our Lord and God and did her worship and said: Fear not, neither be grieved: the Lord God that was born of thee shall bring thee out of this world with glory. And she rejoicing in God her Saviour sat up in the bed and said to the apostles: Now believe I that our teacher and our God cometh from heaven, and I shall behold him, and so depart out of this life, even as I have seen you come unto me. And I would that you would tell me whence ye knew that I was departing and came unto me, and from what lands and how far ye are come hither, that ye have been so quick to visit me: for neither hath he that was born of me, even our Lord Jesus Christ, hidden it from me. For I have believed now also that he is the Son of the Most High.

16 And Peter answered and said unto the apostles: Let each one certify the mother of our Lord, in what manner the Holy Ghost announced it unto us and charged us.

17 And I, John, answered and said: I, whenas I was entering in unto the holy altar in Ephesus to minister, the Holy Ghost said unto me: The time of the departure of the mother of thy Lord is come near: go unto Bethlehem to salute her. Anda cloud of light caught me up and set me at the door of the house where thou liest. 18 And Peter also answered: I also was in Rome, and about the dawn I heard a voice by the Holy Ghost saying unto me: The mother of thy Lord must depart, for the time is come nigh: go thou unto Bethlehem to salute her: and lo, a cloud of light caught me up, and I beheld the rest of the

1 Greek, corruptly, guvoda: probably oavvopd, for the Syriac has ‘beheld the apostles’, or the like. * The number 15 is, by an error, repeated in Tischendorf.

apostles also coming unto me upon clouds, and a voice saying to me: Go all of you unto Bethlehem. 19 Paul also answered and said: I also was abiding in a city not very far off from Rome; and the place is called Tiberia. And I heard the Holy Ghost saying unto me: The mother of thy Lord leaveth this world to go unto the heavenly places, and endeth (maketh) her course by departure: but go thou also unto Bethlehem to salute her. And lo, a cloud of light caught me up and set me where it did set you also. 20 Thomas also answered and said: I also had passed through the land of the Indians, and my preaching was increased in strength by the grace of Christ, and the son of the king’s sister, by name Labdanes, was about to be sealed (baptized) by me in the palace, and suddenly the Holy Ghost saith unto me: Thou also, Thomas, go unto Bethlehem to salute the mother of thy Lord, for she maketh her removal unto heaven. And a cloud of light caught me up and set me with you. 21 And Mark also answered and said: As I also was finishing the service (canon) of the third hour in the city of Alexandria, while I prayed, the Holy Ghost caught me up and brought me unto you.

22 And James also answered and said: While I was in Jerusalem the Holy Ghost admonished (permitted) me, saying: Be thou present at Bethlehem, for the mother of thy Lord maketh her departure. And lo, a cloud of light caught me up and brought me unto you.

23 And Matthew also answered and said: I glorified and do glorify God, for that as I was in a ship and it was tossed, for the sea was boisterous with waves, suddenly a cloud of light overshadowed us, and overcame (shook off) the billows of the tempest and made them calm, and me it caught up and brought me unto you. 24 Likewise they that had departed this life before told how they were come. And Bartholomew said: I was preaching the word in the country of Thebes, and lo, the Holy Ghost said to me: The mother of thy Lord maketh her departure: go therefore to salute her at Bethlehem. And lo, a cloud of light caught me up and brought me unto you.

25 All these things spake the apostles unto the holy mother of God, how and in what fashion they came. And she spread forth her hands unto heaven and prayed, saying: I worship and praise and glorify thy name, which is greatly extolled, O Lord, because thou hast regarded the lowliness of thine handmaiden, and thou that art mighty hast magnified me, and behold all generations shall call me blessed. 26 And after the prayer she said unto the apostles: Cast on incense and pray. And when they had prayed there came a thunder from heaven and a terrible sound as of chariots, and lo, a multitude of the host of angels and powers, and a voice as of the Son of man was heard, and the Seraphim came round about the house wherein the holy and spotless mother of God, the virgin, lay: so that all that were in

Bethlehem beheld all the marvellous sights, and went to Jerusalem and declared all the wonderful things that were come to pass.

' 27 And it came to pass after that sound that the sun and the moon appeared about the house, and an assembly of the firstbegotten saints came unto the house where the mother of the Lord lay, for her honour and glory. And I saw also many signs come to pass, blind receiving sight, deaf hearing, lame walking, lepers cleansed, and them that were possessed of unclean spirits healed. And every one that was under any sickness or disease came and touched the wall where she lay, and cried: Holy Mary, thou that didst bear Christ our God, have mercy on us. And forthwith they were cured.

28 And many multitudes that were dwelling in Jerusalem out of every country because of a vow, when they heard the signs that were being done in Bethlehem by means of the Lord’s mother, came unto the place seeking to be healed of divers diseases; and they obtained health. And there was joy unspeakable on that day of the multitude of them that were healed, with them also that beheld, glorifying Christ our God and his mother. And all Jerusalem returned from Bethlehem, keeping holiday with singing of psalms and spiritual songs.

29 But the priests of the Jews, together with their people, were amazed at that which was done, and were taken with bitter (heavy) envy, and again with vain thoughts they gathered a council and advised themselves to send men against the holy mother of God and the holy apostles which were there at Bethlehem. And when the multitude of the Jews were now set forward toward Bethlehem, as it were about a mile therefrom, it came to pass that they saw a terrible vision, and their feet were bound: and they departed thence to them of their nation, and declared all the fearful vision unto the chief priests. 30 But they being yet more inflamed in spirit went unto the governor, crying out and saying: The nation of the Jews is destroyed because of this woman: drive thou her away from Bethlehem and from the province of Jerusalem. But the governor was astonied at the wonders and said unto them: I will not drive her out from Bethlehem nor from any other place. But the Jews continued crying out and adjuring him by the safety of Tiberius Caesar that he should lead the apostles out of Bethlehem: and if thou doest it not we will report it unto Caesar. And being now compelled he sent a captain of a thousand against the apostles unto Bethlehem.

31 But the Holy Ghost said unto the apostles and the mother of the Lord: Behold, the governor hath sent a captain of a thousand against you, because the Jews have made a tumult. Go out therefore from Bethlehem, and fear not; for behold, I will bring you by a cloud unto J erusalem ; for the power of the Father and of the Son and of the Holy Ghost is with you.

32 The apostles therefore rose up straightway and went out of the house, bearing the bed of their lady the mother of God, and set forward toward Jerusalem: and immediately, according as the Holy Ghost said, they were lifted up by a cloud and were found at Jerusalem in the house of their lady. And we stood up and for five days we sung praise without ceasing.

33 But when the captain came unto Bethlehem and found not there the mother of the Lord, neither the apostles, he laid hold upon the Bethlehemites, saying unto them: Did ye not come and tell the governor and the priests all the signs and wonders which were come to pass, and how the apostles came out of every land? where then are they? come ye hither to Jerusalem unto the governor. For the captain knew not of the departure of the apostles and the mother of the Lord unto Jerusalem. So the captain took the Bethlehemites and went unto the governor, saying that he had found no man.

34 Now after five days it was made known to the governor and to the priests and to all the city that the mother of the Lord was in her own house in Jerusalem with the apostles, by means of the signs and wondrous things that came to pass there; and a multitude of men and women were assembled, crying out: O holy virgin that didst bear Christ our God, forget not the race of men. 35 And because of this the people of the Jews, moved yet more with envy, together with the priests, took wood and fire and came on, desiring to burn the house where the mother of the Lord lay, together with the apostles. But the governor stood beholding the sight afar off. And when the people of the Jews were come unto the door of the house, behold, suddenly a force of fire came from within it by means of an angel and burnt a great multitude of the Jews, and there was great fear throughout all the city and they glorified God which was born of her. 386 But when the governor saw what was done, he cried aloud before all the people, saying: Of a truth he is the Son of God, which was born of the virgin whom ye thought to drive out: for these signs are of a true God. And there was a division betwixt the Jews, and many believed on the name of our Lord Jesus Christ because of the signs which came to pass.

37 Now after all these wonders were come to pass because of Mary the mother of God and ever virgin, the mother of the Lord, as we the apostles were with her in Jerusalem, the Holy Ghost said unto us: Ye know that on the Lord’s day the good tidings were told unto the Virgin Mary by the archangel Gabriel, and on the Lord’s day the Saviour was born in Bethlehem, and on the Lord’s day the children of Jerusalem went forth with palm-branches to meet him, saying: Hosanna in the highest: blessed is he that cometh in the name of the Lord. And on the Lord’s day he rose from the dead, and on the Lord’s day he shall come to judge the quick and the dead, and on the Lord’s day he

shall come from heaven for the glory and honour of the departure of the holy and glorious virgin which bare him. 388 And upon the same Lord’s day the mother of the Lord said unto the apostles: Cast on incense, for Christ cometh with an host of angels: and behold Christ cometh sitting upon the throne of the Cherubim. And as we all prayed there appeared innumerable multitudes of angels, and the Lord riding upon the Cherubim in great power. And lo, an appearance of light going before him and lighting upon the holy virgin because of the coming of her only-begotten Son: and all the powers of the heavens fell down and worshipped him. 39 And the Lord called unto his mother and said: Mary. And she answered and said: Behold, here am I, Lord. And the Lord said unto her: Be not grieved, but let thine heart rejoice and be glad; for thou hast found grace to behold the glory that was given me of my Father. And the holy mother of God looked up and saw in him glory which the mouth of man cannot utter nor comprehend. And the Lord abode by her, saying: Behold, henceforth shall thy precious body be translated unto paradise, and thine holy soul shall be in the heavens in the treasuries of my Father in surpassing brightness, where is peace and rejoicing of the holy angels, and continuance thereof. 40 And the mother of the Lord answered and said unto him: Lay thy right hand upon me, Lord, and bless me. And the Lord spread out his unstained right hand and blessed her: and she, holding his unstained right hand, kissed it, saying: I worship this right hand which made the heaven and the earth; and I beseech thy name which is greatly extolled, O Christ, God, King of the ages, onlybegotten of the Father, receive thine handmaid, thou that didst vouchsafe to be born of me the lowly one to save mankind by thine unutterable dispensation. Every man that calleth upon or entreateth or nameth the name of thine handmaid, grant him thine help. 41 And as she thus spake, the apostles came near unto her feet and worshipped the Lord and said: O mother of the Lord, leave unto the world a blessing, for thou departest out of it: for thou didst bless it’ and raise it up from destruction when thou barest the light of the world. And the mother of the Lord prayed, and thus spake she in her prayer: O God, who of thy great goodness didst send thine only-begotten Son to dwell in my lowly body, who didst vouchsafe to be born of me the lowly one, have mercy upon the world and upon every soul that calleth upon thy name.

-42 And again she prayed and said: O Lord, King of the heavens, Son of the living God, ‘accept every man that calleth upon thy name, that thy birth may be glorified. And again she prayed and said: O Lord Jesu Christ, that hast all power in heaven and on earth, I entreat thine holy name with this supplication: At every time and in every place where there is a memorial of my name, sanctify thou that place, and glorify them

that glorify thee through my name, accepting every offering of such, and every supplication and every prayer. 43 And when she had thus prayed, the Lord said unto his own mother: Let thine heart be glad and rejoice; for every grace and every gift hath been given thee of my Father which is in heaven and of me and of the Holy Ghost. Every soul that calleth upon thy name shall not be put to shame, but shall find mercy and consolation and succour and confidence, both in this world and in that which is to come, before my Father which is in heaven. 44 And the Lord turned and said unto Peter: The time is come to begin the song of praise. And when Peter began the song of praise, all the powers of the heavens answered Alleluia. And then the countenance of the mother of the Lord did shine above the light. And she rose up and with her own hand blessed every one of the apostles, and all of them gave glory to God; and the Lord spread forth his unstained hands and received her holy and spotless soul. 45 And at the going forth of her spotless soul the place was filled with sweet odour and light unspeakable, and lo, a voice from heaven was heard, saying: Blessed art thou among women. And Peter ran, and I, J ohn, and Paul and Thomas, and embraced her precious feet to receive sanctification: and the twelve apostles jJaid her honourable and holy body upon a bed and bare it forth.

46 And behold as they bare her, a certain Hebrew named Jephonias, mighty of body, ran forth and set upon the bed, as the apostles bare it, and lo, an angel of the Lord with invisible power smote his two hands from off his shoulders with a sword of fire and left them hanging in the air about the bed. 47 And when this miracle came to pass, all the people of the Jews that beheld it cried out: Verily he is the true God that was born of thee, Mary, mother of God, ever virgin. And Jephonias himself, being commanded by Peter, that the wonderful works of God might be showed, stood up behind the bed and cried: Holy Mary that didst bear Christ which is God, have mercy on me. And Peter turned and said unto him: In the name of him that was born of her thine hands which were taken from thee shall cleave to their place. And immediately at the word of Peter the hands that did hang beside the bed of cur lady went back and clave unto Jephonias: and he also believed and glorified Christ, even God, that was born of her.

48 And after this miracle the apostles bare the bed and laid her precious and holy body in Gethsemane in a new tomb. And jo, an odour of sweet savour came out of the holy sepulchre of our lady the mother of God: and until three days were past the voices of invisible angels were heard glorifying Christ our God which was born of her. And when the third day was fulfilled the voices were no more heard, and thereafter we all perceived that her spotless and precious body was translated into paradise.

[Other MSS.: When the apostles went forth from the city of

Jerusalem bearing the bed, suddenly twelve clouds of light caught them up, together with the body of our lady, and translated them into paradise. |

49 Now after it was translated, lo, we beheld Elisabeth the mother of the holy John the Baptist, and Anna the mother of | our lady, and Abraham and Isaac and Jacob, and David singing Alleluia, and all the choirs of the saints worshipping the precious body of the mother of the Lord, and we saw a place of light, than which light nothing is brighter, and a great fragrance came from that place whereto her precious and holy body was translated in paradise, and a melody of them that praised him that was born of her: and unto virgins only is it given to hear that sweet melody wherewith no man can be sated.

50 We, therefore, the apostles, when we beheld thus suddenly the translation of her holy body, glorified God who had shown unto us his wonders at the departure of the mother of our Lord Jesus Christ: by the prayer and intercession of whom may we all be accounted worthy to come into her protection and succour and guardianship, both in this world and in that which is to come: at all times and in all places glorifying her only-begotten Son, with the Father and the Holy Ghost, world without end. Amen.

[For 49 and 50 one manuscript has only: And we all glorified God: unto whom be glory and power, world without end. Amen.|

The other Greek narrative of the Assumption is not yet fully known. It is that which is embodied in a sermon of John, archbishop of Thessalonica.

Tischendorf gives only extracts, from several manuscripts, which show that the story begins with the bringing of a palm to the Virgin by the angel as a token of her approaching departure.

We have the same gathering of the apostles, who do not know why they have been summoned. They tell of the manner in which they were brought.

The Jews are blinded and burnt, and healed by the palmbranch.

The apostles lay the body in the tomb and remain there watching until it is translated. In one text Christ appears and takes the body.

THE ASSUMPTION: LATIN NARRATIVE OF

PSEUDO-MELITO

This is Tischendorf’s B text, but though he places it second, it is

the leading Latin authority, the other being a late Italian fiction. I. Prologue.

Melito, servant of God, bishop of the church of Sardis, unto the brethren which are established in peace at Laodicea, reverend in the Lord, greeting.

I remember that I have oft-times written concerning a certain Leucius, who, after that with us he had been a companion of the apostles, with alienated sense and rash mind departed from the way of righteousness and put into his books many things concerning the acts of the apostles, and spake many and diverse things of their mighty deeds, but concerning their teaching lied much, affirming that they taught otherwise, and establishing his own wicked position as if by their words. Nor did he account this sufficient, but also corrupted with so evil a pen the departure of the blessed Mary ever virgin, the mother of God, that it is unlawful not only to read but even to hear it in the church of God. We therefore at your petition have written simply those things which we heard from the apostle John, and have sent them unto your brotherhood: believing no alien doctrines which sprout out from heretics, but that the Father is in the Son, the Son in the Father, the triune person of godhead and undivided essence abiding: and that not two natures of man were created, a good and a bad, but that one good nature was created by a good God, which by the fraud of the serpent was corrupted through © sin, and restored by the grace of Christ.

II. When therefore the Lord and Saviour Jesus Christ for the life of the whole world hung on the tree of the cross pierced with nails, he saw standing beside the cross his mother and John the evangelist, whom he more especially loved beyond the other apostles because he alone of them was a virgin in body. Unto ‘him therefore he committed the charge of the holy Mary, saying to him: Behold thy mother; and to her: Behold thy son. From that hour the holy mother of God continued in the especial care of John so long as she endured the sojourn of this life. And when the apostles had taken the world by their lots for preaching, she abode in the house of his parents beside the Mount of Olivet.

IIIf. In the second year after Christ having overcome death had ascended into heaven, upon a certain day, Mary fervent with desire of Christ betook herself alone into the refuge of her dwelling to weep. And lo, an angel shining in a garment of great brightness stood before her and came forth with words of greeting, saying: Hail thou blessed of the Lord, receive the greeting of him that granted salvation to Jacob by his prophets. Behold, said he, this palm-branch. I have brought it to thee from the paradise of the Lord, and thou shalt cause it to be carried before thy bier on the third day when thou shalt be taken up out of the body. For behold thy Son with the thrones and the angels and all the powers of heaven awaiteth thee. 2 Then Mary said to the angel: I ask that all the apostles of the Lord Jesus Christ be gathered together to me. And the angel said: Lo, this day by the power of my Lord Jesus Christ all the apostles shall come to thee. And Mary said to him: I ask that thou wouldest put thy blessing upon me, that no power of hell may meet me in that hour wherein my soul

-goeth out of the body, and that I may not see the prince of

darkness. And the angel said: The power of hell shall not. hurt thee; but an eternal blessing hath the Lord thy God given thee, of whom I am the servant and messenger: but think not that the power not to see the prince of darkness can be given by me, but by him whom thou didst bear in thy womb: for his is all power, world without end. And thus saying, the angel departed with great light. 3 Now the palm-branch shone with exceeding brightness. Then Mary put off her garments and clothed her self in her best raiment, and taking the palm which she had received of the angel’s hand she went out into the Mount of Olivet and began to pray and to say: I was not worthy to receive thee, Lord, if thou hadst not had mercy on me; nevertheless I kept the treasure which thou didst commit'to me. Therefore I pray thee, O king of glory, that no power of hell may hurt me. For if the heavens and the angels quake before thee eyery day, how much more a man created of the earth, in whom is no good save what he hath received of thy bounty. Thou, Lord, art God, blessed for ever, world without end. And having thus said, she returned to her dwelling.

IV. And behold, suddenly, while Saint John was preaching at Ephesus, on the Lord’s day, at the third hour, there was a great earthquake, and a cloud raised him up and took him out of the sight of all and brought him before the door of the house where Mary was. And he knocked at the door and straightway went in. But when Mary saw him she rejoiced greatly and said? I pray thee, my son John, remember the words of my Lord Jesus Christ wherewith he commended me to thee. For behold on the third day, [when] I am to depart out of the body—and I have heard the counsels of the Jews who say: Let us wait until the day when she shall die who bore that deceiver, and let us burn her body with fire. 2 So she called Saint John and took him into the secret part of the house and showed him her grave-clothes,

nd that palm of light which she had received from the angel, \and charged him to cause it to be borne before her bed when she should go to the tomb.

V. And Saint John said to hers How shall I alone prepare thy burial unless my brethren and fellow apostles of my Lord Jesus Christ come to pay honour to thy body ?

And lo, suddenly by the commandment of God all the apostles were lifted up on a cloud and caught away from the places where they were preaching and set down before the door of the house wherein Mary dwelt. And they greeted each other and marvelled, saying: What is the cause wherefore the Lord hath gathered us together here ?

[In another text is this addition. And Paul came with them who was turned from the circumcision and taken with Barnabas to minister to the Gentiles. And when there arose among them

a godly contention, which of them should first pray the Lord to show them the cause of their coming, and Peter exhorted Paul to pray first, Paul answered, saying: That is thine office, to begin first, since thou wast chosen of God to be a pillar of the church, and thou art before all in the apostleship: but me it befits not at all, for I am the least of all you, and Christ was seen of me as of one born out of due time, neither presume I to even myself with you; yet by the grace of God I am what I am.]

VI. Then all the apostles rejoicing with one mind finished their prayer: and when they had said Amen, lo, suddenly the blessed John came and showed them all these things. And the apostles entered the house and found Mary and saluted her, saying: Blessed be thou of the Lord which made heaven and earth. And she said to them: Peace be unto you my most beloved brethren. How came ye hither? And they told her how they had come, each one of them being lifted up on a cloud by the Spirit and set down in that place. And she said to them: God hath not deprived me of the sight of you. Behold I go the way of all the earth, and I doubt not that the Lord hath now brought you hither to give me comfort in the anguish that is to come upon me. Now therefore I beseech you that we all keep watch together without ceasing, until the hour when the Lord shall come and I shall depart out of the body.

VII. And as they sat about her comforting her, and for three days gave themselves to the praises of God, lo, on the third day, about the third hour of the day, sleep fell upon all that were in that house, and no man at all could keep waking save only the apostles and three virgins that were there. And behold, suddenly the Lord Jesus Christ came with a great multitude of angels, and a great light came down upon that place, and the angels were singing hymns and praising the Lord. Then the Saviour spake, saying: Come, thou most precious pearl, enter into the treasury (receptacle) of eternal life.

VIII. Then Mary fell on her face on the pavement, worshipping God, and said: Blessed be the name of thy glory, O Lord my God, who hast vouchsafed to choose me thy handmaid and to commit to me thy secret mystery. Remember me, therefore, O king of glory; for thou knowest that with all my heart I have loved thee and have kept the treasure committed unto me. Receive me therefore thy servant and deliver me from the power of darkness, and let not any assault of Satan meet me, neither let me see ugly spirits coming to meet me. 2 And the Saviour answered her: When I was sent by the Father and for the salvation of the world was hung on the cross, the prince of darkness came to me: but whereas he prevailed not to find in me any sign of his work, he departed vanquished and trodden down. Thou when thou seest him shalt see him indeed according to the law of mankind whereby the end, even death, is allotted

thee: but he cannot hurt thee, for I am with thee to help thee. Come thou without fear, for the heavenly host awaiteth thee to bring thee into the joy of paradise. 8 And as the Lord thus spake, Mary arose from the pavement and laid herself on her bed, and giving thanks to God she gave up the ghost. But the apostles saw her soul, that it was of such whiteness that no tongue of mortal men can worthily express it; for it excelled ail whiteness of snow and of all metal and silver that glistereth with great brightness of light. » IX. Then the Saviour spake, saying: Arise, Peter, and | take the body of Mary and bear it unto the right-hand side of the city toward the east, and thou wilt find there a new sepulchre | wherein ye shall place it, and wait till I come unto you. f -2 And when the Lord had so said, he delivered the soul of the holy Mary to Michael which was set over paradise and is the / prince of the people of the Jews: and Gabriel went with them. ' And immediately the Saviour was received up into heaven \ with the angels.

X. Now the three virgins that were there and watched took the body of the blessed Mary to wash it after the custom of burials. And when they had stripped it of its apparel, that holy body shone with such brightness that it could indeed be touched to do the service thereof, but the appearance could not be looked upon for the exceeding flashing of light: and a great splendour appeared in it, and nothing was perceived by the sense when the body was washed, but it was most pure and not stained with any manner of defilement. And the body of the blessed Mary was like the flowers of the lily, and a great sweetness of fragrance issued from it, so that nothing like that sweetness could elsewhere be found.

XI. Then therefore the apostles laid the holy body upon a bier and said one to another: Who shall bear the palm before her bier? Then John said to Peter: Thou who art before us” in the apostleship oughtest to bear this palm before her bed. And Peter answered him: Thou only of us art a virgin chosen of the Lord, and hast found such favour that thou didst lie’ on his breast: and he when he hung for our salvation on the

_ tree of the cross committed her unto thee with his own mouth. Thou therefore oughtest to carry this palm;: and let us take up the body to bear it unto the place of the sepulchre. 2 Thereafter Peter lifted up the head of the body and began to sing, saying: Israel is come out of Egypt. Alleluia. And with him the other apostles bore the body of the blessed Mary, and John carried the palm of light before the bier. And the rest of the apostles sang with exceeding sweet voices.

XII. And behold a new miracle. There appeared a very great cloud over the bier like the great circle that useth to be seen about the splendour of the moon: and an host of angels

was in the cloud sending forth a song of sweetness, and the earth resounded with the noise of that great melody. Then the people came out of the city, about fifteen thousand, and marvelled and said: What is this sound of such sweetness? 2 Then there stood one and told them: Mary is gone out of the body, and the disciples of Jesus are singing praises about her. And they looked and saw the bier crowned with great glory and the apostles singing with a loud voice. And behold, one of them who was a prince of the priests of the Jews in his degree was filled with fury and wrath and said to the rest: Behold the tabernacle of him that hath troubled us and all our nation, what glory it hath received. And he came near and would have overthrown the bier and cast the body on the earth. And forthwith his hands dried up from his elbows and clave to the bier. And when the apostles lifted the bier, part of him was hanging and part clave to the bier, and he was wrung with extreme torment as the apostles went on and sang. But the angels that were in the clouds smote the people with blindness.

XIII. Then that prince cried out, saying: I beseech thee, holy Peter, despise me not in this so great necessity, for I am sore tormented with great pains. Remember that when the damsel that kept the door knew thee in the judgement hall and told the rest, that they might challenge thee, then I spake good on thy behalf. Then Peter answered and said: It is not mine to give thee ought: but if thou believest with thy whole heart on the Lord Jesus Christ, whom this woman bare in her womb and continued a virgin after the birth, the mercy of the Lord, which by his great pity saveth the unworthy, shall give thee healing.

2 Whereunto he answered: Do we not believe? but what shall we do? The enemy of mankind hath blinded our hearts, and shame hath covered our faces that we should not confess the mighty works of God; especially when we did curse ourselves, crying out against Christ: His blood be on us and on our children. Then said Peter: See, that curse will hurt him that continueth unbelieving in him, but unto them that turn to God mercy is not denied. And he said: I believe all that thou sayest to mes only I beseech thee, have mercy on me lest I die.

XIV. Then Peter made the bier stand still and said to him: If thou believest with thy whole heart in Jesus Christ, thine hands shall be loosed from the bier. And when he had so said, straightway his hands were loosed from the bier and he began to stand on his feet: but his arms were yet withered, neither did the pain depart from him. 2 Then Peter said to him: Go near to the body and kiss the bed and say: I believe in God and in the Son of God whom this woman bare, even Jesus Christ, and I believe all things whatsoever Peter the apostle of God hath

told me. And he came near and kissed the bed, and forthwith all pain left him and his hands were made whole. 3 Then began he to bless God greatly and to speak out of the books of Moses testimonies unto the praise of Christ, so that even the apostles themselves marvelled and wept for gladness, praising the name of the Lord.

XV. But Peter said to him: Take this palm at the hand of our brother John, and go into the city and thou wilt find much people blinded; and declare unto them the mighty works of God, and whosoever believeth on the Lord Jesus Christ, lay this palm upon their eyes and they shail see: but whoso believe not shall continue blind. 2 And when he had so done, he found much people blinded and lamenting thus: Woe unto us, for we are become like the men of Sodom that were stricken with blindness. Nothing remaineth for us now save to perish. But when they had heard the words that the prince spake which was healed, they believed on the Lord Jesus Christ, and when he laid the palm upon their eyes, they recovered sight; but whoso of them continued in hardness of heart died. And the prince of the priests went forth to the apostles and gave back the palm and declared all that had come to pass.

XVI. But the apostles carrying Mary came into the place* of the valley of Josaphat which the Lord had showed them, and laid her in a new tomb and shut the sepulchre. But they sat down at the door of the tomb as the Lord had charged them: and lo, suddenly the Lord Jesus Christ came with a great multitude of angels, and light flashing with great brightness, and said to the apostles: Peace be with you. And they answered and said: Let thy mercy, O Lord, be upon us, like as we have hoped in thee.

2 Then the Saviour spake unto them, saying: Before I ascended up unto my Father I promised you, saying, that ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his majesty, ye also shall sit on twelve thrones, judging the twelve tribes of Israel. Now this woman did I choose out of the tribes of Israel by the commandment of my Father, to dwell in her. What then will ye that I do with her? 3 Then said Peter and the other apostles: Lord, thou didst before choose this thine handmaid to become thine immaculate chamber, and us thy servants for thy ministry. All things didst thou foreknow before the worlds with thy Father, with whom to thee and the Holy Ghost there belongeth equal Godhead and infinite power. If therefore it might come to pass before the power of thy grace, it hath appeared right to us thy servants that, as thou having overcome death dost, reign in glory, so thou shouldest raise up the body of thy mother | and take her with thee rejoicing into heaven. 4

XVII. Then said the Saviour: Be it done according to your

will. And he commanded Michael the archangel to bring the soul of the holy Mary. And behold, Michael the archangel rolled away the stone from the door of the sepulchre, and the Lord said: Rise up, my love and my kinswoman: thou that didst not suffer corruption by union of the flesh, shalt not suffer dissolution of the body in the sepulchre. 2 And immediately Mary rose up from the grave and blessed the Lord, and fell at the Lord’s feet and worshipped him, saying: I am not able to render thee worthy thanks, O Lord, for thine innumerable benefits which thou hast vouchsafed to grant unto me thy handmaid. Let thy name be blessed for ever, redeemer of the world, thou God of Israel. |

XVIII. And the Lord kissed her and departed, and delivered her to the angels to bear her into paradise. And he said to the apostles: Come near unto me; and-when they had come near, he kissed them and said: Peace be unto you; as I have been always with you, so will I be even unto the end of the world.

2 And immediately when the Lord had so said he was lifted up in a cloud and received into heaven, and the angels with him, bearing the blessed Mary into the paradise of God.

But the apostles were taken up upon clouds and returned every one unto the lot of his preaching, declaring the mighty works of God and praising the Lord Jesus Christ, who liveth and reigneth with the Father and the Holy Ghost in a perfect unity and in one substance of the Godhead, world without end. Amen.

THE ASSUMPTION: NARRATIVE BY JOSEPH OF ARIMATHAEA

This is Tischendorf’s A text. It is of late complexion, and one of the three manuscripts used by Tischendorf (C) presents a very divergent text throughout. An analysis will suffice.

1 Before the Passion the Virgin asked Jesus to certify her of her death on the third day before it, and to receive her with his angels. 2, 8 He promised that this should be so (the speech is fairly long).

4 In the second year after the ascension she was constantly praying. On the third day before her death an angel (Gabriel, C) came and gave her a palm and told her of her departure.

5 She sent for Joseph of Arimathaea and other disciples, and told them, and then washed and arrayed herself as a queen. Three virgins were with her—Sepphora, Abigea, and Zael. The apostles were already dispersed about the world.

6 At the third hour, thunder, rain, earthquake. John was suddenly brought from Ephesus and entered the chamber and

NARRATIVE BY JOSEPH OF ARIMATHAEA 217

greeted her. She said: Dearest son, why have you left me for so long?

7 All the disciples except Thomas now arrived on clouds, and greeted her.

8 They were John, James his brother, Peter, Paul, Andrew. Philip, Luke, Barnabas, Bartholomew, Matthew, Matthias surnamed Justus, Simon the Canaanite, Jude and his brother, Nicodemus, Maximianus (this must be the legendary Maximin of Aix en Provence who figures in the late legend of Mary Magdalene’s mission to Marseilles).

9 Mary asked: why have you all come? Peter said: It is for us to ask thee. None of us know. I was at Antioch, and now I am here. And all told where they had been. 10 Mary told them the reason, that she was to depart on the morrow, and asked them to watch and pray with her. So they did, all night, with lights and psalmody.

1 On the Sunday at the third hour Christ came down with a host of angels and took the soul of his mother. Such was the light and fragrance that all fell on their faces (as at Mount Tabor) and none could rise for an hour and a half. 12 As the light receded, the soul of Mary was taken up with it, with singing: and as the cloud went up, the earth shook, and all in Jerusalem saw the death of Mary in one instant.

13 Then Satan entered into them and they took arms to burn the body and kill the apostles; but they were struck blind, and smote their heads against walls, and hit one another.

14 The apostles took up the body to bear it from Mount Sion to the valley of Josaphat. As they went, a Jew named Ruben tried to upset the bier, but his hands withered to the elbow and willy-nilly he had to go on into the valley weeping and crying, for his hands clave to the bier. 15 He began to ask the apostles to pray for him that he might be.saved and become a Christian. They knelt and prayed, and his hands were loosed and he was healed. He was baptized at once, and began to proclaim Christ.

16 ‘Then the apostles laid the body in the tomb with great honour, weeping and singing for pure love and sweetness. And suddenly a light from heaven shone round about them, and as they fell to the earth, the holy body was taken up by angels into heaven’ (the apostles not knowing it).

17 Thomas was suddenly brought to the Mount of Olives and saw the holy body being taken up, and cried out to Mary: ‘make thy servant glad by thy mercy, for now thou goest to heaven’. And the girdle with which the apostles had girt the body was thrown down to him; he took it and went to the valley of Josaphat. 18 When he had greeted the apostles, Peter said: ‘Thou wast always unbelieving, and so the Lord hath not suffered thee to be at his mother’s burial.’ He smote his breast and said: ‘I know

it and I ask pardon of you all,’ and they all prayed for him. 19 Then he said: ‘Where have ye laid her body?’ and they pointed to the sepulchre. But he said: ‘The holy body is not there.” Peter said: ‘Formerly you would not believe in the resurrection of the Lord before you touched him: how should you believe us?’ Thomas went on saying: ‘It is not here.’ Then in anger they went and took away the stone, and the body was not there ; and they knew not what to say, being vanquished by Thomas’s words. 20 Then Thomas told them how he had been saying mass in India (and he still had on his priestly vestments), how he had been brought to the Mount of Olives and seen the ascension of Mary and she had given him her girdle: and he showed it. 21 They all rejoiced and asked his pardon, and he blessed them and said: Behold how good and pleasant a thing it is, brethren, to dwell together in unity.

22 The same clouds which had brought them, now carried them back, as we read in the Acts about Philip who baptized the eunuch, and as Abacuc was brought to Daniel and taken back.

23 Nor is if wonderful that Christ should do such things (miracles are enumerated).

24 I am that Joseph who laid the body of the Lord in my tomb and saw him rise again, and always watched over his most holy temple, even the blessed Mary, ever virgin, before the ascension of the Lord and after it: and upon this page and in my heart have I written the things that came out of the mouth of God, and how the aforesaid matters came to pass, and I have made known to all the Jews and Gentiles what I saw with my eyes and heard with my ears, and as long as I live I shall not cease to proclaim them.

“Whose assumption is this day reverenced and honoured throughout, all the world: let us constantly pray her that she remember us before her most merciful son in heaven: to whom is praise and glory for infinite ages. Amen.’

(C has a statement that any Christian who has this writing in his house will be safe from various afflictions—lunacy, deafness, blindness, sudden death—and he will have the protection of the Virgin at his end.)

The episode of Thomas and the girdle is peculiar to this writing. The girdle is the great relic of Prato; and the prominence given to this incident is another indication that we have here a mediaeval Italian composition, not earlier, I imagine, than the thirteenth century.

The Syriac narratives cf the Assumption of the Virgin form a very large mass of writing.

The principal texts are:

1. That edited by W. Wright in the Journal of Sacred Literature for 1865, and again by Mrs. Agnes Smith Lewis in Studia Sinaiiica, XI. Apocrypha Syriaca, 1902. In the latter the translation fills pp. 12-69 in quarto.

2, 2a. Edited by Wright in Contributions to the Apocryphal Literature two distinct works, which he has put together under one heading. Both are fragmentary: the first is the simplest of the Syriac versions. 'The second (2a) is akin to 1.

8. That in Sir E. A. Wallis Budge’s History of the B. V. M., Luzac’s Semitic Text and Translation Series, vol. v, 1899, pp. 97-158.

4. The fragments in Wright’s Contributions called Obsequies of the

Of these nos. 1, 2, 2a, 3 have much in common; 4 is very peculiar. Some account of each shall be given.

No. 1 (Wright and Lewis) is a congeries of documents divided into six books (really five, but six are promised).

Book I, after a panegyrical introduction, tells how the narrative was found. It was attested in autograph by James, bishop of Jerusalem. Two apostles wrote each of the six books, and they were entrusted to John.

His copy was found at Ephesus, attested by the Twelve and the Seventy-two, and written in Hebrew, Greek, and Latin.

Book II. Inthe year 344 (of the era of the Greeks), on the third day of the latter Teshrin (September), being the third day of the week at the third hour, Mary went to the tomb.

The Jews immediately after the Passion had closed it with great stones, and forbidden resort to it on pain of death. They also hid the cross, spear, sponge, robe, crown of thorns, and nails.

The priests told the guardians of the tomb to stone Mary if she came there again. They said, ‘Do it yourselves’. On the Friday

ary burnt incense there: Gabriel came down and told her of her approaching death. (There is no mention of a palm.)

The guards informed the priests that Mary had come again. The priests asked the governor to forbid her.

At this time Abgar of Edessa (converted by Addai) wished to destroy Jerusalem because of Christ’s death, and came as far as Euphrates, but hesitated to cross it. He wrote to the procurator Sabinus, who sent the letter to Tiberius,’ who was greatly moved

1 A letter of Abgar to Tiberius on the subject, and the answer of Tiberius, are given by Moses of Chorene in his History of Armenia

against the Jews. The Jews were alarmed. They said to the governor: Forbid Mary to go to the tomb. He said: Forbid her yourselves. A long abusive speech of the Jews to Mary follows.

She left Jerusalem and went to Bethlehem with her three virgins, Callétha, daughter of Nicodemus, Neshra, daughter of Gamaliel, Tabitha, daughter of Archelaus. (There is a description of the service which these did to Mary: Gabriel tells her to go to Bethlehem.)

On Friday Mary burnt incense and prayed that John might be sent to her. John was brought from Ephesus. His arrival and conversation with Mary.

The other apostles were brought. Here we are following the Greek text pretty closely.

John received the apostles. They each told Mary how they had come. The correspondence with the Greek is curiously exact. Mark was performing the service of the third hour. Matthew says: ‘I have given and am giving glory to God,’ and so on. The Greek, however, does not give the speeches of those who had been raised from the grave to come, but the Syriac does, for Philip, Simon, Luke, and Andrew. And after Andrew, Bartholomew (not already dead) follows, as in the Greek.

There was a great concourse of angels, and the Bethlehemites in fear went and told the governor and the priests.

Book III. All the great signs attracted people from many quarters. Before this many used to come to the Virgin to be healed. (Five instances are given of cures.)

There was now a festival at Jerusalem, and many sick went out to Bethlehem to be healed. 2,800 were cured. = Gk. 28, but more diffuse.

On the 21st of Teshrin IT in the night, men rose up to attack the house. Angels of fire descended from heaven. = Gk. 29, but there the attackers are confounded and turned back. Syr. has nothing of this.

The "priests insisted on Mary’s banishment by the governor. He sent a chiliarch to Bethlehem with thirty men. The Spirit told the apostles to take Mary to Jerusalem. They did so and held a five days’ service.

Meanwhile the chiliarch found nothing at Bethlehem, and the priests said this was due to magic. This last is not in Gk. 31-3, which is, otherwise, represented well.

After the five days, Mary’s presence in Jerusalem was realized. The Jews wished the governor to burn the house: he told them to do so themselves, and watched from a distance. The attackers were scorched and burnt. The governor declared his belief in Christ. = Gk. 34-5. Here the Syriac has a very long digression not represented in the Greek, and belonging properly, it seems, to the story of the Cross (pp. 89-50).

Caleb the Sadducee, who was a secret believer, whispered to

the governor that he should adjure the Jews by the God of Israel to tell him their real opinion about Jesus.

So all Jerusalem was assembled: and there follows a long altercation between the believers and unbelievers before the governor. Eventually some of the latter are forced by scourging to tell how they had hidden the cross, &c. The governor (rather inconsequently) has the place obstructed with great stones.

He then goes to see Mary. He greets the apostles (and they tell him how they came there. This is only in 2). Mary at his request tells him the story of the Annunciation. The governor left Jerusalem and went to Rome and told the emperor, and the account of all this was written down by disciples at Rome, who also wrote to the apostles telling them of various miracles (seven are told) which Mary had wrought.

The text then leaps to § 45 of the Greek, omitting (in this place) all notice of the death of the Virgin.

The Spirit told the apostles to bear her to a place where were three caves, and to lay her on a bench there and await his bidding.

Jephonias, ‘strong and tall, and handsome of figure’, attacked them—was smitten and healed (but Mary is not dead yet, for she speaks to him). Peter gave a dry rod to Jephonias and sent him to the Jews. The rod blossomed. He healed a man born blind, and many others. = Gk. 45-7, and Lat. xii-xv. The Greek has not the healing of the Jews, and the Syriac has distorted it.

The apostles laid Mary in the eastern cave and held a service of three days and nights. Some Jews came to the cave: three ventured in, and were burnt and swallowed up. Many believed, but the priests threatened and bribed them.

This, which concludes Book III, is badly confused in the Syriac, which has made the great mistake of saying that the apostles bore the Virgin to the cave before she was dead.

~ Book IV. While the apostles were ministering about Mary in

the cave the Spirit spoke to them, and told the story of the Annun- _ ciation. He spoke also of the date of her death, and then told how Sunday is the day of the Annunciation, the Nativity, the Entry, Resurrection, Ascension, and Judgement. = Gk. 36.

Eve, Anna, Elisabeth, Adam, and other patriarchs now came and greeted Mary, and then the procession of heavenly chariots, and then Christ. His words to her, and her answer. Her kissing of his hand, and prayers and blessing and death, are as in Gk. 38-44, but the blessing is far longer.

Then the body was prepared for burial. Twelve chariots took up the apostles and bore them all to Paradise (cf. the alternative text of Gk. 48): and they returned thence and ordained a commemoration of her three times a year. Cf. Gk. 49.

After this is a very long disquisition on the rules which the apostles made about the commemoration: it need not even be summarized here (pp. 59-62).

When they had come back to the cave they agreed to write a book in Hebrew, Greek, and Latin, and commit it to John: and, with more unimportant matter following on this, the book ends.

Book V, pp. 64-9. This is a diffuse account of the Virgin’s visit to Paradise. One paragraph tells of her seeing Gehenna.

John and Peter were with her, and she revealed everything to John and told him to write it: it would be made public at the end of the world.

Christ then says he will tell her what is to happen at his second coming: but nothing is told. Mary answers with thanksgiving and prayer—and Book V ends. Book VI does not appear.

2. (Wright: Contributions, p. 18.)

A prefatory section declares the apostles to be the witnesses and authors of what follows.

The story then begins, and gives a shorter form of what we have had, in this order:

Mary goes to the tomb.

The Jews threaten to stone her.

She asks Jesus to take her out of the world.

The angel comes to tell her her prayer is heard.

The guards of the tomb report this.

The Jews ask Sabinus the governor to banish her.

He refers them to her. They come and abuse her.

She goes to Bethlehem with the three virgins (named as in 1).

She prays that John may be sent. He comes.

The other apostles arrive.

They begin to tell how they came. The first fragment ends in John’s narrative. It was left unfinished by the scribe.

2a. p. 24. This begins in the midst of the dispute between believers and unbelievers before the governor, and the story follows the course of 1 down to the point where the apostles lay Mary in the cave. Here the first fragment of 2a ends.

p. 39. The second fragment of 2a docs not seem to have an exact textual equivalent in 1.

Chariots of light and saints arrive, and Mary is borne to paradise.

The apostles return to the Mount of Olives, and pray to be allowed to ordain a commemoration of Mary.

And so with rather a long doxology the book ends.

It is, so far as we have it, far more compact and coherent than

This is mainly identical in content with 1, but has points of its own.

Mary goes to the tomb.

The Jews plot to kill her, close the cave, set guards on it.

Gabriel comes.

The guards report it.

Mary goes to Bethlehem with the three virgins (as above).

The Jews hid the cross, &c., and asserted that ‘here are buried the Book of Moses and the box of manna and the rod of Aaron and the mantle of Elijah’, so that if miracles did happen there, they could be attributed to those relics. |

Abgar’s letter. Sabinus is angry with the Jews. Mary prayed that the apostles might be sent.

John came.

Then the others. The statement that they came and the circumstances of their doing so are put into one narrative, not repeated as in 1.

After the apostles had greeted Mary, Anne, Elisabeth, Adam, &c., came, and all the various orders of saints and angels: and Christ. This dialogue and her prayers are rather shortened, but essentially as in 1.

Mary died and her soul was taken up.

Then we have a bad dislocation.

The believers in the city went to the governor and told him the truth about Jesus and the Jews. He was angry with the chiefs, and smote them and told them not to harm the Christians. This is a condensation into a few lines of the dispute before the governor. Yet this dispute occurs later on. Here, however, we have the sequel.

The governor visited Mary with his sick son (who was healed). The apostles told him of their miraculous coming. The governor went to Rome and told the emperor, and the believers there wrote down the wonderful record. This is a shorter form of 1.

A paragraph on the age of Mary (52) follows.

The apostles. said, ‘Let us make a distinction between the burial of believers and non-believers, and make a beginning with Mary’. ‘They prepared her body for burial, and set out in procession.

The Jews saw it and bribed the governor not to interfere with them. They also bribed a gigantic soldier of his, Yophana, to go with them and attack the bier.

_ Then we have the affliction and cure of Yophana, who goes back to the governor, and he laughs at the Jews.

The apostles laid the body in the cave.

Peter asked the multitude to set guards over it. He also spoke to the believers of the glory of Mary.

The Jews plotted and put a number of dead bodies in the cave, but in vain: and then tried to burn the body but were burnt themselves.

Then the apostles brought out the body and laid it on a bier.

Then came all the chariots of light, and the body was put in a chariot of light, and it and all the apostles went up to Paradise.

And the cloud took them back to Jerusalem. And they wrote down all the triumphs of the Virgin and sent the books every-

where, and ordained three yearly commemorations; and were taken back to the places whence they had come.

Then a homiletical paragraph. It introduces the revelation of John about the Virgin in Paradise. = No. 1, Book V.

The Jews thought the body was still in the cave, and they went in and found it not. Many believed.

The unbelievers (again ?) put dead bodies in the cave.

The believers told the governor, and he sent Yophana, who confiscated all the goods of the offenders.

‘Here I will write of the miracles which the Bethlehemites saw wrought in the upper chamber where Mary lay.’

Visions of angels, multitudes of sick healed: six miracles narrated, asin 1. The healing of 2,800 people.

Plot to attack the house. Descent of angels of fire. All this is in l.

The priests insisted on the banishment of Mary. The chiliarch sent. The apostles bore Mary to Bethlehem (read Jerusalem). The five days’ service. The house in Jerusalem attacked, the besiegers burnt, the governor’s declaration of belief.

The dispute between believers and unbelievers before the governor. The hiding-place of the cross obstructed.

Then afterwards the disciples of the apostles wrote (to various places), and wrote an account of the departure of Mary, and took it with them to Byzantium.

And then a series of miracles is narrated, which are nearly all identical with those in 1.

4. Wright. (Obsequies of the Holy Virgin, Contributions, p. 42.)

The fragments printed and summarized by Wright in the Preface contain these incidents:

The appearance of the Lord to his mother: her last words and death. Her soul is delivered to Michael. Peter begins to speak - to Christ.

The funeral procession. Jews are blinded, and he who tries to overset the bier has his arms fixed to it. They are restored. Peter gives him a staff with which he heals 5,000 blinded people.

p. 42. First long fragment. Paul is speaking, and telling a long story about Solomon, who had been told by a demon that ~ a certain young man would die. A form of this story occurs in the Testament of Solomon.

The apostles ask Paul to go on speaking, ‘for our Lord hath sent thee to gladden us during these three days’. Paul asks them what they will preach when they go forth: and is answered by Peter, John, and Andrew. He criticizes them as too severe, and recommends a gentler policy. They are angry.

And as they were all sitting disputing before the entrance to Mary’s tomb, Jesus appeared and justified Paul’s view, as against the others.

He summoned Michael and bade him bring forth the body of Mary into the clouds. They were all carried to Paradise.

The apostles then asked the Lord to show them the place of torment, reminding him of his promise that on the day of the departure of Mary ‘they should see it.

They were all taken on a cloud to the west. The Lord spoke to the angels of the pit, and the earth sprang upwards and they saw the pit.

The lost saw Michael and begged for respite. Mary and the apostles fell down and interceded for them. Michael spoke to them, telling them that at all the twelve hours of the day and of the night the angels intercede for creation. The angel of the waters intercedes for the waters. Here the fragment ends.

p. 48. The next fragment is a story told by Michael to Mary, of the concealing of the bones of Joseph in the Nile by Pharaoh and their discovery by Moses. It seems as if this must have been told in answer to some inquiry of Mary’s about her own body, and therefore it should be placed earlier in order.

p. 50. The last fragment is a curious story about Jesus testing the apostles, evidently during his life on earth. It is so puzzling and uncommon as to be worth quoting in full:

‘them according to their wish. And he sent by the hand of the apostles to them? (to ask) were these things not so?

And he said: These are the shepherds of the house of Israel, who are praying for the sheep, that they may be sanctified and made glorious before the sons of men: and themselves they are not able to sanctify, because they exalt themselves like the strong. Did I not give them many signs?

And the apostles said: Lord, lo they beseech and pray, and repent, and kneel upon their knees. Why dost thou not hear them? Our Lord says unto them: I too was willing to hear them, but there is deception in them (as) ye too know.

And when Jesus wished to show the apostles for what reason he did not hear them, he took them up into a mountain and let them become hungry. And when the apostles had gone, they asked of him, and say unto him: Lord we are hungry; what have we then to eat in this desert? And Jesus told them to go to the trees which were before them. And he said to them: Go to those trees which are over against us, whose branches are many and fair and beautiful at a distance, and from them ye shall | get food. And when the apostles went, they did not find fruit on the trees.

And they returned to Jesus, and said: Good Teacher, thou

1 I have pointed out, and the Rev. St. J. Seymour has elaborated the thesis, that this visit of the apostles to Hell was known in Ireland at an early date, and that the Irish form must be derived somehow from this Syriac text.

Evidently the leaders of the Jews.

didst send us to those trees which are over against us, and we went and found on them no fruit, but only branches which were fair and beautiful, but there was no fruit on them.

And Jesus said to them: Ye have not seen them, because the trees grow straight upwards. Go therefore at once, because the trees are bending themselves, and ye shall find on them fruit, and get yourselves food. And when they went, they found the trees bending down, but they did not find fruit upon them.

And they returned again to Jesus in great distress, and say to him: What is this, Teacher, that we are mocked? For at first thou didst say to us, ‘Ye shall find trees which are straight, and there is fruit on them,’ and we found none. Why are we mocked? But it is fitting that thou shouldest teach us what this ts that has happened; for we think that what thou didst wish to teach us is false; for by a visible power the trees were laid hold of and bent down. If this be a temptation, make known to us what it is.

And Jesus said to them: Go and sit under them, and ye shall see what it is that abides on them, but ye shall not be able to bend them again. And when the apostles went and sat under the trees, straightway the trees threw down stinking worms. And the apostles came again to Jesus and say to him: Teacher, dost thou wish to lead us astray or to turn us away from thee.’...

The trees of course represent the leaders or priests of the Jews whose prayers are ineffectual because of their moral defects. The story has no parallel that I know of, and to my mind has a rather ancient complexion.

This whole book of the Obsequies stands quite apart from the rest of the narratives: it had, we see, the framework, with the Jew attacking the bier and so forth ; but this framework was evidently used for the insertion of a number of quite extraneous discourses and stories, and what we have of these is so unusual that we must greatly regret the loss of the rest. The undoubted fact that this form of the story somehow penetrated to Ireland gives additional interest to the book.

Wright assigned the manuscript to the latter part of the fifth century.

Besides the forms we have reviewed there are versions in Arabic (ed. Enger, 1854), Aethiopic (Chaine, Corpus script. christ. Orient., 1909), Armenian (Vetter, Theol. Quartalschrift, 1902). These agree in their main features with the Syriac books and do not demand a detailed analysis. The Armenian, as usual, has its own peculiar and ‘unauthorized’ additions.

Our survey of the narratives shows that there are two great groups, one of which is represented in Coptic only—but not uniformly by all the Coptic authorities. In this there is a long interval between the death of Mary and her corporal assumption—206 days, from 21 Tobi to 16 Mesore (one authority gives only seven days, and one excludes a corporal assumption). Also we hear nothing of the summoning of the apostles from their missionary work: Peter and John are the only two who are prominent. Further, only one fragment (Copt. 4) has the story of a Jew smitten for touching the bier, and healed.

Also in all Mary is warned of her death by her Son, not by an angel.

In the Greek, Latin, and Syriac (1, 2, 3) the death is announced by an angel; in Greek and Latin he brings a palm-branch (and so, too, in Copt. 4), but not in Syriac.

The apostles are summoned from all parts of the world and frem their graves, and tell how they came.

The ‘governor’ figures largely in Syriac and appears in Greek. The controversy before him, which is only in the oriental versions, seems to have been borrowed from another writing: the real point of it is the hiding of the cross at the end.

The Jew who attacks the bier (usually Jephonias, but Ruben in the latest text, Lat. A) is a constant feature: he also figures in the Coptic fragment 4.

In Greek, Latin, and Copt. 4 he heals the blinded people with the palm- ’ branch: in Syriac with Peter’s staff.

The corporal assumption takes place very soon after the death. Less emphasis is laid upon it than in the Coptic texts.

We begin with the five books which were formed into a corpus by the Manichaeans and substituted by them for our canonical Acts.

They are of different dates.

Karliest are the Acts of John, not later than the middle of the second century.

Next the Acts of Paul, composed by a presbyter of Asia before Tertullian’s time: cir. 160-170?

The Acts of Peter, usually assigned to about the year 200.

The Acts of Andrew, less well preserved than the rest, and probably to be dated well after 200; even after 250, perhaps.

The Acts of Thomas, composed in Syriac, according to the weight of authority, date from the third century.

Photius (890), who read all five and has written a criticism of them in his Bibliotheca or Myriobiblon, found them all attributed to one author, Leucius. But it is now agreed that Leucius (a supposed disciple of John) ' was the ostensible author of the Acts of John only.

The length of this book is given in the Stichometry of Nicephorus as 2,500 lines: the same number as for St. Matthew’s Gospel. We have large portions of it in the original, and a Latin version (purged, it is important to note, of all traces of unorthodoxy) of some lost episodes, besides a few scattered fragments. These will be fitted together in what seems the most probable order.

The best edition of the Greek remains is in Bonnet, Acta Apost. Apocr. II. 1, 1898: the Latin is in Book V of the Historia Apostolica of Abdias (Fabricius, Cod. Apocr. N. T.: there is no modern edition).

The beginning of the book is lost. It probably related in some form a trial, and banishment of John to Patmos. A Gdistinctly late Greek text printed by Bonnet (in two forms) as ec. 1-17 of his work tells how Domitian, on his accession, persecuted the Jews. They accused the Christians in a letter to him: he accordingly persecuted the Christians. He heard of John’s teaching in Ephesus and sent for him: his ascetic habits on the voyage impressed his captors. He was brought before Domitian, and made to drink poison, which did not hurt him: the dregs of it killed a criminal on whom it was tried: and John revived him; he also raised a girl who was slain by an

1 He is once mentioned, without reference to the Acts, as a disciple of John, viz. by Kpiphanius, Heresy 51.6. The early heretics Cerinthus, Ebion, &c., &c., often opposed the Lord’s disciples, and ‘they ware

often opposed by Saint John and his companions, Leucius and many

unclean spirit. Domitian, who was much impressed, banished him to Patmos. Nerva recalled him. The second text tells how he escaped shipwreck on leaving Patmos, swimming on a cork; landed at Miletus, where a chapel was built in his honour, and went to Ephesus. All this is late: but an old story, known to Tertullian and to other Latin writers, but io no Greek. said that either Domitian at Rome or the Proconsul at Ephesus cast John into a caldron of boiling oil which did him no hurt. The scene of this was eventually “fixed at the Latin Gate in Rome (hence the St. John Port Latin of our calendar, May 6th). We _have no detailed account of this, but it is conjectured to have been told in the early part of the Leucian Acts. If so, it is odd that no Greek writer mentions it.

Leaving for the time certain small fragments which may perhaps have preceded the extant episodes, I proceed to the first long episode (Bonnet, c. 18).

[John is going from Miletus to Ephesus. |

18 Now John was hastening to Ephesus, moved thereto by a vision. Damonicus therefore, and Aristodemus his kinsman, and a certain very rich man Cleobius, and the wife of Marcellus, hardly prevailed to keep him for one day in Miletus, reposing themselves with him. And when very early in the morning they had set forth, and already about four miles of the journey were accomplished, a voice came from heaven in the hearing of all of us, saying: John, thou art about to give glory to thy Lord in Ephesus, whereof thou shalt know, thou and all the brethren that are with thee, and certain of them that are there, which shall believe by thy means. John therefore pondered, rejoicing in himself, what it should be that should befall (meet) him at Ephesus, and said: Lord, behold I go according to thy will: let that be done which thou desirest.

19 And as we drew near to the city, Lycomedes the praetor of the Ephesians, a man of large substance, met us, and falling at John’s feet besought him, saying: Is thy name John? the God whom thou preachest hath sent thee to do good unto my wife, who hath been smitten with palsy now these seven days and lieth incurable. But glorify thou thy God by healing her, and have compassion on us. For as I was considering with myself what resolve to take in this matter, one stood by me and said: Lycomedes, cease from this thought ‘which warreth against thee, for it is evil (hard): submit not thyself unto it. For I have compassion upon mine handmaid Cleopatra, and have sent from Miletus a man named John who shall raise her up and restore her to thee whole. Tarry not, therefore, thou servant of the God who hath manifested himself unto me, but hasten unto my wife who hath no more than breath. And straightway John went from the gate, with the brethren that were with

him and Lycomedes, unto his house. But Cleobius said to his young men: Go ye to my kinsman Callippus and receive of him comfortable entertainment—for I am come hither with his son—that we may find all things decent.

20 Now when Lycomedes came with John into the house wherein his wife lay, he caught hold again of his feet and said: See, lord, the withering of the beauty, see the youth, see the renowned flower of my poor wife, whereat all Ephesus was wont to marvel: wretched me, I have suffered envy, I have been humbled, the eye of mine enemies hath smitten me: I have never wronged any, though I might have injured many, for I looked before to this very thing, and took care, lest I should see any evil or any such ill fortune as this. What profit, then, hath Cleopatra from my anxiety? what have I gained by being known for a pious man until this day? nay, I suffer more than the impious, in that I see thee, Cleopatra, lying in such plight. The sun in his course shall no more see me conversing with thee: I will go before thee, Cleopatra, and rid myself of life: I will not spare mine own safety though it be yet young. I will defend myself before Justice, that I have rightly deserted, for I may indict her as judging unrighteously. I will be avenged on her when I come before her as a ghost <bereft> of life. I will say to her: Thou didst force me to leave the light when thou didst rob me of Cleopatra: thou didst cause me to become a corpse when thou sentest me this ill fortune: thou didst compel me to insult Providence, by cutting off my joy in life (my confidence).

21 And with yet more words Lycomedes addressing Cleopatra came near to the bed and cried aloud and lamented: but John pulled him away, and said: Cease from these lamentations and from thine unfitting words: thou must not disobey him that (?) appeared unto thee: for know that thou shalt receive thy consort again. Stand, therefore, with us that have come hither on her account and pray to the God whom thou sawest manifesting himself unto thee in dreams. What, then, is it, Lycomedes? Awake, thou also, and open thy soul. Cast off the heavy sleep from thee: beseech the Lord, entreat him for thy wife, and he will raise her up. But he fell upon the floor and lamented, fainting.

John therefore said with tears: Alas for the fresh (new) betraying of my vision! for the new temptation that is prepared — for me! for the new device of him that contriveth against me! the voice from heaven that was borne unto me in the way, hath it devised this for me? was it this that it foreshowed me should come to pass here, betraying me to this great multitude of the citizens because of Lycomedes? the man lieth with-

1 It is evident from what follows that Lycomedes died: but the text does not say so; some words may have fallen out.

out breath, and I know well that they will not suffer me to go out of the house alive. Why tarriest thou, Lord (or, what wilt thou do)? why hast thou shut off from us thy good promise? Do not, I beseech thee, Lord, do not give him cause to exult who rejoiceth in the suffering of others; give him not cause to dance who alway derideth us; but let thy holy name and thy mercy make haste. Raise up these two dead whose death is against me.

22 And even as John thus cried out, the city of the Ephesians ran together to the house of Lycomedes, hearing that he was dead. And John, beholding the great multitude that was come, said unto the Lord: Now is the time of refreshment and of confidence toward thee, O Christ; now is the time for us who are sick to have the help that is of thee, O physician who healest freely ; keep thou mine entering in hither safe from derision. I beseech thee, Jesu, succour this great multitude that it may come to thee who art Lord of all things: behold the affliction, behold them that lie here. Do thou prepare, even from them that are assembled for that end, holy vessels for thy service, when they behold thy gift. For thyself hast said, O Christ, ‘ Ask, and it shall be given you’. We ask therefore of thee, O king, not gold, not silver, not substance, not possessions, nor aught of what is on earth and perisheth, but two souls, by whom thou shalt convert them that are here unto thy way, unto thy teaching, unto thy liberty (confidence), unto thy most excellent (or unfailing) promise: for when they perceive thy power in that those that have died are raised, they will be saved, some of them. Do thou thyself, therefore, give them hope in thee: and so go I unto Cleopatra and say: Arise in the name of Jesus Christ.

23 And he came to her and touched her face and said: Cleopatra, He saith, whom every ruler feareth, and every creature and every power, the abyss and all darkness, and unsmiling death, and the height of heaven, and the circles of hell [and the resurrection of the dead, and the sight of the blind], and the whole power of the prince of this world, and the pride of the ruler: Arise, and be not an occasion unto many that desire not to believe, or an affliction unto souls that are able to hope and to be saved. And Cleopatra straightway cried with a loud voice: I arise, master: save thou thine handmaid.

Now when she had arisen <who had lain incurable for> seven days, the city of the Ephesians was moved at the unlooked-for sight. And Cleopatra asked concerning her husband Lycomedes, but John said to her: Cleopatra, if thou keep thy soul unmoved and steadfast, thou shalt forthwith have Lycomedes thine husband standing here beside thee, if at least thou be not disturbed nor moved at that which hath befallen, having believed on my God, who by my means shall grant him unto thee alive.

Come therefore with me into thine other bedchamber, and thou shalt behold him, a dead corpse indeed, but raised again by the power of my God.

24 And Cleopatra going with John into her bedchamber, and seeing Lycomedes dead for her sake, had no power to speak (suffered in her voice), and ground her teeth and bit her tongue, and closed her eyes, raining down tears: and with calmness gave heed to the apostle. But John had compassion on Cleopatra when he saw that she neither raged nor was beside herself, and called upon the perfect and condescending mercy, saying: Lord Jesus Christ, thou seest the pressure of sorrow, thou seest the need; thou seest Cleopatra shrieking her soul out in silence, for she constraineth within her the frenzy that cannot be borne; and I know that for Lycomedes’ sake she also will die upon his body. And she said quietly to John: That have I in mind, master, and nought else.

And the apostle went to the couch whereon Lycomedes lay, and taking Cleopatra’s hand he said: Cleopatra, because of the multitude that is present, and thy kinsfolk that have come in, with strong crying, say thou to thine husband: Arise and glorify the name of God, for he giveth back the dead to the dead. And she went to her husband and said to him according as she was taught, and forthwith raised him up. And he, when he arose, fell on the floor and kissed John’s feet, but he raised him, saying: O man, kiss not my feet but the feet of God by whose power ye are both arisen.

25 But Lycomedes said to John: I entreat and adjure thee by the God in whose name thou hast raised us, to abide with us, together with all them that are with thee. Likewise Cleopatra also caught his feet and said the same. And John said to them: For to-morrow I will be with you. And they said to him again: We shall have no hope in thy God, but shall have been raised to no purpose, if thou abide not with us. And Cleobius with Aristodemus and Damonicus were touched in the soul and said to John: Let us abide with them, that they continue without offence towards the Lord. So he continued there with the brethren.

26 There came together therefore a gathering of a great multitude on John’s account; and as he discoursed to them that were there, Lycomedes, who had a friend who was a skilful painter, went hastily to him and said to him: You see me in a great hurry to come to you: come quickly to my house and paint the man whom I show you without his knowing it. And the painter, giving some one the necessary implements and colours, said to Lycomedes: Show him to me, and for the rest have no anxiety. And Lycomedes pointed out John to the painter, and brought him near him, and shut him up in a room from which the apostle of Christ could be seen. And Lycomedes was with the blessed man, feasting on the faith and the know-

ledge of our God, and rejoiced yet more in the thought that he should possess him in a portrait.

27 The painter, then, on the first day made an outline of him and went away. And on the next he painted him in with his colours, and so delivered the portrait to Lycomedes to his great joy. And he took it and set it up in his own bedchamber and hung it with garlands: so that later John, when he perceived it, said to him: My beloved child, what is it that thou always doest when thou comest in from the bath into thy bedchamber alone? do not I pray with thee and the rest of the brethren? or is there something thou art hiding from us? And as he said this and talked jestingly with him, he went into the bedchamber, and saw the portrait of an old man crowned with garlands, and lamps and altars set before it. And he called him and said: Lycomedes, what meanest thou by this matter of the portrait? can it be one of thy gods that is painted here? for I see that thou art still living in heathen fashion. And Lycomedes answered him: My only God is he who raised me up from death with my wife: but if, next to that God, it be right that the men who have benefited us should be called gods—it is thou, father, whom I have had painted in that portrait, whom I crown and love and reverence as having become my good guide.

28 And John who had never at any time seen his own face said to him: Thou mockest me, child: am I like that in form, <excelling> thy Lord? how canst thou persuade me that the portrait is like me? And Lycomedes brought him a mirror. And when he had seen himself in the mirror and looked earnestly at the portrait, he said: As the Lord Jesus Christ liveth, the portrait is like me: yet not like me, child, but like my fleshly image; for if this painter, who hath imitated this my face, desireth to draw me in a portrait, he will be at a loss, «needing more than> the colours that are now given jto theet, and boards and plaster (?) and glue (?), and the position of my shape, and old age and youth and all things that are seen with the eye.

29 But do thou become for me a good painter, Lycomedes. Thou hast colours which he giveth thee through me, who painteth all of us for himself, even Jesus, who knoweth the shapes and appearances and postures and dispositions and types of our souls. And the colours wherewith I bid thee paint are these: faith in God, knowledge, godly fear, friendship, communion, meekness, kindness, brotherly love, purity, simplicity, tranquillity, fearlessness, grieflessness, sobriety, and the whole band of colours that painteth the likeness of thy soul, and even now raiseth up thy members that were cast down, and levelleth them that were lifted up, and tendeth thy bruises, and healeth thy wounds, and ordereth thine hair that was disarranged, and washeth thy face, and chasteneth thine eyes, and purgeth thy bowels, and emptieth thy belly, and cutteth off that which is

beneath it; and in a word, when the whole company and mingling of such colours is come together, into thy soul, it shall present it to our Lord Jesus Christ undaunted, whole (unsmoothed), and firm of shape. But this that thou hast now done is childish and imperfect: thou hast drawn a dead likeness of the dead.

There need be no portion of text lost at this point: but possibly some few sentences have been omitted. The transition is abrupt and the new episode has not, as elsewhere, a title of its own.

30 And he commanded Verus (Berus), the brother that ministered to him, to gather the aged women that were in all Ephesus, and made ready, he and Cleopatra and Lycomedes, all things for the care of them. Verus, then, came to John, saying: Of the aged women that are here over threescore years old I have found four only sound in body, and of the rest some . . . (a word gone) and some palsied and others sick. And when he heard that, John kept silence for a long time, and rubbed his face and said: O the slackness (weakness) of them that dwell in Ephesus! O the state of dissolution, and the weakness toward God! O devil, that hast so long mocked the faithful in Ephesus! Jesus, who giveth me grace and the gift to have my confidence in him, saith to me in silence: Send after the old women that are sick and come (be) with them into the theatre, and through me heal them: for there are some of them that will come unto this spectacle whom by these healings I will convert and make them useful for some end.

31 Now when all the multitude was come together to. Lycomedes, he dismissed them on John’s behalf, saying: ‘To-morrow come ye to the theatre, as many as desire to see: the power of God. And the multitude, on the morrow, while it was yet night, came to the theatre: so that the proconsul also heard of it and hasted and took his seat with all the people. And a certain praetor, Andronicus, who was the first of the Ephesians at that time, put it about that John had promised things impossible and incredible: But if, said he, he is able to do any such thing as I hear, let him come into the public theatre, when it is open, naked, and holding nothing in his hands, neither let him name that magical name which I have heard him utter.

32 John therefore, having heard this and being moved by these words, commanded the aged women to be brought into the theatre: and when they were all brought into the midst, some of them upon beds and others lying in a deep sleep, and all the city had run together, and a great silence was made, John opened his mouth and began to say:

33 Ye men of Ephesus, learn first of all wherefore I am visiting in your city, or what is this great confidence which I have towards you, so that it may become manifest’ to this general assembly and to all of you (or, so that I manifest myself to). I have been sent, then, upon a mission which is not of man’s ordering, and

not upon any vain journey; neither am I a merchant that make bargains or exchanges; but Jesus Christ whom I preach, being compassionate and kind, desireth by my means to convert all of you who are held in unbelief and sold unto evil lusts, and to deliver you from error; and by his power will I confound even the unbelief of your praetor, by raising up them that lie before you, whom ye all behold, in what plight and in what sicknesses they are. And to do this (to confound Andronicus) is not possible for me if they perish: therefore shall they tbe healedt.

34 But this first I have desired to sow in your ears, even that ye should take care for your souls—on which account I am come unto you—and not expect that this time will be for ever, for it is but a moment, and not lay up treasures upon the earth where all things do fade. Neither think that when ye have gotten children ye can rest upon them (?), and try not for their sakes to defraud and overreach. Neither, ye poor, be vexed if ye have not wherewith to minister unto pleasures; for men of substance when they are diseased call you happy. Neither, ye rich, rejoice that ye have much money, for by possessing these things ye provide for yourselves grief that ye cannot be rid of when ye lose them; and besides, while it is with you, ye are afraid lest some one attack you on account of it.

35 Thou also that art puffed up because of the shapeliness of thy body, and art of an high look, shalt see the end of the promise thereof in the grave; and thou that rejoicest in adultery, know that both law and nature avenge it upon thee, and before these, conscience; and thou, adulteress, that art an adversary of the law, knowest not whither thou shalt come in the end. And thou that sharest not with the needy, but hast monies laid up, when thou departest out of this body and hast need of some mercy when thou burnest in fire, shalt have none to pity thee; and thou the wrathful and passionate, know that thy conversation is like the brute beasts; and thou, drunkard and quarreller, learn that thou losest thy senses by being enslaved to a shameful and dirty desire.

386 Thou that rejoicest in gold and delightest thyself with ivory and jewels, when night falleth, canst thou behold what thou lovest? thou that art vanquished by soft raiment, and then leavest life, will those things profit thee in the place whither thou goest? And let the murderer know that the condign punishment is laid up for him twofold after his departure hence. Likewise also thou poisoner, sorcerer, robber, defrauder, sodomite, thief, and as many as are of that band, ye shall come at last, as your works do lead you, unto unquenchable fire, and utter darkness, and the pit of punishment, and eternal threatenings. Wherefore, ye men of Ephesus, turn yourselves, knowing this also, that kings, rulers, tyrants, boasters, and they that

have conquered in wars, stripped of all things when they depart hence, do suffer pain, lodged in eternal misery.

37 And having thus said, John by the power of God healed all the diseases.

This sentence must be an abridgement of a much longer narration. The manuscript indicates no break at this point: but we must suppose a not inconsiderable loss of text. For one thing, Andronicus, who is here an unbeliever, appears as a convert in the next few lines. Now he is, as we shall see later, the husband of an eminent believer, Drusiana; and his and her conversion will have been told at some length; and I do not doubt that among other things there was a discourse of John persuading them to live in continence.

37 continued. Now the brethren from Miletus said unto John: We have continued a long time at Ephesus; if it seem good to thee, let us go also to Smyrna; for we hear already that the mighty works of God have reached it also. And Andronicus said to them: Whensoever the teacher willeth, then let us go. But John said: Let us first go unto the temple of Artemis, for perchance there also, if we show ourselves, the servants of the Lord will be found.

38 After two days, then, was the birthday of the idol temple. John therefore, when all were clad in white, alone put on black raiment and went up into the temple. And they took him and essayed to kill him. But John said: Ye are mad to set upon me, a man that is the servant of the only God. And he gat him up ‘upon an high pedestal and said unto them:

39 Ye run hazard, men of Ephesus, of being like in character to the sea: every river that floweth in and every spring that runneth down, and the rains, and waves that press upon each other, and torrents full of rocks are made salt together by the bitter telementt (MS. promise!) that is therein. So ye also remaining unchanged unto this day toward true godliness are become corrupted by your ancient rites of worship. How many wonders and healings of diseases have ye seen wrought through me? And yet are ye blinded in your hearts and cannot recover sight. What is it, then, O men of Ephesus? I have adventured now and come up even into this your idol temple. I will convict you of being most godless, and dead from the understanding of mankind. Behold, I stand here: ye all say that ye have a goddess, even Artemis: pray then unto her that I alone may die; or else I only, if ye are not able to do this, will call upon mine own god, and for your unbelief I will cause every one of you to die.

40 But they who had beforetime made trial of him and had seen dead men raised up, cried out: Slay us not so, we beseech thee, John. We know that thou canst do it. And John said to them: If then ye desire not to die, let that which ye worship be confounded, tand wherefore it is confounded,{ that ye also may

depart from your ancient error. For now is it time that either ye be converted by my God, or I myself die by your goddess, for I will pray in your presence and entreat my God that mercy be shown unto you.

41 And having so said he prayed thus: O God that art God above all that are called gods, that until this day hast been set at nought in the city of the Ephesians; that didst put into my mind to come into this place, whereof I never thought; that dost convict every manner of worship by turning men unto thee ; at whose name every idol fleeth and every evil spirit and every unclean power; now also by the flight of the evil spirit here at thy name, even of him that deceiveth this great multitude, show thou thy mercy in this’ place, for they have been made to err.

42 And as John spake these things, immediately the altar of Artemis was parted into many pieces, and all the things that were dedicated in the temple fell, and +[/S. that which seemed good to him]} was rent asunder, and likewise of the images of the gods more than seven. And the half of the temple fell down, so that the priest was slain at one blow by the falling of the (? roof, ? beam). The multitude of the Ephesians therefore cried out: One is the God of John, one is the God that hath pity on us, for thou only art God: now are we turned to thee, beholding thy marvellous works! have mercy on us, O God, according to thy will, and save us from our great error! And some of them, lying on their faces, made supplication, and some kneeled and besought, and some rent their clothes and wept, and others tried to escape.

43 But John spread forth his hands, and being uplifted in soul, said unto the Lord: Glory be to thee, my Jesus, the only God of truth, for that thou dost gain (receive) thy servants by divers devices. And having so said, he said to the people: Rise up from the floor, ye men of Ephesus, and pray to my God, and recognize the invisible power that cometh to manifestation, and the wonderful works which are wrought before your eyes. Artemis ought to have succoured herself: her servant ought to have been helped of her and not to have died. Where is the power of the evil spirit? where are her sacrifices? where her birthdays ? where her festivals? where are the garlands? where is all that sorcery and the poisoning (witchcraft) that is sister thereto?

44, But the people rising up from off the floor went hastily and cast down the rest of the idol temple, crying: The God of John only do we know, and him hereafter do we worship, since he hath had merey upon us! And as John came down from thence, much people took hold of him, saying: Help us, O John! Assist us that do perish in vain! Thou seest our purpose: thou seest the multitude following thee and hanging upon thee in hope toward thy God. We have seen the way wherein we went astray when we lost him: we have seen our gods that were set up in vain: we have seen the great and shameful derision that is come to

them: but suffer us, we pray thee, to come unto thine house and to be succoured without hindrance. Receive us that are in bewilderment.

45 And John said to them: Men (of Ephesus), believe that for your sakes I have continued in Ephesus, and have put off my journey unto Smyrna and to the rest of the cities, that there also the servants of Christ may turn to him. But since tI am not yet perfectly assured concerning youy, I have continued praying to my God and beseeching him that I should then depart from Ephesus when I have confirmed you in the faith: and whereas I see that this is come to pass and yet more is being fulfilled, I will not leave you until I have weaned you like children from the nurse’s milk, and have set you upon a firm rock.

46 John therefore continued with them, receiving them in the house of Andronicus. And one of them that were gathered laid down the dead body of the priest of Artemis before the door [of the temple], for he was his kinsman, and came in quickly with the rest, saying nothing of it. John, therefore, after the discourse to the brethren, and the prayer and the thanksgiving (eucharist) and the laying of hands upon every one of the congregation, said by the spirit: There is one here who moved by faith in God hath laid down the priest of Artemis before the gate and is come in, and in the yearning of his soul, taking care first for himself, hath thought thus in himself: It is better for me to take thought for the living than for my kinsman that is dead: for I know that if I turn to the Lord and save mine own soul, John will not deny to raise up the dead also. And John arising from his place went to that into which that kinsman of the priest who'had so thought was entered, and took him by the hand and said: Hadst thou this thought when thou camest unto me, my child? And he, taken with trembling and affright, said: Yes, lord, and cast himself at his feet. And John said: Our Lord is Jesus Christ, who will show his power in thy dead kinsman by raising him up.

47 And he made the young man rise, and took his hand and said: It is no great matter for a man that is master of great mysteries to continue wearying himself over small things: or what great thing is it to rid men of diseases of the body? And yet holding the young man by the hand he said: I say unto thee, child, go and raise the dead thyself, saying nothing but this only: John the servant of God saith to thee, Arise. And the young man went to his kinsman and said this only—and much people was with him—and entered in unto John, bringing him alive. And John, when he saw him that was raised, said: Now that thou art raised, thou dost not truly live, neither art partaker or heir of the true life: wilt thou belong unto him by whose name and power thou wast raised? And now believe, and thou shall live unto all ages. And he forthwith believed upon the Lord Jesus and thereafter clave unto John.

[Another manuscript (Q. Paris Gr. 1468, of the eleventh century) has another form of this story. John destroys the temple of Artemis, and then ‘we’ go to Smyrna and all the idols are broken: Bucolus, Polycarp, and Andronicus are left to preside over the district. There were there two priests of Artemis, brothers, and one died. The raising is told much as in the older text, but more shortly.

We’ remained four years in the region, which was wholly converted, and then returned to Ephesus. |

48 Now on the next day John, having seen in a dream that he must walk three miles outside the gates, neglected it not, but rose up early and set out upon the way, together with the brethren.

And a certain countryman who was admonished by his father not to take to himself the wife of a fellow labourer of his who threatened to kill him—this young man would not endure the admonition of his father, but kicked him and left him without speech (sc. dead). And John, seeing what had befallen, said unto the Lord: Lord, was it on this account that thou didst bid me come out hither to-day ?

49 But the young man, beholding the violence (sharpness) of death, and looking to be taken, drew out the sickle that was in his girdle and started to run to his own abode; and John met him and said: Stand still, thou most shameless devil, and tell me whither thou runnest bearing a sickle that thirsteth for blood. And the young man was troubled and cast the iron on the ground, and said to him: I have done a wretched and barbarous deed and I know it, and so I determined to do an evil yet worse and more cruel, even to die myself at once. For because my father was alway curbing me to sobriety, that I should live without adultery, and chastely, I could not endure him to reprove me, and I kicked him and slew him, and when I saw what was done, I was hasting to the woman for whose sake I became my father’s murderer, with intent to kill her and her husband, and myself last of all: for I could not bear to be seen of the husband of the woman, and undergo the judgement of death.

50 And John said to him: That I may not by going away and leaving you in danger give place to him that desireth to laugh and sport with thee, come thou with me and show me thy father, where he lieth. And if I raise him up for thee, wilt thou hereafter abstain from the woman that is become a snare tothee. And the young man said: If thou raisest up my father himself for me alive, and if I see him whole and jcontinuing? in life, I will hereafter abstain from her.

51 And while he was speaking, they came to the place where the old man lay dead, and many passers-by were standing near thereto. And John said to the youth: Thou wretched man, didst thou not spare even the old age of thy father? And he, weeping and tearing his hair, said that he repented thereof; and

John the servant of the Lord said: Thou didst show me I was to set forth for this place, thou knewest that this would come to pass, from whom nothing can be hid of things done in life, that givest me power to work every cure and healing by thy will: now also give me this old man alive, for thou seest that his murderer is become his own judge: and spare him, thou only Lord, that spared not his father (because he) counselled him for the best.

52 And with these words he came near to the old man and said: My Lord will not be weak to spread out his kind pity and his condescending mercy even unto thee: rise up therefore and give glory to God for the work that is come to pass fat this moment}. And the old man said: I arise, Lord. And he rose and sat up and said: I was released from a terrible life and had to bear the insults of my son, dreadful and many, and his want of natural affection, and to what end hast thou called me back, O man of the living God? (And John answered him: If) thou art raised only for the same end, it were better for thee to die; but raise thyself unto better things. And he took him and led him into the city, preaching unto him the grace of God, so that before he entered the gate the old man believed.

53 But the young man, when he beheld the unlooked-for raising of his father, and the saving of himself, took a sickle and mutilated himself, and ran to the house wherein he had his adulteress, and reproached her, saying: For thy sake I became the murderer of my father and of you two and of myself: there thou hast that which is alike guilty of all. For on me God hath had mercy, that I should know his power. ;

54 And he came back and told John in presence of the brethren what he had done. But John said to him: He that put it into thine heart, young man, to kill thy father and become the adulterer of another man’s wife. the same made thee think it a right deed to take away also the unruly members. But thou shouldest have done away, not with the place of sin, but the thought which through those members showed itself harmful: for it is not the instruments that are injurious, but the unseen springs by which every shameful emotion is stirred and cometh to light. Repent therefore, my child, of this fault, and having learnt the wiles of Satan thou shalt have God to help thee in all the necessities of thy soul. And the young man kept silence and attended, having repented of his former sins, that he should obtain pardon from the goodness of God: and he did not separate from John.

55 When, then, these things had been done by him in the city of the Ephesians, they of Smyrna sent unto him saying: We hear that the God whom thou preachest is not envious, and hath charged thee not to show partiality by abiding in one place. Since, then, thou art a preacher of such a God, come unto Smyrna

and unto the other cities, that we may come to know thy God, and having known him may have our hope in him.

[Q has the above story also, and continues with an incident which is also quoted in a different form (and not as from these Acts) by John Cassian. Q has it thus:

' Now one day as John was seated, a partridge flew by and came

and played in the dust before him; and John looked on it and wondered. And a certain priest came, who was one of his hearers, and came to John and saw the partridge playing in the dust before him, and was offended in himself and said: Can such and so great a man take pleasure in a partridge playing in the dust? But John perceiving in the spirit the thought of him, said to him: It were better for thee also, my child, to look at a partridge playing in the dust and not to defile thyself with shameful and profane practices: for he who awaiteth the conversion and repentance of all men hath brought thee here on this account: for I have no need of a partridge playing in the dust. For the partridge is thine own soul.

Then the elder, hearing this and seeing that he was not hidden, but that the apostle of Christ had told him all that was in his heart, fell on his face on the earth and cried aloud, saying: Now know I that God dwelleth in thee, O blessed John! for he that tempteth thee tempteth him that cannot be tempted. And he entreated him to pray for him. And. he instructed him and delivered him the rules (canons) and let him go to his house, glorifying God that is over all.

Cassian, Collation XXIV. 21, has it thus:

It is told that the most blessed Evangelist John, when he was gently stroking a partridge with his hands, suddenly saw one in the habit of a hunter coming to him. He wondered that a man of such repute and fame should demean himself to such small and humble amusements, and said: Art thou that John whose eminent and widespread fame hath enticed me also with great desire to know thee? Why then art thou taken up with such mean amusements? The blessed John said to him: What is that which thou carriest in thy hands? A bow, said he. And why, said he, dost thou not bear it about always stretched ? He answered him: I must not, lest by constant bending the strength of its vigour be wrung and grow soft and perish, and when there is need that the arrows be shot with much strength at some beast, the strength being lost by excess of continual tension, a forcible blow cannot be dealt. Just so, said the blessed John, let not this little and brief relaxation of my mind offend thee, young man, for unless it doth sometimes ease and relax by some remission the force of its tension, it will grow slack through unbroken vigour and will not be able to obey the power of the spirit.

The only common point of the two stories is that St. John amuses

himself with a partridge, and a spectator thinks it unworthy of him. The two morals differ wholly. The amount of text lost here is of quite uncertain length. It must have told of the doings at Smyrna, and also, it appears, at Laodicea (see the title of the next section). One of the episodes must have been the conversion of a woman of evil life (see below, ‘ the harlot that was chaste ’).] Our best manuscript prefixes a title to the next section: From Laodicea to Ephesus the second time.

58 Now when some long time had passed, and none of the brethren had been at any time grieved by John, they were then grieved because he had said: Brethren, it is now time for me to go to Ephesus (for so have I agreed with them that dwell there) lest they become slack, now for a long time having no man to confirm them. But all of you must have your minds steadfast towards God, who never forsaketh us.

But when they heard this from him, the brethren lamented because they were to be parted from him. And John said: Even if I be parted from you, yet Christ is alway with you: whom if ye love purely ye will have his fellowship without reproach, for if he be loved, he preventeth (anticipateth) them that love him.

59 And having so said, and bidden farewell to them, and left much money with the brethren for distribution, he went forth unto Ephesus, while all the brethren lamented and groaned. And there accompanied him, of Ephesus, both Andronicus and Drusiana and Lycomedes and Cleobius and their families. And there followed him Aristobula also, who had heard that her husband Tertullus had died on the way, and Aristippus with Xenophon, and the harlot that was chaste, and many others, whom he exhorted at all times fo cleave to the Lord, and they would no more be parted from him.

60 Now on the first day we arrived at a deserted inn, and when we were at a loss for a bed for John, we saw a droll matter. There was one bedstead lying somewhere there without coverings, whereon we spread the cloaks which we were wearing, and we prayed him to lie down upon it and rest, while the rest of us all slept upon the floor. But he when he lay down was troubled by the bugs, and as they continued to become yet more troublesome to him, when it was now about the middle of the night, in the hearing of us all he said to them: I say unto you, O bugs, behave yourselves, one and all, and leave your abode for this night and remain quiet in one place, and keep your distance from the servants of God. And as we laughed, and went on talking for some time, John addressed himself to sleep; and we, talking low, gave him no disturbance (07, thanks to him we were not disturbed).

61 But when the day was now dawning I arose first, and with me Verus and Andronicus, and we saw at the door of the house which we had taken a great number of bugs standing, and while we wondered at the great sight of them, and all the brethren

were roused up because of them, John continued sleeping. And when he was awaked we declared to him what we had seen. And he sat up on the bed and looked at them and said: Since ye have well behaved yourselves in hearkening to my rebuke, come unto your place. And when he had said this, and risen from the bed, the bugs running from the door hasted to the bed and climbed up by the legs thereof and disappeared into the joints. And John said again: This creature hearkened unto the voice of a man, and abode by itself and was quiet and trespassed not; but we which hear the voice and commandments of God disobey and are light-minded: and for how long?

62 After these things we came to Ephesus: and the brethren there, who had for a long time known that John was coming, ran together to the house of Andronicus (where also he came to lodge), handling his feet and laying his hands upon their own faces and kissing them (and many rejoiced even to touch his vesture, and were healed by touching the clothes of the holy apostle. So the Latin, which has this section ; the Greek has: so that they even touched his garments).

63 And whereas there was great love and joy unsurpassed among the brethren, a certain one, a messenger of Satan, became enamoured of Drusiana, though he saw and knew that she was the wife of Andronicus. To whom many said: It is not possible for thee to obtain that woman, seeing that for a long time she has even separated herself from her husband for godliness’ sake. Art thou only ignorant that Andronicus, not being aforetime that which now he is, a God-fearing man, shut her up in a tomb, saying: Either I must have thee as the wife whom I had before, or thou shalt die. And she chose rather to die than to do that foulness. If, then, she would not consent, for godliness’ sake, to cohabit with her lord and husband, but even persuaded him to be of the same mind as herself, will she consent to thee desiring to be her seducer? depart from this madness which hath no rest in thee: give up this deed which thou canst not bring to accomplishment.

64 But his familiar friends saying these things to him did not convince him, but with shamelessness he courted her with messages; and twhen he learnt the insults and disgraces which she returned, he spent his life in melancholyf (or beiter, she, when she learnt of this disgrace and insult at his hand, spent her life in heaviness). And after two days Drusiana took to her bed from heaviness, and was in a fever and said: Would that I had not now come home to my native place, I that have become an offence to a man ignorant of godliness! for if it were one who was filled with the word of God, he would not have gone to such a pitch of madness. But now (therefore) Lord, since I am become the occasion of a blow unto a soul devoid of knowledge, set me free from this chain and remove me unto thee quickly. And in the presence of John, who knew nothing at all of such a matter,

Drusiana departed out of life not wholly happy, yea, even troubled because of the spiritual hurt of the man.

5 But Andronicus, grieved with a secret grief, mourned in his soul, and wept openly, so that John checked him often and said to him: Upon a better hope hath Drusiana removed out of this unrighteous life. And Andronicus answered him: Yea, I am persuaded of it, O John, and I doubt not at all in regard of trust in my God: but this very thing do I hold fast, that she departed out of life pure.

66 And when she was carried forth, John took hold on Andronicus, and now that he knew the cause, he mourned more than Andronicus. And he kept silence, considering the provocation of the adversary, and for a space sat still. Then, the brethren being gathered there to hear what word he would speak of her that was departed, he began to say:

67 When the pilot that voyageth, together with them that sail with him, and the ship herself, arriveth in a calm and stormless harbour, then let him say that he is safe. And the husbandman that hath committed the seed to the earth, and toiled much in the care and protection of it, let him then take rest from his labours, when he layeth up the seed with manifold increase in his barns. Let him that enterpriseth to run in the course, then exult when he beareth home the prize. Let him that inscribeth his name for the boxing, then boast himself when he receiveth the crowns: and so in succession is it with all contests and crafts, when they do not fail in the end, tbut show themselves to be like that which they promised? (corrupi).

68 And thus also I think is it with the faith which each one of us practiseth, that it is then discerned whether it be indeed true, when it continueth like itself even until the end of life. For many obstacles fall into the way, and prepare disturbance for the minds of men: care, children, parents, glory, poverty, flattery, prime of life, beauty, conceit, lust, wealth, anger, uplifting, slackness, envy, jealousy, neglect, fear, insolence, love, deceit, money, pretence, and other such obstacles, as many as there are in this life: as also the pilot sailing a prosperous course is opposed by the onset of contrary winds and a great storm and mighty waves out of calm, and the husbandman by untimely winter and blight and creeping things rising out of the earth, and they that strive in the games ‘just do not win’, and they that exercise crafts are hindered by the divers difficulties of them.

69 But before all things it is needful that the believer should look before at his ending and understand it in what manner it wili come upon him, whether it will be vigorous and sober and without any obstacle, or disturbed and clinging to the things that are here, and bound down by desires. So 1s it right that a body should be praised as comely when it is wholly stripped, and a general as great when he hath accomplished every promise of the

war, and a physician as excellent when he hath succeeded in every cure, and a soul as full of faith and worthy (or receptive) of God when it hath paid its promise in full: not that soul which began well and was dissolved into all the things of this life and fell away, nor that which is numb, having made an effort to attain to better things, and then is borne down to temporal things, nor that which hath longed after the things of time more than ‘those of eternity,

“nor that which exchangeth <enduring things for> those that

endure not, nor that which hath honoured the works of dishonour that deserve shame, nor that which taketh pledges of Satan, nor that which hath received the serpent into its own house, nor that which suffereth reproach for God’s sake and then is [not] ashamed, nor that which with the mouth saith yea, but indeed approveth not itself: but that which hath prevailed not to be made weak by foul pleasure, not to be overcome by light-mindedness, not to be caught by the bait of love of money, not to be betrayed by vigour of body or wrath.

70 And as John was discoursing yet further unto the brethren that they should despise temporal things in respect of the eternal, he that was enamoured of Drusiana, being inflamed with an horrible lust and possession of the many-shaped Satan, bribed the steward of Andronicus who was a lover of money with a great sum: and he opened the tomb and gave him opportunity to wreak the forbidden thing upon the dead body. Not having succeeded with her when alive, he was still importunate after her death to her body, and said: If thou wouldst not have to do with me while thou livedst, I will outrage thy corpse now thou art dead. With this design, and having managed for himself the wicked act by means of the abominable steward, he rushed with him to the sepulchre; they opened the door and began to strip the grave-clothes from the corpse, saying: What art thou profited, poor Drusiana? couldest thou not have done this in life, which perchance would not have grieved thee, hadst thou done it willingly ?

71 And as these men were speaking thus, and only the accustomed shift now remained on her body, a strange spectacle was seen, such as they deserve to suffer who do such deeds. A serpent appeared from some quarter and dealt the steward a single bite and slew him: but the young man it did not strike; but coiled about his feet, hissing terribly, and when he fell mounted on his body and sat upon him.

72 Now on the next day John came, accompanied by Andronicus and the brethren, to the sepulchre at dawn, it being now the third day from Drusiana’s death, that we might break bread there. And first, when they set out, the keys were sought for and could not be found; but John said to Andronicus: It is quite right that they should be lost, for Drusiana is not in the sepulchre; nevertheless, let us go, that thou mayest not be

neglectful, and the doors shall be opened of themselves, even as the Lord hath done for us many such things. ;

73 And when we were at the place, at the commandment of the master, the doors were opened, and we saw by the tomb of Drusiana a beautiful youth, smiling : and John, when he saw him, cried out and said: Art thou come before us hither too, beautiful one? and for what cause? And we heard a voice saying to him: For Drusiana’s sake, whom thou art to raise up—for I was within a little of finding her <shamed>—and for his sake that lieth dead beside her tomb. And when the beautiful one had said this unto John he went up into the heavens in the sight of us all. And John, turning to the other side of the sepulchre, saw a young man—even Callimachus, one of the chief of the Ephesians—and a huge serpent sleeping upon him, and the steward of Andronicus, Fortunatus by name, lying dead., And at the sight of the two he stood perplexed, saying to the brethren: What meaneth such a sight? or wherefore hath not the Lord declared unto me what was done here, he who hath never neglected me?

74 And Andronicus seeing those corpses, leapt up and went to Drusiana’s tomb, and seeing her lying in her shift only, said to John: I understand what has happened, thou blessed servant of God, John. This Callimachus was enamoured of my sister; and because he never won her, though he often assayed it, he hath bribed this mine accursed steward with a great sum, perchance designing, as now we may see, to fulfil by his means the tragedy of his conspiracy, for indeed Callimachus avowed this to many, saying: If she will not consent to me when living, she shall be outraged when dead. And it may be, master, that the beautiful one knew it and suffered not her body to be insulted, and therefore have these died who made that attempt. And can it be that the voice that said unto thee, ‘Raise up Drusiana’, foreshowed this? because she departed out of this life in sorrow of mind. But I believe him that said that this is one of the men that have gone astray; for thou wast bidden to raise him up: for as to the other, I know that he is unworthy of salvation. But this one thing I beg of thee: raise up Callimachus first, and he will confess to us what is come about.

75 And John, looking upon the body, said to the venomous beast: Get thee away from him that is to be a servant of Jesus Christ ; and stood up and prayed over him thus: O God whose name is glorified by us, as of right: O God who subduest every injurious force: O God whose will is accomplished, who alway hearest us: now also let thy gift be accomplished in this young man; and if there be any dispensation to be wrought through him, manifest it unto us when he is raised up. And straightway the young man rose up, and for a whole hour kept silence.

76 But when he came to his right senses, John asked of him

about his entry into the sepulchre, what it meant, and learning from him that which Andronicus had told him, namely, that he was enamoured of Drusiana, John inquired of him again if he had fulfilled his foul intent, to insult a body full of holiness. And he answered him: How could I accomplish it when this fearful beast struck down Fortunatus at a blow in my sight: and rightly, since he encouraged my frenzy, when I was already cured of that unreasonable and horrible madness: but me it stopped with affright, and brought me to that plight in which ye saw me before I arose. And another thing yet more wondrous I will tell thee, which yet went nigh to slay and was within a little of making me a corpse. When my soul was stirred up with folly and the uncontrollable malady was troubling me, and I had now torn away the grave-clothes in which she was clad, and I had then come out of the grave and laid them as thou seest, I went again to my unholy work: and I saw a beautiful youth covering her with his mantle, and from his eyes sparks of light came forth unto her eyes; and he uttered words to me, saying: Callimachus, die that thou mayest live. Now who he was I knew not, O servant of God; but that now thou hast appeared here, I recognize that he was an angel of God, that I know well; and this I know of a truth that it is a true God that is proclaimed by thee, and of it I am persuaded. But I beseech thee, be not slack to deliver me from this calamity and this fearful crime, and to present me unto thy God as a man deceived with a shameful and foul deceit. Beseeching help therefore of thee, I take hold on thy feet. I would become one of them that hope in Christ, that the voice may prove true which said to me, ‘Die that thou mayest live’: and that voice hath also fulfilled its effect, for he is dead, that faithless, disorderly, godless one, and I have been raised by thee, I who will be faithful, God-fearing, knowing the truth, which I entreat thee may be shown me by thee.

77 And John, filled with great gladness and perceiving the whole spectacle of the salvation of man, said: What thy power is, Lord Jesu Christ, I know not, bewildered as I am at thy much compassion and boundless long-suffering. O what a greatness that came down into bondage! O unspeakable liberty brought into slavery by us! O incomprehensible glory that is come unto us! thou that hast kept the dead tabernacle safe from insult; that hast redeemed the man that stained himself with blood and chastened the soul of him that would defile the corruptible body; Father that hast had pity and compassion on the man that cared not for thee; We glorify thee, and praise and bless and thank thy great goodness and long-suffering, O holy Jesu, for thou only art God, and none else: whose is the might that cannot be conspired against, now and world without end. Amen.

73 And when he had said this John took Callimachus and saluted (kissed) him, saying: Glory be to our God, my child, who hath had mercy on thee, and made me worthy to glorify his power, and thee also by a good course to depart from that thine abominable madness and drunkenness, and hath called thee unto his own rest and unto renewing of life.

79 But Andronicus, beholding the dead Callimachus raised, besought John, with the brethren, to raise up Drusiana also, saying: O John, let Drusiana arise and spend happily that short space (of life) which she gave up through grief about Callimachus, when she thought she had become a stumbling-

lock to him: and when the Lord will, he shall take her again to himself. And John without delay went unto her tomb and took her hand and said: Upon thee that art the only God do I call, the more than great, the unutterable, the incomprehensible: unto whom every power of principalities is subjected: unto whom all authority boweth: before whom all pride falleth down and keepeth silence: whom devils hearing of tremble: whom all creation perceiving keepeth its bounds. Let thy name be glorified by us, and raise up Drusiana, that Callimachus may yet more be confirmed unto thee who dispensest that which unto men is without a way and impossible, but to thee only possible, even salvation and resurrection: and that Drusiana may now come forth in peace, having about her not any the least hindrance —now that the young man is turned unto thee—in her course toward thee.

80 And after these words John said unto Drusiana: Drusiana, arise. And she arose and came out of the tomb; and when she saw herself in her shift only, she was perplexed at the thing, and learned the whole accurately from Andronicus, the while John lay upon his face, and Callimachus with voice and tears glorified God, and she also rejoiced, glorifying him in like manner.

81 And when she had clothed herself, she turned and saw Fortunatus lying, and said unto John: Father, let this man also rise, even if he did assay to become my betrayer. But Callimachus, when he heard her say that, said: Do not, I beseech thee, Drusiana, for the voice which I heard took no thought of him, but declared concerning thee only, and I saw and believed: for if he had been good, perchance God would have had mercy on him also and would have raised him by means of the blessed John: the knew} therefore that the man was come to a bad end [Lat. he judged him worthy to die whom he did not declare worthy to rise again]. And John said to him: We have not learned, my child, to render evil for evil: for God, though we have done much ill and no good toward him, hath not given retribution unto us, but repentance, and though we were ignorant of his name he did not neglect us but had mercy on us, and when we blasphemed him, he did not punish but pitied us,

and when we disbelieved him he bore us no grudge, and when we persecuted his brethren he did not recompense us evil but put into our minds repentance and abstinence from evil, and exhorted us to come unto him, as he hath thee also, my son Callimachus, and not remembering thy former evil hath made thee his servant, waiting upon his mercy. Wherefore if thou allowest not me to raise up Fortunatus, it is for Drusiana so to do.

82 And she, delaying not, went with rejoicing of spirit and soul unto the body of Fortunatus and said: Jesu Christ, God of the ages, God of truth, that hast granted me to see wonders and signs, and given to me to become partaker of thy name; that didst breathe thyself into me with thy many-shaped countenance, and hadst mercy on me in many ways; that didst protect me by thy great goodness when I was oppressed by Andronicus that was of old my husband; that didst give me thy servant Andronicus to be my brother; that hast kept me thine handmaid pure unto this day; that didst raise me up by thy servant John, and when I was raised didst show me him that was made to stumble free from stumbling; that hast given me perfect rest in thee, and lightened me of the secret madness; whom I have loved and affectioned: I pray thee, O Christ, refuse not thy Drusiana that asketh thee to raise up Fortunatus, even though he assayed to become my betrayer.

83 And taking the hand of the dead man she said: Rise up, Fortunatus, in the name of our Lord Jesus Christ. And Fortunatus arose, and when he saw John in the sepulchre, and Andronicus, and Drusiana raised from the dead, and Callimachus a believer, and the rest of the brethren glorifying God, he said: O, to what have the powers of these clever men attained! I did not want to be raised, but would rather die, so as not to see —

them. And with these words he fled and went out of the sepulchse.

84 And John, when he saw the unchanged mind (soul) of Fortunatus, said: O nature that is not changed for the better! O fountain of the soul that abideth in foulness! O essence of corruption full of darkness! O death exulting in them that are thine! O fruitless tree full of fire! O tree that bearest coals for fruit! O matter that dwellest with the madness of matter (al. O wood of trees full of unwholesome shoots) and neighbour of unbelief! Thou hast proved who thou art, and thou art always convicted, with thy children. And thou knowest not how to praise the better things: for thou hast them not. Therefore, such as is thy way (? fruit), such also is thy root and thy nature. Be thou destroyed from among them that trust in the Lord: from their thoughts, from their mind, from their souls, from their bodies, from their acts, their life, their conversation, from their tbusiness}, their occupations, their counsel, from the resurrection unto (or rest in) God, from their sweet savour wherein thou wilt <not> share, from their faith, their prayers, from the

holy bath, from the eucharist, from the food of the flesh, from drink, from clothing, from love, from care, from abstinence, from righteousness: from all these, thou most unholy Satan, enemy of God, shall Jesus Christ our God and <the judge> of all that are like thee and have thy character, make thee to perish.

85 And having thus said, John prayed, and took bread and bare it into the sepulchre to break it; and said: We glorify thy name, which converteth us from error and ruthless deceit: we glorify thee who hast shown before our eyes that which we have seen: we bear witness to thy loving-kindness which appeareth in divers ways: we praise thy merciful name, O Lord (we thank thee), who hast convicted them that are convicted of thee: we give thanks to thee, O Lord Jesu Christ, that we are persuaded of thy <grace> which is unchanging: we give thanks to thee who hadst need of our nature that should be saved: we give thanks to thee that hast given us this sure <faith>, for thou art <God» alone, both now and ever. We thy servants give thee thanks, O holy one, who are assembled with <good> intent and are gathered out of the world (or risen from death).

86 And having so prayed and given glory to God, he went out of the sepulchre after imparting unto all the brethren of the eucharist of the Lord. And when he was come unto Andronicus’ house he said to the brethren: Brethren, a spirit within me hath divined that Fortunatus is about to die of blackness (poisoning of the blood) from the bite of the serpent; but let some one go quickly and learn if it is so indeed. And one of the young men ran and found him dead and the blackness spreading over him, and it had reached his heart: and came and told John that he had been dead three hours. And John said: Thou hast thy child, O devil.

‘ John therefore was with the brethren rejoicing in the Lord.’ This sentence is in the best manuscript. In Bonnet’s edition it introduces the last section of the Acts, which follows immediately in the manuscript. It may belong to either episode. The Latin has: And that. day he spent joyfully with the brethren.

There cannot be much of a gap between this and the next section, which is perhaps the most interesting in the Acts.

The greater part of this episode is preserved only in one very corrupt fourteenth-century manuscript at Vienna. Two important passages (93-5 (part) and 97-8 (part)) were read at the Second Nicene Council and are preserved in the Acts thereof: a few lines of the Hymn are also cited in Latin by Augustine (Ep. 2387 (253) to Ceretius): he found it current separately among the Priscillianists. The whole discourse is the best popular exposition we have of the Docetic view of our Lord’s person.

87 Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord

appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it paticntly, said):

88 Men and brethren, ye have suffered nothing strange or incredible as concerning your perception of the <Lord)>, inasmuch as we also, whom he chose for himself to be apostles, were tried in many ways: I, indeed, am neither able to set forth unto you nor to write the things which I both saw and heard: and now is it needful that I should fit them for your hearing; and according. as each of you is able to contain it I will impart unto you those things whereof ye are able to become hearers, that ye may see the glory that is about him, which was and is, both now and for ever.

For when he had chosen Peter and Andrew, which were brethren, he cometh unto me and James my brother, saying: I have need of you, come unto me. And my brother hearing that, said: John, what would this child have that is upon the sea-shore and called us? And I said: What child? And he said to me again: That which beckoneth to us. And I answered: Because of our long watch we have kept at sea, thou seest not aright, my brother James; but seest thou not the man that standeth there, comely and fair and of a cheerful countenance ? But he said to me: Him I see not, brother; but let us go forth and we shall see what he would have.

89 And so when we had brought the ship to land, we saw him also helping along with us to settle the ship: and when we departed from that place, being minded to follow him, again he was seen of me as having <a head) rather bald, but the beard thick and flowing, but of James as a youth whose beard was newly come. We were therefore perplexed, both of us, as to what that which we had seen should mean. And after that, as we followed him, both of us were by little and little <yet more> perplexed as we considered the matter. Yet unto me there then appeared this yet more wonderful thing: for I would try to see him privily, and I never at any time saw his eyes closing (winking), but only open. And oft-times he would appear to me as a small man and uncomely, and j}then againt as one reaching unto heaven. Also there was in him another marvel: when I sat at meat he would take me upon his own breast; and sometimes his breast was felt of me to be smooth and tender, and sometimes hard like unto stones, so that I was perplexed in myself and said: Wherefore is this so unto me? And as I considered this, he...

90 And at another time he taketh with him me and James and Peter unto the mountain where he was wont to pray, and we saw in him a light such as it is not possible for a man that useth corruptible (mortal) speech to describe what it was like.

8h ACTS OF JOHN

Again in like manner he bringeth us three up into the mountain, saying: Come ye with me. And we went again: and we saw him at a distance praying. I, therefore, because he loved me, drew nigh unto him softly, as though he could not see me, and stood looking upon his hinder parts: and I saw that he was not in any wise clad with garments, but was seen of us naked, and not in any wise as a man, and that his feet were whiter than any snow, so that the earth there was lighted up by his feet, and that his head touched the heaven: so that I was afraid and cried out, and he, turning about, appeared as a man of small stature, and caught hold on my beard and pulled it and said to me: John, be not faithless but believing, and not curious. And I said unto him: But what have I done, Lord? And I say unto you, brethren, I suffered so great pain in that place where he took hold on my beard for thirty days, that I said to him: Lord, if thy twitch when thou wast in sport hath given me so great pain, what were it if thou hadst given me a buffet? And he said unto me: Let it be thine henceforth not to tempt him that cannot be tempted.

91 But Peter and James were wroth because I spake with the Lord, and beckoned unto me that I, should come unto them and leave the Lord alone. And I went, and they both said unto me: He (the old man) that was speaking with the Lord upon the top of the mount, who was he? for we heard both of them speaking. And I, having in mind his great grace, and his unity which hath many faces, and his wisdom which without ceasing looketh upon us, said: That shall ye learn if ye inquire of him.

92 Again, once when all we his disciples were at Gennesaret sleeping in one house, I alone having wrapped myself in my mantle, watched (or watched from beneath my mantle) what he should do: and first I heard him say: John, go thou to sleep. And I thereon feigning to sleep saw another like unto him [sleeping], whom also I heard say unto my Lord: Jesus, they whom thou hast chosen believe not yet on thee (or do they not yet, &c.?). And my Lord said unto him: Thou sayest well: for they are men.

93 Another glory also will I tell you, brethren: Sometimes when I would lay hold on him, I met with a material and solid body, and at other times, again, when I felt him, the substance was immaterial and as if it existed not at all.. And if at any time he were bidden by some one of the Pharisees and went to the bidding, we went with him, and there was set before each one of us a loaf by them that had bidden us, and with us he also received one; and his own he would bless and part it among us: and of that little every one was filled, and our own loaves were saved whole, so that they which bade him were amazed. And oftentimes when I walked with him, I desired to see the print of his foot, whether it appeared on the earth; for I saw

him as it were lifting himself up from the earth: and I never saw it. And these things I speak unto you, brethren, for the encouragement of your faith toward him; for we must at the present keep silence concerning his mighty and wonderful works, inasmuch as they are unspeakable and, it may be, cannot at ail be either uttered or heard.

94 Now before he was taken by the lawless Jews, twho also were governed by (had their law from) the lawless serpent, he gathered all of us together and said: Before I am delivered up unto them let us sing an hymn to the Father, and so go forth to that which lieth before us. He bade us therefore make as it were a ring, holding one another’s hands, and himself standing in the midst he said: Answer Amen unto me. He began, then, to sing an hymn and to say:

Glory be to thee, Father.

And we, going about in a ring, answered him: Amen. Glory be to thee, Word: Glory be to thee, Grace. Amen, Glory be to thee, Spirit: Glory be to thee, Holy One: Glory be to thy glory. Amen.

We praise thee, O Father; we give thanks to thee, O Light, wherein darkness dwelleth not. Amen.

95 Now whereas (or wherefore) we give thanks, I say:

I would be saved, and I would save. Amen.

I would be loosed, and I would loose. Amen.

I would be wounded, and I would wound. Amen.

I would be born, and I would bear. Amen.

I would eat, and I would be eaten. Amen.

I would hear, and I would be heard. Amen.

I would be thought, being wholly thought. Amen.

I would be washed, and I would wash. Amen.

Grace danceth. I would pipe; dance ye all. Amen.

I would mourn: lament ye all. Amen.

The number Hight (lit. one ogdoad) singeth praise with us. Amen.

The number Twelve danceth on high. Amen.

+The Whole on high hath part in our dancing. Amen.

Whoso danceth not, knoweth not what cometh to pass.

I would flee, and I would stay. Amen.

I would adorn, and I would be adorned. Amen.

I would be united, and I would unite. Amen.

A house I have not, and I have houses. Amen.

A place I have not, and I have places. Amen.

A temple I have not, and I have temples. Amen.

A lamp am I to thee that beholdest me. Amen.

A mirror am [I to thee that perceivest me. Amen.

A door am I to thee that knockest at me. Amen.

A way am I to thee a wayfarer. <Amen>.

96 Now answer thou (o7 as thou respondest) unto my dancing.

Behold thyself in me who speak, and seeing what I do, keep silence about my mysteries.

Thou that dancest, perceive what I do, for thine is this passion of the manhood, which I am about to suffer. For thou couldest not at all have understood what thou sufferest if I had not been sent unto thee, as the word of the Father. Thou that sawest what I suffer sawest me as suffering, and seeing it thou didst not abide but wert wholly moved, tmoved to make wisef. Thou hast me as a bed, rest upon me. Who I am, thou shalt know when I depart. What now I am seen to be, that I am not. Thou shalt see when thou comest. If thou hadst known how to suffer, thou wouldest have been able not to suffer. Learn thou to suffer, and thou shalt be able not to suffer. What thou knowest not, I myself will teach thee. Thy God am I, not the God of the traitor. I would keep tune with holy souls. In me know thou the word of wisdom. Again with me say thou: Glory be to thee, Father; glory to thee, Word; glory to thee, Holy Ghost. tAnd if thou wouldst know concerning me, what I was, know that} with a word did I deceive all things and I was no whit deceived. I have leaped: but do thou understand the whole, and having understood it, say: Glory be to thee, Father.

97 Thus, my beloved, having danced with us the Lord went forth. And we as men gone astray or dazed with sleep fled this way and that. I, then, when I saw him suffer, did not even abide by his suffering, but fled unto the Mount of Olives, weeping at that which had befallen. And when he was crucified on the Friday, at the sixth hour of the day, darkness came upon all the earth. And my Lord standing in the midst of the cave and enlightening it, said: John, unto the multitude below in Jerusalem I am being crucified and pierced with lances and reeds, and gall and vinegar is given me to drink. But unto thee I speak, and what I speak hear thou. I put it into thy mind to come up into this mountain, that thou mightest hear those things which it behoveth a disciple to learn from his teacher and a man from his God.

98 And having thus spoken, he showed me a cross of light fixed (set up), and about the cross a great multitude, not having one form: and in it (the cross) was one form and one likenesst [so the MS.; I would read: and therein was one form and one likeness: and in the cross another multitude, not having one form]. And the Lord himself I beheld above the cross, not having any shape, but only a voice: and a voice not such as was familiar to us, but one sweet and kind and truly of God, saying unto me: John, it is needful that one should hear these things from me, for I have need of one that will hear. This cross of light is sometimes called the (or a) word by me for your

sakes, sometimes mind, sometimes Jesus, sometimes Christ, sometimes door, sometimes a way, sometimes bread, sometimes seed, sometimes resurrection, sometimes Son, sometimes Father, sometimes Spirit, sometimes life, sometimes truth, sometimes faith, sometimes grace. And by these names it is called as toward men: but that which it is in truth, as conceived of in itself and as spoken of unto you (MS. us), it is the marking-off of all things, and the firm uplifting of things fixed out of things unstable, and the harmony of wisdom, and indeed wisdom in harmony [this last clause in the MS. is joined to the next: ‘and being wisdom in harmony’]. There are <places> of the right hand and the left, powers also, authorities, lordships and demons, workings, threatenings, wraths, devils, Satan, and the lower root whence the nature of the things that come into being proceeded.

99 This cross, then, is that which fixed all things apart (al. joined all things unto itself) by the (or a) word, and separate off the things that are from those that are below (lit. the things from birth and below it), and then also, being one, streamed forth into all things (or, made all flow forth. J suggested: compacted all into <one>). But this is not the cross of wood which thou wilt see when thou goest down hence: neither am I he that is on the cross, whom now thou seest not, but only hearest his (or a) voice. I was reckoned to be that which I am not, not being what I was unto many others: but they will call me (say of me) something else which is vile and not worthy of me. As, then, the place of rest is neither seen nor spoken of, much more shall I, the Lord thereof, be neither seen <nor spoken of).

100 Now the multitude of one aspect (al. <not> of one aspect) that is about the cross is the lower nature: and they whom thou seest in the cross, if they have not one form, 72¢ is because not yet hath every member of him that came down been comprehended. But when the human nature (or the upper nature) is taken up, and the race which draweth near unto me and obeyeth my voice, he that now heareth me shall be united therewith, and shall no more be that which now he is, but above them, as I also now am. For so long as thou callest not thyself mine, I am not that which I am (or was): but if thou hear me, thou, hearing, shalt be as I am, and I shall be that which I was, when I <have> thee as I am with myself. For from me thou art that (which I am). Care not therefore for the many, and them that are outside the mystery despise; for know thou that I am wholly with the Father, and the Father with me.

101 Nothing, therefore, of the things which they will say of me have I suffered: nay, that suffering also which I showed unto thee and the rest in the dance, I will that it be called a mystery. For what thou art, thou seest, for I showed it thee; but what I am I alone know, and no man else. Suffer me then

to keep that which is mine, and that which is thine behold thou through me, and behold me in truth, that I am, not what I said, but what thou art able to know, because thou art akin thereto. Thou hearest that I suffered, yet did I not suffer; that I suffered not, yet did I suffer; that I was pierced, yet I was not smitten; hanged, and I was not hanged; that blood flowed from me, and it flowed not; and, in a word, what they say of me, that befell me not, but what they say not, that did I suffer. Now what those things are I signify unto thee, for I know that thou wilt understand. Perceive thou therefore in me the praising (al. slaying al. rest) of the (or a) Word (Logos), the piercing of the Word, the blood of the Word, the wound of the Word, the hanging up of the Word, the suffering of the Word, the nailing (fixing) of the Word, the death of the Word. And so speak I, separating off the manhood. Perceive thou therefore in the first place of the Word; then shalt thou perceive the Lord, and in the third place the man, and what he hath suffered.

102 When he had spoken unto me these things, and others which I know not how to say as he would have me, he was taken up, no one of the multitudes having beheld him. And when I went down I laughed them all to scorn, inasmuch as he had told me the things which they have said concerning him; __holding fast this one thing in myself, that the Lord contrived all things symbolically and by a dispensation toward men, for their conversion and salvation.

103 Having therefore beheld, brethren, the grace of the Lord and his kindly affection toward us, let us worship him as those unto whom he hath shown mercy, not with our fingers, nor our mouth, nor our tongue, nor with any part whatsoever of our body, but with the disposition of our soul—even him who became a man apart from this body: and let us watch because (or we shall find that) now also he keepeth ward over prisons for our sake, and over tombs, in bonds and dungeons, in reproaches and insults, by sea and on dry land, in scourgings, condemnations, conspiracies, frauds, punishments, and in a word, he is with all of us, and himself suffereth with us when we suffer, brethren. When he is called upon by each one of us, he endureth not to shut his ears to us, but as being everywhere he hearkeneth to all of us; and now both to me and to Drusiana,—forasmuch as he is the God of them that are shut up—bringing us help by his own compassion.

104 Be ye also persuaded, therefore, beloved, that it is not a man whom I preach unto you to worship, but God unchangeable, God invincible, God higher than all authority and all power, and elder and mightier than all angels and creatures that are named, and all aeons. If then ye abide in him, and are builded up in him, ye shall possess your soul indestructible.

105 And when he had delivered these things unto the brethren,

John departed, with Andronicus, to walk. And Drusiana also followed afar off with all the brethren, that they might behold the acts that were done by him, and hear his speech at all times in the Lord.

The remaining episode which is extant in the Greek is the conclusion of the book, the Death or Assumption of John. Before it must be placed the stories which we have only in the Latin (of ‘ Abdias ’ and another text by ‘ Mellitus’, i.e. Melito), and the two or three isolated fragments.

(Lat. XIV.) Now on the next (or another) day Craton, a philosopher, had proclaimed in the market-place that he would give an example of the contempt of riches: and the spectacle was after this manner. He had persuaded two young men, the richest of the city, who were brothers, to spend their whole inheritance: and buy each of them a jewel, and these they brake in pieces publicly in the sight of the people. And while they were doing this, it happened by chance that the apostle passed by. And calling Craton the philosopher to him, he said: That is a foolish despising of the world which is praised by the mouths of men, but long ago condemned by the judgement of God. For as that is a vain medicine whereby the disease is not extirpated, so is it a vain teaching by which the faults of souls and of conduct are not cured. But indeed my master taught a youth who desired to attain to eternal life, in these words; saying that if he would be perfect, he should sell all his goods and give to the poor, and so doing he would gain treasure in heaven and find the life that has no ending. And Craton said to him: Here the fruit of covetousness is set forth in the midst of men, and hath been broken to pieces. But if God is indeed thy master and willeth this to be, that the sum of the price of these jewels should be given to the poor, cause thou the gems to be restored whole, that what I have done for the praise of men, thou mayest do for the glory of him whom thou callest thy master. Then the blessed John gathered together the fragments of the gems, and holding them in his hands, lifted up his eyes to heaven and said: Lord Jesu Christ, unto whom nothing is impossible: who when the world was broken by the tree of concupiscence, didst restore it again in thy faithfulness by the tree of the cross: who didst give to one born blind the eyes which nature had denied him, who didst recall Lazarus, dead and buried, after the fourth day unto the light; and has subjected all diseases and all sicknesses unto the word of thy power: so also now do with these precious stones which these, not knowing the fruits of almsgiving, have broken in pieces for the praise of men: recover thou them, Lord, now by the hands of thine angels, that by their value the work of mercy may be fulfilled, and make these men believe in thee the unbegotten Father through thine only-begotten Son Jesus Christ our Lord, with the Holy Ghost the illuminator and sanctifier of

the whole Church, world without end. And when the faithful who were with the apostle had answered and said Amen, the fragments of the gems were forthwith so joined in one that no mark at all that they had been broken remained in them. And Craton the philosopher, with his disciples, seeing this, fell at the feet of the apostle and believed thenceforth (or immediately) and was baptized, with them all, and began himself publicly to preach the faith of our Lord Jesus Christ.

XV. Those two brothers, therefore, of whom we spake, sold the gems which they had bought by the sale of their inheritance. and gave the price to the poor; and thereafter a very great multitude of believers began to be joined to the apostle.

And when all this was done, it happened that after the same example, two honourable men of the city of the Ephesians? sold all their goods and distributed them to the needy, and followed the apostle as he went through the cities preaching the word of God. But it came to pass, when they entered the city of Pergamum, that they saw their servants walking abroad arrayed in silken raiment and shining with the glory of this world: whence it happened that they were pierced with the arrow of the devil and became sad, seeing themselves poor and clad with a single cloak while their own servants were powerful and prosperous. But the apostle of Christ, perceiving these wiles of the devil, said: I see that ye have changed your minds and your countenances on this account, that, obeying the teaching of my Lord Jesus Christ, ye have given all ye had to the poor. Now, if ye desire to recover that which ye formerly possessed of gold, silver, and precious stones, bring me some straight rods, each of you a bundle. And when they had done so, he called upon the name of the Lord Jesus Christ, and they were turned into gold. And the apostle said to them: Bring me small stones from the seashore. And when they had done this also, he called upon the majesty of the Lord, and all the pebbles were turned into gems. Then the blessed John turned to those men and said to them: Go about to the goldsmiths and jewellers for seven days, and when ye have proved that these are true gold and true jewels, tell me. And they went, both of them, and after seven days returned to the apostle, saying: Lord, we have gone about the shops of all the goldsmiths, and they have all said that they never saw such pure gold. Likewise the jewellers have said the same, that they never saw such excellent and precious gems.

XVI. Then the holy John said unto them: Go, and redeem to you the lands which ye have sold, for ye have lost the estates of heaven. Buy yourselves silken raiment, that for a time ye may shine like the rose which showeth its fragrance and redness and suddenly fadeth away. For ye sighed at beholding your servanis and groaned that ye were become poor. Flourish, there-

1 Rather, as Pseudo-Mellitus has it, the same two brothers.

fore, that ye may fade: be rich for the time, that ye may be beggars for ever. Is not the Lord’s hand able to make riches overflowing and unsurpassably glorious? but he hath appointed a conflict for souls, that they may believe that they shall have eternal riches. who for his name’s sake have refused temporal wealth. Indeed, our master told us concerning a certain rich man who feasted every day and shone with gold and purple, at whose door lay a beggar, Lazarus, who desired to receive even the crumbs that fell from his table, and no man gave unto him. And it came to pass that on one day they died, both of them, and that beggar was taken into the rest which is in Abraham’s bosom, but the rich man was cast into flaming fire: out of which he lifted up his eyes and saw Lazarus, and prayed him to dip his finger in water and cool his mouth, for he was tormented in the flames. And Abraham answered him and said: Remember, son, that thou receivedst good things in thy life, but this Lazarus likewise evil things. Wherefore rightly is he now comforted, while thou art tormented, and besides all this, a great gulf is fixed between you and us, so that neither can they come thence hither, nor hither thence. But he answered: I have five brethren: I pray that some one may go to warn them, that they come not into this flame. And Abraham said to him: They have Moses and the prophets, let them hear them. To that he answered: Lord, unless one rise up again, they will not believe. Abraham said to him: If they believe not Moses and the prophets, neither will they believe, if one rise again. And these words our Lord and Master confirmed by examples of mighty works: for when they said to him: Who hath come hither from thence, that we may believe him? he answered: Bring hither the dead whom ye have. And when they had brought unto him a young man which was dead (Ps.-Mellitus: three dead corpses), he was waked up by him as one that sleepeth, and confirmed all his words.

But wherefore should I speak of my Lord, when at this present there are those whom in his name and in your presence and sight I have raised from the dead : in whose name ye have seen palsied men healed, lepers cleansed, blind men enlightened, and many delivered from evil spirits? But the riches of these mighty works they cannot have who have desired to have earthly wealth. Finally, when ye yourselves went unto the sick and called upon the name of Jesus Christ, they were healed: ye did drive out devils and restore light to the blind. Behold, this grace is taken from you, and ye are become wretched, who were mighty and great. And whereas there was such fear of you upon the devils that at your bidding they left the men whom they possessed, now ye will be in fear of the devils. For he that loveth money is the servant of Mammon: and Mammon is the name of a devil who is set over carnal gains, and is the master of them that love the world. But even the lovers of the world do not possess riches,

but are possessed of them. Yor it is out of reason that for one belly there should be laid up so much food as would suffice a thousand, and for one body so many garments as would furnish clothing forathousand men. In vain, therefore, is that stored up which cometh not into use, and for whom it is kept, no man knoweth, as the Holy Ghost saith by the prophet: In vain is every man troubled who heapeth up riches and knoweth not for whom he gathereth them. Naked did our birth from women bring us into this light, destitute of food and drink: naked will the earth receive us which brought us forth. We possess in common the riches of the heaven; the brightness of the sun is equal for the rich and the poor, and likewise the light of the moon and the stars, the softness of the air and the drops of rain, and the gate of the church and the fount of sanctification, and the forgiveness of sins, and the sharing in the altar, and the eating of the body and drinking of the blood of Christ, and the anointing of the chrism, and the grace of the giver, and the visitation of the Lord, and the pardon of sin: in all these the dispensing of the Creator is equal, without respect of persons. Neither doth the rich man use these gifts after one manner and the poor after another.

But wretched and unhappy is the man who would have something more than sufficeth him: for of this come heats of fevers, rigours of cold, divers pains in all the members of the body, and he can neither be fed with food nor sated with drink; that covetousness may learn that money will not profit it, which being laid up bringeth to the keepers thereof anxiety by day and night, and suffereth them not even for an hour to be quiet and secure. For while they guard their houses against thieves, till their estate, ply the plough, pay taxes, build storehouses, strive for gain, try to baffle the attacks of the strong, and to strip the weak, exercise their wrath on whom they can, and hardly bear it from others, shrink not from playing at tables and from public shows, fear not to defile or to be defiled, suddenly do they depart out of this world, naked, bearing only their own sins with them, for which they shall suffer eternal punishment.

XVII. While the apostle was thus speaking, behold there was brought to him by his mother, who was a widow, a young man who thirty days before had first married a wife. And the people which were waiting upon the burial came with the widowed mother and cast themselves at the apostle’s feet all together with groans, weeping, and mourning, and besought him that in the name of his God, as he had done with Drusiana, so he would raise up this young man also. And there was so great weeping of them all that the apostle himself could hardly refrain from crying and tears. He cast himself down, therefore, in prayer, and wept a long time: and rising from prayer spread out his hands to heaven, and for a long space prayed within himself. And when he had so done

thrice, he commanded the body which was swathed to be loosed, and said: Thou youth Stacteus, who for love of thy flesh hast quickly lost thy soul: thou youth which knewest not thy creator, nor perceivedst the Saviour of men, and wast ignorant of thy true friend, and therefore didst fall into the snare of the worst enemy: behold, I have poured out tears and prayers unto my Lord for thine ignorance, that thou mayest rise from the dead, the bands of death being loosed, and declare unto these two, to Atticus and Eugenius, how great glory they have lost, and how great punishment they have incurred. Then Stacteus arose and worshipped the apostle, and began to reproach his disciples, saying: I beheld your angels weeping, and the angels of Satan rejoicing at your overthrow. For now in a little time ye have lost the kingdom that was prepared for you, and the dwellingplaces builded of shining stones, full of joy, of feasting and delights, full of everlasting life and eternal light : and have gotten yourselves places of darkness, full of dragons, of roaring flames, of torments, and punishments unsurpassable, of pains and anguish, fear and horrible trembling. Ye have lost the places full of unfading flowers, shining, full of the sounds of instruments of music (organs), and have gotten on the other hand places wherein roaring and howling and mourning ceaseth not day nor night. Nothing else remaineth for you save to ask the apostle of the Lord that like as he hath raised me to life, he would raise you also from death unto salvation and bring back your souls which now are blotted out of the book of life.

XVIII. Then both he that had been raised and all the people, together with Atticus and Eugenius, cast themselves at the apostle’s feet and besought him to intercede for them with the Lord. Unto whom the holy apostle gave this answer: that for thirty days they should offer penitence to God, and in that space pray especially that the rods of gold might return to their nature and likewise the stones return to the meanness wherein they were made. And it came to pass that after thirty days were accomplished, and neither the rods were turned into wood nor the gems into pebbles, Atticus and Eugenius came and said to the apostle: Thou hast always taught mercy, and preached forgiveness, and bidden that one man should spare another. And if God willeth that a man should forgive a man, how much more shall he, as he is God, both forgive and spure men. We are confounded for our sin: and whereas we have cried with our eyes which lusted after the world, we do now repent with eyes that weep. We pray thee, Lord, we pray thee, apostle of God, show in deed that merey which in word thou hast always promised. Then the holy John said unto them as they wept and repented, and all interceded for them likewise: Our Lord God used these words when he spake concerning sinners: I will not the death of a sinner, but I will rather that he be converted and live. For

when the Lord Jesus Christ taught us concerning the penitent, he said: Verily I say unto you, there is great joy in heaven over one sinner that repenteth and turneth himself from his sins: and there is more joy over him than over ninety and nine which have not sinned. Wherefore I would have you know that the Lord accepteth the repentance of these men. And he turned unto Atticus and Eugenius and said: Go, carry back the rods unto the wood whence ye took them, for now are they returned to their own nature, and the stones unto the sea-shore, for they are become common stones as they were before. And when this was accomplished, they received again the grace which they had lost, so that again they cast out devils as before time and healed the sick and enlightened the blind, and daily the Lord did many mighty works by their means.

XIX tells shortly the destruction of the temple of Ephesus and the conversion of 12,000 people.

Then follows the episode of the poison-cup in a form which probably represents the story in the Leucian Acts. (We have seen that the late Greek texts place it at the beginning, in the presence of Domitian.)

XX. Now when Aristodemus, who was chief priest of all those idols, saw this, filled with a wicked spirit, he stirred up sedition among the people, so that one people prepared themselves to fight against the other. And John turned to him and said: Tell me, Aristodemus, what can I do to take away the anger from thy soul? And Aristodemus said: If thou wilt have me believe in thy God, I will give thee poison to drink, and if thou drink it, and die not, it will appear that thy God is true. The apostle answered: If thou give me poison to drink, when I call on the name of my Lord, it will not be able to harm me. Aristodemus said again: I will that thou first see others drink it and die straightway, that so thy heart may recoil from that cup. And the blessed John said: I have told thee already that I am prepared to drink it, that thou mayest believe on the Lord Jesus Christ when thou seest me whole after the cup of poison. Aristodemus therefore went to the proconsul and asked of him two men who were to undergo the sentence of death. And when he had set them in the midst of the market-place before all the people, in the sight of the apostle he made them drink the poison: and as soon as they had drunk it, they gave up the ghost. Then Aristodemus turned to John and said: Hearken to me and depart from thy teaching wherewith thou callest away the people from the worship of the gods; or take and drink this, that thou mayest show that thy God is almighty, if after thou hast drunk, thou canst remain whole. Then the blessed John, as they lay dead which had drunk the poison, like a fearless and brave man took the cup, and making the sign of the cross, spake thus: My God, and the Father of our Lord Jesus Christ, by whose word the heavens were established, unto whom all things are subject, whom all creation serveth,

whom all power obeyeth, feareth, and trembleth, when we call on thee for succour: whose name the serpent hearing is still, the dragon fleeth, the viper is quiet, the toad (which is called a frog) is still and strengthless, the scorpion is quenched, the basilisk vanquished, and the phalangia (spider) doth no hurt; in a word, all venomous things, and the fiercest reptiles and noisome beasts, are pierced (or covered with darkness). [Ps.- Mellitus adds: and all roots hurtful to the health of men dry up.] Do thou, I say, quench the venom of this poison, put out the deadly workings thereof, and void it of the strength which it hath in it: and grant in thy sight unto all these whom thou hast created, eyes that they may see, and ears that they may hear, and a heart that they may understand thy greatness. And when he had thus said, he armed his mouth and all his body with the sign of the cross and drank all that was in the cup. And after he had drunk, he said: I ask that they for whose sake I have drunk, be turned unto thee, O Lord, and by thine enlightening receive the salvation which is in thee. And when for the space of three hours the people saw that John was of a cheerful! countenance, and that there was no sign at all of paleness or fear in him, they began to cry out with a loud voice: He is the one true God whom John worshippeth.

XXI. But Aristodemus even so believed not, though the people reproached him: but turned unto John and said: This one thing I lack—if thou in the name of thy God raise up these that have died by this poison, my mind will be cleansed of all doubt. When he said that, the people rose against Aristodemus, saying: We will burn thee and thine house if thou goest on to trouble the apostle further with thy words. John, therefore, seeing that there was a fierce sedition, asked for silence, and said in the hearing of all: The first of the virtues of God which we ought to imitate is patience, by which we are able to bear with the foolishness of unbelievers. Wherefore if Aristodemus is still held by unbelief, let us loose the knots of his unbelief. He shall be compelled, even though late, to acknowledge his creator; for I will not cease from this work until a remedy shall bring help to his wounds, and like physicians which have in their hands a sick man needing medicine, so also, if Aristodemus be not yet cured by that which hath now been done; he shall be cured by that which I will now do. And he called Aristodemus to him, and gave him his coat, and he himself stood clad only in his mantle. And Aristodemus said to him: Wherefore hast thou given me thy coat? John said to him: That thou mayest even so be put to shame and depart from thine unbelief. And Aristodemus said: And how shall thy coat make me to depart from unbelief? The apostle answered: Go and cast it upon the bodies of the dead, and thou shalt say thus: The apostle of our Lord Jesus Christ hath sent me that

in his name ye may rise again, that all may know that life and death are servants of my Lord Jesus Christ. Which when Aristodemus had done, and had seen them rise, he worshipped John, and ran quickly to the proconsul and began to say with a loud voice: Hear me, hear me, thou proconsul; I think thou rememberest that I have often stirred up thy wrath against John and devised many things against him daily, wherefore I fear lest I feel his wrath: for he is a god hidden in the form of a man, and hath drunk poison, and not only continueth whole, but them also which had died by the poison he hath recalled to life by my means, by the touch of his coat, and they have no mark of death upon them. Which when the proconsul heard he said: And what wilt thou have me to do? Aristodemus answered: Let us go and fall at his feet and ask pardon, and whatever he commandeth us let us do. Then they came together and cast themselves down and besought forgiveness: and he received them and offered prayer and thanksgiving to God, and he ordained them a fast of a week, and when it was fulfilled he baptized them in the name of the Lord Jesus Christ and his Almighty Father, and the Holy Ghost the illuminator. [And when they were baptized, with all their house and their servants and their kindred, they brake all their idols and built a church in the name of Saint John: wherein he himself was taken up, in manner following :]

This bracketed sentence, of late complexion, serves to introduce the last episode of the book.

Here we may insert a notice of three detached fragments of the Acts.

a. The upper portion of a papyrus leaf of the fourth century, Oxyrhynchus papyri, no. 850 (vol. vi, 1908). The order of the two pages is doubted by the editors, who suggest that the recto should follow the verso.

Recto departure. « ».. . Andronicus and his wife ~~ 7) oFnis (this is the title of the following episode)

ll. 1, 2 And when a few days had passed, John went forth with many of the brethren to ;

3... . . tocross a bridge under ‘which a deep river ran

4 (and as John) went to the brethren

5 (behold a man) came towards him clad in the manner of a soldier

6 and standing before him said: John, into

7 (my) hands thou shall shortly come. And John (in wrath)

8 (said): the Lord shall quench thy threatening and thy wrath and

9 (thy trans)gression. And lo he vanished away. (When therefore)

10 John was come to those to whom he went, and found

11 (them) gathered together, he said: Rise up my breth-

12 (ren) let us bow our knees unto the Lord and

12, 13 brought to nought the unseen working of the great enemy

14 bowed his knees together with them... said

Lng meieeo's 1 GOd

Here is the appearance of a demon disguised as a soldier who threatens John, perhaps predicting his arrest, and is routed. John is about to pray with the brethren.

Verso

for him groanings and but John to Zeuxis, having risen and taken up a (cup) ; who didst compel me with

6, ” thinking to strangle himself: that dost turn things despained of unto thee: 7, 8 that makest known . . . . the things that

8 are known to no man: that weepest for the afflicted

9 that raisest up those that have been put to death

10 of the helpless: Jesu the comforter of the

11 we praise thee and worship and give thanks

12 for all thy gifts: and for thy present dispensation

13, 14 and ministry. And unto Zeuxis only he gave of the eucharist, and afterward gave to them that would receive

15 looking on him durst not: but the proconsul

16 (? sending a) centurion in the midst of the assembly (church ?) saith to John

17 : Servant of the unnameable (God

18 hath brought letters from Caesar

19 (?in which is contained: Domitianus Caesar) and the BetigiGe =...

Zeuxis has tried to hang himself. He has been delivered and a service of thanksgiving is held. The proconsul is already there and has seen the miracle: he brings letters from the emperor.

The editor questions whether there is room in the lower part of the recto to finish John’s prayer and introduce the episode of Zeuxis. But the author, while often very prolix, can also get over much ground in few lines. And it is equally difficult to see how the emperor’s letter should be dismissed and done with in half a page and a story about Andronicus follow immediately.

The interest of the fragment for the general course of the story lies in this, that it confirms our belief that John was represented as coming under the notice of the emperor; and probably either exile or the caldron of oil, or both, were the sequels of the transaction: I doubt, however, whether the trial was laid at Rome.

b and ¢ are quotations preserved in a barbarous Latin Apocryphon called the Epistle of Titus, mainly a declamation about virginity, which

Oo C2 bo eS

exists in one manuscript at Wirzburg (eighth century). Dom Donatien de Bruyne printed them in the Revue Bénédictine for 1908 (pp. 149-60).

6. Or is that outside the law which we are taught, how the very devils [when they] confessed to Dyrus (read Verus) the deacon as to the coming of John: consider what they said: Many will come to us in the last times to turn us out of our vessels (i. e. the bodies possessed by them), saying that they are pure and clean from women and are not held by desire of them: whom (MS. while) if we desired, we (could) possess them also.

This should come from an early part of the book. I take it to precede John’s first visit to Ephesus. My rendering indicates the obscurity of the original.

c is so confused (and wearisome) that it defies translation. It is a diatribe of John’s against matrimony and begins thus:

Receive therefore in thy heart the admonition of the blessed John, who, when he was bidden to a marriage, came not save for the sake of chastity, and consider what he said: Little children, while yet your flesh is pure and ye have your body untouched and not destroyed, and are not defiled by Satan, the great enemy and shameless (foe) of chastity: know therefore more fully the mystery of the nuptial union: it is the experiment of the serpent, the ignorance of teaching, injury of the seed, the gift of death, . . . (thirty-one (!) clauses follow, many of which are quite corrupt; the last are) the impediment which separateth from the Lord, the beginning of disobedience, the end of life, and death. Hearing this, little children, join yourselves together in an inseparable marriage, holy and true, waiting for the one true incomparable bridegroom from heaven, even Christ, the everlasting bridegroom.

If, then, the apostle severed a marriage, lest it should be an occasion of sin... &¢.

This is the most avowedly Encratite passage in the Acts: true, John persuaded Andronicus and others to dissolve their marriage in all but name: but there is nowhere else such a wealth of abuse of the institution of marriage as such. The speech belongs to an episode of which we know nothing; it cannot refer to Andronicus or Lycomedes, who were both married when first we hear of them.

A third quotation in the Epistle of Titus is taken from an extant part of the Acts, the last prayer of John.

The last episode of these Acts (as is the case with several others of the Apocryphal Acts) was preserved separately for reading in church on the Saint’s day. We have it in at least nine Greek manuscripts, and in many versions: Latin, Syriac, Armenian, Coptic, Ethiopic, Slavonic.

106 John therefore continued with the brethren, rejoicing in the Lord. And on the morrow, being the Lord’s day, and all the brethren being gathered together, he began to say unto them: Brethren and fellow-servants and coheirs and partakers with me in the kingdom of the Lord, ye know the Lord, how

many mighty works he hath granted you by my means, how many wonders, healings, signs, how great spiritual gifts, teachings, governings, refreshings, ministries, knowledges, glories, graces, gifts, beliefs, communions, all which ye have seen given you by him in your sight, yet not seen by these eyes nor heard by these ears. Be ye therefore stablished in him, remembering him in your every deed, knowing the mystery of the dispensation which hath come to pass towards men, for what cause the Lord hath accomplished it. He beseecheth you by me, brethren, and entreateth you, desiring to remain without grief, without insult, not conspired against, not chastened: for he knoweth even the insult that cometh of you, he knoweth even dishonour, he knoweth even conspiracy, he knoweth even chastisement, from them that hearken not to his commandments.

107 Let not then our good God be grieved, the compassionate, the merciful, the holy, the pure, the undefiled, the immaterial, the only, the one, the unchangeable, the simple, the guileless, the unwrathful, even our God Jesus Christ, who is above every name that we can utter or conceive, and more exalted. Let him rejoice with us because we walk aright, let him be glad because we live purely, Jet him be refreshed because our conversation is sober. Let him be without care because we live continently, let him be pleased because we communicate one with another, let him smile because we are chaste, let him be merry because we love him. These things I now speak unto you, brethren, because I am hasting unto the work set before me, and already being perfected by the Lord. For what else could I have to say unto you? Ye have the pledge of our God, ye have the earnest of his goodness, ye have his presence that cannot be shunned. If, then, ye sin no more, he forgiveth you that ye did in ignorance: but if after that ye have known him and he hath had mercy on you, ye walk again in the like deeds, both the former will be laid to your charge, and also ye will not have a part nor mercy before him.

108 And when he had spoken this unto them, he prayed thus: O Jesu who hast woven this crown with thy weaving, who hast joined together these many blossoms into the unfading flower of thy countenance, who hast sown in them these words: thou only tender of thy servants, and physician who healest freely: only doer of good and despiser of none, only merciful and lover of men, only saviour and righteous, only seer of all, who art in all and everywhere present and containing all things and filling all things: Christ Jesu, God, Lord, that with thy gifts and thy mercy shelterest them that trust in thee, that knowest clearly the wiles and the assaults of him that is everywhere our adversary, which he deviseth against us: do thou only, O Lord, succour thy servants by thy visitation. Even so, Lord.

109 And he asked for bread, and gave thanks thus: What praise or what offering or what thanksgiving shall we, breaking this bread, name save thee only, O Lord Jesu? We glorify thy name that was said by the Father: we glorify thy name that was said through the Son (or we glorify the name of Father that was said by thee ... the name of Son that was said by thee): we glorify thine entering of the Door. We glorify the resurrection shown unto us by thee. We glorify thy way, we glorify of thee the seed, the word, the grace, the faith, the salt, the unspeakable (al. chosen) pearl, the treasure, the plough, the net, the greatness, the diadem, him that for us was called Son of man, that gave unto us truth, rest, knowledge, power, the commandment, the confidence, hope, love, liberty, refuge in thee. For thou, Lord, art alone the root of immortality, and the fount of incorruption, and the seat of the ages: called by all these names for us now, that calling on thee by them we may make known thy greatness which at the present is invisible unto us, but visible only unto the pure, being portrayed in thy manhood only.

110 And he brake the bread and gave unto all of us, praying over each of the brethren that he might be worthy of the grace of the Lord and of the most holy eucharist. And he partook ~ also himself likewise, and said: Unto me also be there a part with you, and: Peace be with you, my beloved.

111 After that he said unto Verus: Take with thee some two men, with baskets and shovels, and follow me. And Verus without delay did as he was bidden by John the servant of God. The blessed John therefore: went out of the house and walked forth of the gates, having told the more part to depart from him. And when he was come to the tomb of a certain brother of ours, he said to the young men: Dig, my children. And they dug: and he was instant with them yet more, saying: Let the trench be deeper. And as they dug he spoke unto them the word of God and exhorted them that were come with him out of the house, edifying and perfecting them unto the greatness of God, and praying over each one of us. And when the young men had finished the trench as he desired, we knowing nothing of it, he took off his garments wherein he was clad and laid them as it were for a pallet in the bottom of the trench: and standing in his shift only he stretched his hands upward and prayed thus:

112 O thou that didst choose us out for the apostleship of the Gentiles: OC God that sentest us into the world: that didst reveal thyself by the law and the prophets: that didst never rest, but alway from the foundation of the world savedst them that were able to be saved: that madest thyself known through all nature: that proclaimedst thyself even among beasts: that didst make the desolate and savage soul tame and quiet: that gavest thyself to it when it was athirst for thy words: that didst appear to it in haste when it was dying: that didst show thyself

to it as a law when it was sinking into lawlessness: that didst manifest thyself to it when it had been vanquished by Satan: that didst overcome its adversary when it fled unto thee: that gavest it thine hand and didst raise it up from the things of Hades: that didst not leave it to walk after a bodily sort (in the body): that didst show to it its own enemy: that hast made for it a clear knowledge toward thee: O God, Jesu, the Father of them that are above the heavens, the Lord of them that are in the heavens, the law of them that are in the ether, the course of them that are in the air, the keeper of them that are on the earth, the fear of them that are under the earth, the grace of them that are thine own: receive also the soul of thy John, which it may be is accounted worthy by thee.

113 O thou who hast kept me until this hour for thyself and untouched by union with a woman: who when in my youth I desired to marry didst appear unto me and say to me: John, I have need of thee: who didst prepare for me also a sickness of the body: who when for the third time I would marry didst forthwith prevent me, and then at the third hour of the day saidst unto me on the sea: John, if thou hadst not been mine, I would have suffered thee to marry: who for two years didst blind me (or afflict mine eyes), and grant me to mourn and entreat thee: who in the third year didst open the eyes of my mind and also grant me my visible eyes: who when I saw clearly didst ordain that it should be grievous to me to look upon a woman: who didst save me from the temporal fantasy and lead me unto that which endureth always: who didst rid me of the foul madness that is in the flesh: who didst take me from the bitter death and establish me on thee alone: who didst muzzle the secret disease of my soul and cut off the open deed: who didst afflict and banish him that raised tumult in me: who didst make my love of thee spotiess: who didst make my joining unto thee perfect and unbroken: who didst give me undoubting faith in thee, who didst order and make clear my inclination toward thee: thou who givest unto every man the due reward ‘of his works, who didst put into my soul that I should have no possession save thee only: for what is more precious than thee? Now therefore Lord, whereas I have accomplished the dispensation wherewith I was entrusted, account thou me worthy of thy rest, and grant me that end in thee which is salvation unspeakable and unutterable.

114 And as I come unto thee, let the fire go backward, let the darkness be overcome, let the gulf be without strength, let the furnace die out, let Gehenna be quenched. Let angels follow, let devils fear, let rulers be broken, let powers fall; let the places of the right hand stand fast, let them of the left hand not remain. Let the devil be muzzled, let Satan be derided, let his wrath be burned out, let his madness be stilled, let his

vengeance be ashamed, let his assault be in pain, let his children be smitten and all his roots plucked up. And grant me to accomplish the journey unto thee without suffering insolence or provocation, and to receive that which thou hast promised unto them that live purely and have loved thee only.

115 And having sealed himself in every part, he stood and said: Thou art with me, O Lord Jesu Christ: and laid himself down in the trench where he had strown his garments: and having said unto us: Peace be with you, brethren, he gave up his spirit rejoicing.

The less good Greek manuscripts and some versions are not content with this simple ending. The Latin says that after the prayer a great light appeared over the apostle for the space of an hour, so bright that no one couid look at it. (Then he laid himself down and gave up the ghost.) We who were there rejoiced, some of us, and some mourned. . . . And forthwith manna issuing from the tomb was seen of all, which manna that place produceth even unto this day, &c. But perhaps the best conclusion is that of one Greek manuscript:

We brought a linen cloth and spread it upon him, and went into the city. And on the day following we went forth and found not his body, for it was translated by the power of our Lord Jesus Christ, unto whom be glory, &c.

Another says: On the morrow we dug in the place, and him we found not, but only his sandals, and the earth moving (lit. springing up like a well), and after that we remembered that which was spoken by the Lord unto Peter, &c.

Augustine (on John xxi) reports the belief that in his time the earth over the grave was seen to move as if stirred by John’s breathing.

This book, Tertullian tells us, was composed shortly before his time in honour of Paul by a presbyter of Asia, who was convicted of the imposture and degraded from his office. The date of it may therefore be about a.p. 160. The author was an orthodox Christian.

Our authorities for it are:

1. The sadly mutilated Coptic MS. at Heidelberg, of the sixth century at latest.

2. The Acts of Paul and Thecla, a single episode which has been preserved complete in Greek and many versions: parts of it exist in the Coptic.

3. The correspondence with the Corinthians, partly preserved in the Coptic, and current separately in Armenian and Latin.

4, The Martyrdom, the concluding episode of the Acts, preserved separately (as in the case of John and others) in Greek and other versions.

5. Detached fragments or quotations.

The length of the whole book is given as 3,600 lines (Stichometry of Nicephorus), or 3,560 (Stichometry of the Codex Claromontanus): the Canonical Acts are given by the same two authorities respectively as 2,800 and 2,600. We have, perhaps, 1,800 lines of the Acts of Paul.

The text of the Coptic MS. is miserably defective, and the restoration of it, in the episodes which are preserved in it alone, is a most difficult process: Professor Carl Schmidt has done practically all that can be expected, with infinite labour and great acuteness. In treating the defective episodes I shall follow him closely, but shall not attempt to represent all the broken lines.

I

The first extant page of the Coptic MS. seems to be p. 9.

p. 9. Paul went into (the house) at the place where the (dead) was. But Phila the wife of Panchares (Anchares, MS., see below) was very wroth and said to her husband in (great anger): Husband, thou hast gone . . . . the wild beasts, thou hast not Deworecimse. « /.. thy son ..... °. . where is mine?

p- 10. Suis (he hath not) desired food . . . . to bury him. But (Panchares) stood in the sight of all and made his prayer at the ninth hour, until the people of the city came to bear the boy out. When he had prayed, Paul (came) and saw woe Spaeor sess: Christos vs.) 3: the. bay “sci ete the prayer.

p- 11 (a small piece only). ... . . multitude ... . eight days .. . . they thought that he raised up the (boy). But when Paul had remained

p. 12. They asked? him? .. . . the men listened to him ae ieeetiey sent, for Panchares . ., ...« and cried out, saying: We believe, Panchares, . . but save the city from .. . . many things, which they said. Panchares said unto them: Judge ye whether your good deeds (?)

Derhie . is not possible . . . but to (testify) eas ie God who hath . . . . his Son according to : salvation, and I also believe that, my brethren, there is no other God, save Jesus Christ the son of the Blessed, unto whom is glory for ever, Amen. But when they saw that he would not turn to them, they pursued Paul, and caught him, and brought him back into the city, ill-using (?) him, and cast stones at him and thrust him out of their city and out of their country. But Panchares would not return evil for evil: he shut the door of his house and went in with his wife . . . . fasting. . .. . But when it was evening Paul came to him and said:

p. 14. Godhath . .. . Jesus Christ.

These are the last words of the episode. The situation is a little cleared by a sentence in the Greek Acts of Titus ascribed to Zenas (not earlier than the fifth century ?): ‘They arrived at Antioch and found Barnabas the son of Panchares, whom Paul raised up.’ Barnabas may be a mistake, but Panchares is, I doubt not, right: for the Coptic definite article is p prefixed to the word, and the Coptic translator

finding Panchares in his text has confused the initial of it with his own definite article, and cut it out.

We have, then, a husband Panchares and wife Phila at Antioch (in Pisidia perhaps: this is disputed), and their son (possibly named Barnabas) is dead. Phila reproaches Panchares with want of parental affection. I take it that he is a believer, and has not mourned over his son, perhaps knowing that Paul was at hand and hoping for his help. Panchares prays till his fellow-townsmen come to carry out the body for burial. Paul arrives: at some point he raises the dead: but the people are irritated and some catastrophe threatens them at Paul’s hands.

Panchares makes a profession of faith, the result of which is Paul’s ill-treatment and banishment. But Paul returns secretly and reassures Panchares.

II

The next episode is that of Paul and Thecla, in which the Greek text exists, and will be followed. In the Coptic it has a title:

After the flight from Antioch, when he would go to Iconium.

It is possible that in this episode the author of the Acts may have used a local legend, current in his time, of a real Christian martyr Thecla. It is otherwise difficult to account for the very great popularity of the cult of St. Thecla, which spread over East and West, and made her the most famous of virgin martyrs. Moreover, one historical personage is introduced into the story, namely, Queen Tryphaena, who was the widow, it seems, of Cotys, King of Thrace, and the mother of Polemo II, King of Pontus. She was a great-niece of the Emperor Claudius. Professor W. M. Ramsay has contended that there was a written story of Thecla which was adapted by the author of the Acts: but his view is not generally accepted.

1 When Paul went up unto Iconium after he fled from Antioch, there journeyed with him Demas and Hermogenes the coppersmith, which were full of hypocrisy, and flattered Paul as though they loved him. But Paul, looking only unto the goodness of Christ, did them no evil, but loved them well, so that he assayed to make sweet unto them all the oracles of the Lord, and of the teaching and the interpretation (of the Gospel) and of the birth and resurrection of the Beloved, and related unto them word by word all the great works of Christ, how they were revealed unto him (Copt. adds: how that Christ was born of Mary the virgin, and of the seed of David).

2 And a certain man named Onesiphorus, when he heard that Paul was come to Iconium, went out with his children Simmias and Zeno and his wife Lectra to meet him, that he might receive him into his house: for Titus! had told him what manner of man Paul was in appearance; for he had not seen him in the flesh, but only in the spirit.

1 The Acts of Titus tell us that Paul sent Titus before him to announce his coming in every city which he was to visit.

3 And he went by the king’s highway that leadeth unto Lystra and stood expecting him, and looked upon them that came, according to the description of Titus. And he saw Paul coming, a man little of stature, thin-haired upon the head, crooked in the legs, of good state of body, with eyebrows joining, and nose somewhat hooked, full of grace: for sometimes he appeared like a man, and sometimes he had the face of an angel.

4 And when Paul saw Onesiphorus he smiled, and Onesiphorus said: Hail, thou servant of the blessed God. And he said: Grace be with thee and with thine house. But Demas and Hermogenes were envious, and stirred up their hypocrisy yet more, so that Demas said: Are we not servants of the Blessed, that thou didst not salute us so? And Onesiphorus said: I see not in you any fruit of righteousness, but if ye be such, come ye also into my house and refresh yourselves.

5 And when Paul entered into the house of Onesiphorus, there was great joy. and bowing of knees and breaking of bread, and the word of God concerning abstinence (or continence) and the resurrection; for Paul said:

Blessed are the pure in heart, for they shall see God.

Blessed are they that keep the flesh chaste, for they shall become the temple of God.

Blessed are they that abstain (or the continent), for unto them shall God speak.

Blessed are they that have renounced this world, for they shall be well-pleasing unto God.

Blessed are they that possess their wives as though they had them not, for they shall inherit God.

Blessed are they that have the fear of God, for they shall become angels of God.

6 Blessed are they that tremble at the oracles of God, for they shall be comforted.

Blessed are they that receive the wisdom of Jesus Christ, for they shall be called sons of the Most High.

Blessed are they that have kept their baptism pure, for they shall rest with the Father and with the Son.

Blessed are they that have compassed the understanding of Jesus Christ, for they shall be in light.

Blessed are they that for love of God have departed from the fashion of this world, for they shall judge angels, and shall be blessed at the right hand of the Father.

Blessed are the merciful, for they shall obtain mercy and shall not see the bitter day of judgement.

Blessed are the bodies of the virgins, for they shall be wellpleasing unto God and shall not lose the reward of their continence (chastity), for the word of the Father shall be unto them a work of salvation in the day of his Son, and they shall have rest world without end.

7 And as Paul was saying these things in the midst of the assembly (church) in the house of Onesiphorus, a certain virgin, Thecla, whose mother was Theocleia, which was betrothed to an husband, Thamyris, sat at the window hard by, and hearkened night and day unto the word concerning chastity which was spoken by Paul: and she stirred not from the window, but was led onward (or pressed onward) by faith, rejoicing exceedingly: and further, when she saw many women and virgins entering in to Paul, she also desired earnestly to be accounted worthy to stand before Paul’s face and to hear the word of Christ; for she had not yet seen the appearance of Paul, but only heard his speech.

8 Now as she removed not from the window, her mother sent unto Thamyris, and he came with great joy as if he were already to take her to wife. Thamyris therefore said to Theocleia: Where is my Thecla? And Theocleia said: I have a new tale to tell thee, Thamyris: for for three days and three nights Thecla ariseth not from the window, neither to eat nor to drink, but looking earnestly as it were upon a joyful spectacle, she so attendeth to a stranger who teacheth deceitful and various words, that I marvel how the great modesty of the maiden is so hardly beset. .

9 O Thamyris, this man upsetteth the whole city of the Iconians, and thy Thecla also, for all the women and the young men go in to him and are taught by him. Ye must, saith he, fear one only God and live chastely. And my daughter, too, like a spider at the window, bound by his words, is held by a new desire and a fearful passion: for she hangeth upon the things that he speaketh, and the maiden is captured. But go thou to her and speak to her; for she is betrothed unto thee.

10 And Thamyris went to her, alike loving her and fearing because of her disturbance (ecstasy), and said: Thecla, my betrothed, why sittest thou thus? and what passion is it that holdeth thee in amaze; turn unto thy Thamyris and be ashamed. And her mother also said the same: Thecla, why sittest thou thus, looking downward, and answering nothing, but as one stricken? And they wept sore, Thamyris because he failed of a wife, and Theocleia of a child, and the maidservants of a mistress; there was, therefore, great confusion of mourning in the house. And while all this was so, Thecla turned not away, but paid heed to the speech of Paul.

11 But Thamyris leapt up and went forth into the street and watched them that went in to Paul and came out. And he saw two men striving bitterly with one another, and said to them: Ye men, tell me who ye are, and who is he that is within with you, that maketh the souls of young men and maidens to err, deceiving them that there may be no marriages but they should

live as they are. I promise therefore to give you much money if ye will tell me of him: for I am a chief man of the city.

12 And Demas and Hermogenes said unto him: Who this man is, we know not; but he defraudeth the young men of wives and the maidens of husbands, saying: Ye have no resurrection otherwise, except ye continue chaste, and defile not the flesh but keep it pure.

18 And Thamyris said to them: Come, ye men, into mine house and refresh yourselves with me. And they went to a costly banquet and much wine and great wealth and a brilliant table. And Thamyris made them drink, for he loved Thecla and desired to take her to wife: and at the dinner Thamyris said: Tell me, ye men, what is his teaching, that I also may know it: for 1 am not a little afflicted concerning Thecla because she so loveth the stranger, and I am defrauded of my marriage.

14 And Demas and Hermogenes said: Bring him _ before Castelius the governor as one that persuadeth the multitudes with the new doctrine of the Christians; and so will he destroy him and thou shalt have thy wife Thecla. And we will teach thee of that resurrection which he asserteth, that it is already come to pass in the children which we have, and we rise again when we have come to the knowledge of the true God.

15 But when Thamyris heard this of them, he was filled with envy and wrath, and rose up early and went to the house of Onesiphorus with the rulers and officers and a great crowd with staves, saying unto Paul: Thou hast destroyed the city of the Iconians and. her that was espoused unto me, so that she will not have me: let us go unto Castelius the governor. And all the multitude said: Away with the wizard, for he hath corrupted all our wives. And the multitude rose up together against him.

16 And Thamyris, standing before the judgement seat, cried aloud and said: O proconsul, this is the man—we know not whence he is—who alloweth not maidens to marry: let him declare before thee wherefore he teacheth such things. And Demas and Hermogenes said to Thamyris: Say thou that he is a Christian, and so wilt thou destroy him. But the governor kept his mind steadfast and called Paul, saying unto him: Who art thou, and what teachest thou? for it is no light accusation that these bring against thee.

17 And Paul lifted up his voice and said: If I am this day examined what I teach, hearken, O proconsul. The living God, the God of vengeance, the jealous God, the God that hath need of nothing, but desireth the salvation of men, hath sent me, that I may sever them from corruption and uncleanness and all pleasure and death, that they may sin no more. Wherefore God hath sent his own Child, whom I preach and teach that men should have hope in him who alone hath had compassion upon the world that was in error; that men may no more be under

judgement but have faith and the fear of God and the knowledge of sobriety and the love of truth. If then I teach the things that have been revealed unto me of God, what wrong do I, O proconsul? And the governor having heard that, commanded Paul to be bound and taken away to prison until he should have leisure to hear him more carefully.

18. But Thecla at night took off her bracelets and gave them to the doorkeeper, and when the door was opened for her she went into the prison, and gave the jailer a mirror of silver and so went in-to Paul and sat by his feet and heard the wonderful works of God. And Paul feared not at all, but walked in the confidence of God: and her faith also was increased as she kissed his chains.

19 Now when Thecla was sought by her own people and by Thamyris, she was looked for through the streets as one lost; and one of the fellow-servants of the doorkeeper told that she went out by night. And they examined the doorkeeper and he told them that she was gone to the stranger unto the prison; and they went as he told them and found her as it were bound with him, in affection. And they went forth thence and gathered the multitude to them and showed it to the governor.

20 And he commanded Paul to be brought to the judgement seat; but Thecla rolled herself upon the place where Paul taught when he sat in the prison. And the governor commanded her also to be brought to the judgement seat, and she went exulting with joy. And when Paul was brought the second time the people cried out more vehemently: He is a sorcerer, away with him! But the governor heard Paul gladly concerning the holy works of Christ: and he took counsel, and called Thecla and said: Why wilt thou not marry Thamyris, according to the law of the Iconians? but she stood looking earnestly upon Paul, and when she answered not, her mother Theocleia cried out, saying: Burn the lawless one, burn her that is no bride in the midst of the theatre, that all the women which have been taught by this man may be affrighted.

21 And the governor was greatly moved: and he scourged Paul and sent him out of the city, but Thecla he condemned to be burned. And straightway the governor arose and went to the theatre: and all the multitude went forth unto the dreadful spectacle. But Thecla, as the lamb in the wilderness looketh about for the shepherd, so sought for Paul: and she looked upon the multitude and saw the Lord sitting, like unto Paul, and said: As if I were not able to endure, Paul is come to look upon me. And she earnestly paid heed to him: but he departed into the heavens.

22 Now the boys and the maidens brought wood and hay to burn Thecla: and when she was brought in naked, the governor wept and marvelled at the power that was in her. And they laid the wood, and the executioner bade her mount upon the

pyre: and she, making the sign of the cross, went up upon the wood. And they lighted it, and though a great fire blazed forth, the fire took no hold on her; for God had compassion on her, and caused a sound under the earth, and a cloud overshadowed her above, full of rain and hail, and all the vessel of <i was poured out so that many were in peril of death, and the fire was quenched, and Thecla was preserved.

23 Now Paul was fasting with Onesiphorus and his wife and their children in an open sepulchre on the way whereby they go from Iconium to Daphne. And when many days were past, as they fasted, the boys said unto Paul: We are anhungered. And they had not wherewith to buy bread, for Onesiphorus had left the goods of this world, and followed Paul with all his house. But Paul took off his upper garment and said: Go, child, buy several loaves and bring them. And as the boy was buying, he saw his neighbour Thecla, and was astonished, and said: Thecla, whither goest thou? And she said: I seek Paul, for I was preserved from the fire. And the boy said: Come, I wiil bring thee unto him, for he mourneth for thee and prayeth and fasteth now these six days.

24 And when she came to the sepulchre unto Paul, who had bowed his knees and was praying and saying: O Father of Christ, let not the fire take hold on Thecla, but spare her, for she is thine: she standing behind him cried out: O Father that madest heaven and earth, the Father of thy beloved child Jesus Christ, I bless thee for that thou hast preserved me from the fire, that I might see Paul. And Paul arose and saw her and said: O God the knower of hearts, the Father of our Lord Jesus Christ, I bless thee that thou hast speedily accomplished that which I asked of thee, and hast hearkened unto me.

25 And there was much love within the sepulchre, for Paul rejoiced, and Onesiphorus, and all of them. And they had five loaves, and herbs, and water (and salt), and they rejoiced for the holy works of Christ. And Thecla said unto Paul: I will cut my hair round about and follow thee whithersoever thou goest. But he said: The time is ill-favoured and thou art comely: beware lest another temptation take thee, worse than the first, and thou endure it not but play the coward. And Thecla said: Only give me the seal in Christ, and temptation shall not touch me. And Paul said: Have patience, Thecla, and thou shalt receive the water.

26 And Paul sent away Onesiphorus with all his house unto Iconium, and so took Thecla and entered into Antioch: and as they entered in, a certain Syriarch, Alexander by name, saw

Thecla and was enamoured of her, and would have bribed

Pian)

(flattered) Paul with money and gifts. But Paul said: I know not the woman of whom thou speakest. neither is she mine. But as he was of great power, he himself embraced her in the highway ; and she endured it not, but sought after Paul and cried out

bitterly, saying: Force not the stranger, force not the handmaid of God. I am of the first of the Iconians, and because I would not marry Thamyris, I am cast out of the city. And she caught at Alexander and rent his cloak and took the wreath? from his head and made him a mocking-stock.

27 But he alike loving her and being ashamed of what had befallen him, brought her before the governor; and when she confessed that she had done this, he condemned her to the beasts.” But the women were greatly amazed, and cried out at the judgement seat: An evil judgement, an impious judgement! And Thecla asked of the governor that she might remain a virgin until she should fight the beasts; and a certain rich queen, Tryphaena by name, whose daughter had died, took her into her keeping, and had her for a consolation.

28 Now when the beasts were ied in procession, they bound her to a fierce lioness, and the queen Tryphaena followed after her: but the lioness, when Thecla was set upon her, licked her feet, and all the people marvelled. Now the writing (title) of her accusation was: Guilty of sacrilege. And the women with their children cried out from above: O God, an impious judgement cometh to pass in this city. And after the procession Tryphaena took her again. For her daughter Falconilla, which was dead, had said to her in a dream: Mother, thou shalt take in my stead Thecla the stranger that is desolate, that she may pray for me and I be translated into the place of the righteous.

29 When therefore Tryphaena received her after the procession, she alike bewailed her because she was to fight the beasts on the morrow, and also, loving her closely as her own daughter Falconilla; and said: Thecla, my second child, come, pray thou for my child that she may live for ever; for this have I seen in a dream. And she without delay lifted up her voice and said: O my God, Son of the Most High that art in heaven, grant unto her according to her desire, that her daughter Falconilla may live fer ever. And after she had said this, Tryphaena bewailed her, considering that so great beauty was to be cast unto the beasts.

30 And when it was dawn, Alexander came to take her—for it was he that was giving the games—saying: The governor is set and the people troubleth us: give me her that is to fight the beasts, that I may take her away. But Tryphaena cried aloud so that he fled away, saying: A second mourning for my Falconilla cometh about in mine house, and there is none to help, neither child, for she is dead, nor kinsman, for I am a widow. O God of Thecla my child, help thou Thecla.

31 And the governor sent soldiers to fetch Thecla: and Tryphaena left her not, but herself took her hand and led her up, saying: I did bring my daughter Falconilla unte the sepulchre;

+ With the figure of Caesar, Syr. * Syr. Lat. add: for it was Alexander that gave the spectacle.

but thee, Thecla, do I bring to fight the beasts. And Thecla wept bitterly and groaned unto the Lord, saying: Lord God in whom I believe, with whom I have taken refuge, that savedst me from the fire, reward thou Tryphaena who hath had pity on thine handmaid, and hath kept me pure.

32 There was therefore a tumult, and a voice of the beasts, and shouting of the people, and of the women which sat together, some saying: Bring in the sacrilegious one! and the women saying: Away with the city for this unlawful deed! away with all us, thou proconsul! it is a bitter sight, an evil judgement!

33 But Thecla, being taken out of the hand of Tryphaena, was stripped and a girdle put upon her, and was cast into the stadium: and lions and bears were set against her. And a fierce lioness running to her lay down at her feet, and the press of women cried aloud. And a bear ran upon her; but the lioness ran and met him, and tore the bear in sunder. And again a lion, trained against men, which was Alexander’s, ran upon her, and the lioness wrestled with him and was slain along with him. And the women bewailed yet more, seeing that the lioness also that succoured her was dead.

34 Then did they put in many beasts, while she stood and stretched out her hands and prayed. And when she had ended her prayer, she turned and saw a great tank full of water, and said: Now is it time that I should wash myself. And she cast herself in, saying: In the name of Jesus Christ do I baptize myself on the last day. And all the women seeing it and all the people wept, saying: Cast not thyself into the water: so that even the governor wept that so great beauty should be devoured by seals. So, then, she cast herself into the water in the name of Jesus Christ; and the seals, seeing the light of a flash of fire, fioated dead on the top of the water. And there was about her a cloud of fire, so that neither did the beasts touch her, nor was she seen to be naked.

35 Now the women, when other more fearful beasts were put in, shrieked aloud, and some cast leaves, and others nard, others cassia, and some balsam, so that there was a multitude of odours; and all the beasts that were struck thereby were held as it were in sleep and touched her not; so that Alexander said to the governor: I have some bulls exceeding fearful, let us bind the criminal to them. And the governor frowning, allowed it, saying: Do that thou wilt. And they bound her by the feet between the bulls, and put hot irons under their bellies that they might be the more enraged and kill her. They then leaped forward; but the flame that burned about her, burned through the ropes, and she Was as one not bound.

36 But Tryphaena, standing by the arena, fainted at the entry, so that her handmaids said: The queen Tryphaena is dead! And the governor stopped the games and all the city was

frightened, and Alexander falling at the governor’s feet said: Have mercy on me and on the city, and let the condemned go, lest the city perish with her; for if Caesar hear this, perchance he will destroy us and the city, because his kinswoman the queen Tryphaena hath died at the entry.

37 And the governor called Thecla from among the beasts, and said to her: Who art thou? and what hast thou about thee that not one of the beasts hath touched thee? But she said: I am the handmaid of the living God; and what I have about me—it is that I have believed on that his Son in whom God is well pleased; for whose sake not one of the beasts hath touched me. For he alone is the goal (or way) of salvation and the substance of life immortal; for unto them that are tossed about he is a refuge, unto the oppressed relief, unto the despairing shelter, and in a word, whosoever believeth not on him, shali not live, but die everlastingly.

38 And when the governor heard this, he commanded garments to be brought and said: Put on these garments. And she said: He that clad me when I was naked among the beasts, the same in the day of judgement will clothe me with salvation. And she took the garments and put them on. And the governor forthwith issued out an act, saying: I release unto you Thecla the godly, the servant of God. And all the women cried out with a loud voice and as with one mouth gave praise to God, saying: One is the God who hath preserved Thecla: so that with their voice all the city shook.

39 And Tryphaena, when she was told the good tidings, met her with much people and embraced Thecla and said: Now do I believe that the dead are raised up: now do I believe that my child liveth: come within, and I will make thee heir of all my substance. Thecla therefore went in with her and rested in her house eight days, teaching her the word of God, so that the more part of the maid-servants also believed, and there was great joy in the house.

40 But Thecla yearned after Paul and sought him, sending about in all places; and it was told her that he was at Myra. And she took young men and maids, and girded herself, and sewed her mantle into a cloak after the fashion of a man, and departed into Myra, and found Paul speaking the word of God, and went to him. But he when he saw her and the people that were with her was amazed, thinking in himself: Hath some other temptation come upon her? But she perceived it, and said to him: I have received the washing, O Paul; for he that hath worked together with thee in the Gospel hath worked with me also unto my baptizing.

41 And Paul took her by the hand and brought her into the house of Hermias, and heard all things from her; so that Paul marvelled much, and they that heard were confirmed, and prayed

for Tryphaena. And Thecla arose and said to Paul: I go unto Iconium. And Paul said: Go, and teach the word of God. Now Tryphaena had sent her much apparel and gold, so that she left of it with Paul for the ministry of the poor.

42 But she herself departed unto Iconium. And she entered into the house of Onesiphorus, and fell down upon the floor where Paul had sat and taught the oracles of God, and wept, saying: O God of me and of this house, where the light shone upon me, Jesu Christ the Son of God, my helper in prison, my helper before the governors, my helper in the fire, my helper among the beasts, thou art God, and unto thee be the glory for ever. Amen.

43 And she found Thamyris dead, but her mother living. And she saw her mother and said unto her: Theocleia my mother, canst thou believe that the Lord liveth in the heavens? for whether thou desirest money, the Lord will give it thee through me: or thy child,.lo, I am here before thee. And when she had so testified, she departed unto Seleucia, and after she had enlightened many with the word of God, she slept a godd sleep.

A good many manuscripts add that Theocleia was not converted, but the Coptic does not support them: it ends the episode as above.

A long appendix is given by other Greek copies, telling how in Thecla’s old age (she was ninety) she was living on Mount Calamon or Calameon, and some evil-disposed young men went up to ill-treat her: and she prayed, and the rock opened and she entered it, and it closed after her. Some add that she went underground to Rome: this, to account for the presence of her body there.

Copt., p. 88 of the MS. iil When he was departed from Antioch and taught in Myra (Myrrha).

When Paul was teaching the word of God in Myra, there was there a man, Hermocrates by name, who had the dropsy, and he put himself forward in the sight of all, and said to Paul: Nothing is impossible with God, but especially with him whom thou preachest; for when he came he healed many, even that God whose servant thou art. Lo, I and my wife and my children, we cast ourselves at thy feet: have pity on me that I also may believe as thou hast believed on the living God.

Paul said unto him: I will restore thee (thine health) not for reward, but through the name of Jesus Christ thou shalt become whole in the presence of all these. (And he touched his body) drawing his hand downwards: and his belly opened and much water ranfrom himand .. . ._ he fell down like a dead man, so that some said: It is better for him to die than to continue in pain. But when Paul had quieted the people, he took his hand

and raised him up and asked him, saying: Hermocrates, ask for what thou desirest. And he said: I would eat. And he took a loaf and gave him to eat. And in that hour he was whole, and received the grace of the seal in the Lord, he and his wife.

But Hermippus his son was angry with Paul, and sought for a set time wherein to rise up with them of his own age and destroy him. For he wished that his father should not be healed but should die, that he might soon be master of his goods. But Dion, his younger son, heard Paul gladly.

Now all they that were with Hermippus took counsel to fight against Paul so that Hermippus . . . . and sought to kill him. . . . . Dion fell down and died: but Hermippus watered Dion with his tears.

But Hermocrates mourned sore, for he loved Dion more than his other son. (Yet) he sat at Paul’s feet, and forgat that Dion was dead. But when Dion was dead, his mother Nympha rent her clothes and went unto Paul and set herself before the face of Hermocrates her husband and of Paul. And when Paul saw her, he was affrighted and said: Wherefore art thou thus, Nympha ? But she said to him: Dion is dead; and the whole multitude wept when they beheld her. And Paul looked upon the people that mourned and sent young men, saying to them: Go and bring me him hither. And they went: but Hermippus caught hold of the body (of Dion) in the street and cried out

A leaf lost.

. . the word in him (them?). But an angel of the Lord had said unto him in the night: Paul, thou hast to-day a great conflict against thy body, but God, the Father of his Son Jesus Christ, wiil protect thee.

When Paul had arisen, he went unto his brethren, and remained (sorrowful?) saying: What meaneth this vision? And while Paul thought upon this, he saw Hermippus coming, having a sword drawn in his hand, and with him many other young men with staves. And Paul said unto them: I am not a robber, neither a murderer. The God of all things, the Father of Christ, will turn your hands backward, and your sword into its sheath, and your strength into weakness: for I am a servant of God, though I be alone and a stranger, and small and of no reputation (7) among the Gentiles. But do thou, O God, look down upon their counsel and suffer me not to be brought to nought by them.

Cite this text

The Apocryphal New Testament, part I. Oxford, 1924. Hermetic Cloud, https://hermeticcloud.com/library/james-apocryphal-new-testament-1/. Public-domain text reproduced in full; markup only.

Transcription

Machine-read text of the Internet Archive scan apocryphalnewtes00unse; the reading is uncorrected apart from the removal of page numbers, running heads, line-end hyphens and the scan's own marks.